The History of Antiquity, Vol. 5 (of 6)

102

Rawlinson, loc. cit. p. 602, 607, 92 ff.

103

Agathias, 2, 26.

104

Sozomen, "H. Eccl." 2, 10, 12.

105

Menandri Protect. fragm. 11, ed. Müller.

106

[Cf. Rawlinson, "Seventh Monarchy," p. 96 ff.]

107

Spiegel, Avesta, 3, 214, 218, 219, 227.

108

Above, p. 17. On the date of these translations, Haug, "Pahlavi-Pazand Glossary," p. 147.

109

Quatreinère, "Journal des Savants," 1840, p. 412.

110

Haug, "Pahlavi-Pazand Glossary," p. 120 ff.; 128 ff. West, "Pahlavi Texts," part 1. Introd. § 2.

111

Lepsius, "Zendalphabet, Abh. B. Akad." 1862, s. 338; Lenormant, "Sur l'alphabet Pehlevi Journ. Asiat. 1er." 6, 6, 180 ff.; Levy, "Beiträge Z. D. M. G.", 21, 459 ff. From Ardeshir down to Narses, i. e. from 226 to 302 A.D., the writing on the coins agrees with the West Pehlevi of the monuments of the Sassanids. From 302 to 600 A.D. the character on the coins is different. From 600 the writing on the coins agrees with the MSS. of the Parsees; Mordtmann, "Z. D. M. G." 8, 12 ff.

112

Lepsius, loc. cit. s. 306.

113

Westergaard, "Avesta," 1, 4 ff.

114

That the author or authors of the Bundehesh, – for the work consists of a collection of fragments of various character, – had before them larger remains of the Avesta, or a commentary which included more than our fragments, may be conceded. The composition of the work cannot be placed before the time of the Arabs, for the whole period of the Sassanid empire is given, and even on an extended scale (p. 82), mention is made of the empire of the Arabs, and Arabian words occur. Cf. Justi, "Bundehesh," p. ix. ff; cf. below, p. 73. [West, "Pahlavi Texts," 1, Introd. p. xci. ff].

115

On the Aramean sketch of the dialectic of Aristotle which was written for Ohoeru, cf. Renan, "Journ. Asiat." 1852, p. 311.

116

[Cf. Rawlinson, loc. cit. 448 ff.; 342 ff.]

117

"Sharastani," by Haarbrücker, 2, 284. The son of Mihr Narses is called Zarvandadh.

118

[Cf. Darmesteter, "Zend-Avesta," Introduct., c. iv. § 40, and c. iii.]

119

Plato. "Alcib. I." p. 122.

120

Diog. Laert. prooem.

121

Plin. "H. N." 80, 2.

122

1, 94.

123

Justin, 1, 1.

124

"Numa," c. 4; "Quaest. Sympos." 4, 1. [The reading Ζωροάστρην is doubtful; cf. Wyttenbach.]

125

Dio Chrys. 2, 60, ed. Dind.

126

Euseb. "Chron." ed. Auch. p. 43; cf. Georg. Syncell. p. 167. Βάτου after Zoroaster should here be changed into Βάκτρου rather than Μάγου.

127

Arnob. "Adv. Gent." 1, 5.

128

Euseb. loc. cit. p. 35.

129

Porphyr. "De antro nymph." c. 6.

130

Ammian. Marcell. 23, 6.

131

Agathias, 2, 24.

132

Suidas, Μάγοι, Ζωροάστρης.

133

Above, p. 17. Georg. Sync. p. 78, 79. Vol. I. p. 241, 247.

134

Yet with Moses Zoroaster is a Mede, I. p. 87.

135

Plut. "Pomp." c. 24.

136

Cf. Von Gutschmid, "Die Sage vom heiligen Georg;" Sächsische Gesellschaft d. W., 1861, s. 175.

137

"Farvardin Yasht," 131.

138

C. 20 in Justi, [c. 20; § 32 West]; cf. "Vend." 19, 15.

139

C. 30, cf. above, p. 40. [C. 29, § 14, West.]

140

Strabo, p. 515, derives it from Atropates, whom Alexander made satrap there.

141

Still less important than the Bundehesh is the gloss on "Vend." 1, 60. "Many say that Zartusht was from Rak in Atropatan." Ragha is not in Atropatene.

142

Spiegel, "Eran," 1, 684 ff.

143

Plin. "H. N." 30, 2. Diogen. Laert. prooem. The different readings of 500 years in Suidas and 600 in Diogenes, as compared with 5000 and 6000 in the other MSS., can hardly be maintained against the uniform evidence of other witnesses.

