|
HISTORY OF THE PERSIAN EMPIRE |
Translated
by E. W. West, from Sacred Books of the East, Oxford University Press,
1897.
1. Of the Warsht-mansr [1]
there are twenty-three fargards, and the first is the Aethrapaitish [2],
on the asking of Zartosht, by Maidok-mah [3], about the nature of the birth of Zartosht,
and his coming to the religion.
2. And the reply of Zartosht
about the combative coming together of the life-causing and death-causing
spirits at his birth [4]. 3. This, too, that when the fellow-villagers [5] of
her who bore him saw his head [6] they considered it the
shoulder of [7] Arduisur [8] and his chest and back those of Ashishwangh
[9], and when they saw his full [10] bosom they considered it
that of the spirit of liberality [11]; and by his side was the
Kayanian glory [12] to rub (mushtano) his bosom.
4.. The speaking of Zartosht
spiritually, on the grievous bringing forth of his head [13], thus: 'As a
spiritual lord is my desire, do thou who art the Zoti speak forth to me
[14];' and the reply from Ohrmazd thus: 'So shouldst thou be the priestly master
as regards whatever righteousness I speak forth with righteous intelligence;
thou art of very much value, thou art very righteous, thou art
most intelligent, and thou wilt state the religion of the
Mazda-worshippers to creatures of every kind.' 5. Through that saying an arrow
reaches spiritually unto the demons, just as from a mighty chief warrior of Kay
Vishtasp [15], like him in a mountain dwelling (garano man) who has shot
an arrow for an attack (patkopishno) opposing those in coats of mail. 6. The
evil spirit grumbled (dandido) to the demons thus: 'Evil has it become for
you who are demons, but you are unobservant.' 7. Even so Zartosht
proclaimed life free from the control of the demons, when this same saying
was uttered by him, thus: 'As a spiritual lord is my desire;' and, at
the falling of the demons upon Zartosht for his destruction, an
incarnation (tanu) of its spiritual existence stood opposed to them, in
that weapon proceeding from Zartosht, to keep them back.
8. And he spoke again thus:
'The religion of the benefiters progresses there in him who, through good
actions, has joyfulness owing to his righteousness [16]; and, through
that saying, an arrow reaches spiritually unto the demons, equal to ten of that
which was first spoken, and, at the falling of the demons upon Zartosht
for his destruction, it stood spiritually opposed to them, and that
weapon proceeding from Zartosht kept them back.
9. The third utterance of
Zartosht, on the bringing forth of his arms, was thus: 'That which
the first existence produced is to be so practiced, with attention, through
actions to be concealed by him who is a priestly authority (rado) [17];'
and through that saying an arrow reaches spiritually unto the demons, equal to
one hundred of that which was first spoken; and, at the falling of
a demon upon Zartosht for his death, its spirit, as a
sacred being, kept the demon away from Zartosht.
10. And, when the whole body of
Zartosht was brought forth, trouble (asipo) fell among the demons, and
the demons rushed back to hell in haste; light increased among the creatures,
and every creature of the beneficent sacred being is pleased and talked of
virtuous conduct. 11. And Ohrmazd took away Zartosht with joyfulness to provide
security for him, and Arduisur, Ashishwangh, and the primitive and
Kayanian glory in the body of Zartosht spoke to Zartosht of its production
by Ohrmazd thus: 'Thou shouldst think of him who is wise.' 12. Thereupon
Zartosht spoke spiritually, in reply, thus: 'I am a Mazda-worshipper, I
profess the Mazda-worship of Zartosht [18]; and this means that I
am an apostle of Ohrmazd, and am sent by Ohrmazd.'
13. And Ohrmazd spoke to
Zartosht thus: 'As to the sacred beings of the worldly existence,
do thou beg companionship from them; but as to the demons, do
thou long for (dosh) [19] separation from every one of them; practice good
thoughts, good words, and good deeds, and abstain from evil thoughts, evil
words, and evil deeds.' 14. Also about vigilantly reverencing the sacred beings,
and the reward thereof; not strengthening the vile, nor weakening [20] the good;
expounding for the disturber of religion (dino-padresh), and producing
liberality for the accepters of religion; and not turning away from the
religion on account of fondness for body and life.
15. The accepting of such
advice spiritually by Zartosht, and his glorifying Ohrmazd, for creativeness,
sovereignty, and all goodness, and the primary archangels and other good
creations, each separately, for their own special glory [21]. 16. And,
afterwards, the grumbling of the evil spirit maliciously, at that vexation,
thus: I have produced, for the annoyance [22] of any upholder of that
religion of thine, 99,999 wizards, 99,999 wolf-worshippers [23], and 99,999
apostates.'
17. Ohrmazd spoke to Zartosht
thus: 'Maintain this religion steadfastly, for through the assistance of this
religion I, who am Ohrmazd, will be with thee, and the omniscient wisdom becomes
thine, and extends to thy disciples, Maidok-mah [24], Parshadgavo [25], Seno
[26], Kay Vishtasp, Frashostar, and Jamasp [27], the teacher of public
observance and will to the righteous, besides many of the people who are
diligent and even those who are idle, and their good works and praise will be
owned by thee.' 18. Likewise about the worldly display of the religion to
Zartosht by Ohrmazd, the accepting of the religion by Zartosht
through recitation and faith, and the reverence of the Ahunwar [28] by Zartosht.
19. Also about Ohrmazd having
created the creatures in the spiritual existence, and their allotment
out to the worldly existence, the superiority of the righteous man as
compared with other creatures, and, among mankind, of him who is relying
on the provisions of the law and its unchangeableness from goodness, and
who is a teacher and provider of teaching as to the pre-eminent
existence of the good religion of the sacred beings.
20. And a summary about the
bringing together of that fire which is the residue of a fire in a house, for
the reverence of that water which is nearest to the dwelling, and of any
spirit of a kinsman; and as to him who leaves that fire, water, and
spirit, and, on account of a similar desire, reverences another fire, water, and
spirit, but none of them can accept that ceremonial, and the acceptance of that
man's ceremonial by the others will have occurred just when the former
three are reverenced by him.
21. Righteousness is perfect
excellence.
NOTES:
1. The second of the Nasks and
third of the Gathic division (see Bk. 8, Chap. 1.9, 12). It is a second
commentary on the Gathas, devoting a fargard to each ha of the Gathas and to
each Gathic formula, as in the Sudgar Nask, but beginning with an extra fargard
about the birth and calling of Zartosht. Its chief object appears to be the
quotation of texts, both from the Gathas and from sources no longer known.
2. Here written asrapaitish (B)
and asrapaitish (K) in Pahlavi, which, no doubt, stand for Av. aethrapaitish,
Pers. herbad, 'a Zoroastrian priest.' This name may either refer to the general
subject of the fargard, or have been the first word of its Avesta text; as it
seems not intended to quote any section of the Yasna, although the guardian
spirits of the priests are reverenced in Yas. 26.7, 8, before commencing the
recitation of the Gathas.
3. Av. Maidhyo-maungha; he was
first cousin of Zartosht, and also his first disciple (see Bd. 32.2, 3; Zs.
11.10 n).
4. B has 'at the birth of his
life.'
5. B has ham-visagih, K ham-disagiih.
6. Assuming that vagano stands
for vagdano, which word occurs in §
4, according to K.
7. B omits 'the shoulder of'
8. Av. Aredvi Sura of Yt. 5, a
title of Anahita, the female angel of the waters.
9. See Bk. 8, Chap. 9.3.
10. Pahl. aurukspar = Av.
uruthware.
