Dabistān - The Dabistān, or School of Manners, Volume 1

THE EIGHTH SECTION OF THE DABISTAN treats of the Shídrangíán creed.—Shídrang, a champion of Iran, who in battle was regarded as the acknowledged chief of the marshallers of armies, and joined profound knowledge in science to bravery in the field, always turned away most studiously from doing injury to the creatures of God. He appeared about the middle of Zohák's reign, and soothed the serpents between the usurper's shoulders. Shídrang unceasingly invited the people to adopt his faith, and had many followers: he maintained that Khoy and Manish, “disposition and constitution” or nature, to be God; according to his system, the state of man and other animals resembles that of herbage, which, when scattered about or dissolved, grows up again. A merchant, named Píl Ázár, who belonged to this sect, was met by the author in Kashmir in the year of the Hejirah 1040 (A. D. 1631).

THE NINTH SECTION explains the Paikárián creed.— Paikár was a virtuous sage from Iran, who appeared about the middle of Zohák's reign. He thus addressed his disciples: “The Almighty is the same as fire, from the effulgence of which stars have been formed, and the heavens from its smoke; as fire is both hot and dry, from its heat proceeded the air, which is hot and humid; and from the humidity of the air came water, which is cold and humid; also from the coldness of water proceeded the earth, which is cold and dry; and from these conjointly came the compound productions, both perfect and imperfect. Two individuals of this sect, Paikár Pazhuh and Jahan Navard, who were unequalled in drawing out astronomical tables, painting, and inlaying, were met by the writer in the year 1059 (A. D. 1649) in Gujarát, in the district of Panjab.

THE TENTH SECTION OF THE DABISTAN explains the Míláníán system.—Mílán was one of the brave champions of Iran and contemporary with Paikár; he exhorted many people to adopt his faith, which was as follows: “The air is the truly self-existent God, as it is both hot and humid; from its heat proceeded fire, and from its humidity, water; from the effulgence of fire came forth the stars; from its smoke the heavens (as before mentioned); and from the frigidity of water proceeded the earth.”¹ One of this sect was Rohám, who passed under the designation of a draughtsman; he was in truth a painter possessed of European skill; the hand of Bahzad² and the finger of Mani,³ who never remained long in one place. In the year of the Hejirah 1040 (A. D. 1630) the author beheld him in Kashmir, in the house of Shídosh.

THE ELEVENTH SECTION describes the system of the followers of Álár.—Alar was a native of Iran, celebrated for his extensive knowledge, who lived in reputation and dignity about the end of Zohák's reign, under whose command he distinguished himself in the erection of forts and other architectural works. His belief was, that God is the same as water, from the ebullition of which proceeded fire; from the fire came forth the heavens and the stars (as before stated); from the humidity of water proceeded the air, and from its frigidity, the earth. To this sect belonged Andarímán, who was well skilled in the management of the bow, archery, wielding the lance, horsemanship, and other military accomplishments; he gave instructions in these sciences to the sons of great men, in which occupation he passed his life. In the year of the Hejirah 1040 (A. D. 1630) the author met him in Kashmir at the house of Shidosh . To this sect also belonged Mílád, who possessed consummate skill in writing, and was held in great respect by men of high station: he was in truth unequalled in the recitation of histories, the narration of stories and romantic tales. The author enjoyed his society also in Kashmir.

THE TWELFTH SECTION treats concerning the Shidabian faith.—Shádíb, who lived about the end of Zohák 's reign, was an eminent physician of Iran, held in great estimation by nobles and princes. He maintained that the self-existent lord is the same with the earth, from the dry propensity of which was produced fire; and from fire the heavens and stars, as before mentioned; from its frigidity proceeded water; from the humidity of which was formed the air; and when the four elements were mixed together, the three kingdoms of nature were then manifested. The physician Mihrán was also of this sect. In the year 1048 of the Hejirah (A. D. 1638) the author joined him, and travelled in his society from Lahore to Kashmir. Among those who held these tenets was one named Khákí, who followed the profession of a merchant and possessed great wealth: him the author met in Lahore. In that same year and in the same place, he became acquainted with a young man named Shír, who excelled in writing the Nishki and Taalik characters, and was one of the chosen followers of Shídáb.

THE THIRTEENTH SECTION describes the system of the Akhshíyán sect.—The Mobed Akhshí was by origin a Persian, possessed of great knowledge, and full of kindness towards the creatures of God; he was contemporary with Shídáb, and promulgated his sentiments openly, inviting all men to embrace his faith: he maintained God to be the essence of the elements; so that when people say, “God is not visible,” this implies the elemental essence, which presents no form to the sight; when they assert the ubiquity of God, they style that the essence, as he is every where under his fourfold form; their proposition of all things excepting God being perishable, means that the elements admit of change, but that their essence remains for ever in the same state. They hold the sun to be the source of fire and of the other stars, such as the falling and shooting stars, comets with tails, etc. One of those sectaries was a person named Shídáb, whom the author met in the costume of a merchant, in Kashmir in the year of the Hejirah 1040 (A. D. 1631), and from whom he heard what has now been written, and which was partly recited out of the book of Akshí. The same Shídáb, called also Shams-ud-dîn, or “the sun of faith,” composed a treatise entitled Rázábád in proof of his system, which he demonstrated by texts of the Koran and the traditions. According to these sectaries, which became known after the Radiyán, there is no resurrection nor return to life but after this manner: the seminal principle being derived from food, when the body of a living creature is dissolved, it becomes grass and constitutes the food of some other animal: as to future rewards and punishments, they enter not into the faith or practice of this sect: their paradise consists in having fine raiment, in carousing, riding, sensual enjoyments, and such like pleasures, which alone they esteem the chief good; torment, according to them, consists in being separated from such objects: however, the founders and followers of this faith carefully avoid all kind of cruelty towards living creatures.

According to them, intercourse with daughters, sisters, mothers, maternal aunts, and their children is allowable;¹ as there can exist no antipathy between the source and what is derived from it: no degree of relationship in their opinion should be a bar to the intercourse of the sexes: nay, on the contrary, it is highly to be commended, as the nearer the degree of consanguinity, the greater will be the friendship between the parties.¹ They however regard adultery as highly criminal, unless the husband should willingly sacrifice his wife's honor. They in fact maintain that marriage between any two parties, however nearly related, is perfectly allowable if the parties agree among themselves. They also regard the ceremonial ablutions enjoined by the law as absurd and unnecessary.² They also say, that men assume a particular nature by means of laws and institutions, and on that account regard good as evil, and evil as good. When they desire to make a sacrificial offering, they kill some harmless animal and count it not a foul crime. Nay, some religionists who partake of swine's flesh, scrupulously avoid that of cows, and vice versâ. Whoever shall appeal to the intelligence, which is the gift of God, will be convinced that our discourse is true; that is, all we have narrated from the fifth chapter to the present. The professors of this belief are mixed up with the Muhammedans, and travel about under that mask, assuming the name of true believers, but having a distinct appellation for their peculiar creed; they are scattered over Iran and Turan, remote from and averse to the fire-worshippers.

THE FOURTEENTH SECTION of this chapter of the Dabistán treats of the followers of Zardúsht.¹ —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.”¹ 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,² 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;¹ 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.¹ 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.

“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,¹ so that the women of the neighbourhood who were there assembled heard the sound of his laugh, and even his father, Purshasp,

He then gave him the name of Zaratusht,¹

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,

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.¹ 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 Parantarúsh² 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;¹ 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,¹ 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:

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.

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!

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.

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.¹

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:¹ 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,² 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 army³ 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,¹ 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,² on the Dímihr, the fifteenth day of every solar month, and came to a deep, broad, and extensive water, named Dábatí,³ 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.¹ 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 Espintaman¹ 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,¹ 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,² 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.”¹ 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.”² 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.

“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.

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.”

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:

“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 Ardebihist¹ 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?’

“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.

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:

“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:

“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:

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.¹

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.¹

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.² 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.”¹ 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.

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.

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

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,

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:

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:

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.¹

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.²

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:

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:

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,¹ Ardibahist,² Azarkhurdad ,³ and Azargushtásp,⁴ 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:

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:

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 ,¹ 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 Bishutan¹ 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 Jamasp² 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.

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.”

It is also expressly stated in the glorious Koran to the same purport:¹ “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:² “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.

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

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 Azarbadgán¹ 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.¹

A Mobed has transcribed as follows from the Avesta and Zand,² 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,¹ 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.

