Denkard 7.01 - Life of Zarathushtra Prologue
Denkard Book 7, Chapter 1 Translated by E.W. West (Sacred Books of the East, Vol. 47, 1897)
CHAPTER 1. Descent of the glorious destiny
1
For the gratification of the creator Ohrmazd, even through the complete superiority of the Mazda-worshipping religion, adorned by omniscience, in the world.
2
The seventh book is about the marvellousness of the greatest reminder of the Mazda-worshipping religion, Zartosht of the Spitamas; also of the mindfulness of that illustrious one by Ohrmazd, and of his religion, arisen through the word of Ohrmazd, being blessed among those of the region of king Vishtasp; from the Exposition of the Good Religion.
3
But, before that, there is purposely written whatever was the progress of the character and effect of the good religion and its first acceptor in the spiritual and worldly existences; and, after that, the prophets, apostles, and upholders in the period as far as Zartosht, whose guardian spirit is reverenced, and their religion, which is this, due to the utterance and splendor with which they have been blessed with prophecy among mankind.
4
According to the Mazda-worshipping religion and the Exposition of the Good Religion, it is the nature of Ohrmazd’s disposition and his knowledge as to the complete obtainment of the first creature, the archangel Vohuman, and the first progress spiritually among the archangels and the other sacred beings of the spiritual and worldly existences, and materially in Gayomard, the first man, through concurrent and complete acceptance from the creator Ohrmazd, and the needful atonement in his own period through meditation, and the smiting thereby of the fiend of that period and the opposition thereof, by thinking of the creator’s teaching, that constitute the whole of that first utterance of the religion of Ohrmazd.
5
According to the declaration of the good religion about the production of existence, which is the praise of him who was the causer of existence and creator, the beneficent spirit, the first craving among mankind was this, that ‘we be happy and be the creation of Ohrmazd;’ and the last, as regards the preservation of a remedy for mankind, is this, that ‘the best is this, that the formation of lives be perfect now, though rendered sickly by him; and the spiritual existences of mankind be so now, though the destroyer has come to the creatures.’ 6. For human beings of the lineage of Gayomard this is the one thing good, when they shall perform their duty and good works; and one’s work is to smite one’s own opposing fiend; an instance presentable to any of the lineage, that it is important for every one of you to smite his own opposing fiend, is the freedom from molestation which occurs thereby, and the non-contamination of the creatures by the destroyer; and it is that effect which the creator of creation has produced for it.
7
And this, too, is declared by the good religion, that through a true-spoken statement Gayomard attained to the good spiritual lordship of the archangels (that is, he was fit for the supreme heaven).
8
And after Gayomard, at various periods until the ever-favoring Zartosht of the Spitamas, whose guardian spirit is reverenced; much also was his acquaintance with knowledge, and his work was the preservation of the mankind of that time in which he came into notice; moreover be became requisite for conference with the creator; and because of their superior carrying on of destiny, by command of the creator, it is declared in the good religion, that the combined titles of prophet (vakhshvar), acceptor, and promoter are enumerated of them.
9
As Gayomard passed away, it came to Mashye and Mashyane, the second of worldly beings who were the progeny of Gayomard the first; and it is declared, by the word of Ohrmazd, that he spoke to them, when they had been produced by him, thus: ‘You are the men I produce, you are the parents of the parents of all embodied existence; and so do you men not worship the demons, for the possession of complete mindfulness is the best thing produced by me for you, so that you may fully observe duty and ordinances with complete mindfulness.’ 10. And the bountifulness of Ohrmazd was extolled by them, and they went on with their own duty; they also performed the will of the creator, enjoyed the advantage of the many duties of the world, and practiced next-of-kin marriage for procreation, union, and the complete progress of the creations in the world, which are the best good works of mankind.
11
The creator showed them the sowing of corn, as declared in the words of Ohrmazd thus: ‘This is thine, O Mashye! which is an ox; thine, too, is this corn; and thine those other appliances; henceforth thou shouldst know them well.‘
12
This, too, is declared by the good religion, that Ohrmazd spoke to Hadish, one of the sacred beings thoroughly worthy through righteousness, thus: ‘O Hadish, who art thoroughly worthy through righteousness! thou shouldst proceed to Mashye and Mashyane, thou shouldst procure thy corn and bread from Mashye and Mashyane, and shouldst bless theirs thus: “This corn comes up owing to you, and, as it came unto you from Ohrmazd and the archangels, may the corn extend from you unto your descendants without disturbance from the. demons;” and two Ahunwars are to be recited for the staying away of the demon and fiend.’ 13. And Hadish, the thoroughly worthy through righteousness, went to Mashye and Mashyane, and he procured his corn and bread from Mashye and Mashyane, and it was given by them; he also blessed them thus: ‘May this corn come up from you, as from the archangels! as it came unto you from Ohrmazd and the archangels, may it extend from you unto your descendants, without disturbance from the demons;’ and two Ahunwars were recited by him, for the staying away of the demon and fiend.
