Note 254 — Chapter I · (continued 3)

SECTION I.

[228]Here commences the history of the tenets and ceremonies observed by the Sipásíán and Pársíán.

Among the Parsíán, called also the Iraníán, is a Pg 6 sect styled the Yazadíán or Yazdáníán, Abádíán, Sipásíán, Hushián, Anushkán, Azarhóshangíán, and Azaríán. They believe it impossible for man, by the force of intellect, or the energy of spirit, to comprehend the exalted essence of the Almighty and Holy Lord. Entity, unity, identity, or all his divine attributes of knowledge and life, constitute the fountain of his holy essence. He is, in the most comprehensive sense, the paramount, omnipotent Lord over all things, whether considered collectively, or in the changes incident to their component parts. All his works and operations are in conformity to his exalted will: if he wills, he acts; if he wills not, he acts not; but works worthy of adoration are as inseparable from his honored essence, as his other glorious attributes of perfection.—Urfí of Shíráz thus expresses himself:

The first creation of his existence-bestowing bounty was the precious jewel of the intellectual principle, called Azad Bahman; the solar ray which constitutes the excellence of his august existence is from the essence of the light of lights. From the effulgence of Bahman, or the “First Intelligence,” proceeded another, along with the spirit and body of the Pure Ether or Crystalline Sphere. In like Pg 7 manner from this second Serúsh[229] or “angel” there emanated three similar rays; so that every star in the universe, whether in motion or at rest, that is, every planet and fixed star, and also every one of the heavens, has its peculiar intellect and spirit.

They also believe that the heavens exceed the compass of numbers, and that the spheres are as many in number as the stars: also that every star has its own firmament, but that the movements of their spheres are in accordance with those of the zodiacal firmament.

In like manner, each of the four elements has its separate guardian, from the Nuristan (region of light), or the world of Intellects: which angel is styled Parvardigar or Parvardigar-i-Gunah; Dara or Dara-i-Gunah; and in Arabic, “Rab-un-naw” or “Lord of the species;” in the same manner, all their relations, or every species, has its peculiar regent from the Nuristan or ‘region of light.’—They regard the subsisting spirit of man, or the Pg 8 reasonable human soul, as eternal and infinite. Sáid says thus:

It is related in some of the esteemed records of this sect, that by eternal souls are meant, the spirits of the spheres: and that human souls are a creation, but eternal: also, that some human temperaments are so constituted, that souls from the upper world are conferred on them: whilst others are adapted for having attached to them souls abstracted from matter; that such appropriation is regulated by influence of the spheres, and is concealed from the sight of the most profound thinkers. They also say, when this immortal spirit attains to eminence in praise-worthy knowledge and belief, that is, pure faith and good works, that on leaving this lower body, it succeeds in uniting itself to the sublime uncompounded spirits: but should it not attain to this high, emancipation-bestowing degree, it is united to that sphere, in relation to which its acts were upright. If the habitual language were praise-worthy and the works performed meritorious, but it should not have attained to the rank of union with a sphere, it being then divested of corporeal elements, remains in the lower world with the similitude of a bodily form, and in consequence of its praise-worthy qualities, it enjoys in appearance the view of the nymphs, Pg 9 palaces, and bright rose-bowers of paradise, and becomes a Zamíní-Serush, or ‘Terrestrial Angel.’ But if its words have been reprehensible,[230] and also accompanied with evil deeds, on deserting this material body, it obtains not another similarly constituted and is unable to reach the Shídastan or ‘the region of Light.’ Being thus separated from the primitive source, it remains in the abode of Elements, in the Hell of concupiscence and passion and the flames of remorse: ultimately it becomes the prey of malady, but does not obtain a higher mansion: the soul of such a description finally becomes an Ahriman, or ‘Evil Demon.’ If in a spirit destitute of praiseworthy conversation, the good actions preponderate,[231] but in consequence of the attachment of the heart to matter, or through ignorance, such a spirit attains not to the dignity of liberation, it removes from one body to another, until by the efficacy of good words and deeds, it is finally emancipated from body and gains a high rank. Sarábí thus says:

Pg 10 But if the spirit be prone to error, it descends successively from the human frame to the animal body: such are the doctrines of their distinguished men. Some however of this sect, in whose language all is metaphorical and figurative, assert, that sometimes the spirit, through excessive wickedness, becomes by insensible degrees connected with plants and vegetables; and frequently, by progressive gradations, becomes joined to mineral or metallic substances. According to this class of believers, there is an uncompounded soul in each of the three kingdoms of nature: and they acknowledge that every thing possesses a ray of existence emanating from Shíd Shídan, or ‘Effulgence of Light.’ One of the eminent men, agreeably to this view, has said:

They also hold that the world bears the same affinity to the Creator, as the solar light doth to the body of the sun; that it has existed from all eternity and will continue to all infinity. They maintain that, whatever exists in this world, or that of formation and evanescence, depends on the influence of the stars; also that astronomers and astrologers Pg 11 have found out some few effects of the influence of the seven planets, but are ignorant of the natures and influences of the slow-moving or fixed stars. The possessors of Fardát and Fartáb, or those who are directed by inspiration and revelation, have laid down that every star, whether fixed or planetary, is regent during certain periods of several thousand years: one thousand years being assigned to each star, without the association of any other: on the termination of which, in the subsequent millennia, both the fixed and planetary stars are successively associated with it—that is, in commencing the series with a fixed star, we call the fixed star which is Lord of the Cycle, the First King; on the termination of the millennium appropriated to him, another fixed star becomes partner with the First King, which partner we style First Minister: but the supremacy and dominion of the period belong exclusively to the First King: on the termination of the second millennium,—the period of office assigned to the First Minister expires, and another star is associated with the First King; and so on, until the fixed stars are all gone through: on which Saturn becomes associated with the First King, and continues so during a thousand years, and so with the other planets, until the period of association with the moon arrives: then terminates the supremacy of the fixed star, named the First King, and his authority expires. Pg 12 After the First King, the star associated with him in the second millennium, and which was called the First Minister, now attains the supremacy and becomes Lord of the Cycle, during which cycle of sovereignty we style him the Second King, with a thousand years appropriated to his special rule as before stated. In the following millennium another fixed star becomes his associate, as above mentioned, and goes through a similar course. When the period of the moon’s association arrives, the moon remains joined with the Second King during a millennium, on the completion of which, that fixed star, the term of whose sovereignty has passed away, and who commenced the cycle, under the style of First King, is associated with the Lord of the Cycle, styled the Second King; after which, the empire of the Second King’s star also terminates and becomes transferred to another: thus all the fixed stars in succession become kings, until they are all gone through, on which the principality and supremacy come to Shat Kaivan, or ‘the Lord Saturn,’ with whom in like manner the fixed stars and planets are associated for their respective millennia,—when the dominion comes to the Shat Máh, or ‘Lunar Lord,’ his period is ended as before stated, the cycle completed, and one great circle or revolution has been described.—On the expiration of this great period, the sovereignty reverts to the First King; the state of the Pg 13 revolving world recommences; this world of formation and evanescence is renovated; the human beings, animals, vegetable and mineral productions which existed during the first cycle, are restored to their former language, acts, dispositions, species and appearance, with the same designations and distinctions; the successive regenerations continually proceeding on in the same manner. The prince of physicians, Abu Alí (whose spirit may God sanctify!) expresses himself to this purport:

It is here necessary to remark, that their meaning is not, that the identical spirits of Abad, Kaiomors, Siáymak and Húshang shall be imparted to the identical material bodies long since abandoned, or that the scattered members of the body shall be reassembled and reunited: such sentiments, according to them, are absurd and extravagant: their real belief is this, that forms similar to those which have passed away, and bodies resembling the primitive ones, their counterpart in figure, property and shape, shall appear, speaking and acting exactly in the same manner. How could the exalted spirits of the perfect, which are united with angels, return back? They also maintain that men do not arise from their own species, without father or mother: but they affirm Pg 14 that, as a man and woman were left at the commencement of the past cycle, so there shall two remain in the present cycle, for the continuance of the human race. For although the heavens are the sires of the three natural kingdoms or productive principles, and the elements their mother, yet this much only has been imparted to us, that man is born of man, and is not produced after any other fashion.

The followers of the ancient faith call one revolution of the regent Saturn, a day; thirty such days, one month; twelve such months, one year; a million of such years, one fard;[232] a million fard, one vard; a million vard, one mard; a million mard, one jád; three thousand jád, one vád; and two thousand vád, one zád.[232]—According to this mode of computation, the happiness and splendor of the Máhábádian dynasty lasted one hundred zád of years. They believe it impossible to ascertain the commencement Pg 15 of human existence; and that it is not to be comprehended by human science: because there is no epoch of identical persons, so that it is absolutely impossible to form any definite ideas on the subject, which resembles an arithmetical infinite series. Such a belief also agrees with the philosophy and opinions of the Grecian sages.

From the authority of esteemed works, they account Máhábád the first of the present cycle; as in reality he and his wife were the survivors of the great period, and the bounteous Lord had bestowed on them so immense a progeny, that from their numbers, the very clefts of the mountains were filled. The author of the Amíghistan relates, that they were acquainted only to a trifling degree with the viands, drinks and clothing which through the bounty of God are now met with: besides, in that cycle there existed no organization of cities, systems of policy, conditions of supremacy, rules of authority and power, principles of Nushád or law, nor instruction in science and philosophy, until through the aid of celestial grace, joined to the manifold favors and bounties of God, the uncontrolled authority of Máhábád pervaded alike the cultivated region and the wild waste; the wide expanse of land and sea. Through divine illumination, in conjunction with his spiritual nature, the assistance of his guiding angel and the eyes of discernment; and also what Pg 16 he had seen and heard in the past cycle, he meditated on the creation of the world: he then clearly perceived that the nine superior divisions, and the four lower elements, the subjects of existence, are blended and associated with distinct essences and accidents, so as to combine together opposing movements with contrary dispositions and natures: and that the aggregate of this whole indispensably requires a supreme bestower of connection, a blender and creator: also that whatever this bestower of relation wills, and this all perfect in wisdom does, cannot be destitute of utility and wisdom: Máhábád therefore dispatched persons to all quarters and regions of the world, to select from land and water all productions and medicinal plants held in esteem for their various properties; these he planted in a proper site, so that by the aid of the terrene and aqueous particles, the influence of atmospheric temperature, in conjunction with the sidereal energies, their powers of vegetation, nutritious qualities, and properties might be ascertained. At the time of promulgating this excellent purpose, the sovereign of the starry host entered in glory the mansion of Aries; and the rapidly-sketching painter of destiny drew forth the faces of the brides of the gardens (blossoms and flowers): then, through the efficacy of command, experiment, and examination, Máhábád extracted from the various flowers, fruits, Pg 17 leaves and fibres, the different alimentary substances, medicinal compounds, viands and beverages. He next commanded all sorts of ores to be fetched from the mines and liquified in the furnace, so that the different metals concealed in them became visible. Out of iron, which combines hardness and sharpness, he formed warlike weapons for the brave; jewels, gold, silver, rubies, sapphires, diamonds, and chrysolithes, in which he observed smoothness and capability of polish, he assigned as decorations for kings, military chieftains, and matrons. He also ordered persons to descend into the deep waters and bring forth the shells, pearls, corals, etc. People were commanded to shear the fleece of sheep and other animals: by him also were invented the arts of spinning, weaving, cutting up, sewing and clothing. He next organized cities, villages, and streets; erected palaces and colonnades; introduced trade and commerce; and divided mankind into four classes. The first was composed of Hírbeds, Mobeds,[233] Pg 18 ascetics, and learned men, selected for maintaining the faith and enforcing the sentence of the laws: these are also called Birman and Birmun;[234] that is, they resemble the Barínían or supreme beings, the exalted angels: they also style them Húristár.[235] The second class consists of kings and intrepid warriors, who devote themselves to the cares of government and authority, to the promotion of equity and the curbing of oppression; those they call Chatramán, Chatraman, and Chatrí:[236] this word Chatrí means a standard or distinction; as people of high rank have a Chatra,[237] or umbrella, to protect them Pg 19 with its shade, which they call Sayah dar and Sayah ban; the people repose under the shade of the individuals of this class, who are also called Núristár.[238] The third class is composed of husbandmen, cultivators, artisans, skilful men, and mechanics; these are called Bás,[239] which is synonymous with Bisyár or numerous; as this class should far exceed in number all the others. Bás also means cultivation and improvement, results which altogether depend on this order—they are also styled Suristár.[240] The fourth class are destined for every kind of employment and service; they are called Súdín, Súdí, and Súd:[241] from them profit, indulgence, and ease accrue to society: they are also called Rúzistar.[242] He instituted these four classes,[243] the four elements of society, Pg 20 and the sources of organization were completed; independence and want appeared; there were produced the gradations of ruler and subject; of lord and servant; discipline and authority; justice and knowledge; kindness and severity; protection of the Zindbar or kind treatment of innoxious creatures; destruction of the Tundbar or noxious animals; the knowledge of God and the ceremonies of his worship.

God also sent Abád a code called the Dasátir,[244] Pg 21 in which are formed all languages and sciences. This work consisted of several volumes, containing a certain number for each dialect. In it was also the language called Asmání, or the Celestial, not a trace of which has remained in any of the languages spoken by the inhabitants of this lower world. Abád also assigned a language to every nation, and settled each in a suitable place: and thus were produced the Parsi, Hindi, Greek and such like.

According to this sect, authentic revelation is only obtained by the world of ecstacy or similitude, called Mánistán; but from the time of Máhábád, all the prophets who were sent were in accordance with his faith; not one of them being opposed to his law. After Máhábád, appeared thirteen apostles who, with him, were styled the fourteen Máhábáds: they were called by the common name of Abád, and acted on every occasion in conformity to their ancestor and his Celestial Code: and whatever revelation was made to them tended to corroborate the faith of Máhábád.[245] After them, their sons in due succession obtained sovereign power, after their fathers, and devoted themselves to justice. The followers of this Pg 22 sect also believe that all the prophets and kings were selected from the heads of the most distinguished families.

Next to this dynasty, known as the Mahabadian, comes Abád Azád, who withdrew from temporal power and walked in the path of devotion and seclusion. It is recorded, that in their time, the realm was highly cultivated; treasures were abundant; lofty palaces, ornamented with paintings and exciting admiration; colonnades attracting the heart; the Mobeds celebrated, profoundly learned, worshippers of God, undefiled, equally eminent in good words and deeds; soldiers, well-appointed and disciplined, with corresponding trains of attendants and officers; mountain-resembling elephants; chargers like fragments of Alburz,[246] rapid in their course; swift-paced animals for riding; numerous camels and dromedaries; well-trained cavalry and infantry, and leaders who had experience in the world; precious stuffs; vases of gold and silver; thrones and crowns of great price; heart-delighting tapestries and gardens with other such objects, the like of which exists not at present, and were not recorded as being in Pg 23 existence in the treasures or reigns of the Gilsháíán monarchs.

However, on the mere abandonment of the crown by Abád Azád, every thing went to ruin; so much blood was shed that the mills were turned by streams of gore; all that had been accomplished by the inventions and discoveries of this fortunate race was forgotten; men became like savage and ferocious beasts, and as in former times resumed their abodes in the mountain-clefts and gloomy caverns; those superior in strength overpowered and oppressed the weaker. At last some of the sages eminent for praise-worthy language and deeds, and who possessed the volume of Máhábád, assembled and went into the presence of Jai Afrám, the son of Abád, who, next his sire was the most undefiled and intelligent of men, and became one of the great Apostles: he passed his time in a mountain cave, far removed from intercourse with the world, and was styled Jai on account of his purity, as in the Abádí or Azárí language, a holy person is called Jai:[247] the assembled sages with one voice implored his justice, saying: “We know of no remedy for preserving the world from ruin, excepting the intercourse of thy noble nature with mankind.” They afterwards recited to him the Pg 24 counsels, testamentary precepts, traditions and memorials of the Abádíán princes on the great merit of this undertaking. He did not however assent, until a divine command had reached him, when through the influence of revelation and the presence of the decree-bearing angel, Gabriel, he arose and assumed the high dignity, The realm once more flourished, and the institutes of Abád resumed their former vigor. The last of the fortunate monarchs of the Jaí dynasty was Jaí Alád, who also retired from mankind; when the dominion had remained in this family during one aspár of years. It is written in books of high authority that Jaí Afrám was called the son of Abád Azád, because next to his noble ancestor no individual possessed such great perfections: but in reality many generations intervened between them: besides, Jaí Afrám was descended from the sons of Abád Azád, so that there is a wide interval between Sháí Gilív and Jaí Abád: in like manner between Sháí Mahbúl and Yásán, and between Yásán and Gilsháhí there must have elapsed multiplied and numerous generations.

Those who would understand the doctrines of this faith must know, the process of numeration among this profoundly-thinking sect is as follows; by tens, hundreds and thousands: one salám equal to one hundred thousand; one hundred salám, one shamár; one hundred shámar, one aspár; one hundred aspár, Pg 25 one rádah; one hundred rádah, one arádah; a hundred arádah, one ráz; a hundred ráz, one aráz; and a hundred aráz, one bíáraz.

