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ZOROASTER THE PROPHET OF ANCIENT IRAN

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ZOROASTER THE PROPHET OF ANCIENT IRAN

BY A. V.

WILLIAMS JACKSON

PROFESSOR OF INDO-IRAN1AN LANGUAGES IN COLUMBIA UNIVERSITY

PUBLISHED FOR THE COLUMBIA UNIVERSITY PRESS BY

THE MACMILLAN COMPANY LONDON: MACMILLAN & 1899 All rights reserved

CO., Ltd.

Copyright,

1898,

By THE MACMILLAN COMPANY.

Nortoooto $rrBB J. S.

Cushing & Co.

-

Berwick & Smith

Norwood Mass. U.S.A.

DR. AS A

E.

W.

WEST

MARK OF REGARD

PREFACE This work

deals with the life

and legend

of Zoroaster, the

Prophet of Ancient Iran, the representative and type of the laws of the Medes and Persians, the Master whose teaching the Parsis to-day

still

faithfully follow.

study based on tradition is

tradition

;

is

It is a biographical

a phase of history, and

it

the purpose of the volume to present the picture of Zoroaster

as far as possible in its historic light.

The suggestion which

inspired

first

theme came from

my

me

to deal with this

and teacher, Professor Geldner of Berlin, at the time when I was a student under him, ten years ago, at the University of Halle in Germany, and when he was lecturing for the term upon the life and teachings special

of

Zoroaster.

friend

was from him that

It

I received

my

earliest

vivid impression of the historic reality of the Ancient Sage.

The

special material for the work, however, has

my own versity

grown out

of

lectures, delivered several times in the regular uni-

curriculum of Columbia.

Students

who may have

attended the course will perhaps recognize some of the ideas as discussed with

them

As

in the class.

I

have had the prepa-

volume in view for some time, I have naturally been constantly adding to my material or collecting new facts to throw light on the subject. It is the aim of the book to ration of this

bring together either

all

that

is

generally

from history or from

known

tradition,

at the present time,

about this religious

teacher of the East.

Our knowledge

of Zoroaster has

from the traditional

side,

been greatly augmented

during the past few years, especially

through the translations made by Dr. West from the Pahlavi texts.

This mass of Zoroastrian patristic literature tends vii

I

PREFACE

Vlii

much

substantiate

Largely to

that was formerly regarded as

This has resulted in plac-

somewhat legendary or uncertain. ing

actual

on a much firmer basis and in making

tradition

Zoroaster seem a more real and living personage. object of the the

book

of

figure

this

especially the

It is the

to bring out into bolder relief historically

religious

reality

In emphasizing more

leader.

great Master's

the

of

life

instead

of

more mythical views of Zarathushtra which prevailed not so long ago, I may, in the judgment of some, have gone too far on the side of realism. But if I have done elaborating

so,

it

the

me that this we may forecast

seems to

direction

if

a fault at least in the right

is

the future from the present.

I

can but feel that the old writers, like Anquetil du Perron,

were nearer the truth in certain of their views than has sometimes been supposed.

much

of Zoroaster,

In taking a position so

in accord with tradition with regard to Zarathushtra I

might adopt the plea which the old Armenian annalist, Moses of Kliorene, employs in another connection: there may be much '

that

is

true

untrue in these

but to me, at

;

least,

stories,

only add that in general where there

must

also be

fire,

and

may

there

be

much

they seem to contain truth.'

in the

book

is

I

so

that I

much smoke

hope that others

is

may there

may

discern some sparks of the true flame amid the cloud.

As I

to the

arrangement of material and the form of the work,

have sought to make the

first

half of the

volume more general;

the second half I have allowed to be more technical.

The

story

and ministry of the Prophet is told in twelve chapthe more critical discussion of mooted points is reserved

of the life ters

;

for the at the

Appendixes.

The general reader may

also

omit

all

notes

bottom of the pages.

In respect to the spelling of proper names the plan has generally been,

in the

employ Zarathushtra, seemed necessary at sources from which I was

case of Zoroaster, to

Zaratusht, or Zardusht, respectively,

any point I

to indicate the

special

if it

rawing or to distinguish between Avestan, Pahlavi, and Modern

PREFACE

IX

have otherwise called the Prophet by his more The same holds true of his patron familiar name of Zoroaster. Vishtaspa, Vishtasp, Gushtasp, and of other ancient names. Persian.

I

have furthermore aimed at giving authority for all statements that I have made, as the abundant references to the original I

sources and the citations will show.

With regard

my

credit to

to indebtedness, I

have always tried to give

predecessors and fellow-workers in the field

;

a

Each of those glance at the footnotes, I think, will prove this. my inrecognize will best obligation under I am to whom debtedness, and will best be aware

of

my

appreciation.

I

should like to have referred also to Professor Tiele's latest book, which deals with the religion of Iran, because some

twenty of it

its

only to add to

interesting pages are devoted to Zarathushtra

;

my work was all printed, so I have been able the title in my bibliographical list on p. xv, and

arrived after

draw attention

to the points

Furthermore, in various

connection with the present subject. parts of

my

volume

I

of importance in

which are

have made acknowledgment

to several

friends for kind aid which they have readily given on special

and which I shall gratefully remember. I now wish to express to the Trustees of the Columbia University Press my appreciation of their encouragement

points,

given to

me

to thank

to carry out the

President Seth

work

Low

;

and

I

desire especially

for the personal interest he

has taken in the book from the beginning, and to acknowledge the kind helpfulness of Dean Nicholas Murray Butler in all matters of detail.

The Macmillan Company,

likewise,

have been constantly ready to meet my wishes in every regard; and I owe my thanks also to the printing firm of Messrs. Cushing and Company, to their compositors and their proof-readers, for their careful

and prompt despatch

of

the work.

But beside these acknowledgments there remain two friends to mention, who come in for a large share of remembrance.

PREFACE

X

These are

my two

gomery Schuyler, College,

who

Mr. Louis H. Gray, Fellow in IndoColumbia University, and Mr. Mont-

pupils,

Languages

Iranian

in

Jr., a

member

of the class of 1899 in the

has been studying Sanskrit and Avestan for

the last two years.

Since the

first

proof-sheets arrived, these

two generous helpers have been unflagging in their zeal and willingness to contribute, in any

way

that they could, to giv-

Mr. Gray's indefatigable labor and scholarly acumen are especially to be seen in Appendix V., the completeness of which is due to his untiring readiness to pursue the search farther for texts that might hitherto have ing accuracy to the book.

and to Mr. Schuyler's hand is owed many a happy suggestion that otherwise would have been lacking in the book, and more than one correction that without his aid escaped notice

;

To both

mierht have been overlooked.

of these scholars I wish

my thanks and I feel that they also will recall with pleasure the happy hours spent together in work as Forsan chapter after chapter came from the printer's hand. to express

et

;

haec olim meminisse juvabit.

And now ure of

it

may

the

those

I

send the book forth, hoping that in some meas-

contribute to a more general knowledge of this Sage

Past, the Persian Prophet of old, the forerunner of

Wise Men

of the East

who came and bowed

before the

majesty of the new-born Light of the World. A. V.

in

Columbia University, the City of New York, October, 1898.

WILLIAMS JACKSON.

.

LIST OF

WORKS CONNECTED WITH THE SUBJECT OR MOST OFTEN CONSULTED

[The other hooks which have heen referred to are given with their titles as occasion arises to quote from them or to refer to them. The present list is therefore

very abridged.]

Anquetil du Perron.

Tome '

Vie de Zoroastre

'

(i.

Part

2,

by Kleuker, Zend-Avesta, Thl. Bombay, 1876. Avesta.

Tome

Zend-Avesta, Ouvrage de Zoroastre.

I. 1,

2 et

Paris, 1771.

II.

The Sacred Books

of

very important. German translation pp. 1-70) pp. 1-48 excerpts in English by K. E. Kanga. ;

3,

;

the Parsis.

Edited by Karl F. Geldner.

Stuttgart, 1885-1896.

made

All Avestan references are

to this edition except in the case of

22-24, for which Westergaard's edition was used. Darmesteter, Le Zend-Avesta, iii. 1-166.

Ayuso, F. G.

Los Pueblos Iranios y Zoroastro.

Yashts

The Fragments are found

in

Madrid, 1874.

This volume of studies shows sympathy for tradition. Z. born in the west his date is placed in the Vedic Period, B.C. 2000-1800 (p. 14, cf. pp. 147149), but confused by tradition with another Z. who lived about b.c. 600 (p. 15). (p. 7)

;

Brisson, Barnabe\

Tres.

Barnabae

Consult especially the

Dabistan.

Brissonii,

De Regio Persarum

Principatu Libri

Argentorati, 1710 (orig. ed. 1590).

The

nal Persian.

full

indexes at the end of the edition.

Dabistan, or School of Manners.

By Shea and

Troyer.

3 vols.

Translated from the OrigiParis, 1843.

Darab Dastur Peshotan Sanjana. Geiger's Civilization of the Eastern Iranians (Ostiranische Kultur.) in Ancient Times. Translated from the German .

2 vols.

London, 1885-1886.

Contains also a translation of Spiegel's Essay on Gushtasp and Zoroaster (from Eranische Alterthumskunde) xi

.

LIST OF WORKS

xii

Zarathushtra in the Gathas and in the Greek and Roman classics. German of Drs. Geiger and Windischmann, with

Translated from the

Notes and an Appendix.

Leipzig, 1897.

See also Wiudischmann and Geiger.

The Zeud

Darmesteter, James. East, vols,

A vesta.

Sacred Books of the

Translated.

Oxford, 1880, 1883, and

xxiii.

iv.,

vol. iv. in

second ed.,

1895.

Darmesteter,

Le Zend Avesta, Traduction nouvelle avec Commentaire (Annales du Paris, 1892-1893. 3 vols.

J.

historique et philologique.

Muse'e Guimet, xxi., xxii., xxiv.) This valuable work has beeu constantly consulted on points relating to the Avesta. Dasatir.

Desatir, or Sacred Writings of the Ancient Persian Prophets

The

Tongue; together with the Ancient Persian Version and Commentary of the Fifth Sasan. Published by Mulla Firuz Bin Kaus. An English translation. 2 vols. Bombay, 1818. in the Original

Dosabhai Framji Karaka. Especially vol.

Duncker, M. Vol.

chap.

2,

2 vols.

London, 1884.

pp. 146-164.

English translation by E. Abbott.

History of Antiquity.

London, 1881.

5.

See Shah

Firdausi.

2,

History of the Parsis.

Namah.

Das Yatkar-i Zariran und sein Verhaltnis zum Sah-name. und histor. CI. d. k. bayer. Ak. d. Wiss., 1890.

Geiger, Wilhelm.

Sitzb. der philos. philol.

Bd.

ii.

Heft

1,

pp. 43-84.

Ostiranische Kultur

Miinchen, 1890.

im Altertum.

Erlangen, 1882.

English transl. by Darab D. P. Sanjana. Geiger.

A

Zarathushtra in den Gathas.

See above.

Discourse.

Translated by Darab

D. P. Sanjana. See above.

Article 'Zoroaster.'

Geldner, K. F.

1888.

(9th ed.),

Also

Encyclopaedia Britannica, xxiv., 820-823

forthcoming

article,

'Persian Religion,'

in

Encyclopaedia Biblica, ed. Cheyne and Black (read in manuscript). Gottheil, R.

J.

H.

References to Zoroaster in Syriac and Arabic Literature. New York, 1894.

In Classical Studies in Honour of Henry Drisler, pp. 24-51

(Columbia University Press).

Very useful and constantly referred Grundriss der iranischen Philologie, Strassburg, 1896

—

to.

Ilrsg.

von

W.

Geiger und E. Kuhn.

LIST OF WORKS Avesta, Livre Sacre Harlez, C. de. Zend. 2 me ed. Paris, 1881. Valuable Introduction; Chap.

Haug, M. E.

II.,

Essays on the Parsis.

W. West.

xiii

du Zoroastrisme.

Traduit du Texte

pp. xviii.-xxxii., 'Zoroastre.'

Third

ed.

Edited and enlarged by

London, 1884.

Especially Essay IV.

Zoroaster

Holty, A.

und

Liineburg, 1836.

sein Zeitalter.

Die Reiche der Meder nnd Perser. (Geschichte und Kultur. Die Hellwalds Kulturgeschichte. 4 Auflage, Bd. i.

Horn, P.

Religion Zoroaster's.) 301-332.

1897.

L'Avesta, Zoroastre et

Hovelacque, A.

le

Mazdeisme.

Paris, 1880.

Sketch of Zoroaster, pp. 134-149.

Historia Religionis veterum

Hyde, T.

Oxon.

Persarum eorumque Magorum.

1700.

A fund of information.

Citations after this first edition.

Die alteste iranische Religion und ihr Stifter Zarathustra.

Justi, Ferd.

Preussische Jahrbucher.

Bd.

88, pp. 55-86, 231-262.

Handbuch der Zendsprache. Iranisches

Namenbuch.

Consulted on

all

In

Berlin, 1897.

Leipzig, 1864.

Marburg, 1895.

proper names.

Kanga, Kavasji Edalji.

Extracts from Anquetil du Perron's Life and Re-

Bombay,

Translated from the French.

ligion of Zoroaster.

1876.

(Commercial Press.) Kleuker,

J.

und 2

Zend-Avesta, Zoroasters Lebendiges Wort.

F.

Bde., 5 Thle.

1 Bd., 3 Thle.,

Riga, 1776-1783.

Translated from the French of Anquetil du Perron. The Anhiinge contain valuable material from the classics and other sources. Often consulted. '

M6nant, Joachim. Perse.

Zoroastre.

2 me ed.

'

Essai sur la Philosophic Religieuse de la

Paris, 1857.

General in character.

Meyer, Ed. Mills, L. H.

texts

Geschichte des Alterthums.

A

and

Stuttgart, 1884.

Study of the Five Zarathushtrian (Zoroastrian) Gathas, with Oxford and Leipzig, 1892-1894.

translations.

Always consulted on points relating See also

Erster Band.

SBE.

xxxi.

to the Pahlavi version of the Gathas.

LIST OF WORKS

xiv

Translated from the

History of the Early Kings of Persia.

Mirkhond.

original Persian,

by Shea.

London, 1832.

Especially pp. 263-337.

Mohl.

See Shah Namah.

Miiller, F.

Ed. Sacred Books of the East.

Max.

Especially the translations by E.

Persische Studien,

Nbldeke, Th.

Oldenberg, Hermann.

Sitzb. d. k.

IT.

Oxford.

Darmesteter, Mills.

Ak.

Wiss. in Wien, phil.

d.

Wien, 1892.

Bd. cxxvi. 1-46.

hist. CI.

W. West,

Deutsche Rundschau,

Zarathushtra.

Heft

xiv.

12,

pp. 402-437, September, 1898.

A

sketch interestingly written.

It arrived too late to

be referred to in the

body of the book. On p. 409 of his article, Professor Oldenberg gives expression to his view of Z.'s date, which he says, however, is merely a subjective '

estimate,' placing Zoroaster about B.C. 900-800, without discussing the question.

M.

Pastoret,

de.

Zoroastre, Confucius, et

Mahomet.

Seconde ed.

Paris,

1788.

Like Brisson, Hyde, and other old writers, this briefly notes some of the material accessible at the time.

>

Ragozin, ZSnaide A.

The Story

New

the Nations Series.)

Rapp.

Seldom consulted.

of Media, Babylon,

and

Die Religion und Sitte der Perser und tibrigen Iranier nach den und rbmischen Quellen. ZDMG. xix. 1-89 xx. 49-204.

griechischen

;

Translated into English by K. R. Cama.

Shah Namah. lers (et

_

(Story of

Persia.

York, 1888.

Bombay,

1876-1879.

Regium qui inscribitur Shah Name, Tom. 3. Lugd. 1877-1884.

Firdusii Liber

Landauer).

ed.

Vul-

—

Le Livre des Rois par Abou'l Kasim Firdousi, traduit et commente par Jules Mohl. 7 vols. Paris, 1876-1878. Quotations are based on this translation.

\„

The Shah Nameh

the

of

abridged in prose and verse.

York, 1886.

(Chandos

Especially pp. 246-313.

Spiegel, Fr.

Transl. and London and New

Persian Poet Firdausl.

By James

Atkinson.

Classics.)

See also Noldeke, Grundriss,

Avesta, die heiligen Schriften der Parsen.

ii.

207 n.

6.

Uebersetzt.

3 Bde.

Leipzig, 1852-1863.

Ueber das Leben Zarathustra's, Wiss. zu Miinchen,

Most

of this

5,

in Sitzb. der kgl. layer. AJcad. der

January, 1867, pp. 1-92.

monograph

is

Miinchen, 1867.

incorporated into Spiegel's following book.

LIST OF WORKS Eranisclie Alterthumskunde.

3 vols.

XV

Leipzig, 1871-1878.

The chapter entitled Die letzten Kaianier und Zarathushtra (Bd. i. 659-724), important here, and is accessible in English by Darab D. P. Sanjana. See '

is

'

above.

De Godsdienst van Zarathustra, van haar ontstaan in Baktrie den val van het Oud-Perzische Rijk. Haarlem, 1864.

Tiele, C. P.

tot

Geschiedenis van den Godsdienst. lets over de

Amsterdam, 1876. Mededeelingen der K. Ak.

Oudheid van het Avesta.

van Wetenschappen,

ode R., pp. 364-383.

xi.,

Amsterdam, 1895.

Does not accept Darmesteter's view as to late origin of the Avesta traces of Zoroastrianism in the first half of the seventh century b.c. .

finds

;

Geschichte der Religion im Altertum bis auf Alexander den Grossen. Die Reli11 Band. Deutsche autorisierte Ausgabe von G. Gehrich. gion bei den iranischen Volkern. Erste Halite, pp. 1-187. Gotha, 1898. This excellent volume dealing with the religion of Iran arrived too late to quote from or to mention except here in the Preface, because the rest of my book was already in the press. I should otherwise certainly have referred to such pages in the work as bear upon Zoroaster, for example the following pp. 37-38, Gaotema is not identified with Buddha, but rather with the Vedic sage (cf pp. 177-178 of the present volume) p. 49, age of the Avesta, the oldest passages of the Younger Avesta, according to Professor Tiele, are to be placed not much later than B.C. 800, although they were not necessarily at that time in their :

.

;

present form of redactiou p. 54, allusions to Phraortes and Kyaxares p. 54, Atropatane; p. 58, Bactrian kingdom; p. 92, Zoroaster in the Gathas; p. 98, allusions to Z.'s name and its meaning; pp. 99-107, question as to his historical, ;

;

legendary, or mythical existence; p. 121, the cradle of the Zoroastrian reform is to be sought in the north and northwest of Iran, whence it spread probably first toward the east and southeast of Bactria, even as far as India thence ;

to the south into

Vullers,

J.

Media Proper and Persia.

Fragmente iiber die Religion des Zoroaster, aus dem PerBonn, 1831.

A.

sischen iibersetzt.

Notes useful.

J West,

E.

W.

Pahlavi Texts translated.

of the East, ed. F.

Constantly used.

^ Wilson, John.

The

Max

Parts

1, 2, 3, 4, 5.

Sacred Books

Miiller, vols, v., xviii., xxiv., xxxvii., xlvii.

Pahlavi quotations in translation are from these volumes.

ParsI Religion

:

as contained in the Zand-Avasta.

Bom-

bay, 1843.

The Appendix contains a translation wick.

of the

Zartusht-Namah by E. B. East-

Often quoted.

Windischmann, Spiegel.

Fr.

Zoroastrische Studien.

Abhandlungen, hrsg. von Fr.

Berlin, 1863.

Valuable material

;

excerpts accessible now also in English translation by Often consulted.

Darab Dastur Peshotan Sanjana.

CONTENTS CHAPTER

I

INTRODUCTION

— Zoroaster and Buddha — Plan and Scope of the Present Work — Zoroaster as a Historical Personage — Sources of Information — Zoroaster in the Classics — Conclusion

Zoroaster's Position

among Early

PAGB

Religious Teachers

1-9

CHAPTER H FAMILY HISTORY OF ZOROASTER THE LINEAGE OF THE MASTER Introduction

— Zoroaster

thushtra),

its

Form and

His Native Place alogies

— The Name- Zoroaster (ZaraMeaning — The Date of Zoroaster —

an Iranian its

— Zoroaster's Ancestry and his

Family

;

Gene-

— Conclusion

10-22

CHAPTER

III

EARLY LIFE AND RELIGIOUS PREPARATION THE LIFE OF THE PROPHET UNTIL THE AGE OF THIRTY

— Prophecies of the Coming of Zoroaster, and the Mirabefore his Birth — Birth and Childhood of Zoroaster according to Tradition — Zoroaster's Youth and Education — Period of 23-35 Religious Preparation — Conclusion

Introduction cles

.....

xvii

CONTENTS

xviii

CHAPTER

IV

THE REVELATION ZOROASTER'S SEVEN VISIONS AND THE FIRST TEN YEARS OF THE RELIGION PAGE

Introductory Survey

— Sources

of

Information and what we gather

— 'The Revelation — First Vision, Conference with Ahura Mazda — Second Vision, Vohu Manah — Scenes and Cir-

from them

'

cumstances of the Remaining Visions and Conferences with the Archangels

— The Temptation of Zoroaster — Maidhyoi-Maonha, 36-55 — Conclusion

his First Disciple

CHAPTER V TRIUMPH THE CONVERSION OF KING VISHTASPA YEAR OF THE FAITH Introduction

— Zoroaster

tusht and Vishtasp

seeks Vishtaspa

— Zaratusht

Conspiracy against him;

his

IN

THE TWELFTH

— Meeting

between Zara-

disputes with the

Imprisonment

Wise Men

— The

—

Episode of

— Complete Conversion of Vishtasp — Coming 56-68 of the Archangels — Vishtasp's Vision — Conclusion

the Black Horse

.

.

CHAPTER VI THE COURT OF VISHTASPA AND

ITS

CONVERSION

THE GATHAS OR ZOROASTRIAN PSALMS Zoroaster's Patron

Vishtaspa— Romantic Story

ence of Vishtaspa's adopting the taspa's Court;

the Gathas

Conclusion

New

of his

Faith

Youth

— Influ-

— Members of Yish-

Immediate Conversions; Living Personalities

— Other

Members

of the Court Circle converted

in

— 69-79

;'

CONTENTS

CHAPTER

XIX

VII

PROMULGATION OF THE GOSPEL EARLY RELIGIOUS PROPAGANDA Introduction, the Cypress of

Kishmar

— Conversions more

PAGE

Numerous;

Early Religious Propaganda — Spread of — Some Conversions in Turan — Averred the Religion in Iran — Story of the Brahman Cangranghacah Conversions of Hindus — The Hindu Sage 'Bias' — Fabled Greek Conversions — Did 80-92 Babylon — Conclusion Zoroaster

Spread of the Gospel

;

'

visit

....

?

CHAPTER

VIII

DEVELOPMENT OP THE RELIGION THE NEXT FEW YEARS OF ZOROASTER'S MINISTRY Introduction

— Record

Zoroaster's

of a

Noteworthy Conversion

Healing a Blind

Man — Question

— Other Items of Interest, Events — The Sacred Fires — Conclusion Scientific

Knowledge

— Tradition

of

of Zoroaster's Incidents,

....

and 93-101

CHAPTER IX THE HOLY WARS OF ZOROASTRIANISM THE LAST TWENTY YEARS OF ZOROASTER'S LIFE in the Avesta — Arejat-aspa, or — Outbreak of Hostilities; Causes and Dates — Arjasp's Ultimatum — His First Invasion the Holy Leaders — Vishtasp's Army War begins — Arjasp's Army and Commanders — Battles of the First War — Isfendiar as and Crusader, and the Following Events — Arjasp's Second Invasion 102-123 the Last Holy War — Summary

Introduction

— Religious

Warfare

Arjasp and the Holy

Wars

;

its

its

CONTENTS

XX

CHAPTER X THE DEATH OF ZOROASTER THE END OF A GREAT PROPHETIC CAREER Introduction

— Greek

PAGE

and Latin Accounts

Lightning or a Flame from Heaven his

Death

at the

Hand

of

an

of

Zoroaster's Death by-

— The Iranian Tradition of

Enemy — Conclusion

.

.

121-132

CHAPTER XI THE SEQUENCE OF EVENTS AFTER ZOROASTER'S DEATH THE LATER FORTUNE OF THE FAITH

— The First Ten Years — Evidence of Further Spread of the Religion — Death of the First Apostles — Later Disciples and Suc133-139 cessors — Prophecies and Future Events — Summary

Introductory Statements after Zoroaster's

;

the Course of Events

Death

.

CHAPTER

.

XII

CONCLUSION Brief Re'sume of Zoroaster's

Life— General Deductions, Summary and 140-143

Conclusion

APPENDIX

I

SUGGESTED EXPLANATIONS OF ZOROASTER'S NAME Short Sketch of the Principal Etymologies or Explanations of Zoroaster's

Name

that have been suggested from Ancient

to the Present

Times down 147-149

CONTENTS

APPENDIX

XXI

II

ON THE DATE OF ZOROASTER PAGE

— First, a Discussion of

Introduction

those References that assign to

Zoroaster the Extravagant Date of b.c. 6000 sions that connect his

Name

the Traditional Date which places the

ing at

Era

Some Time during the Sixth Century

APPENDIX

of Zoroaster's Teachb.c.

— Conclusion

150-178

III

TABLES OF ZOROASTRIAN CHRONOLOGY

DR. WEST'S

A

— Second, Allu— Third,

with Ninus and Semiramis

Series of Tables of Zoroastrian his Calculations

Chronology deduced by West basing

upon the Millennial System of the Bundahishn 179-181

APPENDIX IV ZOROASTER'S NATIVE PLACE AND THE SCENE OF HIS MINISTRY Introduction

— Classical

References as to Zoroaster's Native Place

The Oriental Tradition or Western Iran aster's

Ministry

is

—

— Discussion as to whether Eastern Iran

rather to be regarded as the Scene of Zoro-

— General Summary

182-225

APPENDIX V CLASSICAL PASSAGES MENTIONING ZOROASTER'S NAME Passages in Greek and Latin Authors in which Zoroaster's

mentioned or Some Statement

is

made regarding

Name

him— The

is

So-

226-273

called Zoroastrian Logia or Oracles

APPENDIX VI ALLUSIONS TO ZOROASTER IN VARIOUS OTHER OLDER LITERATURES Armenian Allusions

Mohammedan

— Chinese Allusions — Syriac, Arabic, and — Icelandic Allusion

or Persian References

Other .

274-287

CONTENTS

xxii

APPENDIX

VII

NOTES ON SCULPTURES SUPPOSED TO REPRESENT ZOROASTER PAGE

A

Syriac Tradition of an in the

Image

Fire-Temple at Yezd

of Zaradusht

— Reproduction of

trait—The Takht-i Bostan posed Representations

— Mention of

a Picture

an Idealized Por-

Sculpture, Discussion

— Other

Sup-

288-294

Index

295-316

Map and Key

317-318

ABBREVIATIONS [Chiefly titles of Zoroastrian texts]

AJSL.

= American

Journal of Se-

Languages

mitic

(for-

merly Hebraica).

Bd.

= Avesta, ed. Geldner. — Bezzenberger's Beitrage. = Bundahishn (SBE. v. 1-

Byt.

= Bahman

Av.

BB.

151).

Yasht (SBE.

v.

189-235).

Dab.

=

Dabistan

(tr.

Shea and

Troyer). Dat.

=

xviii.

Dk.

=

(SBE.

Datistan-I DInIk 1-276).

(SBE.

Dlnkart

xxxvii.

400-418;

1-397,

xlvii.

1-130).

JAOS.

—

American

Journal

Ori-

ental Society.

JBAS.

=

Journal Royal Asiatic So-

KZ.

= =

Kuhn's

ciety.

Mkh.

Zeitschrift.

Mainog-I

Khirat (SBE.

xxiv. 1-113).

OIK.

= Manuscript, manuscripts. = Geiger, Ostiranische Kul-

PAOS.

= Proceedings

Ms., Mss.

tur.

American

Oriental Society. Pers.

Phi.

SBE.

= Persian. = Pahlavi. = Sacred Books of

the East.

Sd.

=

Ed. F. Max Miiller. Sad-dar (SBE. xxiv. 253-

Shg.

=

Shikand-gumanlk

=

(SBE. xxiv. 115-251). Shah Namah.

361).

ShN.

Vijar

Sis.

ZOROASTER CHAPTER

I

INTRODUCTION elwe

yip

pot, 8t& rl

rbv Zupoiarpriv inetvov koX rbv

2,d/xo\£ti>

6v6p.a.Tos taao-iv ol iroWol, /iiaXXov de oiidi rives vXrjv

oiSe i£

6\iyuv tlvQp.

— lohannes

chrysostomos.

— — —

Zoroaster and Zoroaster's Position among Early Religious Teachers Zoroaster as a Plan and Scope of the Present Work Buddha Zoroaster in the Sources of Information Historical Personage Conclusion Classics

—

—

—

Among

among Early

Position

Zoroaster's

Teachers.

Religious

the early religious teachers of the East,

we

if

—

leave

out the great founders of Judaism and of Christianity, the

name

of

Zarathushtra, or Zoroaster, the Persian sage

prophet of ancient Iran,

is

To

distinguished places.

entitled to hold one of the

Zoroaster

is

Even some found to

of

the

great

most

due the same rank,

the same respect, the same reverential regard that to such seekers after light as

and

is

due

Buddha, Confucius, Socrates.

thoughts of Christianity

have been voiced likewise by Zoroaster

which cannot but be of interest

— although

it

may be

—a

fact

belongs else-

where to discuss the possibility or impossibility of any closer or more distant bonds of connection between Judaism and Christianity and the faith of ancient Iran.

and

Iran,

however,

acknowledged

;

a

natural

connection

Between India and

kinship

is

Buddhism

and owing to the importance of between the teachings

as a contrasted faith, a brief parallel

INTRODUCTION

2 of Zoroaster

way

and the doctrines

Buddha may be drawn by

of

of introduction.

Both these prophets were filled with a spiritual zeal for both of relieving a people and ameliorating their condition them were inspired with a righteous hope of bettering their peoples' lives and of redeeming them from misery and sin; and ;

both

men became

founders of religious faiths.

aim in both cases was in general

alike;

The end and

but the nature of the

two minds and of the creeds that were developed shows some The marked and characteristic, if not radical, differences. faith of Buddha is the more philosophical; the faith of ZoroBuddha's doctrine is a creed aster, the more theological. rather of renunciation, quietism, and repose; Zoroaster's creed India's so-called is a law of struggle, action, and reform. the wretchedness of Prophet Prince is overwhelmed with human existence, an existence from which the sole release is absorption into Nirvana; Persia's Sage the existence of woe, but

triumphant domination. ledges to exist

is

must struggle

all

it

is

is

equally cognizant of

no world-woe without hope

of

The misery which Zoroaster acknow-

due to an Evil Principle against whom man his life and fight the good fight which will

bring final victory and will win joys eternal at the resurrection. Nevertheless, as a faith in reality, Buddha's belief had in

more

of the elements of a universal religion;

it

Zoroaster's faith,

as Geldner has said, possessed rather the elements of a national religion.

Millions of

human

souls

the faithful followers that bear the

not number a hundred thousand.

still

take refuge in Buddha;

name of Zoroaster to-day do In making such a compari-

son, however, with regard to the relative proportion

the two faiths in the matter of present adherents

between

we must not

forget that national events and external changes in the world's history have contributed as tion

as

any inherent and

much

to this apparent dispropor-

essential

difference

between the

nature of the two creeds has done.

So much may be said by way of bringing Zoroaster into con-

;

ZOROASTER AS A HISTORICAL PERSONAGE trast

with the founder of the Indian religion that came after

his own; and as recent discoveries have thrown so much light upon Buddha's life, and archaeological finds have contributed

much

so iar

to substantiating traditions that long

have been famil-

but were not always estimated at their true value,

worth while

to take

up the subject

seems

it

anew and

of Zoroaster's life

we are in a position just now to find out The purpose therefore of the following pages is much material as is accessible at present for illus-

to ascertain all that

regarding

it.

to gather as

and

trating the life and legend of the Prophet of Ancient Iran,

done with special reference to tradition. Before proceeding Zoroaster as a Historical Personage. to details with regard to the prophetic teacher of Iran, one this will be

—

must

point must be emphasized at the outset, and an opinion definitely be expressed

;

this

with reference to the ques-

is

whether Zoroaster be a historical personfigure whose individuality is indelibly stamped

tion raised as to age, a

real

An affirmative answer upon the religion of Persia of old. must be given, for Zoroaster is a historical character. This point

emphasized

is

advanced

scholarship

over the subject dispelled.

or fable

for

a

not

is

time

but happily

cast

long ago

so

cloud

a

doubt

of

myth

the veil of

that

now

is

Scholars are generally agreed that although legend

Iran,

the

figure

the

the

of

name

the

of

prophet never-

great reformer,

stands out clearly enough to be recognized in

general outlines 1

l

it

may have gathered about

of ancient theless,

because

Among other

;

and

sufficient

references noted byEranische Alterthumskunde, i. 708 n., mention may be made of Kern, Over het Woord Zarathustra en den mythischen Persoon van dien Naam (1867); observe also Spiegel's remark in Die arische Periode, § 43, p. 299 (Leipzig, 1887) and especially the late lamented Darmesteter, Zend-Avesta, Part i. Introd. pp. 76-79 (SBE. iv. Spiegel,

;

data for his Oxford, 1880).

can be

life

Tor the

its

col-

historical side

of the question see Geldner,

'

Zoroas-

ter' Encyclopaedia Britannica, 9th ed.

xxiv. 820,

and consult

Spiegel,

EA.

i.

707-708, and recently, with emphasis, in

ZDMG.

lii.

193.

Darmesteter later

expressed himself more cautiously, see

Le ZA. § 10,

iii.

Introd. p. 75 seq.

(Paris,

and Zend-Avesta, Introd. p. 63, 2d ed. (SBE. iv. Oxford, 1895).

1893),

INTRODUCTION

4

lected to enable one to give a

personality and

individuality.

and correct idea of

clear

There are

1

in every great man's life regarding

his

parts, it is true,

which nothing

is

known

(one has only to think of the Shakspere-Bacon controversy);

and in the case of are of

all

early teachers' lives

there

are

many

The broken fragments of the statue sometimes separated so far that we cannot find many the missing chips, and we must be content to piece the

lacunas

parts

be

to

filled.

imperfectly

must necessarily be The existence of legend, fable, and

used in such restorations.

even of myth,

Caution

together.

may be admitted

some apocryphal

literature

is

in dealing with Zoroaster's life

acknowledged

to

;

have grown up

about the hallowed Messiah of Christianity; 2 but the shadowy substance gathered about the figure of Zoroaster must not be

allowed to shroud and obscure his true personality.

we must

we must

be, conservative

Cautious

be, yet not so far as to

traits and more sharply objects and forms whose In the outlines are now and then somewhat dimly presented. present research an attempt will be made frankly to give warning where points are doubtful and difficult as it is at this remote day, an endeavor will be made fairly and impartially to distinguish between fiction on the one hand and underlying facts on the other, so far as they may be looked upon as reason-

exclude a willingness to recognize characteristic

features, or to define

;

ably certain, presumable, or plausible.

doubtedly

and some

falls far

will feel that too

statements

;

The achievement unmonograph

short of the aim in the present

much weight

is

;

given to traditional

but in the absence of other authority we have at

least these to turn to

for reference

;

and the purpose

and for judgment.

been given, attention

may now

is

to lay these

down

After this prefatory note has be directed to the sources of

our knowledge in antiquity respecting the

life

and legend

of

Zoroaster as a historical personage. 1

See especially Dr. E.

SBE.

xlvii.

ford, 1897).

Introd.

W. West

pp. 29-30

in

(Ox-

2 See Apocryphal London, 1820.

New

Testament,

SOURCES OF INFORMATION ABOUT ZOROASTER'S LIFE Sources of Information about Zoroaster's Life.

reconstructing an outline of the

life of

5

— The data for

the great reformer

may

be conveniently classified, first (1) as Iranian, second (2) as non-Iranian. Naturally the various sources are not all of equal

importance

;

yet each has a certain intrinsic value.

Among

(1) the Iranian sources of information the Avesta, of course, stands foremost in importance as the material with which to begin and in the Avestan Gathas, or Psalms, Zoro;

aster

a

is

new

personally presented as preaching reform or teaching

The

faith.

entire Pahlavi literature serves directly to

supplement the Avesta, somewhat as the patristic literature of the Church Fathers serves to supplement the New Testament. Especially valuable

is

the material in the Pahlavi Dinkart and

the Selections of Zat-sparam, material which has been accessible

anism'

by Dr. E.

(SBK

W. West

made

in his 'Marvels of Zoroastri-

Pahlavi Texts, Part V.; Oxford, 1897).

xlvii.

Without West's work many of the following pages could not have been written. Of similar character, as based chiefly upon these two sources, is the later Persian Zartusht Namah, which was composed in the thirteenth century of our era. 1 Firdausi's Shah Namah, of the tenth century A.D., contains abundant old material bearing upon the reign of Zoroaster's patron, King Some other Parsi works and tradiGushtasp (Vishtaspa). 2 tional literature

may

be included in the

list,

but these will be

mentioned as occasion arises in the course of the investigation. 3

Zoroaster

is

not mentioned in the Ancient Persian

Inscriptions, but the silence

may

1 See Eastwick's translation in Wilson, The Parsi Religion, pp. 477Consult West in 522, Bombay, 1843.

Grundriss der

SBE. 2

xlvii.

iran. Philol.

ii.

122

;

Firdausi expressly states that the

portion of his chronicle which relates his

own

who was

poetic

is

derived from

predecessor,

Dakikl,

murdered when he had sung but a thousand verses. These cruelly

for.

Firdausi says he has incorporated into the Shah Namah. Scholars are generally inclined to accept the truth of the

statement.

See Noldeke in Grundriss

der iran. Philol.

Introd. pp. 20-24.

to Zoroaster (Zardusht)

be accounted

ii.

147-150.

West, The Modern Persian Zoroastrian Literature, Grundriss der iran. Philol. ii. 122-129, and Spiegel, Die traditionelle Literutur der Parsen CWien, 8

1860).

INTRODUCTION

6 (2) (l>~)

The non-Iranian sources are either (a) The latter include especially the

Oriental.

Classical

or

allusions

to

Zoroaster in Syriac and Arabic literature, 1 as well as some

Armenian references and other

incidental mentions. 2

of antiquity the classical references, as a rule,

Avesta

;

and these

allusions,

In point

rank next to the

even though they are foreign, are

often of real importance, as they serve to check or to substantiate results

which are based upon various

authorities. 3

Appendixes to the present volume will render most

The

of this

material easily accessible. Zoroaster in the Classics. 4

— All

classical antiquity is

agreed

on the point that Zoroaster was a historical personage, even

though

his figure

ancient authors.

was somewhat

To

indistinct in the eyes of these

the writers of Greece and

Rome

he was

Magi and he sometimes seems more famous for the magic arts which are ascribed to his power than for either the depth and breadth of his philosophy and legislation, or for his religious and moral teaching. None 5

the arch-representative of the

;

to be

the

less,

he was regarded as a great sage and as a prophet whose

name was synonymous with Persian wisdom, or of the Magian priesthood who are sometimes

as the founder said to be his

pupils and followers. 6

1

Gottheil, Beferences to Zoroaster

and Arabic Literature, ClasStudies in Honour of Henry Dris-

in Syriac sical

pp. 24-51, New York, 1894 (Columbia Univ. Press). 2 Chinese, for example but these have not yet been made generally acler,

;

cessible. 8

Appendix V. at the volume. 5 Consult also the Pahlavi Dlnkart, 4. 21. 34 (SBE. xxxvii. 9. 69, 58 pp. 397, 412, 417), and see Av. moyu, nioyntJ)is, Justi, Handbuch der Zendthis subject, see

end of

;

sprache, p. 235.

Consult Appendix VI.

For instance, an allusion to Zoroaster which is found in the Preface to the Younger Edda is probably traceable to some classical or Semitic original. See Jackson in Proceedings of the American Oriental Society, xvi. p. cxxvi. March, 1894. Appendix VI. 4 For a collection of the material on

this

8

Platonic Alcibiades

fiayeiav

.

.

.

tt]v

p. 122, A,

I,

Zupodarpov rod

'£lpo/j.a-

QeQv depaireia. Cf. also Apuleius, de Magia, xxiv. (Rapp, ZDMG. xix. p. 21 n.). So Hermodorus as cited by Diogenes Laertius, Fragm. Plutarch, Hist. Grcec. 9, ed. Muller Clemens AlexanIsis et Osiris, 46 foi<

*

tffTi

Sk tovto

;

;

drinus,

Stromata,

i.

p.

304

;

Pliny,

ZOROASTER IN THE CLASSICS

The Magi,

7

we know from Herodotus, were

as

a tribe, not

merely a priestly family, and the right of the classics to Zoroaster a Magian

Dmkart of the

regards the

Magian

adds that

'

'

Avesta and Zand

as the sacred writings

'

The learned Arab

priests. 1

call

The Pahlavi

borne out in other ways.

is

chronologist Albiruni

the ancient Magians existed already before the time

but now there is no pure unmixed portion of them who do not practice the religion of Zoroaster.' 2 Several Syriac and Arabic writers speak of him as a Magian,' head of the Magians,' 'chief of the sect,' 'Magian prophet,' 'diviner.' 3 This direct association of his name with the Magi is perhaps to be understood with some limitations but the Magi were the reputed masters of learning in ancient times, and Zoroaster of Zoroaster,

'

'

;

stood for this learning in antiquity. 4

Of the Magian teachings and doctrines

it is

difficult to

form

we may believe them to be reflected in Zoroaster, after we have made due allowance for changes or reforms that he may have instituted. The classical a clear picture, except so far as

Pythagoras studied under

that

tradition

masters

these

Babylon may not be altogether without foundation. 5

we know was anxious

and

to visit the Orient

in

Plato

to study

with

the Magi, but the Persian wars with Greece prevented him. 6 Hist. Nat. 30. 2. 1

Numa,

Plutarch,

4

Agathias,

;

;

Suidas,

2,

s.v.

24

;

Py-

cf. Rapp, ZDMGr. xix. p. Windischmann, Zor. Stud. p. See Appendix V. at the end of

thagoras 21 seq. 44.

volume.

this

Dk.

1

Trans,

4.

in

21

;

West, Phi. Texts

4. 34,

SBE.

Avesta, Anh.

xxxvii.

pp.

412,

7

Sachau,

p. 314,

Chronology, transl. by

London, 1879.

Gottheil, References to Zoroaster

in Syriac

and Arabic Literature, pp. Honour

Henry

Drisler,

New

York, 1894

(Columbia Univ. Press). 4 For example, Cicero, de Divina-

ii.

29

Florid, p. 19

4. 2

cf.

;

3, p.

41

;

;

;

104

Cicero, de

;

Valerius Maximus, 2.

1

;

8.

Apuleius,

Porphyrius, Vita Pytha-

Lactantius,

Institutiones,

Iamblichus, Vita Pythagorce, 19

;

Clemens Alexandrinus, Stromata, i. Consult Windischmann, Zor. p. 357. Stud. pp. 260-264. 6

24-51, in Classical Studies in of

5.

Pliny, H. N. 30.

;

gorai,

Albiruni,

3

See Appendix V. below, and

5

Lucian, Dialog, cited by Kleuker, Ze?idFinibus,

417. 2

Stud. p. 277 n.

;

;

Windischmann, Zor.

tione, 1. 23 et al.;

3. 7

Diogenes Laertius, Philosoph. ;

The Anonym. Vit. Plat. p. 7, Westermann, Paris, 1862, adds

p. 569.

ed.

Vit.

Apuleius, de Doctrin. Plat. Phil.

;

;

INTRODUCTION

8

The

followers are

Socrates,

secret writings of Zoroaster

Gobryas,

Prodicus, a contemporary of

the Sophist

of

have boasted their possession of

reported to

and even a Magian teacher, one

1 ;

Socrates. 2

claimed as instructor of

is

Demon, Eudoxus

of Cnidus,

Aristotle,

and especially Theopompus, were

A

familiar with Zoroastrian tenets. 3

work bearing the name

by Heraclides Ponticus, a pupil of Plato and of mentioned The distinguished phiin Plutarch. 4 Aristotle, is losopher Hermippus (about B.C. 200) made careful studies of Magism and of Zoroastrian writers, according to Pliny (H. N. of Zoroaster

Zoroaster and Magian were names to conjure with,

30. 2. 1).

and there are numerous

allusions to ideas

drawn from these

sources in Plutarch, Strabo, Suidas, and others. Titles of a

given in the /3i/3\ioi

number

of purported books of Zoroaster are also

such as

classics,

irepl

Zcopodarpov,

airoicpvtfiOi

Furthermore, some

'

sayings

'

u<xe&)9,

irepl

acrrepoaKOTntca

of

XiOoav

rifxicov,

Zicopodcrrpov. 5

Zoroaster, like those

men-

tioned by Gemistus Pletho, Ma
have existed, and passages

are occasionally claimed to be taken

from them.

such productions, however, these are

all

probably apocryphal,

although the encyclopaedic character of the recalls the analysis

trian Nasks. 6

how

At

and summaries that we have of the Zoroasevents, these references and allusions show

who

his

Plato

name does not occur met with

introduced him to Zoro-

Cf. Appendix V. § 1. Clemens Alexandrinus, Stromata,

astrian lore.

i.

somewhat

all

if

Phoenicia

in

Persians 1

titles

great a reputation was enjoyed by Zoroaster in classical

antiquity, even that

Like other

p. 357. 2

Darmesteter, Le ZA.

8

Diogenes

iii.

Introd. p.

Laertius,

Pliny, H. N. 30. Os. 47

;

pp. 233

cf.

n.,

2. 1

;

Procem.

Plutarch,

8

Is. et

Windischmann, Zor. Stud. 279 n., and App. V. below.

Herodotus 7 nor

Plutarch, Adv. Colot. p. 1115 A Windisclunann, Zor. Stud. p. 284.

4

cf.

Thanks

also to friend

Lanman.

See allusions in Suidas and in Appendix V. below. Pliny. 6 West, Pahlavi Texts, Translated 5

in

77.

in

SBE.

xxxvii. 1-488.

de Harlez, Des Origines du Zoroastrismc, p. 270, Journal Asiatique, 1878-79 Darmesteter, Le ZA. 7

Cf.

;

iii.

Introd. p. 70.

CONCLUSION

9

Xenophon, nor with certainty in the extant fragments of

in

The earliest authenticated classical allusion to Zoroasname by seems to be the reference in the Platonic Alci-

Ctesias. ter

;* although, according to Diogenes Laertius (Prooem. 2), he was mentioned by the earlier Xanthus of Lydia. 2

biades

Conclusion.

— As

Zoroaster

teachers of the East, his

study from ing his

its historical

is

life as

one of

the

well as his

importance.

great religious

work

is

worthy

Our information

of

regard-

from the Zoroastrian scriptures, the Avesta and the Pahlavi writings, and other material must be used to supplement or to correct these sources. Due weight must be given to tradition. It must also be remembered life is

to be gathered

that fiction as well as fact has doubtless gathered about the

name of this religious reformer. This more a proof of his great personality. 1

See Alcibiades

I,

122, p. 131, ed.

Schanz. 2

See

Appendix V.

below,

and

latter fact

consult also

my

article

is

all

the

'Zoroaster'

in Harper's Dictionary of Classical Antiquities, New York, 1897.

CHAPTER

II

FAMILY HISTORY OF ZOROASTER THE LINEAGE OF THE MASTER Sa

Introduction

jato yena jatena yuti vams'ah samunnatim.

— Hitopades'a.

— Zoroaster

thushtra),

its

an Iranian

His Native Place Conclusion gies

—

— The —

Name Zoroaster (Zara-

The Date of Zoroaster — Meaning Zoroaster's Ancestry and his Family Genealo-

Form and

its

;

—

Introduction.

— When a man

and

Lustre

of importance.

tinction

great

is

men

rises to lasting ijame, all that is

name and

associated with his

lent to the line

his times

becomes of interest

shed upon his family, and

dis-

that produced such a son.

If

is

are the children of

their age, the age of a great

religious teacher can but deserve attention.

the influences that

may have been

His own

formative in his

origin,

life,

his

environment and surroundings, alike become worthy of conThe nature and condition of the country which sideration.

him

called

Zoroaster

we do

forth requires some remark, and with regard to

it is

to be regretted that

of Iran in early antiquity,

we do

not

know more than

and that only a limited space

can be devoted here to this special theme, although it receives more or less treatment in different places throughout the book.

This prophet's teaching found fruitful

soil

in

the land of

Ancient Iran, because the seed was already in the hearts of the people,

if

we may adapt

Zoroaster of Iran.

the .phrase of a renowned author.

— Zoroaster,

it

is

believed, sprang

up

in

the seventh century before the Christian era, somewhere in 10

;

;'

ZOROASTER OF IRAN

11

Before our mind

the land between the Indus and the Tigris.

the world outside of Iran, the kingdoms

rises first a picture of

Assyria and Babylon, with their long line of dynasties

of

reaching far back into history which antedates Iran

x

to the

southeast lies India, bound by the ties of Indo-Iranian unity lastly,

and

to offset

all,

Turan, the rival and

foe, the

synonym

everything crude, uncouth, and barbarous, borders upon

of

But

Iranian territory to the north.

the

land of Iran

itself

to

return to the

There

during this period.

exists, or

is

claimed to have existed in early times, an eastern Iranian

kingdom

An

Bactria.

in

uncertainty with regard to this

point will be noted hereafter.

(^

Media, however, has already

been known to fame in history long before this period the eighth century B.C.

its

power was able

to

;

throw

and off

in

the

yoke of Assyria, and at the close of the seventh century (b.c. 606) to crush

of Ecbatana,

kingdoms. sun.

)

But the decadence

the great Iranian

first of

Media swiftly

of

follows,

and

dimmed before the splendor of the rising Persian So much for the period and land in which Zoroaster

glory

its

2

Nineveh and establish the Median dynasty

which may be called the

is

appeared.

During the very traditional

lifetime of Zoroaster

dates — the

—

Jews were carried

if

we

into

accept the

captivity in

Babylon, and their return from exile to Jerusalem takes place

than a generation after his death.

less

If the Persian

wars

with Greece stand for anything in the world's history, when Orient and Occident met at Marathon, Platsea, Salamis, the East received

its first

when

shock and set-back from the West,

we must feel an interest in the life of that man who commonly spoken of as the lawgiver of the Persians. His

certainly is

1

In the Avesta, Babylon

of the serai-mythical tyrant

Azhi

Dahaka,

is

the seat

and demon

who destroyed the Yima (Jem-shed)

compare gion, 2

i.

Cf.

Tiele,

1.

Geschichte der Beli-

pp. 127-213.

the

also

Iranian ideal king

(AVWJ.)

in

and ruled for a thousand years. On the religion of Babylon and Assyria,

Cyclopedia,

iv.

article

Johnson's 670.

'

Iranians

Universal

FAMILY HISTORY OF ZOROASTER

12

name, his date, and his native place, his family,

and

his ancestry,

some moment. These chapter before turning to the more pict-

his associations, are all matters of

will be given in this

uresque story of his

The question

life.

of his religious beliefs,

teaching, and philosophy, can be dealt with only incidentally, as this is reserved for treatment in another

The Name Zoroaster (Zarathushtra), ing.

— The

for m

of the Prophet's

its

name

work.

Form and in the

sistently appears as ZaraOustra, or with the fuller

The shapes

Spitama Zaradustra. 1

as

assumed

appellative has

variety as does the spelling of the

Wyclif (Wycliff, Wyclyffe, aster is is

etc.).

which this show as much

name of the English reformer The familiar form (a) Zoro-

adopted from Zoroastres of the Latin, which in turn

modelled after the Greek form.

commonly appears

(5) In

Greek the name

as Zwpoao-T/a^?, 2 but sporadic variations are

found, for example ZcopoaSos, ZapaSiy; beside

Agathias

2. 24, or

which are

;

is

has Za0pavo-Tri<;,

which

Consult Justi, Iranisches

buck,

p. 380,

A

grascized

Marburg, 1895

NamenWin;

i.

Pt. 2, p. 2, Paris, 1771, vet.

o-rptws (gen.) cf.

3

See also Appendix I. Diogenes Laertius, de Vit. Philos. Procem. 2. p. 1 (recens. Cobet), Paris, 1850. Observe that Plutarch, Is. et Os. 46, once has Zwp6ao-Tpis, once the usual Zo}pod
see

On

4.

Zoroastes (sic) in Isidorus,

Appendix V.

§

38

;

and on Zapa-

Porphyrius, ed.

Nauck

Zdparov

acplKero.

18,

4

Lassen

ZKM.

94)

vi. 541,

6

Vita Pythagorce, p. ("O Hvdayopas)

Suidas, s.v. Pythagoras

pendix V.,

Oxford, 1700. 2

(1.

n. 2.

and

Pers. p. 307 seq.

Armenian form (Arm.

Avestan form, Zarathushtra,

;

Hyde, Hist. Belig.

Za/>?7?, 4

and Diodorus Siculus

recalls the

dischmann, Zor. Stud. pp. 44, 45 de Harlez, Avesta traduit, Introd. p. xxi. Cf. also Anquetil du Perron, ZendAvesta,

Hamar-

or again, the forms Za'paTo?, 3

cited from Cephalion; 5 e

in

from the Greek, seem to be based upon

also quotable

the later Persian form. Zaravest')

Zcopoda-rpr]'?

the anomalous 'Clpwao-Tos (Georgius

Appendix V.

tolus), see

1

patronymic

or disguises

other languages

in

Mean-

its

Avesta con-

see

Ap-

§ 45.

From Cephalion through Eusebius

(Armen.

Versio, p. 41, ed. Mai'), ac-

cording to de Harlez, Av. xx.

p.

;

irpbs

tr.

Introd.

See Justi, Iran. Namenbuch,

380a, on Zaravastes in Muller,

Fragm.

G26, G27.

iii.

6

Diodorus Siculus, 1. 94. 2, Ilapa yap 'ApiavoTs 7jadpava-T7]v. See Appendix V. § 3 below. fitv

THE NAME ZOROASTER name. 1

of the Prophet's

appellative

is

(
13

An Armenian

given as Zradasht. 2

rendering of the

(d) The Syriac and Arabic

show the name under a variety of guises, but they generally agree with the Pahlavi or Modern Persian form. 3 (e) The Pahlavi version of the name is usually given ZaratustA (/) Some of the Modern Persian varieties are Zartust, Zardust, writings

Zardust, Zarduhast, Zardtust, Zarddust, Zardtuhast, Zardduhast

Zdrdhust. 5

All these are variations of Avestan ZaraOustra.

The question as to the significanceof the name of Iran's prophetic teacher

is

not without interest.

India's princely reformer

was the Enlightened (Buddha) or the Sakya Sage (Sdkyamuni) Jesus of Nazareth, the Son of God, was the Wonderful, '

'

'

'

;

the Counsellor, the Anointed (Christus). In ancient Iran Zoroaster,

the Righteous, was called ZaraOustra, or ZaraOustra Spitama,

Spitama ZaraOustra, or sometimes simply Spitama. The title Spitama is a family designation, and the name comes from an

eponymus

ancestor of the Prophet, a heros

Spitaman name tion of

is

elsewhere found early in Media.

spit-

the significance

'

is

probably

The

English Whit-ing. The Greek form

The

deriva-

Zopodffrprjs,

or

'

be white

=

'

Skt.

s'vit-,

is

and

descendant of White,' like the of ZaraOustra

origin

apparently to be exderived from Av. Zara-

Zwpodo-Tprjs,

The

patronymic Spitama, used as an appellative,

this

apparently from the Av. root

1

of the clan. 6

The Book of

itself

is

less

Mainyo-i-Khard,

the

p.

223 Stuttgart, 1871. 6 See the genealogy given below,

thushtra through a Western Iranian

p.

19,

presumable form * Zara h ustra, cf. Bartholomae in Grundriss d. iran.

der Zendsprache, sub voce

plained

as

Philologie, 2

is

i.

§§ 93, 261 (8).

3

p.

See also Hiibschmann, Persische See Gottheil, References to Zoro-

and Arabic Writers,

25 seq. 4

Part

dex 5

"West, 5,

Pahlavi Texts Translated,

SBE.

in

xlvii.

180,

In-

-

Cf.

Latinum,

Lexicon Persico103, Bonn, 1865 West,

Vullers, ii.

p.

and consult

nisches

;

Handbuch

Justi,

;

also Ira-

Namenbuch, Marburg,

Zoroaster's

Studien, p. 204, Strassburg, 1895. aster in Syriac

;

daughter

1895.

Pourucistd Spitami, Ys. 53. 3 his cousin is Maidyoimavha Spitama, Ys. 51. 19 ; the members of the family are spoken of as the Spitamas (Ys. 46. 15) Spitamtvtdho. In Pahlavi, the Prophet is is

;

called Zaratust of the

Spitaman,

I

Spitamas

'

;

'

Zoroaster

the Mod. Pers. has

Isfimdn, see Justi, Iran. Namenbuch, 309 STrtro/ias, STr^a^s are quota-

p.

;

ble as ordinary Iranian proper names.

FAMILY HISTORY OF ZOROASTER

14

Spitama and the derivation has been much discussed.

clear than

now generally agreed upon one point it member of the compound (for the form must be a composite) is the word ustra- camel,' * but the precise nature of the compound and the true meaning of its first element are uncertain. The most probable significations that have Scholars, however, are

is

;

that the second

'

been proposed are or

'

old camel

whose camel the camel

';

:

(cf .

'

'

'

'

Skt. jarad-gava, jarat-kdru-')

is fierce

or

one whose camels are old

(zar

'

'

be angry

robbing a camel'

(zar ;

or again

or possibly

')

(cf. Skt.

be old

'

'

some is

them show a good deal

of fancy

an unromantic, unpoetic name, a

as his birthright

;

title

Numer-

bharadvdja).

when

The very

man and he

For an outline

The Date

is

somewhat

fact of his retaining this

Zoroaster

;

not dubbed anew with a poetic

is

has thrown a halo

later sanctification

name, the reader

and

which the man retained

prosaic appellative testifies to a strong personality

head.

;

but doubtless the name

even after he became famed as a spiritual and

religious teacher.

remains a

one

tormenting

ous other suggestions and explanations have been offered of

'

') 2

title

of glory about his

of the various discussions of Zoroaster's

referred to the special Appendix. 3

of Zoroaster.

— With reference to the date at which

Zoroaster lived and taught, there has been a wide diversity of

now

opinion, but

a

more general agreement between the views

of scholars on the subject

is

The

beginning to prevail.

con-

sensus of opinion has of late been growing stronger in favor of

accepting the traditional view, based on the chronology of the 1

The esteem

camel 14.

is

held

which the Bactrian

well

Other

11-13).

names contain 'whose camels '

in

is

ristra,

known Iranian e.g.

(cf.

Yt.

proper

Fraiaostra

are fresh,' Aravaosirii

whose camel does not bellow

'

(cf.

Vohustra 'having ravb-fraodman) good camels (Yt. 13. 122, cf. Spiegel, ,

'

Fran. Alterthumskunde, i. p. 673). There are many similar compound ap'horse,' gaopellatives with -aspa

'cow,' -uxsan

'

ox,'

which are probably

totemistic family survivals

Iranisches

Namenbuch,

;

p.

see Justi,

486

seq.,

Marburg, 1895. 2

Cf.

Hubschmann, KZ.

xxvi.

p.

203; Geldner, Zoroaster^ Encyclopaedia Britannica, 9th ed. xxiv. p. 820

;

Bartholomae, in Phil. I.F. 3

i.

vi.

Qrundriss d. iran. pp. 149-150; A. F. i. p. 160; Anz. p. 47.

See Appendix

I.

below.

THE DATE OF ZOROASTER Bundahishn, which

the era of

places

A

middle of the sixth century. with

(reprinted in

more precise

the

of

the

of

material on

by the present writer

Bate of Zoroaster, JAOS.

graph on The

in a

mono1896

1-22,

xvii.

Appendix II.). The results are rendered even by a slight chronological correction by Dr. E.

West, 1 who gives the years B.C. 660-583 as probably the

exact date of Zoroaster so far as tradition is

activity

and the

detailed discussion

presentation

a general

the subject has been given

W.

Zoroaster's

latter half of the seventh century B.C.

between the question

15

space here only to summarize

is

for details reference

;

made to Appendix II., III. The statements of antiquity on the

There

concerned.

subject

may

must be

conveniently

be divided into three groups.

First

(1) to be considered are those references that assign

to Zoroaster the extravagant age of B.C. 6000.

These are

confined simply to the classics, but they have a certain claim to attention because they are based

upon information possessed

by Aristotle, Eudoxus, and Hermippus. 2 These extraordinary figures are due to the Greeks' not having quite rightly under-

who

stood the statements of the Persians

place Zoroaster's

millennium amid a great world-period of 12,000 years, which they divided into cycles, and in accordance with this belief Zoroaster's fravasi

had actually existed

in

archangels for several thousands of years.

name

those statements which connect the

more

that of the

Semiramis. 3 1

Personal

1897,

letter,

dated April 30,

and in a published view with

chronological table,

SEE.

xlvii.

In-

See Appendix III. The passages are given in full in Appendix II. they are from Pliny, H.N. 30. 2. 1 Plutarch, 7s. et Os. 46

trod. pp. 27-42. 2

;

;

Scholion to the Platonic Alcibiades

;

I,

122

;

3

tradition

Diogenes Laertius, de

Prooein.

and

Zoroaster with

Zoroastrian

the direct

(3)

of

Ninus and the uncertain

or less legendary

Third

company with the Second (2) come

cf.

2

;

Lactantius,

Vit. Philos.

Inst.

7.

15,

Suidas, s.v. Zoroastres.

Diodorus Siculus,

FragChron. Theon, Procjymnas1. 43 and 4. 35 Justin, from Trogus Pommata. 9 peius Hist. Philippic. 1. 1 Arnobius, Cf.

ments

2.

6

of Cephalion in Euseb. ;

;

1

;

;

FAMILY HISTORY OF ZOROASTER

16

which

found

is

in the Pahlavi

supported by Arta Viraf

1.

book Bundahishn

1-9 and

34.

2-5 and Zat-sparam

23.

12,

as

well as corroborated by abundant Arabic allusions (Albirimi, Masudi, and others) unanimously places the opening of Zoroaster's ministry at 258 years before the era of Alexander, or 272 years before

the close of the world-conqueror's

life

As Zoroaster was thirty years old, according to the when he entered upon his ministry and as he was

(B.C. 323). tradition,

;

seventy-seven years old at the time of his death

we may assume an

more, since

Bundahishn chronological

in the

;

and, further-

omission of thirty-five years

according to West,

list,

we

have good reason, on the authority of the tradition, for making B.C. 660-583 as the era of Zoroaster.

Tradition also says that Zoroaster was forty-two years old

when he converted King There

the faith. this ruler

is

who became

Vishtaspa,

the patron of

no good ground, however, for identifying

with Hystaspes, the father of Darius.

Such

identi-

indeed been made by Ammianus Marcellinus but the and it has met with support from some 32), doubt on this point which was raised as early as Agathias has

fication

(22. 6.

(2.

;

24)

is

unquestionably well founded. 1

Zoroaster's Native Place.

place

is

— The question of Zoroaster's native

a subject that has been

much

debated.

The problem

more complicated because of the uncertainty which exists as to whether his birthplace and early home was necessarily also is

the chief scene of the teacher's activity.

may (1), of

The whole matter

be brought under the heading of two inquiries

whether the home of Zoroaster Iran,

Adv. Gentes, 1. 5 Orosius, Hist contra Paganos (Ninus) Suidas, s.v. Zvro;

astres.

See Appendix

II.

,

V. Some

in-

cidental allusions connect Zoroaster's

name with Abraham, Nimrod, Balaam.

Appendix

Bel,

These also are quoted in II.,

1

.

;

V. below.

the

17

;

;

second (2), whether

Fuller discussion in West.

xlvii.

first

to be placed in the west

is

Atropatene and Media

in

:

Introd. p. 38,

SEE.

and Jackson, On

Date of Zoroaster, JAOS. Appendix II. below,

xvii.

ZOROASTER'S ANCESTRY AND HIS FAMILY ancient

Media was the scene

may have taught

we

also of his ministry, or are

to accept the claim of Bactria

he

17

and eastern Iran

The

in both lands.

subject

is

?

Possibly

of interest,

moreover, in the light of the recent important developments

with regard to Buddha's birthplace, and the archaeological finds

which have lately contributed so much towards establishing the exact location where the gentle teacher of India was ushered

Accordingly, the problem of Zoroaster's native

into the world.

place and then the possible scene of his ministry

with considerable fulness in Appendix IV; to

is

discussed

it suffices

merely

summarize here. If

we omit

moment and without much

the question of his ministry for the

we may

speak simply of his native place,

say

hesitation, that the consensus of scholarly opinion at this time is

generally agreed in believing that Zoroaster arose in the

west of Iran.

Oriental tradition seems to be fairly correct in

assigning, as his native land, the district of Atropatene or

Adarbaijan, to the west of Media, or even more precisely the

neighborhood about Lake Urumiah. more, for believing father

was a native

in

the

There

tradition

of Adarbaijan,

—

is

which

— a region

ground, furthersays of

that

his

naphtha wells

oil fountains, and that Zoroaster's mother was from the Median Ragha (Ral) consult the map at the end of this

and

—

volume.

Explicit

references

found in Appendix IV.

for

these

statements will be

For the other problem, the one

relating to the possible scene or scenes of Zoroaster's ministry,

reference

must be made to the extended discussion in the Here we need only bear in mind that

same appendix below.

every reason to believe that Zoroaster, for a time at

there

is

least,

wandered about

in his missionary labors,

and there

certainly a strong tradition to the effect that during the

is

two

opening years of his prophetic career he was for a while in the east,

in Seistan,

minded

and

also in

Turan

of the peregrinations of the

— see

Map.

One

is

re-

Buddha.

Zoroaster's Ancestry and His Family.

— The subject of gene-

FAMILY HISTORY OF ZOROASTER

18

alogy has not it is

much interest

apt to recall the

'

for

begat

most readers, and a treatment

Nevertheless Zoroaster's line

is

not without importance, and

much

would the descent Indian legend and tradition

deserves to receive attention, as

Mohammed

or of

Buddha.

of

chapters of the Biblical patriarchs.

'

If

as

it

of in

the case of the great Ganges teacher ascribes exalted origin from the princely family of the Sakyas, Iranian story

is

cessful, for its part, in tracing Zoroaster's descent

no

less suc-

from a sort

of royal Davidic line that ends in the house of Manushclhar,

sovereign of Iran, 1 or ascending

still

farther back through the

of all mankind. 2

Gayomart, the Iranian Adam, the father The Prophet's more immediate ancestors are

often referred to.

Pourushaspa, the father,

forty-fifth generation to

times in the Avesta and

and in the

texts

later

Zoroaster's mother

Dugh.dh.ova

Haecat-aspa as

is

is

mentioned several

frequently referred to in the Pahlavi

The name

Zoroastrian literature.

of

preserved in an Avestan fragment as

is

Dughdavo, Dukdav or Diiktaubo, Mod.

(Phi.

The name

Dughdu). 3

Pers.

is

is

of Zoroaster's great-grandfather

mentioned in the Avesta (Ys.

also the latter's sire

15

46.

Cikhshnush or Chakhshni

53. 3),

;

(cf.

114); and Spitama, the heros eponymus of the family,

Yt. 13. refer-

is

red to in the Gatha allusions to the Prophet's kinsman Spita-

maonhd (Ys.

46. 15),

whence

his

Spitama, Zoroaster the Spitamid.

own appellative Zarathushtra The locus classicus for tra-

cing Zoroaster's lineage is Bundahishn 32. 1-2; it is supplemented by the Pahlavi Dinkart 7. 2, 70, the Selections of Zatsparam, 13, 6, and by the Vijirkart-I Dinig; compare also the

Nirang-i Boidiitano va Yiitkartano QGcrundriss 1

On

Dastur, p.

Manushclhar, cf. Peshotan Dinkart translated, vol. vii. cf.

2

7. 2. 70,

Dk.

SBE.

xlvii. pp. 34, 140,

d. iran. 3

Dar

Zsp. 13. 5-6

Phil.

ii.

;

cf.

West,

and Grundriss

Hiitokht

Nask Frag,

cited in

40. 4 et

passim

West, SBE.

;

cf.

Sad

The 483

302

xlvii.

(eight times); Darmesteter, iii.

151

tain (see

xxxvii.

;

(in Wilson,

4

95.

115). 4

xxiv.

ZA.

Yaslit 13. 131.

429;

ii.

driss,

ii.

469,

;

Le

Zartusht Namah, p. 480 Parsi Beluj.) and Shahras;

Appendix

Consult

translated,

444,

IV.).

West,

SBE.

94, 95,

v.

Pahlavi 140-141

and SBE.

;

Texts

Grun-

xlvii.

34,

ZOROASTER'S ANCESTRY AND HIS FAMILY same ancestral is

tree,

but with the names disguised or misread,

found in Masudi. 1

may

The

line as far

back as Manush-cithra

be worth recording from the accessible sources.

Dk., Bundahislin, and cf.

Zsp.

19

FAMILY HISTORY OF ZOROASTER

20

Zoroaster's grandfather on the maternal side, according to

Dk.

7. 2.

rava

(Zsp.

and Bd.

3

his maternal

;

13. 1),

32. 10, was Frahim-rvana-zoish or Frahimgrandmother may have been called Freno

but the passage

is

not quite clear. There are several

allusions to his paternal uncle Arasti

and

to the latter's son,

Maidhyoi-maonha, who was Zoroaster's cousin and (Yt. 13. 95

Bd.

;

32.

According to the was one of five brothers.

2 et passim).

tions of Zat-sparam, Zoroaster I

first disciple

Selec-

The

passage states: 'Of the four brothers of Zaratusht the names of the two before Zaratusht were Ratushtar and Rangushtar, and of the two after him Notarlga and Nivetish.' 1 But in each

word is uncertain. the Sage's family and kin may now be

A

case the reading of the Pahlavi

statement of

tabular

presented.

2

Patlragtaraspo

(Freno

?)

m. Frahim-rvana-zoish (Bd. 32. 10 Dk. ;

7. 2.

3)

Dughdhova m. Pourushaspa

Arasti m.

(Z.'s father)

x

I

2 younger

Zarathushtra

2 elder

Maidhyoi-inaonha m. x

brothers

brothers

Ashastu (Yt. 13. 106)

Tradition furthermore states that Zoroaster was thrice married and

had several sons and daughters, and that the three

wives survived him (Bd. 32. 5-7

names

of the first wife

the latter 1

Zsp.

SBE.

is

15.

xlvii.

;

Vjkt. pp. 21-22).

;

West's cf.

also

translation,

SBE.

v.

The

of the second are not preserved, 3 but

By

said to have been a widow.

5.

144

and

187,

'Urwarwija.'

und

sein

p.

the 334

Zeitalter,

first,

;

or privi-

Holty, Zoroaster p. 93,

West (SBE. V.

Liineburg,

note.

1836.

Namrnbuch, p. 393. 3 See the information and corrections given by West, Pahlavi Texts

refers to the apparent misinterpreta-

2

Cf. also Justi,

Translated,

and

SBE.

v.

Justi, Iranisches

142-143, notes,

Namenbuch,

s.v.

143,

n.

1)

which gives the names of Zorotwo wives as Urvij and Amij-baredd ; consult his reference, tion

aster's first

especially as to the second wife.

ZOROASTER'S ANCESTRY AND HIS FAMILY

21

leged wife, the Prophet had one son and three daughters.

Their names are several times mentioned in the Avesta and in

One

Pahlavi literature. 1

of the daughters, Pourucista (Ys. 53.

was married to the wise Jamaspa. The son Isatvastra, by the second wife, became head of the priestly class and had a son, Ururvija, who is also mentioned by name (Bd. 32. 7). 3),

was likewise made guardian of the children of his second wife who had borne two sons, Urvatatnara and

Isatvastra father's

Hvarecithra, to Zoroaster

(Yt.

13.

These two sons

98).

were respectively regarded as the head of the agricultural

and of the warrior

The

caste.

class

third wife, Hv5vl, was the

daughter of Frashaoshtra and niece to Jamaspa, attaches to the court of Vishtaspa (Yt. 13. 139; 16. 15; Dk.

By Hv5vi no

58).

16;

9. 69.

earthly children were born, but she

whom

noble consort from

9. 44.

the

is

ultimately are descended the future

millennial prophets, Ukhshyat-ereta, Ukhshyat-nemah, and the

The marvels

Messiah, Saoshyant (Yt. 13. 128).

of this preter-

natural conception are narrated in detail in Bd. 32. 8-9, 13.

62, 128, 141-2,

Zoroaster's line

and elsewhere.

may

Children by first

X m.

The

—

thus be tabulated:

wife

cf.

later descent

Yt.

from

Children by

Children by

second wife

Hvovl

Isatvastra (son)

Hvarecithra (son)

Freui (daughter)

Urvatatnara (son)

(Not yet born) Ukhshyat-ereta

Thriti (daughter)

Ukhshyat-nemah

Pourucista (daughter)

Saoshyant

Ururvija

A

genealogical tree of the

Hvovid family

into

which the

Prophet married and into which family he gave a daughter marriage will make clearer some of the connections and ances that appear in the Avesta

following page 1

Ys. 23.

:

2, 26.

— 5

;

Yt. 13. 98, 139

;

;

it is

in

alli-

therefore given on the

Bd. 32. 5 et passim

;

Zsp. 23. 11.

FAMILY HISTORY OF ZOROASTER

22

Frata or Parata

1

Parskatgao

Ashak 2

Cigav 2

Takrnasp 3

Hvogva

Narlman

Pakhad

(al.

Pldka

?)

(al.

Asnas)

Sama Keresaspa

2

I

Avaraosktri

Jarnaspa

Fraskaosktra

(Pourucista)

Husky aotkna

Hvadaena

Hankaurvao

Vokunemak

Vareskna

Gaevani

Hvovi (Zaratkusktra)

—

After noticing Summary. Zoroaster was an Iranian, we

this

in

chapter the fact that

briefly followed in outline the

position of Iran in ancient history.

We

next saw that the

form of Zoroaster's name is The statement was then made that we have reason

given as Zarathushtra.

oldest

for believ-

ing that he arose in western Iran (Atropatene and Media)

The

about the middle of the seventh century B.C. his ministry is a question that

was reserved for

scene of

later discussion.

As was shown, a long line of ancestry can be traced out for him, and we know something of his immediate family through tradition. But we bid adieu to these external matters to deal with his 1

396.

life itself.

After Justi, Iran. Namenbach,

p.

2

Not mentioned

in tke

Avesta.

CHAPTER

III

EARLY LIFE AND RELIGIOUS PREPARATION THE LIFE OF THE PROPHET UNTIL THE AGE OF THIRTY yehe zq.9aeca vaxiaeca ustatatdm nimravanta vispa spdnto-ddta ddmg.n.

— Avesta, Introduction

— Prophecies

cles BEFORE HIS BlRTH ING to

Tradition

Yt. 13. 93.

of the Coming of Zoroaster, and the MiraBlRTH AND CHILDHOOD OF ZOROASTER ACCORD-

— Zoroaster's Youth — Conclusion

and Education

— Period

of

Religious Preparation

Introduction,

Prophecies of the Coming of Zoroaster.

at times in the

coming of a prophet or great teacher seems

world's history to be looked for instinctively. the truth of this statement exemplified in our

when

the disciple asks of the

should come, blessed Master

or is

We

may see own Gospels

Saviour, 'Art thou he that

do we look for another

?

'

And when

at last recognized, the generations vie

how

each other in repeating

his advent

was

foretold.

Zoroastrian scriptures, passages are adduced to Sage's coming

— The

had been predicted ages before,

a

with

In the

show that the

pn

the Aves-

tan Gathas and in Pahlavi literature the soul of the mythical

primeval bull, three thousand years before the revelation of the

heaven of the fravasi or ideal image of the prophet Zarathushtra, Zaratusht, that is to be. 1/ Again, in the golden age of the world, King Yim (Jemshed) religion, beholds a vision in

forewarns the demons of their destined defeat and overthrow 1

Ys. 29. 8

;

Bd.

4.

4-5 23

;

cf.

Dk.

7. 2. 67.

EARLY LIFE AND RELIGIOUS PREPARATION

24

Lastly, in the reign of

1 at the birth of the glorious manchild.

the patriarch ruler, Kal Us, three centuries before the actual

appearance of the hallowed

splendid ox

saint, a

is

gifted with

the power of speech, so as to foretell the promised revelation

which the future

shall receive

Miracles before His Birth.

from the

— From

lips of Zaratusht. 2

we

the Avesta

also learn

divine sacerdotal and kingly Glory (Jivardnali) is from ruler to ruler, and from saint to saint, onward handed ever with a view to its illumining ultimately the soul of the that the

inspired one. 3

It is

ordained of heaven, moreover, that this

Glory shall be combined with the Guardian Spirit (fravasi) and the Material Body, so as to produce from this threefold union the wonderful child. 4

Glory descends from the presence of Aiiharmazd, abides in the eternal light; it passes through heaven

First, the

where

it

down

and

to earth;

tusht's

mother herself

her presence

when

it

enters the house where the future Zarais

Uniting

about to be born.

itself

with

abides in her until she reaches the age of fifteen,

it

she brings forth her

own

first-born, the

prophet of Iran.

But before this event, as a girl she became so transcendent in splendor by reason of the miraculous nimbus of the Glory that resided in her, that, at the instigation of the demons, her father

is

convinced that she

is

bewitched, and he sends her

away from his home to the country of the Spltamas, in the district of Alak or Arak, to the village of Patiragtaraspo, whose The Glory is son Porushaspo (Av. Pourushaspa) she marries. therefore

Such

upon

at least

earth, ready to appear in the

form of man.

the scriptural account found in the Dinkart. 5

is

Second, the archangels

Vohuman and

Ashavahisht, descend-

ing from heaven, convey to earth another of the three elements, 1

Dk.

lation,

7. 2.

SBE.

59-61

62-69

2

Dk.

s

Yt. 19. 25-90;

xlvii. 4

7. 2.

see West's trans-

;

xlvii. 81. ;

cf.

Zsp. 12. 7-25. also West,

SBE.

Spend Nask Summary

14.

7.

2.

in

Dk.

1

(SBE.

2 seq.

;

xxxvii.

Zsp. 13. 4

p.

31)

(SBE.

;

Dk. xlvii.

pp. 17, 139). 5

Dk.

xlvii.

Introd. § 30.

Cf.

7.

2.

7.

18-20.

4-11

;

see West,

SBE.

MIRACLES BEFORE HIS BIRTH

25

the Guardian Spirit (Phi. fravdhar, Av. fravasi'), bearing

it

in

stem of the Horn-plant, the height of a man. For a time this precious stem is placed in the nest of two birds whose young have been devoured by serpents it protects the brood a

:

and kills the reptiles. Thus it continues as a talisman in the keeping of the birds, 1 until required again by the archangels,

and until Porushaspo (Pourushaspa), who meanwhile had married Duktaub (Dughdhova), meets with the two presiding seraphim 'in the cattle-pasture of the Spitamas' and receives from them the cherished rod, which he gives to his wife to pre-

Much

serve. 2

of all this,

it is

true, has a mythical ring or an

allegorical note.

Third, the Substantial Nature (Phi. goJiar), essence,

which completes the holy

triad, is

material

or

miraculously com-

bined with the elements of milk, through the agency of water and the plants, or through the archangels Khurdat and Murdat.

The demons vainly seek to destroy this 3 but the milk is mixed with Horn and is drunk by the future prophet's parents. In ;

this

roundabout way the Pahlavi text accounts for the com-

bination of the three elements, the glory, the spirit, and the

body, and the child the demons.

4

is

conceived, despite the machinations of

Throughout the narrative the presence

of an

Oriental tendency to symbolism and ritualistic significance manifest.

The same

story

is

repeated by the Arab

Shahrastani (a.d. 1086-1153), and

is'

writer

narrated again in the

it is

Dabistan. 5

The pregnancy bear such fruit,

is

of the

mother whose

womb

hallowed to

is

attended by occurrences equally remarkable

and by circumstances astounding in their nature. These miraculous occurrences are told

1

Have we here a myth

cient Sanskrit

Eagle 2 3

?

Dk. Dk.

and interpreted in the Dinkart, Zat-

reflex of the an-

of

Soma and

the

4

Dk.

5

Shahrastani,

briicker,

7. 2.

i.

36-72

Zsp. 13.

;

4.

Uebersetzt,

276 seq.

7. 2.

22-35.

ences to Zoroaster, p. 48

7. 2.

44-45.

tr.

Shea and Troyer,

Haar-

Gottheil, Refer-

;

i.

;

Dabistan,

212 seq.

— ;

;

EARLY LIFE AND RELIGIOUS PREPARATION

26

sparam, and Zartusht Namah, as well as recorded by ShahrastanI

and repeated

in the Dabistan. 1

We

at once recall parallels in

otlier nations.

Birth and Childhood of Zoroaster, according to Tradition.

The

traditional source of information

on the subject of the

birth and early life of the Prophet,

was originally the Spend Nask which gave an account of the first ten years of

of the Avesta,

Unfortunately this Nask has been lost

Zoroaster's existence.

but

substance

its

known from

worked

is

into the Pahlavi literature, as is

we have

the summaries of the Nasks that 2

Pahlavi and in Persian material from

it

is

of the actual

preserved in the Dlnkart, in the Selections

and

of Zat-sparam,

and doubtless much

in

These works stand

Modern Persian Zartusht Namah. 3 Zoroastrianism somewhat as the Lalita The general statements which are made

in the to

Vistara to Buddhism.

upon them, unless otherwise indicated, and the material they contain is supplemented by in the following pages are based

incidental allusions in such writers as ShahrastanI or in the

Dabistan which draw from like sources.

These accounts of the birth and early life are largely legendary and they are colored by fancy. Some of them surpass in power of vivid imagination the stories that have gathered around Zoroaster's miraculous conception. But that need not awaken surprise. Legends have grown up about the birth and youthful years of Buddha, 4 and miraculous incidents are connected with the Mosaic Lawgiver.

Persia

is

not behind in

this. 5

Dk. 7. 2. 53-55 Zsp. 14. 1-5 ZtN. Eastwick (Wilson, Parsi Religion,

i

tr.

p.

;

480-3). 2

Dk.

8. 14.

1-2

;

9. 24.

1-3

;

Pers.

Riv. 2. 13; DIn-Vijirkart, 13; see West,

Pahlavi xxxvii. also

Texts translated, in pp.

briicker,

i.

SBE.

31, 226-9, 425, 444, 469;

ShahrastanI,

276

to Zoroaster, p.

;

Uebprsetzt,

Gottheil,

48

;

8

;

cf

.

Ilaar-

References

next note.

For

translations, see

West, SBE.

and xlvii. and Zartusht Namah, tr. by Eastwick in Wilson, ConParsi Religion, pp. 475-522. stant use has been made of these vols,

xxxvii.

translations. 4

See

Oldenberg,

seq. (Eng. translation)

Buddha, p. 82 Warren, Bud-

dhism in Translations, 6

;

p.

38 seq.

Some have even claimed

that

Mo-

;;

BIRTH AND CHILDHOOD OF ZOROASTER

27

In every religion the birth of its founder must be heralded by supernatural signs and omens and accompanied by wonders and prodigies. A star appears, a comet blazes forth, or the earth is shaken. In the Avesta all nature rejoices at Zoroaster's birth the very trees and rivers share in the universal thrill of ;

gladness that shoots through the world

demons take

terror-stricken

while

;

Ahriman and

the

depths of earth. 1

flight into the

V His birth, moreover,

is in answer to pious prayers addressed by Haoma.^) His fitness for the prophetic mission

his father to

which he

to undertake

is

is

selects this inspired

to the world. 3

So much for the Avesta.

do not

also

tire of

vent his birth

and a shout

recounting

how

;

Ahura own messenger

divinely recognized, and

Mazda himself

how

being as his

The Pahlavi writings

the fiends contended to pre-

a divine light shone round the house

when

of joy arose

triumphed

;

and especially they recount the loud laughter which burst from the child as he came into the world. 4 The tradition that Zoroaster laughed instead of crying at his birth

same time adds that the work

influences were at

Zoroastrian legends.

as old at least

is

in the

See Kohut, Zo-

March

19, 1891.

Lord's birth in a cave which is divinely In the Sanskrit Katha-

illuminated.

saritsdgara

;

Ys.

9.

15

;

Yt. 17.

room

the is

Yt. 13. 93-94

born 5

Ys.

9.

12-15; compare what

noted of the Horn-branch above. 8 Ys. 9. 12-14 Yt. 17. 18-20 ;

29. 8 4

8BE. 7. 2.

;

Yt.

Dk.

5.

2

;

9.

;

325, transl. Tawney), which a wonderful child

(i.

illuminated by a strange 2 and 25 Dk. 5. 2. 5 and 16; cf. West, 8BE.

7. 3.

Ys.

p.

;

pp. 35, 41, 123, 142, 143

483

;

ZtN. Shahrastani (Haarbriicker, i. ;

277, Gottheil, References, p. 49) 24.

1-10 (West,

xxxvii.31, 226-9, 469); and Dk. 5. 2. 2 Zsp. 13. 1-3 (West,

56-8

Dk.

Zsp. 14. 12

17-18.

8. 14.

is

was

xlvii. ;

in

light.

19. 2

as Pliny;

Pliny at the

throbbed so violently as

child's brain

roastrian Legends and their Biblical Sources in the Independent (N.Y.), 1

;

current in Eastern writers and elsewhere. 5

it is

saic

life

;

8BE. xlvii. 30, 122, 139); and Shahrastanl (Gottheil, References, p. 49). Other references below. The Apocryphal N. T. Protoevang. 14. 11-12, and I. Infancy, 1. 10, give a legend of our

bistan,

i.

p. 219,

Mirkhond,

tr.

;

Da-

Shea,

Also Pliny, H.N. 7. 16. 15; Scholion to the Platonic Alcibiades Augustine, de Civ. Dei, 21. 14; all cited below in Appendix V., VI. See likewise preface to the Icelandic Snorra p. 286.

Edda

(Jackson,

March, 1894.

PAOS.

xvi. p. ccxxvi.

See Appendix VI.).

i

EARLY LIFE AND RELIGIOUS PREPARATION

28

hand

to repel the

wisdom

upon

laid

head

his

—a

presage of future

!

Demons and wizards

— for the opponents of — instinctively now foresee all

are conceived to be such

tined defeat and ruin and Zoroaster's

They They

fail in their efforts just as

failed

when they

The

own

Zoroaster their des-

glorious ascendency. 1

seek accordingly to compass the young child's death. the powers of evil had already

strove to prevent his coming into the world.

heretical Kavis

and Karpans (Phi. Kigs and Karaps),

who are apparently idolatrous priests, 2 are his especial The Turanian Karap Durasrob5 (Durasarun, Duransarun) Herod

of the day. 3

foes. is

the

His wicked partner and villanous accom-

plice is one Bratrok-resh,

whose name

is

ultimately connected

with Zoroaster's death when the Prophet was of advanced age. 4 Bratrok-resh

is

one of

five

Karap brothers: the names of the

quintette are given as Brat-rukhsh, Briit-royishn, Brat-resh the

Tur

The name

(or Tur-i Bratrok-resh), Hazan, and Vadast. 5

of this Bratrok-resh (or Bratar-vakhsh) occurs comparatively

often in Pahlavi literature at least and

The machinations

ety of forms. 6 larly violent,.

It is

dence that saves the

it

appears under a vari-

Durasrobo are particu-

of

only the intervention of a divine provilittle

Zaratusht, while

still

an infant in

the cradle, from having his head crushed in or twisted off by this fiendish

man, or that wards

attempt. 7

Some

a pogniard stroke from the

off

same hand which becomes withered

as a punishment for its

of the resemblances

between

this

wicked

monstrous

ruler

and Pharaoh or Herod would not be uninteresting

trace

if

Vd. 19. 46, and elsewhere. See West's note in 8BE. xlvii. 19. 8 Dk. cf. Justi, 7. 3. 4-41, etc; Iranisches Namenbxich, p. 87, ZtN. p. 484, and see West, SBE. xlvii. 175

Perhaps a

1

128 (d).

2

his is referred to.

This would assign to Bratrok-resh

an extraordinary longevity.

5

Zsp. 15. 3;

SBE. the

See

p.

cf.

is

ZtN.

p.

(West, of

not absolutely certain.

;

;

1

The reading

See Justi, Namcnbuch, Dk. 7. 3. 5-6 5. 3, 2

7

2-3

descendant of

Zsp. 17.

xlvii. 143. 147).

names

6

(Index). 4

to

there were opportunity.

484

;

p. 71. ;

Dabistan,

Zsp. 15. i.

p. 219.

ZOROASTER'S YOUTH AND EDUCATION

The

malicious Durasrobo, moreover,

29

even successful for a

is

time in making Porushaspo afraid of his

own son, 1 so that he those who are plotting

does not prevent the machinations of

young

against the

child's life.

No

angel

sent from heaven

is

Four

to tell his parents to take the child into another land.

made

separate attempts at least are

to destroy the babe in spite

An

of the mother's watchful alertness.

attempt

made, and

is

not without the father's connivance, to burn the infant in a

huge is

fire

but

;

made by the

a herd of oxen

its

life is

An

saved by a miracle. 2

endeavor

sorcerers to have the babe trampled to death

by

the leading ox stands over the tiny prodigy

;

and prevents it from perishing beneath the feet of the herd. 3 The same experiment is repeated with horses the babe is rescued in the same marvellous manner. 4 Even wolves whose young have been killed do not harm a hair of the divine child's head in their very den and lair he is suckled by a sheep. 5 ;

;

The

lion shall lie

down with

In

the lamb!

all

these accounts,

But after all we may perbackground of truth possibly

idealization is evidently at work.

haps imagine that a rationalistic lies at

the basis of each of these hairbreadth escapes of child-

The

hood's days magnified by coming ages. sure to a wolf throws light at least

allusion to expo-

upon the conditions

in the

time at which the accounts were written.

—

Youth and Education. Before the boy's seventh father Purshasp (as the Zartusht Namah calls him),

Zoroaster's year, his

knowing that even the demons and wizards 6 had predicted a great future for the youth, places the lad under the care of a wise and learned man, as the Zartusht Namah narrates. 7 The \

Dk.

1

Dabistan, 2

Dk.

7-8 seq.

7. 3.

6 ;

p. 219.

i.

7.

Zsp. 16. 3-4

;

9-10

3.

Zsp. 16. 7

;

Dk.

ZtN. 4

ZtN.

p.

Dk. p.

485 7.

;

Dabistau,

;

13-14

3.

485-6

;

Dab.

;

i.

Zsp. i.

16.

16.

p. 220.

Dk.

ZtN. pp. 486-7

5. 2. ;

4

Dab.

;

Zsp. i.

pp.

4-5

;

teachers of the pre-Zoroastrian faith

6-7

;

we may

conceive

were looked upon as

p. 220.

Zsp.

;

220-221. 6

11-12

3.

7.

;

15-19

ZtN.

p. 484. 3

7. 3.

8-11

16. ;

Dk.

how

devils

the false

and necro-

mancers. »

ZtN.

p. 488.

See also Dab.

i.

p. 224.

EARLY LIFE AND RELIGIOUS PREPARATION

30

venerable teacher's

Pliny (H. N. 30.

2.

name

given as

then

is

Burzln-kurus. 1

1) seems to have understood from Hermip-

pus that the name of Zoroaster's teacher was Aganaces (AzoSee below, Appennaces), but the passage is not quite clear. dix V.

§ 5.

In connection with the subject of Zoroaster's youthful days, it is proper to make passing mention at least of some Syriac and Arabic reports which connect his name with Jeremiah (or

even with Ezra) and which make Zoroaster a pupil of Jeremiah, or even go so far as to identify him with Baruch, the lat2 These biassed accounts assert that the pupil ter's scribe. proved treacherous to his master and was cursed by God with

These passages are quoted elsewhere 3 and the most important are given below in Appendix IV. it is

the affliction of leprosy.

;

not necessary therefore to cite them here nor to repeat how the identification probably arose from an erroneous connection of the

name Armiah (Jeremiah) with Urmiah (Urumiah), Zoro-

presumed birthplace nor is it necessary to add how the name of Zaratuslit might become associated with the Hebrew aster's

;

saraath (ZaraatK) 'leprosy,'

wished

The in the

to detract as

much

4

especially

narratives given above are about

way

training.

if

Moslem

all

that

we can

of tradition regarding Zoroaster's early It is

to be regretted that

influence

from Persia's Sage.

as possible

gather

youth and

we do not know more

of

the moulding forces that were instrumental in forming so creative a mind; nor are we clear in every detail as to the conditions of the society in which he was brought up or in which he

The

afterwards labored and taught.

picture which

is

some-

times vaguely outlined by the Gathas or dimly suggested in the Younger A vesta,' or which one gains from a perusal of the '

i Does this name contain a disguised form of Skt. guru, exalted teacher ? On the form burzin, cf. Justi, Namenbuck, pp. 74, 490, and add pp. 168, '

499 (Kuru, Kurus). 2 See Appendix II. pp. 165-166.

'

to

3 See especially Gottheil, References Zoroaster in Arabic and Syriac Lit-

erature (Drisler Classical Studies). 4

Cf.

Kohut, Zoroastrian Legends,

the Independent, 1891.

(N.Y.),

March

19,

ZOROASTER'S YOUTH AND EDUCATION traditions in Pahlavi literature if

we

not altogether a bright one,

is

might

are to interpret, as one

31

devil-worship and Daevas (which

interpret, the allusions to

recall the present Yezidis)

and the references to the slaughter and maltreatment of the and personal are among the many These things to which Zoroasimpurity. kine, a lack of morality, falsehood, oath-breaking,

ter

turned his attention when his reformatory work began.

Tradition goes on to say that even his seventh year,

1

when

the lad had attained

the inimical Durasrdbo and Bratrdk-resh

still

By

continue to connive against him, to harass and assail him.

magic practices they endeavor to daunt his attempt to destroy his body by poison. 2

spirit,

and they even

It is evident that the

and struggle which was later to arise in the between his own faith and the existing religion

real opposition

Prophet's

which

it

life

supplanted or reformed,

projected into the past and

is

conceived of as a case of personal enmity and hatred already

developed between the two representatives of the creed and the youthful Zoroaster. If

we

are to judge at least from the later literature of the

Pahlavi, black art and magic practices, occult science and necromancy were the order of the time. We seem to have a

background

sort of

Dark Ages. free

of

Doctor Faustus and the Europe of the

Even P5rushasp5 (Pourushaspa) himself

not

is

from the influence of the two sorcerers Durasrobo and

Bratrok-resh, with

whom

he not infrequently associates. 3

All

these misguided persons, especially Durasrdbo, are openly rebuked

by Zaratiisht for their heresy, and are put to confusion by the young reformer when they endeavor to argue with him, much as Christ at the age of twelve disputes

with the doctors in the

temple, refutes their doctrines and vanquishes his opponents. 4

1

B.C. 653,

culations

;

according to West's cal-

3

Ap-

4

see his table below,

pendix III. 2 Dk. 7. 3. 32-33 Dab. i. pp. 226-7.

5-7 ;

ZtN. pp. 488-9

;

Dk. Dk. ;

7. 3.

32-35.

7. 3.

34-43

19. 8

pp. 228-9.

;

;

Zsp. 17. 1-6

ZtN. pp. 489-90

;

;

18.

Dab.

i.

EARLY LIFE AND RELIGIOUS PREPARATION

32

The

plotting Durasrobo, as a punishment for his wickedness in

endeavoring to thwart the righteous, comes to a violent end, as The circumstances are described in fearful as it is strange. 1 the Dinkart and the Zat-sparam Selections.

confirmed in the true religious or sacred thread, at the age of

majority.

A

is

next

Kusti,'

attains

the fiendish magicians are

The age

3 practically brought to naught.

as early as the Avesta,

is '

;

this year of his life the wiles of

4

Zaratusht

vows by assuming the fifteen 2 and when he

of fifteen years,

even

regarded as an ideal age or the age of

passage in the Pahlavi texts

that

tells

when Zara-

tusht attained his fifteenth year he and his brothers demanded a portion from their father, and their portions were allotted out 5

by him.' 6

As

'

a part of his share Zoroaster chooses a girdle;

this signifies the sacred girdle of religion

Thirtieth Year. — From

the tradition

time not so

And

tion.

from his Fifteenth

Religious Preparation;

Period of

is

of action as

The period

in its details. it is

An

is

a

a time of religious prepara-

yet the lapse of these fifteen years

recorded incident.

to his

his fifteenth year to the age of thirty

more meagre

much

which he assumed.

is

not devoid of

occurrence to show Zaratusht's com-

passionate nature and sympathy for the aged Selections of Zat-sparam, and another

is

quoted in the

is

cited to illustrate his

generous disposition by his dealing out fodder, from his father's 7 supply, to the beasts of burden of others in a time of famine.

The Zartusht Namah

substantiates this reputation given to

for tender-heartedness

At

and for goodness.

him

8

the age of twenty the Zat-sparam recounts that

'

abandon-

ing worldly desires and laying hold of righteousness' he departs from the house of his father and mother and wanders 1 Dk. 7. 3. 44-45; Zsp. 19. 7-8; Dab. i. p. 229. 2 The Brahmanical cord of India shows that this investiture was an an-

cient institution. s

Zsp. 20. 1-2

*

Ys.

9. 5.

;

ZtN.

p. 490.

5

n.c.

645, according to

Appendix 6

III.

Zsp. 20. 1-4

SBE.

West;

see

below. ;

West's translation,

xlvii. 151.

7

Zsp. 20. 4-6.

8

ZtN.

p. 490,

11.

11-25.

PERIOD OF RELIGIOUS PREPARATION

Who is most desirous of rightmost nourishing the poor ? And they spoke He who is the youngest son of Aurvaito-dih, the Tur.' 1

openly inquiring thus

forth,

:

*

eousness and

thus

'

:

'

Zoroaster goes

'

to that place

serving the poor with food. passion, as the text says,

other creatures,'

who

is

every misery.

