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MODERN PERSIA
BY
RABBI MOOSHIE G. DANIEL,
McCORMICK SEMINARY
_Late Professor of Ancient Syriac in Oroomiah College, Persia._
WHEATON COLLEGE PRESS
WHEATON, ILL.
1897.
Copyrighted 1897,
by Mooshie G. Daniel
TO THE CLASS OF 1897
OF MCCORMICK THEOLOGICAL SEMINARY,
THIS VOLUME IS RESPECTFULLY DEDICATED
BY THE AUTHOR.
PREFACE.
The author, in spending four years in America, has come in contact with
different classes of people who have raised serious questions
concerning modern Persia.
Those who are interested in politics and government, have asked: Is
modern Persia a province of Turkey? Is it as large as the state of
Michigan? Is the king still absolute as in ancient times? Have the laws
of the Medes and Persians undergone no change? Are there any remains of
Persia's ancient beauty and grandeur?
These, and questions like these, have been from time to time presented
to the author. On the other hand it is to be observed that many
journalists traveling through Persia have greatly misrepresented that
country. Their limited stay made it impossible for them to acquire any
accurate knowledge of the country.
It is no easy task to familiarize oneself with the ideas and customs of
that ancient and historic country. To thousands in Persia the
literature and history of their own land is a sealed book.
Questions the most serious and earnest have been raised by godly
ministers and devoted people who have for years been generous givers to
the cause of Foreign Missions. I have been asked questions like these:
Is there a solid foundation established by missions in Persia? What has
the gospel done? What changes have taken place? What are some of the
fruits of our mission work over there? What are some of the temporal
improvements? Very recently Rev. O. N. Hunt of Edwardsburg, Mich.,
wrote the author asking what is the moral condition of Persia to-day in
comparison to what it was when the missionaries began their work?
Questions like these prompted the author to write this small book.
Its object is to encourage the mission spirit; to quicken and kindle
anew the fires of divine love in the hearts of all those to whom it
will come; to promote and advance the blessed gospel of our Lord and
His Christ; to hasten the day when millions that now sit in darkness
and the shadow of death may set their faces toward the light.
Oh, Jehovah of the East!
Who was once born in the East,
Who preached and was crucified in the East,
When wilt thou again visit the East?
Remarks: The author wishes to say that in the survey of modern
Persia free use was made of the International Encyclopedia,
especially in the matter of dates.
Dr. Philip Scaff's Church History was also consulted in the
account given of Mohammed.
The leaves of the trees, are the gift of the poors.
CONTENTS.
PART I.
CHAPTER. PAGE
I. General Survey of Persia--Climate and
Products--Inhabitants--Manufactories and
Trades--Government and Taxation--The Army 17-22
II. The Ancient History of Persia. 22-30
III. Architecture of Persia 30-35
IV. The Language and Poetry of Persia 35-41
PART II.
_Religions._
I. Parsee Religion--Bible and Doctrines--Their Rituals 42-49
II. Mohammedanism--Mohammed--His Birth and Character--The
Conquest of Islam 49-58
III. The Mohammedan Religion 59-60
IV. The Creed of Islam 61-62
V. The Priesthood--Mujtahids--Arch-Mujtahids, Common
Mujtahids--Mollah--The Sayyids--Darwishes--Their
Service 62-75
VI. The Laymen--Middle Class--Low Class 75-81
VII. The Mosques and their Services--Special Service 81-86
VIII. Moslem's Private Prayer and Fasting 86-90
IX. The Pilgrimages--Preparation--Alms Giving--Carrying
the Dead--The Motive in Pilgrimages for the Dead--The
Female Pilgrims--Their Returning 91-101
X. The Shiite Moslem's Mu-har-ram--Singers 101-11
XI. Heaven and Hell 112-15
XII. Matrimony 115-20
PART III.
I. The Royal Family--The King in his Palace--His
Table--Treasury--Wives 120-28
II. Governor--Prisons--Executions 128-34
III. Counts or Lords 134-36
IV. Cities--Holidays--Schools 136-44
PART IV.
I. Bobeism--Bobe--His Doctrine--His Personal Appearance 145-52
II. The Kurds--Occupation--Their Character--Houses--Religion 153-59
PART V.
I. The Nestorians--Their Place--Language 160-62
II. Their History 163-64
III. Clergy 164-65
IV. Churches and Ordinances 166-70
V. Assyrian or Nestorian College 170-71
VI. Assyrian Missionary Spirit 172-74
VII. Their Persecutions 174-79
VIII. Their Condition at the time American Missions
were started 179-80
PART VI.
I. Introduction of Mission Work 181-83
II. Method of Work 183-86
III. Development of Mission Work 187-90
IV. Religious Education--College--Ladies'
Seminary---Medical Schools--Country
Schools--Translation of Books 190-201
V. The Gospel and Temporal
Improvement--Temperance--Conversion to
Mohammedanism--Morals Elevated 201-10
VI. Mission Work among Moslems 210-11
[Illustration: M. G. DANIEL.]
LIFE OF MOOSHIE G. DANIEL IN PERSIA.
