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 PRINCETON, N. J. 
 
 Shelf 
 
 l L iOlO .S3 v 47 
 We st, Edward win, 
 1905. ^niam, 1824- 
 
 Pahla vi texts 
 
 ^ 
 
THE 
 
 SACRED BOOKS OF THE EAST 
 
 [4;] 
 
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 MULLER 
 
 VOL. XLVII 
 
 AT THE CLARENDON PRESS 
 1897 
 
 [ All rights reserved'] 
 
©jforb 
 
 PRINTED AT THE CLARENDON I'RESS 
 
 BY HORACE HART, M.A. 
 TRJNTER TO THE UNIVERSITY 
 
PAH LAV I TEXTS 
 
 TRANSLATED BY 
 
 E. W. WEST 
 
 PART V 
 
 MARVELS OF ZOROASTRIANISM 
 
 AT THE CLARENDON PRESS 
 I8 97 
 
 [ All rights reserved ] 
 
CONTENTS. 
 
 Introduction .... 
 Abbreviations used in this volume 
 
 PACK 
 
 ix 
 
 xlviii 
 
 MARVELS OF ZOROASTRIANISM. 
 Dinkakd, Book VII. 
 
 CHAP. 
 
 i . Descent of the glorious destiny 
 
 2. Parentage of Zaratust ..... 
 
 .3. His birth, childhood, and youth till his conference 
 
 4. His missions to the Karaps, and Vutasp's conversion 
 
 5. Events in the last thirty-five years of his life . 
 
 6. Further events till the death of Vutasp . 
 
 7. ,, ,, till end of Sasanian monarchy 
 
 8. ,, ,, till end of Zaratiut's millennium 
 
 9. AusheVar's millennium .... 
 
 10. AiisheV/ar-mah's millennium .... 
 
 1 1 . Soshans and the renovation 
 
 3 
 
 17 
 35 
 
 5° 
 73 
 
 77 
 82 
 
 94 
 107 
 1 1 2 
 116 
 
 Dinkakd, Book V. 
 
 1 . Kai-Loharasp at Jerusalem, and descent of the religion 
 
 2. Parentage, birth, and life of Zaratart. Future apostles 
 
 3. Events after Vutasp's conversion and in later times 
 
 4. Descent of the Iranians. The tribe having a Gyemara 
 
 119 
 
 122 
 1 26 
 127 
 
 SELECTIONS OF zAZ?-SPARAM. 
 
 1 2. Two old legends of Spenda/-nW and of the hero Srito . 1 33 
 
 13. Parentage of Zaratui-t . . . . • • 138 
 
 14. Demons try to injure him before and at his birth . . 140 
 
 15. Five Karap brothers opposed to Zaratfot and his four 
 
 brothers . . . • • • • • M3 
 
 16. One Karap tries to kill Zaratfut five times . . . M( 
 
\ 111 
 
 CONTENTS. 
 
 17. Another foretells his glorious destiny 
 
 18. His father disagrees with him .... 
 
 19. And he disagrees with his father and the chief Karap 
 
 20. Legends indicative of his good disposition 
 His ffoing to confer with Auharmazd . 
 
 21 
 
 24 
 
 His conferences with the archangels 
 
 Dates of conversions, births, and deaths 
 
 Five dispositions of priests and ten admonitions 
 
 Indkx ........ 
 
 Erratum . ...... 
 
 PAGE 
 
 M7 
 
 I4S 
 
 r 49 
 151 
 154 
 159 
 r6 3 
 167 
 
 x 7i 
 
 182 
 
 Transliteration of Oriental Alphabets adopted for the Trans- 
 lations of the Sacred Books of the East . . .183 
 
INTRODUCTION. 
 
 i. 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 Zaratii.st, are published therein, 'just as there are some 
 which, collected and selected, are noticed by the Dmkard 
 manuscript.' This statement evidently refers to the seventh 
 book of the Dmkard, which contains the legendary history 
 of Zaratiut and his religion, related as a series of marvels 
 extending from the creation to the resurrection of mankind. 
 A much briefer account of some of the same details occurs 
 at the beginning of the fifth book of the Dmkard, and 
 appears to have been abridged from a compilation which 
 was either derived partially from a foreign source, or pre- 
 pared for the use of foreign proselytes. A third compila- 
 tion of similar legends is found among the Selections of 
 Za^-sparam. And a careful translation of these three 
 Pahlavi Texts constitutes the Marvels of Zoroastrianism 
 contained in this volume. 
 
 2. As 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 esti- 
 mated, in S. B. E., vol. xxxvii, p. 469, to extend to 20,500 
 words. It says very little about Zaratiut's conferences 
 with the sacred beings (mentioned in Dk. VIII, xiv, 5, 6), 
 and gives no description of the other world and the way 
 thither (as reported ibid. 8). But it probably contains 
 many 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 
 Religion, an older MS. than the Dmkard, which is quoted 
 as an authority in Dk. VII, i, 2. 
 
X PAHLAVI TEXTS. 
 
 3. This seventh book commences with a detailed 
 statement of the descent of the glorious ruling dynasty 
 from the primeval man Gayomar^, through his descen- 
 dants, the Pe.ydart'ian and Kayanian rulers, to Kai-Vutasp. 
 Among the individuals, rarely mentioned elsewhere, are the 
 sacred being Hadish (the protector of homesteads in the 
 Visperad), Vaegered the brother of king Hoshang, Pata- 
 khsrobo king of the Arabs, and Aoshnar the chancellor of 
 Kai-Cfs. Zaratiut and the three millennial apostles are 
 also mentioned, but the contents of this first chapter are 
 probably derived from the Afitrada^ Nask (see Dk. VII, 
 xiii, 20) and from Yt. XIX, 25-93. 
 
 4. Chapter II begins the legendary history of Zaratilst 
 with the descent of his glory, from the presence of 
 Auha.rma.zd to the house in which ZaratCut's mother was 
 about to be born ; 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 Zaratiut, 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. 
 At the end of the ninth millennium, when he was thirty 
 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 
 Auharmas<f, 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 Auha.rma.cd, 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 advo- 
 cated Khvetukdas, when they demanded his death, and 
 
INTRODUCTION. x i 
 
 were supported by the Tur's brother ; but the Tiir's son, 
 who presided, remonstrated with them, and Ailrvaita-dang 
 himself protected him, but refused to be converted. 
 Zaratujt was afterwards sent to demand slaves and horses 
 from Vedvolrt, a rich Karap, who refused them arrogantly ; 
 he also went to Tarshad-gau. in Sagastan and cured his bull 
 with Horn-water, whereupon Parsha^-g^u joined him in 
 worship, but not in public. Zaratiut repulsed the demons 
 as in Vd. XIX, 1-4 ; he is then tempted by a Karap in 
 the form of SpendarnW, whom he also repulses. And he 
 is finally sent to the court of Vutasp, where he is relent- 
 lessly opposed by the Kigs and Karaps who obtained his 
 imprisonment, during which he is saved from starvation by 
 a miracle ; then some of the sacred beings arrive to assist 
 him, and VLrtasp is at last converted, twelve years after 
 the coming of the religion when Zaraturt went to his first 
 conference with Auharmazd. 
 
 7. Chapter V refers to the marvels of the last thirty-five 
 years of Zaratiut's life, after Virtasp's conversion, but says 
 nothing about his own death, except that he departed to the 
 best existence at the age of seventy-seven. It mentions the 
 establishment of ordeals of thirty-three kinds, the victory of 
 Vijtasp over Ar^asp the Khyon, the useful works and 
 advice of Zaratujt, the compilation of the Avesta, and the 
 birth of Peshyotan, the immortal ruler of Kangdi*. 
 
 8. Chapter VI continues this account of marvels till the 
 death of VLrtasp, which occurred forty-three years later. The 
 legends related are about the presentation of a heavenly 
 chariot to Vutasp by the soul of an old hero Srito who had 
 been killed about 350 years before; and regarding the 
 coming of two high-priests from the southern regions of 
 the earth, ten years after the departure of Zaratujt, to 
 enquire about the religion. 
 
 9. Chapter VII relates the marvels occurring after the 
 death of Vutasp until the end of the sovereignty of Iran ; 
 mentioning king Vohumano who was a grandson of Vijtasp, 
 the high-priest S&ntv who lived throughout the second 
 century of the religion, the devastator Alexander the 
 Great, the four successive high-priests who restore ortho- 
 
XU PAHLAVI TEXTS. 
 
 doxy in the fifth and sixth centuries of the religion, the 
 apostate Rashn-resh of about the same period, king 
 Artakhshatar the founder of the Sasanian dynasty, his 
 chancellor Tanvasar, Aturpkd-i Maraspendan and his son 
 surnamed Avarethrab#u, with an anonymous arch-apostate 
 of their time, and then king Khusro Anoshervan. Finally, 
 it condemns the proceedings of the devastators in later 
 times, whose names are not mentioned. 
 
 10. Chapter VIII deals with the ninth and tenth 
 centuries of the religion, which bring the millennium of 
 Zaratuj-t 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 Var^tmansar 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 
 of Peshyotano, son of Vi^tasp, and immortal ruler of 
 Kangd^, who arrives with 150 disciples to restore the 
 religion and destroy the wicked, including the Turkish 
 demons, the Arabs, and the ecclesiastical SheV/aspo 1 
 (Theodosius?). In the thirtieth year before the end of this 
 tenth millennium AusheV/ar, the Developer of Righteousness, 
 is born, and confers with the archangels at the end of the 
 millennium, when the sun stands still for ten days and 
 nights. 
 
 11. Chapter IX describes the eleventh millennium, that 
 of AusheVar, who produces much prosperity and progress 
 which continue until the fifth century. Then the wizard 
 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 
 Ashavahiito 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 Aushe^ar-mah, the Developer 
 
 1 This name can be read Ske</asfa.r 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. 
 
 12. Chapter X describes the twelfth millennium, that of 
 Aushev/ar-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 
 last fifty-three years, they leave off eating meat and subsist 
 upon vegetables and milk, for which latter they substitute 
 water for the last three years. But the old tyrant Dahak 
 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 ; Kai- 
 Khusro and his companions afterwards arrive to assist him, 
 and the sun stands still for thirty days and nights. 
 
 13. Chapter XI describes how Soshans and his assistants 
 destroy all the evil remaining in the world, during the course 
 of fifty-seven years, while mankind subsist for seventeen 
 years on vegetables, thirty years on water, and ten years on 
 spiritual food. And, at the end of these fifty-seven years, 
 Aharman and the fiend are annihilated, and the renovation 
 for the future existence occurs. 
 
 14. Several of the details described in Dk. VII are 
 briefly mentioned in Dk. V, i-iv, where they are introduced 
 by a statement of the siege of Jerusalem by Nebuchadnezzar 
 [BukJit-NarsiJi) assisted by Kai-L6harasp, father of Vbtasp. 
 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 
 Atur-farnbag as to the MS. which that tribe call really 
 their Gyemara (Chaps. I, 2, 3 ; IV, 8), as the name can be 
 most plausibly read. Most of the strictly Iranian details 
 have manifestly been derived from the same sources as 
 were consulted by the writer of Dk. VII, that is, from the 
 Pahlavi versions of the Spend and A'itradcW Nasks. It 
 would probably be hazardous to suppose that the Jewish 
 compilers of the Gcmara could have had access to these 
 
XIV PAHLAVI TEXTS. 
 
 sources, and it might be preferable to assume that Atur- 
 farnbag was himself compiling a record of Zoroastrian 
 traditions for the use of some converts from Judaism, to 
 take the place of the Gemara of their former faith. 
 
 15. The Zaratuj-t-namak of Za^-sparam is contained 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 half of the Bundahij - , has been translated in S. B. E., 
 vol. v, pp. 155-1 86. In Chapter XII Za^-sparam relates two 
 of the earliest legends referring to Mar^a-worship, which he 
 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 l years 
 before the coming of the religion to Zaratuit when he went 
 to his conference with the sacred beings. The other is the 
 legend of the warrior Srito, the seventh brother, who was 
 sent by Kai-"Ds to kill the frontier-settling ox which 
 threatened him, 300 years before the coming of the religion, 
 with future execration by Zaratujl. 
 
 16. Chapter XIII refers to the descent of Zaratu^t's 
 glory upon his mother at her birth, and the combination 
 of his spiritual and worldly natures ; also detailing his 
 genealogy. Chapter XIV describes the 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 XV is about the five Karap brothers, 
 with their first cousins the Ausikhshes, all descended from 
 the demon of Wrath and a sister of king Maniu^ihar ; also 
 about the four brothers of Zaratujt who seem to be 
 unmentioned elsewhere. 
 
 17. Chapter XVI details the attempts of one of the 
 Karaps to destroy Zaratiut during his infancy, and the 
 means by which he is preserved ; it also explains who Ragh 
 and No^/ar were. In Chapter XVII one of the Karaps 
 foretells the future success of Zaraturt. In Chapter XVIII 
 
 1 The MSS. have 52S, but this would be twenty-eight years before the 
 accession of Maniu^ihar, see the synopsis in § 55. 
 
INTRODUCTION. XV 
 
 his father hears him accused of folly, and takes him to 
 a Karap to be cured. In Chapter XIX the chief Karap 
 comes to the house of Zaratiut's father, and is invited to 
 consecrate the food set before him ; but Zaratuj-t objects 
 and a quarrel ensues, which so much disturbs the Karap 
 that he leaves the house, and drops dead from his horse on 
 the road home. In Chapter XX instances are given of 
 Zaratiut's righteous desires, his compassionate assistance of 
 people fording a river, his liberal disposition, his abandoning 
 worldly desires, his pity for dogs, his wish for a good- 
 looking wife, and his acceptance of progress even from the 
 wicked, during his youth. 
 
 18. Chapter XXI relates that, at thirty years of age, on 
 his way to the festival of spring, he saw in a vision all man- 
 kind following Me^yomah, his first cousin, into his presence. 
 He then went on to the bank of the Daitih, and crossed its 
 four channels, when he met Vohumano who led him to the 
 assembly of the archangels, where he received instruction 
 from Auharmas^ and saw the omniscient wisdom ; the 
 archangels also subjected him to various ordeals. 
 
 19. Chapter XXII refers to his conferences with the 
 seven archangels, each at a different place, and extending 
 over ten years. In Chapter XXIII, Mev/yomah is con- 
 verted at the end of these ten years. The next two years 
 are spent on the conversion of Vutasp, in which ZaratiLrt 
 is assisted by some of the sacred beings, and the narrative 
 ends by giving the dates of several other conversions, births, 
 and deaths. But after its 300th year the religion is dis- 
 turbed and the monarchy contested ; referring, no doubt, to 
 the effects of Alexander's conquest of Persia. 
 
 20. These three narratives appear to be the only con- 
 nected statements of the Zoroastrian legend that remain 
 extant in Pahlavi, and all three seem to be chiefly derived 
 from the Sasanian Pahlavi version of the Spend Nask, with 
 some probable additions from the similar version of the 
 A'itradart' Nask, as may be gathered from the summary 
 accounts of the contents of these Nasks given in Dk. VIII, 
 xiii, 20-xiv, 15, and translated in S. B. E., vol. xxxvii, 
 pp. 31-34. There are, however, allusions to other legends 
 
XVI PAHLAVI TEXTS. 
 
 regarding Zaratu^t to be found scattered about in Pahlavi 
 literature, to which we shall return after mentioning the 
 manuscript authorities for the texts translated in this 
 volume. 
 
 21. The chief existing authority for the Pahlavi text of 
 the Dinkard, 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. 
 This MS., written in 1659, was an unbound quarto volume 
 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. 
 
 22. The writer of the MS. not only recorded the date of 
 his own work, but also copied two previous colophons of 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 
 Bakdad, possibly from the original MS. of the last editor 
 of the Dinkar^, which must have been completed about 
 A. D. 900. 
 
 23. For the text of Dk. V we have a second authority, 
 independent of B, in the MS. K43 at Kopenhagen (see 
 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 
 S. B. E., vol. xviii, pp. xv-xvii). Of the two MSS. used 
 for the text of Za^Z-sparam's Zaratujrt-namak, K35 was 
 brought from Iran to Kopenhagen in 1843. It has lost 
 many folios, both at the beginning and end ; but, before 
 it 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 
 translator is indebted to this old copy. The other MS. 
 authority T, belonging to Ervad Tehmuras in Bombay 
 
INTRODUCTION. XV11 
 
 (a copy of which has been used), is dated two generations 
 earlier. 
 
 25. Regarding the period of Za^-sparam's career we are 
 well informed by the date of the third Epistle of Manu- 
 j-X'ihar, corresponding to A.D. 88 1, at which time Z;W-sparam 
 was probably in the prime of life ; but his Selections were 
 certainly compiled as late as A. D. 900, or about the same 
 time as the completion of the Dinka/v/. 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. 
 
 26. We have reason to believe that the Pahlavi versions 
 of Avesta texts were completed in the fourth century and 
 revised in the sixth, after the downfall of the heretic 
 Mazdak. This may not only be clearly inferred from the 
 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 
 versions 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 Shahpuhar II (a.d. 309-379). And the excep- 
 tional passages mention no persons or events of a later 
 date than the reign of king Khusro I (a. D. 531-578) ; 
 being merely references to such persons as Mazdak, the 
 heretic, and certain commentators who lived about that 
 time. 
 
 27. If we examine the Zoroastrian legends, translated in 
 this volume, we shall also find it difficult to discover 
 a passage that clearly alludes to any historical personage 
 of later date than Khusro I, who is named in Dk. V, iii, 3; 
 VII, vii, 26, although the compiler of the Dinka/v/ had the 
 traditions of 250 years of Arab rule to draw upon for facts, 
 if he had been disposed to continue the statements of the 
 Pahlavi Spend Nask down to his own time. No doubt, 
 these traditions may have intensified his denunciations of 
 
 [47] b 
 
XV111 PAHLAVI TEXTS. 
 
 the devastators in Dk. VII, vii, 29-38; viii, 4-9, but, like 
 most Pahlavi writers, he is careful not to mention Muham- 
 madanism. Dk. VII, vii, 33, 34 seem to refer to some 
 particular individual of this later time ; but the references 
 to Kaisar and Khakan, the Turkish demons with dishevelled 
 hair, the Arab, and She^aspo (Theodosius ?) of Arum, may- 
 all have been taken from a Pahlavi version revised in the 
 time of Khusro I. 
 
 28. That the original Pahlavi version was translated from 
 an Avesta text, 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 
 passages interspersed with glosses, such as the Pahlavi 
 translators habitually used, as well as numerous sen- 
 tences beginning with a verb, an Avesta peculiarity which 
 generally disappears in an English translation. Regard- 
 ing 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 : — 
 
 Gosmvan informed of the future coming of Zaratust in Bd. IV, 4. 
 
 Z.'s genealogy and family in Bd. XXXII, i-ro. 
 
 Summary account of Z. and Zoroastrianism, from the creation 
 
 to the resurrection, in Dk. VIII, xiv, 1-15. 
 The abode of Z.'s father, when Z. 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, 
 
 n; 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, 3-1 1). 
 
INTRODUCTION. XIX 
 
 He also saw a mortal with children and an immortal without 
 
 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 Auharmas</ to ZaratvUt (Sd. XXV, 6-9; LXXXI, 
 
 2-16). 
 The demon Envy (Aresh) converses with Z. in Dk. IX, xxxi, 
 
 6-1 1. 
 Aharman tempts Z. with the promise of 1000 years dominion, 
 
 in Mkh. LVII, 24-29. 
 About Mau/6k-mah, in Dk. IX, xliv, 19. 
 Z. coming to preach to king VLrtasp, in Sg. X, 64-68. 
 Archangels assist Z. in converting Vistasp, also the war with 
 
 Ar^asp, in Dk. VIII, xi, 2-4. 
 The war of the religion with Ar^asp mentioned in Bd. XII, 33. 
 The families of Zaratuft, Hvov, and VLrtasp mentioned in Dk. 
 
 VIII, xxix, 25. 
 About Frashojtar and Camasp in Dk. VIII, xxxviii, 68 ; IX, 
 
 xlii, 8, 9 ; xliv, 17, 18. 
 About Kai-Vutasp, Frasho^tar, Poru&ist, Crdmasp, and Hutos 
 
 in Dk. IX, xlv, 3-5. 
 Bra</-rukhsh, or Bra</io-resh the Tur, mentioned as destroying 
 
 the righteous man, in Dd. LXXII, 8 ; Sd. IX, 5 ; Dk. VIII, 
 
 xxxv, 13; IX, x, 3. 
 The last millenniums mentioned in Dk. IX, xxxix, 18; xli, 6-8. 
 Events in the last two millenniums, in Byt. II, 22-III, 62. 
 The resurrection described in Bd. 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 
 owing to the fact that three-fourths of the Avesta texts, 
 including the Nasks specially devoted to these legends, 
 have been lost. The chief references to them that still 
 survive in the Avesta are as follows : — 
 
 The passing on of the kingly glory from ruler to ruler, from 
 Haoshyang,ha to Kava-Haosrava, from Zarathu^tra to Kava- 
 Vutaspa and the Saoshyawt, in Yt. XIX, 25-90. 
 
 The terror of the demons on hearing of the birth of Z., in Vd. 
 XIX, 43-47- 
 
 Z. mentioned as son of Pourushaspa in Yt. V, 18. 
 
 Verethraghna gives Z. strength, health, vigour, and keenness of 
 sight (Yt. XIV, 33 ). 
 
 b 2 
 
XX PAHLAVI TEXTS. 
 
 References to Z.'s conference with Ahura Mazda, and his rejection 
 
 of the demons, in Yas. XII, 5, 6. 
 The demons attempt to destroy Z., and to tempt him, but are 
 
 repelled by recitations, in Vd. XIX, 1-10. 
 Commentary on the Ahunavair, in Yas. XIX. 
 Z. converses with Haoma, in Yas. IX, 1-16. 
 Fate of the soul after death revealed to Z., in Vd. XIX, 26-34. 
 Z. is taught various spells, in Yt. XIV, 34-38. 
 He prays that he may convert the queen Hutaosa, in Yt. IX, 26; 
 
 XVII, 46. 
 References to the battle with Are^-a^f-aspa, in Yt. V, 109, 113, 
 
 116, 117 ; ix, 30; XV1I > 50, 51- 
 
 Z.'s reply to Frashaojtra regarding the ritual, in Yas. LXXI, 
 1-1 1. 
 
 There are also other references to Kava-Vi^taspa, Frashaojtra, 
 (^arnaspa, PouruX-ista, Maidhy&mau, the HaeX-adaspas, Spita- 
 mas, and Saoshyawts. And the Fravashis of all the righteous 
 persons receive homage in Yt. XIII. Of the unbelievers, the 
 Karapans and Kavis are mentioned several times in the 
 Gathas and Yajts, including the Horn Ya^t; and the Usikhsh 
 once in the Gathas. 
 
 31. So far as these references in the Avesta extend, 
 they agree with the Pahlavi versions of the legends, and 
 occasionally state some further particulars. We may, 
 therefore, safely conclude that these Pahlavi versions 
 present a fairly complete view of the Zoroastrian legends 
 current in Sasanian times. But we have another means 
 of testing this conclusion more fully in the Persian Zartuit- 
 namah, translated by Eastwick in the Appendix to The 
 Par si Religion, as contained in the Zand-Avasta, by John 
 Wilson, D. D. (Bombay : 1843). 
 
 32. This Zartujt-namah contains 1570 Persian couplets, 
 composed by Zartiut Bahram Pa^du, apparently at the 
 ancient city of Rai, and finished on August 12, 1278. But 
 Eastwick's English translation was made from a good MS. 
 of this poem, written by Dastur Barzu Qiyamu-d-din 
 ( = Kamdin) in 1636, belonging to the Wilson Collection 
 and now in the library of Lord Crawford at Wigan. 
 Zartiut Bahram relates how a priest of Rai, named Kai- 
 Kaus, son of Kai-Khusro, showed him an old Pahlavi MS. 
 
INTRODUCTION. XXI 
 
 narrating the history of Zartiut, and offered to interpret 
 it, if he would undertake to paraphrase it, in Persian verse, 
 for the information of others. 
 
 33. After mentioning Z.'s grandfather and father, de- 
 scended from king Fredun, a frightful dream of his mother 
 is related, in which she sees herself attacked by wild beasts 
 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. 
 
 34. The child is born, and laughs at birth, exciting 
 admiration among the women and dismay among the 
 magicians. Duransarun, their chief, comes to see the child, 
 and tries to kill him with a dagger ; but his hand is 
 withered, and the magicians carry off the child, who is ex- 
 posed to death from fire, oxen, horses, and wolves, but all 
 in vain, as his mother brings him home safe on each 
 occasion. Another magician, named Bartarush, then fore- 
 tells that Z. cannot be destroyed, and will establish a new 
 religion ; and he repeats this to the child's father, naming 
 Giutasp 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 Barzin- 
 karus, till he completed his seventh year. 
 
 35. Then Duransarun and Bartarush went together to 
 see him, and tried their magic arts upon him in vain (ibid. 
 32, 33). 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, 34-4 <S, and Zs. 
 XX, 4, 5 ; XXI, 1-20, 23-27, with some additional remarks 
 about worship and the Avesta being taught to Z. The 
 conferences with the six archangels are more detailed than 
 in Zs. XXII, and more ritualistic in their tendency. 
 
 36. When Z. returns to the earth, he is met by the 
 demons and magicians, who oppose him, but are killed or 
 dispersed by the utterance of an Avesta text ; in which 
 account we have an extreme condensation of Dk. VII, iv, 
 3 6_ 4 6 > 57~ 6 2. He then goes to the court of king Goytasp, 
 
XX11 PAHLAVI TEXTS. 
 
 where he is hospitably received by the king, surrounded by 
 his princes and wise men. With the latter Z. enters into 
 argument, and overcomes them all successively. This is 
 repeated, till all the learned of the realm are vanquished in 
 argument, in the course of three successive days. 
 
 3J. Then Z. 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 
 the meantime, the wise men form a conspiracy to ruin Z., 
 by secreting in his lodgings, with the connivance of his 
 doorkeeper, many of the impure things used by sorcerers. 
 The next day, while the king and Z. are examining the 
 Avesta, the wise men denounce Z. as a sorcerer ; his 
 lodgings are searched, and the impurities are brought to 
 the king, who becomes angry and commits Z. to prison. 
 
 38. Now the king had a magnificent black horse, and 
 when Z. 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 
 jailer forgot to take any food to Z. till the evening, when 
 he told Z. about the state of the black horse. 
 
 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 
 limbs to their natural state, on receiving four solemn 
 promises, one for the cure of each leg. Three of these 
 promises are that the king, his son Isfendyar ( = Spend-da^), 
 and the queen, should each undertake to accept his religion 
 and never forsake it ; and the fourth promise is that the 
 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, iv, 64-70, 
 especially in the horse episode. 
 
INTRODUCTION. XX111 
 
 41. King Giutasp next asks 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 
 affairs, and immortal ; but Z. tells him that he must be 
 satisfied with the first wish for himself, and the remaining 
 three for other persons. The next day, while the king is 
 sitting in court with Z. present, horsemen arrive, who are 
 the archangels Bahman and Ardabahijt, with the spirits of 
 the Khurdad and Guj-asp fires. They are sent to testify 
 the truth of Z.'s mission, and to urge the king to accept the 
 religion ; this he does, and they then depart; when Z. 
 informs the king that his four wishes will be granted, as he 
 will soon see. For some of these details see Dk. VII, iv, 
 74-82. 
 
 42. Zartiut then performs the Darun ceremony, having 
 provided wine, perfume, milk, and a pomegranate. After 
 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 
 Peshotan receives the milk which makes him immortal. 
 The perfume, or incense, is given to C^amasp who obtains 
 knowledge of all events till the resurrection. And 
 Isfendyar, the warlike son of Gmtasp, 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 
 king and comments upon it ; concluding with praises of 
 the creator. 
 
 43. To this narrative Zartiut Bahram adds a further 
 episode of Z. asking for immortality, at the time when he 
 went with Bahman to confer with the creator. His request 
 is refused, but the creator gives him a drop of liquid to 
 drink, like honey, and he sees everything in both worlds, 
 as in a vision. When he wakes up, he relates what he saw 
 in heaven and hell ; and also describes a tree with seven 
 branches of gold, silver, copper, brass, lead, steel, and 
 mixed iron, respectively, overshadowing the world. The 
 creator explains that these seven branches represent seven 
 
XXIV PAHLAVI TEXTS. 
 
 powerful personages who arise in successive ages of the 
 world. The golden branch is Z. himself, the silver is 
 Gurtasp, the copper is an A-ricanian king, the brass is 
 Ardashir the Sasanian, the lead is king Bahrain (Gor), the 
 steel is Noshervan who destroys the heretic Mazdak, and 
 the mixed iron is the malicious monarch who upsets the 
 true faith. Then follow many details of the lamentable 
 evils which then occur ; and when the Hazarahs x appear, 
 the condition of Iran becomes still worse, as described in 
 Byt. II, III, until the arrival of king Bahrain the Hamavand 
 from India, and Peshotan from Kangdi^, who restore the 
 Iranian monarchy and religion. 
 
 44. This additional narrative is evidently a paraphrase 
 of the Pahlavi Bahman Yast, translated in S. B. E., vol. v, 
 pp. 191-235 ; and that Pahlavi text appears to be merely 
 an enlarged edition of Fargard VII of the Sii^kar Nask, of 
 which a short summary is given in Dk. IX, viii. 
 
 45. From the foregoing epitome of the Persian Zartujt- 
 namah, it will be evident that its author's information was 
 a combination of the statements still surviving in Dk. VII 
 and Zs. XII-XXIII, so far as they suited his fancy and 
 convenience. Many statements are omitted, others either 
 condensed, or greatly elaborated ; but very few novelties 
 can be detected, excepting such as are clearly due to the 
 writer's own imagination. Whether any small residuum of 
 these novelties can be attributed to other sources than the 
 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 Zarhut Bahrain's final episode, his 
 immediate informant was certainly Byt. II, ri-13 ; but 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. 
 
INTRODUCTION. XXV 
 
 which are summarized in Dk. VIII, xiv, 9, as having 
 existed in the Spend Nask, are also omitted in Dk. VII, 
 though briefly stated in Zs. XXII. 
 
 47. It is worthy of notice that Z. was first sent to offer 
 his religion to the Kigs and Karaps and their sovereign, 
 Aurvaita-dang the Tur (see Dk. VII, iv, 2-20), who 
 seem to have received his doctrines favourably, excepting 
 his advocacy of Khvetuk-das *, which led to their rejection 
 of his proposal. He was next sent to the Karap Vedvoiit 
 (ibid. 21—28), whom Auharma^ had hitherto befriended; 
 but this Karap was rejected for illiberality and arrogance. 
 Z. then went to Parsha^-tora in Sagastan (ibid. 31-35), 
 taking some Horn-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 this was sufficient to obtain the 
 cure of his bull. It was only after these three trials that 
 the conversion of king Viitasp was attempted. 
 
 4<S. There is some difficulty in understanding the exact 
 difference between the primeval religion and that taught by 
 ZaratLut. When Dk. VII, i, 9-1 1 speaks of Auharma^ 
 talking with Masye and Masyaoi ; or Hadish tells them of 
 Auha;ma^/, the archangels, and the Ahunavair (ibid. 12, 
 13); or the sacred beings are said to have taught them the 
 primitive arts (ibid. 14); or we are told of the existence of 
 demons in the times of Hoshang and Takhmorup (ibid. 1 8, 
 19) ; or of Ashavahijto in the time of king Patakhsrobo 
 (ibid. 34) ; it may be urged that the mention of these beings 
 in connection with the men of those times is no proof that 
 their existence was known then. Because it only shows 
 that the old writers, being satisfied that these beings 
 existed in their 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 
 
 1 For the meaning of this term, as defined by the texts which use it, see 
 S. B. E., vol. xviii, pp. 389-430. 
 
XXVI PAIILAVI TEXTS. 
 
 dogmas that Zaratujt most strongly advocates and repro- 
 bates. When 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 Khvetuk-das, that the Karaps 
 really rejected. In Dk. VII, iv, 14, he says, 'worldly 
 righteousness is the whole worship of the demons, and the 
 end of the Ma^a-worship of Z.' Though the Horn plant 
 was sacred before Z.'s birth (ibid, ii, 22-47), the Horn-water 
 (ibid, iv, 29-35) seems to have been a distinctive token of 
 Z.'s religion; also chanting the Ahunavair (ibid, iv, 38, 41, 
 42, 56, 61) and the Avesta in general (ibid. 6^). The 
 perverted religion and demonizing of the Kigs and Karaps 
 appear to have been the worst faults he had to find with 
 them (ibid. 64, 67). And the archangels tell VLrtasp 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 Durasrob and Brzu/rdk-resh partake of food 
 with Porushaspo and Zaratu-rt (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 
 his 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 
 ancient times, were of opinion that Zaratujrt 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 
 prohibited all propitiation of evil spirits. His law was to 
 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 the times of the idol-worship encouraged by Dahak 
 in Bapel (Dk. VII, iv, 72), and of the destruction of the 
 
INTRODUCTION. XXV11 
 
 celebrated idol-temple on the shore of Lake Kekast by 
 Kai-Khusroi (ibid, i, 39 ; Mkh. ii, 95), we find nothing in 
 the legends about this form of idolatry, till ' the oppres- 
 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, 
 7, 34), although a 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 Zaratu^t (ibid. 
 
 iv, 47-53)- 
 
 51. Another interesting study, for which these Zoroastrian 
 legends supply materials, is the traditional chronology 
 which 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 
 system. The matter is rather complicated, but the 
 Zoroastrian system can be connected with the European 
 system of chronology with some degree of probability. 
 
 52. The epoch of Zoroastrian chronology is ' the coming 
 of the religion,' but it has long been doubtful whether 
 this event was the birth of Zaratiut, or his going to 
 conference with the sacred beings, or the acceptance of 
 the religion by Vutasp. Any doubt, however, as to the 
 meaning of the phrase, has now been removed by the 
 statement 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 Bd. 
 XXXIV, 7, that Vutasp reigned thirty years before the 
 coming of the religion, that is, before Zaratiut went to his 
 conference. From these data it is evident that the tradi- 
 tional Zoroastrian chronology makes the birth of Zaratu^t 
 coincide with the accession of Vutasp. 
 
 53. The nearest date to these events, which is well 
 defined in both the Zoroastrian and European systems of 
 chronology, is that of the death of Alexander, near mid- 
 summer in B.C. 323, which Bd. XXXIV, 7, 8, places 272 
 years after the coming of the religion, that is, after the 
 thirtieth year of Vutasp's reign. And if this were the first 
 
XXV1U PAHLAVI TEXTS. 
 
 year of the religion, the death of Alexander must have 
 occurred in its 273rd year, according to the Bundahij. 
 
 54. But this has to be reconciled with the statement in 
 Zs. XXIII, 12, that, after its 300th year, 'the religion is 
 disturbed and the monarchy is contested;' which statement 
 is 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. 
 If these statements be accepted literally, they imply that 
 Alexander invaded Iran either in the 300th year of the 
 religion, or shortly after that date, but certainly not before 
 it. 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 300th year of the religion, the death of 
 Alexander (B.C. 323) must have occurred in its 308th, 
 instead of its 273rd year, and the coming of the religion 
 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 Hiimai and Darai, 
 where the Bundahii" passes from traditional to historical per- 
 sonages. Alexander's invasion must also have been a good 
 and sufficient reason for the dissolution of the hundred- 
 discipledom. or priestly college, established by Send, which 
 lasted only till the 300th year, as Zs. XXIII, 11 informs us. 
 55. If we now adopt the abbreviations A. R. for ' anno 
 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 Bundahii - , 
 extended to the end of time, but dealing only with tradi- 
 tional 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. 9000, B.C. 9630. Beginning of the first millennium of 
 Time ; and formation of the Fravashis, or primary ideas of the 
 good creations, which remain insensible and motionless for 
 3000 years (Bd. I, 8 ; XXXIV, 1). 
 ,, 6000, B.C. 6630. Beginning of the fourth millennium, when 
 the spiritual body of ZaratfLrt is framed together, and remains 
 3000 years with the archangels (Dk. VII, ii, 15, 16), while 
 
INTRODUCTION. XXIX 
 
 the primeval man and ox exist undisturbed in the world, 
 because the evil spiiit is confounded and powerless (Bd. I, 20, 
 22; III, 1, 3, 5; XXXIV, 1). 
 B. r. 3000, B.C. 3630. Beginning of the seventh millennium, 
 when the evil spirit rushes into the creation on new-year's 
 day, destroys the primeval ox, and distresses Gayoman/, 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. Gayomari/ passes away (Bd. Ill, 21-23 > 
 XXXIV, 2). 
 
 „ 2930, b.c. 3560. Masye and Masyaoi had grown up (Bd. 
 XV, 2 ; XXXIV, 3). 
 
 „ 2787, b.c. 3417. Accession of Hoshang (Bd. XXXIV, 3). 
 
 „ 2747, b.c 3377. Accession of Takhmorup (ibid. 4). 
 
 ,, 2717, b.c 3347. Accession of Vim (ibid.). 
 
 „ 2000, b.c. 2630. Beginning of the eighth millennium. Ac- 
 cession of Dahak (ibid. 4, 5). 
 
 ,, 1000, b. c. 1630. Beginning of the ninth millennium. Acces- 
 sion of FreVun (ibid. 5, 6). 
 
 „ 50c, b.c. 1 1 30. Accession of Maniu/'ihar (ibid. 6). 
 
 ,, 428, b.c. 1058. Spendarma^ comes to Manm/fibar at the 
 time of FrasiyoVs irrigation works (Zs. XII, 3-6). The MSS. 
 have b. R. 528, but to bring this date into the reign of 
 Mciniu/'ihar would be inconsistent with the millennial arrange- 
 ment ; 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<?"z', whose irrigation works, men- 
 tioned in Bd. XX, 34 ; XXI, 6, must have been carried out 
 in the latter part of Maniu/'ihar's reign. 
 
 ,, 380, b.c 1010. Accession of Auzobo (Bd. XXXIV, 6). 
 
 „ 375, b.c. 1005. Accession of Kai-Koba^ (ibid. 6, 7). 
 
 ,, 360, b. c. 990. Accession of Kai-Us (ibid. 7). 
 
 ,, 300, b. c. 930. Zaratilrt first mentioned by the ox that 
 Snio killed (Zs. XII, 7-20). 
 
 „ 210, b.c 840. Accession of Kai-Khusroi (Bd. XXXIV, 7). 
 
 „ 150, b.c 780. Accession of Kai-Loharasp (ibid.). 
 
 „ 45, b. c. 675. The Glory descends from heaven at the birth 
 of Dub/ak (Zs. XIII, 1). 
 
 „ 30, b. c. 660. Accession of Kai-Vi^-tasp (Bd. XXXIV, 7). 
 Vohumano and Ashavahitftd descend into the world with 
 a stem of Horn (Dk. VII, ii, 24). Zaratiut is born (ibid, 
 v 1). 
 
XXX PAHLAVI TEXTS. 
 
 B. R. 23, b.c. 653. Z. is seven years old when two Karaps visit 
 
 his father, and Durasr6bo dies (Dk. VII, iii, 32, 34, 45). 
 ,, 15, b.c. 645. Z. is fifteen years old when he and his four 
 
 brothers ask for their shares of the family property (Zs. XX, 1). 
 „ 10, b.c. 640. Z. leaves home at the age of twenty (ibid. 7). 
 a. r. 1, b.c. 630. Beginning of the tenth millennium. Z. goes 
 
 forth to his conference with the sacred beings on the 45th day 
 
 of the 31st year of Vutasp's reign (Dk. VII, iii, 51-62; viii, 
 
 51; Zs. XXI, 1-4). 
 „ 3, b.c. 628. Z. returns from his first conference in two 
 
 years, and preaches to Aurvaita-dang and the Karaps without 
 
 success (Dk. VII, iv, 2-20). 
 „ 1 1, b. c. 620. After his seventh conference, in the tenth year 
 
 he goes to VLstasp; MeWyomah is also converted (ibid. 1, 65 ; 
 
 Zs. XXI, 3 ; XXIII, r, 2, 8). 
 „ 13, b.c. 618. Twelve years after Z. went to conference, 
 
 VLrtasp accepts the religion, though hindered for two years by 
 
 the Karaps (Dk. VII, v, 1 ; Zs. XXIII, 5, 7). 
 ,, 20, b.c 611. A Kavig, son of Kundah, is converted (Zs. 
 
 XXIII, 8). 
 „ 30, b.c. 601. Defeat of Ar§-asp and his Khyons (ibid.). 
 „ 40, b. c. 591. Vohunem is born (ibid.). About this time the 
 
 Avesta is written by Gamasp from the teaching of Z. (Dk. IV, 
 
 21; V, iii, 4; VII, v, n). 
 ,, 48, b. c. 583. Z. passes away, or is killed, aged seventy-seven 
 
 years and forty days, on the 41st day of the year (Dk. V, iii, 
 
 2 ; VII, v, 1 ; Zs. XXIII, 9). 
 ,, 58, b.c. 573. Arrival of the religion is known in all regions 
 
 (Dk.VII, vi, 12). 
 „ 63, b.c. 568. Frashojtar passes away (Zs. XXIII, 10). 
 „ 64, b.c. 567. <9amasp passes away (ibid.). 
 » 73> B -c. 558. Hangaurush, son of C7amasp, passes away 
 
 (ibid.). 
 ,, 80, b.c. 551. Asmok-khanvato passes away, and Akht the 
 
 wizard is killed (ibid.). 
 „ 91, b.c. 540. Accession of Vohuman, son of Spend-dcu/ 
 
 (Bd. XXXIV, 7, 8). 
 „ 100, b.c. 531. -Seno is born (Dk. VII, vii, 6). 
 ,, 200, b.c. 431. .Seno passes away (ibid.; Zs. XXIII, 11). 
 „ 203, b.c. 428. Accession of Humai (Bd. XXXIV, 8). 
 
 [Here ends the fragment of the old millennial system 
 preserved in the Bundahij w r hich omits thirty-five years in 
 
INTRODUCTION. XXXI 
 
 this place, as explained in § 54, with the effect of postponing 
 the end of the millennium. It then proceeds to finish the 
 chronology in its own fashion ; mentioning only three 
 historical names, which are here added ; the thirty-five 
 omitted years heing also inserted.] 
 
 a. r. 268, b.c. 363. Accession of Darai (ibid.). 
 „ 280, b.c. 351. Accession of Darai, descendant of Darai 
 
 (ibid.). 
 „ 294, b.c 337. Accession of Alexander 1 (ibid.). 
 „ 300, b.c 331. Invasion by Alexander. -Send's hundred- 
 
 discipledom ends, the religion is disturbed, and the monarchy 
 
 contested (Zs. XXIII, n, 12 ; AV. I, 2-6). 
 „ 308, b. c 323. Death of Alexander (Bd. XXXIV, 8). 
 „ 400, b.c 231. Benightedness arises (Dk. VII, vii, 9). 
 „ 440-560, b.c 191—71 2 . Orthodoxy is still 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). 
 „ 971, a.d. 341, AusheWar is born (ibid. 55-57). 
 „ 1 001, a.d. 371. Beginning of the eleventh millennium, when 
 
 the sun stands still for ten days, and Aiishe</ar is thirty years 
 
 old and confers with the sacred beings (ibid. 58-60). 
 ,, 1400-1500, a.d. 770-870. In this century the wizard 
 
 Mahrkus produces seven awful winters successively, in which 
 
 most of mankind and animals perish, including himself (ibid. 
 
 * x > 3)- 
 
 „ 197 1, a.d. 1341. AusheWar-mah is born (ibid. 1S-20). 
 
 ,, 2001, a.d. 1371. Beginning of the twelfth millennium, when 
 the sun stands still for twenty days, and AusheV/ar-mah is 
 thirty years old and confers with the sacred beings (ibid. 
 21-23). 
 
 „ 2971, a.d. 2341. Soshans is born (ibid, x, 15-18). 
 
 ,, 3001, a.d. 2371. Beginning of the preparation for the 
 Renovation, when the sun stands still for thirty days, and 
 Soshans is thirty years old (ibid. 19); but another passage 
 (ibid, xi, 2) implies that this is the date of his birth. 
 
 „ 3028, a.d. 2398. The renovation of the universe occurs at 
 the end of the fifty-seventh year of Soshans (ibid. 4, 7). 
 
 1 He became king of Macedon B. c. 336, and of Persia in 331. 
 
 2 The erroneous dates in the Bundalm chronology (see § 5 7) alter this period 
 to B.C. 156-36. 
 
XXXli l'AHLAVI TEXTS. 
 
 56. We must suppose that the millennial chronology, 
 which the Bundahij 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 still 
 surviving in Dk. VII, vii, 29-32 ; viii, 4c, 41, 44-46, 48-60 ; 
 ix-xi. Whenever we meet with seemingly prophetic 
 descriptions and denunciations, which clearly allude to 
 historical events, such as those in Dk. VII, vii, 3-28 ; viii, 
 2, 10, 23, 32-36, 42, 43, 47, 61, they must, of course, be 
 treated as interpolations of a later date than the events 
 themselves. And there are several passages that may 
 belong to either class. 
 
 57. It has been already shown, in § 54, that the death 
 of Alexander, which the Bundahii- places in A. R. 273, must 
 have occurred in A. R. 308 according to other traditional 
 records. If this error of thirty-five years stood alone, it 
 might be considered accidental ; but when we find that the 
 BundahLs- 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, 
 that of postponing the end of the tenth millennium. On 
 the other hand, the Sasanians who ruled for 425 years, are 
 allowed 460 years in the Bundahu, which just counter- 
 balances 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. 
 
 58. The extent to which the BundahLy chronology is 
 distorted, by these three errors, will be better understood on 
 inspection of the following tabular statement than from 
 any description of the results, merely observing that the 
 year of the religion (a. R.) is given according to BundahLy 
 dates in the first column, and according to real dates in 
 the second. Several intermediate events have been inserted, 
 
INTRODUCTION. 
 
 XXX111 
 
 )) 
 
 2 73, i 
 
 , 308. 
 
 <> 
 
 321, , 
 
 , 400. 
 
 J> 
 
 400, , 
 
 > 553- 
 
 » 
 
 528, , 
 
 , 800. 
 
 )> 
 
 557. . 
 
 , 856. 
 
 ?> 
 
 6=5> , 
 
 , 900. 
 
 >> 
 
 647, > 
 
 > 939- 
 
 )> 
 
 713, . 
 
 , 1000. 
 
 >) 
 
 786, , 
 
 , 106S. 
 
 J) 
 
 800, , 
 
 , 1081. 
 
 »» 
 
 84'. , 
 
 , 1118. 
 
 >) 
 
 884, , 
 
 , "58. 
 
 !) 
 
 887, , 
 
 , 1 161. 
 
 !) 
 
 900, , 
 
 , "73- 
 
 )! 
 
 95i. , 
 
 , 1220. 
 
 )> 
 
 1000, , 
 
 , 1265. 
 
 >> 
 
 1017, , 
 
 , 1281. 
 
 Rea 
 
 1 date. 
 
 Bd 
 
 date. 
 
 . B. C. 
 
 331. 
 
 B.C. 
 
 33 1 - 
 
 >) 
 
 323, 
 
 ?, 
 
 3 2 3- 
 
 • »> 
 
 23 1 . 
 
 ,, 
 
 275- 
 
 >' 
 
 78, 
 
 )> 
 
 196. 
 
 . A.D 
 
 • I70, 
 
 >> 
 
 68. 
 
 » 
 
 226, 
 
 >> 
 
 39- 
 
 )> 
 
 270, 
 
 A. D. 
 
 10. 
 
 j) 
 
 3097 
 
 ,) 
 
 5 2 - 
 
 >» 
 
 370, 
 
 ,, 
 
 118. 
 
 • >> 
 
 438, 
 
 ,, 
 
 191. 
 
 >» 
 
 45*, 
 
 !, 
 
 205. 
 
 5) 
 
 488, 
 
 J> 
 
 246. 
 
 5 )) 
 
 528, 
 
 ), 
 
 289. 
 
 55 
 
 531, 
 
 ,, 
 
 292. 
 
 JJ 
 
 543, 
 
 ,, 
 
 3°5- 
 
 • )> 
 
 59°, 
 
 ,» 
 
 35 6 - 
 
 )5 
 
 635, 
 
 ?J 
 
 405. 
 
