Chapter XX: Section III (6)

The name of _Zand-Avesta_ belongs, among the books published
by Anquetil, exclusively to those the original of which is
truly Zand; these alone are canonical; they are five in
number, all theological, for the most part liturgical,
namely: 1. the _Izechné_, “elevation of the soul, praise,
devotion;” called also _the little Avesta_; 2. the _Vispered_,
“the chiefs of the beings there named;” 3. the _Vendidad_,
which is considered as the foundation of the law (these
three are called together the _Vendidad Sadé_, “to combat
Ahriman”) 4. the _Yeshts Sades_, or “a collection of
compositions and of fragments, more or less ancient;” 5. the
book _Siroz_, “thirty days,” containing praises addressed to
the Genius of each day: it is a sort of liturgical calendar.
These are the Zand-books existing in our days; the originals
of them are said by the learned Foucher to have been
composed under the reign of Gushtasp, whom he places before
the time assigned to Darius Hystaspes, whilst Anquetil and
other modern authors identify under these names a king of
Persia, who lived about the middle of the sixth century
before our era. We may reasonably believe that the Zand-books
were written at a time when the Zand was a living, nay the
dominant language, in those countries where these books
first appeared; that is, in Georgia, in Iran, and in
Azerbijan. Now, if it be admitted that the Zand was in these
countries quite a dead language already, under the Ashkanian
dynasty of Persia (the Arsacides), the first of whom,
_Aghush_, began to reign 310 years B. C., it will follow,
that the Zand-books were written long before that time, that
is, most likely at least, so early so the sixth century
before the Christian era.

Besides the original Zand-books, Anquetil translated also
from the modern Persian the _Bun-Dehesh_. This is a
collection of treatises upon several points, ranged under 34
sections――a sort of encyclopædia, theological, cosmological,
historical, and political. This work is written in Pehlvi,
and believed to be the translation of a Zand original no
more to be found in India. It is the most ancient of the
modern works of the Parsees, and was written probably about
the seventh century of our era.

What may confirm us in the opinion that these books, still
in the hands of the Parsees, are truly derived from much
more ancient works is, that their contents agree in a great
number of principal points with the doctrine attributed to
the Magi and to Zoroaster by ancient Greek authors, of whom
the later Parsees had certainly not the least knowledge,
whilst their Zand-books contain the names of the first and
most ancient kings of the Medes and Persians, and no other
but those, of whom the Greeks knew nothing. No king and no
private person, after Gushtasp and Zoroaster, are mentioned
in the Zand-books.

Sixty years had elapsed since the publication of the
Zand-Avesta by Anquetil, when M. Eugène Burnouf undertook a
revision and commentary of that part of the Zand-works which
the first had translated and published, under the Pehlvi
name of _Iseshné_, and which, in Zand, is entitled _Yasna_.
Among the manuscripts which Anquetil had brought from India
was a Sanskrit translation, made towards the end of the
fifteenth century by a Dostur called Neriosengh, probably
from a Pehlvi version of a Zand original. M. Eugène Burnouf,
to give a better interpretation of the Zand text, not only
availed himself of the double translation, executed by
Neriosengh and Anquetil, but also, independently of both,
applied the principles of comparative philology to the
analysis of many Zand-words, the true signification of which
he fixed, and by various judicious observations, interspersed
in his commentary, threw light upon the geography, history,
and religion of ancient Persia. He published in 1833 the
first volume of his work, under the title “Commentaire sur
le Yasna:” he had before (1829) published the lithographed
Zand text of it in one folio volume. In 1836 appeared, at
Bombay, a lithographed edition of the same Zand text.”――A.
T.

[392] Mina, semen virile.

[393] The quarrel between Zartusht and his father, and the
death of the head magician, as well as what preceded――these
facts are related nearly in the same manner in the _Zerd.
Nam._, ch. 12-15.――A. T.

[394] Anquetil du Perron states that this expanse of water
was the river Araxes (t. 1. 2. P. p. 19).

[395] The month of February, the last month of the year.――A.
T.

[396] Anquetil du Perron, quoting the _Zerd. Nam._, c. 18,
says, an army of serpents, perhaps tribes of Nâgas, which
came from the North.――A. T.

[397] Mediomah, cousin to Zardusht, the first who embraced
the law; he meditated on it profoundly, published and
practised it: he confers happiness on cities.――D. S.

[398] April, the second month of the year.――A. T.

[399] Dabati, the name given, in Parsi works, to the Caspian
sea.――D. S.] Anquetil du Peron says (t. 1. 2. P. p. 21) that
he passed the Cyrus on his way to the Caspian sea.――A. T.

[400] Anquetil du Peron says here, quoting H. Lord, that
Zardusht retired to the mountains for consulting the Supreme
Being, and adds in a note that, according to the Vendidad,
it was upon the mount Alborz that he consulted Hormuzd (t.
1. 2. P. p. 22). The geographical situation of this mountain
has been indicated in the note at p. 22; but by the religion
of the Parsees it is placed in the supernatural world, to
which Zoroaster was transported, as related above. The
sacred Alborz is the first of mountains; it attained its
first elevation in fifteen years, and took eight hundred
years to complete its growth; it rose up from the middle of
the earth to the region of the first light, the delightful
abode of Mithra, of whom hereafter; the sun and the moon
depart from and return to this mountain every day (see
_Zend-Av._, t. II. pp. 206, 207, 214, 357, 361, 364, and
elsewhere).――A. T.

[401] See note, p. 215. Zardusht is called the son of
Espintaman. The edition of Calcutta reads Askiman; the
manuscript of Oude, Askatamán.――A. T.

[402] The Amshásfands are the six first celestial spirits
after Ormuzd. Their name is derived from the Zand-words
_emeshe_, “immortal,” and _sepente_, “excellent,
perfect.”――A. T.