“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.

“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,¹ 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:

“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.

“Men shall gird the sacred zone in secrecy, and drag on a dishonored existence, forgetting altogether the Náúroz and the festival of Farvardin.¹

“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.

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.¹ 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:

“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:¹ 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,¹ whose pupil Jamasp ² 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:

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,¹ 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,¹ 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,¹ 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.² 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,¹ 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:¹ “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.² 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,¹ at whose side were standing Rash Rast¹ 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.² 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,¹ (or the sphere of the fixed stars); in these are a people who with all their wealth observed not the Gítí Kharíd² (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 oil¹ 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,² 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,’³ 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).’¹ 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.¹

“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,¹ 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

“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 Báj¹ 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 Aban² 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 Kashti¹ 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,

“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:’

“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,¹ 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.¹

“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.’”

“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.”¹

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,² 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.¹ 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.¹

The professors of the excellent faith and the Moslem historians agree, that in Kashmir or Kashmar,² a place celebrated for female beauty, a dependency of Naishapur, there was formerly a cypress³ 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 Mutawakkal¹ when he was engaged in building the Sarman raï, or Samarah² palace in the Jâafriyah,³ 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,¹ 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.).² 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,”¹ 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:

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,”¹ 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.

GATE THE FIRST is the belief and acknowledgment of Zardusht's prophetic character; for when the spirit on the fourth night (after quitting the body) comes to the bridge of Chinavad, where Mihr Ized and Rash Ized take account of its actions, in the Kirfah , or “good deeds” exceed the sins by one hair's point, they bear the spirit off to paradise, but always on the condition of having professed the faith of Zardusht.

GATE THE SECOND. It is necessary to be ever vigilant, and always looking on a trifling sin as one of magnitude, to flee far from it; because, if the virtuous deeds exceed the sinful acts by even the point of one of the hairs of the eye-lashes, the spirit goes to paradise; but should the contrary be the case, it descends to hell.

GATE THE THIRD. The pursuits of a man should be of a virtuous tendency; because, whilst thus engaged, if he be overpowered by robbers or foes, he shall receive fourfold in paradise; but if he be slain in any vain pursuit, it is the retribution due to his acts, and hell is his abode.

GATE THE FOURTH. A man must not despair of God's mercy; for Zardusht says: “I beheld one whose body, with the exception of one foot, was entirely in hell; but that foot was outside. The Lord said: ‘This person, who ruled over thirty-three cities, never performed good deeds; but having one day observed a sheep tied up at a distance from her food, he with this foot pushed the grass near her.’”¹

GATE THE FIFTH. Let all men exert themselves to observe the rites of Yasht,² and the Naú Roz,² and if they cannot themselves perform these duties, let them purchase the agency of another.

GATE THE SIXTH. Let men know that the meritorious works are six in number: 1. the observance of the Gahambara, or “six periods of creation;” 2. that of the Favardigan, or “five supplementary days of the year,” with that of Yashtan, “or praying in a low murmuring voice at meals;” 3. propitiating the spirits of thy father, mother, and other relations; 4. offering up supplications to the sun three times every day; 5. offering up prayers to the moon three times every month, that is, the beginning, middle, and last day of the moon; 6. offering up supplications in due form every year.

GATE THE SEVENTH. When sneezing comes on, repeat the entire of the forms called Ita ahu virio,¹ and the Ashem Vuhu.

GATE THE EIGHTH. Be obedient to the Dustúrs and give them one-tenth of thy wealth; as that is a most meritorious work, or Kirfah.²

GATE THE NINTH. A person should avoid all practices not sanctioned by the laws of nature, and must look on them as accursed: let all those found guilty of such deeds be put to death. This description of criminals are equally guilty with the usurper Zohak, and Alkus,¹ and Sarúrak,² and Afrasiab, and Turbaraturas.³

GATE THE TENTH. It is incumbent on every man and woman to tie on the Kashti.⁴ By Kashti is meant a woollen cincture girded round the waist, in which they make four knots: the first to signify the unity of God; the second, the certainty of the faith; the third, that Zardusht was the prophet of God; the fourth to imply, “that I will to the utmost of my power ever do what is good.”

GATE THE ELEVENTH. Keep the fire burning, and let it not consume any thing impure.

GATE THE TWELFTH. Let not the shroud of the deceased be new, but let it be clean and old.

GATE THE THIRTEENTH. The good man gives joy to the spirits of his father and mother, by celebrating the Darun miezd¹ and the Afernigán,² or “funereal repasts.” The Darun is a prayer recited in praise of the Almighty and of Azar: when they breathe out prayers in a murmuring tone over viands, they are said to be Yeshtah. Afrinigan also means one of the twenty Nosks of the Zand.

GATE THE FOURTEENTH. Let them repeat the Ita Ahu three times over the collected nail-parings, and having each time drawn a circular line around them, let earth be poured on them with the shears, or let them be taken to some mountain.¹

GATE THE FIFTEENTH. Whatever pleasing object meets the true believer's sight, he repeats over it the name of God.

GATE THE SIXTEENTH. In the house of a pregnant woman keep the fire in without ceasing; and when the child is born, let not the lamp be extinguished during three days and nights.

They say that, on the birth of the prophet Zardusht, there came fifty demons with the design of slaying him; but they were unable to do him any injury as there was a fire kept up in the house.

GATE THE SEVENTEENTH. On arising from sleep, bind the Kashti, without doing which enter upon no pursuit whatever.

GATE THE EIGHTEENTH. Let the tooth-pick, after having been used, be concealed in a wall.

GATE THE NINETEENTH. They give their son and daughter in marriage at an early period; as the person who has no son cannot pass over the bridge of Chinavad; let whoeveris in that state adopts some one; if he should not find it feasible, it will then be incumbent on his relations and the Dustúr to fix on a son for him.

GATE THE TWENTIETH. They esteem husbandry the best of all professions, and regard the husbandman with respect and honor.

GATE THE TWENTY-FIRST. It is meet to give good viands to the professors of the pure faith.

GATE THE TWENTY-SECOND. At the time of eating bread it is necessary to perform Váj:¹ and at the time of Maizad and Afrinigán to keep the lips closed; the true believer repeats the entire of the Esha âad avizmidi three times, and then eats bread; and when he washes his mouth, he repeats Ashem Vuhu four times, and the Ita ahu virio twice. It is to be remarked, that Wáj or Váj is the Barsom,² which consists of small twigs of the same length, without knots, taken from the pomegranate, tamarisk, or Hum; these they cut with a Barsomchin, or knife with an iron handle. Having first washed the knife carefully, they recite the appointed prayers, after which, having cut off the Barsom with the Barsomchin, they wash the Barsomdan, or Barsom-holder, into which they put these small twigs. At the time of worship, whilst reading the Zand, and during ablution or eating, they hold in their hand a few of these twigs, according to the number required in each of these actions.

GATE THE TWENTY-THIRD. The wealthy man bestows alms on the indigent Durvesh; he also practises Jadongoi,¹ which consists in this, whatever donations the Behdínians make to the fire-temples, or to deserving objects, are by that person caused to be expended in the manner desired.

GATE THE TWENTY-FOURTH. Beware of sin, particularly the day on which thou eatest flesh, as flesh-meat is the nutriment of Ahriman. If, after partaking of meat thou committest sin, whatever sins the animal has committed in this world shall be imputed to thee: for example, the kick of the horse, and the goring of the ox with his horns.

GATE THE TWENTY-FIFTH. Know that in thy faith there is no fasting, except that of avoiding sin:¹ in which sense thou must fast the whole year, and not remain hungry from morn until night, and style that fasting. Thou must endeavor to keep thy members free from sin, and there will be then no occasion to keep the lips closed against meat and drink; but it is altogether necessary to keep them closed against uttering any evil speech.

GATE THE TWENTY-SIXTH. As soon as a child is born let them cause it to taste milk.

GATE THE TWENTY-SEVENTH. When going to bed, repeat the forms which commence with the Ita; that is, repeat to the end the Itá Ahu Viríyo, the Eshim Vahu, etc., etc.; repenting of thy sins of sight and hearing, known and unknown, committed or meditated, and imploring forgiveness; also, when thou turnest from one side to the other, repeat the whole of the Eshim.

GATE THE TWENTY-EIGHTH. When thou enterest into a covenant either with one of the pure faith or an unbeliever (Durwand), break it not, but maintain it inviolate.