 )> 
 
 65 1 > 
 
 !, 
 
 422. 
 
 for the sake of illustration, and each of their Bundahu 
 dates includes its proper proportion of the errors l : — 
 
 Bd. date. Real date. 
 A. R. 265, A. R. 300. 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 Ardashir 
 Real date of A. R. 900 
 Accession of Shahpuhar II 
 Real date of A. R. 1000 . 
 Accession of Yasr/akarc/ II 
 Bd. date of A. r. Soo 
 Accession of Kavad . 
 Execution of the Mazdakites 
 Accession of Khusro I 
 Bd. date of A. R. 900 . 
 Accession of Khusro II 
 Ed. date of a. r. 1000 
 Death of Yasdakard III 
 
 59. The object of preparing this statement has been to 
 ascertain the reason for the intentional errors in the 
 BundahL? 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 
 are mentioned in the Zoroastrian legends. 
 
 60. Thus, we are told in Dk. VII, vii, 9, that benighted- 
 ness arises after A.R. 400, which is postponed by the errors 
 from B. C. 231 to 78, but both of these times seem to have 
 been equally unpropitious to the Zoroastrians. Then we 
 learn (ibid. 10, 11) that in the fifth and sixth centuries, say 
 A.R. 440-560, orthodoxy is still upheld by four successive 
 high-priests. This period is postponed by the errors from 
 B. C. 1 9 1-7 1 to 156-36 (see p. xxxi, n. 2), and Zoroastrianism 
 was probably flourishing the whole time. So far, no reason 
 for the alterations can be discovered, as the vague descrip- 
 tion of events, supplied by the old writer, appears to be 
 
 1 The bnsis of calculation is the real date of each event and real century, but 
 the Bd. date of each Bd. century. The only Bd. data are 284 years from the 
 death of Alexander to the accession of Ardashir, and 460 years from the latter 
 to the death of Yassdakard III, as stated in § 57. 
 
 [47] C 
 
XXXIV PAHLAVI TEXTS. 
 
 just as applicable to the original periods as to the altered 
 ones. 
 
 61. We are further informed (Dk. VII, viii, 2-45) that 
 much evil and misery occur in the ninth and tenth centuries 
 (a.R. 8co-iooo), at all events until the birth of Aushe^ar 
 (ibid. 55-57) in A.R. 971 ; and such events as war, invasion, 
 fall of monarchy, oppression, persecution, infidelity, and 
 apostasy are mentioned. AusheV/ar confers with the arch- 
 angels in A.R. 1001 (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. .170-341, or from the middle of the reign of Volo- 
 geses III to the middle of that of Shahpuhar II. But 
 the Bundahij postpones this period to A. D. 451-608, 
 or from the time of the Armenian revolt in the reign 
 of Ya.zda.ka.rd II, to that of the first total defeat of a 
 Persian army by the Arabs near Dhu-Oar in the reign 
 of Khusro II. The evil times were probably expected to 
 continue till the end of the millennium, or later, as in the 
 case of Zaratayt himself; for AusheV/ar does not go to his 
 conference till A.R. 1001, and might not be expected to 
 begin to preach till A.R. 1011. These dates, originally 
 A.D. 371-381, comprising the remainder of the reign of 
 Shahpuhar II, would be altered by Bd. to A. D. 6^6-64^, 
 a period which includes the last two great battles with the 
 Arabs, that decided the downfall of the Sasanian dynasty, 
 though king Ya^akar^III lived some six years longer as 
 a fugitive 1 . 
 
 62. It is hardly possible that king Ardashir (A.D. 226- 
 241) and his chancellor Tanvasar, when collecting and 
 revising their sacred books, would have compiled the 
 original traditional system of chronology, however general 
 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 
 
 1 The authorities consulted, for Persian historical facts and dates, have been 
 Noldeke, Aufsiitze zur pcrsischen Geschichte ; and A. von Gutschmid, 
 Geschichte Irans und seiner Nachbarlander von Alexander dem Grossen bis 
 zum Untergang der Arsaciden : edited by Noldeke. 
 
INTRODUCTION. XXXV 
 
 the evils of their own time. But if they found the system 
 in 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 
 mitigated by their own exertions. In fact, an old document 
 prophesying evil which actually occurred at the time 
 specified, could be used as evidence of the truth of their 
 religion, and would therefore be carefully preserved. And 
 it is quite certain that, 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 
 that time before the downfall occurred. For these reasons 
 we must conclude that the original system of chronology, 
 handed down by the Bundahu, was neither compiled nor 
 altered in the time of Ardashir. 
 
 63. For the long reign of Shahpuhar II (a.D. 309-379) 
 the original tradition predicted not only a continuation of 
 evil times, but also the birth and education of a new 
 apostle, AusheV/ar, for the next millennium, who was 
 expected to put an end to evil for about four centuries. 
 His birth was to take place in A. D. 341, and his conference 
 was to commence in 371. These dates are so well defined 
 that, if we could discover any important religious teacher 
 to whom they could refer, we might be justified irt believing 
 that the original chronology was compiled in his time. 
 Unfortunately, we know very little of the internal history 
 of Persia during this reign ; there was war with the Romans 
 in 337-350 and 358-363, and on the eastern frontiers in 
 the intervening period ; also a persecution of the Christians, 
 beginning about 339 ; all of which fairly represent the 
 predicted evils. 
 
 64. Regarding the priesthood and religious history of 
 the reign, we have only the traditions handed down in 
 Pahlavi texts to guide us. In these we are told that 
 Aturpa^, son of Maraspend (Dk. VII, vii, 19), was born in 
 the steel period (Dk. IX, viii, 4), and lived in the reign of 
 king Shahpuhar II, son of Auharma.cv/ (AV. p. 145 n), 
 being high-priest over the religion (Dd. XXXVII, 36). He 
 .also collected and preserved the Nasks (Dk. VIII, i, 22), 
 
 c 2 
 
XXXVI PAHLAVI TEXTS. 
 
 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 J ). In his old age he 
 obtained a son, after devout prayer, and named him Zara- 
 tust (Pandnamak, 1); but this son also bore the Avesta 
 title of Avarethrabrtu (Dk. VII, vii, 20, 21 ; VIII, xiii, 
 18), who is called the son of RaJtare-vaghewt in Yt. 
 XIII, 106, showing that this latter Avesta title was adopted 
 by Aturpad himself. Finally, we meet with another 
 Aturpa/^, son of Zaratiut, described in Peshotan s Dk. Ill, 
 cxxxvii, 2, as high-priest in the reign of Yazdakard I 
 (a. D. 399-420), son of Shahpuhar, and also mentioned in 
 Pahl. Yas. p. 120, 11. 14, 15 Sp. (translated in Dk. VIII, 
 i, 7 n). 
 
 65. We have here, evidently, three successive high-priests, 
 father, son, 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, 
 after a religious discussion, submitted himself to the ordeal 
 of melted metal, as a test of his orthodoxy. The king was 
 convinced, and his proclamation meant persecution of the 
 heterodox, such as was commenced about A. D. 339, as 
 regards the Christians. So that we may safely assume 
 that Aturpa</'s 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 Aturpa^'s own son. 
 
 66. In the first place, is such a suspicion consistent with 
 known dates ? To represent Aushee/ar, according to the 
 original chronology, the son must have been born A.D. 341 
 ($ 63) ; and we may suppose that the time of AusheV/ar's 
 conference (371) would represent the time of Aturpad's 
 
 1 See S. B. E., vol. xxxvii, p. 415. 
 
INTRODUCTION. XXXV11 
 
 death, when his son succeeded him in the high-priesthood. 
 If Aturpru/ were aged eighty-one at his death, he would 
 have been fifty-one at the birth of his son, or approaching 
 old age ; and he would have been born in 290, or nineteen 
 years before the king. His grandson may have been born 
 in 365, when his father Zaratujt was twenty-four, and may 
 have succeeded that father in the high-priesthood about 
 400, the second year of king Ya.zdaka.rd I. As all these 
 dates are reasonably consistent with the few facts that are 
 known, there seems to be no impossibility in the hypothesis 
 that the original chronology of AusheV/ar's birth may have 
 had some connection with the date of the birth of Xturpad's 
 son. The dates assumed, with regard to these three high- 
 priests, which may be slightly varied, are as follows: — 
 
 Alurpad, born 290, high-priest 320, died 371. 
 Zaratikt, „ 341, „ 371, „ 400. 
 
 Aturpad, „ 365, „ 400, „ 420, or later. 
 
 67. On the other hand, we must recollect that the time 
 of the birth of AusheVar was not an isolated date which 
 could be varied at pleasure, to suit any circumstances that 
 might arise ; but it was intimately connected with the 
 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 accidental 
 year of a particular child's birth, than to have the child 
 born in a particular year of an old system already 
 existing. And, if so, it may be safer to assume that 
 Aturpzu/, knowing the year of the expected birth, took 
 measures to secure the fulfilment of the prophecy, so far as 
 the birth was concerned. If the child did not turn out so 
 capable of regenerating the world as had been expected, 
 that was a matter for posterity to explain. Under such 
 circumstances of merely seeming fulfilment of a single 
 particular, fraudulently obtained, the original prediction 
 might be of any age. 
 
 68. It does not appear that the priestly councillors 
 assembled by Khusro I (Byt. I, 7), made any alteration in 
 
XXXV111 TAHLAVI TEXTS. 
 
 the original chronology, although they slightly revised the 
 Pahlavi Vendidad. In fact, the priests, who must have 
 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, viii, 1,2. 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 till some time after the ter- 
 mination of the monarchy in 651, but probably long before 
 the compilation of the Bundahij- about 900. The effects 
 of these alterations upon the dates of the evil ninth and 
 tenth centuries, and upon those of the birth, conference, 
 and preaching of Ausher/ar, 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 prob- 
 ably been often made more definite than they were 
 originally. 
 
 69. It follows, from the foregoing investigation, that the 
 original chronology 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 Bundahu, could have hardly been 
 made till after 651. 
 
 70. Regarding the age in which Zaratu.?t lived, the dates 
 stated in the synopsis of traditional chronology (§ $5), are 
 B. C. 660-583, while the reign of Viitasp, 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 identifica- 
 tion of Vutasp with the father of Darius I. But the names 
 of those four forefathers, which are known on the unim- 
 peachable authority of the Behistun inscription of Darius 
 himself, render it almost impossible to accept this tra- 
 ditional identification, as they differ totally from those of 
 the forefathers of Vijtasp in the A vesta. The two dynasties 
 are as follows : — 
 
INTRODUCTION. XXXIX 
 
 BehistCin : Hakhamanu- Avesta : Kavi Kavata 
 Kaispis Kava Usa 
 
 Ariyaiamna Kava Husrava 
 
 Arshama Aurva</aspa 
 
 Viitaspa KavaVi-staspa 1 . 
 
 Unless 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 two 
 dynasties. We may, however, quote the instances of the 
 high-priest Aturpa^=Atare-pata and his son Zaratilrt = 
 Zarathuj-tra being called Ra.rtare-vaghe//t and Avarethra- 
 bau, 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 2 and others, and 
 the question has been lately re-examined by Williams 
 Jackson 3 . He divides the ancient statements, that have 
 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 
 writers, those who lived only two to four centuries after the 
 traditional period of the lifetime of Zaratu^t, 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 Zaratilst existed 6000 years before 
 the death of Plato, that is, B.C. 6347, which is also con- 
 firmed by Aristotle. And he quotes Hermippus (about 
 B.C. 250) as placing him 50CO years before the Trojan war, 
 that is, B.C. 6184. A third mode of describing this period 
 
 1 These were the reigning sovereigns, but the last two are descended from 
 a collateral branch, and their actual pedigree is as follows : — Kavi Kavata, Kavi 
 Aipivanghu, Kavi Pisanangh, Manuj, Uzava, Aurva</aspa, Kava Vi.rtaspa (Bd. 
 XXXI, 28, 29). 
 
 2 Zoroastrische Studien, von Fr. Windischmann, edited by Spiegel, 1S63; 
 pp. 1 21-165, 260-313. 
 
 3 On the date of Zoroaster, by A. V. Williams Jackson ; Journal of American 
 Oriental Society, vol. xvii, pp. 1-22. 
 
xl PAHLAVI TEXTS. 
 
 seems to have been used by Xanthus of Lydia (B.C. 500- 
 450) l who stated that Zaratujt lived 6000 years before 
 Xerxes, as quoted by Diogenes Laertius, that is, B.C. 6485. 
 
 72. 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 
 pre-existence of Zaratiut's Fravashi. It will, in fact, be 
 seen from the synopsis (§ 55) that the traditional account 
 is that the spiritual body of Zaratiut 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 
 approximation to the three dates, B.C. 6347, 6184, and 
 6485, indicated by the ancient writers, considering that 
 their statements are made in even thousands of years. 
 
 73. Pliny also mentions, on the authority of other writers 
 who are not named, that another Zoroaster, a Proconnesian, 
 lived a little before the time of Osthanes who accompanied 
 Xerxes to Greece (B.C. 480). And, so far as time is con- 
 cerned, this Zoroaster might have been the traditional 
 Zaratujt 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 Semi- 
 ramis, can hardly refer to the traditional Zaratujt who is 
 never represented as a king, although the supreme Zara- 
 thiutra of the Avesta was apparently a ruling priest. The 
 time in which this Bactrian lived is also very uncertain, 
 for though Semiramis has recently been placed about 
 B.C. 8co, her position in Albiruni's tables is certainly 1200 
 years earlier. 
 
 75. It seems, therefore, that the ancient statements, 
 regarding the date of Zarattut, reported by Pliny and cor- 
 roborated by a few other classical writers, can be fully 
 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 Zaratu^t 
 
 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 
 the fifth century B.C., must have lived about the same 
 time as the same traditional Zaratujt after he came into 
 the worldly existence, and may reasonably be identified 
 with him, although Pliny had little information to give 
 about him. 
 
 76. It will be noticed that this explanation depends 
 entirely upon the peculiarly artificial system of the tra- 
 ditional 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 
 explained as referring to the same individual. But if they 
 do not refer to the same individual, we have only the 
 options of rejecting all the statements, or believing an im- 
 possible date to be literally correct ; neither of which 
 decisions 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 
 is inextricably associated with the idea of the primeval 
 existence of all good creations in the state of Fravashis. 
 These are described as spiritual existences who remained 
 three millenniums unthinking, unmoving, and intangible 
 (Rd. I, 8) ; and the next three millenniums they still re- 
 mained undisturbed by evil, mankind being represented, 
 for that period, by Gayomar^ in the world (Bd. XXXIV, 1) 
 and by the spiritual form of ZaratuJt in heaven (Dk. VII, 
 ii, 15), while the animals were symbolized by the primeval 
 ox for the same period. Six millenniums, which are half 
 the duration of time, were thus appropriated to Fravashis, 
 spiritual and embodied, probably before the birth of Plato, 
 if we may rely upon classical statements ; and it must have 
 
xlii PAHLAVI TEXTS. 
 
 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 Zaratuit'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 
 Zaratvut 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 Zaratiut's death. 
 No one, of course, could believe in the literal accuracy of 
 the 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 
 which might be 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 
 traditional date, of which these old authorities seemed 
 ignorant, though it was a period then comparatively recent. 
 And, if this discredit had not been sufficient to shake the 
 faith of Avesta scholars in the traditional date of Zaratfot, 
 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 
 of Gautama Buddha, who lived about one generation later 
 than the traditional Zaratiut. 
 
 79. How far Avesta scholars were justified in their con- 
 clusions must be left for future ages to determine ; at 
 present we have no really historical information about the 
 origin of Zoroastrianism, and must still consider it as 
 decidedly prehistoric ; though, it may be admitted that the 
 Parsi calendar, as used in Persia, so far agrees with tradition, 
 that it still bears witness to its own original institution in 
 
INTRODUCTION. xl 
 
 111 
 
 the reign of Darius Hystaspes, as will be seen from the 
 following details. 
 
 Ho. The Parsi year consists of twelve months, each con- 
 sisting of thirty days, with five additional days added at the 
 end of the year, and the total number of 365 days never 
 varies, so that, whenever a leap-year occurs in our calendar, 
 the beginning of the Parsi year retreats one day in the 
 Christian calendar. In this manner, the total number of 
 days 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 
 whole time ; and four times the number of leap-years 
 would be the total number of years. But as leap-years 
 have not been used the whole time, we have to calculate 
 from astronomical data. 
 
 81. In the first place, we want to know at what season 
 the Parsi year originally began, and we learn this from 
 Bd. XXV, 7, 20, where we are told that the winter of the 
 rectified year ends with the five extra days, and the spring 
 begins with the first month ; which means that the rectified 
 year begins with the vernal equinox. We also have to 
 observe that, retreating at the rate of one day every four 
 years, the beginning of the year retreats all round the year 
 in 1460 years ; and we know from general history that the 
 period, with which we have to deal, is much more than 
 1460 years and less than 2920. Then we have to ascertain 
 the exact length of the tropical year, which astronomers 
 say is 365-2422 days, with an infinitesimal decrement, quite 
 inappreciable in the period we have in view. 
 
 82. We may calculate back from any vernal equinox 
 which occurs not too far from noon, say that of March 22, 
 1865, when the beginning of the Parsi year, according to 
 Persian reckoning, had retreated to August 24, 1864, or 
 210 days, in addition to a previous retreat of a whole year 
 of 365 days, or altogether 575 days since the establishment 
 of the calendar. So that the difference between the Parsi 
 year of 365 days and the correct tropical year of 365-2422 
 days had then accumulated to a total of 575 days. Divid- 
 
xliv PAHLAVI TEXTS. 
 
 ing the accumulated error of 57$ days by the annual in- 
 crement 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 is, however, liable to some modifications 
 for errors of observation on the part of the ancient 
 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 
 calendar is therefore B.C. ^05, with a margin of four to 
 eight years in either direction for accidental errors of 
 observation. 
 
 84. A few years before this period we know, from the 
 cuneiform inscriptions of Behistun, that Darius Hystaspes 
 used an older calendar, when recording his early victories 
 over insurgents, which consolidated his empire. It was 
 a time when he was introducing many reforms 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. But, besides this ordinary civil calendar, in which 
 new-year's day was constantly retreating, the Persians had 
 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. xl 1 
 
 and months are distinguished by the epithet vehi£akig 
 (veh + \k + ak + ig), ' belonging to what is really good,' or 
 vehi£ak, 'belonging to the really good,' which, in this 
 connection, may be best expressed by the word ' rectified.' 
 
 86. This intercalation is described by Albiruni in various 
 passages 1 which inform us 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 
 year which, beginning with the first month, would also end 
 with the first month augmented by the five extra days as 
 the usual termination of the year. All following years 
 would begin with the second month, and end with the first 
 month and the five extra days, until the second intercala- 
 tion, when a year of thirteen months and five days would 
 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 
 year, and that the rectified first month, which followed 
 them, was to become the last month of the preceding year 
 at the next rectification, or intercalation. 
 
 87. If the Parsi calendar, as used in Persia, were es- 
 tablished P..C. 505, as we have calculated, it ought to have 
 been rectified by an intercalation of one month about each 
 of the following years: — B.C. 381, 257, 133, 10, A.D. 115, 
 239, 363, 487, 610. Albiruni (p. 121), however, has re- 
 corded only one intercalation of two months in the time of 
 Ya.s*/aka;Y/ I (a.D. 399-420), son of Shahpuhar, when the 
 
 1 Sachau's Albiiuni's Chronology of Ancient Nations, pp. 12, 13, 38, 53-56, 
 
 121, 184, 1S5, 220, 221. 
 
X 
 
 lvi PAHLAVI TEXTS. 
 
 five extra days were removed to the end of the original 
 eighth month Aban, where they remained until Albiruni's 
 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 
 is 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 im- 
 possible 1 . With regard to the earlier intercalations (which 
 must have occurred to account for the movement of the 
 five extra 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. 
 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 Zaratuit, in the 
 reign of Shahpuhar II. 
 
 89. It is worthy of notice that the names of both the 
 days and months, which have come down to us in this 
 calendar of Darius, include the names of the six Amesha- 
 spewtas, which, according to Darmesteter's hypothesis, were 
 not invented till the time of Vologeses I, in the first century 
 A.D. We have positive evidence that the calendar of 
 twelve months of thirty days each, with five extra days to 
 complete the year, must have been established in the time 
 of Darius. This fact being recorded mechanically by the 
 extent of the retreat of the Persian Parsis' new-year's day 
 down to the present time, and by the number of months 
 intercalated in their religious calendar down to the fifth 
 
 1 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 Yazdakard I. 
 
INTRODUCTION. xl 
 
 Vll 
 
 century A.D., being known from the position of the five 
 extra days in the rectified calendar. We have no evidence 
 of any change of names having been made in this calendar 
 at any time ; and only positive and indisputable evidence 
 could be admitted, because reformers of calendars are 
 hardly ever satisfied with mere change of names, and the 
 calendar itself is a permanent witness that no alteration 
 can have been made in any other particular, since the 
 time of Darius. 
 
 90. Darmesteter's theory of a late origin for the Avesta 
 having been mentioned, it may be allowable to add, that 
 the likelihood of this theory does not increase upon closer 
 examination. It is a brilliant hypothesis, very carefully 
 prepared to meet ordinary criticism ; but it does not 
 appear to convince Avesta scholars in general, for want of 
 sufficient evidence, as it is very necessary to distinguish 
 carefully between possibilities and probabilities ; the former 
 being not admissible as evidence, unless corroborated by 
 positive facts. Its chief use has been in checking the 
 tendency to exaggerate the age of the Avesta, but it seems 
 itself to be an exaggeration in the opposite direction, 
 a returning swing of the ever-restless pendulum of judg- 
 ment. On the other hand, the traditional age of the 
 religion cannot be fairly considered as exaggerated, for 
 the chief difficulty in accepting it as sufficiently old, is that 
 the nearer our researches penetrate to that time the less 
 real light we obtain. 
 
 E. W. West. 
 
 April, 1897. 
 
ABBREVIATIONS USED IN THIS VOLUME. 
 
 a. d. for Anno Domini ; Alb. for Albiruni's Chronology of 
 Ancient Nations, translated by Sachau ; a. r. for Anno Religionis; 
 Ar. for Arabic; AV. for the Book of Anfa-Viraf ; Av. for A vesta; 
 B for Bombay MS. of Dinkart/, brought from Iran in 1783 ; b. c 
 for Before Christ; Bd. for Bundahur (S. B. E. v, 1-151), and Band 
 (volume) ; Beh. for Behistun inscription ; BK for an old copy of 
 K35, made when this MS. was more complete than it is now; 
 b. r. for Before the Religion ; Byt. for Bahman Yast (S. B. E. v, 
 189-235); Chald. for Chaldee ; Chap, for chapter; Chaps, for 
 chapters ; Dd. for Da^/istan-i Dinik (S. B. E. xviii, 1-276); Dk. for 
 Dinkard (S. B. E. xxxvii, 1-397, 406-418, and this volume); ed. 
 for editor or edition ; Ep. for Epistles of Mandr/ihar (S. B. E. 
 xviii, 277-366); Etudes iran. for Etudes iraniennes ; Farh. Oim 
 for Farhang-i Oim-a&vak ; gen. for genitive case ; Gesch. der Sas. 
 for Geschichte der Perser und Araber zur Zeit der Sasaniden ; 
 Gf. for the Tale of G6^t-i Fryan6; Heb. for Hebrew; Ibid, 
 for ibidem ; Ind. vers, for Indian version ; J. for Jamasp's 
 old MS. ; K for University Library at Kopenhagen ; L for 
 India Office Library at London ; 1. for line ; 11. for lines ; Mkh. 
 for Mainyo-i Khira</ (S.B. E. xxiv, 1-113); MS. for manuscript; 
 MSS. for manuscripts; n. for footnote; nom. for nomina- 
 tive case ; p. for page ; Pahl. for Pahlavi ; Pers. for Persian ; 
 pp. for pages; Pt. for Peshotan's old MS.; S. B. E. for Sacred 
 Books of the East ; Sd. for Sad-dar (S. B. E. xxiv, 253-361); Sg. 
 for ^ikand-gumanik Vi^ar (S. B. E. xxiv, 11 5-251); Sis. for 
 Shayast-la-shayast (S. B. E. v, 237-406); Sp. for Spiegel's edition; 
 T for Tehmuras's MS. of Dd., Zs., &c. ; Vd. for Vendidad, ed. 
 Geldner; Vi^. for \ T ig\rkard-\ Dinik ; Visp. for Visperad, ed. 
 Geldner ; vol. for volume ; Westerg. Frag, for Westergaard's Frag- 
 ments ; Yas. for Yasna, ed. Geldner ; Yt. for Yast, ed. Geldner ; 
 YZ. for Geiger's Yatkar-i Zariran ; Z. for Zaraturt ; Zs. for Selec- 
 tions of Za<f-sparam, first series. 
 
MARVELS OF ZOROASTRIANISM 
 
 AS STATED IN 
 
 THE SEVENTH AND FIFTH BOOKS 
 
 OF THE 
 
 DlNKAi?Z> 
 
 AND IN THE 
 
 SELECTIONS OF zA/?-SPARAM 
 CHAPTERS XII-XXIV. 
 
 [47] B 
 
OBSERVATIONS. 
 
 i. For all divisions into chapters and sections the translator is 
 chiefly responsible, as the stops found in the manuscripts are not 
 used systematically. 
 
 2. Italics are used for any English words which are not expressed, 
 or fully understood, in the original text, but are added to complete 
 the sense of the translation. 
 
 3. Italics occurring in Oriental words, or names, represent 
 certain peculiar Oriental letters (see the ' Transliteration of Oriental 
 Alphabets' at the end of this volume), or certain abbreviated modes 
 of writing Pahlavi letters. Italic a, a, b, d, e, e, h, i, i, kh, l. p, r, sh, 
 71, v, zd indicate no change of pronunciation ; but g should be 
 sounded like j, hv like wh, k like ch in ' church,' j like sh, and 
 Avesta like French j. 
 
 4. In the translation words in parentheses are merely ex- 
 planatory of those that precede them, and often translate Pahlavi 
 glosses in the original text. 
 
 5. For the meaning of the abbreviations, used in the notes, see 
 the explanatory list after the Introduction. 
 
 6. The manuscripts used for the Dinkar^ are : — 
 
 B (written a. d. 1659), the only independent authority for 
 Book VII; it was brought from Iran to Surat in 1783, and one 
 folio, at the end of Chap, iv, appears to be missing. 
 
 K 43 (written a. d. 1594 and later), No. 43 in the University 
 Library at Kopenhagen, which contains another independent 
 authority for Book V in its later portion. 
 
 7. The manuscripts used for the Selections of Za</-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. 
 
 DtNKA^Z?.— BOOK VII. 
 
 Chapter I. 
 
 i. Fbrthe gratification of the creator A uharmazd, 
 even through the complete superiority of the Ma^a- 
 worshipping religion, adorned by omniscience, in the 
 world. 
 
 2. The seventh book is about the marvellousness 
 of the greatest reminder of the Ma^da-worshipping 
 religion, Zaratiuct l of the Spitamas ; also of the 
 mindfulness of that illustrious one by Auh3.rma.2d, 
 and of his religion, arisen through the word of 
 Auharmasrtf, being blessed among those of the 
 region of king Vi.stasp ; from the Exposition of the 
 Good Religion 2 . 
 
 3. But, before that, there is purposely written 
 whatever was the progress of the character and 
 effect of the good religion and its first acceptor in 
 the spiritual and worldly existences ; and, after that, 
 
 1 Nearly always spelt Zaratukhsht in the MS., the counterpart 
 of the Persian form Zaratuhsht or Zaraduhsht. 
 
 2 This Nik/20-i Veh-deno was evidently the name of an older 
 book, from which the Dinkan/ quotes much of its information on 
 religious matters. 
 
 B 2 
 
dinkakd, BOOK VII. 
 
 the prophets, apostles, and upholders in the period 
 as far as Zaratuit, whose guardian spirit is reverenced, 
 and their religion, which is this, due to the utterance 
 and splendour with which they have been blessed 
 with prophecy among mankind \ 
 
 4. According to the Ma^a-worshipping religion 
 and the Exposition of the Good Religion, it is the 
 nature of Aima.rma.zd' s disposition and his knowledge 
 as to the complete obtainment of the first creature, 
 the archangel Vohumano, and the first progress 
 spiritually among the archangels and the other 
 sacred beings of the spiritual and worldly existences, 
 and materially in Gayoman/, the first man, through 
 concurrent and complete acceptance from the creator 
 Auharmaztf', and the needful atonement in his own 
 period through meditation, and the smiting thereby 
 of the fiend of that period and the opposition thereof, 
 by thinking of the creator's teaching, that constitute 
 the whole of that first utterance - of the religion of 
 Am\a.rma.zd. 
 
 5. According to the declaration of the good reli- 
 gion about the production of existence, which is the 
 praise of him who was the causer of existence and 
 creator, the beneficent spirit, the first craving among 
 mankind zvas this, that ' we be happy and be the 
 creation of Auha.rma.sd ; ' 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 
 perfect now, though rendered sickly by him ; and 
 the spiritual existences of mankind be so now, though 
 the destroyer has come to the creatures.' 6. For 
 
 1 This preliminary matter occupies the whole of Chap. I. 
 
 2 The Yatha-ahu-vairyo, or most sacred religious formula of 
 the Parsis. 
 
CHAPTER I, 4-8. 
 
 human beings of the lineage of Gayoman/ this is the 
 one thing good, when they shall perform their duty 
 and good works ; and one's work is to smite one's 
 own opposing fiend ; an instance presentable to any 
 of the lineage, that it is important for every one of 
 you to smite his own opposing fiend, is the freedom 
 from molestation which occurs thereby, and the non- 
 contamination of the creatures by the destroyer ; 
 and it is that effect which the creator of creation has 
 produced for it. 
 
 7. And this, too, is declared by the good religion, 
 that through a true-spoken statement Gayomaraf 
 attained to the good spiritual lordship J of the arch- 
 angels (that is, he was fit for the supreme heaven 2 ). 
 8. And after Gayoman/, at various periods until the 
 ever-favouring 3 Zaraturt of the Spitamas, whose 
 guardian spirit is reverenced ; much also ivas his 
 acquaintance with knowledge, and his work was the 
 preservation of the mankind of that time in which he 
 came into notice ; moreover he became requisite for 
 conference with the creator ; and because of their 
 superior carrying on of destiny 4 , by command of the 
 
 1 Reading hu-ahfiih, Av. hvanghevi. This section is one of 
 the numerous quotations from the Pahlavi version of a lost A vesta 
 text. When we are furnished with a complete Pahl.-Av. vocabulary, 
 it will be possible to recover much of the original Avesta of such 
 quotations, with some degree of certainty. 
 
 2 Pahl. garo</manfg. Such glosses and comments, inserted 
 by the Pahlavi translator, are always marked as parenthetical. 
 
 3 Pahl. hamai-bahar ; it might be read hamai-bidar, 'ever 
 vigilant.' 
 
 4 Reading vakhsh ( = Pers. bakhsh), which is usually expressed 
 by its Zvarij equivalent gada(traditionally gadman), and this means 
 both 'destiny' and 'the star, or glory, of destiny' (Av. hvareno, 
 Pers. khura). Here the first letter of vakhsh is omitted, and 
 this error converts the word into khaya, the Zvaru of .fan, 'life.' 
 
DINKAKD, BOOK VII. 
 
 creator, it is declared in the good religion, that the 
 combined titles of prophet (vakhshvar), acceptor, and 
 promoter are enumerated of them. 
 
 9. As Gaydmantf passed away, it 1 came to Masye 
 and Masyaoi 2 , the second of worldly beings who were 
 the progeny of Gayomar^ the first ; audit is declared, 
 by the word of Auh3.rma.zd, that he spoke to them, 
 when they had been produced by him, thus : ' You 
 are the men I produce, you are the parents of the 
 parents of all embodied existence ; and so do you 
 men not worship the demons, for the possession of 
 complete mindfulness is the best thing produced by 
 me for you, so that you may fully observe duty and 
 ordinances with complete mindfulness.' 10. And 
 the bountifulness of Auharma^ was extolled by 
 them, and they went on with their own duty ; they 
 also performed the will of the creator, enjoyed the 
 advantage of the many duties of the world, and 
 practised next-of-kin marriage for procreation, union, 
 and the complete progress of the creations in the 
 world, which are the best good works of mankind. 
 1 1. The creator showed them the sowing of corn, as 
 declared in the words of Auharma^ thus : ' This is 
 thine, O Masye ! which is an ox ; thine, too, is this 
 corn ; 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 § 28, where the word is written ^an, 'life,' in the MS. B. In 
 S. B.E., vol. xxxvii, Dk. VIII, xiii, 20, vakhsh has been erro- 
 neously translated ' word.' 
 
 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 Gayoman/, the prototype of the human race ; 
 see Bd. XV, 1-5. 
 
CHAPTER I, 9-I4. 
 
 12. This, too, is declared by the good religion, 
 that Aiihanna-sraf spoke to Hadish \ one of the sacred 
 beings thoroughly worthy through righteousness, 
 thus: 'O Hadish, who art thoroughly worthy 
 through righteousness ! thou shouldst proceed to 
 Masye and Masyaoi, thou shouldst procure thy - 
 corn and bread from Masye and Masyaoi, and 
 shouldst bless theirs thus : " This corn comes up 
 owing to you, and, as it came unto you from 
 Auharma^ and the archangels, may the corn ex- 
 tend from you unto your descendants without dis- 
 turbance 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 Masye and 
 Masyaoi, and it was given by them ; he also blessed 
 them thus : ' May this corn come up from you, as 
 from the archangels ! as it came unto you from 
 Auha.rm3.zd and the archangels, may it extend from 
 you unto your descendants, without disturbance from 
 the demons ; ' and two Ahunavairs were recited by 
 him, for the staying away of the demon and fiend. 
 
 14. And, owing to the explanation of the sacred 
 beings, Masye and Masyaoi attained also to the 
 manufacture of clothing, the tending of sheep, house- 
 building, and primitive carpentry, the agriculture 
 and husbandry of the ancients, and the memory of 
 their original state ; and these proceeded from them 
 through their lineage, presenting an example and 
 
 1 Mentioned in Visp. i, 9 : ii, 1 1 : ix, 5, and recognized as a 
 spirit in Pahl. Visp. i, 31 (Sp.). The spirit who assists the hus- 
 bandman, see £tudes iran. ii, 201. 
 
 2 The MS. has ' his,' as in § 13, by mistake. 
 
 3 Two of the sacred Yatha-ahu-vairyo formulas. 
 
8 DINKARC, BOOK VII. 
 
 spreading in the world, to artificers among the 
 plenitude of artificers. 
 
 15. And after that, the destiny to be carried on 
 came to Samak r , who was their son, and the descent 
 of their collateral descendants was on to each region 
 and each quarter of the world, to that extentwhich 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 
 Hoshang 2 of the early law (pe5-da^), for pro- 
 viding in the world the law of husbandry, or cultiva- 
 tion of the world, and of sovereignty or protection of 
 the world. 17. And through their companionship 
 and united force, given by religion, the sovereignty 
 and cultivation of the world were prepared through 
 progress and a succession of provisions of Auhar- 
 ma^'s creatures, as well as the religion appointed 
 by Auharma^. 18. And through that glory of 
 destiny (gadtf) two-thirds of the demons of Mazano 3 
 and the seven evil-instructed ones* of Aeshm were 
 destroyed by Hoshang. 
 
 19. After that it came to Takhmorup 5 the well- 
 armed, and through that glory the demon and evil 
 mankind, the wizard and witch, were smitten by 
 him ; idolatry was also cast out by him, and he 
 propagated in his time the reverence and service of 
 the creator ; the evil spirit, converted into the shape 
 of a horse, was also carrying him for thirty winters. 
 
 1 See Bd. XV, 24-26. 
 
 2 Grandsons of Samak, see Bd. XV, 28, and Sachau's Albiruni's 
 Chronology of Ancient Nations, pp. 206, 212. 
 
 3 The idolators of Mazandaran. See Yt. XIX, 26. 
 
 4 Called ' seven powers' in Bd. XXVIII, 15. 
 6 See Bd. XXXI, 2, and Yt. XIX, 28, 29. 
 
CHAPTER I, I5-24. 
 
 20. And it came, at another time, for the con- 
 ference with Auharmas^, to Yim 1 the splendid, the 
 son of Vivang,ha ; and owing to his accepting the 
 four classes of the religion, which are priesthood, 
 warriorship, husbandry, and artisanship, there are 
 the four classes which are priesthood, warriorship, 
 husbandry, and artisanship, and thereby the world 
 was improved, extended, and developed ; he also 
 rendered even the creatures, in a measure, immortal, 
 undecaying, hungerless, thirstless, plentiful, and 
 fully-settled. 21. And in the good religion 2 it is 
 declared, by the word of the creator Au.harma.2d to 
 Yim, thus: 'Then do thou widen my world ! (that 
 is, make up its measure more), then do thou extend 
 my world ! (that is, make it up larger), and then 
 thou shouldst accept from me the protection, nourish- 
 ment, and chieftainship of the world ; and do thou 
 effect such watchfulness over it, that no one shall be 
 able to occasion the wounding or injury of another.' 
 22. And this was accepted and done by Yim, as 
 Auharma^ commanded him ; and through the same 
 glory he widened the earth three-thirds larger than 
 that which it was theretofore. 23. And, in that 
 realm of his, the cattle and men of the realm zvere 
 made immortal by him, and the other creations, 
 water, vegetation, and the various foods, imperish- 
 able. 24. And this, too, is declared by the good 
 religion, that the world was made by him like the 
 supreme heaven in pleasantness ; also the enclosure 
 made by Yim, constructed by him according to all 
 the commands of the creator 3 , about guarding the 
 creatures from perishing through the winter of 
 
 1 See Bd. XXXI, 3-5, and Yt. XIX, 31-33. 2 In Yd. II, 4. 
 
 3 As detailed in Yd. II, 22-31, 40, 41. 
 
IO DINKAKZ), BOOK VII. 
 
 Mahrkus, and likewise many other wonders are 
 reported by the good religion. 
 
 25. And it came, at another time, by command of 
 the creator, to Fre^un the Aspigan 1 when he was in 
 the pregnant womb, owing to the share of husbandry 
 in the avocations of the religion, through allotment 
 from the glory of Yim, and through its triumphant 
 splendour. 26. And Fre^un, through that triumphant 
 splendour, became a responder to Dahak 2 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 zvas smitten by him 3 , the crea- 
 tures 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. 
 
 28. And, in the Xxfe-time of Fre^un, the same 
 destiny came to \\x\k\ son of Fre^un, owing to 
 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 Fre^un, 
 
 1 See Bd. XXXI, 7, 8, and Yt. XIII, 131 ; XIX, 36. 
 
 2 The Arab usurper, or usurping dynasty, that conquered Yim 
 in his old age; see Bd. XXXI, 5, 6. 
 
 :1 See Yt. XIX, 37. 4 See Bd. XXXI, 9, 10. 
 
 5 Probably 'destiny;' the initial letter of vakhsh, 'destiny,' has 
 been omitted, and this blunder converts the word into khaya, ' life.' 
 
CHAPTER I, 25-31. II 
 
 and that life ' came to him from the creator through 
 the blessing of Frtv/un. 
 
 29. And it came, through his mother, to a descen- 
 dant of Fre^un and descendant of K\x\k ; it proceeded 
 with the angel Neryosang to Manii^'ihar 2 , and its 
 entire progress was in the lineage of Airi/'. 30. 
 And it came to Manus/ihar, the monarch of Iran, 
 and through it many wonder- wrought actions were 
 performed by him ; he smote Salm and Tu^ in 
 revenge for Airi^ 3 , he was a responder to the super- 
 fluities of foreign countries, he arranged the realm 
 of Iran, improved and fertilised the land of Iran, and 
 made the country of Iran victorious over foreigners. 
 
 31. At another time it came to Auzobo, son of 
 Tumasp 4 , a descendant of Manu^^ihar the monarch 
 of Iran ; and, through that destiny and glory com- 
 bined, the new-born came to mature activity and the 
 proportions of a man during childhood, through 
 agriculture ; he disclosed his lamenting mother to 
 the countries of Iran, he marched on to the destruc- 
 tion of foreigners, to drive out and make them 
 outcast from the land of Iran ; he also defeated the 
 village-terrifier of the country of Iran, the wizard 
 who frightened his father and fellow-immortals, 
 Frangrasiyak of Tur 5 ; and he developed and ferti- 
 
 1 See note 5 on preceding page. 
 
 2 Here spelt Neresang and Mamw. The former is the usual 
 spiritual messenger of Auharmaz</; and for the lineage of the 
 latter see Bd. XXXI, 9-14. It appears that the glorious destiny 
 was preserved by the angel Neryosang for some generations, and 
 he conveyed it to the grandfather of Manuj/'ihar (see Chap. II, 70). 
 
 3 The three sons of FreVun, among whom he divided his 
 dominions, with the usual result of triumvirates. 
 
 4 See Bd.XXXI, 23; XXXIV, 6. 
 
 6 See Yt. XIX, 56-64, 77, 82, 93, and Bd. XXXI, 14, 15, 18, 
 21, 22, 35 ; XXXIV, 6 ; where the Av. form Frangrasyan is further 
 
12 DINKAflZ), BOOK VII. 
 
 lised the country of Iran, and increased the many 
 streams and cultivated lands in the country of Iran. 
 
 32. At another time it came to Keresaspo the 
 Saman \ owing to the share of warriorship which is 
 the second avocation of the religion, through allot- 
 ment from the glory of Yim 2 ; and, through it, the 
 serpent Srobovar which was swallowing horses and 
 swallowing men, the golden-heeled demon Ganda- 
 repo, and much other production of adversity by 
 the demon and the fiend — the murderess of the 
 creatures — were destroyed by him. 
 
 33. At another time it came to Kai-Kobart? 3 , the 
 progenitor of the Kayans ; through it he arranged the 
 realm of Iran, he united the sovereignty with himself 
 in the Kayan race, and he thereby occasioned much 
 splendour and actions of advantage to the creatures. 
 
 34. And it came to Patakhsrobo 4 , son of Airyef- 
 shva 5 , son of Tdz, who was king of the Arabs, 
 through the mindfulness of the archangel Ashava- 
 histo, and his enquiry about it from its own tribe 6 — 
 
 for the demon of greediness (dzo) y with one similarly 
 
 corrupted into Frasiyaz>, as it is also hereafter in Chap. II, 68 ; 
 Zs. XII, 3. 
 
 1 A famous hero whose exploits, like those of Hercules, have 
 given birth to many legends; see S. B. E., vol. xviii, pp. 369-382. 
 
 2 Compare § 25. 
 
 3 See Yt. XIX, 71 ; Bd. XXXI, 24, 25, 28 ; XXXIV, 7. 
 
 4 Or Patasrobo, spelt Patsrobo in Pahl. Vd. XX, 4 (Sp.). 
 
 6 Or Airyefshnig ; evidently the same as Virafsang in Bd. 
 XXXI, 6, which is spelt Avirafshaneg and Airafshanig in two 
 MSS. of the Iranian Bundahu. Hence we may conclude that 
 PatakhsrObo was a brother of Zainigav, and a great-uncle of 
 Dahak ; but how his daughters could have been married to the 
 three sons of FreVun, as stated in the Kitxz&zd Nask (see Dk. 
 VIII, xiii, 9), is a chronological difficulty that throws doubt upon 
 this identification. 
 
 6 The people of the primitive faith, who are supposed to have 
 
CHAPTER I, 32-37. I 
 
 J) 
 
 destined, had rushed for the destruction of him who 
 was very gentle to that tribe J — as he had a full 
 inclination for the ascendancy of the portion whose 
 guidance to the lofty priestly master was owing to 
 the archangel Ashavahrsto, just as the fish image 2 
 of that other portion was for falling into the river ; 
 and it is declared that he came to the ceremonial of 
 Zaratu^t. 
 
 35. At another time it came to Kai-Arsh and his 
 brothers 3 , the descendants of Koba^; through it 
 they have been all-experienced and powerful, heed- 
 ful and performing wonders ; and the eldest brother 
 of them, Kai-Us, seized upon the sovereignty of the 
 seven regions, and became very illustrious and full 
 of glory. 36. At the same time it came to Aoshnar 4 
 who became fully sagacious (pur-zir), owing to the 
 glory of Yim, when he was in his mother's womb, 
 and many wonders wei r e taught by him to his mother, 
 through speaking from the mother's womb ; also at 
 his birth he vanquished the maleficent spirit by 
 uttering answers to the questions of the deadly 
 Fra/C'ih the demon-worshipper. 2>7- He also attained 
 to the chancellorship (farma^arih) of Kai-Us, and 
 became administrator (rayini^ar) in his realm of 
 the seven regions; the frontier speech (vimand- 
 gobisnih) was 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 faith who, no doubt, 
 gained further favour by putting down the rebellion. 
 
 2 Or it may be ' fish priest,' as karapo, 'a heathen priest,' and 
 kerpo, ' shape, image/ are written alike in Pahlavi letters. 
 
 3 See Yt. XIX, 71 ; Bd. XXXI, 25. 
 
 4 See Yt. XIII, 131 ; Dd. XL VIII, 33. 
 
14 DINKA/U), BOOK VII. 
 
 and much other learning of advantage to mankind 
 who are unaffected by the utterance of replies of 
 a foreigner ; he also advised the Iranian country 
 with the best-instructed counsel. 
 
 38. And its coming to Kai-Slyavakhsh 1 the 
 illustrious, through the wondrous-formed Kangd<?2 
 being held by him for the retention of protection for 
 the much splendour and suitable glory of the religion, 
 from which the restoration of time, the re-arrange- 
 ment of the realm of Iran, and the reunion of power 
 and triumph with the religion of Auha.rma.2d are 
 manifest. 
 
 39. It came to Kai-Khusroi 2 , son of Siyavakhsh, 
 and through it he smote and vanquished Frangra- 
 siyak 3 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 fiendish- 
 ness which was awful. 40. On account of the 
 desirableness of means for the renovation of the 
 universe, he is also on a throne (nam^o), which is 
 assuredly selected by that destiny, at a secret place 
 where there is an immortal preserver for his body 
 until the renovation, through the will of the creator. 
 
 41. And it came from him, after Zaratu^t of the 
 Spitamas came to the conference of the creator 
 
 1 See Yt. XIX, 71, 77; Bd. XXXI, 25; Byt. Ill, 25, 26. 
 
 2 See Yt. XIX, 74, 77, 93 ; Bd. XXXI, 25. 
 
 3 See §31. 
 
 4 Brother of Frangrasiyak, see Yt. XIX, 77 ; Bd. XXXI, 15. 
 
 5 Reading Vakgiragano, probably the inhabitants of the 
 Bakyir mountain, mentioned in Bd. XII, 2, 20 as a stronghold 
 of Frasiyazi ( = Frangrasiyak). 
 
 6 See Bd. XVII, 7 ; Mkh. II, 95. 
 
CHAPTER I, 38-43. 15 
 
 Auharma^, and accepted from the omniscient 
 creator Auharma^ unmixed freedom from pollution, 
 the comprehensive and also recited acquaintance 
 with the knowledge and work of priesthood, warrior- 
 ship, husbandry, and artisanship, and the separate 
 portions of the Mazda-worshipping revelation (den 6) 
 brought to king Kai-Viitasp by command of the 
 creator, illuminated by the great splendour in that 
 supreme sovereign of the sacred beings, and propa- 
 gated by the learned of the region, in the regions 
 which are seven, through the good eloquence which 
 is owine to the succession of creatures until the 
 renovation of the universe. 42. And through its 
 production by those who will be his sons, Aushe^ar, 
 Aushert'ar-mah, and Soshans \ the renovation in the 
 existence of the creatures of Auharma^ is immortal; 
 and a more remindful statement of its splendour, 
 glory, and marvellousness is a statement that is 
 written and found below 2 . 
 
 43. And there have also been others before Zara- 
 tu5t, the prophet (vakhshvar) of desired fame in 
 the Ma^a-worshipping religion ; for it is declared 
 that, at times, some came from the spiritual beings 
 to him who was more of a leader, and mankind have 
 become as captivated by the solicitation and interro- 
 gation of that affair, as now by the solicitation and 
 interrogation of the religion ; the necessity for that 
 period is not now necessary, because all mankind 
 
 1 The Pahlavi transcripts of the Avesta names, Ukhshya^-ereta, 
 Ukhshya</-nemangh, and Saoshyas, of the three apostles expected 
 to revive and renovate the Parsi religion in successive millenniums. 
 According to the imperfect chronology of the Bundahij, the 
 millennium of Aushe^/ar-mah has now nearly one- fourth elapsed. 
 
