Translated by E. W. West, from Sacred Books of the East,
volume 5, Oxford University Press, 1897.
This digital edition copyright © 1995 by Joseph H. Peterson.
If you find texts in this archive useful, please do not copy except for private study
("fair use").
Comments in {} added by JHP, mainly to facilitate searches.
Punctuation and spelling have also been normalized to conform
with other texts in this series.
| 1.
| For the gratification of the creator Ohrmazd, even through
the complete superiority of the Mazda-worshipping religion, adorned
by omniscience, in the world.
|
| 2.
| The seventh book is about the marvellousness of the greatest
reminder of the Mazda-worshipping religion, Zartosht of the Spitamas;
also of the mindfulness of that illustrious one by Ohrmazd, and
of his religion, arisen through the word of Ohrmazd, being blessed
among those of the region of king Vishtasp; from the Exposition
of the Good Religion.
|
| 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, the prophets, apostles, and upholders in the
period as far as Zartosht, whose guardian spirit is reverenced,
and their religion, which is this, due to the utterance and splendor
with which they have been blessed with prophecy among mankind.
|
| 4.
| According to the Mazda-worshipping religion and the Exposition
of the Good Religion, it is the nature of Ohrmazd's disposition
and his knowledge as to the complete obtainment of the first creature,
the archangel Vohuman, and the first progress spiritually among
the archangels and the other sacred beings of the spiritual and
worldly existences, and materially in Gayomard, the first man,
through concurrent and complete acceptance from the creator Ohrmazd,
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 Ohrmazd.
|
| 5.
| According to the declaration of the good religion about the
production of existence, which is the praise of him who was the
causer of existence and creator, the beneficent spirit, the first
craving among mankind was this, that 'we be happy and be the creation
of Ohrmazd;' 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 human beings of the lineage
of Gayomard 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 Gayomard attained to the good spiritual
lordship of the archangels (that is, he was fit for the supreme
heaven).
|
| 8.
| And after Gayomard, at various periods until the ever-favoring
Zartosht of the Spitamas, whose guardian spirit is reverenced;
much also was his acquaintance with knowledge, and his work was
the preservation of the mankind of that time in which he came
into notice; moreover be became requisite for conference with
the creator; and because of their superior carrying on of destiny,
by command of the creator, it is declared in the good religion,
that the combined titles of prophet (vakhshvar), acceptor, and
promoter are enumerated of them.
|
| 9.
| As Gayomard passed away, it came to Mashye and Mashyane, the
second of worldly beings who were the progeny of Gayomard the
first; and it is declared, by the word of Ohrmazd, 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 Ohrmazd 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 practiced 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.
|
| 11.
| The creator showed them the sowing of corn, as declared in
the words of Ohrmazd thus: 'This is thine, O Mashye! which is
an ox; thine, too, is this corn; and thine those other appliances;
henceforth thou shouldst know them well.'
|
| 12.
| This, too, is declared by the good religion, that Ohrmazd
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 Mashye and Mashyane, thou
shouldst procure thy corn and bread from Mashye and Mashyane,
and shouldst bless theirs thus: "This corn comes up owing
to you, and, as it came unto you from Ohrmazd and the archangels,
may the corn extend from you unto your descendants without disturbance
from the. demons;" and two Ahunwars are to be recited for
the staying away of the demon and fiend.' 13. And Hadish, the
thoroughly worthy through righteousness, went to Mashye and Mashyane,
and he procured his corn and bread from Mashye and Mashyane, 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 Ohrmazd and the archangels, may it extend from you unto your
descendants, without disturbance from the demons;' and two Ahunwars
were recited by him, for the staying away of the demon and fiend.
|
| 14.
| And, owing to the explanation of the sacred beings, Mashye
and Mashyane 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 spreading in the world, to artificers
among the plenitude of artificers.
|
| 15.
| And after that, the destiny to be carried on came to Samak,
who was their son, and the descent of their collateral descendants
was on to each region and each quarter of the world, to that extent
which the creator chose for that region and quarter; and thereby
there was a completion of the progress and spreading of mankind
into the various regions and quarters.
|
| 16.
| At another time it came to Vaegered and Hooshang of the early
law (pes-dad), for providing in the world the law of husbandry,
or cultivation 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 Ohrmazd's creatures, as well as the religion appointed by Ohrmazd.
18. And through that glory of destiny (gada) two-thirds of the
demons of Mazano and the seven evil-instructed ones of Aeshm were
destroyed by Hooshang.
|
| 19.
| After that it came to Takhmorup 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.
|
| 20.
| And it came, at another time, for the conference with Ohrmazd,
to Yim the splendid, the son of Vivangha; 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 it is declared, by the word of the creator Ohrmazd 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,
nourishment, 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 Ohrmazd 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 were made immortal by
him, and the other creations, water, vegetation, and the various
foods, imperishable. 24. And this, too, is declared by the good
religion, that the world was made by him like the supreme heaven
in pleasantness; also the enclosure made by Yim, constructed by
him according to all the commands of the creator, about guarding
the creatures from perishing through the winter of 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
Faridoon the Aspigan 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 splendor.
26. And Faridoon, through that triumphant splendor, became a responder
to Zohak from the pregnant womb, and that degraded fiend was averted
and paralyzed by him; having come to nine years of age, he proceeded
about his destruction, and through that victory Zohak was smitten
by him, the creatures were saved and relieved thereby, those of
Mazandar and Mada 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 in 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 lifetime of Faridoon, the same destiny came to
Airik, son of Faridoon, owing to introduction by the creator,
and was diffused in him, and he practiced humility; the life which
is perfect is brought through a prayer from his father Faridoon,
and that life came to him from the creator through the blessing
of Faridoon.
|
| 29.
| And it came, through his mother, to a descendant of Faridoon
and descendant of Airik; it proceeded with the angel Neryosang
to Manuschihar, and its entire progress was in the lineage of
Airik. 30. And it came to Manuschihar, the monarch of Iran, and
through it many wonder-wrought actions were performed by him;
he smote Salm and Tuj in revenge for Airik, he was a responder
to the superfluities of foreign countries, he arranged the realm
of Iran, improved and fertilized the land of Iran, and made the
country of Iran victorious over foreigners.
|
| 31.
| At another time it came to Auzobo, son of Tumasp, a descendant
of Manuschihar the monarch of Iran; and, through that destiny
and glory combined, 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 destruction 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; and he developed and fertilized
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 allotment from the glory of Yim; and, through it, the
serpent Srobovar which was swallowing horses and swallowing men,
the golden-heeled demon Gandarepo, and much other production of
adversity by the demon and the fiend-the murderess of the creatures
— were destroyed by him.
|
| 33.
| At another time it came to Kay Kobad, 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 splendor and actions of advantage to the creatures.
|
| 34.
| And it came to Patakhsrobo, son of Airyefshva, son of Taz,
who was king of the Arabs, through the mindfulness of the archangel
Ardwahisht, and his inquiry about it from its own tribe - for
the demon of greediness (azo), with one similarly destined, had
rushed for the destruction of him who was very gentle to that
tribe - as he had a full inclination for the ascendancy of the
portion whose guidance to the lofty priestly master was owing
to the archangel Ardwahisht, just as the fish image of that other
portion was for falling into the river; and it is declared that
he came to the ceremonial of Zartosht.
|
| 35.
| At another time it came to Kay Arsh and his brothers, the
descendants of Kobad; through it they have been all-experienced
and powerful, heedful and performing wonders; and the eldest brother
of them, Kay 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 who became fully sagacious (pur-zir),
owing to the glory of Yim, when he was in his mother's womb, and
many wonders were taught by him to his mother, 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 Frakih
the demon-worshipper. 37. He also attained to the chancellorship
(farmadarih) of Kay Us, and became administrator (rayinidar) in
his realm of the seven regions; the frontier speech (vimand-gobisnih)
was also explained and taught by him, 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 Kay Siyavakhsh the illustrious, through
the wondrous-formed Kangdez being held by him for the retention
of protection for the much splendor and suitable glory of the
religion, from which the restoration of time, the rearrangement
of the realm of Iran, and the reunion of power and triumph with
the religion of Ohrmazd are manifest.
|
| 39.
