[398] April, the second month of the year.—A. T.
[399] Dabati, the name given, in Parsi works, to the Caspian sea.—D. S.] Anquetil du Peron says (t. 1. 2. P. p. 21) that he passed the Cyrus on his way to the Caspian sea.—A. T.
[400] Anquetil du Peron says here, quoting H. Lord, that Zardusht retired to the mountains for consulting the Supreme Being, and adds in a note that, according to the Vendidad, it was upon the mount Alborz that he consulted Hormuzd (t. 1. 2. P. p. 22). The geographical situation of this mountain has been indicated in the note at p. 22; but by the religion of the Parsees it is placed in the supernatural world, to which Zoroaster was transported, as related above. The sacred Alborz is the first of mountains; it attained its first elevation in fifteen years, and took eight hundred years to complete its growth; it rose up from the middle of the earth to the region of the first light, the delightful abode of Mithra, of whom hereafter; the sun and the moon depart from and return to this mountain every day (see Zend-Av., t. II. pp. 206, 207, 214, 357, 361, 364, and elsewhere).—A. T.
[401] See [note, p. 215]. Zardusht is called the son of Espintaman. The edition of Calcutta reads Askiman; the manuscript of Oude, Askatamán.—A. T.
[402] The Amshásfands are the six first celestial spirits after Ormuzd. Their name is derived from the Zand-words emeshe, “immortal,” and sepente, “excellent, perfect.”—A. T.
[403] It is generally acknowledged that Ahriman was the author of evil, opposed to Ormuzd, the creator and promoter of every good; but different opinions are entertained upon the origin of these two mighty beings. According to the most ancient doctrine, both were the productions of a primordial cause, which is called Zaruam akarenê, “the boundless time.” The Zand-books, as well as Shahristani and the Ulemi Islam, make Ahriman anterior to Ormuzd, that is to say, in plain language, “the evil was before the good.” These two were, however, not distinguished from each other before Ahriman had become jealous of Ormuzd, for which he was condemned by the great creator Time to dwell in the abode of darkness for twelve thousand years. It was then only that Ormuzd saw with horror his deformed and frightful adversary, and to oppose the effects of his existence created, within three thousand years, a celestial region and a celestial people. Ahriman, long time ignorant of what was preparing against him, had scarce perceived the light of Ormuzd, when he ran to destroy it, but, amazed at its beauty, fled back to hell, where he hastened to produce a host of evil beings. In vain did Ormuzd offer reconciliation to Ahriman, and even a partnership in the priesthood of the boundless time; the fiend rejected all terms of peace, and war began to rage between them (see Zend-Av., t. II. pp. 345, 347.)
According to the books of the Parsees and of the Muhammedans who give an account of their doctrine, Ahriman is bad by nature: nor do the more ancient Zand-books say that he ever was good; yet the explanation given about this mysterious being can but involve contradictions in more than one respect. He alone is able to resist Ormuzd, of whom his existence is entirely independent; he is the king of the beings which he has created, and which Ormuzd cannot annihilate; nor can the latter prevent the effects of the power by which his enemy destroys the people of the just, and banishes the moral good from the earth.
An account of Ahriman’s origin, somewhat different from this, will be seen hereafter in the Dabistán.—A. T.
[404] These sentiments agree singularly with the following passage of Plato: Των μεν αγαδων αλλον ουδενα αιτιατεον, των δὲ κακων αλλ’ αττα δει ζητειν τα αιτια, αλλ’ ου τον Θεον (De Republica). “The author of good is God alone; but the author of evil any thing else rather than God.”—A. T.
[405] According to the Zardusht-nameh quoted by Anquetil (t. I. 2. P. p. 24) Zardusht delivered from hell a person who had done good and evil. This person, believe some Parsees, was Jamshid who, towards the end of his life, wished to be adored as a God. Others say it was Gersh-asp, a famous warrior, who suffered in hell for having struck the sacred fire.—A. T.