144

Plut. "De Isid." c. 47.

145

"Vend." 19, 33; Spiegel, "Avesta," 3, 9, 201, 206.

146

"Ashi Yasht," 17; "Vend." 2, 20 ff.

147

West, "Mainyo-i-Khard," p. x.

148

West, loc. cit. c. 8.

149

Justi, "Bundehesh," c. 1, 3, 34. [Cf. West's commentary on c. 34.]

150

Spiegel, "Eran," 1, 507.

151

Justi, "Bundehesh," c. 34.

152

If the rise of Arsaces is put in the year 250 B.C. It makes no difference in the total if we choose the year 248 B.C. for the beginning of the Arsacids.

153

Blau, "Z. D. M. G." 18, 686. Von Gutschmid, ibid.

154

"Farvardin Yasht," 139.

155

Aristot. "Metaph." 13, 4. Diogen. Laert. prooem.

156

Theopom. Fragm. 71, 72, ed. Müller.

157

Diogen. Laert. prooem., cf. Suidas, Μάγοι.

158

"Alcib. I." p. 121.

159

Plut. "Alex." c. 30.

160

Plut. "Artax." c. 4, 23, 29.

161

"Themistocl." c. 28.

162

Dinon, Fragm. 9, ed. Müller.

163

"Cyri Instit." 8, 1, 21.

164

Herod. 3, 16.

165

Herod. 1, 101, 131-140; 7, 40, 43, 113, 191; 3, 84.

166

Inscription of Darius at Elvend in Spiegel, "Keilinscriften," s. 45, 47.

167

Behistun, 4, 73-80; 56-61; Persop.

168

Strabo, p. 719; Nicol. Damasc. fragm. 66, ed. Müller.

169

Plin. "H. N." 30, 2; 28, 19.

170

"Vita Pythag." 12.

171

Diogen. Laert prooem.

172

Suidas, Μάγοι.

173

Herod. 1, 100, 124, 125.

174

Ezra, c. v., vi.

175

The Niça of the Vendidad is the Eastern Niça, Parthorum Nisæa, not very far from Merv; above, p. 10, n. 1.

176

Lepsius, "Ueber das ursprungliche Zendalphabet," Abh. B. Akad. 1862, s. 298, 306, 381.

177

"Vendid." 4, 120; Astad Yasht, 1.

178

"Gah Ushahin," 5; "Mihr Yasht," 13, 143.

179

"Mihr Yasht," 118.

180

Pouruta may be referred to the Παρυηται of Ptolemy, whom he places in the north of Arachosia.

181

Cf. "Mihr Yasht," 127, where the boar is not Verethraghna but the "curse of the sage."

182

Windischmann, "Mithra; Abhl. für Kunde des Morgenlandes," 1, 1 ff.

183

Haug, "Essays," p. 185. The Sassanids also carry the club now called guzr.

184

"Yasht Bahram," 57-62. Burnouf, "Commentaire sur le Yaçna," p. 285.

185

"Ram Yasht," 43-57.

186

"Aban Yasht," 64 ff.; "Yaçna," 74.

187

Hang, "Essays," p. 179. The passages given in the text from the Aban Yasht, notwithstanding the swelling breasts, shows how definitely the form of Anahita belongs to the Iranian conception, how peculiarly this goddess of fountains is represented in this form, and how intimately connected she is with the whole Iranian system of the boon of water, and the legends of the heroes. A brass tablet found at Grächwyl in the canton of Berne, which exhibits the Persian Artemis with swelling breasts, surrounded by four lions, with a bird of prey on her head and serpents instead of ears, and wings on the shoulders, has decided J. Stickel ("De monumento Graechwyliano") to regard the Persian Artemis as identical with the Semitic goddess of birth. This tablet is due to the syncretism of Roman times. Certain similarities between the Syrian goddess of birth and fertility, Mylitta-Derceto, and the Persian goddess of water, might lead to such a syncretism even under the Achæmenids, and this coincidence might determine Artaxerxes Mnemon to erect images of Anahita in Ecbatana and Susa after the pattern of the Semites. Beros. fragm., 16 ed. Müller, and below.

188

"Tistar Yasht," 24 ff., 40, 49-58.

189

"Yaçna," 56; "Vend." 18, 39.

190

"Vend." 8, 248-250; "Yaçna," 26, 61, 23; "Yasht Farvardin," 77.

191

"Vend." 18, 57-63, 19, 134.

192

Roth, "Ueber Yaçna, 31," Tübingen, 1876, s. 6, 20.