| It came to Kay Khosraw, son of Siyavakhsh, and through it
he smote and vanquished Frangrasiyak of Tur, the wizard, and his
fellow-miscreation Kersevazd of those of Vakgir, and many other
very evil devastators of the world; he also joined in the destruction
of that idol-temple which was on the shore of Lake Chechast, and
demolished that fiendishness which was awful. 40. On account of
the desirableness of means for the renovation of the universe,
he is also on a throne (namiko), 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 Zartosht of the Spitamas came
to the conference of the creator Ohrmazd, and accepted from the
omniscient creator Ohrmazd unmixed freedom from pollution, the
comprehensive and also recited acquaintance with the knowledge
and work of priesthood, warriorship, husbandry, and artisanship,
and the separate portions of the Mazda-worshipping revelation
(deno) brought to king Kay Vishtasp by command of the creator,
illuminated by the great splendor in that supreme sovereign of
the sacred beings, and propagated by the learned of the region,
in the regions which are seven, through the good eloquence which
is owing to the succession of creatures until the renovation of
the universe. 42. And through its production by those who will
be his sons, Aushedar, Aushedar-mah, and Soshyant, the renovation
in the existence of the creatures of Ohrmazd is immortal; and
a more remindful statement of its splendor, glory, and marvellousness
is a statement that is written and found below.
|
| 43.
| And there have also been others before Zartosht, the prophet
(vakhshvar) of desired fame in the Mazda-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 interrogation 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 are made acquainted with the religion, and Zartosht 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 splendor, glory, and marvellousness of the prophet of the
Mazda-worshipping religion, the best of creations, whose guardian
spirit is reverenced, Zartosht of the Spitamas; and ten chapters
are published here, as to the information from the Avesta, and
in benediction of the religion of Ohrmazd.
|
| 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 conference with Ohrmazd.
|
| 47.
| That of it which is from the conference onwards, till his
pre-eminence over prophecy in the world, and the acceptance of
the religion by the exalted Kay Vishtasp.
|
| 48.
| That of it which is onwards from that, till the departure
(vikhezo) 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 Kay Vishtasp.
|
| 50.
| That of it which is after that, until the collapse (angavisno)
of the Sovereignty of Iran.
|
| 51.
| That of it which is also after that, until the end of the
millennium of Zartosht and the arrival of Aushedar.
|
| 52.
| That of it which is also after that, until the end of the
millennium of Aushedar and the arrival of Aushedar-mah.
|
| 53.
| That of it which is also after that, until the end of the
millennium of Aushedar-mah and the arrival of Soshyant.
|
| 54.
| And that of it from the arrival of the Triumphant Benefiter,
until the wonder of the renovation and future existence; a statement
of them each separately.
|
| 1.
| About the marvellousness of the manifestations before the
birth of that most auspicious of offsprings from his mother.
|
| 2.
| One marvel is this which is declared, that the creator passed
on that glory of Zartosht through the material existences of the
creatures to Zartosht; when the command arose from Ohrmazd, the
coming of that glory from the spiritual existence to the worldly,
and to the material substance (madiyato) of Zartosht, is manifested
as a great wonder to the multitude (val kabedano).
|
| 3.
| Just as revelation mentions it thus: 'Thereupon, when Ohrmazd
had produced the material (dahisno) of Zartosht, the glory then,
in the presence of Ohrmazd, fled on towards the material of Zartosht,
on to that germ; from that germ it fled on, on to the light which
is endless; 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 Zoish; and
from that fire it fled on, on to the wife of Frahimrvana-zoish,
when she brought forth that girl who became the mother of Zartosht.'
|
| 4.
| Of that splendor, 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 Zoish, 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 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 adversity for the girl, were bringing
on to that district three armaments (heno), 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 (burzo), 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 glorious.'
|
| 9.
| Even then, owing to the influence (sarinisno) of the demons,
and the Kavig and Karap of the district, they did not become satisfied;
so the father ordered the girl to go to Padiragtaraspo, the father
of a family in the country (mata) of the Spitamas, in the district
(rudastak) of Alak; and the girl obeyed the command of her father.
10. That disturbance which the demons caused, with evil intention,
for the expatriation of that girl, the sacred beings assiduously
made the reason for the coming of the girl for marriage to Pourushasp,
the father of Zartosht through her father sending the girl to
the dwelling of Padiragtaraspo, the father of Pourushasp.
|
| 11.
| 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
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. Thereupon
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. 13. Then that
damsel thoroughly washed her hands, and proceeded from them to
that village which was Padiragtaraspo's, and the glory came to
Pourushasp, the son of Padiragtaraspo.
|
| 14.
| One marvel is this which is declared, that the creator Ohrmazd
passed on the guardian spirit (farohar) of Zartosht, to the parents
of Zartosht, through (le-kadon) Hom, by a marvel produced by cultivation.
15. Again, too, revelation says that, when the separation (burino)
of the third millennium occurred, at the end of the ,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 Zartosht together, and they seated
the guardian spirit within, having a mouth, having a tongue, and
the proclaimer of the celestial mansions.
|
| 16.
| Then the three millenniums of Zartosht 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 (hamkerpih)
the archangels. 17. And when the separation of the third millennium
occurred, after the framing of Zartosht together, and before the
conveying of Zartosht down to the worldly state, at the end of
the ,000 years of worldly existence with a destroyer, then Ohrmazd
argued with Vohuman and Ardwahisht thus: 'Is his mother beheld
by you, so that we may produce Zartosht?'
|
| 18.
| And Ardwahisht spoke in reply thus: 'Thou art aware even of
that, O propitious one! about the Zartosht we shall produce, and
thou and we have produced, thou knowest, O Ohrmazd! and to us
who are the other archangels do thou announce the place, because
its appearance thou knowest, thou propitious spirit Ohrmazd!'
|
| 19.
| Then Ohrmazd argued with Vohuman and the reminding by Ardawahisht,
Shahrewar, Spandarmad, Hordad, and Amurdad, saying: 'The conveying
of Zartosht 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 Zartosht down on to the world
of embodied beings, having a mouth and having a tongue, as a proclaimer
of the celestial mansion, this is evident: they will 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.
21. Therefore we will carry off there, to the village of Pourushasp,
him whom they will call Zartosht of good lineage of both natures,
both of Neryosang who is of the archangels, and of Yim who is
of mankind.'
|
| 22.
| Then the archangels framed together a stem of Hom the height
of a man, excellent in color, and juicy where fresh; also to carry
off the guardian spirit of Zartosht to that stem of theirs, the
archangels made it go forth thither from that endless light, and
gave it up there also to the instinctive intellect (asno vir).
23. Likewise their carrying off was manifest around, and a wall
was openly displayed round them, but a restless one; the Hom was
constantly provided with a mouth, where it was suitable, and sap
constantly oozed from the Hom where it was moist.
|
| 24.
| And when thirty years of the ,000 years of well-disturbed
worldly existence remained, Vohuman and Ardwahisht 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, Vohuman
and Ardwahisht went on, and those birds consulted them thus: 'We
have to offer homage, and our want is that Hom.'
|
| 26.
| The circumstances of those associated together in pre-eminence
and the request of these for that Hom were a double marvel; Vohuman
seized one of those birds by both legs, and the other by one;
he also brought them that Hom, 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 Zartosht started up, and the serpents
of the tree rushed also from them away towards the demons; but
that guardian spirit of Zartosht 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 (gan-gir) and any one of that species. 28. And that Hom
was connected with that tree; and on the summit of that tree,
there where the nest of the birds was, it grew constantly fresh
and golden-colored.
|
| 29.
| After the coming of her who bore Zartosht, to Pourushasp for
marriage, Vohuman and Ardwahisht, thus associated together in
their pre-eminence, came up there to Pourushasp in the cattle-pasture
of the Spitamas, and their thoughts were confined to that Hom
brought by them. 30. Then Pourushasp walked forth, with spiritual
desire, up to the water of the Daiti, because the requirement
of the spirits is the spiritual knowledge that spirits are ever-beneficial;
and that Hom was also seen by him, when it had grown on that tree,
on the inside of the nest. 31. Then Pourushasp thought thus: 'It
is for me, really (madam-ik-am) to proceed and, even as there
is no reaching by me up to that Hom, that tree must be cut down,
for apart from that, O Hom of Ohrmazd! thou seemest fresh, so
that the benefit of something from thee will be advantageous.'
|
| 32.
| Then Pourushasp walked on and washed their clothes acquiescently
(patasig), and here a great wonder was manifest to Pourushasp.