11. Av. Rata, who is associated
with the archangel Spenta Armaiti in Yt. 2.3, 8; S.1,5, S2.5, and with Ashi
Vanguhi in Yt 24.8.
12. Av. kavaem hvareno (see
Chap. 22.7).
13. B has 'whenever his birth
occurred.'
14. This, with the first clause
of the response, is the Pahlavi version of the concluding formula of Y26.11,
without the extra Pahlavi glosses.
15. See Bk. 8, Chaps 11.1-4,
13.15.
16. This is the Pahlavi version
of Y.34.13b, without the glosses.
17. This is the Pahlavi version
of Y. 33.1a, b, without the glosses and incomplete.
18. This is the Pahlavi version
of part of Y12.7, 8 (XIII, 25 Sp.) without the glosses.
19. B has 'hope for' (nyosh).
20. Assuming that nizorinidano
(K) stands for nizarinidano; B has zorinidano, which is synonymous with the
previous niruchinidano, 'strengthening.'
21. Or it may be 'in his own
particular soul (nisman).'
22. Pahl. reshidarih, which B
omits.
23. This term, gurg-yazako
(=Av. vehrkayaza), does not occur in the extant Avesta.
24. See § 1.
25. Av. Parshad-gau of Yt.
13.96 (compare Paz. Parshadga of Bd. 29.5). This name can also be read
Fradadayano and be compared with Av. Fradhidaya of Yt. 13.97.
26. Av. Saena of Yt. 13.97, who
is said to have 'first set forth upon this earth with a hundred disciples.'
Further details about him are given in Chap. 33.5. In the third and seventh
books of the Denkard his name is written Shenov (for Shenok or Shenoe) which has
been read Dayun by Peshotan (Dk. pp. 308-314 of English translation), as pointed
out by Darmesteter in his Textes Pehlvis relatifs au Judaisme, p. 3, n 2.
In Dk. 7 he is said to have been a high-priest who was born in the 100th year of
the religion, and died in its 200th year.
27. See Bk. 8, Chap. 38.68.
28. See Bk. 8, Chap. 1.7.
1. The second fargard,
Yatha-ahu-vairyo [1], is about the worthiness, as to worldly and spiritual
virtue, in a ruler and in the production of a high-priest's efficiency; and they
have been suitable for leadership and priestly authority with whom there is an
existence of it; also other talent through which sovereignty and priestly
authority are appropriated, and which the ruler or high-priest himself
possesses.
2. 'My wish (dosh), O Zartosht!
is that thou be in spiritual lordship and priestly authority, because
thou art, O Zartosht! provided with a spiritual lord and possessing
priestly instruction -- that is, they consider thee, too, as high-priest -- and
it is because thine is the accomplishment of rites, that thou art quite
preserved when there is an encounter of the demons with thee -- that is,
a dispute of apostates with thee.' 3. It is non-possession of a ruler and
high-priest, or non-possession of a ruler [2], that became the
nature and law of the demons; and the maintenance of Ohrmazd and the
archangels, as ruler and high-priest, and the dominion of Ohrmazd are combined
with beneficence.
4. This, too, that through
righteousness a priestly instructor (rado) is a ruler at will, a sage and
benefactor, a cherisher and cleanser (asnidar) of the poor; also the fitness for
the supreme heaven (garothman) of all those who are accepting the
religion which proceeds from Zartosht.
5. Of righteousness the
excellence is perfect.
NOTES:
1. The Ahunwar (see Bk. 8,
Chap. 1.7) upon which this fargard is a commentary quoting some text on the
subject in §
2.
2. K omits these five words,
and B has a blank space for the letters khud in khudai, 'ruler.'
1. The third fargard, Ashem-vohu
[1], is about admonition as to the praising of righteousness; which is itself
the production of true awe of Ohrmazd, the perfection of existences, the better
state of prayers [2], and the greatest assemblage of righteousness, good
breeding, humility (avopatagih), awe of the spiritual existence, extreme
joyfulness, and comfort and enlightenment of soul. 2. Also the equipment
(padmukih) of him who is practicing as a high-priest is righteousness and the
maintenance of the worship and obeisance for the spirit of righteousness.
3. Of righteousness perfect is
the excellence.
NOTES:
1. See Chap. 3.1 n.
2. K omits 'of prayers.'
1. The fourth fargard,
Yenhe-hatam [1], states that Ohrmazd spoke to Zartosht the Spitaman thus:
' Utter the words of the ceremonial and obeisance for us who are
Ohrmazd and [2] the archangels, because they are, O Zartosht! thy
ritual for water [3], ritual for plants, ritual for a guardian spirit of
the righteous [[Asho Farohars]], and ritual for an angel of a spiritual existence,
or who is even appointed for a worldly existence.'
2. And Zartosht spoke thus: 'I will
utter the words of Ohrmazd, which are opposed to harm and are the
ordinance of Ohrmazd, those of the ceremonial and obeisance for you who
are archangels.'
3. Of righteousness perfect is
the excellence.
1. See Chap. 4.1 n. The texts
quoted in this fargard appear to be no longer extant.
2. B omits 'Ohrmazd and.'
3. K omits 'ritual for water.'
1. The fifth fargard,
Yanim-mano [1], is about the beneficence and worthiness of Zartosht,
through the virtuousness of his thoughts, words, and deeds [2]; the
priority of Ohrmazd [3], and the first possession of obeisance (niyayeshno) to
him; the mindful performance of obeisance to the sacred beings, and all
the merit of obeisance to the sacred beings; the excellence of receiving
a righteous man, of bringing fire together, and of maintaining the
good religion; the elementary (kham) wisdom [4] of the creator, and the
consideration of every duty towards his will and creation; the outward
indication as to propitious discrimination and of what is done by those
who are propitious; and the existence of every kind of self-attraction
by Zartosht towards the religion, from first to last, through the
complete reasoning thought that arose solely through obeisance to the
sacred beings.
2. This, too, that 'thou art
come to the supreme heaven (Garothman) [5], O righteous Zartosht! thou art aware
of the deeds, O Zartosht! which were practiced by those in the bodily
existence, and which still they practice, and the sacred beings have placed
upon mankind acquiring the power of good works.' 3. And about the wonderfulness
of the supreme heaven there is this, too, that whoever is in that abode
is not any one that passes away after his birth; at the time of the renovation of
the universe the supreme heaven is lowered down to the star station [6], the
earth being up to there, and Vohuman [7] is summoned for every purpose to
the conference, and, when they call him, Mihr's [8] investigation as regards the
existence of righteousness is on the spot; through the coming of that archangel
[9] of true statements for assistance, and through the cooperation of the other
archangels and Srosh [7] the righteous, is the overpowering of the vexing of
distressers [10]; and the assistance of the archangels for Zartosht was when
he went forth for disabling the vicious law of Iran. 4. Concerning Zartosht there
is this, too, in the words of Ohrmazd, that is: 'Thou art our own, O Zartosht!
and this liberality to thee is ours; anything one gives to thee is
given by him to us;' also the announcement to Zartosht, and the
bringing of him to Vishtasp [11] for his assistance and likewise the
strength [12] of his sovereignty for him.
5. The discipleship and
veneration of Frashostar [13] also, and the laudation of Frashostar for making
the religion progressive and for its true transmission in the words of
Ohrmazd; also the whole righteousness of those whom Frashostar attracted to the
religion.