Now that their system of computation has been explained, I shall proceed with their history. They say that when his attendants found not the auspicious monarch Jaí Alád, neither amongst his courtiers, nor in the royal apartments, or harem, nor in the house of praise, or place of prayer, the affairs of the human race fell once more into disorder: at length the sages and holy men went and represented the state of affairs to the praise-worthy apostle Sháí Gilív, son of Jáí Alád, who was then engaged in the worship of the Almighty. This prince, from his great devotion and unceasing adoration rendered to God, was called Sháí and Sháyí, that is a god and a God-worshipper: his sons were therefore styled Sháyián. When the sages had stated the case, the first Sháyíán prince, Sháí Gilív, having reflected on the cruelty practised towards the animal creation, arose, through the influence of a celestial revelation and Divine light, and sat in his illustrious father’s throne. After this happy dynasty came Sháí Mahbúl, when the Sháíyán empire had lasted one shamár of years.

After these came the Yásánián, so called from Yásán, the son of Sháí Mahbúl: this prince was exceeding wise, intelligent, holy and celebrated; the Pg 26 apostle of the age: and being in every respect worthy of supreme power, was therefore called Yásán, or the meritorious and justly exalted.[248] His mighty sire having withdrawn from mankind, retired into seclusion, and there giving himself entirely up to the worship of God, the affairs of the human race again relapsed into disorder. Tradition informs us, that when these auspicious prophets and their successors beheld evil to prevail amongst mankind, they invariably withdrew from among them—as they could not endure to behold or hear wickedness; and sin had no admission to their breasts. When the chain of worldly repose had been rent asunder, Yasán, in obedience to a Divine revelation, seated himself on the throne of sovereignty, and overthrew evil. Of this happy dynasty the last was Yásán Ajám, when this admirable family had graced the throne during ninety and nine salám of years. The author of the Amíghistán says: “The years which I have mentioned are farsáls of Saturn: one revolution of the regent Saturn, which is allowed to be thirty years, they call one day; thirty such days, one month; and twelve such months, one year.” This is the rule observed by the Yezdánián, who write down the various years of the seven planets after this manner: Pg 27 such is the amount of the saturnian farsál. This same system of computation is applied to the farsáls of Mars, Venus, Mercury and the moon, a day of each being the time of their respective revolutions: they at the same time retain the use of the ordinary lunar and solar months.

It is also to be observed that, according to them, the year is of two kinds; one the farsál, which is after this manner: when the planet has traversed the twelve mansions of the zodiac, they call it one day; thirty such days, one month; and twelve such months, one year; as we have before explained under Saturn. Similar years constitute the farsáls of the other planets, which they thus enumerate; the farsáls of Saturn, Jupiter, Mars, the sun, Venus, Mercury, and the moon: the months of the farsál they call farmáh; the days of the farmáh, farróz. The second kind of years is, when Saturn in the period of thirty years traverses the twelve mansions, which they call a saturnian karsál; the karmáh is his remaining two years and a half in each mansion,—Jupiter describes his period in twelve common years; this time they call the hormuzí karsál; and the hormuzí karmáh is his remaining one year in each mansion: and so with regard to the others. However, when we speak of years or months in the accounts given of the Gilsháíyán princes, solar and lunar years and months are always meant; day implies the Pg 28 acknowledged day; and by month is meant the residence of the Great Light in one of the zodiacal mansions; and by year, his passing through the zodiac; a lunar month is its complete revolution, and traversing all the signs, which year and month are also called Tímúr.[249]

When Yásán Asám had abandoned this elementary body and passed away from this abode of wickedness, the state of mankind fell into utter ruin, as his son Gilsháh, who was enlightened in spirit, intelligent in nature, adorned by good deeds, feeling no wish for sovereign power, had given himself so entirely up to the service of God, that no one knew the retreat of this holy personage.—Men therefore, shutting up the eyes of social intercourse, extended the arm of oppression against each other; at once the lofty battlements and noble edifices were levelled to the ground; the deep fosses filled up; mankind being left destitute of a head, the bonds of society were broken; slaughter was carried to such excess, that numerous rivers flowed with currents of blood, streaming from the bodies of the slain: in a short time not a trace was left of the countless treasures and the boundless stores, the amount of which defied the computations of imagination. Matters even came to such an extremity, that Pg 29 men threw off the institutes of humanity, and were no longer capable of distinguishing the relative values of precious stones, wares and commodities: they left not a vestige remaining of palaces and cities; but like ferocious and savage beasts, took up their dwelling in the mountain caverns.—Besides this, they fought against each other, so that the multitudes of the human race were reduced to a scanty remnant.

On this, Gilsháh[250] of exalted nature, in obedience to a revelation from heaven, and to the command of the ruler of the universe, became the sovereign of mankind: he restored the institutes of justice, and reassembled the members of his family, who, during his seclusion, had totally dispersed: on this account he was styled Abú-l-Bashr, or “the Father of the human race,” because with the exception of his family, the great majority of the others having fallen in their mutual contests, the survivors had adopted the pursuits and habitudes of demons and of wild beasts: Kaiomors, or Gilsháh, with his sons, then proceeded to give battle to the vile race, and disabled their Pg 30 hands from inflicting cruelty on the harmless animals: all that we find in Histories of Kaiomors, and his sons fighting against demons, refers to this circumstance, and the systems of faith which sanction the slaughter of animals were all invented by this demon-like race. In short, the only true Ruler of the world transmitted a celestial volume to Kaiomors, and also selected for the prophetic office among his illustrious descendants, Siyámak, Húsháng, Tahmúras, Jemshíd, Farídún, Minucheher, Kai Khúsró, Zaratúsht, Azár Sásán the first, and Azár Sásán the fifth, enjoining them to walk in conformity with the doctrines of Máhábád and Kaiomors; so that the celestial volumes which he bestowed on those happy princes, all their writings and records were in perfect accord with the code of Máhábád: with the exception of Zaratúsht, not one of this race uttered a single word against the book of Abad: and even Zaratúsht’s words were, by the glosses of the Yezdániáns, made to conform to the Máhábádian code—they therefore style Zaratúsht, “Wakhshur-i-Simbari,” or the parable-speaking prophet.

The Gilsháían monarchs constitute four races; namely, the Peshdádían, Kaiánián, Ashkánián, and Sásáníán: the last of these kings is Yezdejird, the son of Sheriar: the empire of these auspicious sovereigns lasted six thousand and twenty-four years and five Pg 31 months.[251] During their existence, the world was arrayed in beauty: Kaiomors,[252] Siyamak,[253] Húshang,[254] named the Péshdádián, Tahmúras,[255] surnamed the Enslaver of Demons, and Jemshid,[256] through celestial Pg 32 revelations, Divine assistance, the instruction of Almighty God, unerring prudence, and just views, having followed in all things what we have recorded concerning Máhábád and his illustrious children, introduced the rules of Divine worship, the knowledge of God, virtuous deeds, purity of conduct, modes of diet, clothing, the rites of marriage, the observance of continence, with all kinds of science, letters, books, professions, solemn festivals, banquets, wind and stringed musical instruments, cities, gardens, palaces, ornaments, arms, gradations of office, the distinctions of the two sexes with respect to exposure and privacy, the diffusion of equity, justice, and all that was praiseworthy.

After these, the Gilsháiyán ruled, through divine inspiration and the communication of the Almighty added to their intelligence, so that the greater part of the splendor, pomp, and beauty we now behold in the world is to be attributed to this happy race: many however of the excellent institutions of this happy dynasty have fallen into disuse and a few only remain.

The following is the sum of the Sipásián creed: from the commencement of Máhábád’s empire to the Pg 33 end of Yezdejird’s reign, the great majority, nay all the individuals of this chosen race, with the exception of Zokah,[257] were models of equity, characterized by justice and piety, perfect in words and deeds. In this holy family, some were prophets, all were saints, righteous and God-fearing persons, with realms and armies maintained in the highest order. They also acknowledge the apostles and princes prior to Gilsháh, from Máhábád to Yásán Ajám, as so eminently pious, that in no degree whatever did wickedness enter into their conversation or actions: nor did they at any time deviate from the Paymán-i-Farhang, or “Excellent Covenant,” which is the code of Máhábád, nor omit the performance of any duty; they also held that the stars are exceedingly exalted, and constitute the Kiblah[258] of the inhabitants of this lower world.

Pg 34 In the time of Dáwir Háryár (the author of Daraí Sekander), who was of the Kaíánian race and a follower of the Yezdanian faith, some one said: “The prophets and faith are higher in dignity than the sun.” Dawir replied: “Where are now the forms and bodies of that description of men?” On which that person having stated the names of the cities and burial places of the prophets, Dawir rejoined: “During their whole lifetime, the form of no prophet or saint ever emitted light, even the distance of one day’s journey, and since they have been committed to the earth, not a single ray has been shed from their graves: and they are now so blended with the dust that not a trace of them is left!” The person then said: “the spirits of the prophets and saints are exceedingly resplendent.” Dawir retorted: “Behold what amount of light is diffused by the solar globe! whereas the bodies of your saints are destitute of splendor; therefore rest assured that his spirit is more resplendent than theirs.—Know besides, that the sun is the heart of the heavens: if he existed not, this world of formation and dissolution could not continue: he brings forth the seasons and the productive energies of nature; moreover, the prophets were not in the beginning, nor are they in existence Pg 35 now: but the world endures, the seasons rejoice, and the people are gladdened: this much however may be conceded, that the prophets and saints are more exalted than the remainder of the human race.”—On hearing this, that person was silenced. Lastly, it is stated in the Akhtaristán, that the Sipásíán tenets were, that the stars and the heavens are the shadows of the incorporeal effulgences; on this account they erected the temples of the seven planets, and had talismans formed of metal or stone, suitable to each star: all which talismans were placed in their proper abode, under a suitable aspect: they also set apart a portion of time for their worship and handed down the mode of serving them. When they performed the rites to these holy statues, they burned before them the suitable incense at the appointed season, and held their power in high veneration. Their temples were called Paikaristan, or “image-temples,” and Shidistán, or “the abodes of the forms of the luminous bodies.”

Description of the worship rendered to the seven planets according to the Sipasian faith.—It is stated in the Akhtaristán, that the image of the regent Saturn was cut out of black stone, in a human shape, with an ape-like head; his body like a man’s, with a hog’s tail, and a crown on his head; in the right Pg 36 hand a sieve; in the left a serpent. His temple was also of black stone, and his officiating ministers were negroes, Abyssinians and persons of black complexions: they wore blue garments, and on their fingers rings of iron: they offered up storax and such like perfumes, and generally dressed and offered up pungent viands; they administered myrobalam, also similar gums and drugs. Villagers and husbandmen who had left their abodes, nobles, doctors, anchorites, mathematicians, enchanters, soothsayers and persons of that description lived in the vicinity of this temple, where these sciences were taught, and their maintenance allowed them: they first paid adoration in the temple and afterwards waited on the king. All persons ranked among the servants of the regent Saturn were presented to the king through the medium of the chiefs and officers of this temple, who were always selected from the greatest families in Iran. The words Shat and Tímsar are appellations of honor, signifying dignity, just as Sri in Hindi, and Hazrat in Arabic.

The image of the regent Hormuzd (Jupiter) was of an earthy color, in the shape of a man, with a vulture’s[259] face: on his head a crown, on which were the faces of a cock and a dragon; in the right hand a turban; in the left a crystal ewer. The ministers of this temple Pg 37 were of a terrene hue, dressed in yellow and white; they wore rings of silver and signets of cornelian; the incense consisted of laurel-berries and such like; the viands prepared by them were sweet. Learned men, judges, imans, eminent vizirs, distinguished men, nobles, magistrates and scribes dwelt in the street attached to this temple, where they devoted themselves to their peculiar pursuits, but principally giving themselves up to the science of theology.

The temple of the regent Bahram[260] (Mars) and his image were of red stone: he was represented in a human form, wearing on his head a red crown: his right hand was of the same color and hanging down; his left, yellow and raised up: in the right was a blood-stained sword, and an iron verge in the left. The ministers of this temple were dressed in red garments; his attendants were Turks with rings of copper on their hands; the fumigations made before him consisted of sandaracha and such like; the viands used here were bitter. Princes, champions, soldiers, military men, and Turks dwelt in his street. Persons of this description, through the agency of the directors of the temple, were admitted to the king’s presence. The bestowers of charity dwelt in the vicinity of this temple; capital punishments were here inflicted, and the prison for criminals was also in that street.

Pg 38 The image of the world-enlightening solar regent was the largest of the idols; his dome was built of gold-plated bricks: the interior inlaid with rubies, diamonds, cornelian and such like. The image of the Great Light was formed of burnished gold, in the likeness of a man with two heads, on each of which was a precious crown set with rubies; and in each diadem were seven sárún or peaks. He was seated on a powerful steed; his face resembling that of a man, but he had a dragon’s tail; in the right hand a rod of gold, a collar of diamonds around his neck. The ministers of this temple were dressed in yellow robes of gold tissue, and a girdle set with rubies, diamonds, and other solar stones: the fumigations consisted of sandal wood and such like: they generally served up acid viands. In his quarter were the families of kings and emperors, chiefs, men of might, nobles, chieftains, governors, rulers of countries, and men of science: visitors of this description were introduced to the king by the chiefs of the temple.

The exterior of Nahid’s[261] (Venus) temple was of white marble and the interior of crystal: the form of the idol was that of a red man, wearing a seven-peaked crown on the head: in the right hand a flask of oil, and in the left a comb: before him was burnt saffron and such like; his ministers were clad in Pg 39 white, fine robes, and wore pearl-studded crowns, and diamond rings on their fingers. Men were not permitted to enter this temple at night. Matrons and their daughters performed the necessary offices and service, except on the night of the king’s going there, as then no females approached, but men only had access to it. Here the ministering attendants served up rich viands. Ladies of the highest rank, practising austerities, worshippers of God, belonging to the place or who came from a distance, goldsmiths, painters and musicians dwelt around this temple, through the chiefs and directors of which they were presented to the king: but the women and ladies of rank were introduced to the queen by the female directresses of the temple.

The dome and image of the regent Tir[262] (Mercury) was of blue stone; his body that of a fish, with a boar’s face: one arm black, the other white; on his head a crown: he had a tail like that of a fish; in his right hand a pen, and in the left an inkhorn. The substances burnt in this temple were gum mastic and the like. His ministers were clad in blue, wearing on their fingers rings of gold. At their feasts they served up acidulous viands. Vizirs, philosophers, astrologers, physicians, farriers, accountants, revenue-collectors, ministers, secretaries, merchants, architects, tailors, fine writers and such like, Pg 40 were stationed there, and through the agency of the directors of the temple, had access to the king: the knowledge requisite for such sciences and pursuits was also communicated there.

The temple of the regent Mah (the moon) was of a green stone; his image that of a man seated on a white ox: on his head a diadem in the front of which were three peaks: on the hands were bracelets, and a collar around the neck. In his right hand an amulet of rubies, and in the left a branch of sweet basil: his ministers were clad in green and white, and wore rings of silver. The substances burnt before this image were gum arabic and such like drugs. His attendants served up salted viands. Spies, ambassadors, couriers, news-reporters, voyagers, and the generality of travellers, and such like persons resided in his street, and were presented to the king through the directors of the temple. Besides the peculiar ministers and attendants, there were attached to each temple several royal commissioners and officers, engaged in the execution of the king’s orders; and in such matters as were connected with the image in that temple. In the Khuristar or “refectory of each temple,” the board was spread the whole day with various kinds of viands and beverages always ready. No one was repulsed, so that whoever chose partook of them. In like manner, in the quarter adjacent to each temple, was Pg 41 an hospital, where the sick under the idol’s protection were attended by the physician of that hospital. Thus there were also places provided for travellers, who on their arrival in the city repaired to the quarter appropriated to the temple to which they belonged.[263]

It is to be observed, that although the planets are simple bodies of a spherical form, yet the reason why the above-mentioned images have been thus formed, is that the planetary spirits have appeared in the world of imagination to certain prophets, saints, and holy sages under such forms; and under which they are also connected with certain influences; and as they have appeared under forms different from these to other persons, their images have also been made after that fashion.

Pg 42 When the great king, his nobles, retinue and the other Yezdanian went to the temple of Saturn, they were arrayed in robes of blue and black hues; expressed themselves with humility, moving with a slow pace, their hands folded on the breast. In the temple of Hormuzd (Jupiter), they were dressed in his colors, as learned men and judges. In that of Bahram (Mars) they were clad in the robes peculiar to him, and expressed themselves in an arrogant manner—but in the temple of the Sun, in language suitable to kings and holy persons; in that of Venus, they appeared cheerful and smiling; in the temple of Mercury they spoke after the manner of sages and orators; and in the moon’s, like young children and inferior officers.

In every private house there were besides images of the stars, a minute description of which is given in the Akhtaristan. They had also, in every temple, the spherical or true forms of the several planets.

There was a city called the royal abode or saráí, facing which were seven temples. On each day of the week, in the dress appropriated to each planet, the king exhibited himself from an elevated tabsar or window, fronting the temple of the planet, whilst the people, in due order and arrangement, offered up their prayers. For example, on Sunday or Yakshambah, he shewed himself clad in a yellow Pg 43 kabá or tunic of gold tissue, wearing a crown of the same metal, set with rubies and diamonds, covered with many ornaments of gold from the tabsar, the circumference of which was embossed with similar stones: under this window, the several ranks of the military were drawn out in due gradation, until the last line took post in the kashúdzár or ample area, in which were posted soldiers of the lowest order. When the king issued forth, like the sun, from the orient of the tabsar, all the people prostrated themselves in adoration, and the monarch devoted himself to the concerns of mankind. The Tábsár is a place of observation in a lofty pavilion, which the princes of Hindustan call a jahrokah or lattice window: on the other days, the king appeared with similar brilliancy from the other Tábsárs. In like manner the king, on their great festivals, went in choice garments to the temples of the several images: and on his return seated himself in the Tábsár, facing the image of the planet, or, having gone to the Rózistán or Dádistán, devoted himself to the affairs of state. This Rozistan was a place which had no tábsár, where the king seated himself on the throne, his ministers standing around in due gradation.—The Dádistán was the hall of justice, where, when the king was seated, no one was prevented from having access to him: so that the king first came to the Tábsár, then to the rózistán, and lastly to the Pg 44 Dádistán. Also on whatever day a planet moved out of one celestial house to another, and on all great festival days, the king went to the temple appropriate to the occasion. Each of the planetary forms had also its peculiar Tábsár, in the same manner as we have before stated concerning the royal Tábsár; and on a happy day, or festival, they brought the image to its Tábsár, The king went first and offered up prayer, standing in the Tábsár of the image, the nobles placed around according to their gradations, whilst the people were assembled in great multitudes in the Kashúdzár, offering up prayers to the planet.

