CHAPTER 1
0. May the
gratification of the creator Ohrmazd, the beneficent, the developer, the
splendid, and glorious, and the benediction of the archangels, which constitute
the pure, good religion of the Mazdayasnians, be vigor of body, long life, and
prosperous wealth for him whose writing I am.
1. As it is
declared by the Sudgar Nask (of the Ancient Avesta) that Zartosht asked for
immortality from Ohrmazd, then Ohrmazd displayed the omniscient wisdom to
Zartosht, and through it he beheld the root of a tree, on which were four
branches, one golden, one of silver, one of steel, and one was mixed up with
iron.
2. Thereupon he
reflected in this way, that this was seen in a dream, and when he arose from
sleep Zartosht spoke thus: 'Lord of the spirits and earthly existences! it
appears that I saw the root of a tree, on which were four branches.'
3. Ohrmazd
spoke to Zartosht the Spitaman thus: 'That root of a tree which thou sawest, and
those four branches, are the four periods which will come.
4. That of gold
is when I and thou converse, and King Vishtasp shall accept the religion, and
shall demolish the figures of the demons, but they themselves remain for . . .
concealed proceedings.
5. And that of
silver is the reign of Ardashir the Kayanian king (Kai shah), and that of steel
is the reign of the glorified (anoshak-ruban) Khosraw son of Kobad, and that
which was mixed with iron is the evil sovereignty of the demons with disheveled
hair of the race of Wrath, and when it is the end of the tenth hundredth winter
(sato zim) of thy millennium, O Zartosht the Spitaman!'
6. It is
declared in the commentary (zand) of the Vohuman Yasht, Hordad Yasht, and Ashtad
Yasht that, during this time, the accursed Mazdak son of Bamdad, who is opposed
to the religion, comes into notice, and is to cause disturbance among those in
the religion of God (yazdan).
7. And he, the
glorified one, summoned Khosraw son of Mah-dad and Dad-Ohrmazd of Nishapur, who
were high-priests of Ataro-patakan, and Ataro-frobag the undeceitful (akadba),
Ataro-pad, Ataro-Mitra, and Bakht-afrid to his presence, and he demanded of them
a promise, thus: 'Do not keep these Yashts in concealment, and do not teach the
commentary except among your relations.'
8. And they
made the promise unto Khosraw.
CHAPTER 2
1. In the
Vohuman Yasht commentary (zand) it is declared that Zartosht asked for
immortality from Ohrmazd a second time, and spoke thus: 'I am Zartosht, more
righteous and more efficient among these thy creatures, O creator! when thou
shalt make me immortal, as the tree opposed to harm, and Gopatshah, Yavisht-i
Friyan, and Chitrok-miyan son of Vishtasp, who is Peshotan, were made.
2. When thou
shalt make me immortal they in thy good religion will believe that the upholder
of religion, who receives from Ohrmazd his pure and good religion of the
Mazdayasnians, will become immortal; then those men will believe in thy good
religion.'
3. Ohrmazd
spoke thus: 'When I shall make thee immortal, O Zartosht the Spitaman! then
Tur-i Bradrok-resh the Karb will become immortal, and when Tur-i Bradrok-resh
the Karb shall become immortal the resurrection and future existence are not
possible.'
4.
Zartosht seemed uneasy about it in his mind; and Ohrmazd, through the wisdom of
omniscience, knew what was thought by Zartosht the Spitaman with the righteous
spirit, and he took hold of Zartosht's hand.
5. And he,
Ohrmazd the propitious spirit, creator of the material world, the righteous one,
even he put the omniscient wisdom, in the shape of water, on the hand of
Zartosht, and said to him thus: 'Devour it.'
6. And Zartosht
devoured some of it; thereby the omniscient wisdom was intermingled with
Zartosht, and seven days and nights Zartosht was in the wisdom of Ohrmazd.
7. And Zartosht
beheld the men and cattle in the seven regions of the earth, where the many
fibers of hair of every one are, and whereunto the end of each fiber holds on
the back.
