Chapter XVIII: Section III (4)

“Three mighty battles shall then ensue, which will render Persia the land of mourning; after which will arise an exalted avenging prince who shall obtain the victory. In those days a thousand women shall not be able to find one man; and if they should perchance behold one, they shall be filled with astonishment. When those times are come to an end, I shall send Serósh towards Jerusalem and summon Bishutan, who will issue forth with a company of one hundred and fifty virtuous men, and duly perform _Yasht_, or ‘prayer,’ on which Ahriman will engage in battle with them; but, on hearing the sound of the _Hadokht_ and the _Ashtawazand_, the partizans of Ahriman shall flee out of Iran. A prince, Báhrám by name, shall then ascend the throne, bring back the sacred fire, and restore the institutions of ancient times, and the seed of the wicked shall then be exterminated: finally, when Bishutan beholds every thing duly arranged, he will return with royal pomp to his own palace.”

The Mobed _Azar Khirad_ relates in his book that the _Zand_ contains twenty-one _Nosks_, or “parts,” every _Nosk_ having a particular name in Zand and Parsi according to the following list:[429] _Yathá_, _Ita_, _Ahu_, _Wíría_, _Alartúsh_, _Nadar_, which they call in Arabic _Búfastál_, and in Parsi _Favaímasíhan_. This Nosk treats of the stars, constellations, order of the heavens, the aspects, the good and evil influences of the heavenly bodies, and such like topics. The other Nosks are: the _Ashád_, _Chíd_, _Hashú_, _Wankawísh_, _Wazda_, _Mankahú_, _Sítanú_, _Nan_, _Ankahísh_, _Marzái_, _Khashar_, _Machá_, _Ahrá_, _Ayám_, _Darkúbíú_ and _Astarám_: all the sciences are contained in the Zand, but some are mentioned enigmatically and by way of allusion. At present there are fourteen complete Nosks possessed by the Dostúrs of Karman, the other seven being incomplete, as through the wars and dissensions which prevailed in Iran some of the Nosks have disappeared, so that, notwithstanding the greatest researches, the Nosks have come into their hands in a defective state.

Zaratusht Báhrám, the son of _Pazhdú_, relates that, at the time of the promulgation of the pure faith in Iran, there lived in India a sage of profound learning, named _Jangrangháchah_,[430] whose pupil _Jamasp_[431] had been during many years, a circumstance which procured him great distinction. On being informed of Gushtasp’s conversion, he wrote an epistle to the great king, to dissuade him from the profession of the pure faith. By the king’s command, this sage came to Iran to hold a disputation with Zardusht, who said to him: “Listen to one Nosk of this Asta which I have received from God, and attend to its interpretation.” Upon this, at the illustrious prophet’s command, one of his disciples read a Nosk in which God said thus to Zardusht: “On the promulgation of the pure faith, there shall come from Hindustan a wise man, named _Jangrangháchah_, who will ask thee questions, after such and such guise, the answers to which are after this manner, thus answering all his questions:

“By this same Nosk his condition was improved,
And the answer to each question was correctly given.”

When he heard the solutions of his questions he fell from his chair, and on recovering his senses adopted the pure faith. The prophet Sásán the Fifth, in his select commentary on the _Dasátir_ and the interpretation of the code of Zardusht, relates, that when Isfendiar had promulgated the pure faith, the eminent sages of Greece dispatched a learned man, named _Niyátús_,[432] to interrogate the prophet of the Lord concerning the exact nature of his tenets. Gushtasp, having assigned him an audience on a most auspicious day. this distinguished Greek, on beholding the face of Zardusht, said: “From this face, knowledge, sagacity, and science are manifest as the properties of a mind so formed; and this is not the physiognomy of one who utters falsehoods.” He then asked him concerning the moment, day, month, and year of his birth, which being communicated by Zardusht, Niyátús observed: “Under such a horoscope, a person of weak intellects cannot be born.” He next questioned him concerning his food, sleep, and mode of life, which being also explained, Niyátús added: “From this rule of life he cannot be an impostor.” The prophet of the Lord then said to him: “Keep in thy heart whatever thou desirest to inquire about, and utter it not with thy tongue; as the Almighty has acquainted me with it, and for my sake has sent me his word in this chapter relative to these matters.” On this, one of the prophet’s disciples read to Niyátús, out of a single chapter, all that was laid up in the noble envoy’s breast, and whatever he was commissioned to enquire about, at the desire of the eminent men of Greece.