193

"Vend." 19, 135; "Yaçna," 17, 69.

194

"Yaçna," 31, 3, 19.

195

"Yaçna," 9, 10, according to Burnouf, "Journ. Asiat." 1844-1846. Cf. Spiegel "Avesta," 2, 68 ff.

196

"Gosh Yasht," 17; "Mihr Yasht," 88; "Yaçna," 56, 8.

197

"Yaçna," 29; Roth; "Z. D. M. G." 25, 6 ff. Geus urva means soul of the bull; the priests identified the soul of the first created bull with the protectress of the flocks, the Drvaçpa, i. e. having mighty horses. Spiegel, "Avesta," 3, 74.

198

"Aban Yasht," 17-19.

199

"Afrin Zartusht," 4.

200

"Yaçna," 9, 42.

201

"Farvardin Yasht," 93, 94.

202

"Ashi Yasht," 17 ff.

203

"Bahram Yasht," 28-33.

204

"Yaçna," 13, 18; 64, 38; 69, 65.

205

"Vend." 19, 36-137.

206

"Farvardin Yasht," 95.

207

"Yaçna," 28, 9, 44, 45; 46, 1-4; 49, 8; 50, 16, 18, according to Haug's translation, which however has been called in question.

208

"Aban Yasht," 104-106.

209

"Gosh Yasht;" cf. "Ram Yasht," 36; "Farvardin Yasht," 142.

210

"Yaçna," 45, 14 ff.

211

"Farvardin Yasht," 99; "Zamyad Yasht," 84 ff.

212

"Ashi Yasht," 49; "Aban Yasht," 112.

213

"Afrin Zartusht," 1-4.

214

"Yaçna," 52, 3; "Farvardin Yasht," 98.

215

"Yaçna," 9, 46.

216

"Ashi Yasht," 19.

217

"Vend." 3, 23; 19, 1-32, 140-147.

218

"Vend." 1, 46-48.

219

"Vend." 1, 50-52.

220

"Vend." 1, 30-32.

221

"Yaçna," 19, 51, 52; "Vend." 1, 60-62.

222

"Vend." 1, 64-66.

223

"Vend." 1, 9-12, 24; 7, 69.

224

Herodotus states expressly that some tribes of the Persians were nomads (1, 125); beside the Sagartians nomadic tribes are also mentioned among the Carmanians, Areians, etc.

225

"Yaçna," 9, 41; "Ashi Yasht," 20.

226

"Ashi Yasht," 20.

227

"Ashi Yasht," 18.

228

"Yaçna," 56, 3, 1-3.

229

"Yaçna," 28, 29, 42, 43, 44, 46, according to Haug's translation, which is not universally accepted; "Yaçna," 31 after Roth. "Z. D. M. G." 25, 6 ff.

230

"Yaçna," 30, after Hübschmann's rendering.

231

"Yaçna," 33, 8.

232

"Yaçna," 31, 6.

233

"Yaçna," 34, 1.

234

"Yaçna," 50, 7.

235

"Yaçna," 34, 11.

236

"Yaçna," 41, 10, 11; cf. 57, 20.

237

"Yaçna," 43, 18.

238

"Yaçna," 44, 5. The passages in the text concerning Haurvatat and Ameretat are given after Darmesteter, "Haurvatat et Ameretat," p. 35 ff.

239

"Yaçna," 31, 18.

240

"Yaçna," 47, 1.

241

"Yaçna," 47-49, according to Haug's translation.

242

"Yaçna," 31, 3, 19; 33, 3; 46, 7.

243

Plut. "De Isid." 46.