33. About this it says that, all the while that Pourushasp washed
their clothes, Vohuman then proceeded from the uppermost third
of the tree unto the middle of it, whereon it was the desire of
Pourushasp to be conveyed. 34. Then Pourushasp, having washed
the clothes, walked up to it and, thereupon gathering up the whole
of that Hom, 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 Hom, Pourushasp spoke of it to his noble
(mas) wife thus: 'So thou, O Dukdaub! shouldst keep their Hom
in custody, all the while that their Hom fulfills duty and routine.'
|
| 36.
| One marvel is this which is declared, that the coming of the
nature (gohar) of the body of Zartosht, 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 Ohrmazd had produced the material (dahisno)
of Zartosht, the nature of his body then, in the presence of Ohrmazd,
fled on towards the material of Zartosht.'
|
| 38.
| About Hordad and Amurdad bringing the cloud-water down in
a compassionate manner ever anew, drop by drop, and completely
warm, for the delight of sheep and men, and - with as much seed
as the roving of two rampant bulls would thereby 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 nature of Zartosht came from that water to those plants.
|
| 39.
| One marvel is this which is declared, that, in order that
the nature of Zartosht shall come unto his parents, after the
mounting of the archangels Pourushasp 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 Zartosht
came from the plants to those cows, and is mingled with the cows'
milk; it is owing thereto that Pourushasp drove those cows back.
41. And Pourushasp spoke to Dukdaub thus: 'O Dukdaub! in two of
those cows, which are unimpregnated and have not calved, milk
has appeared; do thou milk those cows, which are the splendor
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 Zartosht 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: Thereupon, at that time, the demons formed themselves
unto an assembly, and the demon of demons growled thus: 'You demons
become quite unobservant: that food is really supplied fresh,
so that the formation is settled which will extend as far as to
that man who will be the righteous Zartosht; which of you will
undertake his destruction, all the while that he exists for mankind,
so as to make him more contemptibly impotent?' 44. Keshmak, astute
in evil, growled thus: 'I will undertake his destruction.' 45.
Astute in evil, he rushed away with thrice fifty of the demons
who are Karaps of Keshmak; and that village was partly uprooted
and partly destroyed by him, fellow-workers were ruined, an 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, Pourushasp asked again for
that Hom from Dukdaub, and he pounded it, and with that cows'
milk, into which the nature of the body of Zartosht had come,
he here mingled the guardian spirit of Zartosht, and the nature
of the body came at once into union with it.
|
| 47.
| One marvel is this which is declared, that Pourushasp and
Dukdaub drank up that Hom and milk, when they were mingled together
and announced to Ohrmazd; and here occurred a combination of the
glory, guardian spirit, and bodily nature of Zartosht 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 with desire for a son, and the demons shouted out
unto them, in the villainous speech of sinfulness, thus: 'Why
shouldst thou act like this, vile Pourushasp?' 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, saying: 'We will not so stop without accomplishing something,
not even though both Rak and Nodar should arrive here together.'
52. Then that manchild who was the righteous Zartosht became complete,
and here below there came together the nature of the body, the
guardian spirit, and the glory of Zartosht in the womb of his
mother.
|
| 53.
| One marvel is this which is declared, that, after the combination
of Zartosht in the womb of his mother, the demons strove anew
wonderfully to cause the death of Zartosht 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
Ohrmazd 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 (paimes) 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.
|
| 56.
| One marvel is this which is manifested to the multitude when
three days remained to his coming 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
Zartosht was in the womb, where he still subsisted three days
till afterwards born, that the village of Pourushasp 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; the village of Pourushasp, on which that fire is
in every crevice, is disturbed by confusion." 58. Then, on
running together again, they said: "It is not fully forgiven
for the village of Pourushasp; fire is on it in every crevice
and it is disturbed by confusion; unto him is born, at his house,
a brilliant manchild."'
|
| 59.
| This, too, is one of the wonders, when the report of the marvellousness
of the birth of that manchild 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
Zartosht will be born, who will produce for you who are demons
that absence of intercession which is prepared 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.
| It is declared that the report about the birth of Zartosht,
and concerning his prophesying, is explained (avazandi-hasto)
only by the illustrious, such as Yim and Faridoon 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 declared, that in the reign of Kay Us there was
an ox, and a splendor 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 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 Kay Us, even of his ownership - therefore, on account of his
possession of that wonder, the Turanians proceeded about the smiting
and destruction of that ox, and, through their sorcery and witchcraft
the mind of Kay Us was disturbed about that ox, and he went to
a warrior, whose name was Srito, and ordered him to kill that
ox; so that man came to smite the ox. 64. And here is manifested
a wonder of importance by that ox, such as revelation mentions
thus: 'To him spoke the ox, in grave words, thus: "Thou shouldst
not murder me O Srito! thou seventh of those of this race; you
will atone for this malice when Zartosht, 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 Vadak 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 Kay Us and told him what he had seen. 66. Kay Us then still,
on account of the amazing deceitfulness of the demons and wizards
ordered the same man to smite that ox; 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, 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, Zartosht
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 Zartosht'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 Frasiyav the wizard is
amazingly distressed through seeking that glory of his by desire
of the demons, just as revelation mentions thus: 'Thereupon Frasiyav,
the very powerful Turanian, rushed away, O Zartosht 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.'
|
| 69.
| And this, too, is mentioned, that to all the seven regions
the villain Frangrasiyak rushed away, and the glory of Zartosht
was sought by him.
|
| 70.
| Here is an enumeration of the worthy lineage of Zartosht:
- Zartosht was son of Pourushasp, son of Padiragtaraspo, of Urugadhasp*,
of Haekadaspo*, of Kikhshnus*, of Paetrasp*, of Aregadharsn*,
of Hardhar*, of Spitam, of Vaedist*, of Nayazem*, of Airik, of
Durasrobo, of Manuschihar monarch of Iran, of Manus-khurnar, of
Manus-khurnak whom Neroksang implanted in Vizak*, daughter of
Airyak*, son of Thritak*, of Bitak*, of Frazusak*, of Zusak*,
of Fraguzak*, of Guzak*, daughter of Airik, son of Faridoon 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 Kardar-tora
the Aspigan, of Siyah-tora the Aspigan, of Speto-tora the Aspigan,
of Gefar-tora the Aspigan, of Ramak-tora the Aspigan, of Vano-fravisn
the Aspigan, of Yim monarch of the seven regions, son of Vivangha,
of Ayanghad*, of Ananghad*, son of Hooshang the Peshdadian monarch
of the seven regions, son of Fravak, of Siyamak, of Mashye, of
Gayomard the first man.
|
| 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 Ohrmazd.
|
| 2. | One marvel is this which is declared, that on being born
he laughed outright; the seven midwives (dayah), 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. Pourushasp
also spoke thus: 'Bring out this manchild to the sheepskin
clothing which is soft; the affair was owing to thee, owing to
the virtue of thee who art Dukdaub, that the advent of glory and
coming of radiance to this manchild was openly seen when he
laughed outright at his birth.'
|
| 4. | One marvel is this which is declared, that Pourushasp
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 Zartosht and the wonders which were manifested therein;
he also brought him to the house for the purpose of seeing
Zartosht. 5. That wizard, owing to the coming on of vexation at
that glory in Zartosht, desired with evil intention a really
mischievous deceit (shedo), to compress with his paws (gav) 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 if thus: 'Thereupon the paws of that deadly
one (mar) are driven back to behind him (that is, reversed
(auskun) backwards); nor ever after did that deadly one become
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 Zartosht; and Pourushasp, in awful alarm as to the
dispersion of the emanation of splendour (ap-dihih) from
Zartosht, hastened (sarinid) to make Zartosht invisible.
|
| 8. | One marvel is this which is declared, that the Karap
Durasrobo, through witchcraft, cast such fear of Zartosht into
the mind of Pourushasp, and so injured the mind of Pourushasp,
that, owing only to that very fear as regards himself, he asked
the Karap for the death of Zartosht. 9. Also about the mode of
putting to death for which Pourushasp, owing to the distraction
(vishopisno) by which he becomes helpless, asks Durasrobo; and
that Karap is bringing much firewood together, and to shelter
(nipayidano) Zartosht amid that firewood, to stir up a fire, and
to make if blaze with the wood were the remedy he arranged
(virasto); and Pourushasp acted accordingly. 10. And here is
manifested a great wonder to the multitude, just as revelation
mentions it thus: '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 (hushumond), and seizing him,
thereby removed him with her right hand aloft as he sat.'
|
| 11. | One marvel is this which is declared, that after
Pourushasp spoke to the Karap Durasrobo about the fire not
burning the child, he asked anew about putting Zartosht to death;
then to ensconce (nipayidano) Zartosht in a narrow path, and
despatch 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 (girayido) to Pourushasp; and Pourushasp 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 Zartosht), 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 intelligently, and seizing him, thereby removed him with her
right hand aloft as he sat.'
|
| 13. | One marvel is this which is declared, that Pourushasp
came a second time (idano) to that Karap also about the oxen not
trampling on Zartosht, and asked anew about the mode of putting
Zartosht to death; then to ensconce Zartosht near a drinking-pool
(avkhur) 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 remedy that Karap proposed; and
Pourushasp 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 Zartosht), 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.'
|
| 15. | One marvel is this which is declared, that Pourushasp
came again to that Karap, spoke also about the horses, too, not
trampling on Zartosht, and asked anew as to what may be the mode
of putting Zartosht to death; then to have Zartosht carried off
into the den (surak) where a wolf's cubs (hunuskan) are
slaughtered, so that when the wolf arrives and sees the
slaughtered cubs, she will wrathfully growl and mangle Zartosht
in revenge for those cubs, was the remedy that Karap proposed;
and Pourushasp 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 Yujyasts, towards Zartosht,
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 the
righteous and Vohuman proceeded to him, and a woolly (kurusak)
sheep was brought by them unto him; the nurses (dayagan) 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
(utayuto) in excess; 'for she considered in this way, that 'the
wolf is so much better to that son than thou art good to me,
when I shall show his bone or blood in thy sight.' 19.
