the enlargement of the world; the renovation arises in the universe by his will, and the world is immortal forever and everlasting.

33. This, too, it says, that this earth becomes an iceless, slopeless plain; even the mountain, whose summit is the support of the Kinvad bridge, they keep down, and it will not exist.

1. They say that, once upon a time, the pious Zaratusht 3 made the religion, which he had received, current in the world;

2. and till the completion of 300 years, the religion was in purity, and men were without doubts.

3. But afterward, the accursed evil spirit, the wicked one, in order to make men doubtful of this religion,

4. instigated the accursed Alexander, the Roman,

5. who was dwelling in Egypt, so that he came to the country of Iran,

6. and destroyed the metropolis and empire, and made them desolate.

7. And this religion," namely, all the Avesta and Zend, written upon prepared cow-skins, and with gold ink, was deposited in the archives, in Stakhar Papakan,

6

8. and the hostility of the evil-destined, wicked Ashemok, the evil-doer, brought onward Alexander, the Roman, who was dwelling in Egypt, and he burned them up."

1 Translated by Prof. Martin Haug, of the University of Munich.

2 Prof. Haug translated, or rather revised, this work from the MS. of a Parsi priest Hoshangji.

8 Zoroaster.

That is, a native of those Greek provinces which afterward became an important part of the eastern empire of the Romans.

5 That is, the religious writings.

• The name of Persepolis in Sassanian times.

"This statement, regarding the burning of the religious books by Alexander, which often occurs in Parsi writings, has been supposed to have originated in a modern misunderstanding, whereby the destruction consequent upon the Mohammedan conquest has been attributed to the Greek invader. Heeren first expressed the opinion that, as the persecu tion of foreign religions was quite contrary to Alexander's policy, this

8

9. And he killed several Desturs and judges and Herbads and Mobads and upholders of the religion, and the competent and wise of the country of Iran.

10. And he cast hatred and strife, one with the other, amongst the nobles and householders of the country of Iran; 11. and self-destroyed, he fled to hell."

12. And after that, there were confusion and contention among the people of the country of Iran, one with the other.

13. And so they had no lord, nor ruler, nor chieftain, nor Destur who was acquainted with the religion,

14. and they were doubtful in regard to God;

15. and religions of many kinds, and different fashions of belief, and skepticism, and various codes of law were promulgated in the world;

16. until the time when the blessed and immortal Ataropad-i Marspendan was born; on whose breast, in the tale which is in the Din-kard, 10 melted brass was poured.

17. And much law and justice were administered according to different religions and different creeds;

18. and the people of this religion 11 deposited in Shaspigan were in doubt.

12

19. And afterward, there were other magi and Desturs of the religion;

statement of the Parsis was not to be credited; and his opinion has been generally adopted by later writers, without further examination. On comparing, however, the statements made in Pahlavi books with the accounts of the destruction of Persepolis, given by classical writers, it appears that the latter rather confirm, than contradict, the statements of the Parsis.

8 These names refer to the various grades of the Zoroastrian priesthood.

This appears to refer to Alexander's premature death.

Din

10 The words dino-karto can only refer to that large and comprehensive collection of old religious traditions, which goes by the name of kard," and was compiled from a far more extensive Zend and Pahlavi literature than that which has reached our time.

11 Religious books.

12 That is, those who believed in the religious writings deposited in the treasure of Shaspigan.

20. and some of their number were loyal and apprehensive.

21. And an assembly of them was summoned in the residence of the victorious Frobag fire; 13

22. and there were speeches and good ideas, of many kinds, on this subject:

23. that "it is necessary for us to seek a means,

24. so that some one of us may go, and bring intelligence from the spirits;

25. that the people who exist in this age shall know

26. whether these Yazishn and Dron and Afrinagan ceremonies, and Nirang prayers, and ablution and purifications 14 which we bring into operation, attain unto God, or unto the demons;

27. and come to the relief of our souls, or not."

28. Afterward also, with the concurrence of the Desturs of the religion, they called all the people to the residence of the Frobag fire.

29. And from the whole number they set apart seven men who had not the slightest doubt of God and the religion,

30. and whose own thoughts and words and deeds were most orderly and proper;

31. and they were told thus: "Seat yourselves down, 32. and select one from among you, who is best for this duty, and the most innocent and respected."

33. And afterward, those seven men sat down;

34. and, from the seven, three were selected; and from the three, one only, named Viraf;

35. and some call him the Nishapurian.

36. Then that Viraf, as he heard that decision, stood upon his feet,

37. joined his hands on his breast, and spoke

18 This is one of the three most ancient fires in Iran, which were held in great reverence, and are mentioned in various Pahlavi books.

14 These ceremonies, which are all accompanied by prayers, are commonly practised by Parsi priests at the present day.

38. thus: "If it please you, then give me not the undesired narcotic 15

39. till you cast lots for the Mazdayasnians and me;

40. and if the lot come to me, I shall go willingly to that place of the pious and the wicked,

41. and carry this message correctly, and bring an answer truly."

42. And afterward, the lots of those Mazdayasnians and me were drawn;

43. the first time with the word "well-thought," and the second time with the word "well-said," and the third time with the word "well-done"; each of the three lots came to Viraf.

CHAPTER II

1. And that Viraf had seven sisters,

2. and all those seven sisters were as wives 1 of Viraf;

3. they had also learned the religion of heart, and recited the prayers.

4. And when they heard those tidings, then they came upon them so very grievously,

5. that they clamored and shrieked,

15 When natives of India wish to obtain supernatural information they sometimes give, it is said, a narcotic prepared from the seeds of the dhattura plant, to a boy or old man, and place much reliance upon his answers to their questions, while under its intoxicating influence.

1 This incident appears to be introduced merely as an illustration of the extraordinary piety of Viraf, in obeying the precepts of his religion with regard to Khvaetvadatha, or "next-of-kin marriage "; it also indicates that the tale was written before the ancient practise of marriage between brothers and sisters was discontinued. The later Pazand and Persian MSS. obscure the meaning by omitting this sentence; and, by sometimes changing "sisters" into "wives," and "brother " into "husband," conveys the idea that Viraf had seven wives who were merely sisters to each other. Destur Hoshangji thinks that they were not married, but only a sisterhood of nuns, in imitation of Christian customs; though he admits that there is no evidence that such an institution ever existed among Zoroastrians. If, however, they were married, he thinks it may have been merely a nominal marriage. As an instance of the ancient practise of marriage between brother and sister may be mentioned that of Cambyses, son of Cyrus, with his sister Atossa.