According to what is stated in the Tímsár Dasátir,[264] that is, in the “Venerable Desátir,” the Almighty Creator has so formed the celestial bodies, that from their motions there result certain effects in this lower world, and, without doubt, all events here depend on the movements of these elevated bodies; so that every star has relation to some event, and every mansion possesses its peculiar nature: nay, every degree of each sign is endued with a distinct influence: therefore the prophets of the Lord, in conformity to his orders, and by great experience, Pg 45 have ascertained the properties inherent in the degrees of each celestial mansion, and the influences of the stars. It is certain that whenever the agent does not agree with the passive, the result of the affair will not be fortunate; consequently, when the prophets and sages desired that the agency of the planet should be manifested advantageously in the world, they carefully noted the moment of the star’s entering the degree most suitable to the desired event: and also to have at a distance from that point, whatever stars were unfavorable to the issue. When all had been thus arranged, whatever was connected with the productive cause was then completed: they then bring together whatever is connected with causation in the lower world: thus all the viands, perfumes, colors, forms, and all things relating to the star, being associated, they enter on the undertaking with firm faith and sure reliance: and whereas the spirits possess complete influence over the events which occur in the lower world, when therefore the celestial, terrestrial, corporeal and spiritual causes are all united, the business is then accomplished. But whosoever desires to be master of these powers, must be well skilled in metaphysics; in the secrets of nature; and having his mind well stored with the knowledge of the planetary influences, and rendered intelligent by much experience. As the union of such qualifications is rarely or never found, the Pg 46 truth of this science is consequently hidden from men. The Abadián moreover say, that the prophets of the early faith, or the kings of Farsistán and the Yezdánián, held the stars to be the Kiblah of prayer, and always paid them adoration, especially when a star was in its own house or in its ascendant, free from evil aspects; they then collected whatever bore relation to that planet, and engaged in worship, seating themselves in a suitable place, and suffering no one to come near them: they practised austerities; and on the completion of their undertaking, exhibited kindness to the animal creation.

In the year 1061 of the Hegira (A. D. 1651) the author, then in Sikakul of Kalang,[265] was attacked by a disease which no application could alleviate. An astrologer pronounced, that “the cause of this malady arises from the overpowering force of the regent Mars;” on which, several distinguished Brahmins assembled on the fourth of Zíkâdah (the 9th October) the same year, and having set out the image of Bahrám and collected the suitable perfumes, with all other things fit for the operation, employed themselves in reading prayers and reciting names; at last, their chief, taking up with great reverence the image of Mars, thus entreated: Pg 47 “O illustrious angel and celestial leader! moderate thy heat, and be not wrathful: but be merciful to such a one” (pointing to me). He then plunged the image into perfumed water; immediately on the immersion of the image, the pain was removed.

In front of each temple was a large fire-temple, so that there were seven in all: namely, the Kaiwan-ázar, Hormuz-ázar, Bahrám-ázar, Hár-ázar, Nahíd-ázar, Tír-ázar, and Máh-ázar, so that each fire-temple was dedicated to one of the seven planets, and in these they burnt the proper perfumes. They assert that, during the flourishing empire of the early monarchs, several sacred structures, such as those of the Kâbah and the holy temple of Mecca;[266] Jerusalem; the burial-place of Muhammed; the asylum of prophecy, in Medina; the place of repose of Alí,[267] the prince of the faithful in Najf; the sepulchre of Imam Husain in Kerbela;[268] the tomb of Imam Pg 48 Musa[269] in Baghdad;[270] the mausoleum of Imam Reza[271] in Sanábád of Tús; and the sanctuary of Alí in Balkh,[272] were all in former times idol and fire-temples. They say that Mahabad after having built a fire temple, called Haftsúr or seven ramparts, in Istakhar of Persia,[273] erected a house to which he gave the name of Abád, and which is at present called the Kâbah: and which the inhabitants of that country were commanded to hold in reverence: among the images of the Kâbah was one of the moon, exceedingly beautiful, wherefore the temple was called Máhgáh (Moon’s place) which the Arabs generally changed into Mekka. They also say that among the images and statues left in the Kâbah by Mahabad and Pg 49 his renowned successors, one is the black stone,[274] the emblem of Saturn. They also say that the prophet of Arabia worshipped the seven planets, and he therefore left undisturbed the black stone or Saturn’s emblem, which had remained since the time of the Abadian dynasty; but that he broke or carried away the other figures introduced by the Koreish, and which were not formed according to the images of the stars. In most of the ancient temples of Persia they had formed the symbol of Venus in the figure of a Mihrab, or arch, like the altar of the mosques: consequently the present Mihrab, or altar, is that identical symbol: which assertion is also proved by the respect paid to Friday or the day of Venus.

Ibrahim (Abraham), the friend of God, pursued the same conduct; that is, he rejected the idols Pg 50 which were not of the planetary forms: and the reverence paid by him to the black stone, according to ancient tradition, seems to prove that point. Isfendiar, the son of king Gushtasp[275] conformed also to this practice; nay Socrates the Sage, in like manner, forbad the people to worship any other forms except those of the planets, and commanded the statues of the kings to be removed. Moreover, the holy temple of Jerusalem, or Kundízh-húhkt[276] was erected by Zohak, and Faridun[277] kindled in it the holy fire. But long before Zohak’s time, there were several idol and fire temples in that place. In the same manner, they say, that when Faridoon turned his attention to the overthrow of Zohak, during his journey his brethren having hurled a rock at him, this revered prince, who was skilled and mighty in Pg 51 all the extraordinary sciences, manifested a wonderous deed: he prayed to the Almighty that it might remain suspended in the air, so that the stone even to this day is known as Kúds Khalíl. They also say that in Medina,[278] the burial place of the prophet, there was formerly an image of the moon: the temple in which it was, they called Mahdínah, or the “Moon of Religion,” as religion is the moon of truth, from which the Arabs formed Medinah. They in like manner relate, that in the most noble Najf, where now is the shrine of Alí, the prince of the faithful, there was formerly a fire-temple called Farógh pírái (the decoration of splendor), and also “Nakaf,” or Na akaft (no injury), which is at present denominated Najf. Also at Karbalá, the place where the Imam Husain reposes, there was formerly a fire-temple called Mahyársur ilm[279] and Kar bala (sublime agency), at present called Karbela.

Also in Baghdad, where the Imam Musa reposes, was a fire-temple called Shet Piráyi (decoration): and in the place where rest the remains of the great Imam Abu Hanifah, of Kufah, was a temple called Húryar (sun’s friend): also in Kufah, on the site of the Pg 52 mosque, was a fire-temple called Roz-Azar (the day of fire): and in the region of Tús, on the site of Imam Resa’s shrine, was a fire-temple called Azar Khirad (the fire of intellect)—it was also known by many other appellations, and owes its erection to Faridún.—Also when Tús, the son of Názar,[280] came to visit Azar-i-Khirad, he laid near it the foundation of a city which was called after his name.[281]—In Balkh, where is now the sanctuary of the Imam, formerly stood a temple called Mahin Azar (great fire), now known under the name of Nóbahár. In Ardebil,[282] the ancient Dizh-i-Bahman[283] (Bahman’s fort), Kai Khosrú, on reducing the citadel, constructed there a fire-temple called Azari-Káus,[284] which now serves as the burial place of the shaikh Sufi Ud-Din, the ancestor of the Safavean princes:[285] they also assert Pg 53 that there were fire-temples in several parts of India: as in Dwaraka,[286] was the temple of Saturn, called Dizh-i-Kaivan (Saturn’s fort), which the Hindoos turned into Dwaraka: and in Gya also was an idol temple, called Gah-i-Kaivan, or “Saturn’s residence,” which was turned into Gya.[287]—In Mahtra also was an idol temple of Saturn, the name of which was Mahetar, that is the chiefs or mahetar resorted thither; which word by degrees became Mahtra.[288]—In like manner several places among Pg 54 the Christians and other nations bore names which show them to have been idol-temples. When the Abadian come to such places, they visit them with the accustomed reverence, as, according to them holy places are never liable to abomination or pollution, as they still remain places of worship and adoration: both friends and foes regarding them as a Kiblah, and sinners, notwithstanding all their perverseness, pray in those sacred edifices. Rai Gópí Nath[289] thus expresses himself:

There is not on record a single word repugnant to reason from the time of Mahabad to that of Yasan Ajam; and if they have recourse to allegory, they then express its figurative nature. From these princes to the Gilshaiyan there are many figurative expressions, all of which they interpret. For example, they say that the tradition of Siamak being slain by the hand of a demon implies, that in successive battles, through ignorance of himself and God, he unwittingly destroyed this elementary body; thus, wherever, in the language of this sect, mention Pg 55 is made of a demon, they always understand a man of that description, as has been explained in the Paiman-i-ferhang, or “Excellent Code.” They also maintain that, in some passages, the rendering the demons obedient, and slaying them, is a figurative mode of expressing a victory gained over the pleasures of sense, and the extirpation of evil propensities: in like manner, whatever is related about the appearance of angels to virtuous and holy persons, is the revelation and vision of good spirits, whilst in a state of sleep, transport, recovery from excess, or abstraction from the body; which states are truly explained in this work. They say that Zohak’s two serpents, do-mar, and ten fires (vices) or deh ak, imply irascibility and sensuality: the devil, his carnal soul, and in some places his disposition—the two pieces of flesh which broke out on Zohak’s shoulders in consequence of his evil deeds, appeared to the human race like serpents, the pain caused by which could only be alleviated by the application of human brains. They also say that the celebrated Simúrgh[290] (griffin) was a sage, who had retired from the world and taken up his peaceful abode in the Pg 56 mountains: he was therefore called by this name, and was the instructor of Dastan, the son of Sám; so that Zál, through his instruction, attained the knowledge of the occult sciences. As to the current tradition about Kai-Káus attempting to ascend to Heaven, and his downfall, this occurred, according to them, during his sleep, and not when he was awake. Kai Nishín, his brother, who had retired from all intercourse with mankind, thus interprets the adventure of Káus: “The four eagles are the four elements; the throne, the predominating passions; the lance, their energy and impetuosity in the desire of sensual gratifications; the thighs of flesh, their various pursuits of anger, passion, lust, and envy; their ascent implies that they may be subdued by religious austerities, and by the aid of their energy be made the means of ascending to the world on high and the supreme Heaven; their fall, instead of reaching Heaven’s eternal mansions, intimates that if, even for a short period, we become careless about repressing evil propensities, and desist from the practice of mortification, the passions will return back to their nature, or wander from the eternal paradise, the natural abode of souls:” the hemistich, “during one moment I was heedless, and he was removed from me a journey of a hundred years,” is applicable to such a state.

Pg 57 Rustam’s[291] bringing back Kai Káus to his throne from the forest into which he had fallen, means, his bringing back intelligence into the king’s soul, and turning him back from the desert (lit. meadow), of natural infirmity: Kai Kaus therefore, by direction of Kai Nishin, his younger brother, but his elder in purity of faith and good works, remained forty days in retirement, until in the state of sleep, through the awakening of his heart, he beheld this heavenly vision. They also assert, whatever modern writers have declared, relative to Khizr[292] and Iskander, having penetrated into the regions of darkness, where the former discovered the fountain of life immortal, means, that the Iskander, or the intellectual soul, through the energy of the Khizr, or Pg 58 reason, discovered, whilst in the state of human darkness, the water of life, or the knowledge of the rational sciences, or the science which forms the proper object of intellect—as to what they say about Iskander’s returning back empty-handed, by that is meant, that to expect eternal duration in this evanescent abode being altogether absurd, he consequently could not attain that object, and therefore departed to the next world. What they record about Khizr’s drinking of that water, means, that the perfection of intellect exists not through the medium of body, and that reason has no need of body, or any thing corporeal, either as essence or attribute.

In some passages they interpret the tradition after this manner; by Khizr is meant the intellectual soul, or rational faculty, and by Iskander the animal soul, or natural instinct; the Khizr of the intellectual soul, associated with the Iskander of the animal soul, and the host (of perceptions) arrived at the fountain-head of understanding, and obtained immortality, whilst the Iskander of the animal soul returned back empty-handed.[293] It must be remarked, Pg 59 that this sect explain after this manner, whatever transgresses the rules of probability, or cannot be weighed in the balance of comprehension; in short, all that is contrary to reason. They also say purification is of two kinds; the amighi or true, and the ashkari or apparent: the first consists in not defiling the heart with any thing; in not attaching it to the concerns of this treacherous world, emancipating it from all ties and prejudice, maintaining no connection with any object whatever, and washing away all bias from the soul. The Ashkari, or apparent, consists in removing to a distance whatever appears unclean; consequently this purification is effected with water which has undergone no change of color, smell, or taste: that is, which is free from bad color, smell, or taste; if otherwise, rose-water and such like are more to be commended. Ablution requires a kur, or a measure of lustral water; that is, according to them, the measure for a man, is that quantity into which he can immerge his head; for an elephant, a quantity proportioned to his bulk; and for a gnat, a single drop of water. They reckon it meritorious to recite the prayers and texts of the Shat Dasátír, relative to the unity of the Pg 60 self-existent Creator, the great dignity of intelligence and souls, with the pains of the superior and inferior bodies; after which they repeat the benedictions of the seven planets, particularly on their days, and offer up the appropriate incense. The worshipper after this recites the praises of the guardian of the month, and those of the days of the month; for example, if it be the month of Farvardin,[294] the believer repeats benedictions on that angel, and then on each of the regents of the days of that month: particularly the regent of that day called by the same name as the month: which day is also regarded as a festival.[295] For instance, in the month of Farvardin, he utters benedictions on the angel Farvardin, who is one of the cherubim on whom that month is dependent; if it be the first day of the month, called the Pg 61 day of Hormuz (the angel who superintends the first day of the month), the believers address their benedictions to Hormuz; and act in a similar manner on the other months and their respective days. According to them, the names of the months are called after the names of their lords; and the appellations of the days are according to the names of their respective regents: consequently, as we have said, the believer adores the lord of the month, and on festivals, pays adoration to the angel who is the lord of the month and the day.[296] According to the Abadian, although Pg 62 in a month, the name of the month and of the day be the same, this coincidence makes not that day dependant on the month, but on the regent who bears the same name with him, consequently it is necessary to celebrate a festival. In the same manner, on the other days of every month, salutations are paid every morning to the regent of the day: also during the Sudbar, or the intercalary days, they offer up praises to their angels. They also regard the angels of the days as the ministers to the angels of the months, all of whom are subject to the majesty of the Great Light—in like manner the other stars (planets) have also angels dependent on them: they also believe that the angels dependent on each Pg 63 star (planet) are beyond all number: and finally, that the angelic host belonging to the solar majesty are reckoned the highest order. Besides, on the period at which any of the seven planets passes from one zodiacal mansion to another, they make an entertainment on the first day, which they regard as a festival, and call it Shadbar,[297] or “replete with joy.” Every month also, on the completion of the lunar revolution, on ascertaining its reappearance from astronomical calculation, they make great rejoicings on the first day: there is in like manner a great festival when any star has completed its revolution, which day they call Dádram,[298] or “banquet decking.” Thus, although there is a festival every day of the week in some idol-temple or other, as has been before stated, relative to the day of Nahid, or Friday, in the temple of this idol: yet on the day of the Sun, or Yakshambah (the first day of the week), there was a solemn festival at which all the people assembled. In like manner they made a feast whenever a star returned to its mansion or was in its zenith.