GATE THE TWENTY-NINTH. When the believer's son attains the age of fifteen, the father appoints a Dustúr for his guidance, without whose direction and counsel he does nothing; for no good work is acceptable to God, unless the Dustúr be satisfied; he truly possesses such dignity in the sight of God, that he can remit one-third of any person's sins. Note, that the title of Dustúr is given to a spiritual director, or one skilled in the faith of Zaratusht.

GATE THE THIRTIETH. When any undertaking occurs, and thou knowest not whether engaging in it be good or sinful, desist, and defer the enterprise until thou hast consulted the Dustúr.

GATE THE THIRTY-FIRST. The believer undertakes nothing on his own experience merely, without previously investigating its nature through his Dustúr, his relation, and the experience of the intelligent.

GATE THE THIRTY-SECOND. Whoever studies the Avesta must learn to read it in the exact words: he must also meditate on it continually; for should it depart from his memory, he is guilty of sin. In ancient times, whoever had learned the Avesta and forgotten it, was not permitted to join the congregation, until he had again made himself master of it: nay, they threw bread before him as they would to dogs.

GATE THE THIRTY-THIRD. It behoves a man to be liberal, showing favor to the Arzan, or deserving objects, for this only is profitable.

GATE THE THIRTY-FOURTH. The religious pour not out water at night, particularly towards the Wakhtar, or “east;” but should it be indispensable, the believer, at the time of throwing it out, repeats the form of words commencing with the Ita, as far as enjoined. Neither does he draw water from the well at night; but when there is an inevitable necessity for it, he recites the formula of the Ita, as enjoined in their books. They seldom drink water at night; but if it be unavoidably necessary to drink, they fetch water from the well: moreover, they never pour out much water.

GATE THE THIRTY-FIFTH. When they eat bread, they lay by three morsels for the dogs, and never ill use these animals.

GATE THE THIRTY-SIXTH. When a cock crows out of season, they kill him not, but bring another to his aid, for the fowl having seen a Darji (demon) or some approaching calamity, gives notice of it.¹

GATE THE THIRTY-SEVENTH. If in any place a person who is destitute of fear should deposit a Nisa, or “carcase” under ground, expose and bring it forth.

GATE THE THIRTY-EIGHTH. It is by no means meet to slay animals in profusion, as every hair of theirs will in the other world be as a sword to the destroyer's body: but the slaughter of sheep is by far the most criminal; for they are of the Sardah,² or “primary genus.” This prohibition includes the goat, the kid, and the lamb; the cow and the horse; also the crowing cock, which during that time is as a drum: nay, it is equally improper to slay the cock which crows not; but should it be indispensably necessary to kill him, it will be proper to tie his head (that is, to perform the rite of Yashtan over his head).³

GATE THE THIRTY-NINTH. When thou art about to wash the face, join thy lips, and recite once the formula of the Ashim Vuhu as far as is prescribed; then wash thy face; and when thou shavest, recite the prayer of the Kimna and Mazda¹ as far as the appointed place.

GATE THE FORTIETH. Whoever performs Barashnom ² must be good in word and deed, for otherwise he is deserving of death. Whoever comes to the age of fifteen and performs not this rite, renders whatever he lays his hand on impure like himself. Note, that Barashnom signifies the purification of one's self by prayer.

GATE THE FORTY-FIRST. On the arrival of the Farvardigán, the believer performs the Darún Yezd, Yazish, and Afrín during ten days. The Farvardigán are five damsels which spin, weave, and sew celestial garments: their names are Ahnavad, Ashnavad, Isfintamad, Kukhashatar, Vahshúshpúsh.¹ Farvardigan¹ is the name of the five supplementary or intercalary days of the Persian year. When the spirit quits this world it is naked; but whoever has duly performed the Farvardigán obtains from them royal robes and celestial ornaments.

According to the Yezdánián, these five damsels signify wisdom, heroism, continence, justice, and intellect;² and in other passages they call them the five senses.

GATE THE FORTY-SECOND. The true believer must beware of associating with those of a different faith; let him not drink out of the same cup with them. If an unbeliever pollute a cup made of brass, it must be washed three times: but if it be of earth, it cannot become pure.

GATE THE FORTY-THIRD. Keep up the fire in thy house, and at night light it up.

GATE THE FORTY-FOURTH. Shew honor to thy instructor, father, and mother; as otherwise in this world distress shall be thy portion; and in the next, hell.

GATE THE FORTY-FIFTH. A woman, in herperiodical illness, must not direct her eyes to the heaven or the stars; to running water or a Mindáshú; that is, a pure or celestial man. She is to drink water out of any vessel except one of earth. When she eats bread, her hand is to be folded in the sleeve of her dress, and she is to wear a veil on her head.¹

GATE THE FORTY-SIXTH. Refrain from Hamiyál, which means calumny, treachery, and adultery: for if the woman's husband forgive not the adulterer, he cannot, whatever may be his good works, behold the face of paradise.

GATE THE FORTY-SEVENTH. The believer must slay the Kharástár, or “noxious creatures.” Of these it is most meritorious to destroy water-frogs, serpents, scorpions, flies, and ants. According to the tenets professed by the true believers, that is, the Yazdáníán and Abadián, it is a meritorious work to destroy any creature which is injurious to animal life or oppressive to the animal creation: but the destruction of any creature which is not injurious to animal life, is not only improper, but the unjust oppressor draws down retribution on himself. The Yezdáníán maintain, that whenever in ancient records the slaughter of a harmless animal is mentioned, the expression is used in an enigmatical sense.

GATE THE FORTY-EIGHTH. It is not proper to walk barefooted.

GATE THE FORTY-NINTH. Repent without ceasing: for unless attention be paid to this, thy sin accumulates every year, and becomes more aggravated. If, which God forbid! thou commit a sin, go before the Dustúr; and if thou find him not, to the Hírbud (or minister attending on the sacred fire); and if thou meet him not, repair to some professor of the pure faith; and if thou find not such a one, declare thy repentance before the majesty of the great light. In like manner, at the moment of departing from this world, let a man declare his contrition, and if he be unable, let his son, relative, or those present, perform this rite of penance at that time.

GATE THE FIFTIETH. When a son or daughter attains the age of fifteen, it becomes necessary to bind the sacred cincture about the waist, as this forms the bond of duty.

GATE THE FIFTY-FIRST. If a child should die, from the first day of its decease during a space of seven years, “without the expression of grief, recite the Darún of its angel.” On the fourth night after its decease, it is necessary to recite with Yasht, the Darún, or prayer of the angel Surúsh. Note, Yasht is the name given to one of the twenty-one Nosks of the Zand,¹ which is recited for the souls of the deceased: this they also repeat in the Gahanbars: Nosk also signifies a part or section.

GATE THE FIFTY-SECOND. When thou placest on the fire a cauldron for dressing food, it must be of a large size, and two thirds of it without water, so that when it boils, the water may not fall over on the fire.

GATE THE FIFTY-THIRD.² When they remove fire from one place to another, they lay it apart for a short time, until its place becomes cool; having taken care not to leave it heated, they bear the fire to its destined place.

GATE THE FIFTY-FOURTH.¹ The true believers wash the face every morning with the Ab-í-zúr, or “water of power,” and afterwards with pure water.² After this they recite the formula of the Kimna va Mazda,³ and then wash the hands; this rite they call Pavaj; but if they wash not the hands in the Ab-í-zúr, their recitation is not accepted.

GATE THE FIFTY-FIFTH. The faithful instruct their sons in the knowledge of religion, and hold in high honor the Kirbud who teaches them.

GATE THE FIFTY-SIXTH. On the return of the day of Khurdád in the month of Farvardín (the 6th of March), they collect in one place a portion of all the fruits they can find. The true believers then continue to offer them up and to pray over them, repeating the praises of the Lord, in order that their condition may be improved that year; as on this day the angels give nutriment to mankind. When any one has thus prayed, the Amshaspand Khurdád makes intercession for him: this prayer is synonymous with Khusnuman.¹

GATE THE FIFTY-SEVENTH. Whenever any one sets out on a journey, he must celebrate once the Darún Yeshté. In ancient times, when they set out on an excursion of even twelve parasangs, they performed the same ceremony.²

GATE THE FIFTY-EIGHTH. If any one have not a son, let him adopt one; and let the adopted son regard him as a father.

