ACCOUNT OF THE PRECEPTS GIVEN BY ZARDUSHT TO THE KING AND TO ALL MANKIND.—The prophet Zar­dusht, having read to the king some sections con­cerning the greatness and majesty of the Almighty, said to him: “As thou hast adopted the ways of God, the joy of paradise is to be thy portion; but he who abandons that way is hurried off to hell by Ahriman, who feels delighted, and on making the capture says to his victim: ‘Because thou hast abandoned the ways of God, therefore art thou fallen into hell.’ But the just God is liberal to his servants, and has sent me to them, saying: ‘Communicate my covenant to all created beings, that they may abandon their perverse ways.’ I am his prophet, sent to thee that thou mayst guide mankind to the right road; as the final result of persevering in the way of God is the attainment of paradise; and the retribution of devotedness to Ahriman is hell. He moreover commanded me: ‘Say thou to mankind, if ye adopt the pure faith, then shall paradise be your place; but if ye receive it not, you follow the institutes of Ahriman, and hell shall be your abode.’ The several demonstrations of Zar­dusht and his wondrous works are to you an abundant proof of the truth of his faith. Know also that at first he sought the world; but finally regarded wife, children, and relations as strangers to himself; he has moreover attained to such per­fect faith, that the king and the mendicant are the same in his sight. He has enjoined me nothing more than this: neither has he given me permission to be your intercessor or to entreat from him remission of your sins: for protection extended to the evil doer is itself criminal, and the chastisement of evil deeds is true religion: he enojined me also to entertain hope of his favor from my words and deeds.”

“Look to your acts and words, for they produce their sure effect,
The same seed that people sow, such the harvest they shall reap.”

It is also expressly stated in the glorious Koran to the same purport:* “On the very day when the spirit (Gabriel) and the angels shall be ranged in their order, nobody shall speak except him to whom the Merciful will permit it, and who will say nothing but what is just.” In another place it is declared:* “Truly thou canst not direct whomso­ever thou lovest; but God will direct whomsoever he pleases.” It is also recorded in the traditions, that the asylum of prophecy (on whom be blessings!) said to the beautiful Fatima: “O Fatima! fear nothing, for thou art the prophet's daughter; per­form good works! again I say, perform good works!” He also proposed this additional proof! “Not one of the eminent, eloquent, learned, or wise men of the world can produce a composition which in the least resembles the volume I have sent down; if they are able let them declare it; but as they are unable, let them confess that this is the voice of God: a similar statement has also been made in the divine words of the Koran: ‘produce ye a chapter resembling it.’ Again of the many prophets who appeared on earth, all were igno­rant of future events except Zardusht, who, in the Zend-Avesta, clearly expounded whatever was to come to pass until the day of judgment, whether good or evil.

“Concerning kings inspired by truth, religion, and justice,
There are minute details if thou wilt call them to mind:
The names of all he has consigned to lasting fame,
Their every act and deed, whether just or unjust alike.”

Moreover no prophet, save Zardusht, bestowed in the presence of God benedictions on the military class whose hearts were rightly affected towards him.

“To the follower of his faith he said, if to the true believers
Thou doest good, then good shall result to thee.”

But above all he has said: “God has commanded me: ‘Say thou to mankind they are not to abide in hell for ever; when their sins are expiated, they are delivered out of it.’”

It is generally reported that Zardusht was of Azarbadgán* or Tabruz; but those who are not Beh-dinians , or “true believers,” assert, and the writer of this work has also heard from the Mobed Torru of Busáwári, in Gujurat, that the birth-place and dis­tinguished ancestors of the prophet belong to the city of Rai.*

A Mobed has transcribed as follows from the Avesta and Zand,* when the Amshásfand Báhmán, pursuant to God's command, had borne the prophet Zardusht to heaven, he thus entreated of the Almighty: “Close the door of death against me: let that be my miracle.” But the righteous Lord replied: “If I close the gates of death against thee, thou wilt not be satisfied; nay, thou wouldst entreat death from me.” He then gave Zardusht some­thing like honey, on tasting of which he became insensible; like one in a profound sleep has visions, he became acquainted with the mysteries of existence, clearly perceiving the good and evil of what­ever is in being; nay, he knew the number of hairs on the sheep, and the sum of the leaves on a tree. When his senses were restored, the Almighty asked him: “What hast thou seen?” He answered: “O supreme ruler! I beheld in hell, along with Ahriman, many wealthy persons who had been ungrateful in this world; and I found in the supreme paradise many persons, rich in gold and silver, who had worshipped the Lord and been grateful to him. I moreover saw in hell many who were eminent for wealth, but who were childless; and many an indigent Durvesh, the father of many children, in the enjoyment of paradise. I saw moreover a tree with seven branches,* the shadow of which extended far and wide; one branch of gold, the second of sil­ver, the third of copper, the fourth of brass, the fifth of tin (or lead), the sixth of steel, the seventh of mixed iron.” The Lord then said to his prophet: “The tree with seven branches is the series of events in the world, in which agitation arises from seven sources through the revolution of the spheres; the first or golden branch typifies the way and attraction by which thou hast come to my presence and attained the prophet's office; the second or silver branch signifies that the great sovereign of the age shall receive thy system of faith, and that the demons shall hide themselves in dismay; the third or copper branch is the period of the Ashkanian kings.