Pg 64 They believe it wrong to hold any faith or religious system in abhorrence, as according to them, we may draw near to God in every faith: also that no faith has been abolished by divine authority—they hold that, on this account, there have been so many prophets, in order to shew the various ways which lead to God. Those who carefully investigate well know, that the ways which lead to heaven are many; nay more than come within the compass of numbers. It is well understood, that access to a great sovereign is more easily attained through the aid of his numerous ministers; although one of the prince’s commanders be on bad terms with his confidential advisers, or even should all the chiefs not co-operate with each other; yet they can promote the interest of their inferiors: therefore it is not proper to say that we can get to the God of all existence by one road only. But the insurmountable barrier in the road of approaching God is the slaughter of the Zindíbar, that is, those animals which inflict no injury on any person, and slay not other living creatures, such as the cow, the sheep, the camel, and the horse: there is assuredly no salvation to the author of cruelty towards such, nor can he obtain final deliverance by austerities or devotions of any description. Should we even behold many miraculous works performed by the slayer of harmless animals, we are not even then to regard Pg 65 him as one redeemed; the works witnessed in him are only the reward of his devotions, and the result of his perseverance in the practice of religious austerities in this world: and as he commits evil, he cannot be perfect in his devout exercises, so that nothing but suffering can await him in another generation (when born again): such an instance of an ascetic endued with miraculous powers is likened in the Shat Dasatir[299] to a vase externally covered with choice perfumes, but filled internally with impurities. They also maintain that in no system of faith is cruelty to innoxious animals sanctioned: and all human sanction for such acts proceeds from their attending to the apparent import of words, without having recourse to profound or earnest consideration—for example, by putting a horse or cow to death is meant, the removal or banishing from one’s Pg 66 self animal propensities, and not the slaughtering or devouring of innoxious creatures. They state the later historians to have recorded without due discrimination that Rustam, the son of Dastan (who was one of the perfect saints), used to slay such animals: whereas tradition informs us, that the mighty champion pursued in the chase noxious animals only: what they write about his hunting the wild ass, implies that the elephant-bodied hero called the lion a wild ass; or “that a lion is no more than a wild ass when compared to my force.” In the several passages where he is recorded to have slaughtered harmless wild asses and oppressed innoxious creatures, and where similar actions are ascribed to some of the Gilsháíyán princes, there is only implied the banishment of animal propensities and passions: thus the illustrious Shaikh Farideddin ât´ár declares,

They hold that, from the commencement to the very end, the chiefs of the Persian Sipásíán, far from slaughtering these harmless creatures, regarded as an incumbent duty to avoid and shun, by every precaution, the practice of oppression or destruction towards them: nay, they inflicted punishment on the perpetrators of such deeds. Although they esteem Pg 67 the Gilsháíyán prophets, pontiffs, and princes, exceedingly holy personages, yet in their opinion, they come not up in perfect wisdom and works to the preceding apostles and sovereigns, who appeared from the Yassánián to the end of the Máhábádíán race.

They assert that some innoxious animals suffer oppression in this generation by way of retribution: for instance, an ox or a horse, which in times long past had, through heedlessness, wantonness, or without necessity, destroyed a man: as these creatures understand nothing but how to eat and drink, consequently when they obtain a new birth, they carry burdens, which is by no means to be regarded as an act of oppression, but as a retribution or retaliation for their previous misconduct. They are not put to death, as they are not naturally destructive and sanguinary: their harmless nature proves that they cannot be reckoned among the destroyers of animal life: so that putting them to death is the same as destroying an ignorant harmless man: therefore their slayer, though he may not receive in this world the merited punishment from the actual ruler or governor, appears in the next generation under the form of a ferocious beast, and meets his deserts. A great man says on this subject:

They also hold the eternal paradise to be the Heavens; and regard the solar majesty as lord of the empyrean; and the other stars, fixed or planetary, as his ministers: thus a person who, through religious mortifications and purity of life, attains righteousness in words and deeds, is united with the sun and becomes an empyreal sovereign: but if the proportion of his good works bear a closer affinity to any other star, he becomes lord of the place assigned to that star: whilst others are joined to the firmament on high: the perfect man passes on still farther, arriving at the æthereal sphere, or the region of pure spirits; such men attain the beatific vision of the light of lights and the cherubinic hosts of the Supreme Lord. Should he be a prince during whose reign no harmless animals were slaughtered in his realms; and who, if any were guilty of these acts, inflicted punishment on the perpetrators of the crimes, so that no such characters departed this world without due retribution; he is esteemed a wise, beneficent, and virtuous king: and immediately on being separated from the elements of body, he is united with the sun: his spirit is identified with that of the majesty of the great light and he becomes an æthereal sovereign. Prince Siamak, the son of Kaiomors declares: “I beheld from first Pg 69 to last all the Abádíán, Jyáníán, Sháíyán, and Yassáníán monarchs: some were cherubim in the presence of the Supreme Lord; others absorbed in the contemplation of the Light of Lights: but I found none lower than the sphere of the sun, the vicegerent of God.” On my asking them concerning the means of attaining these high degrees, they said: “The great means of acquiring this dignity consist in the protection of harmless animals, and inflicting punishment on evil doers.”

According to this sect, labouring under insanity, suffering distress on account of one’s children, being assailed by diseases, the visitations of providence, these calamities are the retribution of actions in a former state of existence. If a person should fall down or stumble when running, even this is regarded as the retribution of past deeds: as are also the maladies of new-born babes. But whatever happens to a just man, which is evidently unmerited, this is not to be looked on as retribution, but as proceeding from the oppression of the temporal ruler, from whom, in a future generation, the Supreme Ruler will demand an account.

According to their tenets, the drinking of wine or strong liquors to excess, or partaking of things which impair the understanding, is by no means to be tolerated: which may be proved by this reflexion, that the perfection of man is understanding, and that intoxicating Pg 70 beverages reduce human nature, whilst in that state, to a level with the brute creation. If a person drink strong liquors to excess, he is brought before the judge to receive due castigation; and should he, during that state, do injury to another, he is held accountable for it, and is punished also as a malefactor.

Among this sect it is permitted to kill those animals which oppress others, such as lions, fowls, and hawks, which prey on living creatures: but whatever animals, whether noxious or innoxious, suffer violence from the noxious, duly receive it by way of retribution: when they slay the former, or noxious animals, that is regarded as a retribution, because in a former existence they were oppressive and sanguinary creatures: and in this generation the Almighty has given them over to other more sanguinary animals, that they might shed the blood of the sanguinary bloodshedder: so that when noxious creatures are slain, it is by way of retribution for having shed blood: the very act of shedding their blood proves them to have been formerly shedders of blood: it is not however allowed to put them to death until they become hurtful: for example, a young sparrow cannot, whilst in that state, commit an injury; but, when able to fly, it injures the insects of the earth; and, although this happens to the insects by way of retributive justice, yet their slayers Pg 71 become also deserving of being slain, as in a former generation they have been shedders of blood. For instance, a person has unwittingly slain another, for which crime he has been thrown into prison; on which they summons one of the other prisoners to behead the murderer: after which the judge commands one of his officers to put the executioner to death, as, previous to this act, he had before shed blood unjustly. But if a man slay a noxious animal, he is not to be put to death, because that person taking into consideration the noxious animal’s oppression, has inflicted retribution on it: but if a brave champion or any other be slain in fighting with a noxious creature; this was his merited retribution; and it is the same if an innoxious animal be slain in fighting with a noxious creature: for example, in a past generation the ox was a man endued with many brutal propensities, who with violence and insolence forced people into his service and imposed heavy burdens on them, until he deprived some of them of life: therefore in this generation, on account of his ruling propensities, he comes in the form of an ox, that he may receive the retribution due to his former deeds, and in return for his having shed blood, should be himself slain by a lion or some such creature. But mankind are not permitted to kill the harmless animals, and these are not shedders of blood: and if such an act should Pg 72 be inadvertently perpetrated by any individuals, destructive animals are then appointed to retaliate on them, as we have explained under the head of the ox.

The best mode to be adopted by merciful men for putting to death destructive creatures, such as fowls, sparrows, and the like, is the following: let them open a vein, so that it may die from the effusion of blood: there are many precepts of this kind recorded in the Jashen Sudah of the Móbed Hoshyár: but philosophers, eminent doctors, and durveshes who abandon the world, never commit such acts: it is however indispensably necessary that a king, in the course of government, should inflict on the evildoer the retaliation due to his conduct. The Móbed Hoshyár relates, in the Sarud-i-Mastán, that in the time of Kaíomors and Siamak, no animal of any kind was slain, as they were all obedient to the commands of these princes. So that one of the Farjúd, or miraculous powers possessed by the Yezdanian chiefs of Iran, from Kaíomors to Jemshíd, was their appointing a certain class of officers to watch over the animal creation, so that they should not attack each other. For instance, a lion was not permitted to destroy any animal, and if he killed one in the chase, he met with due punishment; consequently no creature was slain or destroyed, and carnage fell into such disuse among noxious animals, that they were all reckoned among the innoxious. Pg 73 However, the skins of animals which had died a natural death were taken off, and in the beginning used as clothing by Kaíomors and his subjects: but they were latterly satisfied with the leaves of trees. Those who embrace the tenets of this holy race attribute this result to the miraculous powers of these monarchs, and some profound thinkers regard it as effected by a talisman; whilst many skilled in interpretation hold it to be an enigmatical mode of expression: thus, the animal creation submitting to government implies, the justice of the sovereigns; their vigilance in extirpating corruption and evil, and producing good. In short, when in the course of succession the Gilsháíyán crown came to Húshang, he enjoined the people to eat the superabundant eggs of ducks, domestic fowls, and such like, but not to such a degree that, through their partaking of such food, the race of these creatures should become extinct. When the throne of sovereignty was adorned by the presence of Tahmúras, he said, “It is lawful for carnivorous and noxious creatures to eat dead bodies:” that is, if a lion find a lifeless stag, or a sparrow a dead worm, they may partake of them. In the same manner, when Jemshid assumed the crown, he enacted: “If men of low caste eat the flesh of animals which die a natural death, they commit no sin.” The reason why people do not at present eat of animals which died in the course of Pg 74 nature, is, that their flesh engenders disease, as the animal died of some distemper: otherwise there is no sin attached to the eating of it. When Jemshid departed to the mansions of eternity, Deh Ak,[301] the Arab, slew and partook of all animals indifferently, whether destructive or harmless, so that the detestable practice became general. When Faridún had purged the earth from the pollution of Zohák’s tyranny, he saw that some creatures, hawks, lions, wolves, and others of the destructive kind, gave themselves up to the chase in violation of the original covenant: he therefore enjoined the slaughter of these classes. After this, Jraj permitted men of low caste, that is the mass of the people, to partake of destructive creatures, such as domestic fowls (which prey upon worms), also sparrows and such like, in killing which no sin is incurred: but the holy Yezdanians never polluted their mouths with flesh, or killed savage animals for themselves, although they slew them for others of the same class. For example, the hawk, lion, and other rapacious animals of prey were kept in the houses of the great, for the purpose of inflicting punishment on other destructive animals, and not that men should partake of them: for eating flesh is not an innate quality in men, as whenever they slay animals for food, ferocity settles in their nature, and that aliment introduces Pg 75 habits of rapacity: whereas the true meaning of putting destructive animals to death, is the extirpation of wickedness. The Yezdanians also have certain viands, which people at present confound with animals and flesh: for instance, they give the name of barah, “lamb,” to a dish composed of the zingú, or egg-mushroom; gaur, or “onager” is a dish made out of cheese: with many others of the same kind. Although they kill destructive animals in the chase, they never eat of them; and if in their houses they kill one destructive animal for the food of another, such as a sparrow for a hawk, it is done by a man styled Dazhkím, or executioner, who is lower than a Milar, called in Hindi, Juharah or “sweeper,” and in modern language Hallál Khúr, or one to whom all food is lawful. But the dynasty preceding Gilshah, from whom the Yezdanians derive their tenets, afforded no protection whatever to destructive animals, as they esteemed the protection of the oppressor most reprehensible. In the time of the Gilsháíyán princes, they nourished hawks and such like, for the purpose of retaliating on destructive animals; for example, they let loose the hawk on the sparrow, which is the emblem of Ahriman; and when the hawk grew old, they cut off his head and killed him for his former evil deeds. The first race never kept any destructive creatures, as they esteemed it criminal to afford them protection; and even their destruction Pg 76 never took place in the abodes of righteous and holy persons.

Among the Sipasíyan sect were many exemplary and pious personages, the performers of praiseworthy discipline: with them, however, voluntary austerity implies “religious practices” or Saluk, and consists not in extreme suffering, which they hold to be an evil, and a retribution inflicted for previous wicked deeds. According to this sect, the modes of walking in the paths of God are manifold: such as seeking God; the society of the wise; retirement and seclusion from the world; purity of conduct; universal kindness; benevolence; reliance on God; patience; endurance; contentedness; resignation; and many such like qualities—as thus recorded in the Sarúd-i-Mustán of the Móbed Hushyar. The Móbed Khodá Jáí, in the “Cup of Kái Khusró,” a commentary on the text of the poem of the venerable Azar Kaivan, thus relates: “He who devotes himself to walking in the path of God, must be well-skilled in the medical sciences, so that he may rectify whatever predominates or exceeds in the bodily humours: in the next place, he must banish from his mind all articles of faith, systems, opinions, ceremonials, and be at peace with all: he is to seat himself in a small and dark cell, and gradually diminish the quantity of his food.” The rules for the diminution Pg 77 of food are thus laid down in the Sharistan of the holy doctor Ferzanah Bahram, the son of Farhád: “From his usual food, the pious recluse is every day to subtract three direms, until he reduces it to ten direms weight: he is to sit in perfect solitude, and give himself up to meditation.” Many of this sect have brought themselves to one direm weight of food: their principal devotional practice turning on these five points: namely, fasting, silence, waking, solitude, and meditation on God. Their modes of invoking God are manifold, but the one most generally adopted by them is that of the Múk Zhúp: now in the Azanan or Pehlevi, Múk signifies “four,” and Zhúp “a blow;” this state of meditation is also called Char Sang, “the four weights,” and Char Kúb, “the four blows.” The next in importance is the siyá zhúp, “the three weights” or “three blows.” The sitting postures among these devotees are numerous; but the more approved and choice are limited to eighty-four; out of these they have selected fourteen; from the fourteen they have taken five; and out of the five two are chosen by way of eminence: with respect to these positions, many have been described by the Móbud Sarúsh in the Zerdúsht Afshár: of these two, the choice position is the following: The devotee sits on his hams, cross-legged, passing the outside of the right foot over the left thigh, and that of the left Pg 78 foot over the right thigh; he then passes his hands behind his back, and holds in his left hand the great toe of the right foot, and in the right hand the great toe of the left foot, fixing his eyes intently on the point of the nose: this position they call Farnishin, “the splendid seat,” but by the Hindi Jogies it is named the Padma ásan,[302] or “Lotus seat.” If he then repeat the Zekr-i-Mukzhub, he either lays hold of the great toes with his hands, or if he prefer, removes his feet off the thighs, seating himself in the ordinary position, which is quite sufficient—then, with closed eyes, the hands placed on the thighs, the armpits open, the back erect, the head thrown forward, and fetching up from the navel with all his force the word Nist, he raises his head up: next, in reciting the word Hésti, he inclines the head towards the right breast; on reciting the word Magar, he holds the head erect; after which he utters Yezdan, bowing the head to the left breast, the seat of the heart. The devotee makes no pause between the words thus recited; nay, if possible, he utters several formularies in one breath, gradually increasing their number. The words of the formulary (Nist hesti magar yezdan, “there is no existence save God”) are thus set forth: “Nothing exists but God;” or, “There is no God, but God;” or, Pg 79 “There is no adoration except for what is adorable;” or this, “He to whom worship is due is pure and necessarily existent;” or, “He who is without equal, form, color, or model.” It is permitted to use this formulary publicly, but the inward meditation is most generally adopted by priests and holy persons; as the senses become disturbed by exclamations and clamors, and the object of retirement is to keep them collected. In the inward meditation, the worshipper regards three objects as present: “God, the heart, and the spirit of his Teacher;” whilst he revolves in his heart the purport of this formulary: “There is nothing in existence but God.” But if he proceeds to the suppression of breath, which is called the “knowledge of Dam and Súmrad,” or the science of breath and imagination, he closes not the eyes, but directs them to the tip of the nose, as we have before explained under the first mode of sitting: this institute has also been recorded in the Surud-i-Mastan, but the present does not include all the minute details.[303]

Pg 80 It is thus recorded in the Zerdúsht Afshár; the worshipper having closed the right nostril, enumerates the names of God from once to sixteen times, and whilst counting draws his breath upwards; after which he repeats it twenty-two times, and lets the breath escape out of the right nostril, and whilst counting propels the breath aloft; thus passing from the six Kháns or stages to the seventh; until from the intensity of imagination he arrives to a state in which he thinks that his soul and breath bound like the jet of a fountain to the crown of the head: they enumerate the seven stages, or the seven degrees, in this order: 1st, the position of sitting; 2d, the hips; 3d, the navel; 4th, the pine-heart; 5th, the windpipe; 6th, the space between the eyebrows; and 7th, the crown of the head. As causing the breath to mount to the crown of the head is a power peculiar to the most eminent persons; so, whoever can convey his breath and soul together to that part, becomes the viceregent of God. According to another institute, the worshipper withdraws from all senseless pursuits, sits down in retirement, giving up his heart to his original world on high, and without moving the tongue, repeats in his heart Yezdan! Yezdan! or God! God! which address to the Lord may be made in any language, as Hindi, Arabic, etc. Another rule is, the idea of the Instructor: the worshipper imagines him to be present and is Pg 81 never separated from that thought, until he attains to such a degree, that the image of his spiritual guide is never absent from the mind’s eye, and he then turns to contemplate his heart: or he has a mirror before his sight, and beholds his own form, until, from long practice, it is never more separated from the heart, to which he then directs himself: or he sits down to contemplate his heart, and reflects on it as being in continual movement. In all these cases he regards the practices of the suppression of the breath as profitable for the abstraction of thought: an object which may also be effected without having recourse to it.