GATE THE FIFTY-NINTH. Whoever has performed the rites of Yasht and Naú-Roz, cannot immediately after celebrate the Darún Yeshté: he first prays mentally to Ormuzd, and eats bread; nd then performs the rites of mental prayer and the Darun.

GATE THE SIXTIETH. It is improper, whilst in an erect posture, to make water; it is therefore necessary to sit down (stoop) and force it to some distance, repeating the Avesta mentally. The religious man is then to advance three paces, and repeat once the formula of the Yethá áhú viríyo and the Eshem Vahu, as far as prescribed. On coming out, he is to repeat the Eshem once; the formula of the Homoctanne twice; that of the Hokhshéthrôtemâé three times, and that of the Yethá, etc., four times; and to repeat to the end the formula of the Etha aad iezmede.¹

GATE THE SIXTY-FIRST. Slay not the Hujjah or weasel, for it is the destroyer of serpents.

GATE THE SIXTY-SECOND. Kill not the water-dog, or otter, but if thou perceive him far out of the water, take him back to his river.²

GATE THE SIXTY-THIRD. The believer performs during his life the rites which ensure his salvation: the propitiation of the Ized Surúsh is a sacred duty; it is therefore advisable that every person should perform it duly in his own life-time.¹

GATE THE SIXTY-FOURTH. When any one departs from this world, the survivors during three days propitiate Surúsh, light a fire for the deceased, and recite the Avesta: as the spirit of the deceased remains there three days, it is therefore necessary to offer up three Darúns to Surúsh Ized. On the fourth night, recite one of them to propitiate Rash and Astad (the angels of the 18th and 26th days of every month); another for that of the other heavenly beings; along with the fourth Darún produce complete dresses, the best and most splendid in thy power. These they style Ashudád, or heaven-bestowed.²

GATE THE SIXTY-FIFTH. Women are not enjoined to perform any of these Niyayish, except that they should go three times into their husband's presence, and inquire what his wishes may be. They must never, either by night or day, avert the face from their husband's command: which obedience on their part is serving God.¹

GATE THE SIXTY-SIXTH. The pure faith springs from this belief, that God has delivered us from affliction (in the world to come): and should circumstances occur to any believer which would necessarily lead him to apostatize from the true faith, let all exert themselves to the utmost to aid him, so that he may remain unshaken in the true religion.

GATE THE SIXTY-SEVENTH. Believers never utter a falsehood, although through it they might attain to worldly eminence.

GATE THE SIXTY-EIGHTH. They make truth their profession, and remain free from the degradation of Goyastah (or Gogestah).¹ GATE THE SIXTY-NINTH. The believers beware of any intercourse with a courtesan or unchaste woman, also of voluntary degradation (connivance) and adultery. For when a libertine engages in improper correspondence with a woman, she becomes an abomination to her husband; and if, after proof of her misconduct, the husband resume his intimacy with such a wife, he then becomes a Rúspi, or utterly contemptible.

GATE THE SEVENTIETH. If any one steal property to the amount of one direm, they take from the thief two direms, cut off the lobes of his ears, inflict on him ten blows of a stick, and dismiss him after one hour's imprisonment. Should he a second time commit a similar act, and steal to the amount of a direm, they make him refund two, cut off his ears, inflict twenty blows, and detain him in prison two hours: should he after that steal three direms or two dangs, they cut off his right hand; and if he steal five hundred direms, they put him to death.

GATE THE SEVENTY-FIRST. Beware of open and secret sin: abstain from bad sights and thoughts. Offer up thy grateful prayers to the Lord, the most just and pure Ormuzd, the supreme and adorable God, who thus declared to his prophet Zardusht: “Hold it not meet to do unto others what thou wouldst not have done to thyself: do that unto the people which, when done to thyself, proves not disagreeable to thyself.”

GATE THE SEVENTY-SECOND. Direct the Hirbud to sanctify for thee an oblation or Darún once every day: if not he, then thyself. It is to be observed that Yazish has the sense of Yashtan; also that Darún (the first letter with Zemma) means a prayer in praise of the Lord and of fire, which being recited by the professors of the pure faith, they breathe over the viands; whatever has been thus breathed over they call Yashtah: for Yashtan signifies the reciting of a prayer.

GATE THE SEVENTY-THIRD. Let women perform the rites of oblation in the month of Aban (the 8th month), so that they may be purified from their illness and attain paradise.

GATE THE SEVENTY-FOURTH. Beware of committing adultery; for when the wife of a stranger has been four times visited by a strange man, she becomes accursed to her husband: to put such a woman to death is more meritorious than slaying beasts of prey.

GATE THE SEVENTY-FIFTH. A woman during her illness is not to look at the fire, to sit in water, behold the sun, or hold conversation with a man. Two women, during their illness, are not to sleep in the same bed, or look up to heaven. Women in this state are to drink out of leaden vessels, and not to lay their (bare) hands on bread. The drinking-vessel is to be half-filled with water, and not filled up to the brim. They are to fold their hand in the sleeve of their mantle and then lay hold of the vessel: they must not sit in the sun. On the birth of a child, the infant is to undergo ablution along with the mother.

GATE THE SEVENTY-SIXTH. A fire is not to be lighted in a situation exposed to the sun's rays: also place not over the fire any thing through the interstices of which the sun may shine. But before the time of Mah Abád it was held praiseworthy to light a fire in face of the great luminary for the purpose of making fumigations.

GATE THE SEVENTY-SEVENTH. They show the Nisa or dead body to a dog, at the moment the person gives up the soul:¹ and again when they convey it to the burial-place. When removing the body, the bearers fasten their hands together with a cord, so that it comes to all their hands and keeps them close to each other; they bear the body along in perfect silence; and if the deceased be a woman advanced in her pregnancy, there are then four bearers instead of two. According to the precepts of Mah Abád, if the woman be pregnant, they are to extract the fœtus and bring it up: the same holds good respecting all animals. Finally, when the professors of the pure faith have conveyed the corpse to the Dad Gah, or “place for depositing the dead,” the bearers wash themselves and put on fresh garments.

GATE THE SEVENTY-EIGHTH. It is necessary to beware of (contact with) the wooden frame on which the dead body has been carried or washed; also of that on which any one has been hung; or one touched by a woman during her illness.

GATE THE SEVENTY-NINTH. If, during a malady, the physician prescribe the eating of any dead animal, let the patient comply without repugnance and partake of it.

GATE THE EIGHTIETH. A dead body is not to be committed to water or fire.¹

GATE THE EIGHTY-FIRST. If any one force a professor of the pure faith to partake of the flesh of a dead body, or even throw it at him, he must perform the Barashnom and recite the Patet Iran. Note: that is, he must repent, and implore pardon, and exert himself in good works, that he may escape going to hell.¹

GATE THE EIGHTY-SECOND. If any animal partake of a dead body, it continues unclean during a whole year.²

GATE THE EIGHTY-THIRD. Nothing should be given (to the unworthy) unless through dread of the oppressor: that is, if believers apprehend not danger from the sinner, and do not entertain alarm at his power of doing them injury, they are not to give him any thing.

GATE THE EIGHTY-FOURTH. In the morning, on arising from sleep, rub thy hands with something, then thrice wash thy face, thy arms from the wrist to the elbow, and thy foot as far as the leg; reciting the Avesta at the same time. If the believer cannot find water, he is then permitted to use dust.

GATE THE EIGHTY-FIFTH. When the husbandman introduces water for the irrigation of his own fields, he carefully observes that there be not a dead body in the stream.

GATE THE EIGHTY-SIXTH. A woman after parturition must during forty days beware of using vessels of wood or earth, and is not to cross the threshold of the house. She is then to wash her head: during all this time her husband is not to approach her.

GATE THE EIGHTY-SEVENTH. If a woman be delivered of a dead child previous to four months' gestation, as it is without a soul, it is not to be regarded as a dead body; but should this occur after the term of four months, it is then to be looked on as a dead body, and to be conveyed to burial with the usual ceremonies.

GATE THE EIGHTY-EIGHTH. When a death occurs, the people of the house and the relatives of the deceased are to abstain from meat during three days.

GATE THE EIGHTY-NINTH. It is incumbent on the professors of the true faith to be liberal, generous, and munificent; for God hath declared: “Paradise is the abode of the liberal.”

