THE FOURTEENTH SECTION of this chapter of the Dabistán treats of the followers of Zardúsht.* —Farzanah Bahram, the son of Farhad, the Yazdanian, thus relates in the Sharistan: The Behdín sages relate, that the Almighty, on creating the holy spirit of Zar­dúsht, attached it to a tree, when he commenced the creation of contingent beings in the highest starry heavens: this signifies the primary intellect, which is as a tree, the leaves and fruits of which are all contingent existences; and their assertion concerning the spirit of Zardúsht being attached to it, means that his intellectual soul is a ray of the primary intel­lect, the perfections of Zardúsht being also an efful­gence proceeding from that same tree. The Mobed Sarúsh, the Yazdánián, relates: “The teachers of the Behdín faith have thus said: The father of Zardúsht had a cow which went forth every morning to the pasture: having one day come accidentally to some trees, the fallen leaves of which had become dried up, she partook of them, and after that occurrence, never fed on any other provender except the withered leaves of that grove. Zardúsht's father partook of the milk supplied by this cow, and the influence of it being communicated to his wife Dugh­duyah, she conceived Zardúsht.”* The object of the above narrative is to show, that by eating the green foliage, the vegetable spirit is afflicted; for which reason the cow fed only on dry leaves, so that no injury could result to any spirit whatever: although, in fact, the vegetable spirit is incapable of receiving either pleasure or pain, it also shows, that unless a cow be milked, she feels great pain in the udder, whilst, at the time of milking, no pain ensues from the operation; also, that the Almighty formed his prophet's body out of milk, which in its essence implies no injury to any living creature. This much being premised, Zaratusht Bahram, a Mobed of the religion of Zardusht,* says: When the world had been thrown into confusion by the wicked, and was entirely at the mercy of the demon, God willed to raise up a prophet of an exalted dignity, which the family of Faridun was alone worthy of filling. In those days lived a man, by name Purshásp, the son of Patirásp, descended from Faridun;* and his wife's name was Doghduyah, a virtuons matron, who was also of the family of Faridun. These two persons were selected by the Almighty as the shells for enclosing the pearl of Zardusht. When five months of Doghduyah's pregnancy had elapsed, she one night beheld in a dream her house enveloped in a dark cloud, which concealed the splendor of the sun and moon; and from this cloud were raining down the noxious and rapacious creatures of earth and air; the boldest of these animals having rent open Doghduyah's womb, took out the infant, which he held in his talons, and the other wild beasts gathered around him. Doghduyah in her alarm wished to cry out, but Zardusht prevented her, saying: “the just God befriends me; entertain no apprehensions.” She consequently held her peace. That instant she beheld a shining mountain which descended from heaven and rent the black cloud asunder; on which the noxious animals began to fly away. When the mountain approached nearer, there came forth from it a youth shining all over, bearing in one hand a luminous branch, and in the other the volume sent by the just God. He next hurled that volume towards the beasts, on which they all departed from the house, excepting three; a wolf, a lion, and a tiger: the youth then smote these with the luminous branch, so that they were consumed by fire; after this, taking Zardusht, he restored him to his mother's belly, and said to her: “Fear not! grieve not! for God himself is thy son's guardian: this honored child shall be the prophet of the just God!” The youth then disappeared, and Doghduyah awaking, rose up that gloomy night, and hastening to a neighbouring seer who was skilled in the interpretation of dreams, related her vision.* The interpreter answered: “Through this sun-resembling child, the world shall be filled with thy fame; depart, and bring hither the calculation of thy nativity for my inspection.” She performed his command; and the interpreter on examining it said: “During three days keep this secret concealed from all; return hither on the fourth day, and receive the answer to thy demands.” She did so; and on the fourth day came to the astrologer, who smiled on beholding her, and having carefully considered the sidereal influences, turned to the interpretation of the dream, saying: “The night on which thou beheldest that vision, the unborn child had com­pleted five months and twenty-three days; on his issuing forth to the couch of existence, his illus­trious name shall be Zardusht; by him shall the enemies of the faith be destroyed; but they will previously oppose him in battle, and put in prac­tice every hostile measure; from the evil doers thou shalt feel much affliction, such as thou didst witness from the wild beasts of the vision.

“At last victorious and rejoiced in heart thou shalt become,

And through this unborn child feel all a mother's joy.

“Next thou beheldest a youth descending from the sixth heaven with the glittering branch of a tree; that was Farrah-i-Izad, ‘the splendor of God,’ the warder of evils from thy son; the written volume in his hand is the emblem of the prophetic office, by which he is to obtain the victory over all foes; the three wild beasts which remained behind are the type of a powerful evil-disposed enemy, who by wiles will endeavour to destroy Zardusht, but who shall be finally discomfited; and there shall be a prince to promulgate the faith: through his might shall Zardusht become sovereign of this world and the next. O Dogh­duyah! paradise is the recompense of obedience to Zardusht, and hell is the reward of those who avert the face from him. Would to heaven that I could live in the days of his mission, to exhibit my zeal for his eminent dignity.” Dogh­duyah then said to the interpreter and astrologer: “How hast thou found out the circumstance of the exact period of my pregnancy?” To this he replied: “Through the power of knowledge of the stars, and the perusal of ancient records, which give an account of his auspicious existence.” Doghduyah, on her return home, told this event to Purshasp, that he might communicate it to Patírasp; on which both parents joined in praising the Almighty. Zaradusht, on issuing forth into the abode of existence, laughed aloud at the moment of his birth,* so that the women of the neighbourhood who were there assembled heard the sound of his laugh, and even his father, Purshasp,

“Said to himself, he must surely be an emanation of God,

All, with the exception of him, weep on coming into the world.”

