Chapter XVI: Section III (2)

The kings had the covenants of the law transcribed, which they always kept near them, and had read over to them daily by some confidential courtier: on great festivals they were communicated to the military and the rayas, with strong injunctions to store them up in their recollection. The Umras also pursued the same system, and recited the law to their dependants. In like manner, the princesses of the _Shabistán_, “night-apartment,” observed the same rule.

They moreover say that every prince who, through the suggestions of his own mind or of his minister’s, adopted any measures except in conformity to this law, bitterly repented of it.――_Jai Alad_ has said: “Whoever in the king’s presence utters a word contrary to the covenants of the law, or persuades him to do so; the king may rest assured that the object of that person is to throw the kingdom into confusion.”

When the Yezdáníán princes and rulers gave audience, there lay before them a book, a scourge, and a sword; the book contained the covenants of the law; and every affair which was submitted to them being considered according to the view taken of it in the book, they then gave a decision.

In the royal dynasty which preceded the Gilsháíán kings, there was no violation whatever of this code; but under later princes some disorder crept into its observance. They also say, that whenever they violated the commands, decrees, maxims, rules, and decisions of this covenant, they became associated with regret and repentance. Whenever a sovereign sustained any injury, it arose principally from inattention to this standard; and whenever a monarch lived in prosperity, it proceeded from his scrupulous observance of the most minute details of this code. The ancient sovereigns, that is, the _Abádíán_, the _Jaiyán_, the _Shaiyán_ and the _Yassánían_, who are the most renowned of kings, never lost sight of the Farhang Abád, that is, they did every thing according to its dictates: this code they also called _Hirbud Sár_, or “sacerdotal purity.” During this period no enemy arose, and no foe obtained the supremacy; the military and the rayas enjoyed undisturbed repose. Amongst the _Gilsháíyán_ kings, _Hushang_, _Tahmúras_, _Faridun_, _Minuchahar_, _Kaikobád_, _Kaikhusró_, _Lohorasp_, _Bahman_, _Ardashir Babágán_, and the others, had this code transcribed in secret characters, which they employed as mental amulets and spiritual charms. _Náshirván_ also, having procured a transcript of this law, kept it by him. Although all the sovereigns conformed to this rule, yet none observed it in so high a degree as the ancient sovereigns of the _Abádíán_, _Jaiyán_, _Shaiyán_, and _Yassáníán_ dynasties: as in the belief held by the _Yazdanians_, or “theists,” their dignity so far transcends that of the Gilsháíyáns, that we can institute no comparison between them. The Gilsháíyán princes also exerted themselves to prevent the slaughter of harmless animals; although the people did not pay the same respect to their orders as to those of the ancient sovereigns, yet, as compared with their successors, people were more exact in the performance of duty than in later periods.

They say that _Rustam_,[367] the son of _Zaul_, at the moment of abandoning the robes of mortality, having heaved a deep sigh, the king of Kabúl said to him: “O Rustam! art thou alarmed at death?” the hero replied: “God forbid! for the death of the body is to the spirit the bestowing of life; and the issuing forth under the sphere is the being born from the maternal womb; when the cloud of the body is removed, the sun of spirit shines more resplendently: but my grief proceeded from this reflection, that when Kaús commanded Tús to put me to the ignominious death of the gibbet,[368] I refused to submit to the punishment. Although Kaús, in violation of the Farhang code, had passed a sentence opposed to the decisions of Mahabád, and even the interests of Kaús were ultimately advanced by my rebellious conduct, I am at present afflicted on that account, lest, perhaps, any thing opposed to the Farhang code may have proceeded from me. In like manner Isfendiar was slain by my hand,[369] and I refused to be put in chains; although it became him not to exact compliance, nor was it in accordance with the Farhang code.” Dastan (Zaul) also lived in regret, saying: “Why did I utter a word in opposition to Kai Khusran, on the day when he chose Lohorasp as his successor, although my sentiments were expressed by way of counsel?”[370] When Bahman, the son of Isfendiar, made preparations for laying waste Sistan, notwithstanding the people urged Dastan to give the invaders battle, he approved not of it, but said: “Never more will I break through the Farhang code.” He then came on foot into the presence of Bahman, by whose orders he was thrown into chains: but he finally attained the king’s unbounded esteem, and was released; whilst his son Faramarz, contrary to the Farhang code, gave the king battle, and, being taken prisoner, suffered the ignominious death of the gibbet:[371] his son was also put to death on the same account. The implicit obedience of the son _Minufarad_ to Kobad,[372] the father of Nushirvan, is also well known; although that prince was not strictly entitled to obedience according to the Farhang covenant, yet the devotedness of his subjects is highly celebrated.