GATE THE NINETIETH. Reciting the Eshem Vehu¹ is attended with countless merits: it is necessary to do this at the time of eating bread, of going to sleep, at midnight, on turning from one side to the other, and at the time of rising up in the morning.

GATE THE NINETY-FIRST. You must not put off the good work of to-day until the morrow, for God declared thus to Zardusht: “Putting off the duties of this day until the following, brings with it cause of regret. O Zardusht! no one in the world is superior to thee in my sight. For thy sake I have even created it;² and princes earnestly desire to diffuse the true faith in thy life-time. From the age of Kaíomars to thine, three thousand years have elapsed;³ and from thee to the resurrection is a period of three thousand years: thus I have created thee in the middle, as that point is most worthy of admiration. Moreover I have rendered obedient to thee king Gushtasp, the wisest and most prudent sovereign of the age; whose eminence arises from science and perfect morals, not merely from high birth and lineage. I have also given thee a volume such as the Avesta, and in like manner a perspicuous commentary on it. Expect not that, after thou hast passed away, others will perform good works for thee. Know that Gokhastah or Ahriman has expressly appointed two demons, named Tardiness and Procrastination, for putting off the performance of good works to a remote and future period.”

GATE THE NINETY-SECOND. Whatever is polluted by a dead body must be purified by Pávyáb water according to this rule: gold once; silver twice; tin and copper thrice; steel four times; stone six times; earthen and wooden vessels must be thrown away. Pávyáb signifies to wash with certain forms of prayer.¹

GATE THE NINETY-THIRD. Shew vigilant attention to the fire of Adar Behrám, and to his attendant (genii); light up the fire every night and cast perfumes into it.

Note: Var (Adar) Behrám² is the name of the angel, the lord of victory, and the bestower of triumph.¹

GATE THE NINETY-FOURTH. The Gáhámbars, which are six in number, must be observed, because the Almighty created the world in six periods or times, the commencement of each period having a particular name; in order to celebrate each of which commencements, they pass five days in festivity and rejoicing. According to the statement in the Zand, the righteous Hormuzd created the whole world in the space of one year.

The first Gáhámbar is called Mídúyzaram, as on the day Khúr (the 11th of the month) Ardibehisht, God commenced the creation of the heavens, which was terminated in forty-five days.

The second Gáhambár, called Midyúshaham, began on the day of Khúr, in the old month of Tír, in sixty days from which God completed the creation of the waters.

The third Gáhambár, Pitishahím, commences on the day of Ashtád (the 26th) of the old Shahrivár, in seventy-five days from which God terminated the creation of the earth.

The fourth Gáhambár, called Ayaá sahrím, begins on the Ashtád of the old month of Mihr, in thirty days from which the creation of all plants and trees was completed.

The fifth Gahambar, named Mídyárím, begins on the Miher of the old month Ardí (November); God created from this day, in eighty days, all the animals.

The sixth Gahambar, Hamshpata mihdim,¹ beginning on the day of Ahnavad, the first of the five intercalary or surreptitious days, reckoning from which the Almighty terminated the creation of the human race in seventy-five days. Tradition thus ascribes to Jemshid the origin of the festival of the Gáhambár. In the Sad-Dár we find it recorded, that the demon one day came to Jemshid's palace, and the king, as usual, sent him to the kitchen to satisfy his hunger. The demon having devoured all that was there, and also swallowed up whatever they brought him beside, was still unsatisfied. On beholding this, Jemshid cried out to the Lord, and the most righteous God sent the angel Behrám (or Jabrael) to say thus to the king: “Slaughter the red ox, on which pour vinegar, rue, and garlic; take it when boiled out of the cauldron, and serve it up to the demon.” When they had done thus, the demon having tasted one morsel of it, fled and disappeared, from which day they instituted the festival of the Gáhambár.

The Abádiyán say, with respect to the creation, that the actions of God are not circumscribed by time. It must however be acknowledged that Jemshid first established this festival. In the first Gáhambár, Jemshid, by the command of the Almighty, began to depict on the ceiling of his palace the representation of the heavens, which undertaking was finished in forty-five days. Secondly, on the Khúr of Tír he was commanded by the Lord to introduce water into his palace, gardens, city, and cultivated grounds, which work was completed in the course of sixty days. Thirdly, on the Ashtád of Shahrivár, by order of the Almighty (whose name be glorified!) he cleared the surface of the grounds and palace, and embellished them exceedingly; he levelled the place of exercise in front of his palace, built houses, and laid out in due order the city and its streets; all which was completed in seventy-five days. Fourthly, on the Ashtád of Mihr, he began to ascertain the properties of all vegetable productions, and completed the embellishment of his garden, and terminated the entire in thirty days. He next, on the day of Mihr in the month of Dáí, collected all species of animals in his garden and assigned their suitable employments to each: to the ox and the ass to carry burdens; to the horse to serve for riding, and so forth; which arrangements were completed in seventy days. Lastly, on the day of Ahnavad, he summoned mankind to appear in his presence, and assigned them their respective occupations; the details of which were finished in the course of seventy days. He then proclaimed: “The Lord has created all these things through me;” and commanded five days to be set apart for rejoicing at the beginning of each Gáhambár. As to the tradition of the demon's appearing and eating up whatever he found, it is thus explained: by the demon is meant, the depraved sensual appetite, which loves to eat, sleep, shed blood, and such like, and is never satiated with such pursuits; but when the spiritual Jemshid prayed to the Lord, the Jabriel of intellect came with this divine communication: “Slay the sensual appetite (which is typified by the ox), that is, indulge it not in the excesses it demands; next apply to the cauldron of the body the vinegar of abstinence, the garlic of reflection, and the rue of silence; then serve up a portion of this food to the Satan-like propensities, that the demon may flee away.” On doing this, he was delivered from the presence of the evil one. Such was the enigma propounded to the people by Zardusht respecting the Gáhambár, and such the solution of it as given by the Abádián professors, who have interpreted in a similar manner the whole of Zardusht's discourses, which were couched under this enigmatical form.

GATE THE NINETY-FIFTH. When any one does good to another, the latter should not forget his benefactor's goodness.

GATE THE NINETY-SIXTH. The believers make Níyáyish to the sun three times every day: they also perform the same to the moon and to fire.

GATE THE NINETY-SEVENTH. They weep not after the deceased, as the tears thus shed are collected and form a barrier before the bridge of Chinavad, or “of judgment,” and prevent the deceased from passing: but, on reading the Vasta and Zend, they can pass over.¹

GATE THE NINETY-EIGHTH. Whoever comes into the presence of the Dustúrs, Mobeds, or Kirbuds, listens to what they say, and rejects it not although painful to him.

GATE THE NINETY-NINTH. The professor of the true religion ought to understand thoroughly the characters of the Avesta and the Zend.

GATE THE HUNDREDTH. The Mobeds must not instruct a stranger in the Pehlevi language; for the Lord commanded Zardusht, saying: “Teach this science to thy children.”

ENUMERATION OF SOME ADVANTAGES WHICH ARISE FROM THE ENIGMATICAL FORMS OF THE PRECEPTS OF ZARDUSHT'S FOLLOWERS.—The substance of the venerable Zardusht's precepts is contained in enigmas and parables, because with the mass of society, fabulous narrations, though revolting to reason, excite stronger impressions. In the next place, if it were proposed to communicate to an ignorant person the idea of the existence of the necessarily existing God, independent of cause, he could not understand the proposition; and if we speak to him concerning the uncompoundedness of intelligences, the immateriality of souls, the excellence of the sphere and stars, he becomes overwhelmed in perplexity and amazement; being utterly unable to comprehend spiritual delights or tortures, or discover the exact truth; whilst the precepts enforced by the figurative expressions of the law come within the understanding of high and low, so that they are profited thereby, and the explanation of the law is attended with a good reputation both in this world and the next. The select few undoubtedly comprehend the nature of certainty, religious abstraction, and philosophy, although the vulgar, in general, hold these in abhorrence: it therefore becomes necessary to clothe the maxims of philosophy in the vestments of law, in order that all classes of society may derive their appropriate advantages from that source: these observations being premised, it is to be remarked, that some Yazdanian professors express themselves after this manner:—The book of the Zend is of two kinds; the one perspicuous and without enigmatical forms of speech, which they call the Mah Zand, or “Great Zand;” the second, abounding in enigmatical and figurative forms of speech, is called the Kah Zand, or “Little Zand.” The Mah Zand contained the precepts of the law promulgated by the venerable Máhábád, such as the volume of Azar Sassán, and the Mah Zand was lost during the domination of strangers, particularly the Turks and Greeks: the Kah Zand still remained, but much of it was also lost in other subsequent invasions.

