Chapter XIV: Section II: Description of the Sípásián Sect (2)

“Since Shídósh departed from my sight
That which was a receptacle of eyes became a receptacle of rivers;
Had my eyes been a channel, they would have become a river-bed:
The resting place of the bird was the paradisian sphere:
From this lowly nest he departed to the nest on high.
He was truly free and sought no stores except those of holy freedom.
He abandoned his body to corporeal matter, and his spirit joined
the spiritual region.
His soul was united to the sublime being, the creator of souls,
Soaring beyond the limits of heaven, earth, and time.”

If the author attempted to describe the learned and pious Abádíyán who were seen in the _Dadistan Aursah_,[339] this treatise would never be brought to a conclusion; he now therefore proceeds to mention some others, who though professing a faith different from the Yezdánián or Abadíyán, yet walked according to the institutes of Kaiván’s disciples, and attained their great object, the knowledge of God: and although this class is too numerous to be fully described, a few of the eminent personages are now about to be mentioned.

_Mahummed Alí_, of Shiraz was the fellow-student of Shah Futtah Allah, and he traced his family to Azar Kaiván: he however attained perfection through the society of Farzanah Bahram, the son of Farhád, and had also traversed the seven climes. A thief came to his house one night, on perceiving whom Muhammed Alí pretended to fall asleep on his carpet, so that the robber might not suppose him to be awake, and continue his pursuits without apprehension. The robber searched the house carefully, but as all the effects were concealed in a secure place, he was unable to get at them. On this Muhammed raising his head, said to him: “I laid myself down to sleep, that thou mightst accomplish thy desires, whereas thou art in despair: be no longer uneasy.” He then arose and pointed out the place where all the things were stored away: in consequence of this generous proceeding, the robber abandoned his infamous profession, and became a virtuous character.

_Muhammed Said_ of Isfahan was a Saiyid descended from Husain, who attained his great object through Farzanah Bahram, the son of Farhad. He once said to the author: “The first time I obtained the honor of admittance to the audience of the distinguished Farzanah, he rose up on seeing me, and showed the proper respect due to an honorable person, directing me to be seated on the most distinguished couch. Some time after, entered a naked Fakir, but Farzanah Bahram moved not from his place, but pointed him to a seat in the slipper-repository. I felt this scruple; surely the highest distinction is due to the Durvish. Farzanah then turning his face to the wall, which was ornamented with paintings, said: ‘O, lifeless figure, thou art seated on high; but external form confers not distinction; but Durvishes enjoy a rank, when their bodies are under the control of their souls,[340] and their souls united with the supreme object of love; even in this assembly they are seated with me in my heart.’ On hearing this, I turned into the right road.” In the year of the Hejirah 1045 (A. D. 1634), he abandoned this elemental frame in Lahore.

_Ashur Beg Karamanlu_ is also one of those who obtained the gift of spiritual intelligence through Farzanah Bahram, the son of Farhad, notwithstanding the total absence of regular studies: by the exertion of his innate powers, he, like the other Yekanah Bin “seers of one God,” attained communion with God. In the year of the Hejirah 1048 (A. D. 1636) the author conversed with him in Kashmir, and inquired into the nature of his intercourse with Bahram. He answered: “I went by way of experiment to Farzanah, and he thus directed me: ‘Whether alone or in a crowd, in retirement or in public, every breathing which issues forth must proceed from the head; and on this point there must be no inattention.’ He also said: ‘Guard the internal breath as long as thou canst, directing thy face to the pine-formed heart, until the invocation be performed by the heart in the stomach; also thy invocation should be thus: ‘God! God!’ Meditate also on this sentiment: ‘O Lord! none but thou forms the object of my desire!’ When I had duly practised this, and found its impressive influence, then from the bottom of my heart I sincerely sought God. After some time he enjoined me to practise the _Tawajjah-i-Talkín_, ‘turning to instruction:’ that is: ‘keep thy soul in the presence of God, divested of letters and sounds, whether Arabic or Persian, never removing thy mind from the ‘pine-formed heart.’ By conforming to these instructions, I have come at last to such a state, that the world and its inhabitants are but as a shadow before me; and their very existence as the appearance of the vapor of the desert.’”