'

and lends

'

A

his cooperation in

further example of his com-

not only upon mankind, but also upon

given in the same passage.

A

starving bitch

him whose soul is stirred by Zoroaster hastens to bring some bread to her,

has five puppies

but the creature

Of

33

is

seen by

is

dead before he reaches her. 2

a different nature, but none the less characteristic,

incident narrated in the same connection in the chapter.

is

an

The

when he wished to marry, with the approval of his parents, and 'his father sought a wife for him,' account declares that

he requested that the bride should show her face before being taken in marriage. 3 This incident seems to point to an idea of

and reform in customs that the modern Parsis. 4

social progress istic of

is

equally character-

Zoroaster's readiness to learn, moreover,

and to profit by good even in the teachings of the bad is illustrated by additional actions. On one occasion, upon inquiring in open assembly, what may be accounted as the most favorable for the what

is

soul,

he

is told,

'to nourish the poor, to give fodder to cattle,

to bring firewood to the

fire, to pour Hom-juice into water, and to worship many demons.' 5 Zoroaster gives proof of his eclectic tendency by performing the first four of these injunctions as worthy of a righteous man to do but demon-worship ;

he absolutely denounces.

There are no other specific details in Pahlavi literature to fill up the period from this moment to the coming of the revelation 1

Quotations

(West's

from

Zsp.

translation).

It

20. is

to

8-9

2

Zsp. 20. 10-11,

be

8

Zsp. 20. 12-13.

noted that the father Aurvaita-dang himself, as well as his son ('progeny '), is

alluded to in Dk.

roaster

7. 4.

had received the

7-8, after Zo-

revelation.

SBE.

xlvii. 153.

i One need only read Dosabhai Framji Karaka's History of the Parsis.

5

Zsp. 20. 14-16.

EMILY LIFE AND RELIGIOUS PREPARATION

:;i

when he was

thirty years old.

They were undoubtedly the

years of meditation, reflection, and religious preparation that

correspond to similar periods of divine communings and philosophic introspection in other religious teachers.

might

Parallels

It is to this period of Zoroaster's life that the

easily be cited.

Scholiast of the Platonic Alcibiades apparently alludes

he relates that Zoroaster kept silent for seven years referred to

by Pliny

in the statement that for

Zoroaster lived in desert places upon cheese. 2

1

when

and

;

it is

twenty years

According to

Porphyrius and Dio Chrysostom, he passed his time upon a mountain in a natural cave which he had symbolically adorned in a manner to represent the world and the heavenly bodies. 3 The mountain is illuminated by a supernatural fire and splenLightnings and thunders were about the summit of Sinai and clouds and thick smoke shrouded its sides, while the base of the mountain quaked violently, when the voice of the Lord spoke unto Moses. 4 The Avesta (Vd. 22. 19) mentions the Forest and the Mountain of the two Holy Communing dor.

also,

'

—

—

where intercourse Ahura Mazda and Zarathushtra Ones' was held between the godhead and his prophetic representative upon earth. Kazwini calls this Iranian Sinai Mount Sabalan 5 Mirkhond similarly alludes to the mountains about the city of Ardabil, and adds a quotation that is evidently drawn from the ;

A

further

Zwpodarpov

avro
Avestan allusion to the adjoining river Darej. 6 1

Schol.

ad Alcib.

p. 122, Sii. rb rhv

7iWpod(TTpr)v f* yeyevofi^vov

aai

see below,

;

2

£tQp

Appendix V.

Pliny, 11. 42. 97.

A

a temple for star-gazing tioned by Yakut (vol. this desert is called

'

'

iii.

'

§ 1.

menand

is

also

p.

487),

the desert of Zar'

(Got-

For the of Zoroaster, compare also

References, p. 47 n.).

milk diet

Plutarch, Quaest. Conviv.i.

1. 1.

Nymph.

See

Appendix V. §§ 5, 6, for the quotations. 8 Dio Chrysostom, Borysth. Orat. xxxvi. and Porphyrius de Antro

6.

7,

(TirrfKawv iv rots tt\t)(tLov 6peai rrjs Hepal-

App. V. gives text in

5os.

desert with

dusht, the head of the Magians theil,

cnuirrj-

passage

is

The

full.

of special interest in regard

Mithra cult, in which caves and mountains played a particular part. See Windischmann, Mithra, Abb. f. k. d. Morg. i. 62, Leipzig, 1857 also to the

;

Zor. Stud. p. 312. 4

gel,

Exodus xix. 3-18. Cf. also SpieEA. i. 697 and Darab Sanjana, ;

Geiger's Eastern Iranians,

ii.

205.

5

Gottheil, References, p. 40.

6

Mirkhond, History of Persia,

tr.

CONCLUSION suggestion on the localization ship on the high mountains

is

35

offered below.

is

familiar

Magian wor-

from the time of Herod-

otus (1. 131 seq.) onward. 1

This time of early retirement and seclusion must have been the period in which Zoroaster fought out the fight that raged in his

own bosom and

of life, the

enigma

in

which he began to solve the problem and the question of belief, as

of the world,

Here he doubtless began also to formulate the first general truths out of which his religious system It is the stillness of the forest or of some lone was evolved. retreat that lifts the soul into communion with nature and with God. The long retirement and separation from men, the hours of meditation, introspection and abstraction, had brought the material frame into complete subjection, no doubt, and had lifted the spiritual body into a realm of ecstatic rapture and transcendent exaltation which prepared it for prophetic vision. At this moment came the Revelation and the first of the seven hallowed manifestations which only a soul inspired by the ferhis religion solved

it.

vor of religious ecstasy was entitled to behold. Conclusion.

— The

first

few years of the

life of

Zoroaster are

represented by a series of miraculous events which tradition

When

has fancifully colored.

he becomes of age he retires

from the world for a number of years which were doubtless given to meditation and religious preparation.

At

thirty the

Revelation comes, and he enters upon his ministry. Shea, p. 286, Zoroaster says

'

this vol-

unie (the Zend-Avesta) has descended to

me from

which 19.

4.

the

roof

of

12)

;

see

Appendix IV.

pp.

194,

195, 201.

the house

on that mountain (cf. Vd. 11; Bd. 20. 32; 24. 15; Zsp. is

22.

One need only recall Behistan Baghastana) 'place of the God-

x (

*

head.'

CHAPTER IV THE REVELATION ZOROASTER'S SEVEN VISIONS AND THE FIRST TEN YEARS OF THE RELIGION 'You long to chase, uncaptured yet, The young wild-fire of Shelley's mind, And how your Zoroaster met His shadow in the garden, find.' George E. Woodberry.

—

— Sources

we gather conference with Ahura Mazda Second Vision, Vohu Manah Scenes and Circumstances of the Remaining Visions and Conferences with the ArchThe Temptation of Zoroaster Maidhyoi - maonha, his angels

Introductory Survey

from them

'

of Information and what

the revelation

'

flrst

vlsion,

—

—

—

—

First Disciple

— Conclusion

Introductory Survey.

— The

quickening

spirit is

At

to bring forth the first fruit of its long labor.

thirty comes the divine light of revelation,

upon the true pathway the archangel of

now ready the age of

and Zoroaster enters

It is in this year

of the faith.

1

that

Good Thought, Vohu Manah, appears unto

Zarathushtra in a vision and leads his soul in holy trance into the presence of God, inspired revelation of the Religion,'

is

The year Ahura Mazda. known in the Pahlavi texts

of this first as

'

the Year

and there are numerous allusions here and

elsewhere to the fact that Zoroaster was thirty years of age at the time. 2

Parallels for the beginning of his ministry at this 2

b.c. 630, according to tradition as

by West, SBE. xlvii. In trod. and see Appendix III. below.

§ 55,

Dk.

7. 3.

p.

490;

ZtN.

calculated

(V Or,

36

ii.

p.

51

;

8.

also

153,

tr.

14. 3 Zsp. 21. 1 MasudI, Prairies Barbier de Mey;

;

INTRODUCTORY SURVEY

37

During the ten years that follow

age are not far to seek.

this

apocalyptic vision, Zoroa'ster has seven different conferences

with Ahura Mazda and the six Amesha Spentas.

Many

events occurred during this time, and a

number

of

marvellous incidents are recounted in connection with this

opening period of his prophetic career, as narrated in the DinZartusht Namah, and elsewhere. His teach-

kart, Zat-sparam,

ing does not seem at the outset to have met with favor.

Reforms come slowly and the ground must be prepared. Ten years of wandering and struggle, of hope and

years elapsed

—

and temporary despair

dejection, of trial

This zealous adherent

convert.

first

Metyo-mah), who

y5i-maonha (Phi.

He

the Avesta and other writings. 1 acter datta,

— before

his

is

own

won

he

his

cousin Maidh-

often mentioned in

is

a very different char-

is

from Buddha's traitorous and schismatic cousin Devaand he stands as the St. John of Zoroastrianism. Finally,

in the twelfth year of the Religion, 2

Vishtasp,

Mod.

Pers. Gushtasp)

Constantine of the Faith

Asoka, of Buddhism.

— the

Kavi Vishtaspa (Phi. Kai

converted and becomes the

is

Raja Bimbisara,

if

not the

After the king adopts the Creed,

conversions follow, and the Prophet's

own

many

family, relatives,

and friends are frequently referred to in the Avesta and elsewhere as having become faithful adherents and believers. All these events have so important a bearing that they must be discussed in detail. sort of synoptic view may be gained

A

by gathering together various pieces of the scattered material and by combining stray allusions into a connected narrative.

A

consecutive account of the occurrences

attempted, but nard

;

cf.

JAOS.

it

xvii. p.

Platonic Alcibiades (TTpriv)

fxera X'

PatriXei- ttjs

pendix V. 1

;

Dk.

13.

p.

xp^ovs

10

95

9. 44.

;

19

;

Schol. to

122 (Zwpod-

i^^aadai


6'Xrjs

§ 1 (Plato)

Cf. Yt.

32. 2

I,

;

see

therefore here

r<£

Zsp. 21. 3

;

Bd.

SBE.

23.

;

Syriac

Oxoniensia, 1886. 2

;

11

1, 8,

Book of the Bee

(a.d.

1250), p. 81, ed. Budge, in Anecdota

Ap-

below. Ys. 51. 19

;

is

must frankly be stated that the exact

dix

Semitic Series,

Oxford,

BC- 618 of the tradition, West, xlvii.

III.

Introd. § 55,

below.

and Appen-

THE REVELATION

38

sequence of events

is

sometimes

difficult to

determine with pre-

may

be used in accepting the results without

qualification, as they

cannot be freed from subjective tenden-

Caution

cision.

cies.

Nevertheless they represent in general outline the tra-

So much by way of introduction.

dition.

Sources of Information and

—

Revelation,

the ten or twelve years that

what we gather from them. The sources from which we obtain material to fill up the first period after the

elapsed until the meeting between Zoroaster and King Vishtaspa,

and the

same as have already But now that we have reached the real

latter's conversion, are the

been described.

period of Zarathushtra's prophetic career this material

may

be

manner by the Gathas or Zoroastrian Like the Psalms of David these often indicate situaPsalms. tions or conditions in a more or less direct manner, so that they help very much in drawing inferences. From our various sources of information two facts may be augmented

in a special

gathered with certainty: one

that after receiving the Reve-

is,

wandered about, as the dervishes of Iran wander, going from place to place in search of a fruitful

lation Zoroaster

for his teaching

the other

;

is,

still

soil

that during this period, like the

prophets of old, he was inspired from time to time by supernat-

The truth of both assertions and manifestations. is proved by the Avesta and the Pahlavi texts, and it is substantiated by Arabic and Syriac writers. 1 ural visions

The Arab

writer Tabari,

who

calls

Zoroaster a disciple of

Jeremiah and speaks of him as a native of Palestine, goes on to state in the course of his history that he wandered to Adar'

baijan and preached there the

Magian

he went to Bishtasp (Vishtiispa),

religion;

who was

and from there

chronicler Ibn al-Athlr (a.d. thirteenth century),

1

Among Avestan

Ys. 31. 8

;

43.

passages compare

5 seq.

;

46.

1 seq.

and

others to be noted below in connection

with the Pahlavi and Arabic.

2

For the

2

The

who

incor-

in Balkh.'

full

quotation, see Got-

p. 37, and compare Appendix IV. p. 198 below, where comments are made.

theil,

also

References,

'

SOURCES OF INFORMATION porated

much

of Tabari into his

own work,

preaching from his sacred book, the Avesta,

from Adarbaijan to Faris (Persia)

;

39

is

add

able to

that,

(Zardusht) went

'

but no one understood

Thence he wandered to India and offered it (the Avesta) to the princes there. Then he went to China and They to the Turks, but not one of them would receive him. what was

in

it.

He travelled to Ferghanah, him. From there he fled and

drove him out from their country. but

prince wished to slay

its

came

Lohrasp (Aurvat-aspa), who com-

to Bishtasp, son of

manded some

1

He

that he be imprisoned.

time.'

2

suffered imprisonment for

This statement like the preceding

discussed in Appendix IV. in aster's ministry.

its

is

more

fully

relation to the scene of Zoro-

Such passages have the value at

least of

show-

ing the existence of a tradition to the effect that Zoroaster

wandered about to Vishtaspa.

as

an itinerant teacher until fortune led him

Zoroaster was performing the part of one of

those Athravan priests to

from

afar.

3

Nor may

whom

his

the Avesta alludes as

wanderings have been

'

coming

fruitless, for

no doubt the seed that had been sown in these places did not when Zoroastrianism began

prove barren but sprang up later

to spread as the state religion over Iran.

But his

to return to Pahlavi literature

and to Zoroastrian writ-

The Zartusht Namah says: 'When Zoroaster

ings.

thirtieth year, he was relieved from danger and

bare fruit.

tions

He

His heart was directed to Iran.

company with some

others.

accompanied him on

Of

those,

this journey.'

works

left his place in

some who were

On

4

attained

his

the

his rela-

way

the

party passes through a sea whose waters are lowered by a mir-

They

acle so as to allow a free crossing. 5 1

Query.

Have we here a reminis-

cence of Aurvalta-dang the Tur, Dk. 4. 7-14 ? 2

Gottheil, References, p. 39.

3

Cf.

7.

Eugen Wilhelm, Priester unci Ketzer im alten Eran, in ZDMG. xliv. 143-144.

travel forward

*

ZtN.

p. 490.

s

ZtN.

p. 490.

more

This would be ap-

propriate to Lake Urumiah, judging

from the description given by Curzon, Spiegel (EA. i. 694) Persia, i. 533-5 suggests Lake Sevan. ;

THE REVELATION

40

than a month until they reach the confines of Iran.

This day,

according to the Pahlavi Zat-sparam as well as the Zartusht

Namah, was the last day (February 14-March 20)

'

tination,

Aneran

—

'

the Zat-sparam

as

many

people went from Q'aSnocdr).' 2

The

tide festival.

It

month Spendarmat

of the

so precise

is

tradition. 1

indicates,

the

is

Their des-

place

where

'

quarters out to the place of festival

occasion

is

the celebration of the spring-

seems to be a sort of annual religious convo-

We

may remember in this connection that Gabriel revealed himself to Mohammed at the celebration of Ramadan. Thus Zoroaster, when halting in a plain of a river cation that they attend.

called

Aevatak (one

the

of

receives the first premonition

come.

four branches

and manifestation

It is a vision of the

the Daitya),

of

what

of

to

is

approach of a victorious army

headed by his cousin Metyomah coming northwards to join him. 3

The

Revelation

Mazda. — The

— First

— Conference

Vision

auspicious hour

The archangel

hand.

at

is

Ahura

with

Vohu Manah (Phi. Vohuman) is to reveal himself to Zoroaster. At dawn on the forty-fifth day of the Prophet's journey, or the 15th instant (Dadv5-pavan-Mitrd) of the month Artavahishto (i.e.

May

5) of the thirty-first year of the reign of Vishtiisp, 4

the Revelation comes. 5

Tradition takes delight in making

The

exact statements.

scene where this event occurred

trianism 1

— a river in Airan-Vej

Zsp. 21. 1

;

month

Spendarmat and our calendar, see Darmesteter, Le ZA. i. 33. 2

Zsp.

8BE.

21.

xlvii.

(West's translation), 155. So also ZtN. pp. 1

490-91, and Dabistan, 3

Zsp. 21.

2,

3;

cf.

The Zartusht Namah elaborate in the Dabistan,

its i.

Dk.

(p.

7.

491)

details.

pp. 230-1.

4

May

be

The day,

On

5.

therefore,

would

The Darmesteter, Le ZA. i. 33-34. year would be b.c. 630. See West,

SBE.

xlvii.

Introd. § 45,

6

Zsp. 21. 4

;

e

Dk.

51

21.

4,

and Appen-

below.

III.

51.

Notice also

position

the month, compare

more

3. is

laid

Artavahisht corresponds to April

20-May 19.

dix

p. 230.

i.

The

or Adarbaijan. 6

On

ZtN. pp. 490-1.

the correspondence between the

is

— the Jordan of Zoroas-

on the banks of the Daiti (Av. Daitya)

7.

'the

3.

22. 2 ;

8.

;

ZtN. 60

;

p. 491.

23

9.

Daltih, because

river of the conference, etc.'

it ;

;

is

Zsp. the

Zsp. 21.

FIRST VISION

41

Appendix IV. p. 211 it modern Kizel Uzen and its tribuis It is taries, which merges into the Sped River of Adarbaijan. crossed by Zoroaster at four different depths, or more probably he of this river

discussed below in

is

;

represented perhaps by the

fords four different streams. These crossings symbolically repre-

At

sent four different eras in the history of the religion. 1

the

dawn, therefore, of the day named, as he stands upon the bank of

up

the third channel, Aevatak, of the river Daiti, after bringing

the holy Horn-water, Zaratusht suddenly beholds a glorified

image

of

Vohuman (Good Thought) coming

the archangel

toward him from the south, and bearing staff

—

'

hand

in his

a glossy

the spiritual twig of the religion (mainog tdk-i deno).''

In a brief space of time, as he reaches the fourth

2

affluent,

Vohuman becomes

Aushan-rut, of the good Daiti, the image of

a realization, and a transcendent figure of colossal proportions, 'nine times as large as a man,' rises before him, reminding us

somewhat

image that arose before Daniel, by the

of the great

which

side of the river

is

Vohuman

Hiddekel. 3

and begins to question the enrapt and to in the Avestan Gathas,

—

seer,

opens his lips

— this situation

after bidding

him

is

alluded

to lay aside

'garment (or the vesture of his material body), the seraphic

his

'

messenger leads away his soul in ecstatic trance into the glorious

and dazzling presence of Auharmazd and the Amshaspands. 4

No

sooner does Zaratusht enter this radiant assembly than

he ceases to behold

'

own shadow upon

his

the

ground, on

account of the great brilliancy of the archangels'; and, as the

words

13,

'

of the text continue,

the position of the assembly

in Iran, districts

Daltlh'

i.

the position of the assembly was in

(West's

Again, ZtN.

Zsp. 21. 6-7

;

SBE.

translation, p. 491.

ZtN. pp. 491-2

;

3

was

and in the direction of the on the bank of the water of the

xlvii. 157). 1

'

Dab.

231-2.

Dk.

Daniel

7.

x.

indebted

3.

54; Zsp. 21. 8-9.

4-21. to

Dr.

I

am

Cf.

furthermore

Thomas Davidson,

my friend Mr. William Ross Warren, of New York, for some inter-

through esting

hints

and suggestions as

to

Daniel parallels.

2 Dk. 7. 3. 51-53 Zsp. 21. 2, 5, 6 (West) ZtN. p. 492 ; Dab. i. 232-3.

4

;

;

3.

Compare

55

;

Ys. 43. 5 seq. with Dk.

Zsp. 21. 9-10.

7.

;

THE REVELATION

42 Iran,

and

in the direction of the districts

water of the Daitlh.'

He

1

the Amshaspands, saying to the archangels';

forward and sat

'

:

and then,

down

homage

on the bank of the

Auharmazd and Homage to Auharmazd, and homage offers

to

as the passage adds, 'he

in the seat of the enquirers.'

went

The door

2

of heaven having thus been opened, and the favored of the godhead having been ushered in, the first and most important The Supreme Being himself of all the conferences is begun.

presides

Prophet

the

;

is

in the

same day the

great

instructed in the

doctrines of the Faith, by the Omniscient

Wisdom

beatific vision is repeated. 3

;

cardinal

and thrice Marvellous

shown unto Zoroaster, and he is initiated into sublime secrets by ordeals which symbolize future epochs and crises in the history of the Creed. 4 The circumstances of the first vision of God are at least hinted at in the Gathas, 5 which makes us but the details still more regret the loss of the original Nasks are elaborated in Pahlavi literature and in Persian Zoroastrian writings which are probably based upon the older material. 6

signs are

;

The Next Two Years completion of the

— Zoroaster begins Preaching. — On the

first

conference and Zoroaster's return to

earth he proceeds to obey Auharmazd's

command by

teaching

and prophesying, for the next two years, to the ruling heretical priests, Kigs and Karaps, or the Kavis and Karpans, so often mentioned

These are the

in the Gathas.

'

blind and deaf to

They

the Law,' as the commentary describes them.

accursed band of unbelievers, the Gathas,

—

or, to

are the

use the words of one of

The Kavis and

the Karpans have united themselves with power For destroying the life of man by their evil deeds

1

cf.

Zsp. 21. 13 (West's translation)

also Dk. 2

7. 3.

;

60-01.

Quotations

from

(West, Zsp.

21.

14

(West's translation). 3

Zsp. 21. 21.

4

Zsp. 21. 15-27

5

ZtN.

E.g. Ys. 31. 8

45. 8,

;

1.

and

1

seq.

cf. 43.

5 seq. 6

;

Bahman Yasht SBE. v. 191 seq.).

pare also

p. 494.

Com-

Zsp. 21. 15-27

Dab.

i.

pp. 233-4.

;

ZtN. pp. 492-5;

!

ZOROASTER BEGINS PREACHING But

their

When

own

and

their religion will

make them howl

they come where the Bridge of the Accountant hereafter

To be inmates

To

soul

43

for ever

and ever in the House

of Falsehood,

Mazda- worshipping

these Zoroaster preaches the

of anathematizing the

and the necessity

(i.e.

Demons,

is,

Hell)

1 !

religion,

of glorify-

ing the Archangels, and practising the next-of-kin marriage (xvetukdas'). 2

Zoroaster

But seeks

in vain.

the

Turanian

Aurvaita-dang,

sovereign

whose son has been mentioned above.

This potentate,

whom

the Pahlavi text calls 'scanty-giver,' protects the Missionary,

but refuses to be converted to the Creed and to follow tenets, while his nobles are

'

its

clamorers for Zaratiisht's death.'

Curses are heaped upon him as a consequence. 3

Zaratusht at the bidding of Auharmazd next visits a Karap,

whom God has He demands from the Karap

one Vaedvoisht by name,

blessed with this

world's goods.

a

hundred youths,

maidens, and teams of four horses, as a gift for the Almighty.

An

arrogant rebuff greets the Prophet of the Lord, and he

for refuge to

Auharmazd and

receives from

flees

him the comforting

assurance of the fearful punishment by death eternal which shall be

summarily meted out upon the proud offender for his

And

misdeed. 4

so also Elijah pronounced the

Ahaziah because he recognized not that there

The

fate of this

Karap offender

recalls

is

some

a

doom of King God in Israel

of the

anathema

passages in the Gathas and that visitation of wrath, both here

and hereafter, which these Psalms call down upon powerful and stubborn unbelievers. 5 To the same crew as VaedvSisht doubtless belong that creature of Satan,

Hunu,

if

the

6

word

a proper name, and the infidel Usij, who, like the Karap, 1

Ys. 46. 11

20

44.

;

48. 10

;

;

cf.

also Ys. 32. 12, 15

6 ;

51. 14.

2

Dk. 7. 4. 1-5; cf. also West, Grundn'ss d. iran. Philol. ii. 95. 3 Dk. 7. 4. 7-20. 4 Dk. 7. 4. 24-28. 5

E.g. Ys. 44. 19.

Ys. 51. 10

;

cf.

is

is

a

So 354-355

Phi. version.

Mills, Zoroastrian Gathas, p.

;

Bd. 88, p. 247, 234. Differently, Darmesteter, Le ZA. Justi, in Preuss. Jahrb.

i.

334

;

Justi,

Iran.

132, reads Hunustar.

Namenbuch,

p.

THE REVELATION

44

representative of heretical priestcraft, 1 or again such miscreants

Grehma, Bendva, and Vaepya Kevina, who are It was unhappy

as the perverse

anathematized in the Zoroastrian Psalms. 2

and encounters with stiff-necked unbelievers who stopped their ears and refused to receive the healing word of the great Revelation, which the Prophet knew he was offering, that led to the embittered outpourings which incidents like

we

these

Such rebuffs could not but distress, an echo of which we hear lingering in these Hymns. Zarathushtra more than once breaks forth with a cry against such rulers and powerful find in lines of the Gathas.

produce times of despondency and

lords

who

use not their sovereignty for the protection of the

righteous and for the advancement of virtue. so,

If it

were not

he would not thus have found himself a wanderer knowing

not whither to turn. 3

Yet hope is mingled with discouragement,

and yet again despair with expectation. ter a long

way

off to

We

next find Zoroas-

the south and southeast of Iran in the

Consult the Map.

land of Seistan.

After failing with Vaedv5isht, Zaratusht receives comfort

He

and direction from Auharmazd.

takes his pilgrim path

and missionary road to one 'Parshat,' a ruler whose title is who dwells 'at the end of Sagas-

given as 'Tora' (Bull), and tan

(Seistan). 4

'

This territory borders upon Afghanistan and

Baluchistan, and by the expression

meant somewhere 1

Ys. 44. 20

Mills,

217 p. i.

;

;

cf.

;

Phi. version and

Darmesteter, Le ZA.

294. 2

It is

Ys. 32. 12-14;

end of Sagastan may be '

A

in the region of Ghazni. 5

Zoroastrian Gathas, pp. 216also Haug, Essays on the Parsis,

289 (3d ed.)

'

49.

1-2; 51.

not certain, however, that

12.

Grehma

AkhtyO

of Yt.

13a,

is

82, and consult the by Justi, Namenbuch,

5.

references given p.

curious story

and Iranische Religion

in

Preuss. Jahrb. Bd. 88, pp. 245-247. 3 Compare, for example, the Earn

nemoi zam Gatha, Ys. Geiger in Darab

1).

46.

1

and

seq.,

P. Sanjana's Zara-

and Bendva really are proper names. Vaepya Kevina, of evil fame, is called 'the Kai sodomite Akht, the heretic

thushtra in the Gathas, pp. 171-175.

of dark existence,' in Dk.9. 44. 14

note on Dk.

Phi. Ys. 50 (51). 12,

and compare

;

cf.

also


we may

(letter),

7. 4. 31.

recall a

and see

his

In this connec-

statement of

Am-

;:

HE GOES TO SEISTAN now

show the virtue

told to

of

45

Hom-water from the Iranian With the name Parshat-

Jordan, or river Daiti (Av. Daitya).

we may compare

t5ra

the

Parshat begs for some of

Avestan

Parshat-gau. 1

This

From

the holy Daitya water.

what follows it is evident that Zoroaster must have combined with the mission of gospel teaching some claims also to medical skill and practice in healing. He first bids Parshat to praise righteousness, to curse the demons, and openly to profess the

Parshat carries out the former two injunctions, but he comply with the third by adopting the Creed. Zara-

Faith. fails to

tusht therefore does not

by means

request, but passes on,

fulfil his

H5m- water which had

of the

the weakling, he cures a four-year-old bull that virile

power. 2

The

The name

of

and

not been bestowed upon

had lost Parshat disappears from sight.

entire allusion to Seistan

is

of

its

interest in connection

with the Prophet's wanderings to remote places and to lands far distant from his home. Two facts also are recalled by it first,

the territory of

Kayanian dynasty

Seistan

is

the place of origin of the

which King Vishtaspa belongs; second, the scene cannot have been far removed from that seat of stiff-necked unbelief, the

home

to

of

Rustam.

Certain

it is,

taspa's earliest missionary efforts after his

in the direction of this very scene

that one of Vish-

own

conversion was

where Zoroaster's

earlier

endeavor had been unsuccessful with Parshat, the Bull, who dwelt 'at the end of Sagastan.' 3 From what comes after, it appears that the Prophet now journeyed back, perhaps by a round-about way, towards his mianus Marcellinus,

23.

associates Zoroaster's

name with the India— superio-

northern territory of

6. 33,

which

Appendix V. § 22, also p. 72, n. 3, p. 87, n. 1, and the remarks on White India in Appendix IV. p. ris

Indiae

;

see

'

'

207, n. 2. 1

in

Yt. 13. 96. 127,

SBE.

xlvii.

gavo in Dk.

57

and see West's note ;

9. 24. 17,

cf.

also Parshat-

SBE.

xxxvii. 230.

own home, 2

Dk.

xlvii.

for

7.

4.

we next

him

find

SBE.

29-35 (West,

57-58).

3 On the propaganda in Seistan, compare the Pahlavi treatise, Wonders of Sagastan,' referred to by West '

in Grundriss d. iron. Philol.

118,

ii.

and translated for me by Dr. West also the Shah Namah allusions see ;

below, Crusades (Chap. IX.).

THE REVELATION

46

in the northwest, in the region to the south of the Caspian Sea (cf.

Map), proceeding apparently on

of Adarbaijan.

his

way

to his native land

— Conference with Vohu Manah. — In the seven

Second Vision

or eight years that follow the first vision of

throne and the

first

the empyrean

communing with Ormazd, Zoroaster enjoys

the divine favor of six more conferences individually with the

We know of these from fragmentary accounts Avestan Nasks, or sacred books, and we have descrip-

six Archangels.

of the lost

in Pahlavi literature, especially in the Selections

them

tions of

They

of Zat-sparam. 1

Yasna 43

are attested also in

The

Gathas and elsewhere in the Avesta.

tionings, or revelations occur in different places

The period

times.

of the ten years

of the

interviews, ques-

and

at different

from thirty to forty in the

was a time of great spiritual activity as well as of His soul lives partly in the world beyond the energetic labor. he sums up within himself the generation of those present whose young men saw visions and whose old men dreamed Prophet's

life

;

dreams.

As

the veil

is

withdrawn from before

several Archangels appear at different

his eyes the

times before his en-

Each Amshaspand enjoins upon him special moral duties and practical obligations including particularly the guardian care of material or living things over which they

tranced sight.

preside in the physical world

— the animals,

metals, earth,

lire,

water, and plants.

The

first

of

these seraphic manifestations, or the second

revelation from heaven,

Vohuman,

is

Vohu Manah

or

a conference with

the archangel

who

intrusts to the

of the Avesta,

Lord's chosen minister the care and keeping of useful animals,

Vohu Manah's name, even

for ;

in the

Gathas,

associated with the protection of the animal kingdom.

1

14.

2 i.

Zsp. 22. 1-13.

2-9

;

ZtN.

p.

Zsp. 22. 3-6

p. 240.

And

Add

also Dk. 8. Dab. i. 2:32-44. ZtN. p. 495 Dab.

495-8 ;

;

;

for the association of

Vohu Manah's name

especially

is 2

Accord-

with the care of

cattle in the Gathas, see Geiger, East-

em Iranians, jana,

i.

p.

transl.

xxxv.

Darab D.

P. San-

ARCHANGELS

VISIONS OF THE

47

ing to the Selections of Zat-sparam, the scene of this special interview granted by

Vohuman

to Zaratusht,

injunctions to the inspired Seer,

is

and the giving

of

laid in the region of Iran to

the south of the Caspian Sea or in the Alborz mountains, for the text designates

it

which are regarded Third Vision interview

as

as

'

the conference on

two peaks

— Conference

Hugar and Ausind,'

of that range. 1

— The third

with Asha Vahishta.

'a conference at the Tojan water';

is

who

with the archangel Artavahisht,

enjoins

2

this is held

upon Zoroaster

the care of the Fire and the guardianship of all

fires,

sacred

and secular. 3 The place where this apparition comes to the Prophet is to the south of the Caspian Sea and somewhat to the east, if I am right in identifying the Tojan water with the river Tajan (lat. 36-37 long. 55-56) see the key to 4 This identification would agree well with the the Map. '

'

—

;

region of the preceding vision and with the probable situation of the following. 5

character,

The

which would

which Asha Vahishta Fourth Vision

territory, I believe, is volcanic in its

also

is

answer to the kingdom of

— Conference

fourth ecstatic trance which

him

with Khshathra Vairya. is

— The

vouchsafed to the Seer brings:

who

assigns to

him the

The scene of this manifestation The Selections of Zat-sparam call 3. From the Avesta we Mount Hukairya (Av. Hu-

Zsp. 22.

know

that

kairya Bardzah) Berezaiti

(Av. Khshathra and keeping of metals.

is

a peak of Hara

Alborz

(the

chain)

;

and

care

not absolutely identified.

is

the interview the

Cartes, Paris, 1897. sia,

i.

378,

and

his

Cf.

the east.

p. 241,

ZtN.

p.

496

;

Dab.

i.

s

Curzon, Per-

In a note on the passage, West

tion). ;

conference

map.

gests the Tejend River

Zsp. 22. 7

'

* Consult also the maps in J. de Morgan, Mission Scientifique en Perse,

Ausind (Av. Us Hindva) stands in the Sea Vourukasha (Caspian Sea). Compare notes by West, 8BE. v. 35, and Darmesteter, Le ZA. ii. 584. 2 So Zsp. 22. 7 (West's transla3

over

into the presence of the archangel Shatver

Vairya),

1

fire

the presiding genius.

(SBE.

xlvii. 161, n.

2) doubtfully sug;

but

would be the only instance

if so,

that

of a vision

being manifested in territory so far to

See also

identification,

my

next proposed

i^

THE REVELATION

48

at Sarai (?), a settlement on the

Mivan

l

(?).'

attention to the fact that his reading of these

and that he has not suggest that

we

identified the places.

are

still

in the

mountainous territory not preceding interview.

been alluded

On

know

is

uncertain

should venture to

removed from the scene

far

of the

the same river Tajan, that has just

if

to the settlement Sarai of

there be mines in the neighborhood under

The

Khshathra Vairya's dominion. but we

names

I

South Caspian region, in the

Map), which would correspond

(see

West draws

the town of Sari, to the east of Barfrush

to, is

the text, especially

Dr.

territory

is

Mazanderan,

wandered

that Zoroaster, dervish-like,

also in the

country of fiends, demon-worshippers, and wicked unbelievers before he

met with the one truly righteous king and

Fifth Vision fifth

— Conference

with Spenta Armaiti.

transcendent manifestation

we must

protector. 2

— For

trace our

way

the

over

various districts and provinces to the region of Lake Caecista

From Zat-sparam

(mod. Urumiah), or back into Adarbaijan. 3

we know

that this interview took place there, because the text

states, that is

'

for the occurrence of the fifth questioning,

which

Spendarmat's, the spirits of the regions, frontiers, stations,

settlements, and districts, as

many

as

were desirable, have come

out with Zaratusht to a conference where there is a spring which comes out from the Asnavad mountain, and goes into the Mount Asnavad, which is found also in the Avesta Daitih.' 4 and is famous likewise as having been the seat of the Giish-

nasp

/

is

unquestionably to be localized in Adarbaijan. 6

fire, is

not to be confused with the

muning i

Mountain

Ones,' described above (p. 34).

Zsp. 22. 8

see West,

;

SBE.

xlvii.

161, note 4. 2 In offering this conjecture I am not unmindful of Saral near Baku (see

Saint-Martin,

Nouveau Diet, de Geoyand Sarai near Bok-

raphie, v. 608)

;

Sarai in India; and Sarain in hara Adarbaijan; also Sari near Maraud in ;

DeGoeje,

'

Bill. Geogr.Arab,\\. 91, 213.

8

of the

As

Zsp. 22. 9

It

two Holy Com-

a likely identificaZtN.

;

p.

497

;

Dab.

i.

p. 242. 4

Zsp. 22. 9, West's translation,

For references, see West, SBE. xlvii. 161, n. 5 and Darmesteter, Le ZA. i. 152-154 ii. 2!H>. 020 cf. also Justi, Hdb. der Zendsprache, s.v. asnavat, where an identification with Takht-i Suleiman is mentioned. 5

;

;

;

'

SCENES OF THESE HEAVENLY INTERVIEWS Mountains of Sahend

tion I should suggest that the

49

(lat.

37.50;

long. 46.50 — see Map, square Bb.) would

ments

of the text here

on the mountain side

answer the requireand elsewhere. Waters from a spring might well flow in the manner described '

by the text if the Daitih be associated with the Kizel Uzen and Sped (Sefid), as already proposed (pp. 40-41).

— Conference

Sixth Vision

with Haurvatat.

— The

scene of

is laid at the same place, near Lake Urumiah, and it may best be described by using again the words of the Zat-sparam itself: 'For the occurrence of the sixth questioning, which is Khurdat's (Av. Haurvatat), the spirits of seas and rivers have come with Zaratusht to a conference at the Asnavad mountain, and he was told about the care and propitiation of water.' 1 Like the preceding inter-

the next hallowed interview

view the location therefore Seventh

and

last

Adarbaijan.

— The

with Ameretat.

accompanied by a conference with the guardian

divinity of the plants,

Amurdat (Av. Ameretat). 2

not confined to a single spot, but Adarbaijan

To quote bank

tous

seventh

enraptured sight, which completed the Revelation,

a vision

is

is

Vision — Conference

the words of tradition, of the Dareja,

and different

places.'

river of Zoroaster,

occurred

it

and

discussed above and in

it is

or Darej

This

is

the scene.

on the precipi-

'

on the bank of the water

The Dareja

3

is

is

of Daitih,

the ancestral

to be localized in Adarbaijan, as

Appendix IV.

In the same appendix,

reasons are given for localizing the Daitih (Av. Daitya) in

Adarbaijan. 4

Zoroaster must gradually have

Consequently,

found his way back to his home, and the scene of the

final

interview must have been in this territory, although the expression

'

different places,' applied to the interview with

would seem

to

show that the questionings with

were not confined to these two 1

and 2

Zsp. 22. 11 (West's translation), cf.

ZtN.

p.

Zsp. 22. 12

p. 243.

E

Dab. i. p. 242. ZtN. p. 497 Dab.

497 ;

this archangel

sites alone. 8

Zsp. 22.

12,

West, SBE.

162.

;

;

Amurdat

i.

*

See also above, pp. 40-41.

xlvii.

THE REVELATION

50

Other Spiritual Manifestations.

— In

these various visions of

Paradise which are granted to Zoroaster, and which rival the

seven heavens of

Mohammed,

the Prophet becomes quite well

acquainted with the empyrean realms and with the celestial

The tendency

hierarchy of God, the angels, and archangels. 1 to visionary trance

Haoma, which

further manifested by the apparition of

is

on

this passage

Zarathushtra

before

rises

described in the Avesta (Ys.

9. I). 2

at

the

altar,

as

The Pahlavi commentary

adds that Zoroaster at once recognized Horn

'because he had had conferences with most of the angels (Izads) and he was acquainted with them.'

heavenly visitations

is

The same

3

idea of

implied elsewhere in the Avesta, for

example, where Ashi Vanuhi

is

conceived of as conversing

with Zarathushtra. 4

—

At the age of thirty To Summarize the Seven Visions. Zoroaster receives a revelation, and during the next ten years he beholds seven visions of Ormazd and the Archangels. In Zoroastrian literature there are several allusions to these manifestations.

A chapter

in the Selections of Ziit-sparam describes

the conferences with most detail.

Its

visions occurred during the winters

— a time when the Prophet

account implies that the

perhaps chose to rest from his itinerant labors, like Buddha

during the rainy season. to this point

is

The

worth quoting.

particular paragraph referring It

runs

:

'

The seven questions

are explained within the length of these winters, five

months, and within ten years.'

at the outset, that

'

As

5

which are

to scene, the text says,

the seven questions, with reference to

gion, of the seven archangels, occurred in seven places.' 1

In this connection, attention might,

perhaps, be drawn to the chapter on the Yazatas (Izads) in the Great Ira-

man

Bundahishn, translated by Darmesteter, Le ZA. ii. 305-22 cf. West, Grnndriss d. iran. Philol. ii. 102 (par. ;

lines of Shelley, 1. 1. 3

If

Prometheus Unbound,

See Darmesteter, ZA. translated iii.

SBE.

iv.

258,

and

29.

4

Yt, 17. 15-21.

35).

B

Zsp. 22. 13 (West's

For a poet's view of Zoroaster's spiritual visions, we might recall the

G

Zsp. 22.

2

reli6

198-201.

(2 ed.) in

ZA.

of

1

(West's

tr.).

tr.).

also

Le

THE TEMPTATION OF ZOROASTER

we

51

follow tradition, the scenes of five of the visions, namely,

the

first,

second,

fifth,

sixth,

and seventh, are certainly to be and the southern

localized in the west of Iran, in Adarbaijan

Caspian territory.

If the identification,

Tojan and of Sarai be

suggested above, of

correct, the place of the third

fourth conferences likewise

is

and

of the

directly to the south of the Cas-

Media Atropatene and Media Rhagiana may thereon the basis of tradition at least, as the place

pian Sea.

fore be regarded,

'

of Zoroaster's apocalyptic visions of heaven.

—

The ten years of interviews The Temptation of Zoroaster. and communings with the Divine Beings are now at an end. The Revelation some

final

is

complete.

Zoroaster receives from

Ormazd

admonitions, and he carries with him from heaven

,

the supreme knowledge contained in the Avesta and also the

—

the paternoster of ZoroasAhuna Vairya formula trianism. At parting he is warned to guard against the temptations of the fiends who will beset his path as he returns among men. It is the instant when a weaker spirit might be prone to falter, and when a false step would mean ruin and damnation. It is the moment when Mara whispered to the newly Enlightsacred

ened Buddha, tempting him to enter at once into Nirvana and not to give forth to mankind the illumination which he himself

by

so

The Powers

hard a struggle had won.

of Evil

now X,

gather their forces for a combined attack upon Zarathushtra.

A

description of the Temptation

and in the Pahlavi writings.

is

given both in the Avesta

The demon

Buiti (Phi. But)

is

by Ahriman to deceive and to overthrow the holy messenBut Zoroaster is armed with a breastplate of righteousness and. with the spiritual weapons of the Law, as well as materially equipped; and he defeats his spiritual enemies and puts them to flight. The Avesta pictures the situation as folsent

ger.

lows i

:

—

From

the region of the north, from the regions of the north, forth

Demon of Demons. And thus howled the maleficent Anra Mainyu, the deadly " Fiend, rush

rushed Anra Mainyu, the deadly, the

:

I

THE REVELATION

52

on and kill him," O righteous Zaratlmshtra The Fiend rushed then along, the demon Buiti, the secret-moving Pestilence, the !

deceiver.

'Zaratlmshtra recited the

Ahuna

Vairya, saying

:

"As

the Lord,

He

worshipped the good waters of the good Daitya. He recited the creed of the Religion of Mazda-worshippers. And away rushed the Fiend confounded, the secret-moving Pestilence, the etc."

deceiver.

'The Fiend then howled back to Anra Mainyu " Thou tormentor, for Spitama I can find no destruction for him :

—

Anra Mainyu! Zarathushtra.

All-glorious

perceived in his heart, "

my '

The

is

Zarathushtra."

fiendish maleficent

Now, Zaratlmshtra Demons are plotting

destruction."

Up started Zarathushtra, forward stepped Zarathushtra, undaunted

by Evil Thought, by the hardness of

and

his malicious questions,

wielding stones in his hand, stones big as a house, having obtained

them from Ahura Mazda, he the righteous Zaratlmshtra. " Whereat in this broad, round earth, whose boundaries are far distant (asked the Demon), dost thou wield (these stones), thou who standest upon the high bank of the river Drej (Dareja), at the abode of Pourushaspa ? " And Zaratlmshtra responded to Anra Mainyu " maleficent I shall smite the creation of the Demons, I shall Anra Mainyu smite the Nasu (demon of Death), who is created by the Demons. '

'

:

!

(Yea), I shall smite the Enchantress (Pairika Khnathaiti), until the

Saviour (Saoshyant), the Victorious shall be born from the waters of

Kasava, from the region of the dawn, from the regions of the dawn." l Thereupon to him howled back Anra Mainyu, the Lord of Evil '

"Do

Creation:

Thou

not destroy

my

creatures,

O

righteous Zaratlmshtra!

Pourushaspa; I was worshipped (?) by thy mother. Renounce the good Religion of the worshippers of Mazda, so as to obtain a boon such as Vadhaghana obtained, the ruler of a art the son of

nation." 1

1

2

But Spitama Zaratlmshtra answered him This

is

the Messiah that

from the seed

is

to spring

of Zarathushtra; he is

to be born in the land of Seistan, the

home of 2 On

Kayanian royal family. the Vatakan tyrant Dahak, the

Mkh.

see

57.

"

:

25

;

No

!

I shall not

DSt. 72. 5

;

78. 2

;

Dk.

3; 9.21.4; 7. 2. 64; Zsp. 12. 13 (West, SBE. xxiv. 103 xviii. 217,

9.

10.

;

228

;

xxxvii. 185, 212

;

xlvii. 32, 130).

;!

HIS FIRST CONVERT

53

renounce the good Religion of the worshippers of Mazda, not though and limb, and soul should part asunder." And again to him howled out Anra Mainyu, the Lord of Evil

life, '

By whose word wilt thou vanquish, by whose word wilt thou withstand, and by what weapon will the good creatures (with" stand and vanquish) 1 my creation, who am Anra Mainyu ? Creation

"

:

'Spitama Zarathushtra answered him " With the sacred mortar, with the sacred cup, with the Word proclaimed by Mazda, with my own weapon, and it is the best one. With this word will I vanquish with this word will I withstand, with this weapon will the good malignant Anra Mainyu creatures (withstand and vanquish thee), The Good Spirit created these, he created them in the Boundless Time the Amesha Spentas, the good and wise rulers presented :

;

them." '

And

Zarathushtra recited aloud the

The Dinkart has Zartusht

Ahuna

Vairya.' 2

a briefer account of the episode

Namah and

;

and the

Dabistan also allude to the assault of the

upon Zoroaster as he is returning, and to This temptaguileful, and tempting words. 3 offers an indirect parallel to that in Buddhism

princes of darkness their specious, tion, therefore,

No

and in Christianity.

likeness

ism nor in the Mosaic system. tive deception awaits the

is

familiar in

But besides

Mohammedananother seduc-

this,

Prophet of Mazda,

like the

Knight of

true Holiness encountering Foul Error and Hypocrisy in the

Faerie Queene, a passage which might be compared.

For

by Auharmazd, is again tempted, this time by a Karap who has assumed the feminine form of Spendarmat; but he discovers the disguise and exorcises the fiend Zoroaster, as forewarned

as described in the Dinkart. 4

Maidhyoi-maonha, the First Convert

now imagine

So, after Darmesteter's construe-

tion of hukdrdtaiaho. 2

Vd.

19.

1-10

;

compare

mesteter's translation in seq. (2 ed.).

— We may

Zoroaster in this tenth year of the Religion as

busily engaged in his mission 1

to the Faith.

also

8BE.

Dar-

iv.

208

among men.

The bugle note

of

8 Dk. 7. ZtN. p. 498 4. 36-41 Dab. i. p. 244. * Dk. 7. 4. 54-62 see West's trans;

;

lation.

THE REVELATION

54 success still

is

sounded even though the

to be delayed for

made

has been

;

own

thushtra's

but the conversion cousin

'On

ful to Zaratusht.'

The Zat-sparam

it

;

2

Gathas and in the Zoroastrian

Zara-

is

Metyo-mah)

selection states

the completion of revelation, that of Arastai, 1

is,

at the

became

faith-

The fact is definitely alluded Younger Avesta (which contains

to in the

Farvadin Yasht), 3 and

noticed in

of later converts, in the

other

important

is

end of the ten years, Metyomah, son

is

Yet only one convert

Maidhyoi-miionha (Phi.

already mentioned (p. 20). the fact thus:

triumph and victory

full

two years more.

Quotations

writings.

it is

lists also

unnecessary.

are

Maidhyoi-maonha's being drawn to the new faith and his acceptance of the creed Zaratusht's

first

vision gave

army under

torious

is

a fulfilment of the promise which

when he beheld

this leader

the image of a vic-

The Zat-

join him. 4

coming to

sparam rightly interprets the allegory: 'Metyomah was the leader of

all

mankind who have gone out

to the presence of

Zaratusht, and he became their guide, so that

first Metyomiih and afterwards the whole material existence are attracted (to

the faith).'

sparam

6

The scene

in the forest of

'

of the conversion

swine of the wild-boar species.'

6

Conclusion.

passed plete

;

first

think of

the Revelation

;

if

disciple.

ten years of the Religion have

seven visions have been seen

;

the haunt of

We may henceforth John the

as a sort of St.

— The

is

would be interesting

It

one could identify the situation.

MaidhySi-maonha

by the Zat-

laid

is

reedy hollows, which

is

now com-

Zoroaster has withstood the temptation and assaults of

the Powers of Evil;

he has also

yet at this instant, after the

won

comes the moment of depression and despondency.

TI.

s

ys

According to the traditional dating, the year would be b.c. 620. See West, SHE. xlvii. Introd. § 55, and Appendix III. below.

4

Zsp. 21. 2

1

See genealogical table in Chap.

2

Zsp. 23.

And

his first disciple.

exhilaration of success, there

1.

p.

19

51

230-1.

.

yt. 13. 95.

;

Cf. p.

ZtN.

p.

491

;

Dab.

i.

40 above.

6

Zsp. 21.3 (West,

6

Zsp. 23.

8.

AVe have

SEE.

xlvii. 155).

CONCLUSION evidence of this tion,

'

;

for, to

55

quote the words of a Zat-sparam selec-

Afterwards, on having obtained his requests, he came

back to the conference of Auharmazd, and he spoke thus " In ten years only one man has been attracted by me." 1 Ormazd :

'

answers paradoxically, but the answer seems to have given an inspiration, for the efforts of the next

— crucial

years as they were,

reached, the achievement

is

two years are unceasing,

— success attends, the

won.

This achievement

climax is

is

the con-

version of Vishtaspa, the triumph of the Faith, as described in

the next chapter. 1

Zsp. 23.

2.

f

;

CHAPTER V TRIUMPH THE CONVERSION OF KING VISHTASPA IN THE TWELFTH YEAR OF THE FAITH And

het hine

gan

/jam cynge and bodian him rihtne geleafan, and he swd

to

dyde,

and

se ting gecyrde to rihtne geleafan.

— Anglo-Saxon

— Zoroaster

Chronicle.

—

seeks Vishtaspa Meeting between Zarazaratusht disputes with the wlse men his Imprisonment The Episode of the Conspiracy against him Black Horse Complete Conversion of Vishtasp Coming of the Archangels Vishtasf's Vision Conclusion

Introduction

tusht and vlshtasp

—

;

—

— —

Introduction.

—

— The eleventh

and twelfth years

gion are stirring years in the Prophet's

life

1 ;

of the Reli-

they are years of

struggle, bitter trial, temporary disappointment, but of final

triumph

;

Vishtaspa

they are the two years devoted to the conversion of ;

and when success

finally

form the great climax in Zoroaster's

crowns the

career.

A firm

effort,

they

and power-

hand is henceforth to uphold the Faith. The events, incidents, and occurrences, which are recorded by tradition in conful

nection with this important era are presented here in detail

and the words of the texts themselves are employed, possible in narrating them. spirit of the situation

as far as

In order truly to appreciate the

one should

call to

mind

descriptions of

similar conversions in the history of the world's great religions.

Zoroaster seeks Vishtaspa. 1

b.c. 619-G18,

— As

according to the tra-

ditional chronology

;

see West,

already noted, an

xlvii.

SBE.

Introd. § 55,

below.

56

inspira-

and Appendix

III.

ZOROASTER SEEKS VISHTASPA

come

tion seems to have

57

to Zoroaster that he should turn to

The Younger Avesta tells how he prayed to Ardvl Sura, the goddess of waters, that he might win Vishtaspa to the Faith. 1 Vishtaspa is a king or princely the court of Vishtaspa.

ruler,

but he and his court are represented as having been

wrapt in the

and fettered by the The picture which the

toils of evil religious influence

false belief that

was

rife in

Zoroastrian texts give

is

the land.

naturally a distorted one, colored by

and animosity; but doubtless its darkness is not without reason. Everything is portrayed as bound by base superstition, or under the thrall of dread magic. There is the religious prejudice

atmosphere of the dark ages of the Atharva Veda that was still hanging like a pall over the cousin-land of India. stifling

Iran or the court of Vishtasp is dominated by scheming and unscrupulous priests, the Kigs and Karaps, or Kavis and Karpans of the Avesta. Especially powerful among these is one

Zak ill

— a name that seems to occur only in the Dinkart, and

reputation has destined him otherwise for oblivion.

his

The

Dinkart gives a number of interesting particulars on the subject, which are translated by West, and are worth quoting in part.

'

Zaratusht became aware from revelation about the

ness and perverted religion of

Vishtasp and

many

Zak

of the deadly

who were

other Kais and Karaps

residence of Vishtasp.'

2

vile-

Karaps

of

at the

Accordingly, 'after the continuance

of the last questioning of the ten years of conference [he took]

by the advice and command of Auharmazd, and the precinct of that terrible

his departure alone,

to the residence of Vishtasp conflict.' 3

The Shikand-gumanik-Vijar, 10. 64-66 also adds that Zaratusht came alone on a true mission, to the lofty portal of Kai '

Gushtasp, and the religion was taught by him, with a powerful tongue, to Kai Gushtasp and the learned, through the speech of

wisdom, through manual gestures, through definite words, 1

Yt.

2

Dk.

5.

105.

7. 4.

64.

a

D k.

7

.

4

.

65#

TRIUMPH

58

through explanation of many doubts, and through the presentation of the visible testimony of the archangels, together with

many

1

miracles.'

The Dinkart speaks residence,'

'

abode,'

make

does not

clear

'

several times of the

capital or metropolis

where

this

was

'

located.

residence,'

'

'

lofty

of Vishtasp, but 2

it

Neither does the

Avesta nor any known Pahlavi text make a precise and definite

But the

statement.

later tradition, Persian

and Arabic,

persist-

ently maintains that the city of Balkh was the scene of the

A

conversion.

Appendix

in

full discussion of

IV., so

when Balkh because the name stands therefore

'

must be remembered

It

mentioned

is

'

hereafter

it

It is at this juncture that a curious

legend

a final

;

narrated of a

is

strange incident which happened as Zoroaster was on his

its

The modern Persian

statement upon the authority of a priest

an old

how two

recounts

treatise,

used

is

in the particular connection or source

from which the material in question is being drawn judgment on the matter is avoided for the present.

Vishtasp (Gushtasp).

below

this question is given

omitted here.

it is

way to

Dabistan, basing

who quoted from were punished

infidel rulers

adopt the Faith at the holy bidding of the

for refusing to

Prophet as he was proceeding to interview the great king.

The i

2

5.

2

selection reads

West, Dk. 7. (

SBE. 4.

= SBE.

bis, 70,

74)

;

:

'

The Mobed Surush,

Whether the two words

xxiv. 170-1.

64, G5, 75, 70,

3

8. 11.

;

84; 67, 68

77,

pp. 64 bis,

xlvii.

in the Sink.

Gum.

Grundriss, and "residence" in

buland

lofty portal

'

SBE.

7,

sition

mean "

or

the capital, or metropolis."

also occurs

24). is

Dk.

8.

It

11.3 (SBE. xxxvii. " abode," " house,"

The word man,

also used in

7.

4.

75,

76,

77, etc.

city,"

'Dk.

1898),

babu (=dar Pers.). As a mint-mark on coins it is understood to vol. xlvii. is

rather

and man, " the palace," is uncertain. There is no hint in Dk. as to where this capital, or Furthermore (Jan. residence, was.'

means " the

dence"

'

are used in-

or whether babd

differently,

(West, SBE. xxiv. 170). Dr. West (Aug. 2, 1897) writes me: 'In Dk. 7. 4. 64, 65, the word translated "capital" in the Vij. 10. 64, transl.

the Yazdanian, has

=

76,

"lofty

'

If

"tall,

resi-

where

may mean " high " either

capital

Balkh,

4.

or character;

or eminent."' '

7.

buland mdnishno,

in po-

exalted,

'lofty residence'

should perhaps signify

we might compare

'that high capital,'

Shelley's

meaning Rome.

;

!

ZOROASTER MEETS YISHTASPA been heard to say, "It

59

recorded in the treatise of Mihin

is

Farfish that, according to the doctors of the pure faith,

when

Zardusht had thus obtained the victory over the demons, and was proceeding to an interview with the great King Gushtasp, there happened to be

road

two oppressive and

infidel

kings in his

these Zardusht invited to adopt the pure faith

;

away from

their evil practices

;

and turn but they heeded not his words

he therefore prayed to God, and there began to blow a mighty wind, which lifted up these two kings on high and kept them suspended in the air ; the people who came around were astonished on beholding this sight of the

the birds also from every quarter sky flocked around the two kings, and with beaks and ;

talons tore off their flesh until the bones fell to the ground."

The legend has

'

l

a weird picturesqueness, to say the least

—

Meeting between Zaratusht and Vishtasp. If we understand the Dinkart text aright, the moment of the first meeting between Zaratusht and Vishtasp must have been when the king

was on the race-course (Phi. aspdnvar')

2 ;

the Dinkart paragraph

speaks of Zoroaster as uttering, on the horse-course of Vishtasp, '

a reminder of the

power and triumph of Auharmazd over him-

as he invited Vishtasp to the religion of Auharmazd and with great wisdom Vishtasp heard the words of Zaratusht, on self,

;

account of his

own complete

mindfulness, and would have asked for an outpouring of prophecy. But thereupon before

—

the words of Zaratusht (were fully) heard

by him, and he could

—

have understood the character of Zaratusht owing: to the demonizing of the deadly Zak and the rest of those Kigs and Karaps, spoken out with slanderous knowledge and perverse 1 i.

Dabistan,

244-245.

tr.

contained in Dk. 2

Dk.

inquiry

7. if,

by Shea and Troyer,

A kindred 7. 4.

idea perhaps

C6.

7,

1898),

a town Asbanbur, or Asfanbur, but I have not been able to dis'

is

cover where it is. I am doubtful, however, if a town be meant by the

Madam Aspanvar-i Vishtaspo. should be more inclined to read as-

words

82 end.

In answer to an possibly, a town might be 4.

intended, Dr. Westsays (Jan.

There

is

I

:

pakhvur for aspakhvur, stable."'

In

"a

horse-

one might think perhaps of the story of the

latter

case,

healing the black horse of Vishtasp.

TRIUMPH

60

actions to Vishtasp about Zaratusht, there tlien (occurred) his

consignment of Zaratusht to confinement and punishment.' In the Zartusht

Namah 2

the scene of the conversion

generally stated to have lived in retirement

is

Masudl

after his abdication.

and

his testimony

is

Zartusht Namah. 3

make

laid in

king Lohrasp (Av.

Balkh, where Vishtasp's father, the old

Aurvat-aspa)

is

1

makes

(d. A.D. 957) also

it

Balkh,

nearly three hundred years earlier than the

The Shah Namah (a.d. 1000) does not

many

the assertion explicitly in so

words, but

it

lays all

the following scenes at Balkh, as discussed below (Appendix

IV.

p.

The Cangranghacah Namah

214). 4

likewise lays the

scene of the rival Brahman's conversion at Balkh. 5

The later tradition adds details and embellishes the account. According to the Zartusht Namah, King Vishtasp (Gushtasp) was seated in royal estate in his palace when Ormazd's apostle appeared. 6

Mohammedan

According to

Ibn al-Athir,

manner, but by a miracle

:

in his

Kazwini and

hand was a cube

hurting him.'

The

of fire with

scene might

parts asunder to give

roof

the

entrance to his hallowed person. 7 '

writers,

Zoroaster enters the assembly in no ordinary

Ibn al-Athir also adds, that

which he played without

make

its

a subject for a painting.

We

must remember, furthermore, that Zoroaster originally sprang from the country of naphtha wells moreover, he may not have been wholly unacquainted with effects produced by ;

we may judge from accounts of the The Shah Namah knowledge attributed to him. 8

chemical experiments scientific

i

Dk.

2 8

7.

4.

66-67 (West's transla-

Cf. also

tion).

if

Dk.

ZtN. pp. 498-4'. »9. See Masudi's statement in Appen-

dix IV. p. 199. 4

Compare Mold, Livre

des Itois,

6

See i.

summary by Anquetil du

Per-

part. 2, p. 50.

e

ZtN. pp. 498-499.

7

Gottheil, References, p. 40.

fire.

The

tr.

reference lire

is

evidently to the

described below.

8 E.g. in the Nasks, see Chap. VIII. below, pp. 95-96 cf. also Dk. 7. 5. 810, and also the classical statements on ;

Both

Mirkhond

Shea, p. 287) repeats Ibn al-Athir's story of the wonderful fire. Recall also classical allusions to the (History,

BurhzTn Milro

trad. iv. 290, 291, 298, 300.

ron,

of these writers belong to the thir-

teenth century of our era.

7. 5. 6.

p. 8

and

in

Appendix V.

HE DISPUTES WITH THE WISE MEN similarly alludes to the censer or basin of fire

from Paradise to present to the King.

1

61

which he brought

In these

fire

references

there seems to linger a reminiscence of the Burzhln Mitro

traditional source or Pahlavi text of

fire,

Kazwini apparently draws from some

shortly to be referred to.

when he

describes an ordeal

molten metal to which Zoroaster has to submit his person to This is at least in

prove the divine truth of his mission. 2

harmony with

'

the achievement of ordeal

referred to in the

'

Dinkart as instituted or sanctioned by Zaratusht who is there cited as giving authority for thirty-three kinds of this judicial This very achievement of Zoroaster forms the prototype

test. 3

of a fiery ordeal

undergone by one

of his future apostles in

Sassanian times, and of the usage of the ordeal in the religion.

—

There is evidence Zaratusht disputes with the Wise Men. enough to show that the Prophet had to win his way step by and step during these two years of struggle and probation ;

there

is

no doubt that he at once encountered the antagonism

and vigorous opposition According to tradition

men

of the wise

of the king's court.

were not wanting those to

at least, there

plot against him.

The Kavigs and

'

of opponents

by command

Karaps,' says the Zat-sparam,

in the

manner

propounded thirty-three inquiries to him, so that of Vishtasp he became the explainer of those

thirty-three inquiries.' 4 to in the

'

This and the later debates are alluded

Dinkart and elsewhere as

terrible combat,'

'

religion with the

the terrible conflict,'

'

the great session,'

'

the

the controversy about the

'

famous learned of the realm

'

who were

Zoro-

The Zartusht Namah, drawing 'fellow-disputants.' upon some source not now accessible, or supplying material from 5

aster's

imagination, graphically describes the scene with Eastern mijmar-i ataX, ShN. ed. Vuliii. 1498 Mohl tr. iv. On the amulet chain given to

1 I.e.

lers-Landauer, 290.

;

Isfendiar, see p. 67, note 6. 2

cf.

Kazwini, ed. Wiistenfeld,

ii.

267

;

Gottheil, References to Zoroaster,

p.

41

;

Mirkhond, History,

tr.

pomp

Shea, p.

287. 3

Dk.

4

Zsp. 23.

5

Dk.

7. 5.

7. 4.

Zsp. 23. 5.

4-5 (West, SBE.). 5.

65, 69, 70, 73

;

5. 2.

10

;

TRIUMPH

62

and Oriental

detail. 1

The

sages of Vislitasp are seated in grave

council to dispute with the new-comer and stranger, with the

The debate and controversy lasts no less The Priest of the Zend-Avesta comes off

herald of Ormazd.

than three days. 2

He

triumphant at every point. 3

and begins to

4 recite the sacred texts to the king.

Conspiracy against Zoroaster interest

a

his Imprisonment.

;

— Vishtasp's

aroused, and the divine Seer seems to have produced

is

marked

by being able through his prescience, as the openly to disclose and tell the thoughts of the king

effect

story goes,

and

claims the office of Prophet

of others,

with astonishing

results. 5

A plot,

however,

is

concocted by those whose light the brilliancy of the new luminary has dimmed. The priests who are supplanted in influence enter into a conspiracy, like those

who sought

to find occasion

6 against Daniel, and they intrigue for Zoroaster's death.

By

suborning the porter of his lodging, as the tale relates, these

wicked schemers succeed in hiding man's apartments so that

The

it

vile material within the

may be used

holy

as evidence against him.

and dogs, together with various

hair, nails, heads, of cats

other paraphernalia of witchcraft and sorcery, are thus slipped

On

in.

this false evidence

wizard and necromancer I

Such

to starve.

is

;

he

Zoroaster is

is

accused of being a

thrown into prison and is left Namah, and the

the account of the Zartusht

Pahlavi Dinkart alludes to the circumstance as well. 7

—

A miracle releases Zardusht. The Episode of the Black Horse. which he wrought by restoring to health the

It is the miracle

king's Black Horse, as described with great elaboration in the

Zartusht

Namah and

The king has *

a favorite black horse. 9

ZtN. pp. 499-501

the Dabistan, 2

ZtN.

8

One

i.

incidentally referred to in the Dinkart. 8

;

repeated also in

somewhat reminded

of the

questionings of the scribes and Pharisees,

tions.

if

not of

Luther's

the imprisonment

ZtN. p. 501 Dab. i. pp. 249-250. Dk. 7. 4. 71 5. 2. 8. ZtN. p. 503 seq. repeated in Dab. i. ;

;

6

p. 501. is

*

6

pp. 245-250.

Upon

disquisi-

p. 251. 7 8

9

Dk.

7. 4. 64, 67 ZtN. pp. 504-509 ;

7. 5. 6.

Dk. 7. 4. 70. Apparently named Bahzad (well;

'

EPISODE OF THE BLACK HORSE

63

Ormazd's minister the animal's four legs are suddenly drawn up into its belly and the creature is unable to move. This

of

occurrence

is

plainly a manifestation of the divine displeasure.

In his dungeon

cell

He

Zardusht hears of what has happened.

released, to restore the horse to its former soundness

offers, if

but he will do this only upon the fulfilment of These the king must agree to beforehand. joyed and

is

restored to

proper

its

Vishtasp

is

over-

boon for each foot of

promises to grant the Priest a

the charger that

;

specific conditions.

state.

The

details

which follow seem ludicrous, but such descriptions of cunning Hocus-pocus has been employed elsepractices are not unique. where, and the situation doubtless had

its

that even

when

parallels in other

We

courts of Eastern despots in ancient days.

must not forget

St. Augustine preached Christianity to vEthel-

bert of England,

it

was

in the

open

air,

owing to the king's

dread of witchcraft which might exercise a spell upon him

were within four walls

The

first

word

'

the right fore-leg of the horse came

promise that his

Before the 'man

1 of the Shah was true.'

will grant the second boon,

'

that Vishtasp

king's agreeing to this stipulation, and in answer to the

out, since the

God

is

one foot of the horse be restored.

if

Prophet's earnest prayer,

of

he

!

condition which Zardusht makes,

shall accept the Faith

Upon the

if

however, the king must

warlike son Isfendiar (Av. Spento-data,

own

Phi. Spend-dat) shall fight as a crusader in support of the true Faith.

Thereupon, 'the right hind-leg of the steed comes out

by the commandment

of

The

God.'

third condition results

in the granting of a wished-for favor, the privilege of convert-

Upon its fulfilment the descent of The last promise includes the the culprits who had bribed the

ing the queen to the Faith.

the third leg

is

accomplished.

revealing of the names of bred) in the Shah iv.

Namah

pp. 320, 335), unless this

(Mohl,

tr.

name be a

merely typical one like Black Beauty '

360 (Wehzat) for other horses called

by

,

this 1

name.

ZtN.

p.

507 (Eastwick's transla-

at least is the tra-

tion in Wilson, Parsi Beligion,

See also Justi, Namenbuch,

which the quotations are made).

in English. dition.

p.

Such

from

.

TRIUMPH

64

doorkeeper and had plotted against the Prophet of the Lord.

When

these are revealed and the offenders appropriately pun-

ished by death, the horse

is

fully restored to health

and leaps

up upon his four legs as sound as before. This absurd story, which the Zartusht Namah, as just described, tells

minutely with considerable imagination and poetic embel-

lishment, receives only brief notice incidentally in the Dinkart,

when

it

refers to

Vishtasp,' 4

1

'

the

wonder about the splendid horse

and when in another part

the splendid horse of Vishtiisp

'

of the work,

it

of

mentions

as the nonpareil of horses. 2

The episode is seriously recorded, earlier than the Zartusht Namah, by Shahrastani (born A.D. 1086), who lived in KhorasAs the author of the Zartusht Namah (a.d. 1277) was san. 3 a native of Rai in the West, it shows how current the story by Mirkhond. 4 How different from the narrative of Constantine and the Cross The conversion of VishComplete Conversion of Vishtasp. tasp is nearly complete, but he still seeks from Zardusht an additional proof, a vision, a manifestation, some sign or token, Inasmuch as he himself has before he will be finally convinced. freely granted four favors to Zoroaster in acknowledgment of his services, the king now himself makes four counter-requests, It is later repeated

was.

!

—

as the narrative tells before he fully adopts the Faith.

Zartusht

Namah

we can

again relates these in detail, and

The infer

from incidental allusions in Avestan and Pahlavi texts that the tradition

was a recognized one. 5 The

by Vishtasp

is

that he

place in Paradise Dk. Dk.

i

2

;

may know

2 (West,

SBE.

xxxvii.

220)

Shahrastani ed. Haarbriicker,

8

283

;

cf.

Gottheil,

i.

References, p. 50.

For references to Vishtasp's horse Bahzad, see note on p. 62, above. * Mirkhond, History, tr. Shea, pp. 287-288.

his final

the second, that his body

7. 4. 70.

9. 22.

first of

these four request

doom and

see his

may become

invul-

6 ZtN. Compare the pp. 509-11. fragmentary Avestan texts Vishtasp Yasht, and Afrin Paighambar Zartusht Cf. also Dk. 7. (Yt. 24 and Yt, 23). Zsp. 23. 7 (SBE. 4. 74-82 7. 6. 13 Dk. 8. 11. 2-3 xlvii. 67-70, 81, 164) ;

;

;

(SBE.

xxxvii. 24).

.

COMPLETE CONVERSION OF VISHTASPA nerable

the third favor

;

knowing the

may

that he

is

past, present,

may have universal knowledge,

and future

;

and fourth, that

not leave his body until the resurrection.

Ormazd

gives assurance that

all

65

these requests

his soul

The Prophet

may be

of

granted

;

but he shows that such phenomenal privileges when granted could not be combined in the person of a single individual.

The king must choose one boon out is

His selection

of the four.

to have permission to behold the place

which he

shall

occupy

in heaven.

Coming

of the Archangels.

— This moment

is

the occasion of

the coming of three Amshaspands, or Archangels, from heaven, to the palace of the king, as witnesses

from Auharmazd

to the

divinely inspired message of Zaratusht.

These three heavensent envoys are Vohuman, Ashavahisht, and the Propitious Fire (Burzhin-Mitr5, or

Spenisht, Av.

Spenishta). 1

description the Dinkart quotes a passage from follows:

them, to

'

In

revelation

who

are archangels,

unto the abode of Vishtasp, whose resources are cattle and far

and widely famed, with a view to

religion (that

upon

his reliance

he shall stand up for this religion)

is, till

as regards the answering

who this

and,

;

words of the righteous Zaratusht of

the Spitamas, to approve the nature of those words."' as the

as

'Then he who is the creator Auharmazd spoke to Vohumano, Ashavahisht5, and also the fire of Auhar-

mazd, the propitious, thus: " Proceed! you

is

its '

2

And,

paragraph continues, the archangels proceeded to the

abode of Vishtasp in such glorious effulgence that

'

their radi-

ance in that lofty residence seemed to him a heaven of complete light,

so that

trembled,

1

owing

;

;

power and triumph; it,

;

6.

13

;

Zsp.

17. 1, 8.

Darmesteter, Le ZA.

i.

155.

See It

may be noticed that the Zartusht Namah makes the number of the messen-

this

was

the exalted Kai- Vishtasp

courtiers trembled, all his chieftains

all his

Dk. 7. 4. 75, 78 7. Dk. 8. 11. 2-3 Bd.

23. 7

also

to their great

when he thus looked upon

gers to be four, as

it

were con-

mentions two

Adar Khurdad and Adar Gushasp beside the two archangels, fires,

2

Dk.

tion)

7.

4.

75-76 (West's transla-

'

TRIUMPH

66

and he of the superior

fused,

class

was

like the driver of a

1

chariot-horse.'

The Zartusht Namah

colors this

part of the account

by

graphically describing these messengers as majestic knights on

horseback in cavalier

style, bristling

with armor and clad in

The Dinkart goes on to tell how the Fire speaks out and reassures the terrified king that they are come, not for alarming him as the two envoys of his mortal foe Arjasp the Khy5n later would do, but that they are come with a bidding from heaven that he should receive the religion of Zaratusht. green.

2

In that event they promise him a long reign and a

life of

one

hundred and fifty years (!), accompanied by many blessings and exalted by an immortal son Peshyotan (Av. Peshotanu).

On

the contrary,

if

he will not accept the holy Faith, they

threaten that his end will soon ensue.

And

the Archangels

thereupon took up their abode with Vishtasp. 3 Vishtasp's Vision.

—

It

was

after the obedient Vishtasp

after this stirring occurrence and had received the Creed, that a

glimpse of Paradise and a spiritual revelation of his trium-

phant success in

life is

the Dinkart says

:

'

to Vishtasp the certified

and

own

his

In referring to this

vouchsafed to him.

For the sake

4

and visibly showing victory over Arjasp and the Khyons, of daily

superior position, unceasing rule, splendor, and

Auharmazd

glory, the creator

sends, at the

same time, the

angel Neryosang to the abode of Vishtasp, as a reminder for the

archangel Ashavahishto to give to Vishtasp to drink of that fountain of

life,

for looking into the existence of the spirits,

the enlightening food by means of which great glory and

beauty are seen by Vishtasp.' 5

dyne draft 1

7. G. 2

Dk. 13

7. 4. ;

ZtN.

of

the fountain of

76 (West)

Zsp. 23. p.

'

510

;

;

cf.

also

Dk.

Dk.

(SBE.

7. 4.

repeated by Dab.

77-82

xxxvii. 24).

6

*

from a

quaffs an ano-

fine saucer

Notice this word.

It

is

which also of

an allusion and with the

interest in connection with

7. i.

in Yatkar-i Zariran, § 12,

3

Holy Wars (Chap. IX.). 5 Dk. 7. 4. 84 (West's transl.). 6 Dk. 7. 4. 84-85.

p. 257. 8

The king now life

;

and Dk.

8. 11.

;

CONCLUSION proffered to

is

him by Ashavahishto

the queen also accepts the Faith.

2

67 1

and

at his instigation

The Zartusht Namah 3 comhow the king's son Peshotan

by describing (Bashutan) receives from the Prophet's hand a cup of milk which he drains and becomes undying until the resurrection. 4 The grand vizir, Jamasp, inhales some magic perfumes and becomes endowed with universal wisdom. 5 The valiant Isfenpletes the picture

diar (Av. Spento-data, Phi. Spend-dat) partakes of a pome-

and his body is made invulnerable, so that he may good fight of the Faith. 6 Thus are bestowed the four great boons which were asked by Vishtasp. granate,

fight the

Conclusion.

— In reviewing the accounts of the conversion

Kavi Vishtaspa one can but event.

It is

actual fact

Nor

is

it

feel

not easy, however, to decide

and how much

is fiction

easy to determine of

how much may

be

in the stories that are told.

how

early or

how

late origin

Several of them appear to be hinted

some

of these stories are.

at in

younger portions of the Avesta

;

they hardly would occur

in the existing Gathas, for the nature of those

Some

rather preclude them.

of

convinced of the reality of the

them seem

of

Psalms would

to be built

up on

the basis of old allusions which have been interpreted to suit a

Several of them strike us to-day as

situation.

silly,

but a num-

ber of them as picturesque and as tinged with Oriental fancy. Nevertheless, amid

edly to be found 1

;

the dross, grains of gold are undoubt-

all

and beneath the blaze

So Dk. but by Zardusht, accord,

ing to the Zartusht 2

Dk.

3

ZtN. p. 511

Namah,

;

repeated in Dab.

i.

also the 7. 5.

paragraph on Peshyo-

12 (West,

SBE.

xlvii.

In the Avesta, and in Pahlavi writings, Peshotanu is always spoken of as immortal. 77).

5

This

is

Com-

d. iron. Philol.

ii.

in Gncndriss

110.

n the Shah Namah this quality means of an amulet chain (kusti ?) which Zardusht is supposed to have brought from heaven, e i

In connection with this incident,

compare

books, and the later writings.

Namak, noted by West

7. 4. 86.

tan in Dk.

and the glare

pare also the Pahlavi treatise, Jamasp

p. 511.

pp. 259-260. 4

of tinsel

the character of

'

the

wise

Jamasp' in the Avesta, the Pahlavi

is

conferred by

cf. p. iv.

61, note 1, above.

407,

and

Sanjana, ii.

211.

cf.

Spiegel, in

See Mohl,

tr.

Darab D.

P.

Geiger's Eastern Iranians,

TRIUMPH

68 of

gaudy

coloring, a sober shade of truth

may

be recognized.

Other nations and other generations have sought for a sign; the Zoroastrian writings are not the only texts that relate mir-

An

acles.

insensible

And and

Eastern ruler in ancient days to influences

which were

of

not have been

a cajoling character.

as for the intrigues against Zoroaster, his his release,

we know

Iran.

have not been confined to

Fanciful stories of a bewitched horse

Banks and his horse, The conversion would be an illustration.

found elsewhere.

the realm opened St.

many another door

Augustine.

imprisonment

that court jealousies and priestly con-

spiracies against a powerful rival

to

may

may

likewise be

in Shakspere's day,

also of the

queen

to influence, as did

of

Emma

Perhaps Hutaosa was early interested in

Zoroaster's preaching.

It

suffices

to say that

actual circumstances connected with the

even

if

momentous event

the of

Vishtasp's conversion were not wholly as tradition later represents them, they

Voild tout!

might

at least

The triumph

of the

have been such or similar.

Prophet

is

supreme.

CHAPTER VI THE COURT OF VISHTASPA AND ITS CONVERSION THE GATHAS OR ZOROASTRIAN PSALMS Ccepere plures quotidie ad

audiendum verbum Beda,

—

Zoroaster's Patron Vishtaspa

confluere.

Hist. Eccl.

1.

—

26.

—

Romantic Story of his Youth Influence of Vishtaspa's adopting the New Paith Members of Vishtaspa's Court Immediate Conversions Living Personalities in the

—

;

Gathas

— Other

;

Members of the Court Circle converted — Con-

clusion

Patron Vishtaspa.

Zoroaster's

— Kavi

King Zoroastrianism and

Vishtaspa,

Vishtasp (Gushtasp), the Constantine of

or

defender of the Faith, presents a figure so important in

some additional

bearing that

may

details

given concerning this pious ruler's history.

appropriately be

His name

A

and in Mohammedan writers who allude to Persia.

by general the bottom 1

1.

The

name

of the page.

principal A'v e s

ences to Vishtaspa are

:

t

;

;

;

;

Ys. 12. 7 (a Zoroastrian)

and

26. 5 (his fravasi).

;

;

Ys. 23. 2 lit,

;

Yt. 13. 99-100 (hero of the Faith)

— Yasna,

— Y as

him

;

;

Zarathushtra).

given at

;

boon to be granted to Vishtaspa and Zarathushtra) Ys. 46. 14 (warrior V.) Ys. 51. 16 (V. an ideal ruler in wisdom) Ys. 53. 2 (a folof

is

5.98 (a Naotairyan) Yt. 5. 105 (Z. prays for his conversion) Yt. 5. 108Yt. 5. 109 (V. prays for victory) 132 (type of successful conqueror) Yt. 9. 29-32 (cf. Yt. 5. 108 17. 49)

Gatha, Ys.

28. 7 (a

lower

collec-

Special points of interest about

a n refer-

ever

in the Avesta, supplemented

allusions in other Zoroastrian writings, 1

is

Namah,

recurring in Avestan and Pahlavi texts, in the Shah

tion of the references to his

its

17.

49-52

61

(prays

Daitya)

Yt.

69

;

(cf.

to

Yt.

9.

29-32)

;

;

Yt.

Yt. 17.

Ashi Vanuhi on

the

Yt. 19. 81-87 (Kingly Glory,

70

THE COURT AND ITS CONVERSION

may be found

also in Justi's Iranisches

Namenbuch, pp. 372, 395, together with an elaborate genealogical table which should

An

be consulted.

abridged

based upon Justi's table,

From

we

this genealogical list

thushtra was

son of

the

Vishtaspa's next-of-kin,

of

list

appended on the opposite page.

is

see that the patron of Zara-

Aurvat-aspa (Lohrasp) and was

sprung from the old Kayanian

He

line of kings. 1

belongs to

the Naotairyan family (cf. Av. Naotairya, Naotairyana), 2 that

he was descended from an ancestor Naotara (Firdausi's Naud-

is,

har). 3

His wife Hutaosa (Phi. Hutos), the patroness of ZoroNaotairyan family;

aster, is likewise of the

4

his brother Zairi-

romantic hero and zealous convert,

vairi (Zarer or Zarir), a

wins lasting fame by his valiant death in battle in the

Holy War,

many

of

as described below.

upon V.)

Yt. 23. 1 seq. (Z.'s blessing

Ys. 24. 2.

Two

sons and daughters. 5

defender of the Faith, conqueror) 1 seq.

;

;

(Vishtasp Nask).

Pah1avi

is

first

the father

of these sons, Spentu-data

but consult also Appendix V. Mention might here be made likewise

ter,

of the so-called oracular sayings of

The

references.

King Vishtaspa

Phi.

Vishtasp

von Both,

tasp as a type of religious obedience, as

aspahe.

on earth (see 200, n. 24, and

1

Yt.

cf.

;

Comment, to Ys. 43. 12 (cf. Ys. 27. 6), 44. 16, and also Dk. 9. 33. 5, take Vish-

Kuhn, Festgruss an B.

p. 217.

105,

5.

pnBrdm

yat aurval-

See also Justi, Iran.

The question

Namenchange

representative of Srosh

buch, p. 183.

Darmesteter, Le ZA.

of dynasty in the succession is referred

i.

also his Index, s.v. 283, n. 40 'Sraosha' in iii. 226). In general,

p.

;

more important Pahlavi references, and there are many, will be given as the

of a

to in the next note. 2 For the connection between the Kavi dynasty and the Naotairyan clan

occasion arises.

Consult also the In-

by adoption, see Justi, Iran. Namenbuch, p. 372, and West, SEE. xlvii.

dexes in West,

8BE.

80, n.

xxiv. xxxvii. xlvii. '

vols.

under

'

v.

xviii.

Kal Vishtasp.' 3.

Mohammedan

references,

Consult

also Gottheil, References, p.

(29), 33

34 (35), 37 (unimportant), 39

bis,

Mirkhond, History,

tr.

40 bis;

also

Shea, p. 284 (Balkh) Alblruni Chronology, tr. Sachau, pp. 100 seq., 206. ;

4.

Classical

1.

Cf. Justi, Iran.

pp.

on Phi. Notar

and Rak, see West, SEE. xlvii. 29, 40, 44, 80, 147, and Appendix IV., below. *

Yt. 15. 35 46.

17.

kar-I

;

cf.

Yt. 13. 139

The Pahlavi

Zarlran, § 48

makes Hiitos the

The

tice. 5

No

less

;

9.

26

;

narrative Yat(Geiger, p. 59),

queen Magian prac-

sister as well as

of Vishtasp, according to

in this chap-

references.

more important are given

Namenbuch,

Moreover,

226-227.

given below as they occur.

bis,

8

Vishtasp,'

than thirty are spoken of in

GENEALOGICAL TABLE OF VISHTASPA

s

SCI

<

71

! 1

;

THE COURT AND ITS CONVERSION

72

(Phi. Spend-dat, Pers. Isfendiar) and Peshotanu, have been

A

alluded to already and they will appear again.

Huma

(Phi. Pers. Htbnai), renowned for her beauty,

away, along with her

sister

Beh-Afrld, into

daughter carried

is

by

captivity,

the king's mortal foe Arjasp; but they both are gallantly rescued by their heroic brother Isfendiar, as told in the Shah

Namah. 1 The principal

facts

which the Avesta emphasizes about Vishand

taspa are, his conversion, his zealous support of the Creed, his vigorous crusading in behalf of the Faith.

It

furthermore

portrays this nonpareil of kings as the very incarnation of gious obedience and of priestly ideals of the priest-god Sraosha,

an

will serve as

world,

among

whom

he

;

is

he typifies on earth

officiating pontiff at the final

who

those

reli-

the representative

and he

;

judgment

are to be selected for that

of the office. 2

This accentuation of the priestly side of Vishtasp's character, which is found in the sacerdotal writings, seems to accord with the tradition that, following historic precedent, he withdrew affairs in the latest part of his life,

from active self

up

and gave him-

3 to pious pilgrimage or devotion.

Romantic Story

youth of

of Vishtasp's

Youth.

— With

respect to the

king we have only a romantic story told by Namah and repeated by Mirkhond on

this ideal

Firdausi in the Shah

According to the great

authority of the Tarikh Ma'jem. 4 the Yatkar-I

compare Zariran, § 48 Av. Yt. 13. 102;

also the partial list in

103 (see genealogical table). Thirty sons are spoken of in the Shah Namah

iv. p.

mentions two daughters by name, and one of these occurs in the Avesta. Cf. Justi, Iran. 1

Yt. 13. 139

Namcnbuch,

(Huma)

;

p. 395.

Yalkar-I Za-

(Humai), and compare DarZA. ii. 552, n. Dk. 9. 22. ShN. trad. Mohl, iv. p. 364, and pp.

riran, § 57

mesteter, Le 2

;

;

330, 341, 356, 364, 372, 390, 429, 435, 558.

In YZ.

§

57 (Geiger)

and ShN.

Humai becomes

practice of next-of-kin marriage. 2

as having been slain in different battles it

330, 341 (Mohl),

the wife of Isfendiar (or of Bastvar? YZ), according to Ancient Persian

p.

See

Pah1av

i

reference § 2 on

70. 3

As an

illustration, recall the classi-

cal accounts

which record

his retire-

ment

for a time to India (Sagastan,

Cabul

?),

religious

and connect with it also the wisdom implied in the oracu-

name. See and p. 87, n. 1. ShN. trad. Mohl, iv. 224 seq.,

lar sayings attributed to his

also Chap. XI. 4

;

;

STORY OF VISHTASP' S YOUTH poetic chronicler, Vishtasp (Gushtasp) has

73

some disagreement

with his father King Lohrasp, and quits the city of Balkh

which

He

his father has founded.

westward towards Rum. 1

leaves Iran and wanders

There, at the court of an emperor,

he accomplishes deeds of unparalleled prowess, wins the hand

Katayun (Kitabun, or Nahid), becomes reconthrough the good offices of his brother Zarir, 2 returns to Iran and receives the crown from Lohrasp's hands. Such is the novelistic story of the Shah Namah. 3 of the princess,

ciled to his father

A 275

similar romantic episode a), as narrated

by Chares

preserved in Athenseus (19.

is

of Mitylene, but

it is

told of the

early years of Zariadres (presumably Zarir), brother to

taspes of

'

Media and the

territory below.'

4

According

Hysto the

account, Zariadres himself rules the territory from the Caspian

Gates to the Tanais, in which region the scene

name sode, basis

is laid. The Whether this epilike the preceding, be founded upon fiction or upon some of fact, it is of interest because it connects the name of

of the princess, in this case, is Odatis.

Vishtaspa, for a time at least, with the country west of Asia. 5

When

the Shah

and, like

all

Namah makes

the later tradition,

at the city of Balkh,

West and

the

of that theory

we have

Vishtasp (Gushtasp) return,

it

a

makes him succeed

new

the East, Media and Bactria, to add on the side which believes that the Religion, following Zoro-

aster himself, gradually

changed from West to East. 6

Mirkhond, History, tr. Shea, p. 263, cf. also Noldeke, Grundriss d.

Spiegel,

ZDMG.

Iran. Philol.

197

193

266

;

1

ii.

133, 166.

General designation for the By-

zantine empire, Asia Minor,

Greece,

Eome. 2

3

4

Mohl, iv. 278-281. ShN. trad. Mohl, iv. 288-289, and

lii.

Namenbuch,

p. 159.

MTjSias Kal ttjs vnoKara)

Spiegel, 193.

6

lii.

;

p. Ixxxi. p.

ZDMG.

xli.

295

x^P as ;

>'

°f-

xlv. 197

ZDMG.

Consult Eapp,

382

;

Philol.

Justi, Iran.

his father

point of contact between

;

and

xx. 66

294 seq.

;

xlv.

Le ZA. iii. Iran. Namenbuch,

Darinesteter, Justi,

Justi, ii.

xli.

Grundriss der

iran.

403.

6 On the question of change of dynasty in the succession of Vishtasp, consult what is said by Justi, Preus-

sische

252

;

Jahrbiicher,

Grdr. iran. Ph.

Spiegel,

ZDMG.

xli.

Bd. 88, pp. 246, ii. 410. See also

295

;

xlv. 197.

;

THE COURT AND ITS CONVERSION

74

— Viewed

Far-reaching Influence of Vishtaspa's Conversion. in its historic light the conversion of Vishtaspa

is

the main

event of the Religion.

The struggling creed now has

patron and protector.

Zoroaster, therefore, at once proceeds

to

admonish

A

traditional

his

new convert concerning

a royal

the path of holiness.

reminiscence of these admonitions

is

found in

1 and the the later Avestan Yasht Fragment, Vishtasp Sasto Zartusht Namah further exemplifies them from tradition by

summarizing, in a general sort of way, the main outlines of the The Pahlavi Dinkart teachings of the Avestan Revelation. 2 at this point '

When

adds a picturesque statement to the

effect that

Zaratiisht chanted the revelation in the abode of Vish-

was manifest to the eye that it was danced to with joyfulness, both by the cattle and beasts of burden, and by the 3 A new champion spirit of the fires which are in the abode.'

tasp, it

of the Faith, and protector of animal life as well, has been won, But the demons of Ahriman rush and joy reigns supreme.

away to darkness. 4 Members of Vishtaspa's Court Living Personalities in the

— Immediate Conversions — Gathas. — Two results followed as

a natural sequel to the conversion of the king and his queen

:

one was, that the religion was at once generally adopted by the court the other was, that it soon began to spread throughout ;

The former

the land.

and with

cussed,

it

of these

two

must

results

be

dis-

a brief description of the court personalities

necessary, as well as a few words upon the

is

first

life

and sur-

roundings.

The

best picture that

we have

of Zarathushtra's position at

the court of Vishtaspa, and the most real and vivid glimpses that

we can

get so as to contrast the religious times before him

with his present

Here we 1

1

E.g. Yt. 24. 12

;

seq. 2

ZtN.

p.

life,

are to be found in the Gathas themselves.

have the very words of the great Reformer or of his

512 seq.

cf.

also

Dk.

8. 11.

s

Dk.

*

Byt.

7. 5.

2.

2 (West's translation).

10

;

Dk.

7. 4. 87.

THE GATHAS OR ZOROASTRIAN PSALMS disciples

;

75

and the expressions heard in the Gathas have

as true

and personal a ring as the cry of the Davidic Psalms. The Hope, despair, exultation, distone of the Gathas is varied. with rapid change for the other each couragement, succeed ;

moment, confidence and assurance, but then doubt and hesitancy a period of zeal and activity must evidently have been followed by a time of repose and meditation now admonition, ;

;

and promise

exhortation,

veiled mystery, the

again philosophic speculation or

;

appreciated by the initiated

minated by a burst of

comes the

final fiery

sense of which could best be

spiritual

a shade of darkness, yet illu-

;

by

light,

vision,

by

inspiration

then

;

outbreak of the prophetic soul in a clarion

note of triumph and the transport of joyous victory.

These

are the tones that run in minor chords through the

Gatha

Psalms.

Well indeed would

it

be for the infidel and heretic

The wicked

he would hearken unto wisdom and the Faith.

man and

if

the unbeliever, the Dregvant and the Daeva, are

the righteous Ashavan and the godly

fiercely anathematized;

ruler are highly extolled.

The

little

band

of the faithful forms a church militant.

ritual there is little or none.

The communicants

at the

Of

new

but they move in procession distinctly before our The Gathas mention some of them by name certain of The Haecataspas, descendthese are Zarathushtra's kinsfolk. ants of Spitama, who must have shared in Zarathushtra's sucWe recognize them cess at the palace, are living personages. when the Priest calls upon them in exhortation. 1 His favorite altar are few,

eyes.

;

daughter Pourucista, whose marriage to Jamiispa forms a theme in one of these Psalms, may be pictured as a type of filial piety and womanly devotion. 2 His cousin Maidyoi-ma1

in

in

Cf. also Mills,

SBE.

The Zend-Avesta,

xxxi. Introd. p. xxvi

Darab D.

;

Geiger,

'Persian 2

P. Sanjana's Zarathush-

tra in the Gathas, pp. 7-8, 163 seq.

;

and

Religion,'

in

Cheyne and

Black's Encyclopaedia Biblica.

Compare also what is said of PoJamasp in the Pahlavi, Dk.

rucast and

likewise the allusions to Vishtaspa's

9.

court in Geldner's forthcoming article,

xxxvii. 299-300).

45.

4

(West's translation,

SBE.

'

THE COURT AND ITS CONVERSION

76

onlia is already

known

and as a The noble Frashaoshtra, vizir and throne, shows his faithful devotion

to us as the earliest convert

sort of beloved disciple.

attendant upon Vishtiispa's

Messenger of Ormazd by giving

to the

And

(Hvovi) to be a wife to him.

his

daughter Hv5gvi

lastly

Jamaspa, the wise

counsellor and chancellor of the king, and brother to Frashaoshtra, proves to be so sage

an adviser, as time goes on, and so

valued a supporter of the Creed, that Zoroaster's prophetic

mantle descends upon his shoulders after the death of the

King Vishtasp ordains him as the holy office. 1 It was he, according to tradition, who originally wrote down the Avesta and Zand 2 from the teachings of Zoroaster. With regard to these personages of the Giithas, it is needless to add references to the Pahlavi literature. 3 Some other details respecting them have been given above in Chapter II. A single quotation from the Avestan Psalms may be added here. It is from the Gatha UshtavaitI (Yasna 46. 14 seq.). The Prophet with his own lips asks a question, and in rhetorical style he gives the answer great high priest, and

successor in the pontifical

'

himself.

'Who is

it

Zarathushtra, that

is it,

is

thy righteous friend; or

that wishes to be renowned for his great virtue ?

who

It is the

warrior Vishtaspa, and, with the words of Vohu Manah (Good Thought) I invoke those in his abode whom he has converted by his praising (the Religion).

Of you, ye children of Haecat-aspa, descendants of Spitama, will that ye did distinguish the good from the evil, (and) ye have won for yourselves Asha (Righteousness) 4 by such acts as are '

I say this

the '

first

Do

elect 1

:

laws of Ahura.

thou,

Frashaoshtra, son of Hvogva, go thither with the

whom we wish

See

my

to be in bliss

note in Melanges Charles

de Harlez, pp. 138-139, Leyde, 1896. 2 About b.c. 591 for the references, ;

see Chap. VIII., pp. 97, 117,

pendix 8

and Ap-

(go thither) where Armaiti (Harothers, as a glance at the Indexes to

West's

Books

'

9.

28. 5,

and scores

of

Pahlavi Texts

'

in the Sacred

of the East will show.

4 Lit.

selves.'

III.

E.g. Dk.

;

'have given Asha to your-

CONVERSIONS IN THE COURT CIRCLE

77

mony, genius of the Earth) is united with Asha (Righteousness), where Vohu Manah's Kingdom (Khshathra,) is established, according to desire, and where Ahura Mazda dwells amid abundance, and where, Jamaspa, son of Hvogva, I shall proclaim the ordinances which are yours (ye Archangels) and nothing which is not in harmony with your ordinances.' 1 Similar personal situations and allusions to the faithful are indicated in Ys. 51. 16 seq., 53. 1 seq., and elsewhere in these

But enough

metrical hymns. Zoroaster's ter II.,

own immediate

The

!

The

which deals with that subject.

Hvogva family was presented

of the

principal points regarding

family have been presented in Chapgenealogical table

in that chapter because

it

shows the connections which arose by the intermarriage of Pourucista and Jamaspa, and of Hv5gvi and Zarathushtra himself. 2

It is easy to see

court

how

Zoroaster

made

his position at

stronger by allying himself closely with those next

still

to the throne.

For almost

all of

the statements that have been

made thus far the Avesta itself has been the principal source. Among other Other Members of the Court Circle converted.

—

conversions of those belonging to the immediate circle of the court of Vishtaspa, two must at once be mentioned. the king's brother Zairivairi (Phi.,

Mod.

These are

Pers. Zarer, Zarir)

and the king's gallant son Spento-data (Phi. Spend-dat, Mod. Their names do not happen to occur in the Pers. Isfendiar). Gathas, but they are mentioned foremost the Avestan Yashts

;

These

of the nobility states 1

'

:

At

Ys. 46. 17.

I

of this stanza, as

connection.

special Pahlavi passages also

Zarir, Spend-dat, Frashoshtar,

omit the latter part unnecessary in this

For translations of

;

SBE.

;

xxx. 142 seq.

;

de Harlez,

and Jamasp,

Av. trad. 2d ed. pp. 353-354 Avesta, ubersetzt, 2

this

Gatha, see also Darmesteter, Le ZA. i. 307-308 Geldner, BB. xiv. 23 seq. Mills,

among the earliest show that many The Dinkart Creed.

to praise

were early attracted to the

first

the faithful in

and the Pahlavi Dinkart and Shikand

Gumanik Vijar commend them converts.

among

See Chap.

pare also Dk. in

SBE.

II.,

9.

ii.

;

Spiegel,

155.

pp. 21-22,

44. 16-19

xxxvii. 297-300.

;

and com-

9. 45.