Another rule is, what they call ázád áwá, or the “free voice;” in Hindi Ánahid; and in Arabic Sáut Mutluk, or “the absolute sound.” Some of the followers of Mohammed relate, that it is recorded in the traditions, that a revelation came to the venerable prophet of Arabia resembling “the tones of a bell,” which means the “Sáut Mutluk:” which Hafiz of Shiraz expresses thus:

The mode of hearing it is after this manner: the devotees direct the hearing and understanding to the brain, and whether in the gloom of night, in the house, or in the desert, hear this voice, which they Pg 82 esteem as their Zikker, or “address to God.” Azizi[304] thus expresses himself:

Then having opened the eyes and looking between the eyebrows, a form appears. Some of those who walk in the path of religious poverty among the followers of Mohammed (on whom be benedictions!) assert that the expression Kab Kausain, “I was near two bows’ length,” alludes to this vision. Finally, if they prefer it, having closed the eyes for some time, they reflect on the form which appeared to them on looking between the eyebrows; after which they meditate on the heart; or without contemplating the form, they commence by looking into the heart; and closing both eyes and ears, give themselves up entirely to meditation on the heart, abandoning the external for the internal: Pg 83 whoever can thus contemplate obtains all that he wants; but

Finally the searcher after the Being who is without equal or form, without color or pattern, whom they know and comprehend in the Parsi under the name of “Izad,” in Arabic by the blessed name of “Allah,” and in Hindi as “Para Brahma Náráyaran a,”[305] contemplates him without the intervention of Arabic, Persian, Hindi, or any other language, keeping the heart in his presence, until he, being rescued from the shadows of doubt, is identified with God. The venerable Maulaví Jami says on this head:

They hold that reunion with the first principle, which the Sufees interpret by evanescence and permanence, means not, according to the distinguished Ishrakian[306] or Platonists of Persia, that the beings of accident or creation are blended with him whose existence is necessary, or that created beings cease to exist; but that when the sun of the first cause manifests himself, then apparently all created beings, like the stars in the sun’s light, are Pg 84 absorbed in his divine effulgence; and if the searcher after God should continue in this state, he will comprehend how they become shrouded through the sun’s overpowering splendor, or like the ecstatic Sufees he will regard them as annihilated: but the number of Sufís who attain to this state is exceedingly small, and the individuals themselves are but little known to fame. This volume would not be sufficient to enumerate the amount of those lights (precepts) which direct the pilgrim on his course, but the venerable Azur Kaiván has treated at large on this head in the Jám-i-Kai Khusró.

It is, however, necessary to mention that there are four states of vision; the first, Núníar,[307] or that which is seen during sleep: by sleep is meant that state when the subtile fumes arising from the food taken into the stomach mounting up to the brain, overpower external perceptions at the time of repose: whatever is then beheld is called in Farsi Tínáb, in Arabic Rúyá, and in Hindi Svapna.[308] The state beyond this dignity is Susvapna,[309] in Arabic Ghaib or “mysterious,” and in the popular language Pg 85 of the Hindoos Sukhásváda[310] or Samádhi[311] (suspending the connexion between soul and body), which is as follows: when divine grace is communicated from the worlds on high, and the transport arising from that grace locks up external perceptions, whatever is beheld during that state is called Binab or “revelation:” but that state into which the senses enter, or Hóshwázhen, “a trance,” which is expressed in Arabic by Sahú or “recovering from ebriety,” and in Hindi by Jagrat,[312] “awaking,” and Pratyaya “evidence,”[313] means that state in which divine grace being communicated, without the senses being overpowered, it transports the person for the time being to the world of reality: whatever he beholds in this state is called Bínáb or Mâainah “reality.” The state higher than this is the power of the soul to quit the body and to return to it, which is called in Farsi Nívah-i-chaminah, in Arabic Melkát Khalâ-baden, and in Hindu prapura paroksha.[314]

They affirm that the bodies occupied by some souls resemble a loose garment, which may be put off at pleasure; so that they can ascend to the world Pg 86 of light, and on their return become reunited with the material elements. The difference between Sahú and Khalâ is this: Sahú means, being absorbed in meditation on the communication of divine grace, so that, without a relaxation of the senses, the person may, for the time being, actually abide in the invisible world: whereas Khalâ means, that the individual, whenever he pleases, separates himself from the body and returns to it when he thinks fitting. The spiritual Maulavi thus says:

According to this sect there are seven worlds: the first is absolute existence and pure being, which they call Arang[315] or “divinity;” the second is the world of intelligences, which they call Birang or “the empyreal;” the third is that of souls, called Alrang or the angelic; the fourth that of the superior bodies, or Nirang; the fifth, the elementary or Rang; the sixth the compounds of the four elements, or Rang-a-Rang: but according to the Sufís all bodies, whether superior or inferior, are named Málk or region; the seventh is Sarang, which Pg 87 is that of man or of human beings: but in some Parsi treatises they term these seven regions the seven true realities: however, if the author were to describe minutely the articles and ceremonies of this sect, their details would require so many volumes, that contenting himself with what has been stated, he now proceeds to describe some of their most distinguished followers of later times.

[228] Here begins the translation of David Shea.

[229] Serúsh or Serósh, is derived from the Zend, and signifies properly sí-roz, that is “thirty days, a month.” To the adorers of the stars, Serósh is the name of an angel who presides over the 17th day of the month; according to their religion, he is moreover the most active of the celestial spirits; as king of the earth, he passes every day and every night three times through his empire; his throne is the summit of the world; all light, all intelligence, he purifies and fertilizes the earth, blesses and protects mankind, strikes the evil spirits; in short, he is adored equal to the supreme being. (See Zend Avesta, par Anquetil du Perron, I. 2. P. pp. 80, 156, 228, 404, 415; II. 320, 330, 223, 235, 237).—A. T.

[230] The text given by Gladwin (see the New Asiatic Miscellany, vol. I. p. 93), and the manuscript of Oude, have no negative before خجسته; the sense would therefore be: “if his words had been plausible, but the deeds bad.” The edit. of Calcutta gives the sense as above.—A. T.

[231] Gladwin translates this passage as follows (ibid., p. 94): “If a deserving soul produces good words and deeds,” which is in accordance with the text he followed, and with that of the edit. of Calcutta; but Shea’s translation is justified by the manuscript of Oude, which has: بي پسنديده اقوال فرّخی افعال.—A. T.

[232] According to Gladwin, after باره once followed in a series by هزار the same word is to be always understood—thus يک هزار باره فردرا is not a thousand fard, but one million fard. This word is not in the Burhan:—I have therefore followed Gladwin’s authority. But in the Desátir, or “Sacred Writings of the ancient Persian Prophets in the original tongue,” published at Bombay in 1818, the following passage occurs in the commentary of the Vth Sasan (English transl. p. 36): “They call a thousand times a thousand years a ferd; and a thousand ferds, a werd; and a thousand werds, a merd; and a thousand werds, a jád; and three thousand jáds, a wád; and two thousand wads, a zád;” etc.—D. S.

[233] هيربد “Hirbed” (see Thomas Hyde, Veterum Persarum et Parthorum et Medorum Religionis Historia, Oxon ii. 1760, p. 369-372) was called a priest of the fire-worship; according to oriental authors, a priest of the ancient Persians was in general, called formerly مغ , ‘magh,’ or موغ ‘mogh,’ that is “excellent,” hence Magus, a Magian. The Magi are mentioned by Herodotus, and, according to Aristotle, were more ancient than the Egyptian priests. Clitarchus and Strabo, contemporaries, the one of Alexander, the other of Augustus, speak of the Magi. The latter says (lib. XV.): Εν δε τη Καππαδοκία, πολύ ἐστι το τῶν Μάγων φῦλον οἱ καὶ Πύρεθοι καλοῦνται· “In Kappadocia is a great multitude of Magi, called also Pyrethi.” (See Selden, De Dis Syris syntagma, Lipsiæ, 1662, p. 317, 318). An order superior to this class of priests was the موغ بد, ‘mógh bed,’ or موبد, ‘mobed,’ a ‘prefect, or judge of the Magi,’ of the learned priests, or of the worshippers of the sun, in a general sense, a wise man, adorer of the sun. A third order of Persian priests was called دستور, ‘dastur,’ or ‘superintendant.’ (See also Zend-Avesta, translated by Anquetil du Perron, t. II, pp. 516, 517, 553, 555.)—A. T.

[234] ब्रह्मन् “Brahman.”

[235] Gladwin “Mahuristar.” We read in the Commentary upon article 145 of the Desatir, English translation, p. 27: “In Pehlevi the Huristars are called Athurnâns—They are the Mobeds and Hirbuds whose duty is to guard the faith, to confirm the knowledge and precepts of religion, and to establish justice.”—A. T.

[236] क्षत्त्रः, क्षत्त्रियः, क्षत्त्री, ‘kshatra, kshatriya, kshatri,’ a man of the military class, from क्षद् to divide, or eat, rather from क्षेत्रं, kshétram, ‘field,’ which they are to protect. This last from क्षि, kshi, ‘to dwell.’

[237] छत्रं, ‘chhatraḿ,’ a parasol, an umbrella, from छद ‘chhada,’ to cover.—A. T.

[238] “The Núristárs in Pehlevi are named Rehtishtáran, and are the princes and warriors who are called to grandeur and superiority, and command, and worldly sway.” Comment. upon art. 145 of the Desatir, p. 27.—A. T.

[239] विश, वैश्य, ‘viś, vaiśya, ‘a man of the mercantile tribe,’ from विश, ‘viś,’ to enter.—A. T.

[240] “The Suristars in Pehlevi are denominated Washteryû´shán, and are devoted to every kind of business and employment.” Comment. upon the Desatir, p. 27.

[241] शुद्र, śudra, a man of the fourth or servile class, from शुच, such, to purify.—A. T.

[242] “The Ruzistars are in Pehlevi styled Hotukhshan, and are artisans and husbandmen.”—Comm. upon the Des.

[243] The names Huristar, Nuristar, Suristar, and Ruzistar, of the four classes of the people, are to be found in the Desatir (artic. 145, English translation, p. 27), from which work the author of the Dabistan is likely to have taken them, as various other information. As this division of a nation is undoubtedly suggested by the natural state of things, it has been attributed to more than one ancient king, and by Ferdúsi, in his Shah-namah, to Jemshid, under four denominations belonging to the ancient Persian language. These are as follows: 1ᵒ اموزيان, Amuzian; 2ᵒ نيساريان, Nisarian; 3ᵒ نسودی, Nasudi; 4ᵒ اهنو خوشی, Ahnu khushi, corresponding to the learned, the warriors, the husbandmen, and the mechanics. The first of these names, Amuzian, is easily recognised in the Persian اموختن, amokhten (Imp. اموز amuz), “to teach, to learn;” the second nisarian is the same with نيساری, nisari, the common Persian word for a warrior; the third, nasudi, is a Pehlevi noun (see Hyde, p. 437); the fourth, Ahnu´khu´shí, appears composed of اهنو, ahnu, “provisions, meat” (to be traced to आह्निक, ahnika, “daily work, food”), and of خوشی, khushi, “good, content,” or from خواستن khástan, “to ask.” Upon the four classes of the people see also History of the early kings of Persia, translated from the Persian of Mirkhond, entitled the Rauza-us-safa” by David Shea, p. 108-113.—A. T.

[244] The text of Gladwin has دستانير, destânir, the edition of Calcutta and the manuscript of Oude have Dasátir. The single volume published under that name at Bombay (see note page 14), if genuine at all, can be considered but as a very small part of the great work, said to comprehend all languages and sciences.—A. T.

[245] This faith is also called Fersendáj, and the great Ábád himself Ferzábád, and Búzúgábad, (Dasát., Engl. Transl., p. 27, 58, 187).—A. T.

[246] Burz, with the Arabic article Al-burz, is a mountain in Jebal or Irak Ajemi, not far distant from, and to the north of, the town Yezd in the province of Fars, where, from very remote times to our days, a great number of fire-temples existed. Alburz belongs to a fabulous region; this name is given to several mountains, among which the great Caucasus is distinguished from the tirah, or “little,” Alburz.—A. T.

[247] This word reminds of जिन, jina, or जैन, jaina, from जि, ji, ‘to conquer’ or ‘excel,’ a generic name of distinguished persons, belonging to the Jaina sect of Hindus.—A. T.

[248] This is evidently the Sanskrit word यशस्, yaśas, “fame, glory, celebrity, splendor,” and यशस्वान, yaśasvan, “famous, celebrated.”—A. T.

[249] Gladwin has نيمور, nimur; the edition of Calcutta and the manuscript of Oude have تيمور timur.—A. T.

[250] Gil-shah, “Earth-King,” also “the King formed of clay.” According to the Mojmil-al-Tavarikh (see Extracts from this work by Julius Mohl, Esq., Journ. Asiat., February 1841, p. 146), he was so called, because he governed the then not inhabited earth. Gil-shah is one of the names given to the first man or King; in the Desátir (pp. 70, 131) he is called Giomert, Gilshadeng; by others Kaiomars (see also Rauzat-us-Safa of Mirkhond, translated by D. Shea, p. 50).—A. T.

[251] This number differs considerably from the chronology of other Asiatics. Here follow the periods enumerated in the Epitome of the ancient History of Persia, extracted and translated from the Jehan Ara, by Sir Wil. Ouseley (p. 71-74).

Ruled mean of X different data years.

Peshádian 4 2531

Kaiánián 4 704

Ashkánián 11 352

Sásánian 7 500

Total 4087

As Yezdejird’s reign terminated 651 or 653 years of our era, the beginning of the Peshdádíán, according to the Dabistan, is placed 6024-651=5373 years before J. C.—A. T.

[252] Adopting the just computed period of 4087 years between Yezdegird and the 1st of the Péshdadíán, Kaiomars would have begun to reign 3436 years before Christ; according to the Shahnamah, it was 3529 years before our era; Sir W. Jones places him 890 years B. C. (see his Works, vol. XII, 8vo edit. p. 399).

[253] Síyamak the son of Gilshah or Kaiomors, was killed in a battle against the Divs.

ACCORDING TO FERDUSI: ACCORDING TO SIR W. JONES:

began to reign years B. C. years B. C.

[254]Húshang 3499; 865

[255]Tehmúras 3469; 835

[256]Jemshíd 3429; 800

Jemshíd, also called Jermshár in the Desátir (pp. 88, 89), according to Ferdusi the son of Tehmúras, according to the Zend-Avesta the son of Viverghám, brother or son of Tahmúras. He, or rather his dynasty, ruled 700 years the Persian empire. He is believed to have been the first who amongst the Persians regulated the solar year, the commencement of which he fixed at the vernal equinox, about the 5th of April (see Zend-Avesta, by Anquetil du Perron, vol. II, p. 82). He is also distinguished by the epithet Sad-wakhshur, which signifies “hundred prophets;” to him is ascribed the book Javedan Khirad, “eternal intelligence,” which is said to have been translated into Greek, with other books, by order of Alexander (see Desátir, English transl. pp. 79, 153, 163).—A. T.

[257] Zohak, the son of a sister of Jemshíd, usurped the throne of his uncle and sovereign, according to Ferdusi, 2729 years B. C.; according to Helvicus, 2248; according to Jackson, 1964; but only 780 years B. C., according to Sir W. Jones who, in general, fixes the ancient Persian reigns much lower than other chronologers. Zohak is also called Pivar-asp, or Bivar-asp, from the circumstance of his always keeping ten thousand Arabian horses in his stables, for Bivar, says Ferdusi, from the Pehlevi, in counting means in the Dárí tongue, ten thousand (see Rauzat-us-safá, Translat., p. 123; and also Mojmel-al-Tavarikh). The empire which Zokah founded is identified by some historians with the Assyrian monarchy of Semiramis, or with a Semitic domination in general. It lasted, according to the Orientals, 1000 years; according to Ctesias, Diodorus Siculus, Justin and Syncellus 13 or 1400, according to Herodotus only 520 years.—A. T.

[258] Kiblah signifies that part to which people direct their face in prayer, the temple of Mecca to the devout Muhammedans; in a general sense, it means the object of our views or wishes.—A. T.

[259] The text has کرگس, Kerges, a bird, feeding on carcasses, and living one hundred years.—A. T.

[260] Bahram is also called Manishram (Desátir, Engl. transl. p. 79).

[261] Nahid appears also under the name of Ferehengíram (ibid., p. 90).

[262] Tir, also Temirám (ibid., p. 102).—A. T.

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

[264] Gladwin has تيمار وساتير timar Vasátir, the manuscript of Oude تيمار دسيتير tímár dasyátir, the edition of Calcutta تيمسار دساتير, tímsár dasatir, which is the right reading, as the word “timsar” is explained in the index of obsolete or little known terms by these words: کلمهٔ تعظيم بمعنی “a word expressing respect.”—A. T.

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

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

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

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

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

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

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

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

[273] Persepolis, in Persia proper.

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

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

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

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

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

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

[279] The text of Gladwin reads. مه تازسوز علم “Mahtársúz ilm.”

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

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

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

[283] Bahman, son of Isfendiar.

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

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

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

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

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

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

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

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

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

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

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

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

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

I. Farvardin March.

II. Ardíbehist April.

III. Khordád May.

IV. Tir June.

V. Mardád (Amardad. Anquetil du Perron) July.

VI. Shahrívar August.

VII. Miher September.

VIII. Abán October.

IX. Azar November.

X. Dái December.

XI. Bahman January.

XII. Isfandármend February.

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

I. Hormuzd.

II. Bahman.

III. Ardíbehist.

IV. Shahrívar.

V. Isfandármend.

VI. Khurdád.

VII. Murdád.

VIII. Dáíbáder.

IX. Azur.

X. Abán.

XI. Khur.

XII. Máh.

XIII. Tír.

XIV. Júsh or Gúsh.

XV. Dáíbamiher.

XVI. Miher.

XVII. Surúsh.

XVIII. Resh.

XIX. Farvardin.

XX. Bahrám.

XXI. Rám.

XXII. Bád.

XXIII. Dáíbadín.

XXIV. Din.

XXV. Ird, or Ard.

XXVI. Ashtád.

XXVII. Asamán.

XXVIII. Zámíád.

XXIX. Márásfand.

XXX. Anírán.

The names of the five additional days were as follows:

I. Ahnud-jah.

II. Ashnud-jah.

III. Isfandamaz-jah.

IV. Akhshater-jah.

V. Vahashtusht-jah.

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

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

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

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

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

[301] Zohak.

