Denkard 7.02 - Zoroaster’s Miraculous Birth
Denkard Book 7, Chapter 2 Translated by E.W. West (Sacred Books of the East, Vol. 47, 1897)
CHAPTER 2. Parentage of Zartosht.
1
About the marvellousness of the manifestations before the birth of that most auspicious of offsprings from his mother.
2
One marvel is this which is declared, that the creator passed on that glory of Zartosht through the material existences of the creatures to Zartosht; when the command arose from Ohrmazd, the coming of that glory from the spiritual existence to the worldly, and to the material substance (madiyato) of Zartosht, is manifested as a great wonder to the multitude (val kabedano).
3
Just as revelation mentions it thus: ‘Thereupon, when Ohrmazd had produced the material (dahisno) of Zartosht, the glory then, in the presence of Ohrmazd, fled on towards the material of Zartosht, on to that germ; from that germ it fled on, on to the light which is endless; from the light which is endless it fled on, on to that of the sun; from that of the sun it fled on, on to the moon; from that moon it fled on, on to those stars; from those stars it fled on, on to the fire which was in the house of Zoish; and from that fire it fled on, on to the wife of Frahimrvana-zoish, when she brought forth that girl who became the mother of Zartosht.‘
4
Of that splendor, escaped at the same time into the earth and into the sky, the father-in-law’s ignorance is declared, so that it is said by those in the village of the more instructed and invoking Zoish, as to the self-combustion which burns the fire, that fuel is not necessary for its use. 5. Then they went on to the governor (kedo), and he explained to them concerning that same (that is, he spoke to them) thus: ‘The full glory of embodied existence is the glory of life apart from the body, so that all diligence devoid of this is only movement.‘
6
And it is declared that the demons, on account of their defeat by that glory in maintaining adversity for the girl, were bringing on to that district three armaments (heno), winter, the demon of pestilence, and oppressive enemies; and a suspicion was cast by them into the minds of those of the district, that this harm happened to the district owing to the witchcraft of this girl; so that those of the district quarreled dreadfully with the parents, as to the witchcraft of antagonism in the girl, and about putting her out from that district.
7
And the father of that girl spoke even these words to those of the district, with much reason, about the unjust assertion of witchcraft relative to the girl, that is: ‘When this girl was brought forth among those of mine, her whole destiny (vakhsh) was afterwards set forth by that manifest radiance of fire, where it brought out radiance from all over her in the dark night. 8. When this girl sits in the interior of the house, wherein there is no fire, and in the chamber (sarai) of fire they increase its intensity (burzo), it is lighter there, where and when this girl sits, than there where they increase the intensity of the fire; one is dazzled by the radiance from her body, and that of a wizard would not have been so glorious.‘
9
Even then, owing to the influence (sarinisno) of the demons, and the Kavig and Karap of the district, they did not become satisfied; so the father ordered the girl to go to Padiragtaraspo, the father of a family in the country (mata) of the Spitamas, in the district (rudastak) of Alak; and the girl obeyed the command of her father.
10
That disturbance which the demons caused, with evil intention, for the expatriation of that girl, the sacred beings assiduously made the reason for the coming of the girl for marriage to Pourushasp, the father of Zartosht through her father sending the girl to the dwelling of Padiragtaraspo, the father of Pourushasp.
11
One marvel is this which is declared, that when that girl, in going to that family, stood on the loftiest place in the country of the Spitamas, and it is surveyed by her, a great wonder is manifested to the girl, just as revelation mentions: ‘It is their voice is carried away to her from them; “do thou proceed to that village which is theirs; it is very depressed in height and very wide in breadth, in which he who is living and the cattle mostly walk together; besides, for thy assistance that village is divinely fashioned and compassionate.“’ 12. Thereupon that damsel stopped, and also fully observed that their recital seems to be for the conveyance of this statement, that my action should be such as was ordered me by my father also. 13. Then that damsel thoroughly washed her hands, and proceeded from them to that village which was Padiragtaraspo’s, and the glory came to Pourushasp, the son of Padiragtaraspo.