[350] Buzurg-Mihr was the celebrated minister of Nushirvan
(see note, p. 104).

[351] Azad Bahman is called by the Sipasian (see p. 6) the
precious jewel of the intellectual principle. In the
Zand-books and in the Bun-Dehesh, he is invoked as created
by Ormuzd, and as one who is to conduct the heavens; he
presides over the eleventh month of the year and the second
day of the month; he is the king of the luminous world; the
other angels repose under his guard; he is the principle of
the intelligence of the ear, given by Ormuzd; the father of
the purity of the heart; the Ized of peace who watches over
the people; he aids in the distribution of the waters, and
in the production of herds and other riches; it is he who
receives the souls of the just at their entrance into
heaven, congratulates them on their happy arrival, and
clothes them with robes of gold.――_Zend-Avesta_, I, pp. 81,
134, 416, 418; II, pp. 75, 100, 144, 152, 316, and
elsewhere. According to the Desátir (English transl. p. 63)
Bahman is the first of the numberless created angels.――A. T.

[352] Vakhshúr signifies “prophet” in the old Persian
language. According to the Desátir (edit. of Bombay, English
transl., p. 79), _Sadvakhshúr_ is an epithet of Hoshang,
signifying “one hundred prophets.” by a mistake ascribed, as
well as the work _Javidan Khirid_, to Jemshid, in my note,
pp. 31 and 32.――A. T.

[353] The manuscripts read نيالاد, the manuscript of Oude
reads: تلبہ لا; neither word is found in any dictionary.

[354] The manuscripts read پرده, which appears the best
reading; the manuscript of Oude has, like the edit. of
Calcutta, برده.

[355] The manuscripts, with that of Oude, read ماه, the
edition of Calcutta, باد.

[356] It is not decided whether “Azizi” here and elsewhere
is a proper name, or the attribute of a person.

[357] “Arshiya”――the manuscripts read “Arsmai;” the
manuscript of Oude has از سمای.

[358] Jenghis Khan, “the king of kings,” was the name
assumed by Temuz Khin, a Moghul, when he had succeeded in
uniting under his own and sole domination the various tribes
of the Turks. He was born in the year 1162 and died in 1228
of our era. His history is sufficiently known and belongs
not to this place.――A. T.

[359] Kazl-básh signifies in the Turkish language “red
head,” a name given by the Turks to the Persians, since they
began to wear a cap of that colour enveloped by a turban
with twelve folds in honour of the twelve Imams. This
happened in the year 1501, under the reign of their king
Ismáil Sûfi, already mentioned, note 6, pp. 52, 53.――A. T.

[360] Intending to put an end to the march.

[361] درفش و سوزن signify also a bodkin and a needle.

[362] Gurgin, in the Shahnamah, is called the son of Mélad,
and was one of the principal chieftains under the reign of
Khusro. Gurgin’s character does not figure advantageously in
the history of Pézshen and Munizshá, one of the most
interesting episodes of Ferdusi’s historical poem.――A. T.

[363] The manuscript translation of D. Shea reads in this
place: “These officers are called _Sámór_, or the _Char Ayín
Farangi_, “the four institutes of law:” which words are not
in the printed edition of Calcutta, but are probably in the
two manuscripts which he had before his eyes.――A. T.

[364] It cannot be denied that the Persians, in very remote
times, practised castration, and especially upon youths
distinguished by their beauty (Herod. lib. VI). They are
even accused of having been the first among whom this
infamous practice and the name of eunuchs originated (Steph.
de urbibus. Donat. in Eunuchum, act. I, scen. 2). Ammian.
Marcell. (lib. XIV) attributes it, however, to Semiramis.
(See upon this subject Brissonius, de Regio Persarum
principatu, p. 294, 295.) The passage in the text permits us
to believe that this cruel operation was a dishonouring
punishment, generally abhorred, and particularly restricted
by severe laws among the Persians.――A. T.