Forwards to him has she come intelligently and, seizing him, she
thereby removed him, through the grace (dahisno) 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 Nodar should arrive here together.'
|
| 20. | And if is declared that, afterwards, the Karap Durasrobo,
with a malicious disciple, came to the same district and noticed
about the advancement of Zartosht; 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
Bradrok-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 development (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 (hunusko) of Pourushasp, in the
three nights while he was begotten out of his parents. 22. Unto
him will Vohuman come in the embodied world (that is, Vohuman
will come unto Zartosht), 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. | Pourushasp advanced, conveyed in a four-in-hand chariot;
then, on hearing that statement, and when they had heard that
statement, Pourushasp started forth, conveyed in that
four-in-hand chariot.
|
| 24. | And Pourushasp spoke to Bradrok-resh, the Karap, thus:
'Bradroh-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; 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 Vohuman comes unto him, into this embodied
existence, it is also said by him on his return: "O Pourushasp!
where is thy servant?" So, O Karap! concerning him who is my
son, it is beheld that he was seen sagaciously by thee.'
|
| 27. | And when Pourushasp 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 was thy
offering of him, and I 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 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; but
this, namely, how the routine (dadistano) 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 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 through him I have
accompanied them on the boundary of its radiance and glory; so
that I saw this that only from the action of this one the future
existence will arise; but the routine of the future existence was
not seen by me. 31. This son of thine thinks thus: "I will make
a grander material existence 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 of Vishtasp, not in
thine.'
|
| 32. | One marvel is this which is declared, that when Zartosht
was seven years old, that Durasrobo being joined by Bradrok-resh
the Karap at the village of Pourushasp, on account of the little
previous seeing of Zartosht by the latter, they saw Zartosht in
that neighbourhood when a hut (hadako) was constructed by him
with the children; and they sat with evil intention to injure the
mind of Zartosht through witchcraft, and for that reason fear and
terror were cast by them upon the children. 33. Here a great
wonder became manifest to them, owing to the powerful intellect,
cautiousness, and practice of Zartosht, just as revelation
mentions thus: 'When the other children were excessively
terrified at their own silliness of speech, Zartosht 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 Pourushasp he ordered the
preparation of food for their eating; and his prepared food is
chewed up (fraz khayai-ait), with a gobletful (pur dolako) of
mare's milk. 35. He also spoke to Durasrobo thus: 'Thou art the
most spirit-worshipping of mankind in our district; do thou
worship this of mine.' 36. A great marvel, owing to the sagacity
of Zartosht at a childish age, is just as revelation mentions
that Zartosht spoke thus: 'I worship this, O father! it is not
that which it is necessary for me to worship that he should
worship.' 37. And Pourushasp 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 Zartosht and spoke concerning
them, and he broke forth with that eternal statement, namely:
'The righteous I reverence, men or women; the poor I reverence,
men or women; not the wicked, men or women; when any one whatever
shall join Pourushasp, 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 Zartosht thus: 'Evil was thy
reckoning which, owing to the conduct of fate (bahar), I, the
foremost of the existences embodied in Rak and Nodar, 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 through
bringing it on, and this 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 Zartosht, in the
sagacity of his reply to that deadly one at that childish age,
which was just like this which revelation mentions, that Zartosht
spoke thus: 'Without the joy of a murderer I observe, with
propitiousness and complete mindfulness, that it is thee I notice
in that house which is thine.'
|
| 41. | One marvel is that which, after this reply of Zartosht 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
Zartosht in the same manner, Zartosht uttered that same reply,
and the deadly one became anew disabled and stupefied as long as
the milking of twenty mares full of milk whose milker is only
one.
|
| 43. | One marvel is this which is declared, that again when
that wizard emerged from that stupefaction; he then shouted to
Zartosht in the same manner, Zartosht 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 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
Yujyasts in driving, he stopped in his distress through being
terrified, and this occurred which I mention for a warning, his
semen was expelled, so that it arose in his skin and burst it,
and his loin thereby broke from his thigh; he then died outright,
then his progeny, and then the offspring of this progeny.'
|
| 46. | One marvel is this which is declared that, even before
the coming of Zartosht to a conference, 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 heedfulness of the kingly glory, and the full
desire for righteousness, the efficacious diligence and
authority, and even the superiority 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, 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 (dadoih) of mankind
and bipeds, the perfection and completeness of the sacred beings
through the creativeness of Ohrmazd, and its own 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
Ohrmazd and of the lord-and-mastership (ahu-va-radih) of the
world, also of the preservation of the creations therein
(ayipo-dahisnan), from the destroyer, by the tongue of the
many-mannered (kabed-saradaho) sage, the fully-virtuous one of
the age producing no harm (avazand-dahig) in the world. 50. And
the demons on this account, that this is he whom many Kigs and
Karaps have to influence the good to confound and destroy, then
also kept their promise and practiced friendship.
|
| 51. | And on the completion of thirty years beyond his birth,
the archangel Vohuman came on in commemoration of Ohrmazd, when
he was bringing his Hom-water (maya-i Homigan) from the river
Aevatak, just as this which revelation mentions thus: 'When
Zartosht came forth to the third effluent (bara-tagisnih), 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 Vohuman, and it seemed
to him that Vohuman was of early form (so that he is more
discerning as to a person) and foreseeing (that is, he was
beforehand in everything); it seemed to him that Vohuman was as
much in height as three men's spears; and it seemed to him, as to
Vohuman that a glossy twig (arus tak) was brought by him in his
hand, through carrying off which branch the plant was not injured
by him; that became the spiritual twig of the religion, and this
was indicated by it, that it is necessary to proceed as
uninjuriously by the religion.
|
| 53. | There is some one who says that it became a reminder of
the spiritual existence, and this was indicated by it, that it is
necessary to proceed as uninjuriously 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-rud of the good Daiti (which was the name of it) and he
was in it, Zartosht was bringing the Hom-water from the middle of
it; and on the ascent Zartosht, bringing his right foot out of
the Aushan-rud, covered himself with his clothes, and upon that
Vohuman, advancing, joined him in front.
|
| 55. | And that man enquired of him thus: 'Who art thou; from
whom of them art thou?' He replied: 'I am Zartosht of the
Spitamas.'
|
| 56. | The words of Vohuman were: 'O Zartosht 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-dahisnih)?' 57. The reply of Zartosht was thus:
'About righteousness, I consider 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 righteousness).'
|
| 58. | The words of Vohuman were: 'O Zartosht of the Spitamas!
that which is righteousness is existing (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
Zartosht spoke thus: 'That which is righteousness exists, and
concerning that I am completely clear and aware; but where and
how is that radiance which is that whose arrival is through
Vohuman,'
|
| 60. | And Vohuman spoke to him thus: 'O Zartosht of the
Spitamas! deposit this one garment which thou carriest, so that
we may confer with him by whom thou art produced and by whom I am
produced, who is the most propitious of spirits, who is the most
beneficent of existences, and who is he that I, who am Vohuman,
am testifying (that is I am a reminder of him).
|
| 61. | Thereupon, Zartosht thought thus: 'Good is he who is the
creator, who is better than this reminder.' 62. Then they
proceeded in company, Vohuman and Zartosht; Vohuman first and
Zartosht after.
|
| 1.
| About the marvellousness which is manifested from the first
conference onwards till the end of the seventh conference which
occurred within the duration of ten years, also his pre-eminence
in prophecy in the world, and the acceptance of the religion by
the exalted Kay Vishtasp, 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 Ohrmazd, recited the unique
formula (ayino) in an assemblage (ram) of Kigs and Karaps, the
prophecy of his Mazda-worshipping religion and commemoration of
Ohrmazd, as he chanted with a loud voice, and invited mankind
to the religion of Ohrmazd. 3. Just as this passage of revelation
mentions thus: 'Thereupon, the thorough inspection for this material
existence of those with a sacred girdle [[kusti]], provided with dwellings
and provided with cattle, was altogether arranged by Zartosht.'