He was truly a man who had entirely withdrawn from all external employments and concerns; never mixing with the people of the world. If a person deposited food before him, he took only the quantity he thought proper, and gave away the remainder; he never polluted his hand with money in gold, silver, or copper; and he frequently passed two or three days altogether without food and never requested any thing.

_Mahmud Beg Timan_, so called from the Timan tribe of Arang in Lahore, joined himself also to Farzanah Bahram, the son of Farhad, and as the precepts of that sage were entirely congenial to his mind, he commenced his religious profession under him, and became one of the Yekanah Bin, “seer of one God,” and “knowing God:” thus without the aid of books he attained to the knowledge of the Lord, and notwithstanding the absence of written volumes, discovered the actual road. In the year of the Hejirah 1048 (A. D. 1637), whilst in Kashmir, coming out of his cell one day, he saw before him a wounded dog, moaning piteously; as the animal was unable to move, he therefore sold the only two objects he possessed, his carpet for prayer and his rosary, with the proceeds of which he purchased remedies for the dog. That same year, he said to the author: “On the first day of turning my heart to the mental invocation of God, I had scarcely performed it ten times, when an evident influence was manifested: at the moment of the first part, called _nafi_, of the sentence, my human existence disappeared; at the time of the second, called _asbat_, a determined sign of divine grace became visible: my sentence was this: ‘There is no God, but God.’”[341] After this manner, several of this sect, by the diligent practice of faith, attained to the knowledge of God.

_Musa_ and _Harun_ were two Jews, to whom Farzanah Bahram, the son of Farhad, gave these names: they were distinguished by a profound knowledge of their own faith, and highly celebrated among the Rabbins, who are a particular sect of Jewish teachers. On their introduction into Bahram’s society, they were fascinated by his manners, and through his system of faith acquired the knowledge of themselves. They applied themselves to commerce, and neither in buying or selling did a falsehood proceed from their lips, as is the custom of merchants. They have thus recorded: “To whomsoever Bahram, the son of Farhad, uttered a single word about the path of religion, he became immediately fascinated by his manner: also whoever beheld him felt an attachment to him; even the hardened infidel who approached him, humbled himself, and we have often witnessed such events: for example, the _Mulla Muhammed Sáid_ of Samarkand, who was our intimate friend, through excess of prejudice hurried once to revile him: at that moment, Bahram had retired from Lahore into a burying-ground: when the Mulla approached, he found himself irresistibly impelled to run forward and laid his face on Bahram’s feet: and on Bahram’s addressing a few words to him, immediately embraced his faith. I afterwards questioned the Mulla about the exact nature of this conversion from infidelity, and he replied: ‘I no sooner beheld him than I fell at his feet; and when he addressed a few words to me, I became enraptured with him.’ The Mullah always styled Bahram ‘the plunderer of hearts.’”

One day the author asked Musa, “is Kasun thy brother?” he replied, “people say so.” I then asked, “who is your father?” he answered, “our mother knows that.”

_Antun Bushuyah Wávaraj_[342] was a Frank, zealous in the Christian faith, and also possessed of great property; through divine aid, he conceived an attachment to the society of Durvishes, and for the purpose of acquiring knowledge held frequent conferences with them: through his having discovered the path pointed out by the son of Furhad, he altogether resigned his worldly concerns, assumed the profession of a _Kalander_,[343] and denied himself the use of clothes: Farzanah always called him “Messiah.” He used to appear perfectly naked, and never wore clothes either summer or winter: he abstained altogether from animals of every description: he never solicited any thing, but if a person brought food or drink before him, if it were not animal food, he would eat part of it. One day, although an evil-disposed person smote him so that his limbs were wounded, yet he never even looked at his oppressor; when his persecutor had departed, I, the author, came up as the people were speaking of the injury inflicted on him; on my enquiring the particulars from himself, he replied: “I am not distressed for my own bodily suffering, but that person’s hands and fists must have suffered so much.” The Imam _Kali Warastah_, “the humble,” says:

“If the thorn break in my body, how trifling the pain!
But how acutely I feel for the hapless broken thorn!”