6. About the laudation of
Zartosht there is this, too, that is: 'Thou art not astray from
us, neither in life, nor in inquiry, nor in openly announcing, even
when demonstrating [14] the religion to others, nor in anything whatever, O
Spitaman! from us who are archangels; and the donation of benefit to
supplicants is the food, and the clothing for us, who are in the ceremonial of
the sacred beings, is unworn (asudako) [15].'
7. About guarding a friend,
managing an unfriendly person, and affording a person shelter for the
sake of protection, justice, and rectitude [16]; also the unworthy condition of
that man who, requiring to perform those duties and good works that are
important, shall perform those that are trivial. 8. And this, too, that is:
'Thou art likewise aware, and thou also understandest it, O righteous
Zartosht! through the sagacity of my wisdom, which was the first among
existences [17], and which is also so unto the last existence.'
9. Righteousness is excellence
that is perfect.
1. See Chap. 5.1 n.
2. See Pahl. Yas. 28.0.
3. Ibid. 1 b.
4. Ibid. 1 c.
5. Ibid. 4 a.
6. The lowest grade of heaven
(see Sls. 6.3 n).
7. See Bk. 8, Chap. 9.3 for
both angels.
8. See Bk. 8, Chap. 44.16.
9. Vohuman.
10. See Pahl. Yas. 28.6 c.
11. See Bk. 8, Chap. 11.1; and
compare Pahl. Yas. 28.6b, 7b, c.
12. So in K, but B has 'also
his announcement on being brought to Vishtasp, and Zartosht was an assistance
to him and the strength, &c.'
13. See Bk. 8, Chap. 38.68, and
compare Pahl. Yas. 28.8 b, c.
14. K has 'when thou wouldst
demonstrate.'
15. See Pahl. Yas. 28.10 c.
16. Ibid. 11 a.
17. Ibid. 11 c.
1. The sixth fargard,
Khshmaibya [1], is about the complaint of Goshorun [2] to Ohrmazd, when she sat
at the creation in the assembly of the archangels, as regards the abundant
disease and misery which she saw spiritually would come upon her in a
bodily existence, through beating, slaughtering, and wounding, stealing,
plundering, and presenting, by him of vicious actions and worse desires,
as a bribe to him who is an evil-ruling villain (mar), and the operation
thereof: the bad ownership, wrongful investigation, false evidence, and making
captive (vardako), by him who is wrathful and oppressive through greed
and envy, from the warm cowshed and the effective and diligent
guardianship of the herd's dog (pasush-haurvo), to that which is a cold and hastily-constructed
place ; or by him who is seeking meat with a merciless hand
through making her distantly separated from her young. 2. Also their explanation
and extenuation (kastano) [3], and the causing of misery of many kinds thereby,
'which is no affliction to them when the wind that is cold [4], or even
that which is hot, comes upon me; which is no affliction to them when,
the untimely offspring of my womb being cast away, they slaughter
me; and is no affliction to them when the serpent, the leech (khun-garai) [5], or
even the foulest of noxious creatures gnaws me.' 3. And the petition of
Goshorun was thus: 'Do not appoint me to a worldly existence, and
that awful misery, or, if thou appointest me to a worldly existence, produce
it for me without life (auzushtaniha), so that I may be without feeling
and may want that distressing [6] pain; it is created for the mighty,
through whose assistance there is a capability of affording protection to me,
even though the Kay and Karap [7] exist.'
4. And, together with
the just complaint of Goshorun, and the compassion of the archangels as to that
complaint, there is then the creation of the creatures, among whom the
greatest and best [8] is mankind, for fighting and subduing the destroyer, even
though joined together with a complaint of wounding and affliction like that
of Goshorun, and Goshorun arose with greater judiciousness than an
absence of creation even with freedom from disturbance by the Kays [9]; on
account of the necessity of preparing for the living of mankind through
the assistance of cattle, Goshorun was produced for the material bodily
existence and assistance of mankind. 5. And, on account of little feeling for
her worldly misery, the breeding (mayinidano) of cattle was the arraying
of strife; the advancement of the Mazda-worshipping religion of Zartosht in the
world by Goshorun, on the production of Zartosht for the assistance of cattle;
and the preservation of cattle and other good creations through complete
satisfaction at the progress of the religion.
6. This, too, was said
to Goshorun, that is: 'I assert unto thee the passing away of devastation, that
is, the existence of a remedy for the misery owing to the evil spirit [10], for
which no creature would be produced by me -- me who am Ohrmazd -- when a
remedy for the misery owing to him had not been known to me.' 7. This, too, that
the wish of the evil spirit was thus: 'Thou shouldst never produce a creature, O
Ohrmazd! and there should be here no spiritual lordship, no priestly
authority, and no desire for perfect righteousness, or necessity for duty and
good works.' 8. The inquiry of Goshorun, thus: 'For whom am I appointed and
formed? [11]' and the reply to her, thus: 'For him who is diligent and moderate
[12].'
9. Also the friend and
nourishment (srayishno) begged for cattle by Goshorun, the righteous man
produced for the assistance of cattle by Ohrmazd, and the sweetness in
water and plants for the nourishment of cattle, so that he is privileged to feed
and keep cattle who gives them pasture in reality, and is also diligent in
the production of cattle, that is, he gives them pasture, and is thereby
proclaimed a cattle-guardian (pasush-haurvo) for them who makes the cattle fully
develop [13]; and also he who gives the wicked Wrath, the foreigner, a beating,
so that he may make him stupefied [14]. 10. The development of cattle by
Ohrmazd, advice to mankind as to moderate eating [15], and the grievous bridge judgment
of him who has unlawfully produced distress for the cattle
whom Goshorun is kindly regarding, with loving eyes [16], in the spiritual existence,
in bodily contact with (ham-kerpo-i) the archangels and in bodily contact
with the light of the sun, so that her hands are more powerful; she who replies
to the sacred beings, and the sacred beings reply to her [17].
11. About the statements of
Ohrmazd there is this, too, that is: 'I am a calculator of those words
[18] by which they assert that the existence of worldly beings is for the
sake of that of both existences; I am aware of the actions which are practiced
by those in the material existence, both demons and men; of whatever they
practice [19] I am the decider and lord, and it is such as my will requires
[20], even for the last change of existence; and I look upon all that with
that wisdom and sagacity of mine which was, which is, and which ever will be.'
12. The formation of a reward
for worldly beings by Ohrmazd, through the propitious liturgy (Mahraspand)
[21] which has become the precursor of the benefiters; that is, their
high-priest, who has a propitiousness and intelligence that are
all-beneficial, is he with the liturgy. 13 And about the uniqueness and
incomparableness of Zartosht among mankind, through his desire for
righteousness and his understanding the means of defeating the destroyer
[22] and teaching the creatures.
14. Righteousness is perfect
excellence.
NOTES:
1. See Chap. 6.1 n; it is here
written khshmaiba (B) and khshmaibe (K) in Pahlavi.
2. See Chap. 15.3; Pahl. Yas.
29.1.
3. Or it may be 'fining and
beating,' as K has kustano.
4. B has 'when some of
that which is cold,' writing aito for vado in this first clause, and amat
min for amatam in the first and third clauses.
5. Doubtful.
6. K has 'ill-passing.'
7. See Bk. 8, Chap. 35.13 n.
8. B has 'or whom the best.'
9. The obnoxious tribe, or
class, mentioned in §
3. After the word 'affliction' K completes the clause to this point as follows:
'just as Goshorun arose with greater judiciousness than an absence of creation
even with an adversity of the primitive tendency.'
10. See Pahl. Yas. 29.6
a.
11. Ibid. 1 a.
12. Ibid.
6 c.
