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CHAPTER I, 4-9.
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are owing to them, through the ruler Kat-Loharasp? being sent, with Bakht-Narsih, from the country of Irân to Bêta-Makdis 2 of Arům, 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 (durûstakö-1), the difficult arrangements, and the enquirer doubtful of the religion 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 Zaratûst occurred 4, how the pure and saintly Zaratūst of the Spitâmas came 5, and who will afterwards come as bringers of the same pure and good religion hereafter. 8. That is, of the prophets, apostles, and accepters of the religion, there were they who accepted it concisely and completely such as Gâyômard was, from whom came irregularly (durûstako) such as Masyê and Siyâmak, Hậôshang, Takhmyrup, Yim, Fredân, Manuskthar, the Sâmân, the Kayân, and also many other leaders in those times ?. 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 Kaî-Vistâsp (see Bd. XXXI, 28, 29; XXXIV, 7). His expedition to Jerusalem is mentioned in Pahl. Mkh. XXVII, 67, and by some Arab writers.
2 The holy place,' a title of Jerusalem.
8 Not identified. From this point to Chap. IV, 7, Âlûr-farnbag must have used the same authorities as the writer of Dk. VII; but he returns to the Gyêmarâ in Chap. IV, 8.
• Dk. VII, i, 7-40. o Ibid. 41. • Ibid. 42.
? See the details in Dk. VII, i, 7-40. $$ 1-8 have been already translated in Grundriss der iranischen Philologie, ii, 93-94.
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