14
One marvel is this which is declared, that the creator Ohrmazd passed on the guardian spirit (farohar) of Zartosht, to the parents of Zartosht, through (le-kadon) Hom, by a marvel produced by cultivation.
15
Again, too, revelation says that, when the separation (burino) of the third millennium occurred, at the end of the ,000 years of spiritual existence without a destroyer, (after the creatures were in spiritual existence, and before the arrival of the fiend); then the archangels framed Zartosht together, and they seated the guardian spirit within, having a mouth, having a tongue, and the proclaimer of the celestial mansions.
16
Then the three millenniums of Zartosht were the number manifest to them through observation by the eye, and it seemed that he became just like an archangel through bodily contact with (hamkerpih) the archangels. 17. And when the separation of the third millennium occurred, after the framing of Zartosht together, and before the conveying of Zartosht down to the worldly state, at the end of the ,000 years of worldly existence with a destroyer, then Ohrmazd argued with Vohuman and Ardwahisht thus: ‘Is his mother beheld by you, so that we may produce Zartosht?‘
18
And Ardwahisht spoke in reply thus: ‘Thou art aware even of that, O propitious one! about the Zartosht we shall produce, and thou and we have produced, thou knowest, O Ohrmazd! and to us who are the other archangels do thou announce the place, because its appearance thou knowest, thou propitious spirit Ohrmazd!‘
19
Then Ohrmazd argued with Vohuman and the reminding by Ardawahisht, Shahrewar, Spandarmad, Hordad, and Amurdad, saying: ‘The conveying of Zartosht down does not seem to be for me, because, having a mouth and having a tongue, he will be a proclaimer to the world of embodied beings. 20. If we convey Zartosht down on to the world of embodied beings, having a mouth and having a tongue, as a proclaimer of the celestial mansion, this is evident: they will say, concerning the origin of him who is my righteous man, that we frame him together with the water, with the land, with the plants, and with the animals.
21
Therefore we will carry off there, to the village of Pourushasp, him whom they will call Zartosht of good lineage of both natures, both of Neryosang who is of the archangels, and of Yim who is of mankind.‘
22
Then the archangels framed together a stem of Hom the height of a man, excellent in color, and juicy where fresh; also to carry off the guardian spirit of Zartosht to that stem of theirs, the archangels made it go forth thither from that endless light, and gave it up there also to the instinctive intellect (asno vir).
23
Likewise their carrying off was manifest around, and a wall was openly displayed round them, but a restless one; the Hom was constantly provided with a mouth, where it was suitable, and sap constantly oozed from the Hom where it was moist.
24
And when thirty years of the ,000 years of well-disturbed worldly existence remained, Vohuman and Ardwahisht then associated their pre-eminence together, and turned off into the embodied existence; there they came up to where two birds had settled in quest of progeny, and seven years before the serpents devoured the inexperienced progeny. 25. For their own designs, Vohuman and Ardwahisht went on, and those birds consulted them thus: ‘We have to offer homage, and our want is that Hom.‘
26
The circumstances of those associated together in pre-eminence and the request of these for that Hom were a double marvel; Vohuman seized one of those birds by both legs, and the other by one; he also brought them that Hom, and gave it up to them there, on that tree within their nest. 27. And they uncovered above the serpents, that have gone up to the progeny of the birds; then that guardian spirit of Zartosht started up, and the serpents of the tree rushed also from them away towards the demons; but that guardian spirit of Zartosht smote them on the jaws, and the serpents fell down and expired, which events have also occurred among them till now, having been requisite as regards a depriver of life (gan-gir) and any one of that species. 28. And that Hom was connected with that tree; and on the summit of that tree, there where the nest of the birds was, it grew constantly fresh and golden-colored.