“He who is not a true believer
Holds in abhorrence the pure in faith.
The great stock of fortune shall at this time
Be torn piecemeal and scattered all over the world.”

“The fourth, or the branch of brass, typifies the reign of Ardashir, the son of Sássán, who shall adorn the universe with the true faith and reestablish the pure institutes; the people will embrace the faith through the force of demonstration: they will pour molten copper and brass on the breast of Arzabad, and his person shall receive no injury. The fifth, or leaden branch is the reign of Báhrám Gor, during which mankind will enjoy repose.

“When mankind are in the enjoyment of happiness,
Ahriman is grieved beforehand at this prosperous state.”

“The sixth branch, or that of steel, is the reign of Nushirwan, through whose equity the aged world shall be restored to youth; and although Mazdak of corrupt heart shall pursue his designs, yet will he be unable to do any injury to the pure faith. The seventh branch, or that of mixed iron, is emblematic of the time when the period of a thou­sand years verges to its end,* and the royal dig­nity falls to Mazdakin, and no respect remains to the pure faith; then a people clothed in black, oppressors of the poor, without title, reputation, or merit, friends to tumult and wickedness, fraudu­lent, hypocritical, and deceitful, bitter of heart like aloes, with honied tongue, traitors to bread and salt, ungrateful, speakers of falsehood, alike building the most magnificent mansions and fond of ruined caravansarais, seeking the ways of hell, having conspired together will destroy the fire-temples, and turn to themselves the spirit of the inhabitants of Iran. The sons and daughters of the nobles shall fall into their hands, and the children of the virtuous and mighty become their attendants: nay, this race shall make a covenant-breaker king over them:

“That person among them obtains both power and rank,
Whose career is directed to the production of misery.

“When this millennium comes to a termination, the clouds shall mostly appear unattended by rain; the rains not fall in their season; heats predomi­nate; the water of rivers be lessened; few cows or sheep be left remaining; and men despicable in figure, small of stature, weak in form, shall then be met with.

“The speed of the horse and the rider shall suffer diminutiou,
And no productive energy remain in the bosom of the sown field.”

“Men shall gird the sacred zone in secrecy, and drag on a dishonored existence, forgetting alto­gether the Náúroz and the festival of Farvardin.*

“The mouth of Safandármuz shall be opened wide,
And the hidden treasures cast forth and exposed to view.”

“An evil-disposed rapacious host of Turks shall come to Iran, and force away the crown and throne from its chieftains. O, Zardusht! com­municate these tidings to the Mobeds, that they may impart them to the people.” Zardusht replied: “How shall the professors of the true faith be able to perform their worship?” to which this answer was given: “When the second millennium commences, mankind shall behold more calamity than was witnessed in the times of Zohák and Afrasiáb; and when that period is terminated, there will not be found any one of the least merit among the professors of the true faith.

“From every quarter they shall prepare to assail Iran,
With their chargers' hoofs they shall lay it waste.”

Zardusht said: “O righteous Ormuzd! after so much toil, abridgment of life and long-protracted suffering shall not the professors of the true faith find some intercessor; and how can discomfiture overtake those clothed in black vestments?” The Almighty answered thus: “Pain is not to last for ever; when the black ensign is displayed, a host arrayed in red vestments and helmets shall come forth from the formidable room; and the land of Khorasan be desolate by flood and vapor; the earth shall tremble and the cultivated fields be laid waste; Turk, Rúmite, and Arab encounter each other; and the borders of Turan be made a wilderness by Turks, Persians, and Hindoos; the sacred fire be borne to Dushkhargar, or ‘the mountainous region;’ and, through invasions, Iran become one scene of desolation.” The prophet then said: “O, Lord! however short the dura­tion of this people may be, they will surely destroy life; how then shall these wicked be extermi­nated?” To which he received this answer: “The standard of an army arises out of Khorasan, and then Hoshidar is separated from his mother; when he arrives at the age of thirty, he will follow the ancient mode of faith, and become sovereign of Hindustan and China; he shall have a son of the Kaianian race, named Bahram and entitled Hamawand, but whom his nation will call Sha­pur: on the birth of that illustrious child, the stars shall drop down from heaven; and his father pass away from this world in the month of Aban and the day of Baud.* When this son has attained twenty-one years of age, he shall march in every direction with a numerous host, and proceeding with his troops to Balkh and Bokhara, advance into Iran with the armies of India and China. A man professing the good faith in the mountain region will then exert himself, and bringing up an army from Khorasan and Sistan, come to the aid of Iran:

“From Kishtí Duwál, Roome, and Firingstan,
From demons clothed in black, like piebald wolves.”

