THE
SACRED BOOKS OF THE EAST
[47]
HENRY FROWDE,
M.A.
PUBLISHER TO THE UNIVERSITY OF OXFORD
LONDON, EDINBURGH AND NEW YORK
THE
SACRED BOOKS OF THE EAST TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F.
MAX MCLLER
VOL. XLVII
AT THE CLARENDON PRESS 97
[
All rigktt
rwrtW]
Ojforb
PRINTED AT THE CLARENDON PRESS BY HORACE HART, M.A. PRINTER TO THE UNIVERSITY
PAHLAVI TEXTS
TRANSLATED BY
K.
W.
WEST
PART V
MARVELS OF ZOROASTRIANISM
(Pvforfc
AT THE CLARENDON PRESS 1897
{All
rights
PK
CONTENTS.
.....
INTRODUCTION Abbreviations used in this volume
ix xlvi.i
MARVELS OF ZOROASTRIANISM. VII. .
i
.
1.
Descent of the glorious destiny Parentage of Zaratu.rt .
4.
till
till
8.
ii
.
.,
years of his the death of VLrtasp
last thirty-five
Further events
7.
9.
.
.
till
life
end of Sasanian monarchy end of Zaratujt's millennium
AusheVar's millennium
.
.
.
50
.
.
.
.77 82
.
.
.
.
.
.107
94
usheVar-mih's millennium
112
Soshans and the renovation
IK-
Di.NKAK/',
1)<",K
V.
2.
K ii Loharasp at Jerusalem, and descent of the religion Future apostles Parentage, birth, and life of Zaralfct. 's conversion and in later times vents af;<
4.
iVscrnt of the Iranians.
i
35
.
.
.
.
17
.
birth,
Kvents in the 6.
.
childhood, and youth till his conference His missions to the Karaps, and Vmasp's conversion
His
Tin- uibe having a Gyfrnara
.
i
.
i
.
i
126
.
M;LECTIONS OF ZA/^-SPAKAM. 15.
I
!
14.
I
old legends of Spendarma
>nnons
try to injure i>
1
6.
.
.
him before and
at
Ins butli
.
.
140
brothers opposed to Zaraifm and his four
brothers
.
One Karap
tries to kill
.
.
ZaratQjt five times
.
. ,
.144
CONTENTS.
Mil
17. 1
8.
19.
20.
21.
22. 23.
Another
foretells his glorious destiny
.
.
.
His conferences with the archangels births, and deaths .
Dates of conversions,
24. Five dispositions of priests
INDEX
.
ERRATUM
.
.
.
.
.
.
.
.
.
.
.
.
and ten admonitions .
.
.
.
147
.
His father disagrees with him And he disagrees with his father and the chief Karap Legends indicative of his good disposition His going to confer with A(iharmas
.
.
148 .
149
.151 .154 .159 .163 .167 -171 182
Transliteration of Oriental Alphabets adopted for the Translations of the Sacred
Books of
the East
.
.
.183
INTRODUCTION. 1. IN the summary account of the Spend Nask, given in the eighth book of the Dinkar*/, chapter XIV, it is stated in 4 (see S. B. E., vol. xxxvii, p. 32) that many marvels, owing to Zaraturt, are published therein, 'just as there are some
and selected, are noticed by the Dinka/v/ This statement evidently refers to the seventh manuscript. book of the Dinkar//, which contains the legendary history of ZaratO-rt and his religion, related as a series of marvels nding from the creation to the resurrection of mankind. h,
collected 1
A
much
briefer account of
some
of the
same
details occurs
at the beginning of the fifth book of the Dinkar*/, and appears to have been abridged from a compilation which
was
either derived partially from a foreign source, or prethird compilapared for the use of foreign proselytes.
A
tion of similar legends
found
is
among
the Selections of
And a careful translation of these three Za^-sparam. Pahlavi Texts constitutes the Marvels of Zoroastrianism contained
As
in this
volume.
the extent of Dk. VII
is about i6,coo Pahlavi words (without allowing for one folio lost), it probably contains about four-fifths of the details included in the Spend Nask, the Pahlavi version of which has been esti1, in S. B. E., vol. xxxvii, p. 469, to extend to 20,500 words. It says very little about Zaratuxt's conferences
2.
with the sacred beings (mentioned in Dk.VIII, xiv, 5, and gives no description of the other world and the
6),
reported ibid. N). But it probably contains verbatim extracts from other parts of the Pahlavi version of the Spend Nask, which appear, however, to have been previously collected in the Exposition of the Good thither (as
many
.ion,
an older MS. tlun the Dinkan/, which Dk. VI
as an authority in
I
i
,
is
quoted
PAHLAVI TEXTS. 3.
This
book
seventh
commences
with
a
detailed
statement of the descent of the glorious ruling dynasty from the primeval man Gay6mar^, through his descen-
and Kayanian rulers, to Kai-Vijtasp. the individuals, rarely mentioned elsewhere, are the sacred being Hadish (the protector of homesteads in the dants, the Pe\rdeU/ian
Among
Visperad), Vaegere^/ the brother of king Hoshang, Patakhsrobd king of the Arabs, and Aoshnar the chancellor of
Kai-Os.
ZaratCut and the three millennial apostles are first chapter are
also mentioned, but the contents of this
probably derived from the ATitrada^ Nask (see Dk. VII, xiii, 20) and from Yt. XIX, 25-93. 4.
II begins the legendary history of Zaratu^t descent of his glory, from the presence of
Chapter
with the
Auharmadf
to the house in which ZaratCut's
about to be born
mother was
and, alarmed at her radiance, the Kavigs and Karaps, or ruling priests of the district, oblige her father to send her away to another valley, where Poru;
shaspo resided, to
whom
she was afterwards married
;
and
several legends are related, in which both the archangels and archdemons are active agents, which lead on to the birth of Zaratujt, thirty years before the end of the ninth
millennium of the universe, and his complete genealogy
is
given. 5. Chapter III begins with his laughing at birth, and describes the ill-will of the Karaps, or priests of those times, and their many attempts to destroy him during his
childhood, till he openly defied them at the age of seven. the end of the ninth millennium, when he was thirty
At
years old, as he was bringing Horn-water out of the fourth effluent of the Daiti river, he met the archangel Vohumano
who had come
to
invite
him
to
a
conference
with
Auha.rms.zd, about which no details are given. 6. Chapter IV, however, proceeds to mention that, in two years, he returned from his first conference, by order of Auharma^, to preach his religion to the Kigs and Karaps in the presence of their ruler, Aurvaita-dang the Tur. They seem to have listened attentively till he advocated Khvetukdas, when they demanded his death, and
INTRODUCTION.
xi
were supported by the Tur's brother but the Tur's son, presided, remonstrated with them, and Aurvaita-dang himself protected him, but refused to be converted. ;
who
Zaratujt was afterwards sent to
demand
slaves
and horses
from VedvoiJt, a rich Karap, who refused them arrogantly he also went to Parshad-gau in Sagastan and cured his bull
;
with Horn-water, whereupon Parshadf-gtfu joined Zaratujt repulsed the hip, but not in public.
Vd. XIX, 1-4; he
as in
him in demons
then tempted by a Karap in And he
is
the form of Spendarma*/, whom he also repulses. is finally sent to the court of VLrtasp, where he
is
relent-
lessly opposed by the Kigs and Karaps who obtained his imprisonment, during which he is saved from starvation by then some of the sacred beings arrive to assist a miracle ;
him, and VLrtasp is at last converted, twelve years after the coming of the religion when Zaratujt went to his first conference with AuharmaW.
Chapter ^
V
marvels of the
refers to the
of Zaratujt's
life,
last thirty-five
after VLrtasp's conversion,
but says
own
death, except that he departed to the It mentions the best existence at the age of seventy-seven.
nothing about his
establishment of ordeals of thirty-three kinds, the victory of VLrtasp over Aigisp the Khydn, the useful works and advice of Zaratdrt, the compilation of the Avesta, and the birth of Pshy6tan, the immortal ruler of Kangd^.
Chapter VI continues this account of marvels till the ofVLrtasp, which occurred forty-three years later. The legends related are about the presentation of a heavenly ot to VLrtasp by the soul of an old hero Snt6 who hail been killed about 350 years before; and regarding the >ts from the southern regions of coming of two hi 8.
i
the earth,
ten
yi-ars
enquire about the
Chapter VII
after the departure of Zaraturt, to
religion.
marvels occurring after the death of VLrtasp until the end of the sovereignty of Iran mentioning king Vohuman6 who was a grandson of VLrtasp, 9.
relates the
;
^t
Sen6v who ion,
i,
lived
throughout the second
the devastator Alexander the
the four successive high-priests
who
restore ortho-
PAHLAVI TEXTS.
Xll
doxy
in
apostate
the
fifth
and sixth centuries of the religion, the of about the same period, king
Rashn-resh
Artakhshatar the founder of the Sasanian dynasty, his chancellor Tanvasar, Aturpa
condemns the proceedings of the devastators in later times, whose names are not mentioned. 10. Chapter VIII deals with the ninth and tenth
it
centuries of the religion, which bring the millennium of Zaraturt to a close. After a bitter lamentation over the
anarchy in religion and government in which parts of 34 and 36 are taken from the Varjtmansar commentary on Yas. XXXII in Dk. IX, xxxii, 17, 20 it refers to the arrival of A^itro-mehono,
him
of the racial home,' a title
Vijtasp, and immortal ruler of arrives with 150 disciples to restore the
of Peshyotano, son
Kangd^, who
'
of
and destroy the wicked, including the Turkish demons, the Arabs, and the ecclesiastical She^/aspo 1 (Theodosius ?). In the thirtieth year before the end of this religion
tenth millennium AusheWar, the Developer of Righteousness, is born, and confers with the archangels at the end of the
when the sun stands
millennium,
still
for ten
days and
nights.
IX describes the eleventh millennium, that who produces much prosperity and progress which continue until the fifth century. Then the wizard 11.
Chapter
of AusheWar,
Mahrkus appears
for
seven years, and
produces awful
winters in four of them, in which most of mankind and animals perish, till he is himself destroyed by the Dahman Afrin. Afterwards, Yim's enclosure is opened to replenish the earth with animals and men who then begin to subsist
more upon the milk of cattle, which is plentiful and Ashavahutd interferes to diminish the slaughter of cattle. ;
At
the end of the fifth century two-thirds of the Iranians have become righteous, and in the thirtieth year before the end of this eleventh millennium AusheWar-mah, the Developer 1
This name can be read SheVasfaj
in Byt. III.
INTRODUCTION.
Xlll
of Worship, is born, and confers with the archangels at the end of the millennium, when the sun stands still for twenty days and nights.
Chapter X describes the twelfth millennium, that of AusheWar-mah, during which mankind continue to improve, are better supplied, and have fewer wants, while deaths occur only through old age and the executioner. During the i
:.
last fifty-three years,
they leave off eating meat and subsist for which latter they substitute
upon vegetables and milk, water
But the old tyrant Dahak
for the last three years.
breaks loose, and Keresaspo has to be roused to smite him. In the thirtieth year before the end of this twelfth millen-
nium Soshans, the Triumphant Benefiter, is born Kair6 and his companions afterwards arrive to assist him, and the sun stands still for thirty days and nights. 13. Chapter XI describes how S6shans and his assistants ;
destroy
all
the evil remaining in the world, during the course mankind subsist for seventeen
of fifty-seven years, while
years on vegetables, thirty years on water, and ten years on And, at the end of these fifty-seven years, spiritual food. and Aharman the fiend are annihilated, and the renovation for the future existence occurs. in Dk. VII arc where they are introduced by a statement of the siege of Jerusalem by Nebuchadnezzar ht-NarstJi) assisted by K ;u-L6harasp, father of VLrtasp. Excepting this account of the siege, in which the Jews are evidently called a congregation or tribe (ram), and some remarks about the same tribe at the end of Chapter IV, all the other details which are mentioned have reference only to Iranians but they are said to be the sayings of AtOr-farnbag as to the MS. which that tribe call really r Gymara (Chaps. I, 2, 3 IV, 8), as the name can be most plausibly read. Most of tl V Iranian details manifestly been derived from the same sources as consulted by the writer of Dk. VII, that is, from the I; Tahl.ivi versions of the Spend and /fitrada*/ Nasks 'cl the that be hazardous to Jewish probably suppose compilers of the Gcmara could have had access to these 14.
briefly
Several
of the details
mentioned
in
Dk. V,
described
i-iv,
'
'
'
'
;
;
PAHLAVI TEXTS.
XIV
and it might be preferable to assume that Aturfarnbag was himself compiling a record of Zoroastrian traditions for the use of some converts from Judaism, to sources,
Gemara of their former faith. The Zaratujt-namak of Za^-sparam is contained
take the place of the 15.
in
the latter half (Zs. XII-XXIII) of the first series of his Selections, the former half of which, being a paraphrase of the
first
Bundalm, has been translated in S. B. E., In Chapter XII Za^-sparam relates two legends referring to Ma^a-worship, which he
half of the
vol. v, pp.
155-186.
of the earliest
had found
in old
MSS.
The
first
of these describes the
appearance of the archangel Spendarma^, wearing a golden sacred girdle, at the court of king Manu^ihar, 428 1 years before the coming of the religion to Zaratu^t when he went to his conference with the sacred beings. The other is the legend of the warrior Srito, the seventh brother, who was
by Kai-Os
sent
to
kill
the frontier-settling
ox which
threatened him, 300 years before the coming of the religion, with future execration by Zaratu^t.
Chapter XIII refers to the descent of Zaratujt's glory upon his mother at her birth, and the combination 1
6.
of his spiritual and worldly natures also detailing his XIV describes the Chapter genealogy. attempts of the demons to destroy him before and at his birth, when ;
Vohumano
entered his reasoning powers and made him laugh with delight and utter one form of the Ahunavair formula. Chapter is about the five Karap brothers,
XV
with their the
demon
cousins the Ausikhshes, all descended from of Wrath and a sister of king Manuj^ihar also
first
;
about the four brothers of Zaratu^t
who seem
to
be
unmentioned elsewhere. 17.
Chapter
XVI
details the attempts of
one of the
Karaps to destroy Zaratu^t during his infancy, and the means by which he is preserved it also explains who Ragh ;
In Chapter XVII one of the Karaps foretells the future success of Zaratu^t. In Chapter XVIII
and Nodfar were.
The MSS. have 528, but this would be twenty-eight accession of Manuj^ihar, see the synopsis in 55. 1
years
before the
XV
INTRODUCTION. him accused of
ither hears
and takes him to
folly,
In Chapter XIX the chief Karap a Karap to be cured. comes to the house of Zaraturt's father, and is invited to but Zarattot objects consecrate the food set before him ;
and a quarrel ensues, which so much disturbs the Karap that he leaves the house, and drops dead from his horse on In Chapter XX instances are given of the road home. Zaratujt's righteous desires, his compassionate assistance of river, his liberal disposition, his abandoning
people fording a
worldly desires, his pity for dogs, his wish for a goodlooking wife, and his acceptance of progress even from the wicked, during his youth.
XXI
relates that, at thirty years of age, on of spring, he saw in a vision all manthe festival to way kind following MeWyomah, his first cousin, into his presence.
Chapter
his
went on to the bank of the Daitih, and crossed its four channels, when he met Vohuman6 who led him to the assembly of the archangels, where he received instruction from Auharma*/ and saw the omniscient wisdom the archangels also subjected him to various ordeals. :icn
;
Chapter
19.
XXII
refers
conferences with
to his
the
seven archangels, each at a different place, and extending over ten years. In Chapter XXIII, M&/y6mah is cond at the end of these ten years.
The next two
on the conversion of Vwtasp,
years
which Zaraturt is assisted by some of the sacred beings, and the narrative by giving the dates of several other conversions, births, and deaths. But after its 3octh year the religion is disturbed and the monarchy contested referring, no doubt, to :>cnt
in
;
of Alexander's conquest of Persia. 20. These three narratives appear to be the only connected statements of the Zoroastrian legend that remain fleets
extant
and
seem to be
chiefly derived from the Sasanian Pahlavi version of the Spend Nask. with probable additions from the similar version of the in Pahlavi,
all
three
ida// Nask, as may be gathered from the summary accounts of the contents of these Nasks given in Dk. \ 1
xiii.
20
\iv.
pp. 31-34.
and translated There are, however, i
;,,
in
S. B. E.,
1
1
.
vol
allusions to other legends
PAHLAVI TEXTS.
XVI
regarding Zarattat to be found scattered about literature, to
which we
manuscript authorities volume.
in
Pahlavi
return after mentioning the for the texts translated in this shall
21. The chief existing authority for the Pahlavi text of the Dinkardf, Books III-IX, and the only independent one for Book VII, is the MS. B in Bombay, which has been
fully described in S. B. E., vol. xxxvii, pp. xxxiii-xxxvii it
will therefore
be
sufficient here to give a short
;
statement
of the information which was there detailed at
full length. an in was unbound written This MS., quarto volume 1659, of 392 folios when it was brought from Iran to Surat in
1783;
after
which time 70
folios
became detached from
various parts of the MS., but nearly all these had been discovered more than twenty years ago.
The writer of the MS. not only recorded the date of own work, but also copied two previous colophons of his
22. his
predecessors, with dates corresponding to A. D. 1516 and 1020, and it appears that there had been an intermediate
copy about 1355. The MS. of 1020 had been copied at Bakda^, possibly from the original MS. of the last editor of the Dinkar^, which must have been completed about A. D. 900.
For the text of Dk. V we have a second authority, independent of B, in the MS. K43 at Kopenhagen (see 23.
S. B. E., vol. xxxvii, pp. xxxvii-viii), written shortly after
1594 and also descended from the MS. of 1020. 24. The Selections of Za^-sparam are found in some of the old MSS., which also contain the Da^istan-i Dinik (see Of the two MSS. used S. B. E., vol. xviii, pp. xv-xvii). text of Za^-sparam's Zaratujt-ndmak, K35 was It has lost brought from Iran to Kopenhagen in 1843. many folios, both at the beginning and end but, before for the
;
was so mutilated, a copy (BK) of it was made, which is now in Bombay and contains a copy of its colophon, the date of which corresponds to A. D. 1592. For the text of Zs. xxii, 4-xxiv, 19, which has been lost from K35, the it
translator
is
indebted to this old copy.
authority T, belonging to
The
Ervad Tehmuras
MS. Bombay
other in
INTRODUCTION. (a
copy of which has been used),
is
XVII
dated two generations
earlier.
Regarding the period of Za
25.
third Epistle of Manu88 A.D. which time Z
well informed
by the date of the
;
certainly compiled as late as A. D. 900, or about the same time as the completion of the Dinkan/. So that the
Pahlavi texts, from which these three narratives of the Zoroastrian legends have been translated, were no doubt all written about A. D. 900, and the information they contain was nearly all derived from the Pahlavi versions of two of the Nasks.
We have reason to believe that the Pahlavi versions Avesta texts were completed in the fourth century and of 26.
revised
the sixth, after the downfall of the heretic may not only be clearly inferred from the
in
This
!ak.
traditional account of the compilation
and restorations of
the Avesta and Zand, preserved in Dk. IV, 21-36, and translated in S. B. E., vol. xxxvii, pp. 412-418 but is also ;
in
accordance with the actual condition of the Pahlavi ns of the liturgical Avesta texts.
With the exception
of a few interpolated passages, the whole of these Pahlavi versions might have been written, or revised, in the time of king
II (A.D. 309-379). And the excepmention no persons or events of a later
Shahpuhar
tional passages
date than
the reign of king Khflsr6 I (A. D. 531-5/8) ; being merely references to such persons as Mazdak, the heretic, and certain commentators who lived about that
we examine the Zoroastrian Upends, volume, we shall also find it difficult
27. If
translated in to
discover
a passage that clearly alludes to any historical personage of later date than Khtisr6 I, who is named in Dk. V, iii. ;,
VII,
if
lu:
vii.
26,
;
although the compiler of the Dinkan/ had the
is of 250 years of Arab rule to draw upon for facts, had been disposed to continue the st.itcnu-nts of the
Pahlavi
Spend Nask down to ditions
[47]
may
have
his
own
time.
No
doubt,
intensified his denunciations of
b
PAHLAVI TEXTS.
XV111
the devastators in Dk. VII, vii, 29-38 viii, 4-9, but, like most Pahlavi writers, he is careful not to mention Muham;
Dk. VII, vii, 33, 34 seem to refer to some individual of this later time but the references particular to Kaisar and Khakan, the Turkish demons with dishevelled madanism.
;
the Arab, and She^/aspd (Theodosius ?) of Arum, may have been taken from a Pahlavi version revised in the time of Khusrd I. hair, all
That the
was translated from though many Pahlavi commentaries were intermingled, appears certain. Apart from the numerous quotations from revelation (den 6), which may be safely assumed to have had an Avesta original, there are many 28.
an Avesta
original Pahlavi version
text,
interspersed with glosses, such translators habitually used, as well as
passages
as the Pahlavi
numerous sentences beginning with a verb, an Avesta peculiarity which generally disappears in an English translation. Regarding the age of this Avesta text it would be hazardous
to
speculate
without further
information
than
we
yet
possess. 29.
The
principal details connected with the Zoroastrian
legends which have been noticed in other Pahlavi and Pazand texts, with references to the passages where they occur, are as follows
:
informed of the future coming of Zaraulrt in Bd. IV, 4. genealogy and family in Bd. XXXII, i-io. Summary account of Z. and Zoroastrianism, from the creation
Z.'s
to the resurrection, in
The abode
Dk. VIII,
of Z.'s father,
when
Z.
xiv,
1-15.
was born, was on the bank of
the Dare^-a river (Bd. XX, 32 XXIV, 15). 150 demons were prevented from destroying Z., before his birth, by the presence of a fire in his father's house (Sis. X, 4 ; XII, ;
ii
;
Sd.
XVI,
3).
Detailed account of the birth of Z. in Dk. IX, xxiv, 1-18. When Z. first saw the archangels, he thought they were arch-
demons (Ep.
I,
x, 9).
Omniscient wisdom temporarily conferred upon Z., and what he then saw (Dk. IX, viii, 1-6 Byt. I, 1-5; II, 5-22). He saw the soul of Davans tormented in hell, excepting one foot ;
(AV. XXXII, 1-6;
Sis.
XII, 29; Sd. IV, 3-11).
INTRODUCTION.
He
XIX
saw a mortal with children and an immortal without
also
any, and preferred the former (Dd. XXXVII, 43). And he beheld the terrible condition of Keresasp's soul (Dk. IX, xv, 1-4).
Advice of Aaharma*/ to Zaratuxt (Sd.
XXV,
6-9;
LXXXI,
2-16).
The demon Envy (Aresh) 6-1
converses with Z. in Dk. IX, xxxi,
1.
Aharman tempts
Z. with the promise of
Mkh. LVII, 24-29. About Mau/6k-mah, in Dk. IX,
1000 years dominion,
in
Z.
Archangels
Aigsp,
xliv, 19.
to preach to king Virtdsp, in Sg.
coming
assist
in
Z.
X, 64-68. Vwtasp, also the war with
in converting
Dk.VIII,
xi,
2-4.
of the religion with Ar^isp mentioned in Bd. XII, 33. families of Zaratujt, Hv6v, and Vlrtasp mentioned in Dk.
The
VHI.xxix. 25. About Frashdftar and G&masp in Dk. VIII, xxxviii, 68 IX, xlii, 8, 9; xliv, 17, 18. About Kai-Vijtasp, Frashdrtar, Poru&st, Gamasp, and HOtos ;
in Dk. IX, xlv, 3-5. Bnu/-rukhsh, or Bra
xxxv, 13; IX, x,
The
last
millenniums mentioned
Events in the
The
3.
last
in
two millenniums,
resurrection described in Bd.
Dk. IX, xxxix, 18;
xli,
6-8.
in Byt. II, 22-111, 62.
XXX.
30. Beyond the frequent occurrence of the names of the chief actors in the traditions, there are not many references
to the Zoroastrian legends in the extant Avesta. This is the that three-fourths to fact the of Avesta texts, owing
including the Nasks
have been
lost.
The
specially devoted to these legends, chief references to them that still
Avesta are as follows:
survive in the
The
passing on of the kingly glory from ruler to ruler, from Haoshyang.ha to Kava-Haosrava, from Zaratlnutra to Kavaaspa and the Saoshy.i;/t, in Yt. XIX, 25-90. The terror of the demons on hearing of the birth of Z., in Vd. X1 * 43-47cntioned as son of Pourushaspa i
K
in Yt. V. 18.
pives Z. strength, health, vigour, ',3).
b
2
and keenness of
XX
PAHLAVI TEXTS.
References to Z.'s conference with Ahura Mazda, and his rejection of the demons, in Yas. XII, 5, 6.
The demons repelled
by
recitations, in
Commentary on
the Ahunavair, in Yas.
Z. converses with
Fate of the soul Z.
Z., and to tempt him, but are Vd. XIX, i-io.
attempt to destroy
Haoma,
after
XIX.
in Yas. IX, 1-16.
death revealed to
Z., in
Vd. XIX, 26-34.
taught various spells, in Yt. XIV, 34-38. prays that he may convert the queen Hutaosa, in Yt. IX, 26;
is
He
XVII,
46.
References to the battle with Are^-a^-aspa, in Yt. V, 109, 113, 116, 117; IX, 30; XVII, 50, 51. Z/s reply to Frashaojtra regarding the I
ritual, in
Yas.
LXXI,
II.
There are also other references (ramaspa, Pouru^ista,
to
Kava-Vfotaspa, Frashaojtra,
Maidhyomau,
mas, and Saoshyawts.
And
the Haea
the Fravashis of
Of the unbelievers, the persons receive homage in Yt. XIII. Karapans and Kavis are mentioned several times in the Gathas and Yajts, including the Horn Yajt; and the Usikhsh
once
in the
Gathas.
these references in the Avesta extend, Pahlavi versions of the legends, and with the they agree 31.
So
far as
occasionally state therefore,
safely
some
further
conclude
that
particulars.
these
We
Pahlavi
may,
versions
present a fairly complete view of the Zoroastrian legends But we have another means current in Sasanian times. of testing this conclusion more fully in the Persian Zartu^tnamah, translated by Eastwick in the Appendix to The
Parsi
Religion, as contained in the Zand-Avasta,
by John
Wilson, D.D. (Bombay: 1843). 32. This ZarUut-namah contains 1570 Persian couplets, composed by Zartujt Bahram Pa^du, apparently at the ancient city of Rai, and finished on Eastwick's English translation was of this
poem, written
= Kamdin) ( and now
in
August
12, 1278.
made from
a good
But
MS.
by Dastur Barzu Qiyamu-d-din
1636, belonging to the Wilson Collection the library of Lord Crawford at Wigan.
in
relates how a priest of Rai, named KaiKaus, son of Kai-Khusro, showed him an old Pahlavi MS.
Zartujt
Bahram
INTRODUCTION.
XXI
narrating the history of Zartust, and offered to interpret to paraphrase it, in Persian verse. it, if he would undertake
information of others.
for the
After mentioning Z.'s grandfather and father, deled from king Frcdun, a frightful dream of his mother is
which she sees herself attacked by wild beasts
related, in
eager for the destruction of her son, who drives them away. She relates her dream to an astrologer, who prognosticates
a wonderful career for the unborn child
;
but this dream
is
an addition to the Pahlavi texts.
The
child
admiration
born, and laughs at birth, exciting the women and dismay among the
chief, comes to see the child, him with a dagger; but his hand is
DuransarOn, their
magicians.
and
is
among to kill
tries
withered, and the magicians carry off the child, who is exposed to death from fire, oxen, horses, and wolves, but all his mother brings him home safe on each Another magician, named Bartarush, then foretells that Z. cannot be destroyed, and will establish a new and he repeats this to the child's father, naming religion
in
vain, as ^ion.
;
Gujtasp as his future protector. This narrative corresponds with Dk. VII, iii, 2-31 but then follows the addition that ;
he was confided to the care of an old man, named Barzinkarus, till he completed his seventh year. Then Duransarun and BartarOsh went together to :im, and tried their magic arts upon him in vain (ibid. Afterwards, when Z. was sick, Bartarush supplied him with filthy drugs, but he threw them on the ground, which seems to be another version of Zs. XVIII, 5, 6. Then follows a paraphrase of Dk. VII. iii. ^4-48, and Zs. XX, 4, 5 XXI, 1-20, 23-27, with some additional remarks
32, 33).
;
about worship and the Avesta being taught to Z.
The
conferences with the six archangels are more detailed than ."XII,
When >ns
ritualistic in their
Z. returns to
and magicians, who
rsed
account
and more
tendency. the earth, he is met by the oppose him, but arc killed or
by the utterance of an Avesta
\\c
text
:
in
which
have an extreme condensation of Dk. VII,
36-46, 57-62.
He
iv,
then goes to the court of king Gortasp,
PAHLAVI TEXTS.
XXI 1
where he
is
his princes
hospitably received by the king, surrounded by and wise men. With the latter Z. enters into
This argument, and overcomes them all successively. repeated, till all the learned of the realm are vanquished
argument,
in the
Then
is
in
course of three successive days.
produces the Avesta and Zand, and reads a chapter but the king hesitates to accept it, until he learns more about it and Z. retires to his lodgings. In 37.
Z.
;
;
the meantime, the wise
by
men form
a conspiracy to ruin Z., with the connivance of his lodgings, of the impure things used by sorcerers.
secreting in his
doorkeeper, many The next day, while the king and Z. are examining the his Avesta, the wise men denounce Z. as a sorcerer ;
lodgings are searched, and the impurities are brought to the king, who becomes angry and commits Z. to prison.
Now
the king had a magnificent black horse, and had been a week in prison, this horse fell sick, and was found with its four feet drawn up to its belly. When the king was informed, he summoned his wise men, but they could suggest no remedy so the king and all his people remained fasting all day and lamenting, and the 38.
when
Z.
;
take any food to Z. till the evening, about the state of the black horse.
jailer forgot to
he
told Z.
when
39. Z. requested the jailer to inform the king that he could cure the horse and the king, on hearing this the next day, releases Z., who undertakes to restore the horse's ;
state, on receiving four solemn one for the cure Three of these of each leg. promises, the are that his son promises king, Isfendyar ( = Spend-da^), and the queen, should each undertake to accept his religion and never forsake it and the fourth promise is that the
limbs to their natural
;
false accusation of sorcery,
made by
the wise men, should
be investigated. 40. After each promise Z. prays vehemently, and each limb is restored to use. While, on the confession of Z.'s doorkeeper, the wise men are convicted of fraudulent deceit, and are sent to execution. The Persian version is here a highly embellished paraphrase of Dk. VII, especially in the horse episode.
iv,
64-70,
INTRODUCTION'.
King Gortasp next asks
41.
xxiii
Z. to pray for information
as to the king's future position in the other world, also that he may become invulnerable, omniscient as to worldly
but Z. tells him that he must be wish for himself, and the remaining other persons. The next day, while the king is
and immortal
affairs,
with the
satisfied
three for
;
first
with Z. present, horsemen arrive, who are the archangels Bahman and Ardabahijt, with the spirits of the Khurdad and Gujasp fires. They are sent to testify sitting in court
the truth of Z.'s mission, and to urge the king to accept the this he does, and they then depart; when Z. religion ;
informs the king that his four wishes will be granted, as he will soon see. For some of these details see Dk. VII, iv, Ba.
Darun ceremony, having and a pomegranate. After
42. Zartujt then performs the
provided wine, perfume, milk, reciting prayers from the Avesta, he gives the wine to the king to drink, who then falls into a trance and sees his own future position in heaven, and those of others. His son Pesh6tan receives the milk which makes him immortal.
The perfume,
or incense, is given to (7amasp who obtains all events till the resurrection. And
of
knowledge
Isfendyar, the warlike son of Gurtasp, eats one grain of the pomegranate and becomes invulnerable. The Pahlavi versions are silent about the king's four wishes and their fulfilment, except such hints as may be conveyed in Dk.
VII,
iv,
84-86.
Afterwards, Z. reads the Avesta to the it concluding with praises of
king and comments upon
;
the creator. 43.
To
this
narrative
Zartiut
Bahram adds a
further
episode of Z. asking for immortal it y, at the time when he with Bahman to confer with the creator. His request refused, but the creator gives him a drop of liquid to drink, like honey, and he sees everything in both worlds, is
When
he wakes up, he relates what he and also describes a tree with seven branches of gold, silver, copper, brass, lead, steel, and <1 The iron, respectively, overshadowing the world.
as in a vision. .ivcn
>r
and
hell
;
explains that these seven branches represent
s>
PAHLAVI TEXTS.
XXIV
who arise The golden branch is
powerful personages world.
in
successive ages of the
Z. himself,
the silver
is
Gurtasp, the copper is an Ajkanian king, the brass is Ardashir the Sasanian, the lead is king Bahram (Gor), the
Noshervan who destroys the heretic Mazdak, and mixed iron is the malicious monarch who upsets the
steel is
the
Then
true faith.
follow
many
details
of the lamentable
which then occur and when the Hazarahs l appear, the condition of Iran becomes still worse, as described in evils
;
Byt. II, III, until the arrival of king Bahram the Hamavand from India, and Peshotan from Kangdte, who restore the Iranian monarchy and religion. 44. This additional narrative is evidently a paraphrase
of the Pahlavi
Bahman
Vast, translated in S. B. E., vol. v,
pp. 191235; and that Pahlavi text appears to be merely an enlarged edition of Fargard VII of the Sik/kar Nask, of which a short summary is given in Dk. IX, viii. 45.
From
namah,
it
the foregoing epitome of the Persian Zarturtbe evident that its author's information was
will
surviving in Dk. VII his fancy and suited they statements are omitted, others either
a combination of the statements
and Zs. XII-XXIII, so convenience.
Many
still
far as
but very few novelties condensed, or greatly elaborated can be detected, excepting such as are clearly due to the ;
own imagination. Whether any small residuum of these novelties can be attributed to other sources than the
writer's
Persian writer's fancy, must remain doubtful until some older authority for such details is discovered, 46. With regard to Z.'s vision of heaven and hell, which is mentioned in Zartu^t Bahrain's final episode, his immediate informant was certainly Byt. II, 11-13 Dut the original authority was the Spend Nask, as summarized in Dk. VIII, xiv, 7, 8, although Dk. VII omits this incident, and Zs. XXI, 21, 22 merely mentions the bodily appearance >
of the omniscient wisdom, without referring to Z.'s vision. The details of the conferences with the six archangels, 1
Those specially belonging to the latter millenniums, probably meaning the people who were expected to make most of the last two centuries intolerably wicked.
X\v
INTRODUCTION. which are summarized
in Dk. VIII, xiv, 9, as having are also omitted in Dk. VII, Nask, Spend
cd in the
though
briefly stated in Zs.
XXII.
worthy of notice that Z. was first sent to offer his religion to the Kigs and Karaps and their sovereign, It is
Tur
the
-dang
seem to have received Ivocacy of of his proposal.
(see
Dk. VII,
iv,
2-20),
who
his doctrines favourably, excepting
Khvtuk-das *, which led to their rejection He was next sent to the Karap Vdvdijt
11-28), whom Auharma-s*/ had hitherto befriended; but this Karap was rejected for illiberality and arrogance. 7.. then went to Parsha//-t6ra in Sagastan (ibid. 31-3,5)'
(ibid.
taking some H6m-water with him, to cure an infirm bull belonging to this chieftain, as soon as the latter had accepted the religion in public the chieftain assented to the religion, ;
though only privately, but cure of his bull.
It
this
was only
was
sufficient to obtain the
after these three trials that
the conversion of king VLrtasp was attempted.
There
some
is
understanding the exact
difficulty in
difference between the primeval religion
and that taught by VII, i, 9-11 speaks of Auharma*
When Dk.
i.vt.
;
primitive arts (ibid. 14); or
demons 19)
;
(ibid.
in
in
the times of
are told of the existence of (ibid.
1
8,
or of Ashavahlrt6 in the time of king Patakhsr6bd it 34) may be urged that the mention of these beings ;
connection with the the (1
old
men
was known
their existence
that
we
Hdshang and Takhm6rup
writers,
in their
of those times then.
is
Because
being satisfied
no proof that only shows
it
that
these beings
own time and were immortal, only
logically
assumed that they must have existed in former times. The really weak point in their argument being the assumption of the existence of such beings in their own time. 49. Safer conclusions may be formed by noticing the
ng of S. B. E., vol. xviii, pp.
this term, as defined
389-430.
by the
texts
which u*c
it,
see
PAHLAVI TEXTS.
XXVI
dogmas bates.
that Zaratiut
When
most strongly advocates and repro-
he goes to
his first conference (Dk. VII,
iii,
56-62) he goes in search of righteousness. When he went to Aurvaita-dang, as mentioned above, he advocated the praise of righteousness, scorn of the demons, and the observance of ceremonies; but it was only his scorn of the demons,
which took the form of In Dk. really rejected. is the whole righteousness end of the Ma^^/a-worship
Khvetuk-das, that the Karaps VII, iv, 14, he says, 'worldly worship of the demons, and the of
H6m
the plant tne Horn-water ii, 22-47), (ibid, iv, 29-35) seems to have been a distinctive token of also chanting the Ahunavair (ibid, iv, 38, 41, Z.'s religion
was sacred before
Z.'
Though
Z.'s birth (ibid,
;
42, 56, 61) and
the Avesta in general (ibid. 63).
perverted religion and demonizing of the appear to have been the worst faults he
The
Kigs and Karaps had to find with
them (ibid. 64, 67). And the archangels tell Vi^tasp that the world requires the good religion which proceeds through Z.'s recitation, so he should chant the Ahunavair and Ashem-vohu, and not worship the demons (ibid. 79, 80). Again, when Durasrdb and Bra^rok-resh partake of food with Portishaspo and Zaratu^t (ibid, iii, 34, 38), the latter does not object to the form of worship proposed, but to the person selected to conduct it and he then proclaims ;
own reverence for the righteous and the poor. 50. From these statements we may conclude that the old writers, who have handed down these legends from his
ancient times, were of opinion that Zaratu^t was not so much the founder of a totally new religion, as he was
a reformer who retained as much of the prior religion as was not seriously objectionable. While strongly insisting upon the necessity of reverencing all good spirits, he strictly His law was to prohibited all propitiation of evil spirits. resist and destroy all that is evil and injurious to man, and to respect and honour all that is good and beneficial to him. According to the legends, he seems to have found little gross idolatry, in the form of image-worship, to reprobate.
From in
the times of the idol-worship encouraged by Dahak iv, 72), and of the destruction of the
Bapel (Dk. VII,
XXV11
;<)DUCTION. celebrated idol-temple on the shore of
Khusroi
(ibid,
i,
39; Mkh.
95),
ii,
Lake
we
/feX-ast
by
find
nothing in 'the oppres-
the legends about this form of idolatry, till siveness of infidelity and idol-worship/ shortly after the downfall of the Sasanians, is lamented (Dk. VII, viii, 6).
Demon- worship
(ibid, iii, 35; iv, 30; vii, 17, 36, 37; viii, a although term sometimes applied to idolatry, seems to be often used in its literal sense of 'worship of evil spirits/ one form of which is described by Zaratujt (ibid. ;
iv,
),
47-53)51.
Another
interesting study, for
which these Zoroastrian
legends supply materials, is the traditional chronology \\hich they contain; and how far it will be found, upon examination, to harmonize with the system stated in Bd.
XXXIV,
or to explain the manifest inaccuracies of that The matter is rather complicated, but the
:n.
Zoroastrian system can be connected with the European system of chronology with some degree of probability.
The epoch
'
of Zoroastrian chronology is the coming of the religion,' but it has long been doubtful whether event was the birth of Zaratibt, or his going to 52.
conference with the sacred beings, or the acceptance of the religion by Vijtasp. Any doubt, however, as to the
meaning of the phrase, has now been removed by the nient in Dk. VII, viii, 51, that the first century of the religion is that from the time when Zaratujt came forth to his conference, which event happened when he was thirty years old (ibid, iii, 51, 60, 62). It is also stated, in XXXIV, 7, that VLrtasp reigned thirty years before the
coming of the conference.
religion, that
From
tional Zoroastrian
before ZaratO-rt went to his
is,
these data
it
is
evident that the tradi-
chronology makes the
birth of Zaratujt
coincide with the accession of VLrtasp. 53. The nearest date to these events, which
is
well
both the Zoroastrian and European systems of chronology, is that of the death of Alexander, near midsummer in B.C. 323, which Bd. XXXIV, 7, 8, place> in
s
after the
thirtieth
coming of the
year of VLrtasp's reign.
religion,
that
And
this
if
i>.
after the
were the
first
PAIILAVI TEXTS.
XXV111
year of the religion, the death of Alexander must have occurred in its 273rd year, according to the Bundahhy. 54. But this has to be reconciled with the statement in Zs. XXIII, 12, that, after its 3ooth year, 'the religion is disturbed and the monarchy is contested;' which statement
expressed more definitely by AV. I, 2-6, when it asserts that the religion remained in purity for 300 years, but then Alexander came to Iran and destroyed the monarchy.
is
If these
statements be accepted
Alexander invaded Iran
literally,
they imply that
either in the 3Ooth year of the
religion, or shortly after that date,
but certainly not before
We
cannot place Alexander's invasion of Iran itself at a later date than the battle of Gaugamela (B.C. 331) and if this were the 3OOth year of the religion, the death of
it.
;
Alexander instead of
323) must have occurred in its 3o8th, 273rd year, and the coming of the religion
(B.C. its
would have to be put back thirty-five years. This may be done with some plausibility by assuming an omission of thirty-five years between the reigns of Humai and Darai, where the Bundahij passes from traditional to historical personages. Alexander's invasion must also have been a good and sufficient reason for the dissolution of the hundred discipledom, or priestly college, established by 5en6, which lasted only 55. If
n
informs us. the 3Ooth year, as Zs. XXIII, now adopt the abbreviations A. R. for anno
till
we
'
'
religionis and B. R. for before the religion' we are prepared to compile the following synopsis of Zoroastrian Chronology according to the millennial system of the BundahLf, '
extended to the end of time, but dealing only with traditional matters, combined with the European dates of the same events, deduced from the synchronism of A.R. 300 with B. C. 331, as stated above in 54 :
B. R.
9630. Beginning of the first millennium of and formation of the Fravashis, or primary ideas of the good creations, which remain insensible and motionless for 3000 years (Bd. I, 8 XXXIV, i). 9000,
Time
B. c.
;
;
6000,
B. c.
Beginning of the fourth millennium, when of Zaratfrrt is framed together, and remains body
6630.
the spiritual
3000 years with
the archangels (Dk. VII,
ii,
15,
16), while
INTRODUCTION. the primeval man and because the evil spirit is
22; B. R.
when
ox exist undisturbed in the world, confounded and powerless (Bd. I, 20,
1,3,5; XXXIV,
111,
B. c.
3000,
xxix
i).
Beginning of the seventh millennium,
3630.
the evil spirit rushes into the creation
on new-year's
day, destroys the primeval ox, and distresses
Gaydman/, the primeval man (Bd. I, 20; III, 10-20, 24-27; XXXIV, 2). Z. appears to remain with the archangels for 2969 years longer.
2970, B.C. 3600.
XXXIV, ,,
B. c.
2930,
XV,
2
21-23
3417.
2747, B.C.
3377.
2717, B.C. 3347.
Accession of H6shang (Bd. XXXIV, Accession of Takhmorup (ibid. 4).
Accession of
Yim
3).
(ibid.).
Ac-
2000, B.C. 2630. Beginning of the eighth millennium. cession of Dahak (ibid. 4, 5). i
B. c.
ooo,
sion of
1
630.
FreVun
Beginning of the ninth millennium.
Acces-
(ibid. 5, 6).
500, B.C. 1130. ,,
'>
3).
B. c.
2787,
Ill,
Masye" and Masydot had grown up (Bd.
3560.
XXXIV,
;
Gayomart/ passes away (Bd.
2 ).
Accession of Manuj^ihar
(ibid. 6).
428, B.C. 1058. Spendarma*/ comes to Manuj^ihar at the time of Frasiy^'s irrigation works (Zs. XII, 3-6). The MSS.
have
B. R.
528,
but to bring
this
date into
the reign
of
would be inconsistent with the millennial arrangement ; while to assume a clerical error of one century is a probable explanation, as it makes the date more consistent with the allusion to Frasiy<>, whose irrigation works, mentioned in Bd. XX, 34 ; XXI, 6, must have been carried out fu^ihar
in the latter part
380, B.C. 1010. 375 B -c- 1005.
,,
of Manuj^ihar's reign. Accession of Auz6bd (Bd. XXXIV, 6). Accession of Kai-Kobd
360,
B. c.
990.
Accession of Kaf-Os
300,
B. c.
930.
Zaratdrt
first
(ibid. 7).
mentioned by the ox that
Sr!t6 killed (Zs. XII, 7-20).
210, B.C. 840. 1
50, B.
c.
780.
B.C. 675.
of
Accession of K.ii-KhtWoi (Bd. XXXIV, Accession of Kai-Loharftsp (ibid.).
The Glory descends from heaven
7).
at the birth
DuWak
:,o.
(Zs. XIII, i). Accession of K.ii-Vijt.isp n.c. 660.
Vohumano and
A>luv.ihi.ft6
a stem of Horn (Dk. VII,
ii,
<
IM.
XXXIV,
7).
descend into the world with 24).
Zaratuit
is
born
(ibid.
XXX B. R.
PAHLAVI TEXTS. Z.
23, B.C. 653.
is
seven years old when two Karaps
and Durasr6b6
his father,
dies (Dk. VII,
visit
32, 34, 45). Z. is fifteen years old when he and his four 15, B.C. 645. brothers ask for their shares of the family property (Zs. XX, i). iii,
Z. leaves home at the age of twenty (ibid. 7). Z. goes 630. Beginning of the tenth millennium. forth to his conference with the sacred beings on the 45th day of the 3ist year of Vijtasp's reign (Dk. VII, iii, 51-62; viii,
10, B.C. 640.
A. R.
i, B. c.
Zs.
51;
XXI,
B.C. 628.
3,
1-4). Z. returns from his
and preaches
years,
to Aurvaita-dang
conference in two and the Karaps without
first
success (Dk. VII, iv, 2-20). 1 1, B. c. 620. After his seventh conference, in the tenth year he goes to Vwtasp; MeVyomah is also converted (ibid, i, 65 ;
Zs.
XXI,
XXIII, i, 2, 8). 6 1 8. Twelve years
3
;
after Z. went to conference, 13, B.C. Vijtasp accepts the religion, though hindered for two years by
the
Karaps (Dk. VII,
20, B.C. 6 1
XXIII,
A
1.
B. c.
Avesta 21
;
is
V,
i
;
Zs.
XXIII,
5, 7). is
converted (Zs.
8).
Defeat of Arg-asp and his Khyons
30, B.C. 601.
40,
v,
Kavig, son of Kundah,
Vohunem is born written by Gamasp from 591.
iii,
B. c.
4; VII,
v,
(ibid.).
About
(ibid.).
this
time the
the teaching of Z. (Dk. IV,
n).
Z. passes away, or
is killed, aged seventy-seven the on 4ist day of the year (Dk. V, iii, forty days, 2; VII, v, i; Zs. XXIII, 9).
48,
583.
years and
,,
Arrival of the religion
58, B.C. 573.
(DLVII, 63,
B. c.
vi,
is
known
in
all
regions
12).
Frash6^tar passes away (Zs. XXIII, 10).
568.
64, B.C. 567.
(ramasp passes away (ibid.). Hangaurush, son of ^amasp, passes away
73, B.C. 558. (ibid.). ,,
Asmok-khanvato passes away, and Akht the
80, B.C. 551.
wizard
is
killed (ibid.).
Accession of Vohuman, son of Spend-daW
91, B.C. 540.
(Bd.
XXXIV,
7, 8).
100, B.C. 531. 200, B.C. 431.
203,
B. c.
428.
Sn6
is born (Dk. VII, vii, 6). -Seno passes away (ibid.; Zs. XXIII, n). Accession of Humai (Bd. XXXIV, 8).
[Here ends the fragment of the old millennial system Bundahu which omits thirty-five years in
preserved in the
INTRODUCTION. this place, as
the
explained in
end of the millennium.
54, with the effect of postponing It then proceeds to finish the
in its own fashion mentioning only three names, which are here added; the thirty-five
chronology historical
;
omitted years being also inserted.]
A. R.
268,
B. c.
Accession of Darai
363.
(ibid.).
Accession of Darai, descendant of Dardi
280,8.0.351. (ibid.).
294,8.0.337.
Accession of Alexander
300, B.C. 331.
Invasion
*
(ibid.).
by Alexander.
Death of Alexander (Bd.
308, B. c. 323. 400, B.C. 231. B.C.
440-560,
is
Orthodoxy
monarchy
XXXIV,
Benightedness arises (Dk. VII,
191-71*.
hundred-
.SSno's
discipledom ends, the religion is disturbed, and the contested (Zs. XXIII, n, 12 ; AV. I, 2-6).
still
8).
vii, 9).
upheld by four
successive high-priests (Dk. VII, vii, 8-10). 800-950, A.D. 170-320. The ninth and tenth centuries are
.
represented as very evil and miserable (ibid, viii, 2-45, 61). AusheVar is born (ibid. 55-57). 971, A.D. 341,
1001, A.D. 371. the sun stands
,.
Beginning of the eleventh millennium, when for ten days, and AusheVar is thirty years
still
old and confers with the sacred beings (ibid. 58-60). In this century the 1400-1500, A.D. 770-870.
wizard
Mahrkus produces seven awful winters successively, in which most of mankind and animals perish, including himself (ibid. ,
3).
1971, A.D. 1341.
Aushv/ar-mdh
is
born
(ibid.
18-20).
2001, A.D. 1371. Beginning of the twelfth millennium, when the sun stands still for twenty days, and AushS<&r-mdh is thirty years old and confers with the sacred beings (ibid. 21-23).
2971, A.D. 2341.
S6shdns
is
born
(ibid, x,
15-18).
Beginning of the preparation for the Renovation, when the sun stands still for thirty days, and S6shdns is thirty years old (ibid. 1 9) but another passage ;,ooi, A.D. 2371.