[302] पद्मासन

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

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

[305] पर ब्रह्म नारायणः

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

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

[308] स्वप्न.

[309] सुस्वप्न, “good sleep.”

[310] सुखास्वाद, sukhásváda, “enjoyment.”

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

[312] जाग्रत्, jagrat, “watching, being awake.”—A. T.

[313] प्रत्यय, pratyaya, “certainty.”—A. T.

[314] प्रपुरपरोक्ष, prapura-paròksha, “absent from the former body.”—A. T.

[315] The text of Gladwin has زارک “záreng;” the edition of Calcutta and the manuscript of Oude ارنک Arang; in the Desatir we find Lareng for the name of a divinity.—A. T.

DESCRIPTION OF THE SÍPÁSIÁN SECT.

Among the moderns, the chief of the Abadian and Azúrhúshangíán sects was Azar Kaiván, whose lineage is as follows: Azar Kaívan, the son of Azar Zerdusht, the son of Azar Barzín, the son of Azar Khurín, the son of Azar Ayin, the son of Azar Bahram, the son of Azar Nosh, the son of Azar Mihtar, the younger son of Azar Sásán, styled the fifth Sásán, the elder son of Azar Sásán, the fourth of that name, the younger son of Azar Sásán, the third of that name, the eldest son of Azar Sásán, or the second Sásán, the mighty son of Azar Sásán, or the first Sásán, the son of Darab the less, the son of Darab the great, the son of Bahmán, the son of Pg 88 Isfendiar, the son of Gushtasp, the son of Lohrasp, the son of Arvand, the son of Kai Nishin, the son of Kai Kobad, the son of Zab, the son of Nauder, the son of Minuchehr, the son of Iraj, who was of the lineage of Feridun, the son of Abtin, who was of the lineage of Jamshid, the son of Tahmúras, the son of Húsheng, the son of Siamak, the son of Kaiomors, the son of Yásán Ajam, of the lineage of Yásán, the son of Shai Mohbul, of the lineage Shai Giliv, the son of Jaí Alad, of the lineage of Jai Afram, the son of Abád Azád, of the lineage of Mah Abád, who appeared with splendor in the beginning of the great cycle. The mother of Kaiván was named Shirín, a fortunate and illustrious dame descended from the lineage of the just monarch Nushirvan. Through eternal aid and almighty grace Azar Kaiván, from his fifth year, devoted himself to great abstinence in food, and watching by night. Salím thus expresses himself:

In the progress of his admirable voluntary mortification, the quantity of his daily food was reduced to one direm weight. On this point, the divine sage Sunái observes:

Pg 89 He abode in Khum during twenty-eight years, but removed in his latter days from the land of Iran into India: he remained some time in Patna, where, in the year of the Hegira 1027 (A. D. 1673), he took his flight from this lower elementary abode to the sphere of the mansions on high. Azízí observes:

He continued eighty-five years united to the elements of body, during which time he never desisted from the practice of austerities. On this subject Hafiz of Shiraz observes:

Farzánah Bahrám relates in the Sharistan, that from the very commencement of his religious career, Azar Kaiván, having resolved on learning thoroughly the science and systems of the eminent sages of antiquity, on this, the distinguished philosophers of Hindustan, Greece, and Persia, having appeared to him in a vision, communicated all kinds of knowledge. He went one day to a college, where he answered every question that was proposed, and Pg 90 gave the solution of every difficulty: he was therefore entitled Zu-l-ulum, or “the Master of Sciences.” Ali Sani Amir Saiyid Ali of Hamadan observes:

It is reported that Saiyid Hasan of Shiraz, who was styled “the sage, the embellishment of pure faith and works,” one day said thus: “On a certain day, two followers of the Sufís came into the presence of Azar Kaiván, and pursuing the path of opposition to the Master of Sciences, treated him not as one possessed of perfection. Their teacher, a man equally eminent in theoretical and practical science, who by dominion over the external world had established the relation of spiritual intercourse with the holy prophet, fell one night into a state of ecstasy, and beheld in his trance the effulgent perfection of the prophet, who said to him: ‘My son! tell thy disciples that through the assistance of the Only Wise and the Omnipotent, who is independent of all, Ali Kaiván is a completely perfect man, who has attained to the different degrees of spiritual dominion, by the practice of the seven cordial ejaculations, and varied mysterious illuminations, Pg 91 visions, revelations, spiritual realities in his acts and attributes: moreover his evanescent existence, through grace predestined from eternity, has received the boon of divine nature; equally versed in special and general providence; unique in the true knowledge of things from inspection, not contented with the illumination of tradition; the most perfect master of the seekers after truth in matters of worship, seclusion, social intercourse, and whatever is meet and suitable to their state in all kinds of institutes and religious austerities. He is the true philosopher; the physician of the human race; the discipline of religion; the institute of the devout; the interpreter of events; the instructor of worship; the director of those who seek God, labouring diligently in the purification of souls; co-operating in the cleansing of hearts; the spiritual champion of the law; fighting the good fight of faith; the principle of truth; confirmed in the knowledge, source, and evidence of certainty; supported by divine aid in the fundamental points and collateral inductions. Let not thy disciples calumniate him, but esteem him a holy personage, and regard attendance on him as pregnant with happiness: do thou also approach his presence, and use every effort to conciliate his affection.’ The teacher having Pg 92 during his ecstacy repeated this panegyric several times, I committed the words to writing, and on the holy man’s arising from his ecstatic trance, he summoned me and said: ‘Who in this city is Azar Kaiván? The prophet hath praised him exceedingly, and ordered me to go into his presence.’ I answered: ‘He has lately come hither from the direction of Istakhar:’ on which he replied: ‘Conduct me near him.’ I therefore accompanied him, but was ignorant of Kaiván’s residence. When we had proceeded some time, one of Kaiván’s disciples, by name Farhad, came near him and said: ‘The master (that is Kaiván) invites you, and has sent me to be your guide.’ When we came into his presence, my teacher had determined in his mind to salute him first, but was unable to obtain the priority, as Azar Kaiván had much sooner anticipated him in salutations in the Persian language, and afterwards addressed him in Arabic. We were struck with astonishment. My teacher then repeated what he had communicated to me concerning the vision, on which Kaiván commanded him ‘not to remove the veil of this mystery.’” The teacher, on his return, having called before him his two misguided disciples, recounted the perfections of Kaiván, and enjoined them to abstain from censuring the holy man. For as Sadi says:

Pg 93

Azar Kaiván mixed little with the people of the world; he shunned with horror all public admirers; and seldom gave audience to any but his disciples and the searchers after truth; never exposing himself to the public gaze. According to Shaikh Baha Uddin Muhammad of Amil,

Farzanah Bahrám relates in the Sharistan, that Kaiván expressed himself after this manner: “The connexion of my spirit with this body, formed of the elements, resembles the relation of the body to a loose robe; whenever I wish I can separate myself from it, and resume it at my desire.” The same author also thus relates of him, in the text of the Jam-i-Kai Khusró, wherein are recounted some of his revelations and spiritual communications:

Kaivan was master of noble demonstrations and subtile distinctions: one of the Moslem lawyers having asked him: “Why dost thou forbid thy followers from eating flesh, slaying animals, and injuring living creatures?” He thus replied: “The seekers of God are named the peculiar people of the Pg 96 heart; and the heart itself, the true Kâabah: therefore, what is an abomination in the sanctuary formed of water and clay cannot a fortiori be suitable to the true Kâabah: that is, the eating of animals and the slaughter of living creatures. A great man says:

Kaivan also said: “If you think proper, keep your tenets secret wherever you happen to be, concealing them even from your brethren in the faith; as they, for the confirmation of their system, will make you publicly known.” Azizi also says:

Some one asked him: “In the schism of Abad Ansari, which faith shall I adopt, and whose arguments must I regard as true?” Azar Kaiván replied: “Remain in the same faith that, until the present time, God doeth as seemeth good to him; and for the time to come he will do whatever he thinks proper.” Urfi of Shiraz says,[322]

Pg 97 He once said to a holy man: “The knowledge of evanescent objects is not properly knowledge, but bears the same relation to reality as the mirage of the desert to water: the searcher after which obtains nothing but an increase of thirst.” Shah Subhan says:

They once observed to Kaivan: “Notwithstanding the great exertions made by his highness the sincere and faithful Akbar, and the grand justiciary, the caliph Omar, and the possessor of the two lights, Osman, in the way of the faith proved by miracles, and their mighty labors in diffusing its institutes, the Shee-ites are opposed to these great personages?” He replied: “The mass of mankind are acted upon by time and place, in opposition to the seekers after truth. It is also to be observed that the people of Iran have adopted the Shee-ite faith; and as the above-mentioned great personages destroyed the fire-temples of that nation, and overturned their ancient religion, therefore rebellion and envy have remained in their hearts.”

Two learned men having a dispute concerning the superiority of the chosen Alí, “the Elect” (whose Pg 98 face may God honor), over the two Shaikhs and the Lord of the two lights (Osmar), (upon all of whom be the mercy of the Almighty) having referred the dispute to Kaivan, he observed:

“The distinction between the two exalted parties is difficult, as two of them claim supremacy on the celebrity (drum) of being fathers-in-law to the Arab founder of religion; and the other two are fitted for dignity, by being sons-in-law to the apostle of the Arabs. But whereas all things are objects of the Almighty’s regard, the excellent Alí, ‘the Lion of God,’ was esteemed so pre-eminent an object of divine favor among the Moslems, that want of faith and ignorance induced many to worship him as the true God, until this great personage openly disclaimed such a pretension. Also during the pontificate and caliphat of Sadik, ‘the faithful witness,’ the powerful Abubeker, ‘the separator,’ the grand Omar, and that of Zu-l-Narain, ‘the Lord of the two Lights,’ error misled many to such a degree, that they denied their authority, until these legitimate directors asserted their claims to that dignity.”[323]

Pg 99 He returned an answer of a similar description in a dispute between a Jew, a Christian, and a Muselman, who were arguing about the superiority of their Pg 100 respective prophets; some acknowledging Jesus as God, the others as the Son of God. One day as a Christian and Muselman were disputing with each Pg 101 other, the former allowing the death of Jesus, and the latter believing him to be alive, Azar Kaivan said: “If a person who knew not the direction of a road which formed his destination, should in the course of his journey come to a dead body lying down, and a living person seated, from which of the two ought he to inquire his way?” As the disputants both replied, “from the living person;” he then said to the Muselman: “Adopt thou the faith of Jesus, as according to thy belief he is living.” He then added: “By life is meant the life of the rational soul: in this Mohammed and Jesus are on an equality; call your prophets the ‘eternal living:’ for life means not the perpetuity of this body fashioned out of the elements, which cannot accompany us beyond a hundred or a hundred and twenty natural stages (years).” Azizi says:

A hermit once came into Zu-l-Ulum’s[324] presence; Pg 102 he pronounced a panegyric on the opposition to sensual passions exhibited by pious Moslem believers: and then added: “There is no limit to the opposition to these passions: even the unbeliever through the practice of austerities finally becomes a Moslem.” He also added: “An exemplary unbeliever had become able to work miracles: a Shaikh went to him one day and asked: ‘By what route hast thou attained to this dignity?’ He replied, ‘By opposing the suggestions of the passions.’ On which the Shaikh answered: ‘Now turn to Islamism, as thy soul has admitted infidelity.’ On hearing which the unbeliever became a follower of Islamism.” Kaivan observed: “The Shaikh must have been an infidel, as his soul was still seeking after Islamism, or the true religion.” Urfi says:

A person once came to Zu-l-Ulum, and said: “I propose embracing the profession of a durvesh, and breaking asunder the chains which bind me to the world.” Kaivan replied, “It is well.” Some days after, he returned to Kaivan, and said: “I am at present engaged in procuring the patched tunic, cap, wallet, and other things necessary for Pg 103 my profession.” Zu-l-Ulum observed: “The profession of a durvesh consists in resigning every thing and abandoning all manner of preparations, and not in accumulation of any kind.”

A merchant through penury having assumed the dress of hypocrisy, appeared in a Shaikh’s garb, and many persons devoutly regarded him as a holy man. He one day came before Kaivan and said: “Often have wretches plundered me on the road: it was however for a good purpose, in order that by embracing the life of a durvesh I might attain the great object of salvation.” Azar Kaivan replied: “Be not grieved, as thou art now plundering mankind by way of retaliation.”

At present some of Kaivan’s disciples, as far as the author’s acquaintance extends, are about to be enumerated.

Farzanah Kharrád, of the family of Mahbud, who had been the khan salar (royal table-decker or taster) to the equitable monarch Nushirvan,[325] and put to Pg 104 death through the sorcery of a Jew and the calumnies of a chamberlain, as recorded in the Shah Namah of the king of poets, Ferdúsi, and in other histories: Kharrad joined himself to Kaivan in the bazar of Shiraz, and practised religious austerities for many years. Farzanah Khushi has often mentioned in conversation, and has also frequently repeated in the Bazm-gah-i-Durvéshán, “the Durvesh’s banquetting-room,” the following circumstance: “I one day beheld Kharrad and Ardeshir (a descendant of Ardeshir Babegan,[326] and one of Kaivan’s disciples), standing face to face and mutually opposing each other: whenever Ardeshir Pg 105 wished to smite Kharrád with a sword, he appeared like a stone, so that when the sword came into contact with his body, it was instantly broken to pieces.”—In the year 1029 of the Hejirah (1620 A. D.) he became reunited to the pure uncompounded spirit. Buzurgi says:

Farzanah Farshid wird was one of the Parsi village chieftains: his pedigree ascended to Farzanah Shedosh, who was one of the fifth Sassan’s[327] disciples. He also became attached to Azar Kaivan in the same place as Kharrad, and devoted himself to the service of the Almighty. Khushi relates as follows: “Farshid wird and Bahman used to stand facing each Pg 106 other; every arrow which Bahman discharged against Farshid wird, he used to cut in two with his sword: and whenever the latter let fly an arrow, Bahman with activity and address threw himself to one side and avoided it. But this is still more wonderful: whenever Bahman shot off a musket, Farshid let fly one at the same instant, and ball met ball, so that they both remained unhurt: sometimes also when Farshid Wird shot off his musket, Bahman used to move rapidly on one side.” In the year 1029 of the Hejirah (A. D. 1619) he hurried away from this abode of the elements to the skies. The Khajah Hafiz speaking on this subject, says:

Farzanah Khíradmand was descended from Sám, the son of Narimán: he joined Zu-l-Ulum and gave himself up to religious austerities. Khushi thus relates: “I once beheld Khiradmand while standing face to face to Rustam (who was descended from Bahram Gur,[328] and was one of Kaivan’s distinguished Pg 107 disciples), assume the form of a dragon, and shower out fire from his mouth, to such a degree that a strong palm was consumed by its violence.”