The ancestors of M. G. Daniel, a true stock of the Nestorian sect and
Syrian nationality came down from Kurdiston mountain in 1740 and
settled in Persia at Oroomiah district. The one family now increased to
fifty, all live in villages near to each other. G. Daniel with his four
brothers settled in a small village four miles east of Oroomiah city.
The inhabitants of this village are composed of fifty Mohammedan
families and twenty-eight Nestorians. His parents had four sons and two
daughters, all died in their childhood. Daniel was their seventh child
born in 1861. His native village was visited by Rev. G. Coan, D.D. and
Dr. Perkins, missionaries from America who preached the gospel message
to the Nestorians of that village, at the same time also started a
school for their children. At this time Daniel was thirteen years old.
The parents were very glad to send their children to this school which
increased to thirty students.
Daniel was very anxious to attend this school. This desire was
encouraged in every possible way by his earnest, self sacrificing
Christian mother, Rachel, who came of high and noble lineage. But his
father vigorously objected for fear his son would change from his old
Nestorian faith. When Daniel saw other boys going to school he would
often cry and pray that God would change his father's heart and lead
him to send his son to school. This earnest desire on the part of the
young and earnest lad led to an earnest discussion and difference
between his parents as to the future policy with their boy. Finally
after two month's earnest prayer on the part of the mother and her son
the Spirit of God reconciled the opposition of the father and made him
willing to send his son to school. Daniel continued his studies in this
school four years and read a chapter of the Bible to his parents every
night. The father thus became interested and in the second year sent
Daniel's two sisters and brother to school. He soon became the first
student in the school. Rev. G. Coan when visiting the school embraced
Daniel and his sisters and kissed them with the holy kiss of joy as the
first fruit of his labors.
After four years this school closed on account of lack of students.
There arose a dark cloud of sorrow and disappointment to poor Daniel.
What shall I do to continue my studies, was the despairing cry of the
consecrated boy. But his strong will soon found a way. He was now
sixteen years old. There was a small village of three hundred families
called Golpashan two miles distant from his home town. Golpashan
contained a high school and a Presbyterian church of three hundred
members. Daniel decides to go to school at this place, but again meets
opposition from his father, who wants him to stay at home and work for
him. But his mother met his father with the strong argument that she
had consecrated her child to God before he was born, because God gave
him to me after the death of my six children. But the mother lived in
continual fear that her son would be devoured by wolves on his way to
school and then she said, "I will go down to my grave in a miserable
condition." But the son, willing to sacrifice even life itself for
study, said, "I will go, mother, trusting in God and your prayers."
Events soon proved that the mother's fears were well founded. Once,
very early in the morning, while on his way to school he was attacked
by a large, ferocious wolf. But he made good his escape up a tree near
by. But he received such a shock from this attack that he was
prostrated three months and his life was despaired of by all his
friends. But God graciously restored him to health for His holy
ministry. Daniel always believed in the out-stretched hand of God that
snatched him from the wolf. Hundreds of times he thanks God in his
prayers for this deliverance.
When Mr. Daniel was seventeen years old he reached the greatest crisis
of his life. His parents decided to marry him to a girl a few steps
only from his residence, because the parents of the couple had decided
when they were children to marry them to each other. This was in
accordance with a foolish custom of the Nestorians. His father had
firmly decided to make the match, but his mother said, "Only if he
himself wishes." But Daniel's aim was very high, he was running to
obtain a higher prize. He said to his mother, "I am married to my
studies." His mother replied, "My son, I have dedicated you to God, I
cannot compel you to marry." His father was full of indignation and
anger against the disobedience of his son, and he said, "I will never
send you to the Presbyterian college. I cannot spend one cent on you."
Daniel was very fond of fishing, hunting, and raising grapes, and was
one of the best husbandmen in Persia. One morning when fishing, a young
man whose name was Abraham, and afterward a classmate for seven years
in college, handed to him an envelope in which was written by Dr.
Oldfather, a missionary, and President of the Presbyterian College at
Oroomiah, Persia, "We have accepted you in our college." Daniel thought
this a calling from Jesus Christ just as He had called four of His
disciples from their fishing. He threw his net on the shore of the
river, and kneeling down, thanked God for this, His holy calling.
Rising up from his prayer he took his net, and started for home. On
arrival he told his parents that he wanted to go to college. Again his
father objected, saying that he could not spend any money for his
education.
But his mother sold all her jewels and sent him to college.
COLLEGE LIFE.
In 1875 Daniel went to Oroomiah college. For first two years Rev. Dr.
Oldfather was President of the college. In the second year he was
converted by hearing a sermon and a song by Dr. Oldfather whose singing
quickens sleeping souls of sinners. His class at the beginning was
thirty persons, but at graduation only twelve. He studied very hard,
sitting up at night with his book until eleven o'clock. One of his
classmates, Rev. Abraham, was his bosom friend. They recited in a small
closet often until midnight and then had prayers before going to bed.
