Chapter XII: Section I (3)

[263] It was from time immemorial to our days the practice
of the Asiatics to refer the common affairs of life to the
stars, to which they attribute a constant and powerful
influence over the nether world. Thus Húmaiun the son of
Baber, emperor of India (see the History of Ferishta,
translated by general John Briggs, vol. II, p. 71) “caused
seven halls of audience to be built, in which he received
persons according to their rank. The first, called the
palace of the Moon, was set apart for ambassadors, messengers
and travellers. In the second, called the palace of _Utarid_
(Venus), civil officers, and persons of that description,
were received; and there were five other palaces for the
remaining five planets. In each of these buildings he gave
public audience, according to the planet of the day. The
furniture and paintings of each, as also the dresses of the
household attendants, bore some symbol emblematical of the
planet. In each of these palaces he transacted business one
day in the week.”――A. T.

[264] Gladwin has وساتير _timar Vasátir_, the manuscript of
Oude ر دسيتير _tímár dasyátir_, the edition of Calcutta ار
دساتير, _tímsár dasatir_, which is the right reading, as the
word “_timsar_” is explained in the index of obsolete or
little known terms by these words: لمهٔ تعظيم بمعنی “a word
expressing respect.”――A. T.

[265] Cicacole, a town in the northern districts of the
Coromandel coast, anciently named Kalinga, the ancient
capital of an extensive district of the same name, lat. 18°
21′ N., long. 83° 57′ E.――A. T.

[266] The Muhammedans distinguish particularly two temples,
or mosques: the first, the principal object of their
veneration, is the _Masjed al Haram_, or “the Sacred
mosque,” that is to say, the temple of Mecca, where is also
the _Kâbah_, or “the Square-edifice,” built, as they say, by
Abraham and his son Ismael. The second of the temples is the
_Masjed al Nabí_, “the mosque of the Prophet,” who preached
and is buried in it.――(_Herbelot._)――A. T.

[267] Ali, the son of _Abu Taleb_, the cousin and son in law
of Muhammed. Ali was assassinated in the mosque of Kufa, and
buried near this town, in the province of Irak, the
Babylonian, on the right bank of the Euphrates.――A. T.

[268] Kerbela is a district of Irak, the Babylonian, or of
Chaldæa, not far from Kufa, and west of the town called
Kaser Ben Hóbeirah. It is famous on account of the death and
sepulchre of Hóssáin, the son of Ali, who was killed there,
fighting against the troops of Yezid, son of Moavia, who
disputed the khalifat with him.――A. T.

[269] Músa was the seventh of the twelve Imams whom the
Shiites revere. He was born in the year of the Hegira 128
(745 A. D.), and died in 183 (799 A. D.).――A. T.

[270] Baghdad, a town in the province Irak Arabí.

[271] The Imam Reza was the eighth Imam of the race of Alí;
he was called Alí Ben Mússa al Kadhem, before he received
the title Reza or Redha (one in whom God is pleased) from
the Khalif Almamúm, when the latter appointed him his
successor, but survived the Imam, who died A. D. 818.――A. T.

[272] Balkh, a town in Khorasan, situated towards the head
of the river Oxus, in lat. N. 36° 28′; long. 65° 16′.

[273] Persepolis, in Persia proper.

[274] For the black stone, consult Dart’s Antiquities of
Westminster, vol. II, p. 12; Matthew of Westminster, p.
430.――D. S.

Stones, especially when distinguished by some particular
form or colour, were in the most ancient times venerated as
the only then possible monuments, consecrated to some
respected person, or to some Divinity. Thus the ancient
Arabians venerated a square stone as sacred (see Selden de
Dis Syris, p. 291, 292). It is known that the Muhammedans
bestow a particular veneration upon a black stone, which is
attached to the gate of their mosque at Mecca (Herbelot,
Bibl. orient. sub voce). It is evident that the followers of
Muhammed, who is the prophet of a comparatively recent
religion, appropriated to themselves more than one object
and place of the most ancient veneration by merely changing
its name, and attaching to it a legend in accordance to
their own belief.――A. T.

[275] According to Ferdusi in his Shah-namah, Gushtasp
(Darius, son of Hystaspes, 519 B. C.) was induced by
Zerdusht to adopt a reformed doctrine which prescribed the
adoration of fire, and was probably a purer sort of Sabæism,
as practised by the most enlightened magi of very ancient
times. Isfendiar, Gushtasp’s son, a zealous promoter of this
religion, erected fire-temples in all parts of his empire
(see also Rauzat-us-safa, Shea’s transl., p. 285).――A. T.

