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Part 3 |
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Translated by E. W. West, from Sacred Books of the East, volume 5, Oxford University Press, 1897.
On the nature of the five classes of animals (gospend) it says in revelation, that, when the primeval ox passed away, there where the marrow came out grain grew up of fifty and five species, and twelve species of medicinal plants grew; as it says, that out of the marrow is every separate creature, every single thing whose lodgment is in the marrow. 2. From the horns arose peas (mijuk), from the nose the leek, from the blood the grapevine from which they make wine -- on this account wine abounds with blood -- from the lungs the rue-like herbs, from the middle of the heart thyme for keeping away stench, and every one of the others as revealed in the Avesta.
The seed of the ox was carried up to the moon station; there it was thoroughly purified, and produced the manifold species of animals. 4. First, two oxen, one male and one female, and, afterwards, one pair of every single species was let go into the earth, and was discernible in Eranvej for a Hasar ('mile'), which is like a Parasang ('league'); as it says, that, on account of the value of the ox, it was created twice, one time as an ox, and one time as the manifold species of animals. 5. A thousand days and nights they were without eating, and first water and afterwards herbage (aurvar) were devoured by them.
And, afterwards, the three classes (kardak) of animals were produced therefrom, as it says that first were the goat and sheep, and then the camel and swine, and then the horse and ass. 7. For, first, those suitable for grazing were created therefrom, those are now kept in the valley (lai); the second created were those of the hill summits (sar-i dez), which are wide-travelers, and habits (nihadak) are not taught to them by hand; the third created were those dwelling in the water.
As for the genera (khadunak), the first genus is that which has the foot cloven in two, and is suitable for grazing; of which a camel larger than a horse is small and new-born. 9. The second genus is ass-footed, of which the swift horse is the largest, and the ass the least. 10. The third genus is that of the five-dividing paw, of which the dog is the largest, and the civet-cat the least. 11. The fourth genus is the flying, of which the griffin of three natures is the largest, and the chaffinch the least. 12. The fifth genus is that of the water, of which the Kar fish is the largest, and the Nemadu the least.
These five genera are apportioned out into two hundred and eighty-two species (sardak). 14. First are five species of goat, the ass-goat, the milch-goat, the mountain-goat, the fawn, and the common goat. 15. Second, five species of sheep, that with a tail, that which has no tail, the dog-sheep, the wether, and the Kurishk sheep, a sheep whose horn is great; it possesses a grandeur like unto a horse, and they use it mostly for a steed (bara), as it is said that Manuschihar kept a Kurishk as a steed. 16. Third, two species of camel, the mountain one and that suitable for grazing; for one is fit to keep in the mountain, and one in the plain; they are one-humped and two-humped. 17. Fourth, fifteen species of ox, the white, mud-colored, red, yellow, black, and dappled, the elk, the buffalo, the camel-leopard ox, the fish-chewing ox, the Fars ox, the Kajau, and other species of ox. 18. Fifth, eight species of horse, the Arab, the Persian, the mule, the ass, the wild ass (gor), the hippopotamus (asp-i avi), and other species of horse. 19. Sixth, ten species of dog, the shepherd's dog, the village-dog which is the house-protector, the blood-hound, the slender hound, the water-beaver which they call the water-dog, the fox, the ichneumon (rasu), the hedgehog which they call 'thorny-back,' the porcupine, and the civet-cat; of which, two species are those accustomed to burrows, one the fox and one the ichneumon; and those accustomed to jungle are such as the porcupine which has spines on its back, and the hedgehog which is similar. 20. Seventh, five species of the black hare; two are wild species, one dwelling in a burrow and one dwelling in the jungle. 21. Eighth, eight species of weasel; one the marten, one the black marten, the squirrel, the Bez ermine, the white ermine, and other species of weasel. 22. Ninth, eight species of musk animals; one is that which is recognized by its musk, one the musk animal with a bag in which is their pleasant scent, the Bish-musk which eats the Bish-herb, the black musk which is the enemy of the serpent that is numerous in rivers, and other species of musk animals. 23. Tenth, one hundred and ten species of birds; flying creatures (vey=vai) such as the griffin bird, the Karshipt, the eagle, the Kahrkas which they call the vulture, the crow, the Arda, the crane, and the tenth is the bat. 24. There are two of them which have milk in the teat and suckle their young, the griffin bird and the bat which flies in the night; as they say that the bat is created of three races (sardak), the race (ayina) of the dog, the bird, and the musk animal; for it flies like a bird, has many teeth like a dog, and is dwelling in holes like a musk-rat. 25. These hundred and ten species of birds are distributed into eight groups (khaduinak), mostly as scattered about as when a man scatters seed, and drops the seed in his fingers to the ground, large, middling, and small. 26. Eleventh, fish were created of ten species; first, the fish Arizh, the Arzuva, the Arzuka, the Marzuka, and other Avesta names. 27. Afterwards, within each species, species within species are created, so the total is two hundred and eighty-two species.