Daniel graduated in 1882 under the Presidency of Dr. J. H. Shedd, one
of the most eminent men ever sent as a missionary to Persia by the
Presbyterian Church. All his classmen are leaders in the Presbyterian
church as well as of the Nestorian nation. For two of them have lately
been offered the title counts by the late Shah. Dr. S. J. Alamsha a
noble consecrated Doctor of Medicine, one of the fellow graduates of
Daniel, shows the tenor of the spirit of Christian fortitude and
devotion in declaring his faith in the Trinity in the very face of the
Governor of State who had just threatened him with persecution by
cutting off his hands if he insisted on repeating the confession. But
Dr. Alamsha replied that he was a Christian, and if ever questioned as
to his faith would confess it not only at the cost of his hands but his
head also. He further stated that he would not impose his faith on any
one unless they requested, and that if the Governor did not want his
confession he had better not ask for it.
[Illustration: WIFE AND DAUGHTER OF THE AUTHOR.]
Two weeks after Daniel's graduation he was elected instructor in the
high school for three years. Each year he had a week of revival
meetings which was very fruitful in the conversion of many students.
Nearly one hundred students were graduates under him in high school. In
1885 Daniel was married to Miss Sarah George, a young lady graduate of
the Ladies' Seminary, whose mother was instructor in this seminary for
seven years. In 1886 was offered to him the chair of Ancient Syriac in
Oroomiah College which he occupied for seven years. His many friends
rejoiced with him in his call to this higher and wider field of labor.
When he moved to college Mrs. Daniel was very ambitious for his success
in College. She said, "I like to tell you I want you to teach your
studies better than any professor in the college; I want you to devote
all your time to your work; I want you to be a shining example to all
students; I want you to love all students as your brothers; I want you
to respect yourself. Be kind to all students, let our home be as their
homes. I want you to preach the best sermons, then you will be the
crown of my head and I will love you as the pupil of my eyes." This was
a very hard charge and very precious work, but it proved for Daniel
very precious jewels. Mrs. Daniel is one of the most intelligent ladies
of Persia. For the first three years he went to bed always at eleven
o'clock and taught each week twenty-six studies. Three times a week he
conducted gospel meetings and each alternate Sabbath conducted
Sabbath-school. He was a leader of the college church, secretary of
Board of Education, Superintendent and Quester of County schools. The
testimony of Faculty and Board of Education was that he taught ancient
Syriac better than any of his predecessors. Daniel was the youngest
member of the Faculty. He had students ten years older than himself but
they all loved him as their brother. Sometimes he would spend as much
as two hours a night talking and praying with individual students. Four
months of winter for several years he was visitor of the county
schools. Besides this he worked in revival meetings during one week in
his own church. While working with the pastor he preached twice each
day and forty-two persons were converted. When he was leaving town all
elders, deacons and other prominent men escorted him a long distance
with much gratitude. His piety and integrity were taken as an example
by Christian and un-christian.
LIFE OF MOOSHI G. DANIEL IN AMERICA.
CHURCH, SCHOOL AND CLASS.
On the first of October 1895 I entered McCormick Seminary. Immediately
feeling the need of identifying myself with the church I accordingly
became a member of the Church of the Covenant, Dr. W. S. Plummer Bryan,
pastor. It is impossible to set down in words the comfort,
encouragement and assistance that has come to me through this relation.
Dr. Bryan has been to me a steadfast and faithful friend. His sermons
have been to me a continual source of instruction in things spiritual
and divine. Many of them have left a lasting impression upon my mind.
One I remember with great distinctness. It was upon the last seven
words of Christ, so real and vivid did the scene appear that the whole
of that mournful tragedy was enacted before my eyes. Concerning the
Church of the Covenant I can say with David, "If I forget thee, Oh
Jerusalem, let my right hand forget her cunning. If I do not remember
thee, let my tongue cleave to the roof of my mouth, if I prefer not
Jerusalem above my chief joy." Even though I were on the other side of
the globe, I will not forget the kindness of the church and its pastor.
Naturally my life at the seminary at first was lonesome; but as soon as
I became acquainted with professors and students the seminary became a
home to me much prized and enjoyed. From my studies I derived much
pleasure. Systematic Theology was to me a continual banquet of
delicacies. In Pastoral Theology and Homiletics I was inspired with the
high and sacred duties of the Christian ministry.
By the study of Greek Exegesis I was taught the invaluable benefit that
comes from close attention to the original texts and manuscripts which
are the source of interpretation in the study of New Testament Greek.
In Old and New Testament literature belief in inspiration was
reinforced and fortified. The whole scheme of the Christian religion
was to me rendered plain and reasonable.
MY CLASS.
The class of 1897 is unique and original among all the classes
graduated from McCormick Seminary. It was said by one in position to
know, that it was perhaps the strongest class ever sent out from the
Seminary. This was evidenced by the character of the orations delivered
at the Graduating Exercises. Among this class are many who will be
adorned by degrees and honorary titles. All, I hope, will meet with
much success in winning souls to Christ.
In personal appearance there are among them princes and lords; but one
thing made me sorry every time I looked upon their faces, namely that
so many shaved their mustaches. My advice to all of them is to raise
mustaches, and not appear like girls, but as princes. Some of them had
such long and difficult names that I could not pronounce them, but a
few had very easy names, for instance Mr. McGaughey, which means in
Persian Language, "don't say so," a phrase used by young girls. Mr.