_Ram Bhót_, a Hindu, was a learned Brahmin of Benares; on joining the son of Farhad, he desisted altogether from his former rites, and began to follow the path pointed out by Bahrám. The Mobed Hoshyar says: “I have often heard wonderful stories concerning him; a person named Muhammed Yakub was so ill, that the physicians having given up all hopes of his cure, his relations, in their affliction, had recourse to an ignorant woman who reckoned herself a skilful personage: I went one day near Ram Bhót, and found him reposing his head on his knee, on which this reflection passed across my mind: ‘if Ram Bhót be one of the elect, he can tell whether Muhammed Yakub is to remain or pass away.’ He raised up his head, and looking on me with a smile, said: ‘God only knows the hidden secrets; however, Muhammed Yakub is not to depart: in another week he will be restored to health.’ And truly the thing came to pass as he had declared.” Through his guidance _Ram Chand_, a Kshatri, one of the chiefs of the _Sahan Sakal_, adopted the faith: and through the instruction of these two individuals, many of their tribe embraced the independent faith as promulgated by the son of Farhad. The word _Sah_[344] in Hindi is applied to “a possessor or powerful person,” and the _Sahkal_[345] are a division of the Kshatri, an Indian cast or tribe. In reality, if the writer attempted to enumerate the numbers of different nations who zealously adopted the doctrines and ritual of Bahram, this work would become exceedingly prolix; he must therefore resist from such an undertaking. The author of these pages has heard from Farzanah Bahram, the son of Farhad, as stated on the authority of Farzanah Bahram, the son of Farhad, that one day the Shaikh _Bahá-ud-din Mohammed Amali_, who was a _Mujtahad_, “a champion,” of the sectaries of Alí, came near Kaiván and obtained an interview: having thus become acquainted with Kaiván’s perfection and wisdom, he was exceedingly rejoiced and happy, and recited this tetrastich:

“In the kâbah and the firetemple the perfect saint performed his
rounds,
And found no trace of any existence (save that of God);
As the splendor of the Almighty sheds its rays in every place,
Knock thou either at the door of the kâbah or the portals of the
temple.”

After this interview, he became the diligent follower of Kaiván, and resorted to the disciples of the Master of all Sciences.

_Mir Abulkasim Fandaraski_ also, through his intercourse with Kaiván’s disciples, became an adorer of the sun, refraining from cruelty towards all living creatures. It is well known that being once asked: “Why dost not thou in obedience to the law go on the pilgrimage to Mecca?” He replied: “I go not on this account, as I must there slaughter a sheep with my own hand.” At present the author proceeds to describe with the pen of truth a summary of the institutes of the _Amézish_, “intercourse,” held by the Abadian Durveshes with society. Those who adopt this rule call it the _Amèzish-i-Farhang_, or “the intercourse of science,” and _Mèzchar_, or “Stranger’s remedy.” When a stranger to their faith is introduced to one of their assemblies, far from addressing harsh observations to him, they pass eulogiums on his tenets, approve whatever he says, and do not omit to lavish on him every mark of attention and respect: this conduct proceeds from the fundamental article of their creed, as they are convinced that in every mode of belief, its followers may come to God: nay, if those of a different faith should present them a request respecting some object about which they disagree, that is, solicit some act by which they may approach God, they do not withhold their compliance. They do not enjoin a person to abandon his actual profession of faith, as they account it unnecessary to give him useless pain of mind. Moreover when any one is engaged in concerns with them, they withhold not their aid from his society and support, but practise towards him to the utmost extent of their ability, whatever is most praiseworthy in this world and the next: they are also on their guard against indulging in sentiments of prejudice, hatred, envy, malice, giving pre-eminence to one faith above another, or adopting one creed in preference to another. They also esteem the learned, the Durvishes, the pure of life, the worshippers of God in every religion, as their trusty friends; neither styling the generality of mankind wicked, nor holding worldly-minded persons in abhorrence: they observe, “what business has he who desires not this world’s goods to abhor the world?” for the sentiment of abhorrence can proceed from the envious alone. They neither communicate their secrets to strangers, nor reveal what another communicates to them.