Of the dog they say that out of the star station, that is, away from the direction of the constellation Haptoring, was given to him further by a stage (yojist) than to men, on account of his protection of sheep, and as associating with sheep and men; for this the dog is purposely adapted, as three more kinds of advantage are given to him than to man, he has his own boots, his own clothing, and may wander about without self-exertion. 29. The twelfth is the sharp-toothed beast of which the leader of the flock is in such great fear, for that flock of sheep is very badly maintained which has no dog.
Ohrmazd said when the bird Varesha was created by him, which is a bird of prey, thus: 'Thou art created by me, O bird Varesha! so that my vexation may be greater than my satisfaction with thee, for thou doest the will of the evil spirit more than that of me; like the wicked man who did not become satiated with wealth, thou also dost not become satiated with the slaughter of birds; but if thou be not created by me, O bird Varesha! thou wouldst be created by him, the evil spirit, as a kite with the body of a Varpa, by which no creature would be left alive.'
Many animals are created in all these species for this reason, that when one shall be perishing through the evil spirit, one shall remain.
On the nature of men it says in revelation, that Gayomard, in passing away, gave forth seed; that seed was thoroughly purified by the motion of the light of the sun, and Neryosang kept charge of two portions, and Spandarmad received one portion. 2. And in forty years, with the shape of a one-stemmed Rivas-plant, and the fifteen years of its fifteen leaves, Matro [Mashye] and Matroyao [Mashyane] grew up from the earth in such a manner that their arms rested, behind on their shoulders (dosh), and one joined to the other they were connected together and both alike. 3. And the waists of both of them were brought close and so connected together that it was not clear which is the male and which the female, and which is the one whose living soul (nismo) of Ohrmazd is not away. 4. As it is said thus: Which is created before, the soul (nismo) or the body? And Ohrmazd said that the soul is created before, and the body after, for him who was created; it is given into the body that it may produce activity, and the body is created only for activity;' hence the conclusion is this, that the soul (ruban) is created before and the body after. 5. And both of them changed from the shape of a plant into the shape of man, and the breath (nismo) went spiritually into them, which is the soul (ruban); and now, moreover, in that similitude a tree had grown up whose fruit was the ten varieties of man.
Ohrmazd spoke to Mashye and Mashyane thus: 'You are man, you are the ancestry of the world, and you are created perfect in devotion by me; perform devotedly the duty of the law, think good thoughts, speak good words, do good deeds, and worship no demons!' 7. Both of them first thought this, that one of them should please the other, as he is a man for him; and the first deed done by them was this, when they went out they washed themselves thoroughly; and the first words spoken by them were these, that Ohrmazd created the water and earth, plants and animals, the stars, moon, and sun, and all prosperity whose origin and effect are from the manifestation of righteousness. 8. And, afterwards, antagonism rushed into their minds, and their minds were thoroughly corrupted, and they exclaimed that the evil spirit created the water and earth, plants and animals, and the other things as aforesaid. 9. That false speech was spoken through the will of the demons, and the evil spirit possessed himself of this first enjoyment from them; through that false speech they both became wicked, and their souls are in hell until the future existence.
And they had gone thirty days without food, covered with clothing of herbage (giyah); and after the thirty days they went forth into the wilderness, came to a white-haired goat, and milked the milk from the udder with their mouths. 11. When they had devoured the milk Mashye said to Mashyane thus: 'My delight was owing to it when I had not devoured the milk, and my delight is more delightful now when it is devoured by my vile body.' 12. That second false speech enhanced the power of the demons, and the taste of the food was taken away by them, so that out of a hundred parts one part remained.