Earhart which means in ancient Syriac, "I will run." Mr. Ross in Arabic
means "head." My class was very loving and kind to us two Persians.
Every time we made good recitations in classes, they were gladder than
we were, and when we failed they became even more sorry than we. I
remember once failing in my recitation, and after class Mr. Earhart
came into my room to comfort me. The memories of my class are to me
like sweet spices, and will be cherished by me everywhere I go.
INTRODUCTION.
This book is by a native who knows at first-hand of what he writes. He
writes of those features and facts of Persia as a country and a people
in which an intelligent American is most sure to be interested. Very
ancient and renowned among the Asiatics, Persia, persisting in her
nationality and gradually improving her condition excites inquiry
abroad. In this volume we have a view of her geographical divisions,
her form of government, system of taxation, methods of merchandise,
educational conditions and the state of religion.
The author also particularizes and portrays the character, creed and
course of Mohammed: how Moslemism was propagated by violence and
perpetuated by deceit, and of such false doctrines, as hatred toward
enemies, and rewards in heaven and hell. The reader is informed of
Bobeism, a new sect which has arisen in opposition to government and
orthodox Mohammedanism. The book was written for the reading public and
by its style, movement, and contents is calculated not only to enlarge
ones general knowledge of the land of the Shah but to quicken interest
in the enterprise of Christian Missions which are the chief hope of the
country.
REV. JOHN L. WITHROW, D.D., LL.D.
_Ex-Moderator of General Assembly,
Chicago, Ill. July 19, '97._
PART I.
CHAPTER I.
GENERAL SURVEY OF PERSIA.
Once, in ages long past, Persia was the home of heroes and was studded
with palaces of splendor. Bards and poets of all nations have vied with
each other in singing of the bravery of her sons and the beauty of her
daughters. The names of Cyrus the Great, Darius, and others are
engraved in ever-living letters on the pages of history.
To-day, though her glory has flown away and her splendor has faded, her
natural beauty remains untarnished. The words of the poet Sahdy are
still true: "It is a paradise making men drunken with the odors of its
roses; it is a garden whose streams wreath the faces of men in smiles."
In 1826, in the war between Persia and Russia, the territory of the
former was greatly reduced. It now contains 628,000 square miles or
three times the number in France or Germany. It is divided into
thirteen states as follows: Ghilon, Mazandaron, Ostorobad, in the
north; Azerbijon, Persian Kurdistan, Luriston and Khuziston on the
west; Fariston, Loriston, Kerman with Mogiston in the south; Irakeston
the capital state where the king resides being in the center. On the
east lies the large state of Khorason, which is mainly desert.
Persia is dotted with many great and small mountains, interspersed with
fertile valleys, flowing fountains and silvery streams. Dense jungles
abound in the states of Mazandaron and Ghilon.
CLIMATE AND PRODUCTS.
The great extent of the country gives rise to an extremely varied
climate. Cyrus said of it: "The people perish with the cold at one
extremity, while they are suffocated with the heat at the other."
Persia may be considered to possess three climates: that of southern
Dashtiston; of the elevated plateau; and of the Caspian provinces.
In Dashtiston the autumnal heats are excessive, those of summer are
more tolerable, while in winter and spring the climate is delightful.
In the plateau the climate of Fariston is temperate. About Isphahon in
the same plateau the winters and summers are equally mild, and the
regularity of the seasons appears remarkable to a stranger. The Caspian
provinces from their general depression below the level of the sea are
exposed to fierce heat during the summer months, though their winters
are mild. Heavy rains are frequent and many of the low districts are
marshy and unhealthy. Except in the Caspian and northwest provinces the
atmosphere of Persia is remarkable above that of all other countries
for its dryness and purity.
The cultivated portions of Persia, where there is a good rainfall or
the land can be irrigated, produce an immense variety of crops. Here is
grown the best wheat in the world. Other characteristic products are
barley, rice, cotton, sugar and tobacco. Vineyards are plentiful. The
vines of Shiroz are celebrated in eastern poetry. Mulberries and silk
are two other famous Persian products, while the finest perfumes are
made from the countless varieties of roses with which the land is
carpeted.
The forests of the Elburz mountains abound with wild animals, such as
wolves, tigers, jackals, wild boars, foxes and the Caspian cat. Deer of
every variety inhabit some of the mountains. Lions and leopards are
also found in Mazandaron. Among domestic animals the horse, camels and
the buffalo hold the first place. The horses of Persia have always been
celebrated as the finest in the East. They are larger and more
handsome, but not so fleet as the horses of Arabia. Sheep are one of
the main sources of wealth of the country. All the rivers are well
stocked with fish, especially with sturgeon. Silver, lead, iron,
copper, salt, antimony, sulphur, and naptha are mined in large
quantities. The late Shah found a little gold, but not in quantities
sufficient to pay for mining.
INHABITANTS.
In the days of Darius and Cyrus the population numbered not less than
40,000,000, but that number has diminished until now not more than
10,000,000 people dwell in this once-populous land. These are from
different nationalities: the Kurds, numbering 500,000, Arabs, 500,000,
Jews, 20,000, Nestorians, 60,000, Armenians, 60,000, Zoroastrians,
15,000, and the remainder are a Mohammedan sect.