;
!.
xi,
2) implies that this
.jO28, A. D.
2398.
nd of the
1
1
He became
the date of his birth.
renovation of the universe occurs at
fifty-seventh year of
king of Maccdon
The erroneous
to B.c. 156-36.
The
is
dates in the
B. c.
S6shSns
(ibid. 4, 7).
336, and of Persia in 331.
Bundalm chronology (see
$
57) alter this period
r.UlLAVI TEXTS.
XXX11
56. We must suppose that the millennial chronology, which the Bundalm discontinues in the middle of the tenth millennium, was originally completed to the end of Time, as attempted in this synopsis, in accordance with the statements in Byt. and Dk. But the allusions to future events and denunciations of coming evils were, no doubt,
of a mythological or general character, such as those
surviving in Dk. VII,
still
29-32 viii, 40, 41, 44-46, 48-60 Whenever we meet with seemingly prophetic ix-xi. descriptions and denunciations, which clearly allude to historical events, such as those in Dk. VII, vii, 3-28 viii, vii,
;
;
;
2, 10, 23, 32-36, 42, 43, 47, 61, they must, of course, be treated as interpolations of a later date than the events And there are several passages that may themselves.
belong to either class. 54, that the death 57. It has been already shown, in of Alexander, which the BundahLr places in A.R. 273, must have occurred in A. R. 308 according to other traditional If this error of thirty-five years stood alone, it records.
might be considered accidental but when we find that the Bundahij supplies only 284 years for the A^kanians, to fill up the whole interval of 548 years between Alexander and Ardashir, son of Papak, we must conclude that these two errors were intended for the purpose which they both fulfil, On that of postponing the end of the tenth millennium. ;
the other hand, the Sasanians who ruled for 425 years, are allowed 460 years in the BundahLr, which just counterbalances the thirty-five years omitted after the time of Humai. This third error may be considered unintentional, as
it
probably arose from counting the year of each suc-
cession twice over, first in the reign of the deceased king, and again in that of his successor.
The
Bundahij chronology is distorted, by these three errors, will be better understood on inspection of the following tabular statement than from 58.
extent to which the
results, merely observing that the the of (A. religion R.) is given according to Bundahij year dates in the first column, and according to real dates in
any description of the
the second.
Several intermediate events have been inserted,
INTRODUCTION. for the sake
dates includes
of illustration, and each of their Bundahij its proper proportion of the errors l :
Bd. date. Real date. A. R. 365, A. R. 300.
273,
,
308.
3*1,
400.
400,
553. 800.
538,
XXX1I1
Real date.
Invasion by Alexander Death of Alexander
.
Real date of A. R. 400 Bd. date of A. R. 400. Real date of A. R. 800 Accession of Ardashfr
it
.
...
Bd. date.
8.0.331,8.0.331. 323,
333.
.
.
231,
275.
.
.
78,
.
.
0.170,
196. 68.
.
,
226,
39.
A.
713,
939looo.
Real date of A. R. 900 Accession of Shahpuhar II Real date of A. R. 1000 .
786,
1068.
Accession of YaA/akanr* II
1081.
Bd. date of A. R. 800
841,
1118.
346.
528,
289.
887,
1158. 1161.
Accession of Kav&/ Execution of the Mazdakites
488,
884,
Accession of Khflsrd
951,
1173. 1220.
Bd. dateofx. R 900 . Accession of Khusrd II
1265. 1281.
Kd. date of A. R. 1000
6-5.
>
800,
,,
,,
1000, 1017,
900.
.
.
270, A. D.
10.
309,
52.
.
370,
118.
.
438,
191.
451,
205.
.
,,
.
.
,,
...
Death of Ya*/akar
I
III
.
.
531,
292.
.
.
543,
305.
.
.
590,
356.
.
.
635,
405.
.
.
651,
422.
59. The object of preparing this statement has been to ascertain the reason for the intentional errors in the
Bundalm chronology, and the probable period at which they were introduced. It has been mentioned, in 57, that the effect of both the errors, which are not accidental, has been to postpone the end of the tenth millennium, but they also postpone the dates of some other events which arc mentioned in the Zoroastrian legends. 60. Thus,
we
are told in Dk. VII,
vii, 9,
that benightedby the errors
ness arises after A.R. 400, which is postponed from B. C. 231 to 78, but both of these times
seem to have been equally unpropitious to the Zoroastrians. Th< learn (ibid. 10, 11) that in the fifth and sixth centuries, say A.R. 440-560, orthodoxy is still upheld by four successive This period is postponed by the errors from high-priests. B.C. 191-71 to 156-36 (see p. xxxi, n. 2), and Zoroastrian ism was probably flourishing the whole time. So far, no reason for tl dona can be discovered, as the vague descripof events, supplied by the old v ;>pcars to be >c
basis of calculation
is
the real date of each event and real century, but
the Bd. date of each 1M. century. The only Bd. data are 184 years from the death of Alexander to the accession of Ardashlr, and 460 years from the latter to the death of Ya*/akan/ HI, as stated in f 57.
[47]
C
XXXIV
PAHLAVI TEXTS.
just as applicable to the original periods as to the altered ones. 61.
We
much
evil
are further informed (Dk. VII, viii, 2-45) that in the ninth and tenth centuries
and misery occur
(A.R. 8co-iooo), at all events until the birth of
AusheWar
55-57) in A.R. 971 and such events as war, invasion, of monarchy, oppression, persecution, infidelity, and apostasy are mentioned. Ausheafor confers with the arch(ibid.
;
.fall
angels in A.R. looi (ibid. 58-60), and the evils afterwards
pass away till A.R. 1400-1500 (ibid, ix, 3), when frightful winters occur. The evil period A.R. 800-971 was originally A.D. j 70-341, or from the middle of the reign of Volo-
But geses III to the middle of that of Shahpuhar II. the Bundahij postpones this period to A. D. 451-608, or from the time of the Armenian revolt in the reign of YeLSfe/akard?
II,
to
that of the
first
total defeat of a
army by the Arabs near Dhu-Qar in the reign of Khusro II. The evil times were probably expected to Persian
continue
till
the end of the millennium, or later, as in the for AusheWar does not go to his
case of Zaratujt himself
conference
till
;
A.R. 1001,
begin to preach
till
and might not be expected to These dates, originally
A.R. IOIT.
A.D. 371-381, comprising the remainder of the reign of
Shahpuhar II, would be altered by Bd. to A. D. 636-645, a period which includes the last two great battles with the Arabs, that decided the downfall of the Sasanian dynasty,
though king Ya^akardf III lived some six years longer as a fugitive
1 .
hardly possible that king Ardashir (A.D. 226chancellor Tanvasar, when collecting and their sacred books, would have compiled the revising traditional original system of chronology, however general 62. It
is
241) and
his
might have been the terms
in
which the
evils
were described
by the records they possessed, because it would have been a voluntary confession that they had no power to remedy The
and dates, have been zur pcrsischen Geschichte ; and A. von Gutschmid, Geschichte Irans und seiner Nachbarlander von Alexander dem Grosscn bis zum Untergang der Arsaciden : edited by N old eke. 1
authorities consulted, for Persian historical facts
N old eke,
Aufsiitze
XXXV
INTRODUCTI
own time. But if they found the system an ancient document, they might have been quite willing to admit that evils existed, owing to their enemies, which would have become much worse if they had not been ;ated by their own exertions. In fact, an old document the evils of their in
prophesying evil which actually occurred at the time specified, could be used as evidence of the truth of their
and would therefore be carefully preserved. And if they had altered the chronology of an old document which foretold the time of the downfall of the monarchy, they could not have correctly guessed For these reasons that time before the downfall occurred. religion,
luite certain that,
conclude that the original system of chronology,
handed down by the BundahLr, was neither compiled nor altered in the time of Ardashir.
For the long reign of Shahpuhar
II (A.D.
309-379)
the original tradition predicted not only a continuation of times, but also the birth and education of a new for
AQshc//ar,
apostle,
next millennium,
the
who was
cted to put an end to evil for about four centuries. His birth was to take place in A. D. 341, and his conference 10 commence in 371. These dates are so well defined that,
to
if
we could
whom
that
the
discover any important religious teacher they could refer, we might be justified in believing original
Unfortunately,
chronology was compiled in his time'. little of the internal history
we know very
there was war with the Romans on the eastern frontiers in and and 337-3.50 358-363,
during this ixi^n
in
the intervening period
;
beginning about 339
;
predicted
;
also a persecution of the Christians, all of which fairly represent the
evils.
history of Regarding the priesthood and the reign, we have only the traditions handed down in 64.
.
r.thl ,>a
;
s to In these we are told that guide us. was born in son of Maraspend (Dk. VII period (Dk. IX, vni, 4), and lived in the reii;n of
Shahpuhar
.
II,
son of
Auharm
j>
145
being high-priest over the religion (D<1. XXXVII, 56), also collected and preserved the Nasks (Dk. VII C 2
n),
He
PAHLAVI TEXTS.
XXXVI
and, after he had proved his orthodoxy by ordeal (Sg. X, 70, 71), the king proclaimed his intention of not allowing any more heterodoxy (Dk. IV, 27 *). In his old age he
obtained a son, after devout prayer, and named him Zaratfot (Pandnamak, i); but this son also bore the Avesta
Avarethrabtfu (Dk. VII, vii, 20, 21; VIII, who is called the son of Rajtare-vaghewt in
title of
18),
xiii,
Yt.
Avesta title was adopted himself. Finally, we meet with another by Aturpad of described in Peshotan's Dk. Ill, son Zaratdyt, Aturpa*/, XIII, 106, showing that
this latter
2, as high-priest in the reign of Ya^/aka;'
cxxxvii,
i,
7 n).
65.
We have here, evidently, three successive
high-priests,
and grandson, and all celebrated men. The father had been employed in collecting and revising, or probably translating, some of the sacred books, and then, father, son,
after a religious discussion, submitted himself to the ordeal
The king was meant persecution of the proclamation heterodox, such as was commenced about A. D. 339, as So that we may safely assume regards the Christians. of melted metal, as a test of his orthodoxy. convinced, and
that
Aturp^'s
his
ordeal took place shortly before this date,
and probably shortly after 337, when the Roman war commenced. As we must also certainly assume that the original chronology could not have come into existence at a much later date than 341, when so remarkable an event as the birth of a new apostle was fixed by it to occur, we have to consider who this apostle could have been and whether it may not have been intended to identify him ;
with Atfo-padTs
own
son.
is such a suspicion consistent with represent Aushtv/ar, according to the original chronology, the son must have been born A.D. 341 ( 63) and we may suppose that the time of Aushe^/ar's
66. In the first place,
known
dates
?
To
;
conference (371) would represent the time of 1
See
S. B. E., vol. xxxvii, p. 415.
INTRODUCTION.
when
death,
If Aturpa*/
xxxvii
succeeded him in the high-priesthood. were aged eighty-one at his death, he would his son
been fifty-one at the birth of his son, or approaching old age; and he would have been born in 290, or nineteen His grandson may have been born rs before the king. in 36-, when his father ZaratOjt was twenty-four, and may
have succeeded that father
in the high-priesthood about of the second 400, year king Yar^/akar// I. As all these dates are reasonably consistent with the few facts that are
there seems to be no impossibility in the hypothesis that the original chronology of AusheV/ar's birth may have n,
had some connection with the date of the birth of AturpaVs
The
son.
dates assumed, with regard to these three highmay be slightly varied, are as follows
hich
:
Ixirn 290, high-priest
Aiu/pa
320, died
.14 1
37
365,
400,
!>
ii
400420, or
later.
On
the other hand, we must recollect that the time of the birth of AOshcv/ar was not an isolated date which
could be varied at pleasure, to suit any circumstances that but it was intimately connected with the might arise ;
dates of birth of three other apostles, which were each placed at the same distance from the ends of three other
millenniums. It would perhaps be more difficult to suit a new millennial system of chronology, to the ace id of a particular child's birth, than to have the <
^
an old system already particular year if And, so, it may be safer to assume tii.it Aturpa//, knowing the year of the expected birth, took measures to secure the fulfilment of the prophecy, so far as If the child did not turn out so the birth was concerned. world as had been expected, of the regenerating capable Under such was a matter for posterity to born
in
a
of
i
mces of merely seeming fulfilment of a single ular,
fraudulently obtained, the original
prediction
be of any age. It does not appear that the priestly councillors >n in assembled by Khusr6 I (Byt. I, 7), made any t
XXXV111
PAIILAVI TEXTS.
the original chronology, although they slightly revised the In fact, the priests, who must have Pahlavi Vendidad. been long expecting the end of Zaratujt's millennium, were
probably looking forward for the approaching downfall of the Sasanian monarchy, which might readily be understood, as the surest sign of the termination of this period, from such statements as those
in
Dk. VII,
1,2.
viii,
At any
rate, the alterations in the chronology, for the purpose of postponing the end of the tenth millennium till A. D. 635,
would not have been made mination of the
till
some time
after the ter-
but probably long before monarchy the compilation of the Bundahu about 900. The effects of these alterations upon the dates of the evil ninth and in 651,
tenth centuries, and upon those of the birth, conference, and preaching of AusheWar, have been already stated in 61. And their object has evidently been to adapt the old predictions
as
much
as possible to real events
;
for
which purpose also, the predictions themselves have probably been often made more definite than they were originally.
from the foregoing investigation, that the must have existed A.D. 341, and, in fact, we have found no sufficient reason for supposing that it was compiled as late as Sasanian times. While the alterations, we find in the Bundalm, could have hardly been 69.
It follows,
original chronology
made 70.
till
after 651.
Regarding the age
in
which Zarattat
lived, the dates
stated in the synopsis of traditional chronology ( 55), are B.C. 660-583, while the reign of VLrtasp, which extends to
the fabulous length of 120 years, or 660-540, evidently represents a short dynasty, including Hystaspes and his next four forefathers, if we accept the traditional identification of Vijtasp with the father of Darius I. But the of those four forefathers, which are known on the
names unim-
peachable authority of the Behistun inscription of- Darius himself, render it almost impossible to accept this traditional identification, as they differ totally from those of the forefathers of Vutasp are as follows
:
in
the Avesta.
The two
dynasties
INTRODUCTION. Behistun
:
HakhamanLy
Avesta
XXXIX :
Kavi Kavata
Kava Usa Kava Husrava
A'aijpLr
Ariyaramna
Arshama
Aurva^aspa 1 KavaVLrtaspa ss it can be shown that these two series of names have the same meaning in two different languages, there seems little chance of proving the identity of the t\v<> Yijtaspa
.
We
may, however, quote the instances of the high-priest Aturpa//=Atare-pata and his son Zaratu^t = Zarathujtra being called RLrtare-vaghe/rt and Avarethrabau, respectively, in the Avesta (see 64); but these latter names seem more like titles than translations. 71. The date of Zoroaster and his religion has formerly been fully discussed by Windischmann - and others, and
dynasties.
the question has been lately re-examined by Williams 3 He divides the ancient statements, that have Jackson .
been made on the subject, into three classes
:
those which
declare that Zaratujt lived before B.C. 6000, those which associate his name with Ninus and Semiramis, and the native tradition which, as
we have
seen, places his life in the period B.C. 660-583. Singularly enough, the oldest rs, those who lived only two to four centuries after the traditional period of the lifetime of Zaratujt, are those who report that he lived some 6000 years before that period.
Pliny the Elder (Nat. Hist. XXX, 2) quotes Eudoxus (B.C. 368) as stating that Zaratuxt existed 6000 years before the death of Plato, that is, B.C. 6347, which is also con-
firmed
by
Aristotle.
B.C. 250) as placing that is it.c. 6184.
And he quotes Hermippus (about him 5000 years before the Trojan
A
third
mode
of describing this period
1 These were the reigning sovereigns, bat the lat two are descended from a collateral branch, and their actual |*digree it as follows Kari Kavata, Kavi >Khu, Kavi Pisanangh, Mamu, Uzava, Aurau&spa, Kava Vi/Uspa (Bd. :
I,
28, a 9).
*
Zor*utritfk< St*di<* t von Fr. Wimlbchmann, edited by Spiegel, 1863;
'
On
the dot* of Zaroasttr. by A. V. Williams Jackson
Oriental Society, vol. xvii, pp. 1-21.
;
Journal of American
PAHLAVI TEXTS.
xl
seems to have been used by Xanthus of Lydia (B.C. 500l 450) who stated that Zaratujt lived 6000 years before Xerxes, as quoted by Diogenes Laertius, that is, B.C. 6485. 73. Three or four other classical writers mention similar statements, and Jackson points out that these extravagant dates are probably owing to the European writers mis-
understanding Persian statements with reference to the It will, in fact, be pre-existence of Zaratu^t's Fravashi. seen from the synopsis ( 55) that the traditional account is that the spiritual body of Zaratu.yt was framed together as early as the beginning of the fourth millennium, which occurred B.C. 6630, and this may be accepted as a close
6347, 6184, and 6485, indicated by the ancient writers, considering that their statements are made in even thousands of years.
approximation to the three dates,
B.C.
on the authority of other writers are not named, that another Zoroaster a Proconnesian, lived a little before the time of Osthanes who accompanied 73. Pliny also mentions,
who
3
Xerxes
to Greece (B.C. 480).
cerned,
this
Zaratu^t
And,
so far as time
is
con-
Zoroaster might have been the traditional who died 103 years before this journey of
Osthanes. 74. The old statements about Zoroaster or Oxyartes, the Magian king of Bactria in the time of Ninus and Semiramis, can hardly refer to the traditional Zaratu^t who is
never represented as a king, although the supreme ZaraThe thiutra of the Avesta was apparently a ruling priest. time in which this Bactrian lived is also very uncertain,
though Semiramis has recently been placed about B.C. 800, her position in Albiruni's tables is certainly 1200 for
years
earlier.
seems, therefore, that the ancient statements, regarding the date of Zaratujt, reported by Pliny and corroborated by a few other classical writers, can be fully 75. It
explained from the traditional system of chronology used in Pahlavi texts, by identifying the classical Zoroaster of the seventh millennium B.C. with the traditional Zaraturt 1
There are some doubts as to the correctness of these
dates.
INTRODUCTION.
xli
in his ante-natal spiritual state, after he had ceased to be a mere Fravashi, or primary idea, and had become an intelligent, moving, and personal existence, but still a spirit.
While the
later Zoroaster of Pliny,
who
flourished before
about the same century B.C., time as the same traditional Zaratujt after he came into the
must have
fifth
lived
the worldly existence, and may reasonably be identified with him, although Pliny had little information to give
about him. It
76.
will
be noticed that
this
explanation depends
entirely upon the peculiarly artificial system of the traditional chronology, in which the whole of time is assumed to consist of twelve millenniums devoted to different pur-
poses; and if this particular system had not been in use at the time the statements, quoted by Pliny and Diogenes Laertius, were made, those statements could not have been lined as referring to the same individual. But if they
do not
refer to the
same
we have only
individual,
the
options of rejecting all the statements, or believing an imneither of which possible date to be literally correct ;
would be altogether satisfactory to a judicious mind. The only reasonable conclusion seems to be that the chronology based upon the twelve millenniums was in use in the fifth century B.C., about which time the earliest quoted statement seems to have been made. 77. It will also be observed that this millennial chronology decisions
is
inextricably associated with the idea of the primeval cnce of all good creations in the state of Fravashis. c are described as spiritual existences
thn-c
who remained
millenniums unthinking, unmoving, and intangible and the next three millenniums they still reI, 8);
mained undisturbed by evil, mankind being represented, for that period, by GAy6mar
the duration of time, were thus appropriated t> ->a\ ashix spiritual and embodied, probably before the birth of Plato, 1
if
we may
rely
upon
classical
statements
;
and
it
must have
PAHLAVI TEXTS.
xlii
been before
this date that the series of
millenniums was
arranged for all future history, till Time was expected to merge once more into Eternity at the renovation of the universe. 78.
As we have
seen that Zoroastrian tradition
is
very
consistent in fixing the date of Zaratu^t's activity about the end of the seventh century B.C., it may be asked, why
have Avesta scholars so strongly insisted upon its greater antiquity? They may have had several reasons, but three, at least, were important. First, they had the classical statements which, as we have seen ( 71), generally placed Zaratfot as far back as the seventh millennium B.C., on the testimony of persons who lived from two to four centuries after the traditional date of Zaratu^t's death.
No the
one, of course, could believe in the literal accuracy of number of millenniums, which referred, as we have
seen, to an imaginary period of spiritual existence, but this number was considered merely as an exaggeration
reduced to any amount that seemed reasonable. At the same time, this evidence for antiquity was quite sufficient, in the second place, to discredit the
which might be
of which
these old authorities seemed was a period then comparatively recent. ignorant, though if this discredit had not been sufficient to shake the And, faith of Avesta scholars in the traditional date of Zaratujt, they still had a third reason for their scepticism, when they discovered that the language of the Avesta was not merely a sister of Sanskrit, but that a large portion of it was sister to the oldest Sanskrit with which they were acquainted, and which appeared to them certainly older than the time
traditional
date,
it
of
Gautama Buddha, who
lived
about one generation later
than the traditional Zaratilrt.
How
far Avesta scholars were justified in their conmust be left for future ages to determine at we no have historical information about the present really origin of Zoroastrianism, and must still consider it as decidedly prehistoric though, it may be admitted that the
79.
clusions
;
;
Parsi calendar, as used in Persia, so far agrees with tradition, that it still bears witness to its own original institution in
INTRODUCTION.
xliii
the reign of Darius Hystaspes, as will be seen from the
following details.
The
80.
Parsi year consists of twelve months, each con-
of thirty days, with five additional days added at the end of the year, and the total number of 365 days never :.*
s, so that, whenever a leap-year occurs in our calendar, the beginning of the Parsi year retreats one day in the In this manner, the total number of tian calendar.
which the beginning of the Parsi year has retreated, since the institution of their calendar, records the
number
of leap-years which would have occurred in the same period of Christian years, if the regular leap-years had existed the c time; and four times the number of leap-years would be the total number of years. But as leap-\ not been used the whole time, we have to calculate
from astronomical data. In the
Si.
first
place,
we want
to
know
at
what season
the Parsi year originally began, and we learn this from Hd. XXV, 7, 20, where we are told that the winter of the
year ends with the five extra days, and the spring begins with the first month which means that the rectified also have to begins with the vernal equinox. rectified
;
We
observe that, retreating at the rate of one day every four the beginning of the year retreats all round the year and we know from general history that the in 14^0 years ,
;
>d,
with which
we have
to deal,
is
much more than
than 2920. Then we have to asct the exact length of the tropical year, which astronomers />--:422 days, with an infinitesimal decrement, quite inappreciable in the period we have in \ 1460 years and
less
i
We may
calculate
which occurs not too
far
back from any vernal equinox from noon, say that of March 22,
\\hcn the beginning of the Par according to in reckoning, had retreated to August 24, 1864, or 210 days, in addition to a previous retreat of a whole year ,
or altogether 575 days since the establishment of the calendar. So that the difference between the Parsi
of 365 days and the correct tropical year of 36 v had then accumulated to a total of 5/5 days. Divid%
PAHLAVI TEXTS.
xliv
ing the accumulated error of 575 days by the annual increment of 0*2422 of a day, we obtain a quotient of 2374 years, including A.D. 1865, as the time in which this error had accumulated, and this carries us back to B.C. 510 as an
approximate date of the establishment of the Parsi calendar, with the
first
day of the year coinciding with the vernal
equinox. 83. This date for
errors
is,
however, liable to some modifications on the part of the ancient
of observation
astronomers, one of which errors, being constantly in one direction, must be taken into account. These old observers
were not aware of the effect of refraction, which always makes the night seem somewhat shorter than it is in reality and this would lead them to antedate the vernal equinox by rather more than a day so that they would observe an apparent equinox in B.C. 505 on the same day in the Parsi year as that on which the real equinox occurred in B.C. 510. The most probable date of the establishment of the Parsi ;
;
therefore B.C. 505, with a margin of four to eight years in either direction for accidental errors of observation.
calendar
is
A
few years before this period we know, from the 84. cuneiform inscriptions of Behistun, that Darius Hystaspes used an older calendar, when recording his early victories over insurgents, which consolidated his empire. he was introducing many reforms
a time when
It
was
in the
government, and, being a believer in Auramazda, his most influential advisers would probably be Zoroastrian priests. If they thought it necessary to reform the old calendar, the adoption of strictly Zoroastrian names for the new months and days in the Parsi calendar would be fully explained. 85.
calendar, in which retreating, the Persians had
But, besides this ordinary
new-year's day was constantly
civil
a rectified calendar for religious purposes, which intercalated an extra month from time to time, for the purpose of bringing new-year's day forward again to the vernal equinox, and restoring the festivals to their proper seasons. It is this calendar which is used in Bd. XXV, and its days
INTRODUCTION.
xlv
and months are distinguished by the epithet vehi/C-akig (veh + \k -f ak + ig), belonging to what is really good/ or '
vehiak,
'belonging to the really good/ which, in this connection, may be best expressed by the word rectified.' '
86.
This intercalation
passages
1
is
which inform us
described
by AlbirQnl
in various
that, after the new-year's
day
had retreated more than a month from the vernal equinox, the king would order the priests to arrange for the solemn proclamation of an extra month to be intercalated, between the last month of the year and the five extra days, by merely moving those five days from the end of the twelfth month to the end of the first month of the next year. The effect of this was to put an extra month into the earlier which, beginning with the first month, would also end with the
first
month augmented by the
five
extra days as
All following years the usual termination of the year. would begin with the second month, and end with the first
month and the five extra days, until the second intercalawhen a year of thirteen months and five days would
tion,
be again obtained, by merely moving the five extra days to the end of the second month which would thus become the last
month
of the year, while the third
month would
begin the year until the third intercalation. By these means, any number of intercalations could be made without
any additional month being named, and the position of the five extra days always indicated the end of the rectified and that the rectified first month, which followed them, was to become the last month of the preceding .
at the next rectification, or intercalation. If
the Parsi calendar, as used
in
Persia,
were es-
tablished B.C. 505, as we have calculated, it ought to have been rcctilud by an intercalation of one month about each
of the following years: B.C. 381, 257, 133, 10, A.D. ;,, 6 10. Albiruni (p. 121), however, has re239, 363, 487, corded only one intercalation of two months in the time of i
rd
1
I
(A.D. 399-420), son of Shahpuhar,
i
when the
Sachau's Albtrfint's Chronology of Ancient Nations, pp. la, 13, 38, 53-56,
121, 184, 185, 220, 221.
PAHLAVI TEXTS.
xlvi
extra days were removed to the end of the original eighth month Aban, where they remained until Albiruni's five
own time
(Alb. p. 56), about A.D. 1000.
The
reason for
intercalating two months at once, was because the time for the seventh intercalation (A.D. 363) was already long past ;
so the eighth was added
three or four
score
years in
advance, being due in 487. 88. All that Albiruni says about this double intercalation quite in accordance with the original establishment of the calendar by Darius Hystaspes, and would render any date more than thirty-seven years later than his reign imis
l
possible
.
must have
With regard
to the earlier intercalations (which occurred to account for the movement of the
days) that of A. D. 115 was neither in the reign of Vologeses I, nor in that of Vologeses III, one of whom must have been the Ajkanian renovator of the Avesta. five extra
That of A.D. 239. if carried out punctually, would have been at the extreme end of the reign of Ardashir but the intercalations seem to have been usually delayed, as in the case of that of 363 which was delayed for thirty to fifty ;
years, although it ought to have been carried out under the direction of one of those ultra-orthodox high-priests,
Aturpad son of Maraspend,
or his son ZaratiLyt, in the
reign of
Shahpuhar II. is It 89. worthy of notice that the names of both the and which have come down to us in this months, days calendar of Darius, include the names of the six Ameshaspewtas, 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 1
down
to the fifth
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 Yasafakan/ I.
INTRODUCTION.
xlvii
century A.D., being known from the position of the five have no evidence extra days in the rectified calendar.
We
of any change of names having been at
any time
;
made
in this
calendar
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.
a late origin for the Avesta may be allowable to add, that
90. Darmesteter's theory of
ng been mentioned,
it
the likelihood of this theory does not increase upon closer It is a brilliant hypothesis, very carefully unation. ired
to
but it does not meet ordinary criticism Avesta scholars in general, for want of ;
appear to convince
sufficient evidence, as
carefully between
very necessary to distinguish the former possibilities and probabilities it
is
;
not admissible as evidence, unless corroborated by Its chief use has been in checking the positive facts. to tendency exaggerate the age of the Avesta, but it seems ;
be an exaggeration in the opposite direction, a returning swing of the ever-restless pendulum of judgitself
ment.
to
On
the other hand,
religion cannot
be
fairly
the
traditional
age of the
considered as exaggerated, for
the chief difficulty in accepting it as sufficiently old, is that the nearer our researches penetrate to that time the less real light
we
obtain.
E. April, 1897.
W. WEST.
ABBREVIATIONS USED IN THIS VOLUME. Anno Domini;
for
A. D.
Alb.
Chronology of
Albiruni's
for
Ancient Nations, translated by Sachau A. R. for Anno Religionis ; Ar. for Arabic; AV. for the Book of Ar
;
;
for Before Christ; Bd. for
(volume)
;
;
1-151), and Band for an old copy of
v,
BK
MS, was more complete than Religion Byt. for Bahman Yajt
this
Before the
for
(S. B. E.
Beh. for Behistun inscription
K35, made when B. R.
Bundahij
is
it
now
;
(S. B. E. v,
;
Chap, for chapter; Chaps, for 189-235); Chald. for Chaldee Dd. for DaaTistan-f Dmik (S. B. E. xviii, 1-276); Dk. for Dinkan/ (S. B. E. xxxvii, 1-397, 406-418, and this volume); ed. ;
chapters
;
Ep. for Epistles of Manu-r/'ihar (S. B. E. 277-366); Etudes iran. for Etudes iraniennes Farh. Oim
for editor or edition xviii,
;
;
Farhang-i Oim-a6vak gen. for genitive case Gesch. der Sas. for Geschichte der Perser und Araber zur Zeit der Sasaniden
for
;
;
;
of G6jt-t Fryano; Heb. for Hebrew; Ibid, Ind. vers. for Indian version for J. Jamasp's
the Tale
Gf. for for
ibidem
;
old
MS.
K
;
;
for
at
Library
University
India Office Library at London 1. for line for Mainyo-i Khiraa? (S.B.E. xxiv, 1-113); ;
MSS.
for
tive case;
n.
manuscripts; p,
for
for
Kopenhagen ;
footnote;
Pahl. for Pahlavi;
page;
11.
L
;
for lines
MS.
for
nom.
manuscript;
for
Pers.
;
for
Mkh.
nomina-
for
Persian; S. B. E. for Sacred
pp. for pages ; Pt. for Peshotan's old MS. ; Books of the East ; Sd. for Sad-dar (S. B. E. xxiv, 253-361); Sg. Sis. for for -Slkand-gumanik Vi^ar (S. B. E. xxiv, 115-251);
Shayast-la-shayast (S. B. E. v, 237-406) ; Sp. for Spiegel's edition ; for Tehmuras's MS. of Dd., Zs., &c. ; Vd. for Vendidad, ed.
T
Geldner; Geldner
;
ments
YZ.
;
Vi^. for Vi^irkar
volume
;
Dinik;
Yas. for Yasna, ed. Geldner
for Geiger's Yatkar-i Zariran
tions of Za^-sparam,
Visp. for Visperad,
ed.
Westerg. Frag, for Westergaard's Frag-
first series.
;
;
Yt. for Ya^t, ed. Geldner
Z. for Zaratu^t
;
;
Zs. for Selec-
MARVELS OF ZOROASTRIANISM AS STATED IN
THE SEVENTH AND FIFTH BOOKS OF THE
DlNKA^Z? AND
IN
THE
SELECTIONS OF ZA/>-SPARAM CHAPTERS
[47]
XII-XXIV.
OBSERVATIONS. 1.
For
divisions into chapters
all
chiefly responsible, as the stops
and sections the
translator
is
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.
occurring in
Italics
Oriental
words, or names,
certain peculiar Oriental letters (see the '
at the
Alphabets
end of
represent
Transliteration of Oriental
volume), or certain abbreviated
this
of writing Pahlavi letters.
'
Italic a, d, 6, d, e,
/,
h,
2,
z,
kh,
/,
modes
p, r, sh,
zd indicate no change of pronunciation but g should be sounded like j, hv like wh, k like ch in church/ s like sh, and
u, v,
;
'
Avesta z 4.
French
like
j.
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
the explanatory 6.
B
The
(written
folio, at the
it
was
at
authority for
the
1659),
only
:
independent
authority
for
brought from Iran to Surat in 1783, and one
end of Chap,
iv,
appears to be missing.
1594 and later), No. 43 in the University Kopenhagen, which contains another independent
43 (written
Library
7.
A. D.
in the notes, see
after the Introduction.
manuscripts used for the Dinkar
Book VII;
K
list
A. D.
Book
V
in its later portion.
The manuscripts used
for
the
Selections
of ZaW-sparam
are:
K 35 (probably written A. D. 1572), No. 35 in the same library, which was brought from Iran 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. DlNKA/?A-BOOK CHAPTER
VII.
I.
/tfrthe gratification ^/"the creator even through the complete superiority of the 1.
worshipping religion, adorned by omniscience,
in the
world.
The seventh
2.
book
is
about the marvellousness
of the greatest reminder of the Ma^a-worshipping of the Spitamas also of the religion, Zaratu^t !
;
mindfulness of that illustrious one by Auharmas^, and of his religion, arisen through the word of Auharma*/, being blessed among those of the region of king Vwtasp from the Exposition of the ;
Good
2
Religion But, before .
purposely written whatever was the progress of the character and effect of the good religion and its first acceptor in that,
tJure
is
the spiritual and worldly existences ; and, after that, 1
Nearly always spelt ZaraiQkhsht in the MS., the counterpart form Zaratuhsht or Zaraduhsht. his Nik/26-i V6h-ddn6 was evidently the name of an older 1
book, from which the Dinkan/ quotes matters.
much
of
its
information on
BOOK
VII.
the prophets, apostles, and upholders in the period as far as Zaratust, 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 l 4. According to the Ma^a-worshipping religion .
the Exposition of the Good Religion, it is the nature ^/"Auharma^'s disposition and his knowledge
and
as to the complete obtainment of the first creature, the archangel Vohuman6, and the first progress spiritually among the archangels and the other
sacred beings of the spiritual
and worldly
and materially
the
in
Gayoman/,
first
man, through
and complete acceptance from Auharma^, and the needful atonement concurrent
existences,
the creator 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, that constitute the whole of that
first
utterance
2
of the religion of
According to the declaration of the good religion about the production of existence, which is the praise of him who was the causer of existence and 5.
creator, the beneficent spirit, the first craving
among
we be happy and
be the
mankind was
this,
that
'
creation of A&harmasu/;' and the
last, as regards the preservation of a remedy for mankind, is this, that the best is this, that the formation of lives be '
and perfect now, though rendered sickly by him the spiritual existences of mankind be so now, though ;
the destroyer has 1 2
come
to the creatures.'
6.
For
This preliminary matter occupies the whole of Chap. I. Yatha-ahu-vairyo, or most sacred religious formula of
The
the Parsis.
CH. \PTKR
human beings
I.
4-8.
of the lineage of GeLy6man/ 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 to smite his own opposing fiend, is the freedom from molestation which occurs thereby, and the non;
;
contamination of the creatures by the destroyer; it is that effect which the creator
and
produced for 7.
And
it.
declared by the good religion, true-spoken statement Gdy6man/
this, too, is
that through
a
attained to the
angels (that
is,
*
good spiritual lordship of the archhe was fit for the supreme heaven *).
And
after Gaydmarc/, at various periods until the 3 Zaratftrt of the Spitamas, whose ever-favouring 8.
guardian
spirit
reverenced
is
much
;
was his work was the also
acquaintance with knowledge, and his preservation of the mankind of that time
in
which he
moreover he became requisite for and because of their 4 superior carrying on of destiny by command of the
came
into notice
;
conference with the creator;
,
Reading hfl-ahufh, Av. hvanghcvi. This section is one of numerous quotations from the Pahlavi version of a lost A vesta text. When we are furnished with a complete Pahl.-Av. vocabulary, 1
the
it will be possible to recover much of the original A vesta of such quotations, with some degree of certainty. * Pahl. gard
by the Pahlavi '
Pahl.
translator, are
ham&t*bahar
;
it
always marked as parenthetical. might be read hamftt-bfdftr, 'ever
.in.' 4
Reading vakhsh
=
Pers. bakhsh), which is usually expressed ( /vnrir equivalent gad ^(traditionally gad man), and this means both 'destiny' and 'the star, or glory, of destiny* (Av. hvaren6,
Pcrs. khura).
Here
this error converts the
the
first
word
letter
into
of
vakhsh
is
omitted,
k hay ft, the Zvaru of /an,
'
and
DINKAKD, BOOK creator, it is declared in the
VII.
religion, that the
good
combined
titles of prophet (vakhshvar), acceptor, are enumerated of them. promoter
As Ga> oman/
and
passed away, it came to Masye and Masyaoi the second of worldly beings who ivere the progeny of Gayoman^ the first audit is declared, by the word of Auharma^, that he spoke to them, when they had been produced by him, thus You 9.
l
2
,
;
'
:
are the
men
I
produce, you are the parents of the embodied existence and so do you
parents of all men not worship the demons, for the possession of complete mindfulness is the best thing produced by ;
me
for you, so that
you may
fully
observe duty and
10. And ordinances with complete mindfulness.' the bountifulness of Auha^ma^ 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 1 1.
good works of mankind. The creator showed them the sowing of corn, as
declared in the words of thine,
corn
;
O Masy
Auharma^
thus
'
:
This
is
which is an ox thine, too, is this and thine those other appliances henceforth !
;
;
thou shouldst
know them
well.'
This must have also occurred twice in a previous copy of the MS. in In 28, where the word is written ^an, 'life/ in the MS. B. S. B.E., vol. xxxvii, Dk. VIII, neously translated word.'
xiii,
20,
vakhsh
has been erro-
'
1
The glorious destiny. 9 and 10 have been previously translated in S. B. E., vol. xviii, pp. 411, 412. ' 2 Literally man and woman who grew up as plants from the earth fertilized by Gay6man/, the prototype of the human race '
;
see Bd.
XV,
1-5.
CHAPTER
9-14.
I,
declared by the good religion, Auharma^spoke to Hadish \ one of the sacred
12. This, too, is
that
thoroughly worthy through righteousness, Hadish, who art thoroughly worthy thou shouldst proceed to through righteousness thou shouldst procure thy 2 and Masyadt, Masye corn and bread from Masye and Masyaot, and
beings
1
thus:
O
!
shouldst bless theirs thus
"
This corn comes up came unto you from
:
owing to you, and, as it Auharma^ and the archangels, may the corn extend from you unto your descendants without disturbance from the demons;" and two Ahunavairs 3 are to be recited for the staying away of the demon and fiend.' 13. And Hadish, the thoroughly worthy through righteousness, went to Masye and Masyaoi, and he procured his corn and bread from Masy and Masyaoi, and // was given by them he also blessed them thus May this corn come up from you, as ;
'
:
from the archangels
as
!
came unto you from
it
MbarrnaJtd 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.
And, owing to the explanation of the sacred and Masyidi attained also to the beings, Masy 14.
manufacture of clothing, the tending of sheep, house-
and primitive carpentry, the agriculture and husbandry of the ancients, and the memory of and these proceeded from them their original state through their lineage, presenting an example and building,
;
in in
I'ahl.
nan, see be
Two
Visp.
i,
9
:
ii,
Visp. i, 31 (Sp.). tudcs iran. ii, 201.
MS. has
'
1
1
:
The
ix, 5, v,
-iiit
and recognized as a
who
his,' as in 13, by mistake. of the sacred Yalhi-ahO-vairyd formulas.
assists the
hus-
D?NKAKD, BOOK
8
spreading in the world, plenitude of artificers. 15.
came
to
VII.
artificers
among
the
And
after that, the destiny to be carried on to Samak J who was their son, and the descent ,
of their collateral descendants
was on
to each region
and each quarter of the world, to 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 Vaegere*/ and ;
2
early law (pe^-da^), for providing in the world the law of husbandry, or cultivation of the world, and of sovereignty or protection of
Hoshang
of the
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 Auharma-swTs creatures, as well as the religion appointed 18. And through that glory of by Auharmazdf. 3 destiny (gad#) two-thirds of the demons of Mazand and the seven evil-instructed ones* of Ae"shm were
destroyed by Hoshang. 19. After that it came to
6
Takhmorup the wellglory the demon and evil
armed, and through that mankind, the wizard and witch, were smitten by him idolatry was also cast out by him, and he ;
in his
propagated the creator
;
time the reverence and service of
the evil
spirit,
converted into the shape
of a horse, was also carrying him for thirty winters. 1
See Bd.
XV, 24-26.
2
Grandsons of Samak, see Bd. XV, 28, and Sachau's Chronology of Ancient Nations, pp. 206, 212. 8 The idolators of Mazandaran. See Yt. XIX, 26. 4
Called
8
See Bd.
'
seven powers' in Bd. XXVIII, 15.
XXXI,
2,
and Yt. XIX,
28, 29.
Albirfini's
CHAPTER
And
15-24.
I,
came, at another time, for the con1 ference with Auharma^, to Yim the splendid, the 20.
it
son of Vivang,ha and owing to his accepting the four classes of the religion, which are priesthood, ;
warriorship, husbandry, and artisanship, there are the four classes which are priesthood, warriorship, husbandry, and artisanship, and thereby the world
was improved, extended, and developed rendered even the creatures,
thirstless,
hungerless,
undecaying,
And
21.
fully-settled.
;
he also
a measure, immortal,
in
in the
good
and
plentiful, 2
religion
//
is
by the word of the creator Auharma^ to Then do thou widen my world (that is, make up its measure more), then do thou extend my world (that is, make // up larger), and then thou shouldst accept from me the protection, nourishment, and chieftainship of the world and do thou effect such watchfulness over it, that no one shall be declared,
'
Yim, thus
!
:
!
;
able to occasion the wounding or injury of another.' And this was accepted and done by Yim, as
A uharma^ commanded him
;
and through the same
glory he widened the earth three-thirds larger than that which
realm of
was
it
his,
theretofore.
the cattle and
23.
men
made immortal by him, and
And,
that
in
of the realm were
the other creations,
water, vegetation, and the various foods, imperishable. 24. And this, too, is declared by the good him like the religion, that the world was made by supreme heaven in pleasantness; also the enclosure made by Yim, constructed by him according to all the commands of the creator 3 about guarding the ,
creatures 1
Sec Bd.
'
As
from XXXI,
detailed in
perishing
through the winter
3-5, and Yt. XIX, 31-33. ... 40, 4 1
Vd.
1
1
;
i
.
.
f
In Yd.
of
II, 4-
io
BOOK vn.
D}NKAKZ>,
and likewise many other wonders are reported by the good religion. 25. And it came, at another time, by command of the creator, to FreVun the Aspigan when he was in the pregnant womb, owing to the share of husbandry Mahrkfts,
l
in the avocations of the religion, through allotment from the glory of Yim, and through its triumphant
splendour. 26.
And
FreV/un, through that triumphant
2 splendour, became a responder to Dahak from the pregnant womb, and that degraded fiend was averted and paralysed by him having come to nine years of age, he proceeded about his destruction, and through that victory Dahak was smitten by him 3 the creatures were saved and relieved thereby, those of Mazandar and Ma^a were smitten, their ravage and mischief were removed from the region of Khvaniras, and 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 were 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.
And, in the \\fe-time of FreY/un, the same 4 son of Fre^un, owing to destiny came to Airi/ introduction by the creator, and was diffused in him, and he practised humility the life 5 which is perfect is brought through a prayer from his father FreWun, 28.
,
;
1
See Bd. XXXI, 7, 8, and Yt. XIII, 131 XIX, 36. The Arab usurper, or usurping dynasty, that conquered Yim his old age see Bd. XXXI, 5, 6. a See Bd. XXXI, 9, io. See Yt. XIX, 37. ;
2
in
;
5
Probably 'destiny;' the initial letter of vakhsh, 'destiny/ has been omitted, and this blunder converts the word into khaya, life.' '
CHAPTER and that
life
]
came
II
25-31.
I,
him from the creator through
to
the blessing of Fro/un. 29. And it came, through his mother, to a descendant of Fredfon and descendant of Alrl> it proceeded ;
with the angel Xuryosang to Manuj>ihar 2 and its entire progress was in the lineage of Alri/'. 30. And it came to Manuj/'ihar, the monarch of Iran, ,
and through it many wonder- wrought actions were he smote Salm and Tu^ in performed by him 3 Airl he for was a responder to the superrevenge 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. ;
,
At another time
came
Auzobo, son of Tumasp a descendant of Ma.nfo/'ihar the monarch of Iran and, through that destiny and glory combined, the new-born came to mature activity and the 31.
it
to
4
,
;
proportions of a
man during
childhood,
through
he disclosed his lamenting mother to agriculture the countries of Iran, he marched on to the destruction of foreigners, to drive out and make them ;
outcast from the land \
illage-terrifier
1
*
Iran
foe
;
father
his
Tur
6 ;
and
latter see
XXXI,
It
9-14.
and
The former
is
ferti-
the
\\
the lineage of the appears that the glorious d<
messenger of Aftharma*/; Bd.
fellow-immortals,
and he developed and
Sec note 5 on preceding page. Here spelt Ne"resang and iManfrrir. .ial
also defeated the
of the country of Iran, the wizard
who
frightened Frangrasiyak of
-of
for
was preserved by he conveyed 1
The
it
three
the angel N6ry6sang for some generations, and to the grandfather of ManujJihar (see Chap. 11,70)
sons of FreVftn,
among whom he
divided
Ins
dominions, with the usual result of triumvirates.
-eeBd.XXXI, 23; XXXIV, 6. See Yt. XIX, 56-64, 77, 82, 93, and IM XXX 21.2. e the Av. form Frangrasyan
18,
:
!
is
further
DINKAKD, BOOK
12
lised the country of Iran,
VII.
and increased the many
streams and cultivated lands in the country of Irin. 32. At another time it came to Kere\rasp6 the
Saman
owing to the share of warriorship which is the second avocation of the religion, through allotment from the glory of Yim 2 and, through it, the l
,
;
serpent Srobovar which was swallowing horses and swallowing men, the golden-heeled demon Gandarepo, and much other production of adversity by the demon and the fiend the murderess of the were destroyed by him. creatures
At another time
33.
it
came
to
Kai-Koba^ 3 the ,
progenitor of the Kayans through it he arranged the realm of Iran, he united the sovereignty with himself ;
Kayan race, and he thereby occasioned much splendour and actions of advantage to the creatures.
in the
And
34.
shva
5 ,
came
it
son of
to
4
Patakhsrobo
T#, who was
,
king
son of Airyefof the Arabs,
through the mindfulness of the archangel Ashavahisto,
and
his enquiry
about
for the demon of greediness corrupted into Frasiyaz>, as
it
is
it
from
its
own
tribe
6
(dzo), with one similarly
also hereafter in Chap. II,
68
;
Zs. XII, 3. 1
A
famous hero whose exploits,
given birth to 2 3
many
like
legends; see S. B. E.,
those of Hercules, have vol. xviii,
;
;
4
6
pp. 369-382.
Compare 25. See Yt. XIX, 71 Bd. XXXI, 24, 25, 28 XXXIV, 7. Or Patasr6b6, spelt Patsrobo in Pahl. Vd. XX, 4 (Sp.). Or AiryeTshnig evidently the same as Virafsang in Bd. ;
XXXI, 6, which is spelt Avirafshan6g and Airafshanig in two MSS. of the Iranian Bundahi?. Hence we may conclude that PatakhsrObo was a brother of Zainfgav, and a great-uncle of Dahak but how his daughters could have been married to the ;
three sons of FreVun, as stated in the ^Itrada^
VIII,
xiii, 9), is
Nask
(see
Dk.
a chronological difficulty that throws doubt upon
this identification. 6
The people
of the primitive faith;
who
are supposed to have
CHAPTER had rushed
destined,
I,
32-37-
I
^
him who
for the destruction of
had a full inclination for the ascendancy of the portion whose guidance to the lofty priestly master was owing to was very gentle
to that
tribe
*
as he
the archangel Ashavahiito, just as the fish image 2 of that other portion was for falling into the river ;
and
came
declared that he
it is
to the ceremonial of
Zaraturt.
At another time
35.
brothers
8
it
came
Kat-Arsh and his
to
the descendants of Kobadf;
through it they have been all-experienced and powerful, heedful and performing wonders and the eldest brother ,
;
of them, Kal-Os, seized upon the sovereignty of the seven regions, and became very illustrious and full
of glory.
At
36.
who became
the
same time
it
came
to
A6shnar 4
sagacious (pur-zir), owing to the glory of Yim, when he was in his mother's womb, and many wonders were taught by him to his mother, fully
through speaking from the mother's
womb
;
also at
he vanquished the maleficent spirit by uttering answers to the questions of the deadly his
birth
the demon-worshipper.
ih
37.
He also attained
to the chancellorship (farma^arlh) of Kal-Os, and became administrator (rayinl^/ar) in his realm of
the seven regions;
g6bisnlh) was
the frontier speech (vlmaiul-
also explained
and taught by him,
already practised most of the duties upheld by Zarathujtra before his appearance as a reformer. 1
Indicating that the
Arab
subjects of the king had revolted,
because he favoured those of the primitive :
'
further favour
Or
it '
kerpo, See
may be
'
by putting down the
fish priest,'
as
faith
karap&, 'a heathen
shape, image/ are written alike in Pahlavi Yt.
XIX.
7,
;
i:,i.
XXXI.
who, no doubt,
rebellion.
25.
See Yt. XIII, 131 j Dd. XLVIII, 33.
priest/
letters.
and
14
DINKAKZ),
BOOK
VII.
and much other learning of advantage fo mankind who are unaffected by the utterance of replies of a foreigner
he also advised the Iranian country
;
with the best-instructed counsel.