A person named _Mihráb_ was among the disciples who followed the son of Farhad, in the year of the Hejirah 1047 (A. D. 1637); the author, who was then in Kashmir, thus heard from Muhammad Fál Hasîrî: “I once beheld Mihráb standing in the high road, at the moment when a Khorasánian, seizing on an old man by force, obliged him to labor for him without recompense, and placed a heavy burden on his head: at this Mihráb’s heart so burned within him, that he said to the Khorasánian, ‘Withdraw thy hand from this old man, that I may bear the burden whithersoever thou desirest.’ The Khorasánian was astonished, but Mihráb, without paying any farther attention to this, took the poor man’s load on his head, and went along with his unjust oppressor, and on his return from that person’s house showed no symptoms of fatigue. On my observing to him, ‘This oppressor has heaped affliction on a holy priest and judge like thee!’ he replied, ‘What could a helpless person do? the load must be conveyed to his house, and he was unable to place it on his shoulders, as it was unbecoming for him; nor was he able to give money (which is difficult to be procured) in payment of his labour: he of course seized on some one to perform his work. I applaud him for granting my request, and feel grateful to the old man for complying with my wishes, suffering me to take his place, and transferring his employment to myself.’”

Hafiz of Shiraz thus expresses himself:

“The heavens themselves cannot remove the weight confided to us;
The lot of labour fell to my hapless name.”

_Máh Ab_, the younger brother of the above _Mihráb_, was seen by the compiler of this work in attendance on the son of Farhad, and in the year of the Hejirah 1048 (A. D. 1638) he thus heard from the Mulla _Mahdi_ of Lahóre: “Bahram having one day sent him on some errand to the bazar, he happened to pass by the house of a person in the service of _Alim Uddin_ of Halsub, styled _Wazir Khan_; the soldier was then chastising his slave, saying: ‘Thou hast fraudulently sold one of my captives.’ Máháb coming near the soldier, said to him: ‘Withdraw thy hand from this slave, and accept me in place of him who has run away.’ Nay, this request was so importunately urged, that the soldier finally accepted the offer and desisted from beating his slave. However, when the soldier had discovered Máháb’s spiritual gifts, he permitted him to return home, but Máháb would not quit him. A week after this event, Farhad said in my presence, ‘I know not where Máháb is;’ on which, resting his head on his knees, he directed his heaven-contemplating attention to the subject, and the instant after, raising up his head, said: ‘Máháb is in the service of a certain soldier, and has voluntarily resigned his person to servitude.’ He forthwith proceeded to the soldier’s abode and brought back Máháb.” Many similar transactions are recorded of these sectaries. _Muhammed Shariz_, styled _Amir ul Umra_,[346] a Shirazi by descent, thus says:

“Through auspicious love we make perfect peace in both worlds,
Be thou an antagonist, but experience nothing but love from us.”

It is to be observed that Halsub is a place in one of the districts of the _Parjab_.

A short notice of the _Amîzesh-i Farhang_, or institute of the Abadíyah Durveshes, having been thus given, we next proceed to describe with the pen of truth the chiefs and rulers of that religion. But it is always to be borne in mind that the faith of the princes of Persia, whether of the _Abadian_, _Jaian_, _Shaian_, _Yesani-an_, nay of the _Peshdadian_, _Kaianian_, _Ashkanian_, and _Sassanian_ dynasties was such as has been described; and although the system of Zardusht obtained the pre-eminence, yet they have by means of glosses reconciled his faith with that professed by _Abad_, _Kaiomars_, and the system of _Húshang_, called the _Farhang Kesh_ or “excellent faith;”[347] they regarded with horror whatever was contrary to the code of Abád, which they extolled by all means in their power, as _Parviz_ the son of _Hormuz_,[348] in his answer to the Roman emperor, thus expresses himself:

“We feel no shame in professing our ancient faith,
No other creed in this world can compete with that of Húshang.
The whole object of this code consists in promoting justice and love:
And contemplating the numbers of the celestial spheres.”