29
After the coming of her who bore Zartosht, to Pourushasp for marriage, Vohuman and Ardwahisht, thus associated together in their pre-eminence, came up there to Pourushasp in the cattle-pasture of the Spitamas, and their thoughts were confined to that Hom brought by them. 30. Then Pourushasp walked forth, with spiritual desire, up to the water of the Daiti, because the requirement of the spirits is the spiritual knowledge that spirits are ever-beneficial; and that Hom was also seen by him, when it had grown on that tree, on the inside of the nest. 31. Then Pourushasp thought thus: ‘It is for me, really (madam-ik-am) to proceed and, even as there is no reaching by me up to that Hom, that tree must be cut down, for apart from that, O Hom of Ohrmazd! thou seemest fresh, so that the benefit of something from thee will be advantageous.‘
32
Then Pourushasp walked on and washed their clothes acquiescently (patasig), and here a great wonder was manifest to Pourushasp.
33
About this it says that, all the while that Pourushasp washed their clothes, Vohuman then proceeded from the uppermost third of the tree unto the middle of it, whereon it was the desire of Pourushasp to be conveyed. 34. Then Pourushasp, having washed the clothes, walked up to it and, thereupon gathering up the whole of that Hom, all of it was then also appropriated by him through assistance like that of that archangel, just as what thou offerest for the food-sustenance of a friend’s son of two years or three years of age; and it seemed to him that archangel’s joyful payment.
35
Carrying off their Hom, Pourushasp spoke of it to his noble (mas) wife thus: ‘So thou, O Dogdo! shouldst keep their Hom in custody, all the while that their Hom fulfills duty and routine.‘
36
One marvel is this which is declared, that the coming of the nature (gohar) of the body of Zartosht, through water and vegetation, to the bodies of his parents, is manifested as a great wonder of the creator to the multitude. 37. As revelation mentions it thus: ‘Thereupon, when Ohrmazd had produced the material (dahisno) of Zartosht, the nature of his body then, in the presence of Ohrmazd, fled on towards the material of Zartosht.‘
38
About Hordad and Amurdad bringing the cloud-water down in a compassionate manner ever anew, drop by drop, and completely warm, for the delight of sheep and men, and - with as much seed as the roving of two rampant bulls would thereby cast upon the plants which have grown, all of every species - they are casting it upon those other plants at that time, even upon the dry ones; and the nature of Zartosht came from that water to those plants.
39
One marvel is this which is declared, that, in order that the nature of Zartosht shall come unto his parents, after the mounting of the archangels Pourushasp drives six white cows, with yellow ears, up to those plants. 40. And here is manifested a great wonder, such as revelation mentions thus: Two of those cows, unimpregnated, had become full of milk, and the nature of Zartosht came from the plants to those cows, and is mingled with the cows’ milk; it is owing thereto that Pourushasp drove those cows back.
41
And Pourushasp spoke to Dogdo thus: ‘O Dogdo! in two of those cows, which are unimpregnated and have not calved, milk has appeared; do thou milk those cows, which are the splendor and glory of the cows and of any embodied existence whatever.‘
42
And Dogdo arose and, taking that pail of hers which had a four-fold capacity, she also milked from them the milk which was in them, and a great part of what they gave up to her she had to throw away; and the nature of Zartosht was in that milk.
43
One marvel is this which is manifested in the struggle of the adversary for concealing and spoiling that milk, just as revelation mentions thus: Thereupon, at that time, the demons formed themselves unto an assembly, and the demon of demons growled thus: ‘You demons become quite unobservant: that food is really supplied fresh, so that the formation is settled which will extend as far as to that man who will be the righteous Zartosht; which of you will undertake his destruction, all the while that he exists for mankind, so as to make him more contemptibly impotent?’ 44. Keshmak, astute in evil, growled thus: ‘I will undertake his destruction.’ 45. Astute in evil, he rushed away with thrice fifty of the demons who are Karaps of Keshmak; and that village was partly uprooted and partly destroyed by him, fellow-workers were ruined, an the number of fellow-eaters of broken victuals, attending the great, was not broken up, among whom was he that had repelled his authority.