2-6,

THE COURT AND ITS CONVERSION

78

who were

several of the realm

good and princes

acting, the

and desirableness

of

Auharmazd and

of

that

for those completely

fit

The Shikand Gumanik Vijar adds

1

Kai Spend-dat and Zarir and other (royal)

'

many

ing the

conflicts

will

the archangels, and the

progressive religion of the creatures, victorious.'

conspicuous, and well-

noble,

mankind, beheld visibly the

and shedding the blood

its

testimony,

sons, instigat-

of those of the

realm, accepted the religion as a yoke, while they even wandered

Arum and

to

the religion.' diar)

it is

the

Hindus, outside the realm, in propagating

With regard

2

to Spend-dat (Spento-data, Isfen-

interesting to observe that the late Persian author-

Mirkhond conveys the idea that

ity

instrumental

largely

inducing

in

youth was

this heroic

king, his

the

father,

to

Faith which he himself apparently had already

adopt the accepted.

With

the conversion of Zarir to the Religion, later tradition

associates also that of the old

who has

abdicated and

King Lohrasp (Av. Aurvat-aspa),

supposed

is

still

makes no special mention with the Creed. 3 The Shah Namah

the Avesta

but

it

includes Lohrasp as

'

sacred cord and became converted

had adopted.

The

the Behdinians

('

'

name

among

'

the

number

girded themselves with the to the faith

'

in connection

not altogether precise,

is

the old king

who, with Zarir and other nobles, 4

to be alive, although

of his

later Persian Dabistan,

those of the good Faith

which Vishtasp

on the authority of

')

gives the specific

occasion of the conversion of these two, somewhat picturesquely as follows

'

:

The

doctors of the pure faith record that

King

Lohrasp and Zarir, brother to Gushtasp, having fallen into so violent a malady that the physicians in despair desisted from all 1

attendance upon them Dk.

5.

2.

12,

West, SEE.

;

but having been restored to health

xlvii.

2

SgV.

SBE. 3

are Yt. 24. 34, 40, as the

word

is

there

bah

din

apparently an attribute.

125. 10.

4

67 (West's translation,

Simply Yt.

5.

ShN.

bibastand

dmadand;

xxiv. 171). 105,

father of Vishtaspa.

Aurvat-aspa as

Very doubtful

p.

1498

;

ed.

kustl

Vullers-Landauer,

cf. trad.

Mold,

iv.

291.

iii.

CONCLUSION

79

through the prayers of Zardusht, they adopted the pure

Another instance

of faith cure or healing

however, by herbs, will be recorded below. however, speaks of his Conclusion.

due

—The

own

office as

real success

to the influence of the

'

faith.'

by Zoroaster,

*

aided,

Zoroaster himself,

the physician of the soul.'

2

which Zoroaster won was first The Gathas

king and the court.

give us some idea of Zoroaster's preaching before the assembled community. His were new words and they were listened to by those

who came from near and

far (e.g. Ys. 45. 1).

With

royal

authority to back the Religion and noble power to support it, the advance and spread of the Faith must have been rapid, and accounts will next be given of other conversions and of the history of the religious propaganda. Shea and Troyer, tr. Compare similarly Atkinson, Firdausl Shah Ndmah, p. 258, 11. 4-10. i

i.

Dabistan,

255.

2

Av.

2, 16.

ahumbti,

Ys.

31.

19

;

44

—

CHAPTER

VII

PROMULGATION OF THE GOSPEL EARLY RELIGIOUS PROPAGANDA yd panto v'ispJng vauraya.

— Avesta, Ys.

31. 3.

—

Conversions more Numerous Introduction, the Cypress of Kishmar Spread of the Spread of the Gospel Early Religious Propaganda ;

—

;

—

—

Some Conversions in Turan Averred Conversions Religion in Iran The Hindu Story of the Brahman Cangranghacah of Hindus Fabled Greek Conversions Did Zoroaster visit BabySage Bias

— —

?

—

'

'

lon

'

'

— Conclusion

Introduction, the Cypress of Kishmar.

— In telling the story of

Zoroaster and of Vishtaspa's embracing the

Namah

narrates

how Zardusht planted

door of the fire-temple at

new

Faith, the

Shah

a cypress-tree before the

Kishmar, in the district of Tarshiz

Khorassan or Bactria, as a memento of Vistaspa's conversion, and had inscribed upon its trunk that Gushtasp had accepted in

'

the

Good

of this

Religion.'

wonderful

Marvellous became the growth and age

1

tree, the

famous cypress of Kishmar (sarv-i

by the Farhang-i Jahangrri, Dabistan, by Hyde and noticed more mentioned and other writings, as 2 The allegory is rather fine the fully below in Appendix IV. Kishmar'), as recounted

;

tree typifies

by

spreading branches the rapid advance of the

its

Creed under the fostering care of the king and the court. Vullers, Fragments, pp. 71, 72, 114-

1 Kih paUruft Guttasp dln-i bahl, ShN. ed. Vullers-Landauer, iii. 1499 Farhang-i Jatrad. Mohl, iv. 291-293 hanghi and the Muj. cited by Hyde,

Floigl, Cyrus und Herodot, p. 15 Wilson, Parsi Beligion, 444 and Anqnetil du Perron, as alluded to below

Hist. Relig. (led.) 317, 327 ;theDabis-

in

115

;

tan,

tr.

Shea and Troyer,

i.

306-309

;

;

;

;

2 ;

80

II. A, iii. f., n. 1, p. 164. See references in preceding note.

Appendix

;

EARLY RELIGIOUS PROPAGANDA Other

Conversions

;

Spread

the Gospel

of

— Outside of the immediate

Propaganda.

;

81

Early Religious

circle of the king, con-

The way no doubt had already own example and

versions begin rapidly to follow.

been paved among the people, and Vishtaspa's

his enthusiastic zeal could but exercise wide-spread influence.

With

the spirit and

all

a

fire of

new

convert he

when he comes

author of the Farvadin Yasht,

name

It

was

untiring in

to Vishtaspa's

(Yt. 13. 99-100), breaks out into a eulogy '

is

The unknown

his efforts for the establishment of the Faith.

:

—

and bold warrior,

this righteous

The hero of redoubtable weapon, The very incarnation of the Law

—

And

devoted to the Lord was he, who, with advancing weapon, Sought out a broad path of Righteousness, And, with advancing weapon,

It

Found

the broad path of Righteousness.

He,

And

it

was,

who became

Of Zarathushtra, He,

the

arm

the support of the Religion of

Ahura;

who dragged from

That was bound

And made

her chains the Religion

in fetters

and unable

to stir

her take a place

In the midst (of the nations),

Exalted with power, advancing and hallowed.'

We can but regret the loss of the eleventh Avestan Nask, which dealt particularly with the promulgation of the Faith. The Pahlavi

treatise Dln-Vijirkart tells us of its missing con-

tents as follows

:

'

In this Nask

is

the topic of the sovereignty

and Zaratusht the Spitaman, having brought the from Auharmazd, King Gushtasp accepted it, and

of Gushtasp,

religion

made of

the

it

current in the world,' 1 and the Persian

Kamah Bahrah gives the same Bahman Yasht reserves till a

testimony. 2

Rivayat

It is true that

generation later the accom-

plishment of the task of making the religion current in the '

whole 1

'

world, which

Dvj. § 11,

G

tr.

is finally

brought about by the Kayanian

West, SBE. xxxvii. 442.

2

Riv. 11. tr. West,

SBE. xxxvii. 424.

PROMULGATION OF THE GOSPEL

82

'Artashir dat.'

1

whom

(Kai),

they

Vohuman

call

son

Spend-

of

Later writers bear the same testimony to the tradition

The Arab Ibn al-Athir, for when Vishtasp accepted the Faith 'he

of Vishtaspa's religious energy.

example, states that

compelled his people to do the same and he killed a large

number

of

them

Mohammedan

until they adopted

view, but there

sword were not absent

it.'

crusades

in the Avesta,

home and

at

Spread

abroad.

the

itself

spread, fanned, as

it

fire

be a later

and the

fire

and further evidences

propaganda by religious

First

we must

notice the

itself.

of the Religion in Iran.

within Iran

may

This

no doubt that

is

will be seen in the next chapter of

spread of the Creed in Iran

2

of

—

It is tolerably certain that

the Faith of Zoroaster rapidly

was, by the breath of sovereign power.

Conversions were undoubtedly the order of the day

;

adherents

continued to multiply and devoted volunteers began to crowd

which had been captained

into the ranks

the Avesta and from later literature of these.

at the court.

we know the names

In the Yashts 3 we have a prose

list

of

From many

of nearly a

hundred sainted persons who are connected with the Vishtaspa circle.

They

are evidently the

Paoiryo-tkaeshas

how

— of

first disciples

the Zoroastrian Creed.

— the

How

4

so-called

and

far

fast the religion actually spread in the earliest period

do not know.

We

know, however, that the land

of Seistan

we was

one of the earliest scenes of the promulgation of the Faith, as

by the sequel and proved by the Pahlavi treatise, Sagastan,' elsewhere referred to. There were doubtless parts of Iran which were Zoroastrian only in name. The surmises on the question of Vishtaspa's exact rank and will be seen '

Wonders

of

1 Byt. 2. 17 the passage should be looked at in West's translation, SBE.

list

v. 198-19!).

the Pahlavi texts, Dk.

;

2

Cf. Gottheil, References to

Zoro-

Yt. 13. 95-110.

4

With such names

5.

The French

we may compare 9. 24.

17

translation

;

9. 33.

of

the

Yashts by Darmesteter (Le ZA. ii. 530 seq.) gives numerous identifica-

aster, p. 40. 3

as Parshat-gao, Saena, Vohvasti,

Isvant (Yt. 13. 9G),

in the

Avestan

tions.

SOME CONVERSIONS IN TURAN sovereignty have also been more than one. exact lands and territories concerned,

period Persia Proper

One thing

where.

is

is

83

The problem and

at

how

of the

early a

to be included, requires discussion else-

certain, that Zoroastrianism

become the national religion of Iran. Some Conversions in Turan. Nor scribed by the borders of Iran alone.

was destined

to

—

know

that other lands and climes

good tidings of those

who

The

of the Faith.

are righteous

'

is

the Creed circum-

From

came

the Avesta

'fravashis,' or guardian spirits

outside of the country,' or abroad,

are invoked as well as those within the land. 1

implies some lapse of time.

and

we

in for a share of the

And among

All of which

a dozen such lands

Turanians are

Turan comes in for a share of the blessing. mentioned by name in the canonical list of the

whose

'fravashis,' or idealized spirits, are glorified (Yt.

countries,

faithful

among those catalogued for sainthood one Isvant, son of Varaza, whom the Dinkart counts as a Turanian when it includes his name as Isvant, son In

111-129).

13.

fact,

in the list is

'

officiate

from the countries of Turan,' among those who will on the last day at the general resurrection. 2 In the

Gathas

themselves

of Varaz,

Zarathushtra

devotes

a

stanza

descendants of Fry an a of Turan, as he was one

to

the

who had been

attracted to the Prophet and

reward. 46. 12):

—

When

'

is selected to receive a destined Zoroaster speaks of him with favoring words (Ys.

named

be

as the children,

the Turanian

Armaiti,4 and

1

cet

Ys. 26. 9

;

who zealously doth further the possessions of when Vohu Manah (Good Thought) took up his

Vsp.

16. 2,

adaliyunam-

asaonam fravasayo yazamaide, uz-

daliyunymca, an

idea of universal

brotherhood. 2

262

;

3

came unto those that are to and children's children, of Fryana,

Aslia (Righteousness)

Dk. 9. 33. 5, West, SBE. xxxvii. compare also Darmesteter, Le

ZA.

ii.

530, n. 179,

menbuch, 3 I.e.

and

Justi, Iran.

Fa-

p. 143.

instr.

sg.

as subject; so also

below and elsewhere. 4 I.e. increasing Earth by agricultural activity.

rilOMULGATION OF THE GOSPEL

84

abode with them, (then) the Lord Mazda

them

announced to

is

to their comfort. 1

'This

man who among men

did propitiate Spitama Zara-

thushtra by his generosity, he

is exalted to be praised; and the Lord Mazda gave life unto him, and Volm Manah furthered for him his worldly goods, and him we regard as your goodly

Righteousness (Asha).'

ally in

A descendant Fryanam,

is

Turanian house, 2 Yoisht5 yd

of this virtuous

commemorated

in

a

metrical

passage of

the

Avesta, for his wisdom and for his victory over a malicious

The

wizard Akhtya. 3 lavi tale

episode

is

fully elaborated in the

which bears the name Yosht-i Fryano, and

Pah-

it

need not

great

Persian

be treated here. 4 Averred

Conversions

Chronicle Shah Niimali that were

made

in the

(or Daklki) speaks of

Hindus.

of

the

we have mention of the vigorous efforts way of religious propaganda; Firdausi Mobeds who were sent on this holy misand aided by

sion all over the world, assisted

quering sword. 5

— In

The land

of

'

Isfendiar's con-

Rum,' or Asia Minor and the

West, as well as Hindustan are included in the successful misThe earlier Pahlavi work, Shikand Gumanik fields.

sionary

Vijar (a.d. ninth century) narrates the same fact

when

it

speaks of the valiant Spend-dat and Zarlr, and of those other noble sons of Vishtasp,

who accepted

Or for their protection.' The house of Fryana has been aptly identified by Eugen Wilhelm 1

4

'

2

the religion, of the con-

Cf. Yt. 5. 81-83,

and the Pahlavi tr. by West

Yosht-i Fryano, §§ 1-6,

comment in ZDMG. xliv. 151, and compare also Justi, Preuss. Jahrbucher, l>d. 88, p. 251, and Iran. Namenbuch,

and Hang in Arda Viraf, pp. 247-206, also tr. by A. BarLondon, 1872 theUemy, Une legende iranienne, Paris, 1889. See West, Ghrundriss d. iran. Philol. ii. 108, § 58, and Peshotan Darab Behramjec Sanjana, Dinkart,

p. 10G.

vol. v. p. 305.

with the family coming from Piran as See ancestor, in the Shah Namah. his

3

This wizard

is

10,

West,

5

killed in the eigh-

tieth year of the Religion according to

Zsp. 23.

;

SBE.

That date would answer see Appendix III.

xlvii.

166.

to n.c. 551,

Further references will be given meanwhile notice

in the next chapter

;

Shah Namah, iii. 1498 seq., ed. VullersLandauer, and the translation of Mold, iv.

pp. 344, 499, 513, 542, 558.

ALLEGED CONVERSIONS IN INDIA and bloodshed, and says

fricts

85

they even wandered to

'

and the Hindus, outside the realm, in propagating the

The

claim to Indian converts

writings,

which

is

is

not so strange

Arum

religion.'

1

quite persistent in the later

when we

consider the Indo-

Iranian kinship and the fact that the Parsis found in India an

asylum from Mohammedan persecution. Story of the Brahman

*

Cangranghacah.'

— The

most

esting episode, perhaps, of the foreign conversions

Persian story which

who

conies

is

told of Cangranghacah, a

from India to Vishtasp's court

Hindu

Zoroaster's doctrines, but the

is

inter-

the later

Brahman sage

in order to refute is

taught

by the greater master and becomes a devoted convert

of the

teacher himself

This picturesque narrative

Priest of Iran.

is

recounted, with

modern Persian The author of this

other matters, in the Cangranghacah Narnah, a poetical

work

of the thirteenth century. 2

treatise is stated to be Zartusht

city of Rai,

the latter

who

work

also

Bahrain Pazhdu, of the ancient

composed the Zartusht Namah; and

we may agree with Anquetil du Perron, who

if

source of information on the subject. 3

man's conversion

like

claimed to be drawn from Pahlavi sources,

it is

briefly repeated in the

is

is

our chief

This story of the BrahDabistan and

it

is

alluded to incidentally in the text of the Dasatir and described in its

A

commentary. 4

All this implies some currency of the

brief abstract of the narrative, so far as

main event,

1

is

worth giving, and

Sgv. 10. 67-68, West,

SBE.

xxiv.

it

2 Ms. in Fondsd' Anquetil, 10. Suppigment d' Anquetil, 13. 3 Anquetil du Perron, Zend-Avesta,

tusht

Pt.

xxxiii.

2, ;

p.

also

and again,

6, n., i.

ii.

pp. 47-53,

and

p.

Pt. 1, p. dxxxvi. § 67 p.

790,

value of this treatise

Index.

;

The

is not very highly esteemed by Spiegel, Die Traditionelle Liter atur der Par sen, ii. 182, nor by

here presented, being

reputation

its

tale.

relates to the

Wilson, Parsi Religion,

171.

i.

is

it

Namah.

may grow

p. 445.

But

like the Zar-

For other references,

see farther on.

by Shea and Troyer, (Dasatir) tr. by Mulla Firuz Bin Kaus, Bombay, 1818, 125-126. See Appendix VI. On ii. 4

i.

Dabistan,

276-277

;

tr.

Desatir,

the character of the Dasatir, see also

Wilson, Parsi Religion, pp. 411-412.

-

'

PROMULGATION OF THE GOSPEL

86

Namah

based on the fuller account of the Cangranghacah

found in Anquetil. 1 Sketch of the Incident. hacah,

— The aged Brahman sage, Cangrangwisdom were

a philosopher whose learning and

is

famed throughout India and known

in Iran.

He

is

far-

reported

even to have been the teacher of Jamasp, minister to King Vishtasp, whose devotion to Zoroaster is regarded as a fall from grace. Accordingly the Brahman writes to Vishtasp a strating with the

At

monarch

remon-

letter

for believing in the upstart Prophet.

the proposal of Vishtasp he finally comes himself to

'

disciples, in order to debate

with a great following of devoted

But he

with Zoroaster and to put the impostor to confusion.

who came

Zoroaster

to scoff remains to pray.

premonition to answer

all

Balkh

is

prepared by

the seer's questions before he asks

them; and amid a great assemblage of learned men who have gathered from many parts of the country to listen for days to

Ormazd disarms

the religious debate, the chosen Priest of

his

weapons in disor book of the Nask reading By a cussion and conflict. Avesta, in which every difficult question prepared by the Hindu controversialist is already answered, he astonishes and antagonist before the latter has time to

utterly confounds the

Brahman.

lift

his

So completely

is

the

Hindu

philosopher vanquished and convinced, that with remarkable

candor he forthwith acknowledges his defeat,

is

converted,

adopts the Faith, receives a copy of the Avesta from Zoroaster's

own

hands, becomes a zealous adherent, and joins in

spreading the Prophet's teachings in Hindustan and the adjacent

countries,

so

that eighty thousand souls in this

receive the enlightenment of the true Faith. instituted

to

commemorate

this

A

way

festival

important event.

Such

is

in

the story, which remotely reminds us of the ecclesias-

brief

is

tical

convocations and

the

discussions

and disputations of

Luther.

This legend, as stated, seems rather to be of later origin, and 1

Anquetil du Perron, Zend-Avesta,

i.

Pt. 2, pp. 47-53.

THE BRAHMAN

'

CANGRANGHACAH'

87

may have arisen after Zoroastrian believers found India in Mohammedan days; and where, as time went

refuge in

it

mans and Dasturs perhaps came ertheless

it is

into debate

as old as the Zartusht

proved to contain old material, and already explained

;

it

and

on, Brah-

NevNamah, which has been is by the same author, as conflict.

and religious intercourse and connection

between India and Iran at

all

periods in history

is

undoubted. 1

No great religion is confined to the bounds of its own country. And as for religious controversies and debates, nothing is more common. The Avesta alludes to a victorious debate with Naidyah Gaotema, whom some have tried, among several other suggestions, to identify with this same Brahman Cangranghacah. 2

The Pahlavi texts speak of Zaratusht's discussions men whose questions he is able to answer even they ask them. The statements on this subject have

with learned before

been given above. 3

may

Avesta we

It is possible that in the

discover the source of the story, which seems to be

somewhat

legendary, in a mistaken view that the Avestan adjective cara-

ranhac (Vsp.

1. 1, etc.) contains an allusion to a proper name. Anquetil du Perron himself understood that epithet in the Visperad as an allusion to the Hindu sage. 4 On the other hand

some have seen in this tradition of an Indian wise man, who comes to Iran, a late story concocted as an allusion to the famous Vedantist philosopher, S'ankara-Acarya. 5 This view 1

The

references

of

the

Pahlavi

Shikand Gumanik Vijar and of the Shah Namah to Zoroastrianism in India have been given above. Furthermore, on relations and intercourse between Persia and India in religious matters, see Shea and Troyer's note in Dab. i. 276 n. also the story of Bias, next to be given and p. 72, n. 3. ;

;

2

Yt.

13.

16,

Mithra, p. 29, sibility

Hdb.

;

d.

but

see

who

Windischmann, suggests the pos-

this is rejected

Zendsprache,

s.v.

by

Justi,

gaotdina.

The other

identifications

have

that

been suggested for Gaotema are cussed in Appendix s

g ee p 61) and

cf

_

2.

10

;

II., p.

Dk

Zsp. 23. 5 (West,

dis-

177-178. 7 4

8BE.

73

.

5

xlvii.

67, 124, 164). *

Zend-Avesta,

i.

Pt. 2, p. 92,

and

p. 51. 5

Brahme TchengJournal Asiatique, Compare also Shea and

See Breal, Le

renghdtchah, 1862, p. 497.

in

Troyev,Dabistdn,i. 276, n. (Paris, 1843);

and Darmesteter, Le ZA.

i.

p. 444, n.

PROMULGATION OF THE GOSPEL

88

especially based on an identification of the great philoso-

is

pher's

name with the form

found in the Dasatir (vol.

Brahman's name which

of the

is

125) as Sankarakas (for which

ii.

Commentary understands Cangranghacah). 1 Such a view is to be maintained only by premising that we are to regard the story as a later invention, purposely made up to exalt the triumph of an Iranian over a Hindu philosopher. the

—

A sequel to the story of the conThe Hindu Sage Bias.' version of Cangranghacah is found in the tale of Bias told in the Dasatir and repeated from this source by the author of the Dabistan. 2 The account describes how, when the news of '

'

'

became noised abroad, another sage, Bias (i.e. Vyasa) by name, came from India to Iran in Like his predeorder to refute Zoroaster and to convert him. cessor, however, Bias is soon impressed by Zardusht's superhuman knowledge and divine insight, which penetrates even Cangranghacah's

confession

into the inmost thoughts of his soul, so that he also accepts the or (to quote the actual

religion,

words

of the Dasatir com-

mentary) 'he returned thanks to Yezdan and united himself 3 This to the Behdin, after which he returned back to Hind.' a combinastory is merely a counterpart of the preceding

—

tion of legend and myth that seeks to bring Vyasa, the fabulous author of the Vedas, into connection with Zarathushtra.

Fabled Greek Conversions.

— The

Shikand Gumanik Vijar and

of

statements of the Pahlavi

the

Shah Namah

Persian

have already been given as claiming traditionally that the West (Phi. Arum, Pers. Rum) 4 came under Zoroaster's influence.

The

tradition

is late,

from the truth

if

but in one respect

we should

it

might not be

choose to look at Zoroastrianism

simply in the light of Mithra-worship which, as

i

The Desatir

1818, vol.

125.

ii.

where the passage 2

Dasatir

8

283.

is

i.

4

reprinted.

126-143

ii.

and Dabistan,

Bombay,

See Appendix VI.,

(Dasatir),

280-283.

(§§

so far

05-162)

Dasatir,

ii.

144

is

;

well known,

Dabistan,

i.

280-

See Appendix VI. The comprehensive term to denote

Asia Minor, Greece, and the Empire.

Roman

FABLED GREEK CONVERSIONS pushed

its

way even far into Europe.

It is

89

not unnatural, more-

over, for religious devotees to lay claims to extraordinary foreign

missionary conquests.

This third great debate or theological

dispute into which Zoroaster

have come

to

off

victorious,

master, as recorded in

The account

tan. 1

presumed to have entered and with a Greek philosopher and the Dasatir and noticed by the Dabisis

is

doubtless apocryphal, but it deserves consideration with the other alleged conversions, and there is is

perhaps a far-off echo of

it

in

Hamzah

of Isfahan, in a passage

which describes how the Greeks evaded attempts to convert them, and the passage is given below in Appendix IV. 2 Briefly the Dasatir story of this conversion incident

how

is

as

In a prophetic passage the text of the Dasatir tells a wise man, named Tiaimr (Pers. Tutianush) or Niyatus,

follows

:

as the Dabistan calls him, 3 'will

Yunan,

come from Nurakh (Pers.

Greece) in order to consult thee

(O Zardusht) concerning the real nature of things. I will tell thee what he asketh and do thou answer his questions before he putteth them.' 4 The commentary upon this passage and also the i.e.

Dabistan expressly state that the sages of Greece despatched

man

this learned

many

lands.

occurred at

after Isfendiar

We may

had promulgated the Faith

therefore infer that the event,

if

in it

took place some years after King Vishtasp had accepted the Religion. The god Mazda, on this occasion likeall,

wise, instructs his prophet

what he

respond to the

who

and how he shall described as coming to 'Balkh.' 5 Ormazd assures Zardusht of success, and the commentary adds that 'when the Yunani (i.e. Greek) sage heard all these words (of Zardusht), he entered into the Faith and 1

Dasatir,

Dabistan, 2

i.

ii.

foreigner

120-125

(§§ 42-62)

;

277-278.

For the

original, see

Hamzah

al-

Isfahan!, Annates, ed. Gottwaldt, p. 26; Gottheil, References to Zoroaster,

33 and also 3

Dasatir,

p.

ii.

199 below.

120

;

and Shea and Troyer's note

On

passage.

cf.

p.

shall say

is

Dabistan,

i.

277,

satlr,

see

to the

the language of the

what

is

Da-

said in Wilson, Parsi

Religion, pp. 411-412. 4

Dasatir,

5

g ee commentary upon Dasatir,

120, § 43

;

ii.

120, §§ 42-43.

reprinted in

ii.

Appendix VI.

PROMULGATION OF THE GOSPEL

90

studied knowledge under the beloved of God, Zardusht the

Prophet.

(As

office of

Chief of the Hirbeds of

Yunan, and of the Mobeds of that country.

man

Gush-

a reward, moreover), the king of kings,

bestowed on him the

tiisp,

The accomplished

(accordingly), having returned back to Yunan, brought

over the inhabitants to the religion of that blessed Prophet.'

This story, whatever is

may be

not uninteresting because

it

wortli or

its

its

1

worthlessness,

shows the existence of a

tradi-

tion on the Oriental side regarding early connections between

Iran and Greece in which religious matters came into play.

There may, of course, lurk in such tradition some reminiscence of intercourse

between the nations prior to the Graeco-Persian

The note

wars.

Hamzah al-Isfahani on some attempt to among the Hellenes has been men-

of

spread Zardusht's Gospel

tioned above, with a Pahlavi reference also and a tradition in

We

Firdausi. 2

must not forget that the Dinkart

Greek translation was made

more

recall several allusions of the

effect that Plato,

We

of the Avesta. 3

asserts that a

may

further-

Greeks themselves to the

Hermodorus, Theopompus, and others came

under the influence of Magian doctrines. 4

The name

Grecian converted sage (Tianiir, Tutianiish, or Niyatus) obscure and the reading

But an

uncertain.

is

of this is

very

identification

with Pythagoras has been suggested on the basis of the point just presented. 5

based upon

and

is

Whether founded on

fact, as is unlikely, the

fully given in

fiction, as is likely, or

account merits recording

Appendix VI. below, while the

passages on Pythagoras,

who

is

classical

said to have studied in Babylon

under the Magi, and on Plato might be worth looking over again in Appendix V., and in Chapter

Did Zoroaster ever

when speaking 1

and 2 3

Dasatir,

ii.

visit

of Babylon, it

125, § 62,

commentary

xxxi.).

may 4

7, n. 5.

this

same connection,

be appropriate perhaps to For references, see Chap.

I.,

pp.

7-8.

text.

See pp. 78, 84, 88. l)k. 3 (West, SBE.

I., p.

Babylon? — In

5

xxxvii.

p.

277.

See Troyer's note on Dabistan, i. I should think 'Plato' might be

as plausible a suggestion.

DID ZOROASTER EVER VISIT BABYLON

91

mention a statement made by the Pahlavi Dinkart which ascribes to the religion of Zaratiisht the '

and

Bapel,'

overthrow of error and

evil in

accounts this achievement as one of the marvels

it

The passage speaks

of the Faith. 1

of the existence of 'several

matters of evil deceit which Dahiik had done in Bapel through

and mankind had come to idol- worship through that and its increase was the destruction of the world but through the triumphant words of the religion which Zarawitchcraft

;

seduction,

;

tusht proclaimed opposing

and

it,

that witchcraft

dissipated

is all

disabled.' 2

There

became

is

of course a distant possibility that after the Faith

go on

fairly established Zoroaster himself actually did

missionary journeys, teaching and preaching and exercising the influence of his

own

strong personality,

We

need only think

At

of the three brief years of our Lord's ministry. it is

all

events

not wholly impossible to believe that several places were

visited,

also, 3

perhaps including Persepolis

even

if

we

are not

prepared to accept so extravagant a view as that Babylon was

among the number. It is true that some of the classical writers make Pythagoras a follower of Zoroaster or at least of the Magi, who were established at Babylon and into whose mysteries he was initiated. 4 The theory of personal travel need not be pressed too far

;

where the

effect of the Religion came, there also

the Master himself had gone in influence, 1

Dk.

8BE.

7. 4. 72,

West's translation in

;

cf. 15.

In

not in person.

Avesta as

in the

29-31

xlvii. 66.

if

'

Bawri

19-21.

'

;

cf.

Yt.

2 The text does not indicate at what time in Zoroaster's career this event is

67, the old king, Lohrasp,

supposed to have been brought about, or whether it did not come to pass later through the developments and spread of the Religion. The actual

persed the Jews, a statement which

Babylon occurred a generation One might possibly conjecture from the passage that the Religion perhaps joined hands with the conqueror Cyrus in destroying this city, which is spoken of with hatred

fall of

after the Prophet.

'

'

5.

In Mkh. 27. 64is

regarded

as having destroyed Jerusalem and dis-

found elsewhere

;

see

West,

is

8BE.

Somewhat similar is Dk. 5. 8BE. xlvii. 120. Brunnhofer, Vom Pontus bis gum Indus, p. 147,

xxiv. 64. 1.5, cf.

might be noticed. 3 See references to Istakhr already given, and also below in Appendix IV. 4 See references in Chap. I., pp. 7-8, and in Appendix V.

PROMULGATION OF THE GOSPEL

92 this

we have

only another phase of the footprints of Buddha.

Regarding

Babylon, moreover, everything which

Zoroaster's

name with

this city can

associates

but be of interest to the

student of the Exilic Period of the Bible. Conclusion.

we can

— The story of

gather

it

from

the spread of the Faith, so far as

tradition, implies that missionary efforts

carried the Avesta to foreign lands as well as throughout the territory of Iran.

Tales are told of

Hindu

conversions, and

even Greeks are fabled to have accepted the Creed. himself

may

movement

Zoroaster

possibly have engaged personally in the general

of the

propaganda, but there

is

no proof that he

His time no doubt was constantly taken up working for the Faith some of the results which were achieved and some of the events which happened in the following years of the Religion are recorded in the next two visited Babylon. in

chapters.

;

CHAPTER

VIII

DEVELOPMENT OF THE RELIGION THE NEXT FEW YEARS OF ZOROASTER'S MINISTRY Homo

Introduction

— Record

in sacerdotio diligentissimus.

— Cicero,

—

Tradition of of a Noteworthy Conversion Man Question of Zoroaster's ScienOther Items of Interest, Incidents, and Events

—

Zoroaster's Healing a Blind tific

Knowledge —

— The

Sacred Fires

Introduction. istry covered a all

nitely to

mark

— Conclusion

— Zoroaster's number

the details which off

Oratio pro Bab. Perd. 10. 27.

life

was a long one and

his

min-

of years; yet tradition does not give us

we might wish

so as to be able

more

defi-

into periods or epochs the fifteen years or

more that intervened between Vishtaspa's conversion and the beginning of the Holy Wars that were waged against ArejatIn other words,

aspa.

up and

we

are not altogether clear in dividing

distributing the events that seem to have happened,

roughly speaking, between Zoroaster's forty-fifth year and the sixtieth year of his life. We certainly know they must have been active years, the years of a has just passed his

man

of vigorous

prime, and no doubt some

which have been described

in

the

mind who

of the events

preceding chapter

belong to this time, or even possibly

later.

may

The foregoing

chapter, in fact, perhaps leaves an impression of too great precision in the distribution of its incidents.

take

it

We

may

therefore

with some latitude in connection with the present.

an attempted distinction is

If

to be drawn, as the latter chapter dealt

mainly with promulgation and conversion, this one 93

may

deal

DEVELOPMENT OF THE RELIGION

94

rather with the ministration and organization, with missionary labors

and the exercise

of priestly functions.

in mind, however, that trying to locate in

It

it

must be kept

the events which

may have occurred at this time is a task that is difficult to perform with much satisfaction, and the work may be regarded rather as tentative, and as an endeavor to use material which remains at hand. Record is

of

a Noteworthy Conversion.

definitely located for us

by

event, however,

tradition as belonging to a spe-

The circumstance must have been

year in this period.

cific

— One

regarded as one of real importance, owing to emphatically chronicled

;

we

is

won

being so

shall therefore notice it at once.

Kavig or ungodly

It is the conversion of a heretic, a

who

its

This

over to the true Faith.

Selections of Zat-sparam, which say:

is

priest,

recorded in the

'In the twentieth year

Kavig who is son of Kundah is attracted l Although the name is not definitely known, (to the Faith).' the incident is none the less sure; and if we accept the tradi(of the Religion) the

tional date of

down

'

the twentieth year

this event for B.C. 61 1,

have been in the

fiftieth

2

'

of the Religion,

year of his age.

set

All this makes the

incident not without interest. Tradition of

we may

at which time Zoroaster would

Zoroaster's healing a Blind

Man.

— In

connec-

and possibly as a reminiscence work in that field, unless we are to refer it to an earlier period of his career, we may make mention here of a legendary story of his healing a blind man. The story is told by Shahrastani of Khorassan (a.d. 1086-

tion with Zoroaster's ministry of a missionary journey, or

3 1153) who locates the scene rather in Persia Proper.

1

Zsp. 23.

The reading the Pahlavi

note on

a

8,

West, SBE.

of the proper is

xlvii. 165.

name from

not certain.

the passage offers

'

West's

Kunih

'

as

possibility.

2 According to the Bundahishn chronology worked out by West, SBE.

xlvii.

Introd. § 55,

The

and Appendix

III.

below.

My

was first drawn to by a letter from Prof. G. F. Moore, Andover, Mass., dated June 3

attention

this story

23, 1892.

,

SOME ACTS OF ZOROASTER'S MINISTRY 'As he

account runs as follows:

man

95

Zardusht) was passing a

(i.e.

Dinawar, 1 he told them to take a plant, which he described, and to drop the juice of it into the man's eyes, and he would be able to see they did this and the blind man was restored blind

in

;

to sight.' 2

Even

period of Zoroaster's

life,

nevertheless serves to

show a

power was believed virtue

of

sufficient

should belong to an earlier

this incident

if

or to the time of his wandering,

it

tradition that miraculous healing

by Zoroaster and by point might find exemplification in the Avestan Vendldad.

Question of

to be exercised both

Faith

the

itself.

Zoroaster's

The

latter

Scientific

— The

Knowledge.

which has just been recounted of the healing man brings up another point which requires note. tion

of the blind

This

question of Zoroaster's scientific knowledge, which his character that

is

distinctly recognized

which must have come into play in

by

tradi-

is

is

the

a side of

tradition,

and

There

evi-

his ministry.

is

dence that he showed a practical bent of mind in his work as well as the theoretical and speculative turn in his teaching.

All accounts of the Religion indicate that the necessity of ministering to the wants of the body, as well as to the needs of the soul,

was

fully

comprehended.

Nor

is

medical knowledge

to-day regarded as unessential or to be dispensed with in some

The records of antiquity imply that the Zoroastrian books, by their encyclopgediac character, stood for many sides of life. Some of the original branches of foreign missionary work.

Nasks of the Avesta are reported to have been wholly scientific in their contents, and the Greeks even speak of books purported to be by Zoroaster on physics, the stones. 3

It is true these

and precious

need not have come from Zoroaster at

1 This village is located by Yakut, twenty farsangs from Hamadan it lies between this and Kirmanshah. See ;

Barbier de Meynard, Dictionnaire de la Perse, p. 251, p. 3G7 (Shiz), 515 (Mali-Dinar) and for a description ;

of the place see

stars,

de Morgan Mission

scientiftque en

especially 2

tome

Perse; Paris, 1894-97, iv. p.

290.

Gottheil, References to Zoroaster,

p. 50. 3

See

p.

8 above, and

Appendix V.

below, under Suidas and Pliny,

k

'

DEVELOPMENT OF THE RELIGION

96

but this represents a phase of

all;

that Zoroaster or his

life

Tradition recognizes the presence of this

apostles stood for.

element in the Religion which made

practical

many who might not

appeal to

it

otherwise have been attracted, and which

must have contributed in no small degree to its spread. The were the real conservators of knowledge and learning.

priests

As an

illustration of their practical

knowledge, so serviceable

mankind, we may notice a passage

to

claims that the

The

extensive. Zaratiisht,

in

which

in the Dinkart,

debt owed to Zoroaster in this respect text reads

'

:

One marvel

is

by

the disclosure

is

complete beneficence, medical knowledge, ac-

quaintance with character, and other professional retentiveness, secretly

and completely, of what

edge and spiritual perception

;

is

necessary for legal knowl-

also, the indication

by

revelation,

demon

of the rites for driving out pestilence, overpowering the

and witch, and disabling sorcery and witchcraft. The curing of disease, the counteraction of wolves and noxious creatures, the liberation of rain.' 1

which have a bearing upon every-day

tices,

this

This and a number of ordinary prac-

list

of

what the Pahlavi text

life,

calls

are included in

worldly wisdom

'

(gehdno-xiratolK), as contrasted with ' angelic wisdom

'

or divine '

The brief resume sums up knowledge' (yazdiino-xiratoih). what was expected to be found in the repertory of the wandering 2

Athravan, or descendant of the Prophet, at times,

and quite

Zoroaster's

own

as likely it represents

activity

during

the

least in Sassanian

some

of the sides of

long

period

of

his

ministry.

Other Items of Interest, Incidents, and Events.

— Tradition

has preserved a few more items of interest, incidents, or occurrences and events which may belong to the period of these A suggestion has been made that Zoroaster may have years. visited his own home in his native land of Adarbaijiin. Anque-

even thought that Urumiah

til 1

Dk.

SBE.

7. 5.

xlvii.

8-9, translated

75-76.

by West.

is 2

mentioned

in the

See "West's note in

SBE.

Avesta in xlvii. 76.

I

VARIOUS INCIDENTS AND EVENTS

97

an injunction given by Ahura Mazda bidding Zarathushtra, as

But this is a he conceived it, to proceed to a certain place. mistaken interpretation of the passage. 1 Anquetil also understood that Zoroaster and Vishtasp were together in Istakhr (Persepolis). 2

This view

apparently based upon the fact

is

that Zoroaster induces Vishtasp to transfer one of the sacred fires from

Khorasmia to Darabjard,

and based upon Tabari (and Bundari

how

the Avesta was written

byMasudi, 3

in Persia, as stated

down

after

him) who describes

in golden letters

upon the

hides of twelve thousand oxen and 'Vishtasp placed this at

Istakhr in a place called Darbisht (or Zarbisht

?).' 4

This

may

be noticed also in connection with the tradition of Jamasp's writing

down

and

is

the

archetype

'

the Avesta from Zoroaster's teachings (p. 76),

brought up in connection with the tradition that

also

copy of

the Avesta

and

its

was

we

treasury of Shapigan' (or however

otherwise

this period

we can

much engaged

in

likewise

the

in

name

Appendix IV.

variants) as discussed below in

During

deposited

are to read the

imagine Zoroaster as >/

new

organizing the

religion, in

founding fire-temples as described below, and in exercising in various ways his function as Chief Priest

perhaps was in establishing the

;

not the least of these

rite of ordeal as

already noticed,

or in celebrating the event of Vishtasp's conversion

the cypress of

times

when

ciations

Kishmar, before described.

by planting

There were

also

prophetic visions were granted and hallowed enun-

The Pahlavi Bahman Yasht (and

were made.

the Zartusht

Namah)

to Zoroaster, in

after

it

records a favored vision which was allowed

which he

foresees,

during a seven days' trance,

6

Even the Apocryphal New

the whole future of the Religion.

Testament in one passage claims that Zoroaster prophesied the 1

Anquetil du Perron,

i.

n. 1.

H

3

Pt. 2, p.

The misinterpretation of the words Airyama Ishya is repeated by Kleuker, ZA. Theil 3, p. 35. 2 Anquetil du Perron, op. cit. p. 53 = Kleuker, ZA. Theil 3, p. 35. 52,

Masudl, trad. Barbier de Meynard,

iv. 75. 4

p.

Gottheil, References to Zoroaster,

37

;

Hyde, Hist. Relig. p. 315

Bahman Yt. 2. 6-9, seq., West, SBE. v. pp. 191-235. 5

(1 ed.). tr.

by

;

DEVELOPMENT OF TEE RELIGION

98

coming

of

(a.d. 1250)

and a Syriac writer, Solomon

1

Christ

of

Ililat

a tradition of a special fountain of water,

tells

called G15sha of Ildrin,

where the royal bath was erected and

by the side of this fountain Zoroaster predicted to his disciples the coming of the Messiah. 2 There can be little doubt that much of The Sacred Fires.

—

was spent

Zoroaster's time

in the care of the sacred fire or in

the furthering of the special cult throughout the land. Tradition

counts that one of the most important features of Vishtaspa's

new

conversion was his active agency in founding

places

in

be worshipped or in reestablish-

which the holy flame might In a special (prose) chapter, the Avesta ing old Atash-gahs. fires recognized by the Faith, and sacred various the describes 3 the Bunclahishn gives additional details on the subject; Fir-

mentions several so-called Fire-Temples, 4 and Masudi, among other Mohammedan writers, devotes a number of pages

clausi

Magian pyraea, several of which he says Numerous Arabic writers came. 5 refer to the question, and as their references are accessible, they need only be summarized here. 6 Masudi and Shahrastani tell of some ten different Pyraea or places of fire-worship which existed in Iran before ZoroZoroaster's time, and they give the name or location of each. and Nishapur, built in temple to be causes a new himself aster 7 Vishtasp Furthermore, at his request King another in Nisaea.

to the subject of the

existed before

1

Apocr. NT.

I.

Zoroaster

Infancy, ch.

iii.

;

Koth, Stuttgart,

1893

and

;

Masudi, Les Prairies (V Or. Texte Trad, par C. Barbier de Meynard, and see Shahrastani, 72, 75 seq. 5

1.

See Gottheil, Eeferences to ZoroKuhn, Eine Zoroastrische aster, p. 29 Prophezeiung, p. 219 in Festgruss an 2

et iv.

;

Uebersetzt, Haarbrucker, 6

Wallis

On

the

275 seq.

i.

see especially the

fires,

Budge, Book of the Bee, p. 81 seq. in Anec. Oxon., Oxford, 1886. Of course compare Yt. 19. 89-95 Dk. 7. 8. 55. 8 Avesta, Ys. 17. 11 cf. also Vd. 8. 73-96 Pahl. Bd. 17. 1-9. See especially

material in Gottheil, Eeferences to Zo-

Darmesteter, Le ZA. * E.g. ShN. Mold,

Zoroaster, pp. 45, 47.

;

roaster, pp. 45-47 p.

7

i.

149-157.

iv.

291, 364, etc.

Hyde

Belig. Pers.

Masudi, Prairies, iv. 75 Shahrascf. Gottheil, Eeferences to i. 276 ;

;

;

;

353-362.

tani,

;

THE SACKED FIRES seeks for the

he has

of Jenished,

fire

which

are mentioned in Seistan,

(without the

India,

fire),

by the Magi.

name

bore the

Among

of

Jarir,'

'

the

all

Other Pyraea

Rum (Constantinople), Bagdad, Greece and in China.

Not without interest Kumis (Comisene) which

the mention of the fire-temple in

is

found in Khorasmia, and This latter fire

transferred to Diirabjard in Persia.

it

said to be especially venerated

is

is

99

apparently after Vishtasp's son Zarir. 1

there seem to be three which stand, in

fires

later times of the Sassanians, as the threefold representative of

the sacred element, corresponding to the social division of the

community into three classes, priests, men. 2 The names of the three great lows

7

—

:

warriors,

and laboring

fires are

given as

fol-

1. Atfir Farnbag, the fire of the priests. This fire, whose name appears as Farnbag, Frdba, Khurrad, Khordad, being a corruption of * Hvarend-bagha or * Hvareno-data, i.e. the fire of the Glory Divine, or the fire Glory-Given,' is one of the most ancient and most sacred of the holy fires in Iran. 3 '

Existing as early as Yima's reign, and having been established

Khorasmian land or the eastern shore of the Caspian was removed by Kavi Vishtaspa to Cabul, if we are to

in the

Sea,

it

commonly received statements on the

accept the

1

So Shasrastani,

i.

275, but seem-

ingly a different reading or

the

name

Masudi,

Djerich)

(i.e.

is

form of found in

See also Gottheil, Bef-

iv. 74.

erencesto Zoroaster, pp. 45, 46. 2 Bd. 17. 5-8, and Ys. 17. 11. Darmesteter, Le ZA. Mas&dl, loc. cit. 3

4

Ardd

Cf.

West,

So Bd.

name

Pahlavi

(SBE.

17.

v.

63)

as ;

5-6 '

Haug and

tr.

and Bd.

it

but to the west,

'

;

215,

Sachau)— all cited by Gottheil,

tr.

Beferences to Zoroaster, pp. 43-47. subject is also discussed below in

if

'

Appendix

aster's ministry,

read the

It is

evident that Shahrastani's Aza-

with West we may un-

rusa

is

we

Kabul

otherwise

connection with the scene of Zoro-

17. 5-6.

was removed, not eastward, if we follow DarmesLe ZA. i. 154, in doubting the

derstand teter,

;

'

The

Vtraf,

note

p. 146,

reading Kavul (Kabul) which West, however, gives (SBE. v. 63). Darmesteter follows MasudI, Shahrastani, and Yakut similarly, Ibn al-Faklh alHamadhani (a.d. 910) AlbirunI (p. ;

Cf.

149 seq., and

i.

subject. 4

fires,'

Adaran shah, king of Le ZA. i. 157, '

Darmesteter,

Gottheil, p. 47.

for

IV., p. 217.

Beferences

to

Zoroaster,

DEVELOPMENT OF THE RELIGION

100

A tii r Gush n asp

2.

The name Gushnasp

(Gushasp), the

the

fire of

warriors.

probably a corruption from * Varshan-

is

aspa, 'male-horse,' cf. Skt. vrsan-as'vd, an epithet of Agni, as

This was a very ancient

noted by Darmesteter.

when Kai Khiisrav exterminated

early played a part

or on

Mount Asnavand upon

AtiirBurzhln Mi tr 6, The name,

ing class.

which

fire of the laborer, played

This

version.

of Tiis, as

Burzln Mihr, corre-

This third

Mount Raevant

or the special

fire,

Khorassan in the

in

in the Bundahishn), in the

Lake Sovar (mentioned

vicinity of

region

2

an important part in Vishtaspa's con-

located on

is

1.

the representative of the labor-

also in Persian,

sponds to * Berezant Mithra.

A

Accord-

fires

with the Archangels to aid in Vishtaspa's conversion as

described in Chap. V., p. 65, n. 3.

it

idol-wor-

the shores of that lake. 1

ing to the Zaratusht Namah, this was one of the

came

and

Lake Urumiah,

It was situated in the neighborhood of

ship.

fire

3 noticed also below in Appendix IV., p. 216.

similar situation

given to

is

it

by Firdausi. 4

Perhaps there

an echo of the name of this fire lingering in the name of the small town Mihr to the west of Nlshapur, although for a fuller

is

statement of Houtum-Schindler's view, reference Several of the

p. 216.

Mohammedan

is

made

to

writers, as noticed above,

was in the neighborhood We recall that Khorassan was the land of the of Nlshapur. planting of the cypress of Kishmar, and the scene of the closall of which is of intering battles which ended the Holy War

state that the special fire of Zoroaster

—

— The

Conclusion.

such material as life

>

aim

been to present

of this chapter has

we can

gather for the events of Zoroaster's

during the years next preceding the outbreak of the Holy Bd. 17. 7

v. G3, 173. 2 Cf.

Yt. 10. 8

field of Zoroaster's ministry.

with the

est in connection

;

Zsp.

22

6.

See also

Av. Midram

;

.

.

West, SEE.

.

barazantom,

Bd. also Bd.

12. 18. 12.

24

;

;

22. 3

Zsp. ;

6.

22

;

cf.

West, SBE.

Pt.

i.

2, p.

AnquH

il

46, n.

2

(on Khorassan). 4

7.

32-35

See likewise

v. 38, 41, 173.

du Perron, ZA.

48 above.

p.

Cf.

dauer

=

ShN. trad.

iii.

1499,

Mold,

iv.

Vullers-Lan-

291.

CONCLUSION Wars.

In this

101

way an impression has been gained

of certain

other sides of Zoroaster's character and activity, especially the practical side rial

which

The mate-

his nature probably also had.

from which to judge of these points, however,

be rather meagre.

Finally, special

found to

attention has also been

devoted to the subject of the spread of the aster

is

fire-cult

and the work which was accomplished

in

Atash-gahs or in reestablishing the old Pyraea.

by Zoro-

founding new

But

all

these

events did not come to pass without a struggle;

nor were the

actual results achieved without a hard fight.

If the

which Vishtaspa has adopted the realm, this

is

is

to

become the

Faith

state creed of

not destined to come to pass without a

struggle, especially with powers outside.

arable from crusading;

and we

Warfare

is

insep-

see gathered in the horizon the

clouds of the storm about to burst over Iran.

CHAPTER IX THE HOLY WARS OP ZOROASTRIANISM THE LAST TWENTY YEARS OF ZOROASTER'S LIFE 'Fight the good fight of faith.'

— Timothy

I. 6.

12.

—

—

Arejat-aspa, or Religious Warfare in the Avesta Outbreak of Hostilities; Causes and Arjasp and the Holy Wars the Holy War Arjasp's Ultimatum His First Invasion Dates Vishtasp's Army and its Arjasp's Army and its Leaders begins Commanders Battles of the First War Isfendiar as Crusader, the Last Arjasp's Second Invasion and the Following Events

Introduction

— —

— —

;

— —

—

—

Holy War

;

— Summary

Introduction.

— Up

to this point

it

might appear as

if

the

progress of the Religion had been one only of success and

smooth advance.

We

reality.

Such, however, cannot have been the case in

have to do with a church militant, and there

is

more than one hard-fought battle Not all conversions were easily than the olive-branch would be the made. The sword rather more suitable emblem to deck the earlier pages of the history evidence, in

its history,

before victory

is

of

achieved.

of the Faith.

Owing

to circumstances the

versal peace

and

development of the idea of uni-

of general good-will towards neighbors

not allowed to play so important a part as

played theoretically in the

When

stages of the

was

might have

new

Religion.

crusading for the Faith began, bitter struggles and

antipathies soon

verms

first

it

unbelief

came

into existence.

begins to

fill

102

the

The war-cry air.

Old

of creed

political

and

RELIGIOUS WARS IN THE A VESTA

new

national feuds take on a

color

— the

This latter statement

antagonism.

103

tinge of religious

especially true of the

is

ancient enmity between Iran and Turan.

This breaks out ]

afresh in the form of a

war

leader Arejat-aspa, as he

Turan, as he

is

of creeds

called in the Avesta, or Arjasp of

later generally styled,

is

between the Hyaonian

and the pious hero

Zoroastrianism, Kavi Vishtaspa (Vishtasp, Gushtasp).

of

Vic-

tory ultimately attends upon the Creed of the Fire and the

Sacred Girdle, but the stages of progress have to be fought step

by

Bloodshed and distress precede success and

step.

triumph.

—

Religious Wars in the Avesta. Before turning to the great Holy Wars against Arejat-aspa, we must first notice that the

Avesta

also records several other violent conflicts

which are

looked upon in the light of hallowed warfare against unbelief.

The Avesta mentions some eight powerful Vishtaspa,

or his

foes over

brother Zairivairi (Zaiir)

gallant

divine aid in battle, and victory descends

upon

We know at least the

answer to their prayers.

whom invoke

their banners in

names

of these

vanquished warriors, for they are given in the Yashts. We read of Tathryavant and Peshana, 1 Ashta-aurvant, son of Vispathaurvd-ashti, 2 Darshinika

cingha and Humayaka.

and Spinjaurusha 3 and of PeshoAll are spoken of as infidels, heathen,

4

The

heretics, or unbelievers.

them

are unfortunately lost.

occurred

From

in

the

the

period

details of

the battles against

In point of time some of these

of

conversions

claims of the sacred text

already

we know

described.

that victory

waited upon the faithful. Arejat-aspa (Arjasp) and the Holy Wars.

— The

inveterate

and mortal enemy of Vishtaspa, however, is Arejat-aspa (Arjasp), or the infidel Turk, as later history would have

foe

styled him. Faith,

He

stands as the great opponent of the national

and we are fortunate

1

Yt.

2

So Darinesteter, Le ZA.

5.

109

;

Yt. 19. 87

;

cf. ii.

in

having considerable traditional

Yt. 439.

9.

31.

a

Yt.

9.

30-31.

*

Yt.

5.

113.

THE HOLY WARS OF ZOROASTIilANISM

104

They

information preserved regarding these wars with him.

paramount importance

are of

his Creed,

and they require

in the history of Zoroaster

and

Details of the

fuller discussion.

campaigns may be gathered from the Avesta, the Pahlavi writ-

Shah Namah, and from some allusions in Arab chroniThe account given in the Shah Namah dates from the

ings, the clers.

century of our

tentli

era,

and

by the hand

partly

it is

of Fir-

dausi's predecessor, Dakiki, as FirdausI himself expressly states

when he

describes the thousand lines which he

references

principal

—

the thousand lines relating to Zoand the founding of the Faith. 1 The are here collected and presented for

from Dakiki in a dream roaster and Gushtasp

had received

convenience. 2

The warfare

against Arejat-aspa

is

writings as 'the war of the religion.'

Pahlavi texts Arejat-aspa (Arjasp)

known

in the

Pahlavi

In the Avestan and

3

the leader of the hostile

is

This Hyaonians (A v. Hyaona, Phi. Khyon). nation has rightly or wrongly been identified with the Chionitae This subject is more fully discussed below in of the classics. Appendix IV. In any event Arejat-aspa stands for the head

known

folk

1

iv.

See

as

2

p. 5, n.

also see Mohl, trad,

;

286-357, and consult Noldeke in

Grundriss der iran. Philol. ii. 148-150. 2 References to Arejat-aspa and the Holy Wars: Avesta, Yt. 5. 109, 113117

;

Yt. 19. 87

49-51. 84,

Yt.

;

9.

87-89

;

7.

5.

7

;

=

29-31

—Pahlavi, Dk.

7.

2.

5.

4.

9.

5. 3. 1

;

translation

Bois,

by

;

61.

;

by West)

Landauer,

vol.

iii.

made

tations also

Yt. 17.

12 (note

in Sb. d. k. bayer.

Sacred Books)

;

furthermore, the Pah-

lavi Yatkar-I Zariran

stantly cited

(which

und

is

con-

from the very useful

contribution of Geiger,

Zariran

Zsp. 23.

sein

Das Ydtkdr-i

Verhaltnis

zum

;

ci-

French

;

Shah Namah, translated and London and New York, 1886

abridged, further-

;

more, Vullers, Fragmente uber Zoroas-

ers, Tabari,

;

1495 seq.

after the

by Mohl, Le Livre des

cording to West's translations in the

49, note

—

ed. Vullers-

cf. 293 seq. (Paris, 1877) likewise the paraphase by J. Atkinson,

Bonn, 1831. was not accessible.

2.

p.

Akad.

pp. 43-84.

iv.

8 (all these references are cited ac-

9 (and

ii.

Firdausi, Shah Namah,

77, 83,

(West, p. 126) 8. 11. 12; 4. 21 (West, SBE. xxxvii. 412) ; Bd. 12. 32-34 Byt. 3.

West)

4;

Sah-Ndme,

der Wiss. 1890, Bd.

ter,

Pizzi's translation

— Arabic

extract quoted

deke, Persische Studien,

by

Gottheil, References to Zoroaster;

Mirkhond, History of Persia, by Shea, pp. 288-295, 313-326.

finally, tr.

ii.

Writ-

by Nol6-7, and

8

E.g. Bd. 12. 33.

AREJAT- ASP A THE FOE TO THE FAITH of the chief inimical

power among the heathen

105

the Shah

;

Namah

regards him as the head of Turan, Turkestan, China.

We

have evidence of two distinct invasions by Arj asp's

forces,

although the Avesta does not make clear the fact that

The Pahlavi

there were two wars.

Namah and some

the subject as are the Shah traditional dates

texts are not so explicit on

works, but the

which cover a period of seventeen years, as

given by the Pahlavi writings, allow the inference of the two

Both these

wars or two invasions. in victory for Iran

In the

first

and the

;

war, Vishtaspa's brother Zairivairi (Zarer, Zarir)

latter's

son Bastavairi (Bastvar, so read for Nastur) 1

are the heroes of the fight

by

Isfendiar,

religious conflicts result

yet not without severest loss for a time.

in the second war, Vishtaspa's son

;

his deeds of

marvellous prowess, eclipses even

the glory of these two heroic combatants. priate to give

some description

of these

cussion of the subject because of history of

Zoroastrianism.

its

The

It

seems appro-

wars and some

dis-

bearing upon the early

sources have already been

mentioned (pp. 5, 38) truly to appreciate the subject one ought to read the accounts of tradition, or of fiction as some ;

may

prefer to call

it,

in the Yatkar-I Zaiiran

Namah, which have been

oftenest

and

drawn upon.

in the

Shah

Here there

is

space merely to give excerpts from their descriptions or to give

an outline of their contents. Outbreak of Hostilities

;

Causes and Dates.

—

If

we

accept the

date given by the Zoroastrian tradition, which belongs to the

time of the Sassanidae,

it

was some seventeen years after Vishwar against Arejat-aspa (Arj asp)

taspa's conversion that the

broke out. '

The Pahlavi

selections of

Zat-sparam state that

in the thirtieth year (of the Religion) the

make an

of traditional chronology, as

1

These names belong to the Avesta,

the Pahlavi,

Khyons

incursion into the countries of Iran.'

and the Shah Namah.

2

worked out by Dr.

2

165.

Zsp. 23. 8,

tr.

arrive,

who

On the basis E. W. West,

West,

SBE.

xlvii.

THE HOLY WARS OF ZOROASTRIANISM

106

we may

place this event in the year B.C.

601. 1

The Shah

Namah

likewise shows that, after the conversion of the king, some time must have elapsed before the great war began. 2 The day of the final battle of this war, it may be added, is given by

the Yatkar-I Zariran as Farvadin. 3

As

for causes, the ostensible

ground

for the original difficulty

was found in Vishtasp's refusal to continue the payment of and revenue to Arjasp and in the latter's consequent and persistent pressing of his demand. So much, at least, for The actual ground for difficulty, however, seems the pretence. tribute

to

have been the religious difference

new Faith

of the

religious question

;

for Vishtasp's adoption

The

really lies at the basis of the trouble. is

certainly

mixed up with the tribute matter.

The

Perhaps one could hardly expect the two to be separated. affair of the tribute

is

recorded in the Pahlavi Dinkart as well

On the other hand, the Yatkar-1 Shah Namah. 4 Zariran makes the religious issue the main one. 5 In the Shah Namah, when the question comes up, Zoroaster appears practically in the position of a cardinal vested with regal power and as in the

wielding a vigorous hand in matters of state. tasp (Vishtaspa) absolutely to refuse

payment

great Priest's personal interest in the

problem

to

be settled

is

He

urges Gush-

The

of the tax.

and

political situation

evidently largely governed by religious

known, had declined to accept the true In the Prophet's eyes, therefore, Turan is destined to Faith. be damned. Accordingly it is the Powers of Hell itself that The Dinkart rise up to inflame Arjasp's fury against Iran. motives

;

Arjasp,

it

is

6

West, SBE. xlvii. Introd. and Appendix III. below. 2 Cf. Shah Namah, ed. VullersLandauer, iii. 1500, caitd'i rosgar, and Mohl, iv. 293, quelque temps.' Note also that Zoroaster is now spoken of 1

See

§ 55,

Zaratusht

;

according to tradition

he would have been sixty at the time. The Yatkar hardly implies the lapse of so long an interval, and it makes

a

lesser

than

part to be

the

religious adviser of the king. 3 4

'

as 'old' (plr)

play

Jamasp who seems rather

68

;

5 6

YZ. § 85 (Geiger). Dk. 7. 4. 77, West, SBE. ShN. tr. Mohl, iv. 293. YZ. § 1 seq. ShN. Mohl, iv. pp. 289, 294

§ 1 seq.

xlvii.

;

YZ.

'

ARJASP'S ULTIMATUM

than Aeshma, the Arch-

that no less a personage

believes

107

Wrath, conveyed clandestinely to Arjasp the tidings demon The statement of Vishtasp's fixed and unswerving refusal. of

tells

the whole story

'

:

When

Vishtasp, accepting the religion,

praises righteousness, the demons in hell are disabled

demon Aeshm (Av. Aeshma) rushes Khyons and to Arjasp, the deadly one

to the country of

all,

of so

are poured out

many

by him

of

the

of the Khydns, because

and the most them in the country of the Khyons,

he was the mightiest of tyrants at that time hideous of

and the

;

;

1

for war.

— Arjasp forthwith

makes a formal demand in writing and states the conditions upon which alone and he adds an ultimatum to the he will remain at peace effect that Gushtasp (Vishtaspa) must abandon the new creed or be prepared to have the country of Iran invaded within two Arjasp's Ultimatum.

;

The authority

months. 2

whether

Shah Namah

is

to be found in

;

the details of the mes-

fictitious or actual, are

preserved in their pur-

the Yatkar and in the sages,

for these statements

port and intention, at least, in these same works.

two messengers

the

of

decisive

this

Namkhvast

letter

whom

Arjasp despatches to convey preserved as Vidrafsh and

been

have

of the Hazars.

The problem

3

The names

of the location of

Hyaonians of the Avesta has more fully discussed below in Appendix IV. 4 Here we shall only note that the Shah Namah locates the Turanians on the other side of the Oxus and makes

Arejat-aspa's

kingdom and

of the

already been alluded to and

it is

Arjasp despatch his envoys from the city of Khallakh or Khal-

lukh to Vishtasp in Balkh. 1

Dk.

4.

7.

87,

tr.

Although Zoroaster was the

West, 8BE.

Shah Namah, Mohl,

and see Dk. 8. 11. 4, 'the demon of wrath.' Compare also the mention of wrath in Byt. 3. 9, West, 8BE. v. 218. The Shah Namah has narrah Din, ShN. iii. 1500, ed. Vul-

kar, § 12.

lers-Landauer

sale

xlvii.

72,

'

2

On

'

;

cf.

the time

Mohl, '

iv.

293.

two months

'

see

3

YZ.

§

2

iv.

(Geiger,

298,

p.

chief

and Yat-

47),

ShN.

See also Dk. 7. 4. 77, 'the deputed envoys of Arjasp who demand tribute and revenue';

Mohl,

.

.

iv.

p.

300.

.

4

va-bazo (West,

See

p.

123 seq.

SBE.

xlvii. 68).

THE HOLY WARS OF ZOROASTRIANISM

108

instigator of the trouble between the

we

unnatural, perhaps, that role as counsellor, for he

grand

vizir.

On

2

tasp's warlike

find

rulers, 1 it is

Jamasp assuming the

not chief

was prime minister, chancellor, and

the receipt of the arrogant message, VishZarir (Av.

brother

Zairivairi,

Arj asp's messengers

Mod. P.

Phi.,

and boldly hurls defiance

Zarer, Zarir) at once steps forward in the face of

two

;

he endites in response a

stern letter, to which the king gives approval, and he hands to the envoys to deliver on their return. 3

War

it

forthwith

is

declared. First Invasion of Arjasp, and the Holy states that the missing Vishtasp-sastd

War.

Nask

— The Dinkart

of the

Avesta con-

by war with Vishtasp and disturbance of Zaratusht; the arrangements and movements of King Vishtasp This for that war, and whatever is on the same subject.' 4 keenly the the more brief but clear outline makes us regret But doubtless conloss of so interesting a book of the Avesta. tained an account of the

demon

Wrath,

of

siderable of

the outpouring of Arjasp the Khyon,

'

for

the material has actually been preserved, as in

other cases, in the Pahlavi and later Persian literature

;

and

this

more weight to the statements of the Pahlavi Yatkar-I Zariran and of the Shah Namah as being actually based on old foundations and therefore worthy of real consideration. This should be kept in mind in the following pages and in the descriptions which they present. The Yatkar-i Zariran and the Shah Namah both give vivid fact lends

pictures,

forces

with imaginative coloring, of the marshalling of the

and the numbers

of the opposing hosts.

As

is

common

even in modern historical records, the estimates of the number men actually under arms differ considerably. For Arjasp's

of

i Dk. 8. 11. 4, 'the outpouring of Arjasp the Khyon, by the demon of wrath, for war with Vishtasp and

3 YZ. §§ 10-13 (Geiger, pp. 49-50) ShN. Mohl, iv. 301-303. 4 Dk. 8. 11. 4, "West, SBE. xxxvii.

disturbance

24.

2

YZ.

Mohl,

iv.

§ 3

of

Zaratusht.'

(Geiger,

pp. 300-317.

p.

48)

;

ShN.

;

;

ARJASP'S ARMY AND ITS LEADERS

109

army one section of the Yatkar gives the number as 131,000 The Shah Namah is not so explicit, but puts the

men. 1

two wings

and of the reserve, main body of the army. 2 On the other side Vishtasp's army is actually estimated by the Yatkar at 144,000 men, 3 although it once speaks as if the number were innumerable 4 whereas in the Shah Namah the forces of the

of Arjasp's host,

at 300,000, without including the

merely stated in a vague way as 1000 x 1000. 6 Arjasp's Army and its Leaders. The tradition upon which

strength

is

—

Firdausi, or rather Dakiki, based his poetic chronicle

is

consis-

tent throughout with respect to

making the city of Khallakh the place from which Arjasp set out upon his campaign. Again we miss the lost Vishtasp-sasto Nask of the Avesta alluded to above! The poet is even able to give the order in which Arjasp arranged This his

his troops

for

the invading march.

from the actual plan of marshalling forces and commanders when in battle array; but even a differs considerably

poet would recognize the likelihood of changes and alterations

according to the exigencies of the campaign and situation.

On

the

march the troops were disposed

of in the order given

diagram on page 110. 6

in the

The advance guard

is

The two

entrusted to Khashash.

wings are assigned respectively to Arjasp's own brothers Kuh-

ram and Andariman

Av. Vandaremaini) with three hundred thousand picked men. The chief in command is given to (cf.

Gurgsar, while the flag self

is

entrusted to Bidrafsh.

Arjasp him-

occupies the centre for safety and convenience; and Hush-

div brings up the rear.

As 1

already noted, the above line of march, however, differs

YZ.

but a few lines farther is mentioned as 12,000,000 (probably a mistake in a figure). The prose Shah Namah Nasr mentions Arjasp's conscription as

on

'15,000 p.

§ 46,

(§ 50) the

325

number

men'

(1 ed.).

;

cf.

Hyde, Hist. Belig.

2

3 4 s

6

ShN. Mohl, iv. pp. 306, 319. YZ. § 49. YZ. § 16. ShN. Mohl, iv. 308. See ShN. Mohl, iv. 306 (line of

march), opposed to battle).

iv.

319 (order of

THE HOLY

110

WAliiS

OF ZOliOASWIANISM

MARCH

ARJASP'S ORDER OF

(According to the Shah Namah)

:

Khashash (with advance guard)

Gurgsar

Bidrafsh (with banner)

(chief in

d

S

a

3

command)

o3

O* T3

Hushdiv (with rear guard)

1

See preceding note

;

and, on the proper names, see Justi, Iran.

as follows: XaSal, p. 171; Gurgsar, p. 122; Eidrafi

riman (TFandare?nai'/»T), Arjasp, p. 21.

p.

347; Kuhram, p. 166;

Namenbuch,

(WUrap), p. 3(58; ^IndaHuSdw (Hohleic), p. 131;

;

ARJASP' S ARRAY ON THE BATTLEFIELD

111

from the arrangement of the forces in action on the

field of

According to the picturesque account which is given Shah Namah, we can imagine Arjasp's forces drawn up From the in battle array in the manner indicated below. descriptions of the engagement it is evident that in Oriental battle.

in the

rights, as often elsewhere, single

iant leaders gain the

deeds of great daring by

day rather than combined

manoeuvring of massed troops.

We

may

efforts

brill-

and the

conceive of the fort-

unes of the battle as guided by Ormazd and by Ahriman.

The

description in the

journalistic,

but

enemy appeared

it

is

Shah Namah may indeed be poetic or worth reading, and the array of the

as follows:

AEJASP'S

1

—

AKRAY ON THE BATTLEFIELD

(According to the Shah Namah) 2

Gurgsar

Bldrafsh 100,000

100,000

Arjasp with Namkhvast 3

Chosen troops

Reserve 100,000

Kuhram (with rear guard)

Bidrafsh and Gurgsar are given charge of the two wings

with 100,000 1

with

See Mohl, iv. p.

men

iv. p.

each.

Namkhvast with picked

319 (and contrast

2 See preceding note and, for the proper names, compare Justi, Iran. ;

Namenbuch,

as follows

122; Bidrafi(Widrafs), p. 368; mxvast, p. 220

306).

:

Gurgsar,

p.

troops has

;

Kuhram,

p.

Arjasp, p. 21. 3

Cf.

ShN. Mohl,

iv.

313, 319.

Nd166

THE HOLY WARS OF ZOROASTRIANISM

112

the centre where Arjasp himself

is

stationed. 1

The

reserve of

is disposed in such a way This time Kuhram 2 guards the rear, whereas Hushdiv had held that position on the invading march. Among Arjasp's leaders only two are really known to fame in the conflict: these

as to support all the

men

100,000

divisions.

and Bidrafsh. 8

are Nfunkhvast

Army and

Vishtasp's

its

Leaders.

strength of Vish-

The

already been mentioned.

taspa's forces has

three prin-

the Iranian side are,

who win renown on

cipal heroes

— The

first,

Vishtasp's intrepid brother, the valiant Zarir (Av. Zairivairi,

ShN. Zarir); 4 second, the latter's son Bastvar (Av. 5 and third, Vishtaspa's Bastavairi, YZ. Bastvar, ShN. Nastur); own glorious son Isfendiiir (Av. Spento-data, YZ. ShN. IsfenIn the Yatkar, mention is likewise made of another of diar). 6 7 Vishtaspa's brothers, named Pat-khusrav, and also of a favor-

YZ.

Zarer,

son of Vishtasp whose

ite

i

§

who

is

313, 319.

iv,

In YZ.

Arjasp, like Vishtasp, has his observation upon a

place of

hill to

ii.

suggested Av. Bujasravah, Yt.

13. 101,

but this 8

The name of Arjasp's brother, Kuhram or Guhram, appears as Gohormuz in Tabari see Noldeke, Per2

;

sische Stud'ien,

ii.

Namenbuch,

112.

8

7,

;

If

Justi Iran.

Kuhram

ac-

(ShN. Mohl, iv. pp. 321, 322), he must have come forward from the rear. 3 YZ. ShN. §§ 29-30, and § 54 seq. Shedasp's

cepted

challenge

;

Mohl, 4

iv.

Cf.

319, 323, 327.

Justi,

Namenbuch,

p.

Namenbuch, p. Iran. Namenbuch,

G5.

Iran.

382. *

Cf. Justi, Iran.

cCf.

Justi,

p.

7

As

doubtful,

is

YZ.

532,

30 (text corrupt), 39, 44. at § 30 is corrupt (cf. 75), one might think of Av.

§

MS.

the

Geiger, p.

Frashokara (Yt. 13. 102), which is the reading of all good Avestan MSS. (not Frhsho-karata, as Geiger, YZ. p. 75) but West (personal communication) thinks they are all the same name. As falls in this battle, we must Frash ;

.

.

.

not (as does Darmesteter, Le ZA. ii. 533) confuse him with Farshidvard, of the Shah Namah, who does not fall

now, but

is

slain in the second battle.

Possibly

it

might be Av. Frash-hSm-

vareta (Yt.

13.

102)

if

we

set

aside

Darmesteter's connection with Fers.

30§_

not

Mohl)

name, Darmesteter, Le ZA.

direct the battle.

p.

Frashokart or

a son of Vishtaspa, Sherd or (according to

ShN. Mohl,

50,

is

The Shah Namah furthermore mentions Arda-

Frashavart. 8 shir,

name apparently

YZ. §§

named

Ydtkar-l

29,

37; he is apparently Avesta cf. Geiger,

in the

Zar'iran,

;

p.

77.

For

his

Farshidvard.

Namenbuch, suited.

In any case Justi, Iran. 104 should be con-

p.

ARRANGEMENT OF

VISHTASP' S TROOPS

Ormazd, 1 Shedasp, 2 Garami, the son Vishtasp,

4

Bashutan

(i.e.

by Zavarah

appears in n/

all

113

of Jamasp, 3 Nevzar, son of

Peshotanu), son of Vishtasp, 5 and a

son of Isfendiar called Nush-Adar killed

FOR BATTLE.

(i.e.

in the second war. 6

An5sh-Adar) who

The

He

accounts of both wars.

is

valiant Isfendiar

evidently com-

is

ARRANGEMENTS OF VISHTASP'S TROOPS FOR BATTLE (According to the Shah Namah) 7 (Shedasp)

Number not

Isfendiar

given

50,000

Zarir

50,000

Main body

Bastvar,

i.e.

Nastur

(in charge of rear)

paratively

young

and

in the first war,

his

belongs rather to the second great action; 1

Cf.

Justi, Iran.

297, Mohl, 2

Son

318, 321 3 -ShN.

iv.

of Vishtasp, ;

Namenbuch,

p.

321.

676

f.

;

cf.

renown

as hero

but in both cam-

Noldeke, Pers. Stud.

ii.

p.

7).

Mohl,

iv.

311,

Justi, p. 294.

Mohl, iv. pp. 311, 312, 323, and see next page. 4 ShN. Mohl, iv. pp. 312, 324. 6 ShN. Mohl, iv. 332, Justi, Iran. Namenbuch, p. 251. Mentioned also by Tabarl in this connection (Tab. i.

e

ShN. Mohl,

Iran.

iv.

Namenbuch,

pp. 338, 349 p.

;

176, 337

Justi,

(TJz-

warak). 7 See preceding note and, on the proper names, see Justi, Iran Namenbuch, as follows: Zairivairi, p. 382; Isfendiar, p. 308; Shedasp, p. 294; ;

Bastavairi, p. 65.

THE HOLY WARS OF ZOROASTRIANISM

114

paigns he

the same ideal hero, sans peur

is

Twenty-two other sons

et

sans reproche.

of the family of Vishtaspa are slain

according to the Yatkar-i Zariran (§ 29), but this treatise does not seem to take account of the second holy Mar against The Shah Namah makes the number of Vishtasp's Arjasp. 1 sons that were slain to have been thirty-eight, but this numOn the ber on the other hand seems to comprise both wars.

field of battle

Vishtasp's troops, according to the Shah

Namah,

2 We must were drawn up as presented in the preceding table. regret once more that we have not the missing Vishtasp-sasto

Nask which the Dinkart says described the arrangement and movements of King Vishtasp for that war.' The location of the seat of war in Battles of the First War. wholly clear. The Shah Namah not is the first great conflict '

—

— see Map

Oxus Merv (also

speaks of the Jihun or

seems to allude to the text

is

the Yatkar-I Zariran

in the northeast) as the seat, but

not precise on the subject.

discussed below in

;

The whole question

Appendix IV., reference

to

is

which should be

made.

were two principal

It is evident, in this first war, that there battles, separated

by a

slight interval;

some

of the apparent

differences and discrepancies between the Yatkar and the Shah Namah are possibly to be accounted for in that way. As to the

Shah Namah recognizes a lapse of two weeks between the first attack by Arjasp and the combat

interval, the

(du

haftali)

which resulted

in Zarir's death. 3

As

to the action, the Yatkar-i

Zariran naturally selects those situations and incidents which bring its hero Zarir into the foreground. Both accounts tell

how, on the eve of foresees all

Jamasp

battle, the sage

the gains and

all

in prophetic vision

the losses on each side

;

and he

fore-

tells to the king the joys and sorrows, the temporary defeat, but 4 final, conclusive, and decisive victory of the following day

Mohl, iv. 3G7, 376, 38G, 445. See p. 113, and cf. Mohl, iv. 318. 3 ShN. iii. 1527, du haftah ; cf. Mohl, iv. 325.

4

i

2

YZ. §§ 28-30 ShN. ;

cf.

Mohl,

iv.

309-317.

iii.

1514-1521

;

BATTLES OF THE FIRST WAR

115

Vishtasp beholds the fight from a neighboring elevation. 1 In the first

number

action a

on the side of the Zoroastrian

fall

of the

king

:

;

Pat-khusrav, and Frashavart(?). 2

demon Namkhvast.

the listful

faith.

may be gathered they are mostly sons Ardashir, Ormazd (or Shero), Shedasp, Nevzar,

Several of the names

Most

Of

the most picturesque, perhaps,

is

all

of these are slain

by

the descriptions, one of

the account of the chivalrous

deed of Jamasp's indomitable son Garami (YZ. Garamlk-kart). In a

moment

by an act

of critical suspense he rescues the imperial

heroism which

of

falon, holding

between

it

The second and ment after a brief that the hero

is

all-inspiring,

his teeth,

and

and he saves the gon-

fights

decisive battle follows this interval.

till

first

In this action there

He

Zarir (Zarer, Zairivairi).

is

banner

falls. 3

he

sharp engageis

no question

does not

fall in

open attack, but by an act of stealth at the hand of the sorcerer Bidrafsh,

whom

he had challenged to mortal combat.

unfortunate death

gloriously avenged

is

by

Bastvar (Nastur) and by the valiant Isfendiar. of the Yatkar-i Zariran, as the battle opens,

Zarir began the fight as fiercely as into a hay-rick

Each time

as

and

In the words

the dashing leader

the god of Fire bursts

impelled onward by a blast of the storm.

he struck his sword down, he killed ten Khydns

drew

and, as he

is

when

'

Zarlr's

young son

his

;

When hungry

back, he slew eleven.

and thirsty he needed only to look upon the blood of the Khyons and he became refreshed.' 4 But treachery, as before stated, undoes the noble knight he falls, pierced through the heart by a poisoned spear hurled from behind by the magician Vidrafsh it

;

(Vedrafsh, Bidrafsh)

who

is

promised the

now

turns and offers his

1

YZ.

2

List

seq.

;

cf.

§

40

;

ShN. Mohl,

lovely daughter

320. iii.

1523

iv. 311, 321 and YZ. Compare also J usti, JSfamen229 (Newzar), and the refer-

Mohl,

§§20-30. buch, p.

iv.

made up from ShN.

own

ences given above, p. 113.

;

fair

The hero

daughter Zarshtan as a reward. 5

3

YZ.

§

70

;

hand

of Arjiisp's

fallen,

Vishtasp

Humak (Humai) ShN.

iv.

323, 311-12

;

see also Geiger, Ydtkar, p. 70.

YZ. § 51 (Geiger, pp. 50-60). YZ. §§ 52-56 (after Geiger, pp. 60-61); cf. ShN. Mohl, iv. 327, 328. *

5

See also Nbldeke, Fers.

Stttd.

ii.

3.

,

THE HOLY WARS OF ZOROASTRIANISM

116 to

whosoever

will

avenge Zarir's death.

The

1

latter's

youthful

son Bastvar (Nastur), a child in years but a giant in strength

and courage, dashes forward and, accompanied by Isfendiar, slays the treacherous VIdrafsh, routs the Turanian hosts, hews

them down

them before him, and with

as he drives

Isfendiar's

own

aid sends Arjasp defeated, humbled, mutilated, back to his capital.

The

2

gallant Isfendiar

Turanians, which ter,

although

is

now

grants respite to the vanquished

in keeping with the nobility of his charac-

his soldiers, as the poet describes,

were inclined

The Shah Namah is army of refugees. Of Vishable to give the numbers of those who fell in battle. at 30,000 estimated slain is the tasp's forces the number of 3

to butcher the entire

On

4 including thirty-eight sons of the king.

Arjasp's side the

who were killed is reckoned to be more than list With the boldness of precision worthy of an epic 100,000. writer who is giving details, the poet is able to add that 1163 5 of this number were men of rank, beside 3200 wounded. of those

Terms the

of peace

first

with religious stipulations are entered into and

great victory of Zoroastrianism

is

achieved.

The war over, Vishtasp marches back through his own country of Iran to the city of Balkh, to celebrate the victory.

Persian fashion he the

intrepid

is

said to have given his daughter

Isfendiar,

6

and he assigns to

this

Humai

In to

young hero

Bastvar (Nastur) an army of 100,000 picked soldiers, bidding him to advance toward Arjasp's capital, Khallakh, in order to complete the conquest.

other son, Farshidvard, 7

One

is

made

suzerain over Khorassan, the territory which afterwards becomes famous as a seat of the second holy war against Arjasp. Vishtasp himself next founds a i

YZ.

§

57

;

ShN. Mohl,

iv.

new 330,

341 2 YZ. §§ 58-85 (Geiger, pp. 62-69) ShN. Mohl, 335-341. 3 ShN. Mohl, iv. 339. 4 But see the statement given above

fire-temple

and makes Jamasp

(p. 114) which explains this as referring to both the wars. 5

ShN. Mohl,

6

YZ.

;

§

57

iv.

seq.

see above, p. 72, n. 7

ShN. Mohl,

iv.

number

341.

implies Bastvar 1.

345.

;

ISFENDIAR AS CRUSADER high priest over Religion

His

it.

117

and most important act for the upon a hallowed foreign lands, enjoining upon him

final

to depute the dauntless Isfendiar

is

mission, a great crusade to

and nations to the Faith of Zardusht. promises to recompense the valiant

to convert all peoples

When this is accomplished he

crusader and dutiful son by awarding him the crown and throne of Iran.

Isfendiar as Crusader, and the Following Events. tells

how

So successful

fortune favors the gallant knight.

his pious zeal, according to the

Rum

— Tradition is

Shah Namah, that the countries

and Hindustan are among those who despatched messengers to Vishtasp, requesting to have the Zend-Avesta of Zardusht sent to them. Vishtasp eagerly complies with the even of

'

'

'

'

request and sends a copy of the bible to every land. 1

An

allusion to the Dinkart of crusading efforts in the direction of '

Arum and

the Hindus

in connection

'

with the name of Spend-

dat (Isfendiar) has already been noticed above.

There must have been a considerable lapse of time for

and a number

this to transpire,

all

of the events narrated in the

chapters on conversions and the spread of the Religion perhaps

belong here. 2

The

home was

interval of peace at

doubtless

and possibly about this time the Avesta was written down by Jamasp from the teachings of Zoroaster All goes well. Each effort of as referred to in the Dinkart. 3 Isfendiar is divinely crowned, and at last he feels himself entitled by his successes to turn to his father with the expectation of receiving the crown according to the royal promise. But he receives it not. A mischievous brother, Kurazm used to advantage

;

(Av. Kavarazem, Yt.

13.

103) 4 with lying

valiant hero to his father. ShN. Mohl, iv. 344-345. The Shah Namah implies an terval of some time see ShN.

Isfendiar

1

2

'

'

;

1543,Vullers-Landauer

about

iii.

trod. § 55,

= Mohl, iv. 345,

Dk.

4.

21

;

5. 3.

4

;

7. 5.

11

;

3. 7. 1.

calumniates the

rewarded by being West

Cf. pp. 76, 97. in-

'quelque temps.' 3

is

lips

b.c. 591.

See

places this event

8BE.

and Appendix

* ShN. Mohl, Namenbuch, p.

Etudes Iran.

ii.

iv.

In-

below.

346; Justi, Iran. Darmesteter,

159; 230.

xlvii.

III.

;

THE HOLY WARS OF ZOROASTRIANISM

118

thrown into chains and imprisoned upon a mountain in the

Gumbadan

fortress citadel of

Khorassan or Mount Spento-

in

the Avesta and Bundahishn as described below in

data of

The Shah Namah goes on

Appendix IV.

how King

to tell

Vishtasp (Gushtasp) leaves Balkh shortly after this incident

and goes Rustam.

for

'

two years

'

and Zabulistan to

to Seistan

visit

Shah Namah that the narrative of is stated to end, and the story is

It is at this point in the

Firdausi's predecessor Dakiki

taken up by Firdausi himself. certain differences of view

may

This fact

and manner

account for

of treatment

which are

noticeable. 1

Second

Arjasp's

Shah Namah,

chronicle of the

some years

Invasion;

to elapse

Holy

Last

the

War.

— The

as poetic history, seems to allow

between the invasions of Arjasp

as already

mentioned, and the traditional Zoroastrian chronology bears out this fact

if

we combine

the dates which

may

The state of affairs in Iran begins to assume a The Turanian Arjasp, taking advantage of

be gathered. 2

different aspect.

im-

Isfendliir's

prisoment, reunites his forces and prepares to strike a blow of retaliation

upon

his

follows

is

The

some of management

its

the

of a

capital seems to

details,

and

have

left

1

On

pious worship

;

;

Balkh weakened or unprotected.

and

Shah andseeNoldeke in

this is

the aged Lohrasp falls in

;

the temple of

Nush-Adar

is

the priests are slain in the very act of

Grundriss der iran. Philol. ii. 148-150. 2 The date of Zoroaster's death is set at b.c. 583,

3

the sacred

the Dakiki portion of the cf. p. 5, n. 2,

how-

Vishtasp's absence from his

Arjasp successfully storms the city sacked and destroyed

which Firdausi

It is curious,

presents an odd picture of

it

kingdom.

the fight before the city walls

Namah,

tradition

claimed by him to be ancient.

ever, in

their

Once more he invades

former conqueror.

Iran and the second war begins.

supposed

to

fire

is

quenched by their

have occurred during the Turanian

invasion,

as

discussed

in

the

next

chapter. 3 iii.

Shah Namah, Vullers-Landauer, 15G0

;

Mold,

iv. 30-4,

558.

ARJASP^S SECOND INVASION hallowed blood

and, worst of

;

all,

119

the Prophet Zardusht falls

a martyr at the hands of the murderous and fanatical invaders of Turan, as he

stands in the presence of the altar's holy

flame which the Faith so devoutly cherished. these particular circumstances are given

more

The

details of

fully in the next

some additional traditions regarding This sad event serves to place the date of the second war at about B.C. 583 on the basis of the Bimdachapter, together with

Zoroaster's death.

hishn chronology. 1

Events now follow in rapid succession.

Vishtasp learns in

Seistan of the death of Lohrasp and of the

He

Zoroaster.

martyrdom

of

hastens to join forces with his son, Farshid-

The Shah Namah

vard of Khorassan.

states that Vishtasp

took the route towards Balkh, but from

its description and from a Pahlavi allusion to the 'White Forest,' as discussed

appears that Vishtasp joined Farshidvard in Kho-

hereafter,

it

rassan, of

which the

latter

was suzerain.

We

may

recall here

that Firdausi himself was a native of Khorassan and he

have been familiar with the tradition. scene of this opening battle

Appendix IV.

So

it

The

must

question of the

entered into more fully below in

is

need not be discussed here.

We

need

only follow Firdausi's brief description of the drawing up of the opposing lines, and if we glance at Khorassan on the Map

we

shall have an idea, at least traditionally, of the battlefields on which the final victory of Zoroastrianism was won. Alas the valiant Isfencliar is no longer in command of the !

host that

is

fighting for the Avesta

princely Farshidvard receives

a

and the Faith of Iran.

wound

The

that shortly proves

Vishtasp is routed, and he finds refuge only in the region of Nishapur or of the Jagatai chain, as discussed in fatal.

detail below,

Appendix IV.

a lonely height

and 1

fall

;

The

Iranians are beleagured on

the Faith of Zoroaster seems about to totter

before the hated Arjasp and Turan.

See note above, and compare West,

dix III. below.

SBE.

But Isfendiar

xlvii. Introd. § 55,

is

and Appen-

THE HOLY WARS OF ZOROASTRIANISM

120

In the dire emergency-

once more the saviour of the hour.

universally felt that the captive prince, chained within the

it is

fortress

which even

in the

Avesta has given his name to the

OPENING BATTLE OF THE SECOND HOLY

WAR

(According to the Shah Naniah) 1

Tuban

Ikan

u a > to

u

p xn

s

n

-

Q,

,"2

"

H «

<

> i

•a

a

>

(-.

in

H

M

mountain, can save the State from

According to the Chronicle, i

ShN. Mohl,

iv.

365, 360, 387.

On

the special proper names,

see Justi,

under

FraSham-

Iran.

Namenbuch

vanta,

p.

its

Jamasp

104 (but recall discussion of

the

impending overthrow.

secretly visits Isfendiar,

name above,

p. 112, n. 8)

Justi, p. 65. 2

ShN. Mohl,

iv.

366, 387.

;

Bastvar,

THE BATTLES OF THE SECOND HOLY WAR and

him

finally induces

to

forget his

121

wrongs and to

cruel

preserve his country from the certain ruin that hangs over

it.

Freed from the galling shackles, he hastens to the rescue and leads the hosts of Zoroastrianism once

the

inspiration

of

command

his

more

Isfendiar receives full power and sway. the organization of

Namah,

Under

to victory.

a final

battle

is

begun.

The only change

in

Vishtasp's forces, as noted in the Shah

Gurdoe (Kerdui) succeeds to the place of Farshidvard, who had died from the fatal wound received in the preceding fight, and Bastvar (Nastur) consequently occupies

that

is

the right wing. 1

manner

Arjasp's troops are

marshalled in a

differing but slightly from that before adopted. of the armies, as given

disposition

by Firdausi,

is

The shown in

the diagram on page 122. Isfendiar wins a complete and signal victory.

Arjasp

flees

But no quarter this time is granted. His country is mercilessly invaded by the invincible Isfendiar, his capital stormed and taken, and he himself is finally slain. The Dmkart likewise in one passage seems to contain an echo back to Turan.

of the note of exultation over this event. 2

where upon the banners

of Iran

Victory rests every-

and upon the triumphant stan-

dards of Zoroaster's Faith.

Thus closed the second invasion of the great Holy War, which really served to establish the future of Zoroastrianism, for the Faith gained strength

the power

it

overcame.

from the shock

According to

it

withstood and

tradition, victory led

other attempts at universal conversion, but not

to

unqualifiedly successful. for the cause,

Rustam,

is

whom

The

himself ultimately slain in single combat with

readiness for crusading. 1

On Gurdoe iv.

384

;

(Kerdui), Justi, Iran.

buck, pp. 122, 161.

were

he sought to convert to the creed in accordance

with King Vishtasp's urgent desire and his

Mold,

all

gallant Isfendiar, so zealous ever

see

The ShN.

Namen-

own unflagging

story which Firdausi tells of 2

See Dk.

translation,

7.

SBE.

4.

88-90, in West's

xlvii.

72-73.

J

—

THE HOLY WARS OF ZOROASTRIANISM

the details of Isfendlar's death tains

may be

apocryphal, but

it

con-

some reminiscence of the missionary labors that are to have been expended in the land of Seistan.

known

FINAL BATTLE OF THE SECOND HOLY (According to the Shah Nfimah)

Turan

Iran

Ph

\<

WAR

1

10

i3

3

cu

3

a,

Ph

irf

5

>5

bfl

« 9 eg

S

The Sacred Wars summarized.

O bO

— Such

is

the story of the

period of holy warfare against Areiat-aspa (Arjasp) in behalf 1

ShN. Mohl,

iv.

384.

For the proper names, see references above.

THE SACRED WARS SUMMARIZED of Zoroaster's Faith, at least so far as

from sources which are

we can gather

chiefly chronicles.

in the Pahlavi writings Arejat-aspa

is

123 history

In the Avesta and

a Hyaonian (Av.

Hya-

Shah Namah and elsewhere he is understood to be a Turanian. Both designations apparently ultimately the thing. amount to same Furthermore, according to tradition, there were two separate wars or invasions by Arjasp, although the earliest accounts do not make this point ona, Phi.

wholly

Khyon);

clear.

If

in the

we

accept the Zoroastrian chronology based

upon the Pahlavi Bundahishn, the defeat of Arjasp in the first war must have occurred about B.C. 601. The principal battle of this war was the fight in which King Vishtasp's brother Zarir was slain. A considerable interval, nearly twenty years, is believed to have elapsed before Arjasp began his second invasion.

The

date of this event

is

placed by the tradition as

about B.C. 583, the year being given by the death of Zoroaster

which seems to have occurred at this time. The amphitheatre in which the final engagements in this war took place appears to be Khorassan.

Isfendiar, the great crusader, wins the final

victory that establishes the Faith of Iran on a firm foundation,

even though Zoroaster of triumph.

is

no longer living

to enjoy the fruits

CHAPTER X THE DEATH OF ZOROASTER THE END OF A GREAT PROPHETIC CAREER '

and the prophet be

Shall the priest

Introduction

— Greek

slain in the sanctuary of the

Lord

— Lamentations

?

2.

'

20.

and Latin Accounts of Zoroaster's Death by The Iranian Tradition of his

— — Conclusion

Lightning or a Elame from Heaven Death at the Hand of an Enemy

Introduction.

novel

'

— Those

Zoroaster

'

may

who have read Marion Crawford's

perhaps recall the graphic scene describ-

ing the death of the Prophet of ancient Iran, with which the

Whatever may have been the novelist's if he had any source beyond his own source of information picture is so well drawn that it seems his imagination vivid romance

closes.

—

—

real,

and

it

may

possibly not be so far, after

all,

from the truth.

no authority, however, for believing that Zoroaster's death took place at Stakhar (Persepolis) but there is ground for believing that he may possibly have been slain while at

There

is

;

Traditions on the subject differ; but

worship in the sanctuary. it is

the purpose of this chapter briefly to bring together the

material that

Greek

and

is

accessible

Latin

on the question

Accounts

the fate of Empcdocles

we

of

of Zoroaster's death.

Zoroaster's

Death.

— From

are not surprised to find a miracu-

lous departure attributed to a great sage;

and the Greek and

Latin patristic writers give a fabulous account of the passing of Zoroaster.

(His

is

no ordinary end; he perishes by lightning

or a flame from heaven,

which

chariot and the whirlwind in

recalls the descent of the fiery

the apotheosis of Elijah. 124

For

,

GREEK AND LATIN ACCOUNTS OF ZOROASTER'S DEATH such a description our principal source

is

125

the Pseudo-Clemen-

tine Recognitiones and the spurious Clementine Homilies] whose

statements are followed by later writers. are given in

(a)

A

Appendix

passage

All these passages

V., so they are simply

Clementinae Recognitiones (dating

the

in

summarized here. 1

about A.d. second century, and existing in the Latin translation of Rufinus), 2 identifies Zoroaster with

Ham

or

Mesraim

of the family of

Noah, and anathematizes him as a magician

and astrologer.

To

deceive the people,

it is said,

he was wont

to conjure the stars until finally the guardian spirit or presid-

ing genius of a certain star became angry at his control and

emitted a stream of

But body consumed star which had Hence after his magician.

'

living star,'

(b)

by the flame, and they gave adoration to the thus charioted him into the presence of God.

death he received the name Zoroaster, that

is,

by those who understood the have this meaning 3

interpretation

his

name

The statement

but slightly.

fers

vengeance and slew the arch-

in

the misguided Persians deified the ashes of his

— an

Greek form of

fire

to

!

in the spurious Clementine Homilies

Zoroaster

is

4

dif-

Nimrod, who,

identified with

power from the star, whereat the lightning falls from heaven and Nimrod is destroyed, and he accordingly receives the surname Zoroaster

in the pride of his heart, seeks for universal

for the 'stream of the star': Zcop octo-rpr)? fxercovofidadrj^ Bia

to tyjv rod

cKTrepo?

the Persians, his

it is

/car

avrov ^ojaav ivekdrjvai porjv.

But

added, built a temple over the remains of

body and cherished the sacred flame that came from the

1 The best material on this subject, from the classical side, is to be found in Windischmann, Zoroastrische Stu-

dien, pp. 306-309

translation,

(accessible

Darab D.

now

in

P. Sanjana, Zar-

athushtra in the Gathas, pp. 131-135). 2 Clem. Roman. Recogn. 4. 27-29 (torn.

i.

col.

1326 seq. ed. Migne).

Appendix V.,

§ 12.

See

8

For the

text,

cf.

Appendix V.,

§ 12. 4

Clem. Homilies,

9.

4 seq. (torn.

ii.

Migne) see Appendix V. § 12, and cf. Windischmann, Zor. Stud. pp. 306-307 = Darab D. P. Sanjana, Zarathushtra in the Gathas, p. 133, and Rapp, ZDMG. xix. p. 34. col. 244, ed.

;

THE DEATH OF ZOROASTER

126

coals of the heaven-sent bolt

Then

they had sovereignty.

and so long

;

as they did this

the Babylonians stole

away the

embers and thereby gained empire over the world. 1 2 (c) Gregory of Tours (a.d. 538-593) repeats the identiwith

fication of Zoroaster

Ham

name Persians worshipped him as

the etymology of

by

The

(last date a.d.

3

629)

was consumed

is

makes Zoroaster

foretell his fiery death,

to preserve the ashes of his charred bones.

and bid the Persians

As he

a god because he

See Appendix V., § 37. Chronicon Paschale or Chronicon Alexandrinum

from heaven.

fire

(d)

(Cham, or Chus) and records

as 'living star,' stating that the

his

praying to Orion, he

is

slain

by the descent

of a heav-

enly shaft, and the Persians carefully keep his ashes

down

to

See text in Appendix V., § 39. The same story is found in almost the same words, or with

the present time.

no material addition (see Appendix V., (e)

39) in the works of

§

Johan. Malalas (a.d. sixth century) col. 84, ed. Migne;

18 ed. Bonnenn.

p.