The Fifth Sásán, in like manner, relates that when the report of Jangrangháchah’s having adopted the faith was published abroad, a sage, by name _Byásá_,[433] came from India to Iran; and the sages of every country being assembled, pursuant to the great king’s command, Biyása thus addressed the prophet of the Lord in the presence of all: “O, Zardusht! in consequence of thy answers and unfolding of mysteries to the wise Jangrangháchah, thou art accounted a true prophet. I have besides heard of innumerable miracles performed by thee. Know that I also, in my own country, am reckoned as one who is unequalled both in the theoretical and practical sciences. I now hope that thou wilt disclose the secrets which I have kept pent up in my bosom, and have never in any manner transferred from the page of my heart to the lip: some people tell us that the genii impart knowledge of this kind to the worshippers of Ahriman: however if thou canst unfold all these secrets, I shall turn to thy faith.” The prophet of the Lord said: “Long before thy arrival, the God of purity made all known to me.” He then recited a _Simnad_, “chapter,” which the Lord had sent down on those subjects; in which was specified whatever was in Byása’s heart, with the answer attached to it; after which Byása listened to the word of God, and having made profession of the pure faith, returned to Hindustan. It is to be remarked that the two Simnad which contain the answers to the eminent envoy of the Greeks and the sage Byasa do not form a part of the Astawazand, but constitute a portion of the Desátir,[434] or of the celestial volume, in the language of which a chapter is styled a Simnad.

Moreover, Zaratusht Báhrám thus relates concerning the account of heaven and hell given by _Ardaiviráf_.[435] It is recorded that, when the power of _Ardeshir Babagan_ was firmly established, he assembled around him forty thousand virtuous Mobeds and Dustars, out of which number he selected four thousand; of those thus selected he set apart four hundred, who knew by heart the greater part of the Asta; of these four hundred he again chose out forty learned doctors; and from these he selected seven unblemished sages, equally free from mortal and venial sins, whom he thus addressed: “Let whichever of you is able divest himself of body, and bring us intelligence concerning heaven and hell.” These righteous men made answer: “For such a purpose there is required a man who from the age of seven upwards has not committed sin.” After which these sages selected from amongst them one, named _Ardai Viráf_,[436] whom they knew to be possessed of this excellence, and, accompanied by the great king, they all repaired to _Azar Khúrdád_, which was a fire-temple; having there prepared a golden throne for _Ardai Viráf_, the forty thousand professors of the faith performed _Yazash_, that is, recited prayers according to the prescribed mode. Ardáiviráf, having drunk a cup of hallowed wine which he received from the Dustur, lay down on his couch and did not arise before the expiration of a week; his spirit, through the efficacy of the divine word, having been separated from the body, those six Dustúrs all the while standing around his pillow. On the eighth day Ardáí, arising from sleep, ordered a scribe to be brought, who should commit to writing all his words; and he thus spoke:[437] “When I fell asleep, _Sirushi_, who is called also _Surúsh Ashú_, or _Ashú_ simply, or ‘the Angel of paradise,’ came near. Having made my salám, I explained the motives of my coming to the other world. He took my hand and said: ‘Ascend three steps.’ I obeyed, and arrived at the _Chanyud Pul_, or ‘the straight bridge of judgment’ (the sarát of the Muhammedans). The accompanying Angel pointed me out the road, when I beheld a bridge finer than a hair and sharper than a razor, and strong, and its length was seven-and-thirty _rasans_, or cords.[438] I beheld a spirit just parted from the body in a state of tranquillity; on its arrival at the bridge of judgment, a fragrant gale came from mid-day or the east, out of which issued forth a beautiful nymph-like form, the like of which I never before beheld. The spirit asked her: ‘Who art thou of such surpassing beauty?’ She replied: ‘I am the personification of thy good deeds.’