14
And, owing to the explanation of the sacred beings, Mashye and Mashyane attained also to the manufacture of clothing, the tending of sheep, house-building, and primitive carpentry, the agriculture and husbandry of the ancients, and the memory of their original state; and these proceeded from them through their lineage, presenting an example and spreading in the world, to artificers among the plenitude of artificers.
15
And after that, the destiny to be carried on came to Samak, who was their son, and the descent of their collateral descendants was on to each region and each quarter of the world, to that extent which the creator chose for that region and quarter; and thereby there was a completion of the progress and spreading of mankind into the various regions and quarters.
16
At another time it came to Vaegered and Hooshang of the early law (pes-dad), for providing in the world the law of husbandry, or cultivation of the world, and of sovereignty or protection of the world. 17. And through their companionship and united force, given by religion, the sovereignty and cultivation of the world were prepared through progress and a succession of provisions of Ohrmazd’s creatures, as well as the religion appointed by Ohrmazd.
18
And through that glory of destiny (gada) two-thirds of the demons of Mazano and the seven evil-instructed ones of Aeshm were destroyed by Hooshang.
19
After that it came to Takhmorup the well-armed, and through that glory the demon and evil mankind, the wizard and witch, were smitten by him; idolatry was also cast out by him, and he propagated in his time the reverence and service of the creator; the evil spirit, converted into the shape of a horse, was also carrying him for thirty winters.
20
And it came, at another time, for the conference with Ohrmazd, to Yim the splendid, the son of Vivangha; and owing to his accepting the four classes of the religion, which are priesthood, warriorship, husbandry, and artisanship, there are the four classes which are priesthood, warriorship, husbandry, and artisanship, and thereby the world was improved, extended, and developed; he also rendered even the creatures, in a measure, immortal, undecaying, hungerless, thirstless, plentiful, and fully-settled. 21. And in the good religion it is declared, by the word of the creator Ohrmazd to Yim, thus: ‘Then do thou widen my world! (that is, make up its measure more), then do thou extend my world! (that is, make it up larger), and then thou shouldst accept from me the protection, nourishment, and chieftainship of the world; and do thou effect such watchfulness over it, that no one shall be able to occasion the wounding or injury of another.‘
22
And this was accepted and done by Yim, as Ohrmazd commanded him; and through the same glory he widened the earth three-thirds larger than that which it was theretofore. 23. And, in that realm of his, the cattle and men of the realm were made immortal by him, and the other creations, water, vegetation, and the various foods, imperishable. 24. And this, too, is declared by the good religion, that the world was made by him like the supreme heaven in pleasantness; also the enclosure made by Yim, constructed by him according to all the commands of the creator, about guarding the creatures from perishing through the winter of Mahrkus, and likewise many other wonders are reported by the good religion.
25
And it came, at another time, by command of the creator, to Faridoon the Aspigan when he was in the pregnant womb, owing to the share of husbandry in the avocations of the religion, through allotment from the glory of Yim, and through its triumphant splendor.
26
And Faridoon, through that triumphant splendor, became a responder to Zohak from the pregnant womb, and that degraded fiend was averted and paralyzed by him; having come to nine years of age, he proceeded about his destruction, and through that victory Zohak was smitten by him, the creatures were saved and relieved thereby, those of Mazandar and Mada were smitten, their ravage and mischief were removed from the region of Khvaniras, and the region of Khvaniras was preserved for his three sons. 27. And owing to his husbandry, which in the third avocation of the religion, pestilence and disease were disturbed by the medical treatment even of pestilence itself, and he exhibited to mankind also many other wonders produced and useful occupation for the world.
28
And, in the lifetime of Faridoon, the same destiny came to Airik, son of Faridoon, owing to introduction by the creator, and was diffused in him, and he practiced humility; the life which is perfect is brought through a prayer from his father Faridoon, and that life came to him from the creator through the blessing of Faridoon.
29
And it came, through his mother, to a descendant of Faridoon and descendant of Airik; it proceeded with the angel Neryosang to Manuschihar, and its entire progress was in the lineage of Airik. 30. And it came to Manuschihar, the monarch of Iran, and through it many wonder-wrought actions were performed by him; he smote Salm and Tuj in revenge for Airik, he was a responder to the superfluities of foreign countries, he arranged the realm of Iran, improved and fertilized the land of Iran, and made the country of Iran victorious over foreigners.
31
At another time it came to Auzobo, son of Tumasp, a descendant of Manuschihar the monarch of Iran; and, through that destiny and glory combined, the new-born came to mature activity and the proportions of a man during childhood, through agriculture; he disclosed his lamenting mother to the countries of Iran, he marched on to the destruction of foreigners, to drive out and make them outcast from the land of Iran; he also defeated the village-terrifier of the country of Iran, the wizard who frightened his father and fellow-immortals, Frangrasiyak of Tur; and he developed and fertilized the country of Iran, and increased the many streams and cultivated lands in the country of Iran.
32
At another time it came to Keresaspo the Saman, owing to the share of warriorship which is the second avocation of the religion, through allotment from the glory of Yim; and, through it, the serpent Srobovar which was swallowing horses and swallowing men, the golden-heeled demon Gandarepo, and much other production of adversity by the demon and the fiend-the murderess of the creatures
- were destroyed by him.
