Chapter XVII: Section III (3)

When Zardusht had attained his seventh year, Purtarush, the chief of the magicians, came along with Duransanun to the child’s abode; and made so great a display of enchantments, terrific, and fearful sights, that all the people fled out of the house; but Zardusht, through the aid of God, felt no alarm and moved not, so that the magicians went away filled with affright and disappointment. After some time Zardusht became ill, at which news all the magicians were greatly delighted; their chief Partarósh came, with enchantments and medicine mixed up with _mina_,[392] to Zardusht’s pillow and said: “The swallowing of this medicine will render thy body tranquil and deliver thee from pain.” The illuminated mind of Zardusht saw through the machination, and taking the medicine from him, poured it on the ground, and at the same time telling him about the _mina_ mixed up with the portion, said:

“Shouldst thou in a different guise conceal thy violence,
I can again recognise thee, O thou full of deceit!
Thy description is furnished to me by that God
Through whose command the world is preserved.”

The magicians consequently again returned back mortified at the results of their wicked plot. They say that in those times they accounted no system superior to that of magic, and that the demon held public intercourse with persons of that class so that they obtained it from Iblis without the intervention of enchantment.

“Mankind then praised the foul demon,
As they now do the God of purity.”

Nay, Purshásp, the father of Zardusht, followed that path; one day having invited Duránsarún, Párántárúsh, and many more magicians to a feast, he made the suitable arrangements, and when the repast was ended, he said to Párántárúsh, the chief of the magicians: “Through the excellence of enchantment, whereby our hearts are gladdened and our necks exalted, thy noble person at this period is the spiritual guide of all magicians.” Zardusht, being indignant at this speech, said to his father: “Abandon this erroneous way, and turn to the faith of God: hell must finally be the abode of magicians and enchanters.” These words greatly incensed Purtarúsh, who replied: “Of what consequence art thou before thy father! The intelligent of the earth, and the great men of the habitable world dare not address such insolence to me! Art thou not afraid of me? Dost thou not know me? For this thy insolence I shall spread amongst mankind such calumnies and lies respecting thy creed, that thou must remain in obscurity. What is thy power that, without courtesy, thou darest slight my dignity!

“May thy name be more degraded than that of all other men!
May no desire of thy heart be ever accomplished!”

Zardusht replied: “O son of earth! the lie thou utterest respecting my creed will render thyself before God and man the butt of censure: in retaliation I shall tell, nothing but truth concerning thee, and overpower thee by just arguments and proofs.

“By order of the righteous God’s messenger,
I shall turn thy empire upside down.”

All who were present, as well as the magicians, remained in astonishment at such a stripling’s great intellect, so that Párántárúsh left the house and hastened home, covered with confusion and disgrace: that night he fell sick, and his people also being attacked by illness at the same time, were hurried along with him to the house of retribution.[393]

When the honored age of Zardusht had reached the fifteenth year, he attached not his heart to this place of sojourn, neither did he set any value on the world or its concerns: but fleeing away from wrath and the pleasures of sense, he with pious fear labored night and day in the service of God; wherever he found any one hungry, thirsty, naked, or helpless, he bestowed on them food, raiment, and the needful supplies; his piety and sincerity were consequently renowned amongst all people, although he withdrew from the public gaze.

When he had reached the age of thirty, he directed his face towards Iran, in company with several men and women and some of his own relations; in the course of this journey, they came to a large expanse of water, on which there was not a boat to be found:[394] as it is not meet for women to expose their persons, particularly before strangers, he became anxious about the means of taking them over in the presence of their fellow travellers; he therefore poured out his distress before the God of justice, entreating from him a passage over that wide expanse of water; after which, by the order of the Almighty, he crossed over, with his companions and relations, in such guise that the soles of their feet only were moistened by the water; finally, in the end of _Isfandarmaz_,[395] on the day of _Anírán_, which is the last day of every solar month, he reached the confines of Iran. At that period the people of Iran held a great festival at which were assembled both high and low, and therefore Zartusht took his course to that quarter. At night, whilst alone in some halting place, through his enlightened spirit he beheld, in a vision, a mighty army[396] advancing from Bactria, or the West, which from hostile motives blocked up his road on every side; in the same place he beheld another army coming from _Nimroz_, or “mid day,” and when both armies came to close quarters with the sword, the Bactrian or Western troops were put to the rout. The examiner of the vision thus interpreted it: “When Zardusht, having been taken into the presence of God, should discover all the mysteries of creation, that afterwards, on his return from heaven, to promulgate the _Dínbahí_, or ‘true faith,’ the Dîvs and Magicians, having found out his intentions, would with all expedition make war against him. _Mizumah_,[397] the angel who attends the servants of God, on learning this will promote the better faith, and in consequence the _Asta va zand_ will be read with a loud voice, and through this the demons and magicians shall be dispersed and flee away.” On the interpretation of the dream, he hastened to the festival, inspired with great delight.