[276] The Persian text of Gladwin reads: کنکدژ “_Gangdezh._”

[277] Faridun, the son of Abtin, restored the power of the
Péshdádían according to Ferdusi, 1729 years B. C.; according
to Sir W. Jones and other chronologers, 750 years before our
era. Faridun, or rather his dynasty, reigned 500 years;
according to the Boundehesh and the Mujmel-ul-tavárikh
during the 500 years of Feridun, twelve generations intervened
between Faridun, and Manutcheher, his grandson.――A. T.

[278] Medina signifies a town in general, but in particular
that of Jatreb, in Arabia, in the province of Hajiaz, to
which town Muhammed fled when obliged to abandon Mecca, on
the 16th July, 622 of our era, which is the first year of
the _Hejira_, “flight.”――A. T.

[279] The text of Gladwin reads. تازسوز علم “_Mahtársúz
ilm._”

[280] Názar is the eighth king of the Péshdadíán, placed by
Ferdusi 1109 years B. C.; by the modern chronologers 715-708
B. C. He had two sons, Tús and Gustaham.

[281] The foundation of the town Tus, in Khorasan, is also
attributed to Jemshíd.

[282] Ardebil, a town in the province called Azerbijan,
which is a part of the ancient Media.

[283] Bahman, son of Isfendiar.

[284] Káus, the second king of the Kaían dynasty, whose
reign began, according to Ferdusi, 955 years B. C.; he is
supposed by western historians, to be Darius, the Mede, of
the Greeks, and placed by them 600, 634-594 years B. C.――A.
T.

[285] The Safavean dynasty began in 1499 A. D. by Shah-Ismail,
who derives his origin from Musa, already mentioned as the
seventh imam of the Muselmans. All his ancestors were
considered as pious men and some as saints. The first of
this family who gained a great reputation was Shaik Sufi
Ud-din, from whom this dynasty takes the name of Sufaviah.
His son was Sudder Ud-din. The monarchs of that time used to
visit his cell. Timur asked him what favour he could bestow
on him. The saint answered: “Set free all the prisoners whom
thou hast brought from Turkey.” The conqueror granted this
request, and the grateful tribes declared themselves the
disciples of the man to whom they owed their liberty. Their
children preserved the sacred obligation of their ancestors,
and placed the son of the pious Eremite upon the throne of
Persia. (_Malcolm’s Hist. of Persia._)――A. T.

[286] Dwaraka, an ancient town, built by Krichna, destroyed
by a revolution of nature; actually exists a town and
celebrated temple of that name, in the province of Guzrat,
situated at the S. W. extremity of the peninsula, lat. 22°
21′ N.; long. 69° 15′ E.

[287] “The true name is _Gáyá_, a town in the province of
Bahar, 55 miles south from Patna, lat. 24° 49′ N.; long. 85°
5′ E. It is one of the holy places of the Hindus, to which
pilgrimages are performed. It was made holy by the benediction
of Vichnu, who granted its sanctity to the piety of Gáyá the
Rájarchi; or according to another legend, to Gáyá, the
Asura, who was overwhelmed here by the deities, with rocks.
This place is also considered by some Hindus either as the
birthplace or as the residence of Buddha, from which
circumstance it is usually termed Buddha-Gáyá (Hamilt. E. I.
Gazetteer. Wilson’s Dict. sub voce).――A. T.

[288] Mathura, a town in the province of Agra, situated on
the east side of the Jumna, 30 miles N. E. by N. from the
city of Agra, lat. 27° 32′; long. 77° 37′ E. This place is
much celebrated and venerated by the Hindus, as the scene of
the birth and early adventures of Krichna (Hamilt.
Gazet.).――A. T.

[289] This is an entirely Indian name: Gópínath, “the lord
of the cowherds’ wives,” a name of Krichna.――A. T.

[290] According to oriental Romance, the Si-murgh, or Enka,
is endowed with reason. He acts a considerable part in the
Shah-namah, as tutor to Zál, the father of Rustam. In the
Kahermán Námah, this bird in a conversation with Kaherman,
the hero, states that it has existed during many revolutions
of ages and beings prior to the creation of Adam. It is
called Si-murgh, as being equal in magnitude to thirty
birds.――A. T.