[365] It may be recollected that the interior service in the
palace of an Indian king was of old always performed by
females.――A. T.

[366] Bahman, son of Isfendiar and successor of Gustasp, is
also named Kái Ardashír, diraz-dost and identified with the
Artaxerxes μακροχειρ (longimanus) of the Greeks. He is
placed 505 years before our era. He reigned 112 years,
according to the Shah-namah.――A. T.

[367] Rustam, who in the Shah-namah, during a period of six
centuries, appears rather a generic name, or a representative
of the Medo-Persian heroism than a particular individual,
Rustam is reckoned the fifth of the ten Persian philosophers
enumerated in our note, page 112. Hence Rustam’s
philosophical reflexions. In general, we see frequently in
the Persian historical accounts the characters of kings,
heroes, ascetics, and philosophers confusedly blended in the
same persons.――A. T.

[368] At the time that a great army of Turanians commanded
by Sohrab overrun Persia, Rustam, the ruler of Sistan, was
summoned by Káús, his liege, to repulse the invaders.
Rustam, although willing to obey, having spent some days in
feasting, appeared later than his sovereign expected, who,
in a fit of rage, after having severely rebuked him for his
tardiness, condemned him to an ignominious death. Gív, one
of the principal chiefs, and friend of Rustam, was charged
with the execution, but, refusing to do what he felt
impossible, he was sentenced to share the fate of the great
hero, and Tus, a chief mentioned in the text, received the
order to execute the mandate upon both. A reconciliation
however took place between the king and his powerful
vassals, whose united efforts were required against the
Turanians. It was in the course of this war that Rustam slew
his son Sohrab, without knowing him, and without supposing
him at the head of the Turanian army: this is the subject of
one of the most celebrated episodes of Ferdusi’s
Shah-namah.――A. T.

[369] Isfendiar, the son of Gushtasp, several times
mentioned in the course of this work, adopted, like his
father, and zealously propagated, Zoroaster’s religion,
which caused a new war between the Persians and Turanians.
Arjasp, the sovereign of Túr, having invaded Persia,
Isfendiar was called to the assistance of his father, who
promised the throne to him if he repulsed the invaders; but,
delivered from danger by his son’s successful exertions,
Gushtasp, unwilling to fulfil his promise, readily listened
to suggestions about the treacherous designs of Isfendiar
whom he emprisoned. Arjasp, profiting by this event, marched
to Balkh, killed Lohrasp, the father of Gushtasp, carried
off the two daughters of the latter, whom he defeated in a
battle and pent up in a fortress. Isfendiar, called out from
his prison, routed the Turanian army and released his
father. Moreover, he rescued his two sisters (one of whom
was his wife) from captivity, by taking the strong residence
of Arjasp, whom he killed with his own hand. He was not even
then to enjoy the well-deserved reward, but charged with the
most perilous expedition to bring Rustam in chains before
the throne of his discontented liege. In vain did the hero
just mentioned proffer his willingness to submit to any
terms of submission except that of being enchained; nothing
less than this was insisted upon: a combat became necessary,
in which Isfendiar reduced his great antagonist to have
recourse to the miraculous aid of Simurgh (see note, p. 55);
by this alone Rustam was enabled to kill Isfendiar in a
renewed combat.――A. T.

[370] Káí Khusró, after a glorious reign of sixty years,
resolved to resign the crown. He assembled in a plain all
his chiefs and the people of Iran. After a magnificent
festival of seven days, he proclaimed his final determination;
divided the empire among several chiefs, and appointed
Lohrasp the successor of his sovereignty. This choice met
with some opposition on the part of the aged Zaul (see
Rauzat-us-Safa, Shea’s transl., p. 263), and although this
chief yielded to the sovereign will, yet he never paid
homage to the new king; and a pernicious misunderstanding
remained between the descendants of both parties. It may be
remarked that Káí Khusró’s abdication is quite Indian.
According to Ferdúsi, it was towards the mountains of India,
called Amajal, that Káí Khusró bent his steps, accompanied
by a number of his chiefs, the most ancient of whom he soon
dismissed, whilst others followed him further, although
warned by him of an impending storm of snow which was to
bury them all. He suddenly disappeared, and they were never
heard of. This reminds of more than one similar event in
Indian history.――A. T.