|
| 4.
| And when their announcement (nivedisno) for speaking to be
heard was issued, then Zartosht, on becoming exalted, called out
unto the embodied world of righteousness to extol righteousness
and to scorn the demons. 5. 'The homage of the Mazda-worship of
Zartosht, and the ceremonial and obeisance for the archangels
are the best for you I assert; and of deprecation (ayazisnih)
for the demons next-of-kin marriage is really the best intimation,
so that, from the information which is given as to the trustworthiness
of a good work, the greatest are the most intimate of them, those
of father and daughter, son and she who bore him, and brother
and sister.'
|
| 6.
| It is declared that, upon those words, innumerable demon-worshipping
Kigs and Karaps have rushed upon Zartosht 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
(hunusko), the arbitrator; and the shame of the brother of Tur
arose, like that of a person whose shame was that they spoke of
his next-of-kin marriage so that he might contract it.'
|
| 7.
| This Tur was Aurvaita-dang the Tur, the scanty giver, who
was like a great sovereign of that 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
(ahanko) of wisdom will arise, in this earth, which is so counseling
(hangamanig) as this one is (that is, when they destroy a man
who is counseling, 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 counseling.'
|
| 11.
| And Zartosht spoke thus: 'I shall not always be that quiet
speaker, by whom that I have mentioned is the most propitious
thing to be obtained; and of interfering speaking and managing
the temper there is a next-of-kin marriage, and the high-priest
who has contracted it is to perform the ceremonial.'
|
| 12.
| And here the good Spiritual lordship and mightiness of glory
of Zartosht, those which are provided for commemoration of the
supreme lord and creator Ohrmazd, are manifested as a great wonder
to the multitude, and there is rendered visible the great pre-eminence
which is in him as a prophet of the creatures, which for the baseness
(nankih) of the deceitful Agash, the secret-moving and deceiving-natured,
is the concealed control of a good disposition. 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 length;
little by little, too, that guide and combatant becomes a petitioner
for greatness, and it is manifest through that compassion (tang-libbemaih)
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 clamored for Zartosht's death; but he invited the
Kigs and Karaps to the religion of Ohrmazd, just as this passage
of revelation states that Zartosht also spoke thus: 'Worldly righteousness,
O Aurvaita-dang, thou Tur and scanty giver! is the whole of the
worship of the demons and the termination of the Mazda-worship
of Zartosht.' 15. And Aurvaita-dang the Tur, the scanty giver
spoke thus: 'O Zartosht of the Spitamas! thou shalt not attract
me to this evil in which thou really art.'
|
| 16.
| Zartosht also spoke thus: 'Ohrmazd inquired of me thus: "O
Zartosht! 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 (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 Zartosht!
thou shalt attract, first of the men who are warriors, to thinking
about, speaking about, and acting about this religion which is
Ohrmazd's and Zartosht's. 18. If you attract him, O Zartosht!
and he believes in it and also gives currency to this religion
of thine, and sits before thee in discipleship, this that one
calls discipleship of thine he shall undertake, and the religion
he hears fully he shall propagate (rubak vabidunyen); he is also
ever after, O Zartosht! the first of the men who are warriors,
the one most seeking benefit, most seeking cattle, most extensively
associating, and most hospitable of those who have yet been born
and who will henceforth be born. 19. And if thou do not attract
him, O Zartosht! 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 obvious to me that
he is not attracted, thou shalt speak unto him thus, O Zartosht:
'Thou art a stricken supplicant for righteousness, and a producer
of lamentation for the souls of Tanapuhr sinners 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 Aurvaita-dang, thou Tur and scanty giver!
is that thou art a stricken supplicant for righteousness, a producer
of lamentation for the souls of Tanapuhr sinners worthy of death.'
|
| 21.
| One prodigy of the demons is specified, who was the enemy
of whatever sacred beings there are, a Karap, Vaedvoist by name,
of those unsanctified (ayastan) by Ohrmazd. 22. And Ohrmazd spoke
thus: 'I so befriend that man, O Zartosht! who is put forward
by me over the creatures, whom thou shalt invite (khvanes), I
who am Ohrmazd, 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 Zartosht! and thou shalt demand
from him for me (that is, keep as my property) a hundred youths
of vigor (tosh tal), girls, and teams of four horses; so do thou
speak to him thus: "O Vedvoist! Ohrmazd demands from thee
a hundred youths of vigor, girls, and teams of four horses; if
thou givest them to him, splendor 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 Zartosht walked on to that Vedvoist of those unsanctified,
and spoke to him thus: 'O Vedvoist of the unsanctified! that which
Ohrmazd demands from thee is a hundred youths of vigor, girls
and teams of four horses; if thou givest them to him, splendor
and glory are thine through that giving; and if thou dost not
give to him, evil destiny is thine through that not-giving.' 25.
And that Karap shouted in reply to Zartosht thus: 'For me there
is no more from thee (that is, there is no opulence for me from
thy action), nor from Ohrmazd; I am more of a divinity (bagtar)
and am more forward in opulence than even Ohrmazd; many droves
of a thousand swine are also acquired by me.'
|
| 26.
| On went Zartosht, up to Ohrmazd and up to the archangels,
and Zartosht spoke thus: 'O Ohrmazd, 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 Ohrmazd; I am more of a divinity than thee or even Ohrmazd,
and many droves of a thousand swine are acquired by me."'
|
| 27.
| And Ohrmazd spoke thus: 'Owing to the splendor and glory of
those which are ours, O Zartosht! that man has acquired arrogance
(that is, the cattle we produced are the many cattle of his arrogance).
28. This will be his retribution for it then, however, when he
does not reach further alive at the end of the third night; in
that third night 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 (spedo doisar) make
him rush up on high, and up there on high he shall be fed upon
moldy bread (parnan).'
|
| 29.
| One marvel is the great healthfulness owing to the Hom-water
and the bringing of this by Zartosht from the river Daiti, which
is manifested when Vohuman was conveying him to the conference.
|
| 30.
| Just as is declared in the words of Ohrmazd to Zartosht thus:
'For them is the Hom-water which thou bringest, O Zartosht! not
for those demon-worshipping people who worship the demons, or
for a satisfier of courtesans (geh-vigar); they shall sprinkle
it on to that bull thou shalt bring forward, who is a four-year-old
of exhausted vigor, black-haired and useful; on drinking up the
water, that bull will become quite sound from that infirmity.'
|
| 31.
| Thereupon, Zartosht went on first into the embodied existence,
on which dwelt, at the end of Sagastan, that same Parshad whose
title was Tora (the Bull). 32. Parshad-tora also spoke to him
thus: 'O Zartosht of the Spitamas! give me this Hom-water which
thou bringest' 33. And Zartosht spoke thus: 'Do thou praise righteousness,
O Parshad-tora! and scorn the demons; also utter the profession
of the Mazda-worship of Zartosht among the iniquitous.' 34. It
was praised by Parshad-tora, and the demons were scorned by him;
yet he did not speak among the iniquitous as to his accepting
the Mazda-worship of Zartosht. 35. Forward to him came Zartosht
at that praise of righteousness, for him was that Hom-water which
Zartosht brought; not for those demon-worshipping people who have
worshipped the demons, but for that bull of his which Zartosht
brought forward, a four-year-old of exhausted vigor, 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 regarding the rushing
of the evil spirit for the slaughter of Zartosht, just as revelation
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, O fiend! and destroy the righteous Zartosht."
37. On to him they rushed, the fiend, the demon Bud, and secret-moving
Pestilence, the deceiver. 38. Zartosht chanted aloud the Ahunwar;
the fiend was confounded at that, and away they rushed, the demon
Bud 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 dost not thoroughly observe,
and what thou orderest us to do is not possible); the death of
him who is Zartosht of the Spitamas is not contemplated by us."
40. Owing to the full glory of the righteous Zartosht, he perceived
in his mind thus: "The wicked demons, astute in evil, consult
together about my death;" and up stood Zartosht, forth went
Zartosht.' 41. Here is manifested a great wonder to the multitude,
in that which is mentioned thus: 'And a stone was put forth by
the righteous Zartosht, that was held in his hand, and the size
of a hut, and which was obtained by him from the creator Ohrmazd,
the spiritual Yatha-ahu-vairyo.'
|
| 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 through the chanting of the
Ahunwar aloud by Zartosht. 43. Just as that which a passage mentions
thus: 'I worship the resources of the Kayan glory, with which
the righteous Zartosht 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 courtesan is also withdrawn by them from mankind;
on hearing him they lamented, very violently is it lamented by
the demons. 45. By the Ahunwar, which the righteous Zartosht 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.
| Zartosht revealed (gushufto) to mankind by the word of Ohrmazd,
how in this religion the latter tells in words to Zartosht 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 Ohrmazd spoke
to Zartosht thus: 'How do they who are good people, O Zartosht!