 2 See Chap. XI, 7-1 1. 
 
1 6 DINKARD, BOOK VII. 
 
 are made acquainted with 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 re- 
 ligion, the best of creations, whose guardian spirit 
 is reverenced, Zaratust of the Spitamas ; and ten 
 chapters are published here, as to the information 
 from the Avesta, and in benediction of the religion 
 of Auharma^ K 
 
 45. That of it 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 
 illustrious one onwards, till his coming to a con- 
 ference ivith Auharma^. 
 
 47. That of it which is from the conference on- 
 wards, till his pre-eminence over prophecy in the 
 world, and the acceptance of the religion by the 
 exalted Kai-Vistasp. 
 
 48. That of it which is onwards from that, till 
 the departure (vikh^zo) 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^avisno) of the sovereignty of Iran. 
 
 51. That of it which is also after that, until the 
 end of the millennium of Zaratu-St and the arrival of 
 Aushe</ar. 
 
 52. That of it which is also after that, until the 
 end of the millennium of AusheV/ar and the arrival 
 of Aushev/ar-mah. 
 
 1 Then follow the headings of these ten Chapters (II to XI). 
 
CHAPTER I, 44-H, 3- 17 
 
 53. That of it which is also after that, until the 
 end of the millennium of Aushert'ar-mah and the 
 arrival of Soshans. 
 
 54. And that of it from the arrival of the Tri- 
 umphant Benefiter, until the wonder of the renova- 
 tion and future existence ; a statement of them 
 each separately. 
 
 Chapter II. 
 
 1. About the marvellousness of the manifestations 
 before * the birth of that most auspicious of offsprings 
 from his mother 2 . 
 
 2. One marvel is this which is declared, that 
 the creator passed on that glory of Zaratu-st 
 throuorh the material existences of the creatures 3 to 
 Zaratust ; when the command arose from Auhar- 
 ma2Y/, the coming of that glory from the spiritual 
 existence to the worldly, and to the material sub- 
 stance (mart'iyato) of Zaratu-st, is manifested as 
 a great wonder to the multitude (va/ kabedano). 
 3. Justus revelation mentions it thus : ' Thereupon, 
 when Auharma^ had produced the material 
 (d ah is no) of Zaratiut, the glory then, in the 
 
 1 The MS. has pataj for pes. 
 
 2 The contents of this chapter are thus mentioned in the 
 summary of the Spend Nask (Dk. VIII, xiv, 1 in S.B.E., vol. xxxvii, 
 p. 31): — 'The Spend contains particulars about the origin and 
 combination of the material existence, guardian spirit, and soul (or 
 glory) of Zarattlst; how the creation of each one occurred in the 
 spiritual existence, and in what mode it was produced for the 
 worldly existe?ice ; 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 
 subject.' 
 
 3 The writer uses two Arabic words: mar/iyato-i '/;alqo.' 
 
 [47] C 
 
1 8 DIKKARD, BOOK VII. 
 
 presence of Auharma^, fled on towards the material 
 of Zaratibt, on to that germ ; from that germ it fled 
 on, on to the tight which is endless V from the light 
 which is endless - it fled on, 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 
 of Z6L? 3 ; and from that fire it fled on, on to the 
 wife of Frahimrva^a-zoii" 4 , when she brought forth 
 that girl who became the mother of Zaratu^t.' 
 
 4. 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 
 the village of the more instructed and invoking 
 Zoii -5 , as to the self-combustion which burns the fire, 
 that fuel is not necessary for its use. 5. Then they 
 went on to the governor (kedo), and he explained 
 to them concerning that same (that is, he spoke to 
 them) thus : ' The full glory of embodied existence 
 
 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 Aubarmazd, see Bd. I, 2. 
 
 3 Written in Pazand. 
 
 4 Also written in Pazand. In Bd. XXXII, 10, it is stated that ' the 
 name of the father of the mother of ZaratUJt 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 written in Pahlavi letters which can also be read Zandih. 
 In the text, the two preceding adjectives, farhakhtar va-khvan, 
 might be read Farakht-ruvanan as the beginning of the name. 
 But, as it stands, the text implies that Zou, the father-in-law of his 
 son Frahim-rvawa's wife, was the master of the house, which is the 
 usual oriental arrangement. 
 
CHAPTER II, 4-9. 19 
 
 is the glory of life apart from the body, so that all 
 diligence devoid of this is only movement.' 
 
 6. And it is declared that the demons, on account 
 of their defeat by that glory in maintaining 1 adversity 
 for the girl, were bringing on to that district three 
 armaments (he no), winter, the demon of pestilence, 
 and oppressive enemies ; and a suspicion was cast 
 by them into the minds of those of the district, that 
 this harm happened to the district owing to the 
 witchcraft 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 her out from that district. 
 
 7. And the father of that girl spoke even these 
 words to those of the district, with much reason, 
 about the unjust assertion of witchcraft relative to 
 the girl, that 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, where it brought out radiance from all over 
 her in the dark night. 8. When this girl sits in the 
 interior of the house, wherein there is no fire, and 
 in the chamber (sarai) of fire they increase its 
 intensity (b£ir,2 6), it is lighter there, where and when 
 this girl sits, than there where they increase the 
 intensity of the fire ; one is dazzled by the radiance 
 from her body, and that of a wizard would not have 
 been so elorious.' 
 
 9. Even then, owing to the influence (sarlnii-no) 
 of the demons, and the Kavlg and Karap 2 of the 
 
 1 Reading darih, but it may be garih for karih, ' producing.' 
 
 2 The Karaps were apparently idolatrous priests, especially those 
 before the conversion of Vutasp by Zaratfkt; one being called 
 'a wizard 'in Chap. 111,5,42-44, another ' unsanctified' in IV, 24, 
 
 C 2 
 
2o dInkard, BOOK VII. 
 
 district, they did not become satisfied ; so the father 
 ordered the girl to go to Pa^iragtaraspo \ the father 
 of a family in the country (mata) of the Spitamas, 
 in the district (riWastak) of Alak ; and the girl 
 obeyed the command of her father. 10. That dis- 
 turbance which the demons caused, with evil inten- 
 tion, for the expatriation of that girl, the sacred 
 beings assiduously made the reason for the coming 
 of the girl for marriage to Porushaspo, the father of 
 Zaratim, through her father sending the girl to the 
 dwelling of Pa^iragtaraspo, the father of Porushaspo. 
 ii. One marvel" is this which is declared, that 
 when that girl, in going to that family, stood on the 
 loftiest place in the country of the Spitamas, and it 
 is surveyed by her, a great wonder is manifested to 
 the girl, just as revelation mentions: 'It is their 3 
 
 a third is 'deadly' in IV, 67, and a demon himself is a Karap in 
 IV, 61, and has Karaps under his control in II, 45. The following 
 Karaps are named in the time of Zaratfut : — Durasrobo mentioned 
 in Chap. Ill, 4-41; BnWrok-resh in III, 20-34, who is called 
 a Turanian in III, 28 ; Vaedvout in IV, 21-24 ; and Zak in IV, 67. 
 Some others are named by other writers. The Kavigs, Kais, or 
 Kigs are mentioned with the Karaps in Chaps. II, 9 ; III, 50 ; IV, 
 2, 6, 14, 64, 67; VIII, 26, 40, as equally objectionable, but their 
 avocation as officials is not defined. Both classes seem to have 
 held official rank, but whether their titles were tribal or official is 
 uncertain. The Avesta calls them Karapan and Kavi ; the latter 
 word being also the royal title of the Kayan dynasty, of which 
 VLrtasp was a member. Compare Zs. XV, 1-4 ; XXIII, 8. 
 
 1 So also in §§ 13, 70. In Bd. XXXII, 1, 2, the two old MSS. of 
 the Iranian Bundahij 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 
 Purtaraspo. 
 
 2 One of the marvellous manifestations mentioned in § 1. 
 
 * Probably we should read : ' It is the voice of those sacred 
 beings' who are mentioned in § 10. As the word yaza'an, ' sacred 
 beings,' is exactly similar, in Pahlavi, to shan (in valashan, 'their' 
 
CHAPTER IT, IO-15. 2 1 
 
 voice is carried away to her from them ; " do thou 
 proceed to that village which is theirs ; it is very 
 depressed in height and very wide in breadth, in 
 which he who is living and the cattle mostly walk 
 together ; besides, for thy assistance that village is 
 divinely fashioned and compassionate." 12. There- 
 upon that damsel stopped, and also fully observed 
 that their recital seems to be for the conveyance 
 of this statement, that my action should be such as 
 was ordered me by my father also. 1 3. Then that 
 damsel thoroughly washed her hands, and proceeded 
 from them to that village which was Pa^iragtaraspo's, 
 and the glory came to Porushaspo, the son of Partfi- 
 ragtaraspo. 
 
 14. One marvel is this which is declared, that the 
 creator Auharmas^ passed on the guardian spirit 
 (fravahar) of Zaratibt, to the parents of Zaratust, 
 through (le-/£adon) Horn 1 , by a marvel produced 
 by cultivation. 15. Again, too, revelation says that, 
 when the separation (burino) of the third millen- 
 nium 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 
 Zaratuit together, and they seated the guardian 
 spirit within, having a mouth, having a tongue, and 
 the proclaimer of the celestial mansions. 
 
 or ' those '), a copyist would be liable to the blunder of leaving out 
 the final word in writing valashan ya2</an. Or the original 
 writer himself may not have quoted enough of the text he was 
 reading, to make his meaning clear. 
 
 1 A sacred and mythical tree, described in Bd. XVIII, 1-3, and 
 often personified as a sacred being. It is now represented, in 
 Parsi ceremonies, by twigs of a particular plant brought from 
 Persia. 
 
2 2 DINKAtfD, BOOK VIT. 
 
 1 6. Then the three millenniums of Zaratust x were 
 the number manifest to them through observation 
 by the eye, and it seemed that he became just like 
 an archangel through bodily contact with (ham- 
 kerpih) 2 the archangels. 1 7. And when the separa- 
 tion of the third millennium occurred, after the 
 framing of Zaratiut together, and before the con- 
 veying of Zaratiist 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 Ashavahiit6 3 thus: 'Is his mother beheld by 
 you, so that we may produce Zaraturt ? ' 
 
 18. And Ashavahisto spoke in reply thus : 'Thou 
 art aware even of that, O propitious one ! about the 
 Zarattlst we shall produce, and thou and we have 
 produced, thou knowest, O Auharmas^/! and to us 
 who are the other archangels do thou announce the 
 place, because its appearance thou knowest, thou 
 propitious spirit Auharmas*/ ! ' 
 
 19. Then Auharma^ argued with Vohumano 
 and the reminding by Artf'avahiitd 4 , Shatraver, 
 Spendarma^/, Khurda^/, and Amurda^ 5 , saying: 
 
 1 Meaning the period of Zaratiut's existence merely as a guardian 
 spirit, the first period of the destroyer (§ 17) who then remained 
 powerless in confusion (see Bd. I, 22). 
 
 2 Or ' sheltering with ' (ham-kar/^ih). 
 
 3 The personifications of the Avesta phrases for ' good thought ' 
 and ' perfect rectitude/ who are two of the seven that hold a 
 superior position among sacred beings, somewhat similar to that 
 of archangels. When a Parsi speaks of Auharmzzd as the first of 
 the Ameshaspends, or archangels, he does not put him on an equality 
 with the rest, any more than we put a commander-in-chief on an 
 equality with his troops when we call him a good soldier. 
 
 4 Another pronunciation of Ashavahi-sto. 
 
 5 These last four archangels are personifications of the Avesta 
 
CHAPTER TT, 16-24. 2 
 
 ' The conveying of Zaratiist down does not seem to 
 be for me, because, having a mouth and having 
 a tongue, he will be a proclaimer to the world of 
 embodied beings. 20. If we convey Zaratast down 
 on to the world of embodied beings, having a mouth 
 a?id having a tongue, as a proclaimer of the celestial 
 mansion, this is evident : they zvill say, concerning 
 the origin of him who is my righteous man, that we 
 frame him together with the water, with the land, 
 with the plants, and with the animals 1 . 21. There- 
 fore we will carry off there, to the village of Poru- 
 shaspo, him whom they will call Zaratust of good 
 lineage of both natures, both of Neryosang 2 who is 
 of the archangels, and of Yim who is of mankind.' 
 
 22. Then the archangels framed together a stem 
 of Horn the height of a man, excellent in colour, 
 and juicy where fresh ; also to carry off the guardian 
 spirit of Zaratmt to that stem of theirs, the arch- 
 angels made it £0 forth thither from that endless 
 light, and gave it up there also to the instinctive 
 intellect (asno vlr). 23. Likewise their carrying 
 off was manifest around, and a wall was openly 
 displayed round them, but a restless one ; the Horn 
 zvas constantly provided with a mouth, where it was 
 suitable, and sap constantly oozed from the Horn 
 where it was moist. 
 
 24. And when thirty 3 years of the 3,000 years of 
 
 phrases for ' desirable dominion, bountiful devotion, completeness 
 or health, and immortality.' 
 
 1 That is, as an inferior and irresponsible being. 
 
 2 Here spelt Nerosang; see Chaps. I, 29; II, 70 ; and Zs. XIII, 
 6, for this angel's influence on the royal race. 
 
 3 The MS. has 330 years, but the time intended is evidently that 
 shortly before the birth of Zaratdrt, and this third 3,000 years 
 
24 DINK ARD, BOOK VII. 
 
 well-disturbed ] worldly existence remained, Vohu- 
 mano and Ashavahiito then associated their pre- 
 eminence together, and turned off into the embodied 
 existence ; there they came up to where two birds 
 had settled in quest of progeny, and seven years 
 before the serpents devoured the inexperienced 
 progeny. 25. For their own designs, Vohumano 
 and Ashavahrvto went on, and those birds consulted 
 them thus : ' We have to offer homage, and our 
 want is that Horn.' 
 
 26. The circumstances of those associated together 
 in pre-eminence and the request of these for that 
 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 Zaratu^t started up, and the serpents on 
 the tree rushed also from them away towards the 
 demons ; but that guardian spirit of Zaratust smote 
 them on the jaws, and the serpents fell down and 
 expired, which events have also occurred among 
 them till now, having been requisite as regards 
 a depriver of life (^an-gir) and any one of that 
 species. 28. And that Horn was connected with 
 that tree ; and on the summit of that tree, there 
 
 ended either when Vutaspo accepted the religion, in Zaraturt's 
 forty-second year, or when Zaratujt received the religion in his 
 thirtieth year, but this earlier date is the more likely. 
 
 1 This word, hii-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 II, 25-33. 25 
 
 where the nest of the birds was, it grew constantly 
 fresh and golden-coloured \ 
 
 29. After the coming of her who bore Zaraturt, 
 to Porushaspo for marriage, Vohumano and Arda.- 
 vahijrto, thus associated together in their pre- 
 eminence, came up there to Porushaspo in the 
 cattle-pasture of the Spitamas, and their thoughts 
 were confined to that Horn brought by them. 30. 
 Then Porushaspo walked forth, with spiritual desire, 
 up to the water of the Dait 2 , because the require- 
 ment of the spirits is the spiritual knowledge 3 that 
 spirits are ever-beneficial; and that Horn was also 
 seen by him, when it had grown on that tree, on the 
 inside of the nest. 31. Then Porushaspo thought 
 thus : ' It is for me, really (madams-am) to pro- 
 ceed 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 
 advantageous.' 
 
 32. Then Porushaspo walked on and washed 
 their clothes acquiescently (patasig), and here a 
 great wonder was manifest to Porushaspo. 33. About 
 this it says that, all the while that Porushaspo 
 washed their clothes, Vohumano then proceeded 
 from the uppermost third of the tree unto the 
 middle of it, whereon it was the desire of Porii- 
 
 1 Or it may be ' verdant.' 
 
 2 Av. Daitya, a mythic river in Airan-ve^ r (Bd. XX, 13); 
 a favourite place for religious rites, see Yt. V, 17, 104, 112; IX, 
 25, 29; XVII, 45, 49, 61. Or it may be merely maya-i sheV, 
 ' brilliant water.' 
 
 :i Reading mainog-danisnih, but the MS. has mainog 
 deno-danih which might be translated 'spiritual knowledge of 
 religion,' though the latter Pahlavi word is unusual. 
 
26 dInkard, BOOK VII. 
 
 shaspo to be conveyed. 34. Then Porushaspo, 
 having washed the clothes, walked up to it and, 
 thereupon gathering- up the whole of that Horn, all 
 of it was then 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 ; and it 
 seemed to him that archangel' 's joyful payment. 
 
 35. Carrying off their Horn, Porushaspo spoke of 
 it to his noble (mas) wife thus : ' So thou, O Duk- 
 rtaub ! shouldst keep their Horn in custody, all the 
 while that their Horn fulfils duty and routine.' 
 
 36. One marvel is this which is declared, that 
 the coming of the nature (gohar) of the body of 
 ZaratiuTt, through water and vegetation, to the 
 bodies of his parents, is manifested as a great 
 wonder of the creator to the multitude. 37. As 
 revelation mentions it thus : ' Thereupon, when 
 Auharma^ had produced the material (dahmio) 
 of Zaraturt \ the nature of his body then, in the 
 presence of Auharma^, fled on towards the material 
 of Zaratuit.' 
 
 38. 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, a7id — with as much seed 
 as the roving of two rampant bulls would thereby 
 cast upon the plants which have grown, all of every 
 species — they are casting it upon those other plants 
 at that time, even upon the dry ones ; and the 
 
 1 Compare § 3. 
 
 2 These two 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 Twtar, the Dog-star. 
 
CHAPTER II, 34-43. 27 
 
 nature of Zaraturt came from that water to those 
 plants. 
 
 39. One marvel is this which is declared, that, in 
 order that the nature of Zaratu.vt shall come unto 
 his parents, after l the mounting of the archangels 
 Porushaspo 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 - of those cows, unimpregnated, had become 
 full of milk, and the nature of Zaratiut came 
 from the plants to those cows, and is mingled with 
 the cows' milk ; it is owing thereto that Porushaspo 
 drove those cows back. 41. And Porushaspo spoke 
 to DuWaub thus : ' O Duk^aub ! 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 Dukdaub 
 arose and, taking that pail of hers which had a four- 
 fold capacity, she also milked from them the milk 
 which was in them, and a great part of what they 
 gave up to her she had to throw away ; and the 
 nature of Zaratilst was in that milk. 
 
 43. One marvel is this which is manifested in the 
 struggle of the adversary for concealing and spoiling 
 that milk, just as revelation mentions thus : There- 
 upon, at that time, the demons formed themselves 
 into an assembly, and the demon of demons growled 
 thus : ' You demons become quite unobservant : 
 that food is really supplied fresh, so that the forma- 
 tion is settled which will extend as far as to that 
 
 1 Reading akhar instead of aden, ' then.' 
 
 2 In some places the singular number is used, in others th 
 plural. 
 
28 DINKA7?D, BOOK VII. 
 
 man who will be the righteous Zaratujft ; which of 
 you will undertake his destruction, all the while that 
 he exists for mankind, so as to make him more con- 
 temptibly impotent?' 44. A^eshmak l , astute in 
 evil, growled thus : ' I will undertake his destruc- 
 tion.' 45. Astute in evil, 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 
 ruined, 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. 
 
 46. It is declared that, afterwards, Porushaspo 
 asked again for that Horn from DuWaub, and he 
 pounded it, and with that cows' milk 3 , into which 
 the nature of the body of Zaratiist had come, he 
 here mingled the guardian spirit of Zarattlst, and 
 the nature of the body came at once into union 
 with it. 
 
 47. One marvel is this which is declared, that 
 Porushaspo and DuWaiib drank up that Horn and 
 milk, 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 Zaratu^t into a manchild. 48. And a 
 great wonder is manifested to both of them, through 
 that which revelation mentions thus : Thereupon, 
 both have embraced the first time 4 with desire 
 
 1 The whirlwind demon; see Bd. XXVIII, 24. Compare 
 Chap. IV, 61. 
 
 2 The usual effects of a hurricane. 
 
 3 The mingling of milk with pounded Horn still constitutes part 
 of the Parsi ceremonial ; see Haug's Essays, 3rd ed., p. 405. 
 
 4 Pahl. ' ko/a 2 laid fratum vapdio'o havand/ 
 
CHAPTER II, 44-53. 29 
 
 for a son, and the demons shouted out unto them, 
 in the villainous speech of sinfulness, thus : ' Why 
 shouldst thou act like this, vile 1 Porushaspo ? ' 
 whereupon they started up like people who are 
 ashamed. 49. A second time they have embraced, 
 and the demons shouted out unto them, in villainous 
 speech ; whereupon they started up like people who 
 are ashamed. 50. A third time they have embraced 
 thus, with desire for a son; and the demons shouted 
 out unto them, in villainous speech ; whereupon they 
 started up like people who are ashamed. 51. And 
 they spoke with one another about it, and continued 
 at this duty, and accomplished it 2 , saying: 'We will 
 not so stop without accomplishing something, not 
 even though both Rak and N6da.r should arrive here 
 together 3 .' 52. Then that ma.nckild who was the 
 righteous Zaratu^t became complete, and here below 
 there came together the nature of the body, the 
 guardian spirit, and the glory of Zaratmt in the 
 womb of his mother. 
 
 53. One marvel is this which is declared, that, 
 after the combination of Zaratust in the womb of 
 his mother, the demons strove anew wonderfully 
 
 1 Reading anag, but it may be intended for hana = ae, ' O.' 
 3 Pahl. ' afshan madam har swfto, aeghsha.no pavan akosh irdz 
 va^idunto.' 
 
 3 Evidently an old proverb, implying a fixed determination what- 
 ever catastrophe may happen, even if one's ancestors of the eleventh 
 or twelfth generation shall appear. N6</ar (Av. Naotara) was 
 a son of King ManurX-ihar (Bd. XXXI, 13, 23), and Rak was 
 a nephew of Noaar (Bd. XXXI, 31), doubtless the same as Ra^an 
 (Bd. XXXII, 1 ; XXXIII, 3) which seems to be a Pazand mis- 
 reading of Airi/Co, or EriX-6, see Zs. XVI, 11-13, and compare the 
 genealogies in Chap. II, 70 and Zs. XIII, 6. The proverb is 
 used again in Chap. Ill, 19, and the names are mentioned in 
 TN, 39- 
 
30 BINKARD, BOOK VII. 
 
 to cause the death of Zaratust in his mother's womb, 
 and she who bore him was rendered sickly by them 
 through the sharpest of sharp and afflictive pain, 
 until she wished to ask the wizard physicians for 
 a desirable remedy. 54. And here is manifested a 
 great wonder, just as revelation says : ' It is then 
 a voice of theirs is carried away there to her from 
 the higher region, from Aiiharma^ and from the 
 archangels, thus : " Thou damsel who goest! do not 
 proceed thither, because anything of theirs is 
 destruction through wizard medical treatment ; for 
 healthfulness wash thy hands thoroughly, and those 
 hands shall take firewood, and upon it thou shalt 
 offer meat for the sake of the infant, thou shalt offer 
 up cows' butter to the fire for his sake; thou shalt 
 likewise heat it at the fire for his sake, and shalt 
 quaff (paime^) it off 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 l . 
 
 56. One marvel is this which is manifested to the 
 multitude when three days remained to his coming 2 
 forth; in the manner of the sun, at the approach 
 of its uprising, when its first advancing twilight is 
 diffused, his body is then announced as revelation 
 says: ' It is then when in those last three nights 
 during which Zaratust was in the womb, where he 
 still subsisted three days till afterwards born, that 
 the village of Porushaspo became all luminous. 57. 
 Then spoke the horse-owners and cattle-owners of 
 the Spitamas, in running away, thus: "It is requisite 
 to be forgiven 3 ; the village of Porushaspo, on which 
 
 ] Compare Zs. XIV, 2-5. 2 Literally ' going.' 
 
 8 Apparently an appeal for mercy. 
 
CHAPTER II, 54-62. 3 I 
 
 that fire ] is in every crevice, is disturbed by con- 
 fusion V 58. Then, on running together again, 
 they said : "It is not fully forgiven for the village 
 of Porushaspo ; fire is on it in every crevice and it 
 is disturbed by confusion ; unto him is born, at his 
 house, a brilliant mancAild." 
 
 59. This, too, is one of the wonders, when the 
 report of the marvellousness of the birth of that 
 ms.nchild and of his great glory, is due to statements 
 of Yim and also others, brilliant in carrying on the 
 destiny which had entered them from the sacred 
 beings. 60. Wherein Yim spoke to the demons 
 thus : ' Here below the pure and righteous Zaratti.st 
 will be born, who will produce for you who are 
 demons that absence of intercession which is pre- 
 pared for you (that is, he will produce for you 
 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).' 
 
 61. // is declared that the report about the birth 
 of Zaratust, and concerning his prophesying, is 
 explained (avazandi-hasto) only by the illustrious, 
 stick as Yim and Fre^un and many learned people ; 
 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 
 his prophesying. 62. Just like that which is de- 
 
 A 
 
 clared, that in the reign of Kai-Us there was an ox, 
 and a splendour had come to his body from the 
 sacred beings ; and whenever a dispute as to the 
 frontier arose between Iran and Turan, that ox was 
 brought, and the boundary between Iran and Turan 
 
 1 Assuming that niram stands for nira, a variant of nura. 
 
 2 Or ' terrified with fear.' 
 
DINKAflC, BOOK VII. 
 
 was truly shown by him. 63. And because, when an 
 Iranian had to seek a decision as to a Turanian in 
 a dispute and lies occurred, the Turanians were 
 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 Kai-Os, even of his ownership — there- 
 fore, 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 Kai-Us was disturbed 
 about that ox, and he went to a warrior, whose name 
 was Srito 1 , and ordered him to kill that ox ; so that 
 man came to smite the ox. 64. And here is mani- 
 fested a wonder of importance by that ox, such as 
 revelation mentions thus : ' To him spoke the ox, in 
 <jrave words, thus : " Thou shouldst not murder me, 
 O Srlto ! thou seventh 2 of those of this race ; you 
 will atone for this malice when Zaratost, the most 
 desirous of righteousness among the existences, 
 arrives 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 Va^/ak 3 and the like occurs.' ' 
 65. It 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 Kai-Us and told him 
 what he had seen. 66. Kai-Os then still, on account 
 of the amazing deceitfulness of the demons and 
 wizards, ordered the same man to smite that ox ; 
 
 1 This legend is also told, with further details, in Zs. XII, 7-25. 
 
 2 Compare Zs. XII, 10. 
 
 3 The mother of Dahak, who first committed adultery in an 
 aggravated form (see Dd. LXXII, 5; LXXVIII, 2). 
 
chapter it, 63-68. 33 
 
 and that man proceeded also again to the ox, and 
 though it was carrying on still much of that talk, he 
 did not lend an ear to it, but killed it. 
 
 67. Regarding the sole-created ox 1 , too, it is 
 declared that, on meeting its destruction by the evil 
 spirit, it bellowed thus: 'Though thou thinkest it as 
 to us, O 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 
 way (that is, it is not possible for thee so to 
 annihilate that we shall not arise again) ; even now 
 I proclaim that that man, Zaratust of the Spitamas, 
 will arrive in that last revolution, who will produce 
 distress for the demons, the assistants of the demon, 
 and also the wicked who are bipeds.' 
 
 68. Likewise the marvellousness of 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 Frasiy^ 2 the wizard is 
 amazingly distressed through seeking that glory of 
 his by desire of the demons, just as revelation 3 
 mentions thus : ' Thereupon Frasiyi^, the very 
 powerful Turanian, rushed away, O Zaratu^t of the 
 Spitamas ! 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 of the countries of Iran, 
 
 for the born and the unborn, and which is for the 
 righteous one; but he did not attain to that glory.' 
 
 1 Pahl. tora-i aevak-dao'o, the primeval ox, from whom the 
 animals and plants have all descended (see Bd. Ill, 14, 17, 18; 
 IV, 1-5; X, 1; XIV, 1-3; XXVII, 2). 
 
 2 The same person as Frangrasiyak of Chaps. I, 31, 39 ; II, 69 ; 
 
 XI, 3. 
 
 8 In Yt. XIX, 56-62; V, 42. 
 
 [47] D 
 
34 DlNKAtf-D, BOOK VII 
 
 69. And this, too, is mentioned, that to all the seven 
 regions the villain Frangrasiyak rushed away, and 
 the glory of Zaratust was sought by him '. 
 
 70. Here is an enumeration of t\\& worthy lineage 
 of Zaratust 2 : — Zaratust was son of Porushaspo, son 
 of Padftragtaraspo, of Urugadhasp*, of Hae^a^aspo*, 
 of Alkhshnus*, of Paetrasp*, of Are^adharsn*, of 
 Hardhar*, of Spltam, of Vaedist*, of Nayazem* 3 , 
 of Airi/£ 3 , of Durasrobo, of Manu^-ihar monarch of 
 Iran, of Manus-khurnar, of Manus-khurnak whom 
 Neroksang implanted in 4 Vizak*, daughter of Air- 
 yak*, son. of Thritak*, of Bitak*, of Frazusak*, of 
 Zfoak*, of Fraguzak* 5 , of Guzak* 6 , daughter of 
 KXnk, son of FreV/un 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-to7'a 8 the Aspigan, of Vano- 
 fravisn the Aspigan, of Yim monarch of the seven 
 
 1 See Yt. XIX, 82. 
 
 2 Compare the genealogy in Zs. XIII, 6 ; Bd. XXXII, 1, and that 
 quoted there from the Vigwkard-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^im in Vrg-., 
 but Eriy£6 in Zs. XVI, 13. 
 
 4 This wants confirmation, but varzi</ den can hardly be 
 a name as assumed in Vi§\, where it is altered to Varzi^-den. 
 
 5 The g is of the old form like s. 
 
 6 The G is omitted, but see Bd. XXXI, 14. 
 
 7 Or Kutal-to/a ; this generation is omitted both in the Vi^irkar^ 
 and Bundahiy. 
 
 8 This generation is interlined in the MS. of the Dinka/7/. The 
 BundahLy, XXXI, 7, also omits Nevak-tora ; and the Yigukard omits 
 Bor-tora, Siyah-tora, Speto-tora, and Ramak-tora. The termina- 
 tion tors, is merely the Zvarij equivalent of gau. In Iranian MSS. 
 the Pahlavi 1 and u are practically written alike in most cases. 
 
CHAPTER II, 69— III, 4. 35 
 
 regions, son of Vivangha, of Ayang,ha^*, of Anan- 
 g,ha^*, son of Hoshang the Pe^dMan monarch of 
 the seven regions, son of Fravak, of Siyamak, of 
 Masya, of Gayoman/ the first man. 
 
 Chapter III. 
 
 1. About the marvellousness which is manifested 
 after the birth of that most auspicious of offsprings 
 from his mother, till his coming to a conference with 
 Aftharm&sHf 1 . 
 
 2. One marvel is this which is declared, that on 
 being born he laughed outright ; the seven midwives 
 (day ah) 2 , who sat around him, were quite frightened 
 thereby ; and those terrified ones spoke thus : ' What 
 was this, on account of grandeur or contempt ? when, 
 like the worthy man whose pleasure is due to 
 activity, the man's child so laughs at the birth owing 
 to him.' 3. Poriishaspo also spoke thus : ' Bring out 
 this manchild to the sheepshin clothing which is 
 soft ; the affair was owing to thee, owing to the 
 virtue of thee who art Duk^aub, that the advent of 
 glory and coming of radiance to this mancliild was 
 openly seen when he laughed outright at his birth.' 
 
 4. One marvel is this which is declared, that 
 Porushaspo afterwards went to a Karap, Durasrobo 
 by name, who was the most renowned for witchcraft 
 in that district, and informed him of the birth of 
 Zaratu^t and the wonders which were manifested 
 
 1 The contents of this chapter refer chiefly to ' the rearing of 
 Zaraturt.' For the other matters mentioned in Dk. VIII, xiv, 2, 
 see Zs. XIV, 6-12. 
 
 2 Sis. X, 15 prescribes 'ten women.' Zs. XIV, 13 mentions 
 'seven wizards (yatuko).' 
 
 D 2 
 
36 DINKA22Z), BOOK VII. 
 
 therein ; he also brought him to the house for the 
 purpose of seeing Zaratust. 5. That wizard, owing 
 to the coming 011 of vexation at that glory in Zara- 
 tuit, desired with evil intention a really mischievous 
 deceit (she^o), to compress with his paws (gov) the 
 tender head of that full-glorious child, to cause his 
 death. 6. And here is manifested a 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 (auskiin) 
 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 Zara- 
 tust x ; and Porushaspo, in awful alarm as to the 
 dispersion of the emanation of splendour (ap-dihih) 
 from ZaratU5t, hastened (sarini^) to make Zaratujrt 
 invisible. 
 
 8. One marvel is this which is declared, that the 
 Karap Durasrobo, through witchcraft, cast such fear 
 of Zaratu^t into the mind of Porushaspo, and so 
 injured the mind of Porushaspo, that, owing only to 
 that very fear as regards himself, he asked the Karap 
 for the death of Zaratilst. 9. Also about 2 the mode 
 of putting to death for which Porushaspo, owing to 
 the distraction (vishopmio) by which he becomes 
 helpless, asks Durasrobo ; and that Karap is bring- 
 ing much firewood together, and to shelter (nipa- 
 yk/ano) Zaratilst amid that firewood, to stir up a fire, 
 and to make it blaze with the wood were the remedy 
 he arranged (virasto); and Porushaspo acted accord- 
 
 1 Compare Zs. XVI, 1-3. 
 
 2 Pahl. madam-ma, where md=k\, 'what? whatever,' is used 
 for -i£, 'also/ as often happens. 
 
CHAPTER III, 5~I2. 
 
 ingly. 10. And here is manifested a great wonder 
 to the multitude, just as revelation mentions it thus : 
 1 Neither was fire among the vegetation on a tree 
 (that is, it does not come on), nor has fire seized 
 upon plants ; but on rushed, at dawn \ that son-loving 
 mother, and she came forth to him intelligently 
 (hiishumond), and seizing him, thereby removed 
 him with her right hand aloft as he sat V 
 
 11. One marvel is this which is declared, that 
 after Porushaspo spoke to the Karap Durasrobo 
 about the fire not burning the child, he asked anew 
 about putting Zaratu^t to death ; then to ensconce 
 (nipayu/ano) Zaratu^t in a narrow path, and de- 
 spatch 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 (girayi^o) to 
 Porushaspo; and Porushaspo acted accordingly. 12. 
 Here also is manifested a wonder of grandeur to the 
 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 other (that is, it 
 stood up before Zaratost), 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 pavan aush, but it might be pavan hush, 'with 
 sense,' here and in § 14, where there is nothing to indicate that the 
 child was out all night, but in §§ 12, 18 he is evidently rescued the 
 next morning. 
 
 2 Pahl. 'madam pavan austako.' Compare Zs. XVI, 7. 
 
38 dInkard, BOOK VII. 
 
 gently, and seizing him, thereby removed him with 
 her right hand aloft as he sat V 
 
 1^. One marvel is this which is declared, that 
 Porushaspo came a second time (idano) to that 
 Karap also about the oxen not trampling on Zara- 
 tu^t, and asked anew about the mode of putting 
 Zaratu-rt to death ; then to ensconce Zaratust near 
 a drinking-pool (tfz/khur) in the domain (gehan), 
 and to drive many horses to that drinking-pool, so 
 that he may be trampled on by the hoofs of the 
 horses, were the substituted 2 remedy that Karap 
 proposed; and Porushaspo acted accordingly. 14. 
 And here is manifested a great wonder to the 
 multitude, just as revelation mentions thus : ' That 
 horse walked on which had become fully-hoofed 
 (that is, its 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 Zaratuit), and was the first that 
 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 V 
 
 15. One marvel is this which is declared, that 
 Porushaspo came again to that Karap, spoke also 
 about the horses, too, not trampling on ZaratuUt, and 
 asked anew as to what may be the mode of putting 
 
 1 Compare Zs. XVI, 5. 
 
 2 Possibly ' supplementary ' or ' gratuitous.' The word is 
 nirmato which, as a noun, means the gratuity or honorarium 
 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 in, 13-19. 39 
 
 Zaratiirt to death ; then to have Zaratust carried off 
 into the den (surak) where a wolf's cubs (h untitle an) 
 are slaughtered, so that when the wolf arrives and 
 sees the slaughtered cubs, she will wrathfully growl 
 and mangle Zaratmt in revenge for those cubs, was 
 the remedy that Karap proposed ; and Porushaspo 
 acted accordingly. 16. And here is manifested 
 a great wonder to the multitude, just as revelation 
 mentions : 'It is when that wolf came on, several 
 Yu^yasts l , towards Zaratort, the wolf was struck 
 dumb by the assistance of the sacred beings, so that 
 its mouth was down at the cubs, one with the other.' 
 17. One marvel is this which is declared, that 
 Srosh 2 the righteous and Vohumano proceeded to 
 him, and a woolly (kurusak) sheep was brought by 
 them unto him; the nurses (dayagan) 3 also were 
 terrified, apart from him, the whole night. 18. Then 
 on rushed at dawn that son-loving mother, forwards 
 from the position of that woolly sheep she walked, 
 and she, the mistress of the domain (zan-i gehan), 
 spoke thus: 'Thou runnest on violently (utayiito) 
 in excess ; ' for she considered in this way, that ' the 
 wolf is so much better to that son than thou art 4 
 good to me, when I shall show his 5 bone or blood 
 in thy sight 6 .' 19. Forwards to him has she come 
 
 1 The Yuo-yast is a distance of sixteen Roman miles of a thousand 
 paces each (see Dk. VIII, xx, 19, note). But the writer of the 
 scripture here quoted could have. had no idea of the distance he 
 was mentioning. 
 
 2 A sacred being who personifies ' obedience,' and is a special 
 protector of man, particularly at night. 
 
 3 It may also be read dehigan, ' the country-folk.' 
 
 4 Or ' she would be.' B Or ' 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 
 uncertain. 
 
40 DiNKAflD, BOOK VII. 
 
 intelligently and, seizing him, she thereby removed 
 him, through the grace (d ah is no) of the sacred 
 beings, aloft as he sat ; and she, the mistress of the 
 domain, spoke thus : ' I shall not give thee up again, 
 my son, not even though both Rak and Notf'ar should 
 arrive here together 1 .' 
 
 20. And it is declared that, afterwards, the Karap 
 Durasrobo, with a malicious disciple, came to the 
 same district and noticed about the advancement of 
 Zaratust; and they saw no means for injuring or 
 putting him to death, but his condition (mindavam) 
 was a marvel as full of vigour as this which is 
 declared, that Bra^rok-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 
 upon their district that well-directing (that is, he 
 understands good commands) produce of develop- 
 ment (that is, the increase which continually becomes 
 more, which has come and which will arrive), with 
 good flocks (that 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 
 liberality) bantling (hunu.fk6) of Poriishaspo 2 , in 
 the three nights while he was begotten out of 
 
 1 See Chap. II, 51. Compare Dk. V, ii, 4 ; Zs. XVI, 8-13. 
 
 2 The Pahlavi version of an Avesta text, here translated, is 
 a fair specimen of the complication produced by appending a gloss 
 to every epithet. It is useful as a combination of translation and 
 lexicon, but it is apt to be perplexing, unless all the glosses are 
 carefully omitted by the reader who can dispense with a lexicon. 
 
CHAPTER III, 20-26. 41 
 
 his parents. 22. Unto him will Vohumano come 
 in the embodied world (that is, Vohumano will 
 come unto Zaratiut), and conducting him unto a 
 conference, his good religion will extend into the 
 seven regions of the earth ; and so I shall not even 
 let him produce in his mind (that is, he will not 
 know) where and how I shall murder him ; and a 
 token of this matter, that one speaks truly, is this, 
 that I state it beforehand, promptly after the full 
 hearing of the statement of the matter, when you 
 heard this statement.' 
 
 23. Porushaspo advanced, conveyed in a four-in- 
 hand chariot ' ; then, on hearing that statement, and 
 when they had heard that statement, Porushaspo 
 started forth, conveyed in that four-in-hand chariot. 
 24. And Porushaspo spoke to BrartVok-resh, the 
 Karap, thus : ' Bra^rok-resh, thou Karap ! whatever 
 men they shall behold, cry out when at birth ; even 
 the offspring of that secluded person they behold in 
 death, cry out when at birth 2 ; but what was that 
 which they beheld at the birth of my son ? 25. When 
 at birth he laughed outright ; was that also beheld 
 in thy son, when at birth did he laugh outright ? 
 26. When Vohumano comes unto him, into this 
 embodied existence, it is also said by him on his 
 return : " O Porushaspo ! where is thy servant 3 ? " 
 So, O Karap ! concerning him who is my son, it is 
 beheld that he was seen sagaciously by thee.' 
 
 For restoring the original Avesta, the Pahlavi translation, without 
 the glosses, is usually the best guide. 
 
 1 Pahl. 4-ayu^ijno rae (Av. X-athruyukhta and ratha). 
 This seems to be the meaning of Pahl. ' zzg-ik tan5 arme^to- 
 dahunih pavan irdz khaditund margin, amat pavan zerk.huni.mo, 
 bard bekhund.' 
 
 3 Pahl. ' P6rushaspo ! aeghat bandako ? ' 
 
42 DINKAtfD, BOOK VII. 
 
 27. And T when Porushaspo enquired of him thus : 
 ' What was the matter with thee when, through 
 bringing thee unto that son of mine, he was thereby 
 offered ; and thou lookedst long up away from him 
 in height, and thou lookedst long down away from 
 him in depth, and thou lookedst long out away from 
 him in different directions ? ' 28. The Turanian, 
 Bradrok-resh the Karap, spoke in reply thus : 
 ' When through bringing me unto that son zvas thy 
 offering of him, and I 2 looked long up away from 
 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 
 radiance and glory ; so that I saw this, that mankind 
 through speaking to the soul may attain to the 
 firmament of the sun ; bnt this, namely, how the 
 routine (da^istano) is in the supreme heaven, was 
 not seen by me. 29. When through bringing me 
 unto that son of thine was thy offering of him, and 
 I looked long down in depth away from thy offering 
 of him, then the radiance and glory out of him kept 
 together unto the sky which is below this earth, and 
 through him 4 to the boundary of its radiance and 
 glory ; but this, namely, how the routine is in that 
 sky, was not seen by me. 30. And when through 
 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 
 
 1 The first five words of § 28 are here inserted in the MS., so as 
 to combine the two sentences in a perplexing manner. 
 
 2 The MS. has a fat for afam by mistake. 3 Or 'that.' 
 
 4 The differences of form in §§ 28-30 are probably due to errors 
 of copyists. 
 
CHAPTER III, 27-35. 43 
 
 through him I have accompanied them on the boun- 
 dary of its radiance and glory ; so that I saw this, 
 that only from the action of this one the future exist- 
 ence will arise ; but the routine of the future exist- 
 ence was not seen by me. 31. This son of thine 
 thinks thus : " I will make a grander material exist- 
 ence than that of any other ; " so he will also make 
 thy spiritual one, where thou goest ; and this son of 
 thine will remain in the great protection <?/" VLrtasp, 
 not in thine.' 
 
 32. One marvel is this which is declared, that when 
 Zaratilst was seven years old, that Durasrobo being 
 joined by Brac/rok-resh the Karap at the village of 
 Porushaspo, on account of the little previous seeing 
 of Zaratuit by the latter, they saw Zaratuit in that 
 neighbourhood when a hut (ka^ako) was constructed 
 by him with the children ; and they sat with evil 
 intention to injure the mind of Zaratuit through 
 witchcraft, and for that reason fear and terror were 
 cast by them upon the children. ^>$. Here a great 
 wonder became manifest to them, owing to the 
 powerful intellect, cautiousness, and practice of Zara- 
 tuit, just as revelation mentions thus: 'When the 
 other children were excessively terrified at their own 
 silliness of speech, Zaratuit did not quite close the 
 eye in his mind as regards them.' 
 
 34. One marvel is this which is declared, that 
 when these two Karaps came to the dwelling of 
 Porushaspo, he ordered the preparation of food for 
 their eating ; and his prepared food is chewed up 
 (trdz khayai-ait), with a gobletful (pur dolako) of 
 mare's milk. 35. He also spoke to Durasrobo thus : 
 4 Thou art the most spirit-worshipping x of mankind 
 
 1 Literally ' demon-worshipping ; ' it is not clear that idolatry is 
 
44 DINKARD, BOOK VII. 
 
 in our district ; do thou worship this of mine.' 36. 
 A great marvel, owing to the sagacity of Zaratu-st at 
 a childish age, is just as revelation mentions that 
 Zaraturt spoke thus : ' I worship this, father ! it 
 is not that which it is necessary for me to worship 
 that he should worship.' 37. And Porushaspo spoke 
 thus : ' It is not that of mine thou worshippest, and 
 it is that of 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 
 eternal statement 1 , namely : ' The righteous I rever- 
 ence, men or women ; the poor I reverence, men or 
 women ; not the wicked, men or women ; when any 
 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 exist- 
 ences embodied in Rak and No^/ar 3 , bring to thee ; 
 I am made further worthy where thy fate is carried 
 away from me ; now is the joy (parkan) which 
 I convey to him 4 through bringing it on, and this 
 
 intended, but rather 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 Porushaspo. 
 
 1 Reading sakhun-i leyalmin which is written in Pahlavi 
 exactly like dashino rigela, 'the right foot/ 
 
 2 Pahl. marako, possibly for marg, 'death.' 
 
 3 See Chap. II, 51, note. 
 
 4 Probably referring to his companion Brac/rok-resh who, accord- 
 
CHAPTER III, 36-44. 45 
 
 will occur, so that I may observe he will kill thee 
 with the evil eye in the house.' 40. And here is 
 a great wonder which became manifest about Zara- 
 tust, in the sagacity of his reply to that deadly one 
 at that childish age, which zcas just like this which 
 revelation mentions, that Zaratuit spoke thus : 'With- 
 out the joy of a murderer I observe, with propitious- 
 ness 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 
 Zaratu-ft to Durasrobo, became manifest in that 
 Karap, just as revelation mentions thus : ' The 
 deadly one became disabled and stupefied as long as 
 the milking of ten mares in milk whose milker is 
 only one.' 
 
 42. One marvel is this which is declared, that 
 when that wizard emerged from that stupefaction, 
 he then shouted again to Zaratust in the same 
 manner, Zaratost 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 stupe- 
 faction, he then shouted to Zaratu^t in the same 
 manner, Zaratuit 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 is only one. 
 
 44. One marvel is this which is declared, that 
 when that wizard emerged from that stupefaction, he 
 
 ing to most accounts, was the murderer of Zaratart in his old age. 
 This tradition is mentioned in Dk. VII only here and in § 22. 
 1 Alluding to Durasrobo's own fate, see § 45. 
 
46 DINKAfiZ), BOOK VII. 
 
 then grumbled thus : ' Do ye have the horse driven 
 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 text and through 
 his possession of authority.' So they had the horse 
 driven, and it was harnessed to the chariot by them. 
 45. And here is manifested a great wonder to the 
 multitude, just as revelation mentions thus : ' When 
 he had proceeded several Yu^yasts J 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 his loin thereby broke from his thigh; 
 he then died outright, then his progeny, and then the 
 offspring of his progeny/ 
 
 46. One marvel 'is this which is declared that, even 
 before the coming ofZaratilst 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 all- 
 acquiring power, and a sagacity of all-deciding 
 ability ; also with the much needfulness of the kingly 
 glory, and the full desire for righteousness, the effi- 
 cacious diligence and authority, and even the superi- 
 ority in mightiness and grandeur of the priestly 
 glory. 47. Also the handsomeness of body and 
 completeness of strength which are in the character 
 of these four classes of his, which are priesthood, 
 
 1 See § 16 n. 
 
 2 Pahl. ' avo pe\r yema/e/unam.' 
 
 R Or ' in his back and broke it,' if we suppose that post, ' skin,' 
 stands for p6jt, 'back.' Compare the same legend in Zs. XIX, 
 1-8. 
 