“Three mighty battles shall then ensue, which will render Persia the land of mourning; after which will arise an exalted avenging prince who shall obtain the victory. In those days a thousand women shall not be able to find one man; and if they should perchance behold one, they shall be filled with astonishment. When those times are come to an end, I shall send Serósh towards Jerusalem and summon Bishutan, who will issue forth with a company of one hundred and fifty virtuous men, and duly perform Yasht, or ‘prayer,’ on which Ahriman will engage in battle with them; but, on hearing the sound of the Hadokht and the Ashtawa­zand , the partizans of Ahriman shall flee out of Iran. A prince, Báhrám by name, shall then ascend the throne, bring back the sacred fire, and restore the institutions of ancient times, and the seed of the wicked shall then be exterminated: finally, when Bishutan beholds every thing duly arranged, he will return with royal pomp to his own palace.”

The Mobed Azar Khirad relates in his book that the Zand contains twenty-one Nosks, or “parts,” every Nosk having a particular name in Zand and Parsi according to the following list:* Yathá, Ita, Ahu, Wíría, Alartúsh, Nadar, which they call in Arabic Búfastál, and in Parsi Favaímasíhan. This Nosk treats of the stars, constellations, order of the heavens, the aspects, the good and evil influences of the heavenly bodies, and such like topics. The other Nosks are: the Ashád, Chíd, Hashú, Wanka-Wísh, Wazda, Mankahú, Sítanú, Nan, Ankahísh, Marzái, Khashar, Machá, Ahrá, Ayám, Darkúbíú and Astarám: all the sciences are contained in the Zand, but some are mentioned enigmatically and by way of allusion. At present there are fourteen complete Nosks pos­sessed by the Dostúrs of Karman, the other seven being incomplete, as through the wars and dissen­sions which prevailed in Iran some of the Nosks have disappeared, so that, notwithstanding the greatest researches, the Nosks have come into their hands in a defective state.

Zaratusht Báhrám, the son of Pazhdú, relates that, at the time of the promulgation of the pure faith in Iran, there lived in India a sage of profound learning, named Jangrangháchah,* whose pupil Jamasp * had been during many years, a circumstance which procured him great distinction. On being informed of Gushtasp's conversion, he wrote an epistle to the great king, to dissuade him from the profession of the pure faith. By the king's com­mand, this sage came to Iran to hold a disputation with Zardusht, who said to him: “Listen to one Nosk of this Asta which I have received from God, and attend to its interpretation.” Upon this, at the illustrious prophet's command, one of his dis­ciples read a Nosk in which God said thus to Zar­dusht: “On the promulgation of the pure faith, there shall come from Hindustan a wise man, named Jangrangháchah, who will ask thee questions, after such and such guise, the answers to which are after this manner, thus answering all his ques­tions:

“By this same Nosk his condition was improved,
And the answer to each question was correctly given.”

When he heard the solutions of his questions he fell from his chair, and on recovering his senses adopted the pure faith. The prophet Sásán the Fifth, in his select commentary on the Dasátir and the interpretation of the code of Zardusht, relates, that when Isfendiar had promulgated the pure faith, the eminent sages of Greece dispatched a learned man, named Niyátús,* to interrogate the prophet of the Lord concerning the exact nature of his tenets. Gushtasp, having assigned him an audience on a most auspicious day. this distinguished Greek, on beholding the face of Zardusht, said: “From this face, knowledge, sagacity, and science are manifest as the properties of a mind so formed; and this is not the physiognomy of one who utters false­hoods.” He then asked him concerning the moment, day, month, and year of his birth, which being communicated by Zardusht, Niyátús observed: “Under such a horoscope, a person of weak intel­lects cannot be born.” He next questioned him concerning his food, sleep, and mode of life, which being also explained, Niyátús added: “From this rule of life he cannot be an impostor.” The prophet of the Lord then said to him: “Keep in thy heart whatever thou desirest to inquire about, and utter it not with thy tongue; as the Almighty has acquainted me with it, and for my sake has sent me his word in this chapter relative to these mat­ters.” On this, one of the prophet's disciples read to Niyátús, out of a single chapter, all that was laid up in the noble envoy's breast, and whatever he was commissioned to enquire about, at the desire of the eminent men of Greece.