MANUFACTURIES AND TRADES.
The manufacturies of Persia are by no means extensive, but Persian rugs
and shawls have a reputation the world over. The deft fingers of the
women have contributed for centuries to the glory and wealth of this
country. In the marts and markets of the world these rugs and shawls
sell for fabulous prices. At the World's Fair I saw a single rug valued
at $15,000.
Trade, both domestic and foreign, is carried on by caravans. Tabriz is
the chief commercial city and from this point goods to the value of
$2,500,000 are exported annually. From the province Shiraz about
$900,000 worth of opium is sent out each year.
GOVERNMENT AND TAXATION.
The government of Persia is a pure despotism. The Shah is absolute
monarch; he appoints governors for each of the thirteen states and
these governors, in turn, appoint minor governors for the cities. Six
cabinet officers assist the executive, but their function is wholly
advisory. Upon the least pretext, any member of the cabinet may, at the
will of the Shah, lose his head.
The country has been impoverished for ages from two principle sources.
Nomadic tribes, wandering bands of Kurds and Arabs swoop down upon some
unprotected villages and carry away everything of any value. Taxation
is the second cause of poverty. The burden of the taxes falls upon Jews
and Christians, the most cruel extortions often being used to obtain
the desired amount. In 1882 the revenue was about £1,880,000, of which
nearly £1,500,000 were from direct taxations. But notwithstanding so
much is collected, not one cent goes for public improvements.
THE ARMY.
The standing army numbers about 130,000, of which only 30,000 are well
disciplined infantry, 10,000 artillery, 10,000 cavalry, and irregular
infantry and guards constitute the remainder. The officers in the
Persian army are for the most part ignorant and inefficient, while the
soldiers are described as obedient, sober, intelligent and capable to
endure great fatigue. The peculiar power of the Persian army lies in
its irregular cavalry of Kurds and other tribes who are famous for
their courage and daring, and are equal to the Russian Cossacks and
vastly superior to the Turkish Sultan's Boshibozouks.
[Illustration: PERSIAN OFFICER.]
CHAPTER II.
THE ANCIENT HISTORY OF PERSIA.
According to the poet, Firdusi, in his Shah Nomeh, the history of
Persia begins some thousands of years before the Christian era.
Professor Yooseph of Oroomiah College one of Persia's most scholarly
men holds that as early as the time of Abraham there was here an
organized government. The first king was the Chedolaomer of the Bible,
King of Elam (Gen. 14:1). This opinion is confirmed by the fact that
the name Elam is in reality the name of Persia. Persians call their
country Ajam. Thus it can be seen that the Hebrew letter j has been
changed to l. However there is stronger proof of this theory in the
accounts of Greek historians. The northwest part of ancient Persia,
called Media, was known to the Greeks as a part of the Assyrian Empire.
But the Medes under Dejoce in 708 B.C. threw off the yoke of Assyria
and gained the dominance over the other tribes of Persia. In 538 Cyrus
of Persia rebelled against the Medes, led an army to victory over them,
and extended the Persian Empire as far east as the Oxus and Indus and
over Asia Minor, Syria, Palestine and Mesopotania. He was succeeded by
his son Cambyses (529-522) and the latter by Darius (522-521). This
dynasty ruled till Darius III. (336-329). He was compelled to yield his
throne to Alexander the Great, who conquered all Persia. Under the
leadership of the tribe of Arsocide Persia became independent in 246
B.C. But the dynasty of Arsocide came to an end at the hand of Ardasher
Babajan, who managed to gain possession of more than half of the entire
country, _i.e._, of the provinces of Fars, Kerman and the whole of
Irakiston. Then in 218 this valiant warrior conquered the whole nation
and was crowned "King of Kings" (in Persian, Shah in Shah) with
Ardasher begin the famous dynasty of the Sassanidae who brought Persia
to an unprecedented eminence of power and prosperity. Their last king
succumbed to the Arabs in 636 A.D. and the latter ruled till 750 A.D.
The tribe of the Abbossides went to the throne at this time but were
soon in turn overthrown. Persia was then divided into different
provinces until in 1253 it was conquered by the Mongols under
Genghis-Khan and his grandson Khula-kun-Khan. The former was a
Christian. During his reign Moryaw-Alaha was the Nestorian patriarch
and under him the church was very successful. The Mongol dynasty lasted
until 1335.
A new dynasty arose in western Persia in 1500. The first prince of this
line was Ismael, the descendant of an ancient family of devotees and
saints. He was held in the highest esteem by his followers, who revered
him not only on account of his own valor but for the high standing of
his family. Having become the leader of a number of tribes, he
overthrew the power of the Turkoman and made Azerbijon their Capital.
He then rapidly subdued western Persia and in 1511 took Kurason and
Balkh from the Uzbeks. In the year 1514 he encountered a far more
formidable enemy in the mighty Salim, sultan of Turkey, whose zeal for
conquest was fanned by religious hatred of the Shiites, who were
followers of Ismael, and who in turn were fiercely inflamed against a
sect called Sunites. In the ensuing conflict Ismael was defeated but
Salim did not gain greatly by his victory. The son of Ismael, Shah
Tah-masip who reigned from 1523-1576 subdued all the Uzbeks of Khorason
and frequently defeated the Turks without suffering the loss of a
single battle. He takes rank as a prudent and spirited ruler.