And
T
the Kai-Siyavakhsh illustrious, through the wondrous-formed Kangd^ being held by him for the retention of protection for 38.
the
its
coming
much splendour and
to
suitable glory of the religion,
from which the restoration of time, the re-arrangement of the realm of Iran, and the reunion of power and triumph with the religion of Auharma^ are manifest.
came
Kai-Khusrol 2 son of Siyavakhsh, and through it he smote and vanquished Frangra3 siyak of Tur, the wizard, and his fellow-miscreation Kersevazd 4 of those of Vakgir 5 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^e/ast 6 and demolished that fiendishness which was awful. 40. On account of the 39. It
to
,
,
;
,
desirableness universe, he is
of means for the renovation of the also on a throne (namz^o), which is
assuredly selected by that destiny, at a secret place
where
there
is
an immortal preserver for his body through the will of the creator. came from him, after Zarattot of the
until the renovation,
41.
And
it
Spitamas came 1
2 8 4
to the
conference of the creator
See Yt. XIX, 71, 77; Bd. XXXI, 25; Byt. See Yt. XIX, 74, 77, 93 ; Bd. XXXI, 25. See 31.
Ill, 25, 26.
Brother of Frangrasiyak, see Yt. XIX, 77
Bd.
B
;
XXXI,
15.
Reading Vakgiragano, probably the inhabitants of the Bakyir mountain, mentioned in Bd. XII, 2, 20 as a stronghold of Frasiyaz; (= Frangrasiyak). 6 See Bd. XVII, 7 Mkh. II, 95. ;
CHAPTER and creator
38-43.
I,
from the omniscient freedom from pollution,
accepted
Auharma^ unmixed
the comprehensive and with the knowledge and
15
recited
also
acquaintance
work of priesthood, warrior-
husbandry, and artisanship, and the separate portions of the Mazda-worshipping revelation (de'nd) ship,
brought to king Kal-Virtasp by command of the creator, illuminated by the great splendour in that
supreme sovereign of the sacred beings, and propagated by the learned of the region, in the regions which are seven, through the good eloquence which is owing to the succession of creatures until the renovation of the universe. 42. And through its action by those who will be his sons, AusheVar, :
AusheWar-mah, and S6sh^ns
l ,
the renovation in the
existence of the creatures of Auharmaa^
and a more remindful statement of glory, and marvellousness written and found below*. 43.
And
is
is
its
immortal; splendour,
a statement that
is
there have also been others before Zara-
the prophet
(vakhshvar) of desired fame
in
the Maz^a-worshipping religion for it is declared that, at times, some came from the spiritu.il brings to him who was more of a leader, and mankind have ;
and interrosolicitation and
become as captivated by the
solicitation
gation of that affair, as now by the interrogation of the religion the necessity for period is not now necessary, because all mankind ;
1
The
Pahlavi transcripts of the
A vesta
names, Ukhshya
Ukhshya^-nemangh, and Saoshyis, of the three apostles expected lo revive and renovate the Parsi religion in successive millenniums. According to the imperfect chronology of the Bundahu, the .mum of Aush&/ar-mah has now nearly one- fourth elapsed.
Seed
ii.
1
DtNKAKD, BOOK
6
are
made acquainted with
VII.
the religion, and Zaratust
of the Spitamas, whose guardian spirit is righteous, is to be reverenced. 44. Now, that which is declared in the world is written, about the splendour, glory,
and marvellous-
ness of the prophet of the Ma^a- worshipping religion, the best of creations, whose guardian spirit
and ten reverenced, Zaratust of the Spitamas chapters are published here, as to the information is
;
from the Avesta, and in benediction 0/~the religion
That of
which is before the birth of that glorious one from his mother in the present world. 46. That of it which is from the birth of that 45.
illustrious
one onwards,
ference with 47.
wards,
till his
coming to a con-
Auharma^.
That of till
it
which
from the conference onhis pre-eminence over prophecy in the it
is
and the acceptance of the
world, exalted Kal-VLrtasp. 48. That of it which
is
religion by the
onwards from
that,
till
the departure (vikh^^o) of that pure soul to the existence which is best. 49.
That of
it
which
is
also successively after that,
in the reign of the obedient king Kai-Vistasp. 50. That of it which is after that, until the collapse
(an^avi^no) of the sovereignty of Iran. 51. That of it which is also after that, until the end of the millennium of Zaratust and the arrival of Aush&fer. 52. That of it which is also after that, until the end of the millennium of Aushe^/ar and the arrival of Aushe^ar-mah. 1
Then
follow the headings of these ten Chapters (II to XI).
CHAPTER
44-11,
I,
17
3.
53. That of it which is also after that, until the end of the millennium of Aush&/ar-mah and the
arrival of Soshans.
And
54.
umphant tion and
that of
it
from the arrival of the Tri-
Benefiter, until the wonder of the renovafuture existence a statement of them ;
each separately.
CHAPTER 1
II.
About the marvellousness of the manifestations
.
before
*
the birth of that most auspicious of offsprings
from his mother -. 2. One marvel
is
this
which
on
that
is
declared, that
passed glory of Zaraturt the material of the creatures s to existences through Zaratfot when the command arose from A (marcreator
the
;
mar^/, the coming of that glory from the spiritual existence to the worldly, and to the material sub-
(madftyato) of Zaratuit, is manifested as a great wonder to the multitude (va/ kabedano). 3. Just as revelation mentions it thus Thereupon, stance
'
:
when
Auharma^
(dalmnd) 1
*
of
had
Zaratust,
The MS. has pata* for The contents of this
produced the
glory
pgj. chapter are
summary of the Spend Nask (Dk. VIII,
thus
xiv,
i
the then,
material
the
in
mentioned
in S.B.E., vol.
in
the
xxx\i
.
contains particulars about the origin and p. 31): combination ^/"the material existence, guardian spirit, and soul (or glory) of ZaratOjt; how the creation of each one occurred in tin-
'The Spend
spiritual
existence,
and
in
what mode
/'/
was produced
for
the
worldly existence ; how their connection with the parents arose, the coming of the parents together, the combination in the mother, and the birth from the mother; and whatever is on the same 1
The
writer uses
[47]
two Arabic words: ma
C
D!NKAKD, BOOK vn.
8
1
presence of Auharma^, fled on towards the material of Zaratust, on to that germ from that germ it fled on, on to the light which is endless V from the light ;
on to that of the sun from that of the sun it fled on, on to the moon from that moon it fled on, on to those stars from those stars it fled on, on to the fire which was in the house 3 and from that fire it fled on, on to the of Zois
which
endless
is
it
fled on,
;
;
;
;
wife of Frahimrvawa-zois
who became
that girl
4 ,
when she brought
forth
the mother of Zaratu^t/
Of
that splendour, escaped at the same time into the earth and into the sky, the father-in-law's ignorance is declared, so that it is said by those in 4.
the village of the more instructed and invoking Zofr 6 as to the self-combustion which burns the fire, ,
not necessary for its use. 5. Then they went on to the governor (ke^/6), and he explained that fuel
is
them concerning
to
them) thus
'
:
The
full
same
he spoke to glory of embodied existence
that
(that
is,
1
Perplexed by the repetitions, some copyist has evidently omitted this phrase by mistake. 2 Pahl. anagar, a transcript of Av. anaghra which is always translated by Pahl. asar, 'endless/ The 'endless light' is the
abode of AQharma^, see Bd.
I,
2.
3
Written in Pazand.
4
Also written in Pazand. In Bd. XXXII,
name
10,
it is
stated that 'the
of the father of the mother of Zaraturt was Frahimrava
'
(or
Fereahimruvana in the Iranian version); but very little reliance can be placed on such Pazand readings of names originally written in Pahlavi. 5
Here
In the
Zandfh. farhakhtar va-khvan,
written in Pahlavi letters which can also be read
text, the two preceding adjectives,
might be read Farakht-ruvanan as the beginning of the name. But, as
it
stands, the text implies that Z6i.r, the father-in-law of his
son Frahim-rvaa's
wife,
was the master of
usual oriental arrangement.
the house, which
is
the
CHAPTER the glory of
is
II,
4-9.
IQ
apart from the body, so that
life
all
is only movement/ declared that the demons, on account
diligence devoid of this 6.
And
// is
of their defeat by that glory in maintaining 1 adversity for the girl, were bringing on to that district three
armaments (hno), winter, the demon of pestilence, and oppressive enemies and a suspicion was cast 1\ them into the minds of those of the district, that this harm happened to the district owing to the ;
\\itchcraft of this girl
;
so that those of the district
quarreled dreadfully with the parents, as to the witchcraft of antagonism in the girl, and about putting ker out from that district.
And
the father of that girl spoke even these words to those of the district, with much reason, 7.
about the unjust assertion of witchcraft relative to the
that
girl,
*
is
:
When
this girl
was brought
forth
among those of mine, her whole destiny (vakhsh) was afterwards set forth by that manifest radiance of
fire,
her
in
where
it
brought out radiance from
the dark night.
interior of the house,
the
in
8.
When
intensity (burzo), this girl isity
it is
fire
over
this girl sits in th<-
wherein there
chamber (sarai) of
all
is
no
ami
fire,
they increase
lighter there,
its
where and \vhrn
there where they increase the of the fire; one is dazzled by the radianrr sits,
than
from her body, and that of a wizard would not have been so glorious.' 9.
Even
then,
owing
to the influence (sariniind)
of the demons, and the ;i, 1
but
The Karaps were
2 Kavlg and Karap of the
may be gSrih
'
for karih, producing.' loseidolatrous apparently priests, especially tl it
before the conversion of Vijtdsp by Zarauirt;
one being
called
111,5, 42-44, another 'uMs.Uittificd' in IV, 24.
C 2
2O
DlNKAK.0,
BOOK
VII.
they did not become satisfied so the father ordered the girl to go to Pa^lragtarasp6 l the father of a family in the country (mata) of the Spitimas, and the girl in the district (ru^astak) of Alak
district,
;
,
;
obeyed the command of her father. 10. That disturbance which the demons caused, with evil intenexpatriation of that girl, the sacred beings assiduously made the reason for the coming of the girl for marriage to Porushaspo, the father of for the
tion,
Zaratibt, through her father sending the girl to the dwelling of Pa^iragtarasp6, the father of Porushaspo.
One marvel*
ii.
when
is
this
which
declared, that
is
going to that family, stood on the country of the Spitimas, and it is surveyed by her, a great wonder is manifested to the girl, just as revelation mentions: It is their 3 that
girl, in
place in the
loftiest
'
deadly' in IV, 67, and a demon himself is a Karap in IV, 6 1, and has Karaps under his control in II, 45. The following Durasrobo mentioned Karaps are named in the time of Zaratu^t a third
'
is
:
Bra
;
;
Some
others are
;
named by
other writers.
are mentioned with the
in
The
Kavigs, Kats, or
III, 50 ; IV, 9 Karaps Chaps. VIII, 26, 40, as equally objectionable, but their Both classes seem to have avocation as officials is not denned.
Kigs
2, 6, 14,
held
64, 67
official
uncertain.
II,
;
;
rank, but whether their
The Avesta
calls
titles
were
tribal
or
them Karapan and Kavi
;
official is
the latter
word being also the royal title of the Kayan dynasty, of which Compare Zs. XV, 1-4 XXIII, 8. Vijtasp was a member. So also in 13, 70. In Bd. XXXII, i, 2, the two old MSS. of the Iranian Bundahu have Padtarasp thrice and Pirtarasp once K 20 has Sp tarsp and Paitiresp; K.2ob has Padirtaraspo and Paitirispo; and M6 has Padirtarasp and Paitiresp. Zs. XIII, 6, has ;
1
;
r
Purtaraspo. 8 One of the marvellous manifestations mentioned in *
Probably we should read beings who are mentioned in
' :
It
'
beings,'
is
10.
exactly similar, in Pahlavi,
is
i.
the voice of those sacred
As the word ya0^an, sacred to shan (in val^fshan, 'their' '
CHAPTER voice
is
carried
away
II,
21
10-15.
them
to her from
proceed to that village which
is
theirs
;
" ;
it
do thou is
very
height and very wide in breadth, in depressed which he who is living and the cattle mostly walk in
together
;
besides, for thy assistance that village
is
12. Theredivinely fashioned and compassionate.'" and that damsel also fully observed stopped, upon that their recital seems to be for the conveyance
of this statement, that my action should be such as MIS ordered me by my father also. 13. Then that
damsel thoroughly washed her hands, and proceeded from them to that village which was Pa^iragtaraspd's, and the glory came to Porushaspo, the son of Paflfiragtarasp6. 14.
One marvel
creator
is
Auharma^
(fravahar) of
this
which
is
declared, that the
passed on the guardian
Zaratftrt, to the parents
through (le-^adon) Horn ultivation.
15.
1 ,
spirit
of Zaraturt,
by a marvel produced
Again, too, revelation says
that,
when
the separation (burinS) of the third millennium occurred, at the end of the 3,000 years of spiritual existence without a destroyer, (after the creatures were in spiritual existence, and before the arrival of the fiend); then the archangels framed
Zaratfot together,
and they seated
the guardian
spirit within, having a mouth, having a tongue, and the proclaimer 0^the celestial mansions. those'), a copyist would be liable to the blunder of leaving out Or the original the final word in writing val
himself
may
not have quoted enough of the text he was
reading, to make his meaning clear. 1 sacred and mythical tree, described in
A
ltd.
XVIII. 1-3, and
It is now represented, in 'd as a sacred being. Parsi ceremonies, by twigs of a particular plant brought from
DINKAKD, BOOK
22
1
Then number
6.
the
VIT.
the three millenniums of Zaratust
l
were
manifest to them through observation
by the eye, and it seemed that he became just like an archangel through bodily contact with (ha in2
ker pi h)
the archangels.
tion of the
third
And when
17.
the separa-
millennium occurred, after the
framing of Zaratust together, and before the con-
veying of Zaratust down to the worldly state, at the end of the 3,000 years of worldly existence with a destroyer, then Auharma^ argued with Vohumano
and Ashavahisto 3 thus: 'Is his mother beheld by you, so that we may produce Zaratost ? 8. And Ashavahisto spoke in reply thus 'Thou '
1
art
:
O
aware even of
that, propitious one ! about the shall produce, and thou and we have
we
Zaraturt
produced, thou knowest, O Aftharmasofl and to us who are the other archangels do thou announce the place, because its appearance thou knowest, thou
Auharma^ Then Auharma^ argued '
propitious spirit 19.
and
the
reminding by
Spendarma^, 1
Meaning spirit,
the
!
Vohumano
with
Ar^avahi.st6
4 ,
Shatraver,
Khurda^, and Amurda^ 5
,
saying:
the period of Zaratu^t's existence merely as a guardian period of the destroyer ( 17) who then remained
first
powerless in confusion (see Bd. I, 22). 2 Or 'sheltering with' (ham-kar^ih). '
and
The
personifications of the Avesta phrases for
'
perfect rectitude/
who
are two
'
'
good thought
of the seven that hold a
superior position among sacred beings, somewhat similar to that of archangels. When a Parsi speaks of Auharmazt/ as the first of
Ameshaspends, or archangels, he does not put him on an equality rest, any more than we put a commander-in-chief on an with his troops when we call him a good soldier. equality 4 Another pronunciation of Ashavahuto. the
with the
5
These
last
four archangels are personifications of the Avesta
CHAPTER 4
The conveying
TI.
16-24.
23
down does not seem to having a mouth and having
of ZaratiLft
be for me, because, a tongue, he will be a proclaimer to the world of embodied beings. 20. If we convey Zarattot down
world of embodied beings, having a mouth and having a tongue, as a proclaimer of the celestial
on
to the
mansion, this
evident: they will say, concerning
is
him who is my righteous man, that we frame him together with the water, with the land, with the plants, and with the animals 21. Therethe origin of
1
.
we
will carry off there, to the village of Ponlshispo, him whom they will call Zaraturt of good 2 lineage of both natures, both of Neryosang who is fore
of the archangels, and of Yim who is of mankind.' 22. Then the archangels framed together a stem of H6m the height of a man, excellent in colour,
and juicy where
also to carry off the guardian spirit of Zaratort to that stem of theirs, the archangels made it go forth thither from that endless fresh
;
and gave it up there also to the instinctive intellect (asn6 vir). 23. Likewise their carrying off was manifest around, and a wall was openly the H6m displayed round them, but a restless one was constantly provided with a mouth, where it was suitable, and sap constantly oozed from the H6m \\here it was moist. light,
;
24.
And when
^s for ilth,
'
desirable dominion, bountiful devotion, completeness
1
1 hat
is,
Here
spelt
1
this
years of the 3,000 years of
and immortality.'
*
r
3
thirty
and irresponsible being. N6r6sang; see Chaps. I, 29; II, 70; and angel's influence on the royal race. as an inferior
The MS.
1
irs, l>ut
the time intended
shortly before the birth of Zaratdrt,
and
is
this third
Zs. XIII.
evidently that
3,000 years
nfNKAKD, BOOK
24
worldly existence remained, Vohuand Ashavahisto then associated their pre-
well-disturbed
mano
l
eminence together, and turned existence
had
there they
;
settled
before
VII.
the
embodied where two birds
off into the
came up
to
quest of progeny, and seven years serpents devoured the inexperienced in
For their own designs, Vohumano and Ashavahisto went on, and those birds consulted them thus We have to offer homage, and our want is that Horn.' progeny.
25.
'
:
The
circumstances of those associated together in pre-eminence and the request of these for that 26.
Horn were a double marvel
;
Vohumano
seized one
of those birds by both legs, and the other by one he also brought them that Horn, and gave it up to them there, on that tree within their nest. 27. And ;
they uncovered above the serpents, that have gone up to the progeny of the birds then that guardian ;
spirit of Zaratust started up, and the serpents on the tree rushed also from them away towards the
demons but them on the ;
that guardian spirit of Zaratu^t smote jaws, and the serpents fell down and
which
have also occurred among them till now, having been requisite as regards a depriver of life (^in-glr) and any one of that 28. And that Horn was connected with species. and on the summit of that tree, there that tree expired,
events
;
either when Vutaspo accepted the religion, in Zaratujt's forty-second year, or when Zaratujt received the religion in his thirtieth year, but this earlier date is the more likely.
ended
1
This word, hu-aibi^adig, is written in Pahlavi precisely like an-aibi^adig, 'without a destroyer/ though its meaning is the reverse, which is an unexpected cause of perplexity to a cursory reader.
CHAPTER
25-33.
II,
where the nest of the birds was, fresh and golden-coloured
it
25
grew constantly
!
.
coming of her who bore Zaratiut, Porushaspo for marriage, Vohumano and Arda-
29. After the
to
thus
vahLyto,
eminence,
associated
together
came up there
to
their
in
Porushaspo
pre-
the
in
cattle-pasture of the Spltamas, and their thoughts were confined to that Horn brought by them. 30.
Then Porushaspo walked up ment of the
with spiritual desire,
forth,
to the water of the Dait
2 ,
because the require-
the spiritual knowledge 3 that and that Horn was also spirits are ever-beneficial seen by him, when it had grown on that tree, on the spirits is
;
inside of the nest.
Then Porushaspo thought
31..
'
thus:
It is for me, really (madanW^-am) to proceed and, even as there is no reaching by me up to that Horn, that tree must be cut down, for apart from that, O Horn of Auharma^! thou seemest fresh,
so that the benefit of something from thee will be
mtageous.'
Then
32.
their clothes
Porushaspo walked on and washed acquiescently (patasig), and here a
great wonder was manifest to P6rushasp6. 33. About this it says that, all the while that Porushaspd
washed from
their
the
middle of >r it
*
clothes,
uppermost it, whereon
may be
'
Vohumano was the
it
;
45, 49, 61.
XVII,
then tree
proceeded unto the
desire of P6ru-
verdant.'
Av. Daitya, a mythic river
a favourite place for religious *
of the
third
rites,
Or
it
Afran-ve^ (Bd. XX, see Yt. V, 17, 104, 112
in
may
be merely
mayd-i
13); ;
IX.
sheV,
brilliant water.' 8
Reading mainog-danisnfh, but
de*n6-danSh religion/
\\huli
though the
the
MS. has mafndg
might be translated 'spiritual knowledge of latter
Pahlavi word
is
unusual.
DiNKAKZ),
BOOK
shaspo to be conveyed.
34.
26
VII.
Then
Porushaspo,
having washed the clothes, walked up to it and, thereupon gathering up the whole of that Horn, all of
was then
it
also appropriated
by him through
assistance like that of that archangel, just as what thou offerest for the food-sustenance of a friend's
son of two years or three years of age
seemed
to
him
;
and
it
that archangel's joyful payment.
Horn, Porushaspo spoke of 35. Carrying DukSo thou, to his noble (mas) wife thus off their
'
it
:
rt&ub
!
shouldst keep their
while that their 36.
Horn
One marvel
is
fulfils
this
Horn
O
in custody, all the
duty and routine.' which is declared, that
the coming of the nature (gohar) of the
body of
Zaratust, through water and vegetation, to the bodies of his parents, is manifested as a great
wonder of the revelation
As Thereupon, when
creator to the multitude.
mentions
it
thus
*
:
37.
Auharma^
had produced the material (dahisno) the nature of his body then, in the presence of Auharma^, fled on towards the material of Zaratust
1
,
of Zaratort.'
About Khurdadf and Murda^ 2 bringing the cloud-water down in a compassionate manner ever anew, drop by drop, and completely warm, for the delight of sheep and men, and with as much seed as the roving of two rampant bulls would thereby 38.
upon the plants which have grown, all of every species they are casting // upon those other plants at that time, even upon the dry ones; and the
cast
1
2
Compare
3.
archangels have special charge of water and vegetation (see Sis. XV, 25-29), and here they are represented as acting in a manner usually ascribed to Tutar, the Dog-star.
These two
CHAPTER
ii,
34-43-
came from
nature of Zaraturt
27
that water to those
plants.
One marvel
39.
is
this
which
declared, that, in
is
order that the nature of Zaratu5 !
his parents, after
shall
come unto
the mounting of the archangels
IY>rushasp6 drives six white cows, with yellow ears, up to those plants. 40. And here is manifested a
great wonder, such as revelation mentions thus Two 2 of those cows, unimpregnated, had become :
of milk, and the nature of from the plants to those cows, and full
Zaratust is
came
mingled with
owing thereto that Porush&spo drove those cows back. 41. And Porushdspo spoke the cows' milk
Dukd&ub
to
;
it is
thus
* :
O Duka&ub
in
!
two of those
cows, which are unimpregnated and have not calved, milk has appeared do thou milk those cows, which ;
are the splendour and glory of the cows and of any embodied existence whatever.' 42. And Dukd&ub arose and, taking that pail of hers which had a fourfold capacity, she also milked from them the milk which was in them, and a great part of what they
and the had to throw away nature of Zaraturt was in that milk. 43. One marvel is this which is manifested in tinstruggle of the adversary for concealing and spoiling
gave up
to her she
;
milk,yj/ as revelation mentions thus Thereupon, at that time, the demons formed ihcms into an assembly, and the demon of demons growled thus You demons become quite unobservant that
:
'
:
really supplied fresh, so that the form settled which will extend as far as to that
food tion 1
*
is
is
i
Reading akhar instead of adfin, In
plural.
some places
the
singular
'
tl
number
is
used, in others
il;
28
I)1NKA/?D,
BOOK
VII.
man who
will be the righteous Zaratfot which of will his destruction, all the while that undertake you he exists for mankind, so as to make him more con;
'
temptibly impotent evil, growled thus
?
A'eshmak
44. '
I
:
*,
astute
in
will undertake his destruc-
he rushed away with thrice fifty of the demons who are Karaps of A^eshmak; and that village was partly uprooted and partly destroyed 2 by him, fellow-workers were tion.'
45.
Astute
in
evil,
'
and the number of fellow-eaters of broken victuals, attending the great, was not broken up, among whom was he that had repelled his authority. ruined,
46. // is declared that, afterwards, Porushaspo asked again for that Horn from Dukrt'aub, and he a into which pounded it, and with that cows' milk ,
the nature of the body of Zaratust had come, he here mingled the guardian spirit of Zaratust, and the nature of the body with it.
came
at once into union
One marvel is this which is Porushaspo and Dukdaub drank up 47.
milk,
declared,
that
that Horn and when they were mingled together and an-
nounced
to
Auharma^
;
and here occurred a com-
bination of the glory, guardian spirit, and bodily nature of Zaratust into a m&ncMld. 48. And a
great wonder is manifested to both of them, through that which revelation mentions thus Thereupon, :
both have
embraced the
The
demon;
1
whirlwind
see
first
time
4
Bd. XXVIII,
with
24.
desire
Compare
Chap. IV, 61. 2 3
The usual effects of a The mingling of milk
of the Parsi ceremonial 4
Pahl.
'
ko/a 2
laid
;
hurricane.
with pounded Horn still constitutes part see Haug's Essays, 3rd ed., p. 405.
fratum vapdi
CHAPTER for a son,
and
44-5-
II,
29
demons shouted out unto them,
the
'
Why
the villainous speech of sinfulness, thus shouldst thou act like this, vile l P6rtishasp6 in
:
whereupon they started up
like
people
who
'
?
are
49. A second time they have embraced, and the demons shouted out unto them, in villainous
ashamed.
speech whereupon they started up like people who are ashamed. 50. third time they have embraced ;
A
thus, with desire for a son;
and the demons shouted
out unto them,
speech
;
whereupon they
up people who are ashamed. with one another about it, and spoke
started
they
in villainous
like
51.
And
continued
saying: 'We will not so stop without accomplishing something, not even though both Rak and Nodfer should arrive here
and accomplished
at this duty,
3
together
52.
.'
Then
it
2
,
that manr^//
who was
the
righteous Zaratust became complete, and here below there came together the nature of the body, the guardian spirit, and the glory of Zaratdrt in the
womb 53.
of his mother.
One marvel
after the
'
afshan
declared, that,
is
in
the
womb
of
demons strove anew wonderfully
Reading a nag, but ihl.
which
this
combination of Zaratust
mother, the 1
is
may be
it
madam
intended for
bar swfio,
hana=a6,
'O.'
aghsh&n5 pavan akdsh
irdz
vaMftntA.' *
Evidently an old proverb, implying a fixed determination whatever catastrophe may happen, even if one's ancestors of the eleventh or twelfth generation shall appear. N6
a son of King MamuJihar (IM. XXXI, 13, 23), and Rak was a nephew of Nddar (Bd. XXXI, 31), doubtless the same as Rs^an XXX 11 1, 3 ) which seems to be a Pfizand mis(Bd. XXXII. i
reading of
;
Atri>fro,
or
ri45, see Zs.
genealogies in Chap.
II,
used again in Chap.
Ill,
MI. 39 .
XVI,
1
1-13, ami compare the
70 and Zs. XIII, 6. The proverb 19, and the names are mentioned
is
in
DINKA/tD,
3
BOOK
VII.
to cause the death of Zaratust in his mother's
and she who bore him was rendered through the sharpest of sharp and
sickly
womb, by them
afflictive pain,
she wished to ask the wizard physicians for a desirable remedy. 54. And here is manifested a It is then revelation says: as great wonder, just until
'
a voice of theirs
is
carried
away there
to her
from
the higher region, from Auharma^ and from the " Thou damsel who goest! do not archangels, thus :
because
anything of theirs is destruction through wizard medical treatment for proceed
thither,
;
wash thy hands thoroughly, and those take firewood, and upon it thou shalt
healthfulness
hands
shall
meat
offer
for the sake of the infant, thou shalt offer
up cows' butter likewise heat
to
it
the
it off
quaff (paimes)
fire
for his sake;
thou shalt
and shalt
at the fire for his sake,
at the proper time for his sake,
and thou wilt become well.'" 55. Then at once that damsel washed her hands thoroughly, and she did just as she had heard, and became well *. 56. One marvel is this which is manifested to the 2 multitude when three days remained to his coming forth; in the manner of the sun, at the approach uprising, when its first advancing twilight is diffused, his body is then announced as revelation
of
its
'
says
:
It is
then when in those
last three nights
during which Zaratu^t was in the womb, where he subsisted three days till afterwards born, that
still
the village of Porushaspo became all luminous. 5 7. of cattle-owners and horse-owners the Then spoke the Spitamas, in running away, thus: "It is requisite 3 the village of Porushaspo, on which forgiven
to be 1
8
;
Compare
Zs.
XIV, 2-5.
Apparent'y an appeal for mercy.
2
'
Literally
going/
CHAPTER that fire
fusion
2
1
:
I
every crevice,
58.
they said
:
is disturbed by conon Then, running together again,
in
is
."
54-62.
II,
"It
is
not fully forgiven for the village
of Porushaspo fire is on is disturbed by confusion
house, a brilliant
;
every crevice and
unto him
ma&MU."
59. This, too, is
in
it
;
is
it
born, at his
'
one of the wonders, when the
report of the marvellousness of the birth of that manr////
Vim and
also others, brilliant in carrying
on the
destiny which had entered beings. thus
'
:
them from the sacred Wherein Yim spoke to the demons Here below the pure and righteous Zaraturt 60.
who
will produce for you who arcdemons that absence of intercession which is prepared for you (that is, he will produce for you
will be born,
a thoroughly-harassed actual inactivity, an absence of intercession so that you are not able to pray on
your own account, and no one prays for you).' 6 1. // is declared that the report about the birth
and concerning his prophesying, is explained (avazandi-hasto) only by the illustrious, suck as Yim and Freafan and many learned people
of
Zaratujt,
;
but the sacred beings are also heard through the tongues of the animals scattered in the world, in order that even that witness shall arise as regards 62. Just like that which is deprophesying. liat in the reign of Kat-Cs Ihere was an ox, and a splendour had come to his body from th<-
and whenever a dispute as to the between Iran and Turn, that ox was brought, and the boundary between Iran and Turan (d beings
;
frontier arose
1
Assuming
Or
'
t.
that nf ram stands for n?r
\\
-I
nftri.
DINKAKD, BOOK
32
VII.
shown by him. 63. And because, when an had to seek a decision as to a Turanian in a dispute and lies occurred, the Turanians were
was
truly
Iranian
constantly convicted through the showing of the boundary by the ox, and happened to be defeated
by the Iranians
and, besides that, their envy also arose as to Kal-t)s, even of his ownership therefore, on account of his possession of that wonder,
the Turanians proceeded about the smiting and destruction of that ox, and through their sorcery and witchcraft the mind of Ka!-Cs was disturbed
about that ox, and he went to a warrior, whose name was Srito J and ordered him to kill that ox so that ,
man came
;
to smite the ox.
64.
And
here
is
mani-
wonder of importance by that ox, such as To him spoke the ox, in " Thou shouldst not murder me, grave words, thus O Srito thou seventh 2 of those of this race you will atone for this malice when Zaratu^t, the most fested a
revelation mentions thus
*
:
:
!
desirous
;
of
among
righteousness
the
existences,
and proclaims thy bad action in revelation and the distress in thy soul becomes such as is declared by that passage where it says : As death " occurs to him, that of Vadak 3 and the like occurs.' 65. // is declared that that man, when this wonder was thus seen by him proceeding from the ox, did not kill it, but went back to Kal-Cs and told him what he had seen. 66. Kai-t)s then still, on account arrives
;
'
of the amazing deceitfulness of the demons and wizards, ordered the same man to smite that ox ;
1
* 8
This legend
Compare
is
also told, with further details, in Zs. XII, 7-25.
Zs. XII, 10.
The mother
of Dahak,
who
first
aggravated form (see Dd. LXXII, 5
;
committed adultery in an
LXXVIII,
2).
CHAPTER
II,
63-68.
33
and that man proceeded also again to the though it was carrying on still much of that did not lend an ear to it, but killed it.
ox,
and
talk,
he
too, // is Regarding the sole-created ox declared that, on meeting its destruction by the evil it bellowed thus: 'Though thou thinkest it as spirit, l
67.
,
O
to us,
evil spirit, astute in evil
!
that thou art in
every way a winner by destruction, it is not to our destruction thou art even then an attainer in every is not possible for thee so to shall not arise again) even now I proclaim that that man, Zaratust of the Spltamas, will arrive in that last revolution, who will produce
way
(that
it
is,
annihilate that
we
;
distress for the demons, the assistants of the demon, and also the wicked who are bipeds.'
Likewise the marvellousness of
68.
Zaratust's
defeat of the demons, owing to his glory and by means of his sagacity, even before he had come into the world
by
birth
;
when
2
Frasiyvfo
the wizard
is
amazingly distressed through seeking that glory of his by desire of the demons, just as revelation 3 mentions thus Thereupon Frasiy0z/, the very '
:
powerful Turanian, rushed away, O Zarattot of the Spltimas! to the wide-formed ocean a first, a second, and a third time; and he wished to obtain that glory
which
is specially for those 0/"the countries of Iran, the born and the unborn, and which is for the
righteous one; but he did not attain to that glory.' Pahl. tdr-f aSvak-daVS, the primeval ox, from whom the mals and plants have all descended (see Bel. Ill, 14. 17, 18; IV. ,--; X. ,; XIV, 3i XXVII, 2). 1 The same person as FrangrAsfyak of Chaps. I, 31, 39 II, 69; 1
,
;
'
In
V
[47]
,6-62; V, 42.
D
DfNKAKD, BOOK
34
VII.
And
this, too, is mentioned, that to all the seven villain Frangrasiyak rushed away, and the regions the glory of Zaratust was sought by him '.
69.
70.
Here
of Zaratust
is 2 :
an enumeration 0/"the worthy lineage Zaratu^t was son of Porushaspo, son
of Pa^iragtaraspo, of Urugadhasp*, of Hae^a^aspo*, of Ajkhshnu.?*, of Paetrasp*, of Are^adharm*, of 3 Hardhar*, of Spitam, of Vaedut*, of Nayazem* of Airi/fc 3 of Durasrobo, of Manu^ihar monarch of Iran, of Manu^-khurnar, of Manus-khurnak whom ,
,
4
Vizak*, daughter of Air^ son of of Thritak*, Bitak*, of FVazu.Tak*, of yak*, 5 of Guzak* 6 daughter of Zusak*, of Fraguzak*
Neroksang implanted
in
,
,
Airi>, son of FreWun monarch of Khvaniras, son of Pur-tora the Aspigan, of Nevak-tora the Aspigan,
of Sog-tora the Aspigan, of Bor-tora the Aspigan, of Kar^ar-tora 7 the Aspigan, of Siyah-tora the Aspigan, of Speto-tora the Aspigan, of Gefar-tora the Aspigan, of Ramak-tora 8 the Aspigan, of Vanofravi^n the Aspigan, of Yim monarch of the seven 1
See Yt. XIX, 82.
2
Compare the genealogy in Zs. XIII, 6 Bd. XXXII, i, and that quoted there from the Viirkan/-i Denig. The names marked here with an asterisk are written in Pazand, or partly so. 3 Ayazem, of Ra^an, in Bd. The latter name is Ra^i-m in Vi^., but Eri/fcoin Zs. XVI, 13. ;
4
a
This wants confirmation, but varsid?
6n can hardly be
name as assumed in Vig-., where it is altered to Varzid'-den. 5 The g is of the old form like s. 6 The G is omitted, but see Bd. XXXI, 14. 7 Or Kutal-tora this generation is omitted both in the Vi^irkar^ ;
and BundahLr. 8
This generation
is
interlined in the
MS.
of the Dinkan/.
The
and the Vi^irkan/ omits The terminaBor-tora, Siyah-tora, Sp^to-tor^, and Ramak-tora. tion tora is merely the Zvarij equivalent of g#u. In Iranian MSS.
Bundahij,
XXXI,
the Pahlavi
i
7,
also omits
and u are
Nevak-tora
;
practically written alike in
most
cases.
CHAPTER
69-111, 4.
II,
35
regions, son of Vivangha, of Ayang,ha^*, of Anang,ha
the seven regions, son of Fravak, of Siyamak, of Masya, of Giyomar^ the first man.
CHAPTER
About
i.
III.
the marvellousness which
rs
manifested
most auspicious of offsprings his coming to a conference with
after the birth of that
from his mother,
till
Aflharma&A 2. One marvel
is this which is declared, that on born he laughed outright the seven midwives being 2 who sat around him, were quite frightened (day ah) thereby and those terrified ones spoke thus: What was this, on account of grandeur or contempt ? when, ;
,
'
;
worthy man whose pleasure is due to the man's child so laughs at the birth owing activity, to him.' 3. P6rushasp6 also spoke thus Bring out the
like
'
:
this
soft
mant'/u'/d to
the affair
;
virtue of thee
the sheep^/^ clothing which
was owing
who
to thee,
owing
art Dukdfaub, that the
to
is
the
advent of
glory and coming of radiance to this TQatockild was openly seen when he laughed outright at his birth.'
One marvel
4.
is
this
which
is
declared,
that
P6rushasp6 afterwards went to a Karap, Durisr6b6 by name, who was the most renowned for witchcraft
and informed him of the birth of Zaraturt and the wonders which were manifested that district,
in
he contents of this chapter refer chiefly to 'the rearing of For the other matters mentioned in Dk. VIII. \
Zarat&rt.'
see Zs. *
XIV, 6-12.
X, 15 prescribes 'ten women.' 'seven wizards (yatflk6).' Sis.
D
2
Zs.
XIV,
13 mentions
DINKARD, BOOK
36 therein
he
;
also
VII.
brought him to the house for the
purpose of seeing Zaratust. 5. That wizard, owing to the coming on of vexation at that glory in Zaradesired with evil intention a really mischievous deceit (she^o), to compress with his paws (gov) the
tilst,
tender head of that full-glorious child, to cause his 6. And here is manifested a death. great wonder to the multitude, just as revelation mentions it thus Thereupon the paws of that deadly one (mar) are :
'
driven back to behind him (that is, reversed (auskun) backwards) nor ever after did that deadly one be;
come again a devourer of meat with his jaws by means of those paws/ 7. That Karap also, besides that, examined the marks and evil specks on Zaraand Porushaspo, in awful alarm as to the dispersion 0/"the emanation of splendour (ap-dihlh) from Zaratust, hastened (sarinidQ to make Zaratust *
tu^t
;
invisible.
One marvel
which
declared, that the Karap Durasrobo, through witchcraft, cast such fear of Zaraturt into the mind of Porushaspo, and so 8.
is
this
is
injured the mind of Porushaspo, that, owing only to that very fear as regards himself, he asked the Karap for the death of Zaratfot.
9.
Also about 2 the mode
of putting to death for which Porushaspo, owing to the distraction (vishopi^no) by which he becomes
and that Karap is bringing much firewood together, and to shelter (nipayidfano) Zaratu^t amid that firewood, to stir up a fire, and to make it blaze with the wood were the remedy he arranged (vlrasto); and Porushaspo acted accord-
helpless, asks
1
2
Durasrob6
;
Compare Zs. XVI, 1-3. Pahl. m ad am -ma, where m
i, 'what? whatever/
for -\k,
'
also/ as often happens.
is
used
CHAPTER ingly.
10.
And
here
is
5~I2.
III,
37
manifested a great wonder it thus
to the multitude, just as revelation mentions 4
Neither was
fire
:
the vegetation on a tree
among
does not come on), nor has fire seized (that is, upon plants but on rushed, at dawn that son-loving mother, and she came forth to him intelligently it
!
;
,
(hushumond), and him with ii.
Jier right
One marvel
seizing him, thereby aloft as he sa
removed
hand is
this
which
is
declared,
that
Karap Durasr6b6 child, he asked anew
to the
after
Porushaspo spoke about the fire not burning the about putting Zarattot to death then to ensconce (nipayldfano) Zaratust in a narrow path, and de;
many oxen on
that path, so that he may be trampled on by the feet of the oxen at night, were the remedy that Karap proposed (gir&ytdf6) to
spatch
Porushaspd; and Porushaspo acted accordingly. 12. ere also is manifested a wonder of grandeur to the 1
1
multitude, just as revelation mentions
:
'It
was
that
ox walked on which had become sorrowful (that is, its sorrow was great owing to another ox) and it was
aged and walked before that one (before the leading ox),
it
also hastened before that otJur (that
is,
it
stood up before Zaraturt), and he was greatly pitied by it for the whole day, so that it kept away the oxen from him, being the first that walked thither and the last that walked away; on rushed at dawn that son-loving mother, forth to him she came intelli-
1
Reading pa van aOsh, but
it
might be pavan hush, 'with
sense/ here and in 14, where there is nothing to indicate that the was out all night, but in. 12, 18 he is evidently rescued the next morning. f ' Pahl. madam pavan austak6.'
Compare Z
DfNKAtfD,
38 gently,
BOOK
VII.
and seizing him, thereby removed him with hand aloft as he sat V One marvel is this which is declared, that
lier right
13.
Porushaspo came a second time (idano) to that Karap also about the oxen not trampling on Zaratust, and asked anew about the mode of putting Zaratust to death then to ensconce Zaratu^t near ;
a drinking-pool (#^khur)
and
to drive
that he
may
many
domain (gehan),
in the
horses to that drinking-pool, so
be trampled on by the hoofs of the
were the substituted
2
remedy that Karap and acted 14. Porushaspo accordingly. proposed; horses,
And
manifested a great wonder to the That multitude, just as revelation mentions thus horse walked on which had become fully-hoofed
here
is
*
:
hoofs were very thick) it is yellow-eared and it walks before that one (before the leading horse), and it hastens before that other (that is, it stood up before Zaratust), and was the first that (that
is, its
;
walked on thither, and the last that walked away on rushed at dawn that son-loving mother, forth to him she came intelligently, and seizing him, thereby removed him with her right hand aloft as he sat 3 15. One marvel is this which is declared, that Porushaspo came again to that Karap, spoke also about the horses, too, not trampling on Zaratust, and asked anew as to what may be the mode
.'
1
Compare
2
Zs.
XVI,
5.
The word is 'supplementary' or 'gratuitous.' which, as a noun, means the gratuity or honorarium
Possibly
nirmato
paid to a priest for acting as a substitute for another. Its etymology is obscure, unless it be an abbreviation of nirumandi, 'strength/ used in the legal sense of refresher.' '
3
Compare
Zs.
XVI,
6.
CHAPTER
III,
13-19.
39
then to have Zaraturt carried off den (surak) where a wolfs cubs (hunuskan)
Zaratust to death into the
;
are slaughtered, so that when the wolf arrives and sees the slaughtered cubs, she will wrathfully growl and mangle Zaratust in revenge for those cubs, was the remedy that Karap proposed and Porushaspo 16. And here acted accordingly. is manifested ;
a great wonder to the multitude, just as revelation mentions 'It is when that wolf came on, several :
Yu^yists \ towards Zarattot, the wolf was struck
dumb by its
the assistance of the sacred beings, so that cubs, one with the other.'
mouth was down at the
One marvel
17.
h
2
the
is
this
which
is
that
declared,
righteous and Vohumand proceeded
to
him, and a woolly (kuru^ak) sheep was brought by them unto him; the nurses (dayag^n) 3 also were 18. Then apart from him, the whole night. on rushed at dawn that son-loving mother, forwards from the position of that woolly sluep she walked,
terrified,
domain (zan-1 gehan), thus: runnest on violently (utayuto) 'Thou spoke in excess for she considered in this way, that the and
she, the mistress of the '
'
;
much better to that son than thou art 4 6 good to me, when I shall show his bone or blood 6 in thy sight 19. Forwards to him has she come wolf
is
so
.'
he Yu^-yast
is
a distance of sixteen
Roman
miles of a thou
paces each (see Dk. VIII, xx, 19, note). But the writer of the ire here quoted could have had no idea of the distance he
was mentioning. *
A
' sacred being who personifies obedience/ and protector of man, particularly at night.
"
1
It
may
also be read
dehiga n,
'
is
a special
the country-folk.'
Or
9
they show my. * This seems to be a bitter reproach addressed to her husband ; but the ambiguity of the Pahlavi makes its exact meaning rather hi
woertain.
would
DtNKAKZ>,
40
BOOK
VII.
she thereby intelligently and, seizing him, him, through the grace
he sat
beings, aloft as
;
'
(dahuno)
removed
of the sacred
and
she, the mistress of the shall not give thee up again,
I domain, spoke thus even not though both Rak and No^ar should my son, :
arrive here together
And
1 .'
declared that, afterwards, the Karap Durasrobo, with a malicious disciple, came to the same district and noticed about the advancement of 20.
it is
and they saw no means for injuring or to death, but his condition (mindavam) him putting was a marvel as full of vigour as this which is Zaratust;
declared, that Bra^r6k-resh, the Karap, growled thus 21. 'Then I, who am the most far-seeing of the :
people
in that district of ours as to witchcraft, see
their district that well-directing (that
upon
he
is,
understands good commands) produce of development (that is, the increase which continually becomes more, which has come and which will arrive), with flocks (that
good
is,
he understands
to
keep good
sheep), with good herds (that is, he understands to keep a herd which is better than another's), the well-exerting (that is, he understands to do work
which
is
better than another's), well-fighting (that
is, he understands to do battle well), and perfectly liberal (that is, he understands to exercise beneficial 2 in bantling (hunu^ko) of Porushaspo three nights while he was begotten out of
liberality)
the
a
,
1
See Chap.
2
The
fair
II, 51. Compare Dk. V, ii, 4; Zs. XVI, 8-13. Pahlavi version of an Avesta text, here translated, is specimen of the complication produced by appending a gloss
to every epithet.
It is useful
lexicon, but
apt to
as a combination of translation
and
be perplexing, unless all the glosses are carefully omitted by the reader who can dispense with a lexicon. it is
CHAPTER 22.
his parents.
the
in
2O-26.
III,
41
Unto him will Vohumano come
embodied world (that is, Vohumano will ZaratCLrt), and conducting him unto a
come unto
conference, his
good
religion will extend into the
and so I shall not even k t him produce in his mind (that is, he will not know) where and how I shall murder him and a seven regions ^/"the earth
;
;
token of that
this matter, that one
state // beforehand,
I
speaks
truly, is this,
promptly
after the full
when you
hearing of the statement of the matter,
heard
this statement.'
23. Porushaspo advanced, conveyed in a four-inhand chariot then, on hearing that statement, and when they had heard that statement, P6rushasp6 !
;
started forth, conveyed in that four-in-hand chariot. 24. And Porushaspo spoke to Bra^/rok-resh, the
Karap, thus
*
:
Karap whatever behold, cry out when at birth even
Bradfrok-resh, thou
!
men they shall the offspring of that secluded person they behold in 2 but what was that death, cry out when at birth ;
;
which they beheld at the birth of my son ? 25. When at birth he laughed outright was that also beheld ;
thy son,
///
26.
when
at birth did
When Vohtimand comes
he laugh outright ? unto him, into this
also said by him on his " 3 is thy servant ? where P6rtishsp6 So, O Karap concerning him who is my son, /'/ is beheld that he was seen sagaciously by thce.'
embodied
return
"
:
existence, it
O
is !
!
For restoring the original Avesta, the Pahlavi translation, without the glosses, is usually the best guide. 1 Pahl. 4-ayu^ijn6 rd6 (Av. Jathruyukhta and ratha). 1
'
This seems to be the meaning of Pahl. zag-# tan& arme\rtddahunih pavan trdz khaditund margfh, amat pavan zerkhuni*n&, bara bekh Pahl. 'P6rOshaspo! aeghat
bandak&?'
DINKAtfD,
42
BOOK
VII.
And when
P6rftshspo enquired of him thus thee when, through bringing thee unto that son of mine, he was thereby and thou lookedst long up away from him offered in height, and thou lookedst long down away from l
27.
'What was
the
:
matter with
;
him in depth, and thou lookedst long out away from him in different directions?' 28. The Turanian, Br^rok-resh the Karap, spoke in reply thus When through bringing me unto that son was thy 2 looked long up away from offering of him, and 1 him in height, then the radiance and glory out of him kept together up to the sun, and through him 3 :
'
I
have accompanied them on the boundary of its and glory so that I saw this, that mankind
radiance
;
through speaking to the soul may attain to the firmament of the sun but this, namely, how the ;
in the supreme heaven, was not seen by me. When 29. through bringing me unto that son of thine was thy offering of him, and
routine (da^istano)
is
looked long down in depth away from thy offering of him, then the radiance and glory out of him kept I
together unto the sky which is below this earth, and 4 through him to the boundary of its radiance and glory; but this, namely, how the routine is in that 30. And when through sky, was not seen by me.
bringing me unto that son of thine was thy offering of him, and I looked long out away from him in different directions, then the radiance and glory
from him kept together for adorning
this earth,
and
The first five words of 28 are here inserted in the MS., so as combine the two sentences in a perplexing manner.
1
to
2 4
3 The MS. has afat for afam by mistake. Or The differences of form in 28-30 are probably due
of copyists.
'that.'
to errors
CHAPTER through him dary of
its
I
27-35.
III,
have accompanied
radiance
and
glory
;
43
tlicm
on the bounI saw this,
so that
that only from the action of this otic the future existence will arise but the routine of the future exist;
ence was not seen by me. thinks thus
"
31.
This son of thine
make
a grander material exist" ence than that of any other so he will also make where thou thy spiritual one, goest and this son of I
:
isill
;
;
thine will remain in the great protection 0/"VLrtasp,
not in 32.
thine.'