“I then saw _Mihr Ized_,[439] at whose side were standing _Rash Rast_[440] and _Sarúsh Ized_ holding a balance in his hand, and angels assembled around them. Now Mihr Ized is the angel whose province it is to number and estimate people in regard to rewards and punishments. Rash is his minister of justice and the lord of equity; and Sarúsh is the lord of messages and the master of announcements. To these I made my salam which they returned, and I passed over the bridge.[441] Several spirits then appeared who addressed me affectionately; Báhmán next appeared and said to me: ‘Come on, that I may show thee the _Gah-i-zarin’_ (or golden place, which is the same as the celestial throne). I proceeded with him to a beautiful throne, where I beheld the spirit before mentioned, whose deeds were personified by a beauteous form, with the _Ashwan_, or ‘pure spirits,’ and the inhabitants of paradise around him, with the spirits of his relations rejoicing as on the arrival of a long-absent traveller from his abode; then Báhmán took his hand and brought him to a place worthy of him. When I had proceeded a little onwards, I beheld a lofty portico, where by order of Surúsh I addressed my prayers towards the place of God, and my sight became darkened through the effulgence of light. Surúsh again brought me back to the bridge of judgment, around which I beheld a number of persons standing with folded hands. I asked: ‘Who are those persons?’ Surúsh answered: ‘These are the weak in faith, who remain in this state until the day of judgment: if they possessed an additional particle of virtue, equal in weight to one of the hairs of the eyelash, they would be relieved from this calamity.’ I then beheld another assemblage like unto shining stars. Surush said: ‘This is the _Satra Payah_,[442] (or the sphere of the fixed stars); in these are a people who with all their wealth observed not the _Gítí Kharíd_[443] (the purchase of the other world) and the _Naú Roz_ (or the festival of the new year.)’ He next brought me to the _Máh Páyah_ (or lunar sphere), where I beheld spirits resplendent as the moon. The angel said: ‘this _Máh Páyah_ is also one of the spheres of paradise, in which are those who have performed every kind of meritorious act and deed, except observing the _Naú Roz_.’ He then conducted me to the _Khúrshíd Páyah_ (or solar sphere) where I beheld spirits exceedingly bright, radiant as the sun. The angel said: ‘In the solar sphere are the persons who have observed the _Gítí Kharíd_ and the _Naú Roz_.’ At his command, I then addressed my prayers to the _Warakt_ and _Khurah-i-Yazdan_, or ‘light of the Almighty:’ perception and intellect, through the effects of terror and overpowering awe, began to flee from me; a voice, however, from which I obtained renovated energy, came to my hearing: there was then some oil[444] given me to drink out of a golden cup: I partook of it and found it of an incomparable taste: they told me that it was the food of the people of paradise. I next beheld _Ardi Behést_,[445] to whom I made my salam. He said to me: ‘Place on the sacred fire wood free from moisture.’ Surush then bore me off to _Kurutaman_, or ‘paradise,’[446] in the light of which I became bewildered in astonishment: I knew none of the precious stones of which it was composed. The angels, by the command of the Almighty, took me round every part of it. I next came to a place where I beheld an illustrious assemblage enveloped in _Khurah_, that is, ‘radiance and pomp.’ _Surúsh Ashir_ said: ‘These are the spirits of the munificent and noble-minded.’ After this I saw a great multitude in all magnificence. Surúsh explained to me: ‘These are the spirits of all who have observed the _Naú Roz_.’ Next them I beheld an assemblage in the enjoyment of all magnificence and happiness. Surúsh observed: ‘These are the spirits of just princes.’ After this I beheld blessed spirits in boundless joy and power. Surush explained: ‘These are the Dustúrs and Mobeds: my duty is to convey that class to this honor.’ I next beheld a company of women rejoicing in the midst of great pomp. Surúsh Ashú and Ardibahést observed: ‘These are the spirits of women who were obedient to their husbands.’ I then beheld a multitude of majestic and beautiful persons, seated along with angels. Surúsh said: ‘this class consists of Hírbuds and Mobeds, the attendants on fire-temples, and the observers of the _Yasht_ and _Yazisht_ of the Amshasfands.’ After these I saw an armed assemblage in a state of the highest joy. Surúsh informed me: ‘These are the spirits of the champions who fought in the ways of God, maintaining their country and the husbandmen in a state of prosperity and tranquillity.’ I next beheld a great assemblage in the enjoyment of all delight and gladness. Surúsh observed: ‘These are the spirits of the slayers of the _Khurástár_ (or noxious animals).’[447] After this, I witnessed a people given up to sporting and happiness. Surush observed: ‘These are the spirits of the husbandmen, over whom _Safándarmuz_ is set; he consequently presides over this class, as they have propitiated him by their acts.’ I next beheld a great company surrounded by all the appliances of enjoyment. Surúsh said: ‘These are the spirits of shepherds.’ After this, I beheld great numbers in a state of repose and joy, and the elemental principles of paradise standing before them. Surúsh observed: ‘These are the heads of families, friends to building, who have improved the world by gardens and water-courses, and held the elements in reverence.’ I next came to another class, endowed with prophet-like radiance, of whom Surúsh remarked: ‘These are the spirits of _Jádóngóis_.’ By _Jádóngóis_ is meant one who solicits money from the wealthy to promote the way of the Lord, and who expends it on noble foundations and holy indigent persons.