They give _Máhábád_ the names of _Azar Húshang_, _A Húshang_, _Húshang_, and _A Hosh_. It is also recorded, that the Almighty bestowed on the princes of _Ajam_[349] prudence, sagacity, and perfection of intellect, whereby their theories were connected with practical results, and their words quite in harmony with their deeds, so that their rule over this revolving world for so many thousand years was entirely owing to the efficacy of the above-mentioned principles and covenants.

[316] Edit. of Calcutta: در و چون بسی برتری يافتم In one
manuscript: وچون بسی برتری يافتم. In the manuscript of Oude:
درون چون بسی برتری يافتم. The first is best.

[317] Edit. of Calcutta and the manuscript of Oude have:
سروشی بتابيد آهرمنی. Two other manuscripts: سروشی نپايدء و
آهرمنی. The latter seems to be the better reading.

[318] Edit. of Calcutta and the manuscript of Oude: فراموش;
two other manuscripts, مرا هوش――the better reading by far.

[319] Two manuscripts have ز between ساخود and سايه; the
edit. of Calcutta and the manuscript of Oude have خود سايه.

[320] The text has:
بدان ره که رفتم شدم سوی تن
بعد ايزدی فره زان انجمن
_Izedi_ means any thing given for God’s sake, or as one’s
due; here it seems to signify a divine gift. يزد, ايزد,
_ized_, also يزدان, _yezdan_, is the name of God, and may be
derived from ईश, _ísa_, “to possess power,” ईष, _ísha_, “to
give,” इष, _isha_, to wish, or according to Hyde (p. 159),
from يشتن, _ishten_, “supplicare, intercedere.” _Ized_ is
also light, purity; it is the name of good spirits, created
for the good of the world, and appointed to protect
individuals.――A. T.

[321] In the Gulshen raz, a poem quoted in our note p. 82,
this idea is expressed in several verses, of which the
following:
جهان از عقل و نفس و چرخ و اجرام
جون يک قطره دان زاغاز و انجام

“The world, which is composed of intellect, soul, heavens,
and bodies,
Know them to be as a drop from beginning to end.”

Room is wanted for quoting, as a curious coincidence with
this image, four beautiful strophes of Klopstock, from his
ode “_Die Frühlingsfeyer_,” the Festivity of Spring.――A. T.

[322] This verse has already been quoted, page 6.

[323] Allusion is here made to the four immediate successors
of Mohammed; these were _Abubeker_, _Omár_, _Osman_, and
_Alí_.

The first who took the title of _khalif_, that is
“lieutenant of the Prophet,” was _Abdallah_, better known by
the name of ابو بِکْر, _Abúbeker_, “Father of the Virgin,”
so called because Aíshá, his daughter, was the only one of
Mohammed’s wives who had not been before married to another
man. He was also distinguished by the title of صديق _sadik_,
or “the faithful witness,” given to him because he, the
first Muselman after Mohammed’s preaching, attested the
miracle of the Prophet’s ascension to heaven. It was he who
collected the verses of the Koran, which were written upon
separate leaves, into one volume, called _Almoshaf_, “the
book by excellence,” the original text of which was
deposited in the hands of Hafsat, daughter of Omar and widow
of Mohammed. After a reign of two years and three months, he
died in the year 13 of the Hejira, 634 A. D., not without
having named his successor.

This was _Omar Ben al-Khetab_, known under the title of
فاروق, _fárúk´_, “the separator,” so called by Mohammed,
because he had separated the head from the body of a
Muselman who, not satisfied with the decision which the
Prophet had given in a law-suit, came to submit the case to
Omar’s revision. Under Abubeker’s khalifat, Omar acted as
chief of justice, or chancellor. As khalif he was the first
who took the title of امير ألمومنين, _Emir al-Múmením_,
“prince or commander of the faithful,” which title devolved
to all his successors. He conquered Syria, Chaldæa,
Mesopotamia, Persia, and Egypt, and built the town of
Bassora at the mouth of the Tigris, in order to prevent the
Persians from taking the route to India by the gulph of
Persia. After a reign of ten years he was killed by the hand
of a Persian slave, who, having complained of his master’s
cruelty to him, did not receive the expected redress. Omar,
a judge cruel but just, would not fix the right of
succession upon his son, but wishing to keep the khalifat
elective, named six persons, called اهل الشوري, _ahel
al-shurah_, “people of council,” who should choose a khalif
among themselves.