He then gave him the name of Zaratusht,*

“Thus the dream-interpreter's word was verified.”

All the women became jealous at the laugh of Zaradusht, and this wonderful occurrence was spread abroad, until it came to the hearing of Darán Sarún, the king of that region, who gloried in the practice of magic and the worship of Ahriman. He had information of the appearance of Zaratusht, and it was known from the historians and astronomers that he will reveal a better religion and destroy that of Ahriman. He therefore hastened to the pillow of Zaradusht, and commanding him to be taken out of the cradle, and putting his hand to his sword, pre­pared to cut off the child's head; but that instant his hand was dried up, so that he left the house in pain and affliction; on which all the magicians and worshippers of Ahriman (the only worship which pre­vailed at that time) became quite alarmed. The magi­cians then formed a mountain of wood, naphtha, and sulphur, and having set it on fire, threw into the midst of it Zaradusht, whom they had by force taken from his father, and hastened with this intel­ligence to their king: but, through the aid of God,

“The devouring flame became as water,

In the midst of which slumbered the pearl of Zardusht.”

On learning this, Zaradusht's mother hurried to the desert, and taking her honored son out of the embers, bore him secretly home. After many days, when the account of his deliverance was published abroad, the magicians, evil spirits, and demons again bore Zardusht away, and threw him into a narrow place, a thoroughfare for the passage of oxen, that he should be exposed to be bruised and trampled under foot. Through the goodness of God, a powerful cow came in front, and, standing still, took Zardusht between her fore feet, and drove off with her horns whatever cow came in that direction: when the whole had passed, she also went to join them; and Doghduyah, after great search, having discovered her honored son, took him home: when this intelligence came to Dúransarún, he commanded them to expose Zardusht in a far narrower defile through which horses were to pass; but, owing to divine aid, a mare advanced before the others, and standing at the child's head kept a strict watch over him, and Doghduyah, after encountering great hardship, bore her fortunate offspring home. On learning this occurrence, Dúransarún ordered per­sons to repair to the dens of the ravening wolves, and having slaughtered their cubs, then expose Zar­dusht in the same place, in order that the dams out of revenge might tear him to pieces. At night, when the troop of wolves returned to their lairs, they beheld their cubs slaughtered and weltering in blood, and at the same time finding an infant crying out, they all hurried towards him; the chief wolf and the boldest of them, having rushed on to devour Zardusht, his mouth became as sewn up: at this miracle the wolves were altogether alarmed, and seated themselves like so many nurses around the infant's head; at the same time there also came two sheep from the mountain region, which applied their teats filled with milk to the lips of Zardusht: thus the sheep and the wolf lay down in one place. With the morning dawn, his mother, after anxious seeking and searching, came to that frightful place, raised up the exalted prophet, and having poured out her gratitude to God, proceeded with exultation to her home.* The magicians, on hearing this miracle, became quite despondent; they assembled to devise some remedy, and formed a council for the purpose of deliberating, when a celebrated magi­cian named Purtarúsh and Parantarúsh* said to them: “Zardusht is not to be destroyed by your plans, for God befriends him, and the angel Far-i-Izad ‘the splendor of God,’ is ever with him. Bahman (who is the same as Jabriîl) has borne Zardusht to the presence of the Almighty; and God having imparted to him the knowledge of all the secrets of existence, sends him forth as a prophet. A just sovereign will co-operate with him in promul­gating his faith, and every vestige of enchanters and Deeves shall be cut off from the earth.”

The father of Zardusht said one day to Partarúsh: “Give me some account of Zardusht's star and its rise; tell me also why he laughed at the time of his birth”. Partarúsh replied: “Thy son Zardusht is to be a chief, as all the happy spheres afford him aid; this offspring of auspicious career will conduct the creatures of God in the true way; promulgate the Zandavasta;* destroy the demon and enchanters, and finally king Gushtasp shall embrace his faith.” This announcement gave great delight to Purshasp.

At this time there lived an aged saint named Bar­zinkaroos , of profound experience and clear discern­ment; this sage having come to the house of Pur­shasp, entreated that he might be allowed to bring up Zardusht, and acquire glory by his education. Purshasp consented to this proposal, and entrusted the infant to the holy sage.

When Zardusht had attained his seventh year, Purtarush, the chief of the magicians, came along with Duransanun to the child's abode; and made so great a display of enchantments, terrific, and fearful sights, that all the people fled out of the house; but Zardusht, through the aid of God, felt no alarm and moved not, so that the magicians went away filled with affright and disappointment. After some time Zardusht became ill, at which news all the magicians were greatly delighted; their chief Partarósh came, with enchantments and medicine mixed up with mina,* to Zardusht's pillow and said: “The swallowing of this medicine will render thy body tranquil and deliver thee from pain.” The illuminated mind of Zardusht saw through the machination, and taking the medicine from him, poured it on the ground, and at the same time telling him about the mina mixed up with the portion, said:

“Shouldst thou in a different guise conceal thy violence,

I can again recognise thee, O thou full of deceit!