 4 With the sacred beings. 
 
CHAPTER III, 45-51. 47 
 
 warriorship, husbandry, and artisanship ; besides a 
 perfect friendship for the sacred beings and the 
 good, 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 
 completeness of the sacred beings through the crea- 
 tiveness of Auha7 r ma^, and its ozvn commemoration 
 of them are provided. 49. So that the sacred beings 
 shall bring a report, as to his superiority, from every 
 one of those who are and were and will be, and of 
 his coming for reminding us of Auharma^ and of 
 the lord-and-mastership (ahu-va-rarf'ih) of the world, 
 also of the preservation of the creations therein 
 (ay^po-dahL?nan), from the destroyer, by the tongue 
 of the many-mannered (kabed-sarart'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 con- 
 found and destroy, then also kept their promise and 
 practised friendship. 
 
 51. And on the completion of thirty years beyond 
 his birth 2 , the archangel Vohumano came on in 
 commemoration of Auharmazd, when he was bring- 
 ing his Horn-water (maya-i Homigan) 3 from the 
 
 1 See Chap. II, 9 n. 
 
 2 The remaining contents of this and the following chapter are 
 thus summarized in Dk. VIII, xiv, 3, 4 : — ' His attainment on 
 maturity, at thirty years of age, to a conference with Auharmaza 7 ; 
 and the occurrence of seven conferences in ten years. Many 
 marvels, owing to him are published therein, just as there are 
 some which, collected and selected, are noticed by the Dinkaro? 
 manuscript,' that is, in this seventh book, in which, however, the 
 details of the seven conferences do not occur; but some are 
 mentioned in Zs. XXI, 8-XXII, 13. 
 
 8 See Visp. XI, 2. 
 
48 DINKAKZ), BOOK VII. 
 
 river Aevatak 1 , just as this which revelation men- 
 tions thus : ' When Zaratust came forth to the third 
 effluent (bara-ta^'ii'nih), that of the good Daiti, 
 he further proceeded through that ; and when he 
 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 that Vohumano 
 was of early form (so that he is more discerning as 
 to a person) and foreseeing (that is, he was before- 
 hand in everything) ; it seemed to him that Vohu- 
 mano 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 indi- 
 cated by it, that it is necessary to proceed as unin- 
 juriously in the world, so that peace may exist with 
 every one. 
 
 54. When he came onward to the fourth effluent, 
 as far as the Aushan-rrW of the good Daiti (which 
 was the name of it) and he was in it, Zaratuit was 
 bringing - the Horn-water from the middle of it ; and 
 on the ascent Zaratust, bringing his right foot out of 
 the Aushan-rrW, covered himself with his clothes, 
 and upon that Vohumano, advancing, joined him in 
 front. 
 
 1 Literally 'single-flowing.' In Bd. XXIX, 4, 5, it is Naivtak 
 which has been translated as 'navigable' in Bd. XX, 34, and as 
 'flowing in a channel' in Dk. VIII, xxxvii, 38, 42 ; IX, xvi, 16. — 
 From § 54 it appears to have been a channel of the good Daiti 
 river which flows from Airan-veg- (see Bd. XX, 13). 
 
CHAPTER III, 52-60. 49 
 
 55. And that man enquired of him thus: 'Who 
 art thou ; from whom of them art thou 1 ? ' He 
 replied: ' I am Zaratu.st - of the Spitamas.' 
 
 56. The words of Vohumano were : ' Zaratu.rt 
 of the Spitamas ! about what is thy foremost distress 
 (that is, for what is thy need when thou becomest 
 quite distressed) ; about what is thy foremost 
 endeavour ; and for what is the tendency of thy 
 desire (lak kamako-dahii-nih) ? ' 57. The reply 
 of Zaratust was thus : ' About righteousness, I con- 
 sider my foremost distress ; about righteousness my 
 foremost endeavour ; and for righteousness the 
 tendency of my desire (that is, my need is for that 
 thing, and I am a distressed seeker of righteous- 
 ness).' 
 
 58. The words of Vohumano were: ( Zaratust 
 of the Spitamas ! that which is righteousness is ex- 
 isting (that is, a real thing is, as it were, that which 
 is righteousness), so that whatever is that which is 
 righteousness is thus what is one's own.' 59. And 
 Zaratust spoke thus : ' That which is righteousness 
 exists, and concerning that I am completely clear 
 and aware ; but where andhow is that radiance which 
 is that whose arrival is through Vohumano.' 
 
 60. And Vohumano spoke to him thus : ' O Zara- 
 tust of the Spitamas ! deposit this one garment which 
 thou earnest, so that we may confer with him by 
 
 1 See Pahl. Yas. XLII, 7 c (Sp.). 
 
 2 According to the numbering of the folios in the old Bombay 
 IMS., written in 1659, nine folios were here separated from it last 
 century. They contained the text as far as the end of Chap. IV, 
 and the first eight of them were found at Naosari about twenty 
 years ago and copied. But all Indian copies, written before that 
 time, omit this mislaid text. See S. B. E., vol. xxxvii, pp. xxxvi, 
 xxxvii. 
 
 [47] E 
 
50 BINKARD, BOOK VII. 
 
 whom thou art produced and by whom I am pro- 
 duced, who is the most propitious of spirits, who is 
 the most beneficent of existences, and who is he that 
 I, who am Vohumano, am testifying (that is, I am 
 a reminder of him).' 
 
 61. Thereupon, Zaratast thought thus: 'Good is 
 he who is the creator, who is better than this re- 
 minder.' 62. Then they proceeded in company, 
 Vohumano and Zaratust ; Vohumano first and 
 Zaratu^t after. 
 
 Chapter IV. 
 
 1. About the marvellousness which is manifested 
 from the first conference onwards till the end of the 
 seventh conference which occurred within the dura- 
 tion of ten years, also his pre-eminence in prophecy 
 in the world, and the acceptance of the religion by 
 the exalted Kai-VLrtasp, as happened after the ten 
 years of conference. 
 
 2. In the first two years, one marvel 'is this which 
 is declared, that when he was back from the first 
 conference, he then, by the first command of the lord 
 and creator Auharma^, recited the unique formula 
 (ayino) 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 invited mankind to the religion of 
 Auhanna-s^. 3. Just as this passage of revelation 
 mentions thus : ' Thereupon, the thorough inspection 
 for this material existence of those with a sacred 
 girdle, provided with dwellings and provided with 
 cattle, was altogether arranged by Zaratiurt.' 
 
 4. And when their announcement (nivedi jno) for 
 
CHAPTER III, 6 1 -IV, 7. 51 
 
 speaking to be heard was issued \ then Zaratuit, on 
 becoming exalted, called out unto the embodied 
 world of righteousness to extol righteousness and to 
 scorn the demons 2 . 5. ' The homage of the Ma.sv/a- 
 worship of Zaratust, and the ceremonial and obeis- 
 ance for the archangels are the best for you I assert ; 
 and of deprecation (ay^i-niih) for the demons next- 
 of-kin marriage is really the best intimation, so that, 
 from the information which is given as to the trust- 
 worthiness 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. It is declared that, upon those words, innumer- 
 able demon-worshipping Kigs and Karaps have 
 rushed upon Zaratuit and strove for his death, just 
 like this which revelation states : — ' It is then a 
 number (mar) have run away who have sat in the 
 vicinity of Tur's progeny (hunui'ko) 3 , the arbitrator ; 
 and the shame of the brother of Tur arose, like that 
 of a person whose shame zvas that they spoke of his 
 next-of-kin marriage so that he nwht contract it.' 
 
 7. This Tur was Aurvaita-dang 4 the Tur, the 
 scanty giver, who was like a great sovereign of that 
 
 1 From this point §§ 4-8 and 1 1 have been already translated in 
 S. B. E., vol. xviii, pp. 412, 413, in illustration of the meaning of 
 Khvetuk-das in Sasanian times and later. 
 
 2 Av. staomi ashem; naismi daevo (Yas. XI, 19; XII, 1). 
 
 3 An opprobrious term for the progeny of evil beings and 
 animals, also used by a Karap when speaking of Zaralfirt in Chap. 
 Ill, 21. 
 
 * As this name has not been found in the extant Avesta, its 
 correct reading is uncertain. In Zs. XX, 8, it can be read Aur- 
 vaito-dih, in which dih is the Pahl. translation of Av. dang,hu, 
 of which dang is a Pahl. transliteration; and the whole name 
 may mean ' friendly to the province,' which seems suitable to this 
 particular ruler. The MS. appears to have deng. 
 
 E 2 
 
52 DINKAflZ), BOOK VII. 
 
 quarter ; many troops and much power were also 
 maintained by him, and the multitude (mar) told 
 him they would seize the great one from him who is 
 little. 
 
 8. But the progeny of Aurvaita-dang the Tur, the 
 scanty giver, spoke thus : ' Should we for that speech 
 destroy him, this great one who mingles together 
 those propitious words for us — where we are thus 
 without doubt as to one thing therein, such as next- 
 of-kin marriage, that it is not necessary to contract 
 it — it would make us ever doubtful whether it might 
 be necessary to contract it.' 
 
 9. And Aurvaita-dang the Tur, the scanty giver, 
 spoke thus : ' Thou shalt not destroy that man whom 
 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 
 him on this account, that wisdom has arisen for a 
 long time ; so that no rule (a hank 6) 0/* wisdom will 
 arise, in this earth, which is so counselling (han^a- 
 manig) as this one is (that is, when they destroy 
 a man who is counselling, wisdom will not arise for 
 a long while).' 
 
 10. Aurvaita-dang the Tur, the scanty giver to his 
 own people, also spoke thus : ' For me thou art a pure 
 man who is counselling - .' 
 
 1 1. And Zaratuit spoke thus : ' I shall not always 
 be that quiet speaker, by 1 whom that I have men- 
 tioned 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 high- 
 
 1 Or ' from.' 
 
 2 It may be ' parenthetical or ambiguous.' 
 
CHAPTER IV, 8-1 K. 
 
 priest who has contracted ] it is to perform the cere- 
 monial.' 
 
 i 2. And here the good spiritual lordship and mighti- 
 ness of glory of Zaratiut, those which are provided 
 for commemoration of the supreme lord and creator 
 Auharma^/, are manifested as a great wonder to the 
 multitude, and there is rendered visible the o-reat 
 pre-eminence which is in him as a prophet of the 
 creatures, which for the baseness (nankih) of the 
 deceitful Agash 2 , the secret-moving and deceivino-. 
 natured, is the concealed control of a good disposi- 
 tion. 13. Then idleness, like even the habit of fear 
 and nature of apostasy, is an attractor of every one 
 of the multitude, when it extends to much leno-th • 
 little by little, too, that guide and combatant becomes 
 a petitioner for greatness, and it is manifest through 
 that compassion (tang-libbem^ih) and superior 
 mindfulness of his, and through the glory of that 
 stout champion, there are much fame and treasure. 
 
 14. The nobles of Aurvaita-dang the Tur, the 
 ruler of the land, were angry and clamourers for 
 Zaratuit's death ; but he invited the Kigs and Karaps 
 to the religion of Auharmasdf, just as this passage of 
 revelation states that Zaratiwt also spoke thus : 
 4 Worldly righteousness, O Aurvaita-dang, thou Tur 
 and scanty giver ! is the whole of the worship of the 
 demons and the termination of the Masda-worship of 
 ZaratCLst/ 15. And Aurvaita-dang the Tur, the 
 scanty giver, spoke thus : ' Zaratiut of the 
 Spitamas ! thou shalt not attract me to this evil in 
 which thou really art.' 
 
 1 Or, perhaps, 'celebrated.' 
 
 2 The demon of the evil eye (see Bd. XXVIII, 33) ; Av. Ag- 
 hashi, Vd. XX, 3, 7, 9. 
 
54 DINKA/2D, BOOK VII. 
 
 1 6. Zaratuit also spoke thus: ' Auharmasd en- 
 quired of me thus : " O Zaratiiit ! when thou hast 
 come away to us, among the 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 cattle, most extensively 
 associating, most fully-supplying (that is, he gives 
 out most things), and most hospitable l (that is, one 
 saw the door of a prince's (khidivo) treasury)?" 
 I replied to him thus : " Aurvaita-dang the Tur, the 
 scanty giver." 
 
 17. ' And he spoke in reply to me thus : " Him, 
 O Zaratiust ! thou shalt attract, first of the men who 
 are warriors, to thinking about, speaking about, and 
 acting about this religion which is Auharma^'s and 
 Zaratilst's. 18. If you attract him, O Zaratiiit ! and 
 he believes in it and also gives currency to this reli- 
 gion 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 Zara- 
 tiiit ! the first of the men who are warriors, the one 
 most seeking benefit, most seeking cattle, most ex- 
 tensively associating, and most hospitable of those 
 who have yet been born and\Aio will henceforth be 
 born. 1 9. And if you do not attract him, O Zaratuit ! 
 and he does not believe in it, nor gives currency to 
 this religion of thine, nor hears it, nor even sits 
 before thee, nor would sit before thee, so that it is 
 obvious to me that he is not attracted, thou shalt 
 speak unto him thus, O Zarattlst : ' Thou art a 
 stricken supplicant for righteousness, and a producer 
 of lamentation for the souls of Tan^puhar sinners 
 
 1 Literally ' most many-doored.' 
 
CHAPTER IV, 16-23. 55 
 
 worthy of death ; ' for even so it is, and for this 
 reason he becomes worthy of death, because the 
 existence of the religion is known to him." 20. What 
 I tell thee, O Aitrvaita-dang, thou Tiir and scanty 
 giver ! is that thou art a stricken supplicant for 
 righteousness, a producer of lamentation for the 
 souls of Tan^puhar sinners worthy of death.' 
 
 21. One prodigy of the demons is specified, who 
 was the enemy of whatever sacred beings there are, 
 a Karap, VaedvoLst 1 by name, of those unsanctified 
 (ayai'tan) by Auharmaz^-. 22. And Auharma^ 
 spoke thus : ' I so befriend that man, O Zaratast ! 
 who is put forward by me over the creatures, whom 
 thou shalt invite (khvane-s - ), I who am Aiiharma^, 
 because I am through righteousness opposed to harm 
 (that is, through virtue I keep harm away from the 
 creatures), and the archangels are opposed to harm. 
 23. Therefore do thou proceed, O Zaratiiit ! and 
 thou shalt demand from him for me (that is, keep 
 as my property) a hundred youths of vigour (tosh 
 tal) 3 , girls, and teams of four horses ; so do thou 
 speak to him thus : " O Vedvorst ! Auharma^ 
 demands from thee a hundred youths of vigour, 
 girls, and teams of four horses ; if thou givest them 
 
 1 Here written in Pazand, but the Pahlavi form, Vedvout, occurs 
 in §§ 23, 24. 
 
 2 Or ' of the non-worshippers of AuharmazrtV 
 
 3 For an instance of gifts of slaves see the Pahlavi inscription on 
 an engraved stone from Baghdad, in Indian Antiquary, vol. xi, 
 p. 224, 11. 2, 3 of inscription: ' kevan bidun va-kani§-ak6 . . . 
 lakhvar . . . shedrunam . . . va-zak shiba ndb va-shiba kanig'a- 
 koan shedrunt : ' — ' Now ... I send back a slave-boy and slave- 
 girl . . . and those seven slave-boys and seven slave-girls are sent.' 
 This inscription was probably engraved in the seventh century, 
 judging from the forms of the letters. 
 
56 DINKAKC, BOOK VII. 
 
 to him, splendour and glory are thine through that 
 giving ; and if thou dost not give to him, evil destiny 
 is thine through that not-giving." ' 
 
 24. Then Zaratuit walked on to that Vedvotst of 
 those unsanctified, and spoke to him thus : ' O Ved- 
 voist of the unsanctified ! that which Auharma^ 
 demands from thee is a hundred youths of vigour, 
 girls, and teams of four horses ; if thou givest them 
 to him, splendour and glory are thine through that 
 giving ; and if thou dost not give to him, evil destiny 
 is thine through that not-giving.' 2^. And that 
 Karap shouted in reply to Zaratost thus : ' For me 
 there is no more from thee (that is, there is no 
 opulence for me from thy action), nor from Auha;- 
 msizd; I am more of a divinity (bagtar) and am 
 more forward in opulence than even Auharma^ ; 
 many droves of a thousand swine are also acquired 
 by me.' 
 
 26. On went Zaratilst, up to ACiharma^ and up 
 to the archangels, and Zarattlrt spoke thus : ' 
 Auharma^, propitious spirit, creator of the world of 
 embodied beings, thou righteous one ! thus spoke he 
 in reply to me : " For me there is no more from 
 thee, nor from Auharmzzd ; I am more of a divinity 
 than thee or even Auharma^, and many droves of 
 a thousand swine are acquired by me." 
 
 27. And Auharma^ spoke thus: 'Owing to the 
 splendour and glory of those which are ours, Zara- 
 tuit ! that man has acquired arrogance (that is, the 
 cattle we produced are the many cattle of his 
 arrogance). 28. This zvill be his retribution for it 
 then, however, when he does not reach further alive 
 at the end of the third night 1 ; in that third night 
 
 ' Apparently the third night after death, on the passing away of 
 
CHAPTER IV, 24-32. 57 
 
 they will have stood aloof from alongside his life 
 (that is, they will have stood away from assisting it) ; 
 those seven of them who are radiant and bright- 
 eyed {sp&do doisar) make him rush up on high, 
 and up there on high he shall be fed upon mouldy 
 bread (parnan).' 
 
 29. One marvel is the great healthfulness owing to 
 the Horn-water and the bringing of this by Zaratuit 
 from the river Daiti, which is manifested when 
 Vohumano tuas conveying him to the conference. 
 30. Just as is declared in the words of Auhaz-ma^ 
 to Zaratdst thus : ' For them is the Horn-water 
 which thou bringest, O Zaratilvt ! not for those 
 demon-worshipping people who worship the demons, 
 or for a satisfier of courtezans (^eh-vi^ar) ; 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 ; 011 drinking up the water, 
 that bull will become quite sound from that 
 infirmity.' 
 
 31. Thereupon, ZarattLrt went on first into the 
 embodied existence, on which dwelt, at the end of 
 Sagastan l , that same Parsha^f whose title was Tora 
 [the Bull). 32. Parsha^-tora 2 also spoke to him 
 
 which the soul is supposed to have its destination determined, 
 until the resurrection (see HM)kht Nask, II, 18; 111, 17). If the 
 seven sacred beings who stand aloof from him be the archangels, 
 they treat VedvoiJt very leniently ; but this legend treats of a period 
 which it assumes to be earlier than the laws of Zaratfijt. 
 
 1 The modern Sistan, bordering upon Afghanistan and Bulii- 
 /ftstan. 
 
 2 Av. Parsha</-gau, mentioned twice in Yt. XIII, 96, 127, but 
 it is not certain that both allusions refer to the same individual. 
 The name also occurs in Bd. XXIX, 5, but only in one old MS. ; in 
 all others another name is given, though the locality appears to be 
 
58 DlNKAKD, BOOK VII. 
 
 thus : ' O Zarattlrt of the Spitamas ! give me this 
 Horn-water which thou bringest' 33. And Zara- 
 txxst spoke thus : ' Do thou praise righteousness, 
 Parsha^-tora ! and scorn the demons ; also utter the 
 profession l of the Ma^a-worship of Zaratu^t among 
 the iniquitous.' 34. It was praised by Parsha^-tora, 
 and the demons were scorned by him ; yet he did 
 not speak among the iniquitous as to his accepting 
 the Ma£Y/a-worship of Zaratiut. 35. Forward to 
 him came Zaratust at that praise of righteousness, 
 for him was that Horn-water which Zaratiist 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. 
 
 36. One marvel is that which is declared regard- 
 ing the rushing of the evil spirit for the slaughter of 
 Zaratiut, just as revelation 2 mentions thus : ' From 
 the northern quarter forth rushed the deadly evil 
 spirit, and thus shouted he, astute in evil, the deadly 
 evil spirit : " Rush on, fiend ! and destroy the 
 righteous Zaratiut." 37. On to him they rushed, 
 the fiend, the demon BiW, and secret-moving Pesti- 
 lence, the deceiver. 38. Zaratust chanted aloud 
 the Ahunavair; the fiend was confounded at that, 
 and away they rushed, the demon Bu^ and secret- 
 moving Pestilence, the deceiver. 39. And the 
 fiends shouted thus : " Thou art scornfully observing, 
 O evil spirit ! (that is, anything to the purpose thou 
 
 nearly the same. In § 31 the first part of the name is here written 
 P a r s h e d. 
 
 1 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 
 Zaratort of the Spitamas is not contemplated by us." 
 
 40. Owing to the full glory of the righteous Zara- 
 tiiit, he perceived in Ms mind thus : " The wicked 
 demons, astute in evil, consult together about my 
 death ; " and up stood Zaratost, forth went Zaratu-St.' 
 
 41. Here is manifested a great wonder to the multi- 
 tude, in that which is mentioned thus : ' And a stone 
 was put forth by the righteous Zaratilst, that was 
 held in his hand, and the size of a hut, and which 
 was obtained by him from the creator Auharma^, 
 the spiritual Yatha-ahu-vairyo V 
 
 42. And one marvel is this 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 throtigh the chanting of the Ahuna- 
 vair aloud by Zaratilst. 43. Just as that which 
 a passage- mentions thus: ' I worship the resources 
 of the Kayan glory, with which the righteous Zara- 
 tu.rt 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 
 glory. 44. At his appearance :! the demons have 
 fallen before him, at his appearance their semen 
 (mayagan) also drops, at his appearance the 
 courtezan is also withdrawn by them from mankind ; 
 
 ' The first three words of the Ahunavair formula. 
 
 2 See Yt. XIX, 78-81. 
 
 3 Reading venat'dahakih, but the first letter is omitted in all 
 three occurrences of the word. 
 
60 D1NKARD, BOOK VII. 
 
 on hearing ! him they lamented, very violently is it 
 lamented by the demons. 45. By the Ahunavair, 
 which the righteous Zaratibt chanted aloud to them, 
 all the demons are seized and buried in the earth, 
 where the complete shattering of their bodies is 
 manifest.' 46. So that, after the shattering of their 
 bodies, it 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 
 fully understood that they are not sacred beings, 
 but demons. 
 
 47. Zaratiwt revealed (gush uf to) to mankind by 
 the word of Auharmazd, how in this religion the 
 latter tells in words to Zaratu5t where and how, in 
 the embodied existence, mankind consider a demon 
 as exalted or as a high-priest, because they are 
 where they say that they must consider some one as 
 high-priest. 48. So Auharma^ spoke to Zaratirst 
 thus : ' How do they who are good people, O Zzra- 
 tii-st ! consider a demon as exalted ? and how are 
 they that even tell a demon thus : " We should 
 accept you," because the demons speak thus : 'It 
 will happen to you " ? ' 
 
 49. And Zaratiwt spoke thus : ' Only for the 
 reason, O Auhannasaf! that people hasten on to 
 that which is a jungly plain without dwellings, where 
 no one resides from the departure of light until sun- 
 
 1 If the word be Pahlavi, it is probably intended for jnayan, 
 ' hearing ' ; but it may be merely an approximate transcript of Av. 
 snaodhe«tix, which word, if this be the case, must have puzzled 
 Sasanian scholars as much as it does those of the present time. 
 As a transcript, the word might be read snodiyan, and we might 
 guess the meaning of the phrase to be ' thereupon weeping they 
 lamented.' 
 
CHAPTER IV, 45-53. 6l 
 
 rise arrives, when it is two Hasars 1 of night, and 
 again silently (agop) from sunset until their 
 returning - together when the two Hasars of night 
 are gone, they hear that no work, no men, and no 
 voices of dogs are there. 50. Then they say as to 
 that, on arriving back, thus : " We have consulted 
 with the demons there ; when we request (zaem) 
 monarchy (sastarih) and leadership from them, 
 they give them to us ; when we request the 
 possession of flocks and opulence from them, they 
 give them to us." ' 
 
 51. Then Adkarmazd spoke thus: ' How can they 
 do such a thing for them, O Zaratiist ! (that is, how 
 does it happen that it is continually given by 
 them for those that speak thus: "It happened to 
 us ") ? ' 
 
 52. And Zaratilrt spoke thus: 'They speak 
 variously, O Auharma^! as to that generosity; 
 there is one who speaks thus : " I have ever after 
 been possessing more flocks, so long as I am in 
 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 
 with those demons ; ' according as they possess 
 a full subsistence for themselves from the demons 
 (that is, when they diversely subsist fully on what- 
 ever they bespeak from the demons).' 53. Zaratust 
 also spoke thus : ' So they speak about it, O Auhar- 
 mazdl thus : " Observe further, where any one of 
 us returns he is either shrunk together (that is, he 
 holds his head down to his chest), or shrunk away 
 (that is, he looks quite aside), or is only pleasantly 
 
 1 Av. hathra, which, as a measure of time, varies from one to 
 two hours (see Farh. Oim, p. 43, 11. 1-3). 
 
62 dInkard, BOOK VII. 
 
 cast down and, owing to acquiescence in him, the 
 demons tempt (nes,hund) him away out of man- 
 kind." ' 
 
 54. And Auharma^ spoke thus: 'According to 
 thy wish, do thou, O Zaratmt ! fully observe thy 
 existence, upwards from the head, downwards from 
 the sole 1 of the foot, and afar on various sides ; and 
 thou shouldst beseech before and behind and in 
 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 
 connection, when they rush out, tempt only with 
 pleasantness. 55. Even unto thee, Zaratu^t ! 
 a fiend will rush, a female, golden-bodied and full- 
 bosomed (so that she wears a bodice), and she 
 rushes to request companionship from thee ; a 
 female, golden-bodied and full-bosomed, to request 
 conversation from thee, to request co-operation from 
 thee. 56. But thou shouldst not grant her com- 
 panionship, 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. Zaratllst proceeded to the habitable and 
 friendly world, for the purpose of fully observing 
 that beaten track (kh^pi^no) of the embodied 
 existence ; then that fiend came forward when he 
 sat in the vicinity of a garment — that garment 2 
 which, when Vohumano was conveying him to the 
 conference, was deposited by him — a female, golden- 
 bodied and full-bosomed, and companionship, con- 
 
 1 Assuming that lelya stands for zerih; the only difference, in 
 Pahlavi writing, being in the first letter. 
 
 2 See Chap. Ill, 60. 
 
CHAPTER IV, 54-62. 63 
 
 versation, and co-operation were requested by her 
 from him ; she also whined (dandlofo) : ' I am 
 Spendarma^ 1 .' 
 
 58. And Zarattlst spoke thus: 'She who is 
 Spendarmartf was fully observed by me in the light 
 of a cloudless day, and that Spendarmartf appeared 
 to me fine behind and fine before and fine all round 
 (that is, in all positions she was handsome) ; do 
 thou turn thy back, and I shall know if thou art 
 Spendarmanf.' 
 
 59. And the fiend spoke to him thus : ' O Zara- 
 ttiit of the Spitamas ! where we are, those who 
 are females are handsome in front, but frightfully 
 hideous behind ; so do not make a demand for my 
 back.' 60. After she had protested a third time, the 
 fiend turned her back, and she was seen by Zara- 
 tust behind in the groin ; and when matter was 
 exuded, it was full of serpents, toads, lizards, centi- 
 pedes, and frogs. 
 
 61. And that triumphant saying, the Yatha-ahu- 
 vairyo, was uttered aloud by Zaratuit ; then that 
 fiend was annihilated, and /i'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 
 heroes who through defeat go to hell ; I proceed 
 more joyfully than the sacred beings, as regards the 
 life in the body, so that I fully deceive the life in 
 thy body, and thou art fully deceived by me as 
 regards thine.' 
 
 1 The female archangel Bountiful Devotion, in whose special 
 charge are the earth and virtuous women; see Sis. XV, 5, 20-24. 
 
 2 See Chap. II, 44, 45. 
 
64 DINKARD, BOOK VII. 
 
 63. Zaratust also revealed (gush uf to) this secret 
 to mankind, and their knowledge hoiv to test a 
 demon is manifested therein, even by a great won- 
 der of the same nature to mankind : the visible 
 rushino- of the demons into the world before Zara- 
 tList, 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 Vistasp 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 Zarattlst 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 Vistasp and many other Kais and 
 Karaps who were at the residence of Vistasp, their 
 combination for the death of Zaratust, the prepara- 
 tion for severe abuse of him to Vistasp, and 
 influencing Vistasp for his death by command of 
 Vistasp, 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 
 his attainment unto prophesying ; also after the 
 continuance of the last questioning of the ten years 
 of conference, his departure alone, by the advice and 
 command of Auharmasaf, to the residence of Vistasp 
 and the precinct (var) of that terrible conflict. 66. 
 His uttering, on the horse-course (a span var) of 
 Vistasp, a reminder of the power and triumph of 
 Auharma^ over himself, as he invited Vistasp to 
 
CHAPTER IV, 63-69. 65 
 
 the religion of Auharma^ ; and with great wisdom 
 Vi^tasp heard the words of Zaratiust, on account of 
 his own complete mindfulness and spiritual knowledge 
 of ritual, and would have asked for an outpouring of 
 prophecy. 
 
 67. But thereupon, too — before the words of 
 Zaratiiit zvere fully heard by him, and he could have 
 understood the character of Zaratuit — owing to the 
 demonizing of the deadly Zak and the rest of those 
 Kigs and Karaps, spoken out with slanderous know- 
 ledge and perverse actions to Vktasp about Zaratilst, 
 there then occurred his consignment of ZaratCLst to 
 that confinement and punishment as stated in the 
 words of Zarattlst thus : ' I have 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 1 . 68. But the hunger of 
 manhood's inclination- violently affected the strength 
 of my legs, but the hunger of manhood's inclination 
 violently affected the force of my arms, but the 
 hunger of manhood's inclination violently affected 
 the hearing of my ears, but the hunger of manhood's 
 inclination violently affected the sight of my eyes, 
 and it would force away my bosom up to my back 
 (so that it 3 would stay behind at my back) through 
 the continuance of that deadly hunger of manhood's 
 inclination.' 
 
 69. And here, through the mightiness of Zaratuit 
 — who proceeded alone to the terrible combat with 
 
 1 Compare Zs. XXIII, 5. 
 
 2 Reading gu^n-giraih; but it might be dus-viraih, 'bad 
 provision.' He was left to starve to death in prison. 
 
 s The bosom. The idea of the writer appears to have been that 
 in case of utter starvation the chest would totally collapse, so that 
 the breast bone would touch the spine. 
 [47] F 
 
66 BINKARD, BOOK VII. 
 
 evil, where there became manifest, in the mode which 
 is written, the descent of his life into so much 
 punishment, due to hunger and thirst, heavy fetters, 
 and other misery unto which the strength of human 
 nature is attaining, but unto which it is not destined 
 — is manifested a great wonder to king Vrstasp and 
 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. 
 
 70. One marvel is this, that the sacred beings con- 
 trived, for the sake of (va/ vahan-1) his preservation 
 from that awfulness, a body possessing life, and on 
 his account it became lifeless and imperceptible ; 
 afterwards, in the great session of Vistasp and the 
 assembly of the world, Zaratuit, 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 
 Vistasp 1 . 
 
 71. One marvel is his telling and disclosing the 
 thoughts of king Vrstasp and of those of the realm, 
 and many other concealed matters, through spiritual 
 perception. 
 
 72. One marvel is several matters of evil deceit 
 (vad ^amas) which Dahak had done in B<?pel 2 
 
 1 This very slight allusion to the cure of Vijtasp's horse by 
 Zaratujt is sufficient to show that this legend existed in the ninth 
 century ; but the writer of the Dinkar^ seems inclined to trace it 
 back to a tale that he vaguely relates in the earlier part of this 
 section, and which he evidently found in older writings ; this tale, 
 however, does not mention a horse, but only an animated body. 
 The Persian Zaratujt-nama developes the legend of the sick horse, 
 whose legs are drawn up to its belly, into 160 couplets. 
 
 2 Babylon; see Yt. V, 29-31 ; XV, 19-21. 
 
CHAPTER IV, 7O-75. 67 
 
 through witchcraft, and mankind had come to idol- 
 worship through that seduction, and its increase was 
 the destruction of the world ; but through the 
 triumphant words of the religion, which Zaratuit 
 proclaimed opposing it, that witchcraft is all dissi- 
 pated and disabled. 
 
 72>- One marvel is this which is manifested, with 
 wonders owing to Zaratuit, in controversy about the 
 religion with the famous learned of the realm, among 
 whom, known for learning in the world, are the 
 investigators (girayagano) of the words of speech ; 
 and among those things which are more surprisingly 
 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 VLstasp and those previously learned men with- 
 out doubt as to the truth of the religion, the creator 
 Auha?'ma£r</ sends some spirits, Vohumano, Ashava- 
 hiitd, and the propitious fire \ as a reminder to 
 Viitasp about the true prophesying of Zaratuit, and 
 the desire of Auharma^ for the acceptance of the 
 religion of Mas^a-worship by Viitasp and for its 
 propagation in the world. 
 
 75. The wondrousness which is manifested to 
 Vistasp and those of the realm — both through the 
 travelling (W^i^ano) of those archangels clown 
 from the sky to the earth, and in their travelling to 
 the abode of Virtasp — was like this which revelation 
 mentions thus : ' Then he who is the creator Aii- 
 ha?^ma^ spoke to them, to Vohumano, Ashava- 
 hi.sto, and also the fire of Auharma^, the propitious, 
 thus : " Proceed ! you who are archangels, unto the 
 
 1 Compare Zs. XXIII, 7. 
 F 2 
 
68 dInkard, book vii 
 
 abode of VLstasp, whose resources (#fzar) are cattle 
 and 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 Zaratuit of the Spitamas, to 
 approve the nature (zag san) of those words." 76. 
 The archangels proceeded unto the abode of VLstasp, 
 whose resources are cattle and who is far and widely 
 famed ; their radiance, in that lofty residence, seemed 
 to him, that Viitasp, a heaven of complete light, 
 owing to their great power and triumph ; this was 
 so that, when he thus looked upon it, the exalted 
 Kai-Vi^tasp trembled, all his courtiers (pe^ako) 
 trembled, all his chieftains (pa^o) were confused, 
 and he of the superior class was like the driver of 
 a chariot-horse. 
 
 77. 'And the fire of Auharma-Stff spoke, in the 
 words of heroes, thus : " Fear not, for there is no 
 fearing for thee, thou exalted Kai- VLstasp ! they 
 have not come for alarming thy abode, as a reminder 
 of the deputed envoys of Ar^asp ' ; there have not 
 come, for alarming thy abode, the two Khyons of 
 
 1 Av. Areg-a^-aspa, king of the Zfoyaonas (Pahl. Khyons), men- 
 tioned in Yt. V, 109, 113, 116 ; XVII, 50 ; XIX, 87. His war with 
 Vutasp, for the purpose of compelling the latter to abjure his new 
 religion, is described in the Ytu/kar-f Zariran (see Geiger in 
 Siizungsbcrichtcn dcr p. -p. und h. Classe dcr k. layer. A/cad. der 
 Wiss. 1890, Bd. II, pp. 43-84). Ar^-asp sends two envoys, Vidrafa 
 the wizard and Namkhvast of the Bazars, to demand Vmasp's sub- 
 mission ; this is refused defiantly by advice of Zarir, the king's 
 brother ; and both nations prepare for war. When the Iranians 
 meet the Khyons, VLrtasp consults his vazir (xamasp, who prog- 
 nosticates prodigious slaughter. And, after losing most of their 
 chieftains (including twenty-three brothers and sons of Vistasp), 
 the Iranians utterly annihilate the Khyon army. This war is 
 called the ' war of the religion ' in Bd. XII, 33 ; Byt. Ill, 9. 
 
CHAPTER IV, 76-81. 69 
 
 Ar^asp who demand tribute and revenue (sak va- 
 bdzo) ; and there has not come, for alarming thy 
 abode, the all-overpowering thief who is an injurer, 
 or the dog who is a highwayman. jS. We are three 
 who have come over (taristo) to thy abode, Vohii- 
 mano, Ashavahisto, and also the fire of the propitious 
 lord ; of these thy knowledge is most wisely most 
 just. 79. If thou helpest vision, so that it becomes 
 wisdom for thee, the worldly existence requires the 
 good religion of the Ma^a-worshippers, which pro- 
 ceeds purely through the recitation which Zaratust 
 of the Spitamas teaches. 80. Do thou chant the 
 Ahunavair, do thou praise perfect righteousness l , 
 and utter no worship 2 for the demons ! because the 
 desire of Auharma^, as regards thee, is for thy 
 reliance upon this religion ; it is also the desire of 
 the archangels, and the desire, as regards thee, of 
 the other sacred beings who are beneficent (sapir- 
 dahako) and righteous. 
 
 81. ' " And as the recompense in this life, if you 
 praise the good and pure religion of the righteous 
 Zaratuit of the Spitamas, we will give unto thee 
 a long reign and sovereignty, and the long lifetime 
 of a life of 150 years ; we will give unto thee Good 
 Integrity and Rectitude 3 which is long-continued in 
 desire for constantly assisting, good for assistance 
 
 1 That is, recite the Yatha-ahu-vairyo and the Ashem-vohu 
 formulas. 
 
 2 Pahl. a-afzi-rnih, literally, a 'non-worship,' which may mean 
 something worse than ' no worship ; ' but ' execration or male- 
 diction' is usually expressed by gazisn, 'cursing,' which is written 
 exactly like yazisn, 'worship.' 
 
 3 Pahl. Ahari-rvang and RaY-astijnih, the equivalents of Av. 
 Ashij-vanguhi and Rasastat who are spiritual personifications 
 of the qualities mentioned in the text. 
 
JO DINKA/JD, BOOK VII. 
 
 through constantly assisting, and not passing away ; 
 and we will give unto thee a son, Peshyotan x is his 
 name, he is immortal, and so is undecaying, hunger- 
 less, and thirstless, living and predominant in both 
 existences, those of the embodied beings and of the 
 spirits. 82. But, as the recompense in this life, if 
 you do not praise the good and pure religion of 
 the righteous Zaratust 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 
 see and eat up those and these of thine, thy blood 
 will reach the ground, and the waters will not reach 
 thy body." ' 
 
 83. One marvel is that connected with the confi- 
 dence (Wz^ari-hastano) of Vistasp in the religion, 
 even through that occurrence of the speech of the 
 archangels; and, afterwards, the obedience (patya- 
 sai ?) of his thoughts in the case of the delays 
 through the bloodshed owing to Ar^asp 2 the Khyon 
 and his attendant heroes (pas-gurdano) through- 
 out the same Khyons, because of the acceptance of 
 the religion. 84. Also, for the sake of daily and 
 visibly showing to Vi^tasp the certified victory over 
 Ar^asp and the Khyons, and his own superior 
 position, unceasing rule, splendour, and glory, the 
 creator Auharma^ sends, at the same time, the 
 angel Neryosang 3 to the abode of Vutasp, as a 
 reminder for the archangel Ashavahi-rto to give to 
 VLrtasp to drink of that fountain of life, for looking 
 
 1 Written Peshyaotano, both here and in Chap. V, 12. He is 
 the immortal priestly ruler of Kangd^, who was expected to come 
 to restore the religion in Iran in the time of Aushe^/ar, see Bd. 
 XXIX, 5 ; Byt. Ill, 25-32, 36-42, 51, 52. 
 
 2 Here written Ar^adaspo; see § 77. 
 
 3 Written Neroksang here and in § 85. 
 
CHAPTER IV, 82-86. 
 
 into the existence of the spirits, the enliohtenino- food 
 by means of which great glory and beauty are seen 
 by VLrtasp. 
 
 85. Just as this passage of revelation mentions 
 
 thus : ' And he who is the creator Auha7m-ia^ spoke 
 
 to the angel Neryosang thus : " Proceed and travel, 
 
 O Neryosang the assembler 1 ! unto the abode of 
 
 Viitasp, whose resources are cattle and who is far 
 
 and widely famed, and thou shalt say this to Ashava- 
 
 hi^to, thus : ' O AshavahLrto ! do thou authoritatively 
 
 take this fine saucer (tano), which is fully finer than 
 
 the other saucers that are made (that is, the cup 
 
 tfam) is as fine as is possible to make for royalty), 
 
 and carry up to Vinasp the Horn and Vars - (mui) 
 
 which are for us; and do thou give it 3 unto the 
 
 ruler Y%tasp to drink up, by whose word it is 
 
 accepted.' ' 86. Ashavahirto authoritatively taking 
 
 the fine saucer from him, also, thereupon, gave it 
 
 unto the exalted ruler Kai- Vi^tasp to drink from 4 ; 
 
 and the ruler of the country (dih), the exalted Kai- 
 
 Vi^tasp, lay clown when divested of his robes, and 
 
 he spoke to Hutos 5 thus : " You, O Hutos ! are she 
 
 1 Compare Vd. XXII, 7. 
 
 2 A lock of three, five, or seven hairs from the tail of a white 
 bull, that is tied to a metal thumb-ring which is put into the 
 Horn-strainer when the Hom-juice is about to be poured through 
 it. See Haug's Essays, 3rd ed., pp. 397-403. This ring and 
 lock of hair may be the relic of a hair-sieve that may have been 
 used for straining the Hom-juice in former times. 
 
 3 The saucer, or cup, of strained Hom-juice. 
 
 4 The foregoing twenty-six words, excepting two, have been 
 here repeated by the writer of the old Bombay MS., after turning 
 over a folio. 
 
 5 Av. Hutaosa, wife of YTrtasp and descendant of No^/ar (A v. 
 Naotara) ; see Yt. XV, 35, 36. According to the later authority 
 of the YaaTcar-i Zartran, § 48, she was also a sister of Vmasp. 
 
72 DINKAKD, BOOK VIT. 
 
 whom the prompt ability (t£so hunar) of Zaratu.st of 
 the Spitamas should reach ; and through the dili- 
 gence of the prompt ability of Zaratiut of the 
 Spitamas, you l would expound the religion of 
 Auharmazd and Zaratust." ' 
 
 8 j. One marvel is this which is declared, that 
 when Vistasp, accepting the religion, praises right- 
 eousness, the demons in hell are disabled, and the 
 demon Aeshm 2 rushes to the country of the Khyons 
 and to Ar^asp, the deadly one of the Khyons, because 
 he was the mightiest of the tyrants at that time ; and 
 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 
 this which revelation mentions thus : ' Then, just at 
 the time his legion is separately displayed, Aeshm 
 the unredeemable (tan« puharak) adheres (ger<?- 
 vedo) to him, as being himself without escort 
 (aguroh), and quite opposes (bara sper^sert'o) 
 him, because : " You, who are a Khyon, have become 
 unlucky through want of success after you engage 
 in conflict T 89. Henceforth, it is not that the 
 victory of Iran has come over foreigners and 
 Khyons — through companionship at the abode of 
 that man who is mightier by the birth of Zaratuit 
 
 The similarity of her name to that of Atossa, the wife and sister of 
 Cambyses, whom Darius afterwards married, is striking. 
 
 1 As the verbal forms of the present third person singular and 
 second person plural are alike in Pahlavi, it is doubtful which 
 personal pronoun to use. 
 
 2 The demon of Wrath; see Bd. XXVIII, 15-17. 
 
chapter iv, 87-v, r. 73 
 
 of the Spitamas — when that hideous sovereignty of 
 Ar^asp, the deadly Khyon, is swallowed up by him 
 ( Vistdsft), for the confusion of the deadly species 
 (that is, they are further smitten by him, one through 
 the other ; and are swallowed together by him, 
 mutually struggling and through mutually devour- 
 ing). 90. And apart from him, that bitter #/^ well- 
 hardened Khyon that is quite disabled by him the 
 good Vistdsft, that deadly fiend is disturbed about 
 him of eloquent abilities (Zaratilst) ; and so he 
 grumbled at the hideous sovereignty thus : ' Prompt 
 ability comes into existence and the Khyon came ; 
 thereupon prompt ability comes into existence and 
 the Iranian has come V 
 
 Chapter V. 
 
 I. About the marvellousness which is manifested 
 from the acceptance of the religion by Viitasp on- 
 wards till the departure (vikh^so) of Zaratuit, 
 whose guardian spirit is reverenced, to the best 
 existence, when seventy-seven years 2 had elapsed 
 onwards from his birth, forty-seven onwards from 
 
 1 According to the numbering of the folios of the old MS. of 
 1659 (brought from Persia to India in 1783) one folio, numbered 
 313 in Persian words, is here missing. It has not yet been found 
 in India, and, owing to folio 3 1 2 apparently completing a sentence, 
 and folio 314 evidently beginning a new chapter, the loss of text 
 is hardly perceptible. It would have filled the next two pages. 
 
 2 The MS. has '57 years,' through _3^ '50' being written 
 instead of -^ ' 70 ' ; but see Chap. Ill, 51 which states the interval 
 of thirty years between his birth and conference. 
 
74 dinkakd, book vii. 
 
 his conference, and thirty-five years onwards from 
 the acceptance of the religion by Viitasp l . 
 
 2. One marvel is this which is declared that, 
 when Zaratust chanted revelation in the abode of 
 Vistasp, it was manifest to the eye that it is danced 
 to with joy fulness, 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 there seemed a powerfulness of every kind of 
 well-prepared spirits and of those quitting the abode 
 (man-hisha.no), "that will make us 2 henceforth 
 powerful through religion," when they fully heard 
 those words which were spoken by the righteous 
 Zaratdst of the Spitamas.' 
 
 4. And one marvel is the provision, by Zaratu^t, 
 of the achievement of ordeal, that indicator of the 
 acquitted and incriminated for sentence by the judge, 
 in obscure legal proceedings ; of which it is said in 
 revelation there are about (hlgun) thirty-three kinds. 
 5. These, too, the disciples of Zaratust kept in use, 
 after that time, until the collapse of the monarchy of 
 Iran ; and the custom of one of them is that of pour- 
 ing melted metal on the breast, as in the achieve- 
 ment of the saintly (hu-fravar<^6) Atiirpac/ son of 
 Maraspend, through whose preservation a know- 
 
 1 The contents of this chapter and the next, as far as VI, n, 
 may be connected with the following summary in Dk. VIII, xiv, 
 9 : — ' Information also as to many other things which are marvellous, 
 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 
 
 ledo-e 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 
 good religion, that of those many, when they behold 
 that rite of ordeal, it convinces the wicked ones \ 
 
 6. One marvel is that which is afterwards mani- 
 fested, after the former captivity of Zaratu^t 2 and 
 his speaking about the religion to Virtasp and those 
 of the realm 3 , such as the acceptance of the religion 
 by Virtasp and that which Zaratust said to him at 
 his original arrival, as regards the declaration of 
 a ruler's religion, thus: 'Thine is this disposition, 
 and this religion which is calling (khrosako) is 
 a property of that description which thou puttest 
 together, O Kal-Virtasp ! so that ?/thou wilt accept 
 this disposition of thine, thou wilt possess this 
 religion which exists (that is, the learning of learn- 
 ings), and be the ruler that shall cause its progress ; 
 thou wilt possess in this disposition of thine, as 
 it were, a new support (stunako), and any one 
 will uphold thee by upholding it, as thou art the 
 possessor of the support of this religion.' 7. Also 
 the victory of VLrtasp over Arg-asp the Khydn and 
 other foreigners in that awful battle 4 , just as Zara- 
 turt explained unto Vwtasp in revelation ; and much. 
 which is declared by revelation. 
 
 8. One marvel is the disclosure by ZaratCut, in 
 complete beneficence, medical knowledge, acquain- 
 tance with character, and other professional reten- 
 tiveness (pishako-girukih), secretly and completely, 
 oiwhat is necessary for legal knowledge and spiritual 
 
 1 §§ 4, 5 are already translated in AV. p. 145. 
 
 a See Chap. IV, 67-69. 3 See Chap. IV, 73. 
 
 4 See Chap. IV, 88-90. 
 
76 dInkard, book vii. 
 
 perception ; also the indication, by revelation, of the 
 rites for driving out pestilence (seo-6), overpowering 
 the demon and witch, and disabling sorcery and 
 witchcraft. 9. The curing of disease, the counter- 
 action of wolves and noxious creatures, the liberating 
 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 
 relating to the worship of Khurda^ and Anmrda^ 1 , 
 and many other rites 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 
 manifested with a trifle of marvellousness by the 
 sacred fires, to. And the disclosure to mankind 
 of many running waters from marvellous streams 
 (a relay a), and remedies for sickness which are 
 mixed (fargar^ako) by well-considering physicians ; 
 many are spiritual and celestial, gaseous (vayig) 
 and earthy ; and the worldly advantage of others, 
 too, is the praise (l#fo) which ought to come to one 
 for angelic ^ wisdom. 
 
 1 1. One is the marvel of the Avesta itself, which, 
 according to all the best reports of the world, is 
 a compendium of all the supremest statements of 
 wisdom. 
 