When he had returned from the banqueting-place, he set out about the middle of _Ardíbihist_,[398] on the _Dímihr_, the fifteenth day of every solar month, and came to a deep, broad, and extensive water, named _Dábatí_,[399] in the _Astawasta_; there recommending himself to the Lord, he stepped into the water, which at first rose up to the calf of his legs, then to his knees, waist, and finally to his neck; which event was thus interpreted; “the division of the water into these four portions signifies, that in nine thousand years the _Dínbahí_, ‘the true faith,’ shall be four times renewed; the first time by the agency of Zardusht, who was sent to promulgate the _Bahdín_; the second by _Hushídar_; the third by _Hushídarmáh_; and the fourth by _Sarsásh_; all four descendants from Zardusht.”

When the prophet had gained the opposite shore, he washed his person as pure as his soul, and putting on undefiled garments, engaged in prayer.[400] That very day, Bahman, the mightiest of the angels, (whom the Muhammedans call Jabriel) came robed in light to Zardusht, and having asked his name, said: “What dost thou most desire in this world?” Zardusht having answered, “I have no desire but that of pleasing God; my heart seeks after nothing but righteousness; and my belief is that thou wilt guide me to do what is good:” then Bahram replied “Arise! that thou mayest appear before God; entreat from his Majesty whatever thou desirest, from his bounty he will return thee a profitable answer.” Zardusht then arose, and according to Bahram’s order shut his eyes for an instant; on opening them he found himself in the bright empyreal, where he beheld an assemblage through whose effulgence his shadow became visible: from that assemblage to the next, was a distance of twenty-four paces; and also another assemblage of beings formed of light waited on by virgins of paradise. The angels gathered around Zardusht and warmly greeted him, pointing him out to each other, until the honored son of Espintaman[401] came before God, to whom with joyous heart and trembling body he addressed the prayers of supplication. It is necessary to observe here, that the _Báhidínian_, “believers of the eternal doctrine,” unanimously maintain that Bahman assumed the human figure, and that Zardusht ascended to the heavens in his elemental body; but, according to the creed of the intelligent Abádián, the matter is thus stated: “By the coming of Bahman in the human form and his speaking like a mortal, is meant that the true essence of man is uncompounded and simple, not a body nor any thing material; and that, under such a quality, that is, uncompoundedness, he manifested himself to Zardusht; and his saying ‘close thy eyes,’ is figurative, and implies the eradication of the attachments and darkness of the elemental body; when he thus became a simple uncompounded existence, he arrived at the heavens styled the ‘eternal empyrean;’ the first company of angels signifies the souls on high, and the second, the existence of the celestial intelligences; the interrogatories addressed to him by the angels imply, that when the soul leaves the upper world, it descends into this lower abode to encounter wanderings and calamity; but when, by the attractive influence of Bahman and through the energy of intelligence, it returns on high, the angels feel delight on the occasion. He next ascended to the world of simple uncompounded beings, and came near God; the delight experienced by Zardusht signifies, the freedom from alarm and fear enjoyed in that pure world; and his bodily tremor is emblematic of the effulgence of the divine Majesty.” He then asked of the God of justice: “Which of thy servants on earth is superior to the rest?” God thus answered: “The righteous professor of righteousness; secondly, he who to righteousness joins generosity and liberality, walking unceasingly in the way of righteousness and withdrawing from evil; thirdly, he who is friendly to fire and water, to all living and animated beings; for man, by the knowledge and practice of this precept, delivers himself from hell and attains to union with the eternal paradise. O, Zardusht! whichever of my servants in this transitory sojourn of existence practises oppression and cruelty towards my creatures, and averts his head from obedience to my commands, repeat thou to such this warning: that unless he desist from rebellion, he shall dwell in hell to all eternity.” Zardusht again asked: “O most just God, impart to me the names of the _Amshásfands_,[402] that is, of the angels the most acceptable in thy presence; gladden me by their names and sight; cause me to hear their discourse; and graciously enable me to discern the impious Ahriman,[403] who turns not to good through his evil nature; give me power to behold the good and evil of this world, and its termination; the effect of the revolving sphere, with the successive production of modes or the reappearance of things.” When he had thus laid before the Almighty the secret wishes of his heart, he received this answer: “I am the author of good; the benevolent and the beneficent; I neither do evil, nor enjoin it to be committed. I consent not to wickedness, neither do I bring calamity on my creatures: evil and wickedness belong exclusively to Ahriman. It is, however, incumbent on me to keep in hell to all eternity the troops of Ahriman in reward for their deeds: the ignorant only assert that I am the “author of evil.”[404] The Almighty then made Zardusht acquainted with the celestial revolutions and the motions of the stars, and their good and evil influences; he also showed him paradise filled with light, angelic nymphs, palaces, and _Amshásfands_; communicating to him at the same time the knowledge of all mysteries, and teaching him all sciences, so that he knew every thing from the commencement of existence to the end of time; he likewise showed him Ahriman in the gloom of hell, who, on beholding Zardusht cried aloud: “Turn away from the faith of God, that thou mayest obtain all thy desires in this world.”[405]

