|
HISTORY OF THE PERSIAN EMPIRE |
Translated by E. W. West, from Sacred Books of the East, volume 5, Oxford University Press, 1897.
Descent of the glorious destiny
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.
Parentage
of Zartosht
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.
His
birth, childhood, and youth till his conference
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.
His
missions to the Karaps, and Vishtasp's conversion
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."'