Shah Abbos I, the great, who was one of the most glorious of Persia's
modern kings ascended the throne in 1585 and ruled until 1628. He
restored internal tranquillity and repelled the invasions of the Uzbeks
and Turks. In the year 1605 he gave the Turks such a terrific drubbing
that they made no more trouble during his long reign. He also restored
to his kingdom Kurdiston-Mosul and Diarbekir which had long been
separated from Persia. Abbos' government was strict, but just and
equitable. Roads, bridges, caravansaries, and other conveniences for
trade were constructed at great cost, and the improvement and
ornamentation of the towns were not neglected. Many of his large
caravansaries which bear his name remain to this day. Isphahan, his
capital, in a brief period of his reign, doubled its population. His
tolerance was remarkable, considering the character of his ancestors
and subjects, for he encouraged the Armenian Christians to settle in
the country, well knowing that their peaceable industrious habits would
enhance the prosperity of his kingdom. His successors were Shah Sufi
(1628-41), Shah Abbos II, (1641-66), and Shah Soliman (1666-94). During
the reign of Shah Sultan Hussein (1694-1722), a weak and foolish
prince, priests and slaves were elevated to high offices and the
Sunnites suffered sore persecution. The result was that Afghan besieged
the king in Isphahan. Hussein abdicated the throne in favor of his
conqueror, who ultimately became insane and suffered deposition in 1725
at the hands of his brother, Ashrab. The atrocious tyranny of Ashrab
was suddenly checked by the celebrated Nadir-Shah. Hussein and Ashrab
belonged to the dynasty of Syydes, a holy sect, descendants of their
prophet, Mohammed. Nadir-Shah was one of the greatest warriors of
Persia. He raised Tah-Masip (1729-82) and his son Abbos III (1732-36),
of the Suffivian race, to the throne and then on some frivolous
pretext, deposed Abbos III, and seized the scepter himself (1736-47).
Nadir was assassinated by Imam-Kuli-Khan, of Oroomiah, whose
descendants now live very near our Mission Station in Oroomiah. Again
after the murder of Nadir, Persia was divided into many independent
states and became a field of blood. Bloogistan and Afghaniston became
independent till 1755 when a Kurd, Karim Khan (1755-79), abolished this
state of affairs, reestablished peace and unity in western Persia, and
by his justice, wisdom, and warlike talents acquired both the esteem of
his subjects and the respect of the neighboring states. He received the
title, "Father of Persia." Karim Khan was succeeded in 1784 by
Al-Murad, then by Jaafor and the latter by Lutf-Ali-Merza.
[Illustration: KING KARIM KHAN KURD.]
During Lutf-Ali's reign, Mazandaron became independent under Agha
Mohammed Khan a Turkoman. Lutf-Ali-Merza rushed on Mazandaron and
killed all the relations of Mohammed Khan who were ruling there, and
took captive Agha Mohammed Khan a boy only six years old, making him a
eunuch. This boy was of Kojor race. When he was in the harem of
Lutf-Ali, he kept thinking how his cruel master murdered his father and
all his relations. When he sat on the royal rugs, he would take his
revenge by cutting them. When he was of full age, twenty or twenty-five
years old, he ran away to his own country, Mazandaron, and joined
himself to his relations. He frequently attacked Lutf-Ali and defeated
him in 1795. He was then able to establish his throne in the southern
part of Mazandaron. This great Eunuch king founded the dynasty which
rules to-day, restored the kingdom as it was under Karim-Kurd and
conquered Georgia and Kharason. But he was assassinated May 14, 1797.
His nephew Futten-Ali-Shah (1797-1834) engaged in three wars with
Russia and was defeated each time. As a result he lost his territory in
Armenia, and a great part of Persia, namely from the Caucassian
mountains to the river, Aras, which now fixed the boundary between
Russia and Persia. Futteh-Ali in his last war with Russia in 1826 was
entirely defeated. Beside losing some part of his territory he paid the
sum of 1,800,000,000 rubles ($9,000,000) to Russia. The death of the
Crown Prince, Abbos Mirza, in 1833 seemed to give the final blow to the
declining fortune of Persia, as he was the only man who seriously
attempted to raise his country from the state of abasement into which
it had fallen. Futteh-Ali had seven sons. One of them Johon-Suz-Mirza
lives to-day. Seven years ago he was governor in the author's city; and
came to visit the college of Oroomiah with a hundred princes and counts
with him. He is a very ostentatious man. After the death of the Crown
Prince each of the seven sons claimed to be inheritor of the throne,
while the father was still living. At the same time the Crown Prince
Abbas-Mirza had a son named Mohammed. Futteh-Ali when quite old and
near to death, by the aid of Russia made Mohammed, his grandson, king
(1834-1848). Nayib-Al-Saltana acted as regent during the boyhood of
Mohammed. When he came to power for himself he conceived the idea of
restoring Bloogistan, Afghanistan, and a great part of Turkoman to
Persian dominion. He was especially anxious to take Herat, the key to
India, but was resisted by England. The war was terminated in 1838.