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 Zartosht spoke thus: 'Only for the reason, O Ohrmazd!
that people hasten on to that which is a jungly plain without
dwellings, where no one resides from the departure of light until
sunrise arrives, when it is two Hasars 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 Ohrmazd spoke thus: 'How can they do such a thing for
them, O Zartosht! (that is, how does it happen that it is continually
given by them for those that speak thus: " It happened to
us")?'
|
| 52.
| And Zartosht spoke thus: 'They speak variously, O Ohrmazd!
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 whatever they bespeak from the
demons).' 53. Zartosht also spoke thus: 'So they speak about it,
O Ohrmazd! 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 cast down and, owing to acquiescence in
him, the demons tempt (nes,hund) him away out of mankind."'
|
| 54.
| And Ohrmazd spoke thus: 'According to thy wish, do thou, O
Zartosht! fully observe thy existence, upwards from the head,
downwards from the sole of the foot, and afar on various sides;
and thou shouldst beseech before and behind and in 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, O Zartosht! 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 cooperation
from thee. 56. But thou shouldst not grant her companionship,
nor conversation, nor shalt thou prescribe any conduct for her;
afterwards, to revert her downwards, thou shalt utter aloud that
triumphant saying the Yatha-ahu-vairyo.'
|
| 57.
| Zartosht proceeded to the habitable and friendly world, for
the purpose of fully observing that beaten track (khapisno) of
the embodied existence; then that fiend came forward when he sat
in the vicinity of a garment - that garment which when Vohuman
was conveying him to the conference, was deposited by him - a
female, golden-bodied and full-bosomed, and companionship, conversation,
and cooperation were requested by her from him; she also whined
(dandido): 'I am Spandarmad.'
|
| 58.
| And Zartosht spoke thus: 'She who is Spandarmad was fully
observed by me in the light of a cloudless day, and that Spandarmad
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 Spandarmad.'
|
| 59.
| And the fiend spoke to him thus: 'O Zartosht 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 Zartosht behind in the groin; and when
matter was exuded, it was full of serpents, toads, lizards, centipedes,
and frogs.
|
| 61.
| And that triumphant saying, the Yatha-ahu-vairyo, was uttered
aloud by Zartosht; then that fiend was annihilated, and Keshmak
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.'
|
| 63.
| Zartosht also revealed (gushufto) this secret to mankind,
and their knowledge how to test a demon is manifested therein,
even by a great wonder of the same nature to mankind: the visible
rushing of the demons into the world before Zartosht, and their
bodies being afterwards shattered by the loud chanting of revelation
by Zartosht from the Avesta announced, which was the acceptance
of its truth by the ruler Vishtasp and the people of that time;
and if this had not been so, and Vishtasp and those of his time
were not accepting the Avesta which was announced by Zartosht
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 Zartosht became
aware from revelation, about the vileness and perverted religion
of Zak of the deadly Karaps of Vishtasp and many other Kays and
Karaps who were at the residence of Vishtasp, their combination
for the death of Zartosht, the preparation for severe abuse of
him to Vishtasp, and influencing Vishtasp for his death by command
of Vishtasp, 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 Ohrmazd, to the residence
of Vishtasp and the precinct (var) of that terrible conflict.
66. His uttering, on the horse-course (aspanvar) of Vishtasp,
a reminder of the power and triumph of Ohrmazd over himself, as
he invited Vishtasp to the religion of Ohrmazd; and with great
wisdom Vishtasp heard the words of Zartosht, 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 Zartosht were fully
heard by him, and he could have understood the character of Zartosht
- owing to the demonizing of the deadly Zak and the rest of those
Kigs and Karaps, spoken out with slanderous knowledge and perverse
actions to Vishtasp about Zartosht, there then occurred his consignment
of Zartosht to that confinement and punishment as stated in the
words of Zartosht thus: 'I have spoken about their three inquiries,
and I am bound by thirty of them, I with thirty-three fetters
of murderers, wicked ones, and demon-worshippers. 68. But the
hunger of 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 would stay behind
at my back) through the continuance of that deadly hunger of manhood's
inclination.'
|
| 69.
| And here, through the mightiness of Zartosht - who proceeded
alone to the terrible combat with 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 if is not destined - is manifested a great wonder
to king Vishtasp and his officials, when his full-glorious person
was found by them alive in awfulness, imprisonment, and those
other transformations (padgastakih) of long-continued starvation.
|
| 70.
| One marvel is this, that the sacred beings contrived, for
the sake of (val vahan-i) his preservation from that awfulness,
a body possessing life, and on his account it became lifeless
and imperceptible; afterwards, in the great session of Vishtasp
and the assembly of the world, Zartosht, through the strength
and blessedness of the true word, restored the same body anew,
like that which is issuing in the statement of the wonder about
the splendid horse of Vishtasp.
|
| 71.
| One marvel is his telling and disclosing the thoughts of king
Vishtasp and of those of the realm, and many other concealed matters,
through spiritual perception.
|
| 72.
| One marvel is several matters of evil deceit (vad gamas) which
Zohak had done in Bapel though 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 Zartosht proclaimed opposing it, that witchcraft
is all dissipated and disabled.
|
| 73.
| One marvel is this which is manifested, with wonders owing
to Zartosht, 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 Vishtasp and those Previously learned men without
doubt as to the truth of the religion, the creator Ohrmazd sends
some spirits, Vohuman, Ardwahisht, and the propitious fire, as
a reminder to Vishtasp about the true prophesying of Zartosht,
and the desire of Ohrmazd for the acceptance of the religion of
Mazda-worship by Vishtasp and for its propagation in the world.
|
| 75.
| The wondrousness which is manifested to Vishtasp and those
of the realm - both through the traveling (vazidano) of those
archangels down from the sky to the earth, and in their traveling
to the abode of Vishtasp - was like this which revelation mentions
thus: 'Then he who is the creator Ohrmazd spoke to them, to Vohuman,
Ardwahisht, and also the fire of Ohrmazd, the propitious, thus:
"Proceed! you who are archangels, unto the abode of Vishtasp,
whose resources (ofzar) 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 Zartosht of the Spitamas, to approve the
nature (zag san) of those words." 76. The archangels proceeded
unto the abode of Vishtasp, whose resources are cattle and who
is far and widely famed; their radiance, in that lofty residence,
seemed to him, that Vishtasp, a heaven of complete light, owing
to their great power and triumph; this was so that, when he thus
looked upon it, the exalted Kay Vishtasp trembled, all his courtiers
(pesako) trembled, all his chieftains (pado) were confused, and
he of the superior class was like the driver of a chariot-horse.
|
| 77.
| 'And the fire of Ohrmazd spoke, in the words of heroes, thus:
"Fear not, for there is no fearing for thee, thou exalted
Kay Vishtasp! they have not come for alarming thy abode, as a
reminder of the deputed envoys of Arjasp; there have not come,
for alarming thy abode, the two Khyons of Arjasp who demand tribute
and revenue (sak vabazo); and there has not come, for alarming
thy abode, the all-overpowering thief who is an injurer, or the
dog who is a highwayman. 78. We are three who have come over (taristo)
to thy abode, Vohuman, Ardwahisht, 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 Mazda-worshippers,
which proceeds purely through the recitation which Zartosht of
the Spitamas teaches. 80. Do thou chant the Ahunwar, do thou praise
perfect righteousness, and utter no worship for the demons! because
the desire of Ohrmazd, 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 Zartosht 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 which is long-continued in desire for constantly
assisting, good for assistance through constantly assisting, and
not passing away and we will give unto thee a son, Peshyotan is
his name, he is immortal, and so is undecaying, hungerless, 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 Zartosht 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 confidence (vavari-hastano)
of Vishtasp in the religion, even through that occurrence of the
speech of the archangels; and, afterwards, the obedience (patyasai?)
of his thoughts in the case of the delays through the bloodshed
owing to Arjasp the Khyon and his attendant heroes (pas-gurdano)
throughout the same Khyons, because of the acceptance of the religion.
