[511] The same is said of Mohammed, see [note], p. 3.
[512] If the epoch of Kaíomars be adopted according to Ferdusi, 3529 B. C., that of Zoroaster would be = 529 years before our era. In the Mojmel al Tavarikh (IVth chapter, upon the chronology of the philosophers and some kings of Rúm) it is stated that, since Zoroaster appeared, 1700 years had elapsed to the time of the author, who wrote in the year 1530 of the Hejira, or A. D. 1126; therefore Zoroaster would have lived 574 years B. C. If the 1700 years be taken for lunar years, the epoch would answer to 522 before the Christian era.—A. T.
[513] For Pávyáb, or according to Anquetil du Perron, Padiav water, see [Gate 54]. This word may perhaps be derived from the Sanskrit पू pú, “to purify;” पवित्र pavitra, “pure;” पवित्रं pavitram, “water, rain, cleansing in general, a sacrificial implement.”—A. T.
[514] For Adar Behrám, or the fire of Behram, see note on [Gate 53]. Instead of Var Behrám and Vār Behrām of the manuscript, and Varcháram of the edit. of Calcutta, Adar Behrám has been adopted on Hyde’s authority.—D. S.
[515] Bahrám is the most active of the Izeds, the king of all the beings; with a celestial body, receiving his glory and splendor from Ormuzd, he presides over the 20th day of the month; he bestows health and victory, and combats the Dívs. He appears under the form of a young man of fifteen years, and under those of different animals; that of a cock has already been mentioned (see [note], p. 324); he appears besides as a bull, a horse, a camel, a ram, a he-goat, a lamb. He is also identified with the planet Mars, and acts a great part in the ancient history of Persia. See Zand-Avesta, t. I. 2. P. pp. 83. 86. 91; t. II. pp. 98. 287. 289. 290. 294. 321. 356. and in other places.—A. T.
[516] The Calcutta edition reads Pímasídím; the above agrees nearly with the name given by Anquetil, which is Hamespethmédem. The other names of the Gahambars, according to the spelling of that author, are, from the first to the fifth, as follow: Medïozerem, Medïoshem, Peteschem, Eïathrem, and Médïarem. The statement relative to these six festivals, as contained in the Afrín of the Gahambar Zend-Avesta, t. II. pp. 82-87) coincides with that of the Dabistán. Ormuzd himself holds out remunerations to those who rightly celebrate each of these days, and condign punishments to those who neglect the prescribed observances.—A. T.
[517] In the Ardi Viraf nameh we read, that the river of hell, most black and frigid, is made of the tears of those who mourn for the dead; to the surviving friends silence and pious mussitation in remembering the merits of the dead are recommended.—A. T.
[519] Nothing existed before the first principle began the work of creation; this principle is called in the Bun-Dehesh Zaruam akarené, “the boundless time;” that is, “sine extremitatibus anterioribus et posterioribus.” Distinct from it is “the long time,” which is said to be created by God, and not “self-existing” as the first. Among the productions of this first principle, some are “self-creating,” such as Ormuzd and Ahriman (see [note], pp. 235-236); others act only upon what exists already, such as the three substances—the primordial light, the primordial water, and the primordial fire. This is the doctrine expressed in Zand, Pehlvi, and the most ancient Persian books. The above statement about the eternal existence of the heavens seems therefore not in accordance with it. The Abádians or the Kaiomarsiáns acknowledged the good principle under the name of Yezdan, and the bad principle under that of Ahriman; but they believed that the first only was from eternity, and not the last; or in other terms, that light only was eternal and darkness created. The cosmogony of this sect was the same as that related in the Bun-Dehesh, or as that of Zoroaster; it is briefly as follows: The primordial bull was the principle of all irrational creatures as well as of the human race. According to the Izeshné and the Bun-Dehesh, the primitive man came forth from the side of the bull; he was called in Zand gaya mereta, and in Pehlvi gayo mard; a word compounded of gaya, “bull or life,” and of mĕrĕta, “mortal,” or “man;” hence came Gayomars, or Kaïomars, the name of a most ancient Persian king (see [note], p. 29). From the seed of Gayomard sprung a tree which was shaped like two men, and the fruit of which comprised ten different species of men; from these two bodies came the twins Meshia and Meshiané, man and woman, the ancestors of mankind. Although created for happiness, they were seduced by Ahriman, and averted from the adoration of Ormuzd; they wandered in the wilderness, were addicted to hunting, clad in skins of animals, and their posterity peopled the earth.
But Ormuzd did not forsake his creatures. In order to emancipate them from the rule of Ahriman, he destined to them his word, the law of Zartusht, who always existed, but his feruer, that is, “the ideal of his perfection,” was to be produced by Zardusht’s fire.