'

(f)

Suidas (a.d. tenth century),

briefly records the death

(g)

by

Georgius Cedrenus

Historiarum Compendium

fire

Zcopodarpv^, Aarpovo/xos,

s.v.

from heaven.

(c. a.d.

1100), tells the same in his

(col. 57, ed.

Migne

Bonnenn.), and adds, ra \etyava avrov Bia

eW

tovtov KaTafypovrjcravTes naX

(h)

Michael Glycas

Migne

253, ed.

;

p.

same

29 seq. ed.

Uepaat

fiacrCkeias i^eireaov.

a.d. 1150), Ann. Pars

See Appendix V.,

Georgius Hamartolus

ates the

t?}
p.

el^ov ol

II

(col.

214 ed. Bonnenn.), simply repeats the

Clementine statement. (i)

(flor. c.

;

Tipr)*;

(d. about a.d.

§ 47.

1468) merely

in his Chronology (col. 56, ed.

reiter-

Migne).

All these latter quotations go back to the Clementine source.

1

For the

full text, see

Appendix V.,

§ 12. 2

Hist. Francor.

1.

5 (col. 164 seq.

8

Chron. Pasch.

;

in the Gathas, p. 135.

Migne).

ed.

Migne or i. p. G7, ed. Bonnenn. cf. Windischmann, Zor. Stud. p. 308 note = Darab D. P. Sanjana, Zarathushtra

col.

148 seq. ed.

;

THE IRANIAN TRADITION OF ZOROASTER'S DEATH

They

all

look upon Zoroaster as an astrologer

who

a shaft from heaven, and they usually interpret

127

perished by

this as a

mark

of divine displeasure.

might be added, simply by way

It

that Orosius

of greater completeness,

(a.d. fifth century) Hist.

i.

4

(col.

700, ed.

Migne) follows the current later classical story about Ninus and Zoroaster, and adds that Ninus conquered and killed him 1 in battle, which perhaps is an echo of the war against Arjasp. Passing from The Iranian Tradition of Zoroaster's Death. the realm of fanciful legend to the more solid ground of tradi-

—

we have

tion

statement in the later Zoro-

a very persistent

astrian sacred writings regarding the death of the Prophet,

even

if,

for reasons to be easily understood, that event is not

mentioned in the Avesta

itself. 2

This tradition with absolute

uniformity makes his death to have occurred at the age of seventy-seven years, and ascribes resh.

Whether

3

it

to a Turanian, one Bratr5k-

storming of Balkh or

this occurred at the

under other circumstances, will be discussed below. latest accessible material on the subject

West, SBE.

to

xlvii.

we may

For the

refer especially

According to the Pahlavi selections

of

Zat-sparam, Zoroaster passed away at the age of seventy-seven years and forty days in the 47th-48th year of the religion, or 4 B.C. 583, of the Iranian chronology.

The month and the day The state-

are specifically named, as will be recorded below.

ment

of

where,

5

his age being seventy-seven years

and the name

of

his

is

repeated

else-

murderer occurs a number

of

times as the following passages will show. (a)

The

Selections of Zat-sparam, 23. 9 (West,

165) contain the following entry *For the

Appendix V.,

text, see

; :

4

xlvii.

In the forty-seventh year

See West's calculations given in

Appendix

§ 27.

SBE.

III., p. 181,

and consult the

Encyclopaedia Britannica, xxiv. 821,

next paragraph. 6 E.g. Masudi, as given in Appendix

col. a.

II., p. 163.

2

3

See also Geldner,

'

Zoroaster ' in

Cf. also Justi, Iran.

p. 71.

Namenbuch,

THE DEATH OF ZOROASTER

128

who attains seventymonth Artavahishto, on the eight rectified months, till the month

(of the Religion) Zaratusht passes away,

seven years and

day Khiir

forty days, in the

and for

;

Dadvo and day Khrir, he should be brought forward as to be The day of his death, according to tradition, is reverenced.' the day Knur in the month Artavahishto, on the eleventh day 1 of the second month of the Zoroastrian year. (b) In Dinkart, 7. 5. 1 (West, SBE. xlvii. 73) we read, About the marvellousness which is manifested from the acceptance of the Religion by Vishtasp onwards till the departure '

whose guardian

(ylxezo) of Zaratusht,

the best existence,

wards from

and

years had elapsed on-

onwards from

his birth, forty-seven

his conference,

onwards from the acceptance

years

thirty-five

spirit is reverenced, to

when seventy-seven

the

of

Religion by Vishtasp.' Dinkart,

(c)

other miracles, after

1 (West,

7. 6. '

SBE.

77) speaks,

xlvii.

About the marvellousness which

the departure

(ylxezo')

of

among

manifested

is

whose guardian

Zaratusht,

spirit is reverenced, to the best existence (i.e.

Heaven), and

manifested also in the lifetime of Vishtasp.'

SBE.

(d) Datistan-i Dinik, 72. 8 (West, that

among

the most heinous sinners,

'

xviii.

218) states

one was Tiir-I Bratar-

vakhsh, the Karap and heterodox wizard, by

whom

the best

men [i.e. Zaratusht] was put to death.' If this be the same Karap that plotted against Zoroaster as a youth, it would

of

imply an extraordinary longevity (e) Dinkart

among

5.

SBE.

2 (West,

3.

(p. 28, n. 4). xlvii.

the events in the history of the Religion,

Zaratusht himself by

Bratro-resh.'

126) mentions '

the killing of

See also the note by Darab

D. P. Sanjana in Geiger's Eastern Iranians,

ii.

p. 216.

likewise Dinkart translated by Peshotan Dastur 1

Or May

correctly.

1,

b.c.

583,

if

I

reckon

On the Zoroastrian months,

see Darmesteter,

Le ZA.

i.

33-36,

and

Dosabhai Framji Karaka, History of

the Parsis,

i.

149, 150;

Compare Behramjee ii.

154.

On

the year, see West's calculations in

SBE. in

xlvii.

Appendix

Introd. § 55, given III.

below

;

THE IRANIAN TRADITION OF ZOROASTER'S DEATH Sanjana, vol.

vii.

p.

485:

wicked was Tur-e-Baratrut

'Among wicked

priests the

129

most

Tur-I Bratar-vakhsh) of evil

(i.e.

nature and desirous of destroying Zarthusht's faith.'

The Great Iranian Bundahishn in a passage cited and translated by Darmesteter (Le ZA. ii. 19, cf. also iii. Introd. lxxix.) describes the demon and wizard Malkds, who shall (f)

appear at the end of a thousand years to bring distress upon the earth, as a manifestation of ruin springing of Tur-I Bratr5k-resh

(g) xxiv.

who brought about

from the race 1

The Persian prose treatise Sad-dar, 9. 5 (West, SBE. among the list of sinners who are on a par

267) includes

who slew

with Ahriman, the same 'Tur-I Bratar-vakhsh tusht.'

'

Zaratusht's death.'

The

metrical Sad-dar repeats

it

Zara-

(Hyde, HistoiHa

also

Heligionis, p. 441).

The Pahlavi Bahman Yasht, 2. 3 (West, SBE. v. 195) same tradition, for when Zaratusht in a vision asks immortality of God, Auharmazd declines it, responding thus: 'When (i.e. if) I shall make thee immortal, O Zara(h)

alludes to the

tusht the Spltaman then Tur-I Bratar-vakhsh the Karap will become immortal, and when Tur-I Bratar-vakhsh the Karap shall become immortal, the resurrection and future existence are !

not possible.'

I

The Pahlavi-Parsi

tradition

unanimous that

therefore

is

Zoroaster perished by the hand of Tur-I Bratar-vakhsh or Bratrok-resh, but

it

FirdausI must be

gives no specific details.

following an Iranian tradition in keeping with this

when he

assigns this event to the time of the Turanian invasion of Iran,

and ascribes Zoroaster's death to the storming of Balkh and the destruction of the temple Nush-Adar. Other Persian writers seem to accept the same tradition. The extracts are given. (i) Shah Namah, ed. Vullers-Landauer, iii. 1559 graphically describes the final scene. iv. 1

I give a version of

363 and Vullers, Fragmented 103 Malkds

sej-clhari

see Darmesteter.

min toxmak-l Tur-l

:

'

it,

The army

Bratrok-rel,

following

(of

l os-l

Mohl

Turan) there-

Zaratust yahvunt

THE DEATH OF ZOROASTER

130

upon entered Balkh, and the world became darkened with rapine and murder. They advanced toward the Temple of Fire They (ataskadali) and to the palace and glorious hall of gold. burned the Zend-Avesta entire and they set fire to the edifice and palace alike. There (in the sanctuary) were eighty priests whose tongues ceased not

to repeat the

name

of

God

all

;

these

they slew in the very presence of the Fire and put an end to By the blood of these was extinguished their life of devotion.

Who

the Fire of Zardusht.

The

story

slew this priest

I

do not know.'

1

told over again, a few lines farther on, where the

is

messenger bears to the absent Vishtasp the awful news of the sacking of the city, the death of Lohrasp, the king of kings,' '

and the slaying of the Sage or Master (rad), by which none other than Zardusht

Landauer,

iii.

is

The

meant.

1560, and Mohl, trad.

iv.

run

lines

364)

:

'

(cf. Vullers-

They have

slain

and our Lohrasp, the king of kings, before the city of Balkh days are darkened and full of trouble. For (the Turks) have entered the temple Nush-Adar and they have crushed the head ;

of the

Master (Zardusht) and

of all the priests

;

and the

brill-

by their blood.' Shah Namah Nasr, which Hyde (j) terms an abstract of Firdausi made by some Magian, 2 states similarly with reference to this event: 'They say that when

iant Fire has been extinguished

The

prose

chronicle

army invaded

Arjasp's

Iran,

Lohrasp

left the place of divine

and took to the field of He killed a great many, but he himself was slain, battle. together with eighty priests (who were in the temple at Balkh Bami). The fire was quenched by their blood and among the worship as soon as he learned of

this,

;

number

of the eighty priests

also perished in this war.'

was Zardusht the prophet, who

3

(k) The later Persian work Dabistan (beginning of 17th See variant in Vullers-Landauer,

1 iii.

1

559, and

Fragmente, 363.

by Vnllers, and by Mohl, iv.

the translation p.

103,

2

Hyde,

Historia

Religionis

Pers. pp. 319-325 (1 ed.). 3 After the Latin translation

Hyde,

op.

cit. p.

325.

Vet.

of

THE IRANIAN TRADITION OF ZOROASTER'S DEATH century A.D.), claims that

statement

its

is

131

based upon ancient

Iranian authority and gives a picturesque description of the

manner

in

his slayer

which the martyred Zoroaster avenged himself upon

Turbaraturhash

his rosary at his

passage reads:

Tur-I Bratar-vakhsh) by hurling

(i.e.

Or

murderer and destroying him.

as the

composed by Zar-

'It is recorded in the books

dusht's followers, and also in the ancient histories of Iran, that at the period of Arjasp's second

1

invasion,

King Gushtasp was

partaking of the hospitality of Zal, in Seistan, and Isfendiar

was

Dazh Gumbadan and

a prisoner in

;

that Lohrasp, notwith-

standing the religious austerities he performed through divine

which

favor, laid aside the robes of mortality in battle, after

the Turks

took the

A

city.

Turk named Turbaratur,

or

Turbaraturhash, 2 having entered Zardusht's oratory, the prophet received

thrown

martyrdom by his sword. Zardusht, however, having him the rosary (Shumar Afin or Ydd Afraz) which

at

he held in his hand, there proceeded from splendor that (1)

Two

end was

whom

its fire fell

it

such an effulgent

on Turbaratur and consumed him.' 3

other late Persian passages imply that Zoroaster's

Both

violent.

by Hyde, from from the Persian

of these are noticed

they are adopted here.

4

The

first is

historian Majdi (a.d. sixteenth century), who, after mention-

ing the dreadful invasion of Arjasp and the death of the priests in the temple of Balkh, goes

on to say:

Shiriiz

then slew Zardusht himself.'

(m) The second

of these

in the Farhang-i Jahanghi,

'

He quenched

the

fire

Magi; and some one from

of Zardusht with the blood of the

5

two passages

is

which apparently

of Zoroaster's death as well as to the

an allusion found refers to the

day on which he

day first

undertook his mission to Vishtasp, for the dates resemble those

1

Notice the

word second '

'

in con-

nection with the preceding chapter. 2 I.e. 3

tr.

Shea and Troyer,

Hyde,

Historia Beligionis Vet.

On

Majdi,

in Grundriss d. iran. Philol.

Tur-I Bratar-vakhsh.

Dabistan

371-372.

4

Pers. pp. 319, 325.

i.

5

Hyde,

Avesta

tr.

op. p.

cit.

p.

319

xxv. note

7.

;

cf.

ii.

Ethe"

332.

de Harlez,

THE DEATH OF ZOROASTER

132

in Pahlavi sources as already described. *

On

The sentence

reads:

the thirtieth day, Anlran, he entered Iran (or Persia), and

on the fifteenth day, Deybamihr, he departed in sorrow from Hyde, p. 325, seems rightly to have interpreted the Iran.' allusion thus, and he should be consulted in connection with pp. 40, 128, above.

Conclusion.

— The

accounts of Zoroaster's death by light-

ning or a flame from heaven, as found in Greek and Latin According to Iranpatristic literature, seem to be legendary.

was violent, and it occurred at the hand Turanian whose name is preserved to ill-renown. of a Whether his martyrdom took place in the temple when Balkh

ian tradition his death

was stormed,

as later Iranian writers all state, cannot posi-

tively be asserted, although such

may have been

the case.

CHAPTER XI THE SEQUENCE OF EVENTS AFTER ZOROASTER'S DEATH THE LATER FORTUNE OF THE FAITH did the mighty flame burn on, Through chance and change, through good and

'Still

Like

its

own God's

ill,

eternal will

Deep, constant, bright, unquenchable!'

— Moore's Lalla Jtookh. —

The Course op Events The First Ten Introductory Statements Evidence of Further Spread of Years after Zoroaster's Death Later Disciples and Death of the First Apostles the Religion ;

—

Successors

— — Prophecies

and Future Events

Introductory Statements

;

— — Summary

the Course of Events.

— With the

great Prophet dead, with the holy flame of the sacred shrine

quenched in the blood of the martyred

priests,

we might have

supposed for a moment that the Religion must perish too. Happily, as we have seen, this was destined not to be the case. Fate, circumstances,

and merit issued other

decrees.

watched the spark of the

altar flame kindling

of the glorious victories

won

has been told

;

We

have

anew; the story

in hallowed battles for

Ormazd

the banner of the Creed waves once more aloft.

more remains to be chronicled beyond briefly tracing the course which events took in the years that followed ZoroLittle

In other words, we are presently to enter the realm where actual history goes hand in hand with tradition. Tradition according to the Bahman Yasht asserts that 'Artashir the Kayan, whom they call Vohuman son of Spendaster's death.

dat,'

and

handed,'

whom we know is

the one

as

Ardashir Dirazdast, or the 'long-

who 'made 133

the Religion current in the

'

EVENTS AFTER ZOROASTER'S DEATH

134

whole world.'

Actual history agrees with this in so far as it shows that Artaxerxes Longimanus, or the long-handed,' was an ardent Zoroastrian ruler. 2 From the pages of history, furthermore, we learn that by the time of the last Achaemenians, at least, Zoroastrianism is practically acknowledged to have 1

'

become the national

History, alas, has also

religion of Iran.

memorial chapters the cruel blow which Alexander dealt to the whole Persian empire upon his trium-

to chronicle

in

its

phal march of world-conquest.

Tradition again

how

or

in recording

the

'

evil-destined

'

'

is

in

harmony

accursed Iskander

brought ruin everywhere by his sword, and how he burned the sacred books of the Avesta, the archetype of the bible of Zoro-

This with the treasury of the ancient Persian kings. day in the history of

aster,

last tragic event stands out as the darkest

Zoroastrianism until

its

final

overthrow by Islam, when the

Koran superseded the Avesta and Ormazd gave

place

to

Allah.

But the two centuries or more between the death of Zoroand the coming of Alexander are filled by various reli-

aster

gious events which the patristic literature of Sassanian times carefully records and which it is proper here to notice in con-

nection with the history of

Zoroaster's

life.

It

certainly

Cyrus nor of the seems curious that we have no mention pious Mazda-worshipper Darius, unless we are to understand of

that the events of their reigns are

merged

in a general

way

one of the prob-

This is into the achievements of Isfendiar. lems which belong rather to the history of the Religion to cuss.

dis-

For the years themselves that follow Zoroaster's death,

the Pahlavi texts give enough general events or incidents to

mark first

off

few

years at least are certainly

lines of the tradition,

i

2

The

the periods or epochs in a loose sort of way.

worth recording on the

and a glance should be taken

2. 17, West, SBE. v. 198-199. Yet see Justi's remark in Iran. Namenbuch

at the

Byt.

p. 34,

ArtaxlaQra

8.

FURTHER SPREAD OF THE RELIGION chronological table in

Appendix

III.,

135

which gives some idea

of

the current of events.

—

From tradiThe First Ten Years after Zoroaster's Death. tion we know that King Vishtaspa outlived Zoroaster, and it is interesting to see from the assertions of tradition how the miraculous events which attended the Prophet's cease with his death, but wonders

and prodigies

do not

life

still

continue

to be witnessed during the reign of the patron king.

influence of the veil

and glamour

The

not yet removed.

first

The

of the heavenly personage is

decade after Zoroaster's death was

and we have a fanciful story a wonder that came to pass and a sign that

certainly eventful for Vishtasp, told in Pahlavi of

was manifested, which illustrates that the divine favor has descended upon the king and which symbolizes the progress of the Religion under the guise of a chariot in its onward course.

The Dinkart

narrates

how

the soul of the old warrior Srito,

who had been dead several hundred years, appears again, visits the zealous monarch, and presents to him a wonderful chariot. The chariot instantly becomes twofold in form, the one being And, as the Dinkart passage spiritual, the other material. 1 continues, 'in the worldly chariot the exalted Kai Vishtasp travelled forth unto the village of the Notars, in the joyfulness

good thoughts; and in the

of

spiritual chariot the soul of Srito

of the Vis raps travelled forth unto the best existence (i.e.

returned again to heaven).'

2

This allegory of the chariot

appears to smack somewhat of Buddhism and the

Law

;

and we may

also

recall

a

classical

Wheel

tradition

of the

which

implies Vishtasp's acquaintance with the secret lore of the

Brahmans, and the legendary wisdom and prophetic vision which was ascribed to Vishtaspa down to mediaeval times. 3 The Dinkart Evidence of Further Spread of the Religion.

—

text declares that 1

2

Dk. Dk.

Shall

§7?

7. 6.

'

Vishtasp the king,

1-11.

7. 6. 11,

we compare

West, SHE. ap/xa in

xlvii. 80.

Appendix V.,

when he became

relieved

3 See Kuhn, Eine zoroastrische Prophezeiung, in Festgruss an B. von Both, Stuttgart, 1893, p. 217 seq.

EVENTS AFTER ZOROASTER

136

1

S

DEATH

from the war with Arjasp, sent to the chief rulers about the acceptance of the religion, and the writings of the Mazda-worshipping religion, which are studded with all knowledge.' The text then goes on to affirm the rapid spread which the

The seed

Faith saw by the end of the few years.

gion was the blood of

its

martyrs

And

slain.

of the Reli-

so rapid does

the progress seem to have been that the text claims as one of the marvels of history, the fact that at the end of fifty-seven

years from the '

revelation of the Religion,

first

published in the seven regions

Spend Nask

in the lost to

of the Avesta. 1

have occurred while Vishtasp

As

is

was described

All this

still lives.

advent

its

of the world, as

'

is

supposed

a proof, more-

same passage some from other regions to

over, of the general acceptance of the Creed, the

adduces the fact of

'

the coming

of

2 Frashoshtar of the Hvdbas for enquiry about the religion.' Two of the high priests who came on this holy quest from

abroad are from the southeastern and the southwestern regions. names which Their names are given as Spiti and Erezraspa

—

are found

into

many

Death

of

First

the

number

of years to

doctrines of the Master

summoned, years

went

lands to preach the Gospel after the death of Christ. Apostles.

after

— Frashaoshtra,

and

who

relative

He

has 'passed away.'

'in

the

sixty-third year of the Religion.'

Jamasp, the wise Jamaspa, grand

himself

is

some

fifteen

month Artavahisht5,

in the

4 as the Zat-sparam selections tell us,

Zaratusht,

Zoroaster's

by marriage, lives for exemplify the tenets and expound the

devoted friend, follower, a

similarly, the Apostles

And,

in the Avesta. 3

His distinguished brother and succes-

5

vizir of the king,

sor of Zoroaster in the pontifical office of the realm, outlives

Frashaoshtra but a year;

or,

Dk. 7. 6. 12 cf. Dk. 8. 14. 10, West, SBE. xlvii. 80 xxxvii. 33. 2 Dk. 7. 6. 12. Recall also what has already been said in Chap. VII. about the promulgation of the Religion. 3 Yt. 13. 121 Dk. 7. 0. 12. See i

;

;

;

as the selections of Ziit-sparam West's note on Dk. 4. 22, in

SBE.

9. 21.

24,

and Dk.

xxxvii. 218, 413.

4

Zsp. 23. 10.

5

B.C.

568, according to traditional

chronology; Introd. § 55,

see West, SBE. xlvii. and below, Appendix III.

'

LATER DISCIPLES AND SUCCESSORS proceed to chronicle,

'

137

in the sixty-fourth year of the Religion

passed away Jamasp, the same as became the priest of priests after Zaratusht.'

Then

This sage was indeed a Mobed of Mobeds.

*

in the seventy-third year he

name appears

gaurush, whose

another event

Still

Faith; this

and

his

101). 2

13.

recorded in the eightieth year of the

is

Asm5k-Khanvat5 (Av.

the wizard Akht,

as well as that of

name

Avesta (Yt.

also in the

the death of the pious

is

Asmo-hvanvat), killed,

followed by his son Han-

is

who

is

Avesta as elsewhere. 3

also appears in the

— The

same Pahlavi text from which the quotations have been made, furnishes also the Later Disciples and

names

Successors.

of 'six great upholders of

two daughters,

the religion.'

4

These are

Freno and

Srito, with Aharubonames which appear in the Avesta and which have been given in Chapter II. Next is mentioned Vohunem (Av. Vohu-nemah, Yt. 13. 104), whose

Zoroaster's

stoto,

son of

Metyomah

'

'

— three

birth occurred in the fortieth year of the Religion, or seven

But most important

years before Zoroaster's death.

is

Seno of

who is said to have flourished hundred years and to have left behind him, as the sixth prop and support of the Religion, a hundred pupils whose Bust, in the land of Sagastan,

5

for a

teaching

the

fills

century until

coining of Alexander

the

brought ruin and desolation upon the Faith. 6

The Greeks 1

likewise recognize a long line of apostles and dis-

See Appendix

b.c. 567.

be-

III.

2

Compare

3

1. 2,

4

22. 37

the

'

in his letter translating for

Wonders

b.c. .331

;

see

of Sagastan.

Appendix

;

5.

82

;

;

Av. Yt.

cf.

13. 96; 1.

Yosht-i Fryano

and West's note in SBE. xlvii,

166.

Zsp. 23. 11.

13.

97

;

Zsp. 23. 11

;

Dk.

ii.

118, § 99,

6

;

Yt.

and

Peshotan Dastur BehramDinkart, vol. v. p. 308

5 Bust is described by the pseudoIbn-Haukal as being on the river Hermend (Hilmend) between Ghor and

Jivanji Jamshedji Modi,

the lake (see Ouseley's Oriental Geog-

of the Avesta,

raphy, p. 206).

JBAS.

is

7. 7.

cf.

consult West, Grundriss d. Iran. Philol. jee Sanjana,

This information

On

III.

the teacher Seno (Av. Saena),

Phi. Zsp. 23. 10

=

6

Phi. Zsp. 23. 10 with Yt.

13. 104.

30

from West

me

low.

(reading Send for teter,

Le ZA.

ii.

Dayun ;

530)

p. 12 in

art. xvii.

;

cf.

Darmes-

especially also

The Antiquity

Bombay Branch,

June, 1896.

EVENTS AFTER ZOROASTER'S DEATH

138

Magian

ciples, or

priests,

descending from Zoroaster.

Dioge-

nes Laertius (a.d. second and third century) de Vit. Philos.

Procem 2, seems to base his statement on the older authority of Hermodorus (b.c. 250) when he states that 'after Zoroaster there were many different Magians in unbroken succession, such as Ostanes, Astrampsychus, Gobryas, Pazates, until the

overthrow of the Persians by Alexander.' 1

The Latin

writer

Pliny employs the name of a Magian, Apuscorus, and he designates as Osthanes the

Magian

priest

who accompanied Xerxes

on his great Hellenic expedition and introduced the Magic Art into Greece. 2

And

so the chain runs on, link after link in

unending sequence; and in transitory fortune,

unbroken

spite of the changes

the line

of

down

to the present,

apostolic

and chances of

succession remains

to its representatives to-day in

the priesthood that cherishes the sacred flame in the fire-temple

Bombay!

of

Prophecies and Future Events. already, the Pahlavi

— As several times alluded to

Bahman Yasht

vision in which Zoroaster

is

describes an apocalyptic

supposed to have beheld, unfolded

before him, the whole future history of the Religion.

The

four or seven branches of the tree which rises before his eyes,

symbolize emblematically the gold, other eras, of the Faith

which

is

foretokened.

down

iron, or

to the final Millennium, all of

These prophecies are not ancient, how-

ever, but they date rather

Mohammedan

and

silver, steel,

Conquest,

from the times that came after the

when Zoroastrianism sank

before the

power of Islam. Nevertheless, they sweep in rapid glance the whole history of the Religion and they summarize

rising

1

This subject has already been

al-

and the text of the passage is given in Appendix V. and in Appendix II. The plurals inluded to in Chap.

I.,

dicate type or class.

In connection

Astrampsychus, moreover, we the later dream-book which bears his name, Astrampsychi Oneiro-

criticon, sive

Somniorum

Interpretation

recogn. Scaliger, Paris, 1599. 2 Cf.

Appendix

V.,

Zend-Av. Anhang,

and ii.

Windischmann, Zor.

also Kleuker,

Thl. 3, p.

91

;

Stud., pp. 285,

Furthermore, on a mention

with

n. 2, 280.

may recall

of Osthanes, Hostanes, in Minucius Felix,

compare Kleuker,

torn. cit. p. 119.

SUMMARY

139

the great eras which the Founder himself in his wise judgment

and prophetic insight might in a general way have forecast as the history of nations and of faiths, even though he did not

express

it.

Summary.

— Zoroastrianism

does not die with

National events have changed the course of lives on.

The occurrences

its

founder.

its history,

of the years that intervened

but

it

between

the death of the Prophet and the coming of Alexander, so far as

they are chronicled by tradition, are worth recording as the

result, in a

way, of Zoroaster's

from the standpoint history.

of

life,

and they are interesting

comparison between tradition and actual

CHAPTER

XII

CONCLUSION '

Read the

conclusion, then.'

— Shakspere, (And now

the story of the

Iran — the

ancient

the world,

who

who was born

sage

of the

to leave his

Prophet

of

mark upon

at the age of seventy-seven

may

an end.) Hurriedly we

Born

and legend

56.

1.

entered upon his ministry at the age of thirty,

and who died by violence career.

life

Pericles, 1.

—

is

at

scan once more the pages of his

he appears as a prophet

in the fulness of time,

in the latter half of the seventh century before the Christian era,

and the period

of his activity falls

He himself stands as we may call, in the language

between the closing

wave

years of Median rule and the rising

of Persian power.

the oldest type and representative

Medes and

of the Bible, the laws of the

His teaching had already taken deep

Persians.

root in the soil of Iran captivity in Babylon

what

of

when

the Jews were carried

up

into

and had learned of that law which altereth came to interpret the ominous hand-

not, or before a Daniel

writing on the wall which the soothsayers failed to read. aster

is

Zoro-

the contemporary of Thales, of Solon, or of the Seven

Sages of classical antiquity. cius, the

philosopher

who was

tenets of her people's faith.

He

is

the forerunner of Confu-

to arise to

By him

expound to China the sounded in Iran the

is

trumpet-call that afterwards echoes with a varied note

India

when

the gentle

Buddha comes

ing souls the doctrine of Zoroaster, finally,

is

in

forth to preach to thirst-

redemption through renunciation.

the father, the holy prototype, of those 140

CONCLUSION

141

Wise Men from the East who came and bowed before the Light of the World in the manger-cradle at

new-born

Bethlehem. Zoroaster was a Magian

were a Median the west,

it is

was spent

We

the Magi, as Herodotus tells us, Although he was born in Atropatene in

tribe.

;

not impossible that

of his prophetic career

in the east, in Bactria or in that region of country.

certainly have evidence

found fruitful

The

rest.

much

soil

that the seeds of his teaching

Crusading achieved the

in eastern Iran.

Holy Wars between Iran and Turan,

story of the

the storming of Balkh, the final victories in the great battles of

Khorassan or Bactria, have

the Creed continues.

Media

the reform of the Prophet.

been interpreted by Justi to

all

been

told.

The spread

of

doubtless generally accepted

itself

The Median name Fravartish has mean Confessor (i.e. of the Zoro'

'

and has been instanced as a proof of its acceptance, although this appellation seems rather to be an old Magian

astrian Faith),

name, agreeing with the concept fravasi, which apparently

The Magians them-

existed before the Zoroastrian reform. selves were riini (p.

known long

prior to the time of Zoroaster, as Albi-

314) expressly states; but, as he adds, in the course

of time there remains

'

no pure, unmixed portion of them who

do not practise the religion of Zoroaster.'

how

universally the

This tends to prove

doctrines had found acceptance.

question as to the time

when and

Faith entered Persia Proper

is

The

the manner in which the

reserved for discussion

else-

where.

As to the general deductions which have been drawn, we may say that time will doubtless prove or disprove the accuracy or inaccuracy of many of the statements upon which they are based. Some of these may be shown to rest upon a foundation of fact rather than fiction, especially if we may judge from the tendency of recent years in finding confirmation for tradition. Some, however, may be proved to be purely fanciful. We can but gain by the truth in either case.

The

historic

import of

.

CONCLUSION

142

some, moreover,

may

be shown to be not without interest.

In

the light of such, perhaps, the current views with regard to the

and Judaism may take on

relationship between Zoroastrianism

a

new

aspect, particularly

if

we emphasize

aster arose in the west, in Atropatene

the fact that Zoro-

and Media, about the

time of the early Prophetic Period of Israel.

we know

that captive

into certain cities of

other hand,

we know

From

the Bible

Jews were early carried up from Samaria

(From

the Medes.

that Zoroaster

the

A vesta,

on the

had rung out a trumpet

note and clarion cry of reform, of prophecy,^ and of Messianic promise, before the days of Babylonian Exile.)

From our knowledge,

too, of

contemporaneous history we

recall in the current of events that the reputed empire of Bac-

had yielded the prestige to Media and that the sovereignty of Media was swept away before the glorious tria, if it existed,

power

of Persia.

;

In Persia, Greece recognized a culmination

Though

of the glory of Iran.

sian in battle, he

still

the Greek vanquishes the Per-

has stories to

of Eastern philosophy.

tell of

Magian wisdom and

Plato, Pythagoras, and other great

thinkers are claimed to have emulated the teachings of the Magi and later Moslem or Zoroastrian tradition asserts that ;

the ancient sacred writings of

Iran, the

quintessence of

all

knowledge, were translated into Greek.

And

as for imperial times, the Persian

wars brought

Rome

into contact with Zoroastrians, as they had brought the Greeks. phase of Zoroastrianism known as Mithraism penetrated into

A

Rome and

into

Western Europe.

The

rise of

the Neo-Platonic

school was certainly not without influence from Zoroastrianism, The tenets nor without influence upon later Zoroastrianism.

Manichausm even disturbed Christian thought In all such cases the relations doubtless are more

of Zoroastrian for a time.

or less reciprocal. trines of

Even the pages

Mohammed

of the

Koran and the doc-

are not free from the influence

of the

The spark of the Faith which they vanquished by the sword. continues to flame holy the quenched; been never sacred fire has

CONCLUSION

143

and the Religion of Zoroaster still lives on. Yes, and may be the changing fates, it will live on, so long as there are successors worthy to bear the name of the Master, as blaze;

whatever

are the Parsis to-day, those faithful followers of the Creed of

the Prophet of Ancient Iran.

Khrijastah pal va nam-i u ZaraduH.

— Firdausi,

Shah Xamah.

APPENDIXES

LIST OF APPENDIXES I.

II.

III.

IV.

SUGGESTED EXPLANATIONS OF ZOROASTER'S NAME. ON THE DATE OF ZOROASTER, DR. WEST'S TABLES OF ZOROASTRIAN CHRONOLOGY. ZOROASTER'S NATIVE PLACE AND THE SCENE OF HIS MINISTRY.

V. VI.

CLASSICAL PASSAGES MENTIONING ZOROASTER'S NAME. ALLUSIONS TO ZOROASTER IN VARIOUS OTHER OLDER LITERATURES.

VII.

NOTES ON SCULPTURES PURPORTED TO REPRESENT ZOROASTER.

:

APPENDIX

I

SUGGESTED EXPLANATIONS OF ZOROASTER'S NAME The number

of etymologies or explanations for Zoroaster's

name

In Greek classical antiquity, Demon offered an interpretation or paraphrase, as he defined the Prophet's (cf.

p.

name

14)

as

JJaertlllS,

'

is

almost legion.

Star-worshipper Pwoe.Hl,

tov Zoypoaa-rprjv

tonic Alcibiades

Says

(do-Tjootfur^s)

'

AeiVwv

:

.

dcrr poOvrrjv

I. p.

Zcopoacrrp^s

:

6

1.

.

.

see citation in Diogenes

;

os

.

kcli

The

ehai.

p.e6ep/X7]vev6/JL€v6v

122, evidently accepts this derivation .

.

ov

Towo/ta toi' da-T poOvTTjv

oe

EAA^vtfo^i/

eis

r)(ri

Scholiast of the Pla-

when he

p.€ra<j>pa^6/xevov

wvr)v

See Appendix Y. below.

In this seems to be associated in some way with the later Persian zor = Av. zaoOra-, 'libation'; the latter portion of the name is Grsecized as do-Trjp cf Windischmann, Zoroastrisclie Studien, p. 275, and see also Pott, ZDMG. xiii. explanation the

first

8r]Xo7.

part of the

name

(Zwp-)

;

.

425^28. Somewhat similar appears to be the attempt of the Clementine Homilies and Recognitions to interpret as £wo-a porj daripo<;, or as vivum sidus, as given below in Appendix V., Clem. Homil. 9. 3-6 dtrrtpos Kar' avTOv ^axrav eve^ijvai porjv = Recogni27-29 quasi vivum astrum. Hinc enim et nomen post mortem eius Zoroaster, hoc est vivum sidus. See Appendix V., § 12, and cf. Rapp, ZDMG. xix. 34. The next explanations, if we follow chronological sequence, are to be found in the Syro-Arabic Lexica of Bar 'All (c. a.d. 832) and of Bar Bahlul (c. a.d. 936) as 'golden kingdom' or 'royal gold,' zar, oia to tt]v tov

tiones, 4.

'

gold

'

+

.

:

wast,

'

kingship

'

;

cf.

.

.

Gottheil, References to Zoroaster,

pp. 27-28.

Lapse of time has not caused conjectures to cease, and etymologies have still continued to be offered. Hovelacque (JJAvesta, Zoroastre et le Mazdeisme, p. 135 seq., Paris, 1880) enumerates various suggestions that have been made, including the Clementine vivum sidus given above and recorded by Barnabe Brisson, Be Regio Persarum 147

APPENDIX

148

I

Principatu, p. 387, Argentorati, 1710 (orig. ed.

another interpretation as

Par sees,

Religion of the ed.

London, 1732

'Zoroastre';

;

cf.

'

friend of

fire

Paris, 1590) or proposed by Henry Lord,

'

London, 1030

p. 152,

=

;

p.

332

a,

Churchill

likewise d'Herbelot, Bibliotheque orientale,

art.

again (as stated on Parsi authority), a proposed

or,

bathed in gold,' melted silver,' Zaer-sios, Zaersioest, found in C. Le Bruyn, Voyages en Perse et aux Moles orientates, ii. p. 388. Most of these attempts are futile, as they were made without an acquaintance with the actual Avestan form ZaraOustra. The discussion by Anquetil du Perron (Zend-Avesta, i. Part 2, p. 2 seq., Paris, 1771) is of interest because he knew Avestan, but his conjecture 'Taschter (astre) d'or' connecting the name with Tishtrya had little to recommend it. Eugene Burnouf was the first avIio rightly saw ttstra, camel,' in the name and he explained ZaraO-ustra as fulvos camelos habens (Comm. sur le Yacna, pp. 12significance,

'

'

—

—

'

'

14, Paris, 1833)

'

;

but he afterwards gave

'

astre d'or

'

see Brockhaus, Vendidad Sade, p. 361, Leipzig, 1850,

mann, Zor. Stud. pp. 46-47, or 138, pp. 138-139.

guess that the 1

(Notes, p. 166),

and Windisch-

earlier in Jen. Litt. Zt., 1834, nr.

In the year 1855, Sir Henry Eawlinson made a

name might be

Semitic,

i.e.

Zara-thustra

JRAS.,

seed of Ishtar, descendant of Venus,'

Gt. Brit,

= Ziru-istar and

Ireland,

George Eawlinson, Herodotus, vol. iii. p. 455). On the contrary Haug, Die f'unf Gathds, ii. p. 246, Abli. f. Kunde d. Morgenlandes, Leipzig, 1860, suggested treffl icher Lobsanger (cf. Skt. jarat ' praising + uttara superior ') but he afterwards abandoned such a view. It was criticised also by Weber, Lit. C. BL, nr. 28, p. 457 (1861), nr. 27, p. 647 (1863) = Ind. Streif. pp. 449, 466 Also discussed by Mills, Zoroastrian Gathds, p. 426 seq. (1869). Another scholar (Lassen, I believe, if we may judge from (1892-4). Windischmann, Zor. Stud. pp. 46-47 Pott, ZDMG. xiii. 426 seq.) offered gold-smith (cf. Skt. hari + tvastar). Jules Oppert made xv. 227, 246

(cf.

'

'

(

'

;

'

'

Zoroaster 'splendeur d'or' in his UHonover,

le

Verbe Createur de

Ann. de Philos. Chre'tienne, Jan., 1862. In the same year as Oppert (1862), Fr. Miiller summarized a number of views that were current at the time and he explained zaraO-ustra as 'muthige Kamele besitzend' (Zendstudien, i. 635-639, Sitzungsberichte der Alcademie, Dez., 1862, Wien, 1862 = transl. by Darab Peshotan Sanjana Geiger's Eastern Iranians, ii. 172 seq.). [But cf. Lit. Centralblatt, 1863, p. 614; and later Miiller offers the bizarre interpretation as zUdra-usta 'von der Geburt an Gliick habend' Zoroastre, p. 4, Extrait des

EXPLANATIONS OF ZOROASTER'S NAME

(WZKM.

vi.

peinigend'

(Sitzb. kgl. bayer. Alcad. phil.

264,

Wien,

1871, the Spanish scholar identification of part of '

estrella

de oro

'

1892).]

Spiegel cl.

149

proposed

p. 10,

Jan.

5,

'Kaniele 1867).

In

Ayuso accepted the more or less familiar the name with 'star,' as shown by his

(El Estudio de la Filologia,

p. 180,

Madrid, 1871)

;

and he repeats the same view in his Los Pueblos iranios y Zoroastro, Madrid, 1874. Returning to France, it may next be noted that J. Darmesteter (Ormazd et Ahriman, p. 194, n., Paris, 1877) first proposed * zaratvat-tra, comparative degree of an adj. signifying 'rouge, couleur d'or'; but he later suggests 'aux chameaux j amies' zaraOu-ustra, p. 7,

Le ZA.

iii.

but on this see BartholAscoli once offered * zarat-vdstra 'der

Introd. p. 76, n., Paris, 1893

oinae, IF. vi.

Anz.

47.

p.

;

bebauung des feldes zugewogen, zugethan' 211, 1868.

More

Beitrcige

recently Casartelli hinted

z.

vgl.

Spr.

v.

'ploughing with

at

camels'

(cf. Skt. halo- 'plough'), Academy, vol. 31, p. 257, April 9, Other suggestions have been made such as Paulus Cassel, explaining as Hebraic Sternensohn (Zoroaster, sein Name und seine Zeit, Berlin, 1886, cited from Grundriss d. Iran. Philol. ii. 40, n.). Brunnhofer, Vom Pontus bis zum Indus, p. 147, Leipzig, 1890. Kern's Goldglanz (Zara-thustra) and Brodbeck's Gold-stern (evidently after Anquetil's etymology, cf. Brodbeck, Zoroaster, p. 30, Leipzig, 1893) are noted by Bindtorff, Die Religion des Zarathustra, E. Wilhelm has also incidentally dealt with p. 13 (Weimar, 1897). the subject of Zoroaster's name in connection with the form ZaOpavo-Tr)*;, which is found in Ctesias, in Le Museon, x. 569-571,

1887.

'

'

Louvain, 1891.

'

'

'

'

;

APPENDIX

II

ON THE DATE OF ZOROASTER

1

Presented to the American Oriental Society April 18th, 1895. [Reprinted from the Journal of the American Oriental Society, Vol. xvn., A few slight additions which have been made are indicated by pp. 1-22, 1896. Some trivial changes made for the sake of enclosing them in square brackets. uniformity, and several unimportant corrections require no notice. ]

Heirs to the heritage are the children of their age. of the possesstewardship the with charged are they of the past, Summing up within sions to be handed down to the future. themselves the influences of the times that call them forth, stamped with the impress of their day, their spirit in turn shows its reflex upon the age that gives them birth. We read them in their age we

Great men

;

So it is of the prophets and sages, religious teachers and interpreters, which have been since the world began. The teaching of a prophet is the voice of the age in which he lives read their age in them.

his preaching

is

era of a prophet

The

the echo of the heart of the people of his day. is

therefore not without

its historic

significance

;

it

The age of is an event that marks an epoch in the life of mankind. most of the great religious teachers of antiquity is comparatively well known but wide diversity prevails with regard to the date at ;

which Iran's ancient prophet Zoroaster lived and taught; yet his appearance must have had its national significance in the land between the Indus and the Tigris and the great religious movement which he set on foot must have wrought changes and helped to shape ;

the course of events in the early history of Iran. The treatment of 2 this cpiestion forms the subject of the present paper. This paper forms a companion-piece to the present writer's discussion in JA OS. xv. 221-2:12. Zoroaster's Native Place 2 [Since the appearance of the monograph on the 'Date of Zoroaster,' which is here reprinted, the general subject of Zoroastrian chronology has 1

of

•

'

been ably treated by E. W. West (SHE. xlvii. Introd. Dr. West's researches confirm the results here obtained

;

p. xxvii.

and he

seq.). is

in

a

the position to define the date of Zoroaster still more precisely, at least on His entire discussion should be read. basis of tradition, as n.c. G60-583. An extract from his chronological table is given in Appendix III.]

150

:

ON THE DATE OF ZOROASTER The Avesta

itself gives

151

us no direct information in answer to the

inquiry as to the date of Zoroaster.

It presents, indeed, a picture

and times; we read accounts of King Vishtaspa, the Constantine of the Faith; but the fragments that remain of the sacred texts present no absolutely clear allusions to contemporary events that might decisively fix the era. The existing diversity of of the life

opinion with reference to Zoroaster's date

and

to certain

subject.

incongruities

The

allusions of

is

largely due to this fact

in other ancient

statements on the

antiquity to this subject 3

ently be divided into three groups

—

may

conveni-

3 [The results of earlier investigators of the subject, Brisson, Stanley, Hyde, Buddeus, Prideaux, and others, as mentioned by Anquetil du Perron,

are practically included in his examination of the problem of Zoroaster's date. Anquetil's treatise, together with Foucher's previous inquiries into the subject, are accessible in Kleuker, Anhang zum ZA. i. Thl. 1, pp. 325374,

and Thl.

2,

is

They

pp. 55-81.

Spiegel, Avesta Uebersetzt,

i.

are of interest to the specialist.

43, n.

The

Cf. also

later bibliography of the subject

given below in the course of the investigation.]

I.

First, those references that assign to Zoroaster

[=

orig. p. 2]

the extravagant date b.c. 6000.

name with the more or legendary Ninus and the uncertain Semiramis. III. Third, the traditional date, placing the era of Zoroaster's II.

Second, such allusions as connect his less

teaching at some time during the sixth century All the material will

b.c.

first be presented under the headings A. I., then a detailed discussion of the data, pages 16-19 = pp. 170-174, under the heading B and, finally, a summary of results, under the heading C, pages 19-22 = pp. 174-177.

A.

II.,

and A.

III.

;

;

SYNOPSIS OF DIVISION A.

I.

A.

Classical passages placing Zoroaster at 6000 b.c. a.

Pliny the Elder.

b.

Plutarch.

c.

Scholion to Plato.

d.

Diogenes Laertius.

e.

Lactantius.

f.

Suidas.

g.

Georgius Syncellus.

APrENDIX

152 A.

A.

II.

III.

Passages associating Zoroaster's

II

name with

Seiniramis and Ninus.

a.

Ctesias.

b.

Cephalion (Moses of Khorene, Georgius Syncellus).

c.

Tlieon.

d.

Justin.

e.

Arnobius.

f.

Eusebius.

g.

Orosius.

h.

Suidas.

i.

Snorra Edda.

j.

Bar Ali.

The native a. b. c.

d.

tradition as to Zoroaster's date.

Arta Viraf. Bundahishn. AlbirunL Masudi.

e.

Tabaii.

f.

The Dabistan.

g.

FirdausT.

h.

The Mujmal al-Tawarikh and The Chinese-Parsi era.

i.

the Ulama-i Islam.

j.

Reports connecting Zoroaster and Jeremiah.

k.

Pahlavi Perso-Arabic allusions to Nebuchadnezzar.

Ammianus Marcellinus and Eutychius. m. Nicolaus Damascenus, Porphyry, etc. 1.

A. A.I.

The

allusions

Data for the Age of Zoroaster. Allusions placing Zoroaster at 6000 B.C. of

the

first

group comprehend

those

classical

references that assign to Zoroaster the fabulous age of B.C. 6000 or thereabouts. 1

These references are confined chiefly to the classics, and their chief claim to any consideration is that they purport to be based upon information handed down from [= orig. p. 3] Eudoxus, Aristotle, and Hermippus. Such extraordinary figures, however, are presumably due to the Greeks' having misunderstood the statements of the Persians, who place Zoroaster's millennium amid a great world-period of 12,000 years, which they divided into cycles of 3000 years, 2 and in accordance with which belief Zoroaster's fravaski

years.

The

had in fact existed several thousands of on the subject is here presented.

classical material

ON THE DATE OF ZOROASTER i

So the general

The number 5000

statements of

classical

war,' or the like, although

(6000)

'

153

5000 years before the Trojan (for 5000) are found.

some variant readings 500 however, the correct one.

is,

According to the chronology of the Bundahishn 34. 7, Zoroaster appeared compare, West, Bundahish transl. at the end of the ninth millennium SBE. v. 149-151 notes Spiegel, Eranische Alterthumskunde, i. 500-508 2

:

;

;

Windischmann, Zoroastrische Studien, 147-165 @e6TTOfxiros

Se

cpr]cn

kolto.

tovs

jJ.ot.yovs

;

also Plutarch Is. et Os. 47,

l

ra.

(a)

rod krepov t6v erepov reAos

d' cnroAe'tTreadai

^

rbv

p.\v

KpareiV,

iro\efie7v Ka\

avaKveiv

ana. p.epos rptcrxiAta

rbv 5e KpaTeTadai tS>v Oeuv, &\\a de Tpurx' ^ la p.aX f
tri)

tov' AiSrjv.

[Wn. 279, 288], JSf. H. 30. 2. 1 Eudoxus of Cnidus (b.c. 368), of Aristotle Hermippns (c. b.c. 250), for placing Zoroaster

Pliny the Elder (a.d. 23-79),

cites the authority of (b.c.

350),

and of

6000 years before the death of Plato or 5000 years before the Trojan Eudoxus, qui inter sapientiae sectas clarissimam utilissimamque war earn (artem magicam) intellegi voluit, Zoroastrem hunc sex milibus annorum ante Platonis mortem fuisse prodidit ; sic et Aristoteles. Her:

mippus qui de tota ea arte diligentissime scripsit et viciens centum milia versuum a Zoroastre condita indicibus quoque voluminum eius p>ositis explanavit, praeceptorem, a quo institutum diceret, credidit Agonacen, ipsum vero quinque milibus annorum ante Troianum bellum fuisse. Eor that reason apparently (N. H. 30. 2. 11) he speaks of Moses as But Pliny also exliving multis milibus annorum post Zoroastrem. presses uncertainty as to whether there was one or two Zoroasters, and he mentions a later Proconnesian Zoroaster N. H. 30. 2. 1 sine dubio illic (ars Magica) orta in Perside a Zoroastre, ut inter auctores convenit. Sed unus hie fuerit, an postea et alius, non satis constat; and after speaking of Osthanes, the Magian who accompanied Xerxes to Greece, he adds (N. H. 30. 2. 8.) diligentiores paulo ante hunc :

:

Pliny's Pro(Osthanem) ponunt Zoroastrem alium Proconnesium. connesian Zoroaster must have flourished about the seventh or sixth

[See Appendix V. § 5, below.] Plutarch (a.d. 1st century), adopts likewise the same general statement that places the prophet Zoroaster about 5000 years before

century. (b)

the Trojan war:

Os.

Is. et

46

/xdyos, ov irevTa.Ki(T)(t,\ioL<;

erem

[See Appendix V.

below.]

(c)

§ 6,

The Scholion

to

(ed.

t£>v

Parthey,

p. 81),

TpwiK&v yeyovevac

Zwpo'ao-Tpts (sic) 6

Trpe'j-fiurepov larropovcriv.

the Platonic Alcibiades

I.

122

(ed.

Baiter,

Winckelmann, p. 918), makes a statement, in substance Zwpoda-rpn^ apx^oTepos tantamount to the last one, as follows [See Appendix V § l.J e^a/acr^i/Vois erecnv elvcu Aeyerai ITAurwi/os. Orelli et

:

.

.

APPENDIX

154 [=

orig. p. 4]

(d)

II

Diogenes Laertius (a.d. 2d, 3d century), de 2 (recens. Cobet, Paris, 1850, p.

Vit.

Philos. Prooem.

1),

250?), the follower of Plato, as authority for placing Zoroaster's date at 5000 years before the Lydia fall of Troy, or, as he adds on the authority of Xanthus of before MSS. (some 600) years (b.c. 500-450), Zoroaster lived G000

Hermodorus

similarly quotes

The

Xerxes.

text runs

:

(i?.c.

tw Mdyw,

8e

d-rrb

Ilepcnjv, 'Eppo'Swpos fxh 6 IIXaT(uvtKos

Tpoias dXwtrtv

h-T]

ii>

tw

Trerra/ao-xtAia

yeyovivai

Sv dp£cu ZwpodaTprjv tov

irepl •

p.a6npa.T(av

Eav0os

Se o

ek

cprjcrlv

AuSos

Trjv ti]v

cts '

Bipiov

yeyovevai ttoAAov's twos Mdytrns

kclto.

TwPpva<; koL IIa£aTas, pe'xp 1

icai

Xv'o-cus.

[See Appendix V.

Lactantius, Inst.

(e)

l&Kurx&i-d fRV^h

Zuypodarpov

8id(3acnv airb tov

7.

Kat

/

A6T'

a VT0V

8iaSoxyv, 'Oo-rriVas k
tJjs

twv Ilepo-we

urr'

'AAc^dVSpov

koto-

§ 15.]

must have entertained some similar

15,

opinion regarding Zoroaster for he speaks of Hystaspes (famous as Zoroaster's patron) as being an ancient king of Media long before ;

Rome

the founding of antiquissimus

num (cf.

.

.

.

:

multo ante praefatus

Migne, Patrolog.

Hystaspes quoque, qui futt

sublatum torn.

Medorum

rex

ex orbe imperium nomenque Bomaquam ilia Troiana gens conderetur

iri

est,

6 and Windischmann, Zor. Stud. p. 259,

293).

Suidas (10th century a.d.), s. v. Zwpodo-rp^s, speaks of two whom one lived 500 (read 5000) years before the Trojan war, while the other was an astronomer of the time of Xmus (f)

Zoroasters, of

— eyeVero

8k

wpb

tcuv TpcoiKwi/ Irccriv



Georgius Syncellus, Chronograph) a, i. p. 147, ed. Dindorf, alludes to a Zoroaster as one of the Median rulers over Babylon. Lecture on ZoroCf. Windischmann, Zor. Stud. p. 302, and Haug, of Cephalion, citation Syncellus' On 1865. Bombay, 23, aster, p. (g)

A

see next page.

A.

II.

Allusions associating Zoroaster's

Name with Semiramis

and Ninus.

Second to be considered is a series of statements which connect the name of Zoroaster with that of the more or less uncertain Ninus and Semiramis. 1 These references also are confined almost excluin addisively to the classics, and the difficulty with them is that, coloring, legendary a bears which character, general their to tion

name they are based apparently upon a misinterpretation of the

ON THE DATE OF ZOROASTER '0£vdpTr}s or its variants in a

which has been understood 1

The date

155

fragment of Ctesias (discussed below), an allusion to Zoroaster.

as

of Semiramis, however,

is

regarded,

by Lehmann (Berliner

Philolog. Wochenblatt, Nr. 8, col. 239-240, 17 Febr. 1894, comparing Hdt. 1.

184) to be about b.c. 800.

quoted by Diodorus Ninus with a large army invaded Bactria and by the aid of Semiramis gained a victory over King Oxyartes. See Fragments of the Persika of (a)

The authority

of Ctesias

Siculus (a.d. 1st century)

400)

(b.c.

is

for the statement that

2. 6,

Instead of the

Ktesias, ed. Gilmore, p. 29.

name

'O^uapr^s, the

The last manuscript variants show 'E^aopTJ??, Xaoprr/?, Zaopr?/?. somewhat recalls the later Persian form of the name Zoroaster and Cephalion, Justin, Eusebius, and Arnobius, drawing on Ctesias, make Zoroaster a Bactrian or the opponent [= orig. p. 5] ;

of

Ninus

(see below)

;

an independent name,

identical

uxsyat-drdta, Yt. 13. 128,

and

The other statements

may

but 'O^vapr^s it is

far

as

very well be as

form goes with Av.

doubtless the better Greek reading.

come into They are preserved in the Arme-

are here given as they similarly

consideration with respect to Zoroaster's native place. (b)

Fragments of Cephalion

nian version of Eusebius,

(a.d. 120),

Chron.

1.

43,

ed.

Aucher

:

:

—

a passage

describes the defeat of Zoroaster the Magian, king of the Bactrians, by Semiramis " Incipio scribere de quibus et alii commemorarunt :

atque imprimis Hellanicus Lesbius Ctesiasque Cnidius, deinde Herodo-

Primum Asiae imperarunt Assyrii, ex (filius), cuius regni aetate res quam plurimae

tus Halicarnassus. 1

erat

Ninus Beli

Postea his adiciens profert etiam

rimaeque virtutes gestae fuerunt."

generationes Semiramidis atque (narrat) de Zoroastri

rum

quibus celeber-

regis certamine ac debellatione

Magi

Bactriano-

a Semiramide: nee non temjius

Post quern quum regnasNini LII annos fuisse, atque de obitu eius. set Semiramis, muro Babylonem circumdedit ad eandem formam, qua a plerisque dictum est: Ctesia nimirum et Zenone Herodotoque nee non aliis ipsorum posteris. Deinde etiam apparatum belli SemiramiThis dis adversus Indos eiusdemque cladem et fugam narrat, etc. statement is recorded by Georgius Syncellus (c. a.d. 800), Chron., ed. Dind. i. p. 315 " v Ap)(0[xai ypd<j>av, d
7rpuTa 'EAAavi/vos re 6 Aecr/3ios 'AAiKapvacrev;.

to iraXaihv

B^Aou NiVos."

cIt

t??s

koll

K-njcn^s 6 Kvt'Stos, eVetTa

'Ao-tas

e/3acriAeucrav

Hpoooros 6

'Acrcruptoi,

tw

iirdyu yeVecrtv 2eptpap,ews koa Zwpoaorpou payou

oe 6

(MSS.

APPENDIX

156

pe#' ov Ba/3uAwra,

fiarov) era v/3 rrjs NtVou /SacnAetas. lre.i)(L(Te,

rpoirov ws ttoWols AcAe/crai, Krrio-ia, Zrp/au/i

'HpoSora) Kat toTs

Alter.

1.

auTou?

/xet'

67G-677

"

Milller, Frag. Hist. Gr.

;

the reputed work of the

more, Ktesias Persika,

Armenian Moses

p. 30, n.; Spiegel,

mann, Zor. Stud. pp. 301-305 328

Langlois, Historiens

;

Kara

o-rpaTeiTiv re auTrJs

Windischmann, Zo?\ Stud.

Cf. also

X.

k. t.

II

cle

;

p.

/cat i'jttciv

Furthermore, on

Alter,

i.

i.

682

16, see Gil;

Gr.

Milller, Frag. Hist.

VArmenie,

IrSaJv

tujv

of Khorene,

Eran.

%cfxipafXL
303, Spiegel, Uraw.

627.

iii.

y

<$>qo-\v,

(Milller, Aeifwn),

Windischiii.

627, v.

15-175, Paris, 1867-1869.

ii.

[The Armenian Thomas ArzrounI associates Zoroaster's name with See Appendix VL]

Semiramis. 1

This mention of Herodotus might possibly be adduced as an argument

that Herodotus

(c)

was

at least acquainted

Again, Theon (a.d. 130

?),

with the name of Zoroaster.

Progymnasmata

9, -Kepi o-uy/cpib-eo)?,

Spengel, Rhet. Graic. ii. p. 115, speaks of "Zoroaster the Bactrian " in connection with Semiramis Ou yap d Topupis Kpeimav ed.

:

icrrl

K.vpov

prjTiov

koli

?}

vat pa.

k
Aia Sepipapis Zwpoacrrpou rov

rov apperos

Zor. Stud. p. 290, Spiegel Eran. Alterthumsk.

dix V. [=

orig. p. 6]

(d)

Ba/vrpiou,

7/077

fuy y_
Windischmann, [See Appen677.

Cf.

avSpecorepov eivai. i.

§ 8.]

Justin (a.d. 120), in his epitome of Trogus Pom1. 1, distinctly makes Zoroaster

peius' Hist. Philippic.

the opponent of Ninus, and says that he was king of Bactria and a Magician

:

postremum helium

illi

fiat

cum

Zoroastre, rege Bactrian-

orum, qui primus dicitur artes magicas invenisse et mundi principia siderumque motus diligentissime spectasse. [See Appendix V. § 10.] (e) Arnobius (a.d.- 297), Adversus Gentes, 1. 5, in like manner mentions a battle between the Assyrians and the Bactrians under

the leadership respectively of Ninus and Zoroaster et

Nino quondam Zoroastreque ductoribus. [See Appendix V. § 16.] 36.

Bactrianos,

Ktesias, p.

:

inter Assyrios

See Grilmore,

Eusebius (a.d. 300), Chron. 4. 35, ed. Aucher, has a like alluZoroastres Magus rex Bactrianorum clams Jiabetur adversum quern Ninus dimicavit; and again (Windischmann, p. 290), Praeparatio Evang. 10. 9, 10, ed. Dind. I. p. 560, NtVo?, Ka0' ov Zwpoao-rpv/s o (f)

sion

:

[See Appendix Y. § 18.] Mayo? Ba/crpiW ificurikevcre. (g) Paulus Orosius (5th century a.d.), the Spanish presbyter, of whose chronicle we have also King Alfred's Anglo-Saxon version, states that Ninus conquered and slew Zoroaster of Bactria, the

ON THE DATE OF ZOROASTER Magician.

157

See Orosius, Old-English Text and Latin Original, ed. by Soc. vol. 79), p. 30-31 Novissime

Henry Sweet (Early Eng. Text

:

Zoroastrem Bactrianorum regem, eundemque magicae artis repertorem, pngna oppressum interfecit. Or, in Anglo-Saxon, and he Ninus Soroastrem Bactriana cyning, se cuthe

manna

cerest

drycrwftas, he hine

oferivann and ofsloh.

Suidas in his Lexicon

(h)

of

two Zoroasters

vo/xos iirl (i)

NiVov

4

(cf. p.

ygacriAecos

(s. v.

Zoroaster) assumes the existence

= p. 154), the

'Aaavpiuiv.

second an astrologer [Appendix V. § 45.]

:

'Ao-rpo-

In the Snorra Edda Preface, Zoroaster is identified with Baal [See cf. Jackson in PAOS., March, 1894, vol. xvi. p. cxxvi.

or Bel,

Appendix VI.] In some Syriac writers and elsewhere an identification of (j) Zoroaster with Balaam is recorded, for example in the Lexicon of Bar All (c. a.d. 832), s. v. Balaam, Balaam is Zardosht, the di'

See Gottheil, References

viner of the Magians.'

to

Zoroaster in

Syriac and Arabic Lit. pp. 27, 30 n., 32 (Drisler Classical Studies, N. Y., 1894). Sometimes he is only compared with Balaam. [An association of his

A. III.

name w ith Ham, r

Seth,

and Abraham,

The Native Tradition as

is

also found.]

to Zoroaster's Date.

Third, the direct Persian tradition comes finally into considera-

found in the chronological chapter of the supported by the Arta Vlraf, 1. 2-5 [and Zat-sparam, 23. 12], and is corroborated by abundant Arabic allusions (Alblruni, MasudI, et al.). It unanimously places the opening of Zoroaster's ministry at 258 years before the era of Alexander, or 272 years before the close of the world-conqueror's dominion. According to these figures, the date of Zoroaster would fall between the latter half of the seventh century b.c. and the middle of the sixth century his appearance in fact would be placed [= °"g- P- 7] in the period just preceding the rise of the Achaemenian dynasty. This merits attention also in detail. (a) The Arta Vlraf 1. 1-5 in round numbers places Zoroaster three hundred years before Alexander's invasion. Compare Haug and West, Arda Viraf, p. 141. 'The pious Zaratusht made the religion which he had received, current in the world, and till the end of 300 years the religion was in purity and men were without doubts. But afterwards the accursed Evil Spirit, the wicked one, in order to make men doubtful of this religion, instigated the accursed AlexanThis tradition Bundahishn, 34. 1-9,

tion.

;

is

is

APPENDIX

158 Rinnan,

der, the

II

came to the and war and devastation; he and destroyed the metropolis and empire.'

who was dwelling

in Egypt, so that he

country of Iran with severe cruelty also slew the ruler of Iran,

[The Zat-sparam 23. 12 likewise alludes to the fact that the religion remained undisturbed until the 300th year ']. (b) The Bundahislm chapter (ch. 31) 'on the reckoning of the of the Arabs ') more exactly comyears' (to which one MS. adds putes the various millenniums that made up the 12,000 years of the great world-cycle recognized by the worshippers of Mazda. In this period the era of Zoroaster falls at the close of the first 9000 years. '

—

'

is placed in reality at the beginning of the historic period, if the long reigns attributed to Kal-Vishtasp and to Vohuman son of P. Isfendiar), may with reasonably Spend-dat (A v. Spento-data, There seems at fair justice be explained as that of a ruling house.

He

K

no distinct ground against such assumption.

least

[West

also

explains the fabulous length of 120 years for Vishtasp's reign, or b.c. SBE. xlvii. Introd. 660-540, as representing a short dynasty

—

§ 70]. v.

The Bundahislm

150-151) reads,

'

(7)

passage, 34. 7-8, in

Kal-Vishtasp,

till

West's translation (SBE.

the coming of the religion,

(8) Vohiithirty years, altogether a hundred and twenty years. Humal, who years; twelve and hundred Spend-dat, a of man, son

of Vohuman, thirty years; Darai, son of Clhar-azfu/. of the daughter of Vohuman, twelve years Daral, son of Daral, fourteen years Alexander the Biiman, fourteen years.'

was daughter that

is,

;

;

90

Vishtasp, after coming of religion

Vohuman Humai

112

Spend-dat

30

Darai-i Cihar-azat

12

Daral-I Daral

14

Alexander

Ruman

14

272

The religion

result '

the coming of the dominion of Alexander the Great, or

therefore gives 272 years from

until the close of the

258 years before the beginning of his power.

*

A

repeated tradition

was forty-two years old when he first converted King Vishtaspa, who became his patron. If we interpret Mho coming of the religion' to mean its acceptance by Vishtaspa, we must add 42 years to the number 258 before Alexander in order to obtain the traditional date of Zoroaster's birth. This would answer exists that Zoroaster

.

ON THE DATE OF ZOROASTER

159

hundred years before Alexander' of the Arta Vlraf the phrase 'coming of the religion' [= orig. p. 8] to mean the date of Zoroaster's entry upon his ministry then add 30 must we v. 219), (as does West, SBE. years, which was Zoroaster's age when he beheld his first vision of Ormazd. [The latter view is the correct one as shown by West. It is worth remarking that as Zoroaster's revelation and the 'coming to the 'three If,

however,

we take

of the religion

are placed in the thirtieth year of Vishtasp's reign

'

life, both men accordingly would be represented as born in the same year if we adopt an Oriental custom in dating a king's accession to the throne from the day of his birth.]

as well as of the Prophet's

A calculation based upon the figures of this tradition would place Zoroaster's birth 42 years + 258 years (= 300 years) before b.c. 330, the date of the fall of the Iranian kingdom through Alexander's conquest in other words it would assign Zoroaster's birth to about ;

[But as West has shown {SBE. xlvii. §§ 53-54), there is an evident omission of 35 years in the reckoning he accounts for this error and combines the items, 272 years of Bd. 34. 7-8 with this date of Alexander's death, b.c 323, and with the 30th year of Zoroaster's life in which the Revelation came, and he finds b.c. 660 as the traditional date of the birth of Zoroaster and of Vishtasp's accession. See below, Appendix III.] According to the same tradition the duration of the various reigns of the Kayanian dynasty would be about as follows [West's corrected chronology now b.c. 630.

;

included]

:

—

King.

Vishtasp

Vohuman Humai

(Ardashir Dirazdast)

.

Reigned

Fictitious

years.

date b.c.

120

618-498 498-386 386-356 356-344 344-330

112

30

12 Darai 14 Daral-IDaral [Accession of Alexander to his invasion

The

results

[West's correction, including 35 years.]

660-540

540-428 428-363 363-351 351-337 337-331]

would be somewhat altered

if

the computation be

made

a different point of departure be taken. The excessive lengths of the reigns of Vishtasp and Vohuman seem

according to lunar years or

if

suspicious and suggest round numbers unless

them

as comprising successive rulers

;

we

are to interpret

for example, in historic times,

beside Hystaspes, the father of Darius,

we have

the

names

of

two

1 other Hystaspes, later connected with the ruling house of Bactria.

'

APrENDIX

1G0

The

historic

II

reigns of the Achaernenians

may

be compared

(cf.

Stokvis, Manuel d'JSistoire, p. 107).

Cyrus Cambyses

B.C.

558-529 529-521

521-485

Darius 1 Xerxes

485-465

Artaxerxes Lougimauus Darius Nothos Artaxerxes Mnemou Artaxerxes Ochus

465-425 425-405 405-362 362-340

[Arses]

340-337

Darius Codomaunus

337-330

Comparison may be made, as with West, 2 identifying the long reign of

Vohuman who

is

called

Ardashir (Artaxerxes

or

Ardashlr

Dirazdast 'the long-handed') with Artaxerxes Longimanns and his Historical grounds throughout seem to favor this. For successors. Humal, West suggests Parysatis as a possibility. The last two Dilrais answer to Ochus and Codomannus, and the reign of Kal-

seems intended to cover the period from Cyrus to Xerxes There seems every reason to identify Vohuman Ardashlr Dirazdast with Artaxerxes Longimanus, according to the Bahman Yasht (Byt. 2. 17), as this Kayanian king 'makes the religion current in the whole world.' 4 One might be possibly tempted to regard the Vishtasp reign as representing the Bactrian rule until Artaxerxes, and assume that Zoroastrianism then became the faith of Persis. 5 This might account for the silence as to [= orig. p. 9] the early Achaernenians and shed some light on the problem concerning the Achaernenians as Zoroastrians but there seems to be no historic foundation for such assumption. Suffice here to have presented the tradition in regard to the reigns of the Kayanian kings as bearing on Zoroaster's date and the traditional 258 years before Alexander as the era of the coming of the Vishtasp

'

(West). 3

;

'

religion.' "a1

1

See genealogical tables of the Achaemenidae in Stokvis, Manuel (Vllisde Genealogie,

toire,

p. 15

;

article

et

de Chronologic, p. 108 (Leide, 1888)

;

Pauly, Beal-

Achaemenidae Justi, Geschichte des alien Persiens, Iranisches Namenbuch, p. 398-399 and Smith, Classical Dictionary,

Encyclopccdie, article

'

'

;

;

'

Ilystaspes.'

West, Bundahisli translated, SBE. v. 150 n., 198 n. Ilarlez, Avesta traduit, Introduction p. ccxxviii, thinks that the early Achaernenians were intentionally sacrificed. Spiegel, ZDMG. xlv. 203, 2 3

De

ON THE DATE OF ZOROASTER identifies the first

in the kingly

Dara! with Darius

I.

,

161

and believes that he was misplaced

This I doubt.

list.

West, Byt. transl, SEE. v. 199. [See also above, pp. 81-82. Consult H. Moultonin The Thinker, ii. 498-501.] 5 Dubeux, La Perse, p. 57, sharply separates the Oriental account of the 4

J.

Persian kings from the historical account. (c)

The sum

of 258 years

is

given also by so careful an inves-

tigator as AlbirunI (a.d. 973-1048).

His statements are based on

the authority of 'the scholars of the Persians, the Herbadhs and

Maubadhs

1

In his Chronology of Ancient Nations, found a statement of the Persian view in regard to Zoroaster's date: 'from his (i.e. Zoroaster's) appearance 2 till the beginning of the iEra Alexandri, they count 258 years.' Several times he gives the received tradition that Zoroaster appeared In another place, Chron. in the 30th year of the reign of Vishtasp. p. 19G (transl. Sachau), he gives further information in regard to Zoroaster's time On the 1st Ramadan a.h. 319 came forward Ibn 'Abl-Zakarriya. ... If, now, this be the time (i.e. a.h. 319 = a.d. 931) which Jam asp and Zaradusht meant, they are right as far as chronology is concerned. For this happened at the end of the iEra p. 17,

1.

of the Zoroastrians.'

17

(transl. Sachau), is

'

:

1500 years after Zaradusht.' From this stateto the year b.c. 569 as a date when a prophecy is supposed to have been made by Zoroaster and Jamasp. AlbirunI is not exhausted yet. In Chron. 121 (transl. Sachau), he says, 'we find the interval between Zoroaster and Yazdajird ben Shapur to be nearly 970 years.' This gives the date about b.c. 571 Furthermore the if we count Yazdajird's reign as a.d. 399-420. carefully constructed tables which AlbirunI gives from various sources are interesting and instructive, owing to their exact agreement with the reigns of the Kayanian kings as recorded in the Bundahishn. Thus, Chron. p. 112, 107-114 (transl. Sachau) Alexandri 1242,

i.e.

ment we may compute back

:

Kai Vishtasp

The same

till

the appearance of Zoroaster

after that event

Kai Ardashir Bahman (Vohurnan)

Khumani (Humal) Dara Dara ben Dara

On

—

30 90 112

30 12 14

115 he contrasts these dates with those given by [= ori S- P- 10 1 Finally, Chron. p. 32 occidental authorities. (transl. Sachau), the name of Thales is brought into connection with p.

early

M

APPENDIX

162 Zoroaster,

cf. p.

109, n. 3 below.

II

So much for the information fur-

nished by Albiruni. 1

2

Albiruni, Ch ronology of Ancient Nations, transl. and ed. by Sachau, p. 109. According to Albirunl, p. 32 (transl. Sachau) the iEra Alexandri would

date from the time

when Alexander

left

Greece at the age of twenty-six

years, preparing to fight with Darius.

(d) Of somewhat earlier date but identical in purport is the statement found in Masudi's MeadoivsofGold, written in a.d. 943-944 (Masudi died a.d. 957). Like the Bilndahishn and like Albirunl, Masudi

the Magians count a period of two hundred and fifty1 eight (258) years between their prophet Zoroaster and Alexander.' 2 He reiterates this assertion in Indicatio et Admonitio by saying

reports that

'

'between Zoroaster and Alexander there are about three hundred Nearly the same, but not exactly identical figures, are found as in the Bundahishn, regarding the length of the reigns of the various Kayanian kings Zoroaster is stated, as elsewhere, to have appeared in the thirtieth (30) year of Vishtasp's reign and he dies at the age years.'

;

3 of seventy-seven (77) after having taught for thirty-five (35) years. The statement that Zoroaster lived to the age of 77 years is also

What Masudi

found elsewhere. 4

has to say on the subject of Nebu-

chadnezzar's being a lieutenant of Lohrasp (Aurvat-aspa) and regarding Cyrus as contemporary with Bahman will be mentioned below, as a similar statement occurs in the Dinkart (Bk. 5).

[West,

SBE.

xlvii. 120.]

Masudi (Magoudi), Les Prairies d'Or, Texte et traduction par Barbier Les Mages comptent entre leur prophete Zoroastre, iv. 107 fils d'Espiman, et Alexandre, une p^riode de deux cent cinquante-huit ans. Entre Alexandre, qu'ils font regner six ans, et l'avenement d'Ard^chir, cinq 1

de Meynard,

cent dix-sept ans

'

;

enfin entre

Ard^chir et l'hegire cinq cent soixante-quatre

du regne d' Alexandre a la naissance du Messie, trois cent soixanteans neuf ans de la naissance du Messie a celle du Prophete cinq cent vingt Observe especially that Masudi in Indicatio et Admonitio, et un ans.' between (p. 327-328) accounts for the intentional shortening of the period .

.

.

;

What he has to say on this subject is worth Alexander and Ardashir. looking up in connection with SBE. v. 151 n. 2 Masudi, Le Livre de Vindication et de V Admonition (in Prairies d Or, ix. p. 327), 'Zoroastre fils de Poroschasp fils d'Asinman, dans l'Avesta, qui est le livre qui lui a £te" rev61e\ annonce que, dans trois cents ans, l'empire des Perses eprouvera une grande revolution, sans que la religion soit delruite mais qu'au bout de mille ans, l'empire et la religion penront en meme 1

;

temps.

Or entre Zoroastre

et

Alexandre

il

y a environ

trois cents

ans

;

car

ON THE DATE OF ZOROASTER

163

Zoroastre a paru du temps de Ca'ibistasp,

fils de Cai'lohrasp, comme nous See MasudI, Kitab al-Tanb'ih, p. 90 seq., ed. de

l'avons dit ci-devant.'

Compare

Goeje, Leyden, 1894.

(in Drisler Classical Studies,

also Gottheil, Preferences to Zoroaster, p. 35

New York,

ment, traduction par B. C. de

Vaux

1894) ;

[and Le Livre de V Avertisse-

(Soci^te" Asiatique), p. 140, Paris, 1896].

3 MasudI, Prairies (V Or, ii. p. 123, ed. Barbier de Meynard. Youstasf (Gustasp) rdgna apres son pere (Lohrasp) et rfeida a Balkh. II £tait sur le trone depuis trente ans, lorsque Zeradecht, fils d'Espiman '

se presenta devant lui

.

.

(p. 127).

.

Youstasf r6gna cent

vingt ans avant d'adopter la religion des Mages, puis

mourut. age"

La

predication de Zeradecht dura trente-cinq ans, et

The

de soixante et dix-sept ans.'

126-129) are Vishtasp 120 years, 12, Dara,

[=

The

il

mourut

detailed reigns (MasudI, op.

Bahman

son of Dara 30, Alexander 6 (cf

font regner six ans

orig. p. 11]

il

.

112,

Humal

vol. iv. p. 107

cit. ii.

30 (or more), Dara, '

Alexandre, qu'ils

would answer pretty nearly

to the comAlexander in Persia, b.c. 330-323. Observe that the years of the last three reigns vary somewhat from the Bundahishn. Deducting from Vishtasp' s reign the 30 years till Zoroaster appeared and counting simply to the coming of Alexander, the resulting 274 years would place Zoroaster's appearance at b.c. 604 or, if 42 years old at the time, his birth at b.c. 646. [See now West's correction which gives b.c. 660.] But notice that instead of 274 years as here, MasudI elsewhere says (Prairies d'Or, iv. 106, quoted above) there were 258 years between Zoroaster and ').

monly received years

latter

of

Alexander. 4

The period

(e)

923)

E.g. DInkart Bk.

at

7. 5. 1

(communication from West) and in the Kivayats.

which the Arabic chronicler Tabarl (died

places Zoroaster in his record of Persian reigns,

*

identical with the preceding in its results, although

is

a.d.

practically

he occasionally

Bahman 80 years 112 years), Humal about 20

differs in the length of the individual reigns, e.g.

(although he mentions that others say years,

Dara 23

years.

He

tells also of

a tradition that makes of

Zoroaster one of the disciples of Jeremiah. to the generally accepted view,

The

latter,

began to prophesy about

according b.c.

626.

These points will be spoken of again below. 1

See Zotenberg, Chronique de Tabari, traduite sur la version persane Mohammed Bel'ami, tome i. 491-508, Paris, 1867.

d'Abou-AU

The Dabistan

by Shea and Troyer, i. 306-309) narwhich Zoroaster had planted at Kishmar in Khorassan [I formerly wrongly read Kashmir] and which was cut down by the order of Mutawakkal, tenth khalif of the Abbassides (reigned a.d. 816-860), had stood 'fourteen hundred and fifty years (1150) from the time of its being planted, to the year 232 of (f)

(translated

rates that the holy cypress

APPENDIX

1G4

II

If these years be reckoned as solar years, according to the custom of the ancient Persians, and counted from the beginning of Mutawakkal's reign, the date of the planting of

the Hejirah (a.d. 846).'

reckoned according to the equivalent to 1408 solar 1 former date (b.c. 604) The 562. b.c. would be epoch the years), recalls the reckoning of Masfull alluded to above, on p. 10 [= p. 162]. The event of the planting must have been an occasion of special but

the cypress would be

b.c.

lunar calendar of the

Mohammedans

G04

;

if

(i.e.

from a reference to the same in FirdausI (translation by r 291-293, Paris, 1877), the conversion of A ishtaspa is perhaps alluded to. If the conversion of Vishtaspa really be alluded to, 42 years must be added to give the approximate date of ZoroPerhaps, however, some other event in the prophet's aster's birth.

moment Mold,

;

iv.

life is

commemorated. 2

In any case the results lead us to the latter b.c. and the first part of the sixth century.

part of the seventh century

[See

now

above, p. 80.]

See the calculation [of Anquetil du Perron, in Kleuker, Anh. zum ZA. Shea and Troyer, Dabistan, i. Thl. 1. pp. 346-347, and] of translated, i. 308, n., Paris, 1843 and Mirkhond's History of [= orig. p. 12] the Early Kings of Persia, transl. Shea, p. 281-282, London, 1

According to E. Roth, Zoroastrische Glanbenslehre in Geschichte unserer abendlandischen Philosophie, i. 350, the era of the cypress is r..c. This is adopted by Floigl, Cyrus und Herodot, p. 15, 18 (Leipzig, 560. 1832.

'

'

[On Kishniar consult also Vullers, Fragmente, p. 113]. In case the 1450 years be reckoned back from the date of MutawakkaPs death (a.d. 800) instead of from the beginning of his power, the numbers 1881). 2

would be respectively

(g)

The

b.c. 590 (if solar), or b.c.

548

figures of the chapter-headings in the

(if

lunar).

Shah Ndmah

of Fir-

dausI (a.d. 940-1020) likewise place the opening of Vishtaspa's 1 reign at about three hundred years before Alexander's death. See aiso i Firdusii Schahname, ed. Vullers-Landauer, iii. p. 1495 seq. Shea and Troyer's Dabistan, Introd. i. p. lxxxvi and p. 380. Consult the chapter-headings of the reigns in Mold's translation of FirdausI, vols, iv.-v. Observe that Bahman is assigned only 99 years instead of the usual 112 the duration of Vishtaspa's reign is given in Mold, vol. iv. 587, cent vingt

;

'

ans

(h)

'

in

harmony with the usual

The Persian

tradition.

historical work,

Mujmal al-Tawarlkh

(a.h.

520

= a.d. 1126), following the authority of the Chronicle of the Kings of Persia, brought from Farsistan by Bahrain, son of Merdanshah, 1

.

ON THE DATE OF ZOROASTER Mobed

165

2 of Shapur, enumerates 258 years before Alexander.

The

3 Ularna-I Islam counts three hundred.

See Extraits du Modjmel al-Tewarikh, relatifs a I'histoire de la Perse, du persan, par Jules Mohl (Journal Asiatique, tome xi. pp. 136,

1

traduits

258, 320, Paris, 1841).

The author acknowledges indebtedness also to and Firdausi. His chronology may be deduced from pp. 330-339 of the work cited it runs, Lohrasp 120 years, Gushtasp 120 years, Bahman 112, Humal 30, Darab 12 [or 14], Dara son of Darab 14 2 Cf.

op.

Hamzah

p.

cit.

230.

of Isfahan, Tabari,

;

[or 16], Alexander 14 [or 28].

Observe the alternative figures in the case

of the last three numbers.

According to Roth, Geschichte unserer abendliindischen Philosophie, i. Mujmal al-Tawarikh places Zoroaster 1700 years before his own time on this ground Roth places the death of Zoroaster at

351, the author of the ;

b.c. 522,

and

is

Zend-Avesta, Anh. Bd. 3

Cf. Kleuker's

followed by Floigl, Cyrus und Herodot, p. 18. i.

Theil

See Vullers, Fragmente

1,

p. 347.

iiber Zoroaster, p. 58.

by Anquetil du Perron, 1 that a immigrated into China a.d. 600 is evidently of Zoroastrian origin and that these believers have an era this date Anquetil which dates approximately from b.c. 559 regards as referring to the time when Zoroaster left his home and (i)

Interesting

is

the fact noticed

certain religious sect that

;

entered upon his mission

—a

sort of Iranian Hejirah.

See Anquetil du Perron quoted by Kleuker, Anhang zum Zend-Avesta, cited also by Shea, MirkhomVs History, p. 282, i. Thl. 1, pp. 349-351 and by Roth in Geschichte abendldnd. Philosophie, i. 353 and note 566, and 1

Bd.

;

followed by Floigl, Cyrus und Herodot,

(j)

p. 18.

Similar in effect as far as concerns the period at which they

place the prophet, although of doubtful value or other-

wise to be explained, are those Syriac and Arabic reports which connect the name of Zoroaster with Jer-

[=

orig. p. 13]

emiah and which make him the latter's pupil or even identify him with Baruch the scribe of Jeremiah. 1 Presumably this association is due to confusing the Arabic form of the name Jeremiah Armiah 2 with Zoroaster's supposed native place Urmiah (Urumiyah). 1

(a)

The Syro-Arabic Lexicon

of

Bar Bahlul (about

a.d. 963)

s.v.

Baruch the Scribe and because the gift of prophecy was not accorded to him he went astray, journeyed to [other] nations and learned twelve tongues.' Cf

Kasoma

(divinator)

:

'

Divinator, like Zardosht,

;

Payne-Smith, Thesaurus Syriacus,

col. 3704.

who

people say

is

APPENDIX

166

II

Also Bishop Tshodad of Hadatha (about a.d. 852), commentary on ii. 1, Some say that he (Zoroaster) is the same as Baruch the pupil of Eramya (Jeremiah), and that because the gift of prophecy was denied him as [had been] his wish, and because of that bitter exile and the sack of Jerusalem and the Temple, he became offended (or angry) and went away among other nations, learned twelve languages, and in them wrote (/3)

Matth.

'

that vomit of Satan,

i.e.

References to Zoroaster,

the book which

is

called Abhasta.'

Cf. Gottheil,

p. 29.

Solomon of Hilat (born about a.d. 1222), Book of the is Baruch the scribe,' p. 81 seq., ed. Budge (Anecdota Oxoniensia), also E. Kuhn, Eine zoroastrische Propheseiung in christlich m Gewande (Festgruss an R. von Ptoth, Stuttgart, 1893, p. 219). Consult (7) Identically,

Bee,

'

this

Zaradosht

especially Gottheil, References to Zoroaster (Drisler Classical Studies, New York, 1894). (S) Tabari (died a.d. 923) likewise notices the association of Zoroaster with Jeremiah. According to him Zoroaster was of Palestinian origin, a servant to one of the disciples of Jeremiah the prophet, with whom he was Wherefore God a favorite. But he proved treacherous and false to him. He wandered to Adarbaijan, and cursed him, and he became leprous. From there he went to Bishtasp preached there the Magian religion. Now when he (Zoroaster) had come (Vishtaspa), who was in Balkh. before him, and preached his doctrine to him, it caused him to marvel, and he compelled his people to accept it, and put many people to death on its account. Then they followed it (the religion). Bishtasp reigned one hun'

dred and twelve (112) years.' Gottheil, References to Zoroaster, p. 37. [In See also Chronique de Tabari traduite par H. Zotenberg, i. p. 499. the story of the leprosy can there be some reminiscence of Elisha's servant Gehazi, who was cursed with leprosy for falsehood after the cleansing of

Naaman Hyde,

See

?

p.

Kings,

II.

1-27 and compare sara'ath, p. 30 above, and

v.

314.]

The same general statements

(e)

of

Tabari are repeated by Ibn al-Athir

(13th century) in his Kitab al-Kdmil fl al-ta'arlkh. ences to Zoroaster, p. 39.

(0 Once

the Syrian Gregorius Bar 'Ebhraya Abulfaraj

calls Zoroaster

(c. a.d. 1250) a disciple of Elijah (mistake for Jeremiah?), see Gottheil,

References to Zoroaster, (r;)

See Gottheil, Refer-

Similarly the

p. 32.

Arab historian Abu Mohammed Mustapha

calls

Zoroaster

a disciple of Ezir (Ezra), sec Hyde, Hist. Rclig. veterum Persarum, p. 313. 2 So suggested by de Sacy, Notices et Extraits des Manuscrits de la Bill,

du Roi,

ii.

Gottheil,

319, see

Studies, p. 30 n.).

an unwillingness to attribute out Semitic influence 1, p.

341.

This

is

References

to

Zoroaster (Drisler Classical

[Anquetil du Perron's view was, that this

;

to the Persians a

see his paragraph in Kleuker, Anh.

no doubt

also true.

is

owing to

prophet of their own, with-

See likewise

p.

sum ZA.

i.

Thl.

30 above.]

(k) Pointing to a similar era are the Pablavi (Dinkart Bk. 5. and Mkh.) and Perso-Arabic allusions to Nebuchadnezzar as lieutenant

OV THE DATE OF ZOROASTER of Vishtasp's predecessor, Lohrasp,

167

and of Vishtasp himself as well

Bahman (Vohuman). [See also above, p. 91, n. 2.] same connection Cyrus's name is joined with Vishtasp and

as of his successor

In the

Bahman. 1 1 [= orig. p. 14] (a) According to Tabarl (10th century a.d.) and MasudI, Nebuchadnezzar was lieutenant successively under Lohrasp, Vishtasp, and Bahman the tradition regarding Lohrasp's taking of Jerusalem is found in the Pahlavi Dlnkart Bk. 5 and Malnog-I Khirat 27. GG-67, transl. West, SBE. xxiv. 65. Tabarl (or rather the Persian version of the latter by Bel'ami) gives two different versions of the story (see Chronique de Tabarl, traduite stir la version persane de Bel'ami par H. Zotenberg, vol. i. pp. 491-507, Paris, 1867), and (Tabarl op. cit. p. 503) the return of the Jews to Jerusalem is placed in the 70th year of Bahman. Signs of confusion are evident. So also in Mirkhond (15th century a.d.) who in his history repeats Tabarl's statement with reference to Nebuchadnezzar and Lohrasp, and makes Cyrus a son of Lohrasp although he is placed in the reign of Bahman. He regards Bahman (Vohuman) as a contemporary of Hippocrates (b.c. 460-357) and Zenocrates (b.c. 396-314) which would harmonize properly with the traditional dates above given (pp. 8-9 = pp. 159;

Bahman's reign. See Shea, Mirkhond'' s History, pp, 264, 291, 343). MasudI is worth consulting on the same point, especially in respect to certain presumed relations between the Persians and the Jews. See Barbier de Meynard, Macoudi Les Prairies d" Or, ii. 119-128. 160) for (#)

1

(1)

At

this point

may

be mentioned two other allusions that place

Zoroaster's activity in the sixth century before the Christian era,

although the former of these rests upon the identification of the prophet's patron Vishtaspa with Hystaspes the father of Darius.

The

first

by Ammianus Marcellinus Vishtaspa (Hystaspes) the father

of these allusions, that given

(5th century a.d.),

1

directly calls

2 of Darius, although Agathias (6th century a.d.) expresses uncertainty

on this point. The second allusion is found in Eutychius, the Alexandrine Patriarch, who makes Zoroaster a contemporary of Cambyses and the Magian Smerdis, 3 a view which is shared by the Syrian Gregorius Bar 'Ebhraya Abulfaraj (c. a.d. 1250) 4 [and by the

Arab chronologist al-Makm 5 ]. 1

Ammian.

si7nus Plato,

Marcell. 23.

6. 32,

Machagistiam

Magiam opinionum insignium

esse verbo mystico docet,

auctor amplis-

divinorum incorruptissi-

mum

cultum, cuius scientiae saeculis priscis multa ex Chaldaeorum arcanis Bactrianus addidit Zoroastres, deinde Hystaspes rex prudentissimus, Darii

The general opinion is that ' saeculis priscis ' is allowable in consideration of the thousand years that separated Zoroaster and Ammianus,

pater.

APPENDIX

1G8

11

and assuming that Ammianus understood Zoroaster and Hystaspes contemporaries, 2

Agatllias

—

ZapdZi)s

2.

5itt?;

zum

Kleuker, Anhang

cf.

24, Zwpodarpov rov 'OpudcrSews

yap

«r' avrcl)

7)

iirccpufj.ia

—

rt airAcos

drj

Aapdov

irSrepov

V.

<pacri

yeyovevai,

irarrjp elre Kal

cos

.

.

.

Tltpcrai oe

\iav

dkAos ovtos

Thl.

334.

outos Se 6 ZwpodSos,

J/toj

avrbv

afj.
vir i)px ev

to be

1, p.

i.

6wr]yii
v6/xovs tdtTo, ovk iviffri acKpus Siayvuvai. o'vto)

Zend-Avesta, Bd.

oi

apxh v

K
t

vvv inl 'tardaTrew,

Kal ovk elvai

/xa8e7u,

[See Appendix

"tardo-irns.

§ 35.]

3

Eutychii Patriarchae Alexandrini Annales.

Illustr. Selden, interpr.

E.

Oxon. 1G58, pp. 2G2-263, Mortuo Cyro Dario Bdbelis rege, post ipsitm imperavit filius ipsius Kambysus annos novem: post quern Samardius Magus annum unum. Hie, Magus cognominatus est quod ipsius tempore

Pocock.

Persa quidam Zaradasht

floruerit

viginti.

quattuor.

(^~&£u\),

qui

Magorum

religionem

Post ipsum regnavit Dara primus, annos

condidit aedibus igni dedicatus.

Post ilium Artachshast Longimanus cognominatus annos viginti On this authority Floigl, following Roth, wishes to assign the

year of Zoroaster's death to b.c. 522, cf. Cyrus und Herodot, p. 18, and Roth, Geschichte wis. abendldnd. Philosophic i. 353. 4 Bar 'Ebhraya, Arabic Chronicon, p. 83, ed. Salhani, Beirut, 1890 (cited In those days (of Cambyses) by Gottheil, Beferences to Zoroaster, p. 32). came Zaradosht chief of the Magian sect, by birth of Adarbaijan, or, as '

some 5 [

Athor (Assyria). It is reported that he was one of Elijah's (!) and he informed the Persians of the sign of the birth of Christ.'

say, of

disciples,

See

Hyde

Hist. Iielig. vet. Pers. pp. 528-529.]

(m) Finally two other allusions are here added for the sake of completeness, as they have been interpreted as pointing to the fact that Zoroaster lived about the sixth century b.c. There seems to be

nothing in them, however, to compel us to believe that Zoroaster is regarded as living only a short time before the events to which they The first is a passage in Nicolaus Damascenus (1st century allude. b.c), who represents that when Cyrus was about to burn the unfortunate Croesus, his attention was called to Zwpodo-Tpov \6yia, which forbade that fire should be defiled. 1 The second item of information is found in such references as represent Pythagoras as following 2 Zoroaster's doctrines.

Lastly, the association of Zoroaster's

name

with that of Thales, by Alblruni, has been noted above. 3 1

Nicolaus Damascenus Fragm. G5, Mutter Fragm. Hist. Gr.

Satfx6i rel="nofollow">ta

eveiwrTC, Kal

Kpotaov

fxtv

Tlcpcrai

ct7r'

o'l

re

ovv ifi6wu Iti fxaAKov iicelvov 8i€?irav,

ndAai tovto KadeffTws to .

.

.

stris

T?)y Si/SuAAtjs

religio ac

fxrjTe

v6p.i/.iou

metus divum

*)

7raA.cu

&iv.

peKpovs Kaleiu,

.

.

/xtjt'

r6re fitfiaicoa-duevm.

incessit

oracula in mentem veniebant.

:

iii.

409

xPVC/^ol t °l Tf Zoipodrrrpov \6yta .

Sei/nara ec'crr/ei.

T&v ye ,uV Ziopodarpw

dKAais

ixiaiveiv

Trvp,

Kal

(Latin version) PerSOS

Sibyllae quoque vaticinia
Itaque clamUabant,inuUo,quam


ON THE DATE OF ZOROASTER

1G9

contentius, ut Croesus servaretur. ... At Persae exinde sanxerunt juxta praecepta Zoroastris, ne cadavera cremate neque ignem contaminare posthac liceret, quod qaum apud eos ex veteri instituto obtinuisset, turn magis Cf. de Harlez, Avesta traduit, Introd. pp. xliv, lxvii. principal references are to be found in Windischrnann, Zoroastrische

confirmaverunt. 2

The

whose work they are taken. Several of these mention Zoroaster's name directly in others we may infer it, since Pythagoras is made a student of the Magi, whom classical antiquity regards as the exponents of Zoroaster's teaching. Such allusions are (a) Cicero, de Fiu. 5. 29, ipse Pythagoras et Aegyptum lustravit et Persarum Ilagos adiit ; (j3) Valerius Maxiinus 8. 7 extern. 2, inde ad Persas profectus MagoStudien, pp. 260-264, 274, from

allusions

;

:

rum

exactissimae prudentiae seformandum tradidit; (7) Pliny, N.H. 30. 2. 1, Pythagoras, Empedocles, Democritus, Plato ad hanc {magicen) discendam navigavere; (5) Porphyrius, Vita Pylhag. 41, &re2 ku\ tov dead, i rel="nofollow">s wapa t&v

and Vita Pythag. 12, ey re dWois XaASaiois crvveyevero nal irpbs ZafipaTOv [Za.pa.Tov, Nauck] (Zoroaster ?) a<£iWo (e) Plutarch, de animae procr. in Timaeo 2. 2, Zapdras 6 UvQay6pov dcSdaKaXos (() Clemens Alexandrinus, Stromata, l,p. 357 (ed. Potter) ZwpodaTpriv 8e tov Mdyov toi* Xlepcrriv 6 Tlvdayopas e^A.oxrei' (MS. iS-oXuxrev), cf. Cyrillus, adv. Jul. 3, p. 87, where Pythagoras is called Mdyaiv iirvvdavero, tv 'Q.pop.d£wv Ka\ov
BaPvAwvi

rois

;

t'

;

;

iravdpio-Tos

^VjAcottjs

ovtos fJKovae

of Zoroaster;

— Zdpy]Tos

(57)

tov jxayov (is

p. 19 (ed. Altib.) stint

it

Suidas

s.v.

Zoroaster?)

Pythagoras, Tlvdayopas' ;

(0)

Apuleius Florid,

qui Pythagoram aiunt eo temp>oris inter captivos

Cambysae regis Aegyptum cum adveheretur, doctores habuisse Persarum magos ac praecipue Zoroastrem omnis divini arcani antistitem; (t) in Lucian's Dialogue Menippus, § 6, p. 463, the Babylonian Magi are the pupils and successors of Zoroaster pot e5o|e is Ba&v\uva e\66vTa h~et)drjvai tivos tSiv Mdywv tSiv ZaipodcTTpov naQr}Twv ko\ diab'o'xvv. Also some Others. 3 See p. 161 above. The particular passage is one in which AlblrunI dis[ .

.

.

He adds that if Thales) lived at the time of Kai Kubadh, he stands near to Zoroaster, who belonged to the sect of the Harranians' (Chron. p. 32, 1. 15, cusses the various possibilities as to the date of Thales.

he

'

(i.e.

transl.

Sachau).]

B.

The material above external evidence that

Discussion of the Data. collected presents

we have

most of the

[

= orig.

p. 16]

in regard to the age at

which Zoroaster lived. We are now prepared for a more comprehensive view of the subject, for a discussion of the data in hand, for a presentation of certain internal evidences that need to be brought out, and for arguments and possible deductions. Several points immediately suggest themselves for comment. First, in discussing the classical allusions justified

above presented, one

is

from the connection in assuming that such allusions as are

;

APPENDIX

170

made

to the

name

:

II

of Zoroaster as a religious teacher or sage, all

refer to the one great prophet of ancient Iran.

