Balásh becomes Sháh. Súfarai leads forth a host against the Haitálians to avenge the death of Pírúz and defeats them. Terms of peace are arranged, Kubád and the other captives are released, and Súfarai returns with them in triumph to Írán. After some years Súfarai dethrones Balásh and makes Kubád Sháh.

Balásh (Balas, A.D. 484-488) seems to have been the brother, not the son, of Pírúz and the uncle of Kubád.*

The name is identical with the more familiar Vologeses. Balásh being on the spot and regent at the time of the death of Pírúz naturally became Sháh. Tabarí says that he had to fight for the throne with his brother (really his nephew), Kubád, who fled to the Haitálians. The real struggle however appears to have been with Kubád's brother, Zirih, who was defeated and slain.*

§§ 2 and 3. Pírúz having expiated by his own death his violation of the treaty made by his grandfather, Sháh Bahrám Gúr, with the Haitálians, popular tradition is at liberty to resume a patriotic attitude and set forth how Pírúz was avenged and Íranián honour vindicated. Unfortunately the account does not appear in the oldest authorities and seems to be unhistorical. Írán at that time was much oppressed by, if not actually tributory to, the Haitálians.*

Súfarai's triumphant campaign seems to have been invented as a salve to the national honour and, incidently, as a glorification of the great family of Káran to which he belonged. The story of his success appears, as Nöldeke has pointed out, to have been reflected back into mythical times and told in connexion with Naudar, the Pishdádian Sháh. Certainly the parallel is very complete. In both cases the Íránian host is overthrown by a Northern foe; in both the Sháh perishes; in both the scene is laid in the same neighbourhood; in both the defeat is avenged by a Káran, and in both cases the prisoners are rescued.*

In Tabarí's account Súfarai appears as Súkhrá.*

As a leading Íránian of the time he may have been instrumental in bringing about a peace with the Haitálians after the death of Pírúz, and this perhaps may be regarded as the historical measure of his achievement.*

Balásh appears to have been somewhat after the type of Yazdagird, son of Shápúr, in character,*

mild and tolerant, approved by the Christians and hated by the Magi who, it is said, were scandalised at his attempt to introduce the Roman fashion of public baths, which of course involved a profanation of the sacred element. As his treasury was exhausted he was unable to look to the army for support, and after a reign of four years was dethroned and blinded. According to other accounts he died a natural death.*

Mír Khánd says that he was known as “the beloved.”*