8. And he
beheld whatever trees and shrubs there were, and how many roots of plants were
in the earth of Spandarmad, where and how they had grown, and where they were
mingled.
9. And the
seventh day and night he (Ohrmazd) took back the omniscient wisdom from Zartosht
and Zartosht reflected in this way, that I have seen it in a pleasant dream
produced by Ohrmazd, and I am not surfeited with the dream.
10. And he took
both hands, rubbed his body (kerp) again, and spoke thus: 'I have slept a long
time, and am not surfeited with this pleasant dream produced by Ohrmazd.
11. Ohrmazd
said to the righteous Zartosht thus: 'What was seen in the pleasant dream
produced by Ohrmazd?'
12. Zartosht
spoke thus: 'O Ohrmazd, propitious spirit! creator of the material world,
righteous creator! I have seen a celebrity (khunid) with much wealth, whose
soul, infamous in the body, was hungry (gurs) and jaundiced and in hell, and he
did not seem to me exalted; and I saw a beggar with no wealth and helpless, and
his soul was thriving (farpih) in paradise, and he seemed to me exalted.
13. [And I saw
a wealthy man without children, and he did not seem to me exalted;] and I saw a
pauper with many children, and he seemed to me exalted.
14. And I saw a
tree on which were seven branches, one golden, one of silver, one brazen, one of
copper, [one of tin], one of steel, and one was mixed up with iron.'
15. Ohrmazd
spoke thus: 'O Zartosht the Spitaman! this is what I say beforehand, the one
tree which thou sawest is the world which I, Ohrmazd, created; and those seven
branches thou sawest are the seven periods which will come.
16. And that
which was golden is the reign of King Vishtasp, when I and thou converse about
religion, and Vishtasp shall accept that religion and shall demolish the figures
of the demons, and the demons desist from demonstration into concealed
proceedings; Ahriman and the demons rush back to darkness, and care for water,
fire, plants, and the earth of Spandarmad becomes apparent.
17. And that
which was of silver is the reign of Ardashir the Kayanian (Kai), whom they call
Vohuman son of Spend-dad, who is he who separates the demons from men, scatters
them about, and makes the religion current in the whole world.
18. And that
which was brazen is the reign of Ardashir, the arranger and restorer of the
world, and that of King Shahpur, when he arranges the world which I, Ohrmazd,
created; he makes happiness (bukhtakih) prevalent in the boundaries of the
world, and goodness shall become manifest; and Adarbad of triumphant destiny,
the restorer of the true religion, with the prepared brass, brings this
religion, together with the transgressors, back to the truth.
19. And that
which was of copper is the reign of the Ashkanian king, who removes from the
world the heterodoxy (javid-rastakih) which existed, and the wicked Akandgar-i
Kilisyakih is utterly destroyed by this religion, and goes unseen and unknown
from the world.
20. And that
which was of tin is the reign of King Vahram Gor, when he makes the sight of the
spirit of pleasure manifest, and Ahriman with the wizards rushes back to
darkness and gloom.
21. And that
which was of steel is the reign of King Khosraw son of Kobad, when he keeps away
from this religion the accursed Mazdak, son of Bamdad, who remains opposed to
the religion along with the heterodox.
22. And
that which was mixed with iron [is the reign of the demons with disheveled hair
of the race of Wrath, when it is the end of the tenth hundredth winter of thy
millennium], O Zartosht the Spitaman!'
23. Zartosht
said thus: 'Creator of the material world! O propitious spirit! what token would
you give of the tenth-hundredth winter?'
24. Ohrmazd
spoke thus: 'Righteous Zartosht! I will make it clear: the token that it is the
end of thy millennium, and the most evil period is coming, is that a hundred
kinds, a thousand kinds, a myriad of kinds of demons with disheveled hair, of
the race of Wrath, rush into the country of Iran (Airan shatro) from the
direction of the east, which has an inferior race and race of Wrath.
25. They have
uplifted banners, they slay those living in the world, they have their hair
disheveled on the back, and they are mostly a small and inferior (nitum) race,
forward in destroying the strong doer; O Zartosht the Spitaman! the race of
Wrath is miscreated (vishud) and its origin is not manifest.