When the Lord had thus instructed Zardusht, he beheld a mountain of flaming fire, which at the command of God he traversed without any injury to his person; they next poured molten brass on his guileless, silver-like bosom, and not a single hair of his body was touched; they next opened his stomach, and taking out all the intestines again replaced them, on which the wound immediately closed without leaving a vestige of the incision behind. The just God then said to Zardusht: “Thou hast passed over the mountain of fire, and hadst thy stomach rent open; therefore tell mankind whoever turns away from the _Dínbahí_, ‘pure faith,’ and passes over to Ahriman, in the same manner shall the blood of his body be poured out; he shall dwell in the fire, and never attain to the joys of paradise. Again, the molten brass, which on contact with thy breast became congealed like ice, causing thee no injury, is a sign that the nation, at the suggestion of Ahriman, will turn away from the faith; and also that when the _Dínbahí_ shall be promulgated in the world, the high Mobed shall gird his loins to give them battle.

“The heart of mankind was harassed with doubt,
However thou knowest this brass was but a sign;
It is therefore meet that Azarbád, the son of Márasfand,
Should impart to each individual counsel of every kind;
This molten brass he should pour on his breast,
From which no injury shall result to him.

“So that, on beholding this miracle, all mankind with heart and soul will follow the right true road.”

After this, Zardusht asked of the God of justice: “In what manner shall thy worshippers celebrate thy praise and what is to be their Kiblah?” The Lord answered: “Tell all mankind that every bright and luminous object is the effulgence of my light; at the time of worshipping me, let them turn to that side, in order that Ahriman may flee from them; in the world there is no existence superior to light, out of which I have created paradise, the angelic nymphs, and all that is pleasant, whilst hell was produced out of darkness.

“Wherever thou art, and in whichever of the two abodes,
Dost thou not perceive that either place is formed out of my light?”

Having thus taught Zardusht the _Avesta_ and the _Zand_, he said to him: “Recite this celebrated volume to king Gushtasp, that through it he may obtain wisdom; tell him also to attain a perfect knowledge of me; no one should ever call me the worker of injustice; command the Mobeds and all mankind to separate themselves from demons and magicians.”

“Zardusht then enlarged on the praises of the Almighty Lord.”

When the prophet’s desires and purpose had been thus completely attained, he was met on his return by the Amshásfand Bahman, the protector and chief of the sheep, who said to him: “To thee I deliver the sheep and all herds; tell the Mobeds, sages, and all men to guard them well; prohibit them from putting to death calf, lamb, young sheep, or any other quadruped, as men derive great benefits from them:

“We must never be guilty of excess in slaughter.”

“I received these flocks from the Almighty, and now accept them from me; account not my words as unimportant, but inculcate obedience to them on young and old:” on which Zardusht accepted the trust. The Mobed Sarush used to say: “The Yezdanians maintain that, when Bahman forbade the killing of young quadrupeds, he well knew it to be equally wrong to slay the old; first, because in their youth, although they rendered many services, they received no wages for their labor; and secondly, in old age they produce young animals; consequently, where Zardusht in some passages holds it lawful to slay animals, but without committing excess; by the precept is meant, the expulsion of animal qualities from our existence; and by avoiding excess is meant, that we should gradually banish all vile propensities from ourselves, such as eating to excess, which is an animal quality, but which cannot be discontinued at once; it therefore becomes necessary to lessen the quantity of food gradually, as stated by us under the head of the _Sáhí Keshán_.”

After Bahman, the Amshásfand _Ardebihist_[406] coming forward, said to Zardusht: “O accepted of God! bear from me this message to king Gushtasp, and say to him: ‘To thee have I delivered whatever relates to fire. Let there be suitable places of great splendor in every city for the general worship; appoint stated times and _Hirbuds_, or ‘ministers’ for the purpose of adoration; because that light is an emanation of the divine effulgence. Dost thou not perceive how every thing stands in need of fire, which requires only wood from the human race?’

“Its body apprehends not death nor the decrepitude of age,
When thou layest wood within the influence of its sphere.

“Such is its property to indicate the truth, that if thou burn perfumes it diffuses fragrance among the assembled people: from unpleasant odors a correspondent effect ensues; it also banishes the affliction of cold. As fully as God hath delivered it to me, do I now give it in charge to thee! Whoever turns away from my counsel and advice becomes the captive of hell, and incurs the displeasure of God.”

When Zardusht had departed from Bahman, the Amshásfand _Shahrivar_ came forward and said to him: “On thy arrival from the upper to the lower world, tell men to furbish and polish up their arms, and always to keep them in good order and readiness; in the day of battle let them not quit their posts, but display heroic exertion and not resign their post to any other.”