SUMMARY OF THE CONTENTS OF THE MAH ZEND.—It entitles the supreme Lord, Aharmuz, and acknowledges the existence, immateriality, and uncompoundedness of his essence; accounting Bahmán the Great, the first-created being, who is also called Farvardín the Great, and looked upon and styled pure and uncompounded; from him was derived Ardibehesht the Great, along with the sublime soul and body of the empyrean heaven; from Ardibehesht the Great proceeded Khurdád the Great; from him Tír the Great; from him Murdád the Great; from him Shahrîvar the Great; from him Mihr the Great; from him Abán the Great; from him Azar the Great; and from him Dai the Great; these are the lords of the heavens, and after Farvardin the Great, are accounted as the months as well as the heavens collectively. In all other points, speculative and practical, such as the protection of harmless creatures and the destruction of noxious animals, it agrees with the Dasátir . During the Ashkanian dynasty, the people conformed to the Kah Zend, but as Ardeshir was obedient to the second Sasán, he, in compliance with the Dasátir and Mah Zend, studiously avoided the destruction of harmless animals: for the Mah Zand is a portion of the Dasátir. After him, others adopted the Kah Zand. But Nushirvan, under the guidance of the contemporary Azar Sasán, although conforming to the Dasátir and Mah Zand, was during the whole of his life innocent of the crime of slaying harmless animals; his successors however followed the precepts of the Kah Zend, until the fifth Sasán,¹ having uttered imprecations against the people of Iran, they became the victims of privation and wretchedness.

The professors of the Abadíán faith say that Ahriman was produced by Time: they also say that the angels and the heavens have existed, exist, and will continue to exist.² Moreover the belief of the Azar Húshengíáns or Yazdaníáns is, that although the faith of Zardusht prevailed universally from the time of Gushtasp to that of Yezdejird, yet that the different intervening princes glossed it over and made it agree with the Azar Hushengíán or Mahabadíán system, so as never to sanction the destruction of animal life; and as they held the words of Zardusht to be figurative, they never put them in practice literally when they contradicted the Azar Hushengíán faith, but invariably glossed them over.

This statement proves that Ardeshir Babegan and the other Sasáníán princes showed great reverence to the Azar Sasáníán family and paid them implicit obedience, as being truly the ministers and worshippers of the Lord; they besides accounted them as the legitimate sovereigns, regarding themselves merely as their lieutenants: in short, when the Azar Sasáníáns ceased to reign, they exercised the government in their stead. However the Azar Sasáníáns followed no faith except that of Máhábád, receiving no other without the requisite glosses, and attaching no esteem whatever to the external import of Zardusht's precepts: that is, regarding his words as true, but holding their external import as figurative. The Behdiníáns also maintain that such was the system adopted by the kings of old, particularly by Dárá, Dáráb, Bahmán, Isfendiár, and Lohrásp.

The present seems the proper time for stating some of the enigmatical sayings ascribed to the Magians or followers of Zardusht, as philosophy is guarded by such expressions from falling into the hands of the ignorant, whilst the sages thereby attain their object.

It is well known that according to their system the world had two creators, Yazdan (the Lord), and Ahriman: but the Lord having entertained this evil thought, “Perhaps an antagonist may rise up to oppose me,” Ahriman was produced from that thought.¹ In some places it is mentioned that God was alone, and gloom having come over him, he entertained an evil suspicion, on which Ahriman was produced. They say that Ahriman, who was outside the world, on looking through a small aperture, and beholding the Lord surrounded with glory and majesty, bore him envy and raised up wickedness and corruption. God then created the angels to be his host, and with them fought against Ahriman; but being unable to destroy him, they made peace with each other on this condition: that Ahriman should remain in the world during a definite period; and on his departure it should become the abode of unalloyed good.²

Jamásp, the venerable sage, says thus: “It is to be remarked that ‘world’ is a metaphorical expression for body; and ‘God,’ for the aspiration of the spirit; ‘Ahriman,’ for the physical temperement; ‘the evil thought,’ the habitual bias of the soul to material objects; by ‘the wickedness and corruption of Ahriman, and his war,’ are implied the domination of the sensual passions over spirit; and what they said of ‘the terrestrial world,’ means the same; by ‘the creation of angels,’ the existence of praiseworthy qualities and perseverance in pure morals, with the subjugation of the senses by means of religious austerities, for the senses constitute the gratuitous foes of the heart; by ‘peace,’ is signified the impossibility of expelling by one effort the evil propensities which are the armies of Iblis; that is, excess and extravagance are to be avoided, and the path of moderation followed; the circumstance of ‘Ahriman's remaining in the world for a definite period,’ means the ascendancy and supremacy of the bodily passions, particularly in early years, and before arriving at mature reflection, and even during other periods of this mortal life, in certain constitutions; ‘the departure of Ahriman from the world’ implies voluntary death, or religious austerities, or compulsory death, which is the natural decease; when the soul has by such means been emancipated, it finds itself adorned with perfections and attains to its particular sphere or bliss without alloy.”

They have said: “Darkness besieged Light and imprisoned it; on which event the angels having come to the assistance of Light, Darkness demanded help from Ahriman, its source; but the angels having overcome the prince of Darkness, gave him a respite until the appointed hour and the predestined death.” As to Darkness having arisen from the evil thought of Light, the venerable sage Jamasp says: “The interpretation of this tradition is the same as that of the preceding; as thus: The soul is a precious substance, formed from light; its darkness, the bodily passions; its confinement and imprisonment, the dominion of the passions over that luminous essence, which drag down the souls of the wicked to the desolation of the lower world; the assistance of angels, is the obtaining of grace and power through elevation of mind, proceeding from illumination from on high, and the ascent of the spirit to the world of intellect; delay or respite implies the continuance of the passions until the period of natural death; and the corrupt thought the bias of the soul to material objects.”

Dáwar Haryár, the author of the Dáráí Sekandur, having once questioned the author concerning the enigmatical meanings attached to the words God and Ahriman, received this answer: “Light is the same as existence, and darkness signifies non-existence; God is therefore light or existence, and Ahriman is darkness or non-existence. When it is said that Ahriman is opposed to God, the meaning is, that God is existence, the opposite to which is non-existence.

They say that the creation and production of diseases, serpents, scorpions, and such like is an abominable act, originating with Ahriman, which Jamásp thus explains: “It is evident that diseases, such as ignorance, folly, pride, negligence, noxious creatures, (such as) anger, lust, strong passions, concupiscence, calumny, envy, malignity, covetousness, treachery, fraud, and the like, arise not from spirit, but from the elemental constitution.” They have also said: “An angel is the agent of good, and Ahriman the agent of evil; and that God is exempt from both these acts; which the celebrated sage Jamásp thus explains:—By angel is implied spirit and the agent of good; which, if it overcome the senses, engages man in virtuous words and acts, which are styled ‘good.’ Ahriman, or Satan, in this place means the desires inherent in the constitution of the senses, which, on obtaining the victory over spirit, attract it towards the pleasures of sense, thus making it forget its original abode; which is denominated ‘evil:’ and as the Almighty has given his creatures free will, neither are their good or evil deeds to be imputed to him.” This saying: That the soul of him who has done evil, having determined on flight through fear of divine wrath, plunges downwards, is thus explained by the sage Jamasp: “By ‘sinner ’ is understood one whose essence is defective; by ‘descent,’ turning away from the superior to corporeal attachments; by ‘resolving on flight,’ the strong desires of passion, through the suggestion of body, until the entire departure of divine grace.”

Thus far extend the illustrations of the sage Jamásp. But that the scope of Zardusht is couched under allegories agrees with the declaration made by the great Bahman, the son of Isfendiár, the son of king Gushtásp, who says: “Zardusht once said to me: ‘My father and mother delivered me to nurses, who dwelt in a place far remote from the city of my birth; with these I remained many a long year, until I quite forgot my father, mother, and native town. Suddenly this thought came over my mind—Who are my parents, and where the place of my birth?—I struggled hard until I returned naked and bare the way by which I had come; and having gained my house and beheld my father and mother, I returned again to the place where my nurses dwelt. As the dress worn by the people of this country was on my person, I shall therefore remain here until this dress is worn out, and then depart, in order that it may not be said—He was unable to perform his office and has run away, leaving our despised garments.’”