244

From the invocation of the time without limit, Zrvana akarana, in the Avesta (p. 79), some have sought to draw the conclusion, that this is the supreme principle, and that Auramazda and Angromainyu proceeded from it. This is no less incorrect than if it were maintained that according to the Christian dogma God and the devil owed their origin to eternity. In the Avesta Zrvana akarana does not assume an important place either at the creation or in the worship. I have already remarked above, that the spirits of light are called in the Rigveda sons of Aditi, i. e. of the unlimited, the eternal. Parallel similitudes which, however, mean no more than the eternity of the gods, could be made even among the Arians of Iran. But there is a difference between speaking in similes, and derivation from a principle. The faith of Iran was not a philosophical system, but a religion; a religion cannot combine the good and evil god into one unity. It is only when speculation becomes master over religion, that conceptions of this kind can find a place; and this speculation, which sought for primeval cosmical unity, arrived as a fact at an identical origin for the good and evil spirit; but this was not the case with the Avesta. Centuries after the establishment of the canon we find the oldest form of such teaching in a demand made to the Armenian Christians that they should join the faith of Auramazda. In this we are told that the great deity Zrovan had sacrificed for a thousand years, and had received two sons, Ormuzd and Ahriman. The first had created heaven and earth, the other had opposed him with evil works. About the same time Theodorus of Mopsuestia in Cilicia (Phot. "Biblioth." p. 63, ed. Bekker), tells us: "Zoroaster called the creator of all things Zaruam, and described him as fate;" and in the sixth century Damascius ("De prim. princip." p. 384) writes: "The Magi and the whole Arian nation call the Whole and One in thought, space and time respectively; from this One arose the good and evil god, Oromasdes and Areimanius, or as others say light and darkness were divided before these." The sect of the Zarvanites, who deviated from the faith of Zoroaster, inasmuch as they carried these principles still further, has been already mentioned (p. 67).

245

"Mihr Yasht," 123.

246

Ashi vanguhi is in one passage called the daughter of Auramazda and Armaiti; "Yaçna," 44, 4; "Vend." 19, 45; "Ashi Yasht," 16.

247

"Tistar Yasht," 50.

248

"Vend." 19, 40; "Yaçna," 56, 10, 2.

249

"Vispered," 23, 1.

250

"Yaçna," 44, 4; 46, 2; 13, 6; "Vend." 19, 45; Haug, "Essays," p. 231.

251

Spiegel, "Eran," 1, 435.

252

Darmesteter, "Haurvatat et Ameretat," p. 68, 81 ff.

253

"Vend." 19, 30-34, 54.

254

"Din Yasht," 2.

255

"Rashnu Yasht," 8.

256

Burnouf, l. c. p. 417, 468.

257

"Gosh Yasht;" Yaçna, 29; 39, 1.

258

"Vend." 19, 111, 112; 22, 22.

259

Herod. 7, 40, 55; Xenoph. "Cyr. inst." 8, 3, 12; Curtius, 3, 3, 8; 4, 48, 12. Dio Chrysost. 2, 60, ed. Dindorf.

260

p. 732.

261

"Khorshed Yasht," in De Harlez, "Avesta," p. 34.

262

10, 17, 18.

263

"Zamyad Yasht," 96; Darmesteter, l. c. p. 10.

264

"Vend." 18, 38.

265

"Vend." 19, 6, 146.

266

Burnouf, "Journ. Asiatic," 1845, p. 433.

267

"Vend." 10, 23. Windischmann, "Zoroastrische Studien," s. 138.

268

"Vend." 19, 147.

269

"Vend." 4, 139.

270

"Vend." 12, 65, 71; 14, 9 ff.; Plut. "De Isid." c. 46; Agath. 2, 24.

271

Plut. "De Isid." c. 46.

272

"Vend" 18, 34-37; 64-69.

273

Cf. "Bundehesh," c. 19.

274

"Yasht Farvardin," 109; "Yasht Bahram," 19-21.

275

Kuhn, "Herabkunft des Feuers," s. 125; Darmesteter, loc. cit. p. 55. Çinmurv has arisen out of Çaena (Çin), i. e. eagle, and meregha, "bird;" Middle Pers. murv; New Pers. murgh. In New Pers. Çinmurv becomes Simurgh.

276

Isaiah xlvi. 11. In Aeschylus also an eagle represents the Persians and a falcon the Hellenes; "Pers." 205-210.

277

"Cyri instit." 7, 1, 4.

278

3, 7.

279

"Vend." 18, 137, 138, 149.

280

Xenophon, "Cyri instit." 8, 3, 11, 24; Athen. p. 145; Arrian, "Anab." 6, 29.

281

"Yaçna," 10. 38, 11, 16. Strabo, p. 732, tells us that the deity of the Persians received nothing from the sacrifice.

282

What Herodotus tells us of the sacrifice of girls and boys by the Magi in Thrace contradicts his own statement that the Magi did not venture to kill any one, and the whole conception of the Avesta. If Cambyses is said to have caused twelve Persians to be buried alive, this is not to be regarded as a sacrifice, but as a barbarous form of execution, which occurs also under the Sassanids. What Herodotus says of the fourteen boys offered by Amestris as a sacrifice, if true, must have its origin in some other superstition, not in the Avesta; and the actions of Amestris and Parysatis in this direction, as recorded by Ctesias, were in any cases crimes, not sacrifices.

283

Strabo, p. 732.

284

Fragm. 16, ed. Müller.

