[444] The Parsees mention in their books a very agreeable oil, called Mediozerem, which is the beverage of the blessed in heaven, and it is, they say, from the name of this oil that one of the six yearly festivals sacred to the memory of the creation is called Gáhamber Mediozerem (Zend-Av., t. II. p. 394. note).—A. T.
According to the Ardai Viraf Nameh, translated by Pope, Lond., 1816 (p. 22) Ardai received a lozenge to eat, which buried in oblivion all that had passed in the other world, and turned his thoughts to God alone.—D. S.
[445] Ardibehest, see p. 241, [note].
[446] In the manuscript, Garjishman; in the Ardai Viráf Nameh, Geroosman.—D. S.
[447] We might almost imagine this tenet as the origin of accounting the Grecian Hercules a God, from this ancient testimony of veneration for the destroyers of lions, hydras, etc.—D. S.
[448] The Viraf-nameh, a sort of Persian “Divina Commedia,” contains, in Pope’s translation, a description much more detailed than here, and even prolix, of Viraf’s journey in the other world. We there read of seven heavens, namely: the Hamestan, the Sitar-payah, the Mah-payah, the Khordad-payah, the Gerúshman, the Azar Róshní, and the Ana Gurra Roshní. In the last (pp. 38-39), in the centre of a building, on a throne was seated Zartusht, and by his side were standing his three sons, named Assad Avaster, Ozvar túr, and Khurshid chehár; attending on the prophet were Jemshid and other kings, among whom was Gushtasp and some sages, not without Changragácha, the converted Brahman. These seven heavens have been very ingeniously referred by M. Felix Lajard (see Mémoire sur les deux bas-reliefs mithriaques qui ont été découverts en Transylvanie, pp. 49 et seq.) to a passage which Origenes has preserved to us, from a treatise of Celsus against the Christians. This philosopher, speaking of certain mysteries among the Persians, mentions seven doors, which are of lead, tin, brass, iron, mixed metal, silver, and gold, corresponding in their order to the heavenly bodies, Saturn, Venus, Jupiter, Mercury, Mars, the moon, and the sun; above the last is an eighth door, most likely the heavenly Alborz, “the region of the primordial light (see [note], p. 232).” We learn from the Boun-Dehesh, the Zardúsht-nameh, and other works, that the ascension of the souls was effected through the five planets which, in the mysterious ladder of Celsus, are placed before the moon and the sun, who himself rests upon mount Alborz. M. F. Lajard makes use with great sagacity of the passage of Celsus, in support of his explanation of the mithriacal monuments which are the subjects of his learned Memoir.—A. T.
[449] In which food is given to the poor.—A. T.
[450] Báj, or Váj, signifies in general religious silence, or an inarticulate murmuring of prayers. This is practised before eating, and is to be followed by an inviolable silence during the repast. See Hyde, p. 352, and Anquetil du Peron, II. p. 598.
[451] Aban is the Ized of water, and presides over the tenth day of the month. Anq. du Per., I. 2. P. p. 132; II. 318. 328.—A. T.
[452] Kashti is a girdle commonly of wool or of camel’s hair, consisting of seventy-two threads, to go at least twice round the body, say, about ten feet in length. The breadth depends upon the thickness of the threads. It is tied about the saderé, which is a sort of white shirt, worn immediately upon the skin, with short sleeves, open above and commonly not passing the hips. This girdle was worn by the Parsees from time immemorial. They pretend that Jemshid, being instructed by Hom, the primitive legislator, invented the Kashti. Before the time of Zoroaster, it was worn indifferently as a scarf, or wrapped round the head. The monuments of Persepolis exhibit persons wearing the Kashti. Not to wear it in the fifteenth year is a great sin; the day on which it is taken for the first time is a festival, and daily prayers are prescribed before putting it on, and frequent ceremonies are connected with it (Zend-Av., t. II. pp. 529). Nothing can be right or good that is done without the Kashti: “ungirt, unblessed” (Hyde, p. 376). We have here a striking example how a custom originally suggested by simple convenience, to be girt, or to be ready, accingere se, acquires by religious prescription an importance far beyond its intended use and purpose.—A. T.