84. Also, for the sake of daily and visibly showing to Vishtasp
the certified victory over Arjasp and the Khyons, and his own
superior position, unceasing rule, splendor, and glory, the creator
Ohrmazd sends, at the same time, the angel Neryosang to the abode
of Vishtasp, as a reminder for the archangel Ardwahisht to give
to Vishtasp to drink of that fountain of life, for looking into
the existence of the spirits, the enlightening food by means of
which great glory and beauty are seen by Vishtasp.
|
| 85.
| Just as this passage of revelation mentions thus: 'And he
who is the creator Ohrmazd spoke to the angel Neryosang thus:
"Proceed and travel, O Neryosang the assembler! unto the
abode of Vishtasp, whose resources are cattle and who is far and
widely famed, and thou shalt say this to Ardwahisht, thus: 'O
Ardwahisht! do thou authoritatively take this fine saucer (tasto),
which is fully finer than the other saucers that are made (that
is, the cup (gam) is as fine as is possible to make for royalty),
and carry up to Vishtasp the Hom and Vars (mui) which are for
us; and do thou give it unto the ruler Vishtasp to drink up, by
whose word it is accepted.'" 86. Ardwahisht authoritatively
taking the fine saucer from him, also, thereupon, gave it unto
the exalted ruler Kay Vishtasp to drink from; and the ruler of
the country (dih), the exalted Kay Vishtasp, lay down when divested
of his robes, and he spoke to Hutos thus: "You, O Hutos!
are she whom the prompt ability (tezo hunar) of Zartosht of the
Spitamas should reach; and through the diligence of the prompt
ability of Zartosht of the Spitamas, you would expound the religion
of Ohrmazd and Zartosht."'
|
| 87.
| One marvel is this which is declared, that when Vishtasp,
accepting the religion, praises righteousness, the demons in hell
are disabled, and the demon Aeshm rushes to the country of the
Khyons and to Arjasp, 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
Arjasp the Khyon, like this which revelation mentions thus: 'Then,
just at the time his legion is separately displayed, Aeshm the
unredeemable (tanapuhrak) adheres (gerevedo) to him, as being
himself without escort (aguroh), and quite opposes (bara sperezedo)
him because: " You, who are a Khyon, have become unlucky
through want of success after you engage in conflict."' 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 Zartosht of the Spitamas - when that
hideous sovereignty of Arjasp, the deadly Khyon, is swallowed
up by him (Vishtasp), 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 devouring). 90. And apart from him, that bitter and well-hardened
Khyon that is quite disabled by him the good Vishtasp, that deadly
fiend is disturbed about him of eloquent abilities (Zartosht);
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.' . . . . . . .
. .
|
| 1.
| About the marvellousness which is manifested after the time
of Vishtasp until the collapse (hangaftano) of the sovereignty
of Iran.
|
| 2.
| There is marvellousness which is manifested after Vishtasp
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 Zartosht.
|
| 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; and there are some who have ordered the
keeping of it in the treasury of Shapan.
|
| 4.
| Likewise there is to be brought forward what there is concerning
the names of rulers and high-priests, such as arrive for it at
times and period 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 penitential one.
|
| 5.
| Such as Vohuman, son of Spend-dad, of the rulers, about whom
it says even this in the Avesta, that he is Vohuman, the just,
who is the most efficient of the assembly of Mazda-worshippers.
6. And Senov 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
Mazda-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, that in those three winters, which are of like
purpose (ham-ayazako), that Aeshm would set up a deadly king in
the impenitent world, who is the evil-destined Alexander.
|
| 8.
| And of the high-priests are Arezvak, the interpretation of
whose name is 'the pure word; Srutvok-spadak, the interpretation
of whose name is 'the propitious recitation;' Zrayang,hau, the
interpretation of whose name is 'the ocean existence;' and Spento-khratvau,
the interpretation of 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
Mazda-worshippers becomes four hundred years old; in this law
benightedness (lelyaih) 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; and the
righteous Arezvak 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 Mazda-worshippers in the fifth
and sixth centuries are they; and no persons save their souls,
except those who remain for the arrival of the four interpretations
that arise through the authority of these four individuals, Arezvak,
Sruto-spadhau, Zrayang,hau, and Spento-khratvau who, all four
of them, seek their thoughts, words, and deeds in the sacred text
(mansar).
|
| 11.
| Also Rashn-resh is the apostate of that time, as some one
says unto Rashn, one of the sacred beings, and about many besides
this one, thus: 'All who are creatures of the beneficent spirit
are distressed by their persecution, but put trust in those men,
Arezvak and those three others.'
|
| 12.
| And of the organizers of the period is Artakhshatar, 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; in
whose abode Aharisvang, 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 himself
with his own arm; whoever it is that, on the occurrence of strife,
encounters the enemies with his own arm.'
|
| 14.
| Tanvasar is also for his assistance, as it says this, too,
about them: 'Zartosht asked again thus: "Who is he who is
the most salutary for a country, which the demons have exhausted
of everything virtuous, over which his authority is brought and
which is wicked and teaching falsehood?" 15. Ohrmazd 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 (vardah-takhshishnih) (that is, owing to its action they
are leading it 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 (avaruno) 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 that
country until the time 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 (beshazaganih)
when they seek it, and no deviation (anayuinakoih) from the religion
of Zartosht."'
|
| 19.
| As to the nature of the questions and statements of the organizer
of the religion, Aturpad 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; they benefit the embodied
world of righteousness, and produce distress for the fiend; in
like manner, they rely upon Vohuman, and Zartosht is their delight
through the report of the birth of Zartosht from us who are archangels.
20. This liberality for thee is from us who are archangels, and
Aturpad, 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,
Aturpad son of Maraspend, of the convocation, begets Avarethrabau.'
|
| 21.
| This Avarethrabau, too, is an organizer whose righteous guardian
spirit we reverence, and in memory of Manuschihar, the well-destined,
and a progenitor of Aturpad, it says that 'only from him comes
Avarethrabau;' and then also arises this one of the adversaries
of the religion, the apostate of apostates, whom they have even
called the Mazdak-like (Mazdagig-ich). 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 Zartosht! when many, aware of apostates, call the performance
of righteousness and even the priesthood innocence, and few are
frank and practising it.' 23. In the revelation of the Mazda-worshippers
is this, namely: 'Thoroughly look into revelation, and seek a
remedy for them and any whatever of them who have become disturbing
in the embodied existence, and uncaptivated by the orthodox (ayin-aumond)
righteousness which is owing to the perfect existences; and so
they divide the religion of the Mazda-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 wolves in the performance of gratifying their
desires, like that of the wolf's 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.'
|
| 26.
| Here it speaks about the organization of the religion by the
glorified Khosraw, son of Kayad, thus: 'Upon their lingering behind,
a man is produced who is righteous, the Glorified one, an approver
(khenidar) 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 outpouring of perplexity
(pech sharidan) by the perverters is the fear of that hero, as
regards that convocation, when he casts them forth by expulsion
from the vicinity, so that he may make them extinguished 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 Zartosht
of the Spitamas! that their time is mistrustful (avavar) as to
him who is an open friend, and most deceitful both to the wicked
and the righteous; the Glorified one is a controller (ayukhtar)
exalting the creatures, and whoever is possessing the creatures
of the righteous ones, so that he remains again at work in the
doings of the Glorified one, is he who is a combiner 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 ravager of the country
occurs, O righteous Zartosht! 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 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.
. . . . . . . . . . 31. Thereupon, when the third symptom of a
ravager of the country occurs, the priestly people are disturbing
the tradition, so that they speak nothing wisely; it is even on
this account they do not accept them, and 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
whatever that occurs through the ravager of the country; and so,
too, the country should keep a man who is observant and learned
on the watch, because information is in his mind. 32. Thereupon,
when the fourth symptom of a ravager of the country occurs, 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 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, 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 Zartosht! brings those
provinces on to running astray, so that he may make those quite
dissevered which constitute the existence of that powerful sovereignty;
and then he is a thorough assailant of the righteous, then he
is an assailant of the righteous with eagerness. 34. That same
deadly one (mar), O Zartosht! does not continue living long afterwards;
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 of unseemly
unhappiness comes from themselves, owing to their own actions
when they give approval to the imprisonment of a guardian of spiritual
affairs who is eloquent, true-speaking, and righteous. 35. Against
that deadly one he contends, O Zartosht! 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 country, besides demon-worship which is iniquitous,
and besides slander which is iniquitous. 37. And the strife which
is iniquitous is not to be dissipated (apasi-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
Zartosht!'
|
| 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 Vishtasp until the dispersion (angavishno)
of the sovereignty of Iran from the country of Iran; it 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 Kay Vishtasp until the end of the sovereignty
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
Vishtasp onwards in this latter, that it could not be connected
with us.'
|
| 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 Zartosht
and the arrival of Aushedar the descendant of Zartosht.
|
| 2.