[291] Rustam appears to be a personification of the heroic
times of the Persians, the Medes and the Scythes. He was
born under the reign of Manucheher, after the year 1299 B.
C., and died under that of Gústasp, after the year 625
before our era; his existence comprises therefore 604 years.
He was the lord of Sejestan, and extended his domination
over Zabulistan and Kabul; but the circle of his actions
comprehends a great part of Asia between the Indus, the
Indian and the Caspian seas.

[292] Khizar is confounded by many with the prophet Elias,
who is supposed to dwell in the Terrestrial Paradise, in the
enjoyment of immortality. According to Eastern traditions,
Khizr was the companion, vizir or general of the ancient
monarch, named _Zu-al-Kurnain_, or “the Two-horned;” a title
which was also assumed by Alexander the Great. According to
the Tárikh Muntakhab, this prophet was Abraham’s nephew, and
served as guide to Moses and the children of Israel, in
their passage of the Red sea and the desert. The same author
tells us, that Khizr lived in the time of Kai Kobad, at
which time he discovered the fountain of life.
(Herbelot).――A. T.

[293] Ferdusi in his Shah-namah narrates that: Secander was
in search of the water of life, accompanied by Khizr. The
prophet attained his purpose, but the king lost his way in
the dark. The troops of the latter followed a mare running
after her foal, until they found themselves in a place full
of pebbles sounding beneath their feet, and heard a voice
from heaven, saying: “Take, or leave, the stones; sorrow of
the heart “awaits you in any case.” And so it happened. At
day-break, the stones picked up were found to be precious
rubies; all were grieved: the one for not having taken more,
the others for not having taken any, of them.――A. T.

[294] Farvardin presides over the 19th day of the month, and
over the first month of the year (Zend-Avesta, by Anquetil
du Perron, II, p. 320-337). Hyde (p. 239) says: the first
month, March, in the Jeláli-year (or the new Persian era of
Jelaluddin) which first month was July in the old year, is
called _Farvardin_, and he endeavours to derive this word
from the modern Persian. Anquetil du Perron (I, 1^{re} part. p.
493) rejects Hyde’s etymology, and says that Farvardin
signifies in Zend “the Fervers (the souls) of the law.” Hyde
himself seems to enter into this sense, in saying (p. 240):
“Iste Angelus (Farvardin) creditur præesse Animabus quæ in
Paradiso” (this angel is believed to preside over the souls
who are in Paradise).――A. T.

[295] The Calcutta manuscript, translated by Gladwin,
differs in this passage from the printed copy of Calcutta,
1224 of the _Hejirah_, A. D. 1809, and also from two
excellent manuscripts: the Calcutta copy has been
followed.――D. S.

[296] The most ancient year of the Persians (Hyde, p. 188,
189) appears to have been vague or erratic, its commencement
varying through all the different seasons, or at least soon
gave room to the vague Persian-Median civil year, to which
was joined afterwards the fixed ecclesiastic year of
Jemshed. Both these years lasted to the time of Yezdejerd,
who made some considerable changes in the Persian calendar.
This king being killed, after an interval of time, the fixed
solar year, beginning in the middle of “pisces,” was
introduced into Persia. The names of the ancient months and
days appear to have come from the Medes, with their
denomination, to the Persians; and even those invented by
Yezdejerd were of Median origin. Here follows the order of
months called _Jelali_ (Hyde, p. 180).

I. Farvardin March.
II. Ardíbehist April.
III. Khordád May.
IV. Tir June.
V. Mardád (_Amardad_. _Anquetil du Perron_) July.
VI. Shahrívar August.
VII. Miher September.
VIII. Abán October.
IX. Azar November.
X. Dái December.
XI. Bahman January.
XII. Isfandármend February.

The old Persian month was not divided into weeks, but every
day had its particular name from the angel who presided over
that day. Here follows the order of their names, according
to Olugh Beigh (Hyde, p. 190):

I. Hormuzd.
II. Bahman.
III. Ardíbehist.
IV. Shahrívar.
V. Isfandármend.
VI. Khurdád.
VII. Murdád.
VIII. Dáíbáder.
IX. Azur.
X. Abán.
XI. Khur.
XII. Máh.
XIII. Tír.
XIV. Júsh or Gúsh.
XV. Dáíbamiher.
XVI. Miher.
XVII. Surúsh.
XVIII. Resh.
XIX. Farvardin.
XX. Bahrám.
XXI. Rám.
XXII. Bád.
XXIII. Dáíbadín.
XXIV. Din.
XXV. Ird, or Ard.
XXVI. Ashtád.
XXVII. Asamán.
XXVIII. Zámíád.
XXIX. Márásfand.
XXX. Anírán.