[403] It is generally acknowledged that Ahriman was the
author of evil, opposed to Ormuzd, the creator and promoter
of every good; but different opinions are entertained upon
the origin of these two mighty beings. According to the most
ancient doctrine, both were the productions of a primordial
cause, which is called _Zaruam akarenê_, “the boundless
time.” The Zand-books, as well as Shahristani and the Ulemi
Islam, make Ahriman anterior to Ormuzd, that is to say, in
plain language, “the evil was before the good.” These two
were, however, not distinguished from each other before
Ahriman had become jealous of Ormuzd, for which he was
condemned by the great creator Time to dwell in the abode of
darkness for twelve thousand years. It was then only that
Ormuzd saw with horror his deformed and frightful adversary,
and to oppose the effects of his existence created, within
three thousand years, a celestial region and a celestial
people. Ahriman, long time ignorant of what was preparing
against him, had scarce perceived the light of Ormuzd, when
he ran to destroy it, but, amazed at its beauty, fled back
to hell, where he hastened to produce a host of evil beings.
In vain did Ormuzd offer reconciliation to Ahriman, and even
a partnership in the priesthood of the boundless time; the
fiend rejected all terms of peace, and war began to rage
between them (see _Zend-Av._, t. II. pp. 345, 347.)

According to the books of the Parsees and of the Muhammedans
who give an account of their doctrine, Ahriman is bad by
nature: nor do the more ancient Zand-books say that he ever
was good; yet the explanation given about this mysterious
being can but involve contradictions in more than one
respect. He alone is able to resist Ormuzd, of whom his
existence is entirely independent; he is the king of the
beings which he has created, and which Ormuzd cannot
annihilate; nor can the latter prevent the effects of the
power by which his enemy destroys the people of the just,
and banishes the moral good from the earth.

An account of Ahriman’s origin, somewhat different from
this, will be seen hereafter in the Dabistán.――A. T.

[404] These sentiments agree singularly with the following
passage of Plato: Των μεν αγαδων αλλον ουδενα αιτιατεον, των
δὲ κακων αλλ’ αττα δει ζητειν τα αιτια, αλλ’ ου τον Θεον (De
Republica). “The author of good is God alone; but the author
of evil any thing else rather than God.”――A. T.

[405] According to the Zardusht-nameh quoted by Anquetil (t.
I. 2. P. p. 24) Zardusht delivered from hell a person who
had done good and evil. This person, believe some Parsees,
was Jamshid who, towards the end of his life, wished to be
adored as a God. Others say it was Gersh-asp, a famous
warrior, who suffered in hell for having struck the sacred
fire.――A. T.

[406] Ardibehest (see pp. 61. 62.) presides over the second
month of the year, and the 3d, 8th, 15th, and 23d day of the
month; he is pure, beneficent, endowed by Ormuzd with great
and holy eyes; he grants health, and eloquence to men,
productions to the earth, and grandeur to the world; he
drives away the Dívs and all evils (_Zend-Av._, II, pp. 69.
153. 154. 159. 316. and elsewhere).――A. T.

[407] Zoroaster, according to the concurring account of
several authors, retired from the world and lived in a
cavern of the mountain Alborz, or in the mountains of
Balkhan. According to the Rauzat us Sufa (Shea’s transl., p.
286) it was in the mountains near Ardebil, a city of
Azarbijan (the ancient Media). This cavern is said to have
been consecrated by him to Mithra. Pliny states (H. N. l.
xi. c. 42), the prophet lived 20 years in deserts, upon
cheese so tempered that he should not feel the effects of
age. This was probably before he appeared at the court of
Gushtasp.――A. T.

[408] This miracle is not recorded in Anquetil’s life of
Zoroaster.――A. T.

[409] Not receiving immediate access to the king, the
prophet split the upper part of the apartment where Gushtasp
was, and descended through the opening (Anquet., _Vie de
Zoroastre_, p. 29). This was in the year 549 B. C. (_ibidem_),
after the 30th year of Gushtasp’s reign (_Hyde_, p. 323).――A. T.

[410] To these miracles add that related in the _Shah nameh
naser_, quoted by Hyde (p. 324): Zoroaster planted before
the king’s palace a cypress-tree, which in a few days grew
to the height and thickness of ten _rasons_ (measure
undetermined), and upon the top of it he built a
summer-palace.――A. T.

[411] All those particulars about Zoroaster’s imprisonment,
and about his release after the cure effected by him upon
the king’s charger are, with little variation, related in
the _Shah-nameh naser_ (see Hyde, 325, 327), and in the
_Zerdusht nâmah_ (Anq. du Peron, t. I, 2. P. p. 325-327).――A. T.

[412] This cure of Lohrasp is touched upon by Anquetil in
his life of Zoroaster (p. 53), but not that of Zerir; Hyde
mentions neither; but the conversion of king Lohrasp and of
his relations is generally admitted.――A. T.

[413] See p. 149. note.

[414] See pp. 61. 62. 241. note.

[415] See pp. 61. 62. Khordad is the sixth Amscháspand; he
presides over the third month of the year and the sixth day
of the month; he is a chief of years, months, days, and of
time in general; he grants and aids intelligence; he causes
pure water to run through the world if man lives holily; he
is taken for water itself; he gives what is sweet to eat
(_Zand-Avesta_, I. 2. P. pp. 81. 103. II. pp. 69. 97. 153.
157. and elsewhere).――A. T.

[416] See pp. 61. 62. The name of the angel is simply Azar.

[417] _Yasht_, a Zand word, may be referred to the Sanskrit
इष्त्व _ishtva_, the participle of यज् _yaj_, “to venerate.”

The _Darun_ is an office celebrated particularly for the
sake of a king, or of the Dostur of Dosturs, in honor of
celestial beings of different names and classes (_Zend-Av._,
t. II. p. 73). Darun is also a little cake in the shape of a
crown piece, which the priest offers to the Ized-Dahman, who
blesses the creatures, the just man, and having received
from the hands of the Serosh the souls of the just, conducts
them to heaven (_ibid._, t. I. 2. pp. 86. 172).――A. T.

[418] _Bishutan_, according to some authors was the brother,
according to the _Shah-nameh_, a confidential friend, of
Isfendiar.――A. T.

[419] _Jamasp_, the brother and minister of Gushtasp.――A. T.

[420] Chapt. LXXVIII. v. 38.

[421] Chapt. XXVIII. v. 56.

[422] According to Abulfeda, quoted by Hyde (p. 315),
Zoroaster was born in ارمی or ارميه, in Armi or Armia, the
most western town of Azarbijan (the Media of the Greeks), in
the Gordian mountains, which accounts for the surname of
Median, or Persian, or Perso-Median, which different authors
have given to him. Other historians affirm that he came from
Palestina.――A. T.