| There is this marvellousness, really overthrowing 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 (aedunoih) 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, and the haughty profession of ecclesiastics. 3. Also the
collection and even connection of all their four systems of belief
(vavari-hastano) together 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 goodness whose provision has lodgement in a disposition
for wisdom. 5. Also the abundance of the decisions of apostasy,
the falsehood, deceit, slander, quarrelsomeness, fraudulence,
ingratitude, discord, stinginess, and other vileness whose real
connection is a disposition to devour, neglecting heedfulness
for the archangels of fire, water, and worldly existence. 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 mankind one over the
other, the desolation, of localities and settlements by severe
actual distress, and the evil foreign potentates who are, one
after the other, scattering the valiant; the destruction among
cattle arid 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-worshipper in the country, and the unobtainable
stature, nonexistent strength, blighted destiny, and short life
of mankind. 8. Also the abundance of ordinances (ayino) 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 adversity, disruption,
and running astray which are overpowering even in districts and
localities of the countries of Iran.
|
| 9.
| The maintenance of no ritual (apandih) of the religion of
the sacred beings; the weakness, suffering, and evil habits of
those of the good religion; 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.
|
| 10.
| This, too, is a statement (nisang-1) 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 praying, 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, owing 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, 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. Anything 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
intermission they shall inflict therein, till they attain unto
damnation (darvandih) through the recitation they persevere in,
both he who is the evil progeny disseminated by the apostate and
he who is the villainous wolf full of disaster and 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 confederate (nishin-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 not 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 manifold learning
they utter owing to knowledge of me.'
|
| 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; 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 pestilence 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: 'Consume 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; 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 Zartosht of
the Spitamas! when many apostates utter the righteousness of priestly
instruction 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 Zartosht enquired of him thus: 'What do they so produce
by that, O Ohrmazd! when they cause begging for water, they wither
vegetation, and they put down all excellence due to the manifestation
of righteousness?' 25. And Ohrmazd spoke thus: 'They so produce
those things among them, O Zartosht! 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. Moreover 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 though they
would provide us here below with a large share of meat, that they
would make our privilege, just as we here supply him with meal
whom we render greatly precious. 27. The property of even a wicked
man here below, O Zartosht! in the average opinion among the disorganized
(anarastano) 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 (franamishno) 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-worshippers (that is, is there a lodgement of the
religion of the Mazda-worshippers in any one)?' 29. And Ohrmazd
spoke thus: 'It is so, among those men of mine, O Zartosht! 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 Zartosht 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 (anakasih-aumond)
apostate who is near them, so that they say 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 Aushedar of thoughtful controversy,
O Zartosht 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 Zartosht 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 leadership, 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 Ohrmazd that 'these who are righteous,
who carry away a corpse in this world, distress their fire, according
to every high-priest, and even long-flowing water; their bodies,
which are really cesspools of a terrible character, become very
assisting for the tormentors whose corpses are grievously wicked.
34. Concerning them I tell thee, O Zartosht 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;
they also produce extermination for these who are mine, for these
of my religion, whom they call a provision for destruction (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 (khalaho), O pure one of the
Spitamas! and the smiter, they say, is he whom these of thy religion
of Mazda-worshippers smite. 36. Besides thee, O Zartosht! they
distress those duties, too, which are to be acquired by thy people
(lagano); they think scornfully of this ceremonial of thine, scornfully
of thy worship, O Zartosht! and they think scornfully of both
the two blessed utterances, the Avesta and Zand, which were proclaimed
to thee by me who am the most propitious of spirits. 37. 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 controlling orthodox people together with the iniquitous of
the same period.'
|
| 38.
| And this, too, it says, that Zartosht enquired of Ohrmazd
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 persecutors?'
39. And Ohrmazd spoke thus: 'The strong-minded 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 Zartosht enquired thus: 'Is he, O
Ohrmazd! who is a Kay or a Karap, or he who is a most evil ruler
in authority, mingled again with the good?' 41. And Ohrmazd spoke
thus: 'Even he.'
|
| 42.
| Zartosht also enquired thus: 'Is he, too, O Ohrmazd! who is
one of those of the good sovereignty, mingled again with the good;
or these, such as the Kaisar and Khakan?' 43. And Ohrmazd spoke
thus: 'Even that former, O Zartosht!'
|
| 44.
| About the same iniquitous 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 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 (shaspo) 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 Chitro-mehono the righteous, with
the victorious club. 46. He has marched with fifty triplets of
men 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, 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
Shedaspo the ecclesiastical Aruman.
|
| 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, O Zartosht! (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 Ohrmazd, and through that power and triumph they become ever
respected thenceforth, when those arrive who are the sons of Zartosht,
who shall produce the renovation in an existence undecaying and
immortal, hungerless and thirstless, the long-continued perpetuity
including all.'
|
| 51.
| And about the separation (burinako) of the ten centuries in
the one millennium of Zartosht, and the tidings of Aushedar, son
of Zartosht, it says also this, namely: 'When that century fully
elapses which is the first of the religion of the Mazda-worshippers,
from the time when Zartosht came forward to his conference, what
is the separation of this first century?' 52. And Ohrmazd spoke
thus: 'The sun conceals itself.' 53. 'What is the separation after
the second, third, fourth, fifth, sixth, seventh, eighth, ninth,
or tenth century?' 54. And Ohrmazd spoke thus: 'The sun conceals
itself.'
|
| 55.
| Then, when thirty winters of the tenth century are unelapsed
(that is, thirty winters are remaining) a maiden, who is Shemig-abu,
walks up to the water; she that is the mother of that famous Aushedar,
and her former lineage is from Vohu-roko-i Frahanyan in the family
of Isadvastar, the son of Zartosht that is brought forth by Arang.
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 Zartosht was dropping forth originally, and
they introduce that son whose name is the Developer of Righteousness.
57. Though she is fifteen years old, the girl (kanig) has not
before that associated with men; nor afterwards, when she becomes
pregnant, has she 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 finger-breadth
out of the four finger-breadths, and it shines over all the regions
which are seven. 59. So, too, O Zartosht! of them themselves,
their declaration 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 a Kay 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 Eranvej where the
good Daiti 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.
|
| 1.
| About the marvellousness which is after the end of the millennium
of Zartosht and the arrival of Aushedar, until the end of the
millennium of Aushedar and the arrival of Aushedar-mah; and as
to tidings of the same period.
|
| 2.
| The marvellousness of Aushedar as to birth, glory of person,
sayings and actions; the standing of the sun ten days amid the
sky; the perishing of the fiend of the four-legged race; the production
of a three-spring cloudless influence 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 of Aushedar's
smiting with a serpent-scourge of several kinds in the religion
of the Mazda-worshippers.
|
| 3.
| The mightiness of the resources in the fifth century of the
same millennium; the manifestation of the wizard Mahrkus 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 awfulness of those winters and
the witchcraft of Mahrkus; and the dying away of Mahrkus of scanty
progeny (gasuko-zahishno), during the fourth winter, through the
Dahman Afrin. 4. The opening of the enclosure 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 of 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 of poverty among
mankind, just like what revelation mentions thus: 'Even so he,
O Zartosht! 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 Mazda-worshippers,
and thus it thinks, that they who worship Mazda will therefore
not finally hate us more than him who is their own progeny, the
son whom they thus bring up as a Mazda-worshipper here below,
in fondness and freedom from malice towards well-yielding cattle.
|
| 8.
| 'Then Ardwahisht calls out to the Mazda-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. Recommend increase
in gifts, recommend neighbourliness in person; are you worshipping
Mazda? 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 Mazda
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 recommend neighbourliness,
and the Mazda-worshippers slaughter cattle, even those of them
who give them assistance, so that you are worshipping Mazda and
you eat; I am in neighbourliness before that, until the time when
you exclaim: 'Mine are the serpent and toad.'
|
| 11.
| '"Contentedly the Mazda-worshippers slaughter cattle,
contentedly the cattle of the Mazda-worshippers let them butcher,
and contented are the cattle when they do not butcher them; contentedly
the Mazda-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 Mazda-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 Mazda-worshippers,
what is the separation after the first century?' 15. And Ohrmazd
spoke thus: 'The sun conceals itself.' 16. 'And what is the separation
after the second, third, fourth, fifth, sixth, seventh, eighth,
ninth, or tenth century?' 17. And Ohrmazd 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 Aushedar-mah, and her former
lineage is from Vohu-roko-i Frahanyan in the family of Isadvastar,
the son of Zartosht that is brought forth by Arang. 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
Zartosht was dropping forth originally, and they introduce that
son whose name is the Developer of Worship (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.
|
| 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,
and it shines over all the regions which are seven. 22. So, too,
the declaration of them themselves is that they know 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, if is moreover manifest, when the
embodied existence is thus undistressed - without a Kay 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 Eranvej where the good Daiti
is.
|