Bahman, the son of Isfendiár, thus says: “All that Zardusht uttered was enigmatical: the ‘city and native place’ are the angelic world; by ‘father,’ is meant the primary intelligence; and by ‘mother,’ the universal soul; ‘the nurses,’ this lower world and junction with body; ‘forgetting the original abode,’ attachment to the elements of body; ‘recalling it to memory,’ implies the struggle towards that direction; ‘the arriving there,’ means religious austerities; ‘the state of nakedness,’ the divesting one's self of bodily attachments; ‘the returning back to the nurses,’ means resuming the body; ‘that it may not be said that he was alarmed at the performance of duty, and ran off, leaving his clothes behind; I shall not therefore depart from hence, until these clothes be worn out;—the performance of duty,’ signifies the amassing of the capital of knowledge, true faith, and good works; by ‘the clothes being worn out,’ is implied the separation of the bodily members; that is, I will remain here as long as the body lasts, and after its dissolution return to my native place.”

Prince Isfendiár, the son of king Gushtásp, also tells us: “Zardusht once said to me: ‘A number of persons once left their native place for the purpose of acquiring wealth, that on their return they might pass their time in pleasure and enjoyment. On arriving at the city of their destination, some of them amassed wealth; some devoted themselves to wandering about the place and contemplating the beauties with which it abounded; whilst others remained altogether inactive. When the time of packing up came, the king of that people said—Depart from hence, that another set may arrive, and obtain their portion, as you have done.—On which all these people went out, some provided with stores for the journey; some without any provision; a few on horseback; a multitude on foot; a wide desert lay before, and a toilsome road, through rocks and prickly thorns, devoid of cultivation, destitute of water and shade. Those who were on horseback and furnished with provisions passed over, and having reached their native city, gave themselves up to joy and gladness; those who were on foot, and had provided stores for the journey, after experiencing many ups and downs, at last, with extreme difficulty, reached their halting place, where they passed their time in a state of happiness proportioned to their gains, although, on instituting a comparison between themselves and those inhabitants and dignified persons who had acquired opulence by commercial pursuits, they feel pangs of regret; but those who came out of the city without any kind of conveyance or stores, and thinking that without supplies they could reach their native place, when they had gone some little distance, became wearied and unable to proceed through weakness, and fatigue from walking, want of provisions, the difficulties of the road, distress, the sun's overpowering heat, and the gloom of night; they were forced by necessity to turn back to the city, where they had been; but other merchants had in the meantime taken possession of the houses, dwellings, shops, and apartments which they formerly occupied: they were thus reduced to a state of destitution, and had no resource left but that of working for hire or turning mendicants, pursuits which they adopted.’”

Isfendiar says: “‘The city from which they departed for the purposes of commerce’ is the angelic world; ‘that to which they came with the design of accumulating wealth’ is the lower world; ‘the houses, shops, etc.,’ signify the human body; ‘the people of the city’ are the animals, vegetables, and minerals; ‘the king,’ the elemental nature; ‘what the merchants have amassed’ are their words and deeds; ‘what others have collected’ is devotion without knowledge; ‘the inactive’ are those whose only pursuits were sleep, sensual gratification, etc.; ‘the exclamation of the king’ is Death, who expels them from the mansions of body; ‘the deserts and mountains,’ the extremes of heat and cold; ‘the equestrians’ are those who unite the speculative and practical; ‘the pedestrians, who were furnished with some provisions’ are those who adore God, but neither knew themselves nor the Lord; ‘they who are without provisions or conveyance’ are those destitute of knowledge and good works, who being unable to reach the angelic world, return in despair to the elemental world, forfeiting the rank they once possessed.”

The sage Shah Nasir Khusran says on this head:

In some other parables of Zardusht, which are here noticed, he speaks thus: “When the travellers, in consequence of the want of stores and fatigue of walking, return back to the king's city, not finding their former beautiful mansions, they settle themselves in caverns or lanes, hiring themselves as labourers or subsisting on alms.”

Esfendiar says: “By this is understood, that when they quit this mortal frame, they cannot reach the world on high, owing to their want of knowledge and good works; being thus rejected, on their return to the elemental world, they cannot obtain human bodies, but are invested with the forms of the brute creation.” As this parable nearly resembles what has been heretofore mentioned, it is unnecessary to describe it more in detail.

Isfendiar also records: “Zardusht once said: ‘Two persons of one house were partners, and were both possessed of great capital; they said: —We have gained a sufficient stock of wealth in the world, and live and dress in a manner suitable to our great riches; we now only want some beloved object, that our existence may be more blissful: therefore, to attain our desire, it will be necessary to undertake a journey. They directed their course to a city, the inhabitants of which were famed for beauty and gracefulness; on arriving there with the caravan, one of the partners gave himself up to traversing the gardens, and was so absorbed in admiring the beauties of the city, that he attended to no business whatever, whilst the other partner obtained a mistress of exquisite beauty. All of a sudden the garden-door was closed.’”

Isfendiar says “Záíd and Amru¹ may serve as an example of the two friends; ‘the capital and stock,’ the original world; ‘the city of beauteous persons,’ this world; ‘the desirable beloved object,’ good works; ‘the rapacious animals, reptiles, and beasts’ are anger, lust, excessive desire, hatred, envy, concupiscence, malignity, and avarice; ‘the herbage and gardens’ are sloth and pride; ‘the garden-door ,’ the dakhmah (or sepulchral vault); ‘the urn,’ the grave, or the place of burying the dead; ‘shutting the garden-door’ the moment of death.”

His reasons for enumerating the urn, dakhmah, and grave are, that according to the faith of Azur Húshang, or Máhábád, they sometimes put the body of the deceased into a jar of aqua-fortis, as among them the body is deposited indifferently either in the dakhmah or the jar: but the sepulchre is in use among the people of Room, and the funeral pile among those of Hindustan.

King Gushtásp also relates the following parable of Zardusht: “A certain man delivered his son to a preceptor, saying: ‘Within such a time teach this boy the accomplishments necessary for a courtier.’ The boy, however, through a fondness for pleasure, sport, and amusements, was unwilling to give himself any trouble, and was slow in learning any thing; he however every day secretly brought from home sweetmeats and agreeable objects, as his tutor had a great inclination for such enjoyments. When the preceptor's time had passed in this manner, and his pupil had become habituated to revelling, sensual pleasures, and enjoyments, the tutor at last fell dangerously indisposed through these excesses, and laid himself down on the bed of death. His pupil well knew he had no other place left, and that he must return to his parents, so that when his master fell sick, he became sensible of his own state. Through dread of his father, shame of his mother, the disgrace of ignorance, and a sense of contrition, he went not near them, but pined in melancholy and wandered about in obscurity.”

This parable has been thus explained by Gushtásp: “‘The preceptor’ signifies the five senses; ‘the son,’ the immortal spirit; ‘the father,’ the universal intelligence; ‘the mother,’ the universal soul; ‘the sweetmeats and mistresses,’ worldly enjoyments; ‘the indispensable necessity of the immortal spirit,’ that it should, through the senses and the common reflection which is their instructor, attain the objects of intellect and amass provisions for its return, so that it may become the associate of the only true king. If this purpose be not effected, it of course feels terror at the death of the body. When it has become thus biassed to sensual pleasures and devoid of all goodness, on being separated from the body, although still possessed of sufficient energy for mounting on high, yet through shame and confusion, it feels no desire of arriving there and beholding its parents, soul and intellect.”

The venerable Húryár once said to the author: “I have seen the following narrative in the Ramazastán of Zardusht: ‘The prime minister to the sovereign of the world had so many sons, that their number surpassed all computation; these he first sent to a place of education, where, along with the children of Rayas (cultivators), they might attain knowledge. If the minister's sons became intelligent, the Dustúr summoned them to his presence, and enrolled them among the king's confidential servants; but if they remained without science, they were not regarded as the Vizir's sons, but classed among the Rayas; were not permitted to come into his presence; and were cut off from all share in their father's inheritance.”

The author replied: “It occurs to me that, by the king of the world,’ is meant the supreme God without equal; by ‘vizir,’ the primary intelligence; and by ‘the sons of the vizir,’ the souls endowed with reason; by ‘school,’ the elemental world, and the bodies formed of the elements; and by ‘the children of the common people’ the corporeal senses and passions.”