Among these were _Osman_ and _Ali_. After a hard contest
between these two competitors, the former, supported by his
four colleagues, was proclaimed khalif at the end of the
year 23, or the beginning of 24 of the Hejira, 643 or 644 A.
D. Osman Ben Affan was called by his partisans ذو النورين,
_zo ul naráin_, “the possessor of two lights,” because he
had married Rakíah and Omm al Kachúm, both daughters of
Mohammed, whose prophecy was supposed to be the source of
light diffused over his whole posterity. Osman published the
Koran such as it was in the original text, deposited (as was
before said) in the hands of Hafsat, one of Mohammed’s
widows, and he caused all copies, differing from this one,
to be suppressed. The domination of the Mohammedans was
established and extended, to the east, in Khorassen and in
Upper Asia; to the west, over the whole northern coast of
Africa and even a part of Spain, during this khalif’s reign,
which, after eleven years, terminated by his violent death
in an insurrection which took place against him in Egypt.

The Egyptians offered the government to Ali. As before
mentioned, he was one of the six persons named by Omar as
fit for the khalifat, which Ali claimed as his right, being
the cousin-german and son-in-law (husband of Fatima, the
eldest daughter) of Mohammed, and thus the head of the
family of the Hashemites, who were distinguished by the name
of “the house of the Prophet.” After Osman’s death, Ali was
by his party proclaimed the head of the Muselmans. His title
was اسد الله الغالب, _assad allah al-ghaleb_, “the lion of
God, the victorious.” Possessed of great learning, he
composed several celebrated works in prose and in verse,
although he had to sustain a continual struggle with the
adverse party. He was assassinated in Kufa, in the year 40
of the Hejira, 660 A. D. After him, his sons Hassan and
Hossain (see note 3, pp. 47-48) fell victims to Moavia, a
relation of Osman, and the mortal enemy of the whole race of
Ali. The contest between these two parties was, after the
death of their chiefs, carried on by their numerous
adherents, and, connected as it is with some difference in
their religious opinions and rites, continues to our days.
Ali is acknowledged the head of the شيعة, _Shiâts_, which
word means in general “a troop, a party,” but is
particularly applied to those who believe that the _Imamat_,
or the supreme dignity over the Muselmans, belongs by right
to Alí and his descendants, who call themselves
_Aladiliats_, or “the party of the just.” Opposed to them
are the _Sonnites_, so called from the Arabic word _sonnat_,
which signifies “precept, rule,” or the orthodox faith of
Muselmans, comprehending the traditional laws relative to
whatever has not been written by the great legislator (see
Herbelot, _sub voc._).――A. T.

[324] Zu-l-Ulum, “master of sciences,” was a title of Kaiván.

[325] Nushirvan, called by the Arabs _Kesra_, by the
Persians _Khosru_, is reckoned by some authors the 19th (by
others the 20th) Persian king of the Sassáníán dynasty,
which, according to different opinions, was composed of 31,
30, or 29 princes, and lasted 527, 500, or 431 years.
Nushirvan reigned from 531 to 579 after J. C. He was called
“the just:” from the outside of his palace to his room was
drawn a chain, by the motion of which he could have notice
of any complainant who wanted redress. He was victorious in
the east and west of Asia; he destroyed the prophet _Mazdak_
(of whom see hereafter, section XV); he brought from India
to Persia the fables of _Pilpay_, called _Anvarí Sohíli_,
“the Canopian lights,” and a game similar to chess. During
his reign Mohammed was born. Nushirvan’s favorite minister,
_Buzerg-Mihr_, called also _Buzer-Jmihr_, was famous for
virtue and wisdom; about both these personages a great
number of marvellous and fabulous accounts forms the matter
of favorite poems in the East.――A. T.