The Fifth Sásán, in like manner, relates that when the report of Jangrangháchah's having adopted the faith was published abroad, a sage, by name Byásá,* came from India to Iran; and the sages of every country being assembled, pursuant to the great king's command, Biyása thus addressed the prophet of the Lord in the presence of all: “O, Zardusht! in consequence of thy answers and unfolding of mysteries to the wise Jangrangháchah, thou art accounted a true prophet. I have besides heard ofinnumerable miracles performed by thee. Know that I also, in my own country, am reckoned as one who is unequalled both in the theoretical and practical sciences. I now hope that thou wilt disclose the secrets which I have kept pent up in my bosom, and have never in any manner transferred from the page of my heart to the lip: some people tell us that the genii impart knowledge of this kind to the worshippers of Ahriman: however if thou canst unfold all these secrets, I shall turn to thy faith.” The prophet of the Lord said: “Long before thy arrival, the God of purity made all known to me.” He then recited a Sim­nad , “chapter,” which the Lord had sent down on those subjects; in which was specified whatever was in Byása's heart, with the answer attached to it; after which Byása listened to the word of God, and having made profession of the pure faith, returned to Hindustan. It is to be remarked that the two Simnad which contain the answers to the emi­nent envoy of the Greeks and the sage Byasa do not form a part of the Astawazand, but constitute a portion of the Desátir,* or of the celestial volume, in the language of which a chapter is styled a Simnad.

Moreover, Zaratusht Báhrám thus relates con­cerning the account of heaven and hell given by Ardaiviráf.* It is recorded that, when the power of Ardeshir Babagan was firmly established, he assembled around him forty thousand virtuous Mobeds and Dustars, out of which number he selected four thousand; of those thus selected he set apart four hundred, who knew by heart the greater part of the Asta; of these four hundred he again chose out forty learned doctors; and from these he selected seven unblemished sages, equally free from mortal and venial sins, whom he thus addressed: “Let whichever of you is able divest himself of body, and bring us intelligence concerning heaven and hell.” These righteous men made answer: “For such a purpose there is required a man who from the age of seven upwards has not committed sin.” After which these sages selected from amongst them one, named Ardai Viráf,* whom they knew to be possessed of this excellence, and, accompanied by the great king, they all repaired to Azar Khúrdád, which was a fire-temple; having there prepared a golden throne for Ardai Viráf, the forty thousand professors of the faith performed Yazash, that is, recited prayers according to the prescribed mode. Ardáiviráf, having drunk a cup of hallowed wine which he received from the Dustur, lay down on his couch and did not arise before the expiration of a week; his spirit, through the efficacy of the divine word, having been separated from the body, those six Dustúrs all the while standing around his pillow. On the eighth day Ardáí, arising from sleep, ordered a scribe to be brought, who should commit to writing all his words; and he thus spoke:* “When I fell asleep, Sirushi, who is called also Surúsh Ashú, or Ashú sim­ply, or ‘the Angel of paradise,’ came near. Having made my salám, I explained the motives of my coming to the other world. He took my hand and said: ‘Ascend three steps.’ I obeyed, and arrived at the Chanyud Pul, or ‘the straight bridge of judg­ment’ (the sarát of the Muhammedans). The accompanying Angel pointed me out the road, when I beheld a bridge finer than a hair and sharper than a razor, and strong, and its length was seven-and-thirty rasans, or cords.* I beheld a spirit just parted from the body in a state of tranquillity; on its arrival at the bridge of judg­ment, a fragrant gale came from mid-day or the east, out of which issued forth a beautiful nymph-like form, the like of which I never before beheld. The spirit asked her: ‘Who art thou of such surpassing beauty?’ She replied: ‘I am the personification of thy good deeds.’”