[Illustration: FOUNDER OF THE PRESENT DYNASTY.]
Nasiruddin (defender of his religion), the late Shah who was
assassinated May 1, 1896, a young man eighteen years old and very
energetic succeeded to the throne of his father in 1848. Following his
father's example the new Shah tried to restore Afghaniston and
Bloogiston but was compelled by England to sign an agreement on Jan.
25, 1858 by which he was bound not to interfere further in the internal
affairs of Herat.
In 1856 he violated this treaty and took the city of Herat. After a
severe war with England in 1857 in which his loss was 20,000 soldiers
he relinquished Herat but he added to Persia many provinces in the
western part of Afghaniston and Bloogiston, and also some states in
Turkoman. He was one of the best kings of Persia. He visited Europe
three times, once in 1873. He had European ideas and was a well-educated
man. He started a good system of postal-telegraph and had trained after
the European discipline 30,000 soldiers. Above all he founded a
beautiful college in Teheran which is called in Persian Daralfnoon (or
the place of science). The present Shah, Mozuffur-uddin was born March
25, 1853 and succeeded to the throne of his father May 1, 1896. In 1892
the author saw him at Oroomiah College. He came with a large retinue to
visit being entertained at the home of Dr. Cochran. The work of the
college pleased him and he made it a gift of thirty pounds. He is a
very kind and liberal man, especially toward the poorer of his
subjects. We believe God will make him to be good to the oppressed
Christians.
The list of kings who have reigned over Persia as regular kings make a
total of 255.
CHAPTER III.
ARCHITECTURE OF PERSIA.
The architecture of Persia is of considerable interest from the fact
that the Persians added to their own the architecture of Assyria and
Egypt, when they conquered those mighty empires. Hence the composite
nature of the designs of some of her most famous buildings. A brief
study of the old city of Persepolis will enable us the better to
understand the nature of the architecture of this land so rich in
magnificent ruins. (The author wishes to give credit to McClintock and
Strong's Encyclopedia, for a large part of the following pages. He has
extracted many quotations from this work.) This city called "The Glory
of the East," the ancient capital of Persia, is situated in the
province of Faris, on the river Araxes. Darius, Hastaspes, Xerxes,
Artaxerxes and others tried to make it one of the grandest cities in
all the world. Unfortunately it was destroyed by Alexander the Great,
and now contains only some ruins of the royal palaces. First is the
Chehly Minor (_forty pillars_,) also called Tokhtie-Jamshid, or
throne of Jamshid. Some suppose that Jamshid was the founder of the
city. Next in order is Nakhshie-Rustum, to the northwest. Near each of
these palaces are the mounds of the tombs. The east building is the
Harem of Jamshid, situated on a vast terrace of Cyclopean masonry, at
the foot of a lofty mountain range. By far the most important is the
first group, situated at the foot of a lofty mountain range. The extent
of this terrace is about 1500 feet from north to south and 800 feet
from east to west, and was once surrounded by triple walls 16, 32 and
60 feet in height respectively. The internal area is further divided
into three terraces, the lowest one to the south; the central being
about 800 feet square and rising 45 feet above the plain; and the
third, the northern, about 550 feet long and 35 feet high. On the
northern is the "Propyleum of Xerxes," but most distinguished here is
the "Great Hall" of Xerxes, called Chehly Minor by way of eminence. The
palace of Xerxes and that of Darius towering one above the other in
successive elevation are also on this terrace. The stones used for this
building are of dark gray marble, cut into gigantic square blocks, and
in many cases exquisitely polished. The ascent from the plain to the
great platform is made by two flights, the steps being nearly 22 feet
wide, 3-1/2 inches high and 15 inches in tread so that travelers have
been able to ascend on horseback. The Propyleum of Xerxes is composed
of two masses of stone work which probably formed an entrance for foot
passengers. The steps are paved with gigantic slabs of polished marble.
The portal is still standing and bears figures of animals 15 feet high.
The building itself is conjectured to have been a hall 82 feet square,
closely resembling the Assyrian halls of Nineveh. It bears the
following inscription: "The great God Ahroomazda, He it is who has
given this world and who has given life to mankind, who has made Xerxes
both king and lawgiver of the people. I am Xerxes the King and Great
King, the King of Kings, the King of the many peopled countries, the
supporter of the great world, the son of King Darius, the Achoemenian."
"Says Xerxes the King, by the grace of Ahroomazda I have made this gate
of entrance. There is many another nobler work besides this,--Persepolis
which I have made and which my father has executed."
An expanse of 162 feet divides this platform from the center one which
bears many of those columns of the Hall of Xerxes, from which the ruins
have taken their names. The stairs leading up to the Chehly Minor are
still magnificent according to the statement of Prof. Jooseph whose
residence was near this historic palace. The walls are superbly
decorated with sculptures, representing colossal warriors with spears,
gigantic bulls, combats with wild beasts, processions, and the like,
while broken capitals, shafts, pillars and countless fragments of
buildings with cuneiform inscriptions cover the whole extent of the
platform, 350 feet from north to south and 380 feet from east to west.