No account,

I think,

need therefore be taken of such views as assume the existence of two or of several Zoroasters, belonging to different periods in the world's

Such a view was held by Suidas (s.v. Zoroastres) and was it met with acceptance also among some of the old-fashioned writers in more recent times 2 but there is no real evidence in its favor, and it is due to an attempt to history.

evidently earlier shared by Pliny;

1

adjust the discrepancy existing in classical statements with regard

History knows of but one Zoroaster.

to Zoroaster's date. Pliny N. H. 30.

sine dubio

illic

Zoroastre, ut inter auctores convenit.

Sed

1

non

satis constat.

7iw»c(i.e. 2

Bd.

2. 1.

He adds

a

little later (30. 2.

et alius,

Abb6 Foucher), Anhang zum Zend-Avesta,

Thl. 2, p. 68-81.

Second,

among the

three dates which

may

be deduced from the

material above collected and which are summarized on

we

anpostea

8) diligentiores paulo ante

Osthanem) Zoroastrem alium Proconnesium.

E.g. Kleuker (quoting the i.

orta (ars Magica) in Perside a units hicfuerit,

are justified

upon reasonable grounds,

p.

2

[= p.

152],

I think, in rejecting the

excessively early date of b.c. 6000 or thereabouts.

The explanation

above offered to account for the extravagant figures seems satisfactory enough. Third, such dates as might be arrived at from the sporadic allusions that associate the name of Zoroaster with Semiramis and Ninus, with Nimrod and Abraham, or with Baal, Bel, Balaam, as above discussed, have little if any real foundation.

In each instance there

seem to me to be reasonable grounds for discarding them. There remains finally a comparatively large body of material that would point to the fact that Zoroaster flourished between the latter part of the seventh century and the middle of the sixth century before the Christian era.

The

material

when

sifted reduces itself

found in two Pahlavi books, Bundahishn and Arta Viraf, which places Zoroaster's era three hundred years, or more exactly 258 years, before Alexander's day second, to the Arabic allusions which give the same date in their chronological computations and which in part lay [= orig. p. 17] claim to being founded upon the chronology of the third, to similar allusions elsewhere which Persians themselves; first,

to the direct tradition

;

1

place Zoroaster at about this period.

— OiV

;

THE DATE OF ZOROASTER

171

1 Compare Albiruni, Chronology of Ancient Nations, p. 109, 112 (transl. Sachau) and the Modjmel al-Teivarikh, p. 142, 320, 330 (traduit Mohl, Journal Asiatique, xi. 1841), stating that the account is based on the ;

Chronicle of

Mobed Bahram.

Certain objections

may

be raised to a view based upon this mate-

rial last given.

First

among

these objections

ditional date rests

is

a claim often urged, that the tra-

upon an erroneous

identification of Vishtaspa

with Hystaspes the father of Darius.

I cannot see,

sions or elsewhere, that the Persians

made any such

the impression gained from the material presented

from the

is

allu-

identification

rather in fact

one may recall, for example, how widely different the ancestry of Vishtaspa is from the generally received descent of

to the contrary

;

Hystaspes the father of Darius (a point which Floigl and Roth seem to have overlooked). It was only the classical writer Ainmianus Marcellinus who, in antiquity, made any such identification. The point has already been sufficiently dealt with above, p. 14

[=

p. 167,

and West now

also treats

it

in like

manner

SBE.

xlvii.

Introd. § 70].

A

second objection

may

be brought on the plea that the tradi-

tional date (7th to middle of 6th century b.c.)

would not allow of

the lapse of sufficient time to account for the difference in language

between the Gathas and the Old Persian inscriptions and for certain apparent developments in the faith. Furthermore, that a longer period of time must be allowed to account for the difference between the fixed title Auramazda, '^Ipofjido-^, current in western Persia in Achaemenian times, and the divided form of the divine name Ahura Mazda (or Ahura alone and Mazda alone) as found in the Avesta, especially in the Zoroastrian Gathas. This point has been noticed in the interesting and instructive paper of Professor Tiele, Over de Oudheid van het Avesta, p. 16, 1 who comes to the result that Zoroastrianism must have existed as early as the first half of the 7th century b.c. 2

If

we

accept, as I believe

we

should,

the theses that Vishtaspa ruled in eastern Iran, and that, although

Zoroaster was a native of Adarbaijan, the chief scene of his religious

was eastern Iran, 3 and that the faith spread from Bactria westwards,* I cannot see that these arguments militate against the traditional date under discussion. Dialectic differences between the Bactrian region and Persia Proper would sufficiently account for arguments based on language alone. This, added to national and activity

APPENDIX

171'

II

individual differences, might well account for the fixed form of the the Achaemenians as contrasted with the

name Auramazda among

Who

Avestan form.

may have

New

resulted ?

sis,

p. 18]

with

in a short

its

changes than

original

first

difference

in

reformers. dialect,

short time have developed the single title

from Ahura Mazda as watchword of church and note, p. 20, top

1

[=

time

converts in their zeal are often more rad-

ical in progressive

[=orig.

rapidly the creed spread from

how

can say

and what changes consequently

the east to the west

Per-

may

in

Auramazda

state.

See also

p. 174].

Reprinted from the Mededeelingen der Koninklijke Akademie van Weten-

schappen, Afdeeling Letterkunde, 3de Reeks, Deel xi. 364-385. 2 Tiele's little work argues admirably for the antiquity of the Avesta as

opposed to Parmesteter's views for the lateness of the Gathas. I wish I could be convinced by Professor Tiele (p. 19) that the names of the Median kings, Phraortes (fravasi), Kyaxares (uvaxsatara), Deiokes (*dahyuka) as well as Eparna, Sitiparna of the early Esarhaddon inscription (explained as glory '), are due to concepts originated by Zoroaster and are not merely marks of beliefs which Zoroastrianism inherited directly The name of Darius's contemporary Khsathrita from existing Magisin.

containing hvarsnah,

(Bh.

15

2.

;

4. 19,

'

Bh.

e.

6)

is

not so important for the argument. I conbeginning of the 7th

fess I should like to place Zoroaster as early as the

The

century.

Grundriss 3

On

d.

Justi,

Philol.

iran.

eastern Iran,

English

[On Phraortes viewed

earlier, the better.

compare more recently,

translation

cf.

of

ii.

p.

in

Preuss.

411.]

same, Darab D. P. 1

A

ZDMG.

as a Zoroastrian,

Bd. 88, p. 258;

Geiger, Ostiranische Kultur (Erlangen, 1882)

(London, 1885-1880). 4 See Jackson, Zoroaster' s Native Place, of Spiegel,

Jahrbucher,

and

Sanjana, Eastern Iranians

JA OS.

xv. 230 seq.

So

in spite

xlv. 198 seq.

may

be raised as to the real historic worth and chronological value of the Persian tradition which places Zoroaster This it must frankly be said is three centuries before Alexander. Is there a possibility of Arabic the real point of the question. final objection

influence at

of the Bundahislm and Arta whole chronology of the Bunda-

work upon the statements

Vlraf [and Zat-sparam]

?

Is the

And did the Zoroashishn and that of the Persians artificial ? trians intentionally tamper with history and bring Zoroaster down as late as possible in order that the millennial period might not be l

regarded as having elapsed without the appearance of a Saoshyant, or Messiah ?

ON THE DATE OF ZOROASTER

173

i. 506, with Windischmann, regards Bundahishn as 'unzuverlassig,' but it must be remembered that his figures, 178' years for the period between Zoroaster and Alexander, now require correction to 258, which alters the condition of affairs. See West, SBE. v. 150-151, and Spiegel, ZDMG. xlv. 203. Compare

1

Spiegel, Eranische Alterthumskunde,

the data of the

'

especially de Harlez, Avesta traduit, Introd. p. ccxxviii.

These questions require serious consideration in

detail.

The

introduction to the chronological chapter of the Bundahishn (Bd. 34) does indeed read, according to one MS., 'on the reckoning of the (see Bundahishn translated by West, SBE. v. word Tazhlkan of the Arabs is not found in the other manuscripts. Moreover, the scientific investigator Albiruni, and also the Mujmal al-Tawarikh, whose data agree exactly with the Bundahishn, affirm that the dates given for the Kayanian kings are obtained from the records of the Persians themselves. There seems no reason, therefore, to doubt that the [= orig. p. 19] Bundahishn really represents the Persian chronology. But what the value of that chronology may be, is another matter.

years of the Arabs

'

149), but the

'

'

1

Personally I think

it

has real value so far as giving the approxi-

mate period of three centuries before Alexander as Zoroaster's era. Every student of the classics knows the part that chronology plays with reference to the Magi; every reader of the Avesta -is familiar with

'

the time of long duration

the scholarly

work

chronology.

Errors indeed there

; '

every one who has looked into

have more respect for Persian be attention has been called above to the lack of agreement between the years assigned by tradition to the reigns of the Zoroastrian Kayanian monarchs and the generally accepted dates of the reigns of Cyrus, Darius, and Xerxes 1 to the dynasty of these three kings there corresponds only the long rule of Vishtaspa (120 years) and a part of that of Bahman Ardashir Dirazdast, some of whose reign answers to that of Artaxerxes Longimanus. As above said, it is difficult to identify the Kayanians of the tradition with the early Achaemenians of Greek history, but this need not nullify the real value of the traditional three centuof Albiruni will

may

;

;

'

ries before Alexander.' et

What MasudI

Admonitio can add on this subject

tion seems thus far to have been

and

a.d. 943) in his Indicatio

(c.

is full

drawn

of interest.

Little atten-

to this important passage

which it contains. 2 MasudI is fully aware of the difference that exists between the Persian and the generally accepted chronology and he shows how it was brought about by to the explanation

APPENDIX

174

II

Ardashir's purposely shortening the period between Alexander and himself by causing about half the number of years to be dropped from the chronological lists, but the 300 years of Zoroaster before

Alexander were allowed to remain untouched, for the old prophecy regarding the time of Alexander's appearance had been fulfilled. 3 The passage in Barbier de Meynard is well worth consulting. See note above, p. 8 [= p. 160]. Cf. Barbier de Meynard in Le Livre de Vindication et de V Admonition [See also the translation by Vaux, (MacoudI, Prairies d'Or, ix. 327-328). 136 Paris, 1896.] Avertissement, p. de V Livre Le Macoudi, 3 See preceding note. I have since found the passage given by Spiegel in 1

2

;

Eran. Alterthiimskunde,

iii.

193

C.

To draw

conclusions,

in the absence of

some new source

;

compare

ZDMG.

xlv. 202.

Kesults.

— although

any more

also Spiegel,

open to certain objections,

still,

reliable data or until the discovery of

of information to overthrow or to substantiate the

view, there seems but one decision to make in the case before us. From the actual evidence presented and from the material accessible, one is fairly entitled, at least, upon the present merits of the case, to accept the period

between the

latter half of the seventh cen-

tury and the middle of the sixth century B.C. [perhaps still better, between the middle of the seventh century and the first half of the sixth century b.c], or just before the rise of the Achaemenian

power, as the approximate date of Zoroaster's [=

orig. p. 20]

life.

1

1 Since the above was written Dr. E. W. West writes me (under date December 19, 1895) the interesting piece of

information that his investigations into the history of the Iranian calendar

have led him to the date b.c. 505 as the year in which a reform in the PerHe suggests that Darius, upon sian calendar must have been instituted. of his kingdom and organizing the during and wars his the conclusion of putting in force new acts of legislation, may with the aid and counsel of his months priestly advisers have introduced the Zoroastrian names of the

which have supplanted the old Persian names which were given

in the

a special bearing towards inscriptions. From Albiruni, Chroshowing that the Achaemenians were Zoroastrians. Sachau), we know (transl. 19 and 220, 2 29 205, 12 55, 17, nology, pp. Benthat Zoroaster himself must have occupied himself with the calendar. regarded fey u. Stern, Ueber die Monatsnamen ei»ir/er alter V'olker, p. 116, probably the :. ln-iYi-simi year as having been introduced into Cappadocia If this

;

.

be

so,

;

the point

;

may have

ON THE DATE OF ZOROASTER

175

[Dr. West's paper on the Parsi calendar has just [Later postscript (1898), appeared in The Academy for April 23, 1896.] as early as b.c. 750.

West

gives his results in

SBE.

xlvii.

Introd. § 79 seq.]

Similar results have been readied by others, or opinions to the 1 same effect have been expressed for example, Haug, Justi (private ;

4 3 letter), Geldner (personal communication), Casartelli, and several 5 Some effort names familiar to those acquainted with the field. 2

might be made perhaps if the premises will allow it, and some attempts have been made, to define the period more exactly by a precise interpretation of the various time-allusions with reference to

—

the beginning of his ministry at cardinal events in Zoroaster's life the age of 30, the conversion of Vishtaspa in the prophet's 42d year, 6 the death of Zoroaster at the age of 77 years.

[See Appendix III.]

Cf Haug, Essays on the Parsis (West's Introduction, p. xlv.) although previously adopted various earlier eras for Zoroaster, e.g. b.c. 2300 {Lecture on Zoroaster, Bombay, 1865), not later than b.c. 1000 (Essays, i

;

.

Haug had p. 299,

where the subject

is

discussed

;

cf.

also Essays, pp. 15, 136, 264).

Personal letter from Professor Justi, dated Juue 14, 1892. 3 Geldner formerly placed the date of Zoroaster as prior to b.c 1000 (see article 'Zoroaster,' Encyclopcedia Britannica, 9th edition). 2

i Philosophy of the Mazdayasnian Beligion under the Sassa7iids, transl. Firoz Jamaspji, p. ii, 'about 600.' 5 The best collections of material on the subject are to be found in de [See also de Harlez, Avesta traduit, 2d ed. Introduction, pp. xx-xxv, ccxiv.

the Avesta, in JAOS., New Series, xvii. 349, London, no reason to place the Avesta earlier than 600 or 700 b.c, the epoch of Zoroastrianism and the Avesta or in broader terms fixes between 700 and 100 b.c.'], Spiegel, EA. i. 673-676, and Windischmann,

Harlez, The 1885,

who

Age of

finds

'

Zoroastrische Studien, pp. 147, 162, 305 ; the latter suggested (Zor. Stud. The present writer (Avesta 164) about b.c 1000 as Zoroaster's date. Grammar, p. xi) once held the opinion that Zoroaster lived more than a

p.

'

thousand years before the Christian era.' The date assigned by the Parsi Orientalist K. R. Kama is about b.c 1300. 6 E.g. Anquetil du Perron, Zend-Avesta, i. Pt. 2, p. 6, 60-62, assigns b.c 589-512 as the age of Zoroaster compare also Kleuker, Anhang zum Zend;

Avesta, Bd.

i.

Thl.

1,

pp. 327-374

;

Thl.

2,

pp. 51-81 (Foucher).

[Anquetil's

und Herodot, p. 18), following Roth, gives b.c 599-522 as Zoroaster's era and identifies Vishtaspa with Hystaspes the father of Darius. Neither Floigl nor Roth seem to take

monograph should be consulted.]

Floigl (Cyrus

any account of the difference between the genealogy of Vishtaspa' s ancestors as given in the Old Persian inscriptions and the lineage given in the Avesta, Pahlavi, and later Persian works. Floigl does not, moreover, sufficiently take into consideration (p. 17) that 42 years (or at least 30) must be

!

APPENDIX

176 added

II

Alexander, as that was

in every instance to the 258 years before

Zoroaster's age

when Vishtaspa accepted

This would in any

the Faith.

event place the date of Zoroaster's birth before b.c. GOO.

[

=

The above

orig. p. 21]

results, if

they be accepted in the light

at least of our present information on the subject,

seem to be not without importance for the history of early religious thought and of the development of ethical and moral teaching. If one carefully works through the material, it must be acknowledged that the most consistent and the most authoritative of all the actual statements upon the subject place the appearance of the prophet at a period between the closing century of Median rule and the rising wave of Persian power, that is, between the latter half of the seventh century and the middle of the sixth century b.c. [better between the middle of the seventh century and the former half of the sixth century b.c.]. It is the sowing of the fallow land that is ;

to bring forth the

rich

fruits of

the harvest.

The teaching

of

Zoroaster must have taken deep root in the soil of Iran at the time when the Jews were carried up into captivity at Babylon (586-536), where they became acquainted with 'the law of the Medes and the time was not far remote w hen Persians which altereth not the sage Confucius should expound to China the national tenets of its people, and the gentle Buddha on Ganges' bank should preach r

;

'

to longing souls the doctrine of redemption through

renunciation.

How

interesting the picture,

And

in this connection, the old question of a possible pre-historic

Indo-Iranian religious schism sideration. in

2

how 1

full of instruction the contrast

comes perhaps once again into con-

Certain theological and religious

Brahmanism

phenomena

are possibly not so early, after

all,

noticeable

as has generally

been believed. It may perchance be that Zoroastrianism in Iran was but the religious, social, and ethical culmination of the wave that had been gathering in strength as it moved along, and that was destined in India to spend its breaking force in a different way from its overwhelming course in the plateau land northwest of the mountains of 1

2

Hindu Kush.

strongly upheld by Hang. Deductions that might perhaps be made in the light of

The view

Hopkins,

Beligions of India, pp. 177, 186, 212, n. 3. Consult especially the suggestive hints of Geldner, article 'Zoroaster/ Encyclopaedia Britannica, where the much-mooted question of asura-ahura, dacva-deva, god-demon,' is discussed. '

;

ON THE DATE OF ZOROASTER The kingdom

177

was the scene of Zoroaster's zealous [The question raised on this point is

of Bactria

ministry, as I presume.

noticed in the present volume.]

Born, as I believe, in Atropatene,

west of Media, this prophet without honor in his own country met with a congenial soil for the seeds of his teaching in eastern Iran. His ringing voice of reform and of a nobler faith found an answering echo in the heart of the Bactrian king, Vishtaspa, whose strong arm gave necessary support to the crusade that spread the to the

new to

and east throughout the land

faith west

this crusade are not

uncommon

of

Iran.

Allusions

in Zoroastrian literature.

Its

advance must have been rapid. A fierce religious war which in a way was fatal to Bactria seems to have ensued with Turan. This was that same savage race in history at whose door the death of victorious Cyrus is laid. Although tradition tells the [= orig. p. 22] sad story that the fire of the sacred altar was quenched in the blood of the priests when Turan stormed Balkh, this momentary defeat was but the gathering force of victory triumph was at hand. The spiritual spark of regeneration lingered among the embers and was destined soon to burst into the flame of Persian power that swept over decaying Media and formed the beacon-torch that lighted up the land of Iran in early history. But the history of the newly established creed and certain problems in regard to the early Achaemenians as Zoroastrians belong elsewhere for discussion.

[Addendum

In an article on 'The Date of the Avesta,' The Times of now draws attention to the fact that Darab Dastur Peshotan Sanjana has again called up the proposed identification of Avestan

March

India,

1.

1898,

11,

Naidhyah Gaotema

(in Yt. 13. 16) with the rishi Gautama whose son is Nodhas See this pamphlet Observations on Darmestetefs Theory, pp. 25-31, Leipzig, 1898. On his point and on the other suggested identifications

in the

Veda.

the Avestan Gaotema with Gotama the Buddha, or with the Brahman Cangranghacah (see pp. 85-88 above), we may refer to what has been said by Windischmann, Mithra, p. 29, and to the references and discussion given by of

Justi,

Handbuch

will be found.

1895) reads

:

der Zendsprache, p. 99 (Leipzig, 1864), where good material

Justi's statement in his Iran. '

Gaotema,

vielleicht

Name

Namenbuch,

p.

110 (Marburg,

eines Gegners der Zarathustrischen

das Wort konnte auch appellativ sein Sanskrit gdtama.' In the passage I do not think that the words na vydxano necessarily refer to Zoroaster at all, but that they allude to some later follower of the Faith who may have vanquished in debate some opponent of the Zoroastrian creed. Notice Religion Yt. 13. 16

also Justi's

see that

we

'

;

eines Gegners der Zarathustrischen Religion.'

shall lose

N

;

anything

if

we

I

cannot therefore

accept the view which was

first

suggested

APPENDIX

178

II

by Haug, and interpret this allusion to Gaotama as a thrust at Buddhism, and regard natty ah as a derogatory attribute, or connected with the Vedic root nadh. Color

is

given to such an interpretation because, farther on in the same Yasht

made of the pious Saena, a great religious teacher and who flourished between one hundred and two hundred years after the prophet himself, or n.c. 531-431, if we accept the traditional Zoroastrian chronology, and who might therefore have been a contemporary with Buddha. Upon the date of Saena, see also Jivanji Jamshedji Modi, The (Yt. 13. 97),

mention

is

successor of Zoroaster,

Antiquity of the Avesta, Bombay, June, 1896. Saena belonged to the ancient territory of Saka-stana (Seistan) and thus to the region of White India cf. ;

and Appendix IV. Now if in the particular case of Saena (and the lines are metrical and therefore probably original) the Yasht actually makes mention of a Zoroastrian apostle who lives a century or more after the great teacher, I do not think we are necesIn other words, in sarily forced to place Gaotama back into the Vedic period. the case of Gaotema as of Saena, the Yasht may be alluding to one who is born after Zarathushtra, and may be hurling anathemas against an opposing and heretical religion (and that religion Buddhism) which began to flourish about the same time as the Yasht may have been written. Of the various identifications I should prefer that of Gotama the Buddha, rather than to call in the Vedas and Gautama whose son is Nodhas.] [Addendum 2. My pupil, Mr. Schuyler, draws my attention to a reference in a work that was published in the middle of the last century, which is of interest because it deals with the Huns and places the date of Zoroaster about p. 45, n. 4, 72, n. 3, 87, n. 1,

the year '683 avant Jesus-Christ.' erate des

Huns,

i.

The reference

Ft. 2, p. 376, Paris, 1756.]

is

Deguignes, Histoire gen-

APPENDIX DR. WEST'S TABLES OF

III

ZOROASTRIAN CHRONOLOGY

AS BASED UPON THE MILLENNIAL SYSTEM OF THE

BUNDAHISHN (From Sacred Books of

the East, xlvii. Introd. § 55.)

1

After investigating the traditional Zoroastrian chronology of the Bundahishn, and the statements of the other Pahlavi texts, which have been recorded in the preceding Appendix, Dr. E. W. West has compiled a series of chronological tables, synchronizing the ZoroThe statement of Bd. 34. 7, 8, astrian and European systems. places the death of Alexander 272 years after the coming of the religion, i.e. after the thirtieth year of Zoroaster's life and of VishCombining these dates, and allowing for an apparent taspa's reign. omission of thirty -five years (which is explained), the items 323 + 272 + 35 give as a result b.c. 660-583 as the date of Zoroaster, and 660-540 for Vishtaspa's reign, 2 which in Oriental manner is West's apparently conceived of as dating from the king's birth. b.c.

'

If

for "

—

now presented (SBE. xlvii. Introd. pp. xxviii-xxx) we adopt the abbreviations A.R. for " anno religionis " and B.R. before the religion," we are prepared to compile the following

tables are

:

synopsis of Zoroastrian Chronology according to the millennial sys-

tem

of the Bundahishn, extended to the

end of time, but dealing

only with traditional matters, combined with the European dates of the same events, deduced from the synchronism of A.R. 300 with b.c.

331, as stated above in

§

54

:

'

—

Beginning of the first millennium of Time; and formation of the Fravashis, or primary ideas of the good creations, which remain insensible and motionless for 3000 years (Bd. I, 8 XXXIV, 1).

b.r. 9000, b.c. 9630.

;

Through the courtesy of Dr. E. W. West and of Professor F. Max Muiler, 1

to

which kindness

my

appreciative thanks.

2

have reproduce these pages

editor of the Sacred Books,

been allowed

for

I

;

179

See

SBE.

I

wish to express

— A.

V. W. J.

xlvii. Introd. § 70.

APPENDIX

180 ii.R.

Beginning of the fourth millennium, when the spiritual is framed together, and remains 3000 years with the archangels (Dk. VII, ii, 15, 10), while the primeval man and ox exist undisturbed in the world, because the evil spirit is confounded and powerless 0000,

i3.

body

(Bd. b.k.

III

of

c. 0030.

Zaratusht

20, 22

I,

III, 1, 3, 5

;

XXXIV,

;

1).

Beginning of the seventh millennium, when the evil spirit rushes into the creation on new-year's day, destroys the primeval ox, and distresses Gayomart, the primeval man (Bd. I, 20 III, 10-20, 24-27 XXXIV, 2). Z. appears to remain with the archangels for 2909 years 3000,

b.c.

3030.

;

;

longer.

Gayomart passes away (Bd. Ill, 21-23 XXXIV, 2). Masye and Masyaol had grown up (Bd. XV, 2 XXXIV,

b.r. 2970, b.c. 3000.

;

b.k. 2930, b.c. 3500.

;

3).

Accession of Hoshang (Bd. XXXIV, 3). Accession of Takhmorup (ibid. 4).

b.r. 2787, b.c. 3417.

b.r. 2747, b.c. 3377.

Yim

Accession of

b.c 3347.

b.r. 2717,

b.r. 2000, b.c. 2030.

(ibid.).

Dahak

Beginning of the eighth millennium.

Accession of

Beginning of the ninth millennium.

Accession of Fretun

(ibid. 4, 5). b.r. 1000, b.c. 1030. (ibid. 5, 0).

b.c 1130. Accession of Manushcihar (ibid. 0). b.c 1058. Spendarmat comes to Manushcihar at the time of Fraslyav's [West's brief remarks on correction of the irrigation works (Zs. XII, 3-0).

b.r. 500,

b.r. 428,

MSS. here omitted.] b.c 1010.

b.r. 380,

b.r. 375, b.c. 1005.

b.r. 300, b.c. 990.

b.c 930.

b.r. 300,

Accession of Auzobo (Bd. XXXIV, 6). Accession of Kal-Kobat (ibid. 0, 7). Accession of Kai-Us (ibid. 7). Zaratusht first mentioned by the ox that Srito killed (Zs.

XII, 7-20).

Accession of Kai-Khusroi (Bd. XXXIV, 7). b.c 780. Accession of Kai-Lohrasp (ibid.). b.c 075. The Glory descends from heaven at the birth

b.r. 210, b.c. 840. b.r. 150, b.r. 45,

XIII, b.r. 30,

b.c 000.

Accession of Kai-Vishtasp

mano and Ashavahishto descend VII,

of

Duktak

(Zs.

1).

ii,

24).

b.r. 23, b.c. 053.

Zaratusht

born

Z. is seven years old

Durasrobo dies (Dk. VII, b.r. 15, b.c. 045.

is

into the

iii,

(Bd.

XXXIV,

7).

Vohu-

world with a stem of Horn (Uk.

(ibid, v, 1).

when two Karaps

visit his father,

and

32, 34, 45).

Z. is fifteen years old

when he and XX, 1).

his four brothers

ask for

their shares of the family property (Zs.

Z. leaves home at the age of twenty (ibid. 7). Beginning of the tenth millennium. Z. goes forth to his conference with the sacred beings on the 45th day of the 31st year of Vishtasp's reign (Dk. VII, iii, 51-02; VIII, 51 Zs. XXI, 1-4). Z. returns from his first conference in two years, and preaches a.r. 3, b.c. 028. to Aurvaita-dang and the Karaps without success (Dk. VII, iv, 2-20). After his seventh conference, in the tenth year he goes to a.r. 11, b.c. 020.

b.r. 10, b.c. 040.

a.r.

1,

b.c. 030.

;

DR. WEST'S Vislitasp;

TABLES OF ZOROASTRIAN CHRONOLOGY

Metyomah

is

also converted (ibid. 1,

181

65; Zs. XXI, 3; XXIII,

1,2,8).

Twelve years after Z. went to conference, Vislitasp accepts the religion, though hindered for two years by the Karaps (Dk. VII, v,

a.r. 13, b.c. 618.

1

;Zs.

XXIII,

a.r. 20, b.c. 611.

5, 7).

A

Kavig, son of Kundah,

is

converted (Zs. XXIII,

8).

Defeat of Arjasp and his Khyons (ibid). Vohunein is born (ibid.). About this time the Avesta is a.r. 40, b.c. 591. written by Jamasp from the teaching of Z. (Dk. IV, 21 V, iii, 4 VII, v. 11). a.r. 30, b.c. 601.

;

a.r. 48, b.c. 583.

Z.

III. vii, 1,

and forty days, on the 41st day of the year (Dk. V. XXIII, 9). a.r. 58, b.c. 573.

;

SBE. xxxvii. 406.] passes away, or is killed, aged

[Compare also Dk.

Arrival of the religion

is

known

seventy-seven years

iii,

2

;

VII.

a.r. 63, b.c. 568. a.r. 64, b.c. 567.

Jamasp passes away

a.r. 63, b.c. 558.

Hangaurush, son of Jamasp, passes away (ibid.). Asmok-khanvato passes away, and Akht the wizard

[Compare

a.r. 80, b.c. 551.

;

Zs.

in all regions (Dk. VII, vi,

Dk. IV, 21-22, SBE. xxxvii. 412-413.] Frashoshtar passes away (Zs. XXIII, 10).

12).

v, 1

also

(ibid.)

is

killed

(ibid.).

a.r. 91, b.c. 540.

a.r. 100, b.c. 531.

Accession of Vohuman, son of Spend-dat (Bd. Seno is born (Dk. VII, vii, 6).

a.r. 200, b.c. 431.

Seno passes away

a.r. 203. b.c. 428.

Accession of

[Some additional dates b.c.

323),

(Bd.

are given

invasion of Alexander (a.r. 300

=

(ibid.; Zs.

Humal

=

XXIII,

XXXIV,

XXXIV,

7, 8).

11).

8).

by Dr. West, which include the 331) and his death (a.r. 308

b.c.

and carry the chronology down

of the world (a.r. 3028, a.d. 2398).]

to the final

millennium

APPENDIX IV ZOROASTER'S NATIVE PLACE AND THE SCENE OF HIS MINISTRY

OUTLINE OF CONTENTS PAGES

INTRODUCTION I.

ZOROASTER'S NATIVE PLACE A. Classical References 1.

Bactria and the East a.

Cephalion.

182-185 186-205 186-191

186-188

ZOROASTER'S NATIVE PLACE

183 PAGK8

2.

Ragha, Rai (Media Rhagiana) b.

Avesta (Vd. Avesta (Ys.

c.

Zat-sparani.

a.

202-205 1. 15).

19. 18).

Conclusion as to Zoroaster's Native Place

....

SCENE OF ZOROASTER'S MINISTRY

II.

205-224

General Remarks 1.

205-207

208-219

Bactria and the Bast Geographical allusions in the Avesta and in Pahlavi

.

.

209-210 210 211-213

Vishtaspa's capital

—

discussion by Vishtaspa Where was Arejat-aspa's capital the Hyaonians Scene of the Holy Wars Sacrifices

—

Location of the sacred

.

.

.

213-214 214-216 216-217 217-218 218-219

fires

Minor points 2.

208 209

.

Kavi dynasty in the east Allusions to Balkh

Where was

205

Resume" of the Eastern View Media and the West

219-224 219-220

C. de Harlez

220 221 221-222

Spiegel

Other scholars Justi's views Additional arguments

222-224

Resume" of the Western View General

224-225

INTRODUCTION With

1

regard to the native place of the founders of three of the

great Oriental religions

ism

224

Summary

— the

— Buddhism,

Confucianism,

authorities are in agreement for the

most

Mohammedanpart,

and the

recent discoveries with reference to Buddha's birthplace have ren-

dered assurance doubly sure at least in his case. With respect to Zoroaster's native land, however, and with regard to the exact early

home

of

Zoroastrianism, the case

[The question with regard to Zoroplace has been examined by the present writer in JA08. 1

aster's native

xv.

221-232.

which was

Some

of

the material

briefly presented

at

that

is

different.

In classic times

is reproduced here, but it has been largely augmented and rewritten, and the subject is now treated entirely anew, especially with regard to the

time

scene of Zoroaster's ministry.]

— APPENDIX IV

184

seven

cities

the poet if

claimed a share in the honor of being the birthplace of hardly less can be said of the prophet Zoroaster,

Homer

we take

;

into account the various opinions

which have been held

The question is one of interest, for on the subject of his origin. with this problem there is also closely connected the question as to where we shall place the cradle of the religion of Mazda.

The

natural uncertainty as to whether a religious teacher's birth-

home

place or early

necessarily identical with the scene of his

is

Maniproblem considerably. assume that the scene of Zoroaster's minThis istry must likewise of necessity have been his place of origin. fact must be kept in mind when we examine the arguments that have been brought forward by some to prove that the east of Iran, or Bactria, must assuredly have been the original home of Zoroaster as well as the scene of the reform work of the so-called Bactrian The same fact, on the other hand, must be kept equally in Sage.' view when the claim is made that Zoroaster came from western Iran, whether from Atropatene or from Media Proper, or from Persia. In the present memoir an endeavor will be made to keep the two religious

festly

complicates the

activity

it is

fallacious to

'

sides of the question apart,

Zoroaster's native place

With

;

and

to discuss, (1)

(2) second,

first,

the question of

the scene of his ministry.

regard to the disposition of the subject, authorities are

agreed that we must look either to the east of Iran or to the west of The question of north or of Iran for a solution of the problem. south case,

is

excluded by the nature of the subject.

we may examine the

into three classes

Since this

is

the

general points of view, and resolve these

:

First, the view that the home of Zoroaster is to be placed in the east of Iran, in the Bactrian region, and that the scene of his 1.

religious reform belongs especially to that territory. 2.

Second,

the view that the

home

of Zoroaster

is

to be placed

Media Proper (Media Rhagiana) or in Adarbaijan (Atropatene), and that the scene of his ministry was in western Iran, either in

confined to that region. 3.

Third,

a compromise view, which maintains that Zoroaster

Iran, in Adarbaijan (Atropatene), or in Media Proper (Media Rhagiana), but that he taught and preached in Bac-

arose in western

tria as well.

In this threefold summary

it

will be noticed in the first place

that Persis, or Persia in the restricted sense,

is left

out of considera-

;

ZOROASTER'S NATIVE PLACE

—a

185

omission because there is no especial ground for In the second believing that Zoroaster originated in Persia itself. for coming reasons just be to there seem place, it may be stated that west of in the arose actually Zoroaster that to a definite conclusion tion

justifiable

In the third place, it may be added that a definite conclusion scene of Zoroaster's ministry need not for the moment the as to be drawn, but that this problem must be discussed as a sequel to Iran.

the question of his place of origin. With these points to be kept in mind by way of introduction, and with this word of caution, we may proceed to examine the testiantiquity on the subject, which

mony of we draw

our information

after that

;

the source from which

is

we may go on

to present argu-

ments, or to draw deductions, which are based upon the material A division of the sources may be made into two that is gathered. classes ities,

(a) Classical sources,

:

Greek or Latin

;

Oriental author-

(6)

The testimony

either Iranian or non-Iranian.

of these wit-

with reference to the light they 1 throw upon the native country of the Prophet. nesses will be taken

1

first

Bibliography.

Partial

general references, see Jackson,

For Where

was Zoroaster's Native Place? JAOS. Consult also Appenxv. pp. 221-232. dix V. below. The principal classical passages have likewise already been given by Windischmann, Zoroastrische

260 seq.

Studien, p.

(tr.

by Darab

D. P. Sanjana, Zarathushtra in the Gathas and in the Greek and Roman This Classics, p. 65b, Leipzig, 1897). material is now to be supplemented considerably by references which have since become accessible in Pahlavi lit-

and by abundant Arabic and Syriac

erature,

found in For the

see

latter,

allusions writers.

Gottheil,

Refer-

may

more, the general question of Zoroasnative place has often been

ter's

it is sufficient to mention Hyde, Historia Beligionis veterum Persarum, p. 310 seq., Oxon. 1700 Barnabe Brisson, Be regio Persarum

discussed

;

;

p. 385 seq., editio Argent. 1710 (orig. ed. Paris, 1590) Anquetii du Perron, Zend-Avesta, tome i. Pt. 2, Spiegel, Eranp. 5 seq., Paris, 1771 ische Alterthumskunde, i. 676-684 (tr.

Principatu,

;

;

by Darab D.

Sanjana,

P.

Geiger's

Eastern Iranians, ii. 179-189, London, C. de Harlez, Avesta traduit, 1886) ;

Introd. pp. 23-25,

2d

ed. Paris, 1881

Darmesteter, Zend-Avesta, pp. 47-49,

SBE.

iv.

tr.

1st ed.

Introd.

Oxford,

ences to Zoroaster in Syriac and Arabic Literature, Drisler Classical Studies

1880.

(Columbia University Press), New York, 1894 for example, pp. 32, 33

works relating to the home of the Avesta itself as a sacred book, although

;

(bis), 34, 37, 39, (bis).

These

Zoroaster to

in

'

will

40 (bis), 42

latter

n., 44,

48

'References to

be constantly referred Further-

the present article.

Special notice

this question is

is

not taken here of

more or

less directly

connected with the present subject. If references be desired, one may find the more important bibliographi-

APPENDIX IV

186

I.

A.

ZOROASTER'S NATIVE PLACE

Classical References to Zoroaster's Nationality

which allude to the country of Zoroaster they be viewed alone, and they are doubtless responsible for much of the uncertainty which has prevailed on It must also be remembered that a man is sometimes the subject. known to fame through his adopted country rather than through the land of his nativity. Although often conflicting, these classical it is well, therefore, briefly references are of service in argument to present them, first giving those statements which connect Zorosecond, aster's name with the west of Iran, with Media or Persia giving those citations which imply that Zoroaster belonged to BacMost of the allusions date from the earlier tria or eastern Iran. centuries of the Christian era, or somewhat later, although claims may be made in one or two instances that the statements rest directly upon older authority.

The

classical references

seem very contradictory

if

;

;

1.

Bactria

— Classical

References placing Zoroaster in Eastern Iran

Rome

Several allusions in the classical writers of Greece and point to the fact that Zoroaster was thought of as a Bactrian,

The

least, as exercising his activity in the east of Iran.

or, at

writers

seem to have somewhat of a hazy notion that Zoroaster was not a Magian only, but that he was a king and military leader, the opponent of Ninus and Semiramis. There appears to be a reminiscence of an early struggle between a presumable eastern Iranian monMost of the classical archy and the Assyrian power of the west. this allusions to Bactria seem to indicate a common source source may reasonably be traced back to a misunderstood allusion ;

cal material on the subject of the Avestan cradle noted by Geiger, Vaterland und Zeitalter des Awesta und seiner Kultur, Abhandlungen der kgl. bayr. Akad. d. Wiss. philos.-philol. CI.

may

1884, pp.

315-385.

Geiger's

list

be supplemented by de Harlez,

Der Avestische Kalender und die Ileimath der Avesta-Iieligion, Berliner Orientalische

Congress,

Ablulgn.

ii.

237 seq., Berlin, 1882

;

Geiger's views

by de Harlez, Das Alter und Heimath des Avesta, Bezare criticized also zenberger's

Beitrage,

xii.

109 seq.,

and by Spiegel, Ueber das Vaterland und Zeitalter des Awesta,

1887

;

Zweiter Artikel, in ZD3W. xli. 280 Consult Darmesteter, Le seq., 1887. Zend-Avesta, Paris, 1893.

iii.

Introd.

pp.

89-90,

ZOROASTER'S NATIVE PLACE

187

in Ctesias. 1

In his legendary accounts, Ctesias refers to wars caron between Ninus and Semiramis and 0^vdprn
ried

;

See also Appendix

other classical citations. (a)

Fragments of Cephalion

the Armenian

version

Eusebius,

of

Magian

describe the rebellion of the

against Semiramis

trians,

(a.d. 120)

II.

which are preserved in

Chron.

ed.

43,

1.

Zoroaster,

King

Aucher,

of the Bac-

Magi Bactrianorum Compare also, in this

de Zoroastri

:

certamine ac debellatione a Semiramide.

regis

con-

Appendix V. § 41 below (cf ed. Dind. 1. p. 315), and the reputed work of Moses of Khorene, 1. 6, 'le mage Zoroastre, roi des Bactriens, c'est a-dire des Medes or, on the other hand, Moses of Khorene, 1. 17, Zoroastre (Zeratasd), mage et chef religieux des Medes (Mar) see Langlois, Collections des Historiens de VArmenie, ii. 59 and 69, also Appendix VI. § 1 below here Zoroaster is a contemporary of Semiramis, and he seizes the government of Assyria and Nineveh; Semiramis flees before him, and she is killed in Armenia (Langlois, ii. G9). See also Gilmore, Ktesias' Pernection, Georgius Syncellus,

.

'

;

*

'

—

;

30

Spiegel, Eran. Alterthumskunde,

i. 682 Windischmann, Fragm. Hist. Gr. iii. 627, v. 328. For the statement of Thomas ArzrounI, see p. 217 below and Appendix VI. (b) Theon (a.d. 130) Progymnasmata, 9, irepl o-uyKpiVewy, ed.

sika, p.

n.

;

Zor. Stud. pp. 302, 303

Spengel, Rhet. Grcec.

;

ii.

Zujpoaa-Tpov tov BaKrpiov

;

Mliller,

—

115, speaks of

— in

' Zoroaster the Bactrian ' connection with Semiramis. See Ap-

pendix V. § 8 below, and cf Windischmann, Zor. Stud. gel, Eran. Alterthumskunde, i. 677. .

Justin

p.

290

;

Spie-

in his epitome of Pompeius Tragus' makes Zoroaster a king of Bactria, a Magian, and the opponent of JSTinus helium cum Zoroastre rege Bactrianorum. See Appendix V. § 10 below. (c)

(c.

Hist. Philippic.

a.d. 120),

1.

1.

9-10,

—

(d)

battle

Arnobius (a.d. 297), Adversus Gentes, 1. 5, also mentions a between the Assyrians and the Bactrians, under the leader-

ship respectively of Ninus and Zoroaster

Nino quondam Zoroastreque 1

ductoribus.

See also Justi in Grundr.

:

inter Assyrios et Bactrianos,

See Appendix V.

d. iran. Philol.

ii.

402.

§

16.

APPENDIX IV

188

Eusebius (a.d. 300), Chron.

(e)

4. 35, ed.

Aucher,

lias

a like

allu-

Minis Zoroastres Magus rex Bactrianorum clarus habetur adversum quern Ninus dimicaoit ; and again sion to Zoroaster, Bactria, and

(Windisclmiann,

p.

NtVos,

ou

560,

Appendix V.

Ka6' §

:

290), Prceparatio Evang. 10. ZtopoacrrpT/s

ed.

9. 10,

Mdyos BaKrpuov

o

Dind.

p.

See

e/Jacri'Aeucre.

18 below.

Epiphanius of Constantia (a.d. 298-403) Adv. Hcereses, Lib. I. torn. i. 6 (torn. i. col. 185 seq., ed. Migne) associates Zoroaster's name with Nimrod, and states that Zoroaster came to the east and founded Bactria ZcopodoTpv^s, os irpoau) ^topr/cras i-rrl to. di'aToAiKa p-tprj (f)

:

ytyi/erai

oiKto-Tr/s

statement §

BaKrpwv.

is later

See Appendix V.

§

21 below.

The same

repeated by Procopius of Gaza, see Appendix V.

33 below. (g)

Ammianus

Marcellinus, 23.

connects Zoroaster's

name with

G. 32,

(Vishtaspa) with the father of Darius

midta ex Chaldaeorum

arcanis

in discussing magic rites,

Bactria, but identifies Hystaspes :

cuius scientiae saecidis prisds

Bactrianus

addidit

deinde Hystaspes rex prudentissimus, Darei pater.

Zoroastres,

See Appendix Y.

22 below. (h) Paulus Orosius (5th century a.d.) states that Ninus conquered and slew Zoroaster of Bactria, the Magician. Por the citation and for the Anglo-Saxon version see p. 157 and Appendix V. § 27 below. (i) Augustine (a.d. 351-430), de Civ. Dei, 21. 14 (torn. vii. col. 728, ed. Migne) follows the same idea in making Zoroaster a Bactrian whose name is associated with Ninus: a Nino quippe rege Assy riorum, cum esset ipse (Zoroastres) Bactrianorum, bello superatus est. See Appendix V. § 28 below. §

(j)

Isidorus (a.d. 570-636), Etymol.

8.

9

(torn.

iii.

col.

310, ed.

Migne) Magorum primus Zoroastes rex Bactrianorum, quern Ninus rex Assyriorum proelio interfecit; and he alludes to a statement of :

regarding Zoroaster's writings. See Appendix V. Again Isidorus, Chron. (torn. v. col. 1024, ed. Migne) aetate magica ars in Perside a Zoroaste Bactrianorum reperta. A Nino rege occiditur. Aristotle

below.

(k)

Hugo de

Pentateuchon

Nino vicinus ematicae

artis.

38 hac rege

Sancto Victore (died a.d. 1140), Adnot. Elucid. in rex Bactriae Gen. (torn. i. col. 49, ed. Migne) vocatus Zoroastes, inventor et auctor maleficiae math-

— in et

§ :

:

ZOROASTER'S NATIVE PLACE

Media

2.

or Persia

— Classical

189

References placing Zoroaster in

Western Iran There are nine or ten classical allusions, on the other hand, which connect Zoroaster's name with Media, or rather with Persia, the latter term often being used doubtless in a broader sense. (a) Pliny the Elder (a.d. 23-79), N. H. 30. 2. 1, for example, gives his opinion that the art of the Magi arose in Persia with Zorois in doubt as to whether there were two Zoroasters or and he alludes to a Proconnesian Zoroaster. Thus, in his first statement, he writes, N. H. 30. 2. 1, sine dubio illic (ars Magica) Sed unus hie orta in Perside a Zoroastre, ut inter auctores convenit. Again, in his second statefuerit, an postea alius, non satis constat. ment, when speaking of the Magian Osthanes, who accompanied Xerxes to Greece, he says, N. H. 30. 2. 8, diligentiores paxdo ante hunc (Osthanem) ponunt Zoroastrem alium Proconnesium. See Appendix V. § 5. Perhaps in this same connection may be mentioned the curious remark of the Scholiast to the Platonic Alcibiades (see Appendix V. § 1 below), to the effect that, according to some, Zoroaster was a 'Hellenian,' or that he had come from the mainland beyond the sea:

aster,

but he

only one,

Zcopoacrrp^s

.

.

.

ov

61

jxkv

"EAA^i'a,

OdXacrcrav -^irupov wpjxrjjjiivuiv [7ratSa]

ol

Se

twv

cpa
ck

t^s V7rep

k. t. X.

rrjv

p,eyd\r)v

See Appendix V.

and cf. Windischmann, Zor. Stud. p. 275 n. Clemens Alexandrinus (a.d. 200) speaks of Zoroaster either as a Mede or as a Persian, with an allusion incidentally to Pamphylia: Strom, i. (torn. i. col. 773, ed. Migne), Zwpodo-rpnv and Strom, i. (torn. i. col. 868, ed. Migne), Zwpop,dyov tov Hipa-qv See Appendix Cf. again Strom, v. on Udp.
(b)

w

;

V.

§

13 below.

Origenes (a.d. 185-254), Contra Celsum i. (torn. i. col. 689, ed. tov Tlepo-rjv Zwpoda-Tp-qv. Migne), speaks of Zoroaster as a Persian See Appendix V. § 14. (d) Diogenes Laertius (nor. c. a.d. 210), de Vit. Philos. Prooem. (c)

2,

—

writes of

'

Zoroaster the Persian,'

—

Ziopoda-Tprjv

tof

Hipurjv,

—

and apparently bases various statements which he makes about

him on the authority Lydia dix V. (e)

(b.c. §

500-450).

Hermodorus (b.c. 250?) and Xanthus of The text should be consulted; see Appen-

of

15 below.

Porphyrius (a.d. 233-304), de Antro Nymph.

6. 7,

refers, at

APPENDIX IV

190 least, to Zoroaster's

Zwpod
sia':

retirement into a cave 'in the mountains of Per-

ai>TOv€<;

}s ITepcrt^o?.

The context shows that the region of Persia in a general sense is intended. See Appendix V. § 17, and cf. Windischmann, Mithra, Abh. f. Kunde d. Morgenl. i. 62, Leipzig, 1857. Lactantius (about a.d. 300),

(f)

Inst. 7. 15,

refers to

Hystaspes

(Zoroaster's patron) as an ancient king of Media, long antedating

the founding of antiquissimus

(cf.

Rome: Hystaspes

quoque, qui fuit

Migne, Patrolog. Lat.

torn. G,

Med o rum

rex

and Windischmann,

Zor. Stud. p. 259, 293).

Gregory of Tours (a.d. 538-593), Hist. Francor. 1. 5 (col. 164 Migne), identifying Zoroaster with Chus (Cham or Ham), places him among the Persians, to whom he is said to have immigrated: hie ad Persas transiit; hunc Persae vocitavere Zoroastrem. (g)

seq., ed.

See Appendix V. § 37. (h) Chronicon Paschale or Chron. Alexandrinum (a.d. 7th century, but with spurious additions a.d. 1042), col. 148 seq., ed Migne,

has

6

sion (i)

Zwpoaorpos

6 a
Hipcrwv 6

very general in sense.

is

It

may

Again the

TrepLf36r]Tos.

See Appendix V.

§

allu-

39.

be noted merely in passing that Georgius Syncellus

(about a.d. 800), Chron.

i.

p. 147,

alludes to a Zoroaster

who was

one of the Median rulers over Babylon more than a thousand years before the Christian era. No emphasis need be laid upon the pas-

upon identifying the name necessarily with the its showing See Justi, Grundriss that the name Zoroaster was found in Media. Haug, A der iran. Phil. ii. 402 Windischmann, Zor. Stud. p. 302 Consult Appendix V. Lecture on Zoroaster, p. 23, Bombay, 1865. sage, nor

Prophet

;

any

stress

the chief interest of the allusion consists in

;

§

;

41 below.

Suidas (about a.d. 970), s.v. Zwpodo-Tpvs, assumes a second (j) famous representative of the name, a Perso-Median sage (Ilepo-opr^s, cro<£o?). This is evidently the Prophet. See Appendix V. § 45. (k) Michael Glycas (nourished about a.d. 1150), Ann. Pars ii. col. 253, ed. Migne, repeats the statements current about Ninus, Semiramis, and Zoroaster, whom he speaks of under the general term of and he adds Persian, Zcopoacn-pos o irepip6rjro% IIcpow dorporopos, several allusions to the magic art in Media and Persia: rr/v da-rpovo^iav

—

—

XiyovTat irpwTOV evprjKevai HafivXtoviot Sia Zwpod&Tpov, 8tvTepoi> Se ioi^avro ol

AlyvTTTioi

V. § 47.

;

rrjv 8e fxayeiav

evpov

M77S01, elra

Ylepcrai.

See Appendix

ZOROASTER'S NATIVE PLACE Estimate of the Classical Allusions.

— The

191

classical allusions

on

the subject of Zoroaster's nationality are rather contradictory and

They

conflicting.

and Persia on the

refer to Bactria other.

The

on the one hand and to Media

allusions to Persia are doubtless to

be taken in a broad and general sense. that the direct place of birth national appellatives. are

much

them

In point of time, few of the

more They are

older than the

are even later.

It will be noticed, moreover,

not necessarily implied in these

is

classical passages

direct Oriental allusions

;

some of

of value chiefly for bringing out

both sides of the question of eastern Iran and western Iran, and they are of importance when checked by tradition or when used for

throwing additional light on tradition.

B.

to

References to Zoroaster's

Oriental

— The

Place of

Origin

Tradition

Laying the classical authorities aside, we may now have recourse the more direct Oriental tradition. Por the most part the

Oriental material

is

drawn from Iranian

either directly Iranian or sources.

statements on the subject

may

This gives

it

it is

Arabic matter

The

a special value.

therefore be taken

up

in detail

;

the

allusions found in the Pahlavi or patristic writings of Zoroastrianism will first be presented; these will then

references in Arabic and Syriac authors

;

be elucidated further by and, finally, they will be

judged in the light of the Avesta itself. If the Oriental citations be examined critically, they will be found generally to be quite consistent in their agreement on the place of Zoroaster's origin. "Western Iran

— Atropatene, Media — the Scene of

Zoroaster's Appear-

ance according to Oriental Sources

There

is

a general uniformity

among

Oriental writings which

touch on the subject in locating the scene of Zoroaster's appearance Iran, either in Adarbaijan (Atropatene) or in Media Proper (Media Rhagiana). The city of Urmi (mod. Urumiah, Oroomiah), Shlz, or the district round about Lake Oroomiah (A v. Caecasta or Caecista), and Ral (Av. Ragha) are the rivals for the honor of being his home. The sea of Caecista is the Galilee of Zoroastrianism Shlz and Ragha, the Nazareth and the Bethlehem of Iran. Urmi and Shlz represent Atropatene Rai (Ragha) stands in western

;

;

for

Media Proper.

;

APPENDIX

191

IV

two regions mentioned, and the associafirst with Media Atropatene (Adarbaijan), name, tion of Zoroaster's and then with the Median Eai (Media Ehagiana), happily finds an 1 explanation in a remark made by Shahrastani (a.d. 1086-1153). This Arab writer gives us the key to the problem when he says of Zoroaster that 'his father was of the region of Adarbaijan; his 2 mother, whose name was Dughdii, came from the city of Eai.' This statement of Shahrastani is apparently vouched for by the Dinkart (7. 2. 7-13), from which source we learn that Zoroaster's mother before her marriage with Pourushaspa (Porushaspo) resided As a girl she becomes filled in a different district from the latter. rivalry between the

The

with a divine splendor and glory; the phenomenon causes her to be suspected of witchcraft, and her father is induced by idolatrous She goes to Patlragtaraspo, priests to send her from his home. 'father of a family in the country of the Spitamas, in the district of

This where she marries Pourushaspa the son. probably connected with the Arag province (Zsp. 20. 4), which latter is undoubtedly a part of Adarbaijan. 4 Furthermore, by way of localization, we note that the village of Patiragtaraspo is

Alak

(or Arak),'

3

district is

'

'

and the 7. 2. 11-13) spoken father, elsewhere is Zoroaster's Pourushaspa, house of the son of as occupying the bank of the river Darej, which may have been 5 the home of the Prophet's parents after they married. Lastly, by way of introduction, it must be noticed that there is an stated to have been situated in a valley (Dk.

old proverb in Pahlavi literature

;

which characterizes anything that

preposterous as something that could hardly happen 'even if Eak 7. 3. 19 (or Eagh) and Notar should come together (Dk. 7. 2. 51 Zsp. 16. 11-13, and cf. Dk. 7. 3. 39). In Zsp. 16. 12-13, these proper

is

'

;

names, Eagh and Notar, are explained as two provinces which are in Atur-patakan (Adarbaijan), such as are at sixty leagues (para'

i

See

my

2

See

JAOS.

article in

JA OS.

xv. 228,

and

xv. 228.

cf.

Hist. Religionis vet. Pars. p. 298 heil,

(bis) p.

Hyde, ;

Gott-

References to Zoroaster, p. 48 Darmesteter, SBE.iv. (2ded.),

;

261,

Le ZA.

iii.

35, n.

and Introd.

p.

See also p. 17 above and p. 199. Quotation from Dk. 7. 2. 9 (West's

89, n. 2. 8

translation, 4

On

SBE.

;

and, slightly differently,

Darmesteter, Le ZA. 89, n. 2.

Ragh

West

iii.

Introd.

writes me, Nov.

= Rak = Arak =

Alak

1,

p.

1897,

=

Av.

Ragha.

6Bd. 20. 32; 24. 15; Zsp. 22. 12; Vd. 19. 4 19. 11. Shahrastani speaks of a mountain ( Ism)uv:l:-xar (read;

ing?), in Adarbaijan, associated with

xlvii. 20).

'Arag,' consult West,

xlvii. 151, n.

SBE.

Zoroaster's birth.

ZOROASTER'S NATIVE PLACE

193

sang, i.e. 210 to 240 miles) from Cist * Zaratusht arose from Ragh, and Vishtasp from Notar. And of these two provinces, Ragh was according to the name of Erico, son of Duresrobo, son of Manushcihar, from whom arose the race of Zaratusht; and Notar was according to the name of Notar, son of Manushclhar, from whom ;

arose the race of Vishtasp.'

2

So much by way of introduction. We may now proceed to discuss Adarbaijan (Atropatene) and Media (Media Rhagiana) respectively.

Adarbaijan (Atropatene)

1.

Lake Caecista, Urumiah, Shiz, The and the territory round about, may be further illustrated by quotaconnection of Zoroaster with

tions in Zoroastrian literature.

Allusions in Zoroastrian Literature

o.

allusions to Adarbaijan will first be presented,

The

and then an

known in attempt will be made to localize, if called river the and Alran-Vej), (Phi. the Avesta as Airy ana Vaejah Daraja. Darej or (a) The Bundahishn places the home of Zoroaster in Atran Vej, possible, the region

Bd. 20. 32, Daraja rut pavan Alran Vej, munas river Daraja. man-l Porusaspo abltar-l ZaratuH pavan bar yehevunt, 'the Daraja river is in Alran Vej, on whose bank (bar) was the abode of

by the

3 Porushasp, the father of Zaratusht.' (b) The Bundahishn, in another passage, also states that ZoroBd. 24. 15, Daraja rid rutaster was born near the Daraja River. pavan bdlx;* Zaratust Zaratust baran rat, mamanas man-l abltar-l exalted rivers, for the of chief the River is Daraja tamman zat, 'the

abode of Zarattisht's father was upon born there.' 1

we assume

If

that Cist (Av. Cae-

Lake Urumiah, then 60 para(210-240 miles) would place sangs Ragh and Notar considerably outside cista) is

'

'

of the boundaries of the present

baijan. letter,

favor

Adar-

So noticed by West (personal This would 1, 1897)

dated Nov. the

common

.

identification

of

its

SBE.

banks

is

yans, and so also is Hutaosa his wife. Cf. Yt. 5. 98 15. 35 and SBE. xlvii. 80, ;

n. 1 s

and

p.

70 above.

See also West,

4

To be emended

with the ruins of Rai.

SBE.

o

SBE.

v. 82,

and

p.

204 below.

on the reading

Zsp. 16. 11-12 (West's translation,

In the Avesta,

of the family of Naotair-

Eagh,the home of Zoroaster's mother, 2

and Zaratusht was

146-147).

xlvii.

Vishtaspa

;

;

of the

v. 89, n. 6.

see the remarks

word by West,

:

APPENDIX IV

194 (c)

Zat-sparam, 22. 12, makes one of Zoroaster's conferences with

on the precipitous bank of the SBE. xlvii. 162 n. There can be little doubt that this assertion, like the unequivocal statements of the Bundahishn, rests upon good old tradition the three allusions accord perfectly with hints which are found in the Avesta the archangels to have taken place

'

See West,

Darej a' {pavan Darejin zbar).

;

itself.

In the Avesta, Vd. 19. 4 19. 11, we likewise learn that Zoroby Ahriman, as well as his visions of Ormazd and the archangels, took place, in part at least, upon the banks of the river Darej, where stood the house of his father Pourushaspa Vd. 19. 4, Drsjya paiti zbarahi nmanahe Pourushaspahe, 'by the (d)

;

aster's temptations

Darej, upon

its

high bank, at the home

(loc.

gen.) of Pourushaspa.'

Compare Phi. pavan Darejin zbar in the preceding paragraph. A little farther on in the same chapter we read Vd. 19. 11, pdnsat Drdjya paiti zbarahe, Ahurdi MazZaraOustro Ahurdm Mazdam dai vawhave, Voliu-Maite dwliand, Asai VahiStdi, XsaOrcii Vairydi, Spdntaydi ArmatJe, Zoroaster communed with Ahura Mazda on the high bank of the Darej, sitting (?) before the good Ahura Mazda, and before Good Thought, before Asha Vahishta, Khshathra Vairya, and Spenta Armaiti.' 1 With regard to localizations, there is good ground for believing that Airan Vej (A v. Airyana Vaejah) is to be identified in part at least with Adarbaijan, and that the ancient Darej of the Avesta (Phi. Daraja) is identical with the modern Daryai. The Daryai Pud flows from Mt. Savalan (Sebllan), in Adarbaijan, northward into the Aras (Araxes). 2 If the identification be correct and the :

.

.

.

'

1

The reference to the elevation or bank of the river, Av.

the precipitous

zbarah, Phi. zbar, bar

seems

(cf. Skt.

hvdras),

be in accordance with the tradition that Zoroaster retired to a mountain for meditation see Vd. 22. to

;

19,

gairlm avi spdnto-frasnd, vard$9m

avi spdnto-frasna,

'

to the

mountain

of

who held holy converse; to wood where the two (Ormazd and

the two the

had holy communings.' See similar ideas above, p. 34. If it Zoroaster)

were not for the Pahlavi passages, one might be inclined to render Av. zba-

bend' (of the river), or as meandering cf Skt. -^ hvar, to be crooked, to wind or even the idea in a cave might be gotten etymologically from the word and the cave played a part in Zoroastrian and rahi, 'at a adj.

'

'

'

;

.

'

'

;

'

;

Mithraic mysteries.

On the latter point

compare Windischmann, Mithra, pp. 62-G4, in Abh. K. Morg. i. No. 1, 1857. 2 See also Darmesteter, Zend-Avesta tr.

SBE.

iv.

Introd. p. 49 (1st ed.).

For the

river

the

map

Aras (Araxes), see de Harlez, Avesta traduit, p. viii. map ;

also

of

Persia

by Philip

ZOROASTER'S NATIVE PLACE

195

was in Atropatene, it is wholly in keeping in this connection may be noticed a later for follows; with what non-Iranian tradition which associates Zoroaster's name with Shlz ancient Darej, Daraja,

Av. Caecista) and with Mt. Savalan. Consult the Map. This tradition which supports the assumed identification Darej, Daraja, Daryai, is found in the Arabic writer Kazwlni (aboutA.D. l The passage in which Kazwlni speaks of Shlz in Adar1263). Zaradusht, the prophet of the Magians, takes baijan is as follows It is said that he came from his origin from here (i.e. Adarbaijan). separated from men. He Sabalan, mountain He went to the Shlz. (cf.

:

'

brought a book the name of which was Basta. It was written in Persian, which could not be understood except with the assistance of a commentator. He appeared, claiming the gift of prophecy, at the time of Gushtasp, the son of Lohrasp, the son of Kai-Khusrau, king 2 Mount Sabalan (Savalan) may be the Avestan 'Mount of Persia.' of the Holy Communicants,' with a sacred tree perhaps (Vd. 22. 19, gairlm spantd-frasnd, vardhm spdnto-frasna), for Kazwlni elsewhere It is related that the Prophet (i.e. Mohammed) says of Sabalan said: Sabalan is a mountain between Armenia and Adarbaijan. <

:

On

it is

one of the graves of the prophets.

He

said further

:

On

a large spring, the water of which is frozen on account of the severe cold and around the mountain are hot springs to which sick people come. At the foot of the mountain

the top of the

mountain

is

;

is

a large

will

draw

tree,

near.

dies.'

it, it

3

and under this there is a plant to which no animal If it comes near it, the animal flees away if it eat of ;

The

religious character of the place, the mountain, the

would answer well for the identification suggested for the modern Daryai Pud in Adarbaijan. This much having been prefaced with reference to Adarbaijan and with regard to the river near which the Prophet probably passed some of his early years, or in the neighborhood of which he

tree, the springs,

& Son (London), Eand & McNally (New York), and especially by Keith

where

Johnson (Edinburgh and London) at the end of this volume. 1 Kazwlni, ii. p. 267, ed. Wusten-

noticed,

feld,

Gottingen, 1848 (Gottheil, Beferconsult Zoroaster, p. 40)

ences to also

SBE.

;

Darmesteter, iv.

Introd.

Zend-Avesta, p.

49

(1st

tr.

ed.),

2

Eawlinson's identification Suleiman Takht-i

with

Shiz

of is

Gottheil, References to Zoroaster,

p. 40. 3

Gottheil, References to Zoroaster,

pp. 41-42.

According to Gottheil, the

tree appears also in connection with

Zoroaster in Syriac legends.

APPENDIX

196

may have been born

(Bd. 24. 15),

if

IV

not at Urumiah,

we

are next

prepared to take up the question of Airan Vej. Direct Iranian tradition explicitly connects the opening of Zoro-

with Airy ana Vaejah of the A vesta, or Alran but, is sometimes regarded as mythical I like a number of other scholars, I do not agree with that view. am inclined strongly to favor the opinion of those who think we

aster's prophetic career

This land

Vej in Pahlavi.

;

have good reason for believing that Airyana Vaejah is to be localized in the west of Iran, as the Pahlavi locates it, and that this also points to the notion that Zoroaster originally came from that The Bundahishn expressly connects Airan Vej direction eastward. 29. 12, Alran Vej pavan kiist-i Aturpatakan. Bd. with Atropatene The present opinion of scholars tends to uphold this localization. 1 The river Darej, near which stood the house of Zoroaster's father, was in Alran Vej, as already stated, and an identification was accordIn the Avesta, moreover, Zoroaster is familiarly ingly suggested. spoken of as renowned in Airyana Vaejah' (Ys. 9. 14, sruto airyene The Prophet is also there represented as offering sacrifice vaejahe). Yt. 5. 104 9. in Airyana Vaejah by the river Daitya (see below) The Bundahishn 25; 17. 45, airyene vaejahi vavhuya daityayd. likewise alludes to the fact that Zoroaster first offered worship in Alran Vej and received Metyomah (Av. Maihydi-mauha) as his first disciple. The passage reads, Bd. 32. 3, Zaratusht, when he brought :

'

;

:

'

the religion,

first

celebrated worship in Alran Vej and 2

received the religion from him.'

the Avesta, the river Daltl and

form the scene of Zoroaster's

In the Dlnkart

its affluents in

well as in

the land of Alran Vej

revelation and of certainly one of

first

his interviews with the archangels, the majority of

Dk.

Metyomah

also, as

which took place

29; 8. 60; 9. 23; Zsp. 21. 5; 21. 3 In the later Persian Zartusht Namah, Zoroaster 13 22. 2 22. 9). 4 Daiti before he proceeds on his mission to King Vishtasp. passes the in Atropatene

7. 3.

51-54;

4.

;

;

i

(

Darmesteter, Le ZA.

ii.

ner, Grundr. d. iran. Phil. Justi,

larly

Spiegel,

and

5-6

;

Geld-

38 simide Harlez

ii.

;

make Media the home of the Avesta. The strongest opponent of this view, and warmest supporter of Bactria, is Geiger, Ostiranische Kultur, Erlangen,

1882 1884,

;

S'ttz.

d.

Kyi. bayr. Aknd., Mai,

and recently Grundr.

d.

iran.

Phil.

ii.

tion of

389.

Spiegel notices the ques-

Airyanem Vaejo

in

ZD3IG.

289.

xli. 2

Cf.

West,

SBE.

Dcr Bundahesh, 3 *

v. 141,

and

Justi,

p. 79.

Cf. p. 40 seq., above. See Eastwick's translation in "Wil-

son, Parsi Religion, p. 491.

ZOROASTER'S NATIVE PLACE

The hallowed Daitya

1

—a

a border stream between

Iranian Jordan

sort of

two

197

territorial divisions;

— was we

perhaps

recall

that

'on the other side of it' (cf pasne, Yt. 17. 49) The proposed identification of the as discussed elsewhere, p. 211. Daitya and its affluents, with the modern Kizel Uzen, Sped or Safed Bud and its tributaries in Adarbaijan has already been mentioned

Vishtaspa

sacrifices

as satisfying

.

most of the conditions of the problem. 2 Allusions in Mohammedan "Writers

|3.

Having examined the

direct Iranian sources in the light of pos-

sible allusions to Atropatene,

Mohammedan

the subject. the

first

we may now turn

to other material

on

writers are almost unanimous in placing

part of Zoroaster's prophetic career in Adarbaijan (Azer-

came originally from that about Urumiah (UrmI) and Shlz.

baijan) or in stating that he traditions cluster

region. 3

The The Arabic

name Shiz is the counterpart of an Iranian Clz (from Caecista), or Lake Urumiah. 4 The Arab geographer Yakut (a.d. 1250) describes which is believed to be the 'Shlz, a district of Azerbaijan. The of the fire-worshippers. prophet the Zaradusht, country of 5 and under Urmiah he chief place of this district is Urmiah'; .

writes

'

:

.

.

It is believed that this is the city of

Zaradusht and that

was founded by the fire-worshippers.' 6 There are a dozen other such statements which will be given below, but before presenting them it will be well merely to note that two or three Arabic authors allude to Zoroaster as being of Palestinian origin, and they state that he came from that land to Adarbaijan and they proceed to identify him with Baruch, the scribe of Jeremiah. This confusion is presumably due to their having conit

;

founded the Arabic form of the name Jeremiah, Armiah (x-yoJ) 1

the 'river of the Law,' on

Lit.

which

was

it

first

promulgated.

The same suggesbeen made tentatively by West, SEE. v. 79 n. but Justi, Gdr. 2

See pp. 41, 211.

tion has

;

d. iran.

the

Phil.

Kur

mesteter,

ii.

402, proposes either

or the Aras.

Le ZA.

ii.

Similarly Dar-

Zoroaster in

Syriac and Arabic Literature, Drisler Classical Studies, New York, 1894

(Columbia University Press). 4 See Darmesteter, Le ZA. iii. p. xxi, n. 2, and cf. Justi, Handbuch, s.v. Caecasta. 5

6, n.

The quotations in the following paragraphs are made from the monograph of my friend and colleague, 3

Gottheil, References to

la

See Barbier de Meynard, Diet, de extrait de Yaqout, Paris,

Perse,

1861, p. 367. •

Ibid. p. 26, 85.

'

APPENDIX IV

198

with Zoroaster's supposed native place Urumiah, Urmiah (ajyeJ). 1 Having noticed this point we may present the Arabic and Syriac allusions to Zoroaster's native place, which are almost unanimous in mentioning Adarbaijan (Azarbaijan). 2 Kitab al-Mascdik wcCl(a) Ibn Khurdadhbah (about a.d. 816), MamCdik, p. 119 (ed. De Goeje, Leyden, 1889) writes of 'Urrniah, the city of Zaradusht, and Salamas and Slriz, in which last city there is the temple of Adharjushnas, which is held in high esteem

by the Magians.' 3 (b)

Ahmad

Yahya

ibn

al-Baladhurl (about a.d. 851) in his Kitab

Futuh al-bulddn (De Goeje, Liber Expugnationis Regnorum, p. 331. 1, Leyden, 1866), in mentioning the conquest of Adarbaijan, adds the 'Urmiah is an ancient city (of Adarbaijan); the following note: Magians think that Zaradusht, their master, came from there.' 4 (c) Ibn al-Faklh al-Hamadhani (about a.d. 910), in his geographical account (ed. De Goeje, Leyden, 1885, p. 286) mentions as cities of Adarbaijan: 'Janzah, Jabrawan, and Urmiah, the city of Zaradusht, and Shiz, in which there is the fire-temple, Adharjushnas, which

is.

held in high esteem by the Magians.'

5

(d) Tabari (d. a.d. 923), in his history, gives considerable attention to Zoroaster out of a number of allusions one passage may be ;

It will be noticed, as explained above, pp. 38, 166, that

selected.

Tabari mentions a belief that Zoroaster was a native of Palestine who came to Adarbaijan. In his Annates, Part I. p. 648 (Brill, Leyden, 1881), the passage runs: 'During the reign of Bishtasp (Vishtasp) Zaradusht appeared,

whom

the Magians believe to be

According to some learned men among the people of the book (i.e. the Jews), he was of Palestinian origin, a servant to one of the disciples of Jeremiah the prophet, with whom he was a favorite but he proved treacherous and false to him. Wherefore their prophet.

;

1

Cf. pp. 30, 166

above and Gottheil,

in the Christian patriarch

Eutychius

a Magian, Gottheil, References to Zoro-

when he mentions Zoroaster. This author wrote in Arabic the passage is given above

aster, p. 44.

in a Latin version in

References to Zoroaster, p. 30, n. 2. 2 His father is stated to have been

3

Gottheil, References to Zoroaster,

Gottheil, References to Zoroaster,

p. 33.

;

168,

and

it

may

Appendix

It is

not necessary at this point

to repeat also the allusion to

'

Persia

5

II.

p.

be found rendered into

Latin in Migne, Patrolog. Gr.,

p. 44. 4

of Alexandria (a.d. 876-939)

torn. 111.

Gottheil, References to Zoroaster,

p. 44.

ZOROASTER'S NATIVE PLACE

God

cursed him, and he became leprous. 1

baijan,

and preached there the Magian

199

He wandered From

religion.

to Adar-

there he went

Now when he (Zoroaster) had in Balkh. doctrine to him, it caused him to preached his come before him and marvel, and he compelled his people to accept it, and put many of They then followed it (the his people to death on its account. to Bishtasp,

who was

2 Bishtasp reigned one hundred and twelve years.' Masudl (writing a.d. 943-944, died 951) states in his Meadows

religion). (e)

Gushtasp reigned after his father (Lohrasp) and resided He had been on the throne thirty years when Zardusht, son of Espiman, presented himself before him ... he (Zardusht) was originally from Adarbaijan and he is ordinarily called Zardusht, of Gold : at Balkh.

'

son of Espiman.' (f)

Hamzah

3

al-Isfahani (a.d. eleventh century) in his Annals, p. 22,

(Gottwaldt, Hamzae Ispahanensis Annalium, Libri x, Lipsiae, 1848) states: 'While King Lohrasp was still living, the sovereignty was handed over to his son Gushtasp and in the thirtieth year of Gushtasp's reign, when he himself was fifty years old, Zardusht

26

;

Adarbaijan came

of

He

to him and expounded the religion to him. not only embraced the religion himself, but he also sent messen-

gers to

the Greeks in behalf of this faith and invited them to

adopt it. They, on the contrary, produced a book which had been given them by Ferldun, in which it was agreed that they should be 4 allowed to keep whatsoever religion they had themselves chosen.' (g) ShahrastanI (born a.d. 1086) has the famous statement already

They (the Zaradushtlya) are the followers of Zaradusht ibn Burshasb (Purshasp), who appeared in the time of King Kushtasf (Gushtasp) ibn Lohrasp his father was from Adar5 baijan, and his mother, whose name was Dughdu, was from Pal.' in place takes According to ShahrastanI the Prophet's birth noticed, pp. 17, 192

:

'

;

Adarbaijan. (h)

Ibn al-Athlr

(a.d.

13th century) incorporates the greater part

of Tabarl's history into his Kitab al-Kamil fl al-ta'arikh, with slight

and Appendix

1

Cf. p. 30

2

Gottheil, References to Zoroaster,

II. p. 166.

pp. 36-37. 3

See also Gottheil, References

to

Zoroaster, p. 33.

From Masudl (Magoudi),

(TO, Texte

et

de Meynard,

References

After Gottwaldt' s Latin transla-

4

tion.

to

ii.

Prairies

traduction par Barbier p. 123.

Zoroaster,

See Gottheil, p. 34.

5

From

the

Haarbrucker, theil,

German i.

p.

translation

275 seq.

;

by

see Got-

References to Zoroaster, p. 48.

APPENDIX IV

200

additions from other sources, and with a

more concise arrangement.

His account of Zoroaster closely follows Tabarl's lines, including 1 the statement regarding Zoroaster's relation to Jeremiah, and his that he was a forwandering to Adarbaijan: 'It is said, he adds, 2 which he went book with had composed a eigner, and that he around in the laud. No one knew its meaning. He pretended that He called it it was a heavenly tongue in which he was addressed. But no one Ashta. 8 He went from Adarbaijan to Faris (Persia). understood what was in it, nor did they receive him. Then he went Then he went to China to India and offered it to the princes there. and to the Turks, but not one of them would receive him. They drove him out from their country. He travelled to Ferghanah, but From there he fled and came to its prince wished to kill him. who commanded that he be of Lohrasp, Bishtasp (Vishtasp), son 4 And Ibn for some time.' imprisonment He suffered imprisoned. al-Athir farther on relates

:

'

Then Bishtasp caused Zaradusht, who

When he stood before the The king wondered at it, king he explained his religion to him. followed it, and compelled his people to do the same. He killed a large number of them until they accepted (the new religion). The Magians believe that he took his rise in Adarbaijan and that he came down to the king through the roof of the chamber. In his hand was a cube of fire with which he played without its hurting in Balkh, to be brought to him.

was

nor did it burn any one who took it from his hands. He caused the king to follow him and to hold to his religion, and to build temples in his land for the fires. From this they lighted the

him

;

fire in (i)

sions

the fire-temples.'

Yakut (about

5

a.d. 1250) has already

from Gottheil's collection

(p.

been

cited,

but the

allu-

42) are added here for complete-

The Kitcib Mujam al-buldcm (vol. iii. p. 354, ed. Wustenfeld) remarks of Shlz: 'It is said that Zaradusht, the prophet of the Magians, comes from this place. Its chief city is Urmiah. ... In From it are lighted it is a fire-temple which is held in great esteem. Also, vol. i. west.' the Magians from the east unto the fires of the ness.

1

2

See comment on pp. 197-198. Min al-'ajam; prohahly a Persian

(Gottheil).

Mistake for Abasta, Avesta.

*

The notion is

implied in the Dinkart

onment ries

8

derings

is

of

Zoroaster's wan-

not inconsistent with what

in

Namah, 5

is

also familiar

the p.

Dinkart

;

the impris-

from the stoand Zartusht

62 above.

Gottheil, References to Zoroaster,

pp. 39-40.

:

ZOROASTER'S NATIVE PLACE Yakut has

219,

p.

:

'

Urmiah

.

.

.

people believe

Zaradusht, the prophet of the Magians.' (j)

Kazwlnl (about

201 it

to be the city of

1

a.d. 1263), Cosmography,

ii.

p.

267

(ed.

Wus-

teufeld, Gottingen, 1848), speaking of Shiz in Adarbaijan, recounts '

Zaradusht, the prophet of the Magians, takes his origin from here.

he came from Shiz. He went to the mountain Sabafrom men. He brought a book the name of which was Basta. It was written in Persian which could not be understood except with the assistance of a commentator. He appeared, It is said that

lan, separated

claiming the gift of prophecy, at the time of Kushtasp, the son of Lohrasp, the son of Kai Khusrau, king of the Persians. He wished to get to Bishtasp, but he did not succeed. Bishtasp was sitting in the hall of state,

when

dusht came down from

the roof of the hall parted in two, and Zara-

And, after describing some of the details Kazwlnl concludes Zaradusht commanded that fire-temples should be built in all the kingdom of Bishtasp. He it.'

of Vishtasp's conversion,

made the

:

<

a Kibla, not a god.

This sect continued to exist until sent. They say that even to-day a remnant of it is to be found in the land of Sajistan.' 2 (k) The Syriac writer, Gregorius Bar 'Ebhraya (about a.d. 1250) in his Arabic Chronicon, p. 83 (ed. Salhani, Beirut, 1890), following fire

the prophet of

his

God (Mohammed) was

Arab masters, says

:

'

In those days

Zaradosht, chief of the Magian

some

(of

Cyrus and Cambyses)

by birth

sect,

of Adarbaijan, or,

Athor (Assyria). It is reported that he was one of Elijah's disciples, and he informed the Persians of the sign of the birth of Christ, and that they should bring him gifts.' 3 (1) Abulfeda (a.d. 1273-1331), Annals, vol. iii. p. 58, as cited by as

Hyde,

say, of

states that Zoroaster arose in

(

—*jt)

Urmi

or (xjwoJ) Urmiah.

See Hyde, Hist. Relig. vet. Pers. p. 311 (1st ed.). Hyde discusses other Arabic references, pp. 312-317. See below, Appendix VI. § 2. Estimate of the Mohammedan Allusions. According to the Arabic

—

statements one would be justified in assuming that Zoroaster arose in Adarbaijan; there seems also to be a preponderance of state-

ments to the

effect that

Balkh was the scene

of the Prophet's con-

version of Vishtasp.

1

Gottheil, References to Zoroaster,

P- 42. 2

Gottheil, References to Zoroaster,

pp. 40-41.

8

Gottheil, References to Zoroaster,

p. 32.

APPENDIX IV

202

Ragha, Rai (Media Rhagiana)

2.

All the above traditional Oriental allusions have been unanimous in placing Zoroaster's origin in Adarbaijan, or

Media Atropatene,

whether in Urumiah, Shlz, or on the river Darej. There are yet two other passages, drawn from the Avesta, which connect Zoroaster's name with Ragha. Ragha is generally identified with the city of Rai (Gk. 'Payai) of Media, whose ancient ruins are still pointed out near modern Teheran. This was a famous city in antiquity, the Rages of Media in the 0. T. Apocrypha. 1 The Pahlavi texts seem to regard it as part Perhaps the boundaries of Adarbaijan were of Atur-patakan. 2 wider extended then than now, although Darmesteter suggests that possibly there may have been a Ragha in Adarbaijan independent of Rai. 3 This seems hardly necessary from what follows. We must also remember that Raga in the Ancient Persian inscriptions '

is

a district or province, dahyu.

further discussion, but

it

may

The

'

subject of

Ragha

requires

be stated at the outset that these

any event, lend additional weight to the view of Zo-

allusions, in

roaster's belonging originally to western Iran.

But before taking up the detailed question of Av. Ragha, Phi. Mod. Pers. Rai, it will be well to cite an extract from the Dabistan, a work that is late in its present form (about a.d. 1650), but a book which contains old traditions. The passage runs It is generally reported that Zardusht was of Adarbaijan or Tabriz but those who are not Beh-dinians, or " true believers," assert, and the writer of this work has also heard from the Mobed Torru of Busawari, in Gujarat, that the birthplace and distinguished ancestors of Rcigh,

:

'

;

the prophet belong to the city of Rai.'

may

turn to the Avesta

The

(a)

first

lavi version of

reads 1

:

On

Vd. '

1.

in

E.g.

Zsp.

16.

is interesting. The Avesta passage dvadasdm ascujltamca soWranamca vahistdm fraO-

see

my

12,

xlvii. 147, et al. 8

Le ZA.

ii.

we

two Avesta texts which evidently associate some way with Ragha is Vd. 1. 15, and the Pah-

article

13, n., 33.

West,

4

in

Harper's Diet, of Classical Antiquities, pp. 1360-1370, New York, 1897. 2

this information

the passage

15,

Khagse,'

With

itself.

of the

name

Zoroaster's

4

SBE.

p.

Dabistan,

263,

tr.

Shea and Troycr,

The

Paris, 1843.

adds a note that Kai

is

i.

translator

the most north-

ern town of the province Jebal, or

Irak Ajem, the country of the ancient Parthians.

3

;

ZOROASTER'S NATIVE PLACE

203

wdrasdm azdm yd ahurb mazdd rayam drizantum, as the twelfth most (

excellent of localities

Ragha

and

of the three races.'

places, I

who am Ahura Mazda

The Pahlavi commentary

created

renders, rak

1

toxmak atur-patakano, Rak of three races, of Atur-patakan,' l and he adds the gloss, aetun mun rel yemaleluneto, some say it is RaL' '

'

Notice the footnote. 2 (b)

The second

of Zoroaster with

of the

Ragha

five regular rulers,

'

Avestan passages which connects the name in Ys. 19. 18. Mention is there made of

is

the lord of the house, the village, the province,

and the country, and Zarathushtra as the fifth.' This order, as the text continues, holds good for all countries except the Zarathushtrian Raji (or Raghi ; is it Ral ?).' 'The Zarathushtrian Ragha (Raya ZaraOustris) has four lords, the lord of the house, the village, the province, and Zarathushtra as the fourth.' The text is '

appended.

Kay a ratavo ? nmanyo visyo zantumo daKyumo zaradwham daliyunam yd anyd raj bit zaraOustrbit. caOru-ratus ray a zaraOustris. kaya ah'jhd ratavo? nmanyasca vlsyasca zantumasca zaraOustrd tuiryo. This construction eviYs. 19. 18,

dustro pnxho.

dently signifies that the Ddhyuma, or governor,

supreme head, but there

is

is everywhere the acknowledged one who stands above him

as representative of the church, as well as state, the chief pontiff

Zoroaster {Zarathushtra), or 'the supreme Zoroaster' (Zarathushtrotema), as he

is elsewhere termed (e.g. Ys. 26. 1 Yt. 10. 115, etc.). In the papal see of Ragha, however, the temporal power (Dahyuma)

and the

spiritual

;

lordship (Zarathushtra) are united in the one

person. 3

For some reason Ragha is plainly the seat of the religious government. The Pahlavi version (ad loc.) speaks of it in connection with Zoroaster as being his own district (mata-i nafsmart) 4 the Sanskrit of Neryosang glosses the allusion by asserting that '

'

;

1 Cf. Darab D. P. Sanjana, Pahlavi Version of the Avesta Vendidad, p. 8,

Bombay, 2

(p.

4

1895.

Allusion has been 202) to the question

made above of a Ragha in

Adarbaijan as possibly contrasted with the 'Ydyai of the Greek, or possibly to a

Eaya

cf.

3

ZaraQustris different from Rai

also the

Anc. Pers. Bagd as a disdahyu ; but that is

trict or province,

uncertain.

See also Darmesteter, Le ZA.

i.

p. 170.

Notice the use of 'district,' and

elsewhere Ragha

is

a region as well as

a town of Media.

On Greek

to 'Pdyai, see also

Haug, Ahuna-Vai-

rya-Formel,

Munchen, is

pp.

referred to 1).

(

= 45-46),

and the article which on the preceding page

1872,

(p. 202, n.

133-134

allusions

;

APPENDIX IV

204

Zoroaster was the fourth lord in this village, because

— tasmin

is

it

own

his

asau gurus' caturtho 'bhut. 1 Ragha This is plainly a centre of ecclesiastical power, as remarked above. fact is further attested by Yakut (i. p. 244), who says there was a

grume yat sviyam

celebrated fortress

Rai

'

'

asit

Dunbawand, in the province of which was the stronghold of the

in the district of

(notice the latter expression),

2 chief priest of the Magians.

If

Ragha enjoyed such religious promit, and we recall what was

inence there must have been ground for said above, in the Dabistan

and Shahrastani's statement, which con-

nects Zoroaster's mother's family with Rai. (c)

As a

sequel to this, comes an interesting

Selections of Zat-sparam

;

this has already

comment

been noticed

in the

(p. 192),

but

worthy of being taken up again at this point, for it is a sort of Iranian adage like Macbeth's Birnam wood and Dunsinane. In Zsp. 16. 11-12, an old proverbial affirmation is used to assert that some'not though thing is impossible, and that it would not happen both the provinces of Ragh and Notar should arrive here together and the explanatory comment on these proper names is added, two provinces which are in Atur-patakan, such as are sixty leagues Zaratusht arose (par a sang, i.e. 210 to 240 miles) from Cist. 3 The rest of the passage from Ragh, and Vishtasp from Notar.' and the Dinkart occurrences of the proverb have been given above (pp. 192-193), and should be consulted. Ragh (Av. Ragha) like Arabic Shlz is evidently a territorial designation as well as a town title, and certainly the Prophet's family on the maternal side came from there, if we are to place any reliance on tradition. Now, if the Prophet was born in a city of Adarbaijan, whether in Urumiah, in the region of Shlz (Av. Caecista, and even Ragh itself appears prob. Urumiah), or on the Darej River frequently in Pahlavi to have been regarded as a part of this land it is by no means unlikely that a man with a mission like Zoroaster would have been drawn to so important a place as Ragha was in All which antiquity, especially if it was the home of his mother. would account for the association of the names together. An attempt has been made by the present writer, in JAOS. xv. p. 228-232, more fully to amplify this connection of Ragha with Zoroaster's teaching it is

—

'

'

—

i

Neriosengh's Skt. UeYacna, Leipzig, 1861, p. 99. See Gottheil, References to ZoroCf. Spiegel,

bersetz. des 2

aster, p. 46, n.

;

Barbier de Meynard,

—

Dirt, de la Perse, p. 33

SBE. 3

iv. p. xlviii.

It is

note on

;

Darmesteter,

(1st ed.).

important to consult the foot-

p. 193.

SCENE OF ZOROASTER'S MINISTRY

205

and preaching, especially by an attempted explanation of the word 1 But the passage and the commentary alike are rajls in Ys. 53. 9. difficult, and enough has been said already to show Zoroaster's connection with this region. Conclusion

as

to

Zoroaster's

Native Place.

— Zoroaster

arose in

western Iran. Apparently he was born somewhere in Adarbaijan. The places specially mentioned are Urumiah, ShTz (Av. Caecista, His mother's family was prob. anc. Urumiah) and the river Darej. connected with Ragha, which accounts for associating his name with that place but it is not clear that this was the Median Rai ('Pdyai ;

was in the west. The latter seems to and is sometimes regarded as ancient Atur-patakan. Zoroaster's youth was also cer-

of the Greeks) although

have been a a part of

it

district as well as town,

tainly passed in western Iran.

II.

SCENE OF ZOROASTER'S MINISTRY General

Remarks

Zoroaster's native place may be looked answered by placing it in western Iran, at The question least on the basis of present evidence and opinion. religious activity, however, is scenes of his or to the scene as a more unsettled problem. The uncertainty is doubtless due to the conditions of the case missionary work by a reformer is not conTaking a general view, however, as stated fined to a single field. on p. 186, scholars are divided between Media, in the broader sense, and Bactria, with a preponderance perhaps in favor of the former. The present writer has elsewhere maintained the ground that both sides of this question are possibly correct, in part, and that the conflicting views may be combined and reconciled on the theory that the reformer's native place was not necessarily the scene of his 2 In other words, the opinion really successful prophetic mission. was held that Zoroaster may have been a prophet without honor in that he arose, indeed, in western Iran, probably his own country somewhere in Atropatene that he presumably went at one time to

The question regarding

upon

as having been

;

;

;

1

by Geldner, KZ. and further discussed

First suggested

xxviii. 202-203,

by the present writer

in

the article

alluded to in the next note.

2 Jackson, Where was Zoroaster's Native Place ? JAOS. vol. xv. pp. 221-232, New Haven, 1891.

APPENDIX IV

206

Ragha (perhaps Media Rhagiana), but on finding this an unfruitful Under the patronage of Vishtaspa, field he turned at last to Bactria. became an organized state religion; and then it spread, religious crusades, westward to Media and Persia. through possibly the fire of religious zeal was contagious the disrapid; was Progress trict of Ragha, which was once a hot-bed of heresy (uparwimanohim), became the head of the established faith of Media. Persia follows That at least was suggested at the suit when she rises into power.

his faith

;

words that we have an earlier instance of the same story as Mohammed, or Mecca and Medina. Such a view, however, is mere theory or speculation, at least so far Neveras Bactria and the exact spreading of the Creed is concerned. in other

time

not speculation built entirely upon baseless fabric. It upon a combination of various statements in Zoroastrian literature which may be united with Arabic

theless

it is

has this in its favor, that it is based

and Syriac material, and with Latin and Greek references, so as to make, in part at least, a fairly solid structure. The assumption of a double scene for Zoroaster's life, first for his birth and earlier years, and second for his later years and death, has also been inferred by 1 It has an advantage in saving others, naturally from the tradition. otherwise fall but it is open would which several points of tradition ;

to several serious objections which will be pointed out as the investigation proceeds. For the present, it will be a better plan simply to

bring forward both sides of the question, the eastern and the western view, and to reserve final decision for later. The Bactrian side will first be presented; the arguments in favor of Media will then be

arrayed to offset this. Before proceeding to the discussion, it is proper to recall that we have no direct evidence to prove that Zoroaster spent the first thirty years of his life anywhere but in his native land, if we assume that At the age of thirty came the Revelation, the to be Adarbaijan. and the first of the seven visions that filled ministry, his of opening the ten or twelve years which elapsed until Maidhyoi-maonha adopted the creed, and King Vishtaspa was converted. The whole of this

question has been examined in Chapter IV. 1

So Anquetil du Perron,

Avesta, T. quetil's

i.

pt.

2,

pp.

Mem. de V Acad,

5,

29.

Zend(An-

des Bel. Lett.

T. xxxi. p. 370 seq., as noted also by similar Kanga, Extracts, p. 55.)

A

As

it

was there stated

view (but with modification), Spiegel, Eran. Altertumsk. i. 708, ii. 171. On the other hand, notice what is said by Gciger, OIK. pp. 488-492.

!

SCENE OF ZOROASTER'S MINISTRY we have information from

207

the Dinkart (see pp. 43-46 above), that

Zoroaster went and preached before the Turanian Aurvalta-dang furthermore, that he exafter the first conference with Ormazd ;

pounded the tenets of his

From

faith to Parshat-gau in Sagastan.

this it is manifest that during the first two years he must, at all events, have been in the east, apparently both northeast and southeast, even if one maintains the view that Vishtaspa lived nearer to

the region of his

own

native land.

This tradition of wanderings to remote lands is in keeping with the Gatha psalm of dejection, Kdm ndmoi zpn, IcuOra ndmoi ayeni, 'to what land am I to turn, whither am I to turn,' Ys. 46. 1 seq. An echo of it, moreover, as already stated (p. 200), is perhaps to be recognized in Ibn al-Athlr, who recounts how Zoroaster goes 1 from Adarbaijan to Persia, then to India, China, Turkestan, who seems in Vishtaspa, converts finally that he Ferghanah, and regarding statements these Perhaps in the east. to be this account India are due to Zoroaster's having been in Sagastan or Seistan (see also footnote below) which forms part of the territory of White India. 2 It may be noticed that Ammianus Marcellinus also makes Hystaspes (or is it Zoroaster) pass some time studying in India

Appendix

(see

lowed the

II., p.

167).

So much for the two years that foland which correspond to different

vision,

first ecstatic

scenes in Zoroaster's missionary labors!

By way

the close of this period, Zoroaster appears to have wended his gradually back again toward his native country, as may be

inferred from the different localities in which the visions of the next Consult the Map. The second, third, and eight years took place.

fourth visions took place on the

homeward

route to the south of the

the identifications in Chapter IV. be correct. The fifth and sixth visions were beheld in the region of the river Daitya and Mount Asnavant (Mount Sahend and the Kizel Uzen cf pp. 41,

Caspian Sea,

if

;

Finally, the last interview with the archangels

48).

.

was manifested 49, 194), which

own home on the river Darej (pp. 34, with the Avesta (Vd. 19. 4, 11), as this vision is also would agree But now for the Bacassociated with the temptation by Ahriman. him

to

at his

trian question 1

Is

it

Sagastan (Parshat-gau) and Cf p. 39, n.

Turan (Aurvalta-dang) ? 1

above.

references.

See

also

next

.

note

and

2

On 'White

India,' the provinces

which border upon India, see Darmesteter, Le ZA. ii. 4, 13, n., and of Iran

cf. 1,

above, pp. 44, n. 4, 72, n. 178,

and

p. 210.

3, 87,

n.

;

APPENDIX IV

208

1.

Bactria and the East, or the View that Zoroaster's Ministry Eastern Iran

was

in

Irrespective of the question of the scene of Zoroaster's activity, the whole problem of the home of the Avesta itself, as a literary

composition and religious work, has long been a common subject of 1 The assumption of a Bactrian kingdom which antediscussion. dated the Median empire, or at least preceded the rise of the Achae-

menian power, has generally been maintained by scholars, especially 2 Criticisms of this view will be menby the historian Duncker. tioned later

;

but

it is

important to notice that one of the strongest

supporters of an eastern Iranian civilization, judging from geographical and ethnographical allusions in the Avesta, is the Iranist,

Wilhelm Geiger. 3 The Avesta itself does not give any

statement with

definite

respect to the situation of Vishtaspa's capital, nor do the Pahlavi Nevertheless, the texts, to be discussed below, seem more explicit.

Avestan geographical allusions tend to gravitate toward the east, 4 The heroic sagas of the royal line of rather than toward the west. kings in the Avestan Yashts are located for the most part in the According to the Zamyad Yasht (esp. Yt. 19. 66-69), the east. home of the Kavi dynasty is in Seistan, and this is important to consider because of its bearing on the claim for the east and for Bactria. FirdausI, a native of Tus, moreover, places the scene of the Vi'shtaspa-Gushtasp cycle in eastern and northeastern Iran, as will be

below. 5

According to FirdausI (Daklkl), Yakut, Mirkhond, and others, Balkh was founded by Vishtasp's 6 On the Grseco-Bactrian coins is found an father, Lohrasp.

more

i

fully

explained

For some bibliographical

refer-

Oeschichte des Alterthums.

2

seq.

iv.

15

Noldeke, Persia, in Encyclopae-

;

dia Britannica, xviii. 561

(9th ed.)

;

Tomaschek, Baktria, Baktriane, Baktrianoi,

in

Pauly's

292-206

Real-Encycl.

ii.

2806 seq. (neue Bearb.). Ostiranische Kidtur, Erlangen, 1882 Vaterland u. Zeitalter des Avesta

col.

3

in Sybel's Histor.

also

cf.

;

Again, it is seq. opposed by de Harlez, Das alter und Zeitschr. N. F.

ences, see p. 186.

8. 1

Heimath des Avesta, seq.; CI. also

Abh.

d.

in

BE.

xii.

109

Berliner Or. Con-

The arguments in ii. 270-277. favor of Bactria from the classics are most strongly presented by llapp, gress,

ZDMG.

xix. 27-33 (1865).

Phil.

4

Geldner, Gdr.

6

See also Noldeke in Gdr.

d. iran.

ii.

38.

;

in

Sitzb. d. K. B. Acad.,

May, 1894

Grundriss d. iran. Phil. ii. 389. This view is criticised by Spiegel, ZDMG. xxxv. 636, and rejected,

ZDMG.

xli.

Phil. e

ii.

131.

Livre

FirdausI,

Mold,

d. iran.

iv.

224

;

des

Yakut

Bois,

tr.

in Barbier de

;

SCENE OF ZOROASTER'S MINISTRY

APOOACnO

(i.e.

209

Aurvat-aspa, Lohrasp), evidently as heros epony-

1 nios of the place.

Albirunl states that

'

Balkh was the original

resi-

dence of the Kayanians,' and Mirkhond speaks of Lohrasp as 'the Bactrian.' 2 Tabarl similarly states that Lohrasp 'established his residence at Balkh/ where he places the seat likewise of Lohrasp's 3 yet it must not be forgotten in this son and successor, Vishtasp connection that Tabarl also considers Nebuchadnezzar and Cyrus to 4 have been generals under Lohrasp and Vishtasp.