33
At another time it came to Kay Kobad, the progenitor of the Kayans; through it he arranged the realm of Iran, he united the sovereignty with himself in the Kayan race, and he thereby occasioned much splendor and actions of advantage to the creatures.
34
And it came to Patakhsrobo, son of Airyefshva, son of Taz, who was king of the Arabs, through the mindfulness of the archangel Ardwahisht, and his inquiry about it from its own tribe - for the demon of greediness (azo), with one similarly destined, had rushed for the destruction of him who was very gentle to that tribe - as he had a full inclination for the ascendancy of the portion whose guidance to the lofty priestly master was owing to the archangel Ardwahisht, just as the fish image of that other portion was for falling into the river; and it is declared that he came to the ceremonial of Zartosht.
35
At another time it came to Kay Arsh and his brothers, the descendants of Kobad; through it they have been all-experienced and powerful, heedful and performing wonders; and the eldest brother of them, Kay Us, seized upon the sovereignty of the seven regions, and became very illustrious and full of glory. 36. At the same time it came to Aoshnar who became fully sagacious (pur-zir), owing to the glory of Yim, when he was in his mother’s womb, and many wonders were taught by him to his mother, through speaking from the mother’s womb; also at his birth he vanquished the maleficent spirit by uttering answers to the questions of the deadly Frakih the demon-worshipper. 37. He also attained to the chancellorship (farmadarih) of Kay Us, and became administrator (rayinidar) in his realm of the seven regions; the frontier speech (vimand-gobisnih) was also explained and taught by him, and much other learning of advantage to mankind who are unaffected by the utterance of replies of a foreigner; he also advised the Iranian country with the best-instructed counsel.
38
And its coming to Kay Siyavakhsh the illustrious, through the wondrous-formed Kangdez being held by him for the retention of protection for the much splendor and suitable glory of the religion, from which the restoration of time, the rearrangement of the realm of Iran, and the reunion of power and triumph with the religion of Ohrmazd are manifest.
39
It came to Kay Khosraw, son of Siyavakhsh, and through it he smote and vanquished Frangrasiyak of Tur, the wizard, and his fellow-miscreation Kersevazd of those of Vakgir, and many other very evil devastators of the world; he also joined in the destruction of that idol-temple which was on the shore of Lake Chechast, and demolished that fiendishness which was awful. 40. On account of the desirableness of means for the renovation of the universe, he is also on a throne (namiko), which is assuredly selected by that destiny, at a secret place where there is an immortal preserver for his body until the renovation, through the will of the creator.
41
And it came from him, after Zartosht of the Spitamas came to the conference of the creator Ohrmazd, and accepted from the omniscient creator Ohrmazd unmixed freedom from pollution, the comprehensive and also recited acquaintance with the knowledge and work of priesthood, warriorship, husbandry, and artisanship, and the separate portions of the Mazda-worshipping revelation (deno) brought to king Kay Vishtasp by command of the creator, illuminated by the great splendor in that supreme sovereign of the sacred beings, and propagated by the learned of the region, in the regions which are seven, through the good eloquence which is owing to the succession of creatures until the renovation of the universe. 42. And through its production by those who will be his sons, Ushedar, Ushedarmah, and Soshyant, the renovation in the existence of the creatures of Ohrmazd is immortal; and a more remindful statement of its splendor, glory, and marvellousness is a statement that is written and found below.
43
And there have also been others before Zartosht, the prophet (vakhshvar) of desired fame in the Mazda-worshipping religion; for it is declared that, at times, some came from the spiritual beings to him who was more of a leader, and mankind have become as captivated by the solicitation and interrogation of that affair, as now by the solicitation and interrogation of the religion; the necessity for that period is not now necessary, because all mankind are made acquainted with the religion, and Zartosht of the Spitamas, whose guardian spirit is righteous, is to be reverenced.
44
Now, that which is declared in the world is written, about the splendor, glory, and marvellousness of the prophet of the Mazda-worshipping religion, the best of creations, whose guardian spirit is reverenced, Zartosht of the Spitamas; and ten chapters are published here, as to the information from the Avesta, and in benediction of the religion of Ohrmazd.
45
That of it which is before the birth of that glorious one from his mother in the present world.
46
That of it which is from the birth of that illustrious one onwards, till his coming to a conference with Ohrmazd.
47
That of it which is from the conference onwards, till his pre-eminence over prophecy in the world, and the acceptance of the religion by the exalted Kay Vishtasp.
48
That of it which is onwards from that, till the departure (vikhezo) of that pure soul to the existence which is best.
49
That of it which is also successively after that, in the reign of the obedient king Kay Vishtasp.
50
That of it which is after that, until the collapse (angavisno) of the Sovereignty of Iran.
51
That of it which is also after that, until the end of the millennium of Zartosht and the arrival of Ushedar.
52
That of it which is also after that, until the end of the millennium of Ushedar and the arrival of Ushedarmah.
53
That of it which is also after that, until the end of the millennium of Ushedarmah and the arrival of Soshyant.
54
And that of it from the arrival of the Triumphant Benefiter, until the wonder of the renovation and future existence; a statement of them each separately.