“What can I say concerning the black-eyed nymphs――the palaces, offspring, and attendants――the drinks and viands?――any thing like which I know not of in this elemental world.[448]

“After this Surúsh and Ardibehést, taking me out of paradise, bore me off to behold the punishments inflicted on those in hell. First of all, I beheld a black and gloomy river of fetid water, with weeping multitudes falling in and drowning. Surúsh said: ‘This water is collected from the tears shed by relatives on the death of a person; and those who are drowning are they whose relatives, after their death, break out into mourning, weeping, and tears.’ I next proceeded towards the bridge of judgment, where I beheld a spirit rent from the body, and mourning for its separation: there arose a fetid gale, out of which issued a gloomy figure, with red eye-balls, hooked nose, hideous lips, teeth like columns, a head like the kettle of a minaret,[449] long talons, spear-like fangs, snaky locks, and vomiting out smoke. The alarmed spirit having asked, ‘Who art thou?’ he answered, ‘I am the personification of thy acts and deeds.’ On saying this, he threw his hands around the spirit’s neck, so that his lamentations came to the bridge of judgment, which is sharper than a razor: on this the spirit having gone a little way with great difficulty, at last fell into the infernal regions. I then followed him, accompanied by Súrush and Ardibehest: our road lay through snow, ice, storms, intense cold, mephitic exhalations, and obscurity, along a region full of pits: into these I looked, and there beheld countless myriads of spirits suffering tortures. They all wailed bitterly, and the darkness was so thick that one was unable to perceive the other, or to distinguish his lamentation: three days such punishment is equal to nine thousand years, and the same calculation applies to the other pits, in all of which were serpents, scorpions, stinging and noxious creatures: whatever spirit falls into them

“Was stung by one and torn by another,
Was bit by this, and pierced by that.”

“Surúsh having taken me below, I there beheld a spirit with a human head and serpent-like body, surrounded by many demons who were applying the torture to his feet, and smiting him in every direction with hatchets, daggers, and maces, whilst noxious creatures were biting him on all sides. Surúsh observed: ‘This was a man of vile passions.’ I next saw a woman who held in her hand a cup filled with blood and corrupted matter; demons kept striking her with clubs and spears until she swallowed the nauseous draught, on which they instantly replaced a similar bowl in her hands. Surúsh remarked: ‘This woman, whilst laboring under periodical illness, approached the elements, of fire and water.’ I then beheld a man wailing piteously, whose head they were scalping with a poniard: Surúsh said: ‘This was a shedder of innocent blood.’ I next saw a man who was forced to swallow blood and corrupted matter, with which they were continually supplying him. The demons in the mean time tortured him, and placed a heavy mountain on his breast: Surúsh stated this to be ‘The spirit of a dissolute man, who seduced the wives of other men.’ After this, I beheld a spirit weeping through hunger and thirst; so intense was his craving, that he drank his own blood and devoured his own flesh. Surúsh stated: ‘This is the spirit of one who observed not the _Báj_[450] when partaking of food,’” (Báj is a rite practised by orthodox Parsees before meat, as has been explained under the head of banquet) “‘and who on the day of Aban[451] partook of water, fruit, and bread, so that the angels _Khurdád_ and _Murdád_ were displeased with him.’ I next beheld a woman suspended by her breasts and noxious creatures falling on her. Surúsh said: ‘this is a woman who deserted her husband and went after another man.’ I then saw a great multitude of spirits, furiously assailed by rapacious animals and noxious creatures. Surúsh stated thus: ‘These are persons who adopted not the _Kashti_[452] or sacred cincture as worn by professors of the excellent faith.’ I next beheld a woman hung up, with her tongue protruding from the hind part of the neck. Surúsh observed: ‘This is a woman who obeyed not her husband, and replied to him with harsh answers and opposition.’ I then saw a man eating with a ladle the most noxious things, of which if he took too small a portion, demons smote him with wooden clubs. Surúsh observed: ‘this is the spirit of one who betrayed his trust.’ I after this beheld a man hung up, surrounded by seventy demons, who were lashing him with serpents instead of scourges; and meanwhile the serpents kept gnawing his flesh with their fangs. Surúsh Ashú said: ‘This is a king who extorted money from his subjects by torture.’ I next beheld a man with wide-opened mouth and protruding tongue,

“With serpents and scorpions covered all over,
The one lacerating with fangs, the others lashing with their tails.

