THE THIRD SECTION OF THE DABISTAN explains the laws of the Paímán-i-Farhang (excellent covenant) and the Hirbed Sár (the pure Highpriest).
The Paiman-i-Farhang is the code of Máhábád, of which many translations have been made; one of them is that made by Faridun, the son of Abtin; another, that of Buzurg-Mihr* for the use of Nushirvan , the son of Kobad; some extracts from these have been given in the present work. The Yazdanian , “godly,” who are also called Sahi Kesh, “flourishing faith,” and Sipásî, “adorers,” maintain that the most exalted of the prophets, the mightiest of kings, and the sire of the human race which exists in this cycle was Máhábád, whom they also call Azar Hushang, “the fire of wisdom.” They also say that it is thus recorded in the code of this venerable personage, which is the word of God; and that moreover, this mighty prince has himself expressly announced that the Divine Essence, which has no equal, is totally devoid and divested of all form and figure; incapable of being the object of conception or similitude: also that the tropes of the most eloquent orators, the illustrations of the most enlightened and profound geniuses, are utterly unable to convey a clear idea of the light, which has neither perceptible color nor sign: the sublime speculations of the learned and the discriminating understandings of the sage are too feeble to comprehend the substance of the pure essence of that light, which is without equal, quality, color, or model: also that all existences have proceeded from the bounty and wisdom of the Almighty, and are consequently his creation: that not a single atom inthis world, nor even the motion of a hair on the body of a living creature escapes his knowledge: all which propositions are proved by evident demonstrations deduced from various premises, and accompanied by excellent commentaries, the enumeration of which this abridged treatise cannot admit. Also that the cognizance of the self-existent God extends alike to the most minute particles of matter and the entire universe.
DESCRIPTION OF THE GREAT ANGELS OF THE FIRST ORDER.—In the code of the great apostle Máhábád it is thus stated; the work of God is above the power of the tongue, and infinitely exceeds the calculations to which the inhabitants of this lower elemental world have recourse: the operations of the Eternal are from eternity to eternity: they assign the name of Bahman* to the first Angel whom the Almighty invested with the mantle of existence, and through the medium of whom it was communicated to others. The planets, fixed stars, and heavens have each their peculiar conservative Angel; also the four elements below the lunar sphere have four conservative Angels, and in like manner all productions connected with them: for example, in minerals there are many precious stones, such as rubies, sapphires, and emeralds of every kind, which are under the dominion of their good, munificent, protecting Angel: and so on with respect to all species of vegetable and animal productions. The name given to the conservative angel of mankind is Farun Faro Vakhshúr.*
DESCRIPTION OF THE SECOND ORDER OF ANGELS.—The code of Máhábád states that the second rank is assigned to the Angels connected with bodies: that is, every heaven and every star has a simple uncompounded spirit, bare of matter, as it is neither a body nor material: also that all living beings in the world have an uncompounded soul.
DESCRIPTION OF THE THIRD ORDER OF ANGELS.—It is stated in the code of Máhábád, that angelic beings of the third rank are the same as the superior and inferior bodies. The superior bodies are those of the sphere and the stars; and the inferior the four (guhar) elements. The most noble of all bodies are those of the sphere.