13. Ibid.
2 b.
14. See Pahl. Yas. 29.2 c.
15. Ibid. 7 b.
16. Pahl. kamako-doisar = Av.
vouru-doithra, an epithet of Rata, 'liberality' (see Chap. 24.3), and Saoka,
'prosperity;' but here applied to Goshorun.
17. Some words in § 10 occur
also in Pahl. Yas. 29.3.
18. See Pahl. Yas. 29.4 a.
19. Ibid. 4 b.
20. Ibid. 4 c.
21. Ibid. 7 a.
22. See Pahl. Yas 29.8 c.
1. The seventh fargard, Ad-ta-vakhshya
[1], is regarding the maintenance of the worship and obeisance of the religion
and the spirit of the liturgy; and this, too, that the spirit of the ceremonial
of him who is a right-thinking, intelligent, and wise [2] man is quickly mixed
up with the light of the sun, and connected with the accomplishment of the
wishes and the joy of the archangels.
2. About the choice of will by
mankind, and the existence of a way to reward through their decision.
3. About advice to mankind as
to seeking that position in which it is possible to remain long with fondness,
and as to reciting and teaching [3] the revelation of the sacred beings.
4. And, from the statement of
Zartosht, about the shouting of the demon Aresh [4] to mankind, thus: 'Ohrmazd
and Ahriman have been two brothers in one womb [5], and out of them the
archangel [6] liked that which is evil [7], through what occurs when the
understanders of it have mentioned the worship of the demons and this,
that, after it, you should present cattle to the planetary bodies and the
demons.' 5. About the falsity of the demon Aresh, the separate origin of light
and darkness, the goodness of the material existence of light for
determining what is done, and the evil of that of darkness.
6. The grumbling of the evil
spirit thus: 'I am he whose thoughts are evil, O beneficent spirit! he
whose words are evil, and he whose deeds are evil [8]; what
is dark is my garment which is very thick, with lower corners where, so far as
many go, it is still darker [9]; evil thoughts, evil words, and evil
deeds are my food, and I love those of them who are in that place through
evil thoughts, evil words, and evil deeds.' 7. And the speaking of Ohrmazd thus:
'I am he whose thoughts are good, O evil spirit! he whose words are good,
and he whose deeds are good [10]; the sky is my garment, which was first
produced from that substance of the worldly existences which is created
as the stone above all stones [11], that is, every jewel is set in it; good
thoughts, good words, and good deeds are my food, and I love those of them
who are in that place through good thoughts, good words, and good
deeds.'
8. This, too, that true
discrimination is not for them, the demons [12] astute in evil; and they never
truly discriminate whose will is that of Akoman [13]. 9. And about the sickening
(vimarinidano) of the patron spirits of mankind, by the demons [14],
through the deceit of man towards man owing to the deceit of the demons; and the
approach of mankind to evil proceedings on the part of the spiritual
lordship, through those patron spirits [15].
10. Also the sending of
monarchy and the wisdom of religion, by Ohrmazd, for the preservation of the
creatures; the recurrence of the mission [16] whereby there are injury
and affliction for the demons and sovereignty again for Ohrmazd, and they
possess the reward of Vohuman [17] and what is required by the sacred
beings; and the predominance of man over demon, in the end, the good over
the evil, and the righteous over the wicked; also about the nature of those who
are producing the renovation of the universe. 11. This, too, that is
a declaration: 'They are those, O Zartosht the Spitaman! who shall produce the
renovation, they have escaped (girekhto) among the existences, they are vigilant
[18] in seeking righteousness, and gentle-voiced; and, as regards righteousness
in thought, they convert into righteousness anything virtuous which belongs to
them.' 12. About the statement of those praised it is recited that it is
thus mentioned in the Gathas: 'So we are with those who are thine -- that
is, we are thine own -- by us this renovation is to be produced in the
existences [19].' 13. About the perpetual convocation held by the
archangel regarding the production of the future existence [20].
14. This, too, that he is an
extender of the days of those who defeat the army of the fiend [21] and clothe
themselves with deeds of shining light, and also those of a virtuous
body, who are these: the priest, the warrior, the husbandman, and the man who is
a ruler; with whom are Ashishwangh [22] and the spirit of liberality (radih)
[23]; they meditate with good thoughts (hu-minishnih) [24] and joy, and, with
pleasure to themselves they give the world into the guardianship of Ohrmazd, and
also of Ardwahisht [25], when they possess the religion of Ohrmazd as a ruler.
15. This, too, that he, whose thoughts are through a high-priest who possesses a
patron spirit, always thinks that which is virtuous, and his sagacity increases
[26].
16. And about advice to mankind
as to three things, through which the renovation and happy progress of the
creatures arise, namely, seeking the true religion, abstaining from injuring the
creatures, and striving for the benefit of mankind.
17. The excellence of
righteousness is perfect.
NOTES:
1. See Chap. 7.1 n; it is here
written at-tag-vakhshe in Pahlavi in both MSS.
2. See Pahl. Yas. 30.1 a, c.
3. Ibid. 2 c.
4. See Chap. 31.6; the demon or
envy, or malice, called Areshk, or Arashk, in Bd. 15.18, Bd. 28.16.
5. See Pahl. Yas. 30.3 a. This
materialization of the Gathic text here reported as the utterance of a malicious
demon, corresponds very closely with the statement of the Armenian Eznik quoted
in Haug's essays, p. 13.
6. That is, the arch-demon who
was archangel of the demons.
7. See Pahl. Yas. 30.5 a.
8. Ibid. 3 b.
9. Referring to hell.
10. See Pahl. Yas 30.3b.
11. Ibid. 5 b.
12. See Pahl. Yas. 30.6 a.
13. Evil thought (see Bk. 8,
Chap. 9.3).
14. See Pahl. Yas. 30.6 c.
15. The ahu, or patron spirit,
having become diseased and incapable of true ahvoih, or spiritual lordship,
through the action of the demons.
16. Reading lakhvar
petami-hastano (or petam gastano) which probably refers to the later missions of
Aushedar, Aushedar-mah, and Soshyant (see Bk. 8, Chap. 14.12-14).
17. See Pahl. Yas. 30.8 b.
18. Pahl. zen-havand=Av.
saenangha.
19. See Pahl. Yas. 30.9 a.
20. Ibid. 9 b.
21. Ibid. 10 a.
22. The female angel of perfect
rectitude (see Book 8, Chap. 9.3).
23. See Chap. 24.3.
24. See Pahl. Yas. 30.10 b.
25. Ibid. 10 c and Book 8,
Chap. 37.14.
26. See Pahl. Yas. 30.9 c.
1. The eighth fargard, Ta-ve-urvata
[1], is about advice as to reciting [2] the revelation, the information
therefrom for the faithful, about which they have to report to the
unfaithful, by mentioning conspicuous specimens and explanatory
knowledge, and by thinking of anything whatever which they have
to accept, or even which they have not to accept [3]; also,
for one called to the religion, the advantage owing to the attraction
of mankind to the numerous actual disciplehood of the religion, and the
increasing greatness materially, and further reward spiritually, owing to the
numerous disciplehood; and the progress of the religion of Ohrmazd even among
the irreligious (adenoan) [4] and actual apostates [5].
2. This, too, that the life of
the creatures of Ohrmazd and also all other benefit are owing to Ohrmazd [6] and
the inclination (kamvarichako) of Ohrmazd thereto; moreover, reward and
recompense come from Ohrmazd. 3. And the creatures of Ahriman proceed from
Ahriman, all misery is owing to Ahriman, and Ahriman becomes worse and more
oppressive and a further producer of misery when they worship him.