“Surúsh said: ‘This was a tale-bearer, who by his lies caused dissension and strife among mankind.’ After this I saw a man, every ligature and joint of whose body they were tearing asunder. Surúsh said: ‘This person has slain many four-footed animals.’ I next beheld a man exposed to body-rending torture, concerning whom Surúsh said: ‘This was a wealthy, avaricious man, who employed not his riches for the useful purposes of either world.’ I then saw a person to whom were offered all sorts of noxious creatures, whilst one foot was free from all kind of suffering. Surúsh said concerning him: ‘This is the spirit of a negligent person, who did not in the least attend to the concerns of the world or the world to come. As he once passed along the road, he observed a goat tied up in such a manner that it was unable to get at its food: with that foot he tossed the forage towards the animal, in recompense of which good act that foot is exempt from suffering.’ I next beheld a person whose tongue was laid on a stone, and demons kept beating it with another. Concerning him Surúsh observed: ‘This person was an habitual slanderer and liar, through whose words people fell into mischief.’ I then saw a woman whose breasts the demons were grinding under a millstone. About her Surúsh observed: ‘This woman produced abortion by means of drugs.’ I next beheld a man in whose seven members worms had fixed themselves. Concerning him Surúsh said: ‘This person gave false witness for money, and derived his support from that resource.’ After this I saw a man devouring the flesh of a corpse and drinking human gore. Surúsh observed: ‘This is the spirit of one who amassed wealth by unlawful means.’ I afterwards beheld a great multitude with pallid faces, fetid bodies, and limbs covered with worms. About these Surúsh Ashú observed: ‘These are hypocrites of satanic qualities, whose hearts were not in accordance with their words, and who led astray the professors of the excellent faith, divesting themselves of all respect for religion and morality.’ I next saw a man the members of whose body hell-hounds were rending asunder. Concerning him Surúsh said: ‘This man was in the habit of slaughtering water and land dogs.’ I next beheld a woman hurled into snow and smitten by the guardians of fire. About her Surúsh said: ‘When this woman combed herself, her hairs fell into the fire.’ After this I beheld another woman tearing off with a poniard the flesh of her own body and devouring it. Surush said: ‘This is an enchantress who used to fascinate men.’ Next her I saw a man whom the demons forced by blows to swallow blood, corrupted matter, and human flesh. Concerning him Surúsh said: ‘This man was in the habit of casting dead bodies, corrupted matter, nails, and hair into fire and water.’ I afterwards beheld a person devouring the flesh and skin of a dead body. Surúsh said: ‘This person defrauded the labourers of their hire.’ I next beheld a man with a mountain on his back, whom with his load they forced through terror into the midst of snows and ice. Surúsh observed: ‘This was an adulterer, who took the wife from her husband.’ I afterwards saw a number of ill-fated persons up to their necks in ice and snow, before each of whom was a cup filled with gore, and hair, and impurities, which, through terror of blows and clubs, they were obliged to swallow. Surúsh observed: ‘These are persons who used warm bathing along with the _Batardeen_ (or the enemies of the faith) washing their bodies and heads in such unclean and polluted baths.’ I then beheld a person groaning under the weight of a mountain. Concerning him Surúsh said: ‘This man laid heavy taxes on the people, established evil ordinances, and oppressed mankind.’ Next him I beheld one digging up a mountain with his fingers and nails, whilst the superintendent kept smiting him with a viper. Surúsh said: ‘This is a man who by violence seized on the lands of others:’

“As long as this earth and place continue to exist,
So long, by way of retribution, shall this spirit be thus employed.

I afterwards saw a man the flesh of whose shoulders and body they were scraping off with a comb of iron. Concerning him Surúsh said: ‘This man was an egregious violator of promises and breaker of engagements.’ I then beheld a great multitude whose hands and feet they were smiting with bludgeons, iron maces, and such like. Concerning these Surúsh observed: ‘This class is composed of promise-breakers and the violators of covenants, who maintained friendship with _Darwands_,[453] or those hostile to the faith.’ Surúsh, Ashú, and Ardibehest then led me from that abode of misery to _Girutuman_, ‘the seat of supreme bliss,’ or ‘paradise on high,’ which is called ‘the heaven of heavens.’ On beholding the light and splendor of the righteous Lord, I became entranced, and this spirit-reviving voice reached my ears: ‘Through thy virtuous words and actions, which have been conformable to the excellent faith, joined to the co-operation and energy of intellect, though hast resisted all the demons which infest the body, and hast therefore attained to this rank.’ Surúsh then taking me by the hand, said: ‘Communicate to mankind all thou hast heard.’ He next took me down to paradise, where several spirits received me and said: ‘Reveal these mysteries to our relations, that they may beware of sin.’ I next came to the lunar mansion, where they addressed me in the same manner. I afterwards reached the starry mansion with the same two companions, and here also the spirits advanced to receive me, saying: ‘Counsel our relations to make _Yasht_ and _Yazisht_ (to pray in a low murmuring tone at meal-time) and to cleave firmly to the festival of the _Naú Roz_, and the girding of the cincture; had we observed these rites, we should not have remained in this mansion, but gone on to Paradise.’ It appears to follow from what has been stated, that the starry mansion or zodiacal sphere is below that of the moon; the Yezdanians however say, that the starry mansion signifies the mansion of the spirits who below the lunar sphere are not exempted from sufferings, but are attached to the bodies of the virtuous by means of the zodiacal signs.[454]

“I next came to _Chínawad Pul_ (the bridge of judgment) where many spirits thus addressed me: ‘Tell men to leave sons behind them in the world, or otherwise they must, like us, remain here.’

“We behold paradise in distant perspective,
But are far removed from its enjoyment.

“Another company of spirits said: ‘Let not men look at the wife or mate of another; and let them hold up none to suspicion: otherwise they must remain here like us, until our injured enemy comes hither from the world: if he be propitiated, we may be delivered.’