Afterwards, in another thirty days and nights they came to a sheep, fat and white-jawed, and they slaughtered it; and fire was extracted by them out of the wood of the lote-plum and box-tree, through the guidance of the heavenly angels, since both woods were most productive of fire for them; and the fire was stimulated by their mouths; and the first fuel kindled by them was dry grass, kendar, lotos, date palm leaves, and myrtle; and they made a roast of the sheep. 14. And they dropped three handfuls of the meat into the fire, and said: 'This is the share of the fire.' One piece of the rest they tossed to the sky, and said: 'This is the share of the angels.' A bird, the vulture, advanced and carried some of it away from before them, as a dog ate the first meat. 15. And, first, a clothing of skins covered them; afterwards, it is said, woven garments were prepared from a cloth woven in the wilderness. 16. And they dug out a pit in the earth, and iron was obtained by them and beaten out with a stone, and without a forge they beat out a cutting edge from it; and they cut wood with it, and prepared a wooden shelter from the sun (pesh-khur).
Owing to the gracelessness which they practiced, the demons became more oppressive, and they themselves carried on unnatural malice between themselves; they advanced one against the other, and smote and tore their hair and cheeks. 18. Then the demons shouted out of the darkness thus: 'You are man; worship the demon! so that your demon of malice may repose.' 19. Mashye went forth and milked a cow's milk, and poured it out towards the northern quarter; through that the demons became more powerful, and owing to them they both became so dry-backed that in fifty winters they had no desire for intercourse, and though they had had intercourse they would have had no children. 20. And on the completion of fifty years the source of desire arose, first in Mashye and then in Mashyane, for Mashye said to Mashyane thus: 'When I see thy shame my desires arise.' Then Mashyane spoke thus: 'Brother Mashye! when I see thy great desire I am also agitated.' 21. Afterwards, it became their mutual wish that the satisfaction of their desires should be accomplished, as they reflected thus: 'Our duty even for those fifty years was this.'
From them was born in nine months a pair, male and female; and owing to tenderness for offspring the mother devoured one, and the father one. 23. And, afterwards, Ohrmazd took tenderness for offspring away from them, so that one may nourish a child, and the child may remain.
And from them arose seven pairs, male and female, and each was a brother and sister-wife; and from every one of them, in fifty years, children were born, and they themselves died in a hundred years. 25. Of those seven pairs one was Siyamak, the name of the man, and Nasak of the woman; and from them a pair was born, whose names were Fravak of the man and Fravakain of the woman. 26. From them fifteen pairs were born, every single pair of whom became a race (sardak); and from them the constant continuance of the generations of the world arose.
Owing to the increase (zayishn) of the whole fifteen races, nine races proceeded on the back of the ox Sarsaok, through the wide-formed ocean, to the other six regions (karshwar), and stayed there; and six races of men remained in Xwaniratha. 28. Of those six races the name of the man of one pair was Tazh and of the woman Tazhak, and they went to the plain of the Tazhikan (Arabs); and of one pair Hooshang was the name of the man and Guzhak of the woman, and from them arose the Airanakan (Iranians); and from one pair the Mazendarans have arisen. 29. Among the number (pavan ae mar) were those who are in the countries of Surak, those who are in the country of Aner, those who are in the countries of Tur, those who are in the country of Salm which is Arum, those who are in the country of Seni, that which is Chinistan, those who are in the country of Dai, and those who are in the country of Sind. 30. Those, indeed, throughout the seven regions are all from the lineage of Fravak, son of Siyamak, son of Mashye.
As there were ten varieties of man, and fifteen races from Fravak, there were twenty-five races all from the seed of Gayomard; the varieties are such as those of the earth, of the water, the breast-eared, the breast-eyed, the one-legged, those also who have wings like a bat, those of the forest, with tails, and who have hair on the body.
On the nature of generation it says in revelation, that a woman when she comes out from menstruation, during ten days and nights, when they go near unto her, soon becomes pregnant. 2. When she is cleansed from her menstruation, and when the time for pregnancy has come, always when the seed of the man is the more powerful a son arises from it; when that of the woman is the more powerful, a daughter; when both seeds are equal, twins and triplets. 3. If the male seed comes the sooner, it adds to the female, and she becomes robust; if the female seed comes the sooner, it becomes blood, and the leanness of the female arises therefrom.