[423] Raí is the most northern town of the province Jebal,
or Irak Ajem, the country of the ancient Parthians.――A. T.

[424] Anquetil says (_Zend-Av._, 2 P. p. xviii.): “The
Bahman Yesht Pehlvi, rather the epitome than the translation
of the true Báhmán Zand, may be called the Apocalypse of the
Parsees. It presents, in the form of a prophecy, an abridged
history of the empire and of the religion of the Persians,
from Gushtasp to the end of the world.” That part of the
Dabistán which follows, said to be transcribed from the Zand
Avesta by a Mobed, may be presumed to be taken from the true
Báhmán Yesht Zand; still these prophecies are undoubtedly
compositions of later times interpolated in the original
works.――A. T.

[425] It is mentioned in the Situd gher (the 2nd Nosk of the
Zend-Avesta) that Zoroaster, having demanded immortality,
Ormuzd showed him a tree of four branches: the first of
gold, this indicated the reign of Gushtasp; the second of
silver, that of Ardeshir Babegan; the third of brass, that
of Nushirvan, and the troubles excited by Mazdak; the fourth
of iron mixed with other metals, the destruction of the
Persian empire. According to the Báhmán Jesht Zand, Ormuzd
refusing a second demand of immortality made by Zoroaster,
pours into his hands a few drops of water, after the
drinking of which he is during seven days and nights filled
with divine intelligence, and sees all that passes upon the
seven _kechvars_, or “districts of the earth.” He sees a
second tree, having seven branches of metal, which indicate
seven epochas and the events belonging to them; the first
branch, which is of gold, designates the reign of Gushtasp.
Zoroaster then no more desires immortality. Ormuzd announces
to him, moreover, the war which Arjasp will make upon
Gushtasp.――(_Zend-Av._, t. I. 2. P. note, pp. xviii.
xix)――A. T.

[426] The author of the Báhmán Yasht (_ibid._, Notices, p.
xix) describes in copious details the woes which are to
afflict the world, during the influence of the iron branch:,
he speaks of the march of armies, of physical convulsions,
of the diminished productions of nature, of the conquests
made by Arabs, Greeks, Turks, Chinese, and Christians. All
this misery is to end on the arrival of king Báhrám
Varjavand, who is to re-establish the ancient Persian
empire: by the successive mission of the three sons of
Zoroaster, who are to convert the world and confirm their
divine mission by working miracles. Sosiosh is to restore
purity to the world: during this prophet’s millennium the
resurrection is to take place.――D. S.

[427] The _Náúroz_, is the first day of the year, a great
festival, the institution of which is ascribed to the
earliest times. It lasts six days, beginning on the day of
Ormuzd of the month Farvardin (March); this is _the little
Náúroz_, and it ends on the day of _Khordad_ (an Amshasfand
who presides over the sixth day of the month), called _the
great Náúroz_. It was on this day, they relate, that Ormuzd
created the world and what it contains; that Káiomers
triumphed over Eshem, the demon of envy, wrath, and
violence, the enemy of Serósh, and the most powerful of the
Dívs; that Mashia and Mashiáná, the first man and woman,
came forth from the earth, and that several great events of
the ancient history of the Persians took place, such as
Gushtasp’s embracing Zoroaster’s faith: it is finally on
that day that the general resurrection is to follow
(_Zend-Av._, t. II. p. 574.)――A. T.

[428] The month of _Aban_ is the month of October, and the
angel of that name, who is the Ized of the water, presides
over the tenth day of the month.

_Baud_ is the twenty-second day of the month.――A. T.

[429] This list is incorrect; it should begin by stating
that the Nosks are twenty-one in number, according to the
number of words in the _Yatha ahu virio_――but the ignorance
of the transcriber has converted the three first words of a
short prayer into the three first Nosks of the
_Zend-Avesta_.――D. S.

According to several Parsee doctors, seven of these Nosks,
or rather _náskas_, treated of the first principle, of the
origin of beings, of the history of the human race, etc.;
seven treated of morals and of civil and religious duties;
and seven of medicine and astronomy. The Pehlvi books and
some Persian works mention three other Nosks, which are to
complete the _Avesta_ at the end of this world (_Zand-Av._,
t. I. 1. P. p. 479).

Here follows a list of the Nosks according to a translation
made by Anquetil from the Persian Ravaet of Kamah Berch (see
_Mémoires de l’Acad. des Inscript. et des B.-L._, t.
xxxviii. p. 239-254.) I have abridged the explanation of
each Nosk; the contents of several of them are much alike,
and the miscellaneous matters in them all confusedly stated.

I.――The first Nosk, called _Setud-yesht_, “Nosk of prayer or
praise,” has 33 chapters.

II.――The second, named _Setud-gher_, “Nosk of prayer and
praise,” has 22 chapters, and treats of the purity of
actions, of collections for the poor, of the concord which
is to subsist between relations.

III.――_Vehest Mantsre_, “heavenly word,” has 22 chapters. It
discourses on faith, on the strict observation of the law,
and on the propensities of the heart. Mention is made of the
qualities of Zardusht, and of the pure people and pure
actions which have existed before him.

IV.――_Bagh_, “happiness, light, or garden,” in 21 chapters,
states the substance and the true meaning of the law, God’s
commands with respect to obedience, fidelity, justice,
purity of actions, the means of guarding against Satan, and
of going into the other world.

V.――_Dóazdah Hamast_, the twelve Hamasts, that is, “means or
things produced at the same time.” This book, in 32
chapters, speaks of the bad people of the upper and nether
world, of the nature of all beings, of the whole creation of
God, of the resurrection, of the bridge Chinavad, and of the
fate after death.

VI.――_Nader_, “the excellent, the rare.” This book of 35
chapters is assigned to astronomy, to the influences of the
stars upon the actions of men; it corresponds with the
Arabic work _Buftal_ (_Bufastál_); its Persian name is
_Favameshian_ (_Favaímasíhan_); that is, by means of this
science future events are known.

VII.――_Pajem_ means perhaps “small animal, or retribution.”
This book, in 22 chapters, gives an account of quadrupeds;
of actions permitted or not; what animals may be killed or
eat, what not; what may be killed for the use of the
_Gahanbars_, that is, the six festivals in the year
instituted in commemoration of the first creation of the
world in 365 days; and about regulations relative to these
festivals, to meritorious acts and gifts.