4. About the continuance and
arranging of both spirits as to their own creations (sti) and the self-acting of
their own appliances; the achievement of each one through his own natural
resources and through the trifling (gadaganik) operation of the other the
spiritual lordship and priestly authority, true confession and the
progress of the good religion, being from Ohrmazd, and, through
enmity to the creatures of Ohrmazd, Ahriman is contesting these. 5.
Ohrmazd, for setting aside that contester, is the producer of true intelligence.
and gave language and also the ritual of ordeal [7]; the invocation of
the sacred beings [8] for assistance, and the arrival of an angel for the
assistance of the invokers; the overcoming of their affliction, the production
of their immunity and even righteousness, and also of that good
ruler [9] who is a reminder of Ohrmazd, and the restoration of bodies, which is
the hope of all good creations, are through the sacred beings being invoked
for assistance and their arrival where the diffusion [10] is that of
virtuous knowledge through Vohuman [11], the good religion which is whatever may
be the knowledge [12] of all those who are, and were, and will
be.
6. About the shouting of the
demon Aresh [13] to Zartosht and the reply of Zartosht as to the advice
of Ohrmazd and whatever is on the same subject. just as revelation (deno) states
it, that the demon Aresh spoke to him thus: 'Then the Franamam [14], O Zartosht!
is applicable to the assembly of demons who sit in the same place three
nights and four days on account of thee.' 7. Zartosht inquired of him thus: 'O
Aresh, thou most deceitful to me! what recompense would there be
for it to me, if I should worship you in words?' 8. And Aresh, the
most deceitful of demons, spoke to him thus: 'Thou wouldst become
predominant among mankind, through producing at will among the existences just
as is requisite for thyself; and thou wouldst become immortal, O Spitaman!'
9. Zartosht also inquired of him thus: 'O Aresh, most deceitful of demons as
to the people by whom you are worshipped, whether for the birth of a son, or
even for a concubine sought for enjoyment, so that the favor is
considered by them as your property, how can any one of them be immortal?' 10.
And Aresh, the most deceitful of demons, could not tell him who had the more
intelligence. 11. So Zartosht spoke thus: 'I am for that being
and I like him, that is, I am his own and would transact his affairs, and
I will recite the law and the benedictions of the sagacious Ohrmazd, the
gratifier of desires.'
12. About the deliverance of
all creatures through the liturgy [15], and, so long as it is continued by them,
it is for the power through which the immortality of the separate
creations is prepared in the renovation of the universe; the increase of
the good creatures through the complete continuance of the liturgy, and the
existence of purity and development of goodness in the world when he who is a
good ruler arrives.
13. The arising of the
spiritual creation, the first thought of Ohrmazd; and, as to the
creatures of Ohrmazd, first the spiritual achievement, and then the material
formation and the mingling of spirit with matter; [the advancement of the
creatures thereby, through his wisdom and the righteousness of Vohuman
being lodged [16] in the creatures,] and all good creatures being goaded (zakhami-hastano)
thereby into purity and joyfulness. 14. This, too, that a complete understanding
of things arises through Vohuman having made a home in one's reason (varom).
15. About the great reward of
him who shall produce benefit for cattle [17]; also the deceitfully and
seductively assuming of religion and coloring of thought, talking of
righteousness and adopting evil practices, through the recitation of
righteousness even hypocritically (davansiha-ch); and an instance of the
reward of an undutiful (avar'zidar) apostate [18]. 16. About the work of the
creator; and, for the completion thereof, the most eminent is understood to
be when the world and religion were formed [19] by him, when
life was given by him to those possessing bodies [20], and [21] he
provides instruction and employment [22] for it, and when spiritual life (huko)
[23] was given by him to the wishful man, so that he may more fully
appropriate a share of the worldly and spiritual existences.
17. He who makes
complete mindfulness [24] lodge in his body consults complete
mindfulness, and [25], through the much investigation of his spiritual
life (ahvo) and mind into the attraction of both spirits -- that which is
good and also that which is evil -- each separately for its own appliances, and
into the duties of the religion of Ohrmazd, is explaining the inefficiency of
mankind, as regards the dissipation of their sin, because Ohrmazd is aware of
all they practice, that which is public and that, too, which is concealed [26].
18. The great reward of him who is liberal of gifts (dasar) from his own
property to a righteous man[27]; and this, too, that whoever gives him who is
wicked [28] a gift, for the sake of improper expectations, assists darkness and
not light.
19. This, too, that the worst
ruler is he of evil religion and evil deeds, who even for a bribe
[29] would not occasion happiness; he who is a destroyer of an innocent man;
also the grievous state of punishment of that person, in hell, who shall
make that wicked one a ruler [30]. 20. And advice to mankind as to
providing a judge and guardian over every dwelling, the probation of a man for
appointment 'a that important duty, and the development of all creations
in the world when its ruler is sagacious [31].
21. Also causing the
disturbance (va-shiklinidano) of the evil spirit for satisfying a man who is
rightly thinking, rightly speaking, and rightly acting; the opposition to
a righteous man of a wicked one belonging to the evil spirit, who
is an evil-reciting and improperly-disputing apostate; the enticement (lusinidano)
of mankind to devious ways (avariha), by an apostate, being more
than that which attracts to the true way for a righteous man, and
afterwards also, in the end the defeat of the army of the fiend by him who
is beneficial to mankind. 22. Advice to mankind about abstaining from the
suite of him who is an apostate, not hearing and not solemnizing the Avesta and
Zand of the sacred beings from him [32]; also the evil behavior (dush-barishnih),
slander, strife, death, and fear in the world owing to apostates [33]. 23. Advice
to upholders of the religion about the means of thoroughly understanding
apostates, and preparing and keeping a weapon for them [34], go that he
who is authorized and fearless may be more eager for truthful speaking;
and, when the religion of Ohrmazd is liked by him, his truthful speaking
and other righteousness have then allured (kamakinido) [35].
24. Also what happens in
the three nighs [36], for the assistance and preservation of the
righteous, through what is accomplished by the propitious fire [37]; and
the progress of his lamentation who deceives and vexes a righteous man [38], and
is leading the wicked by their own befitting deeds to hell [39] 25. This,
too, that the complete worthiness which exists in Hordad and Amurdad [40]
arises in him who maintains the prerogative which is his [41] through
virtuousness, who must become such a friend of whatever is his own spirit,
through his actions [42], as the creator is of his own creatures. 26.
This, too, that whatever is thus in the world is perfect, when every one thinks,
speaks, and shall act just like his spiritual lord and high-priest
[43]; so that a good ruler is he with whom virtuous speaking arises, as well as
proper action [44] 27. And this, too, that the lodgment of Ohrmazd in the
worldly existence is most in the person of that ruler [45], and that
lodgment in him is manifest.
28. The excellence of righteousness
is perfect.
NOTES:
1. See Chap.
8.1 n; it is here written tag-va-rato in Pahlavi in both MSS.
2. Sec Pahl.
Yas. 31.1 a.
3. B omits
these last eight words.
4. K has
akdenoan, 'infidels.'
5. See Pahl.
Yas. 31.1 c.
6. Ibid. 2 c.
7. See Pahl.
Yas. 31.3 b, c.
8. Ibid. 4 a,
b.
9. Ibid. 4 c.
10. K has
'ceremonial.'
11. See Pahl.
Yas. 31.5 b.
12. K has
hu-danakih, 'sagacity.'