[371] This account agrees with the Shah-namah, according to
which Bahman, in order to revenge the death of his father
(see note last but one), invaded Sistan and took Zaul with
all his treasures. It was then that Farámars, the son of
Rustam, encountered the Persians in a battle: he was
defeated, taken prisoner, and hanged. According to the
Rauzat-us-Safa (see Shea’s transl., p. 340), Bahman, on
reaching Zabulistan, heard of Rustam’s death; his son
Farámans fell, and Zaul was taken prisoner.――A. T.

[372] Kobad, the Cabades or Cavades of the Greeks, the
eighteenth king of the Sassanians, ruled 43 years in Persia
from 488 to 531, A. D., not ingloriously within and without
his empire, from which he was however driven on account of
the support which he gave to the new and dangerous doctrine
of the prophet Mazdak, about whom see section XV of this
chapter. Kobad recovered the throne by the assistance of the
Tartar prince Hestial (see Ferdusi’s Shah-namah), or (see
Herbelot) by that of the nations, called Haïathelah, who
inhabit the countries of Kandahar, Thibet, and
Barantolah.――A. T.

THE FOURTH SECTION OF THE DABISTAN contains an account of the Jamshaspian sect. The _Yekanah-binan_, “seers of unity,” also called the Jamshaí, who form another great body of the Parsees, are the followers of _Jamshasp_, the son of _Jemshid_, the son of _Tahmúras_: in their speech there is much that is enigmatical, and endless subtilty. Jamshasp never invited any one to follow his tenets, but he was of such exemplary life and so great a sage, that the people bore him great affection, and wrote down his sayings, until by degrees great numbers voluntarily adopted them as articles of faith. According to them, the world has no external existence; they hold that whatever exists is God, and that naught exists besides him: a holy man has said:

“Every eye which is directed to the primitive nature,
Unless tinged with the collyrium of divine light,
Whatever it beholds in the world, except thy face,
Is but the second image of distorted vision.”

They hold that all the intelligences, souls, angels, heavens, stars, elements, the animal, vegetable, and mineral kingdoms exist within his knowledge, and are not external to it: which sentiment king Jamshid explained to Abtin, saying: “Know, O Abtin, that the Almighty conceived in idea the first intelligence; in like manner the first intelligence conceived three objects, namely, the second intelligence, the soul of the upper sphere, and the body of the same heaven: in like manner, the second intelligence conceived three objects, and so on in succession to the elements and their combinations: and this is exactly as when we form an idea of a city, with its palaces, gardens, and inhabitants, which in reality have no existence external to our imagination; so that, consequently, the existence of this world is of the same description.” The Abadian regard these sayings as enigmatical, although Jamshid composed many philosophical works, which the Yekanah Binan admit without any commentary: many of the Parsees adopt this creed, and particularly the ascetics of that class. The belief of these sectaries is illustrated by the following tetrastich from Subahani:

“The sophist, who has no knowledge of intellect,
Asserts that this world is altogether an optical illusion,
In truth, the world is an illusion; however,
Certainty is for ever displaying her effulgence there.”

On this subject they have composed various works, the most celebrated of which is, the “Testament of Jamshid addressed to Abtin,” compiled by _Farhang Dostoor_. _Shídah_, _Suhráb_, _Mízan_, and _Jamshásp_, who, under the profession of mercantile pursuits, travelled along with _Shídósh_, the son of _Anósh_, were of the Yekanah Binan sect.

THE FIFTH SECTION OF THE DABISTAN describes the Samrádián sect.――In common language Samrád means imagination and thought; and the sects thus named are of many descriptions; the first is that of the followers of _Fartósh_, who lived about the commencement of the Serpent-shouldered _Zohak_’s reign: _Fartósh_ followed mercantile pursuits, and his faith was as follows: this elemental world is merely idea; the remainder, the heavens, the stars, and the simple uncompounded beings actually exist. The holders of this opinion are called the _Fartoshíán_.

The second are the _Farshídíyah_, so called from _Farshíd_, the son of _Fartósh_: he asserted that the heavens and the stars are also ideal, and that the simple uncompounded beings only have actual existence.