One marvel is this which
is
declared, that
when
Zaratfot was seven years old, that Durasrobo being joined by Bra^rok-resh the Karap at the village of ishaspo,
on account of the
little
previous seeing
they saw Zaratu^t in that a when hut (ka^ako) was constructed neighbourhood by him with the children and they sat with evil intention to injure the mind of Zaraturt through witchcraft, and for that reason fear and terror were cast by them upon the children. 33. Here a great wonder became manifest to them, owing to the powerful intellect, cautiousness, and practice of Zaraof Zaratust by
tlie
latter,
;
tu^t, just
as revelation mentions thus
'
:
When
the
were excessively terrified at their own of speech, Zaraturt did not quite close the in his mind as regards them.' marvel One is this which is declared, that 34. when these two Karaps came to the dwelling of otln-r children
silliness
shaspo, he ordered the preparation of food for their eating
;
and
his prepared food
is
chewed up
hayii-alt), with a gobletful (pur d6lak6) of mare's milk. 35. He also spoke to DurAsr6b6 thus :
4
Thou
art the
1
Literally
most spirit-worshipping 1 of mankind
demon- worshipping
' ;
it
is
not clear that idolatry
is
DINKAKD, BOOK
44
VII.
do thou worship this of mine.' 36. great marvel, owing to the sagacity of Zaratust at our
in
A
district
;
a childish age, is just as revelation mentions that I Zaratuyt spoke thus worship this, O father it is not that which it is necessary for me to worship that he should worship.' 37. And Porushispo spoke *
:
!
not that of mine thou worshippest, and mine he should worship/ 38. As many as three times those persons (gabraan) carried on those assertions when up stood Zaratust and spoke concerning them, and he broke forth with that '
thus it is
//
:
is
that of
;
eternal statement
'
l ,
namely
:
The
righteous
I
rever-
men or women the poor I reverence, men or women not the wicked, men or women when any ence,
;
;
;
one whatever shall join Porushaspo, where he shall be celebrating worship, the worship shall then be suitable to the worshippers, that is, he shall worship that which it is necessary to worship.' 39. One marvel is this which is declared, that afterwards Durasrobo the Karap shouted to Zaratu^t thus Evil was thy reckoning 2 which, owing to the *
:
conduct of fate (bahar), I, the foremost of the existences embodied in Rak and Nodar 3 bring to thee
;
,
am made
further worthy where thy fate is carried from me now is the joy (park an) which away 4 I convey to him through bringing it on, and this I
;
some form of worship antecedent to Zoroastrian Mazda-worship which latter had not yet been established. The author of this legend must have supposed that it differed very little from the religion of P6rushaspo. intended, but rather
1
Reading sakhun-i leyalmin which
is
written in
Pahlavi
exactly like dashino rigel<, 'the right foot/ 2 Pahl. marako, possibly for marg, 'death.' 8
See Chap.
II, 51, note.
4
Probably referring
to his
companion Bra^/rok-resh who, accord-
CHAPTER occur, so that
I
III,
36-44.
45
may observe he
will
thee
kill
with the evil eye in the house.' 40. And here is a great wonder which became manifest about Zarathe sagacity of his reply to that deadly one
tu>t, in
which was just
which revelation mentions, that Zaratfot spoke thus 'Without the joy of a murderer I observe, with propitiousness and complete mindfulness, that it is thee I notice in that house which is thine V 41. One marvel is that which, after this reply of
at that childish age,
like this :
Durlsrobo, became manifest Karap, just as revelation mentions thus
ZaratUst
to
that
in * :
The
deadly one became disabled and stupefied as long as the milking of ten mares in milk whose milker is only one.' 42.
when
One marvel
is
which
this
declared, that
is
emerged from that stupefaction,
that wizard
he then shouted again to Zaratust in the same manner, Zaratust uttered that same reply, and the deadly one became anew disabled and stupefied as long as the milking of twenty mares full of milk whose milker is only one. 43. One marvel is this which is declared, that again when that wizard emerged from that stupefaction, he then shouted to Zaratfot /;/ the same manner, Zaraturt uttered that same reply, and the deadly one becomes anew disabled and stupefied as long as the milking of thirty mares full of milk whose milker 44.
when to
1
is
only one.
One marvel that wizard
is
this
which
declared, that
is
emerged from that
stupefaction, he
most accounts, was the murderer of Zaratdrt in his old age. 22. is mentioned in Dk. VII only here and in
Alluding to Durisrdbo's
own
fate,
see
45.
D?NKAKD, BOOK
46
VII.
Do ye have the horse driven then grumbled thus for us,and turn round the chariot wherein you harness it ; for really this smiting one (ganak) will destroy '
:
me
through the arrival of the sacred \.y& and through So they had the horse
his possession of authority.'
and
driven,
And
it
was harnessed
to the chariot
by them.
manifested a great wonder to the 45. When multitude, just as revelation mentions thus
here
is
'
:
he had proceeded several Yti^yasts a in driving, he stopped in his distress through being terrified, and this occurred which I mention for a warning 2 his semen was expelled, so that it arose in his skin and burst it 3 and kis loin thereby broke from his thigh he then died outright, then his progeny, and then the ,
;
,
offspring of his progeny/
One marvel is
46.
this
which
is
declared that, even
before the coming ofZaratust to a conference 4 there is manifested in him a mind which is more capacious than the whole world, and more exalted than every ,
worldly possession, with an understanding whose strength is perfectly selected, an intellect of allacquiring ability
glory,
power,
and a
sagacity of all-deciding heedfulness 0/"the kingly desire for righteousness, the effi-
much
also with the
;
and the
full
cacious diligence and authority, and even the superiority in mightiness and grandeur of the priestly
Also the handsomeness of body and completeness of strength which are in the character 47.
glory.
of these four classes of 1
See
16
2
Pahl.
8
Or
'
n.
avo pej yema/e/ftnam/ in his back and broke it/
With
which are priesthood,
'
stands for p6.rt, 'back.' 1-8. 4
his,
if
Compare
the sacred beings.
we suppose the
same
'
that post, skin/ legend in Zs. XIX,
CHAPTER
III,
45-51.
47
besides a warriorship, husbandry, and artisanship perfect friendship for the sacred beings and the ;
and an awful enmity for the demons and the vile. 48. That is the nature by which the habits (da^oih) of mankind and bipeds, the perfection and
good,
completeness of the sacred beings through the creativcness of Auharmas*/, and its oum commemoration of them are provided. 49. So that the sacred beings shall bring a report, as to his superiority,
one of those who are and were and his
for
coming
reminding us of
from every be,
and of
Auharma^
and of
\\\\\
the lord-and-mastership (ahu-va-ra^ih) of the world, of the preservation of the creations therein
also
p6-dahij-nan), from the destroyer, by the tongue of the many-mannered (kabed-sara^ako) sage, the fully-virtuous one of the age producing no harm
(avazand-dahig)
in
the world.
50.
And
the de-
mons on this account, that this is he whom many Kigs and Karaps have to influence the good to confound and destroy, then also kept their promise and '
practised friendship. 51. And on the completion of thirty years beyond his birth -, the archangel Vohumano came on in
commemoration of Auharmas*/, when he was bring8 from the ing his H6m-water (maya-l H6mlgin) 1
See Chap.
1
The
II,
9
n.
remaining contents of this and the following chapter are 'His attainment on thus summarized in Dk. VIII, xiv, 3, 4: maturity, at thirty years of age t to a conference with Auharma*/;
and the occurrence of seven conferences marvt
tome
in ten years.
M.my
him arc published therein, just as there are ollectcd and selected, are noticed by the Dtnka/v/
;
to
manuscript,' that is, in this seventh book, in which, however, the > of the seven conferences do not occur; but some are 8
ionedin
/>.
SeeVisp.
X
XXI. *-XXII.
i
*,
DiNKAKD, BOOK
48 river
Aevatak
tions thus
' :
which revelation men-
just as this
*,
When
Zaratu^t
VII.
came
forth to the third
(bar^-ta^isnih), that of the good Daiti, he further proceeded through that and when he effluent
;
marched onwards from that, a man was seen by him, who marched from the southern quarter. 52. That was Vohumano, and it seemed to him ///#/ Vohumano was of early form (so that he is more discerning as to a person) and foreseeing (that is, he was beforehand in everything) it seemed to him that Vohumano was as much in height as three men's spears and it seemed to him, as to Vohumano that a glossy twig (arus tak) was brought by him in his hand, through carrying off which branch the plant was not injured by him that became the spiritual twig of the religion, and this was indicated by it, that it is ;
;
;
necessary to proceed as uninjuriously by the religion. 53. There is some one who says that it became a reminder of the spiritual existence, and this was indicated by
it,
that
it
is
necessary to proceed as uninpeace may exist with
juriously in the world, so that
every one. 54.
When
he came onward
to the fourth effluent,
Aushan-nW
of the good Daiti (which he was in it, Zaraturt was and it) bringing the Horn-water from the middle of it and on the ascent Zarattlst, bringing his right foot out of as far as the
was the name of
;
the Aushan-ru^, covered himself with his clothes,
and upon that Vohumano, advancing, joined him
in
front. 1
In Bd.
Literally 'single-flowing.' '
XXIX,
4, 5,
'
it
is
Naivtak
which has been translated as navigable in Bd. XX, 34, and as IX, xvi, 16. 'flowing in a channel' in Dk. VIII, xxxvii, 38, 42 a channel of the it have been From to 54 good Daiti appears river which flows from Airan-ve^ (see Bd. XX, 13). ;
CHAPTER
And
55.
thou
art
enquired of him thus: from whom of them art thou ? am Zaratu^t - of the Spitamas.' l
;
I
The words
56.
of the Spitamas (that
quite
about what
!
distressed)
endeavour
and
;
desire (lak of Zaratort
Vohumand were:
of
what
for
is,
49
man
that
'
replied:
52-6O.
III,
f
O
*
Who He
'
Zaraturt
thy foremost distress when need thou becomest thy about what is thy foremost
is ;
what
for
is
is
the tendency of thy
kamako-dalmnih) was thus
' :
About
?'
57.
The
righteousness,
I
reply con-
my foremost distress about righteousness my foremost endeavour; and for righteousness the tendency of my desire (that is, my need is for that sider
;
thing,
and
I
am
a distressed seeker of righteous-
ness).'
The. words of
58.
Vohumano were: *O
Zaratujt
of the Spitamas that which is righteousness is existing (that is, a real thing is, as it were, that which !
righteousness), so that whatever is that which is 59. And righteousness is thus what is one's own.' is
tturt
'
spoke thus
:
That which
is
righteousness
and concerning that I am completely clear and aware but where and\\o\\ is that radiance which is that whose arrival is through VohtmiaO Zara60. And VohQman6 spoke to him thus of the Spitdmas deposit this one garment which thou earnest, so that we may confer with him by exists,
;
'
:
!
1
See Pahi. Yas. XL1I,
1
According
to the
7 c (Sp.).
numbering of the
folios in the old
Bombay
were here separated from d the text as far as the end of Chn; ihe first eight of them were found at Naoaari about twenty But all Indian copies, written befoi years ago and copied. on in 1659,
omit
i
this mislaid
ine* folios
text.
;
See
xxx [47]
E
S.
xxxvi,
BOOK
DINKA/tD,
50
whom
VII.
thou art produced and by
whom
duced, who is the most propitious of the most beneficent of existences, and I,
who am Vohumano, am
am
I
pro-
spirits,
who
who
he that
is
testifying (that
is,
is
am
I
a reminder of him)/ 61. Thereupon, Zaratust thought thus: 'Good is he who is the creator, who is better than this re-
Then they proceeded in company, Vohumano and Zaratust; Vohumano first and minder/
62.
Zaratu^t after.
CHAPTER IV. 1.
About the marvellonsness which
is
manifested
from the first conference onwards till the end of the seventh conference which occurred within the duration of ten years, also his pre-eminence in prophecy
and
the acceptance of the religion by the exalted Kai-Vmasp, as happened after the ten in the world,
years of conference. 2. In the first two years, one marvel is
this
which
when he was back from the he then, by the first command of the
declared, that
conference, and creator
is
Auha^ma^,
first
lord
recited the unique formula
(aylno) in an assemblage (ram) of Kigs and Karaps, the prophecy of his Ma^a- worshipping religion and commemoration of Auharma^, as he chanted with a loud voice,
and
Auharma^. mentions thus
3. '
:
for this material girdle,
mankind
to the religion of Just as this passage of revelation
invited
Thereupon, the thorough inspection existence of those with a sacred
provided with dwellings and provided with
was altogether arranged by Zaratu^t/ And when their announcement (nivedisno)
cattle, 4.
for
CHAPTER
III,
6I-IV,
51
7.
J speaking to be heard was issued then Zaratdrt, on becoming exalted, called out unto the embodied ,
world of righteousness to extol righteousness and to
demons
scorn the
2
* .
5.
The homage
of the Ma^/a-
\\orship of ZaratuJt, and the ceremonial and obeisance for the archangels are the best for you I assert ;
and of deprecation (ay^^i^nih)
for the
demons next-
of-kin marriage is really the best intimation, so that, from the information which is given as to the trustworthiness of a good work, the greatest are the most
intimate of them, those of father and daughter, son and she who bore him, and brother and sister.' 6.
//
is
declared that, upon those words, innumer-
demon-worshipping Kigs and Karaps have rushed upon Zaratun and strove for his death, just
able
*
which revelation states It is then a number (mar) have run away who have sat in the
like
this
:
vicinity of Tur' s
progeny (hunu^k 6)
3 ,
the arbitrator;
and the shame of the brother of Tur arose, like that of a person whose shame was that they spoke of his next-of-kin marriage so that he might contract it.' 4 the Tur, the 7. This Tur was Aurvaita-dang ity giver, who was like a great sovereign of that 1
From
4-8 and
this point
1 1
have been already translated in of the meaning of
S. B. K., vol. xviii, pp. 412, 413, in illustration
Sasanian times and
las in 1
1
Av. staomi
An .Is,
ashem
later.
naismf da vd
(Yas. XI, 19 ; XII, i). opprobrious term for the progeny of evil beings and also used by a Karap when speaking of Zaratftrt in Chap. ;
III. 4
As
this
name has not been found in the extant A vesta, its In Zs. XX, 8, it can be read AOris uncertain.
correct reading
vaU6-dih, of which
in
which dih
dang
is
endly to particular ruler.
is
the
PahL
translation of Av.
dang,hu.
and the whole name the province/ which seems suitable to this
a Pahl. transliteration;
The MS. appears
to have
dng.
DINKAKD, BOOK
52
quarter
many
;
maintained by
him they would
VII.
troops and much power were also him, and the multitude (mar) told
from him who
seize the great one
is
little.
But
the progeny of Aurvaita-dang the Tur, the Should we for that speech scanty giver, spoke thus this one who mingles together destroy him, great those propitious words for us where we are thus 8.
'
:
without doubt as
one thing therein, such as next-
to
of-kin marriage, that it
it
is
not necessary to contract
would make us ever doubtful whether
might be necessary to contract it.' 9. And Aurvaita-dang the Tur, the scanty giver, Thou shalt not destroy that man whom spoke thus mine eyes have seen as the most loving-eyed of the whole embodied existence he will attain strength, for it has not seemed to me, when thou destroyest it
it
*
:
;
him on
a
for a will wisdom (ahanko) #/"
;
so that no rule
which
arise, in this earth,
manig)
wisdom has
this account, that
long time
as this one
man who
is
is
so counselling (han^a-
is
when they destroy wisdom will not arise for
(that
counselling,
arisen
is,
a long while).'
Aurvaita-dang the Tur, the scanty giver to his For me thou art a pure own people, also spoke thus 10.
'
:
man who is counselling/ 1. And Zaratust spoke
thus
1
' :
I
shall not always
be that quiet speaker, by whom .that I have mentioned is the most propitious thing to be obtained and of interfering 2 speaking and managing the temper there is a next-of-kin marriage, and the high1
;
1
2
Or 'from/ It
may be
'
parenthetical or ambiguous/
CHAPTER
who has contracted
priest
IV,
*
8-15.
it is to
53
perform the cere-
monial.' 1
2.
And here the good spiritual lordship and mighti-
ness of glory of Zaratort, those which are provided commemoration of the supreme lord and creator
for
Atiharmas*/, are manifested as a great wonder to the multitude, and there is rendered visible the great pre-eminence which is in him as a prophet of the creatures, which for the baseness
(nankih) of
th<-
2
Agash the secret-moving and deceivingnatured, is the concealed control of a good disposition. 13. Then idleness, like even the habit of fear
deceitful
,
an attractor of every one extends to much length that guide and combatant becomes
and nature of apostasy,
is
when
it
of the multitude,
;
little by little, too, a petitioner for greatness, and
it is
manifest through
(tang-libbem#ih) and superior his, and through the glory of that stout champion, there are much fame and treasure. that
compassion
mindfulness of
The
nobles of Aurvaita-dang the Tur, tin ruler of the land, were angry and clamourers for 14.
but he invited the Klgs and Kar.ij ^ to the religion of Auharma^, just as passage of also Zarattot that states revelation spoke thus ZaratUJt's death
;
\^
:
O
Aflrv4ita-dang, thou Tur > whole the and scanty giver strip of the of <>ns and the termination of the Ma*fa-worship of
Worldly righteousness, is
!
Zaratu-rt.'
scanty
15.
giver,
imas
!
And spoke
thus:
1
O
thou shalt not attract
which thou really 1
Aurvditd-dang the
the
of
th-
Zar.uuvt
me
to this evil in
NX\
III,
ai
Or, perhaps, 'celebrated* The demon of the evil eye (see Bd.
hashi.Vd.
Ttir,
XX ,7,9.
33)
;
Av.
Ag-
DINKAKD, BOOK
54
VII.
Zaraturt also spoke thus: " O Zaratust quired of me thus 1
*
6.
:
come away
to us,
the
among
Auharmasrf en-
when thou hast spiritual lords, who of !
the people in thy material existence was the protector of the powerful men who are warriors, that was most
seeking benefit, most seeking
most extensively associating, most fully-supplying (that is, he gives out most things), and most hospitable 1 (that is, one saw the door of a prince's (khidlvo) treasury)?" " I replied to him thus Aurvatta-dang the Tur, the cattle,
:
scanty giver." *
17.
O
" Him, spoke in reply to me thus thou shalt attract, first of the men who
And he
Zaratost
!
:
are warriors, to thinking about, speaking about, and acting about this religion which
is
Auharma^'s and
O Zaratilst and you he believes in it and also gives currency to this religion of thine, and sits before thee in discipleship, this that one calls discipleship of thine he shall undertake, and the religion he hears fully he shall propagate (rubak va^idunyen) he is also ever after, O ZaraZaraturt's.
18.
If
attract him,
!
;
men who
are warriors, the one most seeking benefit, most seeking cattle, most extensively associating, and most hospitable of those
tust
!
the
who have
first
of the
and who
yet been born
will henceforth be
not attract him, O Zaratost 9. and he does not believe in it, nor gives currency to
born.
this
1
And if you do
!
nor hears
religion of thine,
it,
nor even
sits
before thee, nor would obvious to me that he
sit
before thee, so that
is
speak unto him thus,
O
not attracted, thou shalt Thou art a Zaraturt
it is
*
:
stricken supplicant for righteousness, and a producer of lamentation for the souls of Tan^puhar sinners 1
'
Literally
most many-doored.'
CHAPTER
IV,
l6-2fv
55
'
for even so it is, and for this worthy of death reason he becomes worthy of death, because the ;
existence of the religion tell
I
giver
thee, is
!
is
known
to him."
What
20.
O
Atirvltl-dang, thou Tur and scanty that thou art a stricken supplicant for
righteousness, a producer of lamentation for souls of Tantfptihar sinners worthy of death.'
One prodigy of the demons was the enemy of whatever sacred 21.
Karap, VaedvoLst
a
(aya^tan) by
specified,
who
beings tJiere are, those unsanctified by name, of
1
Atiharma^
2 .
22.
And Atiharma^
so befriend that man, O Zaratust put forward by me over the creatures, whom
spoke thus
who
is
the
is
*
I
:
!
thou shalt invite (kh vanes), I who am AAharma^, because I am through righteousness opposed to harm
keep harm away from the creatures), and the archangels are opposed to harm. and 23. Therefore do thou proceed, O Zaratust thou shalt demand from him for me (that is, keep as my property) a hundred youths of vigour (t6sh 3 so do thou tal) girls, and teams of four horses " to him O Atiharma^ thus Vedvotet speak demands from thee a hundred youths of vigour, if thou girls, and teams of four horses givest them (that
through virtue
is,
I
!
,
;
:
!
;
1
Here written
1
Or
in
in
Pdzaml, but the Pahlavi form,V6dvo?Jt, occurs
23, 24. '
'^/"the non-worshippers ^Aflharma*/.' For an instance of gifts of slaves see the Pahlavi inscription on igraved stone from Baghdad, in Indian Antiquary, vol. xi, kcvan btdfln va-kanfcak<> 224, 11. 2, 3 of inscription: '
p.
lakhvAr
.
.
.
shedrfinam '
.
.
.
va-zak shiba
rt
va-shiba kanfca-
kodn shedrttnt Now ... I send back a slave-boy and slaveand those seven slave-boys and seven slave-girls are sent/ girl inscription was probably engraved in the seventh cci judging from the forms of the letters. :
.
.
.
4
DINKAKD, BOOK to him, splendour
giving is
;
and
if
VII.
and glory are thine through that
thou dost not give to him, evil destiny
thine through that not-giving."
'
24. Then Zaratim walked on to that Vedvofot of those unsanctified, and spoke to him thus O VedvoLst of the unsanctified that which Auharma^ *
:
!
demands from thee girls,
a hundred youths of vigour, and teams of four horses if thou givest them ;
to him, splendour
giving
is
;
and
if
and glory
are thine through that thou dost not give to him, evil destiny
thine through that
is
not-giving.'
And
25.
that
For me Karap shouted in reply to Zaraturt thus is no more from thee (that is, there is no opulence for me from thy action), nor from Auharmaz^; I am more of a divinity (bag tar) and am more forward in opulence than even Auharma^; '
:
there
many droves
of a thousand swine are also acquired
me.'
by
On
went Zaraturt, up to Auharma^ and up the archangels, and Zaratilst spoke thus O
26.
*
to
:
Auharma^,
propitious spirit, creator of the world of embodied beings, thou righteous one ! thus spoke he
me " For me there is no more from thee, nor from Auharma^; I am more of a divinity than thee or even Auha^ma^, and many droves of
in
reply to
:
'
a thousand swine are acquired by me." 27. And Auharma-2^ spoke thus: 'Owing to the
splendour and glory of those which are ours, O Zaratu^t that man has acquired arrogance (that is, the cattle we produced are the many cattle of his !
arrogance).
28.
then, however, at the 1
This will
be his retribution for
when he does not reach
end of the third night
Apparently the third night
1 ;
after death,
it
further alive
in that third night
on
the passing
away of
CHAPTER
24-32.
IV,
57
they will have stood aloof from alongside his (that is, they will have stood away from assisting
life it)
;
who are radiant and brightdoisar) make him rush up on high,
those seven of them
eyed (s/er/6 and up there on high lie shall be fed upon mouldy bread (pa man).' 29. One marvel is the great healthfulness owing to the Horn- water and the bringing of this by Zaraturt from the river Daiti, which is manifested when
Vohumano was conveying him 30. Just as
to the conference.
declared in the words of
is
'
them
For
AOharmac^
Horn-water which thou bringest, O Zaratu^t not for those demon-worshipping people who worship the demons,
to Zaraturt
thus
:
the
is
!
or for a satisfier of courtezans (g& h-v i^a r) they shall sprinkle it on to that bull thou shalt bring forward, who is a four-year-old of exhausted vigour, ;
black-haired and useful that
bull
will
on drinking up the water, become quite sound from that ;
infirmity.' 31. Thereupon, ZaratiVt went on first into the embodied existence, on which dwelt, at the end of Sagastan ', that same Parsha^ whose title was T6/-4 (the Bull]. also spoke to him 32. Parsha//-t6; a
which the soul
supposed to have its destination determined, Hl
until the resurrection (see
;
i
1
it
assumes to be
The modern
earlier tli.m ih<
SfstAn, bordering
l.iws
of
Zaratfrrt.
upon Afghinisdn and Bulu-
Av. Parsha
others another
name
is
given, though the locality appears to be
DiNKAKD, BOOK
VII.
O
Zaratust of the Spitlmas give me this Horn-water which thou bringest' 33. And Zarattot spoke thus Do thou praise righteousness, O
thus
*
:
!
'
:
Parshaflf-tora
1
and scorn the demons
;
also utter the
profession of the Ma^da- worship of Zaratfot among the iniquitous.' 34. It was praised by Parshadf-tora, l
and the demons were scorned by him not speak the
;
yet he did
the iniquitous as to his accepting Ma^a-worship of Zaratujt. 35. Forward to
among
him came Zaratust at that praise of righteousness, for him was that Horn-water which Zaratust brought not for those demon-worshipping people who have ;
worshipped the demons, but for that bull of his which Zaratust brought forward, a four-year-old of exhausted vigour, black-haired and useful owing to that bringing forward of the water, the bull became quite sound from that infirmity. ;
One marvel is that which is declared regardthe ing rushing of the evil spirit for the slaughter of 2 From Zaratust, just as revelation mentions thus 36.
*
:
the northern quarter forth rushed the deadly evil spirit, and thus shouted he, astute in evil, the deadly evil
"
spirit
:
Rush
O
on,
fiend
!
and destroy the him they rushed,
37. On to righteous Zaradlst." the fiend, the demon Bu//, and secret-moving Pestilence, the deceiver. 38. Zaratust chanted aloud
the Ahunavair; the fiend was confounded at that, and away they rushed, the demon BiW and secret-
moving
fiends shouted thus
O
the
Pestilence,
evil spirit
!
nearly the same.
(that In
" :
is,
deceiver.
39.
And
Thou
art scornfully observing, anything to the purpose thou
31 the
first
part of the
name
is
here written
Parsherf. 1
The
the
Fravarane, Yas. XI, 16.
2
Pahl. Vd.
XIX,
1-4.
CHAPTER
IV,
33-44-
59
dost not thoroughly observe, and what thou orderest us to do is not possible) the death of him who is ;
Zaraturt of the Spitamas is not contemplated by us." 40. Owing to the full glory of the righteous Zara-
he perceived in his mind thus " The wicked demons, astute in evil, consult together about my " death and up stood ZaratiLrt, forth went Zaraturt.' turt,
:
;
41.
Here
is
tude, in that
was put
manifested a great wonder to the multiwhich is mentioned thus And a stone '
:
by the righteous ZaratU5t, that was held in his hand, and the size of a hut, and which was obtained by him from the creator Auharma^, forth
the spiritual Yatha-ahu-vairy6 42.
And
one marvel
is
this
V which
is
manifested
not only in the country of Iran to Iranians, but in every land and to every race the shattering of the :
demons' bodies through the chanting of the Ahunavair aloud by Zaratust. 43. Just as that which a passage* mentions thus: I worship the resources of the Kayan glory, with which the righteous Zara'
was associated in thinking about, speaking about, and acting about the religion which was. of all embodied existences, the most righteous in righteousness, the most lordly in sovereignty, the most radiant in radiance, and the most glorious in 3 the demons have 44. At ///v appearance glory. fallen before him, at his appearance their semen tu.rt
(mayagan) courtezan
The
first
is
drops, at his appearance the withdrawn by them from mankind
also also
thn-c
;
words of the Ahuiuvuir formula.
f
See Yt. XIX, 78-81. Reading v6ndahakih, but the three occurrences of the word.
first
letter is
omitted in
all
60
DINKAKD, BOOK
VII.
on hearing him tJicy lamented, very violently is it lamented by the demons. 45. By the Ahunavair, which the righteous Zaratiut chanted aloud to them, all the demons are seized and buried in the earth, where the complete shattering of their bodies is l
manifest.'
bodies,
it
46. So that, after the shattering of their became evident to those in the world that
they were not able to do mischief in the bodily form of a demon, and they have been declared of the nature of sacred beings to mankind, but mankind
understood that they are not sacred beings, but demons. fully
47. Zaratitrt revealed
(gushufto)
to
mankind by
word of Auharma^, how in this religion the words to Zaratmt where and how, in the embodied existence, mankind consider a demon the
latter tells in
exalted or as a high-priest, because they are where they say that they must consider some one as as
48.
high-priest.
thus tort
:
!
they
So
Auharma^
spoke
to
Zaratiut
do they who are good people, O Zaraconsider a demon as exalted ? and how are *
How
that
demon thus " We should " It because the demons speak thus
even
tell
a
:
accept you," " will happen to you ? 49. And ZaratuJt spoke thus
:
'
reason,
O Auharma^
!
'
:
Only
for
the
that people hasten on to
a jungly plain without dwellings, where no one resides from the departure of light until sunthat which
1
is
word be Pahlavi, it is probably intended for .may an, hearing'; but it may be merely an approximate transcript of Av. snaodhewtij, which word, if this be the case, must have puzzled If the
'
Sasanian scholars as
much
as
it
does those of the present time.
word might be read snodiyan, and we might the guess meaning of the phrase to be thereupon weeping they
As a
transcript, the
'
lamented.'
CHAPTER
when
IV,
61
45-53.
two Hisars 1 of night, and their again silently (agop) from sunset until when the two Hasars of returning together night are gone, they hear that no work, no men, and no rise arrives,
is
it
voices of dogs are there. 50. Then they say as to " have consulted that, on arriving back, thus
We
:
demons there when we request (zam) monarchy (sdstirih) and leadership from them, when we request the they give them to us with the
;
;
possession of flocks and opulence from them, they
them to us." 51. Then AtiharmavA spoke thus:
i;ive
'
How can they
do such a thing for them, O Zaratust (that is, how does it happen that it is continually given by them for those that speak thus " It happened to !
:
'
us
?
")
And Zaratdn
spoke thus: 'They speak Auharmasdf! as to that generosity; variously, " there is one who speaks thus I have ever after been possessing more flocks, so long as I am /;/ consultation with the demons ;" and there is another who speaks thus " I have ever after been worse and more ill-fated, so long as we are in consultation 52.
O
:
:
with
a
demons
those
full
"
;
according as
they possess
subsistence for theimi/z^ from the
demons
when they
(that is, diversely subsist fully on whatever they bespeak from the demons)/ 53. Zaratu t
So they speak about it, O Auluirthus. 'Observe further, where any one of
spoke thus m.
i
://!
'
:
T shrunk together (that is, he holds his head down to his chest), or shrunk auay (that is, he lo ks quite aside), or is only pleasantly 'turns
1
1
//<
eith<
is
lira, \\liicli,
two hours (sec
1
.uli.
<
as a measure of time, varies from one to
)im, p. 43,
11.
1-3).
DfNKAKD, BOOK
62
VII.
down and, owing to acquiescence in him, the demons tempt (nes,hund) him away out of man-
cast
'
kind."
And
AuhaTTna-srdf spoke thus: 'According to do thou, O Zaratust thy wish, fully observe thy existence, upwards from the head, downwards from the sole of the foot, and afar on various sides and thou shouldst beseech before and behind and in 54.
!
l
;
every direction, for we are not as to thee as the demons are as to mankind, we give away everything only in invisibility but the demons, through close ;
when they rush out, tempt only with 55. Even unto thee, O Zaratu^t pleasantness. a fiend will rush, a female, golden-bodied and fullbosomed (so that she wears a bodice), and she connection,
!
rushes
to
request
companionship
from thee
;
a
female, golden-bodied arid full-bosomed, to request
conversation from thee, to request co-operation from thee. 56. But thou shouldst not grant her companionship, nor conversation, nor shalt thou prescribe any conduct for her afterwards, to revert her ;
downwards, thou shalt utter aloud that triumphant saying the Yatha-ahu-vairyo.' 57. Zaratust proceeded to
the
habitable
and
friendly world, for the purpose of fully observing that beaten track (kh^pmio) of the embodied
existence
;
sat in the
then that fiend came forward of a garment
that
when he 2
garment which, when Vohumano was conveying him to the a female, goldenconference, was deposited by him and bodied full-bosomed, and companionship, con1
Assuming
vicinity
that
lelya stands
Pahlavi writing, being in the 2
See Chap.
Ill, 60.
for
zrih;
first letter.
the only difference, in
CHAPTER
IV,
63
54-62.
and co-operation were requested by her I she also whined (dandldfo) am from him versation,
'
:
;
Spendarma^V
And
She who is spoke thus was in the light observed me Spendarmaaf fully by of a cloudless day, and that Spendarma^ appeared to me fine behind and fine before and fine all round do (that is, in all positions she was handsome) 58.
'
Zaratust
:
;
thou turn thy back, and
shall
I
know
thou art
if
Spendarma*/.' O Zara59. And the fiend spoke to him thus turt of the Spitdmas where we are, those who are females are handsome in front, but frightfully '
:
!
hideous behind
;
so
do not make a demand
for
my
she had protested a third time, the fiend turned her back, and she was seen by Zara60. After
back.'
behind
tu.rt
exuded,
in
the
it luas full
and when matter was groin of serpents, toads, lizards, centi;
pedes, and frogs. 6 1. And that triumphant saying, the Yatha-ahuvairyo, was uttered aloud by Zaratust then that ;
and A'eshmak 2 the Karap rushed forth. 62. And he grumbled in leaving, thus The misery which is here below is such as I have obtained, because, owing to thee, I thought that thy sacred beings were more joyful than any ^>as
fiend
annihilated,
'
:
heroes
who through
defeat
go
to hell
I
proceed than as the sacred joyfully regards the beings, in the body, so that I fully deceive the life in ;
more
thy body, and thou art fully deceived by
me
as
regards thine.' female archangel Bountiful Devotion, in whose special r.inh .mil virtuous
See Chap.
II,
44, 45.
women;
sec Sis.
XV,
5,
20-24.
DfNKA&D, BOOK
64 63.
VII.
Zaratust also revealed (gushufto) this secret and their knowledge how to test a
to mankind,
demon
manifested therein, even by a great wonthe visible
is
der of the same nature to mankind
:
rushing of the demons into the world before Zaratust, and their bodies being afterwards shattered by the loud chanting of revelation by Zaratust from the Avesta announced, which was the acceptance of its truth by the ruler Vi.^tasp and the people of that
time
;
and
if
this
had not been
so,
and Vistasp and
those of his time were not accepting the
Avesta which was announced by Zaratfot in this fashion, through their considering it false, it would not have reached unto us. 64. One marvel is this, with which, too, he who was Zaratust became aware from revelation, about the vileness
and perverted
religion of
Zak of the
deadly Karaps of Vi$tasp and many other Kais and Karaps who were at the residence of Virtasp, their
combination for the death of Zaratust, the preparation for severe abuse of him to VLstasp, and influencing Vi.$tasp,
Vutasp
for his death
by command of
which extends to awful imprisonment and
punishment. 65. Afterwards, too, his knowledge about his preservation therefrom, the manifestation of his wondrousness, and the evidence concerning attainment unto prophesying; also after the continuance of the last questioning of the ten years of conference, his departure alone, by the advice and
his
command
of
Auharma^,
to the residence of VLrtasp
and the precinct (var) of that terrible conflict. 66. His uttering, on the horse-course (aspanvar) of Vi^tasp, a reminder of the power and triumph of over himself, as he invited Vistasp to
CHAPTER
IV,
63-69.
65
the religion of Auharma2Y/ and with great wisdom Vmasp heard the words of Zaratust, on account of his own complete mindfulness and spiritual knowledge ;
of
ritual,
and would have asked
for
an outpouring of
prophecy. before the words of 67. But thereupon, too ZaratuJt were fully heard by him, and he could have understood the character of Zaraturt owing to the
demonizing of the deadly Zak and the rest of those Klgs and Karaps, spoken out with slanderous knowledge and perverse actions to Vistasp about Zaratust, there then occurred his
that confinement
consignment of Zaratust to
and punishment
as stated in the
I have words of Zaraturt thus spoken about their three enquiries, and I am bound by thirty of them, I with thirty-three fetters of murderers, wicked ones, and demon-worshippers *. 68. But the hunger of '
:
inclination 2 violently affected the strength legs, but the hunger of manhood's inclination
manhood's of
my
arms, but the
violently affected the
force of
hunger of manhood's
inclination violently affected
my
my ears, but the hunger of manhood's inclination violently affected the sight of my eyes, the hearing of
would force away my bosom up to my back 3 (so that it would stay behind at my back) through the continuance of that deadly hunger of manhood's
and
it
inclination/ 69.
who
And
here, through the mightiness of Zaraturt proceeded alone to the terrible combat with
ire Zs. XXIII, 5. Reading gfljn-girdih; but it might be duj-virdth, 'bad on.' He was left to starve to death in prison. The bosom. The Mca of the writer appears to have been that in case of utter starvation the chest would totally collapse, so ih.it the breast bone would touch the spine. *
[47]
F
D!NKAKD, BOOK vn.
66
where there became manifest,
evil, is
written,
the
descent of his
mode which into so much
in the
life
hunger and thirst, heavy fetters, and other misery unto which the strength of human punishment, due nature
is
to
attaining, but unto
which
it is
not destined
manifested a great wonder to king VLstasp and
is
his officials,
when
his full-glorious person
was found
by them
alive in awfulness, imprisonment, and those other transformations (pa^ga^takih) of long-con-
tinued starvation.
One marvel
that the sacred beings contrived, for the sake of (va/ vahan-i) his preservation 70.
is this,
from that awfulness, a body possessing life, and on his account it became lifeless and imperceptible afterwards, in the great session of VLstasp and the ;
assembly of the world, Zaratust, through the strength and blessedness of the true word, restored the same body anew, like that which is issuing in the state-
ment of the wonder about the splendid horse of 1
Vistasp
.
One marvel
71.
is
his telling
and disclosing the
thoughts of king VLrtasp and of those of the realm, and many other concealed matters, through spiritual perception.
One marvel is several matters of ^amas) which Dahak had done
72.
(vadf 1
This very
Zaratujt
century
back
;
is
slight allusion
sufficient to
show
to
evil deceit in
B#pel
the cure of Vijiasp's horse
2
by
that this legend existed in the ninth
but the writer of the Dinkan? seems inclined to trace
it
he vaguely relates in the earlier part of this this tale, section, and which he evidently found in older writings however, does not mention a horse, but only an animated body. to a tale that
;
The
Persian Zaratfijt-nama developes the legend of the sick horse,
whose 2
legs are
drawn up
Babylon; see Yt. V,
to
its belly,
29-31
;
into
XV,
160 couplets.
19-21.
CHAPTER
IV,
67
70-75.
through witchcraft, and mankind had come to idolworship through that seduction, audits increase was of the world but through the of words the triumphant religion, which Zaratust proclaimed opposing it, that witchcraft is all dissipated and disabled. 73. One marvel is this which is manifested, with wonders owing to Zaratust, in controversy about the religion with the famous learned of the realm, among
the
destruction
whom, known
;
learning in the world, are the investigators (girayagano) of the words of speech and among those tilings which are more surprisingly for
;
controversial are those later (sibastar) words which are to" save their creatures by a later religion. 74.
Also to proclaim its truth intelligibly, and to make king VLrtasp and those previously learned men without doubt as to the truth of the religion, the creator Auharmaa*/ sends some spirits, Vohumand, Ashavahi.no, and the propitious fire ', as a reminder to Vi-rtasp about the true prophesying of Zaratust, and the desire of religion
for the acceptance of the
of Ma&/a- worship by Vistasp and for
propagation 75.
Auharma^
its
in the world.
The wondrousness which
Yistasp and those of the realm travelling (vdstJ&nfi)
of
those
is
manifested
to
both through the archangels
down
from the sky to the earth, and in their travelling to the abode of VistAsp was like this which revelation mentions thus Then he who is the creator Au'
:
spoke to them, to Vohuman6, Ashavaand also the fire of Auharma^, the propitious, hist6, " thus Proceed you who are archangels, unto the
hann.iif/
:
!
1
Comparers. XXIII. F 2
;
D!NKA*D, BOOK vn.
68
abode of VLstasp, whose resources (#fzar) are cattle ajui who is far and widely famed, with a view to his reliance upon this religion (that is, till he shall stand
up for this religion) and, as regards the answering words of the righteous Zaratitrt of the Spitamas, to ;
approve the nature (zag san) of those words." 76. The archangels proceeded unto the abode of Vistasp,
whose resources are cattle and who is far and widely famed their radiance, in that lofty residence, seemed to him, that Vmasp, a heaven of complete light, owing to their great power and triumph this was ;
;
when he thus looked upon
so that,
it,
the exalted
Kai-VLstasp trembled, all his courtiers (pesako) trembled, all his chieftains (pa do) were confused, and he of the superior class was like the driver of a chariot-horse.
'And
77.
the
words of heroes, thus for
fearing
of the deputed
"
Fear
:
thou exalted
thee,
have not come
Auharma^
of
fire
spoke, in the
not, for there
is
no
Kai-VLytasp they reminder !
for alarming thy abode, as a there envoys of Ar^asp
have not
]
;
come, for alarming thy abode, the two Khyons of 1
Av. Are^a
is
described
in
the
Ya^/kar-i
Zariran
(see
Geiger in
Sitzungsberichten der p. -p. und h. Classe der k. layer. Akad. der Wiss. 1890, Bd. II, pp. 43-84). Ar^asp sends two envoys, Vfdrafr the wizard
mission;
and Namkhvast of the Hazars,
this is
refused
defiantly
to
demand Vmasp's sub-
by advice of
brother; and both nations prepare for war. meet the Khyons, Vutasp consults his vazrr
the king's the Iranians
Zarir,
When
Gamasp, who prog-
nosticates prodigious slaughter. And, after losing most of their chieftains (including twenty-three brothers and sons of Vutasp),
the
Iranians
called the
utterly
annihilate
'war of the religion'
Khyon army. This war Bd. XII, 33 Byt. Ill, 9.
the in
;
is
CHAPTER
IV,
76-81.
69
Ar^isp who demand tribute and revenue (sak vaand there has not come, for alarming thy >) abode, the all-overpowering thief who is an injurer, ;
who
We
a highwayman. 78. are three who have come over (taristo) to thy abode, Vohumano, AshavahLsto, and also the fire of the propitious
or the dog
lord
;
is
of these thy knowledge 79. If
just.
wisdom
is
most wisely most it becomes
thou helpest vision, so that
for thee, the worldly existence requires the
religion of the Ma^/a-worshippers, which proceeds purely through the recitation which Zaratust of the Spltamas teaches. 80. Do thou chant the
good
Ahunavair, do thou praise perfect righteousness and utter no worship 2 for the demons because the l
,
!
desire of reliance
Auharma^,
upon
as regards thee, is for thy it is also the desire of this religion ;
the archangels, and the desire, as regards thee, of the other sacred beings who are beneficent (^aplr-
dahako) and 8 1.
"
'
And
righteous. as the recompense in this
life,
if
you
praise the good and pure religion of the righteous Zaratdrt of the Spitmas, we will give unto thee a long reign and sovereignty, and the long lifetime
of 150 years we will give unto thee Good 3 Integrity and Rectitude which is long-continued in
of a
life
;
desire for constantly assisting, 1
That
is,
recite
good
the Yath-ahfl-vairy6
for assistance
and the Ashem-vohu
formulas. 1
I'ahl.
a-af*ifnfh, something worse than diction*
is
literally,
a
'
non- worship/ which '
may mean
*
execration or malebut no worship written usually expressed by gazisn, 'cursing/ which is *
;
exactly like yazi.ni, 'worship.' ' Pahl. Aharf jvang and RAAastunf h, the equivalents of Av. Ashij-vanguhi and RasJst At who are spiritual personifications
of the qualities mentioned in the text.
DiNKAKZ), BOOK
70
VII.
through constantly assisting, and not passing away and we will give unto thee a son, Peshyotan x is his ;
name, he less, and
is
immortal,
and
so
is
undecaying, hunger-
and predominant in both of the embodied beings and of the
thirstless, living
existences, those
82. But, as the recompense in not do praise the good and pure you
spirits.
this life, if
religion of
the righteous Zaratiut of the Spitamas, we will not convey thee up on high, and we will order thine end the vultures which are mindful of decay will ;
up those and these of thine, thy blood will reach the ground, and the waters will not reach see
and
eat '
thy body." 83.
One marvel
is
that connected with the confi-
dence (Wz/ari-hastano) of VLrtasp in the religion, even through that occurrence of the speech of the archangels; and, afterwards, the obedience (patyasai ?) of his thoughts in the case of the delays 2 through the bloodshed owing to Ar^sp the Khyon and his attendant heroes (pas-gurdano) throughout the same Khyons, because of the acceptance of
84. Also, for the sake of daily and visibly showing to ViVtasp the certified victory over Ar^asp and the Khyons, and his own superior
the religion.
position, unceasing rule, splendour, creator Auharmas^ sends, at the 3
to the
and
glory, the
same time, the abode of Virtasp, as a
angel Neryosang reminder for the archangel Ashavahisto to give to VLrtasp to drink of that fountain of life, for looking 1
Written P6shyaotano, both here and in Chap. V, 12.
He
is
the immortal priestly ruler of Kangckz, who was expected to come to restore the religion in Iran in the time of AusheVar, see Bd.
XXIX,
5
;
Byt. Ill, 25-32, 36-42, 51, 52. written Ar^adaspo; see 77.
2
Here
3
Written
Nr6ksang
here and in
85.
CHAPTER
82-86.
IV,
;i
into the existence of the spirits, the enlightening food
by means of which great glory and beauty are seen by Vlnasp. 85. Just as this passage of revelation '
thus
:
And
he who
is
the creator
mentions
A uharmas^ spoke
"
Proceed and travel, Neryosang thus O Neryosang the assembler unto the abode of VLrtasp, whose resources are cattle and who is far and widely famed, and thou shalt say this to AshavaO Ashavahisto do thou authoritatively histo, thus to the angel
:
1
!
'
:
!
take this fine saucer (ta^to), which is fully finer than the other saucers that are made (that is, the cup (^am) is as fine as is possible to make for royalty),
and carry up
to VLrtasp the Horn and Vars - (mui) which are for us; and do thou give it 3 unto the ruler Vistisp to drink up, by whose word it is '
Ashavahirto authoritatively taking saucer from him, also, thereupon, gave it 86.
accepted.'
the fine
unto the exalted ruler Kai-Vistasp to drink from 4 and the ruler of the country (dlh), the exalted Kai;
asp, lay
down when
he spoke to Hutds
6
1
Compare Vd. XXII,
1
A
lock of three,
thus
divested of his robes, and " :
You,
O
Hut6s
!
are she
^.
five,
or seven hairs from the
tail
of a white
hull, thumb-ring which is put into the H6m-strainer when the H6m-juice is about to be poured through rin g a 1 it See Haug's Essays, 3rd ed., pp. 397-4 lock of hair may be ihc relic of a hair-sieve that may have been
that
is
tied
to a
metal
used for straining the H6m-juice in former times. $ The saucer, or cup, of strained Hdm-juice. The foregoing twenty-six words, excepting two, have after turnip repeated by the writer of the old Bombay MS., 4
over a
folio.
Hutaosa, wife of VUtasp and descendant of Nddar (Av. Naotara) see Yt XV, 35, 36. According to the later authority of the Ya^kar-t Zarf.an, 48, she was also a sister of V Av.
;
DINKAK0, BOOK
72
whom
VIT.
the prompt ability (t^o hunar) of ZaratuJt of
the Spitamas should reach and through the diliof the gence prompt ability of Zaraturt of the ;
l would expound Spitamas, you and Zaratu5t." Aftharma&af
87.
One marvel
this
is
which
the
is
religion
of
declared, that
when
Vistasp, accepting the religion, praises righteousness, the demons in hell are disabled, and the
demon Aeshm and to Ar^-asp,
2
rushes to the country of the
Khyons
the deadly one of the Khyons, because the mightiest of the tyrants at that time and
he was the most hideous of
;
all,
of so
many
of them in the
country of the Khyons, are poured out by him for war. 88.
And
here, too,
is
manifested a great wonder
also to the host (ram) of Iran
who have been coming
there, unto the residence of
Ar^asp the Khyon, like which revelation mentions thus Then, just at the time his legion is separately displayed, Aeshm the unredeemable (tan# puharak) adheres (ger*'
this
:
v&do) to him, as being himself without escort (aguroh), and quite opposes (bara sper^-s-e^o) " him, because You, who are a Khyon, have become unlucky through want of success after you engage :
in conflict"
victory
Khyons that
The
is
similarity of her
As
Henceforth, it is not that the has come over foreigners and
through companionship at the abode of
man who
mightier by the birth of Zaratust name
to that of Atossa, the wife
and
sister
of
whom
Darius afterwards married, is striking. the verbal forms of the present third person singular and
Cambyses, 1
of
89.
Iran
second person plural are alike in Pahlavi,
it
is
doubtful which
to use.
personal pronoun 2 The demon of Wrath; see Bd.
XXVIII, 15-17.
CHAPTER
IV,
Sj-V,
I.
of the Spitamas when that hideous sovereignty of Ar^eisp, the deadly Khyon, is swallowed up by him
Vistdsp\ for the confusion of the deadly species (that is, they are further smitten by him, one through (
and are swallowed together by him, mutually struggling and through mutually devour90. And apart from him, that bitter and welling). hardened Khyon that is quite disabled by him the good Vistd$J>, that deadly fiend is disturbed about and so he him of eloquent abilities (Zaratusf) other
the
;
;
'
Prompt grumbled at the hideous sovereignty thus and the into existence comes ability Khyon came :
;
thereupon prompt ability the Iranian has
comes
into existence
and
come V
CHAPTER V. About the marvellousness which
i.
is
manifested
from the acceptance of the religion by Vmasp onwards till the departure (vlkh^o) of Zaraturt, whose guardian spirit is reverenced, to the best existence,
onwards from his
birth,
2
had elapsed from onwards forty-seven
when seventy-seven
years
According to the numbering of the folios of the old MS. of 1659 (brought from Persia to India in 1783) one folio, numbered It has not yet been found n Persian words, is here missing. 1
owing to folio 3 1 2 apparently completing a sentence, 3 1 4 evidently beginning a new chapter, the loss of text It would have filled the next two pages. irdly perceptible. The MS. has '57 years,' through -JO '50' being written
in India, and,
and 1
folio
(1
of_3t> '70'; but see Chap.
Ill,
51 which states the interval
of thirty years between his birth and conference.
D?NKAKD, BOOK
74 his conference,
and
VII.
thirty-five years
onwards from
the acceptance of the religion by Virtasp 2. One marvel is this which is declared that, when Zaratust chanted revelation in the abode of 1
.
Vistasp, it was manifest to the eye that it is danced to with joyfulness, both by the cattle and beasts of
burden, and by the spirit of the fires which are in the abode. 3. By which, too, a great wonder is
proclaimed, like this which revelation mentions thus There seemed a righteous joyfulness of all the cattle, beasts of burden, and fires of the place, '
:
and
seemed a powerfulness of every kind of well-prepared spirits and of those quitting the abode there
"
(man-hishdno),
that
make us 2 henceforth when they fully heard
will
powerful through religion," those words which were spoken by the righteous Zaratust of the Spitamas.'