Masudi

joins in

regarding Balkh as the royal capital until the seat of government was transferred westward to Irak in the time of Humai. 5 Other

Persian and Arabic chroniclers and geographers place the seat of the Kayanian empire, at the time of Lohrasp and Vishtasp, in Bacto the north of Seistan,

tria, i.e.

and there

a tradition about a

is

Appendix VII. The author of the Zartusht Namah and the Cangranghacah Namah, who was himself a native of Rai, localizes the scene of the meeting portrait of Zoroaster at Balkh, as will be noticed in

between Zoroaster and Vishtasp in Balkh, where he also represents the famous debate between Zoroaster and the Brahman Cangranghacah to have taken place (cf. p. 85 seq. above). This is interesting when we consider that the writer came from the west and from a city which was so closely associated with Zoroaster's name he must ;

have had some strong tradition to that effect his work, moreover, 6 In the Dlnkart, is known to be based upon Pahlavi authorities. the meeting took place first on a race-course (aspdnvar), but the From the Pahlavi locality is not indicated, cf. p. 59, n. 2 above. treatise Wonders of Sagastan it appears that at one time (perhaps after his conversion) Vishtaspa had conferences with Zoroaster and ;

'

'

'

'

his apostles in Seistan

— see passage translated below,

p. 212.

Meynard's Diet, de la Perse, p. 112; Mirkhond, Hist, of Pers. Kings, tr. Shea, London, 1832. 1 See Tomaschek's article, Balctria,

duite sur la version persane d' Abou-All

in Pauly's Real-Encyclopaedie,

Furthermore, for the destruction of Jerusalem by Lohrasp (!), see Malog-I khirat, 27. 64-67, tr. West, SBE. xxiv. 64-65, and Yakut in Bar-

ii.

col.

2812-2813. Consult Stein, Zoroastrian Deities

on

notice a dissenting view steter, 2

p. tr.

Le ZA.

ii.

i.

in

157 seq.;

by Darmetr.

Sachau,

London, 1879, and Mirkhond,

Shea, pp. 59, 264, 272. Tabari, Chronique de Tabarl, tra-

8

p

heil,

;

cf.

i.

similar allusions in Gott-

References

to

Zoroaster, pp.36-40.

4

bier de

Meynard's

Diet, de la Perse,

See also p. 91, n. 2 above. Macoudi, Les Prairies cV Or,

p. 369.

432.

Albirunl, Chronology,

100,

Coins

Indo- Scythian

Babyl. and Or. Record,

Mo' hammed Bel 'ami, par Zotenberg, p. 491 seq.

5

Barbier de Meynard,

ii.

tr.

p. 120.

6 Zartusht Namah, tr. Eastwick, in Wilson, Parsi Religion, p. 498.

APPENDIX IV

210

return to Pirdausl. As mentioned above, the Shah Namah connects Lohrasp with Balkh, and describes how the youthful Vishtasp quits the realm and passes the first years of his life in the

To

He returns from thence to assume the sceptre of authority. It is not specifically stated that the years which directly followed were actually passed in Balkh, west, in

Rum

1 (the Byzantine Empire).

but it is certain that the last part of his reign is regarded as being Lohrasp himself lives there in retirement after passed there. Vishtasp had mounted the throne, and the lapse of time is shown also by the fact that Zoroaster is now spoken of as an old man (Bers. plr).* Perhaps Vishtasp formed a link between the east and the texts seem to imply a break in the regular succesto the throne see p. 223, n. 1 below. At this point we may turn again to our earlier Iranian sources. As previously observed, neither the Avesta nor the Pahlavi writings

the west,

if

sion as he

came

;

are explicit in their statements as to the situation of Vishtaspa's The Dinkart, it is true, speaks several times of the 'abode' capital.

(man), 'residence' (baba), or 'lofty residence' (buland manisno) of 3 The genVishtasp, but there is nothing precise as to the location. above, noticed been already have moreover, Notar, eral allusions to nearest The 222. again, to referred p. will be they and 192, p.

approach in the Avesta to a definite statement regarding Vishtaspa's whereabouts is found in two references to places where he offers sacrifice for victory in battle over Arejat-aspa in the holy war of the a religious crusade. One of these sacrifices is offered on the farther side of the water of Frazdanava (Yt. 5. 108, pasne apdm frazdanaom) for victory over three unbelievers one of Religion, or

when on

'

whom

is

'

the inveterate foe, Arejat-aspa (Yt.

5.

109, TaBryavantdm

duzdaetidm PaSandmca daevayasndm drvantdmca Ardjat-aspsm)} But in Yt. 9. 29 = Yt. 17. 49, the same sacrifice is offered again by Vishtaspa for victory over exactly the same three foes, but in eluding also the names of a number of other enemies and (important \

\

;

to

keep in mind) the

sacrifice of this latter

passage

is

eludes India

distant allusion to the Tantra philoso-

conjecture could add

phy

of

India

;

the

Shah Namah

in-

lands to which

among the

See pp. 72-73. See also Mohl, tr. iv. 293. « Compare note on p. 58. * It might possibly be suggested that we have in the name Tathryavant a 1

2

not celebrated

Vishtasp spread the gospel of Iran (cf. Mohl, iv. pp. 343-344 and above, p. 84 seq. observe likewise Darmesteter, Le ZA. iii. Introd. p. 1)0). But such a ;

;

the eastern view.

little

in favor of

SCENE OF ZOROASTER'S MINISTRY near the Frazdanava, but

is offered

up on the farther

side of the

Vishtaspa's brother Zairivairi (Zarlr),

Still further,

river Daitya.

211

who is mentioned directly after Vishtaspa's sacrifice by the Frazdanava in the earlier passage, likewise offers similar worship on the same spot (Daitya), with an identical wish (Yt. 5. 112-113, pasne apo Daityaya) and directly afterwards in the same Yasht (Yt. 5. 116) Arejat-aspa invokes the same divinity near Vourukasha (Caspian This latter point will be taken Sea) for victory over Vishtaspa. ;

hereafter, pp. 212-213.

up

comment anew on the suggested identification of From the discussion above, pp. 41, 197, it is to be inferred

It is necessary to

these places.

that the Daitya was a sort of border stream in the west, to be identified

The

with the Kizel Uzen or Safed Rud.

Uzen

river Kizel

is

the

and Andreas describes The Avestan word pasne is appar-

classic "AftapSos of Ptolemaeus, in Atropatene, it

as a natural

'

markscheide.'

Ehenanus

l

name

like the Latin usage of trans in Trans-

(opp. Cis-Alpinus),

compare the modern Iranian designation back of the

ently used with a river

of Bia-Pis,

before the rivers,' as opposed to Bia-Pas,

'

'

used in the adjoining territory of Gllan. 2 The various streams which flow into the river to-day would answer to the tributaries of the Daitya that are mentioned in the Dlnkart and Zat-sparam. 3 rivers,'

This

is

the river of the

ently crosses on his

Law,' and the river which Zoroaster appar-

'

way

to convert Vishtasp. 4

The Frazdanava, on the other hand, is to be sought we accept the statement of the Bundahishn

in the east, if

and

in Seistan,

(Bd. 22. 5),

probably to be identified with the Ab-istadah lake, south of GhaznI. 5 Being a member of the Kayanian line, Kavi Vishtaspa 1

is

Andreas,

Amardos,

Pauly's

in

Real-Encyl., neue Bearb., Stuttgart, 1894, vol. 2

col. 1735,

i.

Refer to Andreas,

1.

may have been the which he removed after his marriage see suggestion on p. 192.

home

44.

loc. cit.

trasted with Pourushaspa's dwelling on

the Darej, as that

60-61,

11.

to

;

here

4

Zartusht Namah,

followed. Cf. also de Morgan, Mission

5

This view

whose transcription

'

Scientifique en Perse, 3

Dk.

7. 3.

51-56

I believe that in

;

Dk.

Bia-Pis

i.

209.

Zsp. 21. 7.

is

'

5,

20. 30,

22. 9.

we

are

mayd-l set (not Dait), as noted by West, SBE. xlvii. 25, n. 2, and compare the Shet river of Bd. 20. 7, SBE. v. 77 although there would be no real inconsistency in Dait, as conto read

;

p. 491.

opposed to Lagarde's Hrazddn in Armenia (Beitrdge zur baktr. Lex. p. 28), but I agree with is

Geiger's estimate of p. 108.

The

Hrazdan

nava with Ab-istadah

West (SBE.

OIK.

v.

is

mentioned by from

86, n. 3) as being

Handb. der Zendsprache, although Justi now seems

Justi (see his p. 197 b),

in

identification of Frazda-

APPENDIX IV

212 is

naturally associated with Seistan and Lake Frazdan. 'Wonders of the Land of Sagastan,' makes

treatise,

The Pahlavi Seistan the

place of Vishtasp's first religious propaganda, and apparently also a place where Vishtasp conferred with Zoroaster and other apostles of 1 I am indebted to Dr. the Faith, on matters of religious importance. West's kindness for a translation of the 'Wonders'; the passage King Vishtasp produced the progress (Wond. of Sag. § 6) reads :

<

Lake Frazdan, first in Sagastan, and afterwards in the other provinces also King Vishtasp, in conference with Zaratusht, 2 and Seno, son of Ahumstut of Bust, because his disciples of Zaraof religion on

;

tusht have been the

Nasks proceed

first

in his long discipleship, (made) the various

in a family of the good, for the purpose of keeping

We

rememthe religion of Sagastan progressive for being taught.' ber also that Zoroaster went in his earlier years to Seistan to preach According to FirdausI, King Vishtasp (Gushtasp) was engaged upon a religious crusade in Seistan and Zabulistan, 3 and was at the abode of the old hero Rustam, who still held out against conversion to Zoroastrianism, when the Turanians

to Parshat-gau (pp. 44-45).

under Arjasp stormed Balkh, slew Lohrasp in battle before the 4 Vishtasp returns from Seistan for walls, and killed Zoroaster. 5 the finally routing of Arjasp. It must be acknowledged that the twofold sacrifice by Vishtasp, once on the Frazdanava and once on the Daitya, causes some diffi-

culty in connection with the identification of scenes in the

Wars.

As

already observed, the Frazdanava sacrifice,

in Seistan, certainly refers to the second

rather to incline toward the view of Hrazdan in Armenia, judging from Preuss. Jahrb. Bd. 88, pp. 256-257. Geiger, OIK. p. 108, notices the iden-

8

and

when

and tr. iv. pp. 355, 456 Fragmente uber ZoroasBonn, 1831, p. 97 and p. 125,

Cf. Mold,

;

also Vullers, ter,

n. 52.

Shah Namah,

matter differently.

some uncertainty owing

1

See West in

Gclr.

cl.

iran. Phil.

ii.

2 Dr. West notes that this place is described by the pseudo Ibn-Haukal

as on

the

river

Ghor and the lake

hamah 6

it

was there-

pp. 1559-1500

;

but there

is

to a variation

Thus, Kill in herbadra

kih kust; and again, cira herbadra bikust; but a few lines further on (p. 1560) the death is proved by herbadra

(see Ouseley's Ori;

iii.

in the reading.

Hermand, between

ental Geography, p. 206) fore in Seistan.

4

Vullers-Lan-

ed.

dauer,

118.

The

final invasion.

Frazdanava with the Abistadah, but he prefers to explain the

tification of

Holy placed

sar zadand.

Mohl,

iv.

354, 355, 365.

213

SCENE OF ZOROASTER'S MINISTRY Daitya

sacrifice,

we may presume,

refers to the first invasion, if

we

the twofold division mentioned on p. 105 but it is not easy to reconcile this with the assumption that the scenes of the first war belong rather to the territory of Merv (p. 114). Perhaps the Daitya

make

;

not to be pressed as referring to a special incident, and perhaps the prayer was general or Vishtasp was crusading in the west at the time; history offers examples of a Christian king of Europe offering up his prayers in the land of the Saracens. Darsacrifice is

;

mesteter 1 does not seem to think

it

imperative to take the Daitya Frazdanava passage which

sacrifice too seriously in the face of the

or, he thinks, the Daitya allusion be a reminiscence of the Median origin of Vishtaspa himself. Nevertheless, there is a certain discrepancy which must fairly be noticed, and having stated the difficulty we may turn to such argu-

gives a scene located in Seistan

;

may

ments as can be brought up

to

show that Vishtaspa' s

foe, Arejat-

This introduces and the kingdom, the problem of the situation of Arejat-aspa's aspa, belongs rather to the east than to the west.

scene of the

Holy Wars already alluded

to.

2 In the Avesta, Arejat-aspa is a Hyaonian (kv.H'yaona, Phi. Xyon). The name Ivyaona, according to the ordinarily accepted view, is iden-

with the nation of the classic Chionita?. 3 The identification, however, has been doubted by some. The subject is commented on by Darmesteter, 4 and especially by Geiger, and both of these scholtical

ars think (as well as Justi, see footnote) that

even

if

there

is

authority

which places the Hyaonians toward the

also for the tradition

east,

they were located in the Gilan territory in the time of

Ammianus

Marcellinus (19.

1. 2).

The Shah Namah

tradition cer-

tainly looks upon Arjasp as a Turanian, and places his kingdom on the other side of the Jihun (Oxus), and it makes him despatch 5 envoys from the city of Khallakh to Vishtasp (Gushtasp) in Balkh. In the native lexicons, according to Vullers, Khallakh or Khallukh

1

Le ZA.

iii.

2

See Yt.

9.

and the references on 8

Spiegel in

schrift,

Sitzb.,

p. lxxxiii.

30-31, 17. 50-51, 19. 87,

N. F.

p. 104, n. 2.

Sybel's Histor. Zeitp.

8,

18

;

also

other

writers as noted below. 4

of

also

in

Le ZA.

iii.

p. lxxxiii seq.

also Geiger in Sitzb. d.

1884, p. 328 seq,,

and

;

cf.

K. B. Acad., Yatkar in

in his

Justi allows

p. 75.

of

possibility

placing

the

Hyaonians in the east on the authorsee Preuss. ity of Joshua the Stylite ;

Jahrb. Bd. 88, the west. 5

Darmesteter does not seem certain

it

Mai, 1890,

the

iv.

p.

256

;

but Justi favors

FirdausI, Livre des Hois,

tr.

Mohl,

pp. 302, 303, 319, 326 bis, 342, 360,

441, 459, 543, 558.

APPENDIX IV

214 m

(^.JLi*) is described as

'

a great city in Turkestan in the district of

1

In any case, it is evident that the kingdoms of Arjasp and Vishtasp cannot have been far separated from each other. Khatai.'

of the invasion or invasions may now be taken up. According to the sources which the Shah Naniah must have made use of (and we may infer the same from the Dlnkart and Zat-sparam) 2 there were, apparently, two separate invasions by Arjasp, although the Avesta seems to speak of the war singly as the War of Religion.' The special chapter above on this subject (Chap. IX.) should be consulted. The Yatkar-I Zariran alludes only to what we

The question

'

may regard as the first of Arj asp's wars, and lays the scene in the neighborhood of the plain of Merv. 3 Similarly, in this connection, the Shah Namah speaks of the Jihun or Oxus, and the territory adjacent 4 (consult the Map). The scene of the battles of the second war was Khorassan, if we follow the Shah Namah and notice an incidental allusion in the Bundahishn. 5 The circumstances of Arjasp's second invasion need not be repeated; see Chapter IX. If we follow the Shah Namah we may presume that Vishtaspa, after receiving news of the storming of Balkh, started

from Seistan to join the forces of his son, Farshidvard, whom he had appointed ruler of Khorassan. The first meeting between Vishtasp and the invader Arjasp may therefore have resulted in an engage-

ment

From

in Khorassan.

we may judge

FirdausI,

ing engagement of the second war, which

that this open-

evidently counted as a

is

part of the Balkh misfortune, was not successful for the Iranians. 6

An

attempt may be made to locate the scene. Now, the Bahman Yasht (3. 9), when speaking

times of crisis and

trial in

second was when thou,

the Zaratusht the Spitaman! receivedst the

Religion, and hadst thy conference, and

miscreated by Wrath, were, through the

combat of Spet-razhur 1

also

Steingass,

i.

706,

714.

SBE. 8

xlvii. p.

YZ.

§ 12.

xxx. j

cf.

Appendix

III.

'

4

Mohl,

5

Bd.

of the Religion, in the ; '

tr.

12.

and the text adds a iv.

309.

32-34, given

in

full

on

p. 216. 6

Persian-English

Dictionary, pp. 467, 471. 2 See chronological scheme by West,

:

King Vishtasp and Arjasp,

War

hoary forest ")

Fragmente ilber Zoroaswhere the Persian is quoted,

and Lexicon Persicum, See

(" the

Vullers,

ter, p. 121,

of three distinct

the history of the Religion, says

Notice that the Bundahishn (Bd.

33) acknowledges an occasion where there was confusion among the Iranians,' but they were 'saved'; 12.

'

cf. p.

216 below.

SCENE OF ZOROASTER'S MINISTRY

215

some have said it was in Pars.' 1 The Avesta mentions comment the White Forest,' but not in connection with Arejat-aspa's name. The Spaeitita Eazura in the Avesta, is the amphitheatre of the great '

:

'

between the earlier Iranian king, Haosrava, and his enemy, According to Justi, the White Forest is in Kohistan, Aurvasara. 2 consult Map), between Kaln (lat. 33, long. 59 Khorassan part of a and Birjand. 3 As a mere conjecture, in order to endeavor to reconcile difficulties, it might be suggested that we have here an allusion, perhaps, to the engagement that preceded the last in the war. In other words, as the White Forest seems to have been a designation covering a good deal of territory, it might be argued that Vishtasp pushed onward, then northward to the mountains of Nlshapur and Mesh-hed, not far from the high citadel where his son Isfendiar was conflict

;

confined.

This citadel, as related by the Shah Namah, was the mountain

Gumbadan

fortress of

in Khorassan,

5

or

Gunbedan (^Ij^j). 4

Its location is

for this fastness of Isfendiar is evidently

Mount

and Spend-yat of the Pahlavi (Bd. 12. 2, 23), situated on the 'Var of Bevand,' which latter has been identified with the Bar mountains, northwest of Nishapur, in The Bundahishn an interesting article by Houtum-Schindler. 6 Spento-data of the Avesta (Yt. 19.

6),

adds details of the battle that enable us still further to locate the scene where Vishtasp himself had to take refuge in a mountain in Khorassan, where he was beleaguered, 7 until the heroic Isfendiar is All this has been released from his chains and gains the victory. described above (p. 119 seq.), but the Bundahishn passage is important enough to repeat

it

again in full

1 West, 8BE. v. 218. As for the usage of Pars,' it must be remembered '

that Sagastan itself

is

spoken of as a

part of Pars in Pahlavi literature (Bd. 12.

9,

20.

29

;

see

SBE.

pp. 37,

v.

81). 2

Yt.

15.

31-32;

cf.

Yt.

5.

49-50;

Namenbtich, p. 42, AurwaKonig am Weissen Wald, d. i. Dascht-i Beyat im Kohistan von Qaln und Birjand, Gegner des Kawa Husrawa (Kai Xusrau), Yt. 15. 31. Syawasnameh, 252.' 3

Justi,

— *

'

Shah Namah,

dauer,

p. 1550,

iii.

tion de Mold, 5

But

ed. 1.

Vullers-I an-

156;

cf.

traduc-

pp. 354, 370, 456. Mirkhond (tr. Shea, p. 290) iv.

says he was imprisoned in the Fortress of Girdkuh, in the district of '

To which Shea adds, stating Rudbar is a district of the Jebal

Rudbar.' that

Yt. 19. 77.

sara,

:

or Irak Ajemi. 6

The

Identification of Some Persian

Places, in

312 seq.,

The Academy, No.

May

1,

1886

;

730, p.

also Justi,

cf.

Hdbch. d. Zendsprache, p. 305. 7 For allusions to the mountain,' '

:

APPENDIX IV

216

The Padaslikhvargar mountain is that which is Bd. 12. 17-18 The Kevand mountain is in the side of Gilan. and Tapaiistan in Khurasan, on which the Burzhln fire was established. (32-34) From the same Padaslikhvargar mountain unto Mount Kumish, that in which which they call Mount Madofryat (" Come-to-help ") is Mount Mlyan-i-dasht ("mid-plain"), Vishtasp routed Arjasp :

'

—

—

They say, in the from that mountain there. the Iranians among confusion War of the Keligion, when there was middle of the into down and slid mountain, it broke off from that " Comecalled and it was it, by were saved Iranians the the plain The Ganavat mountain is likewise there, on the to-help " by them. and was broken

off

;

Kidge of Vishtasp {puU-i Vistdspan) at the abode of the Burzhinx Mount Madofryat (Come-toMitro fire, nine leagues to the west.' help) has been identified by Houtum-Schindler with the mountain near the present town of Farlumad, northward of the high road between Abbasabad and Mazlnan, and it is thus evidently a part of 2 The Kidge of Vishtasp may be identical with the Jagatai range. the mountains, Binalud Kuh, running northwest from Kishapur, a little to the west of the modern Gunabad (lat. 36. 40; long. 59. 5 The region where the final battle took place, with the see Map). utter rout of Arjasp and the triumph of Iran over Turan, may be

—

regarded as occupying a territory to the east of Mlan-i-dasht in The see Map, square Gb). Khorassan (lat. 36. 30; long. 56. 10 caravan road between Mian-i-dasht and Zaidar is still famous to-day for marauding attacks of the Turkomans upon pilgrims and travel-

—

lers.

3

may be taken up in this conMitro, is in Khorassan as Burzhln nection. the subject of the Sacred to devoted pages in the already discussed just quoted (Bd. 12. 17passage the From VIII.). Fires (Chap. to remain little doubt on seems there 8 17. from Bd. and 32-34) 18, The Shah Namah implies a similar location, and three that point. Mohammedan writers state that the special fire of Zoroaster, which For the is the Burhzln Mitro, was in the neighborhood of aSTlshapur. with connection in But more important still references, see p. 100. The

location of the sacred fires

Vishtasp's special

cf.

Mohl, Livre des Bois,

iv. 367,

fire,

370,

373 384. 1

2

West, SBE. v. 40-41. See The Academy, p. 313,

1886.

The town

is

long. 56-57) on the map in Curzon's Peisia and the Persian Qnes-

36-37 tion,

May

1,

easily located (lat.

8

;

i.

p. 245.

Curzon, Persia and the Persian

Question,

i.

276-277, 280-281.

;

SCENE OF ZOROASTER'S MINISTRY the ancient

pyraea of

Zoroastrianisin,

the

is

217 of

tradition

the

Bmidahishn (Bd. 17. 6) regarding the second famous fire, the fire Frobak (Farnbag). This fire originally was located in Khorasmia or Chorasrnia (Phi. Khvarizem) on the eastern side of the Caspian the region of igneous oil fountains, and it was removed by Sea In the reign of Vishtasp to the east, to Cabul, or as the text reads King Vishtasp, upon revelation from the religion, it was established out of Khvarizem, at the Roshan ("shining") mountain in Kavulistan, the country of Kavul (Kabul), just as it remains there even now.' 1 This latter would make another distinct association of

—

*

:

Vishtasp with the

east.

2

In addition to the central or eastern location of two of the sacred fires which are directly connected with Vishtasp's name, we may also recall the story of the cypress which Zoroaster planted to comThis hallowed tree memorate the event of Vishtasp's conversion. was planted at Kishmar in Khorassan, and it is spoken of in the Shah Namah as 'the cypress of Kishmar.' 3 It must also be remembered that, according to the Shah Namah, Khorassan was under the suzerainty of one of Vishtasp's sons, as well as it was the amphitheatre of the final Holy War. These latter points are of interest also in connection with Floigl's claim that Vishtaspa, of the Avesta, is identical with the historical Hystaspes, father of Darius; and that he belonged in the region Floigl's monograph should be of Hyrcania and ancient Parthia. consulted. 4 It

may

incidentally be

Thomas Arzrouni

added

the Armenian

that

historian,

the tradition that

(a.d. tenth century) follows

Zoroaster was the opponent of Ninus and Semiramis and was defeated by them, but Semiramis

Khoujistan, and of

all

made him commander

of Babylon,

eastern Persia, and he adds,

'

Zradasht,

although possessing the countries to the east of Persia, did not cease to harass Assyria.' 5 This would associate him also with the east.

1

Bd.

17. 6, tr. West, SBE. v. 63. must be stated, however, that the reading Kavul (Kabul) is questioned by Darinesteter, Le ZA. i. 154 and see the discussion above in Chap.

Mohl,

2

It

II.,

VIII.

Hens armeniens,

3

p. 99, n. 4.

Kismar ; see Vullers-Landauer, Shah Name, iii. 1498-1499, and Sarv-i

iv.

292-293

;

cf.

also

4 Floigl,

Cyrus und Herodot, Leip-

zig, 1881, e.g. pp. 14, 15, 5

Appendix

pp. 163-164.

See

Brosset,

bourg, 1874.

below.

17, etc.

Collection i.

30,

St.

d'HistoPelers-

See Appendix VI.

§ 1

APPENDIX IV

218 Furthermore,

it

should be noticed that Mills upholds the eastern

He

region, at least as the place of origin of the Gathas. 1

reviews

some of the indications which point to the west, as presented by Darmesteter but after examining into the character of the civilization, and noticing points of Indo-Iranian unity and likeness to the Veda, and judging also from the spirit of the Gathas, whose antiquity he emphasizes, Mills is led to believe that 'the scene of the Gathic and original Zoroastrianism was in the northeast of Iran, and that the later Avesta was composed during the hundreds of years during which the Zarathushtrian tribes were migrating westward into Media.' 2 A discussion of the Avestan calendar led the Sanskrit scholar Roth strongly to support Bactria. 3 ;

The younger least, of

Horn

Iranist

Zoroastrianism. 4

favors eastern Iran as the

On

first scene, at

the views of Tiele, see note below. 5

—

Resume of the Eastern View. ,Among various points that may be brought up in favor of placing Vishtaspa in eastern Iran, and of believing that Zoroaster's prophetic career, at least,

was associated

chiefly with that territory, is the

predominance of geographical allusions in the Avesta rather to eastern Iran. The Avesta does not state where Kavi Vishtaspa' s kingdom was located; but it recognizes that the Kavi dynasty came from Seistan (Yt. 19. G6 seq.). The Iranian tradition which is found in Mohammedan writers is almost unanimous in placing Vishtasp's kingdom in the east, in Bactria. Among arguments which may be drawn from Pahlavi literature is the fact that the Bundahishn clearly locates the scene of the routing of Arjasp in the territory of Khorassan. One of the sacred

u.

1

SBE.

2

Op.

3

Roth, Der Kalender des Avesta,

s.

xxxi. Introd. pp. xxvii-xxx.

cit. p.

w., in

especially

de Harlez 4 Horn,

xxvii.

ZDMG.

pp. ;

und Perser,

1-24;

(criticised

Beiche

der

in Helhvaldt's i.

and

by

dienst,}).

Meder

Kultnrgeentitled

De Godsdienst van Zarathustra, van haar ontstaan in Baktrie tot den val van het Oud-Perzische Itijk (Haarlem, 1801), maintained the Bactrian view that was common at the time. So

in

Encyclopaedia

xx. p. 3G0 (9th cd.),

vol.

van den Gods-

174 (Amsterdam, 1876).

But

understand his latest view aright, he believes in northwestern Iran as the cradle at least of the Zoroif

I

Reform Ook ik neig zeer meening dat de zarathustrische hervorming van noordwestelijk Iran is uitgegan' (lets over de oudheid van het Avesta, Aanteekening, in Mededeeling d. K. Ak. 3 de Reeks, Deel XI. Amsterdam, 1895, pp. 384 and375). astrian

work

Religions, '

in his Gescluedenis

now,

322.

Tiele, in his early

'

Britannica,

cf.

see p. 219 below).

schichte, 4 Aufl. 5

xxiv.

16-19

Die

also in the genealogical table in his article

tot de

:

'

SCENE OF ZOROASTER'S MINISTRY fires is

connected with Khorassan

rasmia to the

east.

And now

;

219

another was removed from Kho-

much has been said in favor we may pass without comment to

that so

of eastern Iran, including Bactria,

the west and consider the claims of Media.

Media and the West, or the View that Zoroaster's Ministry was in his Native Country, Western Iran

2.

It has

been indicated sufficiently that a number of

specialists,

de

Harlez, Spiegel, Justi, and others, associate the earliest history of

Zoroastrianism not with Bactria and the east, but alone with Media,

broad sense, and the west. for example, in treating of the origin and home of the Avesta, as noted above, leaves eastern Iran out of considera1 His discussion of the subject should be read there is space tion. here only to outline the reasons which lead him to confine the Avesta and Zoroastrianism to Media. I summarize them from the in

its

de Harlez,

C.

;

mentioned in the footnote (1) Zoroastrianism and the work of the Magi, a tribe of Media, and the Magi are the Atharvans {irvpaiOoi) of the Avesta. (2) The chief seat of the religion was the southern and southeastern coast of the Caspian Sea, as shown by the peculiar manner in which the peoples of the Caspian region and Hyrcania dispose of their dead. (3) Ragha in Media was the chief seat of the priesthood, and Media, therefore, was the centre of the Avestan religion. (4) The legend which makes Bactria the cradle of Zoroaster's faith, and claims that Vishtaspa was king and ruler of Bactria, is late it comes, in fact, from mediaeval times. Eastern Iran, in general, remains in the background until the time of the Achaemenidae. 2 Finally (5), the Parsi books themselves regard Zoroaster as arising from Media; and, even though many mediaeval sources connect Vishtasp with Bactria, as mentioned, there is not entire consistency in this, for some of them place him in Persis. The epitomist Khvandamlr, for example, in his life of Gushtasp, 3 says that this king had the city of Istakhr last

article

the Avesta

:

is

;

1

See de Harlez's definite statements alter und heimath des Avesta in

on Das

BB.

and Der Avestische

2

xii.

For the

latter statement, cf

.

BB.

110.

Kalender und die Heimath der AvestaReligion, in Abh. d. Berl. Or. Congr.

3 See de Harlez, Av. Kalender und Heimath, p. 277 Spiegel, HA. i. 698 and Hyde, Hist. Relig. vet. Pers. p.

270-277, Berlin, 1882 Roth).

iran. Philol.

ii.

xii.

109-111,

(criticising

;

318 (1st ed.)

;

ii.

;

Ethe" in Grundriss d.

356.

APPENDIX IV

220

—

Istakhr-i Fars ra dar al-midk karduAgain, Beidawl {Life of Gushtdsp) says that Zardiisht occupied And Majdl (Zinat cd-Majdlis), a mountain, Naphaht, near Istakhr. 1 after assuming that Zoroaster came from Palestine, adds that he

(Persepolis) as a royal seat

dld.

gave himself out as a prophet in Adarbaijan. 2 For these various reasons de Harlez concludes: 'Alles erklart sich, wenn man unterstellt,

dass

der

Zoroastrismus aus Medien stammt

wird

Alles

;

wenn man dessen Wiege in Baktrien sucht.' Spiegel has two or three times specially treated the question of the home of the Avesta and its bearing upon the Zoroastrian dunkel,

In his historical article on Vishtaspa and the Bactrian kingdom, in Sybel's Zeitschrift, he brings up most of the points that may be argued in favor of the east, and these are such as have been stated above he then weighs the west over against them. He particularly emphasizes the identification of Arejat-aspa's nation, the Hyaona, with the Chionitee, who are to be placed, it is claimed, Again, he approves rather of de to the west of the Caspian Sea. Lagarde's identification of the name and locality, Frazdanava, with and he points out some other names the Armenian river Hrazdan As a result of this, although that refer especially to the west.

problem. 3

—

;

;

'

Baktra

'

is

mentioned in the

title of

his

monograph, he inclines to

favor Media or Arran, rather than Bactria, as the realm of Vish-

home

taspa and also as the the subject

{ZDMG.

xlv.

of Zoroaster.

280

seq., 1887),

In his

latest article

on

Spiegel points out one or

two more points to strengthen the western view. An allusion to Armenia, for example, is claimed to be found in the Avesta (Yt. 5. 72). He draws attention also to the association of Hystaspes' name with Media and the west, by Chares of Mitylene (cf. p. 73 above), 4 and by Lactantius, who makes Hystaspes a king of Media and he throws renewed doubts upon the existence (p. 154 above) 5 of the Bactrian kingdom maintained by Duncker. Several other scholars are of like opinion regarding Media and ;

1

See also Hyde,

p. 313.

Eeference

to Istakhr (Persepolis) has been

made

8

See also Hyde, p. 315. Spiegel, Vistacpa oder Hystaspes

und das Reich von Baktra, Histor. Zeitschrift,

pp.

1-21

(1880).

N. F.

Also

in Sybel's 8,

Bd. 44,

Ueber

das

Vaterland und Zeitdlter des Awestd,

K. B. Acad. 1884, Again,

(1884).

Artikel)

above, pp. 91, 97. 2

in Sitzb. der

seq.

in

ZDMG.

p.

315

ibid.

(Zweiter

xlv.

187

seq.

(1891). 4 Cf.

also

his

later

remarks

ZDMG. xli. 295 (1887), xlv. 193 (1898).

lii.

6

ZDMG.

xli.

in

197 (1891),

288, 289, 292 seq.

SCENE OF ZOROASTER'S MINISTRY western Iran.

Engen Wilhelm

221

upholds Spiegel's identification

Hyaonians with the Chionitae and locates them on the west The associated Avestan word vardSaka side of the Caspian Sea. (Yt. 9. 31 = Yt. 17. 51) is likewise a proper name, i.e. Varedhaka, cf. and Av. hunu (Yt. 5. 54) desigVertae, of Ammianus Marcellinns Lehrnann expresses his opinion very strongly nates the Huns. 1 that the ancient Vishtaspa was not a Bactrian prince, but that he ruled in western Iran, in Media that Zoroaster had nothing whatsoever to do with Bactria, where the crude civilization of his time would have been unsuited for his teaching, but that Media furnished exactly the soil that was needed for it to bear fruit. 2 Darmesteter several times expressed himself in favor of the west for the entire scene of early Zoroastrianism, because he considered the of the

;

;

Bactrian tradition rather to be

late.

3

Justi. The most recent authority to touch upon the question and to uphold the western view is Justi {Die dlteste iranische Religion und ihr Stifter Zarathushtra).* A brief summary of the deductions on this point in his important treatise is given. The numbered divisions are my own 1. The Avesta itself does not place either the home of Zoroaster or the kingdom of Vishtaspa in Bactria, nor mention either name :

—

in alluding incidentally to the city of Bactria.

Bactrian

kingdom was post-Achaemenian.

The

rise of the

transferrence

of

done in later times, is purely Spiegel's arguments are sufficient to overthrow the whole

Vishtaspa's capital to Bactria, as artificial.

The

is

theory of a Bactrian origin of the Iranian religion. 2.

The

allusions to the sacrifices

by Vishtaspa and

Zairivairi

on

the Frazdanava and Daitya, and to Arejat-aspa as a Hyaona, are

examined in their eastern aspect and in the western light. In Justi's opinion the Daitya may be the Araxes on the northern boundary of Adarbaijan, and the Frazdanava is more likely, perhaps, to be the Armenian Hrazdan. Acts of worship performed in the Adarbaijan territory would be appropriate to Iranians. Wilhelm, ZDMG. xlii. 96-101. Edv. Lehrnann, Die Terser in Chantepie de la Saussaye, Lehrbuch der Religions- Geschichte (neue Aufl.) ii. 159-160. See also his comment on i

2

Phraortes, p. 156. 3

Darmesteter, Etudes Iraniennes,

i.

10-13

;

Zend-Avesta,

tr.

Introd. xlvii-liii (1st ed.);

SBE.

and

iv.

his later

statement, p. lxvii (2d ed.), together with Le ZA. iii. p. lxxxiii, where nu-

merous suggestions and hints are given. 4 In Preussische Jahrbilcher, Bd. 88, p.

255 seq., 1897.

— APPENDIX IV

222

More weight

on the likelihood of the Chionitae being Like the later Huns, the invasion of Arejat-aspa may have been made through the mountainous country to the west of the Caspian Sea. 3. It is notable that of the three most sacred fires one (Adhar Gushnasp) belongs originally to Adarbaijiin, one (Adhar Xurrah, or Farnbag) to Persis (Istakhr), and one (Adhar Burzhln Mithr) to Khorassan, but none to Bactria. Yet see note at foot of this page. 1 4. Media was the native place of Zoroaster, and it was also the home and realm of Vishtaspa. But Kavi Vishtaspa was not a great king, not a 'king of kings' (Anc. Pers. xsayadlya xsayaOiyanum) he was rather a minor prince (dai/jhupaiti) of Median Ragha. The suggestion is conjecturally put forward that we might, perhaps, assume that some great king of Media later accepted the religion and made it current in the world. Such a monarch would have been the Median Fraoreta (Phraortes) Confessor,' who may have adopted the faith and have thus received a Zoroastrian name. The father of Phraortes also had a Zoroastrian name as he was called Kyaxares (i.e. Huvaxsatara), beside his ordinary title Dahyauka. 5. Finally, by way of illustration, Atropates and his successors in Atropatene were zealous adherents of Zoroastrianism from Achaemenian times, and the Gathas themselves show a religious intolerance that still remains typical of the Magi in Sassanian times, and is characteristic of the fanaticism that marks the later Assassins who likewise had their origin in Atropatene. 2 I may also add that Justi wrote me that it was only after long and careful consideration that he came to these conclusions and abandoned the view that Bactria was the home of Zoroastrianism or that Zoroalso

is

laid

placed in the Caucasus region and Gilan.

;

'

aster perished there. 3

Additional Arguments.

— Some other arguments might be added to

For example Vishtaspa and Hutaosa in the Avesta both were Naotairyans. The comment in Zat-sparam places Notar in the west, sixty leagues from Cist, as explained above (p. 193, n. 1). If Vishtasp be asso-

these already given in support of the west.

:

1.

1

but with he seems to have overlooked the statement in Bd. Justi,

op.

cit.

p.

regard to the Farnbag

257

;

fire

and p. 217 above. The question whether Bactria has any 17.

6

;

see p. 99, n. 4

volcanic or petroleum fires might ac-

count for their not generally being connected with that particular region, 2 Cf. 3

op.

cit.

pp. 250, 256.

Letters dated Jan.

June

12, 1897.

8,

1897,

and

SCENE OF ZOROASTER'S MINISTRY

223

would then have to assume that only his family came from the west. It is true that this might be quite possible in royal lines, and there actually seems to have been some change of dynasty or break in the succession when Vishtasp came to

ciated with Balkk, one

1 the throne, as noted by Justi, so this argument would not necessarily it is only a matter of proportionate the east militate finally against ;

On

probability.

account of the

Ragh and Notar

allusion

it

would

be convenient to accept Vishtasp as also belonging to the west. 2. The two Avestan Yasht fragments (Yt. 23. 4, 24. 2) give among the blessings which Zoroaster wished might accrue to Vish-

Mayest thou be able to reach the Ea^ha, whose was able.' According to Darmethe circumambient stream Ea?
taspa the boon shores steter

:

lie afar,

identified

'

as Vafra ISTavaza

with the Tigris. 2

This might, therefore, be used as a

ground for placing Vishtaspa's kingdom in the west, but not necessarily so the wish of a wide-extended kingdom might hold equally ;

good if the star of Vishtasp's empire were moving from the east westward. 3. As the Avesta constantly speaks of idolaters, unbelievers, devil-worshippers (daeva-yasna) it might be suggested that Zoroasreform was especially directed against the Yezidis, or devil 3 worshippers, of the region about the Caspian Sea. in the Avesta represented is 4. Arejat-aspa as noted above, p. 211, ter's

(Yt.

116) as

5.

offering

Sea) — upa

sacrifice

near the sea Vourukasha (the asking for victory over

zrayo vouru-kasdvi

—

Caspian 4 It might be claimed that Vishtaspa and (later addition) Zairivairi. we have Vishtaspa's enemy not only on the Caspian Sea, but possibly on the west side of it, although the expression with upa might equally refer to the eastern side of the Caspian which

is still

occu-

pied by Turkomans.

A somewhat

5.

1

onaposchange of dynasty, and Spiegel,

Justi, op. cit.,pp. 246, 252,

sible

ZDMG.

xlv. 196-198.

Cf. p. 70, n. 2

Le ZA.

Geiger,

London, 1893 Bassett, Persia, the Land of the Imams, pp. 31-33, New ;

York, 1886. 4

above. 2

might be made that we may

fanciful conjecture

ii.

382,

n.

73, 78

;

but

OIK. map, makes Kawha the

Yaxartes. 3 On the Yezidis, see Browne, A Year Amongst the Persians, p. 522,

The mention

of Zairivairi

would

imply that the first invasion is intended if we follow the division into two wars, p. 105. Notice may here

be taken of what is said of Zariadres and his realm on p. 73 above.

'

APPENDIX IV

224

perhaps have an allusion to the west (possibly Persepolis

?) in

the

Dlnkart reference to the treasury of Shapigan' (or Shaspigan, for such are the readings allowed by the Shapan, or Shizigan MSS.), in which Vishtasp deposited the original codex of the Avesta. 1 As further related in the Dlnkart this fell into the hands (

—

of the Greeks

The treasury

and was translated into their tongue.

2 of the archives is usually associated with Persepolis.

Hamzah

6.

Isfahan connects Vishtasp with Persia, for he

of

makes him build a

city in the district of

of Persia. 3

Resume

Western View.

of the

Darabjard in the province

— The more

general claim in favor

was probably developed in the country where Zoroaster himself arose that in his day Bactria was still in the earliest stages of civilization and its name is not conof western Iran

is,

that the religion

;

nected either with his or with Vishtasp's in the older texts

;

that

Media, on the other hand, would have been a suitable field for his teaching and that the allusions to the west give a more consistent It is claimed, moreover, that Vishtaspa's

theory for ancient times.

belonged to western Iran, on the ground of identifying the Hyaona with the classic Chionitse and of placing these in the Caspian region. Finally, Vishtaspa was a minor king, and it is possible that the Median ruler Fraortes ('Confessor') may have foe, Arejat-aspa,

made Zoroastrianism

the national religion of Media.

The

devil-

worshippers of the Avesta would answer to the later Yezldis of the

western territory. General

Summary

Although we may agree that Zoroaster by birth arose in western

we cannot be

Iran,

was

equally sure that the chief seat of his activity

Both sides of the

also there.

sented, as were the former.

The

latter question

have been pre-

classical references (as early as the

second century a.d.) would imply the possibility of Bactria or the 1

Dk.

SBE.

3.

§ 3, 7.

7.

xxxvii. p. xxxi

;

3,

n.,

SBE.

5. 3.

4;

xlvii. pp.

2

See also Tabari (p. 675, Leyden Bishasp sent this (archetype) to :

'

a place in Istakhr called Darblsht (vocalization uncertain), Gottheil, Ref-

erences to Zoroaster, p. 37.

repeated from Tabari by Bundarl

(with reading Hist. Belig.

82, 127.

ed.)

is

The same

Zarblsht?)

vet.

Pers.

pp.

in

Hyde,

314-315.

See also above, Chap. VIII., p. 97. 8 See Hamzah, ed. Gottwaldt, ii. 26, and cf. Darab D. P. Sanjana, Geiger's Eastern Iranians, ii. 212, note by Spiegel.

SCENE OF ZOROASTER'S MINISTRY

225

Media (Persia) and the west. This might be interpreted that he taught in the east, though he arose in the west. The Avesta does not decide the case. An allusion to the scene of Vishtaspa's two sacrifices may equally refer to Seistan, and to Media and Atropatene. From evidence in Pahlavi literature, we know that Zoroaster himself was in Seistan for a while, during the early part of his prophetic career. From the same source we also know he was in Turan, and the Gathas allude to a Turanian adherent. This would seem to speak, in part at least, for eastern Iran, even if his patron Vishtaspa ruled in western Iran. From the Pahlavi and later Zoroastrian literature, the scenes of the Holy Wars would appear to have been located rather toward the east, in Merv and Khorassan. On the other hand, the silence of the Avesta on some vital points in connection with the east, together with an inference that Vishtaspa belonged to the same country as Zoroaster, and spoke the same dialect, would argue rather in behalf of western Iran. This latter view would be strengthened if the existence of a Bactrian kingdom at an early period be doubted. The majority of Iranian specialists, perhaps, seem to have felt that a stronger case can be made for Media and the west as the scene alike of Zoroaster's activity and his birth. On the other hand, later tradition, which includes Mohammedan-Iranian sources, is almost unanimous in placing Vishtasp's kingdom in Bactria, which is claimed to have been founded by Lohrasp. Having now presented both sides of the question, we may refrain from drawing a conclusion between the two views, for the present, and content ourselves with recalling what was said at the outset, that Zoroaster was a reformer, and he had a east, as a scene, as well as of

fact

in modern times the field of a great missionary's work is not usually confined to a single part of a country, whatever it may

mission

;

have been in ancient times. Q

.

APPENDIX V CLASSICAL PASSAGES MENTIONING ZOROASTER'S

NAME Collected with the help of my student and friend Louis H. Gray, Fellow in Indo-Iranian Languages in Columbia University, to whom I wish to express my thanks with sincerity for his constant readiness to give assistance, especially in collecting the so-called ZoroA. V. W. J. His kind aid is much appreciated. astrian Logia.

—

name. list is confined simply to such passages as mention Zoroaster by Persians, Magi, to allusions if extended greatly been have might compass Its Hystaspes, or the like, had been included. Much material from the Classics had already been gathered by Barnabe" Hyde, Beligio veterum Brisson, Be Regio Persarum Principatu, Paris, 1590 Persarum, Oxon. 1700. The first systematic and excellent collection, however, Kleuker, of classical references on Persian subjects in general was made by J. F.

The

;

Anhang z. 2ten Bd. 3ter Theil, Leipzig und Kiga, 1783. This is one of the standards. A different arrangement of the material is found in Rapp, Die Religion der Perser und der ilbrigen Iranier nach d. Griechischen und Romischen Quellen, in ZDMG. xix. p. 4 seq., xx. p. 49 seq. (translated into Zend-Avesta, still

English by K. R. Cama, Religion and it should be consulted, as 1876-1879)

Customs of

the

Persians,

Bombay,

includes also Persian and Magian Consult also Windischmann, Zoroastrisehe Studien, pp. 260-313, subjects. Berlin, 1863 (translated into English by Darab D. P. Sanjana, Zarathushtra in ;

it

On special classical references, see, Gdthas, pp. 65-141, Leipzig, 1897). 1-22. xvii. 221-232; xv. in JAOS. likewise, Jackson the

ALPHABETIC LIST OF AUTHORS AND EDITIONS 1.

Look for the author under his approximate date given in this list, or consult by section (§) Those marked with an asterisk (*) are cited as authorities by other writers or

reference 2.

are mentioned by them.

Abdias, in Fabricius, Codex apocryph. Novi Test.

See

i.

402-742,

Hamb.

1719.

§ 50.

Afer, C. Marius Victorinus (a.d. Lat. torn.

8.

See

first

half fourth century), ed. Migne, Patrolog.

§ 23.

226

CLASSICAL PASSAGES MENTIONING ZOROASTER'S Agathias Scholiastikos

(c.

NAME

a.d. 536-582), ed. Migne, Patrolog.

227

Gr. torn. 88.

See § 35. Ailios Theon, see Tbeon. Ainaias of Gaza

See § 34. See § 40. also cited under Georgios

a.d. 487), ed. Barthius, Leipzig, 1655.

(fl.

Alcuinus (a.d. 735-804), ed. Migne, Patrolog. Lat.

Alexander Poluhistor

(b.c.

first

torn. 100-101.

century), see § 4,

Sunkellos, § 41.

Ammianus

Marcellinus

(c.

See

a.d. 330-400), ed. Gardthausen, Leipzig, 1874.

§22.

Anathemas against Manichaeans, see § 42. Anonymi Vita Platonis, ed. Westermann, Paris, 1862 (same vol.

as Diog. Laert.).

See under Plato. § 1. Apuleius Madaurensis (temp. Antonini Pii), ed. Hildebrand, Leipzig, 1842.

See § 11. * Aristotle (b.c. 384-322), cited under Pliny; Diog. Laert. *Aristoxenos (fl. b.c. 318), cited under Origen, Contr. Hser. i.

Arnobius (c. a.d. 295), ed. Migne, Patrolog. Lat. torn. 5. See § 16. * Athenokles (date unknown), cited under Agathias. Augustinus (a.d. 354-430), ed. Migne, Patrolog. Lat. torn. 32-47. See § 28. Aurelius Prudentius (a.d. 348-c. 410), ed. in usum Delphini, London, 1824. See

§ 26.

Basilios (a.d. 329-379), ed. Migne, Patrolog. Gr. torn. 29-32.

*Berosos

(c. b.c.

See

§ 20.

250), cited by Agathias.

Cedrenus, see Georgios Kedrenos. Chaldean Oracles or Zoroastrian Logia, see

Chronicon Paschale (a.d. 627,

§ 51.

last date), ed.

Migne, Patrolog. Gr.

torn. 92.

See

§39. Claudianus Mamertus (a.d. fifth century, second half), ed. Engelbrecht, Vienna, See § 31. 1885. Clemens Alexandrinus (a.d. first century, end), ed. Migne, Patrolog. Gr. torn. 8-9. See § 13. Clemens Roinanus (Bishop of Rome, c. a.d. 91, but probably the works ascribed See § 12. to him to be assigned later), ed. Migne, Patrolog. Gr. torn. 1-2. Cornelius Alexander Poluhistor, see Poluhistor. Cotelerius, ed. SS.

Patrum, qui temp, apost. floruerunt Opera, Paris, 1672.

§42. Cyrillus Alexandrinus

(d. a.d. 444), ed.

Migne, Patrolog. Gr.

torn. 68-77.

§29.

Demon (date unknown), cited under Diogenes Laertius. Diodoros Sikelos (temp. Augusti), ed. Midler, Paris, 1857. See § 3. *Diodoros of Eretria (temp. Augusti), cited by Origen, Contr. Hser. i. Diogenes Laertios (fir. c. a.d. 210), ed. Cobet, Paris, 1862. See § 15. Dion Chrusostomos (born c. j».d. 50), ed. Dindorf, Leipzig, 1857. See § *

Epiphanios (a.d. 320-402), ed. Migne, Patrolog. Gr. torn. 41-43. See cited by Porphurios, de Antr. nymph.

*Euboulos (date unknown),

7.

§ 21.

See See

APPENDIX V

228

Euchologion, siue Rituale Grsecorum, ed.

Anathemas, § 42. *Eudemos of Rhodes

*Eudoxos Eusebios

(c. b.c.

(c.

Goarius,

Paris,

See under

1647.

(b.c. fourth century), cited by Diog. Laert.

306) cited by Pliny; Diog. Lacrt.

a.d. 264-340), Chronicon, ed.

Fragmenta Historicoruin decorum,

Aucher, Venice, 1818.

rec. Muller,

See

§ 18.

5 vols. Paris, 1841-1874.

Geoponica siue Cassiani Bassi Scholastica de re rustica Eclogse (a.d. sixth See § 36. century), ed. Beckh, Leipzig, 1895. See § 43. Georgios Harnartolos (c. a.d. 850), Migne, Patrolog. Gr. torn. 110. See also under Chron. Pasch. * Georgios Kedrenos (c. a.d. 1100), see under Chron. Pasch., and also Migne, Patrolog. Gr. torn. 121.

Georgios Sunkellos (a.d. eighth century, last half), ed. Dindorf, Bonn, 1829. See § 41. *Gregorios (c. a.d. 329-389), cited by Mich. Glukas. See § 42. Goarius, ed. Ei>xo\6yiov, Paris, 1647. Gregorius Turensis (a.d. 538-593), ed. Migne, Patrolog. Lat.

torn. 71.

See

§ 37.

Harnartolos, see Georgios Harnartolos.

*Hekataios (d. c. b.c. 476), cited by Diog. Laert. *Hellanikos of Lesbos (c. b.c. 496-411), cited by Georg. Sunkell. *Herakleides of Pontos (c. b.c. 360), cited by Plutarch, Adv. Colot., Anathemas and Petros Sikelos. Herennios or Philo of Byblos, see under Eusebios.

*Hermippos (c. b.c. 200), cited by Pliny Diog. Laert. * Hermodoros Platonikos (b.c. fourth century), cited by Pliny

cf.

also

;

*Herodotos (c. b.c. 484-420), cited by Georg. Sunkell. Hieronymus (a.d. 331-420), ed. Migne, Patrolog. Lat.

Hugo de See Isidorus

S.

Victore

St.

(d.

;

Diog. Laert.

See

torn. 22-30.

§ 46.

(c.

a.d. 570-636), ed. Migne, Patrolog. Lat. torn. 81-84.

See

Iohannes Chrusostomos (a.d. 354-407), ed. Migne, Patrolog. Gr. See

§ 24.

a.d. 1141), ed. Migne, Patrolog. Lat. torn. 175-177.

§ 38.

torn. 47-64.

§ 25.

Iohannes Ludos (born c. a.d. 490), ed. Bekker, Bonn, 1827. See § 32. * Iohannes Malalas (a.d. sixth century, first part), see under Chron. Pasch. and also Migne, Patrolog. Gr. torn. 97. Iustinus (temp. Anton. ?), ed. in usum Delphini, London, 1822. See § 10. Iulius Solinus, see Solinus.

Kassianos Bassos, see Geoponica. Kedrenos, see Georgios Kedrenos.

*Kelsos (a.d. second century), cited by Origen, Contr. Cels. *Kephalion (a.d. second century), cited by Georg. Sunkell.

i.

CLASSICAL PASSAGES MENTIONING ZOROASTER'S *Klearchos of *Ktesias

(fr.

NAME

229

Soli (b.c. fourth century), cited by Diog. Laert.

b.c. 398), cited

Diodoros Sikelos

btj

;

Georg. Sunkell.

Kurillos Alexandrinos (d. a.d. 444), ed. Migne, Patrolog. Gr. torn. 68-77.

See

§29.

Logia of Zoroaster, so-called, § 51. Lukianos (ternp. Antoninorum) ed. Dindorf, Leipzig, 1858. ,

Magika Logia

See

§ 9.

of Zoroaster, so-called, see § 51.

Michael Glukas (a.d. twelfth century, first half), ed. Migne, Patrolog. Gr. torn. 158. See § 47. Migne edition, Patrologiae Cursus Completus, Series Grceca, Paris, 1857-1866.

tomm.

1-2

11-17

Clemens Romanus (Bishop of Rome c. a.d. 91). Clemens Alexandrinos (end of first century a.d.). Origenes (a.d. 185-254).

29-32

Basilios (a.d. 329-379).

41-43

Epiphanios (a.d. 320-402). S. Iohannes Chrusostomos (a.d. 354-407). Kurillos Alexandrinos (d. a.d. 444). Theodoretos Kuraios (d. a.d. 457). Prokopios Gazaios (end of fifth century a.d.). Agathias Scholastikos (c. a.d. 536-582). Chronicon Paschale (last date a.d. 627). Iohannes Malalas (early part of sixth century a.d.).

47-64 68-77 80-84 87

88 92 97

101-104

104

Photios

(c.

820-c. 891 a.d.).

Petros Sikelos (forgery of twelfth century a.d.? vide Krumbacher, Gesch. derbyzant. Lit. 2 Munchen, 1897, p. 78). Georgios Hamartolos Monachos (wrote c. a.d. 850). ,

110 121

158

Migne

Georgios Kedrenos (end of eleventh century a.d.). Michael Glukas (a.d. twelfth century, first half).

Cursus Completus, Series Latina, Paris, 1878-1879. Arnobius (c. a.d. 295). C. Marius Victorinus Afer (a.d. fourth century, first half).

edition, Patrologise

torn.

5

8

22-30 31

32-47 71

81-84 100-101

175-177 198

Hieronymus

(a.d. 331-420).

Orosius (a.d.

fifth

century,

first half).

Augustinus (a.d. 354-430). Gregorius Turensis (a.d. 538-593). Isidorus

(c.

a.d. 570-636).

Alcuinus (a.d. 735-804). Hugo de St. Victore (ob. a.d. 1141). Petrus Comestor (d. a.d. 1178).

Nikolaos of Damascus (b.c.

first

century), cites Xanthus of Lydia.

Oracles of Zoroaster, see § 51. Origenes (a.d. 185-254), ed. Migne, Patrolog. Gr. torn. 11-17.

See §

See § 14.

2.

;

APPENDIX V

230 Orosius (a.d.

See

century,

fifth

first

half),

ed.

Migne, Patrolog. Lat.

torn.

31.

§ 27.

* Ostanes, cited under Pliny

;

Eusebios.

*Panodoros

(fl. a.d. 400) cited under Georg. Sunkell. Petros Sikelos (forgery of twelfth century a.d.? vide Krumbacher, Gesch. der byzant. Lit. 2 Munchen, 1897, p. 78), ed. Migne, Patrolog. Lat. torn. 104. ,

Petrus Comestor (d. a.d. 1178), ed. Migne, Patrolog. Lat. torn. 198. See *Philon of Byblos (a.d. second century, first half), cited by Eusebios.

§ 49.

(c. a.d. 820-891), ed. Migne, Patrolog. Gr. torn. 101-104. See § 44. Platou (b.c. 427-348) and Scholia, ed. Baiter, Orelli, Winckelmann, Zurich, 1839. See § 1.

Photios

Plinius Secundus (a.d.

first century), ed. de Grandsagne, Paris, 1827-1832. See § 5. Ploutarchos (c. a.d. 40-120), Vitas ed.Dohner, Paris 1857-1862. See § 6. Ploutarchos (c. a.d. 46-120), Scripta Moralia ed. Diibner, Paris, 1841-1865.

See

§ 6.

Poluhistor, see Alexander Poluhistor

and Solinus Polyhistor.

Porphurios (a.d. 233-306) de Antro Nymph, ed. Herscher, Paris, 1858. See § 17. Porphurios (a.d. 233-306), Vita Protag. et Plotini, ed. Westerrnann, Paris, 1862. ,

See § 17. Prokopios Gazaios (a.d. See § 33.

fifth

century, end), ed. Migne Patrolog. Gr. torn. 87.

Prudentius, see Aurelius Prudentius. Scholiasticus Bassus, see Geoponica.

Scholion to Plato, see §

*Simakos

1.

= Symmachos

(a.d. fourth century ?), see

under Agathias,

ii.

24.

Solinus Polyhistor, C. Iulius (a.d. third century), ed. Salmasius, Utrecht, 1689.

See

§ 19.

Suidas (believed to be a.d. tenth century, but date not known), ed. Kuster, Cambridge, 1705. See § 45. Sunkellos, see Georgios Sunkellos.

Theon Smernaios (temp. Hadriani),

in Walz's Rhaetores Grseci, Stuttg. u. Tubingen, 1832-1836. See § 8. Theodoretos Kuraios (d. a.d. 457), ed. Migne, Patrolog. Gr. torn. 80-84. See § 30. *Theodoros of Mopsuestia (a.d. sixth century), cited by Photios. Theologoumena Arithmetika, ed. Ast, Leipzig, 1817. See § 48.

*Theopompos

(fl.

b.c. 338), cited by Diog. Laert.

;

Ainaios of Gaza.

Victorinus, see Afer.

Xanthos

of

Lydia

(b.c. fifth century), cited by

Nikolaos of Damascus

;

Diog.

Laer. * Zoroaster, cited under Pliny

Ainaias of Gaza

;

Clemen. Strom. Geoponica. ;

Zoroastrian Logia, so-called, see § 51.

;

Origenes

;

Eusebios, Prsep. Ev.

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

231

Platon

§ 1. (b.c.

427-347)

Alkibiades Protos, 121 E-122 A (a spurious work, perhaps by Alexamenos of Teos, an elder contemporary of Plato and the first See Bergk, Griechische Literaturto compose Socratic dialogues. eVctSdv 8k eWeras yeVwvrat ot 7ra?Se?, geschichte, Berlin, 1887, iv. 469) :

eVl TOUS ITTTTOVS KCU tVl TOl>S TOVTiOV StSaCTKaAoWS

apxavrat

Sts e7rrd 8k

tevai.

cKetvot /foo-tAetous 7ratSaywyoi;s ovop.d£ovcriv

dpiorot 86$avTes iv

o-ax^pove'oTaTOS Kal 6 avSpeiOTaros.

/3acnXiKd

i

'

eicri

Se ££aAeypevoi Tlepcriov ol

—

6 p.ev paya'av re otSdcrKet ti)v Zcupo-

u>v

roOro 0ea>v

ecrrt Se

Qe.pa.Trua,

—

StSdcrKct Se Kai.

Scholion on the First Alkibiades: eWeras] Aoyov Tore dp^caOai TeXeiovaOai,

i]

ojs t<3

etTa perd

Mt#pa

Std to tov ZwpodaTprjv

e^y^crao^at tw

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77

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AnonymiVita p.e.p.adrjKU)';

Platonis, ed. Westermann, on t^v &PXV V £ 'X 0V T ^ s

8k [sc. 6 IIAdTCOv]

yopuoi diro AlyvTrrov, rjXOev ptav Kat t»)v UpariKrjv

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p.

7 (Paris, 1862):

<^>tAoo-o(ptas ot IIi;^a-

Atyu7TT0V, Kat KaropOwo-as eKctcre tt)v yew/xeT-

dve)((t>pr)o-€V.

Ilepcrats Kat c'pa^e 7rap' auTots t^v

1

p.£^

iTraL8e.v6rj.

elr

iXOwv

Zoipodarpov

(1811, 1812

cts ^otvtKi/v Tr(,piiTV)(e.v CKetcrc

7rat8eLav.

— Becker's E, F) read ipo^oy.

APPENDIX V

232

Xanthos

§ 2.

(b.c.

This entire passage

FOIL

turgesch.* 278

Xanthos wrote Bergk, op.

;

of

First Century)

(b.c.

Nikolaos of Damascus (b.c. first century) (Miiller, b.c. 465-425 (cf. Christ, Qriech. Liter a-

is in

409).

iii.

by Nikolaos

Fifth Century), quoted

Damascus

240) (in Midler's Fragm. Hist. Grose,

cit.

i.

pp. 36-44).

Fragm. 19 virepireLvov

ra

vots,

ij/6(pov

paAAov

Zwpoa(TTpov Adyta

to.

7rdAat o"w£etv

r)

ye

twv

o-^pei'tov

op.(3pov

aAAws

ptat'vetv

-rrvp,

8e'

eKetvou

oltt

eis

Te t^s

ol

yrjv jrpoo-e.K.vvovv,

8tet7rav,

tt)v

wpav eKavqv.

p^re veKpous

TrdXai tovto Kaflecrrajs to vop.ip.ov

/cat

Tpa^uvopevcov Kai

Ttve? ®aXrjv 7rpoetSdpevov ck

yev^o-dpevov Kal dvapevetv

ZwpodcrTprjv Ilepcrai

p,rjv

7ropvpovv

Kpotcrov pev ovv ifiowv

elcrrja..

<paal

lttttiov

IveinirTev,

avTol 8e KaTa7ri7rrovTes

•

eupe'vetav irapd tov 6e.ov atTodpevoi.

Ttvwv

pev ovv Tayy oTeyacrpa

twv fipovTwv, SetpaTa 8atpdvta

St/^dAA^s xpr]o-p.ol Kal eTL

Kpot'o-a>

:

Se vtt6 tu>v do-Tpa7rwv, KaTa7raTOt>pevots V7rb

tov

TT-pos

(Miiller, p. 42)

Tots Se dv#pco7rots to. pev V7ro t,6(pov kcu AatAa7ros Tapa.TTop.e-

'

tov p^r*

Katetv,

totc

fiefiaiw-

CrdpeVOl.

See also Xanthos cited below under Diogenes Laertios,

Diodoros Sikelos

§ 3.

(Wrote

Lib.

94.

I.

2

in the

Eeign of Augustus)

Kai 7rap' eYepois 8e 7rAeiWtv Wvi.cn irapaokooTai tovto to

:

ye'vos ttjs eVtvoias virdp^ai koX

ttoXXwv aya$u)V

7rapa pev ydp tois 'Aptavots ZaflpaucrT^v Troirjo-acrOai

§ 15.

amov

io-Topot5cri

yeve'o-#at tois TreiadiLO-i

tov dya0dv Satpova

*

irpocr-

tous vdpous auTw SiSdvat, 7rapd 8e tois dvopa£opevois TeTat? tois

d7ra#avaTi£oucri ZdAp.o£tv wo-adTcos tt)v koiv^v 'Eo-Tiav, 7rapd 8e tois IouSat'ois

MoouotJv tov 'law eViKaAodpevov Oeov, k.t.A. II. 6.

1-2

:

8'

6

ovv Nivos peTa Too-adz^s Suvdpews o-TpaTedo-as

BaKTptavr/v rjvayi
pe'pos

oiKovp-ivrj to,

7rdAeo-t,

/?acriAeia

•

piav pev

avrr]

8'

rj

1

twv

Kal crrevajv

tottlov

tyjv

eis

ovtidv,

KaTa

yap BaKTpiav?) X^P a ^AAais Kai peyaAais

Hx tv

*Ti<$>aveo-TdTi)v,

ev

rj

o-i>ve/3atvev

eKaAetTO pev BaKTpa, peyefla 8e Kai

aKpoiroXiv dxypoTTjTi. ttoXv TraoSyv

8tec/>epe.

fiao-t.Xev(j)v

8'

Trj

eivai

KaTa

Kai ttjv

auT»}s '0$vdpTr)<;

KaT£ypai//£v a7ravTas tovs «v r)AiKta crTpaTetas dvTa?, ot tov dpt9p.ov rjOpOLcrOr)-

aav

cts

dvaXafiiov ovv tijv 8vvap.iv Kal Tot? TroAcptots

TfTTapaKOVTa puptdSas.

1

Gilmore,

2

Codd. A, B, D, 'EJa^TTjs

5u(r«^Awi'. ;

F,

6

Ha^rTjj

;

G, M,

6

Za^TTjs (Gilmore).

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S Tas etcr/3oAds,

aTra.VT7)(ra.<; rrepl

elacre

€7rei

8 e8o$ev lkovov a7rof3ef3r)Kevai

TYjv

iStav Su'vaptv.

ptous rpeij/d/xevoi

tw

Su9apav

pews

tov Stwypov

/cat

Se

pe'x/31

™

toS Ntvou OTpartas

to

TrXrjdos eis

eiafiaXe'iv.

TcSt'ov,

fxera Se

bp&v

Troirjo-dfAtvoi,

ravTa Traces

7roAu^povou J Se t^s 7roAtopKtds yevope'v^s 6

av^p epcortKws «x wv ^P

t^v yuvauca Kat crucrTpaTeuopevos

?

Tvip.\\)(XTO TT\V dl'dpOlTTOV.

f)

eKaoroi

ras pev owv dAAas 6 Ntvos e^etpwcraTo paSttos,

Std T€ t?)v o^i/por^Ta Kat Tas ev avTir} Trapao-Kevas

/cparos eAetv.

Swa-

tt}s

elo-fiaXovcrr]s Kparovixevot tois Tr\y)$tcn, Kara. 7roAets anrexup-qcrav,

BaKTpa

e£era$e

BaKTptavot tovs 'Acrcru-

°^

v v7repK€ipeva)v

puptdSas.

Se'/ca

Tats totals Trarpicn fiorjdrjo-ovTes. to,

rrjs

pd^s 'O^pSs

ycvopevris 8e

7roAeptW eh

pepos

twv 7roAeptW

233

^SwaTet

tt/s

/cara.

SeptpdptSos

t<5 /3acriXe'i, p.€T€-

8\ (TVVe(T€L Kat ToXpLT] Kat TOIS d'AAotS TOIS 7TpOS

eVtcpdveiav avvTeivov(n Kexopr]yr]pievT], Katpov eAa/Jev eVtSet£ao-0at t?)v iStav irpuiTov p.ev ovv iroXXdv lypeptov 686v p.eXXovcra 8i
aptTvjv.

81'

lirayp.arev(Taro,

icmv

7]

7ropt'as, eis

17s

to

ouk ^v Stayvaivat tov

8' 77V

avrrj

yvvrj.

8t.aTr)pr)crcu

7repLf3ef3Xt]p.evov

tov tou o-copaTOS xpwTa, Kat 7rpos Tas ev

b {SovXolto ^peta?, evKLvrjros ovcra Kat veavtKip 671-771/

auT]7

X"P ts

2eptpdpt8os T-qv

<

^

"^'

crToAr;v,

varepov Mrj8ovs

Kat tous €ue<^>oSous twv

to. irepl

TO7T0)i/

veuovcrt.

2

Kat p€Ta. tovtwv Std Ttvos tt}s

Tr}s

ewpa

T77

e7rt

8'

kotix

eh pev

7rpoo-/3oAd? yivopcVa?, 7rpo9 Se tt)v

Kat totjs evSov d7roAeAot7TOTas

'

rwv

twv crrpaTiwraiv tous

x a A€7r^s <£dpayyos

kcito) Tet^tov KtvSu-

7reTpo/3aTCtv ctw^oVas,

7rpoo-ava/3dcra, KareXafSero

aKpOTToAews, Kat Tots 7roAtopKovcri to KaTa to 7re8tov T€t^os

8 ev8ov

Trpdrrew

7rapa.yevofJ.evr]

tt)v TroAtopKtav,

uAaKas, Kat 7rape7ri(3oyi9ovvTa
8ioTrep TrapaXafiovcra

to>

yyr]o-a/xevov<; tt^s Acrtas, fpopeiv tt)v

aKpo7roAtv ouSeVa irpoo~i6vTa, Std tt)v SxvpoTrjTa

Tas evravOoL

avrjp

Kat to ctwoAov TOcravTr) Tts

Kat peTct Ta£0' opotws Ilepo-as.

BaKTpLavyjv, Kat KaraaKeij/apLevrj

Tot 7T£St'a

Trorepov

ei'xp^aTOS avr^ 7rpos re Tas ev rot? Kavp.a
pcpos

eo-tjfirjvev.

ot

KaraX-q^ei t^s aKpas KaTa7rAayevTes, e^eXurov rd reix*], Kat

o-WT^ptas d7T€yvwcrav.

Kornelios Alexander Poluhistor, quoted

§ 4.

(b.c. First

by Other Writers

Century)

Fragmm. 138-139, apud Clem. Alex. Strom.

I. 15 (torn. i. col. 776, Migne) et Cyrill. adv. Iul. IV. p. 133 (torn. ix. col. 705, ed. Mlgne) AAe£avSpos 8e eV tw 7rept IIu#ayoptKajv o-v/xf36Xwv Na(apaTai

ed.

:

To>

Ao-(Tvpao p.a8r)Tevo-ai tcrTopet tov Ilu^aydpav ('Ic^eKt^A towtov T/yo5vTat

Ttves,

Kai

owk

co-Tt 8e

ws

Bpa^ttavwv tov 1

€7T€tTa S^Aw^^o-CTat), aKrjKoevai re 7rpos toutois

Ilij^aydpav

Miiller, iroAvxpovlov.

fiovXeTai.

laropel 2

yow

TaAaToDv

'AAe^avSpos

Muller, ^TaCOo.

6

APPENDIX V

234 tw

iniKXijv Uo\vl(TTO)p iv ovtl

tw Tidpa

<^>otr^o"at

7T£/Dt

HvOayopiKwv

Aacrvpiu) to yevos

v

tov YivOayopav.

See also under Georgios Sunkellos,

§ 5.

C. Plinius

§ 41.

Secundus

(a.d. 23-79)

Nat. Hist. VII. 15 Risisse eodem die quo genitus esset unum hominem accepimus Zoroastrem. eidem cerebrum ita palpitasse, ut :

impositam repelleret manuni futurae praesagio XI. 97

scientiae.

Tradunt Zoroastrem in desertis caseo non sentiret.

:

uixisse, ita tempe-

rato ut uetustatem

XVIII. 55

Adiecit

:

iis

Accius in Praxidico ut sereretur,

esset in Ariete, Geminis, Leone, Libra, Aquario.

cum

luna

Zoroastres sole

duodecim partes Scorpionis transgresso, cum luna esset in Tauro.

XXX.

2.

1

:

Sine dubio

auctores conuenit. constat.

mamque

illic

orta in Perside a Zoroastre, ut inter

sed unus hie fuerit, an postea et alius non satis

Eudoxus, qui inter sapientiae sectas clarissimam utililissihunc sex millibus annorum

earn intelligi uoluit, Zoroastrem

ante Platonis

mortem

fuisse prodidit.

sic et Aristoteles.

Hermippus

qui de tota ea arte diligentissime scripsit, et uicies centum millia

uersuum a Zoroastre tis

quoque uoluminum eius

condita, indicibus

posi-

explanauit, praeceptorem, a quo institutum diceret, tradidit Azo-

nacem ipsum uero quinque millibus annorum ante Troianum bellum fuisse. mirum hoc in primis durasse memoriam artemque tarn longo aeuo, commentariis non intercedentibus, praeterea nee claris nee continuis successionibus custoditam.

quotus enim quisque auditu saltern

cognitos habet, qui soli cognominantur,

Apuscorum

et

Zaratum Medos,

Babyloniosque Marmarum et Arabantiphocum, aut Assyrium Tarmoprimus quod extet, endam, quorum nulla extant monumenta? ut equidem inuenio, commentatus de ea Osthanes, Xerxem regem Persarum bello, quod is Graeciae intulit, comitatus ac uelut semina artis portentosae sparsisse, obiter infecto, quacumque commeauerat, mundo. diligentiores paulo ante hunc ponuut Zoroastrem alium Pro.

.

.

;

connesium.

.

.

.

est et alia

Magices

factio,

a

Mose

et

Iamne

et

Iotape Iudeis pendens, sed multis millibus annorum post Zoroastrem.

XXXVII. 49: Celebrant et astroitem, mirasque laudes eius in magicis artibus Zoroastrem cecinisse, qui circa eas diligentes sunt, produnt.

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

NAME

235

Zoroastres crinibus mulierum similiorem bostrychiten

Ibid. 55:

uocat. Ibid. 57:

Daphniam

Ibid. 58:

Exebenum Zoroastres speciosam aurum poliunt.

qua

aurifices

Zoroastres morbis comitialibus demonstrate

candidam

et

tradit,

Ploutarchos

§ 6.

(About a.d. 46 to about a.d. 120)

Vlt.

umae, IV.

IS

a.TU
el

De

dpa ovv d£toV

:

kcu iroXtTeCas

StaKOcrpovcriv,

yap

vopt£oucri

XL VI.

ot p.ev

eTepov, oai'pova KaXovcnv

TpwtKWV

tu>v

8'

itpotra

to

8'

tov Midpyv

e'oYSa£e

o-KvOpanrd.

croc/>a)-

tov pev

Se t6v pev dpetvova, Oeov, tov he

ot

TrpecrfSvTepov

'Apetpdvtov

ovros

IcrTOpovcriv.

ovv

CKaAet

Kat Trpoo-airecpaiveTO, tov pev eoiKe8'

Kat dyvota, pe'crov

ep.TraXiv ctkoto)

Sto Kat MiOprjv Hepcrat tov Meertrrp 6vop.d-

etvat.

tw pev euKTata

7roav

'

Zwpdacrrpts 6 pdyos, ov 7T€i/TaKto-^tAtbts

cpam puAiora twv alad^Tiov, tov

dpc/>otv

tpvcn

AvKovpyu,

Kat Sokei tovto tois irXe t'arots Kat

:

Sicrirep

•

yeyove'vat

tov pev Qpofxatflv, tov vcu

Kat

avTO

to

6eovs etvat hvo, Kaddirep dvTtTe'xvous

dyaOwv, tov Se cfjavXwv S^ptovpydv.

eVeo-t

Nopa

€ts

;

Isid. et Osir.

Taroi?.

ravra crvyx
cort,

Mtva> Kat Zoypodo-rpr) Kat

/cat

Kvj3epvS)cn

/JacrtAetas ScUfJLOVLOV

ZaXevKU>

#uetv Kat ^apto-T^pta,

yap Ttva koVtovtcs "Opwpt

avaKaAowrat Kat tov ctkotov

tw

8'

a7roTpo7rata Kat

Ka.Xovp.zvqv iv 6'Apo), tov a8^v

etTa pt£avTes

atpaTt Avkou crc/>ayevTOS,

ei?

Kat ydp tujv
T07rov dvr/Atov eKtpepovcn Kat pt7rrovo"t.

tov dya^oS 0eov, Ta Se tov KaKOv Satpovos etvat

•

Kat 6pvi0as Kat ^epcratovs e^tvovs, tov dya#ov

tov Se (f>avXov, tovs evvSpovs

etvat

•

wcnrep Kvvas

£<j>cov,

Sto Kat tov KTet'vavTa 7rAetcrrous evSatpovt£oi/o-iv.

De defectu Oraculorum, Kat pet£ovas iron',

twv

Kat

airoplas ot to

X.:

ye'vos

ev

pe'cra)

Kat Tpoirov Ttva ti)v Kotvwvtav r/ptov cruvdyov

efeupo'vTes

©paKtos

•

a7r

etre

pdyoov twv

Opc/>ecos,

etV

7rept

Zwpodo-Tprjv

AtyvVTto?,

Awai

epot Se Sokovo-i irAetovas

twv Satpdvwv

-7

6

ei's

eKarepwOt TeAeTat? dvapepiypeva iroXXa Qvr\Ta

Kat

Kat

avdpw-

to.vt6 Kat ctwcltttov

outos

Ao'yo?

<E>ptyto?,

#eun'

ecrnv,

TeKp.aip6p.e6a


ireiOipa

etre Tab's

twv opyta^o-

pevcav Kat Spcopevwv tepuiv opaivTcs.

Quaest. Conviv. IV. 1.1:

ov ydp

2wcrao"Tpov r/ptv V7T0Tpec/»et 6 $iAtvos, ov piyr

e'SecrpaTt 7rA^v

17

ydAaKTOs

8ta/3toio'at

ip,ep.vrjp.r)v,

cpao"t

p^Te

iravTa.

tov

ct7rev

7Toto)

/Stov.

6

$tAwv

oti

^p^crdpevov dAAto

:

APPENDIX V

236

Ibid. IV.

2: Kat

5.

twv OaXarTLWV paAtOTa TptyA^s Kai darpov p.dyous tous

ivvSpovs

vop.t££iv

aKaXyrj
7raTepa

tov airoKTUvovra

Kai

Sto Kai /JfATtovas civai

Ibid. XXVII. 2

Timaeo,

in

...

:

twv

vow

yopas 8e

Kai d-rrupiav

p.daSrjv KaXwv, tov

8'

8" o-tto

Kai

Zwpo-

Kai p.aKapiov

t'va

;

rjv

*

Ta£>Ta cruvTi^eis

to.

2:

ttov

*J/V)(f]S,

tw

Ta 7rpos

iv OtS 7T/30S TO,

toi>?

ovpavov Kai

'HpaKAetSou

ovtc "0/xrjpo<; owtc HcrtoSo?,

7repl

AtKaidp^ou

p.£yiO-Ta TUIV (pVCTLKlOV V7T€-

Dion Chrusostomos a.d. 50)

(vol.

'

dAAd ZtopodcrTp^s

p.

ii.

60

pdywv

Kat

dpet Ttvt £r}v

*

ed.

Dindorf)

d£ia)s

7rat8es

€7T£tTa

irvpos avuiOtv ttoXXov Karao-Krjif/avTO ; o"uve^a>s tc KatcrOai. 1

o-vv Tots

eAAoytpwTaTOts

tw

Kat tov dvopa i^eXdelv eK toC

twv

TrjSe

aSovai irap

d(fi6r)vaL

nvpbs

6vo~[a<; Ttvd?,

aTraOrj, <j>avevTa oe

w; tJkovto?

T£ p.£Ta TavTa ow^ airacriv

dAAd

Tots

cts

Herakleides

of

Pontos, ii.

197

cf.

Bjihr,

ff.;

iii.

in

ev^aaOat

auTOts tAetov

tov T07rov tou ^£o9.

dpiara 7rpos dXrjOeiav

Oeov crvvtfvat Suvape'vots, ous IIepo"at p.dyous

Muller, Fragm. Hist. Grcec.

to dpos

tov ovv j3aaiXea

Ilepo-tov d(fiiKvtio-6aL ttXyjO'lov, /3ovXop*evov

Oapptlv KeAeOcrat Kat 6uo-at

Kai tov

f.,

vp.vrjo~ev

bv nepaat Aeyouo^tv IpcoTt croc^tas Kat StKaiocrvv^s a7ro^a)-

twv dAAtov Ka# avTov iv

KtcpvKoo'i.

to.

8e tov Ztopo-

diropovp.evu)v,

uctiki<js

KVpLWTaTa Kai

Borysthenica Orat. XXXVI.

crvyyi'yvecr^at

'Ava£a-

eKetvwv avvTaypacnv

to. 7repi

to Se laxypov Kai Te'Aetov dppa tov Aios ouSeis dpa

'

'

doiK^Tou t6 fiifiXiov

t?}s

tois

p.rj


(Born about

iKtivov p.a6ovT€<;

Kat ctkotos

IIAaTCDvi Kat /aa^op-cvot StaTcAowa't.

§ 7.

pr)0~avTa

KaXovaiv

8e, iraXivrpoTrov dp/xovirjv <^>cus

yap &v

iyKXrjpiaTa

daTprjv, to nepl toiv ev a.8ov f to 7rept tojv

vavTtoup.evot

irpoo-toiKao-i.

iroXXol

61

to 8c ev

p.7]Tepa,

'Apetp;dviov.

®eopdo-Tov Se

Se TOL TT£pl

8e

dvaXd(3r]s £is x«ipas AptoTOTe'Aous

ivTv\nrj<;, p.r]S

povdSi

elp.apfji£vr]v

HpaKAttTos

Yiapp.f.viBrj'i

•

Zapdras 6 Hv$a-

Kai

toS dpiQp.ov

Zwpodo-rprjs 8e 6ebv Kai Saifiova, tov p.ev 'Qpo-

•

Advers. Coloten, XIV. lypa(/>es

2:

II.

dptOfxtov, octol rrj

avdyKrjv

OKiDOTrep Xvprjs Kai to^ov

k6o~/jlov,

On

tous

•

deotpiXy

7tA.€iotou9

Tairrr/v [sc. SvdSa^j p.ev iKaXet

Ep.7reSoKA?)s 8e <£iAiav 6p.ov Kai vcikos

1

crefiecrOai,

;

De Animae Procreat

0ea>

dAoyta?;

tt}s TotauTT/s

dAfKTpuova XevKov

Ti/xdv p.£v ev tois p.dAiOTa tov \(.p
yopov 8t8ao"KaAo5

ij/v^rj^,

cunwro

tl dv ti; Atyu7rrt'ous

o7rou Kai tous IIu#ayopiKoi'S icrropovcri Kai

£KaA€0"£V,

Pauly's Beal-Encyclopudie,

1142-1144.

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S eirio-Ta/xevovs

to Sai jj.6vi.ov, oi\

6epa.Tre.vuv

a>s

237

"EAA.?ives ayvotq. tov oVojuotos

ovtws ovofidl^ovcnv dvOpdiirovs yoTiras.

Theon

Ailios

§ 8.

(Flourished about

Progymnasmata, 7]

9: ol yap

el

x.r>.

125 ?)

Top-vpis

'Ayuwyov tov 2a/ccov /?a
2eyu,ipa/us

appevos

ZopodcrTpov tov BaKT/aiov,

etvttt

dvSpeioTepov, /xtas

ju.«v

77817 t?

*}

Mao-crayeTis,

icrrl

Kupou,

77

o~vy^wprjTeov Kal

17

^TrapiSpa

Kal vat

to

yu,a

Svo yvvaiKcov dvSpeiOTaTwv

Ata tov

6rj\v

ovcraiv,

dppivniv 8k 7rafj,Tro\\C)v.

Lukianos

§ 9.

(Flourished about a.d. 160)

Nekuomanteia, es HafivXiova

iX66vTa 8'

Kal StaSo^wv, tJkovov

"AtSov

TriJAas

tols

Kai

6: KaL

p.oi ttotc

8iaypvTrvovvTi tovtoiv evexev cSo^ev

oenjUTJvat Ttvos tu>v

p.dywv twv Z
avrous eVwSais tc Kal TeXcrais

KaTayeiv bv av BovXwvrai

Ticrij/

do~(f>a\uis

avoiyeiv

re.

tov

Kal oVi'trw

avdi.
bellum

cum

avaTrep.7rciv.

M. Iunian(i)us Iustinus

§ 10.

(Period of the Antonines ?)

Hist. Philippicae,

I.

1.

9-10:

Postremum

illi

Zoroastre, rege Bactrianorum, fuit, qui primus dicitur artes magi-

mundi principia siderumque motus diligentissime hoc occiso et ipse decessit, relicto impubere adhuc filio uxore Semiramide.

cas inuenisse, et spectasse.

Ninya

et

§ 11.

Apuleius Madaurensis

(Bom

about a.d. 125)

Florida, II. 15 (vol. ii. p. 59, ed. Hildebrand): Sunt qui Pythagoram aiant eo temporis inter captiuos Cambysae regis, Aegyptum cum adueheretur, doctores habuisse Persarum magos ac praecipue Zoroastren, omnis diuini arcanum antistitem, posteaque eum a quo-

dam

Gillo Crotoniensium principe reciperatum.

De Magia, XXVI. (vol. ii. p. 502 f., ed. Hild.) Auditisne magi am, qui earn temere accusatis, artem esse diis immortalibus acceptam, colendi eos ac uenerandi pergnaram, piam scilicet et :

APPENDIX V

238

iam

diuini scientem, nobilein,

inrle

a Zoroastre et Oromazo auctoribus suis quippe quia inter prima regalia

antistitem ?

coelituni

docetur, nee ulli temere inter Persas concessum est

haud magis quam regnare. idem Plato in Zalmoxi quodam Thraci generis sed eiusdem reliquit

OepaircvtaOat. Se ttjv xpvxrjv,

:

e<pr],

non

XXXI.

Ibid.

esse,

artis uiro ita

/jLaKapu, i-n-wSais

de

scriptum

Tiau

ras Se

cur mihi nosse

ita est,

Zalmoxis bona uerba uel Zoroastris sacerdotia ?

liceat uel

similiter

w

quodsi

iirwSbs tous Aoyous ehat tous KaAous.

magum

alia sermocinatione

(p.

514)

Ibid. cap. XC.

(p.

Pythagoram plerique Zoroastris sectatorem

:

magiae peritum

arbitrati.

615

f .)

Si quamlibet

:

modicum emolumentum

probaueritis, ego ille sim Carinondas uel Damigeron, uel is

Moses

uel Iannes uel Apollonius uel ipse Dardanus uel quicumque alius

post Zoroastren et Hostanen inter magos celebratus

§ 12.

(About

est.

Clemens Romanus

a.d. 30-100, but probably written later)

Pec ogniti ones,

IV. 27-29 (torn.

(only in Latin transl. of Rufinus

;

i.

col.

1326

f.,

ed.

Migne)

dates about end of a.d. second

Abregee de la lift, grecque sacree 220 f. Christ, Griechische Literaturgeschichte, 2d ed. p. 732). 27: Ex quibus unus Cham nomine, cuidam ex filiis suis qui Mesraim appellabatur, a quo Aegyptiorum et Babyloniorum et Persarum ducitur genus, male compertam magicae artis tradidit disciplinam hunc gentes quae tunc erant Zoroastrem appelauerunt, admirantes primum magicae artis auctorem, cuius nomine etiam libri super hoc plurimi habentur. hie ergo astris century. et

Cf.

Schoell, Histoire

ecelesiastique, Paris, 1832, p.

;

;

multum

ac frequenter intentus et uolens

uelut scintillas

quasdam ex

stellis

apud homines uideri deus,

producere et hominibus ostentare

quo rudes atque ignari in stuporem miraculi traherentur, cupiensque augere de se huiusmodi opinionem, saepius ista moliebatur usquequo ab ipso daemone, quern importunius frequentabat igni succoepit,

census concremaretur.

28

:

Sed

stulti

homines qui tunc

quam de

erant,

cum

debuissent utique

quam poena li morte eius uiderant confutatam, in maius eum extollunt. extructo enim sepulcro ad honorem eius, tauquam amicum dei ac fulmiuis ad caelum uehiculo subleuatum, adorare ausi sunt, et quasi uiuens opinionem,

eo conceperant, abicere, quippe

:

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S astrum est

hinc enim et

colere.

uiuum

sidus,

nomen

appellatum est ab

post

mortem

qui post

his,

239

eius Zoroaster, hoc

unam generationem

hoc denique exemplo etiam honoratos tamquam sepulcris obierint, fulmine nunc multi eos qui coepisset, generatione quartadecima cum hie ergo colunt. Dei amicos graecae linguae loquela fuerant repleti.

quintadecima defunctus

hominum 29

est,

qua

in

turris aedificata est, et linguae

multipliciter diuisae sunt.

Inter quos primus, magica nihilominus arte, quasi corusco ad

:

eum delato, rex appellatur quidam Nemrod, Ninum uocauerunt ex cuius nomine Niniue ;

uocabulum sum-

ergo diuersae et erraticae superstitiones ab arte magica

sic

sit,

quern et ipsum Graeci ciuitas

initium sumpsere. Et eius, quern supra diximus indignatione daemonis, cui nimis molestus fuerat, conflagrasse, busti cineres tanquam fulminei ignis reliquias

colligentes

Persas, ut ab eis

hi,

deferunt ad

qui erant primitus decepti,

tanquam diuinus

ignis perpetuis

e caelo lapsus

conseruaretur excubiis, atque ut caelestis deus coleretur.

Homilies

(also spurious), IX. 4

Ik tov yevovs tovtov ytveTat tis Kara Ne/3pco8, wenrep ytyas ivavrta

ovtos

(rrprjv Trpoo-rjyopevaav.

wv pdyos tov vvv

ue'yas 7T/30S

tw 6cw ju,£to.

(torn.

f.

ii.

col.

244, ed. Migne)

StaSo^v paytKa. 7rapaXr}(j>m, ovofian

<j>povuv eXo/^evos, ov oi

"EAA^ves Zojpod-

tov KaTaKXvapbv /ScwnXeias ope;(0eis Ka '

(Sao-iXcvovTOS kclkov tov wpoaKOTrovvTa

Koapov dorepa 6 Se aTe

Trjv e£ avTOV /3ao-iA.etas Soo-tv juayiKais rjvdyKa£,e re^vat?.

apx^v wv

7rpoo-€'xe€ Ttvp, tva 7rpo's

Kaaavra

St]

' Kal tov /?ia£op.evov Trjv i£ov(ruiv tX wv > /xeT o/ay^s to ttjs /Jao-iAeia?

re tov 6pKioy/.ov tvyv(Mpovqo-rj, Kal tov -jrpuTws dvay-

TLp.wpyjo~r]Tai.

Ik ravV^s ovv

t?}s

i£ ovpavov ^a/xai

Treo-ovo-q<;

acrrpaTrrjs 6

pdyos

dvatpeflets

Ne/3poj8, £K tov o-up^dvTOS irpaypaTOS Zcopodo-Tp^s peT
tov

do-Te'pos kot'

ok 8ta

tt]v eis

avrov

£aJo-av ivexOrjvaL porjv.

6ebv
ol Se dvorjToi

twv

to'te dvQpdytrutv,

p,€TaTrep.
to Xefyavov Karopv'£avTes, tov p€v Ta<£ov vaa rel="nofollow"> en'/x^o-av ev Ilepo-ai?, tovto> tot) 7TV/30S KaTa(popa ylyovtv, avrbv Se ok 0eov iOprjo-Ktvaav.

o-ajjU.aTOS

ev0a

tw

-7

viroBtiypaTL Kat oi Xolttol

eKuae tovs Kepavvw

OaTTTOvTts vaots Tip-waLv, Kal twv Te^vewTwv

Uepaai irpwTOi oiKaa 8ie<£vAa|av

tt/s

i£ ovpavov

Tpo<£?7

Kat ok

7rpaJTOt 7rpoo-KW7/o-avT£S, vtt'

-rreo-ovo-rjs

lo-Tao-Lv

ayaXpaTa

.

.

.

ao-TpaTrrjs Xafiovres

avOpaKas

tt}

TrpoTtp^o-avres

to irvp,

cos

Oebv ovpdviov

avTOv tov

ok deocpiXds

Ovrjo-KOVTas

iSiw pop<£a>v

7rvpos 7rpo)TTj /3acriAeia TCTLprjvTaL

'

pe0

8tao-oj(ravT€S £ts ovs Ba/3vAwvtot aTro to9 eKet Trvpos avOpaKa<; KXtyavTes Kal

Ta lavTwv Kat 7rpoo-Kwr;o-avT£S Kat avTOt dKoAov'0a>s iftaatXevo-av.

'

ArrEXDix v

240

Titus Flavius Clemens Alexandrinus

§ 13.

(Died between a.d. 211-218)

Stromata

I. (torn.

i.

773, ed.

col.

1 tos ] BafSvXwvd tc kcu IlepcriSa

fxa6r]T€vuiv.

Z wp co dorp

17

Migne)

eV^Afle yap

:

AiywrTOv Tots tc

koli

HpoSUov

6

A^poVpi-

IIu#uydpas eST/Awo-ev."

v he tov jadyov tov Ilepo-^v 6

[SifiXow; 6.7J-OKpv<povs TavSpos TovSe ot rrjv

[.sc.

p-ayiKols kol tois tepevcrt

juenovres aipeo-iv a^oticri

K(.KTi]adai.

Ibid.

(torn.

i.

vr;o-ios, 'E7rt/xevt8?/s

868, ed.

col.

/xeyas irpoa-avclx^v det,

Migne)

oWis

tc 6 Kpr/s

7rpoyvwcra Se koL HvOayopas 6

:

'YTrepfiopeos, Kai 'Apicrreias 6 IIpoKov-

"Adapts T£ 6

"2,TrdpT7]v aiKCTO,

£ts

Kai ZwpodaTprjs o

Mr]Sos, 'E/A7rt8oKX^5 tc 6 'AKpayavTivos, Kai 4>oppuW 6 Aokwv.

Ibid. Strom. V.

(torn.

156

col.

ii.

ed.

f., 3

SeKaTO) t^s IIoAiTei'as 'Hpos tov 'Apfxevcov,

Taxa

8e

yiverai

tov

St)

cV

CKeiva aiviWeTai,

avTos Se Kai

dvdXrjxpiv.

tj)v

h

avros

tw

'

TaSe

crvveypaij/ev

7roAepw TeAevr^cras «v

Tax« uev

SwSeKa £cjS<W

Sid tcov

(OS

8'

6

Ilap.c£uAoi>, p.ep.vrjTai,

ZopoddTp-qv tovtov 6

irvpa Keip,evov dva/3iwvai Aeyei.

eirl Trj

els

ndu<£vAos.

6 'Appevcov, to ye'vos

"AioV; yei/oftevos eSdrjv 7rapd 6ewv.

Karalov

Migne): ye'vos

airds yoi)v 6 Zopod
os eoTt ZopodrrTpr}<;.* Zopod(TTp7)<;

to

r]

nAdrwv

oni/ t>)v

SwSe-

dvdoTacriv,

6Sds Tais

i/a^iis

t^v ye'vecriv (p^ai T7/v avTrjv

eis

yCyvta'Sai KaOooov.

Origenes

§ 14.

(a.d. 185-254)

Contra Celsum

(torn.

I.

i.

col.

689, ed. Migne): opa ovv

dvTiKpv; KaKOvpywv e$e/3aXe [sc. 6 KeAoos]

el

p.rj

tou KaTaAdyov twv ao
Manxrca, Aivov Se Kai Moua-aiov Kai 'Opcpea Kai tov ^epeKi/Si/v Kai tov Hepo-rjv

HvOayopav

Zwpodo-Tpr]v Kai

KaTaTeOelaOai

to.

£evos

<^>aJs,

i

Cf. Eusebius.

2

Quoted by

(torn.

i.

col.

I. col.

c^cri 7rpos

tov 8e eKOiaOai avTw 8vo Kai iraTepa piev

Tre.pl

TwvSe

8iei\r)(pevai,

eavTwv SdypaTa, Kai 7recf>vXdx6ai

Contra Haereses 6 jU.ovo-i«ds

(prjaas

Cyrill.

C33, ed.

3025

eTvai a7r'

Kai es /3i'/3Aovs °zvpo.

AidSwpos Se 6 'EpeTpievs Kai 'Apiord-

:

apx^s T0^? ouoiv

Iul.

iii-

Migne) where,

however, e^Auo-ei/ is read dischmann, Zor. Stud. 263).

p-e'xP 1

ZapaTav tov XaASiuov iXr]Xv9evai Uvuayopav

p,r)Tepa 8e o-kotos,

adv.

aira

(cf.

Win-

tou 8e

'

aiTta, iraTepa Kai p.r)Tepa

<^>ojtos

/xepr;

0epp*6v, ^rjpov,

8

Vid. Plato, Bepub. p. 614 B.

4

Zwp6a.<jT P is in

XIII. 13, 30.

Euseb. Prcep. Evang.

'

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S tov Se ctkotovs ij/vxpov, vypov,

Kovcpov, ra\v'

(Bo.pv,

tov Kocrpov o"uveordvai, €K p^Aetas Kat dppevos

cpvcriv

Kara

p.ovo'LKrjV

twv ck

rrepl Se

evappovtov.

Zapdrav

dppovtav,

Svo Satpovas

'

t^v

X#o'viov dvte'vat p.eTe)(ov

tov

ptaiveiv

r)0~l

yrjs, elvat

yap

eo"Tt

'

Se u'Scop

7repto8ov

Tr)v

Ae'yetv

<£ao-t '

t6v

koI tov pev

tov Se oipdvtov irvp

*

Sto Kat toutcdv ovSev dvatpetv ouSe

6ep/ibv tov xpv^pov. ij/v^rjv

7rot€to-^at

Koo-pou ytvope'vwv TaSe

KoVpov

Se tov

etvat

'

tov pev ovpdviov, tov Se -^Oovlov

ck ttJs

ye'veo-iv

de'pos,

TrjV

yrys Kat

etvat,

tov 17A10V

Kat

Sto

ck Se tovtwv

fipaSv.

TrdvTa.

241

ovaca twv ttcivtwv.

tolvto.