_Asfandármaz_ then coming forward, after many benedictions said to Zardusht: “This is the command of the Almighty to mankind, let them keep the earth pure, and remove blood, pollution, and dead bodies to some uncultivated place.

“Among princes, that sovereign is by far the best
Who exerts himself to improve the face of the earth.”

When Zardusht had departed thence, _Khúrdád_ advanced, and with benedictions thus addressed him: “To thy charge I assign all waters of running streams, rivers, water-courses, rivulets, wells, and all besides; say thou to mankind:

“Through water is the body of every creature maintained in life;
Through it the face of every tract and region is kept in bloom.

“Let them keep dead bodies far removed from it, and let them not defile it with blood or any dead carcass, as the food dressed with such water furnishes an unwholesome repast.”

_Murdád_ next came forward and said to Zardusht: “Let not men heedlessly destroy the vegetable productions of the earth or pluck them from their place:

“As these form the delight of both man and beast.

“Also, O prophet of God! send Mobeds around the whole country, and appoint a wise person in every city to communicate these tidings to all men: let them understand the _Avesta_, and bind around their waist the zone, which is a sign of the pure faith and constancy in it, and let them endeavor to keep the four substances (elements) undefiled:

“Out of the four elements has the body of every animal
Been composed by the supreme and just Lord:
It is therefore necessary to keep them undefiled,
Accounting them among the choice blessings of God.”

It is to be remembered that the conference of all these angels with Zardusht was a revelation and message from God; but there was a more transcendent dignity in this fact, that the Almighty himself addressed Zardusht without the intervention of angels, and imparted to him the mysteries of all that exists.[407]

Zardusht having thus obtained from God the accurate knowledge of all mysteries, drew near this elemental world, whilst the magicians and demons, with a dreadful host, blocked up his road; after which the chief enchanter and the head of the demons and his host thus addressed Zardusht: “Keep the _Avesta_ and _Zand_ concealed; thy incantation, fraud, and artifice make no impression on us: if thou knowest us, thou wilt turn away from such practices.” On hearing this, Zardusht recited aloud one chapter of the _Avesta_ and _Zand_; when these sounds reached the demons, they hid themselves under ground, and the magicians trembled; a part of the enchanters died on the spot, and the remainder implored for mercy.

The Mobed _Surúsh_, the Yezdánian, has been heard to say: “It is recorded in the treatise of _Míhín Farúsh_ that, according to the doctors of the pure faith, when Zardusht had thus obtained the victory over the demons, and was proceeding to an interview with the great king Gushtasp, there happened to be two oppressive and infidel kings in his road; these Zardusht invited to adopt the pure faith and turn away from their evil practices; but they heeded not his words, he therefore prayed to God, and there began to blow a mighty wind, which lifted up these two kings on high and kept them suspended in the air; the people who came around were astonished on beholding this sight; the birds also from every quarter of the sky flocked around the two kings, and with beaks and talons tore off their flesh until their bones fell to the ground.[408]

Zaratusht, the son of Bahram, says, that when Zardusht after his victory arrived at the court of the great king Gushtasp, he called on the name God, and then sought access to the sovereign.[409] He beheld the first rank, composed of the grandees and champions of Iran and other regions, standing around; and above these two ranks of sages, philosophers, and learned men, who took precedence of each other in proportion to their knowledge, for this great king was exceedingly attached to men of science; he next beheld the monarch of the world seated on a lofty throne, and his brows encircled with a costly crown: on which Zardusht in eloquent language recited the praises of the king.

Farzánah Bahram, the son of Farhad, of the Yazdanian sect, relates thus in the _Sháristán_: “The doctors of the pure faith say, that when Zardusht entered into king Gushtasp’s assembly, he held in his hand a blazing fire which caused him no injury; he then transferred that fire to the king’s hands, which in like manner remained unhurt; he afterwards gave it into the hands of others and still no trace of burning appeared; he next lay down, and ordered molten brass to be poured on his bosom four different times: although the molten metal came on his breast, no bodily injury resulted from it.”[410] Zaratusht, the son of Bahram, adds: The sovereign of Iran having thus ascertained the dignity of the prophet of the human race, addressed him with terms of earnest affection, and ordering a chair to be brought, placed him in front of the royal throne, above the two ranks of the philosophers. Zardusht, agreeably to the king’s command, having taken this seat, manifested to all the assembly the precious diamonds of his intellectual stores. The sages and eminent men of the exterior circles on his right and left entered on the path of controversy, but were finally refuted, one after another. They say that on this day thirty of the sages seated on his right, being unable to withstand the arguments of Zardusht, bore testimony to his knowledge and truth; and in like manner thirty of the wise men on his left were overpowered and convinced. When such sages, who had not their equals in the seven climates, had been thus confuted, the illustrious prince called the prophet of the Lord into his presence, and for further conviction questioned him on various sciences and the traditions of old; and having received conclusive answers on all these points he was struck with amazement. The great king therefore assigned to the prophet of the just Lord a dwelling adjacent to his own palace, and the philosophers departed home with afflicted hearts. During the whole night they read over books with each other, and concerted with each other how they might, the following morning, conduct the argument and controversy with Zardusht; whilst the prophet of the Lord on coming to his house, according to his custom, desisted not until morning from acts of worship and praise. The following day, when Zardusht and the philosophers assembled around the king, whatever the sages advanced which was not strictly conformable to truth, Zardusht produced a hundred arguments, both theoretical and practical, to invalidate the assertion; and if they demanded a proof of whatever he himself advanced, he adduced a hundred convincing demonstrations. Gushtasp accordingly increased the dignity of the Lord’s prophet, and inquired his name, lineage, and native city; to which questions Zardusht returned the meet answer, and said: “O great king, to-morrow is the day of Hormuz, or the first of the month; command the chiefs of the military to assemble and all the philosophers to appear, that I may reduce all to silence, as I have done this assembly, and give answers which will dumbfound them; after which I shall execute the commission with which I am entrusted.”