VIII.――_Reteshtai_, “the Nosk of warriors or of chiefs.” The
subjects of this book form 50 chapters, 13 of which only
have survived the time of Alexander; they are: the orders
of the king, the obedience of the subjects, the conduct of
the judges, the foundation of towns, and the various
things and animals created by God.

IX.――_Beresht_, “execution of orders, or supremacy.” This
book, of 60 chapters, 12 of which only remain after
Alexander, treats of kings and judges; of the reciprocal
relations of the governors and the governed; of the
occupations prescribed to the different classes and
professions of men; of useful knowledge; of the vices of
men; and such like things.

X.――_Kesesrob_, perhaps “agreeable word.” This book, at
first of 60 chapters, of 15 only after Alexander’s
conquest, discourses upon the soul, science, intellect,
natural and acquired; upon morality, and the consequences
of its being observed or violated.

XI.――_Veshtasp_, _Veshap_, once of 60, but after Alexander
of 10 chapters only, contains an eulogy upon the
government of Veshtasp (Gushtasp), upon his having
adopted, observed, and propagated Zardusht’s laws.

XII.――_Khesht_, “brick, or little lance, or agriculture.”
This book, in 22 chapters, discusses six subjects relative
to religion, policy, morals, cultivation, political
economy, and administration of justice. In the fifth part
are stated the four venerable classes of men, which are
the kings and chiefs, the warriors, the cultivators, and
the tradesmen.

XIII.――_Sefand_, “excellent,” inculcates in 60 chapters the
observation of moral and religious duties, and the faith
in the miracles of Zardusht.

XIV.――_Jeresht_, “he does;” this book, of 22 chapters,
treats of the birth and the destination of man.

XV.――_Baghantast_, “the Yesht of the fortunate,” contains in
17 chapters the praise of God, of the angels, and of the
man who approaches God and is thankful for the benefits
which he receives from above.

XVI.――_Niaram_ means, perhaps, “I do not seek my advantage.”
This book, of 54 chapters, teaches the good employ of
one’s fortune, and the advantages of a good behaviour
towards God and men.

XVII.――_Asparam_, may signify “the ties, the book by
excellence, the dawn, the heaven, perfect, plant, leaf.”
It treats in 64 chapters of the _Nerengs_, that is of the
powers, faculties in different acceptations; here of the
powers of good actions, and of liturgical ceremonies.

XVIII.――_Davaserujed_, “he who offers the extreme expedient,
or who speaks of it,” of 65 chapters, shows the knowledge
of men and animals; how the latter are to be taken care
of; how travellers and captives are to be treated.

XIX.――_Askaram_, “I discover, explain, make known, teach
publicly,” in 53 chapters, explains the obligation, the
best establishment and limitation of laws and regulations.

XX.――_Vendidad_, “given for the repulsion of the Dîvs,” of
22 chapters, forbids all sorts of bad, impure, and violent
actions.

XXI.――_Hadokht_, “the powerful _Has_,” that is, “words of
phrases of the _Avesta_,” in 30 chapters, exhibits the
manner of always performing many miracles, pure works, and
admirable things.

* * * * *

Of all these Nosks, not one, except the _Vendidad_, has been
preserved complete, and the names of three only, namely, the
_Setud-yesht_, the _Vendidad_, and the _Hadokht_, are
mentioned in the different Zand-books still extant. This
shows that, at different times, changes in the forms of the
written liturgy have taken place, and that the names,
superscriptions, and divisions of the writings have been
arbitrarily treated by different Dostúrs, without any change
in the contents.

The names of the Nosks given by Hyde (343, 345), partly from
the dictionary _Farhang Ichangiri_, partly from other
sources not mentioned, are not correct nor rightly explained.

Three additional Nosks are to be brought into the world by
three posthumous sons of Zoroaster. See in a subsequent note
their miraculous origin and actions.

The Persian text of another Notice upon the Nosks, somewhat
more complete than that published by Anquetil in Roman
letters, has been edited by Messrs. Julius Mohl and
Olshausen, of Kiel (see _Fragmens relatifs à la Religion de
Zoroastre, extraits des manuscrits persans de la
Bibliothèque du Roi_, 1829).――A. T.

[430] शङ्कराचर्य “_Sankara acharya_,” upon whose age different
opinions are entertained.

[431] According to another tradition Gushtasp himself had
travelled in India, and had been instructed by the Brahmans.
In the Desátir (English transl., Comment, pp. 185, 186), we
read that, when Sekander conquered Iran, Sásán, the son of
Darab, went to India, where he practised the worship of
Yezdan in a cavern, and where he died. He left a son named
Jivánasp, who is known as the second Sásán, equal to his
father, and who took his abode in Kabulistan. Ardeshir (the
son of another Sásán, of the Kayanián race, a relative of
the Saint), admonished by a dream, went to Kabulistan, and
by his entreaties prevailed upon the second Sásán to follow
him to Istakhar, where Ardeshir erected, for the habitation
of the saint, an immense monastery adorned with figures of
the stars, and having fire-temples on its different sides.
These and other traditions afford the inference that, in
early times, a religious intercourse had taken place between
India and Persia.――A. T.