Thy description is furnished to me by that God

Through whose command the world is preserved.”

The magicians consequently again returned back mortified at the results of their wicked plot. They say that in those times they accounted no system superior to that of magic, and that the demon held public intercourse with persons of that class so that they obtained it from Iblis without the intervention of enchantment.

“Mankind then praised the foul demon,

As they now do the God of purity.”

Nay, Purshásp, the father of Zardusht, followed that path; one day having invited Duránsarún, Párán­tárúsh, and many more magicians to a feast, he made the suitable arrangements, and when the repast was ended, he said to Párántárúsh, the chief of the magi­cians: “Through the excellence of enchantment, whereby our hearts are gladdened and our necks exalted, thy noble person at this period is the spiritual guide of all magicians.” Zardusht, being indignant at this speech, said to his father: “Abandon this erroneous way, and turn to the faith of God: hell must finally be the abode of magi­cians and enchanters.” These words greatly incensed Purtarúsh, who replied: “Of what con­sequence art thou before thy father! The intel­ligent of the earth, and the great men of the habit­able world dare not address such insolence to me! Art thou not afraid of me? Dost thou not know me? For this thy insolence I shall spread amongst manking such calumnies and lies respecting thy creed, that thou must remain in obscurity. What is thy power that, without courtesy, thou darest slight my dignity!

“May thy name be more degraded than that of all other men!

May no desire of thy heart be ever accomplished!”

Zardusht replied: “O son of earth! the lie thou utterest respecting my creed will render thyself before God and man the butt of censure: in retaliation I shall tell nothing but truth concerning thee, and overpower thee by just arguments and proofs.

“By order of the righteous God's messenger,

I shall turn thy empire upside down.”

All who were present, as well as the magicians, remained in astonishment at such a stripling's great intellect, so that Párántárúsh left the house and has­tened home, covered with confusion and disgrace: that night he fell sick, and his people also being attacked by illness at the same time, were hurried along with him to the house of retribution.*

When the honored age of Zardusht had reached the fifteenth year, he attached not his heart to this place of sojourn, neither did he set any value on the world or its concerns: but fleeing away from wrath and the pleasures of sense, he with pious fear labored night and day in the service of God; wherever he found any one hungry, thirsty, naked, or help­less, he bestowed on them food, raiment, and the needful supplies; his piety and sincerity were con­sequently renowned amongst all people, although he withdrew from the public gaze.

When he had reached the age of thirty, he directed his face towards Iran, in company with several men and women and some of his own relations; in the course of this journey, they came to a large expanse of water, on which there was not a boat to be found:* as it is not meet for women to expose their persons, particularly before strangers, he became anxious about the means of taking them over in the presence of their fellow travellers; he therefore poured out his distress before the God of justice, entreating from him a passage over that wide expanse of water; after which, by the order of the Almighty, he crossed over, with his companions and relations, in such guise that the soles of their feet only were moistened by the water; finally, in the end of Isfandarmaz,* on the day of Anírán, which is the last day of every solar month, he reached the confines of Iran. At that period the people of Iran held a great festival at which were assembled both high and low, and therefore Zartusht took his course to that quarter. At night, whilst alone in some halting place, through his enlightened spirit he beheld, in a vision, a mighty army* advancing from Bactria, or the West, which from hostile motives blocked up his road on every side; in the same place he beheld another army coming from Nimroz, or “mid day,” and when both armies came to close quarters with the sword, the Bactrian or Western troops were put to the rout. The examiner of the vision thus interpreted it: “When Zardusht, having been taken into the presence of God, should discover all the mysteries of creation, that afterwards, on his return from heaven, to promulgate the Dínbahí, or 'true ‘faith,’ the Dîvs and Magicians, having found out his intentions, would with all expedition make war against him. Mizumah,* the angel who attends the servants of God, on learning this will promote the better faith, and in consequence the Asta va zand will be read with a loud voice, and through this the demons and magicians shall be dispersed and flee away.” On the interpretation of the dream, he hastened to the festival, inspired with great delight.

When he had returned from the banqueting-place, he set out about the middle of Ardíbihist,* on the Dímihr, the fifteenth day of every solar month, and came to a deep, broad, and extensive water, named Dábatí,* in the Astawasta; there recommending himself to the Lord, he stepped into the water, which at first rose up to the calf of his legs, then to his knees, waist, and finally to his neck; which event was thus interpreted; “the division of the water into these four portions signifies, that in nine thousand years the Dínbahí, ‘the true faith,’ shall be four times renewed; the first time by the agency of Zardusht, who was sent to promulgate the Bah­dín ; the second by Hushídar; the third by Hushí­darmáh ; and the fourth by Sarsásh; all four descendants from Zardusht.”