Gushtasp issued the requisite order, and they all returned home with this agreement. Zardusht, from inclination and habit, continued in supplication to the Lord; and the wise men said to each other: “This stranger has twice degraded us wise men, taken away our reputation, and obtained favor with the king:” they therefore conferred with each other how they could most effectually oppose Zardusht and refute his arguments.

“With this understanding each retired to his own abode,
And through anxiety not one of them slept all that night.”

On the third day, the nobles, doctors, and wise men assembled around the king, and Zardusht also advanced into the company: although the sages and learned men had mutually combined to confound him by argument, they were all finally refuted. When the philosophers were no longer able to utter a word, the superior personages gave place to Zardusht, on which the prophet of the Lord loosed his tongue and said to Gushtasp: “I am the envoy of the Lord the Creator of the heavens, earth, and stars; the disinterested bestower of daily food to his servant: he who has brought thee from non-existence into being and made kings thy servants, has sent me to thee.” Then taking the _Avesta_ and _Zand_ out of a case, he added: “This volume God has given to me, and sent me forth to the human race with the commandments named _Astawazand_, which require implicit obedience; if thou wilt conform to the commands of God, in like manner as he has made thee sovereign of the world, he will also make thee eternally happy in futurity and paradise; but if thou avert the head from his command, thou incurrest the displeasure of the just God; the foundation of thy greatness shall be rent, and thou shalt finally become a denizen of hell.

“Adopt no line of conduct through the suggestion of a Div.
From this time forward listen to my commands.”

The great king replied: “What proof dost thou adduce, and what miracle dost thou perform? exhibit them, that I may instantly diffuse thy faith over all the world.” Zardusht said: “One of my decisive proofs and miraculous works is this volume, on once listening to which thou shalt never more behold demon or magician: this volume contains the mysteries of both worlds, and clearly expounds the revolutions of the stars: there is no being in existence an account of which is not found in this book.” The king then commanded: “Read me a section of this heavenly volume.” Zardusht having read one chapter, Gushtasp not feeling a full conviction, said to him: “Thou hast urged a bold suit; but precipitancy in such an affair is by no means proper; I shall devote some days to exploring the nature of the _Zand-Avesta_: but in the mean time come thou hither as usual.” Zardusht then

“Returned to the house assigned him by the king.”

The enraged philosophers also came out and took counsel with each other about slaying Zardusht. The following morning, when Zardusht left the house to go to the king’s palace, he delivered the key of his apartment to the king’s porter; but the philosophers so deluded this man, that he gave up the key secretly to them; on which they opened the door of the prophet’s apartment, and having put into bags unclean things which they had collected, such as blood, hair, a cat’s head, a dog’s head, dead men’s bones and the like, placed them under his pillow, and having locked the door, gave the key back to the porter, previously obliging him to swear to keep the matter altogether secret; after this they went to the palace, where they beheld Zardusht seated near the king, who was engaged in reading the _Zand-Avesta_,

“Lost in amazement at the characters and words.”

The philosophers said: “The _Zand-Avesta_ is altogether magic, and this man is a wizard, who by force of spells has produced an impression on thy heart, in order to bring evil and confusion all over the world; but be not thou the wizard’s ally.” On hearing this, Gushtasp ordered persons to repair to Zardusht’s house and make a careful examination; they went and immediately brought before the king whatever they found in the house, whether eatables, carpets, dresses, clothes-bags, etc., all which they opened in the king’s presence; on this, the talons, hair, and such like impurities, which had been hidden there by the philosophers, were exposed to view. The king was greatly enraged, and said to Zardusht: “This is thy magic practice.” The prophet of the Lord being quite astonished, replied: “I have no knowledge of these things; let his majesty inquire the particulars from the porter.” The porter on being summoned, said: “Zardusht closed his door, and not even wind had access to it.” The king became quite indignant and said to Zardusht: “They have not brought these sacks from heaven and hid them under the pillow.” In his rage he threw away the _Avesta-Zand_, and sent Zardusht in chains to prison: there was also a porter appointed to give him a fixed allowance and keep strict watch. Zardusht remained in chains both day and night, the porter bringing him daily a loaf of bread and a pitcher of water; and one whole week passed in that manner.