285

1, 131.

286

Strabo, p. 733.

287

Windischmann has shown, "Abh. Bair. Akad. phil. philol. Kl." 8, 90, 120, that, Ἀμαρδατός must be read for Ἀνανδατός.

288

"Vend." 7, 132-136; 19, 90-100.

289

"Vend." 19, 89.

290

"Vend." 18, 68, 69.

291

"Vend." 19, 108.

292

"Vend." 13, 22, 25.

293

"Vend." 19, 100-108.

294

"Vend." 8, 252, 310; 19, 94; cf. 3, 118-121. In the Dinkart the proceedings on the bridge are related at greater length.

295

Vol. IV., 61, 163, 230.

296

"Farvardin Yasht," 35-48, 70, 71.

297

"Farvardin Yasht," 61, 62.

298

"Farvardin Yasht," 50-52.

299

Diogen. Laert. "Prooem." 6.

300

"Vend." 19, 46, 48.

301

"Yaçna," 1, 47; 23, 6; Burnouf, "Commentaire," p. 571.

302

Plut. "Artax." 15; Theopomp. Fragm. 135, ed. Müller.

303

"Yaçna," 45, 3; 47, 1; above, p. 156.

304

"Vend." 19, 17-19; above, p. 135.

305

"Zamyad Yasht," 89, 95, 96.

306

3, 62.

307

Theopomp. Fragm. 71, 72, ed. Müller.

308

"Yaçna," 19, 16-18.

309

"Yaçna," 26, 32; "Farvardin Yasht," 135.

310

"Aban Yasht," 21-23; "Farvardin Yasht," 157; "Ashi Yasht," 24; "Zamyad Yasht," 26.

311

"Ram Yasht," 11; "Zamyad Yasht," 28.

312

"Vend." 2, 87-89; "Yaçna," 14, 4-6. If in "Yaçna," 19, 46 four occupations are mentioned instead of the four orders, and artisans are added to the husbandmen, this is only another theory, which does not, however, alter the series and system; in India the order of Vaiçyas comprises husbandmen, merchants, and artisans.

313

"Vond." 8, 254.

314

Under the Sassanids we find a chief of the husbandmen (vaçtriosan), and a chief of the warriors (arthestaran); Nöldeke, "Tabari," s. 110.

315

"Vend." 9, 172-180, 187-196.

316

"Vend." 13, 126-129.

317

"Vend." 18, 1-17.

318

"Vispered," 3, 13, 14. Above, p. 165.

319

The Mobedh of Middle Persian is magupat, i. e. lord of the Magians (p. 60). The derivation of the name Magus from the Turanian imga (apparently = honourable) can only be adopted by those who regard the Magians as descendants of the Turanians, or at any rate as containing a strong admixture of Turanians; a view which rests on the theory that the second series in the inscriptions of the Achæmenids is the Median translation of the Persian inscriptions. With this view I cannot agree; all that we learn from the Greeks of the customs, manners, and names of the Medes bears the mark of an Arian origin, and is in harmony with what is attributed to the Persians. In the inscription of the second class at Behistun, Gaumata is not called imga but magush.

320

"Cyri instit." 8, 1, 23.

321

Herod. 3, 79.

322

Herod. 3, 73.

323

Strabo, p. 727; Pausanias, 5, 27, 3.

324

Ammian. 23, 6, 32-35; Agathias, 2, 26.

325

Philostratus in Rapp, "Z. D. M. G." 20, 71.

326

Herod. 1, 120.

327

"Cyri instit." 7, 5, 20; 8, 1, 8.

328

Arrian, "Anab." 6, 29.

329

Herod. 7, 191.

330

Curtius, 3, 7; Ammian. 23, 6, 34.

331

"Alcibiad. I." p. 122.

332

Nic. Dam. fragm. 67, ed. Müller.

333

Plut. "Artaxerxes," c. 3.

334

Diog. Laert. prooem. 6.

335

Fragm. 66, ed. Müller; cf. infra Bk. 8, c. 4.

336

Herod. 1, 128; Ctes. "Pers." 15. The excerpt says 4 °Chaldæans, but obviously Magi are here meant.

337

Prooem. 7. Above, p. 190. The further statements of Diogenes about the white robes of the Magians, their avoidance of all ornament and gold, of their lying on the ground, and staff of reed, deserve little notice, inasmuch as the source whence they are derived is unknown.

338

"Cyri instit." 8, 7, 3.

339

"Cyri instit." 8, 7, 3; 7, 5, 20; 8, 1, 8; Curtius, 3, 3, 8.