[432] In the Desátir (English translat., p. 120) the Greek
philosopher is called _Tútíanush_. We are at a loss even to
guess at the Greek to whom these names may be applied. We
may however remember that St. Clement of Alexandria places
Pythagoras about the 62nd Olympiad, or about 528 years B.
C., and says that he was a zealous follower of Zoroaster,
and had consulted the Magi. Jamblicus, in his life of
Pythagoras (cap. 4) states, that this philosopher was taken
prisoner by Cambyses and carried to Babylon, where, in his
intercourse with the Magi, he was instructed in their modes
of worship, perhaps by Zoroaster himself, if _Zabratus_ and
_Nazaratus_, mentioned as his instructors by Diogenes and
Alexander, can be identified with the Persian prophet. Now,
the long reign of Lohrasp (of 120 years) is supposed by some
chronologers to comprehend the reigns of Cambyses and of
Smerdis. Upon this uncertain chronological ground, Pythagoras
may be placed in the times of Gushtasp, to whom, as was
before said, Foucher with others assigns an epocha more
remote than that of Darius Hystaspes of the Greeks. It is
known that Alexander, by the conquest of Persia, accomplished,
to a certain degree and for a certain time, his glorious
project to connect the East with the West; an open
intercourse took place between the Asiatics and the Greeks,
whose language was widely spread in Asia. The Macedonian
conqueror is there generally believed to have been the son
of Darab (Darius), and the brother of Báhmán Isfendiar. He
received, says the Desátir (p. 123), from the hands of his
Persian spouse Pari-dokht Roshenak (Parysatis Roxana), “the
bright daughter of the fairy,” a book of Zardusht addressed
to him, and forming a part of the Desátir. Alexander ordered
the Persian books to be translated into Greek, called the
_Nurakhi_ language, in the Desatir, in which is also said
(p. 124): “Hence the sect of Internal Illumination will
arise among the _Nurakhis_, as well as that of Reason.” To
this passage the Commentary subjoins: “The sect of
Gúshtaspians of Iran and Yunán is a medium between the
Illuminated and the Rationalist. When Sekander came to Iran,
he found that the Gúshtaspians of Iran were the better and
wiser; and he found that they had such power that, when they
pleased, they left the body, which they treated as a
garment. And besides them he saw another class of men in
Irán, who, by means of reason and meditation (_nurnúd_)
discovered the real nature of things as they actually exist;
and there was no such class of men in Yunán. Having
collected all their books, he translated them into the
Yunáni and Rúmi tongues. He then gave his prime minister
(Dostur) and teacher the title of the chief Mobéd and Sage,
and made him the head of the Nirnúdis. From this time
forward the sect of Rationalists prevailed among the Yunanis
and Rúmis.” Alexander’s prime minister is supposed by the
Asiatics to have been Aristotle; we know that this philosopher
had an accurate knowledge of Zoroaster’s doctrine. Although
the history, religion, and science of the Asiatics have
certainly not been neglected by the inquisitive Greeks,
Alexander’s companions, among whom was Callisthenes, a
relation of Aristotle, yet we find in the western histories
no particular notice corroborating the account just quoted
of the Desátir. Unfortunately we may be more positive about
the destruction of ancient monumental works in Persia by the
son of Philip; it is for having burnt the Nosks that he is
said by the Persians to be burning in hell (see Anquetil,
vol. II. p. 338).――A. T.

[433] व्यास, “_Vyasa_,” a sage of that name occurs in the
chapter upon the Hindus and elsewhere.

In the Desátir, published at Bombay, there is “the book of
Shet the prophet _Zirtúsht_” (Engl. transl., pp. 116-145),
in which the interview between _Hertushád_, son of _Hereofetmad_
(_Zortúsht_), the Yúnan philosopher and the Indian sages is
related.

Here ends the principal part of the historical account which
the Dabistán gives of Zoroaster’s life. I shall add,
according to Anquetil (_Zend-Av._, t. I. 2. P. pp. 60-62), a
summary account of its principal events in chronological
order.

Anquetil supposes Zoroaster born 589 years B. C. At the age
of 30 years he goes to Irán, through which country he only
passes. He disappears then to the eyes of the Persians
during ten years. His followers say that he was transported
before the throne of God. It was in this interval of time
that he terminated several works which he had perhaps
already begun upon mount Alborz, or in Chaldæa. The mountains
afforded him retirement. The twenty years which he is said
to have passed in the deserts were, probably, from his
twentieth to his fortieth year.

At this age he appeared before Gushtasp, in Balkh, and at
this very time Hystaspes, father of Darius, may have reigned
in Bactria. Zoroaster performed miracles during ten years:
this is the period of his mission. After his first miracles,
his reputation having spread afar, Changragháchah came to
meet him. This Brahman treats him in his letter to Gushtasp
as a young man, and well might an old man, such as Changragháchah
was, have so called a man of forty years. It is also to this
time that Anquetil refers what is said about the
cypress-tree which Zoroaster planted before the
_Atesh-gadah_, or the fire-temple, of Kichmar in Khorassan.
Isfendiár was then very young, because about twenty-eight
years later his elder son was not yet married; and Darius,
540 years B. C., might have been ten years old.

At the age of sixty-five years, Zoroaster delivered in
Babylon lessons of philosophy, and counted Pythagoras among
his disciples; Cambyses, according to the Greeks, filled
then the throne of Persia. Three years afterwards, the
legislator returned from Chaldæa for establishing the
worship of the cypress, which lasted eight years. Persia had
then acknowledged Darius, the son of Hystaspes, as king.

After these eight years, Zoroaster advised the war against
Turan. He was very old. The Shahnamah calls him _pír_,
“old.” Gushtasp, victorious over the Turaniáns, heaps every
honor upon him, and he dies, some time after, at the age of
seventy-seven years, in the interval of time which elapsed
between the expedition of Gushtasp and the invasion of the
Turaniáns. Báhmán, the eldest son of Isfendiar, was able to
carry arms, and Darius, 512 B. C., might have been
thirty-eight years old.

As to the posterity of Zoroaster――he had been successively
married to three wives. With the first he had one son and
three daughters; with the second two sons; it is not certain
whether he had any offspring with his third wife, called
Húó, the niece of Jamasp――the Zand-books however say, that
she brought him three sons, who are to appear about the end
of the world.――A. T.

According to Zand and Parsee writings, the birth and actions
of these sons will be equally miraculous. Zoroaster, having
visited Húó three times on her going to bathe, the germs
remained in the water. The Izeds (or genii) Nerioseng and
Anahid were charged with their custody, until the period
when three virgins bathing in the same water, should receive
these germs in succession, and bring into the world the
three sons of Zoroaster.

The first is named _Oshederbámi_. He is to appear at the
commencement of the last millennium of the world, and to
arrest the sun’s course during ten days and nights; and as
Zoroaster converted one of the four portions of the human
race, he is to convert the second to the law, and give them
the 22nd Nosk.

The second posthumous son is _Oshedermáh_. He is to appear
four hundred years after Oshederbámi, and to arrest the
sun’s course during ten days and nights; he is also to bring
the 23rd Nosk of the law, and to convert the third portion
of the human race.