13. The demon
of envy, as in Chap. 30.4. The occurrence of his dialogue with Zartosht
in this place explains the word [.....] which is found twice in Pahl. Yas. 31.5
b, and has been read hu-varih, 'good judgment,' or hu-vaharih, 'good fortune.'
In the MSS. called Pt4 and Mf4, in Geldner's edition of the Avesta, this Pahlavi
word is both times separated into two thus: [.. ...] which may be read avo Aresh,
'to Aresh,' and the whole § 5 b may be
translated as follows: 'The gift of understanding through Good Thought is that which
thou shouldst give unto me (that is, that wisdom thou shouldst proclaim to
me as virtuousness), which is to me (through what pertains to it)
that which is for Aresh (that is, through that wisdom which is virtuosness it
shall become possible for me to give a reply to Aresh).' The reply here
mentioned appears to be that given in § 11 of our
text; and the name Aresh explains the word ereshi in the original Avesta text as
meaning 'envy' and being equivalent to araska.
14. The
Mazda-worshipper's profession of faith, beginning with word Av. fravarane (Yas.
1.23) = Pahl. franamam.
15. See Pahl.
Yas. 31.6 b.
16. Ibid. 6 c.
The passage in brackets occurs only in K.
17. Ibid. 10
a, b.
18. See Pahl.
Yas. 31.10 c.
19. Ibid. 11
a.
20. Ibid. 11
b.
21. So
originally in B, but altered into 'when,' by the repairer of the MS., so as to
agree with K.
22. See Pahl.
Yas. 31.11 c.
23. B has
kamak, 'desire,' with 'the wishful' in the plural, and this might agree better
with Pahl. Yas. 31.11 c, but not with the next clause in the sentence here,
where both nominative and verb are in the singular.
24. See Pahl.
Yas. 31.12 c. This term is the Pahl. equivalent of Av. Armaiti which is usually
personified as the female archangel Spandarmad.
25. The MS. K
is left unfinished at this point, merely adding the words expressed by 'into the
attraction of,' in this translation. For the remainder of Book 9 the only known
MS. authority is B.
26. See Pahl.
Yas. 31.13 a.
27. See Pahl.
Yas. 31.14 b.
28. Ibid. 14
c.
29. Ibid. 15
b.
30. Ibid. 15
a.
31. Ibid. 16
a.
32. Ibid. 18
a.
33. Ibid. 18
b.
34. Pahl. Yas.
31.18 c.
35. Ibid. 19
b.
36. After
death.
37. See Pahl.
Yas. 31.19 c and Chap. 12.4.
38. Ibid. 20
a.
39. Ibid. 20
c.
40. Ibid. 21 a
and Chap. 19.1.
41. Ibid. 21
b.
42. Ibid. 21
c.
43. Ibid. 22
a.
44. Ibid. 22
b.
45. Ibid. 22
c.
1. The ninth fargard,
Hvaetumaiti [1], is about the coming of three deceitful demons, and their making
supplication (lajak-karih) to Ohrmazd [2], so that he should consider and
reward those aggrieved by him, and it would amount to strength for them in
destroying the creatures. 2. The disgorging (akhvardano) of supplication by
those demons clamorously upwards from an abyss, and the statement of one that he
is [3] the kindred that is undeceitful, of another one that he is the
serfdom that is undeceitful, and of the third one that he is the
confederacy that is undeceitful, was in these words, namely: 'We
are those spirits when the kinsman, confederate, and serf [2] do not break
promises, one with the other; we are not really these that are no implements of
thine, but our religion and law are thine, and we do thy will; we become
assistants of him who is thy friend, and injurers of him who is
thy enemy [4]; and from thee we beg a position in the existence that is
best, the reward that is a reward of the worthy.'
3. The reply of Ohrmazd to them
was thus: 'You rush out, astute in evil, to the extremity (bun) of that
horrible gloom [5]; so you are all from the demon, your race is really from Evil
Thought, that is, your race is from there where Evil Thought [6], as well as
Lust the destroyer and also Greed the well accumulating, resides, and where,
moreover, Indar the fighter is the spirit of the religion of apostasy and
further deceives the worldly existence of mankind, as to proper living
and immortal progress [7], and first confines their thoughts. 4. He shall first
do this, so that he may restrain the thoughts of men from virtuous things
[8], and their further words and perverted further deeds from the ceremonial of
us who are archangels; they further lose their wisdom [9], and further consider
even as perfect righteousness that which is loved by the demons; they
utter the false words and consecrate with the worse deeds of mankind; and with
the holy-water which one consecrates most to you, more falsely and
more arrogantly [10] than that falsity and arrogance, do they enhance the
greatest ceremonial, so that they shall make more of the most. 5. Owing to
discord, through that love of you who are demons, they smite with destruction him
who shall not be a satisfaction to you in the presidency; and the
leader they take (girend) becomes a destroyer, so in the sequel, too, there is some
one that smites him; even though they consider him as your
follower, they shall occasion his destruction. 6 You are evil demons for a
congregation when they speak of avoiding you, and worse for the ceremonial, or
obeisance, when it occurs that which becomes all clearness to the
utterer of righteousness, in this existence, you utterly destroy; and the
lodgment of complete mindfulness in the body is for admonition to human beings
about abstaining from the demons.'
7. This, too, is stated, namely:
'Evil are you who are wicked and worship the demons with
good holy-water and with words; through them the holy-water obtains evil
recompense, even the hell that is horrible.' 8. This, too, he spoke, namely:
'Concerning those malicious demons [11] I will first mention intelligibly
to thee when they have come to the world, that is, first when they have rushed
in, how their jurisdiction arose. 9- For thirty centuries [12] those of
my world were immortal and undecaying. O Zartosht but when the
thirtieth century was accomplished [13], O Spitaman! the sweat (khvae) produced
by the demons then came on to my Gayomard [14], for his affliction, so long a
time as a man speaks forth these words of the Yatha-ahu-vairyo
[15], relating to the spiritual lord and priestly master. 10. And when he issued
from that sweat he was shadowless, that is, darkness had entered [16]; and the
words of the formula (ayin) relating to the spiritual lord and priestly master were
spoken forth by me, and when vastarem [17] was uttered by
me the demons then fell [18] into the gloom.'
11. About the harm owing to the
demons this, too, he spoke, namely: 'The destructiveness of the
evil spirit is his evil teaching by statements [19] to my
creatures; and my riches (ishto) plundered by him are the proportion of the
production and possession of wealth for which a desire exists
through Good Thought; that is, when they possess it with propriety it is
desirable [20]. 12. And mankind were gratified by that son of
Vivanghau who was Yim [[Jamshed]] [21], and cattle were gratified
by him, producing thus the phrase "you are mankind" in words, O
Zartosht when he spoke to mankind thus: "You are the mankind for cattle,
that is, you who are mankind eat meat of your own subdivision, and
through subdivision by you there is a superabundant occurrence of meat [22]; you
are mankind, neither for Greed (Az), nor for Envy (Areshko) [23], do thou throw
away the warm entrails (taftog rudik), nor do thou throw them away warm
on account of custom (pishako), now you slay for slaughtering, so that thus it
may be beneficial for you and your servant."'