“I then saw Mihr Ized,* at whose side were stand­ing Rash Rast* and Sarúsh Ized holding a balance in his hand, and angels assembled around them. Now Mihr Ized is the angel whose province it is to number and estimate people in regard to rewards and punishments. Rash is his minister of justice and the lord of equity; and Sarúsh is the lord of messages and the master of announcements. To these I made my salam which they returned, and I passed over the bridge.* Several spirits then appeared who addressed me affectionately; Báh­mán next appeared and said to me: ‘Come on, that I may show thee the Gah-i-zarin’ (or golden place, which is the same as the celestial throne). I proceeded with him to a beautiful throne, where I beheld the spirit before mentioned, whose deeds were personified by a beauteous form, with the Ashwan, or ‘pure spirits,’ and the inhabitants of paradise around him, with the spirits of his rela­tions rejoicing as on the arrival of a long-absent traveller from his abode; then Báhmán took his hand and brought him to a place worthy of him. When I had proceeded a little onwards, I beheld a lofty portico, where by order of Surúsh I addressed my prayers towards the place of God, and my sight became darkened through the effulgence of light. Surúsh again brought me back to the bridge of judgment, around which I beheld a num­ber of persons standing with folded hands. I asked: ‘Who are those persons?’ Surúsh answered: ‘These are the weak in faith, who remain in this state until the day of judgment: if they possessed an additional particle of virtue, equal in weight to one of the hairs of the eyelash, they would be relieved from this calamity.’ I then beheld another assemblage like unto shining stars. Surush said: ‘This is the Satra Payah,* (or the sphere of the fixed stars); in these are a people who with all their wealth observed not the Gítí Kharíd* (the purchase of the other world) and the Naú Roz (or the festival of the new year.)’ He next brought me to the Máh Páyah (or lunar sphere), where I beheld spirits resplen­dent as the moon. The angel said: ‘this Máh Páyah is also one of the spheres of paradise, in which are those who have performed every kind of meritorious act and deed, except observing the Naú Roz.’ He then conducted me to the Khúrshíd Páyah (or solar sphere) where I beheld spirits exceedingly bright, radiant as the sun. The angel said: ‘In the solar sphere are the persons who have observed the Gítí Kharíd and the Naú Roz.’ At his command, I then addressed my prayers to the Warakt and Khurah-i-Yazdan , or ‘light of the Almighty:’ perception and intellect, through the effects of terror and overpowering awe, began to flee from me; a voice, however, from which I obtained renovated energy, came to my hearing: there was then some oil* given me to drink out of a golden cup: I partook of it and found it of an incomparable taste: they told me that it was the food of the people of para­dise. I next beheld Ardi Behést,* to whom I made my salam. He said to me: ‘Place on the sacred fire wood free from moisture.’ Surush then bore me off to Kurutaman, or ‘paradise,’* in the light of which I became bewildered in astonish­ment: I knew none of the precious stones of which it was composed. The angels, by the com­mand of the Almighty, took me round every part of it. I next came to a place where I beheld an illustrious assemblage enveloped in Khurah, that is, ‘radiance and pomp.’ Surúsh Ashir said: ‘These are the spirits of the munificent and noble-minded.’ After this I saw a great multitude in all magnificence. Surúsh explained to me: ‘These are the spirits of all who have observed the Naú Roz.’ Next them I beheld an assem­blage in the enjoyment of all magnificence and happiness. Surúsh observed: ‘These are the spirits of just princes.’ After this I beheld blessed spirits in boundless joy and power. Surush explained: ‘These are the Dustúrs and Mobeds: my duty is to convey that class to this honor.’ I next beheld a company of women rejoicing in the midst of great pomp. Surúsh Ashú and Ardibahést observed: ‘These are the spirits of women who were obedient to their husbands.’ I then beheld a multitude of majestic and beautiful persons, seated along with angels. Surúsh said: ‘this class consists of Hírbuds and Mobeds, the attendants on fire-temples, and the observers of the Yasht and Yazisht of the Amshasfands.’ After these I saw an armed assemblage in a state of the ‘highest joy. Surúsh informed me: ‘These are the spirits of the champions who fought in the ways of God, maintaining their country and the husbandmen in a state of prosperity and tran­quillity.’ I next beheld a great assemblage in the enjoyment of all delight and gladness. Surúsh observed: ‘These are the spirits of the slay­ers of the Khurástár (or noxious animals).’* After this, I witnessed a people given up to sporting and happiness. Surush observed: ‘These are the spirits of the husbandmen, over whom Safándar­muz is set; he consequently presides over this class, as they have propitiated him by their acts.’ I next beheld a great company surrounded by all the appliances of enjoyment. Surúsh said: ‘These are the spirits of shepherds.’ After this, I beheld great numbers in a state of repose and joy, and the elemental principles of paradise stand­ing before them. Surúsh observed: ‘These are the heads of families, friends to building, who have improved the world by gardens and water-courses, and held the elements in reverence.’ I next came to another class, endowed with prophet-like radiance, of whom Surúsh remarked: ‘These are the spirits of Jádóngóis.’ By Jádóngóis is meant one who solicits money from the wealthy to promote the way of the Lord, and who expends it on noble foundations and holy indigent per­sons.