Kvdfxovs Se

Ae'yeTat 7rapayyeAAetv pa] iadUtv, atria tou tov Zapdrrjv elprjKtvai Kara. rrjv

en

6\px>]v Kat avyKpio-Lv tcov 7rdvTO)v ovvio~Tap.ivr)<; ti}s y»}s

tovtov Se T€Kp.rjpiov

yeveaBai tov Kvapov. Aetov tov Kvap.ov if/CTai

—

ijAtov XP°* ° 1' Ttvd

Ko.To.6eir) 7rpos

/

ydvou dSp^v.

irpoo~(p£ptLv dvOpaiTTivov

7rapd8etypa

dv^owTos

Ae'yet, et

avTov Kat KaTa^t'vTcs

£ts

(prjcrtv,

Tot)

et

Kat crwo-eo-^ppe'vi/s

Tts KaTap.aarjcrdp.€vo<;

— touto yap

ei9eu)<; avTiXrj-

o"a
Kvdp.ov Aa/3ovTes tov Kuapov Kat to avdos

^tVpav Tavr^v tc KaTa^ptcravTes

y^v KaTopu£atpev

eis

Kat peT' dAtyas ^pe'pas dvaKaAw/zatpev, t'Sotpev (dv) avTo etSos e;(ov TO f**V

TrpwTov ws atcr^wTyv yvvatKos, p,£Ta Se TauTa KaTavooupevov 7rat8tou K€<pa\rjv 0"vp7re<^>wKutav.

Ibid. V. KapirCjv

'Oo-Tavr;;,

Migne,

(auct. inc.)

tovtov

'

r)

vi.

3170

col.

dyva)o~ta €KdA^O"e M?}va, ov

'Epp^s TptcrpeytaTOS, KouptV^s,

:

Swapts

Se£ta i£ovo-id£a

KaT etKova eyevovTo Bovpeyas, B^pwo-ds,

ZooSdptov,

IleTOcripts,

AcrTpdpi/'o^os, Zwpoao"Tpts.

Ibid. VI.

(col.

3228, Migne)

:

Kat ZapaTas 6 Ilvflaydpou StSdo-KaAos

eKaAet to pev ev 7raTepa, to 8e 8uo pLrjTcpa.

Diogenes Laertios

§ 15.

(Flourished about a.d. 210)

Prooem. 2

(ed.

Cobet, Paris, 1862)

:

diro 8e

twv Mdywv,

Za)podo"Tp^v tov IIepo"^v, 'EppoScopos pev 6 IIAartoviKos ev (pr/o'l ets

ets

t^v Tpotas dAwo"tv

€Trj

l

yeyovevat 7revTaKto"^tAta

t^v Hep^ou ZtdjSao-tv ojvo tow ZwpodcrTpov e^aKto-^t'Atd

yeyovevat iroAAovs Ttvas

Ibid. 6:

ttjv

pe^eppTyveuopevov Kat 6 'EppoSwpos.

dp&u

Hdv^os

<prjo-i,

8e 6

Ad8os

Kat p,eT' aiTov

"'

7

8e yorjTiKrjv payet'av ouk eyvwo-av

MaytKw

<^)^0"t

w

7rept p.a6rjp.dT
Mdyous KaTa StaSo^^v, Oo^Tavas Kat Ao_ Tpapi/'i;^oi;s p^XP 1 T ^ s T ^ v n^ "^!' ^t 'AAe^dvSpou KaTaAvcretos.

Kat Twfipvas Kat Ila^aTas,

'Apto"TOTeA^s ev t
tw

Kat Aetvtov ev Trj

[sc.

7rep.TTTr)

ot

twv

tov Za rel="nofollow">podo~Tpr]V do-TpoOvTrjv etvat

'Apto"TOTeA^s 1

Two

8'

ev

MSS.,

tw

Mdyot],

icrropiaiv *

'

c^o-t oe

^>Tqo\v

os Kat

touto

7rptJTU) 7rept <^>tAoo"o^)tas Kat npecr-

e{oKi«rxiAia.

APPENDIX V

242

7W

fivrlpow; etvat

AiyvTTTiW

hvo

Kat

avTous

k<xt

etvat

dpxds, ayaObv

'Upouao-S^s, ra» Sat'uova Kat kclkov Satuova, Kat T<3 pev ovo/xa etvai Zeiis Kat

Kat Eu8o£os ev rfj IleptoSa) Kat ®£07roa7ros ev

Mdywv TrtKwv,

Kat avafiiuiO-eaOai

OS

Kara tous Mayors

Ta ovra rats auTwv

IvtcrOai a6a.va.Tovs, Kat

KXeapxos

8e 6

SoXeus ev

twv Mdywv

^to-ras dTroyoVous etvat

tij

toi>s

(f>r)<Ti

Trpalra) Trept

twv

oySo'fl

iXi7r-

dv0pw7rous

cVikX^ctccti StapeVetv.

Kat

Tavra Se

'EKaTatos 8e Kat yev^rovs tows deovs etvat

Kat EwSt/uos 6 'PdStos ioropet.

kot' avrov's.

tw

Se toSto Kat "EpuiTTTros ev

foot

Se "AiS^s Kat 'Apetudvtos.

tu> Trept

cp^crtV

'

TratSetas Kat rois Tv/xvoo-o-

Se

evtot

Kat rows 'IovSatous ck

rovTtov etvat.

Arnobius

§ 16.

(Wrote about a.d. 295)

727 I, ed. Migne) lit inter Assyrios tantum et Bactrianos, Nino quondam Zoroastreque ductoribus, non Chaldaeorum Magicis et etiam uerum uiribus, ferro dimicaretnr et ex reconditis disciplinis, inuidia nostra haec fuit ?

Adv. Gentes

5

I.

(col.

:

Ibid. I. 52 (col. 788 ff.) Age nune, ueniat quis super igneam zonam, magus interiore ab orbe Zoroastres, Hermippo ut assentiamur Bactrianus et ille conueniat, cuius Ctesias res gestas histoauctori. 1 riarum exponit in primo, Armenius Hostbanis nepos, etc. :

§ 17.

Porphurios

(a.d. 233 to about a.d. 304)

Vit.

Py til agorae

pas] ev re Ba/?vXwvt aiK€TO, a

12:

-rots t*

eV re 'Apa/3ta tu> jSaatXet o-vvrjv [6 Ilu&iyo-

aXXots XaXSatots

crweyeWo

ov Kat aKadapOi) rd tov TrpoTe'pov

Trap'

/St'ou

Kat Trpos Za(3parov

XvpaTa

Kat eStSdx^r?

ov dyveuetv irpoo-rjKU tois crTrouSatois, tov re 7repi wrews Xo'yov rJKOVcre Kat ck yap tt/s Trept ravra rd Wvq TrXdv^s 6 Ilutfaydpas at tC)v oXcov dpxat'.

Ttves

to 7rXeto-Tov

tjjs o"0(/)tas eVe7ropeuo-aTO.

De antro nympbarum

6:

ovro> Kat Ilepo-at ttjv eis

KaTw Ka0oSov

twv {Jjvx&v Kat TrdXtv e|oSov pvcrraywyowTes TeXoucri tov p.vo-T-qv, lirovopdTrpcora p.\v ws (frrjmv Eu/3ouXos, Zupoao-rpov avro^ues o-avres o"7rr;Xatov to'ttov '

crTrwXatov ev rots ttXtjo-lov

pwo-avTOS

aurw tow

ets Tip.rjv

o-rrr]\acov

KaTa crvpueVpows Kat KXtpdrwi'

'

i

toi)

tt/s

6'pecrt

tov ttovtuv

ko'o-uou,

d7roo-Tdo-ets

Hepcrt'Sos &v6rjpbv Kat 7n?yas exov dvie-

iroi-qTov

Kat TraTpos

Mtflpou, etKOva <£epovros

oV 6 Mitfpas ifyp-iovpyrjo-e,

cnjp^oXa

<^>epo'vTwv

twv

tw

KOO-ptKuJv

Se

eVros

crrotxettuv

p.£Ta Se tovtov ZiopodcrTp-qv KpaT7]cravTO<; Kat 7rapa rots aXXots

MSS.

Zostriani,

cf.

Windischmann, Zor. ^wd.

289.

'

CLASSICAL PASSAGES MENTIONING ZOROASTER'S ovv avTOvC)v eiVe

avrpaiv Kal o-K-qXaiuv eiT

Si

NAME

243

x aP 07r0L V TWV Tas TeAeras

aTToSiSovai.

De Vita Plotini Xol fxkv Kal dXXoi,

16:

yeyovacri Se Kar' avrbv

Se

ck

koi 'AkvXivov, dl to.

'ASe'Ac/uov

Tre.pl

§

alperiKol

rfjs '

7raAatas

AXeidvSpov tov

AvSov cruyypa/x/xaTa irXciara

Kal Arjixoa-Tpdrov Kal

twv Xpioriavaiv

tto\-

dvrjyfiivoi

iXocroias

01

At'/?uos Kal 4>lAoKW/AOV

KeKTrjp.evoi, aTTOKaXviptis

AAAoyevous

re Trpofyipovrvi Zwpodo-rpov Kal ZwaTpiavov Kal NtKO^e'ou Kal

Kal Me'crou Kal dXX
tov IIAaTtovos

8r]

avTo?

[x\v

oirep

(3ij3Xiov,

vo^t^s ovcruxs ou 7reAacravTOS.

tt)s

7roiovp.evo
'A/xe'Atos

7reTTOLr]p.ai

twv t^v Ta

7raAaioC ZcDpodcrrpov

Uop(f>vpio<; 8e eya) 7rpos to

atpecriv crvaTr]o-ap.evwv

8o'y/x,aTa,

a avTot ciAovto

(About

125),

col. 88, ed.

TLepo-iKwv

ianv

eh So^av tov

a. d.

9,

apud Euseb. Praep. Evang. :

etvai

a.d.

(flor. circ.

I.

10

(torn.

Kai ZwpodcrTprjS Se 6 /xdyos iv rrj lepa crvvaytoyr}

d4>6apTos,

'O 8e 0eos

'

tov

264-340)

usually assigned to Philo Byblius

Kara Xe£iv

r]o-i

Zuypodarpov

irpecrfieveiv.

is

Miglie)

6 irpwros

Kptvtiv

Eusebios

§ 18.

Fragm.

Aoi7ra

iXey\ov<;, oVcos v66ov tc Kal veov to fiifiXiov 7rapaSeiKvv<;,

TrzirXao-p.ivov re vtto

This passage

to.

8« a^oi rco-CTapaKOvra /3t/3AtW TrpoKeydyprjKe 7t/dos

Zcoo-T/oiavoi) /3t/3At'ov dvTiypd
avxyovs

o#ev

iv Tats o-vvoucrtais, ypai/'as Se Kat

tou? yvcoo-TtKoi's eTreypd^/afxev, rjfuv

77-pos

KaraXiXonrev.

to

to /3a8os

eis

7roAAous eXeyxpw;

ecrri

dye'vv^TOS,

dt'Stos,

KecftaXrjv

€X 0)V iepaKos.

iii.

twv

ovtos

avo/xoiOTaTOS, ^vto^os

dp.eprj<;,

7ravTos KaAov, dScopoSo'/c^TO?, dyaO£>v dya^cuTaTO?, (f)povip.wv <^povip.diTaTO%

earl 8e Kat

/cat Trarrjp

arocjios,

7rep!

avrov ev

T17 eiTiypa<$opLevri

Ibid. X. 7rdAts,

17

cvvo/xta? Kat SiKaioo-vvqs , avToSt'SaKTO?, <£vctiko?, Kat TeAeto?,

Kal lepov cJ>vo-ikov /xoj/os eupeT^s.

9,

Niveut

10 7ra/o'

Ba/crptwv Ifiao-iXevo-e. tuo-T

etvat

tov

Eusebius Zoroastres

(col.

Ta

Se

avTa Kat Oardv^s (^oi

OKTaTeu^ai.

805

'E/3pai'ots

Nt'vov 8e

seq.,

ed.

wvo/xao-Tai,

yw^

Migne) Ka^

:

ov Nivos

c7rww/xos

ov ZwyoodcrTpr/s 6 /idyos

Kat StdSo^os T^s fiaaiXtias 2e/xtpa/xts

'

A(3paa[X Kara, tovtovs.

Chi* on.

II.

35, ed.

magus rex Bactrianorum

Aucher

(to

year 9 of Abraham):

clarus habetur

:

aduersum quern

Ninus dimicauit. 1

Thus Nietzsche

cave, with a serpent

in his

'

Also sprach Zarathustra makes the Sage dwell in a his faithful companions.

and an eagle as

'

'

APPENDIX V

244

Solinus Polyhistor

C. Iul.

§ 19.

(a.d. Third or

Fourth Century)

Nascentium uox prima uagitus est: laetitiae enim sensus itaque iinum nouimus eadem in quadrigesimum diem. hora risisse, qua erat natus, scilicet Zoroastrem, mox optimarum I.

differtur

artium peritissimum. §

Megas

Basilios

20.

(a.d. 329-379)

Epist. CCLVIII.

yevaAoyias ovSas

'A/Spaa//.

col.

(torn. iv. rjfjuv

dpx^yw

dAAa. Zapovdv TLva eavTOts

953, ed. Migne)

:

tols

8e i< toS

pe'xpi T0V ?rapoi/TOS twv pdycov ip.v6o\6yr}o-ev

tov yeVovs

im<jir]p.L^ovo-L.

Epiphanios of Constantia

§ 21.

(a.d. 298-403)

Adv. Haereses, Lib. Migne)

:

Tom.

I.

I.

6

(torn.

col.

i.

185

seq., ed.

Ne/?pw0 yap /Sao-iAeua vtos tov Xovs tov AWlottos, i£ ov 'Aaaovp tovtov

yeyevvTjrai.

rj

ktlIu 81 koa

Xakdvvrj.

/3a
iv

®eipas

'Op*X y*ywvr)Tai,

ko.1 tt;v

®6(3e\

ko.1

/cat

iv 'Ap<£aA,

Aofiov iv rfj

koI

'Avvvptwv

'EWrjvuv dvat tov ZwpodaTprjv, os 7rpoo"a) 1 ivTtvOtv to. Ywpr/o-as i-TTi to. dvaToAiKa fiepr) oi/ao-n)s yiWai BaKTpwv. KaKrjs ytyivrjTai outos yap e^enper^s SiavivifirjTai. 7rapdvopa Kara tt)v yrjv Zupodarpov. toG tovtov 7rept <pa
X^pa.

ttA^v ws

ou

7toAu

tovtov

17

4>ao-i

7ratSes

OKpijSaa Trepux" tou Ne/?pw0

dAA^Awi/

8«

tw XPovw

toi)

Steo-TT/Kao-tv

yiyavros outos ^v 6 xpovos.

dp^w,

o

tc

Ne/?pw0 Kat 6

ZajpodoTp^s. § 22.

Ammianus Marcellinus (About 330-400)

32-34: magiam opinionum insignium auctor amplissimus Plato machagistiam esse uerbo mystico docet, diuinorum incoruptissimum cultum, cuius scientiae saeculis priscis multa ex Chaldaeorum arcanis Bactrianus addidit Zoroastres, deinde Hystaspes

XXIII.

6,

rex prudentissimus Darei pater, fidentius penetraret, 1

The same statement

qui

cum

superioris Indiae secreta

ad nemorosam quandam uenerat solitudinem, is

later repeated

by Frokopios

of Gaza, see below, § 33.

'

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

NAME

Bracmanorum ingenia

cuius tranquillis silentiis praecelsa

245

potiuntur,

eorumque monitu rationes mundani motus et siderum purosque sacroruui ritus quantum colligere potuit eruditus, ex his quae didicit,

magorum

aliqua sensibus

infudit,

quae

cum

illi

disciplinis praesen-

tiendi futura per suam quisque progeniem posteris aetatibus tradunt. ex eo per saecula multa ad praesens una eademque prosapia multi-

feruntque,

tudo creata deorum cultibus dedicatur.

si

iustum est

etiam ignem caelitus lapsum apud se sempiternis foculis custocuius portionem exiguam ut faustam praeisse quondam Asiaticis

credi, diri,

regibus dicunt.

Marius Victorinus Afer

§ 23.

(About

Ad Iustinum Manic liaeum

a.d. 350)

(col.

1003, ed. Migne):

lam

uidisti-

ne ergo quot Manis, Zoradis, aut Buddas haec docendo deceperint ?

Hieronymus

§ 24.

(a.d. 331-420)

1153, ed. Migne): In Hispania Agape caecum caeca duxit in foueam, successoElpidium, mulier uirum, remque qui Priscillianum habuit, Zoroastris magi studiosissimum, et ex mago episcopum, cui iuncta Galla non gente sed nomine, germanam hue illucque currentem alterius et uicinae haereseos

Epist. 132

(torn.

col.

i.

reliquit haeredem.

Iohannes Chrustostomos

§ 25.

(a.d. 347-407)

Lib. de ii.

Col.

S.

Babyla contra Iulianum

536, ed. Migne)

et7re

:

yap

tov Zap.oA|ty ouSe e£ ovo/xaros Zaacnv oAtyoov tiviov

;

dp

on

oi)(

Katrot ye KaKe?voi Kal ot

Ta

p,ot,

ot ttoXXol,

irXdo'p.aTa tjv to. irtpi eKetvcov

Gentiles

et

paXXov

dXXd

craOpd Kat p.drt}v

avvOevres Setvot ycvecrOai Ae'yovrat,

irdvTa. pdrrjv yi'verat Kal eiKrj,

\f/ev8r]<;

ytverat

ovSep-tas

yap

ovaa

Kat

tv^tj, wairep ovv,

e'lKrj

Ta

Setrat /SoTj^etas

7rpos r)

oe ov8i tivcs nXrjv

Ikuvwv Xeyop.eva cnravTa

yorjTeiav evptiv Kal ipydcraaOai, ot 8e crvcrKidcraL i/'evSos rfj rrjTi.

(torn.

Sta tl tov Z(Dpoa
6Vav

rj

rwv

orav Icrxypa Kal

dvaTpoTrrjv

rdv Aoywv

;

pkv

Trtuavo-

Aeyo/xevtov viroOecns 6X-q6rj<;,

e7rtvooup.eva 7rapa

tt}s aXrj9(.ia
ot

airavra ttoXiv

twv

ix@p<*>v

:

APPENDIX V

246

Aurelius Prudentius Clemens

§ 26.

(a.d. 348 to about a.d. 410 l )

Apotheosis, 492

ff .

ecquis alumnus

Chrismatis inscripto signaret tempora ligno;

Qui Zoroastraeos turbasset fronte susurros.

§ 27.

Paulus Orosius

(Wrote about

a.d. 417)

Hist. I. 4 (col. 700, ed. Migne) Nouissime Zoroastrem Bactrianorum regem, eundemque magicae (ut ferunt) artis repertorem, pugna :

oppressuin

[sc.

The passage

Ninus]

interfecit.

2

contains some account also of Semiramis as well as

of Ninus.

Aurelius Augustinus

§ 28.

(a.d. 354-430)

De Civ. Dei, XXI. 14 (torn. vii. col. 728, ed. Migne): Solum quando natus est ferunt risisse Zoroastrem, nee ei boni aliquid monstrosus risus ille portendit. nam magicarum artium fuisse perhibetur inuentor quae quidem illi nee ad praesentis uitae ;

uanam felicitatem contra suos inimicos prodesse potuerunt. a Nino quippe rege Assyriorum, cum esset ipse Bactrianorum, bello superatus

est.

Kurillos Alexandrinos

§ 29.

(About

Contra Iulian. Mayoi

a.d. 376-444)

III. (torn. ix. col. G33, ed.

TIepcriKov eicn yevo?, ipovcri ttov 7ravrw?.

Migne): on

ZwpoaaTprjv ye

a7raAAat£te Xoyo? tov Tat? //.ayiKous (.vKT^QjaOai Te^rais, ov

^qXwTTjv TlvOayopav

cpacrtv,

s

Br]

p.ev p.r]v

ow

oi

oi'Seis

Kal iravapiaTOV

Kal (SifSXovs airoppyJTOw; Trap

avrov (tvvtc-

Qufxlvas av)(f}
1

Quoted

Miraculor. ed.

Migne).

also

by Gregory

lib.

i.

cap. 41

of Tours, (col.

743,

2

Praised by Ekkehard Urangiensis,

col. 505, ed.

Migne

(vol. 154).

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

(About

a.d. 387-457)

Graecarum Af f ectionum Curatio, 1045, ed. Migne)

vo/xovs,

/xevoL

Kal

vop,o6e(ria.<;

f.irrjKOV(rav,

ttjv

Zvvofxov

eiayyeXtKrjv

v€Kpov<;

8e

irpoTiQivai

oi

dSeA<£ats dSecos

r/ydwrjo-av.

Zkuvov

dAAa

p.ep.a6r]K0T€s,

vvv

tjJs

tcov dAte'cov

irapavofxiav

cos

Kval

Kal

Ovyarpdai

Kal

fiivroi

Kal

tovto

iirdTrja-ev,

tovs

otcovois

Spdv

61

mo-Tev-

KaTaKpxmTovo-i, Kal tcov tovto 8pdv dirayo-

Trj yr}

cppovTi^ovcri,

Kat

pxv ZapdSov vopous

tov<s

(torn.

irdXai Ilepcrat ttoAitew-

irapavop-iav vo/ai£ovt£S, iiraSrj

o-wcppoavvrjv

cravTes ovk dve^ovTat,

pevovTcov

Kal

ttjv

irap

IX. de legibus

dAAd Kara tovs ZapdSov

:

Kat fxrjTpdcn

p.iyvvp.evoi,

247

Theodoretos of Cyrus

§ 30.

iv. col.

NAME

vop.u>v,

ov8e

TretppiKam

tcov

ttjv

KoAa£ovTcov

wp.0Tr)Ta.

Claudianus Mamertus

§ 31.

(Wrote about

De statu animae, Zoroastri, quid

II.

8

(col.

Brachmanum ex

a.d. 470)

750, ed. Migne):

Quid ego nunc

India, quid Anacharsis e Scythia,

quid uero Catonum, quid M. Ciceronis, quid Crysippi, qui ab ipso paene principio sui operis animo doininandi ius tribuit, corpori

legem seruitutis imponit, in defensionem ueri sententias adferam

Iohannes Laurentios Ludos

§ 32.

(Bom

De Men si bus, ao-rprjv Kai

II.

Yo-Tao-Trrjv

3

about a.d. 490)

(p. 14, ed.

Bonnenn.)

:

Kat ot Ilvflayopetoi,

[on

ot

nepl Zwpo-

XaASaiot Kal AlyvirTioi ano tow apid/xov twv 7rAa-

vyjtwv iv ifiSofxdSi rds f]/xipas dviXafiov, Kal ttjv p.cv cos

?

KaXovmv ck t^s

/xovdSos,

on

7rpTr)v

fiovrj

-q/xipav p.iav,

Kal aKoivd)vrjTo
rats dAAats.]

Ibid. ecf>r)v

II.

5

(p. 16, ed.

Bonnenn.)

7rpwTrjv to 7rXr)6o<; KaAet, ijv

tov iravTo
evt

tcov

c/xoto's,

St'

KaT

:

Too-avra p,ev aio-Orjcnv ^At'co

ire.pl

t^s /uSs,

rjv cos

aviOevro, Tauta pikv

ov 6f.pp.aivu tc dp-a Kal rjpep.a fypaiva

xAav^Tcov Ka0' "EAA^vas, Kav

et

to.

ZcopodcrTp^s avTov irpb

tcov a7rAavcov Tarrr}.

Ibid. vop.tQta

De

Tea

Ostentis, 2

7rept

tcov

(p.

274, ed. Bonnenn.):

toiovtcov ypdcjiav iOiXovTi, iroOev

tc

d>/Ao8iov 8e fj

tcov

elvau.

toiovtcov

KaTaA^i/'ts rjp£ aro A *yetv, Kat o0 e v ccr^e Tas d(j>opp.ds, Kat ottcos iirl toctovtov

APPENDIX V

248 irao**- 6

™

yap

nera Za>pod(TTpr)V

St),

TroXXa

Kai avTov's,

«5s

avTov TrapaSowai

KdT

p.\v

£i7reiv,

fle'pts

el

Atyv7rTibvs

pdAAov

po'vots 8e Tots nad' avrov,

ov

/?td£eTai,

na P a Bi8oicn

hk

-no!"-

a
8e ocrot koX

toutwp

VTrepfSaXetv.

5ia»rAe£ as tlSlKOlS TO. *" V****

TOV TrokvV, IIeTO(nptS TOIS

ravra,

Trpos crToxacrpovs eVi-

T^Setorepoi.

Prokopios of Gaza

§ 33.

(Flourished about a.d. 500)

Comment, tov 'Aao-ovp eVt

to.

ovtos

6

17V

ol

ttAt?v

'

T£ Kat ZcopoacTTpT/s

etvai

aKpijieia

17

XI.]

(torn.

Ne/?pto8

tov

Migne):

col. 312, ed.

BaKTpwv. 1

ov 7roAv Se dAA^Atov Tip

*

i.

tov ZwpodaTprjv, os

yivcTat

oikictt^s

cos

Kpovos

[c.

"EAA^ves

p.ep-q

avoLToXiKci

dcTTpoAoytav

Genesin

in

<pao-Lv

outos

cpacnv

Z£evpev

ytyavTOS

Trcpu'x",

SiecrnfKao-i

Ne/?pwS

tov

XP^f

x^pr/tras

Trpocro)

dAAot Se tov 'Apc/>a£dS <£acriv evp^KtVai Triv ao-rpo-

'

Aoyidv.

Ainaias of Gaza

§ 34.

(About

Theophrastus, €*£

77:

Kturoi Kat

"AtSov 7rpos tovs £wvras dvdyet.

XP° V0S

7tot£

^

¥

""avTiov

a.d. 500)

nAdrw

tu>

o-iopaTi

Zwpodorp^s

6 8e

vtKpwv dvdo-Tacrts Sural.

tov 'Appe'vtov

7rpoAe'yei

10s

lorai

6 ©eo7rop7ros o

oTSev

Xeyo) Kat tows dAAovs avros eKSi8dcTK«.

Agathias Scholastikos

§ 35.

(About a.d. 536-582)

Hist.

II.

irpoTtpa. eOrj

24

(col.

n

oythov

1381

f.,

ed.

Migne):

Tien Kat otov vevoflevpe'vois XP^vTat vopipots, ck

Sews SiSaypaTiov KaTaKX-qOevTes. 8iTT?)

yap or avTw

17

cViovvpi'a

—

twv ZwpodirTpov tov Oppdcr-

ovtos 8e 6 Zwpo'ao-Tpos

pev rJKp.aaev

bir-qvLKa.

vopovs ZOzto, ovk eVeon txa<£ws Siayvwvai.

IlepcTai

*YcTTdcr7reco, ovtid 877

ti a7rAtus <pao"i yeyoveVai, a>s

eivai uaOeiv, irorepov

Aapetov

€'

otcj) 8'

paytK^s

dv Kat

yc'yovEV

fjvOrjo-e

iraTrjp eiVe Kai

XP ov
dytcrTetas,

For

this statement, see

of Coustantia, above, § 21.

2

ttjv

8c

17V01

ZapdS^s

apx^v Kal

avrov

01

Epiphanios

2

€7ri

Aidv du-fptyvoeiaOaL Kai ovk

dAAos outos

Kat avTas 8^ Tas

—

*-ovs

vvv

virrjpxev Yo-Tao-rrrjs.

^ c/>'?y £T ^? avTots ckcivos Kat KaOrjyep.iov

7rapptyets Ttvas Kat 7roiKtAas iviOrjKS. 8o^as. 1

pev

Ilepo-ais 8e tois vvv to.

tx7ravTa 7rapeiTai dpe'Aet Kai dvaT€Tpa7rTai, dAAoibis S«

7rpoT€pas

tepovytas

tt}<;

dpett/"1 ??

to pev yap 7raAaiov Ata T£ Kat Vulg. Zoip^aSos; R. ZopSairrpos.

CLASSICAL PASSAGES MENTIONING ZOROASTER'S Kpovov

NAME

tovtow; By a7ravras tovs Trap' "EAXr/crt #pvAAoupeVous

koI

Ocovs irXrjv ye art

Br)

avTois

rj

ovx opotco?

irpocrriyopla.

249 lrCp.u>v

dAAa. B77A0V

ecru>£cTO.

/xev

tov Aid tu^ov, SdvS^v re tov 'HpaKAea, Kat 'AvatTtSa tt)v 'A
Kat

aAAws tous dAAovs t/caAow, ws

A^vokAci

7rov

^rjpwcrcrtS rt t<2

Kat 2ipaKa>, tois t<x dpxa'oVaTa

vvv Bk ws

dvaypai^ape'vots, 'urToprjTai.

twv

Kat to, KaAAtcrra

tw

ovtwv

M^Swv

re Kat

7roAAa rots KaAovpeVots Mavt^atots

toL

£vp<£e'povTat, icroaov Bvo ras TrpwTas r/yelaOai dp^ots Kat

dpa

Ba/3vAwvito Kat

'Acrcrvpiwv

d7TOKUiycra(rav,

t^v pev dya^7/v re

evavTiws Se kolt dp<£a) e^ouaav

t^v erepav.

ovopaTa re avTat? eVdyovo-t /?ap/3aptKa Kat

TrCTroirjfxiva.

tov pev yap dya#ov, etre 0eov etVe Brjjxiovpyov, 'Opp-iaBaTr/v

d7TOKaAoDcrtv, pet'£ova ti)v 7rAetcrTa

Aptpdv?ys Se ovopa to> KaKtb"TO) Kat 6Ae#pta>.

twv kclkwv Xcyojxivqv

Kat

(rcperepa yXtoTTrj

7-3

tcov dAAeov £aia)v

Sta7rovetcr^at, dvtav Se Kat

yepaipovcn Be es to pdAtCTa to vBwp, £ecr#ai, p.rjTe dAAtos eVi^iyydveiv

17

tu>v te ip-irerwv

dypta Kat iprj/xovopia KaTaKTetvovTes,

tois pdyots 7rpocrdyouo-tv, wo-7rep es eVtSet^iv euo-e/?eta?.

tw pev dya#a> Ke^apto-peVa

ioprrjv tc 7rao"a>v

dvatpecriv CKTeAovcriv, ev

07ro(ra

x

on p^

oj?

pi^Se

ravTr)

yap otovTai

AupaiVecr&u tov 'AptpdvTiv.

Ta

7rpocra)7ra

auTu

ttotou tc exaTt Kat T^s

eva7rovt-

twv


eVipeAetas-

Scholastikos Kassianos Bassos

§ 36.

(a.d. Sixth Century)

Praef. in

lib. I.

:

Tot

8ia<£opois Taiv 7raAatwv

tc yewpyt'as Kat eVipe-

7rcpt'

Aetas (pvTwv Kat o"7roptpw Kat erepajv 7roAAwv xp^o-tpcov elprjfiiva crvAAe'£as eis

ev,

TOUTt

to fiifSXiov crvvredeiKa.

o-vveiAeKTat Se

c'k

twv ^AwpevTtvou

Kat OiivSavitoviov Kat 'AvaToAiov Kat B^pouTtou Kat Aicxpdvow; Kat AeovTtVov Kai TapavTtvou Kat

AttovXtjlov Kat

A^poKptVou Kat 'AfppiKavov Trapa86£u)v Kat Ilapc/nAou Kat

Bdpwvos Kat Ztopodo-Tpov Kat ^povTwvo? Kat IIa£dpou Kat

Aap^yepovTOs Kat AiSu'pou Kat 2uTtovos Kat twv KwtiAiW.

Geoponica, aAyetv

11. 18. 11:

tous oc^^aApous,

Z(opodo-Tpr]<; Se

tov eV 7rpwT0ts tSovTa

Ae'yet, C7rt

evtauTOJ/ eVa

€7ri

tov

KaA^Kas, Kat rpicrlv i$ avrwv aTrop.a$dp.evov Ta oppaTa, Kat Ta.

p^

cpvrov pcpvKutas £7rt

tov

<^>uto9

pooa KaTaAt7rovTa.

I Did. 13. 9. 10:

Zu)podo~Tpr]<;

<prjo~i,

t^s ^pt'SaKos to o-7reppa p€Ta otvov

7TO#eV taTat TOVS 0"KOp7rto87/KTOU?.

Geoponica

(continued)

:

The following

rubrics of " Zoroaster "

will sufficiently indicate the character of the lore ascribed to him,

without the necessity of presentation of the texts of the chapters under them. 1

Vulg.

'OpfiiarSdffTriv.

APPENDIX V

250 7

I.

oti AvayKaiov i
:

8

I.

Trepl

:

10

I.

12

I.

cnypetcocns rtov d7roTeAoup.eVa>v ck tj}s irpdiTrjs fipovTr}*; kolO' cKacrTOv

:

kwos

(13 sections, pp. 19 seq.)

ScoSeKacT^pis tou Aids, Kat do~a airoTtXu. 77ept7roAedtov tous StoSeKa

:

15

wore

etSeVat,

7rota

twv

yevrjaovTai

(nrtipop-ivoiv

(3 sections, p. 55.)

7rota) otKco ovcrr)?

iv

:

(40 sections, pp. 21-28.)

Za»|0oao-T/Dov.

TrpoyvoiariKov,

:

Zwpod(TTpov.

evOaXrj.

V. 46

ZtopodoTpou.

eVtToA^v.

tov £a)8iaKov kvkAou.

II.

avrrj<;

(13 sections, pp. 15-17.)

toD airov.

eros, /x.eTa t>)v tot)

oI'kous

ttoti

yrjv,

tov kwos C7rtToX^s Kat t^s 7rpoyvwcrecos tcov e£

rrjs


atXyjvr] yt'verat v-rrip

rj

(31 sections, pp. 11-15, ed. Beckh.)

Zoipodarpov.

Se vtto yrjv.

tt}s

creAiyv^s

Tpvyav, Kat

xp>)

on

ZwpoddTpov.

airr} ; Kat VTroytLOV oucr^s t6v rpvyrjTov Set 7roie
Xr]yovcrr]<s

(1 section,

p. 164.)

VII. 5 towtwv

VII. 6

ttiOuv, Kat Tt xpr) 7rapac/>i>AdrTecr#at

7T£pt dvot'£etos

:

Zwpodarpov.

dvot£ea)s. 7rept

:

Kat oti Stac/>opdv

(3 sections, pp. otVou,

jU.eTayytcrp.oi!

o eV

«x«

tu atno

tu

Katpto tj/s

190 seq.)

Kat 7roVe xpr; peTavTAetv tovs 7rt0a>

ep/^e/^A^peVos otyos.

oij/ous,

tou

avTOt).

(11 sections, pp. 191 seq.)

VII. 11

ware

:

X. 83

SeVSpov aKapirov Kap7ro<popetv.

:

XIII. 16

XV.

1

f3povrS)v Kat ddTpatr^v

vtto

:

p.i)

TpeVecr&xt

tovs oiVous.

(1 section, p. 195.)

ZwpodcrTpov.

:

Trept

Kav0aptoW.

ZajpodoTpou.

ZtopodcrTpov. Kat

Trept civcrtKtov avp.7ra0eLU)v

(3 sections, p. 319.)

(4 sections, p. 403.)

dvTi7ra0eta>y.

ZtopodcrTpou.

(oD

sections, pp. 432-436.)

§ 37.

Gregorius Turonensis (a.d. 538-593)

Hist. Francor. uero Cham, Chus.

1.

5

(col.

primus idololatriae adinuentor.

dam

164

seq., ed.

Migne): Primogenitus

hie fuit totius artis magicae imbuente diabolo et hie primus statuunculam adoran-

diaboli instigatione constituit

:

qui et stellas et ignem de coelo

cadere falsa uirtute hominibus ostentebat.

hie ad Persas transiit.

hunc Persae uocitauere Zoroastrem, id est uiuentem stellam. ab hoc etiam ignem adorare consueti, ipsum diuinitus igne consumptum ut

deum

colunt.

:

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

251

Isidorus

§ 38.

(About a.d. 570-636)

Etymol.

39

5.

Ibid.

9

8.

iii.

col. 224,

Zoroastes

magicam

(torn.

genuit Abraham.

(col.

M. CLXXXIV.: Magorum primus

III.

310),

Migne): Thara, an. lxx,

ed.

reperit.

Zoroastes rex Bactrianorum, quern Ninus rex Assyriorum praelio

de quo Aristoteles scribit quod uicies centum millia uersuum ab ipso condita indiciis uoluminum eius declarentur. interfecit,

1

Chron.

1024, ed. Migne):

v. col.

(torn.

Hac

aetate magica ars

in Perside a Zoroaste Bactrianorum rege reperta.

a Nino rege

occiditur.

Chronicon Paschale or Chron. Alexandrinum

§ 39.

(Last Date a.d. 629 *)

Chron. Paschale Bonnenn.)

148

(col.

Kal reXevra 6 Kpovos.

:

Migne;

ed.

67,

ed.

6 Se Ni'vos iinKpaTr)<; yevo/ievos

tjJs

seq.,

I.

p.

'AacrvjOtas ktl^u ttjv Niveu?) ttoXlv 'Acrcrvpiois, Kal /JaonAeuei irpuiTos iv avrrj

c^wv

rr]v 2e/itjoa/xiv ttjv kcu 'Pe'av ttjv

iavrov firjTtpa Kal yvvcuKa fxe$ iavrov.

i£ avTOv ovv rov yevovs iyevvqdr] Kal 6

6 TrepLfiorjTos, octtis Tots ITcpo'ats

et7ro)v

/ac'AAgov

on

Zwpoaarpos

6 d
rcXevrav -qv-^ro viro Trvpos dvaXw8rjvai ovpaviov,

idv Kavcrr) uc to irvp, ck twv

/caio/xevcov /nou oo"tco)v

iTrdpare Kal (pvXd^are, Kal ovk cxAeti/'et to fiacrLXaov Ik t^s

Xpovov aspCav

(pvXaTTtTt avr)X<j)0r].

<j!>vAaTTOVT€S

TO

The same

to.

Kal

ip.d

iiroCijorav

XcLlf/aVOV

story

oorea.

is

aVTOV

oi

Kal

ev£dp.evo<;

Ilepcai Ka$ios

T€(f>p(i)8iV ecus

v/aw

x
QpLcova ano Trvpbs

tov €L7r€v

avTOis Kal t^ovcri

vvv.

found in almost the same words, or with no

material addition, in the works of Iohan. Malalas (a.d. sixth century)

Migne, Patrolog. Gr. torn. 121 p. 18, ed. Bonnenn.) GeorHamartolos (d. circ. a.d. 1468), Chron. (col. 56, ed. Migne, PatroGr. torn. 110). See, also, Georgios Kedrenos (end of eleventh

(col. 84, ed.

gios log.

;

;

who also adds (Historiarum Migne, Patrolog. Gr. torn. 121 p. 29

century a.d.), col. 57, ed.

;

XiLipava avrov Bed

to.

ti)s

1

/?ao-iAei'as

Tiyur/s

Compendium, f.,

ed.

Bonnenn.)

cl^ov ol Hepcrai ftus tovtou KaracppovrjcravTts Kal

i£eirecrov.

But with a spurious addition

derbyzant. Literatuf2 pp. 337-339). ,

to a.d. 1042

;

cf.

Krumbacher, Geschichte 2

P, ZopodffTprjt.

APPENDIX V

252

Flaccus Albinus Alcuinus

§ 40.

735-804)

(a.d.

De diu in. Istoruna

of fie. VI. (spurious)

(torn.

col.

ii.

enim Magoruni primus Zoroastres rex

1178, ed. Migne):

exstitit,

a quo originem

feruntur traxisse.

Georgios Sunkellos

§ 41.

(Flourished about a.d. 775-800)

Vol.

147

p.

i.

[2405]

ifive

XaASaiW

f.,

Bonnenn.

ed.

V C^] rel="nofollow">

o. 7re

7raAtv ets ifiv^O' 7rg"'

kcu vrjpuiv Kal atocrawv

Mt^Swv

(.(ttlv

XaASaiW

M^Swv,

(TVVTp£)(tL.

6.TTO

irvtvo~TOL
Tpioy-iupibis tTtcn

Kal crwo-o-ois

[2]

TWV

TOVTOV TOV XpOVOV

^i/r/TOus,

oj?

XaASaiW

[84]

7rS'

/3ao"iAeis

Ibid.

)

Kal oi%

ojs

IIaj/o8wpa) Soke!

to>

315, ed.

Bonnenn.

irf.pl

iirta-qpo'i

£is,

TO.

:

TWV /JdCTlAfW

ov^

6

*cai

tv^wj/,

ovtcj

cf>do-K
'

twv 'EAA^iw

ol

tovtwv TrapecrTw

Ap^opat

ypdeiv

dAAot T£ ipvrjpovevaav Kal rd 7rpwra EAAd^tKO? re 6 AtV^tos

Kti70-«7S

6

Kvt'oto?,

£7T£6Ta

ifiao-iXevcrav

2£p(.pdp£(i>s

'

Hpdooros

AacrvpLot,

Kai Zwpodo-rpov

twv

pdyov

6

v^ [52]

(Also cited in the Chronicon, pars

Aucher.

col. 46, ed.

Cf.

AAi«apvao"£vs.

8e 6 Bt/Aou Ntvos. £T£i

i.,

rfjs

to

7raAatdv

£?t' £7rdy£t

Nlvov

/cat

tj}s

y£i'£crtv

fiao-cXtias.

of Eusebius, torn.

Jerome's translation of the Chronicon,

Migne.)

to

eyrwcrpei'wv

£Tr).

fSaaiXiiov

to>v

Sid

Ttcri,

Eyw^

ao-vpcpwvuv;

Se

oti

twv xpdvw

^AiaK

Si

erepots

/cat

Zcopodorpou rwv rjXiaK&v iviavrwv £K tcov tov

p.

dAAd

iaTopias,

Ocoix;

tov Kocrpov So£d£ovT£s evavTiws reus #£0-

clvai

di'Siov


rous Se /xerayevecrTepous Kal iraui <£av£povs

yeypd(f>a
K.ecf>aXiwv

p,v9iKf)<;

y ypiBiovs voptt ovT(.<; irXdvyv clarjyovptvoL tw ovtl xpovovs dweipovs fiefia-

€KTOT£ T^AlUKOlS £T£0~lV (.TVipi-TptidOaL

to"TopiKot

dAdyou

Kai tt)s Aoi7n}s

crcicrtrtoj/

ypa
ecr^drcus V7r6

ed.

Sfi

per avrov £ [7]

tovs yap TrpoyevccrTepow;

Kal rovs per avrov; ttjv

'Ao-tas

/3'

1


wi/

vrjpois

fiacnXimv, ~Evrj\LOv Kal Xu)pao-/3tfXov,

Z
rjXiaKwv irwv.

dc^)'

[9] Kal

tV^ KparrycravTa? ^Ata/ca p ?' [190], 6 avrbs HoXvi&rwp, ovkzti Sid

adpoiv Kal vt]pwv Kal

€twv

6'

iv o"dpois

[2499] €TOS KOCTpLKOV

ctcrayei,

Si'

[86] iv

/JacriAets trC,'

P Tives roiv iKKXrjmacrTiKwv ypSiv io~Topt,Kwv ov KaAu>s i£eXd/3ovro Kal prjvas rj' [8], dnep a!? cpaaw fis to irrj Tp\iaK.d bS' [94]

[86] 8vo pkv

Sf tu>v

tov

adpwv

fiaaiXtcav Kardp^aa$ai pvdoXoytov Sid

[49], tovt

io~>

rovSe.

tov KaraKXvo-pov Ttuv

fiefStMriXevKivai XaASaicov Kal

Kal

'AAf^avSpos 6 IIoAuib-Ta)p i<

:

kov/jllkov €Tous fiovXtrai 7raAiv rrjv /xera

i.

43

f.,

torn. viii.

—

''

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

253

Anathemas against Manichaeism

§ 42.

(About 835)

Cited by Cotelerius, SS. Patrum qui temporibus apostolicis floru1 These ' Anathemas Paris, 1672 notes coll. 368-376.

erunt opera.

;

were to be recited by converts from Manichaeism to Christianity. In this long and valuable document, Zarades (probably Zoroaster) and his prayers (the Avesta ?) are declared accursed as being conAnathemas: ava8tfxa.T%a) Zapdnected with the Manichsean faith. 8r]v ov 6 Mdv^s Otbv cAeye trpb avTov <pavivTa reap 'IvSots Kat Ile'pcrais, Kat rj\tov a.Trei
avv avTiS

'

Se Kat Tas ZapaSetous 6vop.a£op,eva<; evicts.

.

.

•

dvaOefxar l^,u) tovs tov Zapdhrjv Kat BovSdv Kat tov Xptcrrov Kat tov Mavtxatov Kat tov rjXiov eva Kat tov avrbv eivat Ae'yovTas.

MaveWos

.

.

dra#e/xaTt£a) tov

.

naTepa

IlaTCKtov ota ij/€vaTr]v Kal tov ij/evSovs iraripa, kol tt/v olvtov p.r)Tcpa

Kdpoaaav,

Kat 'IepaKa Kat 'Hpai06vt.ov tous virop.vr]p.aTiaTa.
Kat i$-qyr)Ta.s

twv tovtwv avyypap,p.aTOiv, Kat tows

aVavTas, Sicrtvvtov tov 8id8o)(Ov

to KaT' avTov \eyop.€vov

tovtov

T?}s

cuayye'Atov,

Xoittovs

olvtov p.a6rjTa<;

®o)p.dv tov o-WTO.tjdp.evov

p.r)VLa<;,

BouSav, 'Epp.dv, "ASav, 'A SapavTOv,

2 Zapovav, Tafipidfiiov, 'AyaVtov, 'lXdpiov, 'OXvp.inov, 'ApiaTOKpiTOv, 2aA/x,atov,

Hdamv,

'Ivvatov,

Bapat'av,

K.T.A.

Similarly Goarius, EuxoAo'yiov siue 1647, p. 885

dva#e/mTt£w

:

2iKi;0tavov toijs 7rp6 Mavt^at'cov yeyovoVas.

avv Tots

Kat KaTaOtpaTi^u)

t<,'£w

Kituale Graecornm, ^apdSrjV

KaTa8ep.aTt^(a

Kat

.

.

Kat

Paris,

BoSSav Kat

7rpos Se tovtols avadep,a-

.

Hpa-

lipaKa Kat

rrdatv

irpoycypap.p.ivoi
KAeufyv Kat 'A^flovtov Toiis i£rjyr]Tas Kat v7rop.vrjp.aTiaTa<; tov clvtov dvop.ov Kal (3e(3r}\ov Mave'vTOS Kat ©couav Kat Zapovav Kat Ta(3p(.d/3<.ov. 1

See Kessler, Mani.

i.

358-365, Ber-

tovtov SiaSoxoy

Kal

3

&o>/xas

6

t2>

KaT

MavixaiKbv evayyehiov avvTa^as

1889.

clvtov

2

ZaKovas siue Zaxovas, Kessler.

BouSSas re Kal

3

An

fiavTos, ov aireaTeiKev eis did<popa K\l/xaTa

lin,

important passage which serves

throw light on these Anathemas is found in Petros Sikelos (about A.D. 1100, see Krumbacher, Geschichte der to

byzant.

Literatur'2

Manichceortim, ed.

xvi.

Historia

78),

(col.

1265 seq.,

Migne):

?iv

Be

€Tepos

'

irpb ttjs

Zapdvi\s X
p.

,

Kf)pvKa ttjs ttAoVtjs virofivrjiJiaTio-Tal

Kauias

6v6fj.art,

MaVepros] Kal

diddcTKaXos

Tavrris,

avTov

d/xScppwv

virdp-

~ fiaderal Se tovtov tov avTixp'l0 T0V

MdvevTos yey6vao~i di&StKa

'

~2,io~ivvios

6

'

*A5tJ-

i£riyriTal Be avTcji Kal

yey6va
kAei'S^s Kal 'A
'

vwr)pxov Be

Kal erepoi p.a6r)Tal Tpe?s,

'Aydmos

aui-<£

6 rijv

'EnraXoyov o-wrd^as Kal Zapovas Kal Ta0rcaffav yap avrwv $(0\ov pia/Sios. .

tovtov [sc.

"AdavTos Kal

'Epp.cis,

iis aaefSri

(priuias

.

.

SiddyfiaTa KaT<=x°v(rav Kal fS\aff-

irdaris

imr\T}pw^vriv

eiixyv Xtyo/xtvriv Trap yorjTeiav,

t\

ajroo-ToXiK^

KaO

tj/j-us

Kal

iracrav

ainuv, fiaWov 8e

ayla KaOoKiKii Kal

EkkXtjo^'o ave0ep.aTifft>

APPENDIX V

254

Georgios Hamartolos Monachos

§ 43.

(Wrote about

Chronicon, 8e i£evpov

rjroi

a.d. 850)

117, ed. Migne):

I. (col.

-npuTov 6vav foots XaXSatot

ko.1

yap £0ros

Kv7rptot, Sta<£opoi>vTai

IlepcriKov V7rdp^ovT€s

tt/v

'

1 darpovoptdv icpevprjKevai 7rpwTOt Ba/3uAwnot 8id 'Op wacrrpov, e£ wv

8e

Seurepot TrapetXrjfpaaiv AlyvTTTtoi. ko.1

yewpeTptav ck tou aTrXerov

rrjv

twv ^wpwv 7rpoStSa^^£Vres

Statpco-ews

Tr}s

rrjv 8k

erepot p.CTeXa(3ov.

«at

'

yrjs

rrj<;

ypdij/avrts,

'

Ta tou AttoXXojvlov tov Tuavews

tivos,

o-vcrrrjcriv

a>o"7rep

oY dya8£>v ytyovaaiv

Qf.o-Kio'pja.To.

p.kv

^ pev yap payeta «ri-

eort 8a.ip.6vwv, dyaOoTroiwv 8rj6ev 7rpds dya0ou

kXt]o~l<;

ourco

payetav Kat yo^retav Kai c/>appaKeidj/ MrjSot

Kat Heparan, Stac/>epovcri Se 7rpos dAAf^Aous

ievpov

et0

^ 8k

*

yorjTeca €7rtKA?jo"ts tort SatpoVwv KaKcnroiu>v 7rept tows Ta<pov
TtVOS

KO.KOV

CTVCTTa
O0CV KCU

'

6prjvwv twv Trepl tov<>

K€KXf]TaL

yOfjTi.La

yOWV Kat

TltiV

0.770

em TOIJ/

ytvopevwv.

Taoi>s

See also under Chronicon Paschale,

§ 39.

Photios

§ 44.

(Patriarch of Constantinople a.d. 875-879)

Bibliotheca, Codd. LXXXI. Tts

rj

Kat

ei/ 2

817s

Kat

pcv tw

c£ 'Appevtas

7rpcora)

Tu^v

KaAet*

SaTavav

ev

8«

7rto"Tews, a7ro

irepl

tois

281, ed. Migne):

col.

;

paytK^s Kat

iv Uepcri8t

Trpocrcpwvu 8k avrovs oe

^cope7rto-K07rov

bpp.dip.tvov,

Tuy^dvovra.

7rpoo"Tt^erat to p-iapbv Tlepo-wv Soypa, 6

Zapa-

tov Zovpovdp., 3 6v dpxyyov -rrdvTwv etVayet, oV

Kat 6V1 o"7reV8wv tVa T€KT7 tov

"

Kat 7rept rrjs

Kat VTripaia^pov

Aoya>.

Aoyu

tjtoi

tlo-rjyrjcraTO,

Kat tov /?£S

iii.

rrj<;

ttJs eio~e(3eia<; 8ia<popd, iv Aoyots Tpto~t.

Mao-rov/3iov

7rpos

(torn.

©eoSwpou Ilept

aveyvwo-6r] /3t/3Ai8dpiov

Sdypa KaTa Swat

Aoi7rois

OpptdSaj/, ereKtv ckcivov

avrdv atpopt^td?. Ae'£tv

€K$el<;

Aoyots

7rept

to.

t^s Koo-poyovtds dp£dp.evo
Kat a7rAws

dvaaKevd^et

7rept

iv

to

8vo~o~e-

rd>

7rpcoTa>

£ucre/5ous

rrj<;

auT^s

Step^eTat

^aptros opot'ws

t?}s

Kat iiriTpo)(d8rjv htcXOdiv.

outos 6 ©edSwpos 6 Moi/'Ovco-Ttas cnv, Kat pdAto"Ta cv

tw

TptVa)

ctvat SoKtt.

Adyw, KpaTWtov

tt/v tc

yap

NecrTopt'ou afpc-

TrpocravacjxaveL,

twv apapTwAwv d7TOKaTao Taa iv TtpareveTat. -

-

1 Notice this contaminated form, a mixture of Zoroaster and Ormazd (?).

2 ZatrpaSrjs c.

8 Zapovdft e.

dXXd

Kat t^/v

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

255

Suidas

§ 45.

(Middle of Tenth Century a.d.)

Suidas vaio?.

.

.

Kuster, Canibr. 1705) sub voc.

(ed.

'Avno-flev^s 'A^-

:

avvtypaij/c Top.ov<; SeKa, irpwrov fiayiKov-

.

Z(jt)pod(TTpov Ttvos

udyou tvpevTos

acprjytiTai 8e Trepl

tovto 84 rives 'AoioroTeAei,

ti)v vocptav.

Se 'PoSwvi dvaTi#eao"iv.

oi

'Atrrpovo/Ata.

17

pov Sid ZiDpodcrrpov

rd

7rept

Zwpod(TTprj<s-

dorocov

wpuiroi Ba^SuAainoi ravr-qv icptv-

hiavop-rj.

Oorav^s

"

eWor^D-ay

oi

tcov 8'.

/?i/3Aia


tiko. /3i/3A.id

T17

ovpavia Kiv^cret

(peperai

[500].

<j>

os

twv Mdycov. Se

a^ToS

7TC0i

a7rore\eo-p,a-

ao~Te.poo~KOiTiKa..

cv.

'Acrrpovo/ios.

C7rt

Ni'vov

/?ao-i\ca>s

ovpaviov TeXtVTrjcrai, 7rap£yyvrj(Ta<;

7ri>/Dos

cpyXdrreiv.

ZuypopidcrBprjs-

jLtera

%Teo~iv

\l6wv ti/uW

ovto)

yap aurots

oVee p-^XP 1 v^v TT(.
May 01

doroovo/Aia.

e'.

ricppav avrov 7ravTos,

tj^

avTois 7ro\iT€vop.evov ovofiaros

TpuHKwv 7rept

ZoipodcTT pr)<;. virb

coc^os 7raod tous cv

Uepcrop,r}8r}S .

rjpiaro tov Trap

iyevcro Se 7rpo

Kal

tcoi/

ae#' ov Kal

tou? tikto/juVous
Kai TrpwTOS

r)v£a.TO

'

XaXSaios

o-o(£os.

17

ILvOayopas. Kal ZdprjTos toS

ootis

Aacrupiots

fiaaikcia ovk

t?)v

eKXeti/'Ci

01a

ai;TOi9.

Zypa\pz ^adrj/xaTtKa Kal
7rapa Ilepcrais 01
toCtov Kara SiaSo^v 'OcrTavat

'AcravpLwv.

tois

/cat


Ao-rpdp.\j/v)(oi.

cira [sc. r)Kovo~e Ilvflayooas] 'A/Jd/nSos tov 'Yirepfiopeov

Mdyou.

§ 46.

Hugo de Sancto

Victore

(Died a.d. 1141)

Adnot. Elucidat. in Pentateuchon 49, ed.

ipso dicta est

:

ab eius progenie ortus bello, qui

—

in Gen. (torn. i. col. Assur autem, recedens in terram quae postea ab Assyria, multiplicatus est usque ad regem Ninum, qui

Migne)

est.

hie condidit ciuitatem et uicit

usque ad illud tempus uixerat

:

Cham

factus rex Bactriae

in

Nino

uicinus, et uocatus Zoroastes inuentor et auctor maleficae niathe-

qui etiam septem liberales artes quattuordecim columseptem aeneis et septem lateritiis, contra utrumque diluuium in huius libros mathemautilitatem posterorum praeuidens scripsit.

maticae artis nis,

;

:

APPENDIX V

256 ticae

Ninus adeptus uictoriam combussit. post haec audacior factus Nemroth, id est Chaldaeos, et acquisiuit Babyloniam, trans-

inuasit

ferens illuc caput imperii

sui.

Michael Glukas

§ 47.

(nourished about

Ann. Pars Be

Migne;

II. (col. 253, ed.

Kpo'vov efSao-iXevae Ntvos

Att/3wv

err]

a.d. 1150)

244, ed. Bonnenn.)

p.

vfi, os ye

yvvaxKa, vopos eyeveTO Ilepo-ais Aap/3dvav Tas

eis

e£ ov ye'vous eye'veTO Kal

koI dSeA<£ds.

Zwpoaarpos

Aet'as

—

pe™

eairrutv p^re'pas

6 TrepifiurjTOs IIep<xa>v

dorpovojiios, os et7re tois Ile'joorais, eav Kavcry pit to ovpdviov irvp

yv^eTO

:

%ep.ipafilv

firjripa

oiKe'tav

ttjv

— tovto yap

Ad/3eTe ex tcov dcrreW p.ov Kal (pvXao-aere eis cruoraow tt?s /3acno

vp.wv.

teal

Br)

0eoAo'yos

6

'lovkiavov

ev

yiyovev,

pe'yas

Be

to-ropiats

Tats

Tp^yopto? Kat TaSe

ats

^crt"

exprjo~aTO

KaTa

do~Tpovo[iiav

tt/v

Ae'yovrat irpdrov eiprjKevai Ba/?uAwvtoi Sta Za>podo-Tpov, Seirrepov Se eSe'lavro ot

AtyuVrtot

'

yorfTuas, Kal 7rpos

ttjv Be

ws

e'ernv,

dya0ou tivos crvaramv.

yoa>v Kat Bprfvoiv tJtoi II epo-wv,

o#ev €0"xe Kat tt)v dpx^"-

tJtoi

'

r)

avrwv

diro

Adywv,

42

p.

Kvptws

7rept

Kara napepTTTuio-Lv

Ka$" €KacrTj/v

d's

Be

f.,

ed.

Ast

Ba/3uAwv<W

KaAovcrt

Tas

ot

(Lips. 1817):

SoKtpwTaTOt Kat

da-TpiKas cr<patpas,

to Ke'vrpov povat 7rapa ra crcopaTtKa

dye'Aovs

m

'

Boyparc^eaOai

KaTa Ta aura KaAovcriv ev Tots

tov ydp.p.a

icp6app.ev(o<; dyye'Aovs

tovtwv twv dyye'Awv e^dpxovras

opotws dyye'Aovs Kat dpxayye'Aous 7rpoaayopevea6ai, aptOp,bv, Uio-Te dyyeAta

twv

e'yxwpuos ot Ilepcrai Aeyovrat.

tov crvvSecrpot 7rws Kat crwaywyat xPVfxaT %

Ttuv vo-iKwv

tepots Aoyots, TO\)<;

dye'Aas

7rap' ocrov TeAeuos dyovrat

peyeOr) Trap"

Zwpodo~Tpr]<s

Kat

d-n-b

payetd Be a7ro MayovcratW,

Anon.

48.

o Kal Ilv9ayopiK(x)Tepov, eVetS?) Kal

paWov,

'

Mayws

Theologoumena Arithmetika, 'Oo-rdv^s

dyalWoicov

yorjTeia Be rJKOvaev

ev rots Taots ytvope'vwv

§

r)

cpacrt, Satpo'vcov

yo-qrda Be i
Td4>ovs etAoup.eVwv eVt KaKov Ttvos owTao-ts.

twv

Sta^e'pet Se payeid

MrjBoi, elra Uepaai.

payeCa iiruckrprk

piev

r)

payday evpov

do-Te'pas olirep

etVtv

"

oto Kat

oat'povas

Kat

e7rra

tov

Kara tovto eTupoTaTa ^ efiBopds.

§ 49.

Petrus Comestor (Died 1178)

Hist. Schol. Lib. Genesis XXXIX. (col. uicit Cham, qui adhuc uiuebat, et regnabat

Ninus

1090, ed. Migne) in Bractia

(sic, al.

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

NAME

257

Thracia), et dicebatur Zoroastres inuentor magicae artis, qui et sep-

tem

liberales artes in quattuordeciin columnis scripsit,

septem Ninus uero et

lateritiis,

contra

utrumque

iudicium

septem aeneis,

[al.

diluuiurn].

ab eisdem orta sunt idola

libros eius cornbussit.

sic.

Abdiae Apostolica Historia

§ 50.

(Quotation of a

Name

Abdiae Apostolica Historia, Lib. VI.

Zaroes

7.

1

)

PassioSS. Simoniset

cuius fratres maiores natu, Simon Iacobo. cognominatus Cliananaeus et Iudas, qui et Thaddaeus et Zelotes, et

Iudae: Atque haec de ipsi apostoli

Domini

nostri Iesu Christi,

cum

per reuelationem Spiri-

tus Sancti per fidem fuissent religionem ingressi, inuenerunt statim inter initia suae praedicationis duos ibi raagos, Zaroen et Arfaxat,

qui a facie Sancti Matthaei Apostoli de Aethiopia fugerunt.

erat

Deum

Isaac

autem doctrina eorum praua, et

Deum

Iacob blasphemantes,

ita ut

Deum Abraham

Deum

dicerent tenebrarum, et

et

Moysen

denique omnes proplietas Dei a deo tenebrarum missos adsererent. praeterea animam hominis partem Dei habere dicerent, corporis vero figmentum a Deo malo factum esse, et ideo ex contrariis substantiis constare, in quibus laetatur dicerent maleficum fuisse,

caro,

anima

contristatur, et in quibus exultat anima, corpus affligitur.

solem et lunam deorum Dei habere docebant. Christum, phantasiam uirgine natum, nee uere

numero applicantes, aquam simul deitatem autem Filium, Dominum nostrum Iesum fuisse, nee uerum hominem, nee ex uera

tentatum, nee uere passum, nee uere sepulhac tum, nee uere tertia die resurrexisse a mortuis adfirmabant. praedicatione polluta Persida post Zaroen et Arfaxat, magnum meruit inuenire doctorem, per beatos apostolos Simonem et Iudam, id est

Dominum Iesum

Christum.

cum dux apud regem Xerxen disseruisset, cum rege fuerant Zaroes et Arfaxat magi,

Ibid. 13: Haec et alia excitati in zelum, qui

simul indignabundi rumores sparserunt

:

malignos eos homines

esse,

qui contra deos gentis contraque regnum tarn astute rnolirentur.

nam

—

—

quod ea uera sunt quae dieimus, inquiunt loqui quam deos tuos adorauerint. turn permittemus hos non prius 1

si

uis scire rex

is cited because Zaroes (Zahas been identified with Zoroaster by Noldeke in p. 76 of Erganzungsheft zu Lipsius Die apokryphen

This

p6r)s)

s

Apostelgeschichte.il

unci Apostellegen-

But Braunschweig, 1883-1890. Gutschmid, Rhein. Mus. xix. 380 seq. identifies Zaroes with Zarvan. den,

APPENDIX V

258

dux

:

audetisne

demum mus

cum

illis

habere conflictum, ut

dixerunt magi

abiciantur ?

:

aequum

si uiceritis eos,

illi. respondit dux: hoc scilicet ad haec iterum magi: uis uidere potentiam nostram ut probes quia non poteruut loqui

deos nostros, ita adorent et

conflictus

inquiuut

—

uester ostendet.

—

turn

est ut sicut nos adora-

nobis praesentibus

:

iube adstare hie qui sint eloquentes in Unguis,

acutissimi in argumentis, et clamosi in uocibus.

et si tunc ausi

fuerint nobis praesentibus loqui, probabis nos esse imperitissimos.

tunc iussu regis et ducis omnes aduocati praesto

facti, ita sunt a duce admoniti ut quanta possent constantia haberent cum his magis contentiones et eos a defensionum proposito, argumentorum suorum

proposito excluderent.

et

cum

in praesentia regis et ducis cuncto-

omnis ilia aduocatio ita muta quod loqui non poterat indicaret. et cum unius fere horae transisset spatium, dixere magi ad regem ut scias nos ex deorum esse numero, permittimus eos quidem loqui, sed ambulare non posse, quod cum fecissent, adiecerunt dicentes ecce reddimus eis gressum, sed faciemus eos apertis oculis nihil uidere.

rumque sublimium magi

locuti essent,

facta est, ut nee nutibus

:

:

cumque

et hoc fecissent, expauit cor regis et ducis, dicentibus amicis eorum, non debere contemni hos magos, ne et regi et duci inferant igitur hoc spectaculum a primo mane debilitatem in membris.

usque ad horam sextam dum spectatur, aduocati maerore ad suas reuersi sunt quique domos, nimio animi impulsu Ibid. 17

:

Haec cum dixissent

apostoli, deportati sunt

confecti, fatigati.

ad hospitalia

magi, qui per triduum nee cibum capere nee bibere ullo

modo

pote-

rant, sed in his sola uociferatio doloribus extorta incessabilis extitit.

postea

cum iam

magi Zaroes et non dignatur Deus habere

res in eo esset ut pariter expirarent

Arfaxat, accesserunt eos apostoli dicentes

:

igitur surgite sani habentes

liberam facultatem exeundi a tenebris ad lumen, at illi permanentes in perficlia sua, sicut a facie Matthaei apostoli fugerunt, sic et ab his duobus apostolis fugientes, ad simulacrorum coacta seruitia.

bonum

conuertandi a malo ad

cultores, per

totam Persidis regionem, ut apostolis inimicitias exciecce ueniunt ad uos inimici deorum nostro-

tarent, ubique dicebant

rum,

et

:

etc.

Ibid. 20: Quippe Zaroes et Arfaxat magi facientes scelera multa per ciuitates Persidis, et dicentes se esse ex genere deorum, semper a facie apostolorum fugientes, tamdiu erant in quacunque ciuitate,

quamdiu cognoscerent apostolos aduenire.

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

et

259

Ibid. 23: Quo tempore et duo, de quibus diximus, magi Zaroes 1 Arfaxat ictu coruscationis adusti ad carbonem conuersi sunt.

Lib. VII. 1 de fectus ipse,

cum

S.

Matthaeo: In quam [sc. Aethiopiam] promagna quae dicitur Naddauer moraretur,

in ciuitate

in qua rex Aeglippus

sedebat,

contigit

ut duo magi Zaroes et

Arfaxat siniul essent, qui regem miris modis ludificabant, ut se deos et credebat eis rex omnia et esse remota ambiguitate crederet. omnis populus non solum memoratae urbis sed ex longinquis etiam faciregionibus Aethiopiae ueniebant quotidie ut adorarent eos. ebant enim subito hominum gressus figi, et tamdiu immobiles stare quamdiu ipsi uoluissent. similiter et uisus hominum et auditus a suo

officio

imperitabant serpentibus ut percuterent,

refrenabant.

Marsi facere solent et ipsi incantando multos curabant. et ut dici uulgo solet, malignis maior reuerentia exhibetur ex timore quam benignis ex amore, sic et illi uenerabiles apud Aethiopes, in

quod

et

magno diu

pretio fuerunt.

Ibid. 4: Conabantur autem interea arte sua magica excitare eos suos duos dracones ante pedes Matthaei apostoli dormientes] Zaroes et Arphaxat, et non poterant neque oculos aperire neque penitus commouere quidquam. [sc.

§ 51.

The

So-called Zoroastrian Logia or Chaldaean Oracles

MAriKA AoriA TUN AnO TOY ZI2POA2TPOY MATON Introductory Note by Louis H. Gray. of apocryphal

and prophetic

no small part

of our era,

literature,

is

ascribed to the faith of Iran.

eschatology of the Persian religion

mind

at an early date,

and

this

— Amid the luxuriant growth

which sprang up in the

was

first

centuries

The wonderful

made a deep impression on

the Hellenic

to bring forth fruit in the development of

Apparently in this way arose the so-called Gnosticism and Neo-Platonism. Chaldfean Oracles, which bear the mark of Gnostic and Neo-Platonic mysticism

and somewhat

recall the Christian forgery of the Sibylline Oracles.

The pseudo-Zoroastrian compositions had but a short shrift. The great Porphyry ruthlessly attacked them and suppressed them, and they are lost to us forever. Doubtless they were no better and no worse than the great majority perhaps we may even say that the of similar writings which have survived ;

1

p.

a reminiscence of the legend of Zoroaster's death by lightning,

Is this

124 seq.

?

s

APPENDIX V

260

Oneirokritikon of Astrampsuchos, a Christian forgery of about the affords a type of some of these lost books.

But

fifth

century,

in the writings of the Neo-Platonic philosophers there lay hid a

mass termed Chaldsean Logia,' or more usually, simply 'Logia,' or again, introduced by the formula 'As saith one of the Gods,' or even appearing without any introductory phrase whatsoever. 1 These Logia date in general about the end of the second century a.d., and they present to us a heterogeneous mass, now obscure and again bombastic, of commingled Platonic, Pythagorean, Stoic, Gnostic, and Persian tenets. 2 I am inclined to doubt that the entire mass comes from a single source, although some have suggested that a certain Julian of citations,

'

:

the Chaldsean or his son, who lived in the period of the Antonines, may perhaps have been the author. 3 However trivial the Logia justly appear to us, they received the serious attention of Iamblichos, Proklos, Simplikios, Damaskios, and Iohannes Ludos, while Hierokles and later Plethon wrote 'compends of the

Zoroastrian and Platonic Systems.'*

In the fifteenth century Georgios Gemistos Plethon, led on, as I venture to by some such allusion to ZupodaTpov Aoyta as the reference contained

suggest,

in the citation from Xanthos, preserved by Nikolaos of Damascus, boldly foisted upon Zoroaster the Logia which had been hitherto only 'Chaldsean.' This we may term the first recension. It consists of sixty lines and was first published by Ludovicus Tiletanus, together with Plethon's commentary, at Paris in 1563. 5 This text was also commented upon by Psellos as early as the eleventh

Possibly

century.

we may even

regard Psellos as the compiler

the scattered fragments which go to

The second

recension,

make up

we may employ

if

A second

Franciscus Patricius in 1591.

gathered

so dignified a term,

was made by

edition of this appeared at Venice in

This second edition forms the basis of Stanley in his History of Phi-

1593.

losophy, 4 ed., London, 1743, Latin translation, Leipzig, 1711,

me

only one accessible to the present edition

is

except Stanley.

The

based.

My

as good a text as possible.

object of

On

new

this

and

it

was the

collection of Patricius

my work here has been to secure my only aid, has been the

chief aid, or rather

De

masterly discussion by Kroll, " 1

who

this collection.

Oraculis Chaldaicis," in the seventh volume

See Kroll, de Oraculis Chaldaicis,

pp. 6-9, Breslau, 1894.

Grcec. torn.

1115-1154, including

122.

also Psellos's

comment.

In addition

2

Kroll, pp. 66-72.

to the books already cited,

s

Ibid. 71.

mention the valuable compendium

4

Ibid,

zum

passim

Zend-Avesta,

16-18.

Eleuker Anhang

;

ii.

Theil

1,

Plethon's Compend.

by Migne

in

his

pp. 8-9, is

edited

Patrol. Grcec. torn.

5

This has unfortunately been in-

accessible to me.

the edition his

Stj3"AAia/col

1639,

I

have used instead

by Servatius Xpr)
and by Migne in

Gallseus

in

Amstelod. his

Patrol.

of

the tenets of the Oracles contained in the

seventeenth

Italikos

Treu,

(for

Byzant.

edited by

160. 973-974.

should

I

this

letter

Michael

of

identification

Zeitschrift,

iv.

see

1-22)

Cramer

in Anecdota Oxo180-183 (Oxford, 1836), and for the entire subject the valuable

niensia,

iii.

discussion in Ilarles's edition of Fabricius's

Bibliotheca

(Ilamb. 1790).

Grceca,

I.

307-315

'

'

CLASSICAL PASSAGES MENTIONING ZOROASTER'S of the Breslauer Philologische

Abhandlungen (Breslau, 1894).

ally

appear in the text is

I did

if

That

261

his readings

They would gener-

are given in the notes does not signify a rejection of them.

the latter

NAME

not desire to preserve Patricius's text except where The motive for preserving this has been

absolutely unintelligible.

The Breslau professor has practically collected the Logia anew, and he has learnedly discussed their sources and philosophical import. To him, moreover, the references to the Neo-Platonic authors cited in my footnotes are mainly due. Mine has been the humbler task to reprint an obsoles-

purely historical.

cent collection, with only those emendations which are absolutely necessary. I have made a translation of the Oracles or Logia, which I hope later to publish with a version of the other Greek and Latin citations found in this Appendix.

The Oracles have never had many friends, and Thomas Hyde prayed that

as a

note that good old

conficta carmine Graeco

'

might perish

comment on them

these

like others of

'

may

I

pseudoracula pessime

their

stamp

Hist.

(cf.

Relig. vet. Pers., Pref. p. vi.).

His prayer has been in great part fulfilled. In estimating, moreover, the general value of the Logia, we may say, in the words of Shakspere, that the good points in them, like Gratiano's reasons, are as two grains of wheat hid in two bushels of chaff. '

M0NA2, ATAS, KAI TPIAS povas eoTi. 1

^eA.

ottov TrarpiK-q

Aap.

ravarj icrn povas Kal Svo ycvva. 2

UpoK. Aap. ova? yap

dorpaVTei Topais, 3

-rrapa raJSe KaOrjTai, Kal voepais

Kat to Kvfiepvav to. iravra, Kal to.ttuv eKacrrov ov ra)(9iv.

Aap.

5

7ravrl

yap iv KdVpa> Aap7rei rpias ys povas ap^ei. 4

a.pX*] Tacrrjs

TlpOK.

r p^o-ews

rpla yap vovs

et?

rjSe.

elrre

Aa/x.

va>

TrdvTa Kvfiepvwv.

7]

ov TrpwTrjs, dAA' ov Proc. in Euclid,

i.

def. 2 (p. 98,

ed. Friedlein); in Alcib. 356. 20.

Proc. in Euclid,

legitur et 3

6

apud

i.

Dam.

ii.

def. 2

6

fy

Patric.

Om. yap, Kroll. Proc. in Crat. 56. in Remp. 376. 34 Dam. ii. 177.

20, etc. 4

Dam. Dam.

i.

ii.

87. 3

;

58. 20.

ii.

t aptrrf Kal

87. 14.

ra.

tj

G

(rotpCa,

ttJs ovcrrjs,

peTpetTat. 9 «

Proc. in Parm. 1091. 6 ii. 60. 28 62. 28.

253. 25

(p. 98,

29. 16, ubi

;

;

rj

iTeTp.r]TO.

7To\v(ppWV OLTp€K€ta. S

Twvoe peu rpiaSos Sepas 7rpo

rfj

2

iravT

rpia yap enre vovs 7raTpo? aiStov

Kat i
ed. Friedlein);

rj8r)

cts

Kal

i

5

7raTpos Tepveo-#ai aVavra,

ov to 6i\av Karevevo-e, Kal

10

Ta£i?.

rj

7

Dam.

;

i.

;

;

Proc. in Timse. 313 F.

vol's

dire,

Kroll. 8

Dam.

9

e|

ii.

45. 10.

a/u<po?i>

ofays

TtpArns

|

vorjra.

/xerpelTai,

Kroll.

re pro

r',

Kroll.

W

5^ rwvSe p4ei rptdSos 5e>a ov

-n-pdrvs,

Dam.

ii.

63.

ov

rh

21

;

"

APPENDIX V

262 15

Tpwi

<£px<us yo-P

lepds 7r/Da>TOS

TaicrSe Ad/3ois SouAeveiv a7ravra.

8/)o/i.os,

cV

^epios, TpiVos dAAos, os

dpa

/u,e'<jcra)

t^v x^oVa

7rupi

0dA.7rei,

xai Tr-qywv a7ra(raiv.

/cat 7T7/y^ ir-qytov,

fxrjTpa

8' ti>

avvex ov(Ta Ta Trdvra.

€V#ev apBrjV Opioaxei yevecrts 7roAv7roi/aAou uAtis.

20 IIpo*c.

£v#ev crupd/xei/os

Trp-qcrTrjp

dpuSpoio

*

Trvpos avOos,

7rdvra yap iv6ev

Kocrpniiv ev6pw(TKU)v KOiAwpao"i.

apteral, ets to kcitw TCtvetv axTivas

s

:„ ay^Tas

IIATHP KAI NOTS eavrov 6

*e'A.

ovo iv

ircLT-qp rjpTracrcv

8vva/xa voepa KAeuras

25

€rj

i'8tov 7n)p.

6

ov yap a7ro iraTpLKrjq dpx*7S dreAc's ti Tpo^a^ci.

*e'A.

iravra yap e^eTe'Aeao^ 7rarr)p Kai

va> 7rape'8ajK€

SeuTepw,

ov npwTov KXrjL&Tai 30

IIpoK.

Tra.v

7raTpoyeves <£dos 7roAu

yevos

dvSpuiv.

yap pdvos

ck 7raTpos dAKjJs Spei/'dp.evos vdou dv#os. «fpya vo^o-as

yap 7raTpiKos vdos avroyc've^Aos,

Trao-tv ivecnreipev Seo-pov 7rvpij3pLdrj

o
P 1? 1"* s

pev?;, XP 0V0l/ e 'S

cpwros,

aTrepavTOv ipwvra

T«crg to. 7raTpds voepu tK^aoyxe'va eyyei

«v epcoTi peVj7

KoVpou oroi^eta pcvovra.

I^et T(p voeii/ irarpLKov vovv evSiSoVai 7racrats Trrjyaus re /cat dpxais. ecrri

1

yap

Trepas tov TrarptKov /3v6ov Kat 7T7iy^

p^Se 7rpo^A^€v, dAA' epevev

40

Dam. ii. 217. 5.

Adfipois

pro Aa/Sou,

Kroll. 2

Dam.

ii.

217. 5.

^i>

roirrojs,

prae-

ponit Kroll. »

etc.

Dam.'i. 242. 18 7T777T)

Tck 7rc{»
roiv

;

274. 7

irTJ7oi»',

/xrjrpo

ii.

;

67. 1,

curexoucra

pro

Proc. in Timae. 118

C

(v. 1); theol.

Plat. 172. 6 (v. 2, 3 a); 171. 9 (v. 3 b, 4).

anoBpcvcrKti

cum

coniectura

Psell. 9.

Alii

53-54.

pro

&p5r)v Bptfvuti,

HSriv.

Kroll

Kroll.

feral,

Uvea pro

irav

ytvos,

Psell.

K\r)l(eTe, Kroll.

Psell. 53-54.

Proc. in

11 juijSe

a/ivSpoTo, Kroll.

3

comment.

8

9

twv voepwv.

fivQu,

6 irar^p kavrhv ^prm,

Psell. 58—59.

t

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tu 7raTpiKw

eV

pro

Tims. 242 D. /itTjTf,

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Ta
Patric. 12

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axiv

tptiiri

Kroll.

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Proc. in Timse. 155 E-F.

Proc. in Timae. 167 C.

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S tu

Kal iv

Kara

dSuro)

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eis vXrjv irvp eVeKCtva to trpwTOV

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dAAa

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yap waTpiKos vdos eWapev Kara

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45

263

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eVdyet Koo-pots.

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Aap.

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to.

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in Timse. 157

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;

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theol. Plat. is

pro

els,

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pro 3

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Lond., 4 KaWrjirai, sec.

KaAA.7je?Tai

;

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v

yap eVey/cAiv^s

e

Cf. Proc. in Timse. 6

7

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5

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177.

4

C

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in etc.

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pro

5f,

Proc. in Timse. 267 D.

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7.

8

fxade

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votjt&

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333. 29 9

Lips., KaWwiri^et.

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Patric.

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77

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com-

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ment.

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vo^crets ovk aTevws,

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;

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9.

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yap pro Se

dr),

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Kroll.

comment.

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h

eh

Patric. 11

ahv pro

vofav, Stan.

uis

av, 12

Kroll

;

ovSl pro

iireyKXivTi et

»Uo,

Kroll.

APPENDIX V

2(34

dXX' ayvbv kirio~Tpo<pov epovra

70

tts

o~f}<;

1

o/a/ao.,

rtlvai Keveov voov

if/v)(rj
to vorjTov, o
C7r€t

2

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tov Se voei 7ras vovs 0£ov, ov yap dVev

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tois Se 7rfpos voepoi} voepois Trp-qo~Tripo-Lv

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etKa#e

75

virap^u.

dVavra

f3ov\rj.

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ap^as,

ir-qyas re kou

a\\a

Si'

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80

{i7ro

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17

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voepais darpaTTTei TopaTs, epcoros

85

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ap^vecro'iv ioiKvlai cpepovrai, pjyyvupevai Koo-p.ov Trepl au)p,ao-i.

a vous 90

jLiev

i/

Ae'yci, raJ voeiv St^ttou Ae'yei.

yap SuVapis crw

4

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pro

1 a.ir6(TTpo<pou

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ini,

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Kroll.

Dam.

g|w, Kroll.

Tims. 267

i.

D

;

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20 57. 26. Proc. in Tiniae. 242 D.

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ra Kavra,

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is

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"

Psell.

15

iKilvw pro eKelvois, Kroll.

1145 B.

theol. Platon. 365. 1

392.

;

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in Alcib. prim.

7.

i fi

nev

17

Kal

5t? a'ISe,

Kroll.

om. Kroll.

Dam.

ii.

88. 3.

:

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

NAME

265

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apxas, ox 7rarpos epya vorjcraaaL vorjrd,

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110

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1

Dam.

88. 7.

ii.

fa-oKe/cArrot, Kroll.

Alii dyAcoi/ (cf. Simplic. in Arist. Phys. 145, p. 623, ed. Diels). 2

Ta

3

Dam.

4

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Kroll.

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Proc. in Schneck apud Kroll. Parm. 800. 11. 5 Om. has lineas duas Kroll. iecit

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sec.

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TraTpSdev.

ftovXwv fapOtyruv,

Ivyyas

(cf.

t'

Tpcnrovaai, ap.
Kroll

irapao-x^Sbv

comment.

a«

CHpOeyrois,

comment,

tvyyes

Kroll.

per has

Kroll, p. 41) a Laevio frag.

10 ed. Muller, Lips. 1892 inter 'omnia philtra

'

laudatas, conatur Pater ani-

pharmaceutria

/cexa/jKr/xeVos, Kroll.

sec.

apxeySvovs, Kroll.

\

pro

pro

Kroll

Thilo.

mam humanam

irepi

&A\vSts, Kroll.

vomeral.

pro ov Kara k6
ov Kar' aKoanov

Kroll.

wore

reducere.

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rb rrjvov

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Idyl.

haud ii.

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aliter

incantat

SwfJta

rbv

APPENDIX V

266

EKATH, STNOXEIS, KAI TEAETAPXAI yap

e£ avrov 120

afxtiXiKTOi

TravTes CK^pwcrKOVO-t.

Ktpavvol Kal TrprjcrT-qpoSo^oc koXttol

re.

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Ekut^s,

Kal VTrt^iDKos 7rupo? avdos yj8e Kparaibv TToXdlV, TTVpLOiV iireKUVOL.

TTVf.vp.0.

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130

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eiScoAcov.

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ot jnev

tois Se 7rupos voepoC voepois TrprjcrTrjpatv

135

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dXXd

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10

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&

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ol 8k tol

altrOrjTa. 8r]p,iovpyov
Kal aw/xaToeiS^ Kai KararcTay/xc'va ets uAt;v.

1

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k.t.X.,

2 avyijs

pro

appellator,

confusam 3 ii.

vi. 1

una cum Rhea a esse

6eui> ixrirep

Platonicis

demonstrat Kroll, pp.

(cf. p. 09).

89. 31

;

4

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r>

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22

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10

(yap)

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ii

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1

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i.

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re

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27-31

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14

iruv rpidSos

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95. 23.

Kroll.

pro wavToiaSos, Kroll.

"

NAME

CLASSICAL PASSAGES MENTIONING ZOROASTER'S

267

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145

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vSaros, Kroll.

Proc. in Timse. 154 E.

APPENDIX V

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APPENDIX VI ALLUSIONS TO ZOROASTER IN VARIOUS OTHER OLDER LITERATURES 1.

Armenian Allusions.

2.

Chinese Allusions.

3.

Stkiac, Arabic, and other

4.

Icelandic Allusion.

Mohammedan or Persian References.

Allusions to Zoroaster in Armenian Literature

The

references to Zoroaster in

Armenian

literature, so far as I

know, are few, but other scholars may be able to add to the list. Those allusions easiest to be found are in Langlois, Collection des Historiens anciens et modernes de VArmenie, 2 vols., Paris, 18671869; see tome i. pp. 28, 29; ii. pp. 59, 69, 189, 191, n., 230 (377), 381. These references are used here in part. Armenian History of Khorene. (a) The So-called The chapters of the so-called Armenian history of Moses of Khorene which refer to Zoroaster give the same or a similar record as Cephalion and others * in associating his name with Semiramis. Semiramis Zoroaster is a Magian and religious chief of the Medes. gives into his charge the government of Assyria and Nineveh, and entrusts to him the greatest power, while she withdraws to her favorZoroaster raises a rebellion against Semiramis, ite city in Armenia. and the issue of the war is told. Several translations of Moses or of this passage are accessible Whiston, Moses Chorenens., London, 1736, 1. ch. 16 (quoted in Midler's Frag. hist. Gr. iii. p. 627, and in Gilmore, Persika of Ktesias, Lon-

—

:

don, 1888, p. 30, n.)

;

Langlois, Collection des Historiens anciens

modernes de VArmenie, Paris, 1867-1869, tome 1

E.g. Agathias

;

cf.

Hyde,

ii.

59, 69; cf. ibid.

Hist. Belig. vet. Pers. p. 412.

274

et i.

— ALLUSIONS TO ZOROASTER IN OLDER LITERATURES p.

28 (Mar Apas Catina,

G-ross-Armeniens are

discussed

cli.

ilbersetzt,

by

275

10) Lauer, Moses von Chorene, Geschichte Eegensburg 1869, p. 13 seq. The sources ;

Carriere, Nouvelles sources de Mo'ise de Klioren,

Vienna, 1893 cf also Vetter in Festgruss an Roth, p. 81 seq. For a rendering of the passages, in which Zoroaster is alluded to in Moses of Khorene, I am indebted to the kind help of my col;

league, Mr.

version

is

.

Abraham Yohannan,

of Columbia University,

whose

here given for convenience.

Mos. Khor. 1.6 [in speaking of Zrvan and basing the narrative on the legendary Berosian Sibyl, Moses of Khorene alludes to three princes of the earth, 'Zrvan, Titan, and Japhet' (Zrvan, Didan, Habedost). In his opinion these are identical with Shem, Ham, and Japhet (Sem, Kam, Habet). He then goes on to state, upon the authority of the Berosian Sibyl], 'These divided the whole world between them. Over the other two, Zrvan gained the mastery, he, of whom Zoroaster (Zradasht) king of the Bactrians, that is the Medes, '

'

and father of the gods.' 'About Semiramis The reason why she slew her sons How she fled from Zoroaster (Zradasht) the Magian into Armenia This queen was And how she was put to death by her son Ninyas (Ninouas) states that he is the source

Mos. Khor.

1.

—

17 (16)

—

—

:

—

always accustomed, for her recreation, to pass the summer in the northern which she had built in Armenia. She left Assyria and Nineveh in charge of the governor Zoroaster, a Magian and patriarch of the Medes. And having repeatedly done this, she (finally) entrusted the sovereignty

region, in the fortified city

entirely to him.'

Being herself often rebuked by her sons because of her wanton and meretrithem all to death only Ninyas (Ninouas) escaped. She chose to bestow upon her paramours all the power and treasures, without any regard to her sons. Her husband Ninus was not dead, nor buried by her in the palace of Nineveh, as is reported but he abandoned the realm and fled to Crete, because he was aware of her vice and shameless behavior.' It was then that her grown-up sons reminded her of all this in hopes of restraining her from her devilish and warlike desires and of having the power and treasures entrusted to them. Becoming excessively enraged thereat, she killed them all, and only Ninyas remained as we have described above.' But when some misunderstanding occurred on the part of Zoroaster with reference to the queen, and enmity arose between the two, Semiramis made war against him because he was designing to rule by force over all. In the midst of the war Semiramis fled before Zoroaster into Armenia.' At this juncture, Ninyas (her son), taking advantage of the opportunity for revenge, killed his mother and reigned over Assyria and Nineveh.' '

cious character, she put

;

;

'

'

'

(b)

Elisseus, who

is

presumably a contemporary of Vartan (a.d. the latter, and of the wars which the

fifth century), in his history of

Armenians waged against the Persians, alludes incidentally

to the

;

APPENDIX

276 '

Magians,' and the

'

VI

religion of Zoroaster

;

'

see Langlois, op.

cit. ii.

189, 230.

The Armenian Eznik

(c)

(a. d. fifth

century,) in his refutation

the sects and of heretical opinions, devotes an entire division

of

(ii.)

of his

work

to the false tenets of the Persians

who maintain

the doctrine of Ormazd, Ahriman, and Zrvan, and, in this connection,

he incidentally mentions Zradasht l

'

(Zoroaster) as responsible

the sun and moon,

for the heretical views as to the origin of

Langlois, op.

cit. ii.

Most

381.

son, Parsi Religion, pp. 542-551, but not the

Zoroaster

;

cf also .

Haug, Essays on

Thomas Arzrouni,

(d)

cf.

of this passage is translated in Wil-

paragraph relating to

the Parsis, p. 13.

the learned Armenian annalist (a.d.

ninth-tenth century), 1 gives a series of statements regarding Zoroaster

and the Persian

identical with the

belief in

common

Some

Ormazd.

of his allusions are

accounts which associate Zoroaster's

name

with Ninus and Semiramis. One passage is also of importance in connection with the prescriptions of the Vendldad. It gives a legendary explanation of the origin of the injunction which Zoroaster gave for killing noxious animals.

The passage

is

to be

found translated in

the valuable publication of Brosset, Collection dliistoriens armeniens

tome i, S. Petersbourg, 1874. As this work is not and as the passage does not seem to be generally Zoroastrian students, it is worth while to reproduce Bros-

Th. Ardzrouni,

etc.,

easily accessible

familiar to

set's translation (op. cit., livre 1, § 3, pp. 1. 3,

'De l'empire des Assyriens que Zradacht leurs dogmes absurdes. ;

contr^es orientales '

19-22, 25; et

§ 4, p. 27).

Manithop furent chefs des

;

Des temps £coul6s entre Bel et Ninos, il ne reste dans les livres anciens, que nous l'avons dit pr£c£demment, aucune trace considerable et 6clatante,

aiusi

et cela, sans doute,

des langues,

il

par plusieurs raisons.

d^ens ne retragaient pas si

meme

D'abord, par suite de la confusion

regnait une facheuse mfointelligence, puis les annalistes chal-

des homines de haut rang. Et encore, de bravoure de Ninos ont 6t6 racont£s, comme Bel

les faiblesses

les exploits et actes

et pis encore, il en vint a un tel degre" d'orgueil, qu'il se regardait comme le premier des h£ros, comme le premier des rois, et ayant fait rassembler en un tas, en grande hate, tous les Merits anciens, il les livra aux flammes, afin que par la II suite il ne restat plus de souvenir d'autre personne illustre que la sienne. 2 11 passe done pour avoir r^gne" sur toute l'Asie, l'Inde excepted et sur la Libye. fit aussi r^parer, pour l'honneur de son nom, la ville de Ninive, autrefois construite par Assour, pour etre la residence royale, et qu'avait ravaged N^broth. II detrona ensuite le mage Zradacht, roi des Bactriens et des Medes, et le chassa 1

Cf. Neumann,

Geschichtederarmen.

Lit., pp. 123-125, Leipzig, 1836.

2

Mr. Gray notes a similar act by

Tsin-Chi-hoang-ti.

ALLUSIONS TO ZOROASTER IN OLDER LITERATURES

277

jusqu'aux frontieres des Hephtalites, devint le maitre puissant de tout le Khoujastan, des contr^es de 1' orient et de la Perse, jusque par-dela Balkh et Depouhan de Coinai'd, de Gauzpan, de Chenbamaniacan, de Khodjihrastan, et ;

pour vrai

soumit durant 52 ans, avee une incroyable valeur, tout le pays Indes. Lorsqu'il mourut, ne laissant que de tres jeunes enfants, il remit l'autorite" a sa femme Chamiram, qui l'exerca elle-meme avec plus de vigueur que Ninos car elle enceignit Baby lone de murailles, dompta la rebellion de Zradacht et le reduisit en servitude. Mais l'ivresse des volupt&s lui dire,

jusqu'a la

il

mer des

;

prodigua ses tremors a ses amants favoris et elablit et de toute la Perse orientale. Pour elle, elle passa en Armenie, ou l'attirait la renomm^e d'un descendant d' Hai'c. Quant a son arrived en ce pays, aux details de la bataille, a la construction de superbes Minces, veritablement admirables, a la revolte de Zradacht, a la mort de Chamiram, aux remits des magiciens, a ce sujet, tout cela faisant oublier ses

Zradacht

fils,

elle

commandant de Babylone, du Khoujastan

a 6t6 raconte" par d'autres. Elle avait regne" 42 ans. L'autorite" passa a son fils Zarmia, qui fut appele" Ninovas, du nom de son pere. Celui-ci fut maitre de et, durant un temps, de l'Armenie. Peu soucieux d'agrandissements, d'un caractere paisible et non belliqueux, il passa tranquillement ses jours.' Cependant Zradacht, poss^dant les contr^es a 1' orient de la Perse, cessa

l'Assyrie doue" '

D^daignant comme vieilleries et choses par trop obscures, les remits sur Bel et sur les autres descendants des genies, il d^bita sur son propre compte de nouvelles fables, afin de s^parer du meme coup depuis lors d'inquie^er l'Assyrie.

Mars des Babyloniens, et, par ses doctrines et par des noms, de communication avec les Assyriens. II se mit done a appeler [de ?] 1 nouveau Zrovan et souche des dieux Sem, fils de Noe. "Celui-ci, dit-il, voulant " Qu'ainsi soit, j'aurai pour fils Ormizd, qui fera le devenir pere d'Ormizd, dit les Perses et les

se mettre en

:

ciel et la terre."

Zrovan concut done deux jumeaux, dont l'un fut assez

ruse"

—

pour se hater de paraitre le premier, "Qui es-tu? lui dit Zrovan. Ton fils Ormizd. Mon fils Ormizd est lumineux et de bonne odeur, et toi tu es obscur et mauvaise langue." Celui-ci ay ant beaucoup insists, il lui donna le pouvoir pour mille ans. Ormizd, £tant ne" au bout de ce terme, dit a son frere: "Je t'ai ceMe" pendant mille ans cede-moi prfeentement." Connaissant son inferi-

—

;

Ahrman

devint un dieu oppose" a Ormizd. Quand Ormizd cr£a la lumiere, Ahrman fit les t&iebres quand Ormizd cr£a la vie, Ahrman fit la mort quand Ormizd cr£a le feu, le bien, Ahrman fit Teau et le mal. Pour ne point dire tout, l'un apres l'autre, tout ce qui est bon et les gens vertueux proviennent d'Ormizd d' Ahrman, tout ce qui est mauvais et les demons. Maintenant a celui qui pensera que ces doctrines ne m^ritent qu'une explosion ority,

re"sista et se rdvolta, et

;

;

;

de rire, et qui traite de fou le roi Zradacht, reponds que ce dieu impuissant, Ormizd, ne travaille pas en vain, et que les deux freres, bien qu'ennemies mutuels, se courrouceront a la fois pour l'exterminer.' 'Le meme insense" Zradacht raconte encore qu'une guerre s'dtant £lev£e entre Ormizd et Ahrman, le premier £prouva une faim enragde et courut les champs, pour trouver de la nourriture. II rencontra un bceuf, qu'il d^roba. 1

Added by Mr.

Schuyler,

writes Ormzd, AJirmn.

who

also notes

from Brosset that Arzrouni always

APPENDIX

278

VI

L'ayant tu£ et cache" sous un tas de pierres, il attendit le cr^puscule, pour Le soir venu, il enlever chez lui le produit de son larcin et rassasier sa faim. etait tout joyeux et allait se gorger de nourriture, mais il trouva le bceuf gate, devore par les lizards, par les araignees, les stellions et les mouclies, qui avaient Maintenant done la legion des cloportes et des fait leur proie de son gibier. jjacs vinrent, et comme ils firent beaucoup de mal au dieu, Zradacht prescrivit Ce n'est point a la legere que nous une quantity de reglements puerils.

sommes

mais parce que cette doctrine satanique a Armenie, qu'elle a ruin^e entierevoir l'histoire des saints Vardanians, ecrite par le \6n6Les fils des pyrolatres sont la, pour raffirmer encore.'

decide" a ecrire ces clioses,

cause" bien des catastrophes sanglantes a notre

ment, ainsi que le fait rable pretre Eghiche. Cependant Manithop, roi des Hephtals, ajoute et affirme encore ceci le feu, Hephestos et suivant lui, n'est pas la creature d'Onnizd, mais sa substance. Promithos, i.e. le soleil et la lune, ayant derobe le feu d'Ormizd, en donnerent La terre est l'asyle du dieu Spandaramet Bacchus; une partie aux homines. '

—

:

—

n'a ete cr66e par personne, mais elle existait, continue d'etre, et l'homme est ne de lui-meme.' elle

telle

qu'elle existe; elle

Quant Three pages farther on (p. 25) is found another allusion to Zoroaster aux autres assertions des mythologues, et a leurs dires sans fondements, j'en prendrai, pour le refuter, ce qu'il y a de plus raisonnable dans les traditions :

'

confuses, transmises a leurs sectateurs par les orientaux Zradacht et Manithop.' [In the next chapter Thomas Arzrouni summarizes the reigns of the succes-

down to the rise of the kingdom of Persia under Cyrus, From the allusions to Ninus and Zoroaster's death is incidentally mentioned. and Semiramis and Abraham, it is evident that he places Zoroaster at an early Nous avons suivi methodiquement la serie des geneperiod. The text runs] sive Assyrian rulers

'

:

rations et range avec soin les ancetres de

1'

empire d'Assyrie, dont

le

premier

Zamfeos [i.e. Zarmia, plus haut], le meme que Ninovas, fils de de Chamiram, en la 53« annee de la vie du patriarche Abraham, qui

heritier fut

Ninus

et

regna sur toute l'Asie et l'Arinenie. Zradacht etant mort, il fut de nouveau, 38 ans durant, monarque pacifique de tout ce qui est a l'O. de la Perse, qui lui Apres lui, son fils Arias, le 4e depuis Ninus, durant 30 obeit et lui paya tribut. Apres lui les rois d'Assyrie, se succedant au pouvoir, de pere en fils, ne ans. firent rien de remarquable, et pas un seul d'entre eux ne regna moins de 20

II

Allusions to Zoroaster in Chinese Literature

For

my

first direct

information on this subject, a year ago, I am Sinologist, Dr. F. Hirth, of Munich,

personally indebted to the

and whose suggestions I grateme that some of the in the monoaccessible material of which he spoke to me is easily I give which from Deveria, and Messieurs Chavannes graphs of

whose kindness

I cordially appreciate,

fully acknowledge.