They relate that Gushtasp had a royal steed called the “Black Charger,” which the great king mounted on the day of battle:

“When, mounted on this charger’s back, he advanced to the fight,
The result of the combat terminated in victory.”

One morning at dawn, the master of the horse beheld the Black Charger without fore or hind feet, which he saw were drawn up into his belly; in great haste he announced this event to the sovereign of the world. Gushtasp in great affliction hurried to the stable, summoning thither the veterinary surgeons, physicians, and learned men, all of whom exerted themselves in remedies and applications without any benefit resulting from their exertions. Through grief the king partook not of food that day, and the military were sorely afflicted. Zardusht, who in consequence of the general mourning had not received his allowance before evening, became hungry; when the evening had passed, the porter came and brought the provisions, stating at the same time what had befallen the Black Charger; on this the prophet of the Lord said to him: “To-morrow tell the king that I can set this affair to rights.” The next morning the porter conveyed the prophet’s message to the king, on which orders were given to bring Zardusht into the royal presence. This favorable intelligence having been communicated to Zardusht, the prophet entered into a warm bath, and after ablution, on appearing before the king, he uttered benedictions on the sovereign of the world. Gushtasp then assigned him a place near himself, and having explained the state of the horse, added:

“If thou be truly a prophet sent from the Lord,
Thou canst easily restore this horse to perfect health.”

Zardusht replied: “If thou wilt, O king, engage to perform four things, thou shalt again behold the charger’s fore and hind legs.” The king said: “I accept the conditions: what is the first?” Zardusht replied: “Let us all repair to the Black Charger’s bed.” On arriving there he said to the king: “Make thy heart and tongue of one accord: utter with thy tongue and repeat with thy heart, that without doubt, suspicion, or equivocation, I am a prophet and apostle sent from God.” The king having agreed to this, the prophet of the Lord addressed his petitions to the God of justice, and then rubbing with his hand the horse’s right forefoot, it straightway came out, on which the king and the soldiery loudly applauded the holy man.

After this, he said to the king: “Command the heroic Isfendiar to enter into a covenant with me that he will gird up his loins to promulgate the faith of the Lord.” The prince was not averse, and entered into a solemn engagement; on which the apostle prayed to the Lord until the right hind leg came out.

He then said to the great king: “Send an _Ustawar_ and an _Amin_ along with me to the great queen _Kitábún_, in order that she may enter into the true faith.” The king having assented, Zardusht on coming into the king’s golden apartment thus addressed queen Kitábún: “Mighty princess! the Lord has expressly selected thee to share the couch of Gushtasp and to be the mother of Isfendiar. I am the Lord’s prophet sent by him to the king: therefore adopt the pure faith.” On this the great queen with heart and soul attached herself in sincerity to the prophet: after which Zardusht prayed, so that the other hind leg came out.

He then said to the king: “Now send for the porter; it is proper to inquire of him who it was that conveyed this stuff of magical preparation to my house.” The king summoned the chamberlain and questioned him in a threatening tone, saying: “If thou wilt confess the truth, thou savest thy life; but otherwise, thou shalt have thy head under thy feet.” The treacherous chamberlain implored pardon, and related all the particulars of the bribery and delusion practised by the philosophers’ friends. Gushtasp was exceedingly indignant, and ordered the four philosophers to be hanged. Zardusht then recited the prayers taught him by the Almighty, so that the other forefoot came out, and the swift charger stood on his legs. The sovereign of Iran kissed the prophet’s head and face, and leading him to the throne, seated him near himself; he also requested pardon for his sin and gave back the prophet’s goods.[411]

The doctors of the pure faith also record, that king _Lohrasp_ and _Zerir_, brother to Gushtasp having fallen into so violent a malady, that the physicians in despair desisted from all attendance on them, but having been restored to health through the prayers of Zardusht, they adopted the pure faith.[412]

Zaratusht the son of Bahram relates: One day Zardusht, having come into the king’s presence, he thus addressed the prophet of the Lord: “I desire to obtain four things from God; it is therefore meet that the prophet should request them: first, that I should behold my own state in the next world; secondly, that in the time of conflict no blow should make any impression on me, so that I may be able to diffuse the true faith; thirdly, that I may know thoroughly the mysteries of good and evil in this world; fourthly, that until the day of judgment my spirit may remain united to my body.” Zardusht replied: “I will entreat the Lord to grant these four wishes:

“But it is necessary that out of these four wishes
Thou shouldst implore one only for thyself:
Choose three wishes for three different persons:
That I may entreat them from the righteous Creator;
He will not confer on any one person these four gifts,
Because that person might say: ‘I am the supreme Creator.’”