In three months after Bahman’s death, Khiradmand was restored to his original place. Buzurgi says:

Of these illustrious personages they have recorded many miraculous and mysterious deeds; such as, in the upper world, hiding the sun’s disk; causing him to appear at night; making the stars visible in the day-time: and in this lower world, walking on the surface of water; making trees productive out of season; restoring verdure to dried-up wood; causing trees to bow down their heads; also showing themselves between heaven and earth in the form of lightning; and such like: and, in the animated world, metamorphosing animals; rendering themselves Pg 108 invisible to men; appearing under various shapes and forms: some of which wonders have been recorded in the Bazmgah-i-Durveshi Khushí. They relate that these great personages were to such a degree enabled to divest themselves of corporeal elements, that they quitted the body at pleasure: also that they had acquired from the court of Heaven the knowledge of all sciences whether known or occult, and consequently had the power of exhibiting such wonderful works; having rendered, by the efficacy of their austerities, elementary matter subject to themselves. The author of these pages beheld these four holy personages, Kharrad, Farshid wird, Bahman, and Khiradmand, in Patna, on which occasion they bestowed their benedictions, and imparted to him the glad tidings of the means of obtaining the great object, or final salvation. Shaikh Saadi says:

Farzanah Bahram, the son of Farhad, was descended from Gudarz, the son of Hashwád. When Azar Kaivan had proceeded to Patna, in this sage’s latter days, Farzanah Bahram came from Shiraz and devoted himself to the practice of religious austerities. He was a man who had attained the highest degree of knowledge in logic, natural philosophy, the abstract sciences, and theology, which he had Pg 109 most attentively studied as far as set forth and expounded by sound reasoning in the Parsi, Pehlevi, and Arabic: in practical and theoretical science he was unequalled; being profoundly skilled and a perfect philosopher in all the objects of science and morality: among the Moslem doctors, he had established the relations of external tuition with Khajah Jumál-Uddin Mahmúd, one of the disciples of the Mulla Jalál Dawani. Farzánah Bahrám is the polished author and compiler of the book entitled Sharístán-í-Dánish, wa Gulístán-í-Binish, “the pavilion of knowledge and the rose-garden of vision.” In the Sharistan, he thus tells us: “Through the aid of Azar Kaivan, I reached the invisible, the angelic, the empyrean worlds, and the seat of the Divinity, and attained to union with him through revelations of the fourfold kind—impressive, operative, attributive, and essential.” The Mobed Hoshyar relates: “I have heard Farzánah Bahrám relate as follows: I was one day standing in the presence of Azar Kaivan, and conceived in my heart the wish that he should tell me what occupied my secret thoughts. The venerable personage unfolded the secret thoughts of my heart, and afterwards said: ‘O, Farzanah! it is an easy matter for me to know the secrets of the soul; but then what purpose does thy tongue answer? in order Pg 110 that thy tongue may not be useless, I shall for the future suffer thee to speak.’” He assumed the dress of a merchant, but people imagined it was for the purpose of concealment, and that he gave himself up to alchymy. In the year of the Hejirah 1034 (A. D. 1624), he ascended from this lower abode of darkness to the pavilions of light. The sage Sunái says:

The Mobed Hoshyar is the author of the Sarúd-i-Mastán, “the songs of the intoxicated.” He was born at the port of Surat; he traced his pedigree to the invincible champion Rustam, the son of Zál, and was a man of exceeding bravery, heroism, and experience; perfect in generosity, sagacity, the termination of disputes, right reason, and sound experience. If his history were detailed at full length, it would become necessary to write another Shah Namah concerning his victory at Girdun, his defeat of Alí Yakah, and such like.[329]

In short he entered the service of the great philosopher Azar Kaivan and his eminent disciples, being associated with them in the doctrine of self-knowledge; from the commencement of night to the rise of the world-illuminating sun, he slept in the attitude Pg 111 of Murdah Khasp. Now the terms Muráah Khab, Murdap Khasp, and Sáónós, are terms applied by the Sipásían to the following mode of sleeping: the devotee rests (having thrown his legs beneath him) on his knees, pressing to the ground both heels as far as the great toe: and applying the extremities of the knees to the earth, he keeps his seat on the same; he is then to lie on his back, keeping the points of his fingers on his head; after this, he is to look intently between the eye-brows, and carry into practice the Habs-i-dam, or imprisonment of the breath. The Durvesh Subahani, one of the great Sufees, used to say: “Such was the sleep of the prophets.” They also say: “The prophets of old used to sleep on their backs, with their faces directed towards the Heavens:” which is the same as the position before described. Hoshyar had attained to the power of suppressing the breath for one watch (three hours). Shaikh Saadi says:

Hoshyar was not scrupulous about what he ate; never turning away his face from whatever was set before him: he however most diligently shunned the practice of cruelty to living creatures, and avoided superfluities and excess of every description. Hafiz of Shiraz on this head says:

Pg 112

In the year of the Hejirah 1050 (A. D. 1640) he was delivered from the bondage of body in the capital named Akbar Abad.[330] The Mobed says:

The Mobed Hoshyar, who was conversant with the visible and invisible worlds, master of the esoteric and exoteric doctrines, was the interpreter of the Jashn-i-Sadah (the festival of Sadah),[331] from which work his superior talents are evident: he derived his descent from the sage Jamasp.[332] In the Pg 113 year of the Hejirah 1036 (A. D. 1626) the author of this work met him in the delightful region of Kashnim. He used to support himself on the extremities of his fingers, so that his body came not into contact with the ground, in which position he continued from midnight until dawn. On the subject of penance Hafiz says:

The Mobed Sarósh, the son of Kaiván, the son of Kamkar, who was styled Namdár, or “the illustrious,” on account of the celebrity of his knowledge. The Mobed carried his lineage on the father’s side to the venerable prophet Zardúsht, and on his mother’s, to Jamásp the Sage. He was equally conversant with the theoretical and practical sciences; and was master of the languages of Arabia, Persia, and Hindustan; he had travelled over most of the habitable world; his nights were passed in prayer; his conduct was always pure. On coming into attendance on Kaiván, he was illuminated by the sun of his knowledge, and during his attendance on Farzanah Bahrám, the son of Farhád, he acquired the Arabic language. His age reached to sixty years; in short he was a saint elect, who in the course of his life never looked on a woman; his mouth was never polluted with animal food of any description; Pg 114 he sought seclusion from the world, and limited himself to a small quantity of food.

He is the author of many admired literary works and compilations; such as the Nosh Dárú, “sweet medicine;” the Sagangubín, “dog’s honey,” and the Zerdúsht Afshar, “the companion of Zerdúsht,” and such like. It was heard from an eminent doctor, named Muhammed Mahsan, who said thus: “I heard from him (Kaiván) three hundred and sixty proofs confirmatory of the existence of the Deity: but when I wished to commit them to writing, it was no longer in my power.” People relate all manner of miraculous stories about him; such as his creating what was not previously in existence; revealing secret matters, and concealing what was evident; the acceptance or fulfilment of his prayers; his performing a long journey in a short space of time; his knowledge of things hidden from the senses; and his giving a description of the same; his appearing at the same time in places far distant from each other; bringing the dead to life, and depriving the living of vitality; his being enabled to hear and understand the language of animals, vegetables, minerals, etc.; to produce food and wine without any visible means; to walk on the surface of water, also through fire and air; and such like. Pg 115 The author met him in Kashmir in the year of the Hejirah 1036 (A. D. 1627).

Firrah Kárí, the attendant on the venerable Shídósh (an account of whom shall be soon given) was a person, whose essence was adorned with science and decorated by purity; the possessor of extraordinary probity and sound understanding, said thus: “I once received some injury from the peasantry of Achán, a district bordering on the public and sacred place of Kashmír: speaking of this to Yazdán Silái, a disciple attached to the Móbed Sarósh, I said ‘the people of Achán have grievously afflicted me,’ and stated to him the criminal conduct of this wicked set of men. He answered: ‘Do you wish that the Almighty should overwhelm with floods the cultivated grounds of these wretches?’ I replied ‘Certainly.’ It then began to rain so exceedingly, the loftiest and strongest-built houses were overthrown; from the overwhelming deluge ruin fell on their buildings and tilled grounds; and the fields of these men themselves were nearly destroyed by the waters at the very commencement.” The Maulavi Mânevi says:

The rains still continued, which Sarósh having Pg 116 observed, he was exceedingly wroth with his disciple and reproved him; and that same day the rain ceased. Firrah-Kári used to say, “Mobed Sarósh was acquainted with the desires of my heart, and possessed power over men’s minds.” He also related the following story concerning him: “At the time of arriving in the caravanserai of Bálik, in the city of Tarkhan, the men of that place wished to act wickedly towards us, and practise oppression. I explained the nature of their conduct to the Mobed, on which he retired into a corner. That same night there appeared in the air men whose heads reached to the heavens, whilst their feet touched the earth. The people of the city were seized with consternation and desisted from oppressing us, and the merchants at the same time bestowed freedom on those who had been captives for many years.” The Mobed Húshyár relates: “Being in want of a few direms, I went to Yazdán Sitái, the disciple of the Mobed Sarósh; on this he stretched forth his hand, and taking up some broken pottery, formed twenty heaps of it: having breathed on these a few times, they all became gold Mohurs: these he put into my hands, and I disbursed them in the course of my ordinary expenses.” He also relates: “Yazdán Sitái constructed a house of such a kind that, when any one entered, he beheld Pg 117 the sun; and when the holy man sat with his friends, he appeared as a crocodile coming to the river-bank, which was about to snatch away all present. He sometimes threw into the fire towels on which the flames had no effect: he frequently repeated something, stirring his lips, and so rendered himself invisible; he used sometimes to appear in the air, and used to say: ‘I am actually at rest, although I appear otherwise.’” Shidosh, the son of Anosh, said: “We were once seated near him when he placed a taper in a basin of water; there immediately appeared some peacocks turning towards the water, plunging their heads into it, and displaying all their beauty, whilst we remained in utter astonishment.” Shidosh also says: “I once beheld him disporting in the midst of a blazing fire.” Nay, the writer of these pages has seen him swallow fire. The Mobed Húshyár says: “He once exhibited a sight, so as to make a house appear filled with serpents and scorpions.” He used also to lay on the breast of a person plunged in sleep, something of such a nature as to make him return an answer to every question proposed to him. The Mobed Húshyár also relates: “I once beheld the Hakim (the Sage) Kamran of Shiraz, in the feast of joy and hospitality made for the reception of an Iraki friend, light a match: on this, all the Lulees[333] Pg 118 then in the house stripped themselves naked and began to dance, whilst we looked on at a distance. The sage said: ‘This we have learnt from Yazdan Sitái: as I give no invitation to Lulees, and no others can be prevailed on to commit such indecency, I therefore tried the experiment on the party of them assembled in this place.’” Many other things of a similar nature are related concerning Yazdan Sitái.

Khoda Jói was a native of Herat, who had passed many years in the service of exemplary and holy men; he relates: “I once saw in a vision holy personages come around me and say: ‘Depart and seek a spiritual guide free from prejudice.’ During many years’ search I was unable to discover such a character; but having once seen in a dream, ‘that Azar Kaiván of Istakhar was one of that description:’ I went near him in company with Farzanah Khushi.”

Khoda Jói excelled in the knowledge of Parsi and Arabic; he avoided altogether animal food of every description; he could suppress his breath during four watches (twelve hours), and was in the habit of practising the Hubs-i-dam; he never slept at night, nor ate more than fifty direms weight of Pg 119 food. He never gave utterance to a lie, and whatever he stated had reference to exalted objects and pursuits: even these were uttered only at the solicitation of his friends. He is the author of the volume entitled Jám-i-Kai Khusró, “the cup of Kai Khusró,” an admirable commentary on the poetic compositions of Azar Kaiván, and also containing his visions. He arrived in the delightful regions of Kashmir in the year of the Hejirah 1040 (A. D. 1631), where the author met him: in that same year this distinguished personage hastened from this abode of evanescence to the mansions of eternity. Hafiz of Shiraz says:

The Mobed Khushi is the author of the Bazm-Gah (or “banqueting house”), in which treatise when describing the stations of Azar Kaiván’s illustrious disciples and most eminent followers, who are twelve in number; he enumerates them in this order: Ardashír, Kharad, Shiroíyah, Khiradmand, Farhad, Suhrab, Azádah, Bizhen, Isfendiar, Farshidwird, Pg 120 Bahman and Rustam: the daily food of each of these individuals was much below ten direms weight: and they carried the austerities recommended by Kaiván to the utmost limit, so that no others of his disciples attained to the same rank as these twelve persons. Of Farhád, Farshídwird, and Bahman, some account has been given in the preceding part of this work.

In the Bazm-gah, Khushi thus states respecting himself: “In the days of my youth, it was my anxious desire to find a spiritual guide. I therefore had recourse to the eminent doctors of Iran, Turan, Room, and Hindustan; that is, to Moslems, Hindoos, Guebers, Christians, and Jews. They all said to me: ‘Quit thy present faith and pass over to us:’ but my heart felt no inclination to change of religion, to adopting another, and abandoning opinions, as they did not afford me sufficient light in the object of my pursuit.

“Such is the language of the prejudiced; although each of these doctors praised himself as being free from its influence: I afterwards beheld, in a vision, a mighty river from which streams and canals issued forth, all of which after many windings returned back into the same great river, and were confined within its two banks. I abandoned the Pg 121 great water, and in order to allay my thirst, directed my steps towards the rivulets in search of water: but as the banks of their channels were difficult of access through slime and mud, and carrying a bowl,[335] I could not reach the stream, and remained in great perplexity. At length my father came up and said: ‘Entreat God to conduct thee to the water.’ A voice then reached my ear: ‘This man has abandoned the river, and directed his face towards the rivulets.’ On my directing my steps towards the river, a blessed Angel said to me: ‘The great river is Azar Kaiván; the small rivulets are the doctors.’ I then knew that the slime and mud of the banks, the bowl, and the rivulets refer to prejudice and envy: therefore, being accompanied by Khoda Jói, I joined myself to Azar Kaiván, and discovered the object of my inquiries.” Hafiz of Shiraz observes:

Farzanah Bahram, the son of Farhád, was called Bahram the Less: the Arzhang Máni (the gallery of Máni) is the production of his genius: he was in attendance on Zu-al-Ulum, but attained to communion Pg 122 with God and to perfection, in the service of Farzanah Bahram, the son of Farhad. In the year of the Hejirah 1048 (A. D. 1638) the compiler of these pages met with Bahram the Less, the son of Farhad, in the imperial city of Lahore, in perfect health, but in the same year that sage bade adieu to this world. He was a man who found repose in God, and avoided all intercourse with society: he was learned in all the theoretical and practical sciences, and eminently conversant with the languages of Arabia, Persia, Hindustan, and Europe: by him were translated into Persian, that is, into Parsi mixed with Arabic, the works of the Shaikh Ishrák Shuháb ud dín Maktúl, which treated of the Ishrakian tenets; his time was employed in transcribing books, from which source he was obliged to derive his scanty support. He never slept at night; in the year of the Hejirah 1048 (A. D. 1638) the author beheld him with Húshyár at Lahore; during the entire night, the writer of these pages sat in his presence, and from morn until evening Húshyár remained before him; whilst the above-mentioned Farzanah, seated on both knees, with his face to the east, never moved: people have witnessed in him many things of this description. They say that he used to remain seated two or three days after this fashion, neither eating bread nor drinking water; he never laid his back on the ground; his food consisted Pg 123 of a small quantity of cow’s milk; his lips were never polluted with any other substance, and even this he swallowed at intervals of two or three days.

The Mobed Paristár, the son of Khurshíd, who was originally of Isfashán, assumed the elements of body in Patna; the Mobed, when a youth, was accepted by divine favour, and through the aid of the Almighty became one of the Yekánah Bín, or “seers of unity.” Having in his early years entered into the service of Azar Kaiván, he obtained a perfect sanctity through the society of his holy master’s disciples. He however devoted himself chiefly to the Mobed Sarósh: he was the author of the Taprah-i-Mobedi, or “the Sacerdotal Kettledrum.” In the year of the Hejirah 1049 (A. D. 1640) he came to Kashmir, where the author of this work was admitted into his society. From the nightfal until sunrise, the Mobed Paristár gave himself up to the Saráíst, which in the celestial language, or the Desatir, they call Faró, or “downward:” this rite, according to them, consists in elevating the feet in the air, and standing on the head; which position is called in Hindi Kapal Asan[336] Pg 124 or “head-seat.” He of a sudden quitted the body and entered the bowers of Paradise. A Mobed has said:

The Mobed Peshkár, the son of Khurshíd, was also born in Patna, and one year younger than Perishtar (his brother). He became unrivalled during his age, in the Hindi chaunts and poems of that sect. He was the servant of the leader Azar Kaiván and his disciples, and whilst in the service of the Mobed Sarósh he attained the knowledge of God, and of himself, and he became eminently divested of prejudice and exempted from human infirmities: being totally unfettered by the bonds or chains of any sect whatever, and studiously shunning the polemic domains of prejudice: in short, the eulogium of one creed and the abhorrence of another, entered not into his system. He came to Kashmir with his elder brother, with the purpose of departing from thence to Kathay: he was noted for the imprisonment of the breath, concerning which the Mobed Húshíyár said: “He once suppressed his breath and plunged into the water, where he remained immersed during two watches (six hours), after which interval he again raised his head above the surface.”

Pg 125 Shídosh, the son of Anosh, descended from the prophet Zardusht by his father Anósh, who was styled Farhosh, “the splendor of intellect,” was one of the sincerely devoted disciples of Azar Kaiván: Zarbád was also descended from the same divine apostle Zardúsht, and finally became a man of opulence, although at the beginning of his career he only possessed the pangs of destitution. They both came one day into the presence of Azar Kaiván, and lamented the hardship of their forlorn state; on this Azar replied: “Proceed with a small stock to the quarter of sunrise, traverse the eastern borders, and dispose of it with speed towards the descending sun, as your condition, through this depressed site of difficulty will be changed into the means of affluence.” Nearly at the period of giving these instructions, Azar Kaiván having withdrawn from this earthly tabernacle, hastened to the resting-place of the spheres, and these two Jupiter-like stars, the unrivalled splendor of the world, set out as directed. At length, through the efficacy of Kaiván’s enlightened spirit, the state of these pilgrims continued to obtain an ascendancy, until they became possessed of great opulence. Hafiz says thus:

After this, Zarbádí sent to Patna an ancient servant, Farrah Kari by name, to conduct his daughter Pg 126 to the musk-scented pavilion of Shídósh, the illustrious son of Anósh. After this event, Farrah Kari and Shídósh, proceeded from Patna on a commercial adventure, and formed the plan of setting out from Kashmir to Kashgar: they were however obliged to remain some time in Kashmir: but on the first moment of moving from Patna, there arose in the breast of Shídósh an anxious wish for attaining the knowledge of himself, the investigation of his ancient abode, ascertaining his natural light, and exploring the march of the invisible world: as from the very first, this bright Jupiter, through the entreaty of Kaivan (Saturn) had directed his steps to the region of atoms and the abode of elements of the celestial and terrestrial parents: consequently, when Kaivan had abandoned this bodily frame, he sat down with his disciples,

He consequently devoted himself to religious exercises, listening in the first place to the voice called in Persian âzád ává “the independent voice,” in Arabic, saut-i-mutluk, or “the absolute sound;” and in Hindi, anáhid. When he had duly practised this rite, he directed his eyes, opened wide between the eyebrows, which in Hindi they call terátuk, until the blessed form of Kaiván was clearly manifested: he next contemplated that form, until it actually was Pg 127 never more separated from him; he at last reached the region of intellect, and having passed through the six worlds, arrived in the seventh, and in this state of entrancement obtained admittance to the Almighty presence; so that, during this abstraction from self, the annihilation (of every thing human) and the eternity (of the spiritual) was joined to his existence. Sâdi says:

One morning at the dawn of day he said thus to the author of the Dabistan: “Yesterday in the gloom of night, directed by the light of spirit, I departed from this external body, and arrived at the mysterious illumination ever replete with effulgence: the chamberlain of truth removed from before me the curtains, so that on quitting this mortal nature and leaving the visible world, I traversed the angelic sphere. The supreme independently-existing light of lights became revealed in all the impressive, operative, attributive, and essential radiance of glory: this state of imaginary being disappeared, actual existence was clearly witnessed.” Hafiz says:

Pg 128 Shidósh, though far removed from receiving pleasure by dainty food, still appeared always in magnificent dresses: his audience always diffused the fragrance of perfume; he even clad in handsome dresses his head domestic servants, and other dependents, nay his very porter and doorkeeper. He used to say: “My state proceeds from the splendor of Azar Kaiván’s aid: to feel contempt for such a capital would be highly improper; and not to make use of it would be an abomination before my benefactor; for otherwise, I derive no pleasure from fine raiment.” As to his abstinence in point of food, and his shunning of female society, what has been mentioned is sufficient on these heads. Shidosh Bihin was a youth of a finely proportioned person, and beautiful countenance; the following was the rule observed by him: he never attached merit to any strange creed, but endeavoured to divest himself altogether of prejudice, and maintained very little intercourse with the generality of mankind: when he formed an intimacy, on the first day he testified only a small degree of warmth; he exhibited greater attention on the second; so that he daily made greater advances in the path of friendship; progressively increasing his love and affection: as to what has been stated relative to his displaying no great degree of warmth on the first interview, the same proportion obtained when he shewed a decrease Pg 129 of warmth to some; that same would be reckoned very great in any other. He always asserted, that in the society of friends, their intercourse must not be separated from meditation on God, as whatever is, is but a radiancy emanating from the sun of his essence: the visible and invisible of the world being only forms of that existence. Rafiah says:

Shidosh was seized with so severe an illness in Kashmir, that his case surpassed the art of the physician: as Urfi says:

All the people about Shidosh were disconsolate, but he remained cheerful of heart, and in proportion as the symptoms became more aggravated, his cheerfulness increased, and he frequently recited these couplets from Hafiz:

On the day of his departure from this temporary halting-place to the eternal mansion of repose and the exalted seat of happiness, his disconsolate friends Pg 130 and affectionate domestics were deeply afflicted; but Shidosh retained his cheerfulness and thus addressed them with an expression of delight: “I am not grieved at this disease of body, why then do you grieve? nay ought you not to wish that I, having quitted this gloomy abode of phantasy, should hasten to one beyond the confines of space, and the mansions of intellect may become united to the truly existent and independent (first cause).” The Maulavi Mânavi says thus:

He then lifted up his hands and directing his face to heaven, the Kiblah of prayer, recited the following blessed couplets front the Sahifah al Auliya, “volume of the Saints,” written by the Imam Muhammed Nur Baksh.