“Surúsh and Ardibehest then brought me to the lower world and bade me adieu.”[455]

When the scribe had written down all the words of Ardi Viraf, he read them over to the great king, who thereupon duly promulgated the excellent faith, and sent Mobeds to all the borders of Iran.

After (the death of Ardashir) appeared the Mobed _Azarbad_,[456] the son of _Marasfand_ (whose lineage by the father ascended to the prophet Zardusht, and by his mother to king Gushtasp), from whom king Shapur (the son of Ardeshir) and the military having demanded a miracle in proof of the faith, the forty thousand wise men were again assembled.[457] Azarbad, having performed his ablutions, lay down before this great assemblage, whereupon they poured nine mans of melted brass upon his bared breast, but, through the divine glory, his person received no injury. On beholding this, all those who before had been unbelievers, embraced the faith. From the time of Azarbád the Dustúrs of all succeeding kings were of his lineage.[458]

The professors of the excellent faith and the Moslem historians agree, that in Kashmir or Kashmar,[459] a place celebrated for female beauty, a dependency of Naishapur, there was formerly a cypress[460] planted by Zardusht for king Gushtasp, the like of which was never seen before or since, for beauty, height, or straightness: mention of this tree having been made at the court of Mutawakkal[461] when he was engaged in building the _Sarman raï_, or _Samarah_[462] palace in the Jâafriyah,[463] the Khalif felt a great desire to behold it: and as it was not in his power to go to Khorasan, he wrote to _Abdallah Táhir Zavalimin_, “possessor of happiness,” to have the tree cut down, fastened on rollers, and sent to Baghdád. When intelligence of this came to the people of the district and the inhabitants of Khorasan, they assembled at the foot of the tree, imploring for mercy with tears and lamentations, and exhibiting a scene of general desolation. The professors of the excellent faith offered the governor fifty thousand dinars to spare the tree, but the offer was refused. When the cypress was felled, it caused great detriment to the buildings and water-courses of the country; the birds of different kinds which had built their nests on it issued forth in such countless myriads as to darken the air, screaming out in agony with various tones of distress: the very oxen, sheep, and other animals which reposed under its sheltering shade, commenced such piteous moans of woe that it was impossible to listen to them. The expense of conveying the trunk to Baghdad was five hundred thousand dinars; the very branches loaded one thousand and three hundred camels. When the tree had reached one station from the Jaafriyah quarter, on that same night, Mutawakkal the Abasside was cut in pieces by his own guards,[464] so that he never beheld the tree. Some Muhammedan writers state the circumference of the trunk at twenty-seven _táziáynah_, each a cubit and a quarter long, and also that fourteen hundred and fifty years had elapsed from the time of its being planted to the year 232 of the Hejirah (846, A. D.).[465] The Behdínians say that Zardusht brought with him from paradise a branch which he planted at the gate of the fire temple of Kashmir, and which grew up into this tree: but some sages maintain that, according to the intelligent, this tradition signifies: 1. that there is in vegetables a simple uncompounded soul; and 2. that paradise is the world of beings of that class. Some Yezdanians say that Zardusht prayed the superintending lord of cypress-trees, whom they call _Azrawán_, to nourish carefully the offspring of this shoot. They also relate, on the authority of a holy _Hakim_, “doctor,”[466] who said: “I saw the Lord of the cypress, and he declared: ‘I have given orders to slay Mutawakkal for the crime of cutting down this tree.’” Muhammed Kuli Salim also says:

“No person wishes to see his own nursling enfeebled.
Water and fire are ever at enmity with chips and leaves.”

The Behdínians maintain that Ahriman is the production of Time; and that the angels, heavens, and stars (always) were, and will (for ever) be: but that the three kingdoms of nature are a creation. Also that the period of the present creation is twelve thousand years, at the expiration of which comes the resurrection, when God will raise up all mankind and render this elemental world a glorious paradise, and annihilate Ahriman, his worshippers, and hell itself. The Dustúr Shah Zadáh says, in the volume of the _Sad Der_, or “the hundred gates,”[467] the excellent faith has been received from the prophet Zardusht, the son of Purshasp, the son of Khajarasp, the son of Hujjús, the son of Asfantaman: on him the Almighty graciously bestowed the _Avesta_ and _Zand_, and through divine knowledge he comprehended all things from eternity to infinity. This is the hundred-gated city constructed from the world of truth, that is, the celestial volume.

“The mighty, through means of the Asta, Zand, and Pazand,
Have constructed on its outside a hundred gates.
Behold what a system of belief Zardusht has introduced,
In which a hundred gates give admission to his city of Faith.”