The king having agreed to this, Zaratusht at the time of evening prayer went to his house, repeated the praises of the Almighty, entreating from him the accomplishment of the king’s desires, and lay down in the act of adoration: in this state God showed him in a vision that the king’s petition was granted. At dawn of day the king was seated on his throne; Zardusht appeared in the royal presence and came to his place; in a moment after, the king’s chamberlain entering in great trepidation, said: “There are four terror-striking, awe-inspiring horsemen at the door:

“Never before have I beheld horsemen of such a kind.”

The king asked of Zardusht: “Who are these persons?” but he had scarcely done speaking before all the four horsemen dressed in green, completely armed, of majestic port, drew near the throne; these four cavaliers were of the number of those angels who are nearest the just God, and are of the great Amshasfands, namely, _Bahman_,[413] _Ardibahist_,[414] _Azarkhurdad_,[415] and _Azargushtásp_,[416] who thus addressed the king: “We are angels and the envoys of God. The Dispenser of justice thus declares: ‘Zardusht is my prophet, whom I have sent to all the inhabitants of the earth; attend well to him; if thou devote thyself to his way, thou art delivered from hell. Never inflict pain on him; and when thou obtainest thy desires, avert not thy head from his commands.’”

King Gushtasp, although in magnanimity immovable as mount _Alburz_, yet through the majesty of the angels and their awful presence, fell senseless from his throne: on recovering himself he thus addressed the righteous Lord:

“I am the lowest of all thy servants,
And have girt up my loins to execute thy orders.”

When the Amshásfands heard this answer, they departed; and the military, on learning this wonderful occurrence, were all assembled: the king also, trembling all over, apologized to Zardusht:

“Thy command sits upon my soul;
My spirit is like the son of the Lord;
My body, soul, and wealth are all to thee devoted,
By order of the just and glorious Creator.”

The prophet of the Lord replied: “May good tidings ever attend thee! I have entreated from the Almighty the completion of thy desires, and my prayer has been granted.” Zardusht then ordered that for the purpose of the _Yashtan-i-darún_,[417] that is, “the recitation and breathing out of prayer,” they should make ready in an inner apartment wine, sweet perfumes, milk, and a pomegranate; and over these he performed _Yasht_, or “the recitation of prayers,” in a low voice, out of the _Avesta_ and _Zand_; after this ceremony they gave Gushtasp some of the hallowed wine, on the mere tasting of which he became insensible and rose not up for three days: in that interval his spirit ascended to heaven, and there beheld the celestial nymphs, their palaces, progeny, and attendants; the blessings of paradise; the different gradations of rank among the virtuous, and the grade reserved for himself.

The prophet next presented to _Bishutan_[418] some of that hallowed milk, on drinking of which he was delivered from the pangs of death and obtained eternal life. Some of the Yezdánian doctors hold, that by eternal life is implied the knowledge of one’s own essence and soul, which never admit of decay; milk is also mentioned, as it constitutes the food of children, and science is the food of spirit; on which account they have likened science to consecrated milk. He next gave _Jamasp_[419] some of the hallowed perfume, through the efficacy of which universal science shed its lustre on his heart; so that, from that very day of his existence, whatever was to come to pass until the day of judgment was clearly comprehended by him in all its details. He then gave one grain of the hallowed pomegranate to _Isfendiar_, who on eating it instantly became brazen-bodied, and his frame grew so hard that no blow could make an impression on it.

When the great king awoke from his vision, he broke out into praise and adoration; after which he called for Zardusht, to whom he related what he had witnessed, and commanded all men to receive the pure faith; then, being seated on his throne, he ordered the prophet of the Lord to recite some sections of the _Zand_ in his presence. On hearing the _Avesta_, the demons fled and concealed themselves under the earth. The great king next commanded that in every city the Mobeds should attend to the observance of fire, erecting domes over it, and keeping stated festivals and times.

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

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

It is also expressly stated in the glorious Koran to the same purport:[420] “On the very day when the spirit (Gabriel) and the angels shall be ranged in their order, nobody shall speak except him to whom the Merciful will permit it, and who will say nothing but what is just.” In another place it is declared:[421] “Truly thou canst not direct whomsoever thou lovest; but God will direct whomsoever he pleases.” It is also recorded in the traditions, that the asylum of prophecy (on whom be blessings!) said to the beautiful Fatima: “O Fatima! fear nothing, for thou art the prophet’s daughter; perform good works! again I say, perform good works!” He also proposed this additional proof! “Not one of the eminent, eloquent, learned, or wise men of the world can produce a composition which in the least resembles the volume I have sent down; if they are able let them declare it; but as they are unable, let them confess that this is the voice of God: a similar statement has also been made in the divine words of the Koran: ‘produce ye a chapter resembling it.’ Again of the many prophets who appeared on earth, all were ignorant of future events except Zardusht, who, in the _Zend-Avesta_, clearly expounded whatever was to come to pass until the day of judgment, whether good or evil.”