The great Hall of Xerxes, perhaps the largest and most magnificent
structure the world has ever seen, is computed to have been a rectangle
of about 300 to 350 feet and to have consequently covered two and a
half acres. The pillars were arranged in four divisions consisting of a
central group six deep every way and an advanced body of twelve in two
ranks, the number flanking the center. Fifteen columns are all that now
remain of the number. Their form is very beautiful. Their height is 60
feet, the circumference of the shaft 16 feet, the length from the
capital to the turrets 45 feet. Next along the west front stood the
palace of Darius and to the south the palace of Xerxes measuring about
86 feet square, similarly decorated with lions, birds, heroes, kings
and warriors.
Of course the present architecture of Persia is not equal to the old
for the evident reason that the country is not so rich as it was.
However the work in some cities is equivalent to ancient buildings. In
modern times some splendid palaces have been erected of brick, either
of raw or hardened by fire. These tower to a considerable height. The
custom of Persia is to beautify without rather than within, so the
exterior is painted with different colors. Blue, red and green are
favorites. The walls are adorned with the pictures of flowers, birds,
lions and many verses of Al-Kuran. Favorite poems also appear. Inside
it is more plain, whitened by chalks. But the roof is wonderfully
decorated with delicate chalk work. Here are sculptured designs of
ladies holding bouquets of flowers, playing with doves on their
shoulders and surrounded by beautiful objects. Usually in the center is
a large mirror. This is all hand work. A single mason may work a month
in completing the roof decorations of one room. All buildings are
square. Village architecture is very poor. Buildings are one story in
height, especially of Mohammedans. Most all are built of unburnt
bricks. A Mohammedan peasant does not know the joy and pleasure of
living. Though he has plenty of money, he is content to live in a small
cottage, spending little.
Christians, on the other hand, are the direct reverse and are learning
to enjoy having things nice.
CHAPTER IV.
THE LANGUAGE AND POETRY OF PERSIA.
The ancient languages of Persia are three (1) The Zend or East Iranian,
or Bactorian language. But this became obsolete during the third
century before Christ. This was called the Zoroastrian languages,
because the name Zend is that of their sacred book. (2) The ancient
Persian language, the chief remnants of which are found in the
cuneiform inscriptions of the time of Archemides, discovered in the
ruins of Persepolis on the rocks of Behiston. The inscriptions contain
the names of gods, men and of Daniel the prophet. (3) The third
language was Pehlawee spoken by the West Iranians, Medians and
Persians, during the period of the Sassanidæ--3rd to 7th century, A.D.
At last a new form of commentaries to the sacred writings came into
existence, in which clearer and more distinct characters were used.
Almost all old words of the Zend were replaced. This new form is called
Pazend. In later times historians and the Arabs have called it Parsee.
It was in use from 700 to 1100 A.D. At 1100 the old Persian language
was revived. This is called Jamie or Nizamie.
A purer dialect came into use as the direct result of the writings of
the poet Hafiz 1100 A.D. and has continued down to the present day.
This is spoken especially in Shiraz, a city of great note in the
history of Persia, and the capital of the state of Faris, which gives
Persia its name.
Unfortunately after the Mohammedan conquest Persia fell under their
reign. Arabs tried to infuse Arabic into the Persian language. The
Koran was the only Holy Bible to them they believed that its teachings
should be accepted by all Parsees. All writers in the country now, as a
matter of course, became Mohammedans. With the fanaticism,
characteristic of a conquering religion, with the ruthlessness which
Islam has always shown, all the representatives of the old Persian
literature and science were grievously persecuted by Omar's general,
Sayid Ibn Abou Wakkas. All priests and writers were compelled to accept
the new order of things: "Allah the only God, and Mohammed His
prophet." So the pure language of the Parsees was infused with Arabic
words to such an extent that one-third of the words of the language are
Arabic.
POETICAL LITERATURE.
Under the dynasty of Samanides, a writer comes into view, one Nasr,
living about 952 A.D. under the third ruler of the dynasty. Also Abul
Hasson Rudige, the blind, lived under the same ruler. This man wrote
1,300,000 rhymes. About 1000 A.D. Kabbas wrote, being a contemporary of
Mahmud who surrounded himself with four hundred court poets. Ansarie,
another writer, wrote 300,000 rhymes in honor of the king.
The reign of Atabek dynasty was the brilliant age of Persian poetry.
Anhaduddin Anawaree was one of the greatest writers of that period. The
best mystic poet was Sunayi, author of 30,000 distichs. Nizami about
the twelfth century, was the founder of the Romantic Epoch. The greater
part of his Jami or collection of five romantic poems, are about
Khosraw and Shirin, a king and his betrothed; Magenoon and Leila, a
lover and his beloved.
Kizilarsalon, the king offered for each one of his poems not less than
fourteen estates. His tomb now at Gendsheh is visited by hundreds of
pious pilgrims.
In the eastern part of Persia the theosophical mysticism was
preeminently cultivated, especially in Azerbijon state. A great number
of these mystics are in Oroomiah, my city. They speak in allegorical
form in glowing songs of wine and love.
Again