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

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

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

GATE THE FOURTH. A man must not despair of God’s mercy; for Zardusht says: “I beheld one whose body, with the exception of one foot, was entirely in hell; but that foot was outside. The Lord said: ‘This person, who ruled over thirty-three cities, never performed good deeds; but having one day observed a sheep tied up at a distance from her food, he with this foot pushed the grass near her.’”[468]

GATE THE FIFTH. Let all men exert themselves to observe the rites of _Yasht_,[469] and the _Naú Roz_,[470] and if they cannot themselves perform these duties, let them purchase the agency of another.

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

GATE THE SEVENTH. When sneezing comes on, repeat the entire of the forms called _Ita ahu virio_,[471] and the _Ashem Vuhu_.

GATE THE EIGHTH. Be obedient to the Dustúrs and give them one-tenth of thy wealth; as that is a most meritorious work, or _Kirfah_.[472]

GATE THE NINTH. A person should avoid all practices not sanctioned by the laws of nature, and must look on them as accursed: let all those found guilty of such deeds be put to death. This description of criminals are equally guilty with the usurper Zohak, and Alkus,[473] and Sarúrak,[474] and Afrasiab, and Turbaraturas.[475]

GATE THE TENTH. It is incumbent on every man and woman to tie on the _Kashti_.[476] By Kashti is meant a woollen cincture girded round the waist, in which they make four knots: the first to signify the unity of God; the second, the certainty of the faith; the third, that Zardusht was the prophet of God; the fourth to imply, “that I will to the utmost of my power ever do what is good.”

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

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

GATE THE THIRTEENTH. The good man gives joy to the spirits of his father and mother, by celebrating the _Darun miezd_[477] and the _Afernigán_,[478] or “funereal “repasts.” The Darun is a prayer recited in praise of the Almighty and of Azar: when they breathe out prayers in a murmuring tone over viands, they are said to be Yeshtah. Afrinigan also means one of the twenty Nosks of the Zand.

GATE THE FOURTEENTH. Let them repeat the Ita Ahu three times over the collected nail-parings, and having each time drawn a circular line around them, let earth be poured on them with the shears, or let them be taken to some mountain.[479]

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

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

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

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

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

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

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

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

GATE THE TWENTY-SECOND. At the time of eating bread it is necessary to perform _Váj_:[480] and at the time of _Maizad_ and _Afrinigán_ to keep the lips closed; the true believer repeats the entire of the _Esha âad avizmidi_ three times, and then eats bread; and when he washes his mouth, he repeats _Ashem Vuhu_ four times, and the _Ita ahu virio_ twice. It is to be remarked, that _Wáj_ or _Váj_ is the _Barsom_,[481] which consists of small twigs of the same length, without knots, taken from the pomegranate, tamarisk, or _Hum_; these they cut with a _Barsomchin_, or knife with an iron handle. Having first washed the knife carefully, they recite the appointed prayers, after which, having cut off the Barsom with the Barsomchin, they wash the Barsomdan, or Barsom-holder, into which they put these small twigs. At the time of worship, whilst reading the Zand, and during ablution or eating, they hold in their hand a few of these twigs, according to the number required in each of these actions.

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

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

GATE THE TWENTY-FIFTH. Know that in thy faith there is no fasting, except that of avoiding sin:[483] in which sense thou must fast the whole year, and not remain hungry from morn until night, and style that fasting. Thou must endeavor to keep thy members free from sin, and there will be then no occasion to keep the lips closed against meat and drink; but it is altogether necessary to keep them closed against uttering any evil speech.

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

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

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

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

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

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

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

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

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

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

GATE THE THIRTY-SIXTH. When a cock crows out of season, they kill him not, but bring another to his aid, for the fowl having seen a _Darji_ (demon) or some approaching calamity, gives notice of it.[484]

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

GATE THE THIRTY-EIGHTH. It is by no means meet to slay animals in profusion, as every hair of theirs will in the other world be as a sword to the destroyer’s body: but the slaughter of sheep is by far the most criminal; for they are of the _Sardah_,[485] or “primary genus.” This prohibition includes the goat, the kid, and the lamb; the cow and the horse; also the crowing cock, which during that time is as a drum: nay, it is equally improper to slay the cock which crows not; but should it be indispensably necessary to kill him, it will be proper to tie his head (that is, to perform the rite of Yashtan over his head).[486]

GATE THE THIRTY-NINTH. When thou art about to wash the face, join thy lips, and recite once the formula of the _Ashim Vuhu_ as far as is prescribed; then wash thy face; and when thou shavest, recite the prayer of the _Kimna_ and _Mazda_[487] as far as the appointed place.

GATE THE FORTIETH. Whoever performs _Barashnom_[488] must be good in word and deed, for otherwise he is deserving of death. Whoever comes to the age of fifteen and performs not this rite, renders whatever he lays his hand on impure like himself. Note, that _Barashnom_ signifies the purification of one’s self by prayer.