And one marvel
the provision, by Zaratilyt, of the achievement of ordeal, that indicator of the acquitted and incriminated for sentence by the judge, 4.
is
obscure legal proceedings
in
;
of which
it is
said in
revelation there are about (/igun) thirty- three kinds. 5. These, too, the disciples of Zaratust kept in use, after that time, until the collapse of the
monarchy of
and the custom of one of them is that of pourmelted metal on the breast, as in the achieveing ment of the saintly (hu-fravar<2fo) Aturpa^ son of Iran
;
Maraspend, through whose preservation a know1
may
The
contents of this chapter and the next, as far as VI, n, be connected with the following summary in Dk. VIII, xiv, Information also as to many other things which are marvellous,
*
9
:
and as to a summary of the statements of these seven enquiries, which is derived from knowledge of every kind.' For the seven enquiries, see Zs. XXII. 2 Or, perhaps, make the abode/ '
CHAPTER
V,
2-8.
75
ledge about the religion was diffused in the world and of the manifestation, too, through that great ;
wonder, this
is
also said,
on the same
subject, in the
many, when they behold convinces the wicked ones
religion, that of those
good
that rite of ordeal,
One marvel
6.
it
is
1
.
that which
is
afterwards mani-
2 fested, after the former captivity of ZaratCLst and his speaking about the religion to Vistasp and those
of the realm
3
such as the acceptance of the religion by Virtisp and that which Zaratuit said to him at his original arrival, as regards the declaration of ,
'
Thine is this disposition, a)id this religion which is calling (khrosako) is a property of that description which thou puttest a ruler's religion, thus
:
O
Kal-VLrtasp! so that //"thou wilt accept this disposition of thine, thou wilt possess this religion which exists (that is, the learning of learntogether,
ings),
and
be the ruler that shall cause its progress
thou wilt possess in this disposition were, a
it
icill
uphold
;
of thine, as
new support (stunako), and any one thee
by upholding
*/,
as thou art the
possessor of the support of this religion.' 7. Also the victory of Virtasp over Ar^asp the Khy6n and
other foreigners in that awful battle 4 just as Zaraa//// much tu
;
One marvel
the disclosure by Zaraturt, in complete beneficence, medical knowledge, acquaintance with character, and other professional reten8.
is
tiveness (plshak6-glrukih), secretly and completely, hat is necessary for legal knowledge and spiritual 1
*
4. 5 are already translated See Chap. IV, 67-69. See Chap. IV, 88-90.
in
AV.
p. 145.
See Chap. IV, 73.
76
DfNKAKZ),
perception
BOOK
also the indication,
;
rites for driving
VII.
by
revelation, of the
out pestilence (s^o), overpowering
demon and witch, and disabling sorcery and 9. The curing of disease, the counteraction of wolves and noxious creatures, the liberating the
witchcraft.
of rain, and the confining of hail, spiders, locusts, and other terrors of corn and plants and adversaries of animals, by the marvellous rites which are also relat ng to the worship of Khurda^ and Amurda^ 1
,
and many other
which were kept in use until the collapse of the monarchy of Iran and there are some which have remained even till now 2 and are rites
;
,
manifested with a sacred
10.
fires.
trifle
And
of marvellousness by the the disclosure to mankind
of many running waters from marvellous streams (a r day a), and remedies for sickness which are
mixed (fargarflfako) by well-considering physicians many are spiritual and celestial, gaseous (vayig) and earthy and the worldly advantage of others, too, is the praise (Itffo) which ought to come to one ;
;
for angelic 1 1.
One
3
wisdom. the marvel of the
is
A vesta
itself,
which,
according to all the best reports of the world,
a compendium of
all
is
the supremest statements of
wisdom. 12.
1
One marvel
These
two
is
archangels
the coming of this also
to
personify health and immortality, and are supposed to have special
respectively (see Chap. II, 19),
charge of water and plants. 2
The ninth century, unless this phrase be copied from one of the sources of the Dinkar*/. 3
The MS.
has yazdano-khirad'oih which has the meaning but this word can also be read gehano-
given in the text;
khira^oih, 'worldly wisdom/ though g6hano orthography.
is
the
more
usual
CHAPTER
9-VI,
V,
2.
77
announced as a recomhe saw Peshyothat immortal and undecaying
Vistasp, which the archangels
pense
for accepting the religion \ as
tan the happy ruler, son, not wanting food,
large-bodied,
strong, fully glorious, mighty, victorious,
completely
and resem-
the unique splendour of bling the sacred beings Peshyotan for the sovereignty of Kangd^ in ;
yonder world, as allotted to him by the creator Auharmar^, is manifested even through that great
wonder
to the multitude
-.
CHAPTER VI. 1.
About
the marvellousness which
is
manifested
(vlkhezo) of Zaratust, whose reverenced, to the best existence,
after the departure
guardian spirit is and in the \\kfime of Vistasp. 2. One marvel is this which
is
declared by revela-
4 3 tion, about the provision of a chariot by Srito of the Vlsraps 5 this is through a famous wonder and ;
1
See Chap. IV, 81.
*
It is singular that nothing is stated here about the death or i, ought to have departure of Zarat&rt, which event, according to
concluded
But
Ill, 39, DOrasrdb evidently evil eye of BraV^k-re'sh. the by In Dk. V, iii, 2, the killing of Zaratujt by BraVrd-re'sh the Tur is merely mentioned. In Zs. XXIII, 9, it is slated that Zaratujt
this chapter.
foretells that Zaratujt will
be
in
Chap.
killed
passes away (vi
does not mention his death, though it speaks of BartarOsh a.s enemy in his younger days. But comjarr (hap. Ill, 22.
his
i
3
Pahl.
\dt which
is
written exactly like the Pahlavi ciphers for
twenty-two and, no doubt, stands for Av. rat ha. 4 So spelt ten limes in 2-1 1, but here Srdt6.
inDk. *
It is also
Sri 16
V.
Pahl.
YUrapan
in
9,
n
and Dk. V,
iii,
2; but here
it
is
DINKAKD, BOOK
78
VII.
the coming of a report about the marvellousness of that chariot to Vistasp, Vistasp's begging that chariot from Srit6, and Srito saying in reply to
That chariot is for a righteous man, in VLstasp which the soul of Srito in the \\fetime of Srito's '
:
and that of that man in the \\fetime of his come visibly together once in the worldly body, body
l
,
existence.'
3.
And
the soul of Srito, through the
generosity of that Srito, presents that chariot to the eyesight of that man of righteousness thereby it becomes evident he had seen it, and is told not to ;
act in another manner.
4.
The
exalted Kai-Vtetasp,
more
as becoming particularly aware of this marvel about the future at that time, and for
from revelation
sake of this marvel being published to the worldly existence (gehanigih), and of his becoming the
Visrapan, and In Pahl. Vd.
7 the first letter is omitted, leaving
in
XX,
n (Sp.) we have Srit-i
r^-
only israpan.
(in 1,4),
which
latter
name may also be israpan 6, though more likely to be read Serzano when considered by itself. It is almost certain that the person mentioned in Pahl.Vd. XX, n is intended to be the same as But it is doubtful if this person be that named here in the text. Thrita son of Sayusdri (or Saizdri) of Yt. V, 72 XIII, 113. the legend in the text appears to refer to the soul of Srito, or Thrita, revisiting the world to meet Vutasp, this Sriio may have
the Av.
;
As
been the warrior
Srito, the seventh brother, employed by Kai-Us, about 350 years earlier, to kill the frontier-settling ox of that time, but there seem to be no means of so identifying him with absolute
certainty. 1
This
is
the literal
meaning of the Pahl.
pavan zindagih-i Srito tano/ but
is
it
Srito's return to the earth as a spirit.
'
mfm
ruban-i Srito
not quite consistent with The Indian copyists seem
to have observed this, as they have omitted several words, so as to That chariot is for a man of alter the meaning to the following '
:
the righteous, with
comes
whom
visibly together, &c.'
matical.
Srito in the lifetime of that man's
But the sentence
is
body
not quite gram-
CHAPTER
VI,
3-9.
79
more invoking for the supremacy of the worshipping religion, became discernible by those of the realm, is sought for, and is most attended. 5. A great wonder became manifest to VLrtisp and those of the world, just as revelation mentions thus
' :
Thereupon the archangels are
letting forth
the soul of that Srito from the light of the supreme heaven, from the light on to the earth created by
Auharmas*/; and the soul of Virtasp proceeded from him into the light to meet //. 6. Vijrtasp proceeded on to the propitious south (rapltvino); he was producing more gain than the gainers, and he
was more inquisitive than the inquisitive to all whom he saw he spoke, and unto such as spoke he when he gazed at them looking simullistened taneously they stood up, and obeisance was offered by them unto the soul and person of VLrtasp.' ;
;
7.
tlio-c
Immediately upon that no delay occurred until came on at a run besides the soul of Sri to of the
the Vlsraps
most horrid
(agrandtum) of
demons, from the horrid northern quarter of the horrid destroyer (za
that
was himself
black,
and his deeds, too, were very black. 8. And as he comes himself, so also he grumbles to the soul of Srlt6 thus: 'Give a maintenance (khvarag) to VLrtasp
who
is
thy driver
1 ,
for the
sake of good
fellowship and service, and for that, righteousness is suitable unto a pure one; do WQ\. give it as a thing which is protective (that is, do not give it for the
of worldly gratuity),
righteousness which
is
but
for
love
of
owing to the perfect
the exis-
tences.' 9.
When 1
those words were fully heard
1
This speech seems intended as veiled irony.
o of
8O
DINKAKD, BOOK
VII.
the Visraps, the early bestower (levino-vakhsh), he stood still and so he spoke in words thus For '
:
give thee, O mighty Kai-VLrtasp this chariot which is without a driver, only for love I
righteousness
!
of the righteousness which existences.'
10.
As much
to the perfect for righteousness as is
is
owing
best for righteousness, and as much for the soul as is best for the soul, the gift of the whole was secured (that
is,
its
acceptance was announced as often as
three times). 11.
Then
that chariot
became two
chariots,
one
and the other worldly in the worldly one exalted Kai-Vi^tasp travelled forth unto the l in the joyfulness of good village of the No^ars spiritual
;
the
thoughts, and in the spiritual one the soul of Srito of the Visraps travelled forth unto the best existence. 12.
One marvel
this
is
which
is
declared that in
onwards from the acceptance of the 2 Zaratort the arrival of the religion is religion by 3 and within the published in the seven regions \\felime of Vistasp, the circumstance (ae^unoih) is fifty-seven years
,
;
manifested by the coming of some from other regions Hvobas 4 for enquiry about the
to Frashostar of the
(Av. Naotara) was a son of king Manu^ihar (Bd. and an ancestor of king VijtSsp. VLrtasp being a des13) cendant of Kaf-Kava^(Bd. XXXI, 28, 29) who was the adopted son of Auzobo (Bd. XXXI, 24) a son of Zagh, son of Majvak, son of N6dar (Bd. XXXI, 23 corrected from XXXIII, 5). HGtos, the wife of Vij-tasp, was also of the village of the N6
No^ar
XXXI,
Chap. V, i). 3 See the summary
communication of
in
Dk. VIII,
xiv,
10
:
religion to the world, his the ages, after ZaratCLrt, until the renovation 4
Av.
'Likewise, about the
knowledge of the Maz
Zaratfot's
Ferashaomd Hv6gvo(Yas.
of the
universe.'
LI, 17); he was a brother
CHAPTER religion, even as
81
10-14.
VI,
mentions thus
revelation
Two
'
:
whose names are thus, Spltote and Arezrasp6 who have hastened unto Frasho^tar of the Hvobas in search of wisdom/ 13. Thus much splendour and wonder 0/"Virtasp and those of the realm regarding Zaraturt 3 and thus much due to the coming of the archangels from the sky to the earth before VLrtasp, as evidence about the true prophesying ^/"Zaraturt 4 and 6 the chariot of Srlt6 6 that, too, about Peshyotan and other subjects seen written above, are declared by the Avesta, which is the same that they accepted from Zaraturt, as the culmination 7 (tfz/ariganlh) of 2
1
,
,
;
,
,
Auharma^s
words.
and wonder
14.
And
if
this
splendour,
above as regards what those learned men of the realm saw which had in the statement revealed by the Avesta not occurred, king Virtasp and those learned men of the realm would not have seen what this Avesta had revealed to them which was thus much splendour and wonder reported by it to them and not one word about leaving its preservation to us would be annexed. glory,
imasp (Dk. V, ratujt's
wife
ii,
that are written
12
;
Hvovi.
iii,
4; Zs. XXIII.
The Hv6vas
a numerous family. 1 Av. gen. Spit6i* (Yt. XIII,
121).
10),
(Pahl.
and the
father
Hv6bas) were
He was
high-priest of
7afsh, the south-east region.
Av.
Erezrispa
(ibid.)
He was
high-priest of Vfda
south-west region (see Bd. XXIX, i). These foreign envoys were brothers, each being a son of Uspasnu. See Chap. IV, 74-81. See Chap. IV, 73. T
See Chap. V, 12. See Chap. V. ...
[47]
f
See
a-i..
82
BOOK
DINKA/tD,
VII.
CHAPTER VII.
About
1.
after the
tano) 2.
after
the marvellousness which
timeofVistasp
is
manifested
until the collapse
(han^af-
Iran.
sovereignty of marvellousness which
tf/"the
There
is
Vmasp
is
manifested
until the collapse of the sovereignty of
apart from the blessedness of ordeal, the accomplishment of other Avestic rites, the great Iran,
over
power
the
sacred
fires,
and many other
religious observances which were connected with the disciples of Zaratust.
Even
devastation which happened owing to Alexander, those who were rulers after him brought back much to the collection from a 3.
after
scattered state
l ;
the
and there
are some
who
have or-
dered the keeping of it in the treasury of Shapan -. 4. Likewise there is to be brought forward what there is concerning the names of rulers and highpriests, such as arrive for it at times and periods,
which are each consecutive, as organizers ^the also of the tyrant or religion and the world ;
who
manifest at various periods, for the apostate, disturbance of the religion and monarchy and the is
penance of the world, with the coming of the penitential one.
1
see
Referring to king Valkhaj the Askanian (probably Vologeses I, S. B. E., vol. xxxvii, p. 413); possibly also to Ardashir
Papakan. 2
So
and sometimes Shaswas no doubt a royal treasury, and Dk. V, iii, 4, calls so, but uses the words gang-6-i khu^ayan, in which Gamasp said to have deposited the Avesta and Zand written in gold upon
pigan. it
is
here, but usually written Shapigan, It
ox-hides.
If
singular that
Shapigan be a corruption of shayagan, 'royal/ some copyist has not corrected the spelling.
it
is
CHAPTER
Suck as Vohumano, son of Spend-di^
5.
that
whom
about
rulers,
of the
And S&nov
says even
says even
it
Vohumano, the
is
Jte
efficient 6.
8;
1-8.
VII,
this
just,
who
is
,
of the
Avesta,
the most
of Ma^a-worshippers.
assembly
2
this in the
1
of the high-priests, as about him it The religion becomes a hundred '
:
when .S^nov is born, and two hundred when he passes away; he was also the first
years old years
of a hundred years,
Mastffa-worshipper with a
life
and who walks
this earth with a
forth
upon
hundred
disciples.'
Also Alexander of the devastators, as it says even this of him in revelation 3 that in those three winters, which are of like purpose (ham-ayasako), that Aeshm 4 would set up a deadly king in the im7.
,
penitent world,
And
8.
who
of the
is
the evil-destined Alexander.
are Aresvak
high-priests
5
the
,
'
whose name
the pure word the interpretation of whose name
interpretation of 6
'
is
;
Srutvok-spad&k he propitious recitation;' Zrayang,h0u 6 the inthe ocean existerpretation of whose name is ,
,
'
'
tence 1
;
Av.
and Spewto-khratv^u
Spet6-data
,
the interpretation of
of Yt. XIII, 103, a son of Vtaasp, with
whom and
6
He
Avcj-ta dyn.istic history ends. was the Persian Isfendiyar, The AY his son Vohuman6 is unknown to the Avesta.
Dk. VIII,
'
18) mentions a Namun, son of Spend-sheV,' which probably stands for VohOman6, son of Spend-da
He
is
xiii,
also mentioned in Bd.
XXXIV,
8,
a chapter
'
about
Amputation of years by the Arabs/ according to the Iranian Bundahlr. Av.
1
Sac na of
translated 8
Not
Yt. XI
1
1,
97,
where the
from the Avesta occurs.
last
Erezvau and Srut6-spadau
These occur in Vt. XIII,
;ics 1
1
7.^.
XX
M of
in the extant Avesta.
Av. gen.
clause of the passage
Compare
I
II.
in Yt. XIII, 115. are written in their Av. gen. forms, a^
-.
G
2
\\
Wrath.
84
D!NKA/?D,
whose name it
4
BOOK vn.
9. Because about them, namely I mention manifestation, and also the tokens of its
says even
thy
is
the propitious wisdom.'
*
this
:
publicity
when
shippers
becomes four hundred
this
Ma^a-wor-
of thy
religion
old
years
;
and
law benightedness
this
1
in
the
(llyalh) arises, embodied existences see the manifestation through calculation of the planets and also the stars and whoever, too, are mine are so for a century, through ;
the average opinion of thirty medium winters for a man 2 and the righteous Are^vak and those three ;
others are they of the most righteous existences, over whom they are the most masterly and most authoritative in that time/
they
who
10.
And
this, too,
that
glorify the religion of the Ma^a-worand sixth centuries are they
shippers in the fifth
;
and no persons save remain that
their souls, except those who for the arrival of the four 3 interpretations
arise
through
the
authority of
individuals, Arggv&k, Sruto-spadh#u
and tJieir
Spe/zto-khratvtfu who,
thoughts, words,
(mansar). ii. Also
and
Rashn-resh
5
4 ,
these
four
Zrayang,h#u,
four of them, seek deeds in the sacred text all
is
the
apostate
of that
1 If the chronology in Bd. XXXIV, 7, 8 were correct, the interval between the first revelation of the religion and the death of Alexander would be 272 years, and this would make the 4ooth year
of the religion coincide with B. c. 195. 2 That is, for a generation. The
meaning appears
to be, that
these four successive high-priests insure the continuance of orthodox religion for more than a century, or well into the sixth century of the religion, as mentioned in 10. 3 The MS. has the cipher for ' three/ 4
5
Here written in Avesta characters. In Dk. Ill, cxcviii, 2, this apostate
by mistake. is
said to have
been an
CHAPTER
9-14.
VII,
85
1 time, as some one says unto Rashn,0;/^of the sacred
All beings, and about many besides this ofte, thus who are creatures of the beneficent spirit are dis'
:
tressed
by
their persecution, but put trust in those
men, Arezvak and those three
And
12.
of
the
others.'
of
organizers
the
period
is
Artakhshatar 2 son of Pdpak, as it says even this about him, namely: Which is that ruler who is powerful, more striving than the Kayns, and mighty, an embodiment of the sacred commandments and awfully armed 3 in whose abode Aharlrvang 4 the virtuous and radiant, walks forth in maiden form, beneficent and very strong, well-formed, high,
*
,
;
and truthful, of illustrious race and noble ? it is that, on the occurrence of strife, Whoever 13. seeks prosperity for ^zwselfwith his own arm; who-
girded,
ever
it is
that,
on the occurrence of
the enemies with his
Tanvasar
14.
6
is
own
strife,
encounters
arm.'
also for his assistance, as
s
the Christian ecclesiastic Akvdn, and admonitions contradicting those of the righteous s 6 (see Peshotan's edition, vol. v, pp. 239, mentioned in
associate
(ham-p^/gar) of
yells out ten
who
sa\
it
is
It
311).
-
does not follow that he was a contemporary of .SSudv. to be placed fully two centuries later.
and here he seems 1
Probably Auharmas*/. The founder of the Sdsanian dynasty, who reigned as king of the kings of Persia, A.D. 226-241. $ Most of these qualities are applied to the angel Sr6sh, the V i ); also to Kavi Vixtdspa personification of obedience (see Ya^. a
I
and Karsna, son of Zbaurvawt, 4
in Yt.
.
1
1
,
XIII, 99, 106.
Av. Ashii vanguhi, 'good rectitude/ personified as a female
angel her description is given in Yt. XIII, 107, and is similar u> that of Andhita in Yt. V, 64. 6 it is also So spelt here and in 17, 18, thrice in all ;
t
;
this Ill, chapter, 7; IV, 25, 25, and spelt It appears, T6sar. the has led to mis-pronunciation mis-spelling however, that Tanvasar is a transposition of Tanvars, 1. i
n
I>k.
last
'
DINKAKD, BOOK
86 this, too,
about them
'
:
Zarattist
VII.
asked again thus
:
"
Who is he who is the most salutary for a country, which the demons have exhausted of everything virtuous, over which his authority is brought and is wicked and 15. Auteaching falsehood ?" " An autocrat (sastdr), to cure spoke thus a country, who has not gone mad (that is, he does not annoy the good) and is well-directing (that is, he :
gives virtuous commands), who is also of noble race, and likewise a priest who is acquainted with war, of a famous province, and righteous, are most salutary for that country. 16. And I tell thee this, that the
apostasy of destruction is just like the four-legged wolf which the world gives up to running astray
(varrtfak-takhshi^nih) (that is, owing to its action they are leading it off as astray; which is so that even
he who
not opulent is rendered sickly, that they (the apostates] may take away his things by the is
hand of the assassin (khunyan); and they
shall
lead the world, the dwelling for his residence, into 17. But that wicked (tf^aruno) strife wandering.
descended upon that country, besides that wicked demon-worship, besides that wicked slander and not even that wicked strife, nor that wicked demonworship, nor that wicked slander, is dissipated from ;
bodied/ because we are told that Tansar, or Tanvasar, was so called on account of all his limbs being covered with hair (vars). This statement occurs in the introduction to Tanvasar's letter to
Gushnaspshah (Ar. Gasnasf-shah), king of Pa
century (see Darmesteter's edition in Journal Asiatique for 1894, pp. 185-250, 502-555).
CHAPTER that country
until
t/ie
of approval
to
I5-2O.
VII,
time
87
when they
attach the
the
him, grant spiritual leader, the eloquent (pur-guftar), truthful-speaking, and it 18. And is when they righteous Tanvasar.
grant approval to the spiritual leader, the truthful speaker of eloquence, the righteous Tanvasar, that those of the country obtain redress (beshtfsaganih) they seek //, and no deviation (anayulnakoih)
when
from the religion of Zaraturt." 19.
As
'
to the nature of the questions
and
state-
ments of the organizer of the religion, Aturpa^ son of Maraspend, about the connection of the glory 1
with
the
also
says this, that 'though from the statements and righteousness may prosperity of the Turanians when extracted by race,
it
arise
acceptance occurs there 2 through complete mindfulness they benefit the embodied world of righteousness, and produce questions, it
is
said that
its
;
distress for the fiend
Vohumano, and
;
in like
Zaratust
is
manner, they rely upon their delight through
the report 0/"the birth 0/"Zaratust from us who are 20. This liberality for thee is from us archangels.
who are archangels, and Aturpa*/, the very best well-destined man arose and this, too, do thou say ;
about him, that
the steel age in which that the man, organizer of development and organizer of ri-hteousness, Aturpadf son of Maraspend, of the it
is
convocation, begets Avarethrabtfu 1
(
A
\. i).
the
high-priest
309-379).
A vesta
vaghem *
A
*
So
he
in Vt.
who was prime
He
is
is
V
minister of king Shahpfthar
II
often mentioned in Pahlavi writings, but in
only alluded
to,
apparently, by the
title
Rirtare-
XIII, 106. ii of Av. spewta-irmaiti, the archangel Spen-
written,
all
three times in Pazand.
He
is
the Avarethra-
88
BOOK
DINKAflD, 21.
This Avarethrabtfu,
VII.
an organizer whose
too, is
m
we
reverence, and righteous guardian spirit memory of Mam\r/ihar, the well-destined, and a pro1 it says that genitor of Aturpatff 'only from him ,
comes Avarethrabrtu
' ;
and then
also arises this one
of the adversaries of the religion, the apostate of apostates, whom they have even called the Mazdag2
like
(Mazdagig-i/) about them, namely
22.
.
As
it
says
this,
too,
*
This religion of mine thou dost survey with thoughts of spiritual life, thou dost very thoroughly inspect it, O Zarattlrt when many, aware of apostates, call the performance of righteousness and even the priesthood innocence, and few are frank and practising it! 23. In the revelation of the :
!
*
Ma^a-worshippers
is
namely Thoroughly look into revelation, and seek a remedy for them and any whatever of them who have become disturbing in the embodied existence, and uncaptivated this,
:
by the orthodox (ayin-aum6nd) righteousness which is owing to the perfect existences and so they divide ;
the
of
the
religion Ma^a-worshippers through division of race, they speak regarding the action of their own followers, and give the endowment to their own.
grant supplies of food, so that they may say the food is proportional to the hunger they speak of procreation, and say that they say and they approve lineage is through the mothers 24.
They
;
;
of wolfishness, so that they would act something like bangh, son of Ra,rtare-vaghet of Yt. XIII, 106, better known as Zaratfot, son of Aturpa*/ in his old age, for whom the Andar'z-i AtCirpa^-i 1
2
Maraspendan was
Whose
pedigree
Probably some
is
written.
traced back to
Manu^ihar
in
disciple of Manih, the heretic
Bd. XXXIII, 3. who had been
put to death A.D. 276-7. Mazdag was put to death A.D. 528. See S.B.E., vol. xxxvii, pp. 257 n, 278 n.
CHAPTER
VII,
89
21-27.
wolves in the performance of gratifying their desires, like that of the wolfs progeny behind the mother. 25. Moreover, they form their lineage through the
mothers
;
buying their women as sheep, they shall for profit even that son or brother who is
carry off the progeny, those that we have produced for your companionship you are not predominant, but have ;
companionship you do not even believe them, but you do not establish an ordeal, although it is evident that you will be acquitted they lie even to tJieir children, so that the advance of the promise-breaker is through them, and even in their
remained
in
;
;
own persons Here
1
.'
speaks about the organization of the 2 Khusroi, son of Kava
it
'
duced who
is
the
righteous,
Glorified
who
one
2 ,
an
whom
wise, approver (kheni^ir) of speech the convocation, on hearing the words that he utters, speaks of as a high-priest that is when he gives is
;
out penance (sroshlgih), so that he may effect the 27. The constant outpunishment of sinners.
shiri^an) by the perpouring of perplexity (p verters is the fear of that hero, as regards that 1
This quotaiion, from a Pahlavi version of an Avesia text, would probably be very applicable to the state of the Persian people at many periods in the fourth and fifth centuries, when heresy was prevalent and orthodox Zoroastrianism was by no means universal. Some of the evils mentioned are inseparable from slavery at all times. 1
'
Literally
of king
immortal-soulled,'
Khusr6
I,
who
An6shak-ruban,
reigned A.D. 531-578.
the usual
title
Before he became
528 or 529, he had summoned an assembly of priests to condemn the heretic Mazdag, when the last important revision king, A. D.
of the Pahlavi versions of the Avesta probably took place (sec Byt. I, 6-8, and Noldcke's Gesch. der Sas. pp. 463-466).
9O
BOOK
DINKA7?Z>,
convocation,
from the
when he
VII.
them forth by expulsion may make them extinowing to that, they, whose
casts
vicinity, so that he
guished very quickly producer is even he who ;
a person destroying the righteous man, become gloomy on account of the Glorified one, through his smiting the spiritual life is
of apostasy just as now, when he who is gloomy, of scattered intellect, is gloomy owing to you ;
and
28.
0/"the Spitamas.' In every way, I 4
This, too, it states, namely: O Zaratust of the Spita-
tell thee,
mas that their time is mistrustful (av# z/ar) as to him who is an open friend, and most deceitful both !
to is
the wicked and the righteous the Glorified one a controller (ayukhtar) exalting the creatures, ;
and whoever
possessing the creatures of the
is
l so that he remains again at work in righteous ones the doings of the Glorified one, is he who is a com,
biner of the actions and an utterer of the true replies of that Glorified one' 29.
And
about the occurrence of a symptom of
the devastators of the sovereignty and religion of the country of Iran one wonder, which is associated
with the
religion,
is
even
this
which
it
mentions
Thereupon, when the first symptom of a ravager of the country occurs, O righteous Zaratu5t then the more aggressive and more unmerciful *
thus
:
!
becomes the tyrant of the country, and through him, too, they ravage (reshend) the house, through him the village, through him the community, through him the province, and through him even the whole of that manifestation in the country of any teaching whatever that occurs through the ravager of the country and so the country should in malice
;
1
Of
the
good
spirits.
CHAPTER keep a man who watch, because
is
the country occurs, 31.
91
observant and learned on the
information
u>/icn t/ie
Thereupon,
28-32.
VII,
second
&c.
*
Thereupon, when the
mind. 30. a symptom of ravager of is
in
his
.......... third
symptom of a ravager
of the country occurs, the priestly people are disturbing the tradition, so that they speak nothing wisely it is even on this account they do not accept ;
them, and
not
when
one speaks truly tliat the ravager 0/"the country believes them, and through him, too, they ravage the house, through him the village, through him ttie community, through him the it is
province, and through him even the whole of that manifestation in the country 0/"any teaching what-
ever that occurs through the ravager of the country and so, too, the country should keep a man who is
;
observant and learned on the watch, because information is in his mind. 32. Thereupon, when the fourth
symptom of a ravager of the country
occurs,
upsets the replenishment of the fires, and upsets those men of the righteous, so that they shall not it
undertake the care of them
and thus they shall not the to him who is a priestly convey holy-water authority, so that they may not produce the seizing the stipend of the priestly authorities by him ;
i
who
the ravager of the country through him, too, they ravage the house, through him the village, through him the community, through him the prois
,
1
;
and through him even
The whole
the whole of th.u
is omitted in the old MS., evidently the second symptom of devastation was conPerhaps nected with the evil deeds of the warrior class, but this is very uncertain. of four or five words are also omitted by the
of this section
>take.
Passages
to'*<
D}NKAKD, BOOK
92
VIT.
manifestation in the country of any teaching whatever that occurs through the ravager of the country and so, too, the country should keep a man who ;
observant and learned on the watch, because information is in his mind.' is
About
33. it
O
the collapse of the sovereignty of Iran,
"That very villain (mar), brings those provinces on to running
also states this,
Zaratust
!
namely
:
astray, so that he may make those quite dissevered which constitute the existence of that powerful sovereignty and then he is a thorough assailant of the righteous, then he is an assailant tf/'the righteous ;
with eagerness. 34. That same deadly one (mar), O Zaratfot does not continue living long after!
wards
moreover
his
offspring disappear (that they perish utterly); but his soul falls to the bottom of the gloomy existence which is horrible ;
is,
and upon their bodies every kind ^/"unseemly unhappiness comes from themselves, owing to their
hell,
own
actions
when they give approval
to the im-
prisonment of a guardian of spiritual affairs
who
is
35. Against eloquent, true-speaking, and righteous. that deadly one he contends, O Zaratust for the !
spiritual lordship and priestly authority that I approve as good for the whole embodied existence also against the preparation of a decree to produce evil ;
and
against the dismissal of litigants, whether heterodox or orthodox, who are of a family decisions,
of serfs of a far-situated village and are
making
petitions.'
36.
'And
wanders, the
as
to
evil
the land, too, over which he spirit utterly devastates their
country through pestilence and other misery; and, moreover, strife which is tormenting falls upon that
CHAPTER
vii,
33-39-
93
country, besides demon-worship which is iniquitous, and besides slander which is iniquitous. 37. And
the strife which
iniquitous is not to be dissipated (flpasi-altano) from that country, nor the demonis
worshippers who are iniquitous, nor the slander which is iniquitous, before the time when they give approval to him, to the priest who is a guardian of spiritual affairs, who is eloquent, true-speaking, it is when they give him their obtain healthfulness they for they pray for it, and not irregularly
and righteous; approval, that
and
country when from him, O Zaraturt!
And
38.
this
'
which
is
recounted
is
a statement
execrated (nafrlg-aito) by many, details from the Avesta as to occurrences that will arise
that
is
the dispersion (^ngdvisno) of the sovereignty of Iran from the country of Iran it is also declared that this which is written happened after Vistasp until
;
the knowledge of those of the world. 39. This, And of the above is about the evidence too, to
'
:
if
which
this
happens
is
declared from the Avesta, as to what end of the sove-
after Kal-Vijtasp until the
reignty of Iran, should not have happened, and it being the pre-eminence of the Avesta which really
became owing
this
to
its
present treasure, position
in
that
it
thereby ensues,
former
! ,
and
the
manifest absence of the destruction of those rulers
and high-priests from Virtasp onwards that
it
ic 1
The
could not be connected with us
in this latter
*,
V
above declaration from the Avesta. present Avesta itself.
* Meaning perhaps that, for some good reason, it could not be communicated to us in the extant Avesta. If 39 be not a later
addition to this chapter, it implies that the prophetical quotations from the Avesta, regarding the history of the religion after the time
DINKA&D, BOOK
94
VII.
CHAPTER VIII.
About the marvellousness which
1.
and
is
manifested
is
openly specified after the collapsing of the
sovereignty of Iran and the country of Iran also the end of the millennium of Zaratdrt and the arrival ;
of Aushe^/ar the descendant of Zaratust
'.
There
is this marvellousness, really overthe blessedness of the knowledge of former throwing government, revealed by the Avesta about the ninth
2.
and tenth
centuries, that
which
is
an indicator of
circumstances (ae^unoih) now visible, such as the dispersion of the sovereignty of Iran from the
country of Iran, the disturbance of just law and custom, the predominance of those with dishevelled hair 2 and the haughty profession of ecclesiastics 3 .
,
Also the collection and even connection of
3.
their four systems of belief of Vijtasp, were no more extant was compiled, than they are now. 1
The
(v^ari-hastano)
in the Avesta,
contents of Chaps. VII-XI have
when
4
all
to-
the Dinkar
some connection with
the
Dk. VIII, xiv, n, 12: 'And about the following summary nature of the advancement of the people of the period, the separation of centuries and millenniums, and the signs, wonders, and in
perplexity which are manifested in the world at the end of each millennium in the world. Also as to the birth and arrival of
AusheVar, son of Zaratfct, a report of
him and
at the
his time,
end of the
and of
the
millennium, and destroyers of the
first
many
organizers of the period between Zaratdrt's millennium and the coming of AusheVar.' 2
This meaning
for
vi^ari/6-vars
is
chiefly
based upon the use
of vi^ar
millennium of the III, i, 6, 13. 8 *
The
religion, are
They
are called
*
mentioned in Byt. II, 22, 24, 28; Turkish demons' in 47.
Byzantine Christians.
Zoroastrianism, Judaism or Idolatry.
Muhammadanism,
Christianity,
and
either
CHAPTER
VIII,
95
I~7.
the coming of one gether for the upper rank working with the sacred beings to the inferior, the ;
and the captive of the period and the dispersion and downfall of dependent and public transient,
men 4.
;
in their time.
The
disappearance of a disposition for wisdom
from the foreigners in the countries of Iran, which is an indication of shame at the truth of the religion,
and at the praise, peace, liberality, and other goodness whose provision has lodgement in a disposition for wisdom. 5. Also the abundance tf/'the decisions of apostasy, the falsehood, deceit, slander, quarrel-
someness, fraudulence, ingratitude, discord, stinginess, and other vileness whose real connection is a disposition to devour, neglecting heedfulness for the archangels of fire, water, and worldly existence*.
The
oppressiveness of infidelity and idol-worship, the scarcity of freedom, the extreme predominance of avarice in the individuals (tano) of mankind, the 6.
plenitude of different opinions about witchcraft, and the much inclination of many for paralyzing the religion of the sacred beings. 7. The annihilation of the sovereignty of mankind one over the other, the desolation of localities and settlements by severe actual distress, and the
evil foreign potentates
who
are,
one
after the other,
scattering the valiant the destruction among cattle (ind the defilement 0/"the spirit of enjoyment, owing to the lodgement of lamentation and weeping /;/ the ;
countries of Iran, the clamour of the demon-worshipper in the country, and the unobtainable stature,
non-existent strength, blighted 1
destiny,
and short
Ashavahirtd, Khflrda
96
BOOK
DINKAKZ),
life
of mankind.
nances (ayino) of the apostate
Also the abundance of ordi-
8.
1
of various descriptions, the approval among tyrants and the non-approval
who
-
VII.
well-disposed and wise, the coming of the Zoti to want, and all the other adversity, disruption, and running astray which are over-
of the
Zoti
powering
even
in
is
districts
and
localities
of the
countries of Iran. 9. The maintenance of no ritual (rtpandlh) of the weakness, the religion of the sacred beings suffering, and evil habits of those of the good re;
the lamentation and recantation (k h u s t u k i h) of the upholders of the religion and the wickedness
ligion
;
;
and extermination of good works in most of the 10. Also much other misery in countries of Iran. these two centuries is recounted in the A vesta, which passed away with them and is also now so visible therein, and manifestly occurs in them. This, too, is a statement (nisang-i) as to That is the them, which revelation mentions thus with iron from every side they (that is, age mingled ii.
*
:
perceive is
it is
him who
of iron) in which they bring forth into
a sturdy praying apostate. 12. This their sturdiness, that their approval is unobservant
life
is
of both doctrines (ainako); and this
their praying, that whenever it is possible for them they shall also when an old man cause misery to others is
;
publicly advances into a crowd (galako) of youths, owing to the evil times in which that man who is is born, they are unfriendly to him (that is, are no friends of the high-priests of the priestly they 13. They are freely speaking (that is, assembly).
learned
1
2
Or it may be hen 6, squadrons/ The chief officiating priest in religious '
ceremonies.
CHAPTER
vni, 8- 1 6.
97
they utter phrases smoothly), they are wicked and are fully maliciously talking, so that they shall make the statements of priests and high-priests useless ;
they also tear asunder the spiritual lordship and priestly authority, and shall bring the ruler priestly authority into evil behaviour as vicious,
they bring together those
who are singular.
14.
and but
Any-
always mischief (aglh), and that district which had a judge they cast into the smiting it is misery without precinct, into hell any inter-
thing they say
is
;
mission they shall
inflict therein, till
they attain unto
damnation (darvandlh) through the recitation they persevere in, both he who is the evil progeny disseminated by the apostate and he who is the villainous wolf full of disaster
and
of depravity/ 15. 'Here below they fight, the friend with him who is a friend, they also defraud (zlvnd) him of full
own work
(that is, whenever it is possible for them, they shall seize upon his property), and they give it to him from whom they obtain prosperity in his
him who is acting as a confederate (nishin-gun), and they make that other return
;
if
not, they seek
one defraud the poor
man
(so that they shall seize
they also cheat him when he shall make complaint. 16. I shall not again produce such for thee, no friend here for him who is a friend,
upon
his property)
;
no brother for him who is a brother, no son for him who is a father, nor yet a f,ith< v for him who is a son; admonished, but not convinced, they become the abode of the will of the place, so that they subsist in every single place where it is neces for them to be, in each that is necessary for them they march on together, and on the way they reflect upon the path of blessedness and the H [47]
DfNKARD, BOOK
98
VII.
manifold learning they utter owing to knowledge of me V *
1
7.
reward,
These
we
our
three,
fully
increase,
learning,
and
understand through the ascendancy
of him who is ignoble, and through the downfall of him who is noble and superior to him of little thorough instruction who, in every thing, will be at the foot of the tyrant.
18.
Thinking of a
priest one
spiritual, thinking of a tyrant one becomes 2 a Kavlg a demon in disposition is an incipient a demon, Kavlg in disposition is himself attracted
becomes
;
towards a youth.' 19.
Then, when character and wisdom recede
from the countries of Iran (that
is,
they depart), so
that destitution and also winter, produced by demons who are worshipping the demon, rush together from
the vicinity of disaster (voighn) on to the countries of Iran, where even rain becomes scanty and pesti-
and deceiving, so that deaths become numerous; thus even he of perverted wisdom, who is wicked, and the apostate also, who lence
is
20.
is
secretly advancing
unrighteous, rush together in companionship. As what one says they all exclaim thus Con'
:
sume and destroy, O ruler for it is to be consumed and destroyed by thee destroy even the fire, consume even as food those who are the protection of the association enforcing religious obedience, and those leading on the poor man of the righteous 21. So that they dispensation by their guidance.' shall make him thoroughly detached and smite him; !
;
1
So
far,
this
statement
(
11-16) seems to be ascribed to
Auharmazd?; but what follows ( 17, 18, 20) appears to represent the sentiments of some Iranians of those later times. ?
See Chap.
II,
9 n.
CHAPTER
VIII,
17-26.
99
wisdom is the wealth they bring him, and it when property is being- carried off by them, that the wisdom conveyed by them arises. likewise
is
22.
'And
in
that
age,
O
righteous one of the desire is not purely for
the coming of my a thorough belief of the departure of life, so that the bringing and conducting of a speaker of
Spttamas thee, nor
!
is
not necessary; those of the perfect apostate injure this discourse of thine, the Avesta and Zand, so that they shall make it thoroughly weak and those of the perfect apostate
promises (mitragdv)
is
;
own
which he produced.' 23. And about the ninth and tenth centuries this also it says, that, as that age proceeds, this is what harass their
souls, for love of the wealth
'
O
when many Zaratust of the Spltamas apostates utter the righteousness of priestly instrucoccurs,
!
and authority, which is wickedness towards me, they cause begging for water, they wither vegetation, and they put down all excellence which is due to the tion
manifestation of righteousness.' 24. Again Zarattat enquired of
'What Auharma^! when him thus
:
do they so produce by that, O they cause begging for water, they wither vegetation, and they put down all excellence due to the maniof righteousness?' 25. And AQharma?^ so thus: produce those things among They spoke them. O Zaratfct! when they mention a greater reward for bantlings and relations than that of their ition
'
own
souls (that
allowance, where
is,
they talk more concerning their
it is
that for their own).
26.
More-
over, they give to the Klgs and Karaps, for some repute with the shepherd people of the husbandman,
and with the swift-horsed people ^/"the warrio;
H
2
DINKAKD, BOOK
100
VII.
though they would provide us
l
here below with
a large share of meat, that they would make our here supply him with meat privilege, just as we ]
whom we
render greatly precious. man here below,
0/"even a wicked
The property
27.
O
Zaratu^t! in the
among the disorganized (anaraa stan5) dignified provision (that is, we form a strong opinion, the approval of which is more to be asserted as being the opinion of a poor righteous average opinion is
man, about a worthy righteous man whose manifest righteousness is a homage (franami^no) to duty and good works)/ Is there so 28. Again he enquired of him thus '
:
perfect a manifestation here below, in the age of the worldly existence of the religion of the Masda-wor-
shippers (that is, is there a lodgement of the religion of the Ma^a-worshippers in any one) ? 29. And Auhanna^ spoke thus: It is so, among those men '
'
of mine
2 ,
O Zaratu^t!
for here below there are priests
are eloquent, and they, too, are men voluble and requisite in the embodied existence, all-beneficent
who
and producing the destruction of harm and the the people of the wicked tyrant say also wizard ;
regarding them, that, excepting thee,
O
Zaratust
!
they rightly practise righteousness more largely,
more powerfully, and more
volubly.
30.
Blind are
those tf/'the fiend, who are consulting with thee and and observant are also are unaware of the tyrant those 0/"the fiend who consult with them and think ;
of their intelligence, and oppose the imbecile (anakasih-aumond) apostate who is near them, so that 1
The
2
Reading minam, instead of
here.
archangels.
madam
which
is
unintelligible
CHAPTER they say
1
namely:
this,
IOI
27-34.
VIII,
"As
this
to
which thou
evidently not so as thou sayest," of " This duty of thy man is which they speak thus not mine (that is, it is not necessary for me to tellest us, it is
:
perform) nor thine (that is, it is not necessary even for thee to perform), because it is not this which is 31. For righteousness (that is, not a good work)."
produced for these words and thoughts of thine, of whom thou, too, art aware, he who is whatever is here below of Aushe^/ar 2 of thoughtful this one is
O
Zaratfot of the Spitamas for he into notice, through the intermingling of
controversy,
brings
own
his
become
soul,
!
him who
is
righteous,
or has not
so*
O
This, too, he says, namely: 'Of those, Zaraturt of the Spitamas who come in the ninth and tenth centuries, I tell thee that they are of the 32.
!
it is in her womb that of Greed (Azi) they be fashioned, they who assist those who would be vicious, through pre-eminence in leader-
fiend
;
are to
ship, or
through excellence
And
in subserviency.'
Those says about them so it is said by men are much to be destroyed Auharma^/ that these who are righteous, who 33.
'
this, too,
it
:
'
;
'
carry
away a corpse
in
this
world, distress their 8
according to every high-priest and even longflowing water; their bodies, which are really cess4 pools of a terrible character, become very assisting
fire,
,
whose corpses are grievously Concerning them I tell thee, O Zara-
the tormentors
wicked. 1
To
2
See
3 4
34.
the apostate.
$ 55-60 and Chap. I, 42 n. Here Reading dastfir, instead of vastflr. l\ihl.
maya-vakhdfln
=
Pers. Ab-gtr.
spelt AQktohfe&ur.
102
DINKA/W>,
tu5t of the
Spitamas
centuries, there
BOOK
VIT.
and tenth
that, in the ninth
!
come those who
are the brood of the
and the wound- producer (reshgar) l of the them is more to be destroyed spirit; even one of
fiend evil
than ten demon-worshippers 2 they also produce extermination for these who are mine, for these of ;
my
religion, tion (that is,
whom
they
when
it
is
a provision for destrucpossible to live in our way, call
and ours are wicked, they diminish
in superiority).
iniquity that they shall commit in 35. leadership and subserviency, the sin which is smiting thee, they call a trifle (khalako), pure one of the
Even the
O
Spitamas
and the
!
smiter,
he
is
they say,
whom
these of thy religion of Mas^a-worshippers smite. they distress those 36. Besides thee, O Zaratust !
duties, too,
which are to be acquired by thy people
(lagan 6)
they think scornfully of this ceremonial
;
of thine, scornfully of thy worship, O Zaratfot and they think scornfully of both the two blessed utter!
A vesta and
ances 3 the ,
to
thee by
37.
They
best work
me who am
Zand, which were proclaimed the most propitious of
spirits.
foster villainous outrage, and they say the for mankind is immoderate fighting whose
joyfulnessis due to actions that are villainous; those, too, that they exterminate are the existences due to
the
they exterminate their
own
souls, they exterminate the embodied existences of the world and they produce lamentation for the soul, and even spirits,
;
the religion, as regards what
is
the
mode
of controll-
ing orthodox people together with the iniquitous of
the
same period/
38. 1
this, too, it says, '
that Zarattlst enquired
be riyagar, hypocrite/ AY. urvata. Pahl. vafriganih Oj:
8
And it
may
=
2
Or
'
idolaters/
CHAPTER
Auharma^
of
35-44.
103
So what shall we prescribe are not capable, through being poor they have no means), nor have they troops,
for those
(that
VIII,
is,
thus
who
nor a protector over secutors
*
:
?'
39.
tJiem,
and they have many
And Auharma^ spoke
thus
' :
per-
The
1 man, through understanding, is a strong-minded token of the development of those who, not being in
their persecutors also are the army, are capable and the over of authority is owing to many, passing the iniquitous of the same period.' ;
40. This, too, '
it
says, that Zaraturt enquired thus
O Auharma^! who
Is he,
he who
is
is
a most evil ruler
again with the good Even he V thus
a Kal or a Karap, or in authority,
mingled
And Auharma^ spoke
'
?
:
41.
'
:
*
Zaratust also enquired thus : Is he, Auharma^! who is one of those of the
42.
O
too,
good
sovereignty, mingled again with the good or these, suck as the Kaisar and Khakan 3 ? 43. And Auharma^ spoke thus : Even that former, O ;
'
'
'
Zarattot 44.
!
About '
namely
:
same
the
When
4
iniquitous
this, too,
he says,
they are aware and understand
about the sayings (galimako) due to righteousness, they are pleased, so that a bribe seems better to them than duty and good works they love the ;
darkness rather than
light, the existence they love
Assuming that t6sht6-mtnijn6 is a miswriting of toshfndminijn6. * That is, after expiating his misdeeds by his allotted punishment. 1
The
last thirteen
bym 8
Pahlavi words of
east.
Mentioned
in
42, 43 are also
added here
MS.
The Byzantine emperor and the
from the 4
the
37, 39.
sovereign
Khdn of the
invaders
DiNKARD, BOOK
IO4
VII.
the worst existence rather than the best existence,
is
a)id they too,
I
promote
tell
difficulty.
45.
Concerning them,
thee that they are more to be destroyed
than the leaping (shas/o) serpent which is like a wolf or a lion, and they ever advance in malice
and persecution from
who
arrives
is
A'itro-mehono
the victorious club. triplets of
men
that time
He
46.
till
when
that
man
the righteous, with has marched with fifty l
who
are disciples, powerful and duties and ordinances, wide-
2
looking after shouldered, stout-armed, tall,
and very hairy (kabed-
milih), so that their appearance a black colour 3 wherefore the ,
is
rough and of
demon and
the
He
47. iniquity proceeding from him fear them. /zz> creatures \f\fa evil also smites the spirit, together and those three manifest branches, that worship the
;
simultaneous worship, are really these march for eminent service on horses, even the
fiend with
who
Turkish demons with dishevelled hair, the Arab, and also She^/aspo 4 the ecclesiastical Aruman. 1
So spelt here, but in Dk. IX, xli, 6, it is ^Titrag-mehono, and other slight variations occur in the best MSS. of Bd. XX, 7, 31 ; XXIX, 5 Byt. Ill, 25, 26 ; Dd. XC, 3 but they can all be traced to an original ^Titro-mehan Av. J^ithro-maethanem, 'of the racial home/ a title applied both to the river and the immortal ;
;
=
sacerdotal ruler of Kangd^z. The latter is supposed to be Peshyotano, a son of king Vijtasp, who is expected to restore religious rites in Iran and throughout the world. 2
is
With 150 disciples, as stated in Byt. levat^ 50 3-gabraan.
Ill, 27, 29, 42.
Here
it
written 3 4
Byt. Ill, 27, 29, 42, states that they wear black marten fur. In Byt. Ill, 3, 5, 8, 21, this name is written SheVaspih which
can also be read She^asfaj, and
is
probably a corrupt pronunciation
name of some Byzantine emperor or general (such Theodosius) who had signally defeated the Persians some time
of the
the
fifth
to seventh century, in
probably ended.
as in
which period Zarattat's millennium
\PTER '
48.