When the prophet had gained the opposite shore, he washed his person as pure as his soul, and put­ting on undefiled garments, engaged in prayer.* That very day, Bahman, the mightiest of the angels, (whom the Muhammedans call Jabriel) came robed in light to Zardusht, and having asked his name, said: “What dost thou most desire in this world?” Zardusht having answered, “I have no desire but that of pleasing God; my heart seeks after nothing but righteousness; and my belief is that thou wilt guide me to do what is good:” then Bahram replied: “Arise! that thou mayest appear before God; entreat from his Majesty whatever thou desirest, from his bounty he will return thee a profitable answer.” Zardusht then arose, and according to Bahram's order shut his eyes for an instant; on opening them he found himself in the bright empyreal, where he beheld an assemblage through whose effulgence his shadow became visible: from that assemblage to the next, was a distance of twenty-four paces; and also another assemblage of beings formed of light waited on by virgins of para­dise. The angels gathered around Zardusht and warmly greeted him, pointing him out to each other, until the honored son of Espintaman* came before God, to whom with joyous heart and trembling body he addressed the prayers of supplication. It is necessary to observe here, that the Báhidínian, “believers of the eternal doctrine,” unanimously maintain that Bahman assumed the human figure, and that Zardusht ascended to the heavens in his elemental body; but, according to the creed of the intelligent Abádián, the matter is thus stated: “By the coming of Bahman in the human form and his speaking like a mortal, is meant that the true essence of man is uncompounded and simple, not a body nor any thing material; and that, under such a quality, that is, uncompoundedness, he manifested himself to Zardusht; and his saying ‘close thy eyes,’ is figurative, and implies the eradication of the attachments and darkness of the elemental body; when he thus became a simple uncompounded existence, he arrived at the heavens styled the ‘eternal empyrean;’ the first company of angels signifies the souls on high, and the second, the existence of the celestial intel­ligences; the interrogatories addressed to him by the angels imply, that when the soul leaves the upper world, it descends into this lower abode to encounter wanderings and calamity; but when, by the attractive influence of Bahman and through the energy of intelligence, it returns on high, the angels feel delight on the occasion. He next ascended to the world of simple uncompounded beings, and came near God; the delight experi­enced by Zardusht signifies, the freedom from alarm and fear enjoyed in that pure world; and his bodily tremor is emblematic of the effulgence of the divine Majesty.” He then asked of the God of justice: “Which of thy servants on earth is supe­rior to the rest?” God thus answered: “The righteous professor of righteousness; secondly, he who to righteousness joins generosity and liberality, walking unceasingly in the way of righteousness and withdrawing from evil; thirdly, he who is friendly to fire and water, to all living and ani­mated beings; for man, by the knowledge and practice of this precept, delivers himself from hell and attains to union with the eternal paradise. O, Zardusht! whichever of my servants in this transitory sojourn of existence practises oppres­sion and cruelty towards my creatures, and averts his head from obedience to my commands, repeat thou to such this warning: that unless he desist from rebellion, he shall dwell in hell to all eter­nity.” Zardusht again asked: “O most just God, impart to me the names of the Amshásfands,* that is, of the angels the most acceptable in thy presence; gladden me by their names and sight; cause me to hear their discourse; and graciously enable me to discern the impious Ahriman,* who turns not to good through his evil nature; give me power to behold the good and evil of this world, and its termination; the effect of the revolving sphere, with the successive production of modes or the reappearance of things.” When he had thus laid before the Almighty the secret wishes of his heart, he received this answer: “I am the author of good; the benevolent and the beneficent; I neither do evil, nor enjoin it to be com­mitted. I consent not to wickedness, neither do I bring calamity on my creatures: evil and wick­edness belong exclusively to Ahriman. It is, however, incumbent on me to keep in hell to all eternity the troops of Ahriman in reward for their deeds: the ignorant only assert that I am the author of evil.”* The Almighty then made Zar­dusht acquainted with the celestial revolutions and the motions of the stars, and their good and evil influences; he also showed him paradise filled with light, angelic nymphs, palaces, and Amshásfands; communicating to him at the same time the knowledge of all mysteries, and teaching him all sciences, so that he knew every thing from the commence­ment of existence to the end of time; he likewise showed him Ahriman in the gloom of hell, who, on beholding Zardusht cried aloud: “Turn away from the faith of God, that thou mayest obtain all thy desires in this world.”* When the Lord had thus instructed Zardusht, he beheld a mountain of flaming fire, which at the com­mand of God he traversed without any injury to his person; they next poured molten brass on his guile­less, silver-like bosom, and not a single hair of his body was touched; they next opened his stomach, and taking out all the intestines again replaced them, on which the wound immediately closed without leaving a vestige of the incision behind. The just God then said to Zardusht: “Thou hast passed over the mountain of fire, and hadst thy stomach rent open; therefore tell mankind who­ever turns away from the Dínbahí, ‘pure faith’, and passes over to Ahriman, in the same manner shall the blood of his body be pured out; he shall dwell in the fire, and never attain to the joys of paradise. Again, the molten brass, which on contact with thy breast became congealed like ice, causing thee no injury, is a sign that the nation, at the suggestion of Ahriman, will turn away from the faith; and also that when the Dínbahí shall be promulgated in the world, the high Mobed shall gird his loins to give them battle.

“The heart of mankind was harassed with doubt,

However thou knowest this brass was but a sign;

It is therefore meet that Azarbád, the son of Márasfand,

Should impart to each individual counsel of every kind;

This molten brass he should pour on his breast,

From which no injury shall result to him.

“So that, on beholding this miracle, all mankind with heart and soul will follow the right true road.”

After this, Zardusht asked of the God of justice: “In what manner shall thy worshippers celebrate thy praise and what is to be their Kiblah?” The Lord answered: “Tell all mankind that every bright and luminous object is the effulgence of my light; at the time of worshipping me, let them turn to that side, in order that Ahriman may flee from them; in the world there is no existence superior to light, out of which I have created paradise, the angelic nymphs, and all that is pleasant, whilst hell was produced out of darkness.