 1 2. One ?narvel is the coming of this also to 
 
 1 These two archangels personify health and immortality, 
 respectively (see Chap. II, 19), and are supposed to have special 
 charge of water and plants. 
 
 2 The ninth century, unless this phrase be copied from one of 
 the sources of the Dinkara'. 
 
 3 The MS. has yazdano-khira^oih which has the meaning 
 given in the text; but this word can also be read gehanS- 
 khira</6ih, 'worldly wisdom,' though gehano is the more usual 
 orthography. 
 
CHAPTER V, 9 -VI, 2. J 7 
 
 Vwtasp, which the archangels announced as a recom- 
 pense for accepting the religion \ as he saw Peshyo- 
 tan the happy ruler, that immortal and undecaying 
 son, not wanting food, large-bodied, completely 
 strong, fully glorious, mighty, victorious, and resem- 
 bling the sacred beings ; the unique splendour of 
 Peshyotan for the sovereignty of Kangdes in 
 yonder world, as allotted to him by the creator 
 Auhamias^, is manifested even through that great 
 wonder to the multitude '-'. 
 
 Chapter VI. 
 
 i. About the marvellousness which is manifested 
 after the departure (vikheso) of Zaratust, whose 
 guardian spirit is reverenced, to the best existence, 
 and in the lifetime of VLvtasp. 
 
 2. One marvel is this which is declared by revela- 
 tion, about the provision of a chariot 3 by Srito * of 
 the Visraps 5 ; this is through a famous wonder and 
 
 1 See Chap. IV, 8i. 
 
 2 It is singular that nothing is stated here about the death or 
 departure of Zaraturt, which event, according to § i, ought to have 
 concluded this chapter. But in Chap. Ill, 39, Durasrob evidently 
 foretells that Zaraturt will be killed by the evil eye of Bra^rok-resh. 
 In Dk. V, iii, 2, the killing of Zaratfijt by BnWro-resh the Tur is 
 merely mentioned. In Zs. XXIII, 9, it is slated that Zaratvut 
 passes away (v'\d\redo) forty-seven years after his conference and 
 preaching to Vut&sp. While the modern Persian Zaratujt-nama 
 does not mention his death, though it speaks of Bartarush as his 
 chief enemy in his younger days. But compare Chap. Ill, 22. 
 
 3 Pahl. xd$ which is written exactly like the Pahlavi ciphers for 
 twenty-two and, no doubt, stands for Av. rat ha. 
 
 4 So spelt ten times in §§ 2-11, but here S rat 6. It is also Srito 
 in Dk. V, iii, 2. 
 
 6 Pahl. Visrapan in §§9, 11 and Dk. V, iii, 2; but here it is 
 
7 8 DINKAflZ), BOOK VII. 
 
 the coming of a report about the marvellousness of 
 that chariot to Vistasp, Vinasp's begging that 
 chariot from Srito, and Srito saying in reply to 
 VLrtasp : ' That chariot is for a righteous man, in 
 which the soul of Srito in the lifetime of Srito's 
 body \ and that of that man in the lifetime of his 
 body, come visibly together once in the worldly 
 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 Kal-Vtetasp, 
 as becoming from revelation more particularly aware 
 of this marvel about the future at that time, and for 
 the sake of this marvel being published to the 
 worldly existence (gehanigih), and of his becoming 
 
 Visrapan, and in § 7 the first letter is omitted, leaving only israpan. 
 In Pahl. Vd. XX, 1 1 (Sp.) we have Srit-i jp^ (in L4), which latter 
 name may also be israpano, though more likely to be read 
 Serzano when considered by itself. It is almost certain that the 
 person mentioned in Pahl. Vd. XX, 11 is intended to be the same as 
 that named here in the text. But it is doubtful if this person be 
 the Av. Thrita son of Sayuzdri (or Saizdri) ofYt.V, 72 ; XIII, 113. 
 As the legend in the text appears to refer to the soul of Srito, or 
 Thrita, revisiting the world to meet Vbtasp, this Srito may have 
 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. ' mun ruban-i Srito 
 pavan zindagih-i Srito tano,' but it is not quite consistent with 
 Srilo's return to the earth as a spirit. The Indian copyists seem 
 to have observed this, as they have omitted several words, so as to 
 alter the meaning to the following : — ' That chariot is for a man of 
 the righteous, with whom Srito in the lifetime of that man's body 
 comes visibly together, &c.' But the sentence is not quite gram- 
 matical. 
 
CHAPTER VI, 3-9. 79 
 
 more invoking for the supremacy of the Ma^a- 
 worshipping religion, became discernible by those of 
 the realm, is sought for, and is most attended. 
 
 5. A great wonder became manifest to Vi.sta.sp 
 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 
 Auharma^; and the soul of Vi.stasp proceeded from 
 him into the light to meet it. 6. Vi.sta.sp proceeded 
 on to the propitious south (rapitvino); 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 
 listened ; when he o-azed at them looking simul- 
 taneously they stood up, and obeisance was offered 
 by them unto the soul and person of VLstasp.' 
 
 7. Immediately upon that no delay occurred until 
 there came on at a run — besides the soul of Srito of 
 the Visraps — the most horrid (agrandtum) of 
 demons, from the horrid northern quarter of the 
 horrid destroyer (za^ar), 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 Srito thus : ' Give a maintenance (khvarag) to 
 Vi.st.asp who is thy driver l , for the sake of good 
 fellowship and service, and for that, righteousness is 
 suitable unto a pure one; do not give it as a thing 
 which is protective (that is, do not give it for the 
 sake of worldly gratuity), but for love of the 
 righteousness which is owing to the perfect exis- 
 tences.' 
 
 9. When those words were fully heard by Srito of 
 
 1 This speech seems intended as veiled irony. 
 
80 DINKAflD, BOOK VII. 
 
 the Visraps, the early bestower (levino-vakhsh), 
 he stood still and so he spoke in words thus : ' For 
 righteousness I give thee, O mighty Kai-Vi.rtasp ! 
 this chariot which is without a driver, only for love 
 of the righteousness which is owing to the perfect 
 existences.' 10. As much for righteousness as is 
 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). 
 
 II. Then that chariot became two chariots, one 
 spiritual and the other worldly ; in the worldly one 
 the exalted Kai-Viitasp travelled forth unto the 
 village of the Norf'ars : in the joyfulness of good 
 thoughts, and in the spiritual one the soul of Srito of 
 the Visraps travelled forth unto the best existence. 
 
 i 2. One marvel is this which is declared that in 
 fifty-seven years onwards from the acceptance of the 
 religion by Zaratiiit 2 , the arrival of the religion is 
 published in the seven regions 3 ; and within the 
 lifetime of Virtasp, the circumstance (ae^unoih) is 
 manifested by the coming of some from other regions 
 to Frashostar of the Hvobas 4 for enquiry about the 
 
 1 Noaar (A v. Naotara) was a son of king Manfk/Hhar (Bd. 
 XXXI, 13) and an ancestor of king Vijtasp. Vutasp being a des- 
 cendant of Kai-Kavaa?(Bd. XXXI, 28, 29) who was the adopted son 
 of Auzobo (Bd. XXXI, 24) a son of Z&gh, son of Majvak, son of 
 Nodar (Bd. XXXI, 23 corrected from XXXIII, 5). Hutos, the wife 
 of Vutasp, was also of the village of the N6(/ars (Yt. XV, 35). 
 
 2 That is fifty-seven years after the conference of Zaratikt (see 
 Chap. V, 1). 
 
 3 See the summary in Dk. VIII, xiv, 10 :— ' Likewise, about the 
 communication of Zaratmt's knowledge of the Mazda-worshipping 
 religion to the world, his attracting mankind to the religion, and 
 the ages, after Zaratmt, until the renovation of the universe.' 
 
 4 Av. Ferashaomo Hvogv6(Yas. LI, 17); he was a brother 
 
CHAPTER VI, IO-I4. 8l 
 
 religion, even as revelation mentions thus : ' Two 
 whose names are thus, Spttofi -1 and Arezraspo'-, who 
 have hastened unto Frashoitar of the Hvobas in 
 search of wisdom.' 
 
 13. Thus much splendour and wonder ofVistasp 
 and those of the realm regarding Zaratust 3 , and 
 thus much due to the coming of the archangels 
 from the sky to the earth before Vistasp, as evi- 
 dence about the true prophesying of Za.ra.tust 4 ; and 
 that, too, about Peshyotan 5 , the chariot of Srito 6 , 
 and other subjects seen written above, are declared 
 by the Avesta, which is the same that they accepted 
 from Zaratort, as the culmination 7 (^z/ariganih) of 
 Auharma^'s words. 14. And if this splendour, 
 glory, and wonder that are written above as regards 
 what those learned men of the realm saw — which 
 are in the statement revealed by the Avesta — had 
 not occurred, king Viitasp 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. 
 
 of Gamasp (Dk. V, ii, 12 ; Hi, 4; Zs. XXIII, 10), and the father 
 of Zaratfut's wife Hvovi. The Hvovas (Pahl. Hvobas) were 
 a numerous family. 
 
 1 Av. gen. Spitoij (Yt. XIII, 121). He was high-priest of 
 Fradadafsh, the south-east region. 
 
 2 Av. Erezraspa (ibid.) He was high-priest of Vfdadafsh, the 
 south-west region (see Bd. XXIX, 1). These foreign envoys were 
 brothers, each being a son of Uspasnu. 
 
 3 See Chap. IV, 73. * See Chap. IV, 74-S2. 
 
 6 See Chap. V, 12. 6 See §§ 2-1 r. 
 
 7 See Chap. V, n. 
 
 [47] G 
 
8>2 DINKAtfD, BOOK VII. 
 
 Chapter VII. 
 
 1. About the marvellousness which is manifested 
 after the time of Viitasp until the collapse (han^af- 
 tano) of the. sovereignty of Iran. 
 
 2. There is marvellousness which is manifested 
 after Vmasp until the collapse of the sovereignty of 
 Iran, apart from the blessedness of ordeal, the 
 accomplishment of other Avestic rites, the great 
 power over the sacred fires, and many other 
 religious observances which were connected with 
 the disciples of Zaratust. 
 
 3. Even after the devastation which happened 
 owing to Alexander, those who were rulers after 
 him brought back much to the collection from a 
 scattered state 1 ; and there are some who have or- 
 dered the keeping of it in the treasury of Shapan -. 
 
 4. Likewise there is to be brought fonvard what 
 there is concerning the names of rulers and high- 
 priests, such as arrive for it at times and periods, 
 which are each consecutive, as organizers of the 
 religion and the world; also of the tyrant or 
 apostate, who is manifest at various periods, for the 
 disturbance of the religion and monarchy and the 
 penance of the world, with the coming of the peni- 
 tential one. 
 
 1 Referring to king Valkhaj the AAanian (probably Vologeses I, 
 see S. B. E., vol. xxxvii, p. 413); possibly also to Ardashir 
 Papakan. 
 
 2 So here, but usually written Shapigan, and sometimes Shas- 
 pigan. It was no doubt a royal treasury, and Dk. V, iii, 4, calls 
 it so, but uses the words gan.g'O-i khfWayan, in which Cramasp 
 is said to have deposited the Avesta and Zand written in gold upon 
 ox-hides. If Shapigan be a corruption of shayagan, 'royal,' it is 
 singular that some copyist has not corrected the spelling. 
 
CHAPTER VII, 1-8. 83 
 
 5. Suck as Vohumano, son of Spend-da^ 1 , of the 
 rulers, about whom it says even this in the Avesta, 
 that he is Vohumano, the just, who is the most 
 efficient of the assembly of Mas^a-worshippers. 
 6. And .Senov 2 of the high-priests, as about him it 
 says even this : ' The religion becomes a hundred 
 years old when .Senov is born, and two hundred 
 years when he passes away ; he was also the first 
 Mar^a-worshipper with a life of a hundred years, 
 and who walks forth upon this earth with a hundred 
 disciples.' 
 
 7. 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-ay^ako), 
 that Aeshm 4 would set up a deadly king in the im- 
 penitent world, who is the evil-destined Alexander. 
 
 8. And of the high-priests are Ar^vak 5 , the 
 interpretation of whose name is ' the pure word ; ' 
 Srutvok-spa^ak 5 , the interpretation of whose name 
 is ' the propitious recitation ; ' Zrayang,h#u 6 , the in- 
 terpretation of whose name is ' the ocean exis- 
 tence ; ' and Spewto-khratwm G , the interpretation of 
 
 1 Av. Spe?2to-data of Yt. XIII, 103, a son of VLrtasp, with 
 whom Avesta dynastic history ends. He was die Persian Isfendiyar. 
 and his son Vohumano is unknown to the Avesta. The Altrada./ 
 Nask (Dk. VIII, xiii, 18) mentions a ' Namun, son of Spend-sheV," 
 which probably stands for ' Vohumano, son of Spend-dar/,' but this 
 appears to have been in a Pahlavi supplement compiled in Sasanian 
 times. He is also mentioned in Bd. XXXIV, 8, a chapter ' about 
 the computation of years by the Arabs,' according to the Iranian 
 BundahLr. 
 
 2 Av. Saena of Yt. XIII, 97, where the last clause of the passage 
 here translated from the Avesta occurs. Compare Zs. XXIII, 11. 
 
 3 Not in the extant Avesta. 4 The demon of Wrath. 
 6 Av. gen. Erezvau and Sruto-spadau in Yt. XIII, 115. 
 
 6 These two names are written in their Av. gen. forms, as they 
 occur in Yt. XIII, 115. 
 
 G 2 
 
84 DINKAtfD, BOOK VII. 
 
 whose name is ' the propitious wisdom.' 9. Because 
 it says even this about them, namely : ' I mention 
 thy manifestation, and also the tokens of its 
 publicity when this religion of thy Mas^a-wor- 
 shippers becomes four hundred years old^ ; in 
 this law benightedness (lelyalh) arises, and the 
 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 An^rvak and those three 
 others are they of the most righteous existences, 
 over whom they are the most masterly and most 
 authoritative in that time.' 10. And this, too, that 
 they who glorify the religion of the Ma^a- wor- 
 shippers in the fifth and sixth centuries are they ; 
 and no persons save their souls, except those who 
 remain for the arrival of the four 3 interpretations 
 that arise through the authority of these four 
 individuals, Arcsvak, Sruto-spadh#u 4 , Zrayang.hau, 
 and Spewto-khratvtfu who, all four of them, seek 
 their thoughts, words, and deeds in the sacred text 
 (mansar). 
 
 11. Also Rashn-resh 5 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 400th 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,' by mistake. 
 
 4 Here written in Avesta characters. 
 
 5 In Dk. Ill, cxcviii, 2, this apostate is said to have been an 
 
CHAPTER VII, 9-I4. 85 
 
 time, as some one' 1 says unto Rash n, one of the sacred 
 beings, and about many besides this one, thus : ' All 
 who are creatures of the beneficent spirit are dis- 
 tressed by their persecution, but put trust in those 
 men, Arasvak and those three others.' 
 
 12. And of the organizers of the period is 
 A?'takhshatar 2 , son of Papak, as it says even this 
 about him, namely : ' Which is that ruler who is 
 powerful, more striving than the Kayans, and 
 mighty, an embodiment of the sacred commandments 
 and awfully armed 3 ; in whose abode Aharlsvang \ 
 the virtuous and radiant, walks forth in maiden 
 form, beneficent and very strong, well-formed, high- 
 girded, and truthful, of illustrious race and noble ? 
 13. Whoever it is that, on the occurrence of strife, 
 seeks prosperity for himsoM with his own arm; who- 
 ever it is that, on the occurrence of strife, encounters 
 the enemies with his own arm.' 
 
 14. Tanvasar 5 is also for his assistance, as it says 
 
 associate (ham-p<fzgar) of the Christian ecclesiastic Akvan, and 
 yells out ten admonitions contradicting those of the righteous .Senov 
 who is mentioned in § 6 (see Peshotan's edition, vol. v, pp. 239, 
 311). It does not follow that he was a contemporary of .Senov, 
 and here he seems to be placed fully two centuries later. 
 
 1 Probably Auharmas</. 
 
 2 The founder of the Sasanian dynasty, who reigned as king of 
 the kings of Persia, a.d. 226-241. 
 
 3 Most of these qualities are applied to the angel Srosh, the 
 personification of obedience (see Yas. LVII, 1); also to Kavi Vutaspa 
 and Karsna, son of Zbaurva//t, in Yt. XIII, 99, ro6. 
 
 4 Av. Ashij vanguhi, 'good rectitude,' personified as a female 
 angel ; her description is given in Yt. XIII, 107, and is similar to 
 that of Anahita in Yt. V, 64. 
 
 5 So spelt here and in §§ 17, 18, thrice in all ; it is also thrice 
 spelt Tansar, in Dk. Ill, last chapter, 7 ; IV r , 25, 25, and this 
 mis-spelling has led to the mis-pronunciation Tosar. It appears, 
 however, that Tanvasar is a transposition of Tanvars, 'hairy- 
 
86 
 
 BINKARD, BOOK VIT. 
 
 this, too, about them : ' ZaratiLst asked aeain 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 
 which is wicked and teaching falsehood ?" 15. Au- 
 harmazd spoke thus : •" An autocrat (sastar), to cure 
 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 
 (var^ak-takhshmiih) (that is, owing to its action 
 they are leading //off as astray; which is so that even 
 he who is not opulent is rendered sickly, that they 
 {the apostates) may take away his things by the 
 hand of the assassin (khunyan); and they shall 
 lead the world, the dwelling for his residence, into 
 wandering. 17. But that wicked (tf^aruno) strife 
 descended upon that country, besides that wicked 
 demon-worship, besides that wicked slander; and 
 not even that wicked strife, nor that wicked demon- 
 worship, 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 Patfashkhvargar (Ar. 
 Farshvadgar) and Tabaristan ; and is made on the authority of 
 an old Pahlavi copyist, Bahram Khurzad, whose Pahlavi was 
 translated into Arabic by Ibn al-Muqaffa in the middle of the 
 eighth century, and that into Persian early in the thirteenth 
 century (see Darmesteter's edition in Journal Asiatique for 1894, 
 pp. 185-250, 502-555). 
 
CHAPTER VII, 15-20. 87 
 
 that country until the lime when they attach the 
 grant of approval to him, the spiritual leader, 
 the eloquent (pur-guftar), truthful-speaking, and 
 righteous Tanvasar. 18. And it is when they 
 grant approval to the spiritual leader, the truthful 
 speaker of eloquence, the righteous Tanvasar, that 
 those of the country obtain redress (besh^saganih) 
 when they seek it, and no deviation (anayuinakoih) 
 from the religion of Zaratiut." 
 
 IQ. As to the nature of the questions and state- 
 ments of the organizer of the religion, Atu/'pa^ 1 son 
 of Maraspend, about the connection of the glory 
 with the race, it also says this, that 'though 
 righteousness may arise from the statements and 
 prosperity of the Turanians when extracted by 
 questions, it is said that its acceptance occurs there 
 through complete mindfulness 2 ; they benefit the 
 embodied world of righteousness, and produce 
 distress for the fiend ; in like manner, they rely upon 
 Vohumano, and Zaratu.vt is their delight through 
 the report <?/"the birth of Zamtbst from us who are 
 archangels. 20. This liberality for thee is from us 
 who are archangels, and Aturpaaf, the very best 
 well-destined man arose ; and this, too, do thou say 
 about him, that it is the steel age in which that 
 man, the organizer of development and organizer of 
 righteousness, Aturpa^ son of Maraspend, of the 
 convocation, begets Avarethrabtf u V 
 
 1 A high-priest who was prime minister of king Shahpuhar II 
 (a.d. 309-379). He is often mentioned in Pahlavi writings, but in 
 the Avesta he is only alluded to, apparently, by the title Rajtare- 
 vaghewt in Yt. XIII, 106. 
 
 2 A translation of Av. spewta -armaiti, the archangel Spen- 
 darma*/. 
 
 3 So written, all three times in Pazand. He is the Avarethra- 
 
88 DINKA22Z), BOOK VII 
 
 2 1 . This A varethrabtf u, too, is an organizer whose 
 righteous guardian spirit we reverence, and in 
 memory of Manu5v£ihar, the well-destined, and a pro- 
 
 A 
 
 genitor of Aturpartf 1 , it says that 'only from him 
 comes Avarethrabflu ; ' and then also arises this one 
 of the adversaries of the religion, the apostate of 
 apostates, whom they have even called the Mazdag- 
 like (Mazdagig-i/£) 2 . 22. As it says this, too, 
 about them, namely : ' This religion of mine thou 
 dost survey with thoughts of spiritual life, thou dost 
 very thoroughly inspect it, O Zaratu.it ! when many, 
 aware of apostates, call the performance of righteous- 
 ness and even the priesthood innocence, and few are 
 frank and practising it! 23. In the revelation of the 
 Ma-Stffa-worshippers is this, namely : ' Thoroughly 
 look into revelation, and seek a remedy for them 
 and any whatever of them who have become dis- 
 turbing in the embodied existence, and uncaptivated 
 by the orthodox (ayin-au mond) righteousness which 
 is owing to the perfect existences ; and so they divide 
 the religion of the Ma^a-worshippers through 
 division of race, they speak regarding the action of 
 their own followers, and give the endowment to 
 their own. 24. They 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- 
 lineage is through the mothers ; and they approve 
 of wolfishness, so that they would act something like 
 
 bangh, son of Ra^tare-vaghe^t of Yt. XIII, 106, better known as 
 Zaratust, son of Aturparf in his old age, for whom the Andar'z-i 
 AtiVpa</-i Maraspendan was written. 
 
 1 Whose pedigree is traced back to ManujXnhar in Bd. XXXIII, 3. 
 
 2 Probably some disciple of Manih, the heretic 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, 2 1-2 7. 89 
 
 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 
 carry off for profit even that son or brother who is 
 the progeny, those that we have produced for your 
 companionship ; you are not predominant, but have 
 remained in 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 their children, so that the advance of the 
 promise-breaker is through them, and even in their 
 own persons V 
 
 26. Here it speaks about the organization of the 
 religion by the glorified 2 Khusroi, son of Kavart', 
 thus : ' Upon their lingering behind, a man is pro- 
 duced who is righteous, the Glorified one 2 , an 
 approver (kheni^ar) of speech who is wise, whom 
 the convocation, on hearing the words that he utters, 
 speaks of as a high-priest ; that is when he gives 
 out penance (sroshigih), so that he may effect the 
 punishment of sinners. 27. The constant out- 
 pouring of perplexity (pe/£ sharitf'an) by the per- 
 verters is the fear of that hero, as regards that 
 
 1 This quotaiion, from a Pahlavi version of an Avesta 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. 
 
 2 Literally ' immortal-soulled,' Anoshak-ruban, the usual title 
 of king Khusro I, who reigned a. d. 531-578. Before he became 
 king, a. d. 528 or 529, he had summoned an assembly of priests to 
 condemn the heretic Mazdag, when the last important revision 
 of the Pahlavi versions of the Avesta probably took place (see Byt. 
 I, 6-8, and Noldeke's Gesch. der Sas. pp. 463-466). 
 
90 DlNKAtfD, BOOK VII. 
 
 convocation, when he casts them forth by expulsion 
 from the vicinity, so that he may make them extin- 
 guished very quickly ; owing to that, they, whose 
 producer is even he who is a person destroying the 
 righteous man, become gloomy on account of the 
 Glorified one, through his smiting the spiritual life 
 of apostasy ; just as now, when he who is gloomy, 
 and of scattered intellect, is gloomy owing to you 
 of the Spitamas.' 28. This, too, it states, namely: 
 ' In every way, I tell thee, O Zaratust of the Spita- 
 mas ! that their time is mistrustful (av^ar) as to 
 him who is an open friend, and most deceitful both 
 to the wicked and the righteous ; the Glorified one 
 is a controller (ay 11 kh tar) exalting the creatures, 
 and whoever is possessing the creatures of the 
 righteous ones 1 , so that he remains again at work in 
 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 
 thus : ' Thereupon, when the first symptom of a 
 ravage r of the country occurs, O righteous Zara- 
 tiist ! then the more aggressive and more unmerciful 
 in malice 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 
 
 1 Of ihe good spirits. 
 
CHAPTER VII, 28-32. 91 
 
 keep a man who is observant and learned on the 
 watch, because information is in his mind. 30. 
 Thereupon, when the second symptom of a ravager of 
 
 the country occurs, &c. 1 
 
 31. Thereupon, when the third symptom of a ravager 
 of the country occurs, the priestly people are dis- 
 turbing the tradition, so that they speak nothing 
 wisely ; it is even on this account they do not accept 
 them, and it is not when one speaks truly that the 
 ravager of the country believes them, and through 
 him, too, they ravage 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 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 infor- 
 mation is in his mind. 32. Thereupon, when the 
 fourth symptom of a ravager of the country occurs, 
 it upsets the replenishment of the fires, and upsets 
 those men of the righteous, so that they shall not 
 undertake the care of them ; and thus they shall not 
 convey the holy- water to him who is a priestly 
 authority, so that they may not produce the seizing 
 upon the stipend of the priestly authorities by him 
 who is the ravager of the country ; through him, too, 
 they ravage the house, through him the village, 
 through him the community, through him the pro- 
 vince, and through him- even the whole of that 
 
 1 The whole of this section is omitted in the old IMS., evidently 
 by mistake. Perhaps the second symptom of devastation was con- 
 nected with the evil deeds of the warrior class, but this is very 
 uncertain. Passages of four or five words are also omitted by the 
 MS. in §§ 3r, 32. 
 
92 B1NKARD, BOOK VIT. 
 
 manifestation in the country of 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.' 
 
 33. About the collapse of the sovereignty of Iran, 
 it also states this, namely : ' That very villain (mar), 
 O ZaratiLTt ! brings those provinces on to running 
 astray, so that he may make those quite dissevered 
 which constitute the existence of that powerful sove- 
 reignty ; and then he is a thorough assailant of the 
 righteous, then he is an assailant of the righteous 
 with eagerness. 34. That same deadly one (mar), 
 O ZaratLLst ! does not continue living long" after- 
 wards ; moreover his offspring disappear (that 
 is, they perish utterly) ; but his soul falls to the 
 bottom of the gloomy existence which is horrible 
 hell, and upon their bodies every kind tf/" unseemly 
 unhappiness comes from themselves, owing to their 
 own actions when they give approval to the im- 
 prisonment of a guardian of spiritual affairs who is 
 eloquent, true-speaking, and righteous. 35. Against 
 that deadly one he contends, O Zaratu<rt ! 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 
 decisions, and against the dismissal of litigants, 
 whether heterodox or orthodox, who are of a family 
 of serfs of a far-situated village and are making 
 petitions.' 
 
 36. 'And as to the land, too, over which he 
 wanders, the evil 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. t>7- And 
 the strife which is iniquitous is not to be dissipated 
 (tfpasi-aitano) from that country, nor the demon- 
 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, 
 and righteous ; and it is when they give him 
 approval, that they obtain healthfulness for their 
 country when they pray for it, and not irregularly 
 from him, O Zaratuit ! ' 
 
 38. And this which is recounted is a statement 
 that is execrated (nafrig-aito) by many, details 
 from the Avesta as to occurrences that will arise 
 after Vi.stasp until the dispersion (an^-^i^no) of 
 the sovereignty of Iran from the country of Iran ; 
 tt is also declared that this which is written happened 
 to the knowledge of those of the world. 39. This, 
 too, is about the evidence of the above : — ' And 
 if this which is declared from the Avesta, as to what 
 happens after Kai-Vinasp until the end of the sove- 
 reignty of Iran, should not have happened, and it 
 being the pre-eminence of the Avesta which really 
 became this present treasure, it thereby ensues, 
 owing to its position in that former ', and the 
 manifest absence of the destruction of those rulers 
 and high-priests from Vi^tasp onwards in this latter 2 , 
 that it could not be connected with us V 
 
 1 The above declaration from the Avesta. 
 
 2 The present Avesta itself. 
 
 3 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 
 
94 DINKA22D, BOOK VII. 
 
 Chapter VIII. 
 
 1. About the marvellousness which is manifested 
 and is openly specified after the collapsing of the 
 sovereignty of Iran and the country of Iran ; also the 
 end of the millennium of Zaratfot and the arrival 
 of AusheV/ar the descendant of Zaratust \ 
 
 2. There is this marvellousness, really over- 
 throwing the blessedness of the knowledge of former 
 government, revealed by the Avesta about the ninth 
 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 . 
 3. Also the collection and even connection of all 
 their four systems of belief (v«z>ari-hastano) 4 to- 
 
 of Vutasp, were no more extant in the Avesta, when the Dirikard 
 was compiled, than they are now. 
 
 1 The contents of Chaps. VII-XI have some connection with the 
 following summary in Dk. VIII, xiv, 11, 12: — ' And about the 
 nature of the advancement of the people of the period, the separa- 
 tion of centuries and millenniums, and the signs, wonders, and 
 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 Zaratmt, at the end of the first millennium, and 
 a report of him and his time, and of the many destroyers of the 
 organizers of the period between Zaratfijt's millennium and the 
 coming of AusheVar.' 
 
 This meaning for vi^art/o-vars is chiefly based upon the use 
 of v\ga.rd in AV. XXXIV, 5, for a woman's hair being 'combed.' 
 These invaders of Iran from the east, at the end of the first 
 millennium of the religion, are mentioned in Byt. II, 22, 24, 28 ; 
 III, 1, 6, 13. They are called ' Turkish demons' in § 47. 
 
 3 The Byzantine Christians. 
 
 * Zoroastrianism, Muhammadanism, Christianity, and either 
 Judaism or Idolatry. 
 
CHAPTER VIII, I-7. 95 
 
 gether for the upper rank ; the coming of one 
 working with the sacred beings to the inferior, the 
 transient, and the captive of the period ; and the 
 dispersion and downfall of dependent and public 
 men in their time. 
 
 4. 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 good- 
 ness whose provision has lodgement in a disposition 
 for wisdom. 5. Also the abundance of the. decisions 
 of apostasy, the falsehood, deceit, slander, quarrel- 
 someness, fraudulence, ingratitude, discord, stingi- 
 ness, and other vileness whose real connection is 
 a disposition to devour, neglecting needfulness for 
 the archangels of fire, water, and worldly existence \ 
 6. The oppressiveness of infidelity and idol-worship, 
 the scarcity of freedom, the extreme predominance 
 of avarice in the individuals (tano) of mankind, the 
 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 man- 
 kind 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 
 and the defilement of the spirit of enjoyment, owing 
 to the lodgement of lamentation and weeping in the 
 countries of Iran, the clamour of the demon-wor- 
 shipper in the country, and the unobtainable stature, 
 non-existent strength, blighted destiny, and short 
 
 1 Ashavahijto, Khunia*/, and Spendarma*/. 
 
g6 DINKAKD, BOOK VII. 
 
 life of mankind. 8. Also the abundance of ordi- 
 nances (ayino) 1 of various descriptions, the approval 
 of the apostate among tyrants and the non-approval 
 of the Zoti - who is well-disposed and wise, the 
 coming of the Zoti to want, and all the other adver- 
 sity, disruption, and running astray which arc over- 
 powering even in districts and localities of the 
 countries of Iran. 
 
 9. The maintenance of no ritual (tfpandih) of 
 the religion of the sacred beings ; the weakness, 
 suffering, and evil habits of those of the good re- 
 ligion ; the lamentation and recantation (khustukih) 
 of the upholders of the religion ; and the wickedness 
 and extermination of good works in most of the 
 countries of Iran. 10. Also much other misery in 
 these two centuries is recounted in the Avesta, which 
 passed away with them and is also now so visible 
 therein, and manifestly occurs in them. 
 
 11. This, too, is a statement (nisang-i) as to 
 them, which revelation mentions thus : ' That is the 
 age mingled with iron (that is, from every side they 
 perceive it is of iron) in which they bring forth into 
 life him who is a sturdy praying apostate. 12. This 
 is their sturdiness, that their approval is unobservant 
 of both doctrines (ainako); and this is their pray- 
 ing, that whenever it is possible for them they shall 
 cause misery to others ; also when an old man 
 publicly advances into a crowd (galako) of youths, 
 owino- to the evil times in which that man who is 
 learned is born, they are unfriendly to him (that is, 
 they are no friends of the high-priests of the priestly 
 assembly). 13. They are freely speaking (that is, 
 
 1 Or it may be heno, ' squadrons.' 
 
 2 The chief officiating priest in religious ceremonies. 
 
CHAPTER VIII, 8-l6. 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 and 
 priestly authority into evil behaviour as vicious, but 
 they bring together those who are singular. 14. Any- 
 thing they say is always mischief (agih), and that 
 district which had a judge they cast into the smiting 
 precinct, into hell ; it is misery without any inter- 
 mission they shall inflict therein, till they attain unto 
 damnation (darvandih) through the recitation they 
 persevere in, both he who is the evil progeny dis- 
 seminated by the apostate and he who is the 
 villainous wolf full of disaster and full of depravity.' 
 15. 'Here below they fight, the friend with him 
 who is a friend, they also defraud (zivend) him of 
 his 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 
 return ; if not, they seek him who is acting as a con- 
 federate (ni shin-gun), and they make that other 
 one defraud the poor man (so that they shall seize 
 upon his property) ; they also cheat him when he 
 shall make complaint. 16. I shall wot again produce 
 such for thee, no friend here for him who is a friend, 
 no brother for him who is a brother, no son for 
 him who is a father, nor yet a father 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 necessary 
 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 
 
 [47] H 
 
98 DiNKAK-D, BOOK VII. 
 
 manifold learning they utter owing to knowledge 
 
 of me V 
 
 17. 'These three, our increase, learning, and 
 reward, we fully 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 
 becomes spiritual, thinking of a tyrant one becomes 
 a Kavig 2 ; a demon in disposition is an incipient 
 demon, a Kavig in disposition is himself attracted 
 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- 
 lence is secretly advancing and deceiving, so that 
 deaths become numerous; thus even he of perverted 
 wisdom, who is wicked, and the apostate also, who 
 is unrighteous, rush together in companionship. 
 20. 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 
 dispensation by their guidance.' 21. So that they 
 shall make him thoroughly detached and smite him; 
 
 1 So far, this statement (§§ 11-16) seems to be ascribed to 
 Afiharmaz*/; 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 
 
 likewise wisdom is the wealth they bring him, and it 
 is when property is being carried off by them, that 
 the wisdom conveyed by them arises. 
 
 22. 'And in that age, O righteous one of the 
 Spitamas ! the coming of my desire is not purely for 
 thee, nor is a thorough belief of the departure of life, 
 so that the bringing and conducting of a speaker of 
 promises (mitragov) 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 
 harass their own souls, for love of the wealth which 
 he produced.' 
 
 23. And about the ninth and tenth centuries this 
 also it says, that, ' as that age proceeds, this is what 
 occurs, O Zaratuit of the Spitamas ! when many 
 apostates utter the righteousness of priestly instruc- 
 tion 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 
 manifestation of righteousness.' 
 
 24. Again Zaratiut enquired of him thus : 'What 
 do they so produce by that, O Auharmas^! when 
 they cause begging for water, they wither vegetation, 
 and they put down all excellence due to the mani- 
 festation of righteousness?' 25. And Auharma^ 
 spoke thus : ' They so produce those things among 
 them, O Zaratiut ! when they mention a greater 
 reward for bantlings and relations than that of their 
 own souls (that is, they talk more concerning their 
 allowance, where it is that for their own). 26. More- 
 over, they give to the Kigs and Karaps, for some 
 repute with the shepherd people of the husbandman, 
 and with the swift-horsed people of the warrior, as 
 
 H 2 
 
IOO BIKKARD, BOOK VII. 
 
 though they would provide us l here below with 
 a large share of meat, that they would make our 
 privilege, just as we ] here supply him with meat 
 whom we render greatly precious. 27. The property 
 of even a wicked man here below, O Zaratiut! in the 
 average opinion among the disorganized (anara- 
 stano) is a 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 
 man, about a worthy righteous man whose manifest 
 righteousness is a homage (frana.mi.nio) to duty 
 and good works).' 
 
 28. Again he enquired of him thus : 'Is there so 
 perfect a manifestation here below, in the age of the 
 worldly existence of the religion of the Mazda-wor- 
 shippers (that is, is there a lodgement of the religion 
 of the Mazda-worshippers in any one) ? ' 29. And 
 Auharmazd spoke thus : ' It is so, among those men 
 of mine 2 , O Zaratu.5"t! for here below there are priests 
 who are eloquent, and they, too, are men voluble and 
 requisite in the embodied existence, all-beneficent 
 and producing the destruction of harm and the 
 wizard ; the people of the wicked tyrant say also 
 regarding them, that, excepting thee, O Zaratuit ! 
 they rightly practise righteousness more largely, 
 more powerfully, and more volubly. 30. Blind are 
 those of the fiend, who are consulting with thee and 
 are unaware of the tyrant ; and observant are also 
 those of the fiend who consult with them and think 
 of their intelligence, and oppose the imbecile (ana- 
 kasih-aum6nd) apostate who is near them, so that 
 
 1 The archangels. 
 
 2 Reading minam, instead of madam which is unintelligible 
 here. 
 
CHAPTER VIII, 27-34. IO I 
 
 they say 1 this, namely: "As to this which thou 
 tellest us, it is evidently not so as thou sayest," of 
 which they speak thus : " This duty of thy man is 
 not mine (that is, it is not necessary for me to 
 perform) nor thine (that is, it is not necessary even 
 for thee to perform), because it is not this which is 
 righteousness (that is, not a good work)." 31. For 
 this one is produced for these words and thoughts 
 of thine, of whom thou, too, art aware, he who is 
 whatever is here below of AusheVar 2 of thoughtful 
 controversy, O Zaraturt of the Spitamas ! for he 
 brings into notice, through the intermingling of 
 his own soul, him who is righteous, or has not 
 become so! 
 
 32. This, too, he says, namely: ' Of those, O 
 Zaratust of the Spitamas ! who come in the ninth 
 and tenth centuries, I tell thee that they are of the 
 fiend of Greed (Azi) ; it is in her womb that they 
 are to be fashioned, they who assist those who 
 would be vicious, through pre-eminence in leader- 
 ship, or through excellence in subserviency.' 
 
 33. And this, too, it says about them : ' Those 
 men are much to be destroyed ; ' so it is said by 
 Auharma^ that ' these who are righteous, who 
 carry away a corpse in this world, distress their 
 fire, according to every high-priest 3 , and even long- 
 flowing water ; their bodies, which are really cess- 
 pools 4 of a terrible character, become very assisting 
 for the tormentors whose corpses are grievousl) 
 wicked. 34. Concerning them I tell thee, O Zara 
 
 1 To the apostate. 
 
 2 See §§ 55-60 and Chap. I, 42 n. Here spelt Aukhsh&Var. 
 
 3 Reading dastur, instead of vastur. 
 
 4 Pahl. maya-vakhdfjn = Pers. ab-gir. 
 
 
 
102 DINKARD, BOOK VIT. 
 
 tiist of the Spitamas ! that, in the ninth and tenth 
 centuries, there come those who are the brood of the 
 fiend and the •wound-producer (reshgar) * of the 
 evil spirit; even one of them is more to be destroyed 
 than ten demon-worshippers 2 ; they also produce 
 extermination for these who are mine, for these of 
 my religion, whom they call a provision for destruc- 
 tion (that is, when it is possible to live in our way, 
 and ours are wicked, they diminish in superiority). 
 
 35. Even the iniquity that they shall commit in 
 leadership and subserviency, the sin which is smiting 
 thee, they call a trifle (khalako), O pure one of the 
 Spitamas ! and the smiter, they say, is he whom 
 these of thy religion of Ma.srt'a-worshippers smite. 
 
 36. Besides thee, O Zaraturt ! they distress those 
 ditties, too, which are to be acquired by thy people 
 (lagan 6) ; they think scornfully of this ceremonial 
 of thine, scornfully of thy worship, O ZaratuJt ! and 
 they think scornfully of both the two blessed utter- 
 ances 3 , the Avesta and Zand, which were proclaimed 
 to thee by me who am the most propitious of spirits. 
 $j. They foster villainous outrage, and they say the 
 best work for mankind is immoderate fighting whose 
 joyfulness is due to actions that are villainous; those, 
 too, that they exterminate are the existences due to 
 the spirits, they exterminate their own souls, they 
 exterminate the embodied existences of the world ; 
 and they produce lamentation for the soul, and even 
 the religion, as regards what is the mode of controll- 
 ing orthodox people together with the iniquitous of 
 the same period,' 
 
 38. And this, too, it says, that Zaraturt enquired 
 
 1 Or it may be riyagar, 'hypocrite.' 2 Or ' idolaters.' 
 
 3 Pahl. vafriganih = Av. urvatsL 
 
CHAPTER VIII, 35-44. 
 
 of Atiharma^/ thus : ' So what shall we prescribe 
 for those who are not capable, through being poor 
 (that is, they have no means), nor have they troops, 
 nor a protector over them, and they have many per- 
 secutors ?' 39. And Auharma^ spoke thus : 'The 
 strong-minded 1 man, through understanding, is a 
 token of the development of those who, not being in 
 the army, are capable ; their persecutors also are 
 many, and the passing over of authority is owing to 
 the iniquitous of the same period.' 
 
 40. This, too, it says, that Zaratast enquired thus : 
 ' Is he, O Auharma^! who is a Kai or a Karap, or 
 he who is a most evil ruler in authority, mingled 
 again with the good ? ' 41. And Auharma^ spoke 
 thus : ' Even he '-'.' 
 
 42. Zaratu.rt also enquired thus : ' Is he, too, 
 O Auharmas^! who is one of those of the good 
 sovereignty, mingled again with the good ; or these, 
 such as the Kaisar and Khakan 3 ? ' 43. And 
 Aiiharmazd spoke thus : ' Even that former, O 
 Zaratuit ! ' 
 
 44. About the same iniquitous 4 this, too, he says, 
 namely : ' When 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 
 
 1 Assuming that toshto-minijno is a miswriting of toshino- 
 minii-no. 
 
 2 That is, after expiating his misdeeds by his allotted punishment. 
 The last thirteen Pahlavi words of §§ 42, 43 are also added here 
 by mistake in the MS. 
 
 3 The Byzantine emperor and the sovereign Khan of the invaders 
 from the east. 
 
 4 Mentioned in §§ 37, 39. 
 
104 DINKAtfZ), BOOK VII. 
 
 is the worst existence rather than the best existence, 
 and they promote difficulty. 45. Concerning them, 
 too, I tell thee that they are more to be destroyed 
 than the leaping (shas/6) serpent which is like 
 a wolf or a lion, and they ever advance in malice 
 and persecution from that time till when that man 
 arrives who is A"itr6-mehono * the righteous, with 
 the victorious club. 46. He has marched with fifty 
 triplets of men " 2 who are disciples, powerful and 
 tall, looking after duties and ordinances, wide- 
 shouldered, stout-armed, and very hairy (kabed- 
 milih), so that their appearance is rough and of 
 a black colour 3 , wherefore the demon and the 
 iniquity proceeding from him fear them. 47. He 
 also smites the evil spirit, together with his creatures ; 
 and those three manifest branches, that worship the 
 fiend with simultaneous worship, are really these 
 who march for eminent service on horses, even the 
 Turkish demons with dishevelled hair, the Arab, 
 and also Shert'aspo * the ecclesiastical Amman. 
 
 1 So spelt here, but in Dk. IX, xli, 6, it is A'itrag-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 A'itro-mehan = Av. ATthro-maethanem, 'of the 
 racial home,' a title applied both to the river and the immortal 
 sacerdotal ruler of Kangd^. The latter is supposed to be 
 Peshyotano, a son of king Vutasp, who is expected to restore 
 religious rites in Iran and throughout the world. 
 
 2 With 150 disciples, as stated in Byt. Ill, 27, 29, 42. Here it 
 is written levata 50 3-gabraan. 
 
 3 Byt. Ill, 27, 29, 42, states that they wear black marten fur. 
 
 4 In Byt. Ill, 3, 5, 8, 21, this name is written Shea'aspih which 
 can also be read SheVasfaj, and is probably a corrupt pronunciation 
 of the name of some Byzantine emperor or general (such as 
 Theodosius) who had signally defeated the Persians some time in 
 the fifth to seventh century, in which period Zaratujt's millennium 
 probably ended. 
 
chapter viii, 45-55- 105 
 
 48. ' And he has 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, 
 Zaratuit! (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 
 arrive who are the sons of Zaratiiit, who shall pro- 
 duce the renovation in an existence undecaying and 
 immortal, hungerless and thirstless, the long-con- 
 tinued perpetuity including all.' 
 
 51. And about the separation (burinako) of the 
 ten centuries in the one millennium of Zaratiiit, and 
 the tidings of Aushedar \ son of Zaratuit, it says 
 also this, namely : ' When that century fully elapses 
 which is the first of the relieion of the Ma^a- 
 worshippers, from the time when Zaratuit came 
 forward to his conference, what is the separation of 
 this first century?' 52. And Auharma^ spoke 
 thus: 'The sun conceals itself I 53. 'What is the 
 separation after the second, third, fourth, fifth, sixth, 
 seventh, eighth, ninth, or tenth century?' 54. And 
 Auha/'ma£*/ spoke thus : ' The sun conceals itself 1 
 
 55. Then, when thirty winters of the tenth cen- 
 tury are unelapsed (that is, thirty winters are 
 remaining) a maiden, who is Shemig-abu 2 , walks up 
 
 1 See Chap. I, 42. 
 
 2 'Having a renowned father,' the Zvarij of Av. SrutarZ-fedhri, 
 Yt. XIII, 141. 
 
106 dInkard, BOOK VII. 
 
 to the water ; she that is the mother of that famous 
 Ausherfar, and her former lineage is from Vohu- 
 ro/66-i Frahanyan l in the family of Isa^vastar, the 
 son of Zaratiut that is brought forth by Aramf. 
 56. Then she sits in that water and drinks it, and 
 she kindles in a high degree those germs which 
 were the third of the last that the righteous Zaratu^fc 
 was dropping forth originally, and they introduce 
 that son whose name is the Developer of Righteous- 
 ness 2 . 57. Though she is fifteen years old, the girl 
 (kanig) has not before that associated with men 3 ; 
 nor afterwards, when she becomes pregnant, has site 
 done so before the time when she gives birth. 
 
 58. When that man becomes thirty years old, the 
 sun stands still in the zenith (balisto) of the 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 
 $\VL<g£x-breadth out of the four finger-breadths, and it 
 shines over all the regions which are seven. 59. So, 
 too, O ZaratUst ! of them themselves, their declara- 
 tion is thus, that they know that the separation of 
 the millennium, which this religion has heard about 
 by listening, is thus ; and of those who do not even 
 then know, that it is something which is different. 
 
 60. Then, when that man becomes thirty years 
 old, 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 
 embodied existence is thus undistressed — without 
 
 1 See Yt. XIII, 97. 
 
 2 The Pahlavi interpretation of AusheVar which is an im- 
 perfect transcript of the Av. Ukhshyar/-ereta of Yt. XIII, 128. 
 
 3 Pahl. ' levata gabraan5 ba/a vepayfe/6.' 
 
CHAPTER VI [I, 56-IX, 2. IO7 
 
 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 Airan-v^ where the good Daiti l is. 
 
 61. 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 is stated on evidence as to what 
 will happen. 
 
 Chapter IX. 
 
 1. About the marvellousness which is after the 
 end of the millennium of Zaratflst and the arrival 
 of Aushedar, until the end of the millennium of 
 Aushedar and the arrival of Aiishedar-mah ; and as 
 to tidings of the same period. 
 
 2. The marvellousness of AusheWar as to birth 2 , 
 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; 
 the weakening of superfluity and destitution ; the 
 extreme strengthening of alliance ; the gratification 
 due to the good friendship of foreigners ; the great 
 increase of the wisdom of religion ; and the praise 
 
 1 See Chap. Ill, 51, 54 ; Bd. XX, 13. It is the name of a river. 
 
 2 See Chap. VIII, 55-57. 8 See Chap. VIII, 58. 
 4 Pahl. ' 3-zarenwan-az'argarih.' 
 
IOS DINKARD, BOOK VII. 
 
 of Aiishev/ar's smiting with a serpent-scourge of 
 several kinds in the religion of the Ma^a-wor- 
 shippers. 
 