And
viii,
45-55-
105
he kas then to attract men, contented
and discontented, mostly through the incentive of duty he who is not contented (that is, not agreeing with what he says) contentedly pays respect to him, 0ZaratuJt! (so that he brings him into the religion). 49. Likewise, through that club, he makes one press in the same manner: so that one is distressed by his hand to hold others in contempt, through the valiant arm and through the youthful bodily organs. 50. And he attaches power and triumph to his religion of Auharmas*/, and through that power and triumph ;
they become ever respected thenceforth, when those who are the sons of Zaratu-st, who shall pro-
arrive
an existence undecaying and and immortal, hungerless thirstless, the long-conduce the renovation
in
tinued perpetuity including all/ 51. And about the separation (burlnako) of the ten centuries in the one millennium of Zaratust, and the tidings of AusheWar also this,
which
is
*
namely the
:
first
1
son of Zaraturt,
,
it
says
When
that century fully elapses of the religion of the Masflfo-
worshippers, from the time when Zaratust came forward to his conference, what is the separation of 52. And century?' thus: 'The sun conceals itself1 first
Auharma^ 53.
'What
spoke is
the
ration after the second, third, fourth,^/"///, sixth.
seventh, eighth, ninth, or tenth century?' 54. And Afthanna^ spoke thus The sun conceals itself' '
:
55.
tury
Then, when are
thirty winters of the tenth cen-
unelapsed remaining) a maiden, 1
*
Sec Chap. I, 42. Having a renowned .ill,
141.
(that
who
is
father,' the
is,
thirty
winters
Shemig-abu
*,
0r*
walks up
Zv&rir of Av. Srflta
DtNKARD, BOOK
IO6 to the water
she that
;
is
VII.
the mother of that famous
her former lineage is from Vohu1 Frahlnyan in the family of Isa^vastar, the son of Zaraturt tJtat is brought forth by Aran^. AusheV/ar, and
ro^6-i
Then she
56.
she kindles
in
were the third
water and drinks
and a high degree those germs which in that
sits
it,
the righteous Zarattlrt
was dropping forth originally, and they introduce that son whose name is the Developer of Righteousness
2
Though she is fifteen years old, the girl has not before that associated with men 3 (kanig) nor afterwards, when she becomes pregnant, has she .
57.
;
done so before the time when she gives birth. 58.
When
sun stands
that
man becomes
thirty years old, the
in the zenith (bdlisto) of the
still
sky
for the duration of ten days and ten nights, and it arrives again at that place where it was first appointed by allotment, where it occupies one faiget-breadth out of the four fa\
shines over too,
O
tion
is
all
Zaratust
!
the millennium, which this religion has heard about by listening, is thus and of those who do not even ;
something which is different. Then, when that .man becomes thirty years
then know, that 60.
it is
he confers with the archangels, the good rulers and good providers on the morrow, in the daylight of the day, it is moreover manifest, when the old,
;
embodied existence 1
is
thus
undistressed
without
See Yt. XIII, 97.
2
The Pahlavi interpretation of AusheVar which is an imperfect transcript of the Av. Ukhshya^-ereta of Yt. XIII, 128. 3 Pahl. levattf gabraano bara vepay ido' *
CHAPTER
VIII,
2.
56-IX,
a Kai and without a Karap (that is, not deaf and blind to the affairs of the sacred beings), and is to
be appropriated (that
is,
has not
made
its
own
self
apart from the affairs of the sacred beings), and is produced full of life that it has become extending (valan), and remains again great in various places in Airin-v^f where the good Daltl l is.
6 1. These are the characteristics as regards the two centuries which are the ninth and tenth the ;
accuracy of what was to come has continued and this has happened, and both are declared as regards the accuracy which will happen.
is
stated on evidence as to what
CHAPTER IX. 1
About the marvellousness which
is
after the
end of the millennium of Zaraturt and the arrival of AusheV/ar, until the end of the millennium of AuslnVar and the arrival of Aushedar-mah and as ;
to tidings of the 2
The
same
period.
marvellousness of Aush&/ar as to birth
'-',
glory of person, sayings and actions the standing of the sun ten days amid the sky 3 the perishing of the fiend of the four-legged race; the production of a three-spring cloudless influence 4 for vegetation; ;
;
tinthe weakening of superfluity and destitution extreme strengthening of alliance; the gratification ;
due
the good friendship of foreigners the great and the praise increase of the wisdom of religion to
;
;
1
4
See Chap. See Chip. Pahl.
Ill, 51, \ III,
54
;
Bd.XX,
55-57.
'
3-zarem^an-arargarih.'
13.
It
U
ihc
name
of a
t
Sec Chap. VIII, 58.
IO8
DINKAKZ>,
BOOK
VII.
of AusheV/ar's smiting with a serpent-scourge of several kinds in the religion of the Ma^a-worshippers.
The
mightiness of the resources in the fifth of the same millennium the manifestation century of the wizard Mahrkus for seven years, in the year 3.
;
l
which
the regions which are seven; arrival of the winter of Mahrkus,
reported in
is
all
the coming on and the perishing of most
^mankind and animals
within
three winters and in the fourth, through the awfulness of those winters and\ht witchcraft of Mahrkus ;
and the dying away of Mahrkus of scanty progeny (gasuko-zahi.s'no), during the fourth winter, through the Dahman Afrin 2 4. The opening of the en.
made by Yim, the coming of mankind and animals therefrom, and the complete progress of closure
mankind and animals
again, arising specially from
them. After those winters, the abundant and great increase in the milk of cattle, and the abundant 5.
nourishment 0/ mankind by milk; the
less distress
of body in cattle, the fullness and prosperity tf/~the world, the celebrity of assembled mankind, and the
great increase of liberality. 1
Mahrkusha
Av.
6.
of Westergaard's
Also the feebleness Fragment VIII,
2,
who
is
evidently a wizard or fiend ; according to Pahl. Vd. II, 49 (Sp.) the evil winter which was foretold to Yim is called the winter of
Markus.
In later times this
Ma Ik 6s, .'autumnal
'
name has been understood
as
Heb.
rain; freezing winter of Mahrkus, the intender of death, was abandoned for that of the deluging rain of Malk6s, as in Mkh. XXVII, 28. In Dd. XXXVII,
snow and
94, both
Markus
(as
his
name
our
text.
2
is
so the idea of the
fatal
rain are mentioned as produced by
Mahrkus or
always written in Pahlavi), and in Sd. IX, 5 only The most complete account of him is given in stated. it
is
The Afrin
of the Ameshaspends.
CHAPTER
IX,
3~IO.
109
of poverty among mankind,///.?/ like what revelation Even so he, O Zaratuit though mentions thus he be more unfortunate than he who is accepting *
:
!
creator whose bounty of does thus, in the embodied permanent liberality existence, remain in his dwelling.'
from
him,
And
the
like
is
When that namely winter passes away, of which it is said that it is boisterous and destructive *, then a wild beast, black and wide-travelling, walks up to the Ma^flfa- worshippers, and thus it thinks, that the)' who worship 7.
'
this,
Marda will him who is
too,
it
says,
:
therefore not finally hate us more than their own progeny, the son whom they
thus bring up as a Ma^a-worshipper here below, in fondness and freedom from malice towards wellyielding cattle.
Then Ashavahiito
*
calls out to the Mac^/afrom the worshippers upper region, and thus he " You are for the worship of Ma^a let no speaks one of you become such a slaughterer of cattle as the slaughterers you have been before. 9. Recom8.
:
;
mend
increase in gifts, recommend neighbourliness in person ; are you worshipping Masafe ? do you
do you slaughter those of them which give you assistance, which speak to you thus On account of your helpfulness one tells you th.u you are worshipping Ma2d/a and you may slaughter cattle
?
:
4
<
inn in neighbourliness before that, until the time when you exclaim Mine are the serpent and toad.' 1
'
:
10.
'
"
And you recommend
increase,
you recom-
mend
neighbourliness, and the Ma*<&- worshippers filter cattle, even those of them who give them
1
The
Pahlavi
version
Westerg. Frag. VIII,
2.
of
Av. 'stakhrehft
mcrct6
aya
110
DINKAtfD,
assistance, so that
you eat the time
and
am
I
;
BOOK
VII.
Ma^a
you are worshipping
and
in neighbourliness before that, until
when you exclaim
' :
Mine are the serpent
toad.'
ii.
'"
Contentedly the Mas^/a-worshippers slaughter
contentedly the cattle of the Ma^a-worshipand contented are the cattle pers let them butcher when they do not butcher them; contentedly the
cattle,
1
,
Ma^a- worshippers the cattle
eat
when they
cattle,
eat them.
and contented are And then, when
12.
there are spirits, the slaughterers
and whatever they
slaughter, the butchers and whatever they butcher, and the eaters and whatever they eat are alike
watched by them'' 13.
And
this,
'
it
too,
says,
elapses, which
is
namely: the
'When
fifth in
that
the second
century fully millennium as regards the religion of the Ma-sr/aworshippers, then of all those who are upon the earth,
existences which are both wicked and
the
righteous, two-thirds in the land of Iran are righteous and QKt-third wicked and so likewise the Turanians ;
and
those
who
around Iran
are around Iran remain non-Iranian
the chief increase in dwellings here of those in the embodied existence, remains below, ;
just as now/ 14.
And
namely: 'When that is the first of the which fully elapsed, the Ma^a-worshippers, what is the
this,
too,
it
says,
millennium has religion
of
separation after the ma-s-^ spoke thus: *
And what
fourth, 1
in
fifth,
Assuming 12.
is
15. And Auharcentury ? 'The sun conceals itself! 16. '
first
the separation after the second, third, sixth, seventh, eighth, ninth, or tenth
that
b u r'z a v a n d stands forburinend which occurs
CHAPTER 17. And century?' sun conceals itself' 1
8.
Then, when
I
IX,
1-22,
A tiharmazd spoke thus
* :
The
thirty winters of the tenth century
are unelapsed (aranako), a maiden, who is Shaplrabu *, walks up to the water s/ie that is the mother ;
of that good AusheWar-mah
from V6hu-ro6-t
is
2
and her former lineage 3 Frahanyan in the family of ,
Isa^vastar, the son of Zaratust that
by Aranf.
Then she
19.
sits
is
brought forth water and
in that
and she
kindles in a high degree those which second of the last that the were the germs righteous Zaratfot was dropping forth original! y, and they introduce that son whose name is the 4 Developer of Worship (that is, he augments 20. liberality). Though fifteen years old, the damsel (zihanako) has not before that associated with men
drinks
it,
;
nor yet afterwards, when she becomes pregnant, has she done so before the time when she gives birth 6 .
When
man becomes
thirty years old, the the zenith of the sky for the duration of twenty days and nights 6 and it shines over all the regions which are seven. 22. So, too, 21.
sun stands
that
in
still
,
the declaration of 1
'Having a good
Yt.XIII, 142. 1 See Chap. 4
them themselves
42.
The
Pahlavi interpretation of imperfect transcript of the Av. XIII, 128. .
'
that they
father/ the Zvarij of Av. *
I,
is
;
See Chap. VIII, 55-57.
Ukhshya
who wtrc
an
is
of Yt.
follows:
end of the
information about him and his time,
destroyers of the organizers
The MS.
Vanghu-fedhri,
AflsheVar-mah which
Compare the summary in Dk. VIII, xiv, The arrival of AflsheVar-mah, son of Zarattot,
second millennium
know
and
the
within the millennium of
omits a clause here, which occurs in Chap. VIII, 58,
possibly by mistake, as part of
it
is
given in Chap. X, 19.
112
IHXKAKZ),
BOOK
VII.
millennium, which this religion has heard about by listening, is even thus and of those who do not even then know, that it is that the separation of the
;
something which 23.
When
confers with
is different.
man becomes
thirty years old, he the archangels, the good rulers and
that
good providers on the morrow, in the daylight of the day, it is moreover manifest, when the embodied existence is thus undistressed without a Kai and without a Karap (that is, not blind and not deaf to the affairs of the sacred beings), and is to be ;
appropriated (that is, has not made its own self apart from the affairs of the sacred beings), and is produced of
full
that
life
has become extending, and
it
again great in various the good Daiti is.
places
is
Airan-v^f where
in
CHAPTER X. 1. About the marvellousness which is after the end of the millennium of Aushedfar and the arrival of AiisheV/ar-mah, until the end of the millennium of Aushe^ar-mah and the arrival of Soshans and as ;
to tidings 0/"the 2.
The
same
period.
marvellousness of Aushe^ar-mah as to
the sayings, and actions 2 the of sun amid the standing sky twenty days long and the increase of the milk of cattle arrives at birth \ glory of person,
;
;
maximum
a
(tf^artum), just as what
says, that (tora az) for a it
only one mature cow thousand men, and that he brings as much milk as a thousand men require; also the feebleness of
one milks
1
See Chap. IX, 18-20.
2
See Chap. IX, 21.
CHAPTER
IX,
23-X,
6.
hunger and thirst is just as it says, that by only a single ration one becomes satisfied/0r three nights, and whoever eats a leg of mutton has plenty for
for three days and nights. 3. The diminution of decay and extension (vshlh) of life, the increase of humility and peace, atufthe perfection of liberality and enjoyment in the world. 4. Like this which revelation states, that, when \i\rc\self
the
ten winters in the last millennium pass away,
first
the Marflfa- worshippers then '
make enquiry
together
Are we
really more hairy-headed (sar-vars//-tar) than occurred before, owing to the wellyielding cattle, so that food and clothing are less Has affection come to us more necessary for us ? to those cattle, than it was ours completely, owing
thus
:
before
by
hair,
Have we grown up
?
old age, than those
less deteriorated in the
grown up before
?
Are
the thoughts, words, and deeds of our women and children more instructed than they were before ? 5.
And
has
this thing occurred, that
as disqualified
who
in training
he
is
a child has
classed
become
quite retrogressive (pas-ftruzd), and is his penalty arranged ? Does the fiend think of the Karap class,
and are they utterly destroyed by her through those whose thoughts are most evil, devoid of righteousness,
and devoid of a
Near
here, in
th
it
6. liking for righteousness ? the disturbance of the existences, does
happen as heard by us from the ning
shippers
ancients,
when
true proclaimers of the Mao&And now, even when our numbers
the
to ?
we do we
are so greatly maintaining this dispensation, do
(aharaylnem) righteousness (that is, perform duty and good works) more vociferously and more strenuously ?
sanctify
'
i
ii4
BOOK vn.
D!NKAKZ>,
This, too, it says, even that no one passes away in the last millennium, other than those whom l and those who they smite with a scaffold weapon 7.
,
8. When fifty-three years pass away from old age. of that millennium of his have remained, the sweetness and oiliness in milk and vegetables are so completed that, on account of the freedom of mankind from wanting meat, they shall leave off the eating of meat, and their food becomes milk and
When
three years have remained, they shall leave off even the drinking of milk, and their food and drink become water and vegetables.
vegetables.
TO.
And
9.
his
in
millennium
are
the
breaking (lanako) of the fetters of Dahak the rousing of 3 Kere.ssp6 for the smiting of Dahak, the arrival 4 of Kai-Khtisro and his companions for the assistance of Soshans in the production of the renovation of the universe, and the provision of most of mankind with the Gathic disposition and law; also the 2
,
occurrence of
many
other wonders and marvels
manifest in that millennium of TI.
And
this,
millennium has
is
his.
namely: 'When that fully elapsed, which is the second of the Mas^/a-worshippers, what is too,
it
says,
of the religion the separation after the
12. And century ? Auharma-2Y/ spoke thus: 'The sun conceals itself.' 13. 'And what is the separation after the second, '
first
1
Reading pavan dar snesh, as in some modern copies; but MS. of 1659 has run the last two words together, so as to produce pavan daregush, as destitute/ which must be wrong. 3 For details see Byt. Ill, 55-57; Bd. XXIX, 9; Dd. XXXVII, 97; Dk. IX, xv, 2. It may be noticed that this release of the demoniacal
the old
'
is expected to follow the triumph of strict vegetarianism. See further Byt. Ill, 59-61 ; Bd. XXIX, 7, 8.
tyrant 8
*
See Mkh.
XXVII, 59-63
;
LVII,
7
;
Dd.
XXXVI,
3.
CHAPTER
X,
7-18.
115
third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth century ? 14. And Auharmazdf spoke thus The sun conceals itself' '
:
'
15. And when thirty winters of the tenth century are unelapsed, that maiden, who is Gobak-abu *, walks up to the water she that is the mother of that ;
Soshans who
testifying
the guide to conveying
is
away the opposition of the destroyer, and her former 2 lineage is from V6hu-r6/'6-l Frahanyan in the family of Isa^vastar, the son of Zaratu^t forth
brought
'That maiden whose
16.
by Aran^.
tttat is
title
is
thus all-overpowering, because All-overpowerer through giving birth she brings forth him who overis
powers
all,
also that
both the
V
owing to mankind
when she
that water,
owing to demons, and
affliction
1
7.
fifteen
is
introduces into the girl him
and
'
Then she
years old,
whose name
sits in
and is
it
the
the BodyTriumphant Benefiter, maker; such a benefiter as benefits (savlnedfo) the his
title
is
whole embodied existence, and such a &*/y-maker, alike possessing body and possessing life, as petitions about the disturbance of the embodied existences ami mankind 4 18. Not before that has slu assonor yet afterwards, when she d with men .'
;
becomes pregnant, has
when she gives 1
'
birth
a
sJie
done so before the time
.
testifying father/ the Pahlavi
Having a
of Av. Ereda
i,
Vi. XIII, 142.
See Chap. VIII, 55-57. '
The
Pahlavi version of
:om
Compare B
Yt
XIII, 142, latter clause.
the Pahlavi version of Yt. XIII. 139.
the
coming and
summary
in
Dk. VIII,
arrival of Sdshans,
xiv, 14, 15, as follows
:
son of Zaralust, at the end
of the third millennium, the destroyers of the organizers who wtn .11 the millennium of AOsheVar-mah, the arrival of Soshans, I
2
Il6
DINKAJRD,
When
BOOK
VII.
man becomes
thirty years old, the the zenith of the sky for the duration of thirty days and nights, and it arrives again at that place where it was appointed by allotment. 19.
sun stands
that
in
still
CHAPTER XI. 1.
About
the marvellousness which
is
after the
end of the millennium of AusheWar-mah and the Triumphant Benefiter, until the end of the fifty-seventh year of Soshans and the produc-
arrival of the
tion of the renovation 2.
among
the existences.
Concerning the marvellousness of Soshans as
to splendour
person, it says that when of the last rotation of those rotations
and glory of
'
the coming of the seasons of Aushe
Soshans
is
l
born
whose food
is
occurs, the
man
and body
spiritual
'
sunny
(that
is,
also this, that
as radiant as the sun) body he looks on all sides with six-eyed
his *
is
;
power (6-doisarih), and sees the remedy for persecution by the fiend.' 3. This, too, that with him is the triumphant 2 Kayan glory which the mighty Freafan bore when Az-i Dzh&k 3 u>as smitten by him; also Kal-Khusr6l 4 was bearing it when the Tur FYangrasiyak 6 was smitten by him also Frangraslyak bore it when the Drve Zenigak 6 was smitten by him and Kai'
;
;
and information about Soshans and his renovation of the universe and the future that they arise in his time/ 1 The date here indicated later than that intended in 2
4 6
See Chap. See Chap. Av.
time.
Drv0u
to
the
declared
seems to be about twenty-eight years
See Chap. I, 26. See 39. Chap. I, 31, 39. Zainigauj, an Arab chieftain who invaded Iran 25.
5
I,
it is
Chap. X, 15-19. 3
I,
Also, as
existence,
CHAPTER 1
shall bear
VLstasp to
righteousness,
off the
fiend
it
X,
IQ-XI,
when you
and through
from
117
7.
fully attract
he
it
shall
him carry
concerns of the world of
the
2
righteousness 4. tfiere
And
.'
this, too, that
in fifty-seven
of
his years
occur the annihilation of the fiendishness of
the two-legged race and others, and the subjugation of disease and decrepitude, of death and persecution, and of the original evil of tyranny, apostasy, and depravity; there arise a perpetual verdant growth of vegetation and the primitive gift of joyfulness and there are seventeen years of vegetable-eating,
;
and
thirty years of water-drinking, spiritual food.
And
ten
years of
the splendour, glory, and power, which have arisen in all those possessing splendour, glory, 5.
all
and power, are and
for
human
those
in
whom
him on
who
are
his,
they arrive together
when many inferior and powerful
beings are aroused splendid
and through
their
power and glory
the fiend are smitten.
6.
And
all
all
;
the troops of
mankind remain
of one accord in the religion of Auharma-SY/, owing to the will of the creator, the command of that
and the resources of his companions. At the end of the fifty-seven years the
apostle, 7.
fiend
Aharman
are annihilated, the renovation for the future existence occurs, and the whole of the
good creation in early limes
is
and
provided with purity and perfect
killed
many
with his evil eye,
till
the Iranians
invited Frangristydk to destroy him (sec Darmesteter's translation of part of Chap. XLI of Irinian Bundahij in
French Annales
Muse*e Guimet, vol. xxii, p. 401).
(hi 1
See Chap.
1
From
and
I,
41.
a Pahlavi version of Yt.
third clauses transposed.
XIX,
92, 93, with the second
DINKAKD, BOOK
Jl8
splendour. When that
8.
as
Jiist
VII.
revelation
states
thus
:
millennium has fully elapsed, which
'
the third of the religion of the Ma^a-worshippers, that Ma^a-worshipper whose name is so Triumis
phant
*
Kanyisa maidens striving
then 2
marches
forward
from
the
water
with a thousand companions and also
cf restrained disposition and blindlyand he smites the wicked behaviour 3 ;
people who Then 9.
are tyrannical, and annihilates them/ those Ma^a-worshippers smite, and
none are smiting them. 10. Then those Ma^aworshippers produce a longing for a renovation the existences, one ever-living, ever-beneficial, and ever desiring a Lord. n. 'Then I, who am
among
Auharma^, produce the renovation according to among the existences, one ever-living,
the longing
ever-beneficial,
and
ever desiring a Lord.'
1
See Chap. X, 17. Reading the name as Pa^zand if it were Pahlavi it would have to be read Kanmasai, because Iranian Paz, yi is very like Pahl. ma. It is Kyansih in Bd. XIII, 16; XX, 34; XXI, 6, 7, and 2
;
represents Av.
Kasava,
the brackish lake or sea of Sagastan.
Reading va-bigar-^-i vand khrm va-kfrr-^akho ras,' and assuming that bigar is Ar. bikr, as an Arabic word is occasionally 3
'
used in the Dinkar*/ (see Chap. II, 2 n) though very rarely. Bd. XXX, 17, mentions 'fifteen men and fifteen damsels' as assisting Soshans at the time of the renovation of the universe.
BOOK
DtNKA/?/?.
CHAPTER 1.
The triumph
2.
The
fifth
book
I.
of the creator
glory of complete wisdom, religion of Ma.2*/a- worship. is
V.
is
Auharma^, and
the divine (ahuig)
about the sayings of the saintly
Atur-farnbag *, son of Farukhza*/, who was the leader of the orthodox, even as to the manuscript which is called 1
Gyemara
He was
2 .
3.
The
collected replies of Atur-
the leader of the orthodox about A.D. 815-835, and
held a religious disputation with the heretic Abalu in the presence of the Khalifah Al-Mamun (A.D. 813-833), as detailed in the
MaVigan-i Gq^astak AbalLr.
He
was also the
first
compiler of
the Dinkar*/, probably of its first two Books, which are not yet ered, as well as of some of the materials for the other Books.
(See S. B.E., vol. xxxvii, *
The name
of this
times in each of the simplest
reading of
p.
411,
n. i.)
MS. can be only guessed. It occurs three two MS. authorities, B and K^^, and the of these
five
six
occurrences would
be
the remaining one (SarmA) may be neglected as ;i, so that a corruption. A final d in Pahlavi is a very certain indication
of a Semitic word,
for
if
a
final
of similar form occurs
in
.in
name were But, in Iranian, its most probable reading would be Simurkh. an it is intimated that the MS. to ancient tribe, or 3, belonged
Iranian word,
legation
it
represents either h or
(ram);
religion of this tribe
4,
also seems,
if
the
from Chap. IV,
inconsistent
\\i:li
8, 9, that the
Zoroastri.iniMn
its members being taught that orthodox 5 of the present chapter appear to quote from that
as to prevent {
it
was not so
kh; so
faith
;
and
MS. some
DINKARD, BOOK
120
V.
farnbag, son of Farukhza^/, the leader of the orthodox, about several significant questions that are the wonder of the moderns, which are like the friendly
words, spoken by him as tribe
1
to
those of the ancient
(kadmon-raman) who
call
it
really their
2 Gyemari, which are obtaining a like wonder for
him 3 4. About the unswerving and co-operating chieftainship of those forefathers who went in mutually-
them openly accessible
command
friendly
to
of
.
and
troops,
the
complete
enclosure of that tribe within the military control of Bukht-Narsih 4 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 Atur-farnbag,
while collecting materials for his Dinkar
friends
Persians, as the two peoples had been in contact, more or less, If he did so ever since the time of the Achaemenian dynasty.
enquire, the Jews would naturally search in the Talmud, in which references to the Persians still survive, though the text is no
The question is, therefore, whether the MS., longer complete. whose name has been provisionally read Simra, can have had any connection with the Talmud. It will be at once evident to any Pahlavi student that Pahl. si and that we have no better reason
GySmara, which
may be
read
for reading
has been put into the
gye equally well, Simra than for the
text,
that Atur-farnbag was really referring to the Jews, the supplement to their commentary
Whether
this
can be
positive evidence
clearly
as a suggestion of the
Gemara upon
Scripture.
proved remains to be seen, and
seems scanty. 2
Or including (van dig)/ congregation.' 3 Pahl. munrano ham-shkup-vindig irdz auba,r yehamtunLrnig.' From which it appears as if there had been a mutual interchange 1
Or
*
'
'
of information between him and his Jewish friends. 4 The Pahlavi form of Bu'^t-i-na$ar, or Nebuchadnezzar.
CHAPTER
I,
121
4-9.
are owing to them, through the ruler Kal-Loharisp 1 being sent, with Bukht-Narsth, from the country of
Iran to
Bta-Makdis 2 of Arum, and
in that quarter.
And
6.
tiieir
remaining
the orthodox belief in the
rude particulars of religious custom in the mutual deliberation of those of the tribe, the acquaintance with religion of a boor (durustako-i), the difficult arrangements, and the enquirer doubtful of the reli-
and and answers cause-investigating questions adapted to the importunities of that wordy disciple 3
gion after the
many
controversial, deliberative,
.
About how the accepting of
this religion
7. by the prophets before Zaraturt 0ccurred 4 ,ho\v the pure and saintly Zaratftrt of the Spitimas came 5 and who ,
come as bringers of the same pure and good religion drafter 6 8. That is, of the
will afterwards
.
prophets, apostles, and accepters of the there
were they who accepted
it
concisely
religion,
and com-
was, from whom came suck as Masy and Sfyamak, irregularly (duru.rtak6)
pletely suck as
Gayoman/
Hadshang, Takhmorup, Yim, Fr&ftn, Manu^Hhar, the Saman, the Kayin, and also many other leaders in those
times
7
9.
.
at various times
is
And
their acceptance expressly produced for action, and thereby
the adversity of the creatures
is
removed, benefit
The father of Kat-VUtasp (sec Bd. XXXI, 28, 29 X N X His expedition to Jerusalem is mentioned in Pahl. Mkh. XX \ 67, and by some Arab writers. 1
I
;
1
The
holy place/ a
title
11.
of Jerusalem.
9
Not identified. From this point to Chap. IV, 7, Aiflr-farnbog must have used the same authorities as the writer of I'k. VII .
returns to the Gyfimard in Chap. IV, 8. Dk. VII, i, 7-40. Ibid. 41. -
* 7
See the details
in
Dk. VII.
i.
7-40.
Ibid. 42-
1-8 have been already
translated in Grundriss der iranischen Philologie,
ii,
93-94-
122
DINKA/2D,
BOOK
V.
and prosperity are sought, the world is controlled, and the creator and good creations are propitiated.
CHAPTER
and equal
In the pure light
i.
and
collected together
II.
to the archangelsreckoned together, since the
and completely unmixed
Zara-
original creation, tust was spiritually fashioned fectively for
and provided undeand the acceptance propagation of the
religion in the world
l
2.
*
And when he
is
sent for
the manifestation of restrained saintliness (mokih) and bodily substance, great glory and radiance become as much discernible in him as the same had come
Yim who are Porushaspo 2 his and Duk^aub 3 who is his mother and also
into the posterity of father,
,
;
being born and/^r the duration of life r he produced a radiance, glow, and brilliance from the place of his own abode, that issued intensely and
while he
strongly,
lands
is
like
the
splendour
of
fire,,
to
distant
4 .
Also about the wizards and witches, tyrants, Kigs, and Karaps, and other miscreants who have produced outrage for him during his birth and childwho have hood, with desire for his destruction manifestly come about his death or disablement, and 3.
;
even so
far as those
who have come
into-
the visible
assembly about the destruction of his glory and 5 4. And also including helplessness the wolves and other wild beasts, to whom he was
other causes
1
2 4
6
Dk. VII, Ibid. 13.
.
ii,
i, 2,
14-21, 36-42, 46, 47 8
Ibid.
;
Zs. XIII, 4.
3-8; Zs. XIII, 1-3.
Ibid. 56-58; Zs. XIV, 7. Dk. VII, iii, 5-14; Zs. XVI, 1-7.
CHAPTER
II,
1-8.
123
by those of P6rushdspo's kinsmen who
cast forth
were wizards, and the kindred of those frequenting demon-worship, but only as a test l
.
5.
of
In
manner it is declared tJiat, on account bting welcome to him, he laughed out-
like
Vohumano
2
His coming for conference ^ //// Auharma^^ and owing to his 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 disapproving!} and defeatedly, confusedly, through the pure proright at birth
.
6.
3
,
;
.
clamation of his Avesta, the unique perfection of AuharmastfTs will 4 and the indication of a prepared arm;iment (vlrasto-znlh), a declared reward, a ,
powerful sovereignty, and a
way of
injury to the
destroyer.
Also the triumph of the sacred beings in the end, and the peculiarity of the joint control of the demons how, before that, they rushed openly into the world and have dwindled, their bodily forms shattered", and they are so converted into secret decay, that their supplicants, deceived and de7.
;
ceivers,
became awful disputants through confession
of it
And
when, through completely accepting the religion from Auharma^, he came to the obedient 8.
king Kal-Vlrtasp to attract those of the world, IK exhibited glorious actions of many kinds and the 1
Dk.V
,-19; Zs.
Ibid, a; Zs.
XI
Ibid. 6o-iv, i; Zs. 4
XVI, g-ii
\
XXI,
Dk.VII,
iv,
Ibid. 42.
44-46, 63.
n
36-41,61,62.
XXII
DINKAKD, BOOK
124
V.
smiting of demons and fiends and he openly spoke the thoughts of king Vistasp and many of the multi;
tude about hidden matters life
l ,
thus
A
l
:
only by destiny, and without
person
is
his body,
possessing but with a like destiny, the person possessing life is restored he was also opposing many wizards, '
;
demon-worshippers, demon-consulters, and those seduced by 2 deceivers who are awful disputants. 9. And this was the utterance of those twelve stars whose names are those of the twelve zodiacal con3 that stellations, and the primitive learned of Bapel have come to these, who are asking questions of the ,
chief rulers of Khvanfras, have to justify it, in the controversy, with the spiritual and material customs
and rude observances which are diversely manifested, onwards from tlie time
good
4
spirits
.
Afterwards, too, the estimating and weighing of the whole utterance of the religion of Auharma^ 10.
were held out by him to Vi^tasp and those of the world, as very accountably a too, he remained as it were fellow-disputants than his
wonder and further, more conflicting with ;
own words opposing
the
fellow-disputants.
Also when, through the effect of glory and the struggle for being saved, every class of apostles and prophets and manifestation of tokens and such11.
like were,
down 1
2 3
with certain
and
striking evidence, casting
blessings, even thereupon the obedient king
DLVII, iv, 65, 71. B has and demon-separatists (va-shda-gvi
Dk. VII,
4
iv,
72.
Ibid. 74,
85; Zs. XXIII,
7.
CHAPTER
II,
9-15.
125
Kal-Vutasp'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 2 were seen by him. 4 12. At first, Zarir 3 Frasho^tar, and Spend-dcU/ 5 <7amasp several of the realm who were noble, conspicuous, and well-acting, the good and princes of mankind, beheld visibly the will and desirableness of Auharma^ and the archangels, and the progressive ,
,
,
religion of the creatures, victorious (hu^lraginlg).
Lastly, the seizure
13.
the
for those completely
fit
and capturing (glrlnisnti)
demons are beheld and watched
by have remained opposing, owing
to
the
idolaters
and they number of And much ;
14. competing wranglingly. and slaughter occurred, which arose purely, so that the mingling of the religion in the world
conflict
proceeded '. 15. There are also his pure new bringers and complete controllers of the same AusheV/ar-mah 8 and Sdshans 9 ,
religion,
Aush&/ar 7
and through
;
,
the
complete progress of this religion of Auharma^, all the good creatures become without disturbance and all-radiant '
'
Dk. VII,
K43
10 .
iv,
87.
has var^zo; but B, omitting the
first
letter,
has
1<*T6,
'
praise.' '
A
brother and commander-in-chief of VijtSsp, killed in the
Ar^dsp, see Bd. XXXI, 29 YZ. 54-56. son of Vwtasp; see Dk. VII, vii, 5 YZ. 82-85. Two brothers, see Chap. Ill, 4; Dk.VII, vi, 12 Zs. XXIII, 10. T Dk. VII. viii, 55-11, 13. See Chap. Ill, i.
battle with 4 1
;
A
;
;
Dk. VII, 10
Dk.VII,
ix,
i8-x, 10.
xi,
6-n.
f
Dk. VII,
x, 15-xi, 5.
DINKARD, BOOK
126
CHAPTER 1
.
About
that which
is
III.
manifested as regards the
propitiousness, forward intellect,
of Zaratust,
V.
and complete virtue
openly declared that, according to his explaining statements, there occurred such events as the victory of Kai-VLstasp and the Iranians over is
it
Ar^asp and an army of Khyons and other foreigners of innumerable kinds, and details on that subject also other assistance of Vi^tasp and those of the 1
;
realm 2.
the
other necessities.
in
The Tur
2 killing of Zarattet himself by Bra^/ro-resh 3 the provision of a chariot by Sri to of the
;
Visraps
and whatever
;
is
on those
subjects.
3. Also, specially, matters in the times to come, each consecutively, when therein arrive devastators
such as Alexander
4
Dahak
7
MahrkCis of
6
belief
,
and the killer of Akre-khira^/6 5 and other devastators; extenders ,
,
,
(viravi^n-valan) such as the Messiah
(Mashikh), Manih
8
and others
periods such as the with iron, and others; and mingled organizers, restorers, and introducers of religion, such ,
;
steel age*, that
1
Dk. VII, iv, 77, 83, 84, 87-90; v, 7 this victory occurred in the thirtieth year of the religion, see Zs. XXIII, 8. 8 2 Dk. VII, v, 12 n. Dk. VII, vi, 2-11. ;
4
Dk. VII,
6
Or Aghrera*/
vii,
7.
(Av. Aghraeratha), killed by his brother or Frasiyaz; Frangrasiyak of Tur, see Bd. XXIX, 5 ; XXXI, 15,
2022. 6 8
DLVII,
i,
24;
7
ix, 3.
Ibid,
A heretic who flourished A. D. 216-242
i,
26.
Dk. IX, xxxix, 13 n. According to Byt. II, 21, 22, the steel age was the time of Khusro Anoshe'rvan, and that mingled with iron at the end of 9
Zaratfrrt's
millennium.
;
see
CHAPTER
I
III,
I.
-IV,
127
Anakhshatar \ Aturpaaf 2 Khusrol 3 Peshyotan
as
,
,
4 ,
5
and others. AusheV/ar, Aushedfar-mah, Soshans 4. The formation of custom, and the indications \vhich Jurce come to manifestation and will arrive at ,
and the proclamation of these, too, from the teaching of Zaraturt, is what by Gamasp he wrote, together with the Avesta and Zand, upon oxhides, and it was written with gold, and kept in various periods
;
8
,
the royal treasury 7 priests of the rulers .
wards, too,
it is
from
And
5.
was from copies
it
the high-
and
;
after-
happened, both to the corrupters, that they were
that
it
and the
less intelligent
it
made many it
introducing different opinions
and different
views.
CHAPTER IV.
About the
i.
of Iran, that of defects
is,
came
and perfection of the race how the destroyer and the mingling selectness
into the creation, first into the dis-
tribution of the race [of
of Siyamak 1
Ar
,
mankind]
and good
Pdpakdn
(A.D.
8
from the children
good
intellect,
disposition,
226-241), the founder of the Sfisani.m
dynasty. *
Son of Maraspend, and prime 309-379). An6sh6rvdn (A.D. 531-578). A son of Viitasp and immortal
minister
of Shahpuhar
II
(A.D. *
4
iv,
ruler of
Kangd**, see Dk. VII,
81.
See Chap. II, 15. See Chap. II, 12. was the original Avesta prepared by order of VijtSsp, as stated in the last chapter of Dk. HI, 3 (see S. B. E., vol. xxxvii, p. xxxi). 1
*
B
omits the words in brackets. Son of Masy6, called Samak in Dk. VII,
i,
15.
128
DfNKAfcD,
BOOK
V.
proper affection, proper praise, proper modesty, observance of hope, liberality, truth, generosity, good
and other capability, glory, and proper more particularly included for Fravak and
friendship,
duty are
*,
again altered for frontier peoples. 2.
Such-like goodness and glory, again, through from a promiscuous origin even till the
selection
coming on of various new contaminations, from the demons, among the children of Fravak were for 2 Haoshang and Vaegere*/ as Haoshang through superior glory was ruler of the world, and Vaegere^/ ,
through provincial government (dahyukanih) became the cultivator and cherisher of the world and ;
their
descendants
well-destined
race of the monarchs
among
3
aggrandized
the
the well-born provincial
governors (dahyukan). In union, such-like glory and goodness proceeded, mutually connected, in various ages as settled 4 by the annals (ma^igan), and the frontiers of Atur 3.
are penetrated also in various annals there were in succession such men as Takhmorup, Yim, Fredfan ;
the Aspigan, and Airi/
of Iran, the progenitor of
5 Manus, Manfo-khvarnar, and Manu^ihar 4. And, besides including this one, who was a monarch of superior glory, and other monarchs such as are also in the same race 6 the Kayans 7 were .
,
1
Son of Siyamak; he was progenitor of the mankind (see Bd. XV, 25, 30, 31).
fifteen
undeformed
races of 2 4
Dk. VII,
i,
1
3
6-1 8.
Probably Assyria;
but
it
is
K4 3 has 'children.' possible to read atval as Ar.
a/val, and to translate 'ancient frontiers/ 6 c 7
For the foregoing names see Dk. VII, i, 19-30; ii, 70. Such as Auzobo in Dk. VII, i, 31. From Kai-Koba^ to Kai-KMsro, as stated in Dk. VII,
33-40-
i,
CHAPTER chosen.
IV,
2-9.
129
Even
thus, as regards the Kayans, the annals have always to consider him who is monarch 5.
as the right one,
and
lineage,
The
6.
1
in
who
whom
is
a fellow-descendant of the
the glory
is
residing.
creator Auharnias*/ has informed
Nry6-
own
reminder, that a similar instance is sang the supreme Zaratustship, and the glory of the relialso many other reasons, gion due to the same ,
his
;
which are recoun table, are declared in the A vesta, indications known only to an Iranian person of the best lineage. 7. And this, too, he has said, namely Great glory and goodness of this description ai c 2 appropriatable by the same race, and are even now :
'
visibly manifest.'
About what are the requirements of
8.
of those tJiey
that
who
call this really their
the tribe
and how
Gymar
are effected by our acquaintance with revelation, is, by much recitation of it only, several occa;
(yavar i-and) are necessary in these times. Also action and precaution are possible for them, 9. and among the actions and precautions one is to assume more especially law and custom, and whatever was perverted by us and again made true and, sions
;
as to those taught, several persons who are intellectual, seeking means, and friends of the soul, liave
come to teach complete delusions to them also for the same tribe and whomever it is proper to tc.u h when it is necessary for them, even a worldly ;
1
1
The
B
usual messenger of Afiharma*/, see Dk. VII,
iv,
84, 85.
by writing kevan backwards, which From Chap. I, 7 to this point, converts the word into navak. the compiler could have found very little of liis mai< Jewish MS., excepting such as had been recently obtained from has
'even anew,'
ounce*,
[47]
K
D{NKA&D, BOOK
130
guiding for that same
priestly authority is
because he has come 1
It
would seem
v.
tribe,
l .
that the tribe professed a different religion, but faith in certain
one that bore some resemblance to the Parsi
The remaining five-sixths of Dk. V are essential particulars. devoted to a miscellaneous collection of religious subjects, resembling a Rivayat.
SELECTIONS OF ZAZ)-SPARAM.
K
2
SELECTIONS OF ZA>-SPARAM
CHAPTER XII. i. About the coming of the religion at a given time being a resemblance such-like as the birth of a child through two united powers, which are the
reception of
semen by females
in procreation,
and
and a period of and intermingling, especially by two struggling means a monarchy with 2 religion of the same tenets (ham-va/-dn6ih), and the existence of delivering // back to the fathers,
:
similar
tenets
to
custom of the
those
religion.
when
Masda-worshippers, 1
of the monarchy in the 2. The religion of the the
period of material
Z&J-sparam was Dastftr of Sirkan, about thirty parasangs At a later date, probably about A. D. 88 1. 900, he compiled three series of Selections, from religious
south of Kirman, in A. D.
texts then extant,
the same duction).
and these have been preserved by the Parsis in contain the Da
MSS. as The first
eleven chapters of this
have been already translated in S. B. ., they refer to some of the subjects detailed
first
series of Selections
vol. v,
in the
pp. 155-186, as
Bundahix.
The
remaining chapters are here translated, except the last which refers vol. xxxvii, to the Nasks and Gdthas, and will be found in S. B. ., pp. 401-40-,. (see p. a 1
T
TlM MS.
authorities for the text are
and Introduction).
has 'devoid
of.'
Kas and
T
134
SELECTIONS OF ZAD-SPARAM.
organization
is
being converted again into a
spiritual
nature, became manifest on the earth, first through 1 Spendarma^ and afterwards through Auhanna^, like the reception of a child by mothers and de-
back to the
livering it
The
3.
fathers.
of the
manifestation
Spendamia^ was
through
religion
when
at that time
2
Frasiyaz/
kept
back the water from the country of Iran, and brought the water again in damsel form she was ;
a speaker for its manifestation, in reply to foreigners, at the house of Manu^lhar 3 the monarch of the ,
country of Iran.
She was
4.
also dressed,
and wore
radiant clothing which shone out on all sides for the length of a Hdsar 4 which is a distance, like a ,
Parasang and, tied on her waist, she wore a golden sacred girdle which was the religion of the Ma^a;
worshippers
itself.
5. As to the belt of the religion, it is that to which are connected the thirty-three fetters upon the thirty5
according to which all sin is divided so that (ku) the damsels, by whom the tied sacred girdle
three sins
;
,
Spendarma^ was
of
seen,
have become impetuous on account of
(taftlgo) after that for a tied girdle, its seeming beautiful. 6.
And
this
was the motherhood which
through Spendarma^, as a 1
The
2
4
17,
i,
who
34; XXI,
in
supplied the year 528
has special charge of the earth and
Dk. VII, ii, 19 n). and regarding 31 ;
his irrigation canals, see
6.
See Dk. VII, 1,29. A thousand steps of the two
XXVI, 6
(see
See Dk. VII,
Bd.XX, 3
female archangel
women
virtuous
gift,
is
feet,
or
Roman
mile
;
see Bd.
i.
Thirty sins are detailed in Mkh. XXXVI, and thirty-three good in XXXVII (see S. B. E., vol. xxiv, pp. 71-75).
works
CHAPTER before Zaratust
came out
XII,
3-10.
135
to his conference
T ,
which
one of their statements from the annals of the religion /';/ a manuscript of the ancients. is
7.
The name
of Zaraturt
is
also cited
on the
earth at 300 years before his conference 2 8. For Iran, at the supplication even of the priests in the .
land,
and
for the sake of the pacification of a dispute
Auharma^ produced a great ox, by whom the boundary of Iran next to Turan was intimated by pawing with his hoofs, and he was kept in a jungle. arisen,
Whenever contention arose, the boundary was fully made known by that ox, until it was the wish 9.
of Kat-Os to take, fully covetously, a portion of the land of Tftran back into Iran, and he saw that the about to act very ill-naturedly, because it was not besought with forms which were prescribed for 3 it, where a boundary was intimated by it
ox
is
.
10.
1
There were seven brothers, and he
If this
coming
to conference with the spirits
be
'
who was
the
coming of
the religion,' in the thirtieth year of Vis tasp's reign, then, according to Bundahlr chronology, these 528 years will carry us back to
As any twenty-eight years before the accession of Mandr^ihar. alteration in the date of Ma"nu.rihar's accession would disturb the arrangement of Bd. XXXIV, it is probable that some has miswritten the ciphers, and we ought to read 428. copyist This legend appears not to occur elsewhere. millennial
1
According to Bd. XXXIV, 7, Kai-Os 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
folio, 8-16, are found in the existing MSS. three folios further on (after Chap. XIV, 14), and are here restored
contents of this
to their original position, as determined
by the meaning of the
text
T 62-66.
has
by
that ox.'
This legend
is
also told in
Dk. VII,
ii,
SELECTIONS OF zl)-SPARAM. the
seventh was called Srito
body and
largest in those instructed in
1
the
Seventh, the
chief in strength, belonging to
and
subjects for Kal-Us,
many
n. Kai-Os summoned he was among Go him into his presence and ordered him thus his princes,
*
:
that ox in the jungle 12. Srito went, and the ox
and
kill
'
!
whom
he wished to
expostulated with him, in human words, thus Do not kill me for though thou canst kill me, he
kill '
:
!
whose guardian
Horn, the death dispeller, will also become manifest on the earth, he whose name is Zaratust of the Spitamas 2 and will in the
is
spirit
,
proclaim thy bad action in the world. distress in thy soul becomes such as revelation thus
VWak
" :
As
it
13. is
And
the
declared in
occurs to him, so
it
does to
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 3
,
the death of Srito).' 14. When those words were heard by him, Srito turned back, and went again to Kai-Us also by his ;
4 manner, and even apart from this, he stated what the ox had spoken with awfulness, and also thus :
1
son (compare Dk. VII, ii, 64), is not easy to could not have been Thrita the father of Keresaspa,
Srito, the seventh
identify.
because
He this
Thrita the
Saman
is
said to have
been a third son
in
He may
have been Srito of the Visraps, 30 (Sp.). whose soul visited Vijtasp in the latter part of his reign, about 350 years later, regarding which a legend is related in Dk. VII, vi, 2-1 1, and again mentioned in Dk. V, iii, 2 ; but there is a want of Pahl. Yas. IX,
corresponding details for identification. 2 This is the citation of his name mentioned in s
The mother
of Dahak, whose iniquity
to that of the evil spirit, see 4 has 'also by his
T
stated.'
is
7.
considered as equal
Dd. LXXII, 5 Dk. IX, x, 3. manner he intimated and separately ;
CHAPTER
am more
'
I
XII,
II-2O.
137
who
desirous than any one
is
in the
now
earth created by righteousness, that you should order destruction for the ox.' 15.
And Kal-Os
uttered his
viction of superior wisdom, thus whether he whose guardian spirit
'
:
is
!
,
'
not certain
in the
Horn,
;
severity, thus
;
And
is
himself, or not
and be born and he commanded with not and kill it!' 6.
It is
and if he be, whether he will become manifest, or
the death-dispeller,
1
with the con-
will,
Srit6 spoke thus: '// is not that
'
:
I
Go
am
without strength to kill, because its reprieval by me was owing to its remonstrance, mentioned to me, that a high-priest is to arise V 1 7.
So
(dn6 ///
it is
zagll)
3 ,
declared thus, /;/ another revelation when the Turanians were backward
Kai-Os spoke thus
heart,
jungle, in which dwell and they will cut thee
many
*
:
Go
out to a certain
chiefs of the witches,
up without any striving of
heart.' 1
8.
And
Srito went
to the jungle, where many kept their jaws open, and they
up
witches saw him, who spoke about the handsome
man
Slay and do not spare 19. And compassion having gone out of his heart, he went back to the otlter jungle and, with his fist, he broke the back of the ox in three thus
'
:
'
!
places; and the ox, awfully convulsed (sklfttf bar-
hamako), kept up an
outcry.
After the slaughter of the ox, owing to its convulsed state which was heard by him, the 20.
1
1
is
T omits The
and be born/ misplaced folio, which begins with
8,
not quite certain that a few lines of text are not has at another time (bkn zagat).'
T
'
ends here, but still
missing.
it
SELECTIONS OF ZAD-SPARAM.
138
remembrance of it then became grievous to Srito and he went back to Kat-t)s, and informed him how it was, and begged him that he should finish off by because his life was not desirable. slaying him 'Shall I slay thee, for 21. Kai-Os spoke thus it was not designed by thee ? ;
J
,
:
'
And Srito
22.
me, then
spoke thus
*
:
If thou wilt not slay
shall s\zy thee.' 23. Again Kal-t)s spoke thus: 'Do not slay me, for I am the monarch of the world/ I
Srito continued his discontent, until
24.
ordered him thus
because a witch in she will slay thee.'
Then
25.
Srito
Kai-Us
Go
'
:
thou
out to a certain jungle, the shape of a dog is in it, and
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;
;
they became a thousand, and the host (gir^o) of them slew Sri to on the spot. stantly
smote them
till
CHAPTER XIII.