26. Through
witchcraft they rush into these countries of Iran which I, Ohrmazd, created,
since they burn and damage many things; and the house of the house owner, the
land of the land-digger, prosperity, nobility, sovereignty, religion, truth,
agreement, security, enjoyment, and every characteristic which I, Ohrmazd,
created, this pure religion of the Mazdayasnians, and the fire of Warharan,
which is set in the appointed place, encounter annihilation, and the direst
destruction and trouble will come into notice.
27. And that
which is a great district will become a town; that which is a great town, a
village; that which is a great village, a family; and that which is a [great]
family, a single threshold.
28. O Zartosht
the Spitaman! they will lead these Iranian countries of Ohrmazd into a desire
for evil, into tyranny and misgovernment, those demons with disheveled hair who
are deceivers, so that what they say they do not do, and they are of a vile
religion, so that what they do not say they do.
29. And their
assistance and promise have no sincerity, there is no law, they preserve no
security, and on the support they provide no one relies; with deceit, rapacity,
and misgovernment they will devastate these my Iranian countries, who am Ohrmazd.
30. And at that
time, O Zartosht the Spitaman! all men will become deceivers, great friends will
become of different parties, and respect, affection, hope, and regard for the
soul will depart from the world; the affection of the father will depart from
the son; and that of the brother from his brother; the son-in-law will become a
beggar (kidyak or kasik) from his father-in-law, and the mother will be parted
and estranged from the daughter.
31. 'When it is
the end of thy tenth hundredth winter, O Zartosht the Spitaman! the sun is more
unseen and more spotted (vasangtar); the year, month, and day are shorter; and
the earth of Spandarmad is more barren, and fuller of highwaymen; and the crop
will not yield the seed, so that of the crop of the corn-fields in ten cases
seven will diminish and three will increase, and that which increases does not
become ripe; and vegetation, trees, and shrubs will diminish; when one shall
take a hundred, ninety will diminish and ten will increase, and that which
increases gives no pleasure and flavor.
32. And men are
born smaller, and their skill and strength are less; they become more deceitful
and more given to vile practices; they have no gratitude and respect for bread
and salt, and they have no affection for their country (desak).
33. 'And in
that most evil time a boundary has most disrespect where it is the property of a
suffering man of religion; gifts are few among their deeds, and duties and good
works proceed but little from their hands; and sectarians of all kinds are
seeking mischief for them.
34. And all the
world will be burying and clothing the dead, and burying the dead and washing
the dead will be by law; the burning, bringing to water and fire, and eating of
dead matter they practice by law and do not abstain from.
35. They
recount largely about duties and good works, and pursue wickedness and the road
to hell; and through the iniquity, cajolery, and craving of wrath and avarice
they rush to hell.
36. 'And in
that perplexing time, O Zartosht the Spitaman! -- the reign of Wrath with
infuriate spear and the demon with disheveled hair, of the race of Wrath, ---
the meanest slaves walk forth with the authority of nobles of the land; and the
religious, who wear sacred thread-girdles on the waist, are then not able to
perform their ablution (padiyavih), for in those last times dead matter and
bodily refuse become so abundant, that one who shall set step to step walks upon
dead matter; or when he washes in the Barashnom ceremony, and puts down a foot
from the stone seat (magh), he walks on dead matter; or when he arranges the
sacred twigs (Barsom) and consecrates the sacred cakes (Dron) in their
corpse-chamber (nasai katak) it is allowable.
37. Or, in
those last times, it becomes allowable to perform a ceremonial (yazishn) with
two men, so that this religion may not come to nothing and collapse; there will
be only one in a hundred, in a thousand, in a myriad, who believes in this
religion, and even he does nothing of it though it be a duty; and the fire of
Warharan, which will come to nothing and collapse, falls off from a thousand to
one care-taker, and even he does not supply it properly with firewood and
incense; or when a man, who has performed worship and does not know the
Nirangistan ('code of religious formulas'), shall kindle it with good
intentions, it is allowable.