The third is named _Sosiosh_. He shall appear at the end of
ages, arrest the sun’s course during thirty days and nights,
bring the 24th Nosk of the law, and the whole world is to
embrace the faith of Zoroaster: after this comes on the
resurrection.――(_Zend.-Av._, t. I. 2. P. pp. 45, 46).――D. S.

[434] In the Desátir (English transl. p. 126) he is called
_Biras_.――A. T.

[435] Ardai Viráf or Arda Viráf or Virasp, also simply
called Viraf or Virasp, was, about the year 200 of our era,
one of the most zealous followers and defenders of Zoroaster’s
religion, which, under Alexander the Great and the other
kings of Persia, had lost its first authority (see Hyde, pp.
278, 279). Arda Viraf is mentioned in one of the _Yeshts
Sades_, or prayers called _Dup Néreng_, which are recited
when perfumes are thrown into the fire (_Zend-Av._, t. II,
p. 53).――A. T.

[436] In the _Shah nameh Naser_ it is stated, in the life of
Ardashir Babegan (see Hyde, p. 280) that this king,
abolishing several regulations of Alexander the Great,
granted toleration to followers of the faith professed by
Gushtasp, and wishing to re-establish Zoroaster’s religion,
demanded from its Mobeds miracles, which they performed. The
king, satisfied by these proofs, not only adopted their
tenets himself, but obliged all others to do the same. In
the life of Shapur it is said, in the book quoted, that,
when Ardashir was inaugurated in the government, he demanded
from the chiefs of the Magi miracles, after the performance
of which Ardai Viráf, during a whole week, supporting by
arguments the truth of his religion, brought also forward
all that relates to hell and heaven. Some believed; others
doubted or denied: the number of the last was 80,000.――A. T.

[437] The Revelations of Ardái Viraf are said to have been
originally written in Zand. There exists a Viraf nameh in
Pehlvi, probably of the fourth century of our era; works of
this name are found in modern Persian in prose and in verse.
Anquetil mentions a Viraf nameh in verse, composed A. D.
1532, by Káús, Herbed of Náusari, and another by Zardusht,
son of Báhrám (_Zend-Av._, t. I. 2. P. not. pp. ix. x. xxx.
xxxii). Translations of this work have also been made into
Sanskrit and the Hindu language of Guzerat. An English
translation of the Ardai-Viraf Nameh, by T. A. Pope,
appeared in 1816. The translator says in his preface (p.
xiii): that the Revelations of Ardai Viraf appear to be the
same work that is mentioned by Richardson as the work of
Ardeshir Babegan, which having been improved by Nushirvan
the Just, in the sixth century, was sent by him to all the
governors of provinces, as the invariable rule of their
conduct. Pope examined for his work three versions in the
modern Persian: the first in prose, by Nushirvan Kermani;
the second in verse, by Zardusht Biram (Báhrám); the third
in prose, by the same (_ibid._, p. xiv).――A. T.

[438] رسن, _rasan_ is a linear measure, the exact value of
which could not be ascertained. According to common belief
of the Muhammedans, this bridge appears of different shapes;
to the good, a straight and pleasant road of thirty-seven
fathoms in breadth; but to the wicked it is like the edge of
a sword, on which they totter and fall into the abyss below.
According to the translation of Pope (p. 11), when Ardai
Viráf found himself close to the bridge, it appeared to him
to be a broad and good road.――A. T.

[439] Mihr Ized is the same as Mithra. He is the most active
champion against Ahriman and the host of evil genii; he has
one thousand ears and ten thousand eyes; a club, a bow,
arrows, and a golden poniard in his hand; he traverses the
space between heaven and earth; he gives light, that is the
sun, to the earth; he directs the course of water, and
blesses mankind with progeny and the fruits of the field:
the earth receives from him its warriors and virtuous kings;
he watches over the law, and maintains the harmony of the
world. After death, he not only grants protection against
the attacks of the impure spirits, but assigns heaven to the
souls of the just. It is there that he appears in the
celestial assembly of holy Fervers surrounding the throne of
Ormuzd (see _Zend-Av._, t. II. pp. 204. 205. 222. 223. 256.
and in other places).

Mithra is by some authors identified with Ormuzd himself,
and with the sun; but it results from Anquetil’s investigations
that, in the religion of the Persians, he is distinct from
both and subordinate to Ormuzd.

He occupies a much higher rank in the religious system of
the Chaldæans and the Arabs, who first venerated Mithra. It
is now established beyond any doubt, by a good number of
authentic monuments, that in later times the religion and
worship of Mithra has been greatly developed in dogmas,
symbols, and a system of mysteries relating to cosmology,
astronomy, and physiology: in the first centuries of the
Christian era, this religion appears to have been spread,
not only over Asia, but also over a great part of Europe.
This subject has been very learnedly treated at great length
in modern works of too great celebrity to require mentioning
here.――A. T.

[440] Rashné-rast, an Ized, who presides over the 18th day
of the month; he is the Ized of righteousness, which he
bestows; he sees every thing from afar, destroys the thief
and the violent, and takes care of the earth; it is he to
whom Ormuzd has given a thousand forces and ten thousand
eyes, and who weighs the actions of men upon the bridge
which separates the earth from heaven.――(_Zend-Av._, t. I.
2. P. pp. 82. 131.; II. pp. 218. 219. 223).――A. T.

[441] In Pope’s translation of the Viráf-nameh we find (pp.
13-15) what follows: “When Serósh Ized laid hold of my arm,
we proceeded to the top of the bridge, one side of which
appeared in full splendor of light and the other in total
darkness, when I heard a strong and extraordinary noise
which, on looking forwards, I perceived to come from a dog,
that was chained with a collar and chain of gold, near the
light side of the bridge.――I asked the angels: ‘Why is the
dog here?’――to which Serósh Izad replied: ‘He makes this
noise to frighten Ahriman, and keeps watch here to prevent
his approach; his name is _Zering Goash_ (Cerberus?) and the
devils shake at his voice; and any soul that has, during its
residence in the lower world, hurt or ill used or destroyed
any of these animals, is prevented by Zering Goash from
proceeding any further across the bridge; and, Ardai Viraf,
when you return again to the world, as one of the first
duties, enjoin the taking care of these animals.” According
to the _Vendidad Sadé_ (_Zend-Av._, t. I. 2. P. p. 418), the
souls, strong and holy, who have done good works, shall, at
their passage over the bridge Chanivad, be protected by the
dog of the herds. On that account the Persian kings had (see
_Brissonii de Reg. Pers. princip. libri tres_, l. I. p. 157)
at their table a particular meal prepared for the dog. The
Parsees in our days have great regard for dogs. Immense
numbers of these animals are fed by those people, though not
admitted into their houses.――A. T.

