[425] It is mentioned in the Situd gher (the 2nd Nosk of the Zend-Avesta) that Zoroaster, having demanded immortality, Ormuzd showed him a tree of four branches: the first of gold, this indicated the reign of Gushtasp; the second of silver, that of Ardeshir Babegan; the third of brass, that of Nushirvan, and the troubles excited by Mazdak; the fourth of iron mixed with other metals, the destruction of the Persian empire. According to the Báhmán Jesht Zand, Ormuzd refusing a second demand of immortality made by Zoroaster, pours into his hands a few drops of water, after the drinking of which he is during seven days and nights filled with divine intelligence, and sees all that passes upon the seven kechvars, or “districts of the earth.” He sees a second tree, having seven branches of metal, which indicate seven epochas and the events belonging to them; the first branch, which is of gold, designates the reign of Gushtasp. Zoroaster then no more desires immortality. Ormuzd announces to him, moreover, the war which Arjasp will make upon Gushtasp.—(Zend-Av., t. I. 2. P. note, pp. xviii. xix)—A. T.
[426] The author of the Báhmán Yasht (ibid., Notices, p. xix) describes in copious details the woes which are to afflict the world, during the influence of the iron branch:, he speaks of the march of armies, of physical convulsions, of the diminished productions of nature, of the conquests made by Arabs, Greeks, Turks, Chinese, and Christians. All this misery is to end on the arrival of king Báhrám Varjavand, who is to re-establish the ancient Persian empire: by the successive mission of the three sons of Zoroaster, who are to convert the world and confirm their divine mission by working miracles. Sosiosh is to restore purity to the world: during this prophet’s millennium the resurrection is to take place.—D. S.
[427] The Náúroz, is the first day of the year, a great festival, the institution of which is ascribed to the earliest times. It lasts six days, beginning on the day of Ormuzd of the month Farvardin (March); this is the little Náúroz, and it ends on the day of Khordad (an Amshasfand who presides over the sixth day of the month), called the great Náúroz. It was on this day, they relate, that Ormuzd created the world and what it contains; that Káiomers triumphed over Eshem, the demon of envy, wrath, and violence, the enemy of Serósh, and the most powerful of the Dívs; that Mashia and Mashiáná, the first man and woman, came forth from the earth, and that several great events of the ancient history of the Persians took place, such as Gushtasp’s embracing Zoroaster’s faith: it is finally on that day that the general resurrection is to follow (Zend-Av., t. II. p. 574.)—A. T.
[428] The month of Aban is the month of October, and the angel of that name, who is the Ized of the water, presides over the tenth day of the month.
Baud is the twenty-second day of the month.—A. T.
[429] This list is incorrect; it should begin by stating that the Nosks are twenty-one in number, according to the number of words in the Yatha ahu virio—but the ignorance of the transcriber has converted the three first words of a short prayer into the three first Nosks of the Zend-Avesta.—D. S.
According to several Parsee doctors, seven of these Nosks, or rather náskas, treated of the first principle, of the origin of beings, of the history of the human race, etc.; seven treated of morals and of civil and religious duties; and seven of medicine and astronomy. The Pehlvi books and some Persian works mention three other Nosks, which are to complete the Avesta at the end of this world (Zand-Av., t. I. 1. P. p. 479).
Here follows a list of the Nosks according to a translation made by Anquetil from the Persian Ravaet of Kamah Berch (see Mémoires de l’Acad. des Inscript. et des B.-L., t. xxxviii. p. 239-254.) I have abridged the explanation of each Nosk; the contents of several of them are much alike, and the miscellaneous matters in them all confusedly stated.
I.—The first Nosk, called Setud-yesht, “Nosk of prayer or praise,” has 33 chapters.
II.—The second, named Setud-gher, “Nosk of prayer and praise,” has 22 chapters, and treats of the purity of actions, of collections for the poor, of the concord which is to subsist between relations.