The next are the _Farírajíyah_, so called from _Faríraj_, the son of _Farshid_: his opinion was that the simple uncompounded beings, that is, intelligences and souls, also have no existence, which is the attribute of the necessarily self-existent God alone, and that all besides is ideal, appearing only to exist in consequence of the essence of that sole existence.

The next are the _Faramandíyah_, thus named from _Faramand_, the disciple of _Faríraj_: he says, if any person exists, that person knows that the elements, heavens, stars, intelligences, and souls are the Almighty; and what people call the necessarily self-existent God has no being, although we, through imagination (idea), suppose him to exist; which he certainly does not. According to the testimony of the sage _Amr Khaiam_:

“The Creator in this aged world is as a vase,
Which is internally water and externally ice;
Resign to children this trifling about infidelity and faith;
Remove from the place where God is only a letter.”

They said to him: “How dost thou prove this idea?” he answered:

“By means of the solar light we can see: but where is the sun?”

Thus, according to them, the Almighty is only an idea of the imagination: the people of this sect are now mixed up with the Moslems, and go about in the garb of the faithful: according to them a person named _Kámkár_, one of the ascetics of this sect, who lived in the reign of sultan _Mahmud of Ghiznah_,[373] composed a poetical treatise, and compiled narratives, proofs, and revelations conformable to his tenets; assigning to his faith a superiority over all other systems, after this manner: that, whatever devout persons have recorded in their respective creeds concerning the existence of God, the greatness of the empyreal sphere, the extent of the angelic world, or concerning paradise, hell, the bridge of judgment, the resurrection of the dead, the interrogatory and reply,[374] the appearing before God, the rejection of tradition, eternity, and the creation of the world, is all correct in this creed; as all becomes evident to the idea of their professor through the existence of idea; with respect to which they thus express themselves: “by means of idea, they behold the ideal.” In proof of his system, he farther says: “Self cannot be ignorant of self.” But in truth they are ignorant of their own identity, and understand not in what “self” consists: some of them maintain, that the being called man and endowed with voice and speech, is an incorporeal essence joined to the body; the relations of thought and action resulting merely from its entrance or descent into body: notwithstanding this principle, they differ greatly among themselves respecting the eternity and creation of their own souls. In like manner, some have also denied the simple uncompoundedness of the intellectual soul, and have spoken largely against that doctrine; consequently, as they are unacquainted with their own identity, what can they know about the heavens, stars, intelligences, and God? and it becomes not that one should know nothing about himself, but that he exists not. Kámkár, in his treatise, has collected many amusing anecdotes respecting the Samrádián sect, of which the following is an instance: a Samradian once said to his steward: “The world and its inhabitants have no actual existence; they merely have an ideal being.” The servant, on hearing this, took the first favorable opportunity to conceal his master’s horse, and when he was about to ride, brought him an ass with the horse’s saddle. When the Samrádián asked, “Where is the horse?” the servant replied, “Thou hast been thinking of an idea: there was no horse in being.” The master answered, “It is true:” he then mounted the ass, and having rode for some time, he suddenly dismounted, and taking the saddle off the ass’s back, placed it on the servant’s, drawing the girths on tightly; and having forced the bridle into his mouth, he mounted him and flogged him along vigorously. The servant, in piteous accents, having exclaimed: “What is the meaning of this conduct?” the Samrádián replied: “There is no such thing as a whip; it is merely ideal; thou art only thinking of some illusion:” after which the steward repented and restored the horse.

In another tale it is recorded that a Samrádián, having obtained in marriage the daughter of a wealthy lawyer, she, on finding out her husband’s creed, proposed to have some amusement at his expense. One day the Samradian brought in a bottle of pure wine, which during his absence she emptied of its contents and filled it up with water; when the time for taking wine came round, she poured out water instead of wine into a gold cup which was her own property. The Samrádián having observed, “Thou hast given me water instead of wine,” she answered, “It is only ideal; there was no wine in existence.” The husband then said: “Thou hast spoken well; present me the cup, that I may go to a neighbour’s house and bring it back full of wine.” He therefore took out the gold cup, which he sold, and concealing the money, instead of the gold vase brought back an earthen vessel full of wine. The wife, on seeing this, said, “What hast thou done with the golden cup?” he replied, “Thou art surely thinking about some ideal golden cup:” on which the woman greatly regretted her witticism.