About the glory of Zaratost becoming manifest
i.
even before his
birth, it is
five years before the time
to his conference
1
2
T
has
That
*
is,
when Freno gave
2 ,
mother of Zaratust
thus declared, that fortyZaratost came out
when
3
he should
,
whom
they called
birth to the
Dukdak,
it
command
the slaying of him/ before he was thirty years old (see forty-five years
that
Chap. XXI, 1-14). 8
VII, '
It is ii,
necessary to translate in this manner, to agree with Dk. but the text, which is ambiguous, runs as follows:
3,
amat Frenog (Freno-i ?) Zaratfot am, zya^an Duk
CHAPTER
2I-XIII, 6.
XII,
139
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 ;
ZaratiUt \
For three nights it was manifest, to all passersas a species of fire in the direction of the house, by, and passers an the road always saw great radiance. 3. Also when she became fifteen years old, the radi2.
ance of that glory which was in her, was even such that, on the path she was walking along, its brightness 4.
was then shed by her 2 About the combination of .
Zarattot,
whose
reverenced; that is, his guardian guardian spirit in the H6m, and his glory are given the cow's spirit, is
milk,
by
and mother drinking it up 3 and (ahv6) came into the combination,
his father
his spiritual
life
,
as was proclaimed by his statements in the manuscript about the Guidance of the Ceremonial 4 .
5.
About the backward connection of Zaraturt
with Auharmas*/, through the two who are Yim, the best of the worldly existences, and NeYy6sang of the 6. The enumeration of the lineage of Zaraspirits. turt is Zaraturt, son
zerkhuntd
'
;
6 ,
of Purtaraspd,
which might also be translated thus
the mother of Zaratfat,
This Frn5,
of P6rushasp6
' :
when Frn5,
whom
they called Dub/ak, was born/ whether mother or daughter, does not seem to
correspond with any Firm mentioned in the Aveata. 1 See Dk. VII, ii, 2,3. Ibid.
7, 8.
Ibid. 46, 474
Not
identified,
but probably like the Nfrangist&n.
This genealogy was, no doubt, derived originally from the same source as that in Dk. VII. ii, 70, but there are several variations, especially in
orthography, which are here
unless clearly copyist's
blunders.
a>trr;-k
are
written
in
preserved, with an
The names marked
SELECTIONS OF ZAD-SPARAM.
I4O
Ha
of Ahtirvaa&spo, of of /ifikhshnu.?, of Paitirasp6, of Are^a^iar^i*, of Kharedhar*, of Spltaman, of Vaedisto, of Ayazem, of Frls, of Ari^**, of Dtirasrobo,
of Manto/ihar,
Manus-khurnak, of
AimaTma^
of Manuy-khtirnar, of the messenger
whom Neryosang brought,
and whose mother was
Vlzag, daughter of Aryag, of Sritak, of Bitak, of Fraztoak, of Zfoak, of Fragftzag, of Gtizag, daughter of Airt, son of Fre^un of the Aspigans to the total of ten Aspigans, of Yim, of the Vivang,has, of the
Ayang,has, of the Anang,has, of Hoshang, of Fravak, of Siyamak, of Masiya, of Gayomar^/.
CHAPTER XIV.
About the wonderful
i.
striving of the fiend for
the destruction of Zaratust.
2.
When
became
it
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 Zaratust, and from his spirit they have gone forth to his mother. 3. And she is hurried from there by Fever, Pain, and Wind and at the distance
;
in
her progress.
A
messenger of Auhanna^ uttered a cry thus Do not go to a wizard for they are not but go back to healing (beshazinldfar) for thee the house, wash thy hands on the morrow with cow's butter held over the fire, also burn (t&po) l firewood 4.
'
:
!
;
1
T
has 'consume
CHAPTER
and incense
own
for thy
XIV, 1-8.
self
141
and thy progeny which
is in thy womb.' 5. And she acted accordingly and and the co-operators of the demon, became well and those of equal power, who had not obtained their remedy from her body, are again exposed 2 and l
;
,
On account of the existence of fire spoke thus from all sides we have not succeeded it is a help for every one who is her friend more than opponent '
:
;
;
therefore
was not
it
for us, because of the
power
within her/ 6.
The same
night as she gave birth,
commanders and arrayed
selected
his
Aharman
champions
(gurd); there are some who are with one thousand demons, and there are some who are with two
thousand demons; pursuing ##
3 ,
4 especially of the glory itself at the family manifest at that birth and for its splendour
was and brightness (pa^roko), settled opposite a distant place, they have then found no remedy. 5 8. At last, Aharman sends Ak6man6 on, and him canst be to Thou thus very spiritual, spoke who canst be most intimate; thou canst go with deceit into the mind of Zaratfct, and make him turn fire,
;
'
:
1
Compare Dk. VII, ii, 53-55. has and all the co-operators who had entered her body, and those of equal power who had reached them, returned helpless *
T
'
from them/ $
Thus summarized
arrival of
for d
Zaratdrt.' 4 5
both .
in
Dk. VIII,
xiv,
2:* Also
about the
and the evil one spirits, the good one for developing, the victory of the good spirit, and the rearing of
The
*
'
rearing is continued in Chaps. that JIT stands for 5f*r dO
Assuming The archdemon of
'
XV-XX.
(Bd. XXVIII, 7) and special opponent of Vohumanu, the archangel of good thought.' 'evil
thought
'
SELECTIONS OF ZAD-SPARAM.
142
mind to us who are demons/ 9. And Auharm&zd sends Vohumano on against him Akomano advanced to the front, and had come forward to the door, and wished to go inside. 10. Vohumano schemingly (/arakogarlha) turned back, and exclaimed to Akomano thus Go n. Akomand imagined thus: 'There is inside!' his
;
*
'
:
nothing to be accomplished by
me
of what was
mentioned to me, for Vohumano has gone back.' 12. And Vohumano went inside, and mingled with the reason (varom) of Zaratfot, and Zaratfct laughed 2 for Vohumano is a gratifying spirit. outright ,
Also seven wizards
13.
3
were seated before him,
and owing laughed
to the light in the dwelling, his having at birth was conveniently seen, which is
opposed to the habit of the rest of mankind who cry out at birth and are quite terrified. 14. Also, at the same time of birth, he authoritatively accepted the religion from Aftharmaauf, as it is stated in revelation, that he spoke at birth thus :
'
As
the will of the spiritual lord (ahvo) mayst thou be who art the officiating priest (zoto) (that is, mayst thou be the leader of the creatures) is
V
As
Zaratust, on account of his worldly body, with a worldly voice, Auharma^ spoke in spoke So reply to him, on account of the spirits, thus 15.
'
:
1
2
Assuming that sto stands for vajto. Compare Dk. VII, iii, 2; V, ii, 5.
This laughing
is
not
mentioned in Dk. IX, xxiv. 8 Seven midwives' are mentioned '
4
4).
in Dk. VII, iii, 2. one form of the Pahlavi Ahunavair (see Dk. IX, xxiv, At this point the text in the MSS. is interrupted by the
This
is
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, Q-XV, 4.
143
mayst thou be the priestly authority (rad shae), and so mayst thou be virtuous, owing to whatsoever righteousness occurs; and I confidently proclaim thcc righteous (that 1
of the wizards 4
is,
am
I
\Yhat
is
who
*
'
?
And
17.
made
those w/io are
their end,
own
V
and
the place, thus infants cry out at birth, occurs when they laugh out-
kept
the cause
beyond that which right
thy controller)
Another day, P6rushasp6 went and enquired
6.
tltose
in front at
:
when
*
Because they replied thus to cry have seen mortality as :
having laughed have seen their
righteousness.'
CHAPTER XV. i.
About the
who were a band of The Karaps and Ausikh-
brothers
opponents of Zaraturt. 2. shes 3 were brothers' sons, and have become the devastation
the (gastaragih) of the Iranians Iranians (feranan) were from and K6khar&/ was born from Ashm ;
devastators of the
K6khar&/ 4
,
and Manurak, the sister of Manu^ihar 6 3. At the place where Zaraturt was born, five brothers have been, whose names were Br&l-rukhsh, Bri^-r6yi.m, Biirf-resh the Tur, Hazan, and Vadast 8 4. Their .
.
1
Compare Dk. IX, xxiv, 4. Compare Dk. VII, iii, 24, 25. Av. 'Karapa Usikhsh-tt' of Yas. XLIV, 20 c; the Kava,
a third class of pre Zoroastrian priests, is also mentioned ibid. 20 d. Compare Dk. VII, ii, 9 n. 4 Av. KaAraredha, Yas. LX, 6, 7 (Sp.) where it is translated ' by k&star, diminisher, devastator/ of whom it is here said to be the father; see also
a
>.
12, 16.
Compare the legend of the descent of the ape and bear from M. X N demon and Yimak, sister of As these names do not occur in the A vesta, their pronunciation I
I
:
SELECTIONS OF ZAD-SPARAM.
144
brotherhood of
of which the middle one
five
was
Bra^-resh the Tur, who became more of an adversary of Zaraturt was a semblance of the brother-
hood of
who were
five
sons of Porushaspo, of
whom
the middle one was ZaratiUt. 5.
Of
the four brothers of Zaratust, the
names of
the two before Zaratfot were Ratustar and Rangustar, and of the two after him No^ariga and Nivedfo 1
.
The middle
6.
that he
is
position of Zaratust is for the reason so produced at that time, as an inter-
medium of the early narrators and the later narrators, that three millenniums came before him and three So that he has prescribed to the creatures in what manner he would teach the ancients as to what had occurred, and in what manner it is also to be done as regards what will occur as is stated in after.
7.
;
the Gathas
2
'
Both those I ask of thee, O Auharma^ even whatever has happened till now, and whatever shall happen henceforth ? thus
:
!
'
CHAPTER XVI. I.
About
(auzmayisno) which occurred
the trials
has to be guessed so as to give a probable meaning to the Pahlavi spelling.
^ and $
The writing in the
of the last
two MS.
name
complicated it is written which forms can be most
is
authorities,
;
obviously read Vasam and Saman, but Saman can also be read as the Zvam yad<=dast, a hand;' this leads to the conclusion '
that the original
name
underlies the form
Vadast, and
this
confirmed by the name of the Karap Va^dvoijt written at See ibid, ii, 9 n. length in Dk. VII, iv, 21-24. 1
These brothers seem unmentioned elsewhere, and
of the elder two would imply another mother. of the names is guessed. 2
Pahl. Yas.
XXXI,
14
a.
The
is
full
the existence
pronunciation
CHAPTER XV, 5-XVI,
6.
145
practice was lawful, and the signs of that are seen therein, it is thus declared, prophecy Another day, when the child had been namely to
him whose '
;
born, Porushaspo called one of those five brothers of " the race of Karaps, and spoke thus Fully observe :
'
and specks of my son Zaratust." 2. The Karap went and sat down before Zaratust, and the head of Zarattot was thereupon severely the marks
twisted by him, in order that he should be killed but he, being fearless, watched the wizards whose ;
terror
was
*. 3. As it was in those ten Auharmas*/ sent Spendarma*/,
distressing
nights for hospitality,
2 Ardvisur, and An&i-fravan/ down to the earth, by way of female care; thereupon no variation occurred to the child, and, further, the hand of that 3 Karap was withered and that wizard demanded the 4 life of Zaratust from Porushaspo for the harm from which him, sprang upon himstf^from his own action. ,
At
same time P6rushasp6 took Zaratu^t, him to the Karap, that he might do with and gave him according to his own will. 5. He seized him and threw him out, at the feet of the oxen who were going on a path to the water; the leader of that drove of oxen stood still in his vicinity, and 1 50 oxen, which walked behind it, were kept away from him thereby; and P6rushasp6 took him, and carried him 4.
the
back to the house 5 6. Also the second day, .
1
Assuming 1
The
v6shfg
stands for
Karap threw him
out
vshig=b6shig.
three female spirits that represent the earth, pure water,
and guardian 4
that
t/te
spirits, respectively.
Compare Dk.VII,
iii.
Assun
M>. d6n6 stands
Comp.ni
li-
1'k.
VII
.
4-7. ii, 12.
for
fan.
SELECTIONS OF ZAD-SPARAM.
146
and the leader of the horses stood still in the vicinity of Zaratuyt, and 150 horses, which walked behind it, were kept away from him thereby and P6rushaspo took him, and carried him back to the house *. third day, firewood is gathered 7. Also the the Karap, and Zaratfot is deposited together by on it by him, the fire is stirred up by him, yet with at the feet of the
horses
;
;
the
same
burnt by
(ham-btin-i/f), the child is and those marks, which existed
result it,
not
and
were made upon him, were a preservation from it 2 8. And the fourth day, he is thrown by the Karap .
(ashyinako) of a wolf; the wolf was not in the lair, and when it wished to go back to the den (surako), it stopped when it came in front of some radiance, in the manner of a mother, at the into the lair
In the night, Vohumano and Srosh the righteous brought a woolly (ktiru.rako) sheep with udder full of milk into the den, and it gave milk to Zaraturt, in digestible draughts place where
its
cub was.
(guvarako guvarako),
9.
until
&xylight \
In the dawn, the mother of Zaraturt went to that place, in the expectation that it would be necessary to bring a skeleton out of the den, and 10.
the woolly sheep came out and ran away; his mother supposed that it was the wolf, and she spoke thus :
Thou hast devoured to repletion mayst thou endure for ever without it n. She went farther, and when she saw Zaraturt quite safe, she then took him up and spoke thus I will not give thee to any 4
;
'
!
'
:
one during life, not though both the provinces of Rcigh and Nodar should arrive, here together*/ 1
8
Compare Dk. VII, Ibid.
15-17; V,
2 iii,
13, 14. *
ii,
4.
Ibid.
1
Ibid. 9, 10.
8, 19.
CHAPTER
XVI. 7-XVII,
147
3.
Because these princes were among the spiritual 1 2. from two provinces which are in Atur-padakan, such as are at sixty leagues (parasang) from A"ist Zaratust arose from Ragh, and Virtisp from Nodfor. ;
i
And
;.
to the
of these two provinces, Ragh was accord inof firi/6, son of Dursr6b6, son of
name
whom
1
ManuN-/iliar ,from
arose the race of Zaratftrt
:
and N6*/ar was according to the name of N6
CHAPTER XVII. 1. These were his tokens one of those five brothers Zaratu^t, and he looked a downwards, and on all sides
at birth:
of
One
day,
Karaps saw
the
long while upwards,
around
2 .
Pdrushaspo enquired thus: 'What was there thou lookedst upwards, what when thou lookedst downwards, and what when thou lookedst on all sides ? 2.
\\hrn
'
And he
'When I looked replied thus, namely I saw that our for this when reason, upwards, 3 souls that go up to the sky, will go up to the best 3.
it
1
:
was
Compare Chap. XIII, 6 Dk. VII, 70. Compare Dk. VII, iii, 27-30. Assuming that the MS. gad
;
initial
n,
with which
it
was
originally
destiny/ has lost an
nism
'
the
'
as the copyists have not been aware of the existence of this ; Zvarir equivalent for rObin, 'the soul,' for some centuries, it has
soul
been altered into gadtf, by the omission of its first letter, in nearly all but the very oldest existing MSS., such as Kao and M6 XV, 3-5, and even there the medial m is really missing, though i
apparently existing in the is
common
final
d\
tin-
in Pahlavi.
L 2
irregularity of using s for
sh
SELECTIONS OF ZAD-SPARAM.
148
owing to the words of this soul of man4. When I looked downwards, I saw that, to the action of this one, the demon and fiend, owing the wizard and witch become buried below the earth, and fall paralyzed back to hell. 5. And when I looked on all sides, I saw that the words of this one will extend through the whole earth and when they have become as the law of the seven regions, existence
J
,
kind.
;
each person is kept clothed with a robe (kapah) of seven skins, in which the glory of the seven archangels has arisen.' 6. And Brad'-rukhsh the
Tur went forth when he went to the right side (arako), Zaratust hastened away to the left, and when he went to the left side, Zaratust hastened to the right, and he is thereby concealed from Bra^-rukhsh the Tur, who has not ;
met with him.
CHAPTER XVIII. 1.
About
his diverse
want of
participation (gv!
akhve^lh) with his parents this also is declared, that the demons, at an assembly of wizards, proan
outcry for a conference (ham-v/6 That son of Portishaspo is senselyi.rno) thus
duced
'
:
less
man
no one, foolish and secretly corrupted or woman, will consider or accept him as
and
;
exalted/
The
came
Porftshaspo, and PoruI thought that shaspo spoke unto Zaraturt thus a priest, would son become I had a who begotten 2.
tidings
to
'
:
a
and
warrior, 1
The
a
husbandman, and
ordinary heaven, see Dd.
XX,
now thou 3.
CHAPTER vvouldst
XVIT, 4~XIX,
I.
149
be foolish and secretly corrupted
;
shouldst proceed to the Karaps, so that they
thou
may
cure theel I am he that is ZaratUrt gave answer thus a husbandman.' and 4. And, thy son, priest, warrior, *
3.
:
by command
-of
P6rushasp6
he
harnessed two
horses to a chariot (varafino), and he went with IY>rushasp6.
When
they came to the place according to the decision of P6rushasp6, into the presence of one Karap of those said five brethren, that wizard took 5.
a cup and made water, and spoke thus This he should drink who is a son of thine, so that he may *
:
become
'
and he acted with this conviction, that so he would change to the same nature as well
;
theirs. 6.
Thou P6rushaspo thus back to him who is thy protector and and he arose (dkhf id) l and went *
Zaraturt spoke to it
mayst give
'
:
high-priest back to their place. ;
On
the way, ZaratuJt gave their two horses account of their thirst and he thought on water, thus: Unprofitable was my going to the residence 7.
;
'
of the Karaps, except in this manner, when, through giving water to the horses, my soul was then
expanded/
CHAPTER XIX. About his
interfering talk with the iniquitous, this also i
1
.
T
has 'he saluted (nfiyftytd).'
found elsewhere.
(andarg-g6bi^n6lh) is declared, that one
This legend has not yet been
SELECTIONS OF ZAD-SPARAM.
50
I
the Karap, as it were from the same five brethren, came out to the house of P6rushasp6 and Porushaspo placed a bowl (Bamako) of mare's
day Dftresrobo
l
;
milk before him, and spoke to him thus
*
Conse-
:
crate it'
Zaratust expostulated with P6rushaspo thus will consecrate it* 3. P6rushasp6 spoke thus
2. '
I
He
'
should consecrate, and the grace
offered
up by you
'
2
and
;
as
to
is
:
:
be
as three times
many
they mutually disputed. 4. Then up stood Zaratust, and his right foot
struck at the bowl
and emptied
it,
and he spoke thus
:
'
reverence righteousness, I reverence the righteous do thou, O and the poor, men and women I
;
Porushaspo there 5.
some
is
!
prepare a portion for him
in
whom
worthiness.'
And Duresrobo spoke unto Zaraturt thus: 'As of my portion of daily food was first thrown
away by thee, it lives, and will
is
who
I
on both thy
it
utterly destroy thee.'
spoke interruptingly fulness
will bring
3
thus
* :
Zaraturt
6.
With complete mind-
will look upon thee with both eyes, and
I
will utterly destroy thee.' for a long time, they constantly looked,
And,
7.
one at the other, with unshrinking gaze nature
divine
of Zaraturt
witchcraft of that wizard,
disturbed
thus
me 1
' :
;
is
but the
;
victorious over
and DAresrobo
is
the
further
he also asked for his horse and spoke
On
account of this boy,
it
is
impossible for
to stay.' So
spelt in Zs., but
D0rasr6b6
always Porushaspo, but the
in
Dk.
;
latter P6iusha"sp6.
legend in Dk. VII, iii, 34-45. 2 Pahl. val
also the former has
Compare 8
Or
the
same
'
inwardly/
CHAPTER
He
XIX, 2-XX, 4.
upon the horse, and when he had gone a little way, he fell off from the horse, through severe and the children of his children's distress, and died children have died upon the same spot 8.
sat
;
l
.
CHAPTER
XX.
i. About the righteousness of his desires it is thus declared, that when he became fifteen years old, the sons of P6rQshasp6 demanded a portion
from their father, and their portions are allotted out by him. 2. Among the clothes there was a girdle, the width of which was four hngtr-breadths; and of 2 portions around and the girdle, which it
the four
was possible to bring forth, Zaraturt selected the latter and tied it on hinw^". 3. This was owing to the precepts (parvanakln) of VohQmand who came into his reason at birth as to whatever is not the ni.tom his mind was now quite closed, and in that which is the custom it was impetuously exercised by him. ;
4. About his compassionate disposition and the streams of the Arag province 8 this also is declared, ,
1
Probably meaning that he died childless. three/ but there were five sons (Chap. XV, 5), and the numbers are written in ciphers which are very easily $
The MSS. have
'
corrupted.
'AragistAn ddh*v&
ihl.
Vd.
(T dha)'='odha-t ArangtstAn&' of
77 (Sp.); compare Av. 'upa aodha&shu Rang,hay
of Vd.
I,
I,
);
;
and
call also Misr,
it
passes
on through
and there they
call
the land of ftgipt6s, which they ll
ft
river fegipit6is.'
SELECTIONS OF ZAD-SPARAM.
152 that there
a naked
was a
and from them the body of
river,
woman floated,
for the reason that,
on account
of the strength and swiftness of the river, a woman, except when she was quite naked while she was in it,
was not able
he who a
Hino
is l ,
;
and an old person, such as
of seventy years and is called in revelation want of power (apa^iyavandih ral),
for
was not able strength.
to pass
5.
to
go back through it by his own came on to the bank of the
Zaratost
and of women and
water,
old people seven persons
had come, and are passed on by him, in the manner of a bridge 2 it was an emblem of the spiritual ;
3
of bridging work, that
is,
of those pro-
his liberal disposition it
is
declared, that
performers viding a passage to heaven.
About
6.
the fodder of Porushaspo, which was stored for the beasts of burden, was not only for the beasts of
Porushaspo
in a scarcity,
but also for distribution
among the beasts of others, which, owing to their hunger on account of the scarcity, then constantly ate off the tails of each other and it was given to ;
them
plentifully.
About
abandoning worldly desire, and his laying hold of righteousness of way, this, too, is declared, that when he became twenty years old, 7.
his
without the consent (<$en akamaklh) of his father and mother, he wandered forth and departed from one of the two mythical rivers which were supposed to bound the Iranian world, and seems to represent the Aras as a northern and the Nile as a western boundary. Arang often Pahlavi, just as sang becomes sag. 1
2 '
the
becomes Arag in
hand in Vd. Ill, 19, 20; &c. Probably holding each other's hands.
Av.
The
sacred beings
K'mv&d
bridge.
who
assist the righteous souls to
pass over
CHAPTER XX, 5-13.
153
and openly enquired thus Who is most desirous of righteousness and most nourishing the poor?' 8. And they spoke thus: He who is '
their house,
:
'
the youngest (kehisto) son of Atirvaito-dih l the Tur, who every day gives an iron caldron (^Imak),
which
the height of a horse, full of bread and food, unto the poor.' 9. Zaraturt
is
and other
milk
went on to that place, and with his co-operation, for the nourishment of the poor, some of the chief men performed duty by carrying forth food for the poor. 10. About his compassion, not only upon mankind, but also his other creatures, this, too, is
was seen by him, which had given birth to five puppies, and it was three days then that she had not obtained food 3 n. Whomever she saw, she then advanced her mouth towards Zaratu^t him, and became as it were prostrated declared, that a bitch 2
.
;
provided a remedy, by swiftly bringing up bread for her, but when he was bringing it she had expired. 1
2.
About
his
own
desire for the
good
4 quality of
a wife, on account also of the will of his parents, and not mingling his own seed before a suitable
his
obtainment, this, too, is declared, that when his father sought a wife for him, Zaraturt argued with the bride
may
'Show me thy face, so that (barkhim) its kind of appearance, and thus:
(nsh4) find out
I
whether its appearance be undesirable, or be gratifying and the bride turnrd a\v.i\ her face from him. 13. And Zaratu$t spoke thus: this, too,
'
shall not
1 1
SceDk.VII,iv,
T
1
T T
'
has
erroneous 4
;
has
mode 4
7 n.
seven,' but this difference
of writing the ciphers
a bone
has 'good
cl
for food.' ng.'
may have ;
arisen from
an
SELECTIONS OF ZAZ)-SPARAM.
154 '
Whoever
away a
takes
sight from
practise respect for me.' 14. About his having
sinfully desirous,
much advantageousness
so
manifest, this, too,
is
declared, that he
assembly who were
even
accepted progress
from the iniquitous, that listened
who accepted
me, does not
known
came
as
was
into
an
the place for much knowledge, and he enquired of them thus What is most favourable for the soul ? 15. And well
in
:
'
'
To nourish the poor, to give they spoke thus fodder to cattle, to bring firewood to the fire, to pour '
:
1 Horn-juice into water, and to worship many demons with words, with the words which are called revela-
tion
1
(deno).'
Then
6.
Zarattlst
nourished
the
poor, foddered the
cattle, brought firewood to the fire, and squeezed Horn into water, but never are any demons whatever worshipped with words by
Zaratfot.
CHAPTER XXI. About
i.
his
coming
to thirty years of
age
it is
on the lapse of thirty years onwards from his appearance, on the day Aneran of thus declared, the
that
month Spendarma^ 2 he had proceeded
in that
which there occurred the ^-called
festival
,
direction in
of spring (^a^no-i
T
vahar)
3 ,
forty-five
days beyond
'
here, which is clearly wrong, and must have been introduced by some copyist who did not observe that the assembly, though learned, was sinful and that the object of the anecdote is to exhibit Zarattat's ability to distinguish between good 1
inserts
'
not
;
works and
sin,
when
still
untaught by the sacred beings.
2
On
3
The Maidhyozaremaya
the last day of the twelfth Parsi month. season-festival, held
day of the second Parsi month.
on
the
fifteenth
CHAPTER
XX,
I4-XXI,
6.
155
new-year's day, at a place become specially noted, where people went, from many quarters, out to the place of festival (^asno^ar).
When
2.
Zaratu^t, for the sake of going off to
the festival place, halted on the way in walking, he chanced upon a solitary (avatak) plain, and he
mankind and a much-adorned were kept away to the north, so that all the people in the earth have become fully manifest in the north. And he at the head 3. (pa van tkh) of them was M&/y6mah, son of
saw, in a vision, that
worldly existence
Arista! \ even as Arista! was brother of P6rushasp6 * M&/y6mah was the leader of all mankind who have ;
gone out
to the presence of Zaraturt, tluir guide, so that first Me^y6mah
and he became
and afterwards
the whole material existence are attracted. 4. And about his coming out to the conference, on the lapse of those forty-five days, at the place of festival at dawn on the day Dadv6 -pavan-Mit^6 of the month Ar^avahirto. 5. And Zaratu^t, for the :5
purpose of squeezing the H6m, went forth to the 1-ank of the water of the Daftth, because it is the 4
of the conference for the supremacy (patlh) of Zaraturt, and is the water of Av&n. * which has river
consisted of four channels (btl). 1
See Yt. XIII, 95.
*
So M&fydm&h was
first
6.
Zaratu^t also
cousin of Zaratdrt, and became his
convert see also Chap. XXIII. ' The Pahlavi letters represent Av. dadhvau, 'creator' comof the fifteenth day of the month pare the Khvdrizmian name first
i
;
.
;
yj
Sacliau's AlbtrQnt, p. 57, 1. 35. fifteenth of the second month, as in in
4 *
Assuming
ti
title
date here given
is
the
I.
tands for rO
Probably An$hita, the female
In her
The
Are-dvisOr in Chap.
spirit
XVI,
3.
of pure water, mentioned
SELECTIONS OF ZAD-SPARAM.
156
passed on through it; and its first channel was up to the ankle *, the second up to the knee, the third up to the parting of the two thighs, and the fourth up This was an indicator that his to the neck. 7. religion comes four times to supremacy; the manifestations of which are through Zaratust, AusheWar, 2
AusheWar-mah, and S6shans 8. When he came up from the water, and put on his clothes, he then saw the archangel Vohumano* in the form (ayftinako) of a man, handsome, brilliant, and elegant, who wore his hair curve-tailed 4 because the curved tail is an indication of duality who had put on and wore a dress like silk, than which there was no making anything superior, for it was light and his height was nine times as much as that itself .
,
;
;
of Zaratu^t. 9. He also enquired of Zaraturt
5
'Who
thus:
mayst thou be, and from whom of them mayst thou be ? also what is mostly thy desire, and the endeavour I am 10. And he replied thus thy existence ? Zaratfot of the Spitamas among the existences is more my desire, and my wish is that righteousness '
'
in
:
;
I may become aware tf/'the will of the sacred beings, and may practise so much righteousness as they
exhibit to
me
in the
pure existence.' directed Zaratfot
n. And Vohumano 1
6
thus
' :
Do
*
up to the leg (zang).' past and future apostles of Zoroastrianism.
Literally a
The
For the last Dk. VII, ix-xi. 3 Compare Dk. VII, Hi, 51-54. 4 Assuming that va^durnak is a variant of the usual ga^dumak. The scorpion (va^dum) would be a sign of duality, as, being a noxious creature, it was produced by the evil spirit Aharman. 5 Compare Dk. VII, iii, 55-59. three, see
'
Compare
ibid,
iii,
60-62.
CHAPTER
XXI,
7-19.
157 '
thou proceed to an assembly of the spirits 12. As much as Vohumano walked on in nine steps, Zaratu5t did in ninety steps, and when he had gone !
ninety steps farther than him, he saw the assembly of the seven archangels. 13. When he came within of feet the twenty-four archangels, he then did not
own shadow on the ground, on account of the great brilliancy of the archangels the position of the assembly was in Iran, and in the direction of see his
;
the districts on the bank of the water of the DSitlh.
homage, and spoke thus: AOharma^^, and homage to the archHomage and he went forward and sat down in the angels ZaratuJt
14.
*
offered
to
'
!
seat of the enquirers. 15. As to the asking of questions by Zaratust, he In the embodied enquired of Afiharma^ thus: *
world which
ma
is
the
replied thus:
of the perfect ones, which ? 16. And Atihar-
first
and which
the second,
*
'
the third
The
first
perfection
thoughts, the second good words, good deeds/
Zaratust also enquired thus l good, which is better and which 1
is
all 4
:
7.
,
habits?'
The
them
the best of 19.
*
good
the third
Which thing
is
the best of
replied
thus:
2
of the archangels is good, the sight of better, and carrying out their commands is
title is
18.
And Atiharma^
and
is
all
habi;
Afterwards he demonstrated the duality of
the original
evolutions
(bun ga$tan6)
8 ,
and the
divergence in each control, and spoke thus: those spirits, he who was wicked preferred h * 1
This
MSS. have 'worse 'here.
ameshaspenta, is 'immortal The two prime movers in creation. title,
benefactor.'
Of
4
the
SELECTIONS OF ZAZHSPAPAM.
158
practice which
was
iniquitous (Aharman's desire
is
for the practice which is iniquitous), and the spirit of righteousness, the propitious (Auharma^) prefers righteousness
V
he demonstrated the
20. Specially
divergence in each control of the exhibitors of light, Neither our thoughts 2 nor and he spoke thus '
:
,
3
spiritual faculties agree
place
;
he
with the luminaries
is
darkness 21.
nor religion,
nor words, nor deeds,
desires,
is
On
who ;
and
with the dark ones
the
same day
is
loving he who
nor
light, his is
loving
V
also, his
omniscient wisdom
as regards the same first appeared questions, it pointed out the sky in great light and splendour, and in its exhibition ^fthe prevention of darkness, at the sight of which it becomes an opposing
times
three
:
existence as
regards that darkness.
exhibited
own appearance
its
when
22.
And
it
proportionally to the
head at the summit of the sky, sky, kept its feet at the bottom of the sky, and its hands reached to both sides of the sky the sky also kept its
it
;
it
manner of a garment.
covered, in the
The
5
were manifest by their similar stature (ham-ha^nih), in such manner that it is obvious each one successively is apparently one 23.
six archangels
finger's breadth
archangels
shorter than the other.
exhibited
1
Quoted from Pahl. Yas. XXX, 5 ab. The are glosses inserted by the Pahlavi translator. *
Both MSS. have
24.
The
three kinds of achievement
'
*
spirits
words
by inserting a stroke
in parentheses
in the
middle
of the Pahlavi word. 8
An
XLIV,
A
imperfect quotation, 2
cde
similar idea
version of half of 6
omitting
glosses,
from Pahl. Yas.
(Sp.). is
it is
expressed in Vd.
XIX,
lost.
Apart from Auharmaz*/,
their president.
30, but the Pahlavi
CHAPTER
20-XXII,
XXI,
2.
159
(pasakhtan) for the religion; first, by means of fires, and Zaraturt walked three steps on them .w\\h the words, 'good thoughts, good words, and good and secondly, hot metal deeds,' and was not burnt is poured on to his chest, cooled thereby, and, grasping it with his hand, he held it for the archangels. 1
t
;
Auharma^ spoke
25.
thus
' :
After the establishment
religion, when a dispute occurs in the those who are thy disciples will pour // on religion, to a spiritual lord, they will take it up with the hand,
of the pure
and
will thoroughly believe in him
whole embodied
existence.'
26.
and the
cutting with a knife,
who is over the The third was
vital parts
(ah von) which are inside the abdomen, with a flowing forth of blood and, after the hands are rubbed over it, it became healed. 27. And this is pointed out, and thy correligionists' Thy namely
becoming
visible,
;
'
:
accepting of the pure religion is, as to the steadfast in other religions, such that, through such-like
burning of fire, pouring of hot metal, and through an operation with a sharp instrument, there is no perversion from the good religion/
CHAPTER XXII. 1. About the seven questionings (;-fra,fn61h), with reference to religion, of the seven archangels, which occurred in seven places 2 .
2.
For the occurrence of the
that of 1
1 3
Auharma^,
By way of ordeal, a Compare Dk. VIII,
first
:t
questioning
the person of Zaratust, relic
of the old
This has been narr.itcd
in the
who was
faith in incantation.
xiv, 5, 6, 9.
preceding
,
l6o
SELECTIONS OF ZAZ>-SPARAM.
the upholder of Auharma^, came out to a conference on the bank of the water of Daitih l .
3. For the occurrence of the second, which is 2 Vohumano's, five animals out of the five species which are the worldly tokens of Vohumano, have come with Zaratust to a conference on H Cigar and Ausind 3 and on that day also, before their coming ;
out to the conference, their tongues are fully liberated and spoke with human words. 4. And among the
of one species, Arzuva 6 by name of those in burrows (khanoigano) are the white ermine 4
rest
is
a
fish
;
and white marten; dagan)
,
of the wide-travellers (farakhvo-raftarano) the hare which is showing wild beasts the way to
fowl is
of the flying creatures (vayanKampt 6 a bird like a species of water-
the
is
;
the water
and of those suitable
for grazing (^arakothe white ar^anlgan) ass-goat with human words they also accepted the religion from Auharma^. ;
is
;
With the
5.
chieftainship of the five species they intrusted, so that the like animals also, with
are their
own
voices,
and
as
much
as their
capable, shall recount the powerfulness 1
2
the 3
See Dk. VII, Hi, 51, 54These species, which are named
A vesta, Visp. Av.
I,
Hukairya
in
4,
knowledge
is
tf/'the religion.
are those mentioned in
i.
of Yt. XII, 24, and Us-hindu of Yt. VIII, 32, 6, as two neighbouring mountains, for the
described in Bd. XII, 5, pure water of Aredvisur
falls from the summit of Hugar to Ausind which stands in the circumambient ocean. 4 The remainder of K 35, the MS. brought by Westergaard from Kirman, is lost but an old copy of it (BK, see the Introduction) exists in Bombay, which supplies the missing text, as an authority independent of T. 6 See Bd. XIV, 26 apparently the same as the Ariz, or Kar, ;
;
the chief of 6
fish, ibid.
XVIII,
3, 5
See Bd. XIV, 23; XIX, 16;
XXIV, 13. XXIV, n.
;
CHAPTER
XXII,
l6l
3~IO.
And
freedom from assault, exemption from persecution, and proper maintenance of the five species of animals, were prescribed by him * to Zaratu^t with 6.
seemingly very awful admonition. 7. For the occurrence of the third questioning, which is An/avahLrto's, the spirits of the fires have
come out with water
2 ;
Zaratust to a conference at the
T6f an
and, in that questioning, care for the
proper
maintenance of the Varahran
fire
3
and the
,
pro-
pitiation of all fires, is explained to him. 8. For the occurrence of the fourth questioning,
ShatveVs, the spirits of the metals have come with Zaratust to a conference at Sara! 4 a settlement
which
is
,
on the Mi van
4 ;
and he was
fully
admonished about
various proper preservations of the metals, and as to not producing warlike accoutrements of gold. 9. For the occurrence of the fifth questioning,
which
Spendarmadfs, the spirits of the regions, frontiers, stations (austaman), settlements (ruafastakdn), and districts, as many as were desirable, have come out with Zaraturt to a conference where is
a spring (khan!g6-ae) which comes out from the Asnavad mountain 6 and goes into the there
is
,
who is blowing the Zaratfat was also thus ad-
Daltlh, like those of Satavcs 6
Palrlgs 1
* 9
.
10.
And
By VohOmand, as the protector of useful animals. Possibly the Te^end riv, r, the Zend or Z6nclak of Bd. XX, The Bahram, or sacred fire at places of worship.
7, 15.
4
N.imes not clearly identified, and readings uncertain. In Atur-pataldn, and the Gfljnasp, fire was established upon (see Bd. XII, 2, 26; XVII, 7). *
it
*
Pahl.'Satave-s-t PdJrtg
Satavcs
to Yt. VIII, 8, 9.
correctly stated
XIII. ia)
j
[47]
in
the
damdnS an6 %un.' is
Referring probably
the southern chieftain of the stars, as
Iranian
I!finl.ihi.r
ami ihe Pdtrigs are meteors.
M
(COJ
Bd
II.
;.
162
SELECTIONS OF Z AD-SPAR AM.
monished by of the earth
:
a faithful
to
ment
her,
about the care and propitiation
that each district
(gokas-t Wz^ar), each settleacquainted with the law, each
testifier
a judge
to
station to
an
intentions,
be intrusted
to
is
officiating priest frontier
and each
over
all
is
(magopato) to
of just
a
pure priestly proclaimed the coun-
authority (rart'o) cillor of the spirits, the supreme priest (magopatano magopato), and through him the sovereignty ;
Auharma^ is
of
provided.
For the occurrence of the
sixth questioning, which is Khurda^'s, the spirits of seas and rivers have come with Zaratust to a conference at the 11.
Asnavad mountain
and he was told about the care and propitiation of water. 1 2. For the occurrence of the seventh questioning, which is Amurda^'s, the spirits of plants have come out with Zaraturt to a conference on the precipitous bank of the Dare^a 2 on the bank (bar) of the water of Daitlh, and different places and he was J
,
,
;
informed about the care arid propitiation of plants. 1 3. The seven questionings are explained within the length of these winters, which are /five months, and within ten years 3 .
1
2
See Pahl.
9. '
pa van Dare^n zbar'= Av.
Vd. XIX, 4;
'
Dre^ya paid zbarahi' of a mythical river in Airan-ve^, where P6rushasp6
resided (Bd. XX, 32). 3 The Pahlavi is rather vague, but
it is
clear that Zaratfot starts
conference at thirty years of age (Chap. XXI, i), returns from ten years later (Chap. XXIII, i), and the conversion of Vijtasp
for his it
occupies two years longer (Chap. XXIII, 5), occurring when Zaralu^t was forty-two years old and thirty-five years before his passing away at the age of seventy-seven (Chap. XXIII, 9).
At
this
point another dislocation of text occurs in
all
existing
CHAPTER
XXII,
II-XXIII, 5.
163
CHAPTER XXIII.
On
the completion of revelation, that is, at the end of the ten years, MeWy6mah, son of Arastal, 1.
became
faithful to Zaratust.
2. Afterwards, on having obtained his requests \ he came back to the conference of Auharma^^/, and he spoke thus In ten years only one man has '
:
been attracted
by
me.'
And
3.
Auharmas*/ spoke
There will be days when so few are not by you, who are themselves the occasion of the resurrection of the world when, apart from thus
'
:
attracted
;
Dahak 2
the beneficence of the formation
,
of the
renovation of the universe attracts every one besides, and the impenitence of Dahak is destroyed.' 4.
When
he came
out from
the
presence of
Auharma-2*/, with the same paradox, he thereby indicated his religion as complete to Spendarma*/
through his intelligence. 5. In the two years after that MSS., owing another
text,
8 ,
the Kavlgs
and
to the accidental interpolation of three loose folios of this chapter and the next, in some unknown
between
In the
copy written before 1530.
MSS.
the text
is
written con-
But the connection of tinuously, without division into chapters. this chapter with the next one, which is here restored to its proper '
'
of position, is clearly shown by the reference to the ten years conference, wiih which this chapter ends, and the next one begins. is here classified as Chaps. XXIV connections have not yet been traced. the replies of the archangels to his enquiries.
The
accidentally interpolated text
and
XXV,
1
1
That
but
is,
its
See Dk. VII,
Dimavand, and to be
real
i,
26.
He
was chained by Frc
in
Mount
to escape in the latter days, to be slain by Keresdsp, specially punished at the resurrection (Bd. XII, 31 ;
XXX,
16; Hyt. Ill, 55-61). See Dk. VII. iv, 2.
M
2
1
SELECTIONS OF ZAtf-SPARAM.
64
Karaps of Vistasp, in the manner of opponents (hamestaranih), propounded thirty-three enquiries 1 (khvastako) to him, so that by command of VLrtasp he became the explainer of those thirtyiniquity,
Of
the thirty-three habits 2 of for opposition to the religion of the
three enquiries.
come
6.
sacred beings of the declaration, by revelation, of those thirty-three indications of fetters 3 and of the ;
;
restraint of the thirty-three iniquitous practices by the thirty-three best good works, there are state-
ments
in revelation.
Including the acceptance of
7.
the religion by VLstasp from Zaratu.$t, after the redemonstration of its judicially multiform prophecy
and
character,
spiritual
which
are
looked
into
through the evidence of three speakers about them, the archangels who, with worldly manifestation,
have become apparent unto Vi^tasp and his councillors and mighty ones they are Vohumano, Arda4 vahLrto, and the Burdn-Mitr6 fire 8. About the reward which existed before the beneficence of Zaratust, and its being seen how, through guidance by Auharma^, it is demonstrated ;
.
by him
to those of the world, so that
Me^yomah
is
attracted in the tenth year in the forest of reedy hollows (kanyastano 6 v^^ako) which is the haunt
of swine of the wild-boar species (khazOra-1 var^o gas) in the twentieth year the Kavig who is son ;
1
See Dk. VII,
2
Reading jon
*
religions/ in
iv,
The
67.
=
san; but the MSS. have den 6, and thirty-three good works, detailed XXXVII, are certainly referred to at the end of Pers.
thirty sins
Mkh. XXXVI,
this section. 3
4
6
Compare Chap. XII, See Dk.VII,
Hybrid
iv,
Zvam
5,
and Dk. VII,
74.
of Pers. nayistan.
iv,
67.
CHAPTER of
Kundah 2
Khyons
l
is
attracted
who
165
in the thirtieth
;
incursion (var^/ako) Iran, owing to the Kavlgs,
are more of their own race and in the Vohunem, son of Avarortar 3 is born. ;
fortieth year 9.
year the
who make an
arrive,
into the countries of
those
6-10.
XXIII,
,
In the forty-seventh year Zaraturt passes away,
who attains seventy-seven years and forty days in the month Ardavahist6, on the day Khur 4 and for eight rectified (vehi^ako) months, till the month ;
Dadvo and day Khur, he should be brought forward as to be reverenced.
In the same month Ar^/avahmo,
10.
third
6
Frashortar
year,
sixty-fourth
6
year (Samdsp
passed 7 ,
the
priest of priests after Zaratu^t
;
same as became the in the seventy-third
year Hangaurush, son of
6amasp
year Asmok-khanvat6
and
1
1
8,
9 ,
in the sixtyaway, and in the
8
in the eightieth
;
the eightieth
also in
Or Ktinih which is the name of a demon (see Sg. XVI, 13, 16, 19); but such an identification is uncertain. Av. //z/yaona of Yt. IX, 30, 31 XVII, 50, 51. Compare ;
Dk. VII,
iv,
*
Av. gen. 4 1
87-90; v, 7. Vohu-nemang,h6 Avaraojtr6ij of
77, 83, 84,
'
Yt. XIII, 104.
The
T
eleventh day of the second month. has 43d, and the date is lost in the other
MS.
authority.
highly improbable for two reasons : first, it would make this date the only one out of chronological order in the series here
But 43d
is
given ; secondly, it would render it inconsistent with the statement, in hk. VII, vi, 12, that two priests came, from other regions, to ask Frash6itar about the religion, fifty-seven years after it had been
accepted by Zaratujt. By substituting 63d (the Pahlavi cipher most likely to be corrupted into 43d) both these inconsistencies are removed.
See Dk. VII, 7 '
Yt.
SeeDk.V, Av. gen. Av. gen.
XXII,
ii,
vi,
12; V,
12;
iii,
ii,
12.
4. 1
'
37.
Hang,haurushd Gamaspanahe '
Asmd-Awmvatd' of
'
Mil, 104. and Westergaard's
of Yt.
Yt. XIII, 96,
I
SELECTIONS OF ZAD-SPARAM.
66
year Kabed-to-spae is
wizard, ii.
who
l ,
called also
is
Akht
the
killed.
Of
the six great upholders of the religion the two daughters of Zarattot, whose
there are
names are Freno and Srlto 2 with Ahartibo-stoto, son of Medyomah 3 and another three, who are renowned for their religion for a hundred years, ,
,
who
Vohunm
are
4
that 6
is
born
in
the fortieth year
of the religion, .Seno afterwards born and passes in the two-hundredth away year, and as to his is
6
hundred-discipledom three-hundredth year.
,
is
it
exists 12.
day and night
till
the
Afterwards the religion
disturbed and the monarchy
is
contested (^angl-
aito). 13.
About the
three customs (da ^6) which ZaraThe first of them is
tu^t prescribed as the best this not go without :
*
Do
except with magisterial authority (apatkar ra^iha);' the second :
others,
'
shall proceed unlawfully as to consider your actions lawfully beforehand you, and the third is Next-of-kin marriage, for the is
Though they
:
'
;
'
:
1
As k abed
is Zvaiir for 'many/ we may assume that kabed-uj nom. pouruj which usually becomes pouru in compounds; so that the compound name, or title, in the text, probably repre-
= Av. sents
Av.
Pouruspadha
(Yt. X, 109, in), 'having many Akht the wizard (Av. Akhtya of Yt.V, 82) who is said, in Gf. I, 2, to have invaded a district with an army of seven myriads. He was killed, in Zoroastrian fashion, by the
troops/ a suitable
recital *
she 3 4
title
for
of a religious formula.
There was a
may
third daughter, Poru/fcist (see Bd. not have survived her father.
Av. gen. See 8.
'
Ashastvo Maidhy6i-m
XXXII,
5),
but
'
of Yt. XIII, 106.
He was born in the icoth year; see Dk. VII, vii, 6. This seems to be the sixth upholder of the religion, the third of those lasting about a century. 6 6
CHAPTER
XXIII,
II-XXIV,
167
3.
sake of the pure progress of your race, is the best of the actions of the living, which are provided for the proper begetting of children V
CHAPTER XXIV. About the
of priests, and the ten admonitions with which all instruction as to 1.
religion 2.
is
Of
five dispositions
connected
2 .
those five dispositions
the
is
first
inno-
cence.
The second
is
discrimination
among
3
thoughts, words, and deeds [to fully distinguish the particulars of destruction from indestructiveness, such as 3.
;
This chapter ends the
1
first
series of Selections of Za
immediately followed in the MSS. by a second series. It is evident from the extent of this chapter, as compared with the
and
is
amount of
text
contained
p. 162, n. 3), that this
the three misplaced folios (see could have occupied only about one chapter in
and a half in the dislocated MS., so that the second series must have commenced on the same folio as contained the end of this chapter, and that Chaps. XXIV, XXV cannot have belonged to this series. The three misplaced folios contain two distinct texts folio
;
XXIV) is an Iranian version of the Five Dispositions of priests and the Ten Admonitions, and is here translated the second the
first
(Chap.
;
(Chap. XXV) contains some details about the Nasks and Gthas, and has been already translated in S.B.E., vol. xxxvii, pp. 401-405. '
This Iranian version of the Dispositions and Admonitions is version, which, like the Bundahir, six centuries ago, and is found in two MSS. (Pt. and J) written in India about 500 years ago, and
more complete than the Indian was brought from Iran five or
now
of Dasturs Dr. Peshotan and Dr. Jan Passages which occur only in the Irdnian version are here enclosed in brackets, and other differences between the two in the libraries
respectively.
ons are mentioned in the notes. 1
The
Indian
has 'of/
1
68
SELECTIONS OF ZAZJ-SPARAM.
and of production from unproductiveness, such as the righteous and worthy from the wicked and unworthy]. 4. The third is authoritativeness, because that priestly master is always wiser and speaking more correctly who is taught wisely and teaches with noxious creatures from cattle
more
;
correct words.
The
[understand and consider the ceremonial as the ceremonial of Auharma^, 5.
fourth
to
is
1
and the essentials with all goodness, beneficence, and authority to be steadfast in his religion, and ;
consider the indications of protection (sayag) 2 which are established for his religion. 6. To mainto
reverence of the luminaries prayerfully, emanations 3 from the six 4
the
tain
also the reverence of the
archangels, be they fire, be they earth, or be they of bodily form, and of the creatures which are formed
by them
also the pure cleansing from
;
dead matter,
menstruation, bodily refuse, and other hurtfulness is in order that they may be characterised,
;
this
and thereby constituted, as better-principled, more and purer, and they may become less 7. The reverence of mankind is to consider faulty.
sensible 5
,
authoritatively about
reverence of cattle
is
knowledge and property about fodder,
little
;
the
hardship,
and moderate maintenance the reverence of plants is about sowing and ripening for the food of the 8. The ceremonial which is worthy. glorifying all ;
1
Ind. vers. has only ' to celebrate the ceremonial of the sacred beings with the correct words, inward prayers, and complete mastery of the text (narm-nasgiha) in the ritual/ It omits :
6-8 altogether. 2 3
6
T T
has
<
has
'
limit
(kustak)/
issue.'