Dr. Hirth recently wrote

*

ALLUSIONS TO ZOROASTER IN OLDER LITERATURES selections, as

279

they can but be of special interest to students of ZoroW. Williams, of Yale University, New

Dr. Frederick

astrianism.

Haven, furthermore draws

my attention

to the existence of a

number

of references in Chinese literature to the religion of Zoroaster as

Po-sz king kian, 'religion of Persia,' or Po-sz. to these gentlemen,

and

I

de Harlez and others, they

hope

I

am

sincerely indebted

by Mgr.

that, joined perhaps

may pursue

C.

their researches farther in

and add to our knowledge of the Prophet of Ancient Iran, and his influence in the Far East. In a letter which Dr. Hirth wrote to me, he says What I consider to be the Chinese transcription of the name Zoroaster occurs in Speaking of the a work called Si-ki-tsung-yu (chap. 1, p. 20).

this particular line,

'

:

Mahesvara

deity,

(in

Literature, p. 128) says

:

disciple

there."

it

Wylie, Notes on Chinese

came from the The god

[there] called Su-lu-tsche.

is

by the name of

of his master, etc., in Persia,

spread

(cf.

" It [the deity] originally

great country of Persia, and

had a

who wrote

Chinese Ma-yi-schou-lo), the author,

about the middle of the twelfth century

Yiian-tchen,

who

studied the doctrine

and afterwards travelled

to

China to

'

M. Ed. Chavannes, Le Nestorianisme et V Inscription de KaraBalgassoun in Journ. Asiatique, Janv. Fev. 1897, p. 61 seq., gives some very interesting allusions to the Persian religion and its spread onward from the seventh century of our era. I select two extracts which mention Zoroaster. The monograph itself should in China,

be consulted.

Chavannes, op.

cit.

p. 61, notes,

by way of introduction

'

:

A

la

date de la 5 e annee tcheng-koan (631), 2 le Fo-tsou fong ki dit (Chapter xxxix. p. 71 V°, 9 e cahier de la lettre 3 dans l'edition japonaise du

Tripitaka de la Societe Asiatique)

:

—

"Autrefois Sou-li-tche (Zarathushtra, Zoroastre), du royaume de Perse,

du dieu celeste du feu un temple de Ta-fs'i'/i." 4

avait institue" la religiou wio-ni-enne

ordonna d'6tablir a '

1

Dans On

le

la capitale

meme

seeing

ouvrage (chap.

Dev^ria's citation of

same passage (given above), Dr. Hirth supplements his note by adding

the

that

it is

perhaps the intention of the

passage to indicate that the doctrine

liv. p.

151

2 I.e. 3

r°),

on

un

;

lit

:

—

a. d. 631.

Here

follows

a

Chinese

char-

acter. 4 I.e.

p. 456.

Chaldea

Similarly

;

see Dev^ria, op.

De Rosny, Le

Zoroastre chez

China.

int. des Orient., l me Sess.

les

cit.

Culle de

Chinois in Congres ii. 323-326.

rather than Yiian-tchen travelled to

See Dev^ria's quotation.

edit imperial

APPENDIX

280

VI

ce qui est dc la religion mo-ni-enne du dieu celeste du feu, 1 autrefois, royaume de Perse il y eut Zoroastre il mit en vigueur la religion du dieu sous les celeste du feu ses disciples vinrent faire des conversions en Chine T'ang, la 5 e anne"e tcheng-koan (Col), un de ses sectateurs, le mage Ho-lou vint au palais apporter la religion du dieu celeste un d^cret imperial ordonna d'eublir a la capitale un temple de Ta-tsHn.'

"Pour

dans

le

;

;

;

;

1 ''

M. G. Deveria, Musulmans tique, Nov. Dec. 1897,

445

p.

et

'

Maniclieens Chinois in Journ. Asia-

seq., especially discusses certain

Chinese

he cites and translates (on p. 45G) the last passage given by Chavannes, and notes also the one to which Hirth had already called attention. material on the subject of Manichaeism

Deveria, op.

cit.

p.

462

'

:

de"signent l'Esprit Stranger

du

;

Yao-Koan des Song ciel

;

[.

.]

.

se

dit

:

les caracteres

prononce

Men; son

[...]*

culte est

que les livres sacre's bouddhiques appellent le culte de Mabesvara c'est on l'y nomme (culte de) Zoroastre la grande Perse qu'il prit naissance celui-ci eut un disciple appele" Hiuan-tchen (Celeste vellte" ou V6i-idique celeste), il descendait de Jouhouo-cban (Joukbsban ou qui e'tudia la religion du maitre Soukhshan ou D joukbsban ?), grand gouverueur g£n£ral de la Perse sa propacelui

;

dans

;

;

;

;

gande s'exerca en Cbine.'

3

III

References to some Syriac, Arabic, and other Mohammedan or Persian Allusions to Zoroaster

on Syriac and Arabic by Gottheil in the book so often quoted above and easily accessible. I merely repeat the title below. To supplement this, see brief remark in AJSL. xiii. 225 and I note also (by pages) such references as I have observed in Hyde, Barbier de Meynard, Vullers, or elsewhere, as the works can be consulted. 1. Gottheil, R., References to Zoroaster in Syriac and Arabic Literature, collected in Classical Studies in Honour of Henry Drisler, New York, 1894 (Columbia University Press), pp. 24-51. This monograph gives abundant bibliographical material.

The most convenient

allusions to Zoroaster

1

Deveria, op.

la religion

du

feu,'

cit.

collection of material

is

p. 450, renders

'

de

de Mo-ni de l'Esprit celeste

and notes that Mo-ni

refers to

the Manichseans (p. 464). 2

Here are Chinese characters.

»Cf. also Fergusson, Chinese

searches, Part L, pp. 15 seq., Shang-

knowledge and Persia. Specialists can doubtless add much on this subject. bai,

1880, on the Chinese

of Bactria

Professor lie-

xliv.

Bang reminds me

151; xlv. 627;

of

WZKM.

ZDMG.

xii. 51.

ALLUSIONS TO ZOROASTER IN OLDER LITERATURES 2.

Hyde,

T., Historia Religionis

the following pages

ShahrastanI,

p.

153

—

:

(fires),

veterum Persarum, Oxon. 1700,

294-296 (Magian doctrines and Z.), 298-300

Gottheil, p. 46 seq.), 382 (Messianic prophecy

Ion Shahna,

p. 162 seq. (Z.

by

and dualism).

;

Messianic prophecies

;

Gottheil, p. 28).

Abu If eda,

311 (Z. born at Urumiah). 313 (Z. and religion Z.'s mountain at Istakhr). Mohammed Mustafa, p. 313 (Z. and Ezra doctrines).

Beidawi,

Abu

(cf.

Z.).

Shah Kholgi, p. 164 (Z. and the Gahanbar). Bar Bahlu.1 (Syriac), p. 310 (etymology of Z.'s name cf.

281

p.

p.

;

;

Bundarl,

314 seq. (after Tabarl).

p.

conversion of V. pp. 315-317, 319, 385 (Z. Palestine and Adarbaijan molten brass ordeal; cypress of Kishmar Jamasp). Khvandamirl, p. 317 seq. (Z. and fire-worship V. at Istakhr).

Majdi,

;

;

;

;

Shah Namah Nasr,

pp. 319-325 (abridged prose account from ShN. of Z.'s

conversion of V., and his history).

Abul-Faraj, Khalil Sufi, Sad-dar,

384 (Messianic).

pp. 385, 421

(Jamasp

=

Daniel; the Persian language).

433 seq. (gives a Latin translation).

p.

Al-Makin,

p.

p.

Eutychius,

529 (Z. contemporary with Smerdis; Z. institutes a communion).

see

Appendix

II., p.

168 above.

The Mujmal al-Tawarikh (a.d. 1126, author unknown). Exdu Modjmal al-Tewarikh, relatifs a Vhistoire de la Perse, traduits par Jules Mohl {Journal Asiatique, tome xi. pp. 136, 258, 320, Paris, 1841). This work is later than Tabarl, Hamzah, and Firdausl. The author makes use of Hamzah. The special pages which are of 3.

traits

with Zoroaster are the following p. 147 160 (Lohrasp), 161 (Gushtasp), 162-163 (Bahman, Hiimai, Darab, Dara, Sikander), 333 (the reign of Gushtasp, war with Arjasp). interest

in connection

:

(chronology),

4.

Barbier de Meynard Dictionnaire geographique, historique

et

du Mddjem el-Bouldan de Yaqout, Paris, 1861. Zoroaster is especially mentioned in the following articles, which should be consulted, and quotations have already been made from them pp. 26, 85 Ourmiah, p. 33 Oustounawend, p. 367 Scliiz, p. 514-515 Mali-Dinar (orig. Dinlitteraire

de la Perse

et

des Contrees adjacentes, extrait

:

Zeraduscht).

Important information further illustrating the subject may be found under the following heads in the same translation from Yakut (the list, however, not complete) p. 27 Erwend, Elvend, 63 Iran, 75 Badeghis, 80 Bamian, Bamin, 86 Bakhdjermian, 100, Bost :

APPENDIX

282 (in Seistan),

VI

106 Bosht (mentions Vishtasp), 107 Boschtenfurousch

(for

Vishtasp), 112 Balkh (for Lohrasp), 124 Behistoun, 167 Djounbond,

183 Djeihoun (Jlhfm, Oxus), 197 Khoracan 236 Debaivend, Demawend, 251 Dinewer, 268 Rouian, 272 Riivend, 273 Rey, Rat (but Z. is not mentioned), 280 Zaboidistdn (Rtistam), 284 Zerd (int.), 300 Sebeldn (mt., but Z. is not mentioned), 300-305 Sedjestan, Seistan, 367 Schiz, 413 Farmed, 464 Qoume (Kumish), 467 Qohendez (qu. Av. Kanha Daeza ?), 469 Kaboul, 471 Karidn (Magian pyraea), 477 Kourr (no mention of Vishtasp), 489 Kouschtasfi (mentions Vishtasp), 489 Keschmer (no mention of Z.

Oounbed

(for Isfendiar),

(anc. Pers. kings), 224,

or V.), 569 Noubehar (temple at Balkh).

Iskandar Namah.

5.

Nizam I,

Sketch of the Codex of Iskandar Namah,

in Catalogo della Biblioteca Naniana, Assemani, vol.

112-122, esp. 119 seq.

i.

pp.

Division xv. (Lohrasp, contemporary of

Jeremiah and Daniel; at his time lived Zardusht, but Abtilfaraj makes him flourish under Cambyses Lohrasp reigned 120 years). Division xvi. Vishtasp and Zoroaster (doctrines of Zoroaster Vishtasp reigned about 120 years in his time lived Socrates of Greece, and Jamasp the Persian Philosopher). Divisions xvii.-xx. (sketch ;

;

;

of following reigns

down

to Iskandar).

'Ulama-I Islam, a Persian work in prose.

6.

This treatise of the

twelfth century a.d. deals rather with a vision of Zardusht and with

English and in German: Wilson,

It is accessible in

eschatology.

Parsi Religion, pp. 560-563, Flma-i-Islam translated; Vullers, FragSee also mente iiber Zoroaster, pp. 43-67, Ulema'i Islam tibersetzt. comment by Wilson, Parsi Religion, p. 135, and Anquetil du Perron, p. 339, West, in Grundriss der iran. Philol. ii. 123. This curious collection, with its commentary, professes to be old; but it is criticised adversely by Wilson. Parsi Some selecReligion, pp. 411-412. It is quoted by the Dabistan.

Zend-Avesta,

tions,

phy

ii.

Dasatir.

7.

with commentary, from the chapter on Zardusht's philoso-

are added here from the only edition with translation that

accessible.

The

spelling of the edition

is

is

preserved practically

unchanged, but with a few corrections of accents. The title of the edition reads The Desatir or Sacred Writings of the Ancient Persian Prophets; in the Original Tongue; together with the Ancient Persian Version of the Pif th Sasan carefully published by Mulla Bin Firuz :

;

Kaus.

With English

Dasatir, p. 120,

§

translation. 42.

'Now 1

a

2 vols. Bombay, 1818. Wise Man, named Tianur, 1

Tulianiish, Pers.

will

:'

'

ALLUSIONS TO ZOROASTER IN OLDER LITERATURES come from Nurakh

1

283

in order to consult thee concerning the real

nature of things.' § 43.

'

what he asketh, and do thou answer he putteth them.'

I will tell thee

questions) before

—

(his

Commentary. It is said that when the fame of the excellence of the nature had spread all over the world, and when Isfendiar went round the world, erected fire-temples, and raised domes over the fires the wise men of '

of Zertusht

;

Yunan

named Tutianush, who

selected a sage

in acquirements over

them

at that time

had the superiority

go to Iran and to enquire of Zertusht concernhe was puzzled and unable to answer, he could be no real prophet but if he returned an answer, he was a speaker of truth. When the Yunani Sage arrived at Balkh, GushtSsp appointed a proper day, on which the Mobeds of every country should assemble and a golden chair was placed for the Yunani Sage. Then the beloved of Yezdan, the prophet Zertusht advanced into the midst of the assembly. The Yunani Sage on seeing that chief said, "This form and this gait cannot lie, and nought but truth can proceed from them." He then asked the day of the prophet's nativity. The prophet of God told it. He said, " On such a day and under such a fortunate star a deceiver cannot be born." He next enquired into his diet and mode of life. The prophet of God explained the whole. The Sage said, " This mode of life cannot suit an impostor." The prophet of Yezdan then said to him " I have answered you the questions which you have put to me now, retain in your mind what the famed Yunani Sages directed you to enquire of Zertusht and disclose it not but listen and hear what they ask for God hath informed me of it, and hath sent his word unto me to unfold it.' The Sage said, " Speak." Thereupon the prophet Zertusht all,

ing the real nature of things.

to

If

;

;

:

;

;

;

'

ordered the scholar to repeat the following texts

Dasat. p. 121,

§ 44.

The Nurakh 2 Sages

'

The

:

friend of acuteness will say unto thee,

What

use is there for a prophet in this world ? [Here follow a number of the supposed questions that will be asked, and then a prophecy is made of Vishtasp and an account given of how the Avesta came into the hands of Alexander the ask,

Great.]

Dasat. p. 123, §§ 58-59. [The sacred book of the Iranians is referred to in the text and the commentary says, among other things]

Commentary.

—

'

That book

is

the inspired volume which the prophet of God,

God that he should send down as his book for the purpose when the time of Sekander should arrive, the Desturs might

Zertusht, asked of of advice

exhibit

it,

the Pure. 1

;

that

and he being

gratified with it, become more attached to the faith of Yezdan, approving of the request of his prophet, sent down a part of

Yunan, Pers.

;

that

is,

Greece.

2

Yunan, Pers.

'

'

'

APPENDIX

284 his

word

placed

in the

form of an Advice

to

VI

Sekander

;

and the King

sealed with the seals of the Desturs,

it,

in

(i.e.

Gushtasp)

When

the Treasury.

Sekander gained the ascendency in Iran, Peridukht Roushenek and the Desturs He read it, applauded the religion of delivered that volume into his hands. Abad (on which be blessings), praised the greatness of Zertusht and the truth of that Religion, and commanded the Mobeds that they should make that book a portion of the Desatir. That sacred volume is known under the name of Sekander, as it is for his instruction that it was revealed to Zertusht and the beginning of it is, " In the name of the Giver of Knowledge Mezdain." ;

'

Dasat. p. 125, § 64. '0 prophet and friend! Hertush son of Heresfetmad When Senkerakas 1 arrived, he was turned into the right road by one fershem of the Navissha, 2 and returned back into !

Azend.'

3

—

Chengerengacheh was a sage renowned for his acuteness Commentary. and wisdom, and the Mobeds (wise-men)of the earth gloried in being his scholars. '

When he heard of the greatness of the prophet of Yezdan, Zertusht the son of Isfenteman, he came to Iran with the intention of overturning the Good Religion. When he reached Balkh, before he had dropped a single word from his tongue, and before he had asked a into him,

secret."

single question, the prophet of

Yezdan, Zertusht, said

"Commit not to your tongue what you have in your heart, but keep it He then addressed a Sage who was his disciple, saying, Read to him '•'

one section (Nisk) of the Awesta." In this blessed section of the Awesta were found the questions of Chengerengacheh with the answers, which He (Godl himself had communicated to the prophet forewarning him, that such a person, of such a name would come that his first question would be this, and that the answer was to be so. When Chengerengacheh saw this miracle, he was converted to the Good Faith, and returning to the land of Hind remained steady in this blessed religion. May Yezdan the Bountiful grant to us and our friends ;

;

this best of Faiths

!

Dasat. p. 126,

§

65.

'Now

a

Brahman named

Biras

4

will

come

from Azend very wise, insomuch that there are few such persons on earth

!

§ 66.

l

Mezdam § 67.

He, in his heart, intendeth to ask of thee, first, Why is not all things having being ? Say thou unto him Mezdam is the Maker of all things

the immediate maker of '

;

;

and used the medium of no instrument in bestowing existence on the Chief of Angels but in regard to all other existence he made use of an instrument.' ;

1

Chengerengacheh, Pers. one Nisk (i.e. Nask or section) of the Awesta, Pers. 2

By

8

Hind, Pers.

4

Bias, Pers.

Undoubtedly the

brated Viiis or Vyasa.

cele-

!

ALLUSIONS TO ZOROASTER IN OLDER LITERATURES

—

285

The First Intelligence received being from the Bestower of Commentary. Being without the intervention of any instrument while all other beings received existence by the intervention of instruments and media.' '

;

[Here a long series of questions and answers are given to Zoroaster The text then continues as follows.] so as to prepare hiin. Page 143, § 162. When you have expounded this matter to him, '

he will become of the true

faith,

and be converted

to

your

religion.'

— 'It

is said that when Bias, the Hindi, came to Balkh, Gushand informed the prophet of Yezdan of that wise man's coming. The prophet said, "May Yezdan turn it to good " The Emperor then commanded that the Sages and Mobeds should be summoned from all countries. When they were all assembled, Zertusht came from his place of Worship and " ZerBias, also having joined the assembly, said to the prophet of Yezdan tusht, the inhabitants of the world, moved by the answers and expounding of

Commentary.

tasp sent for Zertusht,

!

;

;

Secrets given to Chengerengacheh, are desirous to adopt thy religion.

many

heard, moreover, of

of thy miracles.

I

am

a Hindi man, and, in

I

have

my own

country, of unequalled knowledge. I have in my mind several secrets, which I have never entrusted to my tongue, because some say that the Ahermans (devils) might give information of them to the idolaters of the Aherman faith so no If, in the presence of this assemear hath heard them, except that of my heart. bly, you tell me, one after another, what those secrets are that remain on my mind, I will be converted to your faith. Shet Zertusht said, O Bias, Yezdan communicated to me your secrets, before your arrival. He then mentioned the whole in detail from beginning to end. When Bias heard, and asked the meaning of the loords, and had them explained 1 to him, he returned thanks to Yezdan and united himself to the Behdin, after which he returned back to Hind.' :

my prophet Zertusht § 163. ' In the name of Mezdam After thee shall Simkendesh 2 appear, and afterwards the First Sasan, the prophet, shall come and make thy Book known by a translation.' !

164.

§

'

And no

Commentary.

Book

—

'

one but he shall

Hence

it

know

!

the meaning of

was that Shet Sasan made an

my

words.'

interpretation of the

of Shet Zertusht agreeably to its sense.'

Dabistan (Persian) gives an account of the Persian religion, and of Zoroaster, and it has often been quoted above. This is The Dabistan or School accessible in Shea and Troyer's translation by D. Shea and Persian, original the from translated Manners, of A. Troyer, Paris, 1843, vol. i. pp. 211-253. 8.

:

9.

Sources like the Shah

Namah, Zartusht Namah, Cangranghacah

1

Since they were spoken in a Persian language which he did not understand.

2

Sekander.

APPENDIX

286

VI

Namah and

Mirkhond, have been sufficiently discussed above. For and editions of other Persian works on Zoroastrianism, reference may be made to West's Appendix, The Modern-Persian Zoroastitles

trian Literature of the Parsis in the Grundriss der iran. Philol.

ii.

122-129.

IV Allusion to Zoroaster in the Snorra [Reprinted, with unimportant omissions, from the Avesta, in Proceedings

AOS., March,

my

Edda Preface Notes on Zoroaster and

1894, vol. xvi. pp. cxxvi.-viii.]

In the preface to the Younger Edda there is a passage relating to is perhaps worth recording among the allusions to The preface to the Snorra his name found in non-Oriental literature. history of the world down of the sketch brief giving a Edda, after to an account of the proceeds the Flood, and Noah of time the to Zoroaster which

and the dispersion of the races through the confuForemost among the builders of the tower was Zoroaster the text adds that he became king of the Assyrians, and that he was the first idolater. In consequence of the confusion of tongues he was known by many names, but chief among these was

Tower

of Babel

sion of tongues. ;

Baal or Bel. The

text

Edda Snorra

Sturhisonar, formdli

2, ed.

J6nsson,

p. 5, is

here given

Ok sd, er fremstrvar, het Zoroastres ; hann hann kom I veroldina; enn forsmithir voru II ok

for convenience of future reference

:

enn harm gret, er ok sva mar gar tungur hafa sithan dreifst urn veroldina, eptir thvi sem I thesum sama risarnir skiptust sithan til landa, ok thjbthirnar fjolguthust. stath var gjbr ein hin dgcetasta borg ok dregit af nafni st'bpulsins, ok kbllut Ok sem tungnaskiptit var orthit, tha fjolguthust sva n'ofnin manBabilon. nanna ok annara hluta, ok sja sami Zoroastres hafthi m'org nofn ; ok thb at hann undirstcethi, at hans ofsi vceri Icegthr of sagthri smith, tha fcerthi hann sik tho fram til veraldligs metnathar, ok let taka sik til kcnungs yfir mbrgum thjothum Assiribrum. Af honum hbfst skurthgotha villa; ok sem hann var blbtathr, var hann kallathr Baal ; thann kbllum v'er Bel; hann hafthi ok morg hid, fyrr

LXX,

bnnur nofn. 5 (p. 7).

Enn sem

n'ofnin fjolguthust, tha tyndist

meth tlii sannleikrinn. Kritarmanna ok Mace-

thessu hbfst bnnur villa milium

Ok af

doniorum, sva sem hin fijrri methal Assiribrum ok Kaldeis af Zbrbastre. He who was the foremost (builder of the tower) This may be rendered was called Zoroaster he laughed before he cried when he came into the world. But there were (in all) seventy-two master-builders and so many tongues have since spread throughout the world, according as the giants afterwards were :

'

;

;

scattered over the land

and the nations multiplied.

In this same place was

'

ALLUSIONS TO ZOROASTER IN OLDER LITERATURES most renowned town, and

derived

287

name from

the tower, and was had come to pass, then multiplied also the names of men and of other things and this same Zoroaster had many names. And although he well understood that his pride was humbled by the said work, nevertheless he pushed his way on to worldly distinction, and got himself chosen king over many peoples of the Assyrians. From him arose the error of graven images (i.e. idolatry) and when he was sacrificed unto, he was called Baal we call him Bel he had also many other names. But, as the names multiplied, so was the truth lost withal.' 5. '(From Saturn) there arose another heresy among the Cretans and Macedonians, just as the above mentioned error among the Assyrians and Chaldseans arose from Zoroaster. built a

And when

called Babylon.

it

its

the confusion of tongues ;

;

;

This passage

;

is

interesting for several reasons.

First, it preserves the tradition elsewhere recorded regarding Zoroaster's

having laughed instead of having cried when he was born [This has already been discussed above, p. 27.]

into the world.

Second, the two allusions here connecting Zoroaster with Assyria, Chaldsea, and Babylon are to be added to those references associate his

name

also with these places (e.g. consult

which Windischmann,

Zor. Studien, p. 303 seq.) or again they are to be placed beside the statement of the Armenian Moses of Khorene, Thomas ArzrounI ;

and others who make Zoroaster a contemporary of Semiramis, and appointed by her to be ruler of Nineveh and Assyria. (See Spiegel, EraniscJie Alterthumskunde, 1. 682 [and the quotation of the passage

in this Appendix].)

Third, in connection with the reputed multiplicity of names of and the association of his name with Baal, Bel, attention

Zoroaster,

might be called

to the citation in the Syro- Arabic

a.d. 832) s.v.

'All

(c.

the

Magians'

Studies).

(cf.

Balaam, 'Balaam

Gottheil,

is

References,

Lexicon of Bar

Zardosht, the diviner of in the

Drisler

Classical

APPENDIX

VII

NOTES ON SCULPTURES SUPPOSED TO REPRESENT ZOROASTER a supposition that we are not wholly without some appearance of Zoroaster, at least according to the conception which prevailed in Sassanian times. One sculptured image, in particular, has been supposed to represent

There

is

representation of the personal

It is also stated that there is in effigy an ideal of the great Master. a picture of Zoroaster in a fire-temple at Yezd, which is said to be

taken from an old sculpture that exists at Balkh. This tradition, together with other facts and material on the subject of porThe modern traiture of Zoroaster, is given in the following pages. Zoroastrians themselves can doubtless add much more valuable information on this interesting subject. It is hoped that they will do so. on the (a) In the first place we may refer to a very old tradition subject of an effigy of Zoroaster this is found in the Syriac work called the Oration of Meliton the Philosopher; who was in the presence of Antoninus Caesar, and bade the same Caesar know God,' This interesting allusion is quoted by Gottheil, References to etc. ;

«

from the translation of Cureton, Spicilegium Syriacum, London, 1855, p. 44, cf. p. 91, n. 36 it mentions an image of Orpheus, a Thracian Magus and Hadran is the image of Zaradusht, a Persian Magus.' The special point of importance is that it shows Zoroaster

(p. 27),

'

;

;

the existence of a tradition as to a representation of Zoroaster. Year amongst the Per(b) E. G. Browne, in his valuable work, sians, London, 1893, p. 374, describes a visit which he paid to three

A

Zoroastrian fire-temples at Yezd.

The

third temple which he men-

tions, serves as a theological college for training youths for the priestOn the walls of one of the hood, and it contains a relic of interest. which attracted his picture saw a Browne Dr. building, rooms of this

A

< pictaotice, or to use the words of his own description (p. 374) ure of Zoroaster (taken, as Ardashlr [the host and guide] told me, from an old sculpture at Balkh), and several inscriptions on the walls :

288

Figure I Idealized Portrait from a Sculpture supposed to represent Zoroaster

SCULPTURES SUPPOSED TO REPRESENT ZOROASTER

289

of the large central room, were the only other points of interest

presented by the building.' It would be highly interesting if we could secure a copy of this portrait or of its reputed original at Balkh, because this would best represent the modern Zoroastrian traditional idea of the appearance of the great

we may

obtain

it.

The mention

High

Priest.

Possibly

of Balkh, moreover, is interesting if

from the supposed effigy at Takht-i Should this be the case, and the location of the sculptured figure be found to be at the old temple Nubahar, we should have a

this be a different representation

Bostan.

new

proof of the traditional association of Zoroaster's

name with

Balkh. (c) The modern Parsi historian Dosabhai Framji Karaka, whose work, History of the Parsis, London, 1884, is indispensable to students of Zoroastrianism in our day, presents in his second volume (ii. 146) an idealized colored portrait of the founder of the Faith, which is here reproduced (see Figure I.), without the coloring, how-

ever.

The

upon the sculptures next to has the value of giving the Parsi conception

portrait is evidently based

be described, and

it

directly. (d)

tan,

The Takht-i Bostan Sculpture. city of Kermanshah

and near the

Not far Map,

distant from Behis-

— square Be), in the

(see

valley of Takht-i Bostan or Tek-i Bostan, on a hillside,

found a

series of six historic bas-reliefs.

bas-reliefs comprises a

The

is

to be

sixth or last of these

group of four sculptured

figures, reproduc-

which are presented below, being based upon the copies found in Sir Robert Ker Porter, Travels in Georgia, Persia, Armenia, etc., London, 1822, vol. ii. 191 Flandin et Coste, Voyage en Perse, i. Planche 14, texte p. 6 George Rawlinson, Tlie Seventh Oriental Monarchy, London, 1876, p. 64 K. D. Kiash, Ancient Persian Sculptures, Bombay, 1889, p. 211 and especially the photographic copy of de Morgan, Mission Scientijique en Perse, Paris, 1894, vol. ii. tions of

;

;

;

;

plate xxxiv. p. 104-5

;

vol. iv. plate

xxxv.

p.

310-11.

The photo-

graph of the sculpture taken by M. de Morgan is so interesting that it seems appropriate to make it accessible to those who cannot consult the valuable original work. A brief description of the possible subject of this four-fold group, which, unfortunately, bears no inscription, is not out of place here. Sir R.

K. Porter

(p.

191) records that this rock-sculptured group

by the natives 'The Four Calendars,' but he does not explain why the name is given (see Figures II. and III.). He regards is

called

: :

APPENDIX

290

VII

the figure on the extreme left (or to the right as we face the picture) as the god Ormazd presenting the ring or emblem of sovereignty to Ardashlr Babagan, who stands in the centre of the group, and both <

are trampling upon a similar royally-habited figure symbolical of Of the fourth or remaining figure, the one in the fallen Arsacidse.' interested, Sir Ker Porter says (p. 192) particularly which we are

'The personage to the right of the centre

we

face the group]

figure [or to the left as

of rather a singular appearance.

is

His head

protected by a similar kind of cap, but without the ball, and with the extraordinary addition of a circle of rays blazing round his head and down to below his shoulders. He holds in both hands a fluted

is

The

or sceptre, of great length.

staff,

rest of his vesture nearly

resembles that of the murally crowned figure. He stands upon a plant, not unlike a sunflower, the stalk of which is short and thick, The prostrate and curved down into a lower part of the rock.

but his pearl-wreath, collar, and sword is greatly mutilated not inferior to the two who trample was consequence his that show The radiated personage [the one under discussion] on him. may either be a personification of the Mithratic religion restored

person

;

.

.

.

which the sunbeams [i.e. by Ardashlr, the central figure] round the head and the full-blown flower rising under their influence at his feet, seem to typify or the figure may be meant for some Persian writers ascribing to the glorified Zoroaster himself

by him

;

;

;

reflected honor of that god-like attribute.

him the form

near this

bas-relief,

and

also the source of

The

altar-plat-

the river (two

sacred Mithratic appendages), support the idea that this sculpture human images.' Sir John Malcolm, History of Persia, new edition, London, 1829,

contains more than

i. 258), speaks of the two figures 'two sovereigns upon a prostrate Koman A figure supposed to be the prophet Zoroand he adds soldier his feet rest upon a star, and his head is aster stands by their side of rays.' And he adds in a foot-note or crown covered with a glory or Guebres, that in almost all the Parsees, the I am informed by Zoroaster he is always distinrepresent that sculptures or paintings guished by a crown of rays, or glory, as I have described.' This

vol.

i.

p.

with the

545

(cf.

earlier edition

circle or ring as

;

'

:

'

;

<

shows, at least, the prevalence of a tradition that representations of Zoroaster were thought to be not uncommon, whatever we may Flandin also believed the radiated figure to think on the subject.

be Zoroaster (Voyage en Perse de Eelation de Voyage, Paris, 1851).

MM.

Flandin et Coste,

i.

442,

Figure

A Sculpture at

II

Takht-i Bostan

;

SCULPTURES SUPPOSED TO REPRESENT ZOROASTER

Edward Thomas, Sassanian Asiatic Society of Qt. Brit,

Inscriptions, in the Journ. of the

and

Ireland,

new

series, vol.

iii.

291

Royal p. 267,

London, 1868 (= Early Sassanian Inscriptions, Seals and Coins, p. 27, London, Trubner, 1868), argues that the figure with the rays and staff represents the god Ormazd, and he bases his identification upon an acknowledged representation of Ormazd in a Naksh-i

n. 3,

Rustam

As for the rays, he adds in a given to Ormazd's headgear in a coin of

bas-relief (op. cit. p. 269). *

note that a similar form

is

Hormisdas II. The other two figures in our group he regards, as do others, to be the representation of Ardashlr presenting the crown 2 of Iran to his son Shapur.

Canon George Rawlinson

(op. cit. p. 64) agrees with Thomas that Ormazd, not Zoroaster that the other two are Ardashlr and Shapur, and that the prostrate figure represents 'either Artabanus or the extinct Parthian monarchy, probably the former while the sunflower upon which Ormazd stands, together with the rays that stream from his head, denote an intention to present him under a Mithraic aspect, suggestive to the beholder of a real latent identity between the two great objects of Persian worship.' Professor Rawlinson, therefore, like Thomas, is not of the same opinion as those who presume that the figure represents Zoroaster. Similarly also, M. Dieulafoy, Stise, iv. 409, and Curzon, Persia, i. 563. The Parsi scholar, Kawasjee Dinshah Kiash, who visited Takht-i Bostan in 1878 and sketched the group, gives, in his serviceable book (Tlie Ancient Persian Sculptures, p. 212), an interesting tradition regarding this bas-relief which seems not to be recorded by other writers on the subject. But first we may notice the details that he

the radiated figure

is

;

gives concerning the special figure, which, like the other effigies,

'The head of the

stands about seven feet in height. [the one

we

are discussing]

a serpach flows

down

is

first figure

covered up with a piece of cloth, and

the back.

He

is

clad in a short, plain coat,

and wears a belt. He holds in both hands a club three feet long and three inches thick. The rays of the sun shine direct upon his head, and a star glitters beneath him.' Kiash next notes that some scholars call this a 'sunflower' rather than a star, and he further

Then

describes the other three figures of the group. interesting tradition

:

—

Some notes on sculptured images Ormazd will appear in my article on Ormazd in The Monist, Chicago, Dec, 1898. 1

of

2

On

follows the

the subject of Ardashlr and

his history, see

Darab D. P. Sanjana,

Karname i Artakhshlr I Papakan, new ed.,

Bombay,

1896.

APPENDIX

292 'Owing

VII

to the deficiency in the inscription, tradition says:

with the club

is

that of Prophet Zoroaster, the second

is

"The

first figure

that of Gustasp, the

king of the Kayanian dynasty, the third is that of his son, the mighty Asphandiar [Isfendiar], who had established the Zoroastrian religion through the whole of Persia, and the last is that of Arjasp, the grandson of Afrasiab The circlet shows that the whole world is in their of Tooran, or Tartary. fifth

possession."

He

'

The above tradition, I believe, is taken from the The Persians take great pride in speaking of their by-gone kings. Ancient and modern writers contradict these statements, and doubtless the figures were not sculptured by the Kayanian SI mil

then adds

'

:

Nameh.

by Ardeshir Babighan, the first ruler of the last dynasty Mr. Kiash goes on to say he agrees with the view that the sculpture is of Sassanian origin, that the second and third figures apparently represent Ardashir and Shapur I., and the dead figure is emblematical of the downfall of the Parthian dynasty. As to the first ouly is he in doubt, as it is of peculiar construction and differs from others I have seen in different parts of Persia. On comparing it with the two figures holding clubs at Nacksh-iEajab (op. cit. p. 112) and Nacksh-i-Roostum (p. 121), both the I am unable to give the name of any relidress and crown differ. gious personage or celestial being, but simply state that it must be a sign of the Mithraic religion. According to the opinion of my co-travellers, it is believed to be a form of the Prophet Zoroaster.' AVhatever may be the origin and worth of the tradition which Mr. Kiash quotes as connecting the figures with Vishtaspa and his kings, but

of the Zoroastrians.'

'

{

'

it certainly is very interesting in connection with Chapter X. and the characters who act in the drama of the Holy War, especially Arjasp, the foeman of the Faith, with whom we The statement which the have become sufficiently acquainted.

contemporaries,

Parsi writer records of the opinion of his co-travellers to the effect that the figure

is

that of the Prophet Zoroaster, shows, like kindred

statements, a preponderance of traditional authority on the side of at least, in identifying this figure with their Everything of that kind has its weight and importance when we enter upon the question of such identifications or endeavor

the

Zoroastrians,

Prophet.

to interpret sculptured remains.

The evidence on

the subject of this particular sculpture, as

we

Tradition apparseems to be about evenly balanced. ently favors the identification of the effigy with Zoroaster; the look

it

over,

SCULPTURES SUPPOSED TO REPRESENT ZOROASTER more technical scholarly opinion

293

on the other hand,

of recent times,

seems rather to regard the figure as a representation of Ormazd. The claim to Mithraic characteristics is not so easy to recognize. This much may be said in favor of tradition, that the figure would

answer well to the glorified image, with dazzling wand and lustrous glory around the head, which is the guise under which the '

'

'

'

Zoroastrian writer of the Zartusht

Namah,

in the thirteenth cen-

tury, describes the vision of the Prophet's appearance (see Wilson,

Par si

M. de Morgan

It is to be regretted that

Religion, p. 481).

(iv.

observe his note) does not especially discuss the figure. For the sake of sentiment we should, perhaps, best like to imagine that the whole group really represents a Sassanian conception of a scene

310

;

War

from the Holy

Zoroastrianism, in which the great

of

High

Priest figured so prominently, and to which Kiash alludes in his <

tradition

is

'

but, after

;

all,

we should have

due, perhaps, to our sentiment

The whole

subject of the portraiture of Zoroaster requires further

Much

investigation. 2

time to time. 3

will doubtless be added on this question from Let us hope especially that additional information

Murray's Handbook of Asia Minor,

1

acknowledge that this

to

and fancy. 1

ing

number

of

The Open Court,

378, a Parsi, N. P. Bilimoria,

etc.,

London,

1895, p. 327, merely gives the

common

that the portrait was

Sassanian

to his co-religionists.

Transcaucasia, Persia,

statement that this panel,

which

is

is

a

'

supposed to represent

the investiture of Shapur I. with part of the kingdom, by his father, Ardeshir.'

A figure

has been published as a portrait of Zoroaster in Dr. Wallace 2

Wood's Hundred Greatest Men, London, 1885, but

I

p. 125,

have not been

able to find authority for attributing

the likeness to Zoroaster.

It repre-

is

good but ;

authority. 3

At

it

seems to lack traditional

may learn more about it. moment when I am send-

the

ing the final proof-sheets to the press,

my

there arrives from

work

just issued

and

London,

by Mr. Quaritch of Harvard Library

the

me

kindly forwards to facsimile.

shaped pontifical head-covering of Sassanian times. On p. 496 of the volume,

Picture- Chronicle by

on Mazdaism in the Open Court, In a follow129, Chicago, 1897.

ticle

xi.

friend Professor

Charles E. Lanman, of Harvard University, a prospectus of an important

and counsellor, with the familiar mitre-

sanian Inscriptions. The portrait is reproduced as a frontispiece to an ar-

new to him and As an ideal it

I

sents the head of a grave-faced priest

a note is added that the figure is copied from a bas-relief at Persepolis. Mention is made of Thomas, Early Sas-

xi.

writes

the magnificent

It is entitled

A

Florentine

Maso Finiguerra,

it is a reproduction of a fifteenth century folio of Italian drawings now

and

in the British

Museum.

Among

these

drawings are '14. Zoroaster,' '49. Oromasdes raising the Dead,' and 50. Hos'

The 'Zoroaster'

a typical magician with books of black art and imps rather than an antique sage. tanes.'

is

:

294

APPENDIX

VII

theme may be obtained particularly from the Zoroastrians themselves. Any material that can be found The subject to throw more light on the problem will be welcomed. is one that is worthy of earnest consideration because it stands, in a I shall be glad if these notes have certain manner, for an ideal. contributed anything by drawing attention to this interesting theme And with these words I close the book, adding only for research. a line which the Pahlavi scribes of old liked to add in the colophon or suggestion on this special

Frajaft pavan drut va satlh va ramisn.

INDEX

INDEX LIST OF

NAMES AND SUBJECTS

[The numbers refer

to the pages]

home

Alak,

Alblruni,

7,

of the Spitamas, 24, 192. 141, 161, 174.

Abbasabad, 216.

Alborz Mts., scene of a conference, 47.

Abdias, text quoted, 257-259.

Alcuin, text quoted, 252.

Abode

Alexander the Great, 134, 138, 139,

of Vishtaspa, 58.

Abulfaraj, 167.

158, 161, 162, 163, 181.

Alexander Polyhistor,

Abulfeda, 201.

Achaemenians, 134,

Allusions to Z. in Arabic,

Adarbaijan, 17, 38, 39, 40, 48, 49, 96, 168, 171, 192, 193-201 (especially as Z.'s birthplace), 220-221.

286

See also

in Snorra

;

yana Vaejah.

Ammianus 213

Adharjushnas, 198. JEneas of Gaza, text quoted, 248.

Z.,

Age

;

12

and Appendix

II.

al-Baladhurl, quoted, 198.

Ahriman, also

flees at Z.'s birth, 27.

Anosh-adhar, 113. Anquetil du Perron, quoted, 85 and n. 3; 148; on Z.'s date, 175. Anra Mainyu, 51. Apocryphal literature, 4. Apocryphal New Testament, 97. Apostles of Z., 136 seq. Apuleius, 6 n. 6 7 n. 5, n. 6 quoted,

See

Anra Mainyu.

ahumbiS, 79

Ahuna

n. 2.

Vairya, 51.

Ahura Mazda

selects Z. as prophet, 27.

See also 97, 171. Airyana Vaejah, 193, 196. Adarbaijan.

See also

;

See Airyana Vaejah and Adarbaijan.

Airan Vej.

Airyama

Ishya, 97 n.

Akhtya, Akht, 44

169

;

;

text quoted, 237.

;

Apuscorus, 138.

Arabic allusions to Z.'s date,

1.

n. 2

See Ameretat.

mentioned in, 5. Andarlman, 109, 110.

Aharubo-stoto, 137.

Ahmad

conferences with

Ancestral tree of Z., 19, 20. Ancient Persian Inscriptions, Z. not

text quoted, 248.

;

of Zoroaster, 15

;

207.

Anathemas, quoted, 253. Ancestry of Z., 17 seq.

of Z.,

30.

Agathias, 6n. 6

Z., 49.

text quoted, 244.

;

Amtirdat.

Afer, text quoted, 245.

280-

Marcellinus, 167, 188, 207,

Amshaspands, 41, 42

river, 40, 41.

etc.,

211.

"A/j.ap5os,

Ameretat confers with

Aganaces or Azonaces, teacher

quoted,

Edda, 286-287.

Atropatene, Atur-patakan, and Air-

Aevatak

text

233.

160, 172, 219.

seq.

84, 137, 181.

29"

;

to Z. in general, 281.

16, 161

;

.

INDEX

208

ArzrounI,

Arabic form Armiah, 197. Arabic sources of information as to

Thomas, allusions

Asbanbur, town, 59

Z., 6 et passim, 281.

n. 2.

Ascoli, quoted, 149.

Arag, 192.

Arak, home of the Spitamas, Aras, Araxes, 194 n. 2.

Ashak,

24, 192.

22.

See also Asha Va-

Ashavahisht, 24. hishta.

Arastal, 54. Arasti, 20.

Asha Vahishta confers with

Araxes, 221. Archangels come to Z., 41, 42, 65 seq.,

See also Ashavahishto, 67. Vahishta, Artavahishto.

Ardashir, son of Vishtasp, 112, 115.

Ardashir

Dirazdast,

159,

173,

133,

160.

Arejat-aspa and Holy Wars, 103-105 leader of Hyaonians, 104 ultimatum ;

;

to Vishtaspa, 107

invades Iran, 108

;

;

his situation of his kingdom, 213 two invasions of Iran, 214, 221-222. ;

See also Arjasp. Aristotle, 8, 152

;

under Pliny

cited

and Diog. Laertius, 234, 241. Aristoxenus, cited under Origen, 240. his warlike message, 108 second invasion of Iran, 118 seq. scene of batdate of defeat, 181

Arjasp, 66

;

;

;

against Vishtasp, 218

;

possible

sculptured representation of Arjasp, See also Arejat-aspa. 292.

Armaiti, 83. Armenian references to Z.,

Armenian form Armenian allusions

of Z.'s

6.

name,

13.

aspanvar, 59 n. 2

;

209.

Assassins, 222.

Astrampsychus, 138. Atash-gahs, 98, 101. Athenocles, text quoted.

Atropatene, 16, 22, 141, 177, 196, 211. See also Adarbaijan.

Atur Burzhln Mitro, Atur Farnbag, 99. Atur Gushnasp, 100. 192,

100.

Atiir-patakan,

204.

also

;

See Ahura Mazda. 171, 172.

Aurvaita-dang, 39

n. 1

;

43, 207.

30, 197.

Aurvasara, 215 and n. 3. Aurvat-aspa, or Lohrasp,

;

See

Adarbaijan, Airyana Vaejah. Augustine, 188 text quoted, 246.

Aurvaito-dih, the Tur, 33.

See also Jeremiah. of Vishtasp, of Arjasp, 109 seq.

See Aga-

thias, 249.

to Z., translations,

Armiah.

78,

destroys Jerusalem, 91 n. 2 ciated with

;

180

;

asso-

Nebuchadnezzar, 162,

209.

109 seq. Arnij-bareda, 20 n.

Arnobius, 156, 187

Asmok-khanvato, 137, 181. AsnavadMt., 48, 100,207. Asoka, 37. asjja, in names, 14 n. 1

Auharmazd. Auramazda,

274-278.

Armiah (Urmiah),

Avaraoshtri, 22.

3. ;

text quoted, 242.

Artashir, religious monarch, 82, 133.

Artavahishto, 128, 136.

Arta

Asha

Asia Minor, 84, 88. Asmo-hvanvat, 137.

97,

76,

117, 224.

Army

Z., 47.

Ashta-aurvant, 103.

207.

Archetype copy of Avesta,

tles

Z.

to

quoted, 217, 276-278.

Viraf, quoted, 157.

Artaxerxes Longimanus, 134, 160. Arum. See Rum, 117.

Avesta and Zand,

7.

Avesta, source of information, 5; archetype copy written down by Jamasp, as a sacred book, 76, 97, 117, 224 ;

283-284.

Ayuso, referred

to, 149.

;

LIST OF Azhi Dahaka, 11 n. 1 52 n. Azonaces or Aganaces, 30.

NAMES AND SUBJECTS Binalud Kuh, 216.

2.

;

299

BIras, Bias, 284-285.

Birjand, 215.

Birth of Z., 26. Baal, 157.

Birthplace of Z., 16 seq. and App.

Babylon and Jewish tyranny, 11 n.

exile, 11

;

seat of

Bishtasp.

Babylonian exile or captivity, 142, 176.

Black horse, healed, 62. Blind man, healed, 94.

Bactria, 73, 141,

Brahman Cangranghacah,

184, 196 n. 1 istry,

;

186-188,

See also 90-92.

1.

155,

208-218.

Compare

220 seq.

160, 171,

177,

as scene of Z.'s min-

Bactrian camel, 14 n.

See also

likewise Balkh.

Brahmanical cord, 32 Bratar-vakhsh.

See Bratrok-resh.

1.

129; plots against Z., 31. Brisson, cited, 147.

Babman. See Vohuman, son of Spend-

Brodbeck, referred

dat.

Yasbt, quoted, 214.

name

Balaam, 15 n. 3

associated

with

Z.,

157, 287.

;

;

;

;

puted to be at, 209, 289 seq. Compare likewise 116, 118, 119. See furthermore, 213, 214. Bapel, 91. See also Babylon. ;

to, 149.

Browne, E. G., 288-289. Buddha, 1-2, 17, 18, 51, Buddhism, 135.

140, 176, 177.

Buiti, 51.

Balkh, 38, 86, 89, 130, 141, 199-201, 283 Vishtaspa's conversion at, 60 Vishtaspa at, 107 portrait of Z. re-

Baruch, 197

85.

n. 2.

Bratrok-resh, Bratar-vakhsh, 28, 127-

Bactrian kingdom, 11.

Babman

II.

See Vishtaspa.

Bundahishn, quoted, 18-21, 123, 158, 193, 216.

Burnouf,

cited, 148.

Burzin-kurus, Z.'s teacher, 30.

Burzhm Mitro

fire,

100, 216.

Bust, 137.

identified with Z., 30.

Bar, 215.

Bar 'Ebhraya, quoted,

Cabul, 99, 217.

201.

Bartbolomae, cited, 14 n. 2. Bashutan. See Peshotanu. Basil, text quoted, 244.

Bastavairi, a hero in

Holy War,

first

105, 112, 113, 116, 121, 122.

Bastvar.

See also Kabul.

See Urumiah. Cakhsbni or Cikhshnush, 18, 19. Cambyses, 167. Camel, in proper names, 14. Cangranghacah, 85-88, 209, 284. Cangranghacah Namah, 85-88, 209. Caecista, 195, 197, 204.

See Bastavairi.

Holy War, 114 seq. Holy War, 120 seq. between Vishtaspa and Arejat-aspa,

caidrawhac, 87.

214, 218.

Caspian Sea, 207, 219, 220, 223 Z. in that region, 46 scene of Arejataspa's sacrifice, 211. See also Vou-

Battles, of first

of second

;

Casartelli, quoted, 149;

on

Z.'s date,

175. ;

Beh-Afrid, 72.

;

Beidawi, cited, 220. Bendva, anathematized, 44.

rukasha.

Berosos, cited by Agathias, 249.

Cassel, P., quoted, 149.

bharadvaja, 14.

Cassianus Bassus, text quoted, 249. Cave, in Z.'s religion, 34, 190, 194 n.

Bia-Pis, 211. Bias,

Hindu sage (Vyasa),

88, 284-285.

Bidrafsh, 109, 110, 111, 115.

Cedrenus, 126. nus, 251.

1.

See Georgius Cedre-

;

INDEX

300 Cephalion, cited, 12, 187

by Georg.

referred to

;

Syncell., 252.

;

;

Chaldsean oracles, 259-273.

Chares of Mitylene,

Conversion of Vishtaspa, 56 seq. of the Brahman Cangranghacah, 85-88 of Lohrasp, 78 of Zarir, 78. Conversions in Greece, 88-89 in India, 84 in Turan, 83. ;

73, 220.

;

symbol of the religion, Chavannes, M. F,d., on a Chinese Chariot,

135. allu-

;

Convert, Z.'s

See also Maidh-

first, 37.

yoi-maonha.

sion to Z., 279-280.

Children of Z., 21.

Cotelerius, text quoted, 253.

China, Z.

Country of Z. discussed, 182-205. Court of Vishtaspa, 74.

in, 39.

Chinese form of Z.'s name, 280. Chinese references to Z. in general, 6 given in translation, 278-280. n. 2 ;

Chinese reference for dating Z., 1G5. Chionitse, 213, 220-221. See also H'yaona.

Crusade, 210. Ctesias, 155, 187

material in Diodorus

;

Siculus, Georg. Syncell., 232, 252.

Curzon, Hon. G. N.,

39 n.

and Zoroastrianism, 1. coming foretold, 98, 201. Chronicon Alexandrinum, 126, 190. Chronicon Paschale, 12G, 190 quoted, Christianity

Cypress of Kishmar, 80, 217.

Christ's

Cyril, referred to, 169

;

Cyrus, 91 n. 2

Cicero, 7 n. 4, 5

;

5.

18, 19.

;

to Z.'s asceticism,

34; to Z.'s date,

15,

152-157; to

186-191;

Z.'s native place,

to Z.'s

Clemens Alexandrinus, 6 quoted, 169

;

n. 6

;

7 n. 5

;

text quoted, 240.

Clemens Romanus, text quoted,

238.

Clementine Homilies, 125, 147. Clementine Recognitions, 125, 147. Comisene, 99. Comparison between Buddha and ZoConferences with Archangels or shaspands, 46-50, 207. 1,

See Daitya.

91.

49, 196-197, 221

;

suggested

identifi-

cation, 211.

Daklki, a thousand lines by, incorpo-

Namah, 5 n. 2 drawn upon by Fir-

rated in the Shah ;

;

end

;

of quotation in

Sh. N., 118.

Dara, Darai, 158, 159, 161, 163. Darab D. P. Sanjana, on Z.'s date, 177.

See Dareja.

Daraja, 193, 195.

Darblsht(?), 97, 224 n. Darej. See Dareja.

2.

Dareja, Darej, river, 34, 49, 52, 193,

Am-

Darius, 167, 171

;

as Mazda-worship-

per, 134.

Darmesteter's view of Z., 3 n.

176.

Conspiracy against

Daitl.

196, 204.

roaster, 1-2.

Confucius,

128.

dausi, 104, 208

Claudian, text quoted, 247.

;

Dadvo, Dahak,

mentioned, 109

death, 125 seq.

189

D

Daitya, Daiti, Daitih, river, 40, 42, 45,

See also Shlz.

Classical references to Z. in general, ;

associated

his death, -177.

163, 202, 285.

Cigav, 22.

6 and App. V.

;

Dabistan, quoted, 58-59, 89-90 n. 5

quoted, 169.

Cikhshnush or Cakhshni, Cist, 193 and n. 1 204.

text quoted,

name

his

;

Chronology of Persians, 172 seq. Chrysostomus, text quoted, 245. Church Fathers, comparison of Phi. literature to patristic writings,

;

246.

with Lohrasp, 209

251.

Ciz, 197.

216

5;

n. 2, 3.

Z., 62.

quoted, 149.

1

;

I).

LIST OF

NAMES AND SUBJECTS Epiphanius of Constantia, 188

Darshinika, 103.

Era

Dasatir, text allusions quoted, 282-286.

and App.

of Z., 14 seq.

cussed, App.

II.,

Death

II.; dis-

name, 125-126

dis-

;

Eubulus, cited by Porphyrius, 242. Euchologion. See under Anathemas,

6.

of Z., 119, 124 seq.; at Balkh,

253.

130.

Demon,

of Z.'s

cussed, 147-149.

n. 3.

(Seno), 137 n.

of Z. discussed, 150-178.

Erezraspa, 136.

Etymology

150-178.

Davidson, Dr. T., 41

Day mi

text

;

quoted, 244.

Daryai Hud, 195.

Date

301

8,

147

;

cited

under Diogenes

Departure (death) of Z.

name

Dev^ria,

M.

G.,

;

242.

Eusebius, 187-188

Z.'s religion, 93 seq.

on a Chinese allusion

;

quoted, 156

text

;

given, 243.

Eutychius, quoted, 167-168.

to Z., 279-280.

See also YezI-

Devil- worshippers, 223. dis.

Dinawar,

by Diogenes

Eudoxus of Cnidus, 8, 152, 153 cited by Pliny and Diogenes Laertius, 234,

128.

,

Z., 147-149.

Devadatta, 37.

Development of

of Rhodes, cited

Laertius, 242.

Laertius, 241.

Derivation of

Eudemus

Events after Z.'s death, 133 seq. Exile of Jews, 11. Eznik, Armenian allusions to

95.

DInkart, as source for Z.'s

life,

5

Z., 276.

its

;

account of miracles, 24 quoted, 24, 41, 96, 107, 211 n. 3. Dio Chrysostom, 34 text quoted, 236.

Family

Diodorus of Eretria, cited by Origen,

Faris (Persia), 200.

F

;

of Z., 10-22.

;

240.

Diodorus Siculus, 12 Diogenes Laertius, 6

;

text quoted, 232. n.

6

;

189

9, 154,

Fariumad, 216. Farnbag fire, 99, 217, 222. Farshidvard, 112 n. 8

;

116, 119,

120,

;

214.

text quoted, 241.

Farvadin Yasht, gives

Disciples of Z., 98, 137.

Doctor Faustus, parallel, 31. Dosabhai Framji Karaka, 33 n. 4. Dughdavo, Dukdav, Duktaubo, Dughdu, Dughdova, 18, 25, 192, 199.

Dughdu, see preceding. Duktaub, 25 see also preceding. Duncker, referred to, 220. DQrasrobo, a Karap, 28 plots against

list

of converts,

54.

Ferghanah, 39, 200, 206. Feridun, 199. Firdausi, 208, 210; author of Shah Namah, 5 draws on DakikI, 104 ;

;

especially referred to, 109, 118, 208,

;

210.

Fire of the priests, 99

;

of Z., 216.

;

Z., 31

;

Fires, fire-temples, 98-100, 283

his death, 32.

;

of Z.,

location, 222.

Fire-worshippers in Shiz, 197.

E

on

Floigl,

Z.'s date, 175.

Early religious propaganda, 80 seq.

Florentine Picture-Chronicle, 293 n.

Ecbatana, 11. Edda, Snorra, quoted, 6

Form n. 3

;

157

;

text

alluding to Z., 286-287. Elisseus,

Armenian

allusions to Z., 275.

of Z.'s

Founder Fraoreta,

3.

name, 12-13.

of the Magi, Z., 6.

222.

Phraortes.

Cf.

also

Fravartish,

;

INDEX

302 Frashaoshtra, name, 14 as vizir, 76, 181

;

n.

1

21, 22

;

;

Frash-h£m-vareta, 112 n. 8; 120 n. 1. Frashokara, Fi-asho-kareta, 112 n. 8.

See Frashaoshtra.

Frashoshtar, 77. Frata, 22. Fravartish,

141,

See also

222.

172,

6, 7

G. and Iran, 11

;

;

relations

with Iran, 90.

Greek accounts of Z.'s death, 124 seq. Greek conversions, fabled, 88-90. Greek forms of Z.'s name, 12. Gregorius, cited by Michael Glycas, 256.

Fraoreta, Phraortes.

Gregory of Tours, 126, 190; text quoted,

fravaH, 23, 24, 83, 141, 152. Frazdanava, 210, 211, 220, 221. FrenI, daughter of Z., 21.

250.

Grehma, 44. Guardian Spirit. Gumbadan, 118, Gunabad, 216.

Freno, 137. Froba,

Gray, L. H., notes, 226, 259-201. Greece,

his death, 136.

See Farnbag. 217. See Farnbag.

fire, 99.

Frobak, fire, Fryana, 83-84.

See fravasi. 131.

Gurdoe, 121, 122. Gurgsar, 109, 110, 111.

G

Gushnasp

Ganavat, 216. Gaotema, 177-178. GaramI, 113, 115. Gathas, or Z. Psalms, 5, 23, 30, 38, 41, 42, 44, 46, 54, 67, 69 n. 1 (references

Gushtasp.

to Vishtaspa)

Geiger, 104 n. 2

;

186

n. 2

;

Geldner, quoted, 2; view as to Z.'s

Cedrenus,

126.

also

Gilan, rivers in, 211.

Gilan territory, 213, 222. text quoted, 256.

original

home

;

view

of Zoroastrianism,

219-220.

Heraclides Ponticus, 8

8.

Plutarch,

by and Petrus

also cited

Herennius, or Philo of Byblus.

80 seq.

Gottheil, cited, 6 n. 1 et passim

;

Anathemas,

Siculus, 236, 253.

Gospels, quoted, 23.

cially 280.

See Alborz.

Syncell., 252.

Goarius, text quoted, 253.

Grreco-Bactrian coins, 208.

Berezaiti.

;

Ghazni, 211.

Gobryas, purported Magian, Gobryas, 138.

appears to Z., 50.

Haug, quoted, 148 on Z.'s date, 175. Haurvatat confers with Z., 49. Healing of a blind man by Z., 94. Hecataeus, cited by Diog. Laert., 242. Hellanicus of Lesbos, cited by Georg.

text quoted, 252.

of,

of Isfahan, quoted, 199, 224.

Harlez, C. de, on Z.'s date, 175

on

Georgius Syncellus, 153, 154, 155, 190

Gospel, spread

See Georgius Hamar-

Haosrava, 215.

Hara See also

Chron. Pasch., 251, 254.

;

126.

tolus, 251, 254.

Haoma See

Chron. Pasch., 251. Georgius Hamartolus, 126.

Glycas, 126

125, 126, 157.

Hanhaurvao, 22.

Z., 18.

Geoponica, text quoted, 249. Georgius

Haecat-aspa, 18, 19, 75, 76.

Hamzah

date, 175.

Genealogy of

See Vishtaspa.

Hamartolus,

213.

100.

fire,

H Ham,

75, 83.

;

See Gushnasp.

Gushasp.

Gaevani, 22.

;

espe-

See

under Eusebius, 243. Hermippus, 152, 153; cited by Pliny, 234; Diog. Laert., 242.

;

NAMES AND SUBJECTS

LIST OF Hermodorus, 6 gian

n. 6

studies,

90

;

Maby Diog.

303

his reputed

hvaranah, 24.

cited

Hvobas, 136. Hvogva, 22, 76, 77.

;

Laert., 241.

Herodotus, on Magi,

;

7

does not men-

;

tion Z., 8 (see also 35, 155)

;

is

cited

Hvovl, wife of Z., 21, 22, 76. Hvovid family tree, 22.

by Georg. Syncell., 252. Hieronymus, text quoted, 245.

Hyaona,

Hilinend, 137 n.

Hyaonians led by Arejat-aspa,

5.

Hilmend, Hermand, 212 n. 2. Hindus, 117. Hindus, converted, 84, 87. Hindustan, 117. Hirth, Dr. F. on Z. in Chinese ,

108, 115, 123, 213, 220-222,

224. 104.

Hyrcania, 210. Hystaspes, same 16, 167, 171

name

as Vishtaspa,

his relations to India,

;

See also 220.

207. litera-

ture, 278-279.

personage,

Historical

as

Z.

such,

Iamblichus, 7

3-4.

Holy Communing Ones,

34, 194 n. 1

n. 5.

Ibn al-Athir, 38, 39, 166

;

quoted, 199-

200.

195.

Holy War,

first,

108 seq.

;

second, 120

seq.

Holy Wars, 103

seq.

;

summarized, 122.

in,

of Z., 16 seq., 193 seq.

Horn-plant, fravasi in

it,

25.

H5m-water from Daitya,

41, 45.

Horn, view cited, 218. Hosthanes (Ostanes), 138, 238, 243. Houtum-Schindler, quoted, 100, 215,

;

;

Z. in, 39; conversions

;

relations to Persia, 87 n.

1

4.

Interviews with Archangels or

Amsha-

spands, 46-50, 207.

Invasion by Arjasp, 108-109. Iran at Z.'s time, 10-11

;

;

spread of re-

enmity with Turan, western, eastern, 218-219

ligion in, 82

;

;

202-205.

Iranian sources of information,

5.

Isat-vastra, son of Z., 21.

72.

Isfendiar, Spento-data, 67, 72, 77-78,

See Huma. 158, 159, 163, 209.

Humak, 115. Humayaka, 103. Huns, 221, 222. Hunu, a Karap, 43. Hushdiv, 109, 110, 112. Hushyaothna, 22. Hutaosa, 68, 70, 193 n. Hutos.

84

Iranian tradition of Z.'s death, 127.

255.

Humai. Humai,

of Z., purported, 288-293.

210 n.

103

216.

Hrazdan, 211, 220 n. 5 221. Hugo de St. Victore, text quoted, 188,

Hum a,

Image

India, 11, 207

See also 210, 213, 217. Horn. See Haoma.

Home

Ibn al-Hamadhanl, quoted, 198. Ibn Khurdadhbah, quoted, 198.

82, 84, 105, 112, 113, 283

sader, 117

is

;

prisoned, 125

;

as cru;

his death, 121.

imSee

also 134, 158. Isidorus, 188

;

text quoted, 251.

Istakhr, 91 n. 3

;

97, 219-220, 222,

n. 2. 2.

Isvant, 83.

See Hutaosa.

Huvaxsatara, 222.

Hvadaena,

;

calumniated, 117

22.

Hvarecithra, son of Z., 21.

Jagatai, 119, 216.

Jamasp.

See Jamaspa.

224

INDEX

304 Jamaspa,

67, 75 n. 2

;

76, 77, 86, 108,

120, 181; son-in-law of Z., 21, 22;

writes

down

the Avesta, 117

;

his

Kliatai, 214.

Kliorasmia, 99.

Khorassan

jaradgava, 14. jaratkaru, 14. J cm shed, 11 n. 1; 23, 09.

Jeremiah, 163, 165, 166, 197-198; reputed as teacher of Z., 30, 38.

Jerome, text quoted, 245. Jerusalem destroyed by Lohrasp, 91 n.2.

Jews, captivity of, 11. Jihun, Oxus, 114, 213, 214. Johannes Lydus, 247.

Johannes Malalas,

See Kavi. Kigs and Karaps, 28, 42.

See Chron.

126.

Judaism, alluded to, 1, 142. on Z.'s date, view cited, 141 175 ; view on Z.'s native place, 221;

222.

Justin, quoted, 156, 187

Khordad, 99. Khshathra Vairya, confers with Z., 47. Knur, 128. Khurdat. See Haurvatat. Khurrad, 99. Khvandamir, 219. Khvarizem, 217. Khyon. See H'yaona. Kiash, Kawasjee, Dlnshah, quoted, 291. Kig.

Pasch., 251.

Justi,

94, 100, 116, 118, 119, 123,

141, 214-218.

death, 136, 137.

;

text given,

Kishmar, cypress of, 80, 97, 100, 217. Kitabun, 71, 73. See Katayun. Kizel '

Ozen

Knowledge, Z.'s Koran, 142.

scientific, 96.

Kroll, authority cited, 260-261.

Kuhram,

237.

ancient Daitya(?),

river,

41, 49, 207, 211.

109, 110, 111, 120, 122.

Kumis, 99. Kumish, 216.

K in Greek names. See C. Kabul, Kavul, 99, 217. Kal. See Kavi.

Kundah, 94. Kurazm, 117. Kusti, assumed by

Kain, 215.

Kyaxares, 222.

Kal Us,

Z., 32.

24.

Kama, K.

R., on Z.'s date, 175. Kandar, 120. Karaka, Dosabhai Framji, cited, 289. Karaps, 28, 42. Katayun, 71, 73.

Katha-sarit-sagara, cited, 27 n.

Kavarazem,

4.

117.

Lactantius,

7

n.

5

;

190

quoted,

;

154.

Lagarde, referred

to, 220.

Lalita Vistara, 26.

Lanman, referred Lassen, 12 n. 2

;

to, 8 n.

4

;

293 n.

3.

148.

Kavig, son of Kundah, 94, 181.

Latin accounts of Z.'s death, 124 seq.

Kavis and Karpans, 28. Kavul, Kabul, 99, 217. Kayanian, home of the dynasty, 211. Kazwini, 34 quoted, 195, 201. Kerdul, 121, 122. Kern on Z. as a mythical personage,

Lehmann, view

;

3 n.

1.

Khallakh, Khallukh, 107, 109, 116, 213. Khashash, 109, 110.

Logia of

cited, 221.

Z., 8, 168, 259-273.

crowns Vishtaspa, 73 ; Lohrasp, 78 death, destroys Jerusalem, 91 n. 2 ;

;

118, 130-131, 212

;

name

associated

with Nebuchadnezzar, 162, 209. See 199-201. See also Aurvat-aspa. Lord, Henry, cited, 148. Losses in the Holy Wars, 116.

;

NAMES AND SUBJECTS

LIST OF Lucian, 7

n. 5

169

;

;

text quoted, 237.

305

Metyomah, cousin

See also

of Z., 40.

Maidhyoi-maonha. Michael Glycas, 126, 190, 256.

Lydus, Johann., text quoted, 247.

Mihr, town, 100.

M

Mills,

Magi,

Median

founder,

as

Z.

tribe,

7

;

reputed teachers of Pythagoras and Plato,

Magian worship, 98

7

;

;

doctrines, 90

138

priests,

fire-

;

priest-

;

hood, 141, 142. Magians, 195. Magika Logia of Z., 259-273. Maidyoimanha, Maidhyoi-maonha, cousin and

Mirkhond,

34,

Mithra, 100

;

215

n. 5.

34 n. 3

cult,

first

convert, 13 n. 6

Z.'s

;

20,

37, 54, 75, 137, 180, 196, 206.

Johann.,

See Chron.

126.

Mithraic mysteries, 194 n.

Mohammedan Mohammedan Mohammedan Mohammedan Moses

conquest, 138. calendar, 164. allusions to Z., 280-282.

writers on Z.'s native

of Khorene, 187

his allusions to

;

Moslem power, 142. Mother of Z., 18, 20. Mountain of Holy Communing, 194 n.

quoted, 253.

Mujmal al-Tawarikh,

Marcellinus, text quoted, 244.

Murdat. See Ameretat. Mythological view of Z.,

Mastidi, quoted, 162-163

;

on date of

164, 281.

Muller, Fr., quoted, 148

Marriage, next-of-kin, 43. text quoted, 199.

;

;

Nahid.

See Katayun.

Name Zarathushtra, 12. Name of Zoroaster, 12 seq.

206

Nariman, 22. Nask, 136. Nasks, books of Avesta,

;

see also Rai.

Messiah, idea

of, 21.

origin of Visht-

;

discussed,

147-149.

Namkhvast,

;

Merv, 114, 214, 225. Mesh-hed, 215.

criticised, 3.

Naidhyah Gaotema, 177-178. Naksh-i Rustam, 292.

cradle of Z.'s faith, 219; Media Atropatene, 51, 192 see also Adarbaijan Media Rhagiana, 51, 197,

11;

179.

N ;

aspa, 213.

Max,

F.

;

Z.,

Mazda-worship, 134. Meaning of name Spitama, 13 of Z.'s name, 12-14, 147-149. Medes, 176. Media, 17, 22, 73, 141, 142, 184, 189190, 196 n. 1 206, 218, 224; view as to Z.'s ministry, 219-222 view as to

Median kingdom,

34,

1.

Manushcihar. See Manush-citfrra. Manush-cithra, 18, 119, 193.

;

1.

Miyan-I dasht, 216. Modi, J. J., cited, 178. Mohammed, 206 beholds Gabriel, 40.

Z. given, 274-275.

Malcolm, Sir John, quoted, 290. Manicha^ism, 142. against, Manichseans, anathemas

;

possible

place, 197-201.

Pasch., 251.

173

;

;

Majdl, cited, 220. Malalas,

his, 35, 36.

representation of, 292.

7, 8.

worship,

upon

Miracles before Z.'s birth, 24.

an arch-representative, 6

Z.

view on Gathas, 217-218.

Ministry, Z. enters

Madofryat, 216.

107, 111, 112.

Naotairya, 70.

Naotairyans, 193 n. 2

Nastur.

;

222.

8, 95.

See Bastavairi.

Native place of Z. 182-205.

,

16 seq.

;

discussed,

;;

I.XDEX

r>06

Nebucliadnezzar, 102

associated with

;

Lohrasp, 209. Neo-Platonic school, 142.

Padashkhvargar, 210.

N6ry5sang, an angel,

Pahlavi form of Z.'s name,

GO.

mation,

Nicolaus of Damascus, 232

;

quoted,

Nineveh,

23

5,

references to Visht-

;

aspa, 62 n. 2.

Pakhad, 22.

168.

Nimrod,

13.

Pahlavi literature as a source of infor-

Nevzar, 113, 115. Next-of-kin marriages, 43.

fall of, 11.

Ninus and

according to some, Z. a native of, 38, 197. Panodorus, cited by Georg. Syncellus, Palestine, 197

125.

Z.,

15,

151, 154-157, 180-

188, 217, 274-278.

;

252.

Nissea, 98.

Pars, 215.

Nishapur, 98, 100, 119, 215-216. Nivetish, brother of Z., 20.

Parshatgao, Parshat-gau, 22, 207 n.

Niyatus, 89, 90.

Parsis, 33, 138, 142.

NizamI, his Iskander Namah, 282.

Patiragtaraspo, 20.

Nodhas, 178. Non-Iranian sources of information as toZ., 6.

Pat-khusrav, 112, 115. Persepolis, 97, 220, 224.

Notar, Notars, 135, 192, 204, 210, 222.

Persia, 95, 141-142, 171, 184-185, 189-

Pazates, 138.

Notariga, brother of Z., 20.

190

Nurakh, 89. Nush-Adar,

280.

Chinese

in

;

literature,

Persian spellings of Z.'s name, Persian wars,

Peshana, 103.

Oppert, quoted, 148.

Peshocingha, 103.

Oracles of Zoroaster, text given, 259-

Ordeal established, 97. text

;

quoted,

Ormazd (Ormizd), 277 See Ahura Mazda. Ormazd, son

;

picture, 291.

See under Eusebius,

Gk.

form of

243.

Photius, text quoted, 254.

of Vishtasp, 113. Z.'s

Phraortes,

name,

172,

See also Fra-

222.

oreta, Fravartish.

Pictures of Z., reputed, 288-293.

12. 'L~lpo/j.da5ris,

Petrus Comestor, text quoted, 256. Philo of Byblos.

240.

'ttpwaiTTos,

See Peshotanu.

Peshotanu, 66, 113. Peshyotan. See Peshotanu.

273.

189

Peshotan.

13.

7.

Odatis, 73.

quoted,

279-

Persian lawgiver, 11.

113, 118, 129.

O

Origen,

1

212.

171.

Oroomiah.

See Caecista.

Orosius, 127, 188; quoted, 150; text

quoted, 246.

Plato, purported Zoroastrian studies, 7 n. 6

;

referred

reputed Magian studies, 90 to,

142

;

Platonic Alcibiades, 6

n. 6

9,

;

Orpheus, 235.

Platonis Vita, quoted, 231.

cited under Pliny and under Eusebius, 234, 243. Oxus, 114, 213, 214.

Pliny.

Ostanes, 138

;

Oxyartes, 155.

Pletho, Gemistus, n. 6

;

153, 189.

8.

138, 153. 169, 170, 189

mentions Z.'s birth, 27 234.

;

text quoted, 231.

;

text quoted,

NAMES AND SUBJECTS

LIST OF Plutarch, 6 n, 6

109

;

8 n. 4

;

;

quoted, 153,

text given, 235.

See Alexander Polyhistor and Solinus Polyhistor, 233, 244, 252.

Polyhistor.

Porphyrins, 7 169

;

n.

5

34, 189

;

quoted,

;

text given, 242.

Revand, 215. Ridge of Vishtasp, 216. Roth, on Z.'s date, 175. Roth, view cited, 218. Rudbar, 215 n. 5. Rum or Asia Minor, 84,

Porter, Sir R. Ker, quoted, 289-290.

Rum,

Portraits of Z., purported, 289-293.

Rustam,

121.

See Pourucista. Porushaspo. See Pourushaspa. 75, 77

;

;

S

daughter

of Z., 21, 22. 19, 20, 131, 192

Pourushaspa,

;

88.

99, 117, 210.

Porucast.

Pourucista, 13 n. 6

307

father

Sabalan Mt., 34, 195. Sacred fires, 98-100, 222. Sacrifices of Vishtaspa, 212-213.

Saena, 137

of Z., 24, 25, 29.

n.

6

178.

;

Procopius of Gaza, text quoted, 248.

Safed river, 41, 49. Safed Rud, 211. Sagastan. See Seistan.

Prodicus,

SahendMts.,

49.

Saka-stana.

See Seistan.

Preaching of Z. hegun, 42. Priests, their fire, 99.

8.

Promulgation of the Gospel, 80 seq. Prophecies, of Z.'s coming, 23; of of Christ

Prudentius, text

by

S'aflkara-Acarya, 87.

Z., 98.

quoted,

246.

Aurelius Prudentius. Psalms of David, comparison,

Purshasp.

Keresaspa, 22.

Samaria, 142.

future events, 138.

Prophecy

Sama

See

Sankarakas, 284.

See also Cangrang-

hacah. 75.

See Pourushaspa.

Saoshyant, 21.

Savalan Mt., 195.

Pythagoras, reputed study of Magian

Scene of battles between Vishtaspa and

See also 90, 91, 142. Pyrsea of Magi, 217. See also Fires,

Scene of Z.'s ministry, 15; discussed,

doctrines,

7.

Arejat-aspa, 216.

205-225.

fire-temples.

Scholasticus Bassus, text quoted, 249.

See also Geoponica.

Q Q, on Arabic forms

Scholiast of the Platonic Alcibiades, in,

see K.

34, 36 n. 2. Scholion to Plato, text quoted, 231.

Schuyler, M., Jr., 178, 277.

R

books of Z., 8. knowledge of Z.,

Raga, 202 seq.

Scientific

'Fdyai, 202.

Scientific

Ragh. See Rak, 204. Ragha, 17, 85, 192. See Ragha. Ral. Raja Bimbisara, 37. Rak, Ragh, 192-193. Rangushtar, brother of Ranha, 223.

Sculptured portraits of Z. reproduced,

95.

288 seq. Seistan, 17

45

212 Z., 20.

;

Z.'s journey thither, 44,

early propaganda there, 45 n. 3

;

;

other allusions,

82,

;

118,

99,

131, 137, 207, 208, 214.

Semiramis and

Ratushtar, brother of Z., 20.

186-187

Rawlinson, G. and H., quoted, 148,291.

name

;

Z.,

15,

war with

151, 154-157, Z.,

217

;

her

associated with Z., 274-278.

INDEX

308 Seno, 137 and

n.

6

;

4

ties,

80 et passim

;

;

3 n.

seq., 40.

Shah Namah, a source regarding Z., 5 and n.

Spiegel,

181, 212.

Seven Conferences, 36

of information n.

2; cited, 78

dates of dynas-

164.

Shahrastani, quoted, 94-05, 190.

Shakspere-Bacon

controversy

as

an

on Z. as a historical personage, view on original home of

1

;

Zoroastrianism, 220.

Spinjaurusha, 103. Spitaina, 18.

Spitama, name, 12,

13.

'ZTTLTa/j.as, ^TTidd/jLtis,

13 n. 6.

Spitamas,

home

Spiti, 136.

illustration, 4.

Shapan, 224. Shapigan, 97.

Spread of the

Shaspigan, 224.

Srito, 137.

Shatver.

of the, 24.

religion, 135-136.

Srito, 135, 180.

Statue, purported to represent Z., 289-

See Khshathra Vairya.

293.

Shedasp, 113, 115. Shelley, view of Z., 50 n. 2.

Successors of Z., 137.

Shero, 112, 115.

Suidas, 611.6; 126

Shet river, 211 n. 3. Shikand-gumanik-Vijar,

;

quoted, 154, 157,

169, 190, 255.

Su-lu-tsche, Chinese

57.

Shlz. Cf. Caecista, Ciz, 195, 197, 201-

name

Symmachos (Simakos),

202, 204.

of Z., 279.

See Georgius Syncellus.

Sunkellos.

by Aga-

cited

thias, 249.

Shlzigan, 224.

Syriac authors, quoted, 98, 165-166,

Significance of Z.'s name, 13 seq.

288 sources of information as to Z., 6, 280-282 et passim.

Simachus, cited under Agathias, 249. Simakos. See Symmachos.

;

Smerdis, relation to Z.'s date, 167.

Snorra Edda Preface, alludes to

Z.,

Tabarl, 38

text quoted, 151, 286-287. Socrates,

Solinus, text quoted, 244.

Tahmasp,

Solinus Polyhistor, text quoted, 244.

Tajan.

Soma and

eagle myth, 25 n.

2id><7a
1.

variant of Z.'s name, 12 n.

2.

;

river, 41, 49.

Spelling of Zoroaster's name, 12.

See Isfendiar.

Temples of fire. See Fire. Temptation of Z., paralleled in Buddhism and Christianity, 53 alluded ;

Spend-yat, for Spento-data, 215. Spenta Armaiti confers with Z., 48. Spento-data, mount, 118, 215.

See also

contemporary of Z., 168. Theodoretus of Cyrns, text quoted. 247. Theodorus of Mopsuestia, cited under Thales, 101

;

Photius, 254.

Isfendiar.

Spet-razhur, 214.

n. 4.

n. 4.

to, 207.

to, 26.

Spdnto-frasnct, 34, 194 n.

1.

Tanais, 73.

Tathryavant, 103, 210 Tejend river, 47 n. 5.

Spaeitita Bazura, 215.

Spend Nask, referred

Z. there, 289-292.

Takht-i Suleiman, 195 n.

Tantra philosophy, 210

ferences, 38-40.

Sovar, lake, 100.

Spend-dat.

22.

See Tojan. Takht-i Bostan, reputed sculpture of

Sources of information about Z.'s life, 5 of material for Z.'s seven con-

Sped

quoted, 166, 198, 209, 224

;

n. 2.

1.

1

;

195.

Theologumena Arithmetica, text 256.

given,

,;

LIST OF Theon, quoted, 156, 187

NAMES AND SUBJECTS

text given,

;

237.

Theopompus, 8 ies,

;

reputed Magian stud-

under Diogenes Laerand iEneas of Gaza, 242, 248.

90

tius

cited

;

Thomas Arzrouni, Armenian 217

;

Tianur, 89, 90. Tiele, quoted, 171-172

;

22. 19, 191 n.

envoy of Arejat-aspa,

Vishtaspa, 151

view

cited,

218

Z., 21

223

ion, Q6

at, 47.

;

;

meets

Pahlavi references

n. 1

Turan, 11

his court, 57, 74

conversions

Turan and

in, 83.

;

ily,

201

;

Turbaraturhash, 131.

204

abode

;

has a

vis-

to,

69

n. 2

;

children and fam-

;

;

he

a

is

222 story he goes toward

daifihiijiaiti,

of his youth, 72, 210

Bratarvakhs, 127-129.

;

71; his date, 158, 180-181, 199, springs from Notar, 193 n. 2 ;

Iran, enmity, 103.

Turanians, storm Balkh, 212. TCir-I

59

Z.,

references to, in Gathas, 69

Tradition, importance of, 39. ;

107,

(Vishtasp) patron of

;

sought by Z., 38-39

;

of, 58,

n. 5.

Tojan water, conference

See Afer.

115, 116.

21.

;

1.

Victorinus, text quoted, 245.

Vidrafsh,

cited, 291.

daughter of Z.,

Vedantist philosopher, 87. Vedas, 178. Vendldad, 1. 15, quoted, 202-203 19. 1-10, translated, 51-53; 19. 11, 194;

Victory, final, of Zoroastrianism, 121.

his allusions to Z., 276-278.

Thomas, Edw., Thriti,

annalist,

309

;

;

Tur-I Bratrok-resh, 127-129.

Rum

Turkestan, 214.

and kingdom, 210, meeting with Z. and his conversion, 37, 59 seq., 64 seq., 209;

Turks, Z.

among

the, 39.

Tutianush, 89, 90, 283.

and

later returns to Iran, 73,

110

;

his residence

223

;

his

date of this event, 164 his conversion,

U

and

influence of

;

rejoicing that he

Ukhshyat-ereta, 21, 155.

has received the religion, 74 brother and father converted, 78

Ukhshyat-nemah,

religious zeal, 81

21.

'Ulama-T Islam, 282.

Urumiah,

makes the

;

his

religion

current in the land, 81 founds fire temples, 98 removes the Farnbag ;

reputed birthplace, 17, Uru30, 48, 49, 96, 165, 197-198 miah Lake, 39 n.'5. Z.'s

;

Ururvija, grandson of Z., 20 n. 3

Urvatatnara, son of

;

his

;

;

21.

;

fire

to the east, 99

Arejat-aspa, 102 seq.

;

receives from

Arejat-aspa an ultimatum, 107

vokes divine aid, 103

Z., 21.

wars against

;

;

victory over Arjasp, 116

Us, Kai, 24.

first

ustra in names, 14, 148, 149.

lives Z.,

Uxsyat-ereta, 21, 155.

atlstakhr, 219-220

135

;

he

is

;

in-

army, 112 ;

;

out-

said to have been ;

situation of the

Ridge of Vishtaspa, 216.

by by Vishtaspa,

Vision, seen

Vaedvoisht, not converted by Valerius Maximus, 7 n. 5

VandaremainI, 109. 'Var of Revand,' 215.

;

Z., 43.

169.

Z. of the future, 97 66.

Visions of Archangels ( Amshaspands) 46-50. Visraps, 135.

Varaza, 83.

Vita Platonis, text quoted, 231. Vohuman. See Vohu Manah.

Varedhaka, 221. Vareshna, 22.

Vohuman, King. See Artashir, 82. Vohuman, son of Spend-dat, 133, 158.

;

INDEX

310 Vohu Manah,

83

brings Z.'s frava

;

i,

24; reveals himself to Z., 40, 41 his conference with Z., 40

to

Ahura Mazda, 30

;

leads Z.

;

protector of

;

Yakut, 34 281-282 Yasht,

cattle, 46.

Vohuniano.

Vohu Manah.

See

Vohunem, 137. Vohunemah, 22,

Yasna,

2

204

;

;

allusions to Z.,

quoted, 197, 200.

108, 210

5.

lated, 81

;

99-100, trans-

13.

;

23. 4, 223.

19. 18,

quoted, 203

46. 12, translated,

137.

Vohustra, name, 14

n. ;

46.

;

1,

207

;

83; 46. 14 seq.,

translated, 70-77.

n. 1.

Vourukasha, 211.

Yatkar-I Zariran,

§

52-56, quotation,

115.

vrsan-as'va, 100.

Vyasa, 88, 284 n.

Yazatas in Bundahishn, 50

4.

n. 1.

Yezd, portrait of Z. there, 288-289.

W

Yezldis, 31, 223, 224.

Yima, Yim, 11 n. 1 23, 99. Yoishto yo Fryanam, 84. ;

War

See Holy Wars.

of Religion.

Warren, W. R., 41 n. Wars, Holy, 102 seq.

3.

Yosht-i Fryano, 84.

waged against number of, Arejat-aspa, 103 seq. ;

;

105

causes of the

;

of the

105-118

first,

106

first,

;

Yunan

Greece), 89.

(i.e.

Yunani

(i.e.

Greek), 283.

events

Zairivairi, hero

;

in the first, 105.

West, E. W., n. 4

58

;

137 n. 5

;

45

cited, 5, 15,

n.

2

59 n. 2

;

on date of

n. 3

;

47

112 n. 8

;

Z., 15, 174

;

;

on

Zoroastrian chronology, 179-181.

White

Forest, 119

;

its

location, 214-

215.

White

India, 207

and

See also

n. 2.

India.

Wilhelm, E.,

cited,

84

n.

2

;

view

cited,

221.

Zabiilistan, 118, 212. Zairivairi,

77

;

brother of Vishtaspa, 70,

hero in

first

Holy War,

105.

See also 85, 99, 108, 112, 114, 115, 223 n. 4. Zak, a Karap, 57, 59. Zapd5?;s, Gk. variant of Z.'s name, 12. *Zara h uHra, supposed western form of Z.'s name, 13 n. 1. Zaraflustra, meaning of name, 12 seq.

Williams, Dr. F. W., 279.

Zarathushtra.

Windischmann,

Zdparos, Gr. variant of Z.'s name, 12.

Wisdom

147, 148.

of the Magi, 6.

Zaratusht, Phi, form of Z.'s name, 13.

Witchcraft, 96.

Wonders

Zaratusht.

of Sagastan, 137 n. 5

;

209

quoted, 212.

Writing down of the Avesta,

97, 117.

5.

ZaraveU, an Armenian form of Z.'s name, 12.

name,

cited under of Lydia, 9 Nicolaus of Damascus and Diogenes ;

Laertius, 232, 241.

Xenophon does not mention Xerxes, 128.

See Zoroaster.

Zaravastes, 12 n.

Zarblsht (?), 97, 224 n. 2. Zardusht, Mod. Pers. form of

X Xanthus

See Zoroaster.

Z.

,

9.

13.

Z.'s

See also Zoroaster.

See Zairivairi. Gk. variant of Z.'s name. 12. Zariadres, 73, 223 n. 4. See also Zairivairi. Zarlr, 77-78. Zarer. Zdp??s,

Zarshtan, 115.

;

NAMES AND SUBJECTS

LIST OF

Zartusht Narnali, date and translation, 5

and

n. 1

passage quoted, 39.

;

;

See

182-205

medan

Gk. variant of Z.'s name,

Za.0pav
Zat-sparam, as source for Z.'s

5;

life,

native city, 197

Zoroaster

(Zarathushtra,

Zardusht)

statements connect-

Zaratusht,

Z.'s family, 10-22

;

;

;

;

called

is

;

our knowledge

giver, 11; sources of

regarding

Arabic

him

Avesta,

:

5-6

writings,

law-

Pers.

Pahlavi,

men-

not

;

rushaspa,

;

laughs instead of

;

form

Armenian, 274-278

in

Chinese, 280

in

;

Z., 14 seq. ;

Greek, Latin,

in

Pahlavi, Persian,

12,

— Date

etc.

his date referred to,

;

question of two Zoroasters, 153

date discussed, 150-178

180-182

death,

;

;

;

;

date of his

confused with

is

some writers of he is by some identi-

other persons by antiquity, e.g.

with Ham, 125 also identified with Nimrod, 125 is said to be a contemporary of Smerdis, 167 ; or a contemporary of Cambyses, 167 his purported war with Ninus, 217 ; according to some he was made governor of Assyria, 275, 277 Z.'s fied

;

;

;

;

name is associated by some Mohammedan authors with Jeremiah, who even called his teacher,

165, 166

;

name

or

name

Ahriman

;

youth and education,

Z.'s

;

27

taught by Burzin-Kurus,

is

by Aganaces, 30

;

we

find Z.'s

associated with Jeremiah, 30

;

according to some legends a pupil or disciple of Jeremiah, 38, 163, 166

by some he 30

;

;

identified with Barueh,

is

assumes the KustI, 32 his marand his wives, 20, 33 his ;

riage

;

children, 21

his religious prepara-

;

32-35

;

eclecticism in religious

matters, 33

;

asceticism according to

tion,

the classics, 34 tya, 40, 211

;

;

he crosses the Dai-

Vohu Manah meets him

and leads him into Ahura Mazda, 36 ;

the presence of his first vision,

he holds converse with Ahura Mazda, 41 he beholds visions of the Archangels (Amshaspands), 46-50; his second vision and conference with 40

;

;

Vohu Manah,

46

;

third vision

and

conference with Asha Vahishta, 47

;

fourth vision and conference with

associated with Bel,

Khshathra Vairya, 47 fifth vision and conference with Spenta Armaiti, 48 sixth vision and conference with Haurvatat, 49 seventh vision and

;

286

;

name

is

associated with Ninus and Semiramis, 274-278.— Native Place of Z. and Scene of his Ministry: his birthplace referred to and his

home

he

cries,

30, 38, 163,

Baal, Balaam, 15 n. 3

native

27

flees,

;

sion)

;

his

;

;

30

its

147-149 (discus-

brothers, 20

;

;

Mean-

and

125,

18,

Dughdhova ;

;

12,

ancestry, 17 seq.

;

coming foretold, 23 triumph over demons foreseen, 27 is foreordained to be the prophet of Ahura Mazda, 27 his birth is attended by prodigies, 26 he

29

— Nameof Z.

—

Life:

his

of

his ancestral tree, 19, 20

tioned in Ancient Pers. Inscriptions,

ing,

scene of

;

205-224.

father and mother, 18, see also Pou-

compared with Buddha, 1-3 as a a Magian and founder of the Magi, 6, 141, 275, 277 called an astrologer, 125 is an Iranian, 10

conclusion

;

as to his native place, 205

Main Events

as a religious teacher, 1

,

historical personage, 3-4

is

;

12.

name,

Zwp6a5os, Gk. variant of Z.'s

of

tradition as to his

;

his ministry discussed,

quoted, 32-33, 40, 204.

of

38

Moham-

was a native

ing Z. with Eagh, 204

12.

22

according to some

assertions he

Palestine,

also 293.

5.

;

311

in Iran discussed, 22,

;

;

;

conference with Ameretat, 49

;

be-

holds an apparition of Haoma, 50 sees other visions, 50

;

;

his tempta-

;

INDEX

312 51-53, 207

tion,

receives instruc-

;

and enters upon

tion

34-35

his ministry,

begins preaching, 42, 196

;

preaches next-of-kin marriage, 43 convert Vaedvoisht, 43

tries to

wanderings,

was

that he

among tan, 44 44, 45

;

207

200,

his

;

China, and

ponica, 234, 240, 243, 248

him

;

allusions

275 alluded to by Elisseus, 276 by Eznik, 276 by Thomas Arzrounl,

prays to seeks Vishtaspa and ;

;

;

imprisoned, 62 heals the king's he then converts Visht;

;

;

;

for a time in the region of

;

;

64

and in other and App. V., VI. cited under Pliny, Clemens Alex., Eusebius, iEneas of Gaza, Origenes, Geoliteratures, 6

translation of passage given, 274-

;

aspa,

— Allusions

in Seis-

tries to

Ardvi Sura, 57 meets him, 38-39, 59, 209 disputes with the wise men at V.'s court, 61, 283 conspiracy against him, 62 he horse, 62

212.

convert Parshat,

in India,

the Caspian Sea, 4G, 47

is

181,

127,

Z., in the classics

Armenian literature, 274278 alluded to by Moses of Khorene,

he is

;

statements

;

the Turanians, 39 ;

;

124,

to

meets the

Archangels,

to

in

;

;

;

;

276-278

him

allusions to

;

nese, 279-280

;

in Chi-

him

allusions to

in

Syriac and Arabic literature, 281 in

Mohammedan

Zupodarpris

name,

;

writings, 280-282.

and other Gk. forms

of Z.'s

12.

Zoroastrian calendar, 174.

65 he instructs Vishtaspa, 74 afterwards he converts the Brahman

Zoroastrian chronological tables, 179-

Cangranghacah, 85-88 did he visit Babylon ? 90 his scientific knowledge and purported scientific books, converts a Kavig, 94 heals 8, 95 a blind man, 94 sees a revelation of the fufoure, 97 is said to have prophesied of Christ, 97-98 his successor

Zoroastrian Logia, 168, 259 seq.

;

;

;

;

;

;

;

;

;

is

Jamaspa, 76

disciples,

98,

;

other apostles and

136-138

;

purported

sculptured portraits, 289-293

;

death

at age of seventy-seven years, 119,

181.

Zoroastrian victories, 116 seq. Zoroastrianism, Holy Wars later

development

ern,

142-143

;

of,

of,

102 seq.

133 seq.

spread

of,

;

mod-

135-136

;

view as to eastern origin of, 186view as to western 188, 208-219 origin of, 189 seq., 219 seq. Zradasht, Armenian form of Z.'s name, ;

13, 274-278.

Zrvan, 274-278.

KEY TO THE MAP

KEY TO THE MAP 1.

On

Iranian geography, see especially Geiger in Grundriss der Iran. Philol.

871-394, where a Bibliography 2.

is

ii.

given.

Avestan, Pahlavi, or Ancient Persian names in the

list

are designated by

italics. 3.

Conjectural identifications are indicated by (?) or by 'prob.' (probably).

Abbasabad Adarbaijan (Azerbijan) Airyana Faejah = Adarbaijan? Alburz Mts. Alvand Mt. Amu Daria (see Oxus)

Gb ABCabc ABCabc

CDEFb Cc

Ardabil

= Sahend?

Atropatene Bactria Badghis

see Adarbaijan

=

Uzen Mish Kumish

(Sefid, Safed)

Hb

IKc

Madan

Mb

Maragha

Eb

Mash-had Mazauderan Media

Be

Hb Hd La Ab

Bokhara Caecista (Caecasta) = prob. Vourukasha

Caspian Sea Cha-kansur

CDEab live

Uzen

FGbc Ee Ef

DEFefg

Rai Safed, Sefid River (Kizel Uzen) Sagastan (Seistan)

Sahend, Mt.

Ma

Sari

Cb Ld

Savalan Mt. Sebna

Eb Ba

Hb

Seistan Shiraz

Shiz

(cf.

Sogdiana Spet liuzhur

Kc

Taberistan Tajan River (Thejend) Takht-i Bostan Takht-i Suleiman

KLMe MNa EFGb Dd

Ispahan (Isfahan)

(NE

of Shiraz)

JagataiMts. .liluin (Oxus) River

Kabul Kaian (Kain) Kansava = prob. Cha-kansur Karman (see Kerman)

Teheran

Tojan, = ? see Tajan Turan = Turkestan Turkestan Tus Urumiah (Urmia) Vourukasha = prob. Caspian Sea Yazd (Yezd) Zenjau

Ef

Gb IKab

Nc Hd IKe

Hb 314

Be IKLde Ef

Takht-i Suleiman)

Susa

Hissar

IKLde Bb

Nd

Ie

Hyrcania

Dc Dc

BCb

Samarkand

(see Alburz)

Hassar (see Hissar) Herat Hilmend River

Hb

Bb

Cc

Hamadan (Ecbatana) Hamun swamp

Persepolis

Cc

Hb IKab

Radkan Ragha (Rai)

Turkestan, NE)

Ghor Ghuznee (see Ghazni) Gunabad

Kashaf River

Persepolis (NE of Shiraz) Persis (Fars)

Cc IKde

Ghilan

=

Gb Gb Kbc

Oxus (Jihun River) Parthia Pasargadse

DEFefg

Fars (Persis)

Isiakbr

Mash-had)

Murghab River Nihavand

Be IKe Cc

Farah Rud

Hara Berezaiti

CDEbc 1Kb

(see

Miandasht Mibr

BCb Ba DKc

?

Dinaver (Diuewer) (not on Map) Dranjiana Ecbatana (Hamadan) Elburz (see All>urz) Elvend = Alvaud

(in

Merv Meshed

Bb

Hb DEb

Nishabur (Nishapur)

Demavand Mt.

Ferghanah Gauzaca Ghazni

ABbc Ab

Kurdistan

Lake Urumiah

Barfrush Behistan (Besitun) Binalud Kuh Birjand

=

BCb GHc GHc Nb

River

Kuli-i

Balkh

(see Kb.) (see Kh.) Kizel Daitiia river Darej river = Daryai

Be

Kirmansliah

Kunduz

KLMbc

Chorasmia Chorassan

Fe Be EFbc FGHIcd

Khorasmia Kborassan Kizel

Ba Ca

Aras (Araxes)

Asnavant Mt.

Kerman Kermanshah

Bb

LMNa Hd Cd Ec

Eb Be

Bb Dc

FMab Hb Ab Fe

Cb

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