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

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

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

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

It is generally reported that Zardusht was of _Azarbadgán_[422] or _Tabruz_; but those who are not _Beh-dinians_, or “true believers,” assert, and the writer of this work has also heard from the Mobed _Torru_ of _Busáwári_, in Gujurat, that the birth-place and distinguished ancestors of the prophet belong to the city of _Rai_.[423]

A Mobed has transcribed as follows from the _Avesta_ and _Zand_,[424] when the Amshásfand Báhmán, pursuant to God’s command, had borne the prophet Zardusht to heaven, he thus entreated of the Almighty: “Close the door of death against me: let that be my miracle.” But the righteous Lord replied: “If I close the gates of death against thee, thou wilt not be satisfied; nay, thou wouldst entreat death from me.” He then gave Zardusht something like honey, on tasting of which he became insensible; like one in a profound sleep has visions, he became acquainted with the mysteries of existence, clearly perceiving the good and evil of whatever is in being; nay, he knew the number of hairs on the sheep, and the sum of the leaves on a tree. When his senses were restored, the Almighty asked him: “What hast thou seen?” He answered: O supreme ruler! I beheld in hell, along with Ahriman, many wealthy persons who had been ungrateful in this world; and I found in the supreme paradise many persons, rich in gold and silver, who had worshipped the Lord and been grateful to him. I moreover saw in hell many who were eminent for wealth, but who were childless; and many an indigent Durvesh, the father of many children, in the enjoyment of paradise. I saw moreover a tree with seven branches,[425] the shadow of which extended far and wide; one branch of gold, the second of silver, the third of copper, the fourth of brass, the fifth of tin (or lead), the sixth of steel, the seventh of mixed iron.” The Lord then said to his prophet: “The tree with seven branches is the series of events in the world, in which agitation arises from seven sources through the revolution of the spheres; the first or golden branch typifies the way and attraction by which thou hast come to my presence and attained the prophet’s office; the second or silver branch signifies that the great sovereign of the age shall receive thy system of faith, and that the demons shall hide themselves in dismay; the third or copper branch is the period of the Ashkanian kings.

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

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

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

“The sixth branch, or that of steel, is the reign of Nushirwan, through whose equity the aged world shall be restored to youth; and although _Mazdak_ of corrupt heart shall pursue his designs, yet will he be unable to do any injury to the pure faith. The seventh branch, or that of mixed iron, is emblematic of the time when the period of a thousand years verges to its end,[426] and the royal dignity falls to _Mazdakin_, and no respect remains to the pure faith; then a people clothed in black, oppressors of the poor, without title, reputation, or merit, friends to tumult and wickedness, fraudulent, hypocritical, and deceitful, bitter of heart like aloes, with honied tongue, traitors to bread and salt, ungrateful, speakers of falsehood, alike building the most magnificent mansions and fond of ruined caravansarais, seeking the ways of hell, having conspired together will destroy the fire-temples, and turn to themselves the spirit of the inhabitants of Iran. The sons and daughters of the nobles shall fall into their hands, and the children of the virtuous and mighty become their attendants: nay, this race shall make a covenant-breaker king over them:

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

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

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

“Men shall gird the sacred zone in secrecy, and drag on a dishonored existence, forgetting altogether the _Náúroz_ and _the festival of Farvardin_.[427]

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

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

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

Zardusht said: “O righteous Ormuzd! after so much toil, abridgment of life and long-protracted suffering shall not the professors of the true faith find some intercessor; and how can discomfiture overtake those clothed in black vestments?” The Almighty answered thus: “Pain is not to last for ever; when the black ensign is displayed, a host arrayed in red vestments and helmets shall come forth from the formidable room; and the land of Khorasan be desolate by flood and vapor; the earth shall tremble and the cultivated fields be laid waste; Turk, Rúmite, and Arab encounter each other; and the borders of Turan be made a wilderness by Turks, Persians, and Hindoos; the sacred fire be borne to _Dushkhargar_, or ‘the mountainous region;’ and, through invasions, Iran become one scene of desolation.” The prophet then said: “O, Lord! however short the duration of this people may be, they will surely destroy life; how then shall these wicked be exterminated?” To which he received this answer: “The standard of an army arises out of Khorasan, and then Hoshidar is separated from his mother; when he arrives at the age of thirty, he will follow the ancient mode of faith, and become sovereign of Hindustan and China; he shall have a son of the Kaianian race, named Bahram and entitled Hamawand, but whom his nation will call Shapur: on the birth of that illustrious child, the stars shall drop down from heaven; and his father pass away from this world in the month of _Aban_ and the day of _Baud_.[428] When this son has attained twenty-one years of age, he shall march in every direction with a numerous host, and proceeding with his troops to Balkh and Bokhara, advance into Iran with the armies of India and China. A man professing the good faith in the mountain region will then exert himself, and bringing up an army from Khorasan and Sistan, come to the aid of Iran:

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