[442] Printed copy reads تير پايه, _tir páyah_.

[443] The Gítí Kharíd is called the gift of two rupees,
which a man is obliged to give once in his life to a Mobed
or a priest, in order that he may perform, during five or
eight days, a religious ceremony for the sake of the donor,
who is purified by it. This purification is substituted for
another more expensive rite, called the Náuzódí, which a
Parsee is bound to perform when fifteen years old, and
which, on the part of the Neophyte, requires a considerable
knowledge of religious doctrine, prayers, and ceremonies. He
who during his life has not made Yesht, nor the Gítí Kharíd,
nor the present of a dress to the Pure, shall, after the
resurrection, appear naked (_Zend-Av._, t. II. pp. 34. 553.
554).――A. T.

[444] The Parsees mention in their books a very agreeable
oil, called _Mediozerem_, which is the beverage of the
blessed in heaven, and it is, they say, from the name of
this oil that one of the six yearly festivals sacred to the
memory of the creation is called _Gáhamber Mediozerem_
(_Zend-Av._, t. II. p. 394. note).――A. T.

According to the Ardai Viraf Nameh, translated by Pope,
Lond., 1816 (p. 22) Ardai received a lozenge to eat, which
buried in oblivion all that had passed in the other world,
and turned his thoughts to God alone.――D. S.

[445] Ardibehest, see p. 241, note.

[446] In the manuscript, Garjishman; in the Ardai Viráf
Nameh, Geroosman.――D. S.

[447] We might almost imagine this tenet as the origin of
accounting the Grecian Hercules a God, from this ancient
testimony of veneration for the destroyers of lions, hydras,
etc.――D. S.

[448] The Viraf-nameh, a sort of Persian “Divina Commedia,”
contains, in Pope’s translation, a description much more
detailed than here, and even prolix, of Viraf’s journey in
the other world. We there read of seven heavens, namely: the
_Hamestan_, the _Sitar-payah_, the _Mah-payah_, the
_Khordad-payah_, the _Gerúshman_, the _Azar Róshní_, and the
_Ana Gurra Roshní_. In the last (pp. 38-39), in the centre
of a building, on a throne was seated Zartusht, and by his
side were standing his three sons, named _Assad Avaster_,
_Ozvar túr_, and _Khurshid chehár_; attending on the prophet
were Jemshid and other kings, among whom was Gushtasp and
some sages, not without Changragácha, the converted Brahman.
These seven heavens have been very ingeniously referred by
M. Felix Lajard (see _Mémoire sur les deux bas-reliefs
mithriaques qui ont été découverts en Transylvanie_, pp. 49
_et seq._) to a passage which Origenes has preserved to us,
from a treatise of Celsus against the Christians. This
philosopher, speaking of certain mysteries among the
Persians, mentions seven doors, which are of lead, tin,
brass, iron, mixed metal, silver, and gold, corresponding in
their order to the heavenly bodies, Saturn, Venus, Jupiter,
Mercury, Mars, the moon, and the sun; above the last is an
eighth door, most likely the heavenly Alborz, “the region of
the primordial light (see note, p. 232).” We learn from the
Boun-Dehesh, the Zardúsht-nameh, and other works, that the
ascension of the souls was effected through the five planets
which, in the mysterious ladder of Celsus, are placed before
the moon and the sun, who himself rests upon mount Alborz.
M. F. Lajard makes use with great sagacity of the passage of
Celsus, in support of his explanation of the mithriacal
monuments which are the subjects of his learned Memoir.――A.
T.

[449] In which food is given to the poor.――A. T.

[450] Báj, or Váj, signifies in general religious silence,
or an inarticulate murmuring of prayers. This is practised
before eating, and is to be followed by an inviolable
silence during the repast. See Hyde, p. 352, and Anquetil du
Peron, II. p. 598.

[451] Aban is the Ized of water, and presides over the tenth
day of the month. Anq. du Per., I. 2. P. p. 132; II. 318.
328.――A. T.

[452] _Kashti_ is a girdle commonly of wool or of camel’s
hair, consisting of seventy-two threads, to go at least
twice round the body, say, about ten feet in length. The
breadth depends upon the thickness of the threads. It is
tied about the _saderé_, which is a sort of white shirt,
worn immediately upon the skin, with short sleeves, open
above and commonly not passing the hips. This girdle was
worn by the Parsees from time immemorial. They pretend that
Jemshid, being instructed by Hom, the primitive legislator,
invented the Kashti. Before the time of Zoroaster, it was
worn indifferently as a scarf, or wrapped round the head.
The monuments of Persepolis exhibit persons wearing the
Kashti. Not to wear it in the fifteenth year is a great sin;
the day on which it is taken for the first time is a
festival, and daily prayers are prescribed before putting it
on, and frequent ceremonies are connected with it (_Zend-Av._,
t. II. pp. 529). Nothing can be right or good that is done
without the Kashti: “ungirt, unblessed” (Hyde, p. 376). We
have here a striking example how a custom originally
suggested by simple convenience, to be girt, or to be ready,
_accingere se_, acquires by religious prescription an
importance far beyond its intended use and purpose.――A. T.

[453] Darwands, the production of Ahriman: this word means:
1. the _Darong_, or “evil spirits, who appear under the
human form;” 2. the worshippers of Ahriman; 3. the spirits
of the damned. After the resurrection, they shall be anew
precipitated into hell, to be punished there during three
days and nights; after which the great and small mountains
of the earth shall be dissolved and flow over its surface in
rivers of metal; the Durwands will be forced to pass through
this molten ocean, and being thus purified from all sin
become eternally blessed.――D. S.

[454] In this sentence D. Shea found the manuscripts and the
printed copy to differ greatly, but the manuscript of Oude
agrees with the latter, which therefore the editor thinks
himself justified in following, although there must remain a
doubt about the author’s meaning having been perfectly
expressed.――A. T.