 3. The mightiness of the resources in the fifth 
 century of the same millennium ; the manifestation 
 of the wizard Mahrkus x for seven years, in the year 
 which is reported in all the regions which are seven ; 
 the coming; on and arrival of the winter of Mahrkus, 
 the perishing of most of mankind and animals within 
 three winters and in the fourth, through the aw ful- 
 ness of those winters and the witchcraft of Mahrkus ; 
 and the dying away of Mahrkus of scanty progeny 
 (gasuko-zahij-no), during the fourth winter, through 
 the Dahman Afrin 2 . 4. The opening of the en- 
 closure made by Yim, the coming of mankind and 
 animals therefrom, and the complete progress of 
 mankind and animals again, arising specially from 
 them. 
 
 5. After those winters, the abundant and great 
 increase in the milk of cattle, and the abundant 
 nourishment 0/" mankind by milk; the less distress 
 of body in cattle, the fullness and prosperity of the 
 world, the celebrity of assembled mankind, and the 
 great increase of liberality. 6. Also the feebleness 
 
 1 Av. Mahrkusha of Westergaard's 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 name has been understood as Heb. 
 Ma Ik 6 s, ' autumnal rain ; ' so the idea of the fatal freezing winter 
 of Mahrkus, the intender of death, was abandoned for that of the 
 deluging rain of Malkds, as in Mkh. XXVII, 28. In Dd. XXXVII, 
 94, both snow and rain are mentioned as produced by Mahrkus or 
 Markus (as it is always written in Pahlavi), and in Sd. IX, 5 only 
 his name is stated. The most complete account of him is given in 
 our text. 
 
 2 The Atrin of the Ameshaspends. 
 
CHAPTER IX, 3-IO. IO9 
 
 of poverty among mankind,///.?/ like what revelation 
 mentions thus : ' Even so he, O Zaratuit ! though 
 he be more unfortunate than he who is accepting 
 from him, is like the creator whose bounty of 
 permanent liberality does thus, in the embodied 
 existence, remain in his dwelling.' 
 
 7. And this, too, it says, namely : ' When that 
 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£//a- worship- 
 pers, and thus it thinks, that they zuJio worship 
 Maa/a will therefore not finally hate us more than 
 him who is their own progeny, the son whom they 
 thus bring up as a M&safa-worshipper here below, in 
 fondness and freedom from malice towards well- 
 yielding cattle. 
 
 8. ' Then Ashavahiito calls out to the Ma^a- 
 worshippers from the upper region, and thus he 
 speaks : " You are for the worship of Mazda. ; let no 
 one of you become such a slaughterer of cattle as 
 the slaughterers you have been before. 9. Recom- 
 mend increase in gifts, recommend neighbourliness 
 in person ; are you worshipping Ma^a ? do you 
 slaughter cattle ? do you slaughter those of them 
 which give you assistance, which speak to you thus : 
 ' On account of your helpfulness one tells you that 
 you are worshipping Wazda and you may eat ? ' 
 I am in neighbourliness before that, until the time 
 when you exclaim : ' Mine are the serpent and toad.' 
 
 10. ' " And you recommend increase, you recom- 
 mend neighbourliness, and the Marz/a-worshippers 
 slaughter cattle, even those of them who give them 
 
 1 The Pahlavi version of Av. ' stakhrahe niereto zaya ' in 
 Westerg. Frag. VIII, 2. 
 
IIO DINKARD, BOOK VII. 
 
 assistance, so that you are worshipping Ma^a and 
 you eat ; I am in neighbourliness before that, until 
 the time when you exclaim : ' Mine are the serpent 
 and toad.' 
 
 1 1. '"Contentedly the Masy/a-worshippers slaughter 
 cattle, contentedly the cattle of the Ma^a-worship- 
 pers let them butcher 1 , and contented are the cattle 
 when they do not butcher them; contentedly the 
 Ma^/a-worshippers eat cattle, and contented are 
 the cattle when they eat them. 12. And then, when 
 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, too, it says, namely: 'When that 
 century fully elapses, which is the fifth in the second 
 millennium as regards the religion of the Ma^a- 
 worshippers, then of all those who are upon the 
 earth, the existences which are both wicked and 
 righteous, two-thirds in the land of Iran are righteous 
 and one-third wicked ; and so likewise the Turanians 
 and those who are around Iran remain non-Iranian 
 around Iran ; the chief increase in dwellings here 
 below, of those in the embodied existence, remains 
 
 just as now.' 
 
 14. And this, too, it says, namely: 'When that 
 millennium has fully elapsed, which is the first of the 
 religion of the Ma^a-worshippers, what is the 
 separation after the first century ? ' 15. And Auhar- 
 mazd spoke thus: 'The sun conceals itself.' 16. 
 ' And what is the separation after the second, third, 
 fourth, fifth, sixth, seventh, eighth, ninth, or tenth 
 
 1 Assuming that bur'zavand stands for bur in end which occurs 
 in § 12. 
 
CHAPTER IX, 11-2 2. Ill 
 
 century ? ' 17. And Atiha.rma.sd spoke thus : ' The 
 sun conceals itself! 
 
 18. Then, when thirty winters of the tenth century 
 are unelapsed (aranako), a maiden, who is Shapir- 
 abu \ walks up to the water ; she that is the mother 
 of that good AusheWar-mah 2 , and her former lineage 
 is from V6hu-r6/£6-i Frahanya.11 3 in the family of 
 IsartVastar, the son of Zarattlst that is brought forth 
 by Aran^. 19. Then she sits in that water and 
 drinks it, and she kindles in a high degree those 
 germs which were the second of the last that the 
 righteous Zaratirst luas dropping forth originally, 
 and they introduce that son whose name is the 
 Developer of Worship 4 (that is, he augments 
 liberality). 20. Though fifteen years old, the damsel 
 (zihanako) has not before that associated with men ; 
 nor yet afterwards, when she becomes pregnant, has 
 she done so before the time when she gives birth 5 . 
 
 21. When that man becomes thirty years old, the 
 sun stands still in the zenith of the sky for the 
 duration of twenty days and nights G , and it shines 
 over all the regions which are seven. 22. So, too, 
 the declaration of them themselves is that they know 
 
 1 'Having a good father,' the Zvaru of Av. Vanghu-fedhri, 
 Yt. XIII, 142. 
 
 2 See Chap. I, 42. 3 See Chap. VIII, 55-57. 
 
 * The Pahlavi interpretation of Aushee/ar-mah which is an 
 imperfect transcript of the Av. Ukhshya^-nemangh of Yt. 
 XIII, 128. 
 
 5 Compare the summary in Dk. VIII, xiv, 13, as follows: — 
 ' The arrival of AusheWar-mah, son of ZaratCut, at the end of the 
 second millennium ; information about him and his time, and the 
 destroyers of the organizers who ivere within the millennium of 
 AusheVar.' 
 
 6 The MS. omits a clause here, which occurs in Chap. VIII, 58, 
 possibly by mistake, as part of it is given in Chap. X, 19. 
 
112 DINKA/JD, BOOK VII. 
 
 that the separation of the millennium, which this 
 religion has heard about by listening, is even thus ; 
 and of those who do not even then know, that it is 
 something which is different. 
 
 23. When that man becomes thirty years old, 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 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 
 full of life — that it has become extending, and is 
 again great in various places in Airan-v^ where 
 the good Daiti is. 
 
 Chapter X. 
 
 1. About the marvellousness which is after the 
 end of the millennium of Aushetfar and the arrival 
 of AusheV/ar-mah, until the end of the millennium of 
 Aushe^ar-mah and the arrival of Soshans ; and as 
 to tidings of the same period. 
 
 2. The marvellousness of Aushe^/ar-mah as to 
 birth \ glory of person, sayings, and actions ; the 
 standing of the sun amid the sky twenty days long 2 ; 
 and the increase of the milk of cattle arrives at 
 a maximum (az/artum), just as what it says, that 
 one milks only one mature cow (t0 7'a az) for a 
 thousand men, and that he brings as much milk 
 as a thousand men reqiiire; also the feebleness of 
 
 1 See Chap. IX, 18-20. 2 See Chap. IX, 21. 
 
CHAPTER IX, 23-X, 6. TI3 
 
 hunger and thirst is just as it says, that by only 
 a single ration one becomes satisfied/*?/' three nights, 
 and whoever eats a leg of mutton has plenty for 
 himself for three days and nights. 3. The diminu- 
 tion of decay and extension (veshih) of life, the 
 increase of humility and peace, and the perfection of 
 liberality and enjoyment in the world. 
 
 4. Like this which revelation states, that, when 
 the first ten winters in the last millennium pass away, 
 the Ma^a-worshippers then make enquiry together 
 thus : ' Are we really more hairy-headed (sar-vars- 
 ?7'-tar) than occurred before, owing to the well- 
 yielding cattle, so that food and clothing are less 
 necessary for us ? Has affection come to us more 
 completely, owing to those cattle, than it was ours 
 before ? Have we grown up less deteriorated in the 
 hair, by old age, than those 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 he is classed 
 as disqualified who in training a child has become 
 quite retrogressive (pas-uruzd), 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 righteous- 
 ness, and devoid of a liking for righteousness ? 6. 
 Near here, in the disturbance of the existences, does 
 that happen as heard by us from the ancients, when 
 listening to the true proclaimers of the Masufet- 
 worshippers ? And now, even when our numbers 
 arc so greatly maintaining this dispensation, do we 
 sanctify (aharayinem) righteousness (that is, do we 
 perform duty and good works) more vociferously 
 and more strenuously ? ' 
 
 [47] I 
 
114 DINKAKD, BOOK VII. 
 
 7. This, too, it says, even that no one passes 
 away in the last millennium, other than those whom 
 they smite with a scaffold weapon x , and those who 
 pass away from old age. 8. When fifty-three years 
 of that millennium of his have remained, the sweet- 
 ness and oiliness in milk and vegetables are so 
 completed that, on account of the freedom of man- 
 kind from wanting meat, they shall leave off the 
 eating of meat, and their food becomes milk and 
 vegetables. 9. When three years have remained, 
 they shall leave off even the drinking of milk, and 
 their food and drink become water and vegetables. 
 
 to. And in his millennium are the breaking 
 (lanako) of the fetters of Dahak 2 , the rousing of 
 Kere^spo 3 for the smiting of Dahak, the arrival 
 of Kai-Khusro 4 and his companions for the assis- 
 tance of Soshans in the production of the renovation 
 of the universe, and the provision of most of man- 
 kind with the Gathic disposition and law; also the 
 occurrence of many other wonders and marvels is 
 manifest in that millennium of his. 
 
 11. And this, too, it says, namely: 'When that 
 millennium has fully elapsed, which is the second 
 of the religion of the Ma^a-worshippers, what is 
 the separation after the first century ? ' 12. And 
 Auharmazrtf spoke thus : ' The sun conceals itself.' 
 13. 'And what is the separation after the second, 
 
 1 Reading pavan dar snesh, as in some modern copies; but 
 the old MS. of 1659 has run the last two words together, so as to 
 produce pavan daregush, ' as destitute,' which must be wrong. 
 
 2 FordetailsseeByt.III, 55-57; Bd. XXIX, 9; Dd. XXXVII, 97; 
 Dk. IX, xv, 2. It may be noticed that this release of the demoniacal 
 tyrant is expected to follow the triumph of strict vegetarianism. 
 
 3 See further Byt. Ill, 59-61 ; Bd. XXIX, 7, 8. 
 
 4 See Mkh. XXVII, 59-63 5 LVII, 7 ; Dd. XXXVI, 3. 
 
CHAPTER X, 7-18. I 15 
 
 third, fourth, fifth, sixth, seventh, eighth, ninth, or 
 tenth century ?' 14. And Auharma^ 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 
 testifying Soshans who is the guide to conveying 
 away the opposition of the destroyer, and her former 
 lineage is from V6hu-r6/£6-i Frahanyan 2 in the family 
 of Isa^vastar, the son of Zaratust that is brought 
 forth by Aran^-. 16. 'That maiden whose title is 
 All-overpowerer is thus all-overpowering, because 
 through giving birth she brings forth him who over- 
 powers all, both the affliction owing to demons, and 
 also that owing to mankind 3 .' 1 7. Then she sits in 
 that water, when she is fifteen years old, and it 
 introduces into the girl him ' whose name is the 
 Triumphant Benefiter, and his title is the Body- 
 maker ; such a benefiter as benefits (savine^o) the 
 whole embodied existence, and such a 6ody-maker, 
 alike possessing body and possessing life, as petitions 
 about the disturbance of the embodied existences 
 and mankind V 18. Not before that has she asso- 
 ciated with men ; nor yet afterwards, when she 
 becomes pregnant, has she done so before the time 
 when she gives birth 5 . 
 
 1 ' Having a testifying father/ the Pahlavi of Av. Ereda^-fedhri, 
 Yt. XIII, 142. 
 
 2 See Chap. VIII, 55-57. 
 
 3 The Pahlavi version of Yt. XIII, 142, latter clause. 
 
 4 From the Pahlavi version of Yt. XIII, 129. 
 
 6 Compare the summary in Dk. VIII, xiv, 14, 15, as follows: — 
 ' The coming and arrival of Soshans, son of Zaratu^t, at the end 
 of the third millennium, the destroyers of the organizers who were 
 within the millennium of Aushe</ar-mah, the arrival of Soshans, 
 
 I 2 
 
Il6 DINKAflZ), BOOK VII. 
 
 19. When that man becomes thirty years old, the 
 sun stands still in 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. 
 
 Chapter XI. 
 
 1. About the marvellousness which is after the 
 end of the millennium of Aushe^ar-mah and the 
 arrival of the Triumphant Benefiter, until the end 
 of the fifty-seventh year of Soshans and the produc- 
 tion of the renovation amone the existences. 
 
 2. Concerning the marvellousness of Soshans as 
 to splendour and glory of person, it says that ' when 
 the coming of the last rotation of those rotations 
 of the seasons of AusheVar-mah occurs, the man 
 Soshans is born 1 whose food is spiritual and body 
 sunny (that is, his body is as radiant as the sun) ; ' 
 also this, that ' he looks on all sides with six-eyed 
 power (6-doisarih), and sees the remedy for perse- 
 cution by the fiend.' 
 
 3. This, too, that with him is the triumphant 
 Kayan glory ' which the mighty Frertftn 2 bore when 
 Az-\ Dahak 3 zwzi" smitten by him; also Kai-Khusroi 4 
 was bearing it when the Tiir Frangrasiyak b was 
 smitten by him ; also Frangrasiyak bore it when 
 the Drve Zenigak 6 was smitten by him ; and Kai- 
 
 and information about Soshans and his time. Also, as to the 
 renovation of the universe and the future existence, it is declared 
 that they arise in his time.' 
 
 1 The date here indicated seems to be about twenty-eight years 
 later than that intended in Chap. X, 15-19. 
 
 2 See Chap. I, 25. 3 See Chap. I, 26. 
 * See Chap. I, 39. 5 See Chap. I, 31, 39. 
 
 6 Av. Drvtfu Zainigaiu, an Arab chieftain who invaded Iran 
 
CHAPTER X, 19-Xr, 7. 117 
 
 Viitasp 1 shall bear it when you fully attract him 
 to righteousness, and through it he shall carry 
 off the fiend from the concerns of the world of 
 righteousness V 
 
 4. And this, too, that in fifty-seven of his years 
 there 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, 
 thirty years of water-drinking, and ten years of 
 spiritual food. 
 
 5. And all the splendour, glory, and power, which 
 have arisen in all those possessing splendour, glory, 
 and power, are in him on whom they arrive together 
 and for those who are his, when many inferior 
 human beings are aroused splendid and powerful ; 
 and through their power and glory all the troops of 
 the fiend are smitten. 6. And all mankind remain 
 of one accord in the religion of Auharmasrtf, owing 
 to the will of the creator, the command of that 
 apostle, and the resources of his companions. 
 
 7. At the end of the fifty-seven years the fiend 
 and Aharman are annihilated, the renovation for 
 the future existence occurs, and the whole of the 
 good creation is provided with purity and perfect 
 
 in early times and killed many with his evil eye, till the Iranians 
 invited Frangrasiyak to destroy him (see Darmesteter's French 
 translation of part of Chap. XLI of Iranian Bundahi.9 in Annales 
 du Musde Guimet, vol. xxii, p. 401). 
 
 1 See Chap. I, 41. 
 
 2 From a Pahlavi version of Yt. XIX, 92, 93, with the second 
 and third clauses transposed. 
 
Jig DINKAflD, BOOK VII. 
 
 splendour. 8. Just as revelation states thus : 
 4 When that millennium has fully elapsed, which 
 is the third of the religion of the Ma^a-worshippers, 
 that Ma^a-worshipper whose name is so Trium- 
 phant x then marches forward from the water 
 Kanyisa 2 with a thousand companions and also 
 maidens of restrained disposition and blindly- 
 striving behaviour 3 ; and he smites the wicked 
 people who are tyrannical, and annihilates them.' 
 
 9. Then those Ma^a-worshippers smite, and 
 none are smiting them. 10. Then those Ma^a- 
 worshippers produce a longing for a renovation 
 among the existences, one ever-living, ever-beneficial, 
 and ever desiring a Lord. 11. 'Then I, who am 
 Auharma^, produce the renovation according to 
 the longing among the existences, one ever-living, 
 ever-beneficial, and ever desiring a Lord.' 
 
 1 See Chap. X, 17. 
 
 2 Reading the name as Pazand ; 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 
 represents Av. Kasava, the brackish lake or sea of Sagastan. 
 
 3 Reading ' va-bigar-££-i vand khim va-kur-X-akho ras,' and 
 assuming that bigar is Ar. bikr, as an Arabic word is occasionally 
 used in the Dfnkarc/ (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. 
 
DlNKAtfZ?.— BOOK V. 
 
 Chapter I. 
 
 i. The triumph of the creator Auharma^, and 
 glory of complete wisdom, is the divine (ahuig) 
 religion of Ma^/a-worship. 
 
 2. The fifth book is about the sayings of the saintly 
 Atur-farnbae \ son of Farukhza^, who was the leader 
 of the orthodox, even as to the manuscript which is 
 called Gyemara 2 . 3. The collected replies of Atur- 
 
 1 He was the leader of the orthodox about a.d. 815-835, and 
 held a religious disputation with the heretic Abalij in the presence 
 of the Khalifah Al-Mamun (a.d. 813-833), as detailed in the 
 Ma//igan-i Gu^astak Abalij. He was also the first compiler of 
 the Dinka;-</, probably of its first two Books, which are not yet 
 discovered, as well as of some of the materials for the other Books. 
 (See S. B. E., vol. xxxvii, p. 411, n. 1.) 
 
 2 The name of this MS. can be only guessed. It occurs three 
 times in each of the two MS. authorities, B and K43, and the 
 simplest reading of five of these six occurrences would be 
 Simra, so that the remaining one (Sarma) may be neglected as 
 a corruption. A final a in Pahlavi is a very certain indication 
 of a Semitic word, for if a final of similar form occurs in an 
 Iranian word, it represents either h or kh; so if the name were 
 Iranian, its most probable reading would be Simurkh. But, in 
 § 3, it is intimated that the MS. belonged to an ancient tribe, or 
 congregation (ram); it also seems, from Chap. IV, 8, 9, that the 
 religion of this tribe was not so inconsistent with Zoroastrianism 
 as to prevent its members being taught that orthodox faith ; and 
 §§ 4, 5 of the present chapter appear to quote from that MS. some 
 
120 DINKAKD, BOOK V. 
 
 farnbag, son of Farukhza^, the leader of the ortho- 
 dox, about several significant questions that are the 
 wonder of the moderns, which are like the friendly 
 words, spoken by him as to those of the ancient 
 tribe 1 (kadmon-raman) who call it really their 
 Gyemara, which arc obtaining 2 a like wonder for 
 them openly accessible to him :t . 
 
 4. About the unswerving and co-operating chief- 
 tainship of those forefathers who went in mutually- 
 friendly command of troops, and 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 Dmkard, had asked some Jewish 
 friends what information their MSS. contained regarding the old 
 Persians, as the two peoples had been in contact, more or less, 
 ever since the time of the Achaemenian dynasty. If he did so 
 enquire, the Jews would naturally search in the Talmud, in which 
 references to the Persians still survive, though the text is no 
 longer complete. The question is, therefore, whether the MS., 
 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 may be read gye equally well, 
 and that we have no better reason for reading Simra than for the 
 Gyemara, which has been put into the text, as a suggestion 
 that Atur-farnbag was really referring to the Gemara of the 
 jews, the supplement to their commentary upon Scripture. 
 Whether this can be clearly proved remains to be seen, and 
 positive evidence seems scanty. 
 
 1 Or ' congregation.' 3 Or 'including (vandig).' 
 
 3 Pahl. ' munrano ham-shkup-vindig irdz aubaj yehamtunijnig.' 
 From which it appears as if there had been a mutual interchange 
 of information between him and his Jewish friends. 
 
 4 The Pahlavi form of Bu'/U-i-na^ar, or Nebuchadnezzar. 
 
CHAPTER I, 4-9. 12 1 
 
 are owing to them, througfi the ruler Kai-Loharasp 1 
 being sent, with Bukht-Narsih, from the country of 
 Iran to Beta-Makdis 2 of Arum, and their remaining 
 in that quarter. 6. And 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- 
 gion after the many controversial, deliberative, and 
 cause-investigating questions and answers adapted 
 to the importunities of that wordy disciple 3 . 
 
 7. About how the accepting of this religion by 
 the prophets before Zaratiut occurred 'Show the pure 
 and saintly Zaratiust of the Spitamas came 5 , and who 
 will afterwards come as bringers of the same pure 
 and good religion kereafter °. 8. That is, of the 
 prophets, apostles, and accepters of the religion, 
 there were they who accepted it concisely and com- 
 pletely such as GayomaRzf was, from whom came 
 irregularly (duriurtako) such as Masye and Siyamak, 
 Haoshang, Takhmorup, Yim, FreV/un, Manujv£ihar, 
 the Saman, the Kayan, and also many other leaders 
 in those times 7 . 9. And their acceptance expressly 
 at various times is produced for action, and thereby 
 the adversity of the creatures is removed, benefit 
 
 1 The father of Kai-Vmasp (see Bel. XXXI, 28, 29 ; XXXIV, 7). 
 His expedition to Jerusalem is mentioned in Pahl. Mkh. XX\ II, 
 67, and by some Arab writers. 
 
 2 'The holy place,' a title of Jerusalem. 
 
 3 Not identified. From this point to Chap. IV, 7, Atur-farnbag 
 must have used the same authorities as the writer of Dk. VII; 
 but he returns to the Gyemara in Chap. IV, 8. 
 
 4 Dk.VII, i, 7-40. B Ibid. 41. fi Ibid. 42. 
 
 7 See the details in Dk.VII, i, 7-40. §§ 1-8 have been already 
 translated in Grundriss der iranischen Philologie, ii, 93-94. 
 
122 DINKAKD, BOOK V. 
 
 and prosperity are sought, the world is controlled, 
 and the creator and good creations are propitiated. 
 
 Chapter II. 
 
 i. In the pure light and equal to the archangels — 
 collected together and reckoned together, since the 
 original creation, and completely unmixed — Zara- 
 tust was spiritually fashioned and provided unde- 
 fectively for the acceptance and propagation of the 
 religion in the world 1 . 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 
 into the posterity of Yim who are Porushaspo 2 , his 
 father, and DiuWaub 3 who is his mother ; and also 
 while he is being born and for the duration of life, he 
 produced a radiance, glow, and brilliance from the 
 place of his own abode, that issued intensely and 
 strongly, like the splendour of fire, to distant 
 lands 4 . 
 
 3. Also about the wizards and witches, tyrants, 
 Kigs, and Karaps, and other miscreants who have 
 produced outrage for him during his birth and child- 
 hood, with desire for his destruction ; who have 
 manifestly come about his death or disablement, and 
 even so far as those who have come into the visible 
 assembly about the destruction of his glory and 
 other causes </ helplessness 5 . 4. And also including 
 the wolves and other wild beasts, to whom he was 
 
 1 Dk. VII, ii, 1, 2, 14-21, 36-42, 46, 47 ; Zs. XIII, 4. 
 
 2 Ibid. 13. 3 Ibid. 3-8; Zs. XIII, 1-3. 
 
 4 Ibid. 56-58; Zs. XIV, 7. 
 
 5 Dk. VII, iii, 5-14; Zs. XVI, 1-7. 
 
CHAPTER II, 1-8. 
 
 cast forth by those of Porushaspo's kinsmen who 
 were wizards, and the kindred of those frequenting 
 demon-worship, but only as a test \ 
 
 5. In like manner it is declared that, on account 
 of Vohumano bang welcome to him, he laughed out- 
 right at birth 2 . 6. His coming for conference with 
 Auharma^ 3 , 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 disapprovingly, 
 defeatedly, and confusedly, through the pure pro- 
 clamation of his Avesta, the unique perfection of 
 Auharma^'s will 4 , and the indication of a prepared 
 armament (virasto-zenih), a declared reward, a 
 powerful sovereignty, and a way of injury to the 
 destroyer. 
 
 7. 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 arc 
 shattered 5 , and they are so converted into secret 
 decay, that their supplicants, deceived and de- 
 ceivers, became awful disputants through confession 
 of it. 
 
 8. And when, through completely accepting the 
 religion from Auharma-s^, he came to the obedient 
 king Kai-Vistasp to attract those of the world, he 
 exhibited glorious actions of many kinds and the 
 
 1 Dk. VII, iii, 15-19; Zs. XVI, 8-1 1. 
 
 2 Ibid. 2 ; Zs. XIV, 12, 13. 
 
 3 Ibid. 60-iv, 1 ; Zs. XXI, n-XXII, 13. 
 
 4 Dk.VII, iv, 36-41, 61, 62. 
 
 5 Ibid. 42. 44-46, 63. 
 
1 24 DINKAKD, BOOK V. 
 
 smiting of demons and fiends ; and he openly spoke 
 the thoughts of king Viitasp and many of the multi- 
 tude about hidden matters \ thus : ' A person is 
 possessing life only by destiny, and without his body, 
 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 con- 
 stellations, and the primitive learned of Bapel 3 , that 
 have come to these, who are asking questions of the 
 chief rulers of Khvaniras, have to justify it, in the 
 controversy, with the spiritual and material customs 
 and rude observances which are diversely manifested, 
 onwards from the time f/"Yim the splendid ; and the 
 evidence of it, discernible with him, was that of 
 Vohumano, Ashavahiito, the fire, and some other 
 good spirits 4 . 
 
 10. Afterwards, too, the estimating and weighing 
 of the whole utterance of the religion of Aiiharma^ 
 were held out by him to Viitasp and those of the 
 world, as very accountably a wonder ; and further, 
 too, he remained as it were more conflicting with 
 fellow-disputants than his own words opposing the 
 fellow-disputants. 
 
 11. Also when, through the effect of glory and 
 the struggle for being saved, every class of apostles 
 and prophets and manifestation of tokens and such- 
 like were, with certain and striking evidence, casting 
 down blessings, even thereupon the obedient king 
 
 1 Dk. VII, iv, 65, 71. 
 
 2 B has ' and demon-separatists (va-sheda-gvia'akanV 
 
 3 Dk. VII, iv, 72. 4 Ibid. 74, 85; Zs. XXIII, 7. 
 
CHAPTER II, 9-I5. 125 
 
 Kai-Vi^tasp'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. 
 12. At first, Zarir 3 , Spend-da^ 4 , Frashortar, and 
 cTamasp 5 , several of the realm who were noble, con- 
 spicuous, 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, fit for those completely 
 victorious (hu/'iraganig). 
 
 13. Lastly, the seizure and capturing (girinii-no) 
 by the demons are beheld and watched ; and they 
 have remained opposing, owing to the number of 
 idolators competing wranglingly. 14. And much 
 conflict and slaughter occurred, which arose purely, 
 so that the mingling of the religion in the world 
 proceeded 6 . 
 
 15. There are also his pure new bringers and 
 complete controllers of the same religion, Aushe^/ar 7 , 
 Ausherfar-mah 8 , and Soshans ; and through the 
 complete progress of this religion of Auharma^, all 
 the good creatures become without disturbance and 
 all-radiant 10 . 
 
 1 Dk. VII, iv, 87. 
 
 2 K43 has varazo; but B, omitting the first letter, has lafo, 
 ' praise.' 
 
 3 A brother and commander-in-chief of Vlrtstsp, killed in the 
 battle with Arg-asp, see Bd. XXXI, 29 ; YZ. 54-56. 
 
 4 A son of Vmasp; see Dk. VII, vii, 5 ; YZ. 82-85. 
 
 6 Two brothers, see Chap. Ill, 4 ; Dk. VII, vi, 1 2 ; Zs. XXIII, 1 o. 
 6 See Chap. Ill, 1. 7 Dk. VII, viii, 55-ix, 13. 
 
 8 Dk. VII, ix, 18-x, 10. 9 Dk. VII, x, 15-xi, 5. 
 
 10 Dk. VII, xi, 6-1 1. 
 
126 DINKAKD, BOOK V. 
 
 Chapter III. 
 
 i . About that which is manifested as regards the 
 propitiousness, forward intellect, and complete virtue 
 of Zaratust, it is openly declared that, according to 
 his explaining statements, there occurred such events 
 as the victory of Kai-Vistasp and the Iranians over 
 Ar^asp 1 and an army of Khyons and other foreigners 
 of innumerable kinds, and details on that subject ; 
 also other assistance of Vistasp and those of the 
 realm in other necessities. 
 
 2. The killing of Zaratfot himself by Brae/ro-resh 2 
 the Tur ; the provision of a chariot by Srito 3 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 , and the killer of Akre-khiraafo 5 , 
 Mahrkus 6 , Dahak \ and other devastators; extenders 
 of belief (viravi^n-valan) such as the Messiah 
 (Mashikh), Manih 8 , and others ; periods such as the 
 steel age 9 , that mingled with iron, and others; and 
 organizers, restorers, and introducers of religion, such 
 
 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. 
 
 2 Dk. VII, v, 12 n. 3 Dk. VII, vi, 2-1 1. 
 
 4 Dk. VII, vii, 7. 
 
 5 Or Aghrera^ (Av. Aghraeratha), killed by his brother 
 Frasiyay or Frangrasiyak of Tur, see Bd. XXIX, 5; XXXI, 15, 
 20-22. 
 
 6 Dk. VII, i, 24; ix, 3. 7 Ibid, i, 26. 
 
 8 A heretic who flourished a.d. 216-242 ; see Dk. IX, xxxix, 13 n. 
 
 9 According to Byt. II, 21, 22, the steel age was the time of 
 Khusro Anoshervan, and that mingled with iron at the end of 
 Zaratujt's millennium. 
 
CHAPTER III, I -IV, I. 127 
 
 A 
 
 as Artakhshatar \ Aturpad 2 , Khiisroi 3 , Peshyotan *, 
 AusheWar, Aushertar-mah, Soshans 5 , and others. 
 
 4. The formation of custom, and the indications 
 which have come to manifestation and will arrive at 
 various periods ; and the proclamation of these, too, 
 by Gamasp 6 , from the teaching of Zaratuit, is what 
 he wrote, together with the Avesta and Zand, upon 
 oxhides, and it w^as written with gold, and kept in 
 the royal treasury 7 . 5. And it was from it the high- 
 priests of the rulers made many copies ; and after- 
 wards, too, it is from it that it happened, both to the 
 less intelligent and the corrupters, that they were 
 introducing different opinions and different views. 
 
 Chapter IV. 
 
 1. About the selectness and perfection of the race 
 of Iran, that is, how the destroyer and the mingling 
 of defects came into the creation, first into the dis- 
 tribution of the race [of mankind] 8 from the children 
 of Siyamak ', and good intellect, good disposition, 
 
 1 Arc/ashir Papakan (a.d. 226-241), the founder of the Sa.sa.nian 
 dynasty. 
 
 2 Son of Mdraspend, and prime minister of Shahpuhar II 
 
 (a.d. 309-379)- 
 
 3 Anoshervan (a.d. 531-578). 
 
 4 A son of Vutasp and immortal ruler of Kangd^s, see Dk. VII, 
 iv, 81. 
 
 5 See Chap. II, 15. 6 See Chap. II, 12. 
 
 7 This was the original Avesta prepared by order of Vistasp, as 
 stated in the last chapter of Dk. Ill, § 3 (see S. B. E., vol. xxxvii, 
 p. xxxi). 
 
 8 B omits the words in brackets. 
 
 9 Sun of Masye, called Samak in Dk. VII, i, 15. 
 
128 DINKAftD, BOOK V. 
 
 proper affection, proper praise, proper modest), 
 observance of hope, liberality, truth, generosity, good 
 friendship, and other capability, glory, and proper 
 duty are more particularly included for Fravak a , and 
 again altered for frontier peoples. 
 
 2. Such-like goodness and glory, again, through 
 selection from a promiscuous origin — even till the 
 coming on of various new contaminations, from the 
 demons, among the children of Fravak — were for 
 Haoshang and Vaegere^ 2 , as Haoshang through 
 superior glory was ruler of the world, and Va.ege.red 
 through provincial government (dahyukanih) be- 
 came the cultivator and cherisher of the world ; and 
 their well-destined descendants 3 aggrandized the 
 race of the monarchs among the well-born provincial 
 governors (dahyukan). 
 
 3. In union, such-like glory and goodness pro- 
 ceeded, mutually connected, in various ages as settled 
 by the annals (mar/igan), and the frontiers of Atur 4 
 are penetrated ; also in various annals there were in 
 succession such men as Takhmorup, Yim, Yredxxw 
 the Aspigan, and AirL£ of Iran, the progenitor of 
 Manu-?, Maiw-khvarnar, and Manus/'ihar 5 . 
 
 4. And, besides including this one, who was a 
 monarch of superior glory, and other monarchs such 
 as are also in the same race 6 , the Kayans 7 were 
 
 1 Son of Siyamak; he was progenitor of the fifteen undeformed 
 races of mankind (see Bd. XV, 25, 30, 31). 
 
 2 Dk. VII, i, 16-18. 3 K43 has 'children.' 
 
 4 Probably Assyria; but it is possible to read atval as Ar. 
 a/val, and to translate 'ancient frontiers.' 
 
 5 For the foregoing names see Dk. VII, i, 19-30; ii, 70. 
 
 6 Such as Auzobo in Dk. VII, i, 31. 
 
 7 From Kai-Koba^ to Kai-Khusro, as stated in Dk. VII, i, 
 33-40. 
 
CHAPTER IV, 2-9. 129 
 
 chosen. 5. Even thus, as regards the Kayans, the 
 annals have always to consider him who is monarch 
 as the right one, who is a fellow-descendant of the 
 lineage, and in whom the glory is residing. 
 
 6. The creator Auharma^ has informed Neryo- 
 sang 1 , his own reminder, that a similar instance is 
 the supreme Zaratuitship, and the glory of the reli- 
 gion due to the same ; also many other reasons, 
 which are recountable, 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 are 
 appropriatable by the same race, and are even now - 
 visibly manifest' 
 
 8. About what are the requirements of the tribe 
 of those who call this really their Gyemara and how 
 they arc effected by our acquaintance with revelation, 
 that is, by much recitation of it ; only, several occa- 
 sions (yavar i-/-and) are necessary in these times. 
 9. Also action and precaution are possible for them, 
 and among the actions and precautions one is to 
 assume more especially law and custom, and what- 
 ever was perverted by us and again made true ; and, 
 as to those taught, several persons who are intel- 
 lectual, seeking means, and friends of the soul, have 
 come to teach complete delusions to them ; also for 
 the same tribe and whomever it is proper to teach, 
 when it is necessary for them, even a worldly 
 
 1 The usual messenger of Auharmasr/, see Dk. VII, iv, 84, 85. 
 
 2 B has 'even anew,' by writing kevan backwards, which 
 converts the word into navak. From Chap. I, 7 to this point, 
 the compiler could have found very little of his materials in a 
 Jewish MS., excepting such as had been recently obtained from 
 Persian sources. 
 
 [47] K 
 
130 dInkard, book V 
 
 priestly authority is guiding for that same tribe, 
 because he has come 1 . 
 
 1 It would seem that the tribe professed a different religion, but 
 one that bore some resemblance to the Parsi faith in certain 
 essential particulars. The remaining five-sixths of Dk. V are 
 devoted to a miscellaneous collection of religious subjects, resem- 
 bling a 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 
 delivering it back to the fathers, and a period of 
 struggling and intermingling, especially by two 
 means : a monarchy with 2 religion of the same 
 tenets (ham-va/£-denoih), and the existence of 
 similar tenets to those of the monarchy in the 
 custom of the religion. 2. The religion of the 
 Ma^a-worshippers, when the period of material 
 
 1 Zaa'-sparam was Dastur of Sirkan, about thirty parasangs 
 south of Kirman, in a. d. 881. At a later date, probably about 
 a. d. 900, he compiled three series of Selections, from religious 
 texts then extant, and these have been preserved by the Parsis in 
 the same MSS. as contain the DaVistan-i Dinik (see the Intro- 
 duction). The first eleven chapters of this first series of Selections 
 have been already translated in S. B. E., vol. v, pp. 155-186, as 
 they refer to some of the subjects detailed in the Bundahi^. The 
 remaining chapters are here translated, except the last which refers 
 to the Nasks and Gaihas, and will be found in S. B. E., vol. xxxvii, 
 pp. 401-405. The MS. authorities for the text are K35 and T 
 (see p. 2 and Introduction). 
 
 2 T has ' devoid of.' 
 
134 SELECTIONS OF ZAZ3-SPARAM. 
 
 organization is being converted again into a spiritual 
 nature, became manifest on the earth, first through 
 Spendarma^ 1 and afterwards through Auharma^, 
 like the reception of a child by mothers and de- 
 livering it back to the fathers. 
 
 3. The manifestation of the religion through 
 Spenda^ma^ was at that time when Frasiya^ 2 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^ihar 3 , the monarch of the 
 country of Iran. 4. She was also dressed, and wore 
 radiant clothing which shone out on all sides for 
 the length of a Hasar 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 Mas^/a- 
 worshippers itself. 
 
 5. As to the belt of the religion, it is that to which 
 are connected the thirty-three fetters upon the thirty- 
 three sins 5 , according to which all sin is divided ; so 
 that (ku) the damsels, by whom the tied sacred girdle 
 of Spendarma^ was seen, have become impetuous 
 (taftigo) after that for a tied girdle, on account of 
 its seeming beautiful. 
 
 6. And this was the motherhood which is supplied 
 through Spendarmart', as a gift, in the year 528 
 
 1 The female archangel who has special charge of the earth and 
 virtuous women (see Dk. VII, ii, 19 n). 
 
 2 See Dk. VII, i, 31 ; and regarding his irrigation canals, see 
 Bd. XX, 17, 34; XXI, 6. 
 
 3 See Dk.VII.i, 29. 
 
 4 A thousand steps of the two feet, or Roman mile ; see Bd. 
 XXVI, 1. 
 
 6 Thirty sins are detailed in Mkh. XXXVI, and thirty-three good 
 works in XXXVII (see S. B. E., vol. xxiv, pp. 71-75). 
 
CHAPTER XII, 3-IO. 135 
 
 before Zaratfot came out to his conference 1 , which 
 is one of their statements from the annals of the 
 religion in a manuscript of the ancients. 
 
 7. The name of Zaratuit 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 
 arisen, 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. 
 9. Whenever contention arose, the boundary was 
 fully made known by that ox, until it was the wish 
 of Kai-Cs to take, fully covetously, a portion of the 
 land of Turan back into Iran, and he saw that the 
 ox is about to act very ill-naturedly, because it was 
 not besought with forms which were prescribed for 
 it, where a boundary was intimated by it 3 . 
 
 10. There were seven brothers, and he who was 
 
 1 If this coming to conference with the spirits be ( the coming of 
 the religion,' in the thirtieth year of Vijlasp's reign, then, according 
 to Bundahw chronology, these 528 years will carry us back to 
 twenty-eight years before the accession of Manu^ihar. As any 
 alteration in the date of Manu^-ihar's accession would disturb the 
 millennial arrangement of Bd. XXXIV, it is probable that some 
 copyist has miswritten the ciphers, and we ought to read 428. 
 This legend appears not to occur elsewhere. 
 
 2 According to Bd. XXXIV, 7, Kai-Us reigned from 360 to 210 
 years before * the coming of the religion.' At this point a dislocation 
 of the text occurs in all existing MSS., owing to the misplacement 
 of a loose folio in some unknown copy written before 1530; the 
 contents of this folio, §§ 8-16, are found in the existing MSS. 
 three folios further on (after Chap. XIV, 14), and are here restored 
 to their original position, as determined by the meaning of the 
 text. 
 
 3 T has ' by that ox.' This legend is also told in Dk. VII, ii, 
 62-66. 
 
T^6 SELECTIONS OF zAd-SPARAM. 
 
 the seventh was called Srito 1 the Seventh, the 
 largest in body and chief in strength, belonging to 
 those instructed in many subjects for Kai-Us, and 
 he was among his princes, n. Kai-Us summoned 
 him into his presence and ordered him thus : ' Go 
 and kill that ox in the jungle ! ' 
 
 12. Srito went, and the ox whom he wished to 
 kill expostulated with him, in human words, thus : 
 ' Do not kill me ! for though thou canst kill me, he 
 whose guardian spirit is in the Horn, the death - 
 dispeller, will also become manifest on the earth, he 
 whose name is Zaratust of the Spitamas 2 , and will 
 proclaim thy bad action in the world. 13. And the 
 distress in thy soul becomes such as is declared in 
 revelation thus : " As it occurs to him, so it does to 
 Va^ak 3 , when they mention his iniquity," and thy 
 death becomes the like and, owing to death, it is 
 mixed up with hers (that is, owing even to hers is 
 the death of Srito).' 
 
 14. When those words were heard by him, Srito 
 turned back, and went again to Kai-Us ; also by his 
 manner, and even apart from this, he stated 4 what 
 the ox had spoken with awfulness, and also thus : 
 
 1 Srito, the seventh son (compare Dk. VII, ii, 64), is not easy to 
 identify. He could not have been Thrita the father of Keresaspa, 
 because this Thrita the Saman is said to have been a third son in 
 Pahl. Yas. IX, 30 (Sp.). He may have been Srito of the Visraps, 
 whose soul visited Vmasp in the latter part of his reign, about 350 
 years later, regarding which a legend is related in Dk. VII, vi, 
 2— 11, and again mentioned in Dk. V, iii, 2 ; but there is a want of 
 corresponding details for identification. 
 
 2 This is the citation of his name mentioned in § 7. 
 
 3 The mother of Dahak, whose iniquity is considered as equal 
 to that of the evil spirit, see Dd. LXXII, 5 ; Dk. IX, x, 3. 
 
 4 T has ' also by his manner he intimated and separately 
 stated.' 
 
CHAPTER XII, I I -20. 137 
 
 ' I am more desirous than any one who is in the 
 earth created by righteousness, that you should now 
 order destruction for the ox.' 
 
 15. And Kai-Us uttered his will, with the con- 
 viction of superior wisdom, thus : ' It is not certain 
 whether he whose guardian spirit is in the Horn, 
 the death-dispeller, is himself, or not ; and if he be, 
 and be born l , whether he will become manifest, or 
 not ; ' and he commanded with severity, thus : ' Go 
 and kill it ! ' 
 
 16. And Srito spoke thus: ' It is not that I 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 it is declared thus, in another revelation 
 (deno zagai) 3 , when the Turanians were backward 
 in heart, Kai-Us spoke thus : ' Go out to a certain 
 jungle, in which dwell many chiefs of the witches, 
 and they will cut thee up without any striving of 
 heart.' 
 
 18. And Srito went up to the jungle, where many 
 witches saw him, who kept their jaws open, and they 
 spoke about the handsome man thus : ' Slay and do 
 not spare!' 19. And compassion having gone out 
 of his heart, he went back to the other jungle and, 
 with his fist, he broke the back of the ox in three 
 places; and the ox, awfully convulsed (skifto bar- 
 hamako), kept up an outcry. 
 
 20. Alter the slaughter of the ox, owine to its 
 convulsed state which was heard by him, the 
 
 1 T omits ' and be born.' 
 
 2 The misplaced folio, which begins with § 8, ends here, but it 
 is not quite certain that a few lines of text are not still missing. 
 
 3 T has 'at another time (£en zagai).' 
 
I38 SELECTIONS OF ZAD-SPARAM. 
 
 remembrance of it then became grievous to Srito ; 
 and he went back to Kai-tJs, and informed him how 
 it was, and bested him that he should finish off by 
 slaying him \ because his life was not desirable. 
 
 21. Kai-Us spoke thus : 'Shall I slay thee, for 
 it was not designed by thee ? ' 
 
 22. And Srito spoke thus : ' If thou wilt not slay 
 me, then I shall slay thee.' 
 
 23. Again Kai-Us spoke thus: 'Do not thou 
 slay me, for I am the monarch of the world.' 
 
 24. Srito continued his discontent, until Kai-Us 
 ordered him thus : ' Go out to a certain jungle, 
 because a witch in the shape of a dog is in it, and 
 she will slay thee.' 
 
 25. Then Srito went out to that jungle, and that 
 witch in the shape of a dog was seen by him ; after 
 he smote the witch, she became two ; and he con- 
 stantly smote them till they became a thousand, and 
 the host (gir^o) of them slew Srito on the spot. 
 
 Chapter XIII. 
 
 r. About the glory of Zaratust becoming manifest 
 even before his birth, it is thus declared, that forty- 
 five years before the time when ZaratiLst came out 
 to his conference 2 , when Freno gave birth to the 
 mother of Zaraturt 3 , whom they called DuWak, it 
 
 1 T has ' that he should command the slaying of him.' 
 
 2 That is, forty-five years before he was thirty years old (see 
 Chap. XXI, 1-14). 
 
 s It is necessary to translate in this manner, to agree with Dk. 
 VII, ii, 3, but the text, which is ambiguous, runs as follows: — 
 ' amat Frenog (Freno-i ?) Zaratu^t am, zyajan Dukaakog karitunto, 
 
CHAPTER XII, 2I-XIII, 6. 1 39 
 
 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 minerled with the mother of 
 Zaratilst \ 
 
 2. For three nights it was manifest, to all passers- 
 by, as a species of fire in the direction of the house, 
 and passers on the road always saw great radiance. 
 3. Also when she became fifteen years old, the radi- 
 ance of that glory which was in her, was even such 
 that, on the path she was walking along, its bright- 
 ness was then shed by her 2 . 
 
 4. About the combination of Zaratilst, whose 
 guardian spirit is reverenced ; that is, his guardian 
 spirit, in the Horn, and his glory are given the cow's 
 milk, by his father and mother drinking it up 3 , and 
 his spiritual life (ahvo) came into the combination, 
 as was proclaimed by his statements in the manuscript 
 about the Guidance of the Ceremonial i . 
 
 5. About the backward connection of Zaratilst 
 with Auharma^, through the two who are Yim, the 
 best of the worldly existences, and Neryosang of the 
 spirits. 6. The enumeration of the lineage of Zara- 
 tuit is Zaratuit, son of Porushaspo 5 , of Purtaraspo, 
 
 zerkhunto ; ' which might also be translated thus : ' when Freno, 
 the mother of ZaratCwt, whom they called Duk</ak, was born.' 
 This Freno, whether mother or daughter, does not seem to 
 correspond with any Freni mentioned in the Avesta. 
 
 1 See Dk. VII, ii, 2, 3. 2 Ibid. 7, 8. 
 
 s Ibid. 46, 47. 
 
 * Not identified, but probably like the Nirangistan. 
 
 5 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 preserved, 
 unless clearly copyist's blunders. The names marked with an 
 asterisk are written in Pazand. 
 
I40 SELECTIONS OF ZAD-SPARAM. 
 
 of Ahurvatf'aspo, of Hae/£a^aspo, of A'ikhshnu^, of 
 Paitiraspo, of Are^a^am*, of Kharedhar*, of Splta- 
 man, of Vaediito, of Ayazem, of Frls, of Arif*, of 
 Diirasrobo, of Manu^ihar, of Manus-khiirnar, of 
 Manus-khurnak, whom Neryosang the messenger 
 of Auharmazd brought, and whose mother was 
 Vizag, daughter of Aryag, of Sritak, of Bitak, of 
 Frazu^ak, of Zusak, of Fraguzag, of Guzag, daughter 
 of Airli, sou of Frev/un of the Aspigans to the total 
 of ten Aspigans, of Yim, of the Vivang,has, of the 
 Ayang,has, of the Anangjias, of Hoshang, of Fravak, 
 of Siyamak, of Masiya, of Gayomar^/. 
 
 Chapter XIV. 
 