“What can I say concerning the black-eyed nymphs—the palaces, offspring, and attendants —the drinks and viands?—any thing like which I know not of in this elemental world.*

“After this Surúsh and Ardibehést, taking me out of paradise, bore me off to behold the pun­ishments inflicted on those in hell. First of all, I beheld a black and gloomy river of fetid water, with weeping multitudes falling in and drowning. Surúsh said: ‘This water is collected from the tears shed by relatives on the death of a person; and those who are drowning are they whose relatives, after their death, break out into mourning, weeping, and tears.’ I next pro­ceeded towards the bridge of judgment, where I beheld a spirit rent from the body, and mourning for its separation: there arose a fetid gale, out of which issued a gloomy figure, with red eye-balls, hooked nose, hideous lips, teeth like columns, a head like the keettle of a minaret,* long talons, spear-like fangs, snaky locks, and vomiting out smoke. The alarmed spirit having asked, ‘Who art thou?’ he answered, ‘I am the personifica­tion of thy acts and deeds.’ On saying this, he threw his hands around the spirit's neck, so that his lamentations came to the bridge of judgment, which is sharper than a razor: on this the spirit having gone a little way with great difficulty, at last fell into the infernal regions. I then followed him, accompanied by Súrush and Ardibehest: our road lay through snow, ice, storms, intense cold, mephitic exhalations, and obscurity, along a region full of pits: into these I looked, and there beheld countless myriads of spirits suffering tortures. They all wailed bitterly, and the darkness was so thick that one was unable to perceive the other, or to distinguish his lamentation: three days such punishment is equal to nine thousand years, and the same calculation applies to the other pits, in all of which were serpents, scorpions, stinging and noxious creatures: whatever spirit falls into them

“Was stung by one and torn by another,
Was bit by this, and pierced by that.”

“Surúsh having taken me below, I there beheld a spirit with a human head and serpent-like body, surrounded by many demons who were applying the torture to his feet, and smiting him in every direction with hatchets, daggers, and maces, whilst noxious creatures were biting him on all sides. Surúsh observed: ‘This was a man of vile passions.’ I next saw a woman who held in her hand a cup filled with blood and corrupted mat­ter; demons kept striking her with clubs and spears until she swallowed the nauseous draught, on which they instantly replaced a similar bowl in her hands. Surúsh remarked: “This woman, ‘whilst laboring under periodical illness, approached the elements of fire and water.’ I then beheld a man wailing piteously, whose head they were scalping with a poniard: Surúsh said: ‘This was a shedder of innocent blood.’ I next saw a man who was forced to swallow blood and corrupted matter, with which they were continu­ally supplying him. The demons in the mean time tortured him, and placed a heavy mountain on his breast: Surúsh stated this to be ‘The spirit of a dissolute man, who seduced the wives of other men.’ After this, I beheld a spirit weeping through hunger and thirst; so intense was his craving, that he drank his own blood and devoured his own flesh. Surúsh stated: ‘This is the spirit of one who observed not the Báj* when partaking of food,’” (Báj is a rite practised by orthodox Parsees before meat, as has been explained under the head of banquet) “‘and who on the day of Aban* partook of water, fruit, and bread, so that the angels Khurdád and Murdád were displeased with him.’ I next beheld a woman suspended by her breasts and noxious creatures falling on her. Surúsh said: ‘this is a woman who deserted her husband and went after another man.’ I then saw a great multitude of spirits, furiously assailed by rapacious animals and noxious crea­tures. Surúsh stated thus: ‘These are persons who adopted not the Kashti* or sacred cincture as worn by professors of the excellent faith.’ I next beheld a woman hung up, with her tongue pro­truding from the hind part of the neck. Surúsh observed: ‘This is a woman who obeyed not her husband, and replied to him with harsh answers and opposition.’ I then saw a man eating with a ladle the most noxious things, of which if he took too small a portion, demons smote him with wooden clubs. Surúsh observed: ‘this is the spirit of one who betrayed his trust.’ I after this beheld a man hung up, surrounded by seventy demons, who were lashing him with serpents instead of scourges; and meanwhile the serpents kept gnawing his flesh with their fangs. Surúsh Ashú said: ‘This is a king who extorted money from his subjects by torture.’ I next beheld a man with wide-opened mouth and protruding tongue,

“With serpents and scorpions covered all over,
The one lacerating with fangs, the others lashing with their tails.