GATE THE FORTY-FIRST. On the arrival of the Farvardigán, the believer performs the _Darún Yezd_, _Yazish_, and _Afrín_ during ten days. The Farvardigán are five damsels which spin, weave, and sew celestial garments: their names are _Ahnavad_, _Ashnavad_, _Isfintamad_, _Kukhashatar_, _Vahshúshpúsh_.[489] Farvardigan[490] is the name of the five supplementary or intercalary days of the Persian year. When the spirit quits this world it is naked; but whoever has duly performed the Farvardigán obtains from them royal robes and celestial ornaments.

According to the Yezdánián, these five damsels signify wisdom, heroism, continence, justice, and intellect;[491] and in other passages they call them the five senses.

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

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

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

GATE THE FORTY-FIFTH. A woman, in her periodical illness, must not direct her eyes to the heaven or the stars; to running water or a Mindáshú; that is, a pure or celestial man. She is to drink water out of any vessel except one of earth. When she eats bread, her hand is to be folded in the sleeve of her dress,[492] and she is to wear a veil on her head.

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

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

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

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

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

GATE THE FIFTY-FIRST. If a child should die, from the first day of its decease during a space of seven years, “without the expression of grief, recite the Darún of its angel.” On the fourth night after its decease, it is necessary to recite with _Yasht_, the Darún, or prayer of the angel Surúsh. Note, Yasht is the name given to one of the twenty-one Nosks of the Zand,[493] which is recited for the souls of the deceased: this they also repeat in the _Gahanbars: Nosk_ also signifies a part or section.

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

GATE THE FIFTY-THIRD.[494] When they remove fire from one place to another, they lay it apart for a short time, until its place becomes cool; having taken care not to leave it heated, they bear the fire to its destined place.

GATE THE FIFTY-FOURTH.[495] The true believers wash the face every morning with the _Ab-í-zúr_, or “water of power,” and afterwards with pure water.[496] After this they recite the formula of the _Kimna va Mazda_,[497] and then wash the hands; this rite they call _Pavaj_; but if they wash not the hands in the _Ab-í-zúr_, their recitation is not accepted.

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

GATE THE FIFTY-SIXTH. On the return of the day of _Khurdád_ in the month of Farvardín (the 6th of March), they collect in one place a portion of all the fruits they can find. The true believers then continue to offer them up and to pray over them, repeating the praises of the Lord, in order that their condition may be improved that year; as on this day the angels give nutriment to mankind. When any one has thus prayed, the Amshaspand Khurdád makes intercession for him: this prayer is synonymous with _Khusnuman_.[498]

GATE THE FIFTY-SEVENTH. Whenever any one sets out on a journey, he must celebrate once the _Darún Yeshté_. In ancient times, when they set out on an excursion of even twelve parasangs, they performed the same ceremony.[499]

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

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

GATE THE SIXTIETH. It is improper, whilst in an erect posture, to make water; it is therefore necessary to sit down (stoop) and force it to some distance, repeating the Avesta mentally. The religious man is then to advance three paces, and repeat once the formula of the _Yethá áhú viríyo_ and the _Eshem Vahu_, as far as prescribed. On coming out, he is to repeat the Eshem once; the formula of the Homoctanne twice; that of the _Hokhshéthrôtemâé_ three times, and that of the _Yethá_, etc., four times; and to repeat to the end the formula of the _Etha aad iezmede_.[500]

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

GATE THE SIXTY-SECOND. Kill not the water-dog, or otter, but if thou perceive him far out of the water, take him back to his river.[501]

GATE THE SIXTY-THIRD. The believer performs during his life the rites which ensure his salvation: the propitiation of the Ized Surúsh is a sacred duty; it is therefore advisable that every person should perform it duly in his own life-time.[502]

GATE THE SIXTY-FOURTH. When any one departs from this world, the survivors during three days propitiate Surúsh, light a fire for the deceased, and recite the Avesta: as the spirit of the deceased remains there three days, it is therefore necessary to offer up three Darúns to Surúsh Ized. On the fourth night, recite one of them to propitiate Rash and Astad (the angels of the 18th and 26th days of every month); another for that of the other heavenly beings; along with the fourth Darún produce complete dresses, the best and most splendid in thy power. These they style _Ashudád_, or heaven-bestowed.[503]

GATE THE SIXTY-FIFTH. Women are not enjoined to perform any of these Niyayish, except that they should go three times into their husband’s presence, and inquire what his wishes may be. They must never, either by night or day, avert the face from their husband’s command: which obedience on their part is serving God.[504]

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

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

GATE THE SIXTY-EIGHTH. They make truth their profession, and remain free from the degradation of _Goyastah_ (or _Gogestah_).[505]