 1. About the wonderful striving of the fiend for 
 the destruction of Zaratujrt. 2. When it became 
 near to his birth, the Fever demon, the Pain demon, 
 and the Wind demon of Aharman, each one with 
 150 demons, have come out to kill Zaratuit, 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 of one league (para- 
 sang) there was a wizard, Impudent (Storko) by 
 name, who was the most medical of wizards ; in hope 
 of practice he stood up from his seat, as she stopped 
 in her progress. 
 
 4. A messenger of Auharma^/ uttered a cry 
 thus : ' Do not go to a wizard ! for they are not 
 healing (beshazinltf'ar) for thee ; but go back to 
 the house, wash thy hands on the morrow with cow's 
 butter held over the fire, also burn (tap 6) 1 firewood 
 
 1 T has 'consume (yiddzo).' 
 
CHAPTER XIV, 1-8. 141 
 
 and incense for thy own self and thy progeny which 
 is in thy womb.' 5. And she acted accordingly and 
 became well ' ; and the co-operators of the demon, 
 and those of equal power, who had not obtained 
 their remedy from her body, are again exposed 2 , and 
 spoke thus : ' On account of the existence of fire 
 from all sides we have not succeeded ; it is a help 
 for every one who is her friend more than opponent ; 
 therefore it was not for us, because of the power 
 within her.' 
 
 6. The same night as she gave birth, Aharman 
 selected commanders and arrayed his champions 
 (giird); there are some who are with one thousand 
 demons, and there are some who are with two 
 thousand demons; pursuing and attacking they have 
 contended. 7. The opposing stand of the sacred 
 beings 3 , especially of the glory itself at the family 4 
 fire, was manifest at that birth ; and for its splendour 
 and brightness (pafl'roko), settled opposite a distant 
 place, they have then found no remedy. 
 
 8. At last, Aharman sends Akomano 5 on, and 
 spoke to him thus : ' Thou canst be very spiritual, 
 who canst be most intimate ; thou canst go with 
 deceit into the mind of ZaratiLst, and make him turn 
 
 1 Compare Dk. VII, ii, 53-55. 
 
 2 T has 'and all the co-operators who had entered her body, 
 and those of equal power who had reached them, returned helpless 
 from them.' 
 
 3 Thus summarized in Dk. VIII, xiv, 2 : — ' Also about the 
 arrival of both spirits, the good one for developing, and the evil one 
 for destroying ; the victory of the good spirit, and the rearing of 
 Zaratiut.' The ' rearing ' is continued in Chaps. XV-XX. 
 
 4 Assuming that ^r? stands for jf*r du</ak. 
 
 B The archdemon of 'evil thought' (Bd. XXVIII, 7) and special 
 opponent of Vohumano, the archangel of ' good thought.' 
 
I42 SELECTIONS OF ZAD-SPARAM. 
 
 his mind to us who are demons.' 9. And Auhar- 
 ma^ 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 (/C-arakogariha) turn- 
 ed l back, and exclaimed to Akomano thus : ' Go 
 inside!' 11. Akomano imagined thus: 'There is 
 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 Zaratuit, and Zaratuit laughed 
 outright 2 , for Vohumano is a gratifying spirit. 
 
 13. Also seven wizards 3 were seated before him, 
 and owing to the light in the dwelling, his having 
 laughed 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 authori- 
 tatively accepted the religion from Auharma^, as 
 it is stated in revelation, that he spoke at birth thus : 
 'As is 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) V 
 
 1 5. As Zaratast, on account of his worldly body, 
 spoke with a worldly voice, Auharma^ spoke in 
 reply to him, on account of the spirits, thus : ' So 
 
 1 Assuming that sio stands for vajto. 
 
 2 Compare Dk. VII, iii, 2; V, ii, 5. This laughing is not 
 mentioned in Dk. IX, xxiv. 
 
 8 ' Seven midwives' are mentioned in Dk. VII, iii, 2. 
 
 4 This is one form of the Pahlavi Ahunavair (see Dk. IX, xxiv, 
 4). At this point the text in the MSS. is interrupted by the 
 erroneous insertion of Chap. XII, 8-16, the contents of a loose folio 
 in some former copy, which have been restored to their original 
 position in this translation. 
 
CHAPTER XIV, 9~XV, 4. 1 43 
 
 mayst thou be the priestly authority (rad shae), and 
 so mayst thou be virtuous, owing to whatsoever 
 righteousness occurs; and I confidently proclaim thee 
 righteous (that is, I am thy controller) V 
 
 16. Another day, Porushaspo went and enquired 
 of the wizards who kept in front at the place, thus : 
 ' What is the cause when infants cry out at birth, 
 beyond that which occurs when they laugh out- 
 right 2 ? ' 17. And they replied thus : ' Because 
 those who are made to cry have seen mortality as 
 their end, and those having laughed have seen their 
 own righteousness.' 
 
 Chapter XV. 
 
 1. About the brothers who were a band of 
 opponents of Zaratuit. 2. The Karaps and Ausikh- 
 shes 3 were brothers' sons, and have become the 
 devastation (gastaragih) of the Iranians; the 
 devastators of the Iranians (Eranan) were from 
 KokhareV/ 4 , and KokhareW was born from Aeshm 
 and Maniuak, the sister of Manu^ihar 5 . 3. At the 
 place where Zaratilst was born, five brothers have 
 been, whose names were Bra^-rukhsh, Bra.rt'-royi.m, 
 Bra^-resh the Tur, Hazan, and Vadast 6 . 4. Their 
 
 1 Compare Dk. IX, xxiv, 4. 2 Compare Dk. VII, iii, 24, 25. 
 
 3 Av. ' Karapa Usikhsh-X'a' 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. Ka/zz;aredha, Yas. LX, 6, 7 (Sp.) where it is translated 
 by kastar, 'diminisher, devastator,' of whom it is here said to be 
 the father; see also Yt. Ill, 9, 12, 16. 
 
 6 Compare the legend of the descent of the ape and bear from 
 a demon and Yimak, sister ofYim, in Bd. XXIII, 1. 
 
 6 As these names do not occur in the Avesta, their pronunciation 
 
144 SELECTIONS OF ZAZl-SPARAM. 
 
 brotherhood of five — of which the middle one was 
 BnW-resh the Tur, who became more of an adver- 
 sary of Zaratiiit — was a semblance of the brother- 
 hood of five who were sons of Poriishaspo, of whom 
 the middle one was Zaratu.st. 
 
 5. Of the four brothers of Zaratust, the names of 
 the two before ZaratCut were Rattlstar and Rangu-star, 
 and of the two after him No^ariga and NivedisK 
 6. The middle position of Zaratu5t is for the reason 
 that he is 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 
 after. 7. 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 
 the Gathas 2 thus : ' Both those I ask of thee, 
 O Auharma^! even whatever has happened till 
 now, and whatever shall happen henceforth ? ' 
 
 Chapter XVI. 
 1. About the trials (auzmayi-smo) which occurred 
 
 has to be guessed so as to give a probable meaning to the Pahlavi 
 spelling. The writing of the last name is complicated ; it is written 
 •£°> and $ in the two MS. authorities, which forms can be most 
 obviously read Vasam and Saman, but Saman can also be read 
 as the Zvaru yada=dast, ' a hand;' this leads to the conclusion 
 that the original name underlies the form Vadast, and this is 
 confirmed by the name of the Karap Vae'dvoi.rt written at full 
 length in Dk. VII, iv, 21-24. See ibid, ii, 9 n. 
 
 1 These brothers seem unmentioned elsewhere, and the existence 
 of the elder two would imply another mother. The pronunciation 
 of the names is guessed. 
 
 '-' Pahl. Yas. XXXI, 14 a. 
 
CHAPTER XV, 5-XVI, 6. 145 
 
 to him whose practice was lawful, and the signs of 
 prophecy that are seen therein, it is thus declared, 
 namely ; ' Another day, when the child had been 
 born, Porushaspo called one of those five brothers of 
 the race of Karaps, and spoke thus : " Fully observe 
 the marks and specks of my son Zaratu^t." 
 
 2. The Karap went and sat down before Zaratuit, 
 and the head of ZaratiLst was thereupon severely 
 twisted by him, in order that he should be killed ; 
 but he, being fearless, watched the wizards whose 
 terror was distressing 1 . 3. As it was in those ten 
 nights for hospitality, Auharma^ sent Spendarma^f, 
 Aredvisur, and Arafai-fravar^ 2 down to the earth, 
 by way of female care ; thereupon no variation 
 occurred to the child, and, further, the hand of that 
 Karap was withered 3 , and that wizard demanded the 
 life 4 of Zaratuit from Porushaspo for the harm from 
 him, which sprang upon \\\mself ixom. his own action. 
 
 4. At the same time Porushaspo took Zaratu.st, 
 and gave him to the Karap, that he might do with 
 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 150 oxen, 
 which walked behind it, were kept away from him 
 thereby ; and Porushaspo took him, and carried him 
 back to the house 5 . 
 
 6. Also the second day, the Karap threw him out 
 
 1 Assuming that voshig stands for veshig=beshig. 
 
 2 The three female spirits that represent the earth, pure water, 
 and guardian spirits, respectively. 
 
 3 Compare Dk. VII, iii, 4-7. 
 
 4 Assuming that the MS. deno stands for^an. 
 6 Compare Dk. VII, iii, 11, 12. 
 
 [-17] L 
 
I46 SELECTIONS OF ZA£-SPARAM. 
 
 at the feet of the horses ; and the leader of the 
 horses stood still in the vicinity of Zaratu-st, and 
 150 horses, which walked behind it, were kept away 
 from him thereby ; and Porushaspo took him, and 
 carried him back to the house 1 . 
 
 7. Also the third day, firewood is gathered 
 together by the Karap, and Zaratuit is deposited 
 on it by him, the fire is stirred up by him, yet with 
 the same result (ham-bun-i/'), the child is not 
 burnt by it, and those marks, which existed and 
 were made upon him, were a preservation from it 2 . 
 
 8. And the fourth day, he is thrown by the Karap 
 into the lair (ashyanako) 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 
 place zvhere its cub was. 9. In the night, Vohiimano 
 and Srosh the righteous brought a woolly (kuru- 
 i"ako) sheep with udder full of milk into the den, 
 and it gave milk to Zaratuit, in digestible draughts 
 (guvarako guvarako), until daylight \ 
 
 10. In the dawn, the mother of Zaratuit went to 
 that place, in the expectation that it ivould be 
 necessary to bring a skeleton out of the den, and 
 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 ! ' 11. She went farther, 
 and when she saw Zaratuit quite safe, she then took 
 him up and spoke thus : ' I will not give thee to any 
 one during life, not though both the provinces of 
 Ragh and Nortar slum Id arrive here together 4 .' 
 
 1 Compare Dk.VII, iii, 13, 14. 2 Ibid. 9, 10. 
 
 3 Ibid. 15-17; V, ii, 4. 4 Ibid. 18, 19. 
 
CHAPTER XVI, 7-XVII, 3. 147 
 
 1 2. Because these princes were among the spiritual 
 
 A 
 
 from two provinces which are in Atur-pa^akan, such 
 as are at sixty leagues (parasang) from A"ist ; 
 Zaratast arose from Ragh, and VLttasp from No^/ar. 
 1 3. And of these two provinces, Ragh was according 
 to the name of Eri/'6, son of Duresrobo, son of 
 Manus/'ihar 1 , from whom arose the race of Zaratost ; 
 and N6</ar was according to the name of No^ar, 
 son of Manu-svtihar, from whom arose the race of 
 Vistasp. 
 
 Chapter XVII. 
 
 1. These were his tokens at birth: — One day, 
 one of those five brothers of the Karaps saw 
 Zaratuit, and he looked a long while upwards, 
 downwards, and on all sides around 2 . 
 
 2. Porushaspo enquired thus : ' What was there 
 when thou lookedst upwards, what when thou 
 lookedst downwards, and what when thou lookedst 
 on all sides ? ' 
 
 3. And he replied thus, namely : 'When I looked 
 upwards, it was for this reason, when I saw that our 
 souls ;i that go up to the sky, will go up to the best 
 
 1 Compare Chap. XIII, 6 ; Dk. VII, ii, 70. 
 
 2 Compare Dk. VII, iii, 27-30. 
 
 8 Assuming that the MS. gad<£, 'glory, or destiny,' has lost an 
 initial n, with which it was originally nisma = Chald. NE£'3 'the 
 soul ; ' as the copyists have not been aware of the existence of this 
 Zvirw equivalent for ruban, 'the soul,' for some centuries, it has 
 been altered into gad^f, by the omission of its first letter, in nearly 
 all but the very oldest existing MSS., such as K20 and M6 in Bd. 
 XV, 3-5, and even there the medial m is really missing, though 
 apparently existing in the final d; the irregularity of using s for sh 
 is common in Pahlavi. 
 
 L 2 
 
I48 SELECTIONS OF ZAD-SPARAM. 
 
 existence 1 , owing to the words of this soul of man- 
 kind. 4. When I looked downwards, I saw that, 
 owing- to the action of this one, the demon and fiend, 
 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, 
 each person is kept clothed with a robe (kapah) 
 of seven skins, in which the glory of the seven 
 archangels has arisen.' 
 
 6. And Bra</-rukhsh the Tur went forth ; when 
 he went to the right side (arako), Zaratuit hastened 
 away to the left, and when he went to the left side, 
 Zaratavt hastened to the right, and he is thereby 
 concealed from BriW-rukhsh the Tur, who has not 
 met with him. 
 
 Chapter XVIII. 
 
 1. About his diverse want of participation (gvid 
 akhve^ih) with his parents this also is declared, 
 that the demons, at an assembly of wizards, pro- 
 duced an outcry for a conference (ham-vaio 
 layi-fno) thus : ' That son of Porushaspo is sense- 
 less and foolish and secretly corrupted ; no one, 
 man or woman, will consider or accept him as 
 exalted.' 
 
 2. The tidings came to Porushaspo, and Poru- 
 shaspo spoke unto Zaratujt thus : ' I thought that 
 I had begotten a son who would become a priest, 
 a warrior, and a husbandman, and now thou 
 
 1 The ordinary heaven, see Dd. XX, 3. 
 
CHAPTER XVII, 4-XIX, I. 149 
 
 wouldst be foolish and secretly corrupted ; thou 
 shouldst proceed to the Karaps, so that they may 
 cure thee I 
 
 3. ZaratCut gave answer thus : ' I am he that is 
 thy son, a priest, warrior, and husbandman.' 4. And, 
 by command of Porushaspo he harnessed two 
 horses to a chariot (var^ino), and he went with 
 Porushaspo. 
 
 5. When they came to the place according to the 
 decision of Porushaspo, into the presence of one 
 Karap of those said five brethren, that wizard took 
 a cup and made water, and spoke thus : ' This he 
 should drink who is a son of thine, so that he may 
 become well ; ' and he acted with this conviction, 
 that so he would change to the same nature as 
 theirs. 
 
 6. Zaraturt spoke to Porushaspo thus : ' Thou 
 mayst give it back to him who is thy protector and 
 high-priest ; ' and he arose (akhe^i^) l and went 
 back to their place. 
 
 7. On the way, Zaratfot gave their two horses 
 water, on account of their thirst ; and he thought 
 thus : ' Unprofitable was my going to the residence 
 of the Karaps, except in this manner, when, through 
 giving water to the horses, my soul was then 
 expanded.' 
 
 Chapter XIX. 
 
 1. About his interfering talk (andarg-gobi^noih) 
 with the iniquitous, this also is declared, that one 
 
 1 T has 'he saluted (niya) id).' This legend has not yet been 
 found elsewhere. 
 
I 50 SELECTIONS OF ZAD-SPARAM. 
 
 day Duresrobo l the Karap, as it were from the same 
 five brethren, came out to the house of Porushaspo ; 
 and Porushaspo placed a bowl (jfamako) of mare's 
 milk before him, and spoke to him thus : ' Conse- 
 crate it! 
 
 2. ZaratLurt expostulated with Porushaspo thus : 
 % I will consecrate it! 3. Porushaspo spoke thus : 
 ■ He should consecrate, and the grace is to be 
 offered up by you 2 ; ' and as many as three times 
 they mutually disputed. 
 
 4. Then up stood Zaratuit, and his right foot 
 struck at the bowl and emptied it, and he spoke thus : 
 
 I I reverence righteousness, I reverence the righteous 
 and the poor, men and women ; do thou, O 
 Porushaspo ! prepare a portion for him in whom 
 there is worthiness.' 
 
 5. And Duresrobo spoke unto Zaratuit thus: 'As 
 some of my portion of daily food was first thrown 
 away by thee, it is I who will bring it on both thy 
 lives, and will utterly destroy thee.' 6. Zaratu.ct 
 spoke interruptingly '■'• thus : ' With complete mind- 
 fulness I will look upon thee with both eyes, and 
 will utterly destroy thee.' 
 
 7. And, for a long time, they constantly looked, 
 one at the other, with unshrinking gaze ; but the 
 divine nature of Zaratuit is victorious over the 
 witchcraft of that wizard, and Duresrobo is further 
 disturbed ; he also asked for his horse and spoke 
 thus : ' On account of this hoy, it is impossible for 
 me to stay.' 
 
 1 So spelt in Zs., but Durasrobo in Dk. ; also the former has 
 always Porushaspo, but the latter Porushaspo. Compare the same 
 legend in Dk. VII, iii, 34-45. 
 
 2 Pahl. ' vala ae yazedo, afee/ va^ dahmio.' s Or ' inwardly.' 
 
CHAPTER XIX, 2-XX, 4. 1 5 I 
 
 8. He sat upon the horse, and when he had gone 
 a little way, he fell off from the horse, through severe 
 distress, and died ; and the children of his children's 
 children have died upon the same spot l . 
 
 Chapter XX. 
 
 1. About the righteousness of his desires it is 
 thus declared, that when he became fifteen years 
 old, the sons of Porushaspo 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 finger-dreadfhs; and of 
 the four 2 portions around and the girdle, which it 
 was possible to bring forth, Zaratfot selected the 
 latter and tied it on himself. 3. This was owing to 
 the precepts (parvanakan) of Vohumano who came 
 into his reason at birth ; as to whatever is not the 
 custom his mind was now quite closed, and in that 
 which is the custom it zvas impetuously exercised 
 by him. 
 
 4. About his compassionate disposition and the 
 streams of the Arag province 3 , this also is declared, 
 
 1 Probably meaning that he died childless. 
 
 2 The MSS. have ' three,' but there were five sons (Chap. XV, 5), 
 and the numbers are written in ciphers which are very easily 
 corrupted. 
 
 3 Pahl. 'Aragistan odhavo (T dha) ' = <odha-r Arangistano ' of 
 P. Vd. I, 77 (Sp.) ; compare Av. ' upa aodhaeshu Rang,hayau,' 
 of Vd. I, 19 ; Yt. XII, 18. In the Iranian Bd. XX, 8 we are told 
 that ' the Arang river is that of which it is said that it comes out 
 from Alburz in the land of Surak, which they call also Sham 
 (Sham); and it passes on through the land of Egiptos, which they 
 call also Misr, and there they call it the swift river Egipitois.' It is 
 
152 SELECTIONS OF ZAD-SPARAM. 
 
 that there was a river, and from them the body of 
 a naked 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 to pass ; and an old person, such as 
 he who is of seventy years and is called in revelation 
 a Hano *, for want of power (^pa^lyavandih rai), 
 was not able to go back through it by his own 
 strength. 5. Zaratuit came on to the bank of the 
 water, and of women and 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 
 performers 3 of bridging work, that is, of those pro- 
 viding a passage to heaven. 
 
 6. About his liberal disposition it is declared, that 
 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. 
 
 7. About his abandoning worldly desire, and his 
 laying hold of righteousness of way, this, too, is 
 declared, that when he became twenty years old, 
 without the consent (<£en akamakih) 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 becomes Arag in 
 Pahlavi, just as sang becomes sag. 
 
 1 Av. hano in Vd. Ill, 19, 20; &c. 
 
 2 Probably holding each other's hands. 
 
 3 The sacred beings who assist the righteous souls to pass over 
 the A'inva^ bridge. 
 
CHAPTER XX, 5-13. 153 
 
 their house, and openly enquired thus : ' Who is 
 most desirous of righteousness and most nourishing 
 the poor?' 8. And they spoke thus: ' He who is 
 the youngest (kehisto) son of Aurvaito-dih l the 
 Tur, who every day gives an iron caldron (^amak), 
 which is the height of a horse, full of bread and 
 milk and other food, unto the poor.' 9. Zaratuit 
 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 man- 
 kind, but also his other creatures, this, too, is 
 declared, that a bitch was seen by him, which had 
 given birth to five - puppies, and it was three days 
 then that she had not obtained food 3 . 11. Whom- 
 ever she saw, she then advanced her mouth towards 
 him, and became as it were prostrated ; Zaratuit 
 provided a remedy, by swiftly bringing up bread for 
 her, but when he was bringing it she had expired. 
 
 12. About his own desire for the good quality 4 of 
 a wife, on account also of the will of his parents, and 
 his not mingling his own seed before a suitable 
 obtainment, this, too, is declared, that when his father 
 sought a wife for him, Zaratust argued with the 
 bride (neshtf) thus: 'Show me thy face, so that I 
 may find out (barkham) its kind of appearance, and 
 this, too, whether its appearance be undesirable, or 
 shall not be gratifying ; ' and the bride turned away 
 her face from him. 13. And Zaratust spoke thus: 
 
 1 See Dk. VII, iv, 7 n. 
 
 2 T has ' seven,' but this difference may have arisen from an 
 erroneous mode of writing the ciphers in T. 
 
 3 T has ' a bone for food.' 
 
 4 T has ' good child-bearing.' 
 
154 SELECTIONS OF ZAB-SPARAM. 
 
 ' Whoever takes away a sight from me, does not 
 practise respect for me.' 
 
 14. About his having accepted progress even 
 from the iniquitous, that listened sinfully desirous, 
 who accepted so much advantageousness as was 
 manifest, this, too, is declared, that he came into an 
 assembly who were well known in the place for 
 much knowledge, and he enquired of them thus : 
 ' What is most favourable for the soul ? ' 15. And 
 they spoke thus : ' To nourish the poor, to give 
 fodder to cattle, to bring firewood to the fire, to pour 
 Horn-juice into water, and 1 to worship many demons 
 with words, with the words which are called revela- 
 tion (den 6).' 16. Then Zaratii-st 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 
 ZaratiXst. 
 
 Chapter XXI. 
 
 1. About his coming to thirty years of age it is 
 thus declared, that on the lapse of thirty years 
 onwards from his appearance, on the day Aneran of 
 the month Spendarmatf' 2 , he had proceeded in that 
 direction in which there occurred the ^-called festival 
 of spring (g~a.sn.6-i vahar) 3 , forty-five days beyond 
 
 1 T inserts ' not ' 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 Zaratfbt's ability to distinguish between good 
 works and sin, when still untaught by the sacred beings. 
 
 2 On the last day of the twelfth Parsi month. 
 
 :! The Maidhyozaremaya season-festival, held on the fifteenth 
 day of the second Parsi month. 
 
CHAPTER XX, 14-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 (^a^no/'ar). 
 
 2. When Zarattlst, for the sake of going off to 
 the festival place, halted on the way in walking, he 
 chanced upon a solitary (aevatak) plain, and he 
 saw, in a vision, that mankind and a much-adorned 
 worldly existence were kept away to the north, so 
 that all the people in the earth have become fully 
 manifest in the north. 3. And he at the head 
 (pavan tekh) of them was MeWyomah, son of 
 Arastai 1 , even as Arastai was brother of Porushaspo 2 ; 
 MeV/yomah was the leader of all mankind who have 
 gone out to the presence of Zaratujrt, and he became 
 their guide, so that first Mert'yomah 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 Dadvo :: -pavan-Mitro of 
 the month Ar^avahi^to. 5. And Zaratust, for the 
 purpose of squeezing the Horn, went forth to the 
 bank of the water of the Daitih, because it is the 
 river 4 of the conference for the supremacy (patih) 
 of Zaratiut, and is the water of Av&n 5 which has 
 consisted of four channels (beta). 6. Zaratiiit also 
 
 1 See Yt. XIII, 95. 
 
 ! So Me</yomah was first cousin of Zaratu^t, and became his 
 first convert; see also Chap. XXIII, 1. 
 
 3 The Pahlavi letters represent Av. dadhvau, 'creator'; com- 
 pare the Khvarizmian name .io of the fifteenth day of the month 
 in Sachau's Albiruni, p. 57, 1. 35. The date here given is the 
 fifteenth of the second month, as in § 1. 
 
 4 Assuming that vud stands for ru</. 
 
 r ' Probably Anahita, the female spirit of pure water, mentioned 
 by her title Aredvisur in Chap. XVI, 3. 
 
156 SELECTIONS OF ZAD-SPARAM. 
 
 passed on through it; and its first channel was up to 
 the ankle l , the second up to the knee, the third up 
 to the parting of the two thighs, and the fourth up 
 to the neck. 7. This was an indicator that his 
 religion comes four times to supremacy ; the mani- 
 festations of which are through Zaratust, Aushedar, 
 AusheV/ar-mah, and Soshans 2 . 
 
 8. When he came up from the water, and put on 
 his clothes, he then saw the archangel Vohumano 3 
 in the form (ayuinako) 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 
 itself ; and his height was nine times as much as that 
 of Zaratuit. 
 
 9. He also enquired of Zaratuit 5 thus: 'Who 
 mayst thou be, and from whom of them mayst thou 
 be ? also what is mostly thy desire, and the endeavour 
 in thy existence ? ' 10. And he replied thus : ' I am 
 Zaratuit of the Spitamas ; among the existences 
 righteousness is more my desire, and my wish is that 
 I may become aware of the will of the sacred beings, 
 and may practise so much righteousness as they 
 exhibit to me in the pure existence.' 
 
 1 1. And Vohumano directed Zaratuit 6 thus : ' Do 
 
 1 Literally 'up to the leg (zang).' 
 
 2 The past and future apostles of Zoroastrianism. For the last 
 three, see Dk. VII, ix-xi. 
 
 3 Compare Dk. VII, iii, 51-54. 
 
 4 Assuming that vag-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. 
 8 Compare ibid, iii, 60-62. 
 
CHAPTER XXI, 7-I9. 157 
 
 thou proceed to an assembly of the spirits ! ' 12. As 
 much as Vohumano walked on in nine steps, Zara- 
 tust 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 
 twenty-four feet of the archangels, he then did not 
 see his 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 
 the districts on the bank of the water of the Daitih. 
 14. Zaratuit offered homage, and spoke thus: 
 ' Homage to Auharma^, and homage to the arch- 
 angels ! ' and he went forward and sat down in the 
 seat of the enquirers. 
 
 15. As to the asking of questions by Zaratu^t, he 
 enquired of Auharma^ thus: 'In the embodied 
 world which is the first of the perfect ones, which 
 the second, and which the third ? ' 16. And Auhar- 
 m^zd replied thus : ' The first perfection is good 
 thoughts, the second good words, and the third 
 good deeds.' 
 
 1 7. Zaratu^t also enquired thus : ' Which thing 
 is good, which is better 1 , and which is the best of 
 all habits?' 18. And Auharma^ replied thus: 
 1 The title 2 of the archangels is good, the sight of 
 them is better, and carrying out their commands is 
 the best of all habits.' 
 
 19. Afterwards he demonstrated the duality of 
 the original evolutions (bun gai-tano) 3 , and the 
 divergence in each control, and spoke thus : ' Of 
 those spirits, he who was wicked preferred the 
 
 1 Both MSS. have 'worse' here. 
 
 2 This title, ameshaspenta, is 'immortal benefactor.' 
 
 3 The two prime movers in creation. 
 
158 SELECTIONS OF ZAD-SPARAM. 
 
 practice which is iniquitous (Aharman's desire was 
 for the practice which is iniquitous). and the spirit 
 of righteousness, the propitious (Auharma,^) prefers 
 righteousness V 20. Specially he demonstrated the 
 divergence in each control of the exhibitors of lieht, 
 and he spoke thus: 'Neither our thoughts 2 , nor 
 desires, nor words, nor deeds, nor religion, nor 
 spiritual faculties agree 3 ; he who is loving light, his 
 place is with the luminaries ; and he who is loving 
 darkness is with the dark ones V 
 
 21. On the same day also, his omniscient wisdom 
 appeared three times : as regards the same first 
 questions, it pointed out the sky in great light and 
 splendour, and in its exhibition of the prevention of 
 darkness, at the sight of which it becomes an opposing 
 existence as regards that darkness. 22. And it 
 exhibited its own appearance proportionally to the 
 sky, when it kept its head at the summit of the sky, 
 its feet at the bottom of the sky, and its hands 
 reached to both sides of the sky ; the sky also kept 
 it covered, in the manner of a garment. 
 
 23. The six archangels 5 were manifest by their 
 similar stature (ham-baj-nih), in such manner that 
 it is obvious each one successively is apparently one 
 finger's breadth shorter than the other. 24. The 
 archangels exhibited three kinds of achievement 
 
 1 Quoted from Pahl. Yas. XXX, 5 ab. The words in parentheses 
 are glosses inserted by the Pahlavi translator. 
 
 2 Both MSS. have 'spirits' by inserting a stroke in the middle 
 of the Pahlavi word. 
 
 3 An imperfect quotation, omitting glosses, from Pahl. Yas. 
 XLIV, 2 cde (Sp.). 
 
 A similar idea is expressed in Vd. XIX, 30, but the Pahlavi 
 version of half of it is lost. 
 
 6 Apart from Auharmasa', their president. 
 
CHAPTER XXI, 20-XXTI, 2. I 59 
 
 (pasakhtan) 1 for the religion; first, by means of 
 fires, and Zaratu.rt walked three steps on them, with 
 the words, ' good thoughts, good words, and good 
 deeds,' and was not burnt ; and secondly, hot metal 
 is poured on to his chest, cooled thereby, and, grasp- 
 ing it with his hand, he held it for the archangels. 
 25. Auharma^ spoke thus : ' After the establishment 
 of the pure religion, when a dispute occurs in the 
 religion, those who are thy disciples will pour it on 
 to a spiritual lord, they will take it up with the hand. 
 and will thoroughly believe in him who is over the 
 whole embodied existence.' 26. The third was 
 cutting with a knife, and the vital parts (ah von) 
 becoming visible, 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, namely : ' Thy and thy correligionists' 
 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 per- 
 version from the eood religion.' 
 
 Chapter XXII. 
 
 1. About the seven questionings (7-frai-noih). 
 with reference to religion, of the seven archangels, 
 wliich occurred in seven places 2 . 
 
 2. For the occurrence of the first questioning 3 , 
 that of Auharma^, the person of Zaratast, who was 
 
 1 By way of ordeal, a relic of the old faith in incantation. 
 
 2 Compare Dk. VIII, xiv, 5, <5, 9. 
 
 3 This has been narrated in the preceding chapter. 
 
l6o SELECTIONS OF ZAD-SPARAM. 
 
 the upholder of Auharma^, came out to a conference 
 on the bank of the water of Daitih \ 
 
 3. For the occurrence of the second, which is 
 Vohumano's, five animals out of the five species 2 
 which are the worldly tokens of Vohumano, have 
 come with Zaratust to a conference on Hugar 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 
 rest 4 is a fish of one species, Arzuva. 5 by name ; of 
 those in burrows (khanoigano) are the white ermine 
 and white marten; of the flying creatures (vayan- 
 dagan) is the Karsipt 6 , a bird like a species of water- 
 fowl ; of the wide-travellers (farakhvo-raftarano) 
 is the hare which is showing wild beasts the way to 
 the water ; and of those suitable for grazing (/£arako- 
 ar^anigan) is the white ass-goat ; with human words 
 they also accepted the religion from Auharma^. 
 5. With the chieftainship of the five species they 
 are intrusted, so that the like animals also, with 
 their own voices, and as much as their knowledge is 
 capable, shall recount the powerfulness of the religion. 
 
 1 See Dk. VII, iii, 51, 54. 
 
 2 These species, which are named in § 4, are those mentioned in 
 the Avesta, Visp. I, 1. 
 
 3 Av. Hukairya of Yt. XII, 24, and Us-hindu of Yt. VIII, 32, 
 described in Bd. XII, 5, 6, as two neighbouring mountains, for the 
 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. 
 
 5 See Bd. XIV, 26; apparently the same as the Ariz, or Kar, 
 the chief of fish, ibid. XVIII, 3, 5 ; XXIV, 13. 
 
 6 See Bd. XIV, 23; XIX, 16 ; XXIV, 11. 
 
CHAPTER XXII, 3~IO. l6l 
 
 6. And freedom from assault, exemption from per- 
 secution, and proper maintenance of the five species 
 of animals, were prescribed by him l to Zaratuit with 
 seemingly very awful admonition. 
 
 7. For the occurrence of the third questioning", 
 which is Ardavahlstos, the spirits of the fires have 
 come out with Zaratitst to a conference at the T6?an 
 water 2 ; 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, 
 which is ShatveVs,the spirits of the metals have come 
 with Zarattlst to a conference at Sarai + , a settlement 
 on the Mivan 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 is SpendarmartTs, the spirits of the regions, 
 frontiers, stations (austaman), settlements (riWa- 
 stakan), and districts, as many as were desirable, 
 have come out with Zaratuit to a conference where 
 there is a spring (khanigo-ae) which comes out 
 from the Asnavad mountain 5 , and goes into the 
 Daitih, like those of Sataves who is blowing the 
 Fairies 6 . 10. And Zaratilst was also thus ad- 
 
 o 
 
 1 By Vohumano, as the protector of useful animals. 
 
 2 Possibly the Te^-end river, the Zend or Zdndak of Bd. XX, 7, 1 5. 
 
 3 The Bahram, or sacred fire at places of worship. 
 
 4 Names not clearly identified, and readings uncertain. 
 
 6 In Atur-patakan, and the Gmnasp, fire was established upon 
 it (see Bd. XII, 2, 26 ; XVII, 7). 
 
 6 Pahl. 'Sataves-i Pairig damano ano X'lgun.' Referring probably 
 to Yt. VIII, 8, 9. Sataves is the southern chieftain of the stars, as 
 correctly stated in the Iranian Bundahu (compare Bd. II, 7; 
 XIII, 12) ; and the Pahigs are meteors. 
 [47] M 
 
l62 SELECTIONS OF ZAZ5-SPARAM. 
 
 monished by her, about the care and propitiation 
 of the earth : that each district is to be intrusted 
 to a faithful testifier (gokas-i vtf^ar), each settle- 
 ment to a judge acquainted with the law, each 
 station to an officiating priest (m ago pa to) of just 
 intentions, and each frontier to a pure priestly 
 authority (rarf'o) ; over all is proclaimed the coun- 
 cillor of the spirits, the supreme priest (magopa- 
 tano magopato), and through him the sovereignty 
 of Auharma^ is provided. 
 
 ii. For the occurrence of the sixth questioning, 
 which is Khiirda^'s, the spirits of seas and rivers 
 have come with Zaratust to a conference at the 
 Asnavad mountain l , and he was told about the care 
 and propitiation of water. 
 
 1 2. For the occurrence of the seventh questioning, 
 which is Amu/'da/s, the spirits of plants have come 
 out with Zaratust to a conference on the precipitous 
 bank of the Dare^'a '-, on the bank (bar) of the 
 water of Daitih, and different places ; and he was 
 informed about the care and propitiation of plants. 
 
 1 3. The seven questionings are explained within 
 the length of these winters, which are of five months, 
 and within ten years 3 . 
 
 5 See § 9. 
 
 2 Pahl. ' pavan Dare^nn zb&r' = Av. ' Dre^ya paiti zbarahi' of 
 Vd. XIX, 4 ; a mythical river in Airan-ve^, where Porushaspo 
 resided (Bd. XX, 32). 
 
 3 The Pahlavi is rather vague, but it is clear that Zaratmt starts 
 for his conference at thirty years of age (Chap. XXI, 1), returns from 
 it ten years later (Chap. XXIII, 1), and the conversion of Vixtasp 
 occupies two years longer (Chap. XXIII, 5), occurring Avhen 
 Zaratuyt was forty-two years old and thirly-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. 1 6 
 
 5 
 
 Chapter XXIII. 
 
 1. On the completion of revelation, that is, at the 
 end of the ten years, MeWyomah, son of Arastai, 
 became faithful to Zaratu^t 
 
 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.' 3. And AuharnieLswf spoke 
 thus : ' There will be days when so few are not 
 attracted by you, who are themselves the occasion 
 of the resurrection of the world ; when, apart from 
 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^, with the same paradox, he thereby 
 indicated his religion as complete to Spendarmaaf 
 through his intelligence. 
 
 5. In the two years after that 3 , the Kavigs and 
 
 MSS., owing to the accidental interpolation of three loose folios of 
 another text, between this chapter and the next, in some unknown 
 copy written before 1530. In the MSS. the text is written con- 
 tinuously, without division into chapters. But the connection of 
 this chapter with the next one, which is here restored to its proper 
 position, is clearly shown by the reference to the ' ten years ' of 
 conference, with which this chapter ends, and the next one begins. 
 I he accidentally interpolated text is here classified as Chaps. XXIV 
 and XXV, but its real connections have not yet been traced. 
 
 1 That is, the replies of the archangels to his enquiries. 
 
 2 See Dk. VII, i, 26. He was chained by Freaftn in Mount 
 Dimavand, to escape in the latter days, to be slain by Keres&sp, 
 and to be specially punished at the resurrection (Bd. XII, 31; 
 XXX, 16; Byt. Ill, 55-61). 
 
 3 See Dk. VII, iv, 2. 
 
 M 2 
 
164 SELECTIONS OF ZAD-SPARAM. 
 
 Karaps of Viitasp, in the manner of opponents 
 (hamestaranih), propounded thirty-three enquiries 
 (khvastako) 1 to him, so that by command of 
 Viitasp he became the explainer of those thirty- 
 three enquiries. 6. Of the thirty-three habits 2 of 
 iniquity, come for opposition to the religion of the 
 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. 7. Including the acceptance of 
 the religion by Viitasp from Zaratiiit, after the re- 
 demonstration of its judicially multiform prophecy 
 and spiritual character, which are looked into 
 through the evidence of three speakers about them, 
 the archangels who, with worldly manifestation, 
 have become apparent unto Viitasp and his coun- 
 cillors and mighty ones ; they are Vohumano, Arda.- 
 vahi^-to, and the Burdn-Mitro fire 4 . 
 
 8. About the reward which existed before the 
 beneficence of ZaratiLst, and its being seen how, 
 through guidance by Auharma^, it is demonstrated 
 by him to those of the world, so that M&fyomah is 
 attracted in the tenth year in the forest of reedy 
 hollows (kanyastano 5 vei-ako) which is the haunt 
 of swine of the wild-boar species (khazura-i varied 
 gas) ; in the twentieth year the Kavig who is son 
 
 1 See Dk. VII, iv, 67. 
 
 2 Reading j6n = Pers. san; but the MSS. have den 6, 
 ' religions.' The thirty sins and thirty-three good works, detailed 
 in Mkh. XXXVI, XXXVII, are certainly referred to at the end of 
 this section. 
 
 3 Compare Chap. XII, 5, and Dk. VII, iv, 67. 
 
 4 See Dk.VII, iv, 74. 
 Hybrid Zvam of Pers. nayistan. 
 
 5 
 
chapter xxin, 6-10. 165 
 
 of Kundah l is attracted ; in the thirtieth year the 
 Khyons 2 arrive, who make an incursion (varrt'ako) 
 into the countries of Iran, owino- to the Kavies, 
 those who are more of their own race ; and in the 
 fortieth year Vohunem, son of A varostar 3 , is born. 
 
 9. In the forty-seventh year Zaratust passes away, 
 who attains seventy-seven years and forty days in 
 the month Ar^avahrftd, 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. 
 
 10. In the same month Ar//avahi^to, in the sixty- 
 third 5 year, Frashoitar 6 passed away, and in the 
 sixty-fourth year (S'amasp 7 , the same as became the 
 priest of priests after ZaratCut ; in the seventy-third 
 year Hangaurush, son of C7amasp 8 ; in the eightieth 
 year Asmok-khanvato 9 , and also in the eightieth 
 
 1 Or Kunih which is the name of a demon (see Sg. XVI, 13, 16, 
 18, 19); but such an identification is uncertain. 
 
 2 Av. //z/yaona of Yt. IX, 30, 31 ; XVII, 50, 51. Compare 
 Dk.VII, iv, 77, 83, 84, 87-90; v, 7. 
 
 3 Av. gen. ' Vohu-nemang,ho Avarao^tr6ij ' of Yt. XIII, 104. 
 
 4 The eleventh day of the second month. 
 
 B T has 43d, and the date is lost in the other MS. authority. 
 But 43d is highly improbable for two reasons : first, it would make 
 this date the only one out of chronological order in the series here 
 given ; secondly, it would render it inconsistent with the statement, 
 in Dk.VII, vi, 12, that two priests came, from other regions, to 
 ask Frashoj-tar 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 43 d) both these inconsistencies 
 are removed. 
 
 6 See Dk.VII, vi, 12; V, ii, 12. 
 
 7 See Dk.V, ii, 12; iii, 4. 
 
 * Av. gen. ' Hang,haurusho Camaspanahe ' of Yt. XIII, 104. 
 9 Av. gen. ' Asmo-//z/anvato ' of Yt. XIII, 96, and Westergaard's 
 Yt. XXII, 37. 
 
1 66 SELECTIONS OF ZA.D-SPARAM. 
 
 year Kabed-us-spae 1 , who is called also Akht the 
 wizard, is killed. 
 
 ii. Of the six great upholders of the religion 
 there are the two daughters of Zaratuit, whose 
 names are Freno and Srito 2 , with Aharubo-stoto, 
 son of Mea'yomah 3 , and another three, who are 
 renowned for their religion for a hundred years, 
 who are Vohunem 4 that is born in the fortieth year 
 of the religion, .Send 5 is afterwards born and passes 
 away in the two-hundredth year, and as to his 
 hundred-discipledom 6 , it exists day and night till the 
 three-hundredth year. 12. Afterwards the religion 
 is disturbed and the monarchy is contested (^angi- 
 aito). 
 
 13. About the three customs (da^o) which Zara- 
 tust prescribed as the best : — The first of them is 
 this : ' Do not go without others, except with 
 magisterial authority (apatkar ra^/iha);' the second 
 is : ' Though they shall proceed unlawfully as to 
 you, consider your actions lawfully beforehand ; ' 
 and the third is : ' Next-of-kin marriage, for the 
 
 1 As k abed is Zvarir for 'many/ we may assume that kabed-uj 
 = Av. nom. pouriu which usually becomes pouru in compounds; 
 so that the compound name, or title, in the text, probably repre- 
 sents Av. Pouruspadha (Yt. X, 109, 111), 'having many 
 troops,' a suitable title for 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 
 recital of a religious formula. 
 
 2 There was a third daughter, Pdrutfst (see Bd. XXXII, 5), but 
 she may not have survived her father. 
 
 3 Av. gen. 'Ashastvo Mai(%6i-maung,h6w ' of Yt. XIII, 106. 
 
 4 See § 8. 
 
 5 He was born in the 100th year; see Dk. VII, vii, 6. 
 
 6 This seems to be the sixth upholder of the religion, the third 
 oi those lasting about a century. 
 
CHAPTER XXIII, II-XXIV, 3. 167 
 
 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. 
 
 1. About the five dispositions of priests, and the 
 ten admonitions with which all instruction as to 
 religion is connected 2 . 
 
 2. Of those five dispositions the first is inno- 
 cence. 
 
 3. The second is discrimination among 3 thoughts, 
 words, and deeds ; [to fully distinguish the particu- 
 lars of destruction from indestructiveness, such as 
 
 1 This chapter ends the first series of Selections of Za</-sparam, 
 and is immediately followed in the MSS. by a second series. It is 
 evident from the extent of this chapter, as compared with the 
 amount of text contained in the three misplaced folios (see 
 p. 162, n. 3), that this chapter could have occupied only about one 
 folio 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 ; 
 the first (Chap. XXIV) is an Iranian version of the Five Dispositions 
 of priests and the Ten Admonitions.and is here translated ; the second 
 (Chap. XXV) contains some details about the Nasks and Gathas, 
 and has been already translated in S.B.E., vol. xxxvii, pp. 401-405. 
 
 2 This Iranian version of the Dispositions and Admonitions is 
 more complete than the Indian version, which, like the Bundahw, 
 was brought from Iran five or six centuries ago, and is found in 
 two MSS. (Pt. and J) written in India about 500 years ago, and 
 now in the libraries of Dasturs Dr. Peshotan and Dr. Jamasp, 
 respectively. Passages which occur only in the Iranian version arc 
 here enclosed in brackets, and other differences between the two 
 versions are mentioned in the notes. 
 
 3 The Indian version has ' of.' 
 
1 68 SELECTIONS OF ZA-D-SPARAM. 
 
 noxious creatures from cattle ; 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 
 more correct words. 
 
 5. The fourth is to 1 [understand and consider 
 the ceremonial as the ceremonial of Atiha.rma.2d, 
 and the essentials with all goodness, beneficence, 
 and authority ; to be steadfast in his religion, and 
 to consider the indications of protection (sayag) 2 
 which are established for his religion. 6. To main- 
 tain the reverence of the luminaries prayerfully, 
 also the reverence of the emanations 3 from the six 4 
 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 ; 
 this is in order that they may be characterised, 
 and thereby constituted, as better-principled, more 
 sensible 5 , and purer, and they may become less 
 faulty. 7. The reverence of mankind is to consider 
 authoritatively about knowledge and property ; the 
 reverence of cattle is about fodder, little hardship, 
 and moderate maintenance ; the reverence of plants 
 is about sowing and ripening for the food of the 
 worthy. 8. The ceremonial which is 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 T has 'limit (kustak).' 
 
 ? ' T has ' issue.' 4 T has ' seven.' 
 
 5 Or 'more fragrant;' hu-bodtar has both meanings. 
 
CHAPTER XXIV, 4-I4. 169 
 
 the sacred beings, praises the luminaries and worldly 
 creations improperly, and is antagonistic to them, 
 because complete glorification is proper through 
 complete recitation of the ritual; and the ceremonial 
 of any one whatever is his own proper duty pro- 
 fessionally, so long as it is possible to keep proceed- 
 ing with very little sinfulness]. 
 
 9. The fifth is to struggle prayerfully 1 , day and 
 night, with your own fiend 2 , and all life long not to 
 depart from steadfastness, nor allow your proper 
 duty 3 to go out of your hands. 
 
 10. And the first of those ten admonitions is to 
 proceed with good repute, for the sake of occasioning 
 approving remarks as to 4 the good repute of your 
 own guardian and teacher, high-priest and master 5 . 
 
 11. The second is to become awfully refraining 
 from evil repute, for the sake of evil repute not 
 occurrine to relations and onardians. 
 
 1 2. The third is not to beat yotir 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 
 teacher. 
 
 • 13. The fourth is that whatever is taught liberally 
 by your own teacher, you have to deliver back to the 
 worthy, for the sake of not extorting a declaration of 
 renown from the righteous 6 . 
 
 14. The fifth is that the reward of doers of good 
 
 1 Ind. vers, has : ' to remain in diligence intelligently.' 
 
 2 Ind. vers, has : ' opponent.' 
 
 3 Ind. vers, has: 'steadfastness in religion, and to be diligent in 
 your proper duty.' But it omits the rest of the sentence. 
 
 4 Ind. vers, has : ' for the sake of the appropriateness of.' 
 r ' Or ' father.' 
 
 6 T has : ' not extracting the purity of the righteous.' 
 
I70 SELECTIONS OF ZAD-SPARAM. 
 
 works and the punishment of criminals have to be 
 established by law, for the sake of progress 1 . 
 
 1 5. The sixth is to keep the way of the good open 
 to your house, for the sake of making 2 righteousness 
 welcome m your own abode. 
 
 t6. The seventh is that, for the sake of not 
 developing the fiend insensibly in your reason, you 
 are not to keep it with the religion of the good :: , 
 nor to remain in impenitence of sin. 
 
 1 7. The eighth 4 is that, for the sake of severing 
 the fiend from the reason, you have to force malice 
 away from your thoughts, and to become quickly 
 repentant of sin. 
 
 18. The ninth is to fully understand the forward 
 movement 5 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 move- 
 ment, when adversity happens to the religion, to 
 have the religion back again, and to keep your body 
 in the continence (makavadih) of religion. 
 
 19. The tenth is that there is to be a period of 
 obedience (Sroshdarih) towards the ruler and 
 priestly authority, the high-priesthood of the re- 
 ligious 6 . 
 