As to those sectaries who assert that the world exists only in idea, the author of this work saw several in Lahore, in the year of the Hejirah 1048, A. D. 1637. The first was _Kám Jóí_, who composed the following distichs on _Faríraj_:

“Thou knowest that every thing is ideal,
If the Almighty has given thee illumination!
The mention even of ideality proceeds from idea;
The very idea itself is nothing more than ideal.”

It is to be noted that _Samrád_ and _Samwád_ are applied to fancy or idea. _Ismail Sufi_, of _Ardistan_[375] has poetically expressed himself to the same purport in what is styled the mixed Persian:

“I am about to mention something although remote from reason;
Listen carefully: but if not, mercy still awaits thee:
This world is ideal; and ideality itself is but idea:
This existence which I call ideal, that likewise is idea.”

The second person treated of in the Samrad Namah of Kámkár was _Nék Khoy_; the third was _Shád Késh_; and the fourth, _Máhyár_: they were all engaged in commercial pursuits, and styled Moslem or true believers.

[373] Mahmud, the son of Sebekteghin, was the first monarch
of the dynasty of Ghiznah, the foundation of which had been
laid by his father. During a reign of 33 years (from 997 to
1030, A. D.) he made twelve expeditions to India, and
established his domination in the western part of this
country, out of which he possessed a still greater empire,
which to the north-west extended over the whole of Persia,
and was limited on the north-east by the river Oxus.――A. T.

[374] See about it hereafter the sixth chapter, which treats
of the religion of the Musulmans.

[375] Upon Ismail Sofi, see note p. 52, 53. Ardistan or
Ardastan is a town of the province called Icbal, or Persian
Irak, 36 leagues distant from Ispahan.――A. T.

THE SIXTH SECTION OF THE DABISTAN describes the tenets of the _Khodaiyan_.――This sect are followers of _Khodádád_, a Mobed, who lived during the decline of Jemshid’s power and the usurpation of Zohak. Khodádád held intelligences and souls to be simple uncompounded beings, and the stars and heavens to be the companions of God; each of which, in proportion to its proximity to the Almighty beyond other created beings, is so much more elevated in dignity: notwithstanding which we are not to account any being, whether the simple uncompounded or material, as a mediator or promoter between us and God; neither is there any occasion for prophets, because through the medium of reliance, the seeking out of God is attained, and we are to serve God alone. Among those who held these opinions in Lahore, in the year of the Hejirah 1049 (A. D. 1639) were seen _Kamus_ and _Fartúsh_, both merchants.

THE SEVENTH SECTION OF THE DABISTAN describes the system of the Rádíán.――The chief of this sect was _Rád Gúnah_, one of the eminently brave, a lion-like hero, who, to beneficent acts and abstinence from cruelty to animals, joined the dignity of knowledge; he enjoyed distinguished honor and rank about the end of Jamshíd’s reign and the commencement of Zohák’s usurpation: his opinion is, that God is the same as the sun, whose bounty extends to all beings; and that the fourth heaven, by reason of its constituting the true centre of the seven heavens, is the seat of his glory and as his essence is pure good, his place must also be regarded as a proof of his goodness: besides this, his grace extends alike to all bodies, whether superior or inferior: moreover, as the heart, which is the sovereign of the body, is settled in the midst of the breast, such is also the rule and custom observed by renowned princes to fix the seat of government in the centre of their realms, so that their bounty as well as severity may be equally extended over the whole community; and, by such a measure, the repose of the people and the due regulations of the Rayas may be promoted. He asserted that the spirit of the heavens, the stars, and the three kingdoms of nature proceed from the solar spirit, and that their bodies return to the light of his body; that is, the virtuous return to him or some of the stars approximating to his glory, whilst sinners remain in the elemental world. He at first communicated these opinions secretly to his friends, but promulgated them fearlessly during the reign of Zohák. In the year of the Hejirah 1052 (A. D. 1642), the author, whilst journeying from Panjab to Kabul, met at the station of _Ráwal Bundí_ two persons of this creed, and whose names were _Hormuzd_ and _Tírah Késh_, who were skilled in all arts, abstinent, and remote from hurting any living being.

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.”[376] 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 Bahzad[377] and the finger of Mani,[378] 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_.