13. This, too, is stated, namely:
'Even that man is produced for the destruction of mine [24], who is possessed by
the wicked evil spirit; the want of discernment of that man is a tedious. life,
in which the utterance of the praise of righteousness is the want of ceremonial
of which a righteous man spoke thus: "At the place where
their pasture is you are the mankind, the all-producer that fully develops them,
and the all-collector that would thoroughly set them moving; in their
pasture you are the mankind, and they all remain [25]; with hospitality
for the body they remain on account of their pasture, and in fighting
they strike their heads together; you are the mankind of their pasture,
it is expedient and you deprive it of moisture [26] through fire; as to other
things, it was also you that made one altogether believe that untrue statement
which is a lie -- the possession of material existence by life -- owing
to external seduction by the fiend who has come chiefly to you."'
14. About the harm owing to the
demons this, too, is stated, namely: 'Their accomplishment of arrogance
over these creatures of mine, and also the unfitness for heaven (avahishtih-ich)
of a righteous man, and that, too, of a valiant one, are due to
the burial of a corpse. 15. This, too, namely: 'They who drag away a corpse [27]
are most hurtful for men, as regards the wealth of the religion in this world, and
as regards sheep and beasts of burden.' 16. This, too, namely: 'As
to the people, assisted by one living in terrible difficulty, who
deliver the corpse of a dead person, on a sheep or beast of burden, at
a village where they shall convey it, they distress the fire and also the
water flowing from the hills [28], likewise those liquids of the body
which are ten [29], and those saps (aevano) of plants which are fourfold
in thousands, that is, they come out a thousand at one time.'
17. 'They are giving more
assistance when [30] it is the corpse of a wicked person; concerning
them, too, I tell thee, O Zartosht the Spitaman! that they shall arrive
in the ninth and tenth centuries [31] who are the spawn of the fiend (drujo
hunoyako) and the cesspool (rikhdar) of the evil spirit; even one of them is
more to be destroyed than ten idolaters (deviyasto) by him they shall make pure,
that is, the people shall make him quite void of wealth who is a priest
without recitation and commendation. 18. And they, who will be full
many in the future, shall bring prostration upon him who is an innocent person,
the husbandman who watches the frog of the ditch (zak-i gilugo vazagh) so that
he may keep it away from mankind; and they execute ill-contrived
commands. 19. They also produce destruction for these of mine, and speak
of the living state, to these of my religion, thus: "When living is an
expediency it is in our way;" they are wicked, they dwindle through
greatness and even terror, that is, they shall commit sin through leadership and
vassalage [32] who are smiting thee, and they speak folly who are smiting this
pure religion of thine, O Spitaman!'
20. 'They, too, who recite this
thy revelation of the Mazda-worshippers, say that the distinction (nishon) of
those others from those who are thine, even those whom they hurt,
is this, that they plunder, they also think scornfully of this thy
ceremonial, and think scornfully of the obeisances (Niyayeshno) and of
both those blessings from me, the Avesta and Zand which I, who am the most
propitious of spirits, spoke forth to thee. 21. They also injure the ceremonial
of him who is perfectly righteous [33], even the obeisance arisen from a
disciple of Zartosht the Spitaman; and they chant that which is a settled
effusion (bara-hankhetunto regih) is very evil, as a perfect deed for
mankind [34], those of very evil deeds call joy [35].'
22. 'They seek sovereignty as a
devouring (grehmako), that is, they seek privilege for a bribe, and in their
abode is he who is very evil in thought, that is, they seek with this design,
that, for the hundred which another gives up, they may take two hundred
away from the other [36]; they destroy the best existence [37], they
destroy their own souls, and they destroy the world of material beings. 23. Then
they who are privileged shall convey that sovereignty of the Kik and Karb [38],
even those that are the worst-ruling who are in the country, unto him who is
best-ruling in house, village, community, and province; and then both
shall keep up an uproar, he who is well-ruling and also he who is ill-ruling,
and he who is ill-ruling is beaten, and he is delivered up to the best-ruling
ruler. 24. And then, among them, he who seeks for a devouring (grehmako)
of all that which is animate, as well as that which is inanimate, is he who is
desirous of assault and complaint; and he who fears him who is a
righteous man of mine allots him comfort, and is he who watches those who
are an exposition of righteousness [39], and who would be wizards or witches,
so that the authorities shall inflict punishment upon them.'
25. And this, too, is
stated, namely: 'The malice of many malicious ones demands that they
shall afflict punishment on sinners [40] when they put (pad-mujend) life into
the body, that is, they give life back to the body; but for that purpose the
metal, melted forth, arises full upon the earth, which does not wreak vengeance on
him who is righteous, and does wreak vengeance on him who is wicked, when
I, who am Ohrmazd, produce the renovation among the existences [41]. 26.
Thus, too, that which becomes a healthful world -- a healthful one that
is thus mine -- never first becomes that further sick one which, apart
from me, is even now the immortal and manifest place where vengeance
exists [42]; and they become also aware, through that sovereignty of name, that,
apart from me, even now immortal is the material world of righteousness.'
27. Excellence that is perfect
is righteousness.
1. See Chap. 9.1 n.
2. See Pahl. Yas. 32.1 a.
3. Literally 'I am'.
4. See Pahl. Yas. 32.1 c.
5. Compare Pahl. Vend. 19.147.
6. See Pahl. Yas. 32.3 a. For
the demons here mentioned, Akomano, Vareno, and Azho, see Book 8, Chaps.
9.3, 31.44; Indar is the same as Andar (in Chap. 9.1), the arch-demon who
perverts from virtue and despises the sacred shirt and girdle [[sudre and kusti]]
(Bd. 1.27, Bd. 28.8). With reverence to the good old schism-hypothesis, that
identified the Av. daeva Indra, or Andra, with the Sans. deva Indra, it is
worthy of note that he is here represented as the pervading spirit of an
apostate religion, and is termed the kushidar, 'fighter, slayer.'
7. See Pahl. Yas. 32.5 a.
8. See Bd. 28.8.
9. See Pahl. Yas. 30.4 c.
10. Ibid. 3 b.
11. See Pahl. Yas. 32.7 a, 8
a.
12. See Bd. 1.20, 21 But from § 10 it
appears more probable that these are the three millenniums mentioned in Bd. 1.8.
13. Bd. 3.3.
14. Ibid. 19.
15. See Book 8, Chap. 1.7 n.
16. Bd. 3.20.
17. The last word of the
formula In Bd 1.21, 22 this utterance seems to be placed before the attack upon Gayomard
but until the complete text of the Iranian Bundahishn has been examined some
doubt as to the exact sequence of its statements may be entertained.
18. Pahl. ziflunid, for
yiflunid formed from the aorist of Ch. [...] instead of the usual neflunast,
formed from the preterit.
19. See Pahl. Yas. 32.9 a.
20. Ibid. 9 b. Instead of avordo,
'plundered,' B has the miswriting spordo, 'consigned.'
21. Ibid. 8 a and Book 8, Chap.
13.6.
22. Ibid. 8 b.
23. Alluding, perhaps, to the
legend detailed in Bd. 15.8, 19.
24. See Pahl. Yas. 32.10 a.
25. Or, perhaps, 'and they
remain astonished,' (va-sipo manend).
26. Pahl. viyavanined which,
with vastar, 'pasture,' occurs in Pahl. Yas. 32.10 c.
27. They who carry a corpse
alone, like the iristo-kasha of Vend. 3.15.
28. Pahl. geran-tajishno Av.
hebvainti in Yas. 38.3 and Av. thraoto-stad in Yas. 68.6, &c. It is the
second species of liquid in Bd. 21.1.
29. Only nine are mentioned in
Bd. 21.1, namely: semen, urine, sweat, skin-fluid, tears, blood, oil, saliva,
and milk.
30. Assuming that mun stands
for amat as in Bk. 8, Chap. 21.10.