The female seed is cold and moist, and its flow is from the loins, and the color is white, red, and yellow; and the male seed is hot and dry, its flow is from the brain of the head, and the color is white and mud-colored (hashgun). 5. All the seed of the females which issues beforehand, takes a place within the womb, and the seed of the males will remain above it, and will fill the space of the womb; whatever refrains therefrom becomes blood again, enters into the veins of the females, and at the time any one is born it becomes milk and nourishes him, as all milk arises from the seed of the males, and the blood is that of the females.
These four things, they say, are male, and these female: the sky, metal, wind, and fire are male, and are never otherwise; the water, earth, plants, and fish are female, and are never otherwise; the remaining creation consists of male and female.
As regards the fish it says that, at the time of excitement, they go forwards and come back in the water, two and two, the length of a mile (hasar), which is one-fourth of a league (parasang), in the running water; in that coming and going they then rub their bodies together, and a kind of sweat drops out betwixt them, and both become pregnant.
On the nature of fire it says in revelation, that fire is produced of five kinds, namely, the fire Berezi-savang, the fire which shoots up before Ohrmazd the lord; the fire Vohu-fryan, the fire which is in the bodies of men and animals; the fire Urvazisht, the fire which is in plants; the fire Vazisht, the fire which is in a cloud which stands opposed to Spenjargak in conflict; the fire Spenisht, the fire which they keep in use in the world, likewise the fire of Warharan. 2. Of those five fires one consumes both water and food, as that which is in the bodies of men; one consumes water and consumes no food, as that which is in plants, which live and grow through water; one consumes food and consumes no water, as that which they keep in use in the world, and likewise the fire of Warharan; one consumes no water and no food, as the fire Vazisht. 3. The Berezi-savang is that in the earth and mountains and other things, which Ohrmazd created, in the original creation, like three breathing souls (nismo); through the watchfulness and protection due to them the world ever develops (vakhshed).
And in the reign of Tahmurasp, when men continually passed, on the back of the ox Sarsaok, from Xwaniratha to the other regions, one night amid the sea the wind rushed upon the fireplace -- the fireplace in which the fire was, such as was provided in three places on the back of the ox -- which the wind dropped with the fire into the sea; and all those three fires, like three breathing souls, continually shot up in the place and position of the fire on the back of the ox, so that it becomes quite light, and the men pass again through the sea. 5. And in the reign of Yim [Jamshed] every duty was performed more fully through the assistance of all those three fires; and the fire Adar Farnbag was established by him at the appointed place (Dadgah) on the Gadman-homand ('glorious') mountain in Khvarizem, which Yim [Jamshed] constructed for them; and the glory of Yim [Jamshed] saves the fire Adar Farnbag from the hand of Dahak [Zohak]. 6. In the reign of King Vishtasp, upon revelation from the religion, it was established, out of Khvarizem, at the Roshan ('shining') mountain in Kavulistan, the country of Kabul (Kabul), just as it remains there even now.
The fire Adar Gushnasp, until the reign of Kay Khosraw, continually afforded the world protection in the manner aforesaid; and when Kay Khosraw was extirpating the idol-temples of Lake Chechast it settled upon the mane of his horse, and drove away the darkness and gloom, and made it quite light, so that they might extirpate the idol-temples; in the same locality the fire Adar Gushnasp was established at the appointed place on the Asnavand mountain.
The fire Adar Burzin Mihr, until the reign of King Vishtasp, ever assisted, in like manner, in the world, and continually afforded protection; and when the glorified Zartosht was introduced to produce confidence in the progress of the religion, King Vishtasp and his offspring were steadfast in the religion of God, and Vishtasp established this fire at the appointed place on Mount Revand, where they say the Ridge of Vishtasp (pusht-i Vishtaspan) is.
All those three fires are the whole body of the fire of Warharan, together with the fire of the world, and those breathing souls are lodged in them; a counterpart of the body of man when it forms in the womb of the mother. and a soul from the spirit-world settles within it, which controls the body while living; when that body dies, the body mingles with the earth, and the soul goes back to the spirit.
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Part 3 |
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