[455] The account of Ardai Viraf’s vision of the other world
can but remind us of what Plato relates (Respubl., t. x) of
Hero, the son of Armenius, a Pamphilian by origin: viz.,
when this man had been killed in battle, and when, on the
tenth day, the dead bodies were in a state of decomposition,
he alone was preserved and carried home to be buried, and on
the twelfth day, being placed upon the funeral pyre, he gave
signs of life, and, resuscitated, he related what he had
seen in the other world. Upon this we may reflect, that the
name of _Arda_, which occurs as a part of many Persian
names, may be referred to the Sanskrit ऊर्ध _ûrdha_,
“elevated;” Ardashir is perhaps ऊर्ध शिरः _úrdhaśiras_,
“elevated head;” ऊर्द्दर _úrddara_, signifies “a hero, a
champion; from ऊर्ज _úrja_, to be strong: which would give
nearly the sense of Plato’s αλκιμου του ανδρος, “of the
strong man,” as he characterises Hero. This observation
gains perhaps some relief, by connecting it with a passage
of St. Clement of Alexandria (Strom. I. V. sect. xiv.), in
which he interprets by Zoroaster the name of Hero, and
quotes a passage from a work in which this supposed
Zoroaster relates of himself what Plato states of Hero. The
work mentioned by St. Clement, much known in the first
centuries of our era, might have been composed by a
Neo-platonic who transposed the fable from Hero to Zoroaster.
Hero, certainly not Zoroaster, may with more probability be
assimilated to one of his zealous followers, Ardai Viraf,
who lived in the second century of our era.――A. T.

[456] According to the concurrent testimony of Persian
records, _Azarbad_, the son of _Maresfand_, was the
thirtieth descendant from Zoroaster. Twenty-nine generations,
at four to a century, make 725 years; to this add forty for
the probable age of Azarbad at the time of his assuming the
prophetic mission: if from the sum 765 we subtract 240, that
is, the epocha of king Shapúr, under whom Azarbad lived,
there will remain 525, the time of Zoroaster before Christ.
Four generations are here assigned to a century, because,
according to Zoroaster’s law, marriage is an act of
religion, and children are the steps or ladders for
ascending to heaven: the observance of this precept must
have tended to multiply the generations in the legislator’s
family (Rauzet-us Safa, Shea’s transl., p. 280).

The following quotation from the Shah-nameh naser (Hyde, p.
280) may here find place, in addition to my note, p. 284:
When king Shapúr heard of the great uncertainty still
prevailing among a considerable number of men about the
truth of Zoroaster’s religion, he demanded a solution of the
great question from the principal priests, among whom
Azarbad rose and offered to satisfy him: “I will,” said he,
“further develop Ardai Viraf’s account of hell and heaven,
and sit naked from head to foot, whilst eighteen pounds of
melted brass are poured upon my body; if the least particle
of it be hurt, the prophet’s words are false; they are true,
if I receive not the least injury.” No harm ensued to him
from the trial made upon his person, and all believed.――A. T.

[457] The reading of the manuscript and printed copy is
exceedingly defective in this passage: it has been restored
according to historical notices: Pope’s translation has (p.
99) “forty thousand souls have seceded from our holy faith,”
instead of “the forty thousand wise men were again
assembled.”――D. S.

[458] The Viraf nameh terminates by these words: “The
Masdian religion became more firmly established than ever,
and continued in all its purity until the Mahomedan conquest
dispersed its votaries, and forced those who persevered in
it to abandon the tombs of their ancestors, and to fly for
refuge to distant countries. A small number fled to, and
were kindly received on, the shores of western India, and
the present Parsees of Bombay and Surat are their descendants.”
That is to say, it was a short time after Yezdejerd’s death
that, persecuted by the Muhammedans, a number of Persians,
to preserve their ancient religion, fled to Kohistan, from
whence after a century they descended to Ormuz on the
Persian gulf, and after a stay there of fifteen years landed
at Diu on the Indian coast. Nineteen years later they
established themselves in the Guzerat; thence, after the
lapse of three hundred years, they dispersed to the north
and south of Surat. They had been five centuries in India
when they fought with the Indians against the Muhammedans,
and were again obliged to fly before the enemies of their
faith. They maintained themselves, however, in different
places of the province of Aurungabad. Having gradually
increased in numbers to about 150,000 families (in 1816),
they live dispersed in villages from Diu to Bombay, in which
place about 24,000 of them reside (_Zend Av._, t. I. 1. P.
p. cccxviii; and Pope’s Engl. transl. of the Viraf-nameh, p.
118).――A. T.

[459] Káshmar, Kishmar is the name of a town in the country
of Tirshez, in Khorasan or in Bactria (Hyde, p. 332).

[460] Upon the cypress, see notes pp. 236, 280. According to
the Ferhang Jehangiri and the Burhani Kati, Zardusht planted
two cypress-trees; one in the town just mentioned, and the
other in the town of _Farúmad_, or _Ferúyad_, or _Ferdíd_,
which is in the country of _Tus_. The Magi believe, he
planted these trees by means of two shoots brought by him
from paradise.――A. T.

[461] He was the tenth Khalif of the Abbassides, and began
to reign in the year of the Hejira 232, A. D. 846.――A. T.

[462] Samarah is a town in Chaldæa, from which the Samaritan
Jews have their name, and which was for some time the seat
of the Muselman empire (Herbelot).――A. T.

[463] Jâafriyah is a town in the Arabian Irak, so called
from its builder, _Jâfar_, the original name of the khalif
who assumed the title of _Matavakhel al Allah_, “he who
confides in God.”――A. T.

[464] He had then reigned fourteen years and two months.
The Turks were excited to murder him by his own son
_Montassar_, in the town of Makhuriah, on the very spot
where Khosru Parviz had been put to death by his son
Shiruyah (Siroes)――(Herbelot).――A. T.

[465] According to the above statement, the tree would have
been planted 604 years before our era, that is, about the
time of Gushtasp, king of Persia, if the years above stated
be taken for solar years; but if for lunar (that is for only
1408 solar) years, the epoch of the plantation of the
cypress would be 562 years B. C., and 548, if the computation
be referred to the end of Mutawakhal’s life.――A. T.

[466] Hakim Mirtas, in the text, may be a proper name.――A. T.