31. If these centuries are
dated from 'the coming of the religion,' according to the incorrect Arabian
chronology of the Bundahishn, they extended from A.D. 393 or 435 to 593 or 635
(see Byt. 3.11 n). In the ninth century lived king Yazdakard (A.
D. 399-420), surnamed 'the sinner' by the priesthood because he tolerated other
religions, and the heretic Mazdak who was put to death in A.D. 528. In the tenth
century the Muhammadan religion arose, and the Sasanian dynasty tottered to its
fall. If it were not for the manifest errors in the Bundahishn chronology, this
passage in our text might be important for fixing the age of the Pahlavi version
of this Nask.
32. Pahl. Yas. 32.11 a.
33. Ibid. 11 c.
34. Ibid. 12 a, which has
corrupted regih into resh; the former, corresponding better with the original
Av. raunghayen, can be compared with Pers.. rihidan, rezidan ;. or it might mean
'imposture,' compare Pers. rigan.
35. Ibid. 12 b.
36. See Pahl. Yas. 32.13 a; the
exact meaning of grehmako (Av. gerehma) is uncertain, and the last verb is
literally 'I may take.'
37. Ibid. 13 b.
38. Ibid. 14 a, 15 a, and Book
8, Chap. 35. 13 n.
39. Ibid. 13 c.
40. Ibid. 16 c.
41. At the resurrection all men
are said to be purified in melted metal which hurts only those who have
been wicked (see Bd. 30.19, 20).
42. That is, the earth never
becomes hell.
1. The tenth fargard, Yathaish
[1], is about the renovation of the universe in the words of Ohrmazd to
Zartosht, thus: 'I have produced the effecter of the renovation, the
causer of righteousness, Soshyant, of whom mankind say that he does not
come; and yet he will come, for the righteous, with that glory which becomes
all-brilliance.'
2. About the scrutiny and
consideration for moderation in a high-priest's performance of every duty
there is this, too, that the desire of that non-assailant, who is a
producer of benefit among kinsmen, among confederates, and among serfs
[2], as regards anything whatever, is accomplishing the will, and is a friend,
of Ohrmazd; and the spirit lodging in him is not deceived by him. 3. And advice
about distance from him in whom similarity of disposition to the fiend
and arrogance are oppressive, and who is scorning kinsmen, a sharp liar
with serfs [3], giving offense (veshin-dahishno) to confederates,
careless of cattle [4], and unfriendly to the wretched.
4. About the bridge on which there
is access to Ohrmazd [5], and he who reaches the best existence is visibly, or
invisibly, proceeding while offering up (auzdahan-sagitun). 5. And
the teaching of the primitive faith to Zartosht by Ohrmazd, who remained
embodying the Ahunwar (ahunavair-tanu) as the Zoti [6] of the world; and
at the time of the renovation Zartosht, who was from the sons of
Aezemno, is in the position of Zoti [7] of the whole world; Vohuvasto, son of
Snoe [8], from the countries of those of the religion, in the post of Havanan
[8]; Isvand, son of Varaz, from the countries of Turan, in the post of
Atarevakhsh; Seno, son of Humstuv, from the countries of the Senan [9], in the
post of Frabardar; and Vishtasp, who was from the sons of Nodar [10], in
the post of Sroshavarez. 6. About the power and triumph which that ceremonial
becomes, even through the all-brilliance of the immortal renovation of the whole
creation in that existence.
7. This, too, that the evil
spirit [11] .....
. . . . . . . . . . . . . . . .
. . . . . . . . . .
1. See Chap. 10.1 n; it is here
written yasaaish in Pahlavi.
2. See Pahl. Yas. 33.3 a, b.
3. Ibid. 4 b.
4. Ibid. 4 c.
5. Ibid. 5 c.
6. Ibid. 6 a. It is said, in
Bd. 30.30, that Ohrmazd comes to the world as Zoti, or chief officiating priest,
with Srosh as assistant priest, just before the renovation. Here it is not
absolutely certain whether Ohrmazd, or Zartosht, is meant as Zoti on this first
occurrence of the word.
7. Reading min Ae-zemnoan pavan
zot gas; Ayanem being an ancestor of Zartosht, eleven generations back, the
grandfather of Spitama, and the name being variously written Aiazemn, Ayazem,
Nayazem, and Aizim in different MSS. Another reading is min 3 zamon khupo zot
gas, 'from three-fold procreation, has the happy position of Zoti,' referring to
the legendary account of Zartosht's origin, as detailed in the seventh book of
the Denkard. The position of the Zoti is at the north end of the ceremonial
area.
8. This and the two following
persons are the Vohvasti son of Snaoya, Isvad son of Varaza, and
Saena son of Ahum-stud, of Yt. 13.96, 97.
9. In the great ceremonies of
ancient times the Havanan appears to have been the priest who attended to the
Hom-mortar, and his position was near the north-west corner of the ceremonial
area; the Atarevakhsh was the priest who fed the fire, and his position was near
the south-west corner; the Frabartar was the priest who brought the necessary
utensils, and his position was near the north-east corner; and the Sroshavarez
was the priest who kept general order, his position being at the south end,
facing the Zoti at the north end. Besides these five priests, mentioned in our
text, there were three others enumerated in Visp. 3,1; Vend. 5.58, Vd. 7.17, 18,
the water-bringer near the south-east corner, the washer on the west side, and
the cleanser on the east side. In modern times the Zoti retains his ancient
duties of chief priest, while the Raspi (Bk. 8, Chap. 7.5, 9) combines the
duties of the seven others, being called by the Zoti (in Visp. 3.1) to take the
place of each of them in succession.
10. Av. Saininam of Yt. 13.144,
probably the people about Samarkand (see Bd. 12.13 n, 15.29).
11. See Yt. 5.98.
12. One folio of B is here
lost, containing the end of this chapter and the beginning of the next. The
passage missing was equivalent to about 100 lines of this translation, of which
perhaps one-fourth belonged to this chapter and three-fourths to the next.
. . . . . . . . . . . . . . . .
. . . . . .
. . . it is possible to come
through virtuous deeds and through virtuous thoughts.' n. And
this, too, he spoke, namely: 'That Good Thought [1] of mine proceeds and
notices the thoughts of the embodied existence, and of the good words
and the deeds he reports again those referring to me, as often as three times in
the same day, both of those who are liberal to thee [1], O
Spitaman! and of those who are illiberal to thee.'
o. The struggling of the demons
[2], for the putting down of all benefit from mankind, has not produced the
obtainment of their capability for that benefit which arises for mankind
through the future existence; so that that one evil is more grievous than every
evil which the demons imagine for mankind, when the latter are frightened
by them from the way of the sacred beings, and are wicked; and harder for them are
the praisers of righteousness among the apostates and the rest of the
creation, through their praise of righteousness, even when very many
praise it.
p. About the progress of
Armaiti [3] and Tarokmat perpetually among the creatures, the disclosure of
Armaiti to mankind, and of righteousness to Tarokmat; the
listening of that vile Tarokmat to falsehood, and the distance [4] of
righteousness from him who is vile is like that of a sheep fled (sishd)
[5] from mankind. q. And this, too, that the evil spirit is beaten [6] by
complete mindfulness, in the struggle of those having mighty ones, just as a
powerful man beats him who is a reverent creation (niyayin dahishno) [7]; and
the pure Zartosht is produced by Ohrmazd, as well as the power of
Hordad and Amurdad [8], which acts forcibly for giving value (farg)
and preparing the creatures.