The names of the five additional days were as follows:

I. Ahnud-jah.
II. Ashnud-jah.
III. Isfandamaz-jah.
IV. Akhshater-jah.
V. Vahashtusht-jah.

Room is wanted for entering into further developments of
this extensive subject.――A. T.

[297] The text of Gladwin has نيديار which has the same
meaning.――A. T.

[298] The text of Gladwin has اورام _Orám_. The name is
properly Uráman, a peculiar manner of chanting or reading
Pahlavi poetry, which derives its name from a village in the
dependencies of Kushgun, where its inventor lived.――D. S.

[299] Gladwin and Shea read Wasatir, but I cannot forbear
from thinking, the right reading is dasátir; the و and the د
being easily confounded with each other. The simile above
quoted is not to be found in the Bombay edition of the
Desátír, although the same precepts are stated therein (pp.
12, 13, 14). Here follows the passage (English transl.
Comment. p. 45) about the Desátír itself: “There are two
books of Yezdán. The name of the first is _Dógítí_, ‘two
worlds,’ and this they call the ‘Great Book,’ or in the
language of Heaven _Ferz-Desatir_, or the ‘Great Desátir,’
which is the great volume of Yezdán. And the other book
is called Desátir, the doctrines of which Máhábád, and
the other prophets from Màhábád down to me, have revealed.
* * * * And in the heavenly tongue this is called _Derick
Desatir_, ‘the Little Desátir,’ as being the Little Book of
God.”――A. T.

[300] Zanar is called in India the brahminical, or in
general, a religious thread; here is meant the mark of any
unbeliever.――A. T.

[301] Zohak.

[302] पद्मासन

[303] These practices are evidently the same as those used
among the Hindu devotees. The chapter upon the Hindus, which
follows, will set forth the great conformity, nay, identity
of Indian religions with the tenets and customs here
ascribed to Persian sects. In the Desátir (English transl.
Comment. pp. 66, 67) is a curious account of the postures to
be taken standing, or lying, or sitting, on the ground
before any thing that burns, and reciting the _Ferz-zemiar_,
“great prayer,” to Yezdán, or another to _Shesh-kákh_, that
is to say, to the stars and to the fire which yield
light.”――A. T.

[304] عزيزی Azizi is supposed, by Mr. Tholuck (Sufismus,
sive Theosophia Persarum Pantheistica) to be the name of the
so long unknown author of Gulshen-raz, “the rose-bower of
mystery.” Silvestre de Sacy (see Journal des Savants,
décembre 1821, p. 719, 720), without absolutely rejecting
this supposition, explains the word Azizi by “homme
vertueux” in the verse upon which Mr. Tholuck founded his
opinion. The true author of Gulshen-raz is now known to be
Mahmud Shabisterí. See the Persian text with a German
metrical translation of this poem, published in 1838 by the
baron Hammer-Purgstall.――A. T.

[305] पर ब्रह्म नारायणः

[306] For Ishrakian, see pages 31 and 86 ad refutationem
Alcorani.――D. S.

[307] In Gladwin’s Persian text, it is توتيار _Tutiar_; in
the manuscripts consulted by Shea, in the edition of
Calcutta, and in the manuscript of Oude نونيار _nuniar_.

[308] स्वप्न.

[309] सुस्वप्न, “good sleep.”

[310] सुखास्वाद, _sukhásváda_, “enjoyment.”

[311] समाधि, _samádhi_, “deep and devout meditation.”

[312] जाग्रत्, _jagrat_, “watching, being awake.”――A. T.

[313] प्रत्यय, _pratyaya_, “certainty.”――A. T.

[314] प्रपुरपरोक्ष, _prapura-paròksha_, “absent from the
former body.”――A. T.

[315] The text of Gladwin has زارک “_záreng_;” the edition
of Calcutta and the manuscript of Oude ارنک _Arang_; in the
Desatir we find _Lareng_ for the name of a divinity.――A. T.