“Wherever thou art, and in whichever of the two abodes,

Dost thou not perceive that either place is formed out of my light?”

Having thus taught Zardusht the Avesta and the Zand, he said to him: “Recite this celebrated volume to king Gushtasp, that through it he may obtain wisdom; tell him also to attain a perfect knowledge of me; no one should ever call me the worker of injustice; command the Mobeds and all mankind to separate themselves from demons and magicians.”

“Zardusht then enlarged on the praises of the Almighty Lord.”

When the prophet's desires and purpose had been thus completely attained, he was met on his return by the Amshásfand Bahman, the protector and chief of the sheep, who said to him: “To thee I deliver the sheep and all herds; tell the Mobeds, sages, and all men to guard them well; prohibit them from putting to death calf, lamb, young sheep, or any other quadruped, as men derive great bene­fits from them:

“We must never be guilty of excess in slaughter.”

“I received these flocks from the Almighty, and now accept them from me; account not my words as unimportant, but inculcate obedience to them on young and old:” on which Zardusht accepted the trust. The Mobed Sarush used to say: “The Yezdanians maintain that, when Bahman forbade the killing of young quadrupeds, he well knew it to be equally wrong to slay the old; first, because in their youth, although they rendered many ser­vices, they received no wages for their labor; and secondly, in old age they produce young animals; consequently, where Zardusht in some passages holds it lawful to slay animals, but without com­mitting excess; by the precept is meant, the expul­sion of animal qualities from our existence; and by avoiding excess is meant, that we should gradually banish all vile propensities from ourselves, such as eating to excess, which is an animal quality, but which cannot be discontinued at once; it therefore becomes necessary to lessen the quantity of food gradually, as stated by us under the head of the Sáhí Keshán.”

After Bahman, the Amshásfand Ardebihist* coming forward, said to Zardusht: “O accepted of God! bear from me this message to king Gushtasp, and say to him: ‘To thee have I delivered whatever relates to fire. Let there be suitable places of great splendor in every city for the general wor­ship; appoint stated times and Hirbuds, or ‘ministers’ for the purpose of adoration; because ‘that light is an emanation of the divine efful­gence. Dost thou not perceive how every thing stands in need of fire, which requires only wood from the human race?’

“Its body apprehends not death nor the decrepitude of age,

When thou layest wood within the influence of its sphere.

“Such is its property to indicate the truth, that if thou burn perfumes it diffuses fragrance among the assembled people: from unpleasant odors a correspondent effect ensues; it also banishes the affliction of cold. As fully as God hath delivered it to me, do I now give it in charge to thee! Who­ever turns away from my counsel and advice becomes the captive of hell, and incurs the displea­sure of God.”

When Zardusht had departed from Bahman, the Amshásfand Shahrivar came forward and said to him: “On thy arrival from the upper to the lower world, tell men to furbish and polish up their arms, and always to keep them in good order and readiness; in the day of battle let them not quit their posts, but display heroic exertion and not resign their post to any other.”

Asfandármaz then coming forward, after many benedictions said to Zardusht: “This is the com­mand of the Almighty to mankind, let them keep the earth pure, and remove blood, pollution, and dead bodies to some uncultivated place.

“Among princes, that sovereign is by far the best

Who exerts himself to improve the face of the earth.”

When Zardusht had departed thence, Khúrdád advanced, and with benedictions thus addressed him: “To thy charge I assign all waters of running streams, rivers, water-courses, rivulets, wells, and all besides; say thou to mankind:

“Through water is the body of every creature maintained in life;

Through it the face of every tract and region is kept in bloom.

“Let them keep dead bodies far removed from it, and let them not defile it with blood or any dead carcass, as the food dressed with such water fur­nishes an unwholesome repast.”

Murdád next came forward and said to Zardusht: “Let not men heedlessly destroy the vegetable pro­ductions of the earth or pluck them from their place:

“As these form the delight of both man and beast.

“Also, O prophet of God! send Mobeds around the whole country, and appoint a wise person in every city to communicate these tidings to all men: let them understand the Avesta, and bind around their waist the zone, which is a sign of the pure faith and constancy in it, and let them endeavor to keep the four substances (elements) undefiled:

“Out of the four elements has the body of every animal

Been composed by the supreme and just Lord:

It is therefore necessary to keep them undefiled,

Accounting them among the choice blessings of God.”

It is to be remembered that the conference of all these angels with Zardusht was a revelation and message from God; but there was a more transcen­dent dignity in this fact, that the Almighty himself addressed Zardusht without the intervention of angels, and imparted to him the mysteries of all that exists.*

Zardusht having thus obtained from God the accu­rate knowledge of all mysteries, drew near this ele­mental world, whilst the magicians and demons, with a dreadful host, blocked up his road; after which the chief enchanter and the head of the demons and his host thus addressed Zardusht: “Keep the Avesta and Zand concealed; thy incantation, fraud, and artifice make no impression on us: if thou knowest us, thou wilt turn away from such practices.” On hearing this, Zardusht recited aloud one chapter of the Avesta and Zand; when these sounds reached the demons, they hid them­selves under ground, and the magicians trembled; a part of the enchanters died on the spot, and the remainder implored for mercy.