38. 'Honorable
wealth will all proceed to those of perverted faith (kevid-keshan); it comes to
the transgressors, and virtuous doers of good works, from the families of
noblemen even unto the priests (mog-mardan), remain running about uncovered; the
lower orders take in marriage the daughters of nobles, grandees, and priests;
and the nobles, grandees, and priests come to destitution and bondage.
39. The
misfortunes of the ignoble will overtake greatness and authority, and the
helpless and ignoble will come to the foremost place and advancement; the words
of the upholders of religion, and the seal and decision of a just judge will
become the words of random speakers (andezo-gokan) among the just and even the
righteous; and the words of the ignoble and slanderers, of the disreputable and
mockers, and of those of divers opinions they consider true and credible, about
which they take an oath, although with falsehood, and thereby give false
evidence, and speak falsely and irreverently about me, Ohrmazd.
40. They who
bear the title of priest and disciples wish evil concerning one another; he
speaks vice and they look upon vice; and the antagonism of Ahriman and the
demons is much brought on by them; of the sin which men commit, out of five sins
the priests and disciples commit three sins, and they become enemies of the
good, so that they may thereby speak of bad faults relating to one another; the
ceremonies they undertake they do not perform, and they have no fear of hell.
41. 'And in
that tenth hundredth winter, which is the end of thy millennium, O righteous
Zartosht! all mankind will bind torn hair, disregarding revelation, so that a
willingly-disposed cloud and a righteous wind are not able to produce rain in
its proper time and season.
42. And a dark
cloud makes the whole sky night, and the hot wind and the cold wind arrive, and
bring along fruit and seed of corn, even the rain in its proper time; and it
does not rain, and that which rains also rains more noxious creatures than
water; and the water of rivers and springs will diminish, and there will be no
increase.
43. And
the beast of burden and ox and sheep bring forth more painfully and awkwardly,
and acquire less fruitfulness; and their hair is coarser and skin thinner; the
milk does not increase and has less cream (charbisht); the strength of the
laboring ox is less, and the agility of the swift horse is less, and it carries
less in a race.
44. 'And on the
men in that perplexing time, O Zartosht the Spitaman! who wear the sacred
thread-girdle on the waist, the evil-seeking of mis-government and much of its
false judgment have come as a wind in which their living is not possible, and
they seek death as a boon; and youths and children will be apprehensive, and
gossiping chitchat and gladness of heart do not arise among them.
45. And they
practice the appointed feasts (gashno) of their ancestors, the propitiation (ausofrid)
of angels, and the prayers and ceremonies of the season festivals and guardian
spirits, in various places, yet that which they practice they do not believe in
unhesitatingly; they do not give rewards lawfully, and bestow no gifts and alms,
and even those [they bestow] they repent of again.
46. And even
those men of the good religion, who have reverenced the good religion of the
Mazdayasnians, proceed in conformity with (bar-hamako rubishn) those ways and
customs, and do not believe their own religion.
47. And
the noble, great, and charitable, who are the virtuous of their own country and
locality, will depart from their own original place and family as idolatrous;
through want they beg something from the ignoble and vile, and come to poverty
and helplessness; through them nine in ten of these men will perish in the
northern quarter.
48. 'Through
their way of misrule everything comes to nothingness and destitution, levity and
infirmity; and the earth of Spandarmad opens its mouth wide, and every jewel and
metal becomes exposed, such as gold and silver, brass, tin, and lead.
49. And rule
and sovereignty come to slaves, such as the Turk and non-Turanian (Atur) of the
army, and are turbulent as among the mountaineers; and the Chini, the Kavuli,
the Softi, the Ruman (Arumayak), and the white-clothed Karmak then attain
sovereignty in my countries of Iran, and their will and pleasure will become
current in the world.
50. The
sovereignty will come from those leather-belted ones and Arabs (Tazhigan) and
Rumans to them, and they will be so misgoverning that when they kill a righteous
man who is virtuous and a fly, it is all one in their eyes.