 1 Ind. vers, adds : ' of religion.' 
 
 2 Ind. vers, inserts : ' a token of;' and T has : ' making the righte- 
 ousness of the sacred beings in writing welcome.' 
 
 3 Ind. vers, has : ' not to maintain malice with the good/ which 
 is more probable, and keno, 'malice,' is easily corrupted into 
 deno, ' religion,' in Pahlavi writing. 
 
 4 This eighth admonition is omitted in the Iranian MSS. 
 a Ind. vers, adds : ' and backward movement.' 
 
 6 Chapter XXV, about the three divisions of revelation, is trans- 
 lated in S. B. E., vol. xxxvii, pp. 401-405. 
 
INDEX. 
 
OBSERVATIONS. 
 
 i. 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 when the forms differ so much as to be widely- 
 separated in the index. 
 
 3. Pazand forms are printed in italics, as their orthography is usually 
 corrupt. In all such italicised names any letters which would elsewhere be 
 italic are printed in roman type. 
 
 4. Abbreviations used are :— Av. for Avesta, Dk. for Dinka/7/, Int. for 
 Introduction, m. for mountain, meas. for measure, MS. for manuscript, 
 n. for footnote, Pahl. for Pahlavi, patron, for patronymic, r. for river, Zs. 
 for Selections of Za^-sparam. 
 
INDEX. 
 
 Abali-r, heretic, Dk. V, 1, 2 n. 
 
 Aban, month, Int. 87. 
 
 Aeshm, demon, Dk. VII, 1, 18; 4, 
 
 87, 88 ; 7, 7- 
 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, 11, 7; V, 2, 6; Zs. 14, 6, 
 
 8 ; 21, 8 n, 19. 
 Aharubo-stoto, man, Zs. 23, 11. 
 Ahunavair, Int. 16, 30, 48, 49; Dk. 
 
 VII, 1, 12, 13; 4, 38, 42, 45, 
 
 80. 
 Ahurva^aspo, man, Zs. 13, 6. 
 Airan-v4>-, 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, 70 ; V, 4, 3 ; Zs. 13, 6. 
 Alryak, man, Dk. VII, 2, 70; Zs. 
 
 13, 6. 
 Airyefshmg, man, Dk. VII, 1, 34 n. 
 Airyefshva, man, Dk. VII, 1, 34. 
 Akhre-khirad'o, prince, Dk. V, 3, 3. 
 Akht, wizard, Int. 55 ; Zs. 23, 10. 
 Akomano, demon, Zs. 14, 8-1 1. 
 Akvan, Christian priest, Dk. VII, 7, 
 
 11 n. 
 Alak or Arak, district, Dk. VII, 2, 9. 
 Albirum, Int. 74, 86-88. 
 Alburz, m., Zs. 20, 4 n. 
 Ameshaspewtas, Int. 89. 
 Amurda^/, angel, Dk. VII, 2, 19; 5, 
 
 9 ; Zs. 22, 12. 
 Anahita, angel, Zs. 21, 5 n. 
 Jnan%,bad, man, Dk. VII, 2, 70 ; 
 
 Zs. 13, 6. 
 Aneran, day, Zs. 21, 1. 
 Aoshnar, priest, Int. 3 ; Dk.VII, 1, 
 
 36. 
 Arabs, Int. 10; Dk.VII,l, 34; 8,47. 
 Arab victories, Int. 61. 
 Arag, land, Zs. 20, 4. 
 Arang, r., Zs. 20, 4 n. 
 
 Aran^-, woman, Dk. VII, 8, 55 ; 9, 
 
 18 ; 10, 15. 
 Arastai, man, Zs. 21, 3 ; 23, 1. 
 Archangels, Int. 4, 10, 11, 15, iS, 
 
 i9> 29, 35, 48, 49, 55, 61 ; Dk. 
 
 VII, 1, 4, 7, 12, 13, 34 ; 2, 16, 
 
 18, 21, 22, 34, 39, 54 ; 3, 51 : 
 
 4, 5, 22, 26, 75, 76, 80, 83 ; 5. 
 
 12 ; 6, 5, 13; 7, 19, 20; 8, 5, 
 
 26 n, 60 ; 9, 23 ; V, 2, 1, 12 ; 
 
 Zs. 17, 5 ; 21, 8, 12-14, 18, 23, 
 
 24 ; 22, 1 ; 23, 2 n, 7. 
 Archdemons, Int. 4, 29. 
 Ar^ai-fravansf', angel, Zs. 16, 3. 
 Ardashir the Sasanian, Int. 43, 57, 
 
 58, 62, 88. 
 Afv/avahijto, angel, Int. 41 ; Dk. 
 
 VII, 2, 19, 29; Zs. 22, 7 ; 23, 
 
 7 ; month, Zs. 21, 4 ; 23,9, I0 - 
 Aredvisiir, angel, Zs. 16, 3 ; 21, 5 n. 
 Arej-art'-aspa, king, Int. 30. 
 jiregadbarsn, man, Dk.VII, 2, 70 : 
 
 Zs. 13, 6. 
 Aresh, demon, Int.' 29. 
 Arezraspo, priest, Dk. VII, 6, 12. 
 Ar^zvak, priest, Dk. VII, 7, 8-1 1. 
 Arg-asp, king, Int. 7, 29, 55 ; Dk. 
 
 VII, 4, 77, 83,84,87-89; 5,7; 
 
 V, 2, 12 n ; 3, 1. 
 Aristotle, Int. 71. 
 Aiiyaramna, ruler, Int. 70. 
 Ariz, fish, Zs. 22, 4 n. 
 Armenian revolt, Int. 61. 
 Arshama, ruler, Int. 70. 
 Artakhshatar, king, Int. 9 ; Dk.VII, 
 
 7,12; V, 3,3. 
 Arum = Asia Minor, Dk. V, 1, 5. 
 Aruman, nation, Dk.VII, 8, 47. 
 Arzuva, lish, Zs. 22, 4. 
 Ashavahijto, angel, Int. 11, 48, 55: 
 
 Dk. VII, 1, 34; 2, 17, 18, 24, 
 
 25; 4,74, 75, 78, 84-86; 8, 5 
 
 n ; 9, 8 ; V, 2, 9. 
 Ashem-vohu, Int. 49 ; Dk. VII, 4, 
 
 80 n. 
 
174 
 
 PAHLAVI TEXTS. 
 
 Aslm-vanguhi, angel, Dk. VII, 4, 
 
 81 n. 
 Ajkanian, dynasty, Int. 43, 57. 
 Asnavad, m., Zs. 22, 9, 11. 
 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. 
 Atiir, land, Dk. V, 4, 3. 
 Atur-farnbag, priest, Int. 14; Dk. 
 
 V, 1,2,3. 
 
 Aturpa^, priest, Int. 9, 64-67, 70, 
 88 ; Dk. VII, 5, 5 ; 7, 19-21 ; 
 
 . v , 3, 3. 
 
 AturpfWakan, land, Zs. 16, 12 ; 22, 
 
 9 n. 
 Auharmaz^, Int. 4-6, 18, 29, 30, 47, 
 48; Dk. VII, 1, 1, 2, 4,5,9-13, 
 17, 20-22, 38, 41, 42, 44, 46 ; 
 
 2, 2, 3, 14, 17-19, 3i, 37, 47, 
 54; 3, 1, 48, 49, 5i ; 4, 2, 12, 
 14, 16, 17,21-27,30,41,47-49, 
 51-54, 65, 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, 
 14; 11, 6, 11; V, 1, 1; 2, 6, 8, 
 10, 12, 15 ; 4, 6 ; Zs. 12, 2, 8 ; 
 13, 5, 6; 14, 4, 9, 14, 15 ; 15, 
 
 7 ; 16, 3; 21, 14-16, 18, 19, 
 23 n, 25; 22,2,4, 10; 23,2-4, 
 
 8 ; 24, 5. 
 — king, Int. 64. 
 Auramazda, Int. 84. 
 Aurva^aspa, king, Int. 70. 
 AQrvaita-dang, king, Int. 6, 47, 49, 
 
 55; Dk. VII, 4, 7-10, 14-16, 
 
 20. 
 Aurvaito-dih, king, Zs. 20, 8. 
 Aiishan-ruW, r., Dk. VII, 3, 54. 
 AiisheVar, apostle, Int. 10, 11, 55, 
 
 61, 63, 66-68 ; Dk. VII, 1, 42, 
 
 51, 52; 4, 81 n ; 8, 1, 31, 51, 
 55; 9, 1, 2; 10, 1; V, 2, 15; 
 
 3, 3 ; Zs. 21, 7. 
 AusheVar-mah, apostle, Int. 11, 12, 
 
 55 ; Dk. VII, 1, 42, 52, 53 ; 9, 
 
 1, 18; 10, 1, 2; 11, 1, 2; V, 2, 
 
 15 ; 3, 3 ; Zs. 21, 7. 
 Ausikhsh, Int. 16; Zs. 15, 2. 
 Ausind, m., Zs. 22, 3. 
 Auzobo, king, Int. 55; Dk. VII, 1, 
 
 a 31; 6, 11 n; V, 4, 4 n. 
 /Ii»an, angel, Zs. 21, 5. 
 AvarethrabflU, priest, Int. 9, 64, 70 ; 
 
 Dk. VII, 7, 20, 21. 
 Avarojtar, man, Zs. 23, 8. 
 
 Avesta, Int. 7, 30, 36, 37, 42, 49,55, 
 64, 70, 78, 90; Dk. VII, 1, 44; 
 4, 63; 5, 11 ; 6, 13, 14; 7, 5, 
 38, 39; 8, 2, 10, 22, 36; V, 2, 
 6; 4,6. 
 
 Avesta scholars, Int. 78, 79, 90. 
 
 Avestic rites, Dk. VII, 7, 2. 
 
 Avirafshaneg, man, Dk. VII, 1, 34 n. 
 
 J}yan%,ka&, man, Dk. VII, 2, 70; 
 Zs. 13, 6. 
 
 Jlyazem, man, Dk. VII, 2, 70 n ; 
 Zs. 13, 6. 
 
 A%-\ Dahak, king, Dk. VII, 11, 3. 
 
 Babylon, Dk. VII, 4, 72, n. 
 Bactria, Int. 74. 
 Bahman, angel, Int. 41, 43. 
 Bahman Yajt, MS., Int. 44. 
 Bahrain Gor, king, Int. 43. 
 Bahram-i Hamavand, king, Int. 43. 
 Bahram Khurzad, copyist, Dk. VII, 
 
 7, 14 n. 
 Bakvir, m., Dk. VII, 1, 39 n. 
 Bip'el, city, Int. 50; Dk. VII, 4, 72; 
 
 V, 2, 9. 
 Bartarush, karap, Int. 34, 35 ; Dk. 
 
 VII, 5, 12 n. 
 Barzmkarus, man, Int. 34. 
 Barzu Kamdin, dastur, Int. 32. 
 Behistun inscription, Int. 70, 84. 
 Beta-Makdis=Jerusalem, Dk.V, 1, 
 
 5- 
 Bitak, man, Dk. VII, 2, 70 5 Zs. 
 13, 6. 
 
 BSr-tora, man, Dk. VII, 2, 70. 
 
 Bra^/-resh = Bra^r6k-resh, Int. 29; 
 Zs. 15, 3. 
 
 BnWrok-resh, karap, Int. 49 ; Dk. 
 VII, 2, 9 n; 3, 20, 24, 28, 32, 
 39 n ; 5, 12 n ; V, 3, 2. 
 
 Bra^-royun, karap, Zs. 15, 3. 
 
 Br ( W-rukhsh, karap, Zs.15, 3 ; 17, 6. 
 
 Bud, demon, Dk. VII, 4, 37, 38. 
 
 Buddha, Int. 78. 
 
 Bukht-Narsih = Nebuchadnezzar,Int. 
 
 14; Dk. V, 1, 4, 5. 
 
 Bundahij, MS., Int. 15, 53-59, 61, 
 
 62, 68, 69. 
 Bunsin-Mitro, fire, Zs. 23, 7. 
 
 Cambyses, king, Dk. VII, 4, 86 n. 
 Ch in Oriental words is printed A'. 
 Christian persecution, Int. 63, 65. 
 Chronology, Int. 51-89. 
 Creator, Dk. VII, 1, 4-6, 8, 10, 11, 
 15, 19,21, 24, 25, 28, 41 ; 2, 2 ; 
 
INDEX. 
 
 175 
 
 3, 61 ; 4, 2, 12, 41, 74, 75, 84, 
 85; 5, 12; 9, 6; 11, 6; V, 1, 
 
 1, 9; 2,i ; 4, 6. 
 
 Daa'istfin-i Dinik, MS., Int. 24 ; Zs. 
 
 12, o n. 
 Dadvo, month, Zs. 23, 9. 
 Dadv8-pavan-Mitr8, day, Zs. 21, 4. 
 Dahak, king, Int. 12, 50, 55; Dk. 
 
 VII, 1, 26, 34 n; 4, 72; 10, 10; 
 
 V,3, 3/, Zs. 12, 13 n; 23, 3. 
 Dahman A\'rm, ritual, Int. 11 ; Dk. 
 
 VII. 9, 3. 
 Dait, r., Dk. VII. 2, 30. 
 Daiti, r., Int. 5, 18; Dk. VII, 3, 
 
 51, 54 5 4, 29; 8, 60 ; 9, 23; 
 
 Zs. 21, 5, 13; 22, 2, 9, 12. 
 Darai, king, Int. 54, 55. 
 Darega, r., Int. 29 ; Zs. 22, 12. 
 Darius Hystaspes, Int. 70, 79, 84, 88, 
 
 89; Dk. VII, 4, 86 n. 
 Darmesteter's hypothesis, Int. 89, 90. 
 Damn, rite, Int. 42. 
 Davans, man, Int. 29. 
 Demons, Int. 30, 36, 48, 49; Dk. 
 
 VII, 1, 9, 12, 13, 18, 19, 34 ; 2, 
 
 6 , 9, IO > 43, 45, 48-50, 53, 60, 
 66-68; 3, 47, 50; 4, 4, 5, 14, 
 33-35, 4°, 42, 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, 1. 
 Demon-worship, Int. 50 ; Dk. VII, 
 
 4, 30, 35, 67; 7, 17, 36; V, 1, 
 5 ; 2, 4. 
 
 Demon-worshipper, Dk. VII, 1, 36 ; 
 
 7, 37; 8,7,34; V, 2, 8. 
 Destroyer, Dk. VII, 1, 5, 6 ; V, 2, 6. 
 Dhii Qar, defeat at, Int. 61. 
 Dimavand, m., Zs. 23, 3 n. 
 Dinka/v/, MS., Int. 1, 2, 21-23 ' Dk. 
 
 V, 1, 2 n. 
 Diogenes Lacrtius, Int. 71, 76. 
 Dk. V, i-iv, contents, Int. 14. 
 Dk. VII, Int. 2 ; contents, Int. 3-13. 
 DukdaGb, woman, Int. 55 ; Dk. VII, 
 
 2, 35, 41, 42, 46, 47; 3, 3; V, 
 
 2, 2 ; Zs. 13, 1. 
 Duransarun, karap, Int. 34, 35. 
 Durasrobo, karap, Int. 49, 55 ; Dk. 
 
 VII, 2, 9 n; 3, 4, 8, 9, 11, 20, 
 
 32, 35,39, 4i 5 5, 12 n; Zs. 19, 
 
 ', 5, 7- 
 — prince, Dk. VII, 2,70; Zs. 13,6; 
 
 16, 13. 
 Dive Zemgak, chief, Dk. VII, 11, 3. 
 
 Eastwick's translation of the Zartujt 
 
 n:\mah, Int. 31, 32. 
 Egiptos, land, Zs. 20, 4 n. 
 Enclosure made by Yim, Dk. VII, 
 
 . 1, 24. 
 Epistle of ManfuX-ihar, Int. 25. 
 EriXo, man, Dk. VII, 2, 70 n ; Zs. 
 
 16, 13. 
 Eudoxus, Int. 71. 
 Evil spirit, Int. 55 ; Dk. VII, 1, 19 ; 
 
 2, 67; 4, 36, 39; 8, 47. 
 Exposition of the good religion, MS., 
 
 Int. 2 ; Dk. VII, 1, 2, 4. 
 
 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 ; V, 2, 6, 8 ; Zs. 17, 4. 
 Five dispositions of priests, MS., Zs. 
 
 24, 1-9. 
 Frada^/atsh, region, Dk. VII, 6, 12 n. 
 Fragifzak, man, Dk. VII, 2, 70 ; 
 
 Zs. 13, 6. 
 Frahanyan, patron., Dk. VII, 8, 55 ; 
 
 9, 18 ; 10, 15. 
 Frahimrvawa, man, Dk. VII, 2, 3. 
 Fr^ih, heretic, Dk. VII, 1, 36. 
 Frangrasiyak, king, Dk. VII, 1, 31, 
 
 39 5 2, 69 ; 11, 3. 
 Frashfutar, 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, 
 
 1, 2 ; Zs. 13, 6. 
 Fravashis, spirits, Int. 30, 55,72,75, 
 
 77- 
 Frazu>ak, man, Dk. VII, 2, 70; 
 
 Zs. 13, 6. 
 FreJun, king, Int. 33, 55 ; Dk. VII, 
 
 1, 25, 26, 28, 29, 34 n; 2, 61, 
 
 70 ; 11, 3 ; V, 1, 8 ; 4, 3 ; Zs. 
 
 13,6; 23, 3 n. 
 Freno, woman, Zs. 13, 1 ; another, 
 
 23, 11. 
 Fru, man, Zs. 13, 6. 
 
 Gandarcpo, monster, Dk. VII, 1, 32. 
 Gathas quoted, Zs. 15, 7. 
 Gaugamela, battle, Int. 54. 
 Gayomaiv/, man, Int. 3, 55, 77 ; Dk. 
 
 VII, 1, 4, 6-9; 2,70; V, 1, 8; 
 
 Zs. 13, 6. 
 
I? 6 
 
 PAHLAVI TEXTS. 
 
 Gefar-tora, man, Dk. VII, 2, 70. 
 Gobak-abG, woman, Dk. VII, 10, 15. 
 Good works, Dk. VII, 1, 6. 
 Gojurvan, Int. 29. 
 
 Gushnaspshah, king, Dk. VII, 7, 14 n. 
 Gibnasp fire, Int. 41 ; Zs. 22, 9 n. 
 Giutasp, king, Int. 34, 36, 41-43. 
 Gu-zak, princess, Dk. VII, 2,70; Zs. 
 
 13, 6. 
 Gyemara, Int. 14; Dk. V, 1, 2, 3 ; 
 
 4, 3. 
 
 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, 10. 
 
 Hadish, angel, Int. 3, 48; Dk. VII, 
 
 1, 12, 13. 
 HaeXWaspas, family, Int. 30. 
 Hae&u/aspo, man, Dk. VII, 2, 70; 
 
 Zs. 13, 6. 
 Hakhamanij, ruler, Int. 70. 
 Hangafirush, priest, Int. 55 ; Zs. 23, 
 
 10. 
 Hano, septuagenarian, Zs. 20, 4. 
 Haoma, angel, Int. 30. 
 Haoshyangha, king, Int. 30. 
 Hardhar, man, Dk. VII, 2, 70; Zs. 
 
 13, 6. 
 Hasar of length, Zs. 12, 4. 
 
 — time, Dk. VII, 4, 49. 
 Hazan, karap, Zs. 15, 3. 
 Hazarahs, Int. 43. 
 
 Heaven (best existence), Dk. VII, 6, 
 
 1, 11. 
 
 — (supreme), Dk. VII, 1, 7, 24. 
 Hercules Dk. VII, 1, 32 n. 
 Hermippus, Int. 71. 
 Horn-juice, Dk.VII,4, 85 ; Zs.20, 
 
 15- 
 Horn plant, Int. 49, 55 ; Dk. VII, 
 
 2, 14, 22, 23, 25, 26, 28-31, 34, 
 35, 46; 4, 85; Zs. 12, 12, 15; 
 13,4 ; 20, 16 ; 21, 5. 
 
 Horn-strainer, Dk. VII, 4, 85. 
 Horn-water, Int. 5, 6, 47 ; Dk. VII, 
 
 3, 51, 54 ; 4 , 2 9> 3°, 32, 35- 
 Hoshang, king, Int. 3, 48, 55 ; Dk. 
 
 VII, 1, 16, 18; 2, 70; V, 1, 
 
 8 ; 4, 2 ; Zs. 13, 6. 
 Hugar, m., Zs. 22, 3. 
 Huma;, queen, Int. 54, 55, 57« 
 Hundred-discipledom, Int. 54, 55. 
 Hiitcis, queen, Int. 29, 30; Dk. VII, 
 
 4, 86 ; 6, 1 1 n. 
 
 Hvobas, tribe, Int. 29 ; Dk. VII, 6, 
 12. 
 
 Hvovi, woman, Dk. VII, 6, 12 n. 
 Hvyaonas, nation, Dk. VII, 4, 77 n. 
 Hystaspes, king, Int. 70. 
 
 Idolators, Dk. VII, 1, 18 n. 
 Idolatry, Int. 50; Dk. VII, 1, 19; 
 
 4, 72. 
 Idol-temple, Int. 50 ; Dk. VII, 1, 39. 
 India, Int. 43. 
 Iran, land, Int. 9, 43, 54 ; Dk. VII, 
 
 1, 3o,3i, 33, 38, 5°; 2, 62, 68 ; 
 
 4, 42, 81 n, 88, 89 ; 5, 5, 9 ; 7, 
 
 1, 2, 29, 33, 38, 39 ; 8, 1, 2, 4, 
 7-9, 19 ; 9, 13 ; V, 1, 5 ; 4, 1, 
 3; Zs. 12, 3, 8, 9; 21, 13; 23,8. 
 
 Iranian, Int. 14 ; Dk. VII, 2, 63, 70 
 
 n ; 4, 90; V, 4, 6. 
 Iranian Bundahij, Dk. VII, 1, 34 n; 
 
 2, 9 n ; 7, 5 n ; Zs - 22, 9 n. 
 
 — country, Dk. VII, 1, 37. 
 
 — monarchy, Int. 43. 
 
 Iranians, Int. 11, 14; Dk. VII, 2, 
 63 ; 4, 42, 77 n; 8, 16 n; 11, 
 3 n ; V, 3, 1 ; Zs. 15, 2. 
 
 fsa<Mstar, man, Dk. VII, 8, 55 ! 9, 
 18; 10, 15. 
 
 Isfendyar, prince, Int. 39, 42 ; Dk. 
 VII, 7, 5 n. 
 
 J in Oriental words is printed G. 
 Jerusalem, Int. 14 ; Dk. V, 1, 2 n. 
 Jews, Int. 14 ; Dk. V, 1, 2 n. 
 
 Kabed-fu-spae, wizard, Zs. 23, 10. 
 Kai = Kavig, Dk. VII, 4, 64; 8, 40. 
 
 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, 39; 10, 10; 11,3; 
 
 V,4, 4 n. 
 Kai-Koba^, king, Int. 55 ; Dk. VII, 
 
 I, 33; 6, 11 n; V,4, 4 n. 
 Kai-Loharasp, king, Int. 14, 55 ; Dk. 
 
 V, 1, 5- 
 
 Kaisar, Int. 27 ; Dk. VII, 8, 42. 
 
 Kai-Siyavakhsh, prince, Dk. VII, 1, 
 38. 
 
 Kai-tls, king, Int. 3, 15, 55; Dk. 
 VII, 1, 35, 37; 2, 62, 63, 65, 
 66; 6, 2 n ; Zs. 12, 9-1 1, 14, 
 15, 17, 20, 21, 23, 24. 
 
 Kai-Vijtasp, king, Int. 3, 29, 55 ; Dk. 
 VII, 1, 4i,47, 49! 4, 1,76, 77, 
 86 ; 5, 6; 6, 4, 9, JI ; 7, 39; 
 
 II, 3; V, 1, 5 n; 2,8, 11 ;3, 1. 
 Kangdtz, fortress, Int. 7, 10, 43 ; 
 
INDEX. 
 
 177 
 
 Dk. VII, 1, 38; 4, 81 n; 5, 12 ; 
 V, 3, 3 n. 
 
 Kanyisa, lake, Dk. VII, 11, 8. 
 
 Kar, fish, Zs. 22, 4 n. 
 
 Karap, Int. 4-6, 16, 17, 47, 49, 55 ; 
 Dk. VII, 2, 9, 45 ; 3, 4, 7-9, 
 11, 13, 15, 20, 24, 26, 28, 32, 
 34, 39, 41, 5°; 4, 2, 6, 14, 21, 
 25, 61, 64, 67 ; 8, 26, 40, 60 ; 
 
 e, 23; 10,5; v, 2, 3; zs. 15, 
 
 2; 16, 1-4,6-8; 17, i ; 18,2,5, 
 
 7 ; 19, 1 ; 23, 5. 
 Karapans, Int. 30. 
 Kar^ar-tora, man, Dk. VII, 2, 70. 
 Karjipt, bird, Zs. 22, 4. 
 Karsna, man, Dk. VII, 7, 12 n. 
 KavaV, king, Int. 58 ; Dk. VII, 7, 26. 
 Kava Husrava, king, Int. 30, 70. 
 
 — Kavata, king, Int. 70. 
 
 — Usa, king, Int. 70. 
 Kavig, Int. 4, 55; Dk. VII, 2, 9; 
 
 8, 18; Zs. 23, 5, 8. 
 Kavis, Int. 30. 
 Kavi Vijtaspa, king, Int. 30, 70 ; Dk. 
 
 VII, 7, 12 n. 
 Kay an glory, Dk. VII, 4, 43 ; 11, 3. 
 Kayans, Int. 3; Dk. VII, 1, 33 ; 2, 
 
 9 n; 7, 12; V, 1, 8; 4, 4, 5. 
 Keresaspo, hero, Int. 12, 29 ; Dk. 
 
 VII, 1, 32 ; 10, 10; Zs. 23, 311. 
 Kersevazd, prince, Dk. VII, 1, 39. 
 Khakan, Int. 27; Dk. VII, 8, 42. 
 Khalifah, Al-Mamun, Dk. V, 1, 2 n. 
 Khur, day, Zs. 23, 9. 
 Khurda^/, angel, Dk. VII, 2, 19, 38 ; 
 
 5, 9 ; 8, 5 n ; Zs. 22. 11. 
 Khurdad fire, Int. 41. 
 Khusro 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. 
 Khvetukdas, Int. 6, 47, 49 ; Dk. VII, 
 
 4, 4 n. 
 Khyons, nation, Int. 7, 55 ; Dk. VII, 
 4, 77, 83, 84, 87-90; 5, 7 ; V, 
 
 3, 1 ; Zs. 23, 8. 
 Kig, Int. 6, 47, 49 ; Dk. VI I, 2, 9 n ; 
 
 3, 50; 4, 2, 6, 14, 67 ; 8, 26 ; 
 
 V 2 -> 
 Rinnan, town, Zs. 12, o n. 
 Kotxu/, king, Dk. VII, 1, 35. 
 KokhareV/, Zs. 15, 2. 
 Kundah, Int. 55 ; Zs. 23, 8. 
 KQtal-tora, man, Dk. VII, 2, 70 n. 
 
 ATaLpi-f, ruler, Int. 70. 
 
 [4-1 
 
 ATe&ist, lake, Int. 50; Dk.VII,l, 39. 
 ATeshmak, demon, Dk. VII, 2, 44, 
 
 45 5 4, 61. 
 Kik/jjbnus, man, Dk. VII, 2, 70 ; 
 
 Zs. 13, 6. 
 Klnvad bridge, Zs. 20, 5 n. 
 ATist, Zs. 16, 12. 
 ATitradaV/ nask, Int. 3, 14, 20 ; Dk. 
 
 VII, 1, 3411; 7, 5 n- 
 ATitro-mehono, prince, Int. 10 ; Dk. 
 
 VII, 8, 45- 
 
 Macedon, Int. 55 n. 
 Mada, land, Dk.VII, 1, 26. 
 MaWigan-i Gmjastak Abalij, MS., 
 
 Dk. V, 1, 2 n. 
 Mahrkus, wizard, Int. n, 55; Dk. 
 
 VII, 1,24; 9,3; V,3, 3. 
 Maidhyozaremaya, festival, Int. 18; 
 
 Zs. 21, 1 n. 
 Manih, heretic, Dk. VII, 7, 21 n; V, 
 
 3,3. 
 
 Manujak, princess, Zs. 15, 2. 
 Manujir, for Manuj^ihar, Dk. VII, 
 
 1, 29 n. 
 Manuj-khurnak, man, Dk. VII, 2, 
 
 70 ; V, 4, 3 ; Zs. 13, 6. 
 Manfu-khurnar, man, Dk. VII, 2, 
 
 70 ; V, 4, 3 ; Zs. 13, 6. 
 Manuj/fihar, king, Int. 15, 16, 55 ; 
 
 Dk. VII, 1, 29-31 ; 2, 51 n, 70 ; 
 
 6, 11 n; 7, 21 ; V, 1, 8; 4, 3; 
 
 Zs. 12, 3 ; 13, 6 ; 15, 2 ; 16, 1 3. 
 Maraspend, priest, Int. 64, 88 ; Dk. 
 
 VII, 5, 5; 7, 19, 20. 
 Marvels of Zoroastrianism, Int. 1. 
 Majvak, man, Dk. VII, 6, 11 n. 
 Masyaoi, woman, Int. 48, 55 ; Dk. 
 
 VII,], 9, 12-14. 
 Masye, man, Int. 48, 55 ; Dk. VII, 
 
 1, 9, 11-14; 2, 70; V, 1, 8; 4, 
 
 I 11 ; Zs. 13, 6. 
 Mazandar, land, Dk. VII, 1, 26. 
 Mazandaran, land, Dk. VII, 1, 18 n. 
 Mazano, demons of, Dk. VII, 1, 18. 
 Mazr/a, Dk.VII, 9, 7-10. 
 Mazdag, heretic, Int. 26, 43 ; Dk. 
 
 VII, 7, 21, 26 n. 
 Mazdakites, sect, Int. 58. 
 Mazd'a-worship, Int. 15, 49; Dk. 
 
 VII, 1, 1, 2, 4, 41, 43, 44; 3, 
 
 35 n; 4, 2, 5,14, 33,34,74,79: 
 
 6, 4, 12 n ; V, 1, 1. 
 Mazd'a-worshippers, Dk. VII, 7, 5, 
 
 6, 9, 10, 23; 8, 28, 35, 51 ; 9, 
 
 2, 7, 8, 10, 11, 13, 14 ; 10,4,6, 
 
 II ; 11, 8-10; Zs. 12, 2, .;.. 
 
1 7 8 
 
 PAHLAVI TEXTS. 
 
 MeVyomah, man, Int. i3, 19, 29, 30, 
 
 55; Zs. 21, 3; 23, 1,8, 11. 
 Messiah, Dk. V, 3, 3. 
 Millennial apostles, Int. 3. 
 Misr, land, Zs. 20, 4 n. 
 Mivan, river (?), Zs. 22, 8. 
 Mfirda*/, angel, Dk. VII, 2, 38. 
 
 Namkhvast of the Hazars, Dk. VII, 
 
 4, 77 n. 
 Nasks, Int. 64. 
 
 Naydzem, man, Dk. VII, 2, 70. 
 Nebuchadnezzar, king, Int. 14; Dk. 
 
 V, 1, 2 n. 
 Neresang, for Neryosang, Dk. VII, 
 
 1, 29 n. 
 
 Neroksang, for Neryosang, Dk. VII, 
 
 2, 21 n, 70; 4, 84 n. 
 Neryosang, angel, Dk. VII, 1, 29 ; 
 
 2, 21; 4,84,85; V,4, 6; Zs. 
 
 13, 5, 6. 
 Nevak-tora, man, Dk. VII, 2, 70. 
 Next-of-kin marriage, Dk. VII, 1, 
 
 10; 4, 5, 6, 8, 11; Zs. 23, 13. 
 Ninus, king, Int. 71, 74. 
 Nirangistan, MS., Zs. 13, 4 n. 
 Nivedij, man, Zs. 15, 5. 
 N&fer, man, Int. 17; Dk. VII, 2, 
 
 51; 3,19, 39; 4, 86 n; 6, 1 1 n ; 
 
 Zs. 16, 11-13. 
 NoVariga, man, Zs. 15, 5. 
 N&fers, tribe, Dk. VII, 6, 11. 
 Non-Iranian, Dk. VII, 9, 13. 
 Noshervan, king, Int. 43. 
 NumiWarih-i Yazisno, MS., Zs. 13, 
 
 4- 
 
 Oldest dates explained, Int. 72. 
 Ordeal, Int. 7, 18, 64, 65 ; Dk. VII, 
 
 5, 4, 5 ; 7, 2 ; Zs. 21, 24-27. 
 Osthanes, Int. 73. 
 Ox, frontier-settling, Dk. VII, 2, 
 
 62-66 ; Zs. 12, 8-25. 
 — sole-created, Int. 55, 77 ; Dk. 
 
 VII, 2, 67. 
 Oxyartes, king, Int. 74. 
 
 Pa^ashkhvargar, land, Dk. VII, 7, 
 
 14 n. 
 Paiiragtaraspo, man, Dk. VII, 2, 9, 
 
 10,13,70. 
 /W//Y*.f/> = Paitiraspo, man, Ok. 
 
 VII, 2, 70; Zs. 13, 6. 
 Pairigs, meteors, Zs. 22, 9. 
 Papak, prince, Dk. VII, 7, 12. 
 Paishart'-tora, man, Int. 6, 47 ; Dk. 
 
 VII, 4, 31-54. 
 
 Parsi calendar, Int. 79-89 5 now 
 
 rectified, Int. 85. 
 Patakhsrobo, king, Int. 3, 48; Dk. 
 
 VII, 1,34- 
 
 Persia, Int. 55 n, 63, 79. 
 
 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, 
 38. 
 
 Plato, Int. 71, 77. 
 
 Pliny the Elder, Int. 71, 73, 75, 76. 
 
 P6rfi£ast, woman, Int. 29, 30. 
 
 Porushaspo, man, Int. 4, 30, 49 ; Dk. 
 VII, 2, 10, 13, 21, 29-35, 39- 
 41, 46-48, 56-58, 70 ; 3, 3, 4, 
 7-11, 13, 15, 21, 23, 24, 26, 27, 
 32, 34, 37, 38; V, 2, 2, 4; Zs. 
 13, 6; 14, 16; 15, 4; 16, 1, 
 3-6 ; 17, 2 ; 18, 1, 2, 4-6 ; 19, 
 1-4 • 20, 1,6; 21, 3. 
 
 Pouruspadha, wizard, Zs. 23, 10 n. 
 
 Proconnesian Zoroaster, Int. 73. 
 
 Purtaraspo, man, Zs. 13, 6. 
 
 Pur-tora, man, Dk. VII, .2, 70. 
 
 Ra^an, man, Dk. VII, 2, 51 n, 70 n. 
 Ra^ijn, man, Dk. VII, 2, 70 n. 
 Rai, city, Int. 32. 
 Rak, man, Dk. VII, 2, 51 5 3, 19, 
 
 39 ; or Ragh, Int. 17 ; Zs. 16, 
 
 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, n. 
 Rashn-resh, apostate, Int. 9 ; Dk. 
 
 VII, 7, 11. 
 Rivtare-vaghewt, priest, Int. 64, 70 ; 
 
 Dk. VII, 7, 19 n. 
 Ratujtar, man, Zs. 15, 5. 
 Renovation of the universe, Int. 13, 
 
 55, 77 ; Dk. VII, 1, 41, 42, 54; 
 
 10, 10; 11, 10, 11 ; Zs. 23, 3. 
 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, 47-49; 4 , 
 21, 46, 62, 70, 80 ; 5, 12 ; 8, 6, 
 60; V, 2, 7; Zs. 14, 7; 21, 10. 
 
 Sacred fires, Dk. VII, 7, 2. 
 
 Sagastan, land, Int. 6, 47 ; Dk. VII, 
 
 4,31. 
 Salm, prince, Dk. VII, 1, 30. 
 Samak, man, Dk. VII, 1, 15. 
 
INDFA'. 
 
 179 
 
 Saman, patron., Dk. VII, 1, 32 ; 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. 
 
 Selections of ZaV/-sparam, Int. 1,15, 
 
 24. 
 Semiramis, queen, Int. 71, 74. 
 Shahpuhar 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. VII, 7, 3. 
 
 Shapigan or Shaspigan, Dk. VII, 7, 
 
 3 "• 
 Shapir-abu, woman, Dk. VII, 9, 18. 
 
 Shatraver, angel, Dk. VII, 2, 19. 
 
 Shatver, angel, Zs. 22, 8. 
 
 SheVasfaj (Theodosius ?), Int. 10. 
 
 27; Dk. VII, 8, 47 n. 
 
 She^aspo, Dk. VII, 8, 47. 
 
 Shemig-abu, woman, Dk. VII, 8, 55. 
 
 Sirkan, town, Zs. 12, o n. 
 
 Siyah-tora, man, Dk. VII, 2, 70. 
 
 Siyamak, man, Dk. VII, 2, 70; V, 
 
 1, 8 ; 4, 1 ; Zs. 13, 6. 
 Siyavakhsh, prince, Dk. VII, 1, 39. 
 Sog-tora, man, Dk. VII, 2, 70. 
 Soshans, apostle, Int. 12, 13, 55; 
 
 Dk. VII, 1, 42, 53 ; 10, 10, 15; 
 11, 1, 2; V, 2, 15; 3, 3 ; Zs. 
 
 21,7- 
 
 SpendarnW, angel, Int. 6, 15, 55; 
 Dk. VII, 2, 19; 4, 57, 58; 8, 
 5 n ; Zs. 12, 2, 3, 5, 6 ; 16, 3 ; 
 22, 9 ; 23, 4. 
 
 — month, Zs. 21, r. 
 Spend-dfu/, prince, Int. 39, 55 ; Dk. 
 
 VII, 7, 5; V,2, 12. 
 Spend nask, Int. 1, 2, 14, 20, 27, 46 ; 
 
 Dk. VII, 2, 1 n. 
 Spe»to-khratv«u, priest, Dk. VII, 7, 
 
 8, 10. 
 Speto-tora, man, Dk. VII, 2, 70. 
 Spitam, man, Dk. VII, 2, 70; Zs. 
 
 13, 6. 
 Spitamas, tribe, Int. 30; Dk. VII, 
 
 2, 9, 11, 29, 57 ; 7, 27 ; 8, 22, 
 
 35- 
 Spitoij, priest, Dk. VII, 6, 12. 
 Sritak = Thritak, man, Zs. 13, 6. 
 Srito, hero, Int. 8, 15, 55 ; Dk. VII, 
 
 2, 63, 64 ; 6, 2, 3, 5, 7-9, 11, 
 
 13; Zs. 12, 10, 12-14, 16, 18, 
 
 20, 22, 24, 25. 
 
 Srito, woman, Zs. 23, 11. 
 Srobovar, snake, Dk. VII, 1, 32. 
 Srosh, angel, Dk. VII, 3, 17; Zs. 
 
 16, 9.^ 
 
 Sriitvok-spiWak, priest, Dk. VII, 7, 
 
 8, 10. 
 SiWkar nask, Int. 44. 
 Surak, land, Zs. 20, 4 n. 
 
 Senov, priest, Int. 9, 54, 55 ; Dk. 
 VII, 7,6; Zs. 23, 11. 
 
 Tabaristan, land, Dk. VII, 7, 14 n. 
 Takhmorup, king, Int. 48, 55 ; Dk. 
 
 VII, 1, 19; V, 1, 8; 4, 3. 
 Talmud, MS., Dk. V, 1, 2 n. 
 Tanapiihar, sin, Dk. VII, 4, 19, 20. 
 Tanvasar, priest, Int. 9, 62 ; Dk. 
 
 VII, 7, 14, i7, 18. ' 
 Taz, man, Dk. VII, 1, 34. 
 legend, r., Zs. 22, 7 n. 
 Ten admonitions, MS., Zs. 24, 10- 
 
 19. 
 Tbritak, man, Dk. VII, 2, 70. 
 Tbtar, star, Dk. VII, 2, 38 n. 
 Tog-an, r., Zs. 22, 7. 
 Trojan war, Int. 71. 
 Tug, prince, Dk. VII, 1, 30. 
 Tumasp, prince, Dk. VII, 1, 31. 
 Tur,land, Dk.VII, 1, 31, 39. 
 — = Turanian, Int. 6, 47 ; Dk.VII, 
 
 4, 6-10, 14-16, 20; 5, 12 n; 
 
 11, 3 ; V, 3, 2 ; Zs. 15, 3, 4 : 
 
 17, 6 ; 20, 8. 
 
 Tfiran, land, Dk. VII, 2, 62 ; Zs. 
 
 12, 8, 9. 
 
 Turanian, Dk. VII, 2, 9 n, 63, 68 ; 
 3, 28; 7, 19; 9, 13; Zs.12, 17. 
 Turkish demons, Dk. VII, 8, 47. 
 
 Urugodbasp, man, Dk. VII, 2, 70. 
 
 Usikhsh, Int. 30. 
 
 Uspasnu, man, Dk. VII, 6, 12 n. 
 
 Va^/ak, woman, Dk. VII, 2, 64 ; Zs. 
 
 12, 13. 
 Vadast=Vaedvoijt, Zs. 15, 3. 
 Faedi&t, man, Dk. VII, 2, 70; Zs. 
 
 13,6. 
 Vaedvout, karap, Int. 6, 47 ; Dk. 
 
 VII, 2, 9 n; 4, 21, 23, 24. 
 Vaegere^/, prince, Int. 3 ; Dk. VII. 
 
 1 16 • V 4 2. 
 Vakgi'r, land, Dk. VII, 1, 39. 
 Vanofravijn, man, Dk. VII, 2, 70. 
 Varahran fire, Zs. 22, 7. 
 Vars, hair, Dk. VII, 4, 85. 
 
 N 2 
 
i8o 
 
 PAHLAVI TEXTS. 
 
 Vanttmansar nask, Int. 10. 
 Verethraghna, angel, Int. 30. 
 Vidaa'afsh, region, Dk. VII, 6, 12 n. 
 Vidrafj, wizard, Dk. VII, 4, 77 n. 
 Vujirkar^-i Denig, MS., Dk. VII, 2, 
 
 70 n. 
 Vim/sang, man, Dk. VII, 1, 34 n. 
 Visperad, MS., Int. 3. 
 Visraps, tribe, Dk. VII, 6, 2, 7, 9, 
 
 11 ; Zs. 12, 10 n. 
 
 Vutasp, 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, 1, 2, 6, 7, 12 ; 6, 1,2, 5,6,8, 
 1 in, 12-14; 7, 1, 2,5n, 38, 39; 
 V, 2, 8, 10; 3, 1 ; Zs. 16, 12, 
 
 13; 23,5,7- 
 
 Vivang,ha, man, Dk. VII, 1, 20 ; 2, 
 70 ; Zs. 13, 6. 
 
 Vizak, woman, Dk. VII, 2, 70; Zs. 
 13, 6. 
 
 Vohumano, angel, Int. 5, 16, 55 ; 
 Dk. VII, 1, 4; 2, 17, 19,24-26, 
 29, 33; 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, 11, 
 
 12 ; 22, 3, 6 n. 
 
 — king, Int. 9, 55 ; Dk. VII, 7, 5. 
 Vohunem, man, Int. 55 ; Zs. 23, 8, 
 
 1 1. 
 Vohu-r6/£o, man, Dk. VII, 8, 55; 9, 
 
 18 ; 10, 15. 
 Vologeses I, king, Int. 88, 89. 
 
 — Ill, king, Int. 61, 88. 
 
 Wilson's Parsi Religion, Int. 31. 
 Witch, Dk. VII, 1, 19 ; 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. VI 1,1, 19, 31, 39 ; 2, 
 8, 53, 54, 66; 3, 5, 42-44 ; 8, 
 29; V, 2, 3,4,8; Zs. 14, 3, 13, 
 16; 16, 2, 3; 17,4; 18, 1,5. 
 
 Wrath, demon, Int. 16. 
 
 Xanthus of Lydia, Int. 71. 
 Xerxes, king, Int. 71, 73. 
 
 Ya^kar-i Zariran, MS., Dk. VII, 4, 
 
 77 n, 86 n. 
 Yatha-ahu-vairyo, Dk. VII, 1, 4 n, 
 
 12 n; 4, 41, 56, 61. 
 
 Yazdakar*/ I, king, Int. 64, 66, 87, 
 88 n. 
 
 — II and III, kings, Int. 58, 61. 
 
 Yim, king, Int. 55; Dk.VII, 1, 20- 
 22, 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. 11. 
 
 Yu^-yast, meas., Dk. VII, 3, 16, 45. 
 
 Za^-sparam, priest, Int. 15, 25; Zs. 
 
 12, o n. 
 
 Zagh, man, Dk. VII, 6, 1 1 n. 
 Zainigav, prince, Dk. VII, 1, 34 n. 
 Zak, karap, Dk.VII, 2, 9 n ; 4, 64, 
 
 67. 
 
 Zand, Int. 37 ; Dk. VII, 8, 22, 36; 
 V, 3, 4. 
 
 Zarathiutra, apostle, Int. 30 ; Dk. 
 VII, 1, 34 n. 
 
 Zaratujt, apostle, Int. 1-4, 6-8, 10, 
 15-17, 19, 20, 29, 32-43,46-50, 
 52, 55, 61, 70-75, 77, 78 ; Dk. 
 VII, 1, 3, 34, 43, 5i ; 2, 2, 3, 
 9 n , 10, 14, 15-22, 24 n, 27, 29, 
 36-40, 42, 43, 46, 47, 52, 53, 56, 
 60, 61, 64, 68-70; 3, 1 n, 4, 
 5, 7-9, 11-16, 20, 22, 32,33, 3 6 , 
 38-43, 46, 51, 54, 57, 59, 61, 
 62 ; 4, 3-6, 11, 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, 1, 2, 4-8; 6, 1, 12, 13 ; 
 7, 2, 14, 18, 19, 22, 29, 33-35, 
 37; 8, 1, 24, 25, 27, 29, 36, 38, 
 
 4°, 42, 43,48,5o,5i,55, 5 6 ,59; 
 9, 1, 6, 18, 19; 10, 15; V, 1, 
 7 ; 2, 1 ; 3, 1, 2, 4 ; Zs. 12, 6, 
 7 5 13, 1,4-6; 14, 1, 2, 8, 12, 
 15; 15, 1, 3, 4-6; 16, 1-4, 6, 
 7, 9-13; 17, 1, 6; 18, 2, 3, 6, 
 7 ; 19, 2, 4-7; 20, 2, 5, 9, 11- 
 
 13, 16; 21, 2, 3, 5-9, 11, 12, 14, 
 15, 17, 24; 22, 2,3,6-12, 13 n; 
 23, 1, 7-11, 13. 
 
 Zaratujt of the Spitamas, Dk. VII, 
 1, 2, 8, 41, 43,44; 2,67,68; 3, 
 55, 56, 58, 60; 4, 15, 32, 39, 
 59, 75, 79, 81, 82, 86, 89 ; 5, 3 ; 
 7, 28; 8, 23, 31, 32, 34; V, 1, 
 7; Zs. 12, 12 ; 21, 10. 
 
 Zaratujt, priest, Int. 64, 66,70, 88. 
 
 Zaratujt-namak of Zs., contents, 
 Int. 15-19 ; MSS., Int. 24. 
 
INDEX. 
 
 iSl 
 
 Zaratujtship, Dk. V, 4, 6. 
 
 Zarir, prince, Dk. VII, 4, 77 n; V, 
 
 2, 12. 
 Zartmt Bahram Pazdu, writer, Int. 
 
 32, 43, 46. 
 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. 
 Zoij, man, Dk.VII, 2, 3, 4. 
 
 Zondak, 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, 31. 
 ZSti, priest, Dk.VII, 8, 8. 
 Zrayang,hau, priest, Dk. VII, 7, 8, 
 
 10. 
 Ziisak, man, Dk.VII, 2, 70; Zs. 
 
 13, 6. 
 
 N 
 
ERRATUM. 
 
 P. 20, 1. 4. The name of the district of Alak should probably be read 
 Arak, as the province is called Ragh in Zs. XVI, 13. 
 
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 Dowling(J. G.). Notitia Scriptorum SS.Patrum aliorumque 
 
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French and Italian. 17 
 
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French and Italian. 19 
 
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