The Mobed Surúsh, the Yezdánian, has been heard to say: “It is recorded in the treatise of Míhín Farúsh that, according to the doctors of the pure faith, when Zardusht had thus obtained the victory over the demons, and was proceeding to an interview with the great king Gushtasp, there happened to be two oppressive and infidel kings in his road; these Zardusht invited to adopt the pure faith and turn away from their evil practices; but they heeded not his words, he therefore prayed to God, and there began to blow a mighty wind, which lifted up these two kings on high and kept them suspended in the air; the people who came around were astonished on beholding this sight; the birds also from every quarter of the sky flocked around the two kings, and with beaks and talons tore off their flesh until their bones fell to the ground.*

Zaratusht, the son of Bahram, says, that when Zardusht after his victory arrived at the court of the great king Gushtasp, he called on the name God, and then sought access to the sovereign.* He beheld the first rank, composed of the grandees and champions of Iran and other regions, standing around; and above these two ranks of sages, philosophers, and learned men, who took precedence of each other in proportion to their knowledge, for this great king was exceedingly attached to men of sci­ence; he next beheld the monarch of the world seated on a lofty throne, and his brows encircled with a costly crown: on which Zardusht in elo­quent language recited the praises of the king.

Farzánah Bahram, the son of Farhad, of the Yaz­danian sect, relates thus in the Sháristán: “The doc­tors of the pure faith say, that when Zardusht entered into king Gushtasp's assembly, he held in his hand a blazing fire which caused him no injury; he then transferred that fire to the king's hands, which in like manner remained unhurt; he afterwards gave it into the hands of others and still no trace of burning appeared; he next lay down, and ordered molten brass to be poured on his bosom four different times: although the molten metal came on his breast, no bodily injury resulted from it.”* Zaratusht, the son of Bahram, adds: The sovereign of Iran having thus ascertained the dignity of the prophet of the human race, addressed him with terms of earnest affection, and ordering a chair to be brought, placed him in front of the royal throne, above the two ranks of the philosophers. Zardusht, agreeably to the king's command, having taken this seat, mani­fested to all the assembly the precious diamonds of his intellectual stores. The sages and eminent men of the exterior circles on his right and left entered on the path of controversy, but were finally refuted, one after another. They say that on this day thirty of the sages seated on his right, being unable to with­stand the arguments of Zardusht, bore testimony to his knowledge and truth; and in like manner thirty of the wise men on his left were overpowered and convinced. When such sages, who had not their equals in the seven climates, had been thus confuted, the illustrious prince called the prophet of the Lord into his presence, and for further conviction ques­tioned him on various sciences and the traditions of old; and having received conclusive answers on all these points he was struck with amazement. The great king therefore assigned to the prophet of the just Lord a dwelling adjacent to his own palace, and the philosophers departed home with afflicted hearts. During the whole night they read over books with each other, and concerted with each other how they might, the following morning, conduct the argument and controversy with Zardusht; whilst the prophet of the Lord on coming to his house, according to his custom, desisted not until morning from acts of worship and praise. The following day, when Zardusht and the philosophers assembled around the king, whatever the sages advanced which was not strictly conformable to truth, Zar­dusht produced a hundred arguments, both theo­retical and practical, to invalidate the assertion; and if they demanded a proof of whatever he him­self advanced, he adduced a hundred convincing demonstrations. Gushtasp accordingly increased the dignity of the Lord's prophet, and inquired his name, lineage, and native city; to which questions Zardusht returned the meet answer, and said: “O great king, to-morrow is the day of Hormuz, or the first of the month; command the chiefs of the military to assemble and all the philosophers to appear, that I may reduce all to silence, as I have done this assembly, and give answers which will dumbfound them; after which I shall execute the commission with which I am entrusted.”

Gushtasp issued the requisite order, and they all returned home with this agreement. Zardusht, from inclination and habit, continued in supplication to the Lord; and the wise men said to each other: “This stranger has twice degraded us wise men, taken away our reputation, and obtained favor with the king:” they therefore conferred with each other how they could most effectually oppose Zardusht and refute his arguments.

“With this understanding each retired to his own abode,

And through anxiety not one of them slept all that night.”

On the third day, the nobles, doctors, and wise men assembled around the king, and Zardusht also advanced into the company: although the sages and learned men had mutually combined to confound him by argument, they were all finally refuted. When the philosophers were no longer able to utter a word, the superior personages gave place to Zar­dusht, on which the prophet of the Lord loosed his tongue and said to Gushtasp: “I am the envoy of the Lord the Creator of the heavens, earth, and stars; the disinterested bestower of daily food to his servant: he who has brought thee from non-existence into being and made kings thy servants, has sent me to thee.” Then taking the Avesta and Zand out of a case, he added: “This volume God has given to me, and sent me forth to the human race with the commandments named Astawazand, which require implicit obedience; if thou wilt conform to the commands of God, in like manner as he has made thee sovereign of the world, he will also make thee eternally happy in futurity and paradise; but if thou avert the head from his command, thou incurrest the displeasure of the just God; the foundation of thy greatness shall be rent, and thou shalt finally become a denizen of hell.

“Adopt no line of conduct through the suggestion of a Div.

From this time forward listen to my commands.”