[376] Vitruvius (who lived shortly before J. C.) says (I.
iv. Præf.): Thales Milesius omnium rerum principium Aquam
est professus, Heraclitus Ignem, Magorum sacerdotes, Aquam
et Ignem. As to the earth proceeding from the frigidity of
water, we read in Macrobius (In Somno Scip. I. 1) what
follows: “Terra est sicca et frigida: aqua vero frigida et
humecta est; hæc duo elementa, licet sibi et per siccum
humectumque contraria sint, per frigidum tamen commune
junguntur.”――A. T.

[377] Bahzad was a celebrated painter.

[378] In the Desátír (English transl., pp. 188, 1889) it is
stated that Mani came into Iran during the reign of
Ardeshir, and made himself notorious by curious paintings
and a new doctrine which he exhibited: he permitted the
killing of harmless animals, and forbade all intercourse
with women. After a controversy upon these two points with
the king Shapur, he was driven out of the court, and then
lapidated and torn to pieces by the people of the town.
According to Sharistani, Mani was the son of Fáten or Fater;
according to Mohammed Ben Ishak, his father was Fettak Ben
Ebi Berdsâm. He was born about the year 240 of our era, but
his birthplace is differently stated to have been in Persia,
in Babylonia, in Nishapúr, in Khorossan. He is reputed as a
learned man, as will be shewn in a subsequent note. He
appeared at the court of king Shápur, the son of Ardeshir
Babegan, but inhabited chiefly Turkistan. As a painter, he
exhibited a set of pictures, called تنگ, _artang_; or رژنگ,
_arzhank_; or ارچنگ مانی, _archang Máni_, which he said he
had brought from heaven, where he pretended to have dwelt,
whilst in reality he was concealed in a cavern during one
year. The baron Hammer Purgstal suggests that the _artang_
might have been a banner or ensign, upon which astronomical
or cabalistical figures were represented, and which the
Mongols and Buddhists used to call _Máni_ (see Jahrb. der
Lit., for April, May, June, 1840, p. 28). Máni was besides a
skilful musician, and inventor of a musical instrument,
called _âúd_ by the Arabs, _chelys_ by the Greeks. He was
put to death by order of king Bahram, the son of Hormuz,
about the year 278; by some authors his life and death are
placed later.――See about Máni, _Hyde_, pp. 282, 290, and
_Beausobre_, _Histoire critique de Manichée_.――A. T.

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 1018 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;[379] 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.[380] 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.[381] 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.

[379] According to Philo and to Diogenes Laertius, the
Persians used to marry their mothers and sisters. Alexander
abolished these incestuous marriages (see _Brisson_, p.
290). We know from Herodotus (I: 111) that Cambyses married
his sister Atossa. According to Strabo, the law permitted
the Magians union with their mothers. Plutarch, in the life
of Artaxerxes, relates that this king took to wife his two
daughters Atossa and Amestris; but his mother Parysatis
(_Pari-dokht_, “daughter of a fairy”), at the very time she
was engaging him to marry the first of his daughters, said
that he must, in doing so, place himself above the laws of
the country. Zoroaster, in the Zand books, recommends but
the marriages between the children of brothers and sisters
as actions deserving heaven. We observe that the author of
the Dabistan speaks here only of a particular sect, the
custom of which might have been attributed to the whole
nation of the Persians, but without sufficient foundation.
This is confirmed by the ancient tradition mentioned by
Agathius (l. 11), who says, that Ninus killed his own mother
Semiramis, because she had proposed to him an unnatural
connection with her. For this same reason, according to the
author just quoted, Artaxerxes is said to have discarded
from him with great indignation his mother Parysatis,
although he did not decline the marriage with his two
daughters.――(See _Hyde_, p. 421.)――A. T.

[380] The translation of this passage of the original text
is not, and ought not to be, literal, as the author’s
expressions are here such as an European reader would hardly
think suitable to common decency.――A. T.

[381] The same observation is also applicable to this
passage.――A. T.

