A Newly Discovered Armenian Parable on Zarathushtra’s Laughter Contributed by Arthur Ambartsumian - (Caucasian Centre for Iranian Studies ~ Armenia, St. Petersburg Branch of the Institute of Oriental Studies, Russia) In memory of Shams-vl-Ulama Jivanji Jamshedji Modi Greek and Latin writers mention the Iranian Prophet Zorathushita (Zoroaster, Zoroastres).In the 19 century, AV. Wiliams Jackson, Professor of the Indo-ranian languages in ‘Columbia University, published in 1899 in New York, a book ‘on Zoroastrianism, tiled "Zoroaster - The Prophet of Ancient Iran’, where he iso gathered most of the classicalpassages mentioning Zoroaster’s name. In Appendix VI, "Allusions £0 Zoroaster in various other older literatures", Jackson observes the allusions to Zoroaster in Armenian iterature. Amenian writers and historians in the work, mention the Prophet's name from the 5* century, onwards, as Zradlasht, This occurs affer the invention of the Armenian alphabet, Fourmain Armenian writers mention Zercthushita, the Fanian prophet. The historian Moses of Khoren (Movses khorenats, 5-9 AD] in his work, “Armenian History: (1.6; 1.17), the monk Elsaeus (Eghishe, of Elshe: 5 AD) in his work “About Varcan ‘and the A™menian War’, the philosopher Eznik of Kolo (Eznik Koghbatsi, or Kolbatsl, 5 AD) in his work "Refutation of Heresies’, the ecciesiastic Thomas Arzrouni (Tovma Artsruni, Ae he ene depicted as aking of the Bocthians, a Magian and a pattiorch of the Medes, who was a contemporary of the Assyrian queen Semiramis, In ‘the watings of the monk, Eznik he is seen as the son of Omnizd (compare: Plat Alciblades|, 121¢-122a) and a grandson of Zanan. According to this legend a son of Anriman threw ‘down the son of Ormizd. The allusory reference to the 'son ‘of Ahriman’ may be linked fo Bradresh, the man who according to iegend, is said to have murdered Zorathushita. The collection of fables and parables compiled and writen by the Armenian medieval writer, Varcian Aigektsi (13 C.E,)in ‘an ection by N. ¥. Marr and based on many old Armenian manuscripts (Sbomk pritch VardanalA Collection of the Parables of Vardan, Vol. Hl, St Petersburg, 1899), another Interesting and previously unnoticed ailusion fo Zarathustra, has been recorded. The parable titted, “The Loughter of Zorathushirar (here he Is named as Zroast, in Amenian “Tssagh Zroasti” Is entirely devoted to the Iranian Prophet. The parable dea's with the well known miracle associated wth Zarathushtta's bith, when he laughed instead of crying The tradition recounting the loud laughter of Zorathushtra, ashe came to the world's very old. We have an account ‘ofPiny the Second fPinius Secundus, Naturals Historia, VI. 15}: which records that the child's brain throbbed so violently as to repel the hand laid upon his head - which presage his future wisdom. In an account of Augustine Zoroaster alone 3 is said to have laughed when he was bom, and that unnatural ‘omen portended no good to him; for he is said to have been the inventor of magical arts, though indeed they were unable to secure for him during his life-time, any protection ‘against the assaults of his enemies. For, though he was king of the Bacttians, he was conquered by Ninus king of the Assyrians. (Aurelius Augustinus, De Civitate Del, 21.14). The lranian Prophet is aiso mentioned in the Preface of the Icelandic Snorra Edda, as the Assyrian king and as one of the 72 builders of the Babylonian Towers: He laughed before he cried when he came to the worl (Edda Snona Stufusonar, forall 2; 12-13 C.E), ‘Adetailed description of the marvelous bith of Zarathushira has been recounted in the unpreserved Avestan texts, of ‘the Spend-Nask, for instance (compare: Denkard, Vil.14). In the Avestan Ard Yasht there is only a hint on this matter: Duting his bith and growth, waters and plants were rejoicing (asht 17.18). The main accounts of Zorathushtra’s bith are preserved in the Pahlavi Zoroostian literature, One is in Denkarai: “the first evidence was that he jaughed during his bith’. Many marvels connected with the young child frightened his enemies (king Durasrun, his relatives and servants ) and they undertook several attempts to kil hin, but twas in vain (Denkard Vi.3.2-3, 24-25; 9C.E,). Another one Is in Vidagiha| Zadspram- JuvansJam, “Vohuman entered into the soul of the baby and Zortusht laughed” (Ch. XV, 12-17; 9 CE). This part of the Zadspram’s book couid be termed as the Zoroastian Gospel (Ch. XiI-Y0dl) as itrelates to the parentage, bith, mission, and the vicistuctes of Zorathushtra’s life. Some additional references are Contained in the Persian Zoroastrian writings, preserved in ‘he Persian ransiation or rendering. The large poem Zoratusht Nama (13 C.E,) ascribed to the Zoroashian poet Bahram Pazhuin the chapter (Muijzc+! awl va zadan i Zoratusht az. Madar ("The fist marvel and birth of Zarathusht from. mother'Jstates that, "he laughed when he came out from. his mother’. The same subject, but in prose is narrated in Dabistan-ulMazahib (Ch. 14; 17 C.