51. And the
security, fame, and prosperity, the country and families, the wealth and
handiwork, the streams, rivers, and springs of Iran, and of those of the good
religion, come to those non-Iranians; and the army and standards of the
frontiers come to them, and a rule with a craving for wrath advances in the
world.
52. And their
eyes of avarice are not sated with wealth, and they form hoards of the world's
wealth, and conceal them underground; and through wickedness they commit sodomy,
hold much intercourse with menstruous women, and practice many unnatural lusts.
53. 'And in
that perplexing time the night is brighter, and the year, month, and day will
diminish one-third; the earth of Spandarmad arises, and suffering, death, and
destitution become more severe in the world.'
54. Ohrmazd
said to Zartosht the Spitaman: 'This is what I foretell: that wicked evil
spirit, when it shall be necessary for him to perish, becomes more oppressive
and more tyrannical.'
55. So Ohrmazd
spoke to Zartosht the Spitaman thus: ' Inquire fully and learn by heart
thoroughly! teach it by Zand, Pazand, and explanation! tell it to the priests
and disciples who speak forth in the world, and those who are not aware of the
hundred winters, tell it then to them! so that, for the hope of a future
existence, and for the preservation of their own souls, they may remove the
trouble, evil, and oppression which those of other religions cause in the
ceremonies of religion (dino yesnan).
56. And,
moreover, I tell thee this, O Zartosht the Spitaman! that whoever, in that time,
appeals for the body is not able to save the soul, for he is as it were fat, and
his soul is hungry and lean in hell; whoever appeals for the soul, his body is
hungry and lean through the misery of the world, and destitute, and his soul is
fat in heaven.'
57. Zartosht
inquired of Ohrmazd thus: 'O Ohrmazd, propitious spirit! creator of the material
world who art righteous!' -- He is Ohrmazd through righteous invocation, and the
rest through praise; some say 'righteous creator!' -- 'O creator! in that
perplexing time are they righteous? and are there religious people who wear the
sacred thread-girdle (kusti) on the waist, and celebrate religious rites (dino)
with the sacred twigs (Barsom)? and does the religious practice of khwetodas
continue in their families?'
58. Ohrmazd
said to Zartosht thus: 'Of the best men is he who, in that perplexing time,
wears the sacred thread-girdle on the waist, and celebrates religious rites with
the sacred twigs, though not as in the reign of King Vishtasp.
59. Whoever in
that perplexing time recites Ita-ad-yazam (Av. itha ad yazamaide, Yas.5 and 37)
and one Ashem-vohu, and has learned it by heart, is as though, in the reign of
King Vishtasp, it were a Dvazdah-homast with holy-water (zohr).
60. And by
whomever prayer is offered up, and the Gatha-hymns are chanted, it is as though
the whole ritual had been recited, and the Gatha-hymns consecrated by him in the
reign of King Vishtasp.
61. The
most perfectly righteous of the righteous is he who remains in the good religion
of the Mazdayasnians, and continues the religious practice of khwetodas in his
family.'
62. Ohrmazd
said to the righteous Zartosht: 'In these nine thousand years which I, Ohrmazd,
created, mankind become most perplexed in that perplexing time; for in the evil
reigns of Az-i Dahak [Zohak] and Frasiyav of Tur mankind, in those perplexing
times, were living better and living more numerously, and their disturbance by
Ahriman and the demons was less.
63. For in
their evil reigns, within the countries of Iran, there were not seven towns
which were desolate as they will be when it is the end of thy millennium, O
Zartosht the Spitaman! for all the towns of Iran will be ploughed up by their
horses' hoofs, and their banners will reach unto Padashkhvargar, and they will
carry away the sovereignty of the seat of the religion I approve from there; and
their destruction comes from that place, O Zartosht the Spitaman! this is what I
foretell.'
64. Whoever of
those existing, thus, with reverence unto the good, performs much worship for
Ohrmazd, Ohrmazd, aware of it through righteousness, gives him whatsoever
Ohrmazd is aware of through righteousness, as remuneration and reward of duty
and good works, and such members of the congregation, males and females, I
reverence; and the archangels, who are also male and female, they are good.
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