“Surúsh said: ‘This was a tale-bearer, who by his lies caused dissension and strife among man­kind.’ After this I saw a man, every ligature and joint of whose body they were tearing asunder. Surúsh said: ‘This person has slain many four-footed animals.’ I next beheld a man exposed to body-rending torture, concerning whom Surúsh said: ‘This was a wealthy, avaricious man, who employed not his riches for the useful purposes of either world.’ I then saw a person to whom were offered all sorts of noxious creatures, whilst one foot was free from all kind of suffering. Surúsh said concerning him: ‘This is the spirit of a negligent person, who did not in the least attend to the concerns of the world or the world to come. As he once passed along the road, he observed a goat tied up in such a manner that it was unable to get at its food: with that foot he tossed the forage towards the animal, in recom­pense of which good act that foot is exempt from suffering.’ I next beheld a person whose tongue was laid on a stone, and demons kept beating it with another. Concerning him Surúsh observed: ‘This person was an habitual slanderer and liar, through whose words people fell into mischief.’ I then saw a woman whose breasts the demons were grinding under a millstone. About her Surúsh observed: ‘This woman produced abortion by means of drugs.’ I next beheld a man in whose seven members worms had fixed them­selves. Concerning him Surúsh said: ‘This per­son gave false witness for money, and derived his support from that resource.’ After this I saw a man devouring the flesh of a corpse and drinking human gore. Surúsh observed: ‘This is the spirit of one who amassed wealth by unlawful means.’ I afterwards beheld a great multitude with pallid faces, fetid bodies, and limbs covered with worms. About these Sarúsh Ashú observed: ‘These are hypocrites of satanic quali­ties, whose hearts were not in accordance with their words, and who led astray the professors of the excellent faith, divesting themselves of all respect for religion and morality.’ I next saw a man the members of whose body hell-hounds were rending asunder. Concerning him Surúsh said: ‘This man was in the habit of slaughtering water and land dogs.’ I next beheld a woman hurled into snow and smitten by the guardians of fire. About her Surúsh said: ‘When this woman combed herself, her hairs fell into the fire.’ After this I beheld another woman tearing off with a poniard the flesh of her own body and devouring it. Surush said: ‘This is an enchantress who used to fascinate men.’ Next her I saw a man whom the demons forced by blows to swallow blood, corrupted matter, and human flesh. Concerning him Surúsh said: ‘This man was in the habit of casting dead bodies, corrupted matter, nails, and hair into fire and water.’ I afterwards beheld a person devouring the flesh and skin of a dead body. Surúsh said: ‘This person defrauded the labourers of their hire.’ I next beheld a man with a mountain on his back, whom with his load they forced through terror into the midst of snows and ice. Surúsh observed: ‘This was an adulterer, who took the wife from her husband.’ I afterwards saw a number of ill-fated persons up to their necks in ice and snow, before each of whom was a cup filled with gore, and hair, and impurities, which, through terror of blows and clubs, they were obliged to swallow. Surúsh observed: ‘These are persons who used warm bath­ing along with the Batardeen (or the enemies of the faith) washing their bodies and heads in such unclean and polluted baths.’ I then beheld a person groaning under the weight of a mountain. Concerning him Surúsh said: ‘This man laid heavy taxes on the people, established evil ordi­nances, and oppressed mankind.’ Next him I beheld one digging up a mountain with his fingers and nails, whilst the superintendent kept smiting him with a viper. Surúsh said: ‘This is a man who by violence seized on the lands of others:’

“As long as this earth and place continue to exist,
So long, by way of retribution, shall this spirit be thus employed.

“I afterwards saw a man the flesh of whose shoul­ders and body they were scraping off with a comb of iron. Concerning him Surúsh said: ‘This man was an egregious violator of promises and breaker of engagements.’ I then beheld a great multitude whose hands and feet they were smit­ing with bludgeons, iron maces, and such like. Concerning these Surúsh observed: ‘This class is composed of promise-breakers and the viola­tors of covenants, who maintained friendship with Darwands,* or those hostile to the faith.’

“Surúsh, Ashú, and Ardibehest then led me from that abode of misery to Girutuman, ‘the seat of supreme bliss,’ or ‘paradise on high,’ which is called ‘the heaven of heavens.’ On beholding the light and splendor of the righteous Lord, I became entranced, and this spirit-reviving voice reached my ears: ‘Through thy virtuous words and actions, which have been conformable to the excellent faith, joined to the co-operation and energy of intellect, though hast resisted all the demons which infest the body, and hast therefore attained to this rank.’ Surúsh then taking me by the hand, said: ‘Communicate to mankind all thou hast heard.’ He next took me down to paradise, where several spirits received me and said: ‘Reveal these mysteries to our relations, that they may beware of sin.’ I next came to the lunar mansion, where they addressed me in the same manner. I afterwards reached the starry mansion with the same two companions, and here also the spirits advanced to receive me, saying: ‘Counsel our relations to make Yasht and Yazisht (to pray in a low mur­muring tone at meal-time) and to cleave firmly to the festival of the Naú Roz, and the girding of the cincture; had we observed these rites, we should not have remained in this mansion, but gone on to Paradise.’ It appears to follow from what has been stated, that the starry mansion or zodiacal sphere is below that of the moon; the Yezdanians however say, that the starry mansion signifies the mansion of the spirits who below the lunar sphere are not exempted from sufferings, but are attached to the bodies of the virtuous by means of the zodiacal signs.*

“I next came to Chínawad Pul (the bridge of judg­ment) where many spirits thus addressed me: ‘Tell men to leave sons behind them in the world, or otherwise they must, like us, remain here.’”

“We behold paradise in distant perspective,
But are far removed from its enjoyment.