Pg 131 On reciting these lines he closed his eyes. The Shaikh Abúlfaiz Faiyazi says on this subject:

This event occurred in the year of the Hejirah 1040 (A. D. 1629): his affectionate friends expressed their grief in the following manner:

The author also in his elegy on Shídósh thus expresses his grief:

If the author attempted to describe the learned and pious Abádíyán who were seen in the Dadistan Aursah,[339] this treatise would never be brought to a conclusion; he now therefore proceeds to mention Pg 132 some others, who though professing a faith different from the Yezdánián or Abadíyán, yet walked according to the institutes of Kaiván’s disciples, and attained their great object, the knowledge of God: and although this class is too numerous to be fully described, a few of the eminent personages are now about to be mentioned.

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

Muhammed Said of Isfahan was a Saiyid descended Pg 133 from Husain, who attained his great object through Farzanah Bahram, the son of Farhad. He once said to the author: “The first time I obtained the honor of admittance to the audience of the distinguished Farzanah, he rose up on seeing me, and showed the proper respect due to an honorable person, directing me to be seated on the most distinguished couch. Some time after, entered a naked Fakir, but Farzanah Bahram moved not from his place, but pointed him to a seat in the slipper-repository. I felt this scruple; surely the highest distinction is due to the Durvish. Farzanah then turning his face to the wall, which was ornamented with paintings, said: ‘O, lifeless figure, thou art seated on high; but external form confers not distinction; but Durvishes enjoy a rank, when their bodies are under the control of their souls,[340] and their souls united with the supreme object of love; even in this assembly they are seated with me in my heart.’ On hearing this, I turned into the right road.” In the year of the Hejirah 1045 (A. D. 1634), he abandoned this elemental frame in Lahore.

Ashur Beg Karamanlu is also one of those who obtained the gift of spiritual intelligence through Farzanah Bahram, the son of Farhad, notwithstanding Pg 134 the total absence of regular studies: by the exertion of his innate powers, he, like the other Yekanah Bin “seers of one God,” attained communion with God. In the year of the Hejirah 1048 (A. D. 1636) the author conversed with him in Kashmir, and inquired into the nature of his intercourse with Bahram. He answered: “I went by way of experiment to Farzanah, and he thus directed me: ‘Whether alone or in a crowd, in retirement or in public, every breathing which issues forth must proceed from the head; and on this point there must be no inattention.’ He also said: ‘Guard the internal breath as long as thou canst, directing thy face to the pine-formed heart, until the invocation be performed by the heart in the stomach; also thy invocation should be thus: ‘God! God!’ Meditate also on this sentiment: ‘O Lord! none but thou forms the object of my desire!’ When I had duly practised this, and found its impressive influence, then from the bottom of my heart I sincerely sought God. After some time he enjoined me to practise the Tawajjah-i-Talkín, ‘turning to instruction:’ that is: ‘keep thy soul in the presence of God, divested of letters and sounds, whether Arabic or Persian, never removing thy mind from the ‘pine-formed heart.’ By conforming to these instructions, I have come at last to such a state, that the world and its inhabitants are but as a Pg 135 shadow before me; and their very existence as the appearance of the vapor of the desert.’”

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

Mahmud Beg Timan, so called from the Timan tribe of Arang in Lahore, joined himself also to Farzanah Bahram, the son of Farhad, and as the precepts of that sage were entirely congenial to his mind, he commenced his religious profession under him, and became one of the Yekanah Bin, “seer of one God,” and “knowing God:” thus without the aid of books he attained to the knowledge of the Lord, and notwithstanding the absence of written volumes, discovered the actual road. In the year of the Hejirah 1048 (A. D. 1637), whilst in Kashmir, coming out of his cell one day, he saw before him a wounded dog, moaning piteously; as the animal was unable to move, he therefore sold the only two objects he possessed, his carpet for prayer and his rosary, with the proceeds of which he purchased remedies for the dog. That same year, he said to Pg 136 the author: “On the first day of turning my heart to the mental invocation of God, I had scarcely performed it ten times, when an evident influence was manifested: at the moment of the first part, called nafi, of the sentence, my human existence disappeared; at the time of the second, called asbat, a determined sign of divine grace became visible: my sentence was this: ‘There is no God, but God.’”[341] After this manner, several of this sect, by the diligent practice of faith, attained to the knowledge of God.

Musa and Harun were two Jews, to whom Farzanah Bahram, the son of Farhad, gave these names: they were distinguished by a profound knowledge of their own faith, and highly celebrated among the Rabbins, who are a particular sect of Jewish teachers. On their introduction into Bahram’s society, they were fascinated by his manners, and through his system of faith acquired the knowledge of themselves. They applied themselves to commerce, and neither in buying or selling did a falsehood proceed from their lips, as is the custom of merchants. They have thus recorded: “To whomsoever Bahram, the son of Farhad, uttered a single word about the Pg 137 path of religion, he became immediately fascinated by his manner: also whoever beheld him felt an attachment to him; even the hardened infidel who approached him, humbled himself, and we have often witnessed such events: for example, the Mulla Muhammed Sáid of Samarkand, who was our intimate friend, through excess of prejudice hurried once to revile him: at that moment, Bahram had retired from Lahore into a burying-ground: when the Mulla approached, he found himself irresistibly impelled to run forward and laid his face on Bahram’s feet: and on Bahram’s addressing a few words to him, immediately embraced his faith. I afterwards questioned the Mulla about the exact nature of this conversion from infidelity, and he replied: ‘I no sooner beheld him than I fell at his feet; and when he addressed a few words to me, I became enraptured with him.’ The Mullah always styled Bahram ‘the plunderer of hearts.’”

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

Antun Bushuyah Wávaraj[342] was a Frank, zealous in the Christian faith, and also possessed of great Pg 138 property; through divine aid, he conceived an attachment to the society of Durvishes, and for the purpose of acquiring knowledge held frequent conferences with them: through his having discovered the path pointed out by the son of Furhad, he altogether resigned his worldly concerns, assumed the profession of a Kalander,[343] and denied himself the use of clothes: Farzanah always called him “Messiah.” He used to appear perfectly naked, and never wore clothes either summer or winter: he abstained altogether from animals of every description: he never solicited any thing, but if a person brought food or drink before him, if it were not animal food, he would eat part of it. One day, although an evil-disposed person smote him so that his limbs were wounded, yet he never even looked at his oppressor; when his persecutor had departed, I, the author, came up as the people were speaking of the injury inflicted on him; on my enquiring the particulars from himself, he replied: “I am not distressed for my own bodily suffering, but that person’s hands and fists must have suffered so much.” The Imam Kali Warastah, “the humble,” says:

Pg 139 Ram Bhót, a Hindu, was a learned Brahmin of Benares; on joining the son of Farhad, he desisted altogether from his former rites, and began to follow the path pointed out by Bahrám. The Mobed Hoshyar says: “I have often heard wonderful stories concerning him; a person named Muhammed Yakub was so ill, that the physicians having given up all hopes of his cure, his relations, in their affliction, had recourse to an ignorant woman who reckoned herself a skilful personage: I went one day near Ram Bhót, and found him reposing his head on his knee, on which this reflection passed across my mind: ‘if Ram Bhót be one of the elect, he can tell whether Muhammed Yakub is to remain or pass away.’ He raised up his head, and looking on me with a smile, said: ‘God only knows the hidden secrets; however, Muhammed Yakub is not to depart: in another week he will be restored to health.’ And truly the thing came to pass as he had declared.” Through his guidance Ram Chand, a Kshatri, one of the chiefs of the Sahan Sakal, adopted the faith: and through the instruction of these two individuals, many of their tribe embraced the independent faith as promulgated by the son of Farhad. The word Sah[344] in Hindi is applied to “a possessor or powerful person,” and Pg 140 the Sahkal[345] are a division of the Kshatri, an Indian cast or tribe. In reality, if the writer attempted to enumerate the numbers of different nations who zealously adopted the doctrines and ritual of Bahram, this work would become exceedingly prolix; he must therefore resist from such an undertaking. The author of these pages has heard from Farzanah Bahram, the son of Farhad, as stated on the authority of Farzanah Bahram, the son of Farhad, that one day the Shaikh Bahá-ud-din Mohammed Amali, who was a Mujtahad, “a champion,” of the sectaries of Alí, came near Kaiván and obtained an interview: having thus become acquainted with Kaiván’s perfection and wisdom, he was exceedingly rejoiced and happy, and recited this tetrastich:

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

Mir Abulkasim Fandaraski also, through his intercourse with Kaiván’s disciples, became an adorer of the sun, refraining from cruelty towards all living Pg 141 creatures. It is well known that being once asked: “Why dost not thou in obedience to the law go on the pilgrimage to Mecca?” He replied: “I go not on this account, as I must there slaughter a sheep with my own hand.” At present the author proceeds to describe with the pen of truth a summary of the institutes of the Amézish, “intercourse,” held by the Abadian Durveshes with society. Those who adopt this rule call it the Amèzish-i-Farhang, or “the intercourse of science,” and Mèzchar, or “Stranger’s remedy.” When a stranger to their faith is introduced to one of their assemblies, far from addressing harsh observations to him, they pass eulogiums on his tenets, approve whatever he says, and do not omit to lavish on him every mark of attention and respect: this conduct proceeds from the fundamental article of their creed, as they are convinced that in every mode of belief, its followers may come to God: nay, if those of a different faith should present them a request respecting some object about which they disagree, that is, solicit some act by which they may approach God, they do not withhold their compliance. They do not enjoin a person to abandon his actual profession of faith, as they account it unnecessary to give him useless pain of mind. Moreover when any one is engaged in concerns with them, they withhold not their aid from his society and support, but practise towards Pg 142 him to the utmost extent of their ability, whatever is most praiseworthy in this world and the next: they are also on their guard against indulging in sentiments of prejudice, hatred, envy, malice, giving pre-eminence to one faith above another, or adopting one creed in preference to another. They also esteem the learned, the Durvishes, the pure of life, the worshippers of God in every religion, as their trusty friends; neither styling the generality of mankind wicked, nor holding worldly-minded persons in abhorrence: they observe, “what business has he who desires not this world’s goods to abhor the world?” for the sentiment of abhorrence can proceed from the envious alone. They neither communicate their secrets to strangers, nor reveal what another communicates to them.

A person named Mihráb was among the disciples who followed the son of Farhad, in the year of the Hejirah 1047 (A. D. 1637); the author, who was then in Kashmir, thus heard from Muhammad Fál Hasîrî: “I once beheld Mihráb standing in the high road, at the moment when a Khorasánian, seizing on an old man by force, obliged him to labor for him without recompense, and placed a heavy burden on his head: at this Mihráb’s heart so burned within him, that he said to the Khorasánian, ‘Withdraw thy hand from this old man, that I may bear the burden whithersoever thou Pg 143 desirest.’ The Khorasánian was astonished, but Mihráb, without paying any farther attention to this, took the poor man’s load on his head, and went along with his unjust oppressor, and on his return from that person’s house showed no symptoms of fatigue. On my observing to him, ‘This oppressor has heaped affliction on a holy priest and judge like thee!’ he replied, ‘What could a helpless person do? the load must be conveyed to his house, and he was unable to place it on his shoulders, as it was unbecoming for him; nor was he able to give money (which is difficult to be procured) in payment of his labour: he of course seized on some one to perform his work. I applaud him for granting my request, and feel grateful to the old man for complying with my wishes, suffering me to take his place, and transferring his employment to myself.’”

Hafiz of Shiraz thus expresses himself:

Máh Ab, the younger brother of the above Mihráb, was seen by the compiler of this work in attendance on the son of Farhad, and in the year of the Hejirah 1048 (A. D. 1638) he thus heard from the Mulla Mahdi of Lahóre: “Bahram having one day sent him on some errand to the bazar, he happened to pass by the house of a person in the service of Pg 144 Alim Uddin of Halsub, styled Wazir Khan; the soldier was then chastising his slave, saying: ‘Thou hast fraudulently sold one of my captives.’ Máháb coming near the soldier, said to him: ‘Withdraw thy hand from this slave, and accept me in place of him who has run away.’ Nay, this request was so importunately urged, that the soldier finally accepted the offer and desisted from beating his slave. However, when the soldier had discovered Máháb’s spiritual gifts, he permitted him to return home, but Máháb would not quit him. A week after this event, Farhad said in my presence, ‘I know not where Máháb is;’ on which, resting his head on his knees, he directed his heaven-contemplating attention to the subject, and the instant after, raising up his head, said: ‘Máháb is in the service of a certain soldier, and has voluntarily resigned his person to servitude.’ He forthwith proceeded to the soldier’s abode and brought back Máháb.” Many similar transactions are recorded of these sectaries. Muhammed Shariz, styled Amir ul Umra,[346] a Shirazi by descent, thus says:

Pg 145 It is to be observed that Halsub is a place in one of the districts of the Parjab.

A short notice of the Amîzesh-i Farhang, or institute of the Abadíyah Durveshes, having been thus given, we next proceed to describe with the pen of truth the chiefs and rulers of that religion. But it is always to be borne in mind that the faith of the princes of Persia, whether of the Abadian, Jaian, Shaian, Yesani-an, nay of the Peshdadian, Kaianian, Ashkanian, and Sassanian dynasties was such as has been described; and although the system of Zardusht obtained the pre-eminence, yet they have by means of glosses reconciled his faith with that professed by Abad, Kaiomars, and the system of Húshang, called the Farhang Kesh or “excellent faith;”[347] they regarded with horror whatever was contrary to the code of Abád, which they extolled by all means in their power, as Parviz the son of Hormuz,[348] in his Pg 146 answer to the Roman emperor, thus expresses himself:

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

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

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

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

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

[320] The text has:

Izedi means any thing given for God’s sake, or as one’s due; here it seems to signify a divine gift. يزد, ايزد, ized, also يزدان, yezdan, is the name of God, and may be derived from ईश, ísa, “to possess power,” ईष, ísha, “to give,” इष, isha, to wish, or according to Hyde (p. 159), from يشتن, ishten, “supplicare, intercedere.” Ized is also light, purity; it is the name of good spirits, created for the good of the world, and appointed to protect individuals.—A. T.

[321] In the Gulshen raz, a poem quoted in our note p. 82, this idea is expressed in several verses, of which the following:

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

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

[323] Allusion is here made to the four immediate successors of Mohammed; these were Abubeker, Omár, Osman, and Alí.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[336] कपाल आसन.

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

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

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

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

[341] This corresponds to the Arabic: la ila hah illilla; the first part of which, la ila hah, “there is no God,” is called nafi, “negation;” the other part, illi la, “but God,” is called asbát, “confirmation.” To which is added: Mohammed resul ulla, “Muhammed is his prophet.”—A. T.

[342] The two MSS. read Antun pashutah dakardaj; the MS. of Oude, Anton pashuyah.

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

[344] Perhaps सहस् sahas, “strength, power, light.”—A. T.

[345] Perhaps सकुल sakula, “having a family.”—A. T.

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

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

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

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