When the immortal spirits have acquired knowledge in this place of education, their father, “Universal Intelligence,” brings them near himself, and advances them to the rank of holding intercourse with the Lord of Eternity: but the souls which do not acquire knowledge in this school are not allowed access to the world of uncompounded beings, the abode of the Universal Intelligence, and remain banished from the presence of the Creator of the world; so that they make no advance from the material bodies of this abode of the elements, which hold the rank of Rayas, but are excluded from all share in the inheritance of the primary intelligence or the acquisition of knowledge.

Zardusht has also said: “In the upper regions there exists a mighty ocean, from the vapors of which a great mirage appears in this lower world: so that nothing save that illusion subsists here; exactly as nothing besides that ocean exists in the world on high.”

The revered ruler of Húryár, having asked the author the meaning of this parable, received this answer: “‘The mighty ocean’ means the absolute essence and pure existence of God; ‘the mirage’ implies contingent existences, which in truth exist not, but appear to do so, through the inherent property of God's absolute existence; according to this view, he has said: ‘From the vapors of that ocean has arisen the mirage.’”

It is recorded in the books composed by Zardusht's followers, and also in the ancient histories of Iran, that at the period of Arjásp's second invasion of Balkh, king Gushtasp was partaking of the hospitality of Zál, in Sistan, and Isfendiar was a prisoner in Dazh Gambadán; and that Lohorásp, notwithstanding the religious austerities he performed through divine favor, laid aside the robes of mortality in battle, after which the Turks took the city. A Turk named Turbaratur, or Turbaraturhash, having entered Zardusht's oratory, the prophet received martyrdom by his sword. Zardusht, however, having thrown at him the rosary (Shumar Afin, or Yád Afráz) which he held in his hand, there proceeded from it such effulgent splendor, that its fire fell on Turburatur and consumed him.^*

THE FIFTEENTH SECTION GIVES AN ACCOUNT OF THE TENETS HELD BY THE FOLLOWERS OF MAZDAK.—Mazdak was a holy and learned man, contemporary with king Kobad; his religion was extensively diffused, but he was at last put to death by the illustrious Nushirvan; his tenets were as follow: from the commencement without beginning, the world had two creators; the agent of good, Yazdan, “God,” or “light;” and the agent of evil, Ahriman, or “darkness.” The supreme God is the author of good, and from him proceeds nothing but good; consequently, intelligences, souls, heavens, and stars are his creation, in all which Ahriman has no share whatever; the elements and their combinations are, in like manner, the productions of the Lord; the influence of fire imparts warmth to those stricken with cold; the breathing of the winds gives coolness and ease to those consumed by heat; the water satisfies those parched with thirst; the earth is the place of ambulation. In like manner, their combinations, such as gold and silver among minerals; the fruit-bearing trees among vegetables; the ox, horse, sheep, and camel, of animals; the pious and beneficent among mankind, are his creation: but the consuming of animals by fire; the destruction of living creatures by the sultry simoom (wind); the foundering of ships in floods; the cutting bodies asunder by iron, or their being pricked by thorns; rapacious and noxious animals, such as lions, tigers, scorpions, serpents, and the like, are all the works of Ahriman; and as he has no share in the empyreal heaven, they style it Behisht; but as he possesses a joint authority in the elemental world, opposition has consequently arisen, and no form subsisting in it is possessed of permanent duration. For example: the Almighty bestows life, and Ahriman puts to death; life is the creation of God, death that of Ahriman; God produced health, Ahriman, pain and disease; the Bestower of blessings created paradise, Ahriman, hell; the worship of the Lord is therefore most meet, as his kingdom is immense; and Ahriman has no power, except in the elemental world; in the next place, the spirit of every one devoted to God ascends on high, but that of Ahriman's servants abides in hell. Wisdom therefore requires the man of intelligence to separate himself from the Ahrimans; for although the author of evil may afflict such a person, yet on being delivered from the body, his soul ascends to Heaven, whither Ahriman has not the power of coming.

In some parts of the Desnad,¹ Mazdak says: “Existence arises from two principles or sources, Shíd and Tár,” i. e.: ‘light’ and ‘darkness,’ which he afterwards interprets to mean God and Ahriman. He afterwards says: “The works of light result from choice, but those of darkness from accident; light is endued with knowledge and sensation, darkness is ignorant; the mixture of light and darkness is accidental, and the disengagement of light from darkness is also accidental, and not the result of choice; whatever is good in this world is an advantage emanating from light, whilst evil and corruption arise from darkness; when the parts of light are separated from darkness, the compound becomes dissolved, which means resurrection.” Again, he says in the same volume: “There are three roots, or principles: water, fire, and earth; when these are blended together, the tendency to good or evil arising from their mixture is also accidental; whatever results from their purest parts tends to good, and whatever is derived from their grosser parts tends to evil.” He says in the same volume: “God is seated on a throne in the world, the source of all things, just as kings are on the throne of sovereignty in the lower world. In his presence are the four energies, namely, Bázkushá, or ‘power of discrimination;’ Yáddah, or ‘power of memory;’ Dáná, or ‘faculty of comprehension;’ and Surá, or ‘gladness;’ in like manner as the affairs of royalty turn on four persons: “the Supreme Pontiff, the principal Hírbud, the commander in chief of the forces, and the master of the revels. And these four persons conduct the affairs of the world through the agency of seven others, inferior to them in rank, namely, chieftain, administrator, Banúr,¹ Dairván (head of a monastery), agent, Dostúr, and slave; which seven characters comprehend under them the twelve Rawání, or ‘orbits’ of spirits, namely: the speaker, giver, taker, bearer, eater, runner, grazer, slayer, smiter, comer, goer, and abider. Whatever man unites in himself the four energies, the seven agents, and the twelve qualities, becomes in this lower world like a creator or protector, and is delivered from all kinds of embarrassment.”

It is also stated in the same volume: “Whatever is not according with the light and agrees with darkness, becomes wrath, destruction, and discord. And whereas almost all contentions among mankind have been caused by riches and women, it is therefore necessary to emancipate the female sex and have wealth in common: he therefore made all men partners in riches and women; júst as they are of fire, water, and grass,” In the same volume we find: “It is a great injustice that one man's wife should be altogether beautiful, whilst another's is quite the contrary; it therefore becomes imperative, on the score of justice and true religion, for a good man to resign his lovely wife for a short time to his neighbour, who has one both evil and ugly; and also take to himself for a short time his neighbour's deformed consort.”

Mazdak has also said: “It is altogether reprehensible and improper that one man should hold a distinguished rank, and another remain poor and destitute of resources: it is therefore incumbent on the believer to divide his wealth with his coreligionist; and so taught the religion of Zardusht, that he should even send his wife to visit him, that he may not be deprived of female society. But if his coreligionist should prove unable to acquire wealth, or show proofs of extravagance, infatuation, or insanity, he is to be confined to the house, and measures adopted to provide him with food, clothing, and all things requisite: whoever assents not to these arrangements is consequently a follower of Ahriman's, and they get contributions from him by compulsion.

Farhád, Shíráb, and Ayin Hoshpúyár adopted this creed; besides these, Muhammed Kúlí the Kurd, Ismail Bég, the Georgian, and Ahmadai of Tiran (a village near Ispahan) possessed this faith. From them it has been ascertained, that the followers of Mazdak do not at present assume the dress of Gebers, but practise their religion secretly among the Muhammedans. They also showed the author the volume of Mazdak, called the Desnad, written in old Persian, which Ayin Shakib, the grandfather of Ayin Hosh, translated into popular Persian. Farhod was a man of great intelligence, and assumed the name of Muhammed Said Beg among the Muhammedans: Shirab went under the name of Shir Muhammed, and Ayin Hosh under that of Muhammed Akil; and as they were eminent in their peculiar science, they possessed the volume called the Desnád. Such is the detailed account of the Parsi systems, agreeably to the promise made in the beginning of this work, into which not a single one has been admitted which has not either been taken from their own books, or heard from the followers of the respective creeds, as their enemies have, from hostile motives, falsely ascribed to them various erroneous doctrines.¹

P. 31 (note) last line. Instead of “He,” read “Hushang.” This part of the note, to begin from “Hushang,” ought to have been placed higher up, at the beginning of the last paragraph, before “Jemshid,” also called “Jemshar.”

P. 57 (note) l. 5. Instead of “assumed by,” read “given to.”