“Another company of spirits said: ‘Let not men look at the wife or mate of another; and let them hold up none to suspicion: otherwise they must remain here like us, until our injured enemy comes hither from the world: if he be propitiated, we may be delivered.’

“Surúsh and Ardibehest then brought me to the lower world and bade me adieu.”*

When the scribe had written down all the words of Ardi Viraf, he read them over to the great king, who thereupon duly promulgated the excellent faith, and sent Mobeds to all the borders of Iran.

After (the death of Ardashir) appeared the Mobed Azarbad,* the son of Marasfand (whose lineage by the father ascended to the prophet Zardusht, and by his mother to king Gushtasp), from whom king Shapur (the son of Ardeshir) and the military having demanded a miracle in proof of the faith, the forty thousand wise men were again assembled.* Azar­had, having performed his ablutions, lay down before this great assemblage, whereupon they poured nine mans of melted brass upon his bared breast, but, through the divine glory, his person received no injury. On beholding this, all those who before had been unbelievers, embraced the faith. From the time of Azarbád the Dustúrs of all succeeding kings were of his lineage.*

The professors of the excellent faith and the Moslem historians agree, that in Kashmir or Kash­mar,* a place celebrated for female beauty, a depen­dency of Naishapur, there was formerly a cypress* planted by Zardusht for king Gushtasp, the like of which was never seen before or since, for beauty, height, or straightness: mention of this tree having been made at the court of Mutawakkal* when he was engaged in building the Sarman raï, or Samarah* palace in the Jâafriyah,* the Khalif felt a great desire to behold it: and as it was not in his power to go to Khorasan, he wrote to Abdallah Táhir Zavalimin, “possessor of happiness,” to have the tree cut down, fastened on rollers, and sent to Baghdád. When intelligence of this came to the people of the district and the inhabitants of Khorasan, they assembled at the foot of the tree, imploring for mercy with tears and lamentations, and exhibiting a scene of general desolation. The professors of the excellent faith offered the governor fifty thousand dinars to spare the tree, but the offer was refused. When the cypress was felled, it caused great detriment to the buildings and water-courses of the country; the birds of different kinds which had built their nests on it issued forth in such countless myriads as to darken the air, screaming out in agony with various tones of distress: the very oxen, sheep, and other animals which reposed under its sheltering shade, commenced such piteous moans of woe that it was impossible to listen to them. The expense of convey­ing the trunk to Baghdad was five hundred thousand dinars; the very branches loaded one thousand and three hundred camels. When the tree had reached one station from the Jaafriyah quarter, on that same night, Mutawakkal the Abasside was cut in pieces by his own guards,* so that he never beheld the tree. Some Muhammedan writers state the circumference of the trunk at twenty-seven táziáynah, each a cubit and a quarter long, and also that fourteen hundred and fifty years had elapsed from the time of its being planted to the year 232 of the Hejirah (846, A. D.).* The Behdínians say that Zardusht brought with him from paradise a branch which he planted at the gate of the fire temple of Kashmir, and which grew up into this tree: but some sages maintain that, accord­ing to the intelligent, this tradition signifies: 1. that there is in vegetables a simple uncompounded soul; and 2. that paradise is the world of beings of that class. Some Yezdanians say that Zardusht prayed the superintending lord of cypress-trees, whom they call Azrawán, to nourish carefully the offspring of this shoot. They also relate, on the authority of a holy Hakim, “doctor,”* who said: “I saw the Lord of the cypress, and he declared: ‘I have given orders to slay Mutawakkal for the crime of cut­ting down this tree.’” Muhammed Kuli Salim also says:

“No person wishes to see his own nursling enfeebled.
Water and fire are ever at enmity with chips and leaves.”

The Behdínians maintain that Ahriman is the pro­duction of Time; and that the angels, heavens, and stars (always) were, and will (for ever) be: but that the three kingdoms of nature are a creation. Also that the period of the present creation is twelve thousand years, at the expiration of which comes the resurrection, when God will raise up all man­kind and render this elemental world a glorious paradise, and annihilate Ahriman, his worshippers, and hell itself. The Dustúr Shah Zadáh says, in the volume of the Sad Der, or “the hundred gates,”* the excellent faith has been received from the prophet Zardusht, the son of Purshasp, the son of Khajarasp, the son of Hujjús, the son of Asfanta­man: on him the Almighty graciously bestowed the Avesta and Zand, and through divine knowledge he comprehended all things from eternity to infinity. This is the hundred-gated city constructed from the world of truth, that is, the celestial volume.

“The mighty, through means of the Asta, Zand, and Pazand,
Have constructed on its outside a hundred gates.
Behold what a system of belief Zardusht has introduced,
In which a hundred gates give admission to his city of Faith.”