[326] Ardeshir Babegan was the first king, and founder of
the IVth dynasty of Persian kings, called the _Sasssáníáns_,
or the _Khosroes_. His father was _Sassan_, a descendant of
another _Sassan_, the son of _Bahman Isfendiar_, the 6th
king of the IId Persian dynasty, called the _Kayánian_. The
latter Sassan was reduced to a low station, having become
the shepherd of _Babek_, a wealthy man, whose daughter he
married;――he had by her a son named Ardeshir, who took the
name of his maternal grandfather (which is to be noted as an
Indian custom): hence he was called _Babegan_. He is
identified with the Artaxerxes of the Greeks, a contemporary
of the Roman emperor Commodus (A. D. 180-193). The epoch of
his reign is one of the most uncertain points of Persian
history. It may be fixed from the year 200 to 240 of the
Christian era.――A. T.

[327] The 5th Sassan, above mentioned, is said to be the
last of fifteen Persian prophets, the first of whom was
Mahábad, and the 13th Zoroaster. The fifth Sassan lived in
the time of Khosru Parviz, who reigned, the 21st or 22nd
king of the Sassáníáns, from 591 to 628 of the Christian
era. We read in the Persian preface of the Desatir, that
five years after the death of Khosru Parviz (that is in the
year 634), the Persian empire being shaken by the conquests
of the Arabs, the fifth Sassan translated the Desatir. The
English preface of the same work states, that “he died only
nine years before the destruction of the ancient Persian
monarchy,” or nine years before 652, which would be in the
year 643 of our era. It appears from the Desatir (English
transl. p. 192), that the fifth Sassan, not less than his
father, the fourth Sassan, was attached to the king Parviz,
of whom he says (ibid. p. 202): “From the wickedness of
mankind did it arise that such an angel-tempered king was
taken from the Hirtasis (Persia).”――A. T.

[328] Bahrám Gur (Varanes V), the son of Yezdejird _badkar_
(the iniquitous), was educated out of Persia. After the
death of his father, the throne having been given to Kisra,
a stranger, Bahram came to dispute the crown, which he
proposed should be placed between two famished lions, and
belong to him who should seize it there. Kisra accepted the
proposal, but would not attempt the first to snatch what he
already possessed. Bahram then, after having killed the
fierce animals, took and kept the prize with universal
applause. He was the 13th (or 14th) king of the Sássáníans.
After having repulsed an invasion of the Turks, and secured
his empire, he left Persia, and travelled in disguise to
India in search of adventures; by a series of daring
actions, he gained a great reputation, and the hand of an
Indian princess, with whom, after two years of absence, he
returned to Persia. Fortunate in war against Greeks and
Arabians, he lost his life in a hunting party, after a reign
of 23 (some say 18) years, which is placed from 420 to 438
of our era.――A. T.

[329] This passage is very obscure――the occurrences here
mentioned must have been local.――D. S.

[330] Akbar Abad (Akbar’s town) was Agra.

[331] Sadah is the name of the 16th night of the Persian
month Bahman (the 11th of the year, January). This night is
solemnized by fires lighted in towns and in the fields
(Herbelot).――A. T.

[332] Jamasp, a great priest of the religion of Zoroaster,
and supposed author of a Persian work upon the great
conjunctions of the planets, and upon the events which they
produce. This work was translated into Arabic by Lalí, in
the year 1280 of our era. According to the Shah-namah and to
some historians, Jamasp was the brother of Gustasp, the Vth
Persian king of the Péshdadían dynasty (Herbelot). In the
book Múgjizat Farsi (see Hyde, Prefatio), Jamasp is the VIth
of ten Persian prophets, who are enumerated as follows: I.
Feridun; II. Alexander; III. Anushirvan; IV. Baheramgor; V.
Rustam; VI. Jamasp; VII. Buzurgjmihr; VIII. Barbud; IX. an
anonymous sculptor of the beautiful horse Shabdiz, which had
belonged to king Parviz; X. Ferhad, a celebrated architect,
enamoured of Shírín, the wife of Parviz.――A. T.

[333] The Lulees in Persia and in other parts of Asia are
women of the same description as the dancing girls in India,
devoted to pleasure, and exercising their art of pleasing at
all festivals, public and private.――A. T.