THE FOURTEENTH SECTION of this chapter of the Dabistán treats of the followers of _Zardúsht_.[382]――_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_.”[383] 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,[384] 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;[385] and his wife’s name was _Doghduyah_, a virtuous 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.[386] The interpreter answered: “Through this sun-resembling child, the world shall be filled with thy fame; depart, and bring hither the calculation of thy nativity for my inspection.” She performed his command; and the interpreter on examining it said: “During three days keep this secret concealed from all; return hither on the fourth day, and receive the answer to thy demands.” She did so; and on the fourth day came to the astrologer, who smiled on beholding her, and having carefully considered the sidereal influences, turned to the interpretation of the dream, saying: “The night on which thou beheldest that vision, the unborn child had completed five months and twenty-three days; on his issuing forth to the couch of existence, his illustrious name shall be Zardusht; by him shall the enemies of the faith be destroyed; but they will previously oppose him in battle, and put in practice every hostile measure; from the evil doers thou shalt feel much affliction, such as thou didst witness from the wild beasts of the vision.

At last victorious and rejoiced in heart thou shalt become,
And through this unborn child feel all a mother’s joy.

Next thou beheldest a youth descending from the sixth heaven with the glittering branch of a tree; that was _Farrah-i-Izad_, ‘the splendor of God,’ the warder of evils from thy son; the written volume in his hand is the emblem of the prophetic office, by which he is to obtain the victory over all foes; the three wild beasts which remained behind are the type of a powerful evil-disposed enemy, who by wiles will endeavour to destroy Zardusht, but who shall be finally discomfited; and there shall be a prince to promulgate the faith: through his might shall Zardusht become sovereign of this world and the next. O Doghduyah! paradise is the recompense of obedience to Zardusht, and hell is the reward of those who avert the face from him. Would to heaven that I could live in the days of his mission, to exhibit my zeal for his eminent dignity.” Doghduyah then said to the interpreter and astrologer: “How hast thou found out the circumstance of the exact period of my pregnancy?” To this he replied: “Through the power of knowledge of the stars, and the perusal of ancient records, which give an account of his auspicious existence.” Doghduyah, on her return home, told this event to _Purshasp_, that he might communicate it to _Patírasp_; on which both parents joined in praising the Almighty. Zaradusht, on issuing forth into the abode of existence, laughed aloud at the moment of his birth,[387] so that the women of the neighbourhood who were there assembled heard the sound of his laugh, and even his father, _Purshasp_,

“Said to himself, he must surely be an emanation of God,
All, with the exception of him, weep on coming into the world.”

He then gave him the name of Zaratusht,[388]

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

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

“The devouring flame became as water,
In the midst of which slumbered the pearl of Zardusht.”

On learning this, Zaradusht’s mother hurried to the desert, and taking her honored son out of the embers, bore him secretly home. After many days, when the account of his deliverance was published abroad, the magicians, evil spirits, and demons again bore Zardusht away, and threw him into a narrow place, a thoroughfare for the passage of oxen, that he should be exposed to be bruised and trampled under foot. Through the goodness of God, a powerful cow came in front, and, standing still, took Zardusht between her fore feet, and drove off with her horns whatever cow came in that direction: when the whole had passed, she also went to join them; and Doghduyah, after great search, having discovered her honored son, took him home: when this intelligence came to Dúransarún, he commanded them to expose Zardusht in a far narrower defile through which horses were to pass; but, owing to divine aid, a mare advanced before the others, and standing at the child’s head kept a strict watch over him, and Doghduyah, after encountering great hardship, bore her fortunate offspring home. On learning this occurrence, Dúransarún ordered persons to repair to the dens of the ravening wolves, and having slaughtered their cubs, then expose Zardusht in the same place, in order that the dams out of revenge might tear him to pieces. At night, when the troop of wolves returned to their lairs, they beheld their cubs slaughtered and weltering in blood, and at the same time finding an infant crying out, they all hurried towards him; the chief wolf and the boldest of them, having rushed on to devour Zardusht, his mouth became as sewn up: at this miracle the wolves were altogether alarmed, and seated themselves like so many nurses around the infant’s head; at the same time there also came two sheep from the mountain region, which applied their teats filled with milk to the lips of Zardusht: thus the sheep and the wolf lay down in one place. With the morning dawn, his mother, after anxious seeking and searching, came to that frightful place, raised up the exalted prophet, and having poured out her gratitude to God, proceeded with exultation to her home.[389] The magicians, on hearing this miracle, became quite despondent; they assembled to devise some remedy, and formed a council for the purpose of deliberating, when a celebrated magician named _Purtarúsh_ and _Parantarúsh_[390] 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_;[391] 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.