The great king replied: “What proof dost thou adduce, and what miracle dost thou perform? exhibit them, that I may instantly diffuse thy faith over all the world.” Zardusht said: “One of my decisive proofs and miraculous works is this volume, on once listening to which thou shalt never more behold demon or magician: this volume contains the mysteries of both worlds, and clearly expounds the revolutions of the stars: there is no being in existence an account of which is not found in this book.” The king then commanded: “Read me a section of this heavenly volume.” Zardusht having read one chapter, Gushtasp not feeling a full conviction, said to him: “Thou hast urged a bold suit; but precipitancy in such an affair is by no means proper; I shall devote some days to exploring the nature of the Zand-Avesta: but in the mean time come thou hither as usual.” Zardusht then

“Returned to the house assigned him by the king.”

The enraged philosophers also came out and took counsel with each other about slaying Zardusht. The following morning, when Zardusht left the house to go to the king's palace, he delivered the key of his apartment to the king's porter; but the philosophers so deluded this man, that he gave up the key secretly to them; on which they opened the door of the prophet's apartment, and having put into bags unclean things which they had collected, such as blood, hair, a cat's head, a dog's head, dead men's bones and the like, placed them under his pillow, and having locked the door, gave the key back to the porter, previously obliging him to swear to keep the matter altogether secret; after this they went to the palace, where they beheld Zardusht seated near the king, who was engaged in reading the Zand-Avesta,

“Lost in amazement at the characters and words.”

The philosophers said: “The Zand-Avesta is alto­gether magic, and this man is a wizard, who by force of spells has produced an impression on thy heart, in order to bring evil and confusion all over the world; but be not thou the wizard's ally.” On hearing this, Gushtasp ordered per­sons to repair to Zardusht's house and make a careful examination; they went and immediately brought before the king whatever they found in the house, whether eatables, carpets, dresses, clothes-bags, etc., all which they opened in the king's presence; on this, the talons, hair, and such like impurities, which had been hidden there by the philosophers, were exposed to view. The king was greatly enraged, and said to Zardusht: “This is thy magic practice.” The prophet of the Lord being quite astonished, replied: “I have no knowledge of these things; let his majesty inquire the particu­lars from the porter.” The porter on being sum­moned, said: “Zardusht closed his door, and not even wind had access to it.” The king became quite indignant and said to Zardusht: “They have not brought these sacks from heaven and hid them under the pillow.” In his rage he threw away the Avesta-Zand, and sent Zardusht in chains to prison: there was also a porter appointed to give him a fixed allowance and keep strict watch. Zar­dusht remained in chains both day and night, the porter bringing him daily a loaf of bread and a pitcher of water; and one whole week passed in that manner.

They relate that Gushtasp had a royal steed called the “Black Charger,” which the great king mounted on the day of battle:

“When, mounted on this charger's back, he advanced to the fight,

The result of the combat terminated in victory.”

One morning at dawn, the master of the horse beheld the Black Charger without fore or hind feet, which he saw were drawn up into his belly; in great haste he announced this event to the sovereign of the world. Gushtasp in great affliction hurried to the stable, summoning thither the veterinary sur­geons, physicians, and learned men, all of whom exerted themselves in remedies and applications without any benefit resulting from their exertions. Through grief the king partook not of food that day, and the military were sorely afflicted. Zar­dusht, who in consequence of the general mourning had not received his allowance before evening, became hungry; when the evening had passed, the porter came and brought the provisions, stating at the same time what had befallen the Black Charger; on this the prophet of the Lord said to him: “To-morrow tell the king that I can set this affair to rights.” The next morning the porter conveyed the prophet's message to the king, on which orders were given to bring Zardusht into the royal presence. This favorable intelligence having been communicated to Zardusht, the prophet entered into a warm bath, and after ablution, on appearing before the king, he uttered benedictions on the sovereign of the world. Gushtasp then assigned him a place near himself, and having explained the state of the horse, added:

“If thou be truly a prophet sent from the Lord,

Thou canst easily restore this horse to perfect health.”

Zardusht replied: “If thou wilt, O king, engage to perform four things, thou shalt again behold the charger's fore and hind legs.” The king said: “I accept the conditions: what is the first?” Zar­dusht replied: “Let us all repair to the Black Charger's bed.”. On arriving there he said to the king: “Make thy heart and tongue of one accord: utter with thy tongue and repeat with thy heart, that without doubt, suspicion, or equivocation, I am a prophet and apostle sent from God.” The king having agreed to this, the prophet of the Lord addressed his petitions to the God of justice, and then rubbing with his hand the horse's right fore­foot, it straightway came out, on which the king and the soldiery loudly applauded the holy man.

After this, he said to the king: “Command the heroic Isfendiar to enter into a covenant with me that he will gird up his loins to promulgate the faith of the Lord.” The prince was not averse, and entered into a solemn engagement; on which the apostle prayed to the Lord until the right hind leg came out.

He then said to the great king: “Send an Usta­war and an Amin along with me to the great queen Kitábún, in order that she may enter into the true faith.” The king having assented, Zardusht on coming into the king's golden apartment thus addressed queen Kitábún: “Mighty princess! the Lord has expressly selected thee to share the couch of Gushtasp and to be the mother of Isfendiar. I am the Lord's prophet sent by him to the king: therefore adopt the pure faith.” On this the great queen with heart and soul attached herself in sincerity to the prophet: after which Zardusht prayed, so that the other hind leg came out.