Or 'more
fragrant;'
4
T
has
'
seven/
hu-bodtar has both meanings.
CHAPTER XXIV, 4-14.
169
the sacred beings, praises the luminaries improperly, and
creations
is
and worldly
antagonistic to them,
because
complete glorification
is
complete
recitation of the ritual
and the ceremonial
of any one whatever fessionally, so long as ing with very
The
9.
his
it is
;
own proper duty
possible to
pro-
keep proceed-
little
fifth
night, with
is
proper through
sinfulness]. to struggle prayerfully l day and own fiend 2 and all life long not to
is
your
,
,
depart from steadfastness, nor allow your proper 3 duty to go out of your hands.
And
10.
the
first
of those ten admonitions
is
to
proceed with good repute, for the sake of occasioning 4 approving remarks as to the good repute of your own guardian and teacher, high-priest and master 6 .
The second
11.
from
is
to
become awfully
refraining
repute, for the sake of evil repute not
evil
and guardians. 12. The third is not to beat your own teacher with a snatched-up stick, and not to bring scandal upon his name, for the sake of annoying him, by uttering that which was not heard from your own
occurring
to relations
teacher.
The fourth is ///#/ whatever is taught liberally by your own teacher, you have to deliver back to the 13.
ihy, for the
sake of not extorting a declaration of
renown from the righteous
The
14.
fifth is
'
Ind. vers. has
:
Ind. vers. has
:
to
'.
that the reward of doers of remain in diligence
intelligently.'
'
Ind. vers. has:
opponent/ *
steadfastness in religion,
and
to
be
diligent in
your proper duty/ But it omits the rest of the sentence. In vers. has: 'for the sake of the appropriateness of/ 1.
Or
T
'father/
has
' :
good
not extracting the purity of the righteous/
I
SELECTIONS OF ZAD-SPARAM.
70
works and the punishment of criminals have to be established by law, for the sake of progress l 1 5. The sixth is to keep the way of the good open to your house, for the sake of making 2 righteousness welcome myour own abode. .
The
16.
seventh
that, for
is
the
sake of not
developing the fiend insensibly in your reason, you are not to keep it with the religion of the good a ,
nor to remain in impenitence of
sin.
The
4 eighth is that, for the sake of severing the fiend from the reason, you have to force malice 1
7.
repentant of sin. 1 8. The ninth
movement 5
become quickly
thoughts, and to
away from your
is
to fully understand the forward
of the religion, also to keep the advanc-
ing of the religion further forwards, and to seek your share of duty therein and on a backward movement, when adversity happens to the religion, to ;
have the
back again, and to keep your body
religion
in the continence
The
19.
obedience
(makavadih) of
tenth
is
that there
religion.
be a period of the ruler and
is to
(Sroshdarlh) towards
priestly authority, the
high-priesthood of the re-
6
ligious
.
1
Ind. vers. adds
2
Ind. vers. inserts
'
: ' :
of religion/ a token of;' and
T has
' :
making
the righte-
ousness of the sacred beings in writing welcome/ 8 Ind. vers. has not to maintain malice with the good/ which *
:
is
more probable, and keno,
'malice,' is easily corrupted religion/ in Pahlavi writing. This eighth admonition is omitted in the Iranian MSS.
d6n6, 4 5 6
into
'
Ind. vers. adds
Chapter
XXV,
* :
and backward movement/
about the three divisions of revelation,
lated in S. B. E., vol. xxxvii, pp.
401-405.
is
trans-
INDEX.
OBSERVATIONS. 1. The references, in this index, are to books, chapters, and sections ; the chapters being denoted by the larger ciphers. 2. Though different forms of the same name may occur in the text, only one form is usually given in the index, to which the references to all forms
are attached; except separated in the index.
when
the forms differ so
much
as to
be widely
3. Pazand forms are printed in italics, as their orthography is usually In all such italicised names any letters which would elsewhere be corrupt. italic are printed in roman type. Av. for Avesta, Dk. for Dinkan/, Int. for 4. Abbreviations used are :
Introduction, m. for mountain, meas. for measure, n. for footnote, Pahl. for Pahlavi,
for Selections of Za^-sparam.
MS.
patron, for patronymic,
for manuscript, for river, Zs.
r.
INDEX. ib, heretic, Dk. V, 1, 2 n. Aban, month, Int. 87. Aeshm, demon, Dk. VII, 1, 18; 4,
87, 88
;
Aran,g-,
woman, Dk. VII,
18; 1O, Arastat,
man, Zs. 21,
Archangels, Int.
7, 7.
8, 55
;
9,
15.
4,
3
;
10,
23,
i.
n,
15, 18,
Dk.
Aevatak, r., Dk. VII, 3, 51. Agash, demon, Dk. VII, 4, 12. Aharuvang, angel, Dk. VII, 7, 12. Aharman, demon, Int. 13, 29; Dk. VII, U, 7 J V, 2, 6 Zs. 14, 6,
51 4, 5, 22, 26, 75, 76, 80, 83 ; 5, 12 5 6, 5, 35 7, 19, 20; 8, 5,
21, 8 n, 19. Aharfibo-stoto, man, Zs. 23,
Zs. 17, 5
;
8
;
n.
Ahunavair, Int. 16, 30, 48, 49; Dk. VII, 1, 12, 13; 4, 38, 42, 45 , 80. Ah(irva*/asp6*,
man, Zs. 13,
6.
Airan-v&, land, Dk. VII, 2, 30 n 8,60; 9,23. AirU, man, Dk. VII, 2, 70 Zs. 13, 6; prince, Dk. VII, 1, 28-30 2, 7 o; V,4, 3; Zs.13, 6. Airyak. man, Dk. VII, 2, 70; Zs. 13,6. AirySfshnig, man, Dk. VII, 1, 34 n. AiryeTshva, man, Dk. VII, 1, 34. Akhre-khira
;
;
;
Akomano, demon, Akvan, Christian
Zs. 14,
priest,
8-n.
Dk. VII,
7,
ii n.
Alak or Arak,
district, Dk. Albirtin?, Int. 74, 86-88. AlbOrz, m., Zs. 20, 4 n.
VII, 2,
9.
13, 6. day, Zs. 21,
Aneran, Aoshnar,
i.
priest, Int. 3
;
Dk.V'II,
1,
Arab
Int. 10;
Dk. VII,
victories, Int. 61.
Arag, land, Zs. 2O, 20, 4
4.
n.
1,
34
;
8, 47-
;
34; 2, 54; 3,
5
i, 1
16. :
12;
8, 23,
Int. 4, 29.
Archdemons,
An/ai-fravan/, angel, Zs. 16, 3. Ardashir the Sasknian, Int. 43, 57, 58, 62, 88. An/avahijto, angel, Int. 41; Dk. VII, 2, 19, 29; Zs.22, 7; 23, 7 month, Zs. 21, 4 23,9, 10. Aredvisflr, angel, Zs. 16, 3 ; 21, 5 n. AregW-aspa, king, Int. 30. Are%adbarsn, man, Dk. VII, 2, 70 Zs. 13, 6. ;
;
;
Aresh, demon, Int. 29. Arezraspo, priest, Dk. VII, 6, 12. Ar^svak, priest, Dk. VII, 7, 8-1 1. Ar^asp, king, Int. 7, 29, 55; Dk. VII, 4, 77, 83, 84,87-89; 6,7; V,2,i2n; 3,i. Aristotle,
Int 71.
fish,
ruler, Int. 70.
Zs. 22, 4 n.
Armenian revolt, Int. 61. Arshama, ruler, Int. 70. Artakh-h.it
.ir.
king, Int. 9;
Dk. VII.
7, ia; V, 3, 3.
Arflm- Asia Minor, Dk. V, 1, 5. ArOman, nation, Dk. VII, 8, 47. Arzuva, fish, Zs. 22, 4. Ashavahbto, angel, Int. n, 48, 55;
Dk.VII,l, 3452,
36.
Arabs,
13,
26 n, 60; 9, 23; V, 2, 21, 8, 12-14, 24; 22, i; 23, 2 n, 7.
Ariz,
Anahita, angel, Zs. 21, 5 n. Ananx,ba&i man, Dk. VII, 2, 70;
7, 12,
18, 21, 22, 34, 39,
Ariyaramna,
Ameshaspentas, Int. 89. AmQrda*/, angel, Dk. VII, 2, 19; 5, 9; Zs. 22, 12.
/
19, 29, 35, 48, 49, 55, 61
VII, 1,4,
17,
i,
*<,
4, 74, 75, 78, 84-86 ; 8, 5 n ; 9. 8 ; V, 2, 9. Ashcm-vohO, Int. 49; Dk. VII, 4, 25
J
80
n.
PAHLAVI TEXTS. Ashij-vanguhi, angel, Dk. VII, 4,
Avesta, Int.
81 n.
;
Ajkanian, dynasty, Int. 43, 57. Asnavad, m., Zs. 22, 9, 1 1. Aspigan, patron., Dk. VII, 1, 25 2, 70; V,4, 3 ; Zs.13, 6. Assyria, land, Dk. V, 4, 3 n. Atossa, queen, Dk. VII, 4, 86 n. Atur, land, Dk. V, 4, 3. Atur-farnbag, priest, Int. 14; Dk. V, 1, 2, 3. AturpaV, priest, Int. 9, 64-67, 70, 88; Dk. VII, 5, 5; 7, 19-21;
;
38, 39; 8, 2, 10, 22, 36;
6
;
V, 3, 3. AturpaVakan, land, Zs. 16,
12
;
22,
9 n. Int. 4-6, 18, 29, 30, 47,
Auharmaz^, 48; Dk. VII,
1, i, a, 4,5,9-13, 20-22, 38, 41, 42, 44, 46 2, 2, 3, 14, 17-19, 3', 37, 47, 54; 3, i, 48, 49, 5i 5 4, 2, 12,
17,
;
14, 16,
17,21-27,30,41,47-49,
51-54, 6 5> 66 74, 75, 77, 80, 84-86; 5, 12; 6, 5, 13; 7, 15; 8, 16 n, 24, 25, 29, 33, 38-43, 50, 52, 54; 9, 15, 17; 10, 12, V,l, i; 2,6,8, 14; 11, 6,11 10, 12, 15; 4, 6; Zs. 12, 2, 8 15, 13, 5, 6; 14, 4, 9, 14, J 5 7; 16, 3; 21, 14-16, 18, 19, 23 n, 25; 22,2,4, 10 23, 2-4, 8 24, 5. ,
;
;
5
;
-
49,55,
7, 30, 36, 37, 42,
64,70,78,90; Dk.VII,!, 44 4,63; 5, n 6, 13, 14; 7, 5, 4,
;
V, 2,
6.
Avesta scholars,
Int. 78, 79, 90.
Dk. VII, 7, 2. Avirafshaneg, man, Dk. VII,!, 34 n. Ayang,ha<\, man, Dk. VII, 2, 70; Avestic
rites,
Zs. 13, 6.
Ayazem, man, Dk. VII, Zs. 13,
70 n
2,
;
6.
Az-\ Dahak, king, Dk. VII, Babylon, Dk. VII, 4, 72,
11,
3.
n.
Bactria, Int. 74. Bahman, angel, Int. 41, 43. Int. 44 .
BahmanYa-rt, MS., Bahrarn Gor, king,
Int. 43.
Bahram-i Hamavand, king, Int. 43. Bahram Khurzad, copyist, Dk. VII, 7, 14 n. Bakyir, m., Dk. VII, Bapel, city, Intso;
V, 2,
1,
39 n.
Dk.VII, 4,72;
9.
Bartarush, karap, Int. 34, 35 VII, 5, 12 n.
;
Dk.
Barzmkarus, man, Int. 34. Barzu Kamdin, dastur, Int. 32. Behistun inscription, Int. 70, 84.
Beta-Makdis= Jerusalem, Dk.V,
1,
;
king, Int. 64. Auramazda, Int. 84. Aurva^aspa, king, Int. 70. AQrvaita-dang, king, Int. 6, 47, 49,
55
Dk. VII, 4, 7-1, 14-16,
;
20.
Aurvaito-dih, king, Zs. 20,
Aushan-ruV,
r.,
Dk. VII,
3,
3
5
2; 10, i; V, 2, 15;
i,
Zs. 21,
7.
AusheVar-mah, apostle, Int. n, 12, 55; Dk. VII, 1, 42, 52, 535 9, i, i8;10, i, 2; 11, i, 2; V, 2, 15
;
3, 3
5
;
Zs.
29;
Zs. 15, 3.
Dk. BraVrok-resh, karap, Int. 49 VII, 2, 9 n; 3, 20, 24, 28, 32, 39 n; 5, 12 n; V, 3, 2. Bra^-royijn, karap, Zs. 15, 3. Bra^-rukhsh, karap, Zs.15, 3 17, 6. ;
8.
3, 54.
AiisheVar, apostle, Int. 10, n, 55, 61, 63, 66-68 ; Dk. VII, 1, 42, 51, 52; 4, 81 n; 8, i, 31, 5i,
55; 9,
Bitakl man, Dk. VII, 2, 70 13,6. Bor-tora, man, Dk. VII, 2, 70. Bra^-resh = Bra^rok-resh, Int.
I
BuV, demon, Dk. VII, 4, 37,
38.
Buddha, Int. 78. Bukht-Narsih = Nebuchadnezzar, Int. Dk. V, 1, 4 5. 14 '
,
;
Bundahij, MS., Int. 15, 53-59, 61, 62, 68, 69.
Zs. 21, 7.
Zs. 23,
Ausikhsh, Int. 16; Zs. 15, 2. AQsind, m., Zs. 22, 3. Afizob6, king, Int. 55; Dk. VII, 1, 31 ; 6, ii n; V, 4, 4 n.
Burzin-Mitro,
Awn,
Christian persecution, Int. 63, 65. Chronology, Int. 51-89. Creator, Dk. VII, 1, 4-6, 8, 10, n, 2 15, 19,21, 24, 25, 28, 41 ; 2,
angel, Zs. 21, 5. AvarethrabflU, priest, Int.
Dk.VII,
7, 20, 21.
Avarojtar, man, Zs. 23, 8.
9, 64,
70
;
fire,
7-
Cambyses, king, Dk. VII, 4, 86 n. Ch in Oriental words is printed K.
;
INDEX. 3, 6
1 4, 2, 12, 41, 74, 75, 84, ; 85; 5, 12; 0, 6; 11, 6; V, 1, 1,9; 2,i 4, 6. ;
Zs.
;
12, o n.
Dadvo, month, Zs. 23, 9. Dadvo-pavan-Mitro, day, Zs. 21, .j. Dahfik. king, Int. 12, 50, 55; Dk. VII. 1,26, 34 n; 4,72;10, 10 V,3, 3 J Zs.12, 13 n; 23, 3. ;
Dahrmn VI Da't,
//t'rin, ritual, Int.
I.
9,
Dk.
;
30.
Daiti, r., Int. 5, 18; Dk. VII, 3, 51, 54; 4, 29; 8, 60; 9, 23; Zs. 21, 5, 13; 22, 2, 9, 12.
Darai, king, Int. 54, 55. Dare^a, r., Int. 29 Zs. 22, 12. Darius Hystaspes, Int. 70, 79, 84, 88, 89; Dk. VII, 4, 86 n. ;
Darmoteter's hypothesis, Darun, rite, Int. 42. it, man, Int. 29.
Demons,
Int.
Int. 89, 90.
Dk. ;
,
;
5
2, 4.
Demon- worshipper, Dk. VII, 7, 37
J
<>yer,
36
1,
;
V, 2, 8. Dk. VII, 1, 5,6; V,2,6. 8, 7, 34
;
Dhfl Qjir, defeat at, Int. 61. Dimavand, m., Zs. 23, 3 n.
Dink 1,
2n.
Diogenes Laertius,
Int. 71, 76.
contents, Int. 14. II. Int. 2; contents, Int. 3-13. DOLAfib, woman, Int. 55 ; Dk. \ 1. .
i-iv,
1
2,35,41, 43,46, 47; 8,3; V, .
l:i,
i.
ip, Int.
ri*6,
man, Dk. VII,
2, 70 n; Zs.
16, 13. Int. 71. Evil spirit, Int. 55 ; Dk. VII, 1, 19 ; 2, 67 ; 4, 36, 39 ; 8, 47. Exposition of the good religion, MS.,
Eudoxus,
Int. 2;
Dk. VII,
1,
2,4.
.
5, 7.
-prince, Dk. VI I, 2, 70; Zs. 13,6; ik. clm-l,
Farukhza//, priest, Dk. V, 1, 2, 3. Fiend, Int 13; Dk. VII, 1, 6, 12, 13, 26, 32 ; 4, 36-39, 55, 57, 59-61 8, 30, 32 9,2 10, 5 ; 11, 7 5 V, 2, 6, 8 ; Zs. 17, 4 Five dispositions of priests, MS., Zs. ;
Dk. VII,
;
;
-
24, 1-9. Frada/fafsh, region,
Dk. VII, 6, 12 n. Fraguzak, man, Dk. VII, 2, 70; 6.
Frahanyan, patron., Dk. VII, 8, 55 9, 18; 10, 15. Frahimrvawa, man, Dk. VII, 2, 3. Fnftfh, heretic, Dk. VII, 1, 36. Frangrasiyak, king, Dk. VII, 1, 31, ;
39 2, 69 11, 3. Frashojtar, priest, Int. 29, 30, 55 ; Dk. VII, 6, 12; V, 2, 12; Zs. ;
;
23, 10.
Frasiyav= Frangrasiyak, Int. 55; Dk. VII, 1,39 n; 2, 68; V, 3, 3 n ; Zs. 12, 3. Fravak, man, Dk. VII, 2, 70 ; V, 4, i, 2; Zs.13, 6. Fravashis, spirits, Int. 30, 55,72,75,
Dk. VII, 2, 70; Zs. 13, 6. Fr&/0n, king, Int. 33, 55 ; Dk. VII. 1, 25, 26, 28, 29, 34 n; 2, 61, 70 ; U, 3 ; V, 1, 8 ; 4, 3 J Zs. 13, 6 ; 23, Frazusak, man,
Frn6, woman, 2:1.
Zs. 13,
11,
3.
i
;
another,
i..
Fru, man, Zs. 13,
34, 35.
k.uap. Int. 49, 55 ; Dk. VII. 2, 9 n; 3,4,8, 9 , n, 20, 15). 32, 35,39, 41 J 5, 12 n; / i
Epistle of ManGjJihar, Int. 25.
77-
1,2,21-23; Dk.
Int.
\.
Enclosure made by Yim, Dk. VII,
Zs. 13,
36, 48, 49; 12, 13, 18, 19, 34 30,
VII. 1, 9 , 2, 6 , 9, *o, 43, 45, 48-50, 53, 60, 66-68; 3, 4 7, 5 ; 4, 4 5, 14, 33-35, 4Q, 4, 44-48, 50,52-54, 63, 80,87; 5, 8; 6, 7; 7, 14; 8,46; V, 2, 6, 8, 13 ; Zs. 14, 2, 5, 6; 17, 4 18, i. Demon-worship, Int. 50 ; Dk. VII, 4, 30, 35, 67; 7, 17, 36; V, 1. 5
namah, Int. 31, 32. giptos, land, Zs. 2O, 4 n.
3.
Dk. VII. 2,
r.,
n
Eastwick's translation of the Zartu.rt
1, 24.
Dimk, MS., Int 24
-i
175
6.
\ II, Gandarcpo, UK Gathas quoted, Zs. 15, 7. Gaugamela, battle, Int 54. GayAman/, man, Int. 3, 55, 77 VII. 1. ,.6-9; 2, 7 o; V,l,8; .
:
Zs. 13, 6.
PAUL AVI TEXTS.
76
Gefar-tora, man, Dk. VII, 2, 70. Gobak-abG, woman, Dk. VII, 10, 15. Good works, Dk. VII, 1, 6. Gojfirvan, Int. 29. Gushnaspshah, king, Dk. VII, 7, 14 n. fire, Int.
Gujnasp
41
;
Zs. 22, 9 n.
Gujtasp, king, Int. 34, 36, 41-43. Guznk, princess, Dk. VII, 2, 70 ; Zs. 13,6. Gyemara, Int. 14; Dk. V, 1, a, 3 ;
4,8.
Hv6vi, woman, Dk. VII, 6, 12 n. Hvyaonas, nation, Dk. VII, 4, 77
Idolaters, Dk. VII, 1, 18 n. Idolatry, Int. 50; Dk. VII, 1, 19;
4,72. Idol-temple, Int. 50
Radish, angel, Int.
3,
48; Dk. VII,
1, 12, 13.
Haea
;
ruler, Int. 70.
Hakhamanu,
Hangaiirfish, priest, Int. 55
;
Zs. 23,
10.
Zs. 20, 4. angel, Int. 30. Haoshyangha, king, Int. 30. Hardhar, man, Dk. VII, 2, 70; Zs.
Hano, septuagenarian,
Haoma,
88,89;
1, 2, 29, 33, 38,
5, 5,
39; 8,
9;
7,
2,
4,
i,
7-9, 19; 9, 13 ; V, 1, 5 ; 4, i, 3 ;Zs. 12, 3, 8, 9; 21, 13; 23, 8. Iranian, Int. 14 ; Dk. VII, 2, 63, 70 n; 4, 9 o; V,4, 6. Iranian Bundahij, Dk. VII, 1, 34 n ; 2, 9 n ; 7, 5 n ; Zs. 22, 9 n.
country, Dk. VII,
monarchy,
Zs. 13, 6.
1, 39.
Dk. VII, ; 3o,3i, 33, 38, 50; 2, 62, 68
4, 42, 81 n, ;
Dk. VII,
;
India, Int. 43. Iran, land, Int. 9, 43, 54 1,
Gamasp, priest, Int. 29, 30, 42, 55 Dk. VII, 4, 77 n; 6, 12 n; 7, 3 n; V, 2, 12; 3, 4 ;Zs.23,io.
n.
Hystaspes, king, Int. 70.
1, 37.
Int. 43.
Iranians, Int. n, 14; Dk. VII, 2, 11, 63 5 4, 42, 77 n ; 8, 16 n 3 n ; V, 3, i ; Zs. 15, 2. Dk. VII, 8, 55 ; 9, tsa^vastar, man, ;
18^10,15.
Isfendyar, prince, Int. 39, 42
VII, 7,
Dk.
;
5 n.
13, 6.
J in Oriental words is printed G. Jerusalem, Int. 14; Dk. V, 1, 2 n. Jews, Int. 14 ; Dk. V, 1, 2 n.
Hasar of length, Zs. 12, 4. - time, Dk. VII, 4, 49 Kazan, karap, Zs. 15, 3. .
Hazarahs, Int. 43.
Heaven
(best existence),
Dk. VII,
6,
ii.
1,
(supreme), Dk. VII, 1, 7, 24. Hercules, Dk. VII, 1, 32 n. Hermippus, Int. 71. Zs.20, Horn-juice, Dk.VII,4, 85 ;
Kabed-fij-spae, wizard, Zs. 23, 10. Kai Kavig, Dk. VII, 4, 64; 8, 4 o, 60; 9, 23. Kai-Arsh, prince, Dk. VII, 1, 35.
=
Kai-Kaus, priest, Int. 32. Kai-Khusroi, king, Int. 12, 50, 55 Dk. VII, 1,395 10, 10 11, 3 V, 4, 4 n. Kai-Koba^, king, Int. 55 Dk.VII, I, 33; 6, ii n; V,4, 4 n. Kai-Loharasp, king, Int. 14, 55 Dk. V, 1, 5Kaisar, Int. 27; Dk.VII, 8, 42. Kai-Siyavakhsh, prince, Dk. VII, 1, ;
;
plant, Int. 49, 55 ; Dk. VII, 2, 14, 22, 23, 25, 26, 28-31, 34, 35,46; 4, 85; Zs. 12, 12, 15;
Horn
13,45 20, 16 21, 5. Horn-strainer, Dk. VII, 4, 85. Horn-water, Int. 5, 6, 47 Dk. VII, 3, 51, 545 4, 29, 30, 32, 35. Hoshang, king, Int. 3, 48, 55 Dk. VII, 1, 16, 18; 2, 70; V, 1, Zs. 13, 6. 8 4, 2 Hflgar, m., Zs. 22, 3. Hfima', queen, Int. 54, 55, 57 ;
;
;
;
;
Hundred-discipledom, Int. 54, 55. Hutos, queen, Int. 29, 30 Dk. VII, ;
4, 86
Hvobas, 12.
; 6, 1 1 n. tribe, Int. 29
;
Dk. VII,
6,
;
5
;
38.
Int. 3, 15, 55; Dk. VII, 1, 35, 37; 2, 62, 63, 65, 66; 6, 2 n ; Zs. 12, 9-11, 14,
Kai-Os, king,
15, 17, 20, 21, 23, 24. 3, 29, 55
Dk. 41,47,49; 4, 1,76,77,
Kai-Vijtasp, king, Int.
VII,
1,
86
5, 6; 6, 4, 9, J1 V, 1,5 n; 2, 8,
;
II, 3;
Kangd^z,
fortress,
Int. 7,
5
n
;
7, ;
10,
395 3, i.
43;
INDEX. Dk.VII,!, 38; 4, 81 n;5, 12; V, 3, 3 n. Kanyisa, lake, Dk. VII, U, 8. Kar, fish, Zs. 22, 4 n. Karap, Int. 4-6, 16, 17, 47, 49, 55 ;
Dk.VII, II. 13,
ATeJast, lake, Int. 50 ; Dk.VII, 1, 39. ATeshmak, demon, Dk. VII, 2, 44,
45; 4,6!. Kikbshnus, man, Dk. VII, 2, 70; Zs. 13, 6. Kinvad bridge, Zs. 20, 5 n.
2, 9, 455 3, 4,7-9,
Kist, Zs. 16, 12. ATitrada// nask, Int. 3, 14, 20 VII, 1, 34 n; 7, 5 n.
15, 20, 24, 26, 28, 32,
4,
5o; 4, 2, 6, 14, 21, 25,61, 64, 67; 8, 26, 40, 60; 9,2 3 ; 10, 5 V, 2, 3; Zs.15, 2; 16, 1-4,6-8; 17, i 18,2,5, 7 19, i 23, 5. Int. 30. Karapans, Kan&r-t6ra, man, Dk. VII, 2, 70. Karjipt, bird, Zs. 22, 4. Karsna, man, Dk. VII, 7, 12 n. /, king, Int. 58; Dk. VI I, 7, 26. Kava Husrava, king, Int. 30, 70. Kavata, king, Int 70. Usa, king, Int. 70. Kavig, Int 4 55J Dk.VII, 2, 9; 34, 39,
ATitr&-meh6n6, prince, Int 10 VII, 8, 45-
;
;
;
8, 18;
;
Dk.
.
Zs. 21,
Zs.23,
5, 8.
3,3-
ManGjak, princess, Zs. 15,
ManOnr,
;
;
Dk.VII, 1,29-31;
;
.
J
in;
Zs. 13, 6.
MSzandar. land, Dk. VII, 1, 26. Mazandaran, land, Dk. VII, 1, 18 n. Mazand, demons of, Dk. VII, 1, 1 8. Maz^a, Dk.VII, 9, 7-10. Dk. ig, heretic, Int 26, 43 ;
VII, 7. 21, 26
35 n; 4, 2, 5, M, 33, 34, 74,79? 6, 4, 12 n; V, 1. i. worshippers, Dk. VII, 7, 5, 6,9, 10, 23; 8, 28, 35, 31; 9,
35.
15, 2. 8.
KGtai-t6ra, man, Dk. VII, 2, 70 n.
2, 7, 8, 10.
ATaupu, ruler, Int. 70. [471
n.
Mazdakites, sect, Int. 58. Maau/a- worship, Int. 15, 49; Dk. VII, 1, i, 2, 4, 41, 43, 44; 3,
town. 7s. 12, o n.
55; Zs.23,
i.
Majvak, man, Dk. VII, 6, n n. Dk. Masyafii, woman, Int 48, 55 VII, 1, 9 12-14. MasyS, man, Int 48, 55; Dk. VII, 1, 9, 11-14 2, 70; V, 1,8; 4,
I, 3.
Kumlah,
70;
;
VII, 5, 5; 7, 19,20. Marvels of Zoroastrianism, Int
Ktg, Int. 6, 47, 49; Dk.VII, 2,9 n; 3, 50; 4,2, 6, 14, 67; 8, 26;
Dk.VII,!,
2, 51 n,
V, 1,8; 4, 3; ;
ns, nation, Int. 7, 55 ; Dk. VII, 4, 77,83,84, 87-90; 5, 7; V, 3, i ; Zs. 23, 8.
Int.
;
Zs.12, 3; 13, 6; 15, 2 16, 13. Ma>aspend, priest, Int. 64, 88 Dk.
n.
king, /
;
6, ii n; 7, 21
ukdas,Int6,47,4 9 ;Dk.VII,
in.
2.
Dk. VII,
for ManGjtfhar,
Manfij-khGrnak, man, Dk. VII, 2, V, 4, 3 ; Zs. 13, 6. 70 ManGj-khfimar, man, Dk. VII, 2, 70 V, 4, 3 Zs. 13, 6. Manu^ihar, king, Int 15, 16, 55;
;
:
n.
i
MSnih, heretic, Dk. VII,7,ain; V,
Kavi Vijtaspa, king, Int 30, 70; Dk. VII, 7, 12 n. :iglory,Dk.VII,4, 43; U, 3. Kayans, Int. 3; Dk.VII,!, 33; 2, 9 n; 7, 12; V, 1,8; 4,4, 5. Keresaspo, hero, Int. 12, 29; Dk. VIM, 32; 10, 10; Zs.23, 3 n. Kersevazd, prince, Dk. VII, 1, 39. Khakan, Int. 27 Dk. VII, 8, 42. Khalitah, Al-MamGn, Dk. V, 1, 2 n. KhGr, day, Zs. 23, 9. Khurda,/, angel, Dk. VII, 2, 19, 38 ; 5, 9; 8,5 n; Zs. 22. n. KhGrdadfire, Int. 41. KhGsrd I, king, Int 9, 26, 27, 58, 68; Dk.VII, 7, 26; V,3, 3. -II, king, Int. 58,61. Khvaniras, region, Dk.VII, 1, 26; 2, 70 ; V, 2, 9.
Kirni
Dk.
Macedon, Int. 55 n. Mada,land, Dk.VII,!, 26. Ma^igan-i Gu^astak Abali/, MS., Dk. V, 1, 2 n. MahrkGs, wizard, Int. n, 55; Dk. VII, 1,2 4 ; 9, 3; V,3, 3 Maidhyozaremaya, festival, Int. 18;
Int. 30.
KobH
;
;
,
1,
177
..
N
;
ii,
IJ,
14
;
ll,8-io; Zs.12,
10,4,6, 2, 4.
PAHLAVI TEXTS.
78
MeWyomah, man,
Int. 18, 19, 29, 30,
Millennial apostles, Int. Misr, land, Zs. 20, 4 n.
Mivan, river
Murda^
4, 77 n. Nasks, Int. 64.
Pejdadian, Int. 3 ; Dk. VII, 2, 70. Peshyotan, prince, Int. 7, 10, 42, 43 ; Dk. VII, 4, 81; 5, 12; 6, 13; V, 3, 3. Pestilence, demon, Dk. VII, 4, 37, Plato, Int. 71, 77.
70.
Nebuchadnezzar, king, Int. 14 Dk. V,l, an. Neresang, for Neryosang, Dk. VII, ;
Ner6ksang,'for Neryosang, Dk. VII, 2, 21 n, 70; 4, 84 n. Neryosang, angel, Dk. VII, 1, 29 ;
V,4, 6; Zs.
2, 21 ; 4,84,85; 13, 5, 6.
Nevak-tora, man, Dk. VII, 2, 70. Next-of-kin marriage, Dk. VII, 1, Zs. 23, 13. 10; 4, 5,6,8,
n
;
Nivedu, man, Zs. 15, 17
Porfi/fcast,
woman,
Int. 29, 30.
Dk. PorGshaspo, man, Int. 4, 30, 49 VII, 2, 10, 13, 21, 29-35, 3941, 46-48, 56-58, 70 3, 3, 4, ;
;
7-n,
13, 15, 21, 23, 24, 26, 27,
32, 34, 37, 38; V, 2, 2, 4; Zs. 13, 6; 14, 16; 15, 4; 16, i, 3-6; 17, 2; 18, i, 2, 4-6 ; 19, 1-4; 20, 1,6; 21, 3. Pouruspadha, wizard, Zs. 23, 10 n.
Proconnesian Zoroaster, Int. 73.
5.
Dk. VII, 2, n; 3,19, 39J 4, 86 n; 6, Zs. 16, 11-13. Int.
Pliny the Elder, Int. 71, 73, 75, 76.
Purtaraspo, man, Zs. 13, 6. Pur-tora, man, Dk. VII, 2, 70.
Ninus, king, Int. 71, 74. Nirangistan, MS., Zs. 13, 4 n. ;
n
5M
N6*/ariga, man, Zs. 15, 5. N6
4
Oldest dates explained, Int. 72. Dk. VII, Ordeal, Int. 7, 18, 64, 65 Zs. 21, 24-27. 7, 2 5, 4, 5 Osthanes, Int. 73. Ox, frontier-settling, Dk. VII, 2, 62-66 Zs. 12, 8-25. Dk. sole-created, Int. 55, 77 VII, 2, 67. Oxyartes, king, Int. 74. ;
5
48; Dk.
3,
38.
Naydzem, man, Dk. VII, 2,
man,
how
79-89;
Persia, Int. 55 n, 63, 79.
Zs.
Namkhvast of the Hazars, Dk. VII,
N6
Int.
VII, 1,34-
3.
22, 8. angel, Dk. VII, 2, 38. (?),
Parsi calendar,
rectified, Int. 85. Patakhsr6bo, king, Int.
55; Zs. 21, 3; 23, 1,8, ii. Messiah, Dk. V, 3, 3.
;
;
;
Pa^/ashkhvargar, land, Dk. VII, 7, 14 n. PaJiragtaraspo, man, Dk. VII, 2, 9, 10, 13, 70.
man, /W/rar/> = Paitirasp6, VII, 2, 70; Zs. 13, 6. Pairigs, meteors, Zs. 22, 9. Papak, prince, Dk. VII, 7, 12. Parsha^-tora, man, Int. 6, 47 VII, 4, 31-34.
Ra^an, man, Dk. VII, 2, 51 Dk. VII, 2, 70 Ra^-i-m, man,
n, n.
Rat, city, Int. 32.
Rak, man, Dk. VII, 2, 51 3, 19, or Ragh, Int. 17 Zs. 16, 39 ;
;
;
11-13.
Ramak-tora, man, Dk. VII, 2, 70. Rangujtar, man, Zs. 15, 5. Rasastat, angel, Dk. VII, 4, 81 n. Rashn, angel, Dk. VII, 7, u. Dk. Rashn-resh, apostate, Int. 9 ;
VII, 7, ii. Rajtare-vaghet, priest, Int. 64, 70 Dk. VII, 7, 19 n.
;
;
Romans,
;
Int. 63, 65.
Sacred beings,
Int. 6, 15, 19, 48, 52,
55; Dk. VII, 1, 4, 12, 14, 41 2, 10, 61, 62 ; 3, 47-495 4, 8, 6, 21, 46, 62, 70, 80 5, 12 ;
;
60; V, 2, 7 Zs. 14, 7 Sacred fires, Dk. VII, 7, 2. J
Sagastan, land, Int. ;
Dk.
;
Ratujtar, man, Zs. 15, 5. Renovation of the universe, Int. 13, Dk. VII, 1, 41, 42, 54; 55, 77 Zs. 23, 3. 10, 10 11, 10, ii
;
Dk.
70 n.
6,
47
;
;
21, 10.
Dk. VII,
4,31. Salm, prince, Dk. VII, 1, 30. Samak, man, Dk. VII, 1, 15.
INDEX. Saman,
patron.,
Dk. VII,
1, 32
;
Sritd, woman, Zs. 23, n. Sr6b6var, snake, Dk. VII, 1, 32. Sr6sh, angel, Dk. VII, 3, 17; Zs. 16,9SrGtv&k-spaVak, priest, Dk. VII, 7,
V,
1,8. Sanskrit, Int. 78. Saoshyawt, apostle, Int. 30. Sara?, town, Zs. 22, 8. Sasanian, Int. 9, 31, 50, 57, 68, 69. Sataves, star, Zs. 22, 9.
8, 10.
SG
Selections of ZiW-sparam, Int. 1,15, 24.
Senm-, priest, Int. 9, 54, 55 VII, 7,6; Zs.23, n.
Semiramis, queen, Int. 71, 74.
ShahpGhar II, king, Int. 26, 58, 61, 63,64,88; Dk.VII,7, 19 n. - Ill, king, Int. 64, 87.
Sham = Sham,
land, Zs.
20,
4 n.
Shapan, Dk. VI I, 7. 3. ShapigSn or Shaspigan, Dk. VII, 7, 3
n-
Shapir-abG, woman, Dk. VII, 0, 18. Shatraver, angel, Dk. VII, 2, 19. Shatver, angel, Zs. 22, 8. She^asfaj (Theodosius ?), Int. 10,
27; Dk. VII, 8,47 n. Dk. VII, 8, 47. Shemig-abG, woman, Dk. VII, 8, 55. Sirkan, town, Zs. 12, o n.
Tabaristan, land, Dk. VII, 7, 14 n. Takhm&rup, king, Int. 48, 55 ; Dk. VII, I,i 9 ; V, 1,8; 4,3. Talmud, MS., Dk. V, 1, 2 n. TanapGhar, sin, Dk. VII, 4, 19, 20. Tanvasar, priest, Int. 9, 62 ; Dk.
VII, 7, 14,
Zs. 13, 6. 1, 8 ; 4, i Siyavakhsh, prince, Dk. VII, 1, 39. ra, man, Dk. VII, 2, 70. 'ms, apostle, Int. 12, 13, 55; Dk. VII, 1, 42 53; 10, 10, 15; 11. i, 2; V, 2, 15; 3, 3; Zs. ;
,
21,7. Spendarma*/, angel, Int. 6, 15, 55; Dk. V1I,2, 19; 4, 57, 58; 8, 5 n ; Zs. 12, 2, 22, 9 23, 4.
3,
5,
6
;
16,
3
;
;
month, /-. 21. i. Spend-dlU, prince, Int. 39, 55 VI I. 7..: V.2, 12.
Spend nask, Int. Dk. VII, 2,
i i
,
17, 18.
Taz, man, Dk. VII, 1, 34. Te^end, r., Zs. 22, 7 n. Ten admonitions, MS.. Zs. 24, 1019.
She
i-tcVa.man, Dk. VII, 2, 70. Siyamak, man, Dk. VII, 2, 70; V,
Dk.
;
Tbritak,
Tbtar,
man, Dk. VI 1, 2, 70. Dk. VII, 2, 38 n.
star,
Togin, r ., Zs. 22, 7. Trojan war, Int. 71. Tfig-, prince, Dk. VII, 1, 30. TGmasp, prince, Dk. VII, 1, 31. TGr,land, Dk. VII, 1, 31, 39. - =TGranian, Int. 6, 47 Dk. VII, 4, 6-10, 14-16, 20; 6, 12 n; ;
11, 3; V, 3, 2; 17, 6 ; 20, 8.
Zs. 15, 3, 4:
TGran, land, Dk. VII, 2, 62 12,
;
Zs.
8, 9.
TGranian, Dk. VII, 2, 9 n, 63, 68 3, 28; 7,19; e,n; Zs.12, 17. Turkish demons, Dk. VII, 8, 47. ;
Dk.
;
2, 14, 20, 27,
46
;
Urugodbatp, man, Dk. VII, 2,70. Usikhsh, Int. 30.
UspSsnu, man, Dk. VII, 6, 12
n.
Spent6-khratwni, priest, Dk. VII, 7, 8, 10.
Vsu/ak,
man, Dk. \ 11,2. 70. Spitam, man, Dk. VII, 2, 70:
woman, Dk. VI I,
n.
2, 64
12,i3.
~>-t6>a,
t=VaMvftut, Zs. 16, 3. man, Dk. VII, 2, 70
13,6.
r^rV/s/,
nas, tribe, Int. 30; Dk. VII, 2, 9 , 11,29, 57; 7, 27; 8, 22,
13,6. karap, Int. 6, 47; Dk. 11,2, 9 n; 4, 21, 23, 24. VWgere*/, prince, Int. 3 ; Dk. VII. Vae-dvf.ijt, \
".
priest,
Dk.VII,6,
12. 5.
I,i6; V,4,2.
6.
Dk. VII, hero. Int. 8, 15, 55 2. 63, 64 '* 6, 2, 3, 5, 7-9, 13; Zs. 12, 10, 12-14, 16, 18, ;
;
20,22,24,
Vakgir,land, Dk. VII,!, 39. VanCfravi/n, man, Dk. VII, 2, 70. 'li,
Dk. VI
25.
N
2
I,
7-
4, 85.
i8o
PAHLAVI TEXTS.
Varrtmansar nask,
Yazdakan/
Int. 10.
Verethraghna, angel,
Int. 30.
Vidcu/afsh, region, Dk. VII, 6, 12 n. Vidrafr, wizard, Dk. VII, 4, 77 n.
Vi^irkan/-! Denig, MS., Dk. VII, 2,
70 n. Virafsang, man, Dk. VII, 1, 34 n. Visperad, MS., Int. 3. Visraps, tribe, Dk. VII, 6, 2, 7, 9, ii ; Zs. 12, 10 n. Vijtasp, king, Int. 6-10, 14, 19, 29, 47, 49, 52, 55, 7o; Dk. VII, 1, 2 ; 2, 9 n; 3, 31 4, 63-67, 69-71, 74-76, 83-85, 89, 90; 5, i, 2,6,7, 12; 6, 1,2,5,6,8, ;
i in, 12-14; 7, i, 2, 5 n, 38, 39; V, 2, 8, 10 3, i ; Zs. 16, 12, 13; 23,5,7Vivang,ha, man, Dk. VII, 1, 20 2, 70 Zs. 13, 6. Vtzak, woman, Dk. VII, 2, 70; Zs. 13,6. Vohumano, angel, Int. 5, 16, 55; Dk.VII, 1, 4 2, 17, 19,24-26, 2 9, 335 3, 17,22, 26,51,52,54, 56, 58-60, 62 4, 29, 57, 74, 75, 78; 7, 19; V, 2, 5, 9; Zs. 14, 9-12; 16, 9 20, 3; 21,8, n, 12; 22, 3, 6n. ;
;
;
;
;
;
-
king, Int. 9, 55
Vohfinem, man,
5
Int.
Vohfi-rt*6, man, 18 ; 10, 15.
Dk.VII, 55
;
7, 5.
Zs. 23, 8,
Dk.VII,
8, 55; 9,
Vologeses
I, king, Int. 88, 89. Ill, king, Int. 61, 88.
Wilson's Parsi Religion, Int. 31. Witch, Dk. VI 1,1, ,9; 5, 8; V, 2, 3
;
Zs. 17, 4 .
Witchcraft, Dk.VII, 2, 6, 7, 63 3, 4, 8; 4, 72; 5, 8; 8, 6. Wizard, Dk.VII,!, 19,31, 39; 2, 8, 53, 54, 66 ; 3, 5, 42-44 J 8, ;
2, 3,4,8; Zs. 14, 3, 13, 16 2 35 17,45 18, i,5'u^ Wrath, demon, Int. 16.
29; V,
w
'
'
Xanthus of Lydia, Xerxes, king,
-
I,
king, Int. 64, 66, 87,
88 n.
and III, kings, Int. 58, 61. king, Int. 55; Dk.VII, 1, 2022, 24, 25, 26 n, 32, 36 ; 2, 21, 59-61,70; 9, 4 ; V, 1, 8; 2,2, 9 ; 4, 3 ; Zs. 13, 5, 6 ; 15, 2 n. Yimak, princess, Zs. 15, 2 n. Yim's enclosure, Int. n. Yifcyast, meas., Dk. VII, 3, 16, 45. II
Yim,
Za^-sparam, priest, Int. 15, 25 12, o n. Zagh, man, Dk. VII, 6, 1 1 n.
;
Zs.
Zaintgav, prince, Dk. VII, 1, 34 n. Zak, karap, Dk.VII, 2, 9 n ; 4, 64, 67.
Zand, Int. 37 V, 3, 4
;
Dk. VII,
8, 22, 36;
.
Zarathiutra, apostle, Int. 30 VII, 1, 34 n.
;
Dk.
Zaratfijt, apostle, Int. 1-4, 6-8, 10, I5-I7, 19, 20, 29, 32-43,46-50, 52, 55, 61, 70-75, 77, 78 ; Dk.
VII,!, 9n, 10,
3,
34, 43, 5i
J
2, 2, 3,
14, 15-22, 24 n, 27, 29,
36-40, 42, 43, 46, 47, 52, 53, 56, 6 1, 6 4 , 68-70; 3, i n, 4, 7-9, n-i6, 20, 22, 32, 33, 36, 38-43, 46, 51, 54, 57, 59, 61, 62; 4, 3-6, ii, 12, 14, 16-19, 22-27, 29-31, 33-36,38,40-43, 45, 47-49, 51-55, 57, 58, 60, 61, 63, 64, 66, 67, 69, 70, 72-74, 86, 90; 5, i, 2, 4-8; 6, i, 12, 13 ; 7, 2, 14, 18, 19, 22, 29, 33-35, 37; 8, i, 24, 25, 27, 29, 36, 38, 40, 42, 43, 48, 50, 51, 55, 56, 59 5 9, i, 6, 18, 19; 10, 15; V, 1, 7 Zs. 12, 6, 2, i ; 3, i, 2, 4 7; 13, 1,4-6; 14, i, 2, 8, 12, J 55 15, i, 3, 4-6; 16, 1-4, 6, 7,9-i3; 17,i,6; 18, 2, 3, 6, 7 J 19, 2, 4-7; 20, 2, 5, 9, ii13, 16; 21,2, 3, 5-9, ii, 12, 14, 15, 17, 24; 22, 2, 3,6-12, 13 n; 60, 5,
;
23,
;
i,
7-1 1, 13.
Zaratfijt of the Spitimas, Dk. VII, 12, 8, 41, 43,44; 2,67,68; 3, 55, 56, 58, 60; 4, 15, 32, 39,
Int. 71.
Int. 71, 73.
59,75,79,8i,82,86,89;5,3; 28; 8,23, 31, 32, 34; V, 7J Zs. 12, 12 21, 10.
7, -i
Zarirln, MS., Dk.
VI I,
4,
77 n, 86 n. Yatha-ahfi-vairyO, Dk. VII, 12 n; 4, 41, 56, 61.
1,
;
Zaratfot, priest, Int. 64, 66,70, 88. 1,
4 n,
Zaratujt-namak of Zs., contents,. Int. 15-19; MSS., Int. 24.
INDEX. Zaratujtship, Dk. V, 4, 6. Zarir, prince, Dk. VII, 4, 77 n 2, 12.
Bahram PazdG,
Zartujt
32, 43,
181
Z6ndak, ;
V,
writer, Int.
4A
Zartujt-namah, Persian, Int, 31, 45, 46 Dk. VII, 4, 70 n; 5, 12 n; ;
contents, Int. 32-44.
Zbaurvawt, man, Dk. VII, 7, 12 n. Zend, r., Zs. 22, 7 n. Zob, man, Dk. VII, 2, 3, 4.
r.,
Zs. 22, 7 n.
Zoroaster, Int. 74, 75. Zoroastrian epoch, Int. 52. legends, Int. 14, 20, 27, 51, 59: scattered in other Pahl. texts. Int.
29; in Av., Int. 30, jr.
Zoti, priest,
Dk.VII,
8, 8.
Zrayang,hmi, priest, Dk. VII, 7,
8,
ro.
7usat, man, Dk. VII, 2, 13, 6.
70; 7*.
ERRATUM. P. 20,
1.
4.
The name
Arak, as the province
of the district of Alak should probably be read is
called
Ragh
in Zs.
XVI,
13.
TRANSLITERATION OF ORIENTAL ALPHABETS.
183
184
!
TRANSLITERATION OF ORIENTAL ALPHABETS
FOR THE SACRED BOOKS OF THE EAST.
185
1
|
86
TRANSLITERATION OF ORIENTAL ALPHABETS.
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24
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of Anatomy for Art Students. With AKTHUR THOMSON, M.A. 8vo, buckram,
Prof.
Handbook of Pictorial Art. With Illustrations, and a chapter on Perspective by A. Macdonald. By R. St. J. TYRWHITT, M.A. Second Edition. 8vo, half-morocco, 1 8*.
Tyrwhitt.
Upcott. Introduction to Greek Sculpture. M.A. Crown 8vo, 4*. 6d.
Vaux. Catalogue of the
S.
W.
VATJX,
M.A. Crown
8vo, i*.
PALAEOGRAPHY.
VIII.
Notes on Abbreviations W. ALLEN, M.A. Royal 8vo, 5*.
Allen. T.
UPCOTT,
Castellani Collection in the University
By W.
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By L.E.
Fragmenta Herculanensia.
A
in
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Descriptive Catalogue of the
Oxford copies of the Herculanean Rolls, together with the texts of several Edited by WALTER SCOTT, M.A. Royal 8vo, 21*. papyri.
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Thirty-six Engravings of Texts and Alphabets from the
Herculanean Fragments, taken from the original Copper-plates executed under the direction of the Rev. JOHN HAYTER, M.A., and now in the Bodleian Library. With an Introductory Note by BODLEY'S LIBRARIAN. Folio, small paper 10*. 6d. large paper, 21*. ,
Gardthausen. Scripsit
;
Catalogus Codicum Graecorum Sinai ticorum.
V. GARDTHAUSENLipsiensis.
With
Herculanensium Voluminum Partes
Facsimiles.
II.
1824.
8vo, linen,
25.9.
8vo, TO*.
West, Edward William (ed. and tr,) Pahlavi texts
6191 1880
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