£,) and AhvalatZoratusht payghambar ("The Life and the Deeds of the Prophet Zaxothushira’), Both are derived from the old Zoroasttian book ‘led "Sharistan i chahar chaman’ wiitten by Farzana Bahram Fathad Yazdani. We also have two brief Muhammedan ‘accounts of Muharnmad ibn ai-Karim ash-Shahistaniin the book ita ak Mial wa an-Nihat (11 C.E,) and of Muhammad bin Khvand-shah bin Mahmud known as Mir Khvand ot Mirkhond (15 C.E.) in his treatise "Rauzat as-Safar, (Contes on poge 12)Parents watching the clldren perform (some of the charts made by the eildren can be seen in the background Deolali, Nasik. (On 11 June, 2009, she gave the Zoroastrians of Deolali, an Insight info “Spiritual Healing through Zoroastrianism”, with a practical demonstration. ‘All three talks were held under the joint auspices of the Zarthosti others Fund and zs. Shehnax Munshi... A children’s workshop: Shehnaz was in Belgaum from the 2"! to the 4" of May, 2000, where she took a workshop for twelve lively Zoroastrian kids residing there, on the basics of Zoroastrianism. The workshop was preceded by a group discussion with the parents of the children who Patticipated, The two day event was made possible through the efforts of the local Zoroastrians of Belgaum and ZS, We thank Ms Maki Kapadia and her daughter, Nozneen for ail their help and for allowing the use of, their premises for the workshop. (Conta. trom page 3) The Amenion parable “The Laughter of Zorathushtrat ‘expands the list of references and continues in its witings, the traditton of the Christian attitude to Zoroastrianism. The relevant passage trom this parable in my translation trom (Old Armenian is as follows: “again the wisemen say that nature Is limited, 50 the child is born with weeping and unti the fortieth day he knows only weeping and sleep, but he does not know laughter. Someone laughed, whose name was Zioast, and the devas (devs) considered his deed as evil and bumt him on fire” This newyy discovered parable of the Armenian water Vardian Aigekts! reflects the late Zoroastian legend about the bith and death of the iranian Prophet. Some Zoroashian books state that Zorathushtra was kiled by his adversary Brad tesh (Denkard V.3,2; Bundahishn; Sad-Dar; Dabistan). Accoiding fo the Persian Shah-Namah (and pethaps aso ‘cording fo the Sasanian Khvaday-Namag), this tragic event occutted in the fre temple in Balkh Ancient and medieval texts are replete with fleeting references on the Iranian prophet Spitaman Zarathushira cand while, his in itself, gives one oniy a notional idea of his life and times, he continues in the 21* centuy to be temembeed and worhipped by his folowersime. ee {(Conva, rom poge 5) The Patsees believe that erecting and consecrating ‘a.dlakhma is the most pious and benevolent of acts that ‘@Zoroastiian can perform. ‘®A superstition prevails, specially among the women that the one who contributes to the building of a dakhma, ‘andwiinesses the consecration of atleast seven dokhmes, goes stiaight to heaven, However, itis aiso believed that ‘an individual who singly gives his mite towards such a stupendous act of chaiity, ives a short life, in order to teceNve his reward in heaven. Women therefore, are: invariably said to be most hostile in allowing the men in their families to erect a dakhma. ‘© That the largest cokhmaiin india, is said tobe the Muncheti knurshedji Seth dakhma, consecrated in 1771, in Surat. It has four hundred and seventy-six pavis and the smallest ‘was the private dakhma constructed by Seth Munchefi Jiwanji Readymoney in Mumbai, in the year 1786. This ‘dakhma had only two povs. Compiled by Shehnaz N. Munshi from the following sources: Zoroastrians : Their Religious Beliefs and Practices’ — Mary Boyce. Parsi Prakash, Vol = Bahmanji Behrarnji Pate! Parsi Dharmasthaio' - Bahmanjl Behram! Patel. oe