He then said to the king: “Now send for the porter; it is proper to inquire of him who it was that conveyed this stuff of magical preparation to my house.” The king summoned the chamber­lain and questioned him in a threatening tone, say­ing: “If thou wilt confess the truth, thou savest thy life; but otherwise, thou shalt have thy head under thy feet.” The treacherous chamberlain implored pardon, and related all the particulars of the bribery and delusion practised by the philoso­phers' friends. Gushtasp was exceedingly indig­nant, and ordered the four philosophers to be hanged. Zardusht then recited the prayers taught him by the Almighty, so that the other forefoot came out, and the swift charger stood on his legs. The sovereign of Iran kissed the prophet's head and face, and leading him to the throne, seated him near himself; he also requested pardon for his sin and gave back the prophet's goods.*

The doctors of the pure faith also record, that king Lohrasp and Zerir, brother to Gushtasp hav­ing fallen into so violent a malady, that the phy­sicians in despair desisted from all attendance on them, but having been restored to health through the prayers of Zardusht, they adopted the pure faith.*

Zaratusht the son of Bahram relates: One day Zardusht, having come into the king's presence, he thus addressed the prophet of the Lord: “I desire to obtain four things from God; it is therefore meet that the prophet should request them: first, that I should behold my own state in the next world; secondly, that in the time of conflict no blow should make any impression on me, so that I may be able to diffuse the true faith; thirdly, that I may know thoroughly the mysteries of good and evil in this world; fourthly, that until the day of judgment my spirit may remain united to my body.” Zardusht replied: “I will entreat the Lord to grant these four wishes:

“But it is necessary that out of these four wishes

Thou shouldst implore one only for thyself:

Choose three wishes for three different persons:

That I may entreat them from the righteous Creator;

He will not confer on any one person these four gifts,

Because that person might say: ‘I am the supreme Creator.’”

The king having agreed to this, Zaratusht at the time of evening prayer went to his house, repeated the praises of the Almighty, entreating from him the accomplishment of the king's desires, and lay down in the act of adoration: in this state God showed him in a vision that the king's petition was granted. At dawn of day the king was seated on his throne; Zardusht appeared in the royal presence and came to his place; in a moment after, the king's chamber­lain entering in great trepidation, said: “There are four terror-striking, awe-inspiring horsemen at the door:

“Never before have I beheld horsemen of such a kind.”

The king asked of Zardusht: “Who are these per­sons?” but he had scarcely done speaking before all the four horsemen dressed in green, completely armed, of majestic port, drew near the throne; these four cavaliers were of the number of those angels who are nearest the just God, and are of the great Amshasfands, namely, Bahman,* Ardibahist,* Azarkhurdad ,* and Azargushtásp,* who thus addressed the king: “We are angels and the envoys of God. The Dispenser of justice thus declares: ‘Zardusht is my prophet, whom I have sent to all the inhabitants of the earth; attend well to him; if thou devote thyself to his way, thou art delivered from hell. Never inflict pain on him; and when thou obtainest thy desires, avert not thy head from his commands.’”

King Gushtasp, although in magnanimity immovable as mount Alburz, yet through the majesty of the angels and their awful presence, fell senseless from his throne: on recovering himself he thus addressed the righteous Lord:

“I am the lowest of all thy servants,

And have girt up my loins to execute thy orders.”

When the Amshásfands heard this answer, they departed; and the military, on learning this won­derful occurrence, were all assembled: the king also, trembling all over, apologized to Zardusht:

“Thy command sits upon my soul;

My spirit is like the son of the Lord;

My body, soul, and wealth are all to thee devoted,

By order of the just and glorious Creator.”

The prophet of the Lord replied: “May good tidings ever attend thee! I have entreated from the Almighty the completion of thy desires, and my prayer has been granted.” Zardusht then ordered that for the purpose of the Yashtan-i-da­rún ,* that is, “the recitation and breathing out of prayer,” they should make ready in an inner apartment wine, sweet perfumes, milk, and a pome­granate; and over these he performed Yasht, or “the recitation of prayers,” in a low voice, out of the Avesta and Zand; after this ceremony they gave Gushtasp some of the hallowed wine, on the mere tasting of which he became insensible and rose not up for three days: in that interval his spirit ascended to heaven, and there beheld the celestial nymphs, their palaces, progeny, and attendants; the blessings of paradise; the different gradations of rank among the virtuous, and the grade reserved for himself.

The prophet next presented to Bishutan* some of that hallowed milk, on drinking of which he was delivered from the pangs of death and obtained eter­nal life. Some of the Yezdánian doctors hold, that by eternal life is implied the knowledge of one's own essence and soul, which never admit of decay; milk is also mentioned, as it constitutes the food of chil­dren, and science is the food of spirit; on which account they have likened science to consecrated milk. He next gave Jamasp* some of the hallowed perfume, through the efficacy of which universal science shed its lustre on his heart; so that, from that very day of his existence, whatever was to come to pass until the day of judgment was clearly com­prehended by him in all its details. He then gave one grain of the hallowed pomegranate to Isfendiar, who on eating it instantly became brazen-bodied, and his frame grew so hard that no blow could make an impression on it.

When the great king awoke from his vision, he broke out into praise and adoration; after which he called for Zardusht, to whom he related what he had witnessed, and commanded all men to receive the pure faith; then, being seated on his throne, he ordered the prophet of the Lord to recite some sec­tions of the Zand in his presence. On hearing the Avesta, the demons fled and concealed themselves under the earth. The great king next commanded that in every city the Mobeds should attend to the observance of fire, erecting domes over it, and keep­ing stated festivals and times.