[334] These verses of Hafiz, p. 56, edit. of Calcutta, are
again quoted, p. 6, of the same edit.; but instead of ازپی
جانام; which occur in the first of these pages, we find in
the last درپی جانام; which last reading was adopted.――A. T.

[335] چمچمہ _chamchamah_, “a skull,” answers to कपाल
_kapála_, which signifies skull, and a skull-like bowl, in
which beggars receive alms.――A. T.

[336] कपाल आसन.

[337] These verses have been quoted before, page 119.

[338] Mahdí, “guide,” in the original is perhaps an allusion
to the name of the twelfth and last Imam of the race of Alí.
The Persians believe that he is still living, and will
appear with the prophet Elias at the second coming of Jesus
Christ, and will be one of the two witnesses mentioned in
the Apocalypse (Herbelot).――A. T.

[339] The printed copy reads داد ستان اورسه, and the manuscripts
داد ستان داورشه and داد ستان داورسه, the MS. of Oude has
داد ستان سُه داور.

[340] The printed copy reads درپای جان, the MSS., with that
of Oude, have درپای ما جان.

[341] This corresponds to the Arabic: _la ila hah illilla_;
the first part of which, _la ila hah_, “there is no God,” is
called _nafi_, “negation;” the other part, _illi la_, “but
God,” is called _asbát_, “confirmation.” To which is added:
_Mohammed resul ulla_, “Muhammed is his prophet.”――A. T.

[342] The two MSS. read _Antun pashutah dakardaj_; the MS.
of Oude, _Anton pashuyah_.

[343] A Kalander is a person of religious pretensions, a
sort of durvish not generally approved by the
Muhammedans――(_Herbelot_).

[344] Perhaps सहस् _sahas_, “strength, power, light.”――A. T.

[345] Perhaps सकुल _sakula_, “having a family.”――A. T.

[346] _Amir_ signifies “commander, chief, prince.” This
title was once borne by sovereigns, but in the course of
time was changed for that of Sultan, it remained a title
given only to princes, their sons. _Amir ul Omra_ signifies
“the commander of commanders” (_Herbelot_).――A. T.

[347] The Persians pretend to have (see my note, p. 32, and
Hyde, _Prefatio_) a book more ancient than the writings of
Zoroaster, called _Jávídán Khirid_, “the eternal wisdom,”
which treats of practical philosophy, and the author of
which is supposed to have been Húshang.――A. T.

[348] Khosro Parviz was the grandson of Nushirvan, mentioned
in our note, page 105, as contemporary of the fifth Sasan,
the translator and commentator of the Desatir. Parviz, soon
after having taken possession of his father’s throne, was
driven out of Persia by a fortunate usurper, called _Bahram
Júbín_, and took refuge in the court of the Greek emperor
Mauritius, from whom he obtained not only protection, but
also the hand of his daughter named _Mary_ by some, and by
others Shírin, and a powerful army to recover the kingdom of
Persia. According to _Eben Batrik_ (see _Herbelot_), it was
after having been restored to his sovereignty, that he sued
for marriage with the daughter of Mauritius, who answered
that he could not grant his daughter, unless the Persian
monarch adopted the Christian faith. The verses in the text
seem to refer to this circumstance, but express at the same
time a strong attachment of Parviz to the ancient religion
of his country, whilst, according to the Arabian author just
quoted, this prince apostatised, in spite of his opposing
grandees, for the sake of the beautiful Shirín, for whom he
had conceived an irresistible passion. Mauritius, his
father-in-law, having been put to death, with all his
children except one son, Parviz endeavoured to replace this
remaining son upon the throne of his father. At first
successful against Phocas, he was defeated by Heraclius, the
successor of the Greek emperor; he lost all his conquests,
his reputation, his liberty, and at last his life, by a
parricide, his son and successor, Shiruyah or Sirocs.――A. T.

[349] Ajem includes all Asia except Arabia. The Arabians, as
formerly the Greeks, call the inhabitants of all countries
except their own, Barbarians; but here, and elsewhere, the
author takes Ajem for Persia.――A. T.