46
It is declared that, afterwards, Pourushasp asked again for that Hom from Dogdo, and he pounded it, and with that cows’ milk, into which the nature of the body of Zartosht had come, he here mingled the guardian spirit of Zartosht, and the nature of the body came at once into union with it.
47
One marvel is this which is declared, that Pourushasp and Dogdo drank up that Hom and milk, when they were mingled together and announced to Ohrmazd; and here occurred a combination of the glory, guardian spirit, and bodily nature of Zartosht into a manchild.
48
And a great wonder is manifested to both of them, through that which revelation mentions thus: Thereupon, both have embraced the first time with desire for a son, and the demons shouted out unto them, in the villainous speech of sinfulness, thus: ‘Why shouldst thou act like this, vile Pourushasp?’ whereupon they started up like people who are ashamed. 49. A second time they have embraced, and the demons shouted out unto them, in villainous speech; whereupon they started up like people who are ashamed.
50
A third time they have embraced thus, with desire for a son; and the demons shouted out unto them, in villainous speech; whereupon they started up like people who are ashamed. 51. And they spoke with one another about it, and continued at this duty, and accomplished it, saying: ‘We will not so stop without accomplishing something, not even though both Rak and Nodar should arrive here together.‘
52
Then that manchild who was the righteous Zartosht became complete, and here below there came together the nature of the body, the guardian spirit, and the glory of Zartosht in the womb of his mother.
53
One marvel is this which is declared, that, after the combination of Zartosht in the womb of his mother, the demons strove anew wonderfully to cause the death of Zartosht in his mother’s womb, and she who bore him was rendered sickly by them through the sharpest of sharp and afflictive pain, until she wished to ask the wizard physicians for a desirable remedy. 54. And here is manifested a great wonder, just as revelation says: ‘It is then a voice of theirs is carried away there to her from the higher region, from Ohrmazd and from the archangels, thus: “Thou damsel who goest! do not proceed thither, because anything of theirs is destruction through wizard medical treatment; for healthfulness wash thy hands thoroughly, and those hands shall take firewood, and upon it thou shalt offer meat for the sake of the infant, thou shalt offer up cows’ butter to the fire for his sake; thou shalt likewise heat it at the fire for his sake, and shalt quaff (paimes) it off at the proper time for his sake, and thou wilt become well.“‘
55
Then at once that damsel washed her hands thoroughly, and she did just as she had heard, and became well.
56
One marvel is this which is manifested to the multitude when three days remained to his coming forth; in the manner of the sun, at the approach of its uprising, when its first advancing twilight is diffused, his body is then announced as revelation says: ‘It is then when in those last three nights during which Zartosht was in the womb, where he still subsisted three days till afterwards born, that the village of Pourushasp became all luminous. 57. Then spoke the horse-owners and cattle-owners of the Spitamas, in running away, thus: “It is requisite to be forgiven; the village of Pourushasp, on which that fire is in every crevice, is disturbed by confusion.” 58. Then, on running together again, they said: “It is not fully forgiven for the village of Pourushasp; fire is on it in every crevice and it is disturbed by confusion; unto him is born, at his house, a brilliant manchild.“‘
59
This, too, is one of the wonders, when the report of the marvellousness of the birth of that manchild and of his great glory, is due to statements of Yim and also others, brilliant in carrying on the destiny which had entered them from the sacred beings. 60. Wherein Yim spoke to the demons thus: ‘Here below the pure and righteous Zartosht will be born, who will produce for you who are demons that absence of intercession which is prepared for you (that is, he will produce for you a thoroughly-harassed actual inactivity, an absence of intercession so that you are not able to pray on your own account, and no one prays for you).‘
61
It is declared that the report about the birth of Zartosht, and concerning his prophesying, is explained (avazandi-hasto) only by the illustrious, such as Yim and Faridoon and many learned people; but the sacred beings are also heard through the tongues of the animals scattered in the world, in order that even that witness shall arise as regards his prophesying. 62. Just like that which is declared, that in the reign of Kay Us there was an ox, and a splendor had come to his body from the sacred beings; and whenever a dispute as to the frontier arose between Iran and Turan, that ox was brought, and the boundary between Iran and Turan was truly shown by him. 63. And because, when an Iranian had to seek a decision as to a Turanian in a dispute and lies occurred, the Turanians were constantly convicted through the showing of the boundary by the ox, and happened to be defeated by the Iranians - and, besides that, their envy also arose as to Kay Us, even of his ownership - therefore, on account of his possession of that wonder, the Turanians proceeded about the smiting and destruction of that ox, and, through their sorcery and witchcraft the mind of Kay Us was disturbed about that ox, and he went to a warrior, whose name was Srito, and ordered him to kill that ox; so that man came to smite the ox. 64. And here is manifested a wonder of importance by that ox, such as revelation mentions thus: ‘To him spoke the ox, in grave words, thus: “Thou shouldst not murder me O Srito! thou seventh of those of this race; you will atone for this malice when Zartosht, the most desirous of righteousness among the existences, arrives and proclaims thy bad action in revelation; and the distress in thy soul becomes such as is declared by that passage where it says: ‘As death occurs to him, that of Vadak and the like occurs.’“‘
65
It is declared that that man, when this wonder was thus seen by him proceeding from the ox, did not kill it, but went back to Kay Us and told him what he had seen. 66. Kay Us then still, on account of the amazing deceitfulness of the demons and wizards ordered the same man to smite that ox; and that man proceeded also again to the ox, and though it was carrying on still much of that talk, he did not lend an ear to it, but killed it.
67
Regarding the sole-created ox, too, it is declared that, on meeting its destruction by the evil spirit, it bellowed thus: ‘Though thou thinkest it as to us, O evil spirit, astute in evil! that thou art in every way a winner by destruction, it is not to our destruction thou art even then an attainer in every way (that is, it is not possible for thee so to annihilate that we shall not arise again); even now I proclaim that that man, Zartosht of the Spitamas, will arrive in that last revolution, who will produce distress for the demons, the assistants of the demon, and also the wicked who are bipeds.‘
68
Likewise the marvellousness of Zartosht’s defeat of the demons, owing to his glory and by means of his sagacity, even before he had come into the world by birth; when Frasiyav the wizard is amazingly distressed through seeking that glory of his by desire of the demons, just as revelation mentions thus: ‘Thereupon Frasiyav, the very powerful Turanian, rushed away, O Zartosht of the Spitamas! to the wide-formed ocean a first, a second, and a third time; and he wished to obtain that glory which is specially for those of the countries of Iran, for the born and the unborn, and which is for the righteous one; but he did not attain to that glory.‘
69
And this, too, is mentioned, that to all the seven regions the villain Frangrasiyak rushed away, and the glory of Zartosht was sought by him.
70
Here is an enumeration of the worthy lineage of Zartosht:
- Zartosht was son of Pourushasp, son of Padiragtaraspo, of Urugadhasp*, of Haekadaspo*, of Kikhshnus*, of Paetrasp*, of Aregadharsn*, of Hardhar*, of Spitam, of Vaedist*, of Nayazem*, of Airik, of Durasrobo, of Manuschihar monarch of Iran, of Manus-khurnar, of Manus-khurnak whom Neroksang implanted in Vizak*, daughter of Airyak*, son of Thritak*, of Bitak*, of Frazusak*, of Zusak*, of Fraguzak*, of Guzak*, daughter of Airik, son of Faridoon monarch of Khvaniras, son of Pur-tora the Aspigan, of Nevak-tora the Aspigan, of Sog-tora the Aspigan, of Bor-tora the Aspigan, of Kardar-tora the Aspigan, of Siyah-tora the Aspigan, of Speto-tora the Aspigan, of Gefar-tora the Aspigan, of Ramak-tora the Aspigan, of Vano-fravisn the Aspigan, of Yim monarch of the seven regions, son of Vivangha, of Ayanghad*, of Ananghad*, son of Hooshang the Peshdadian monarch of the seven regions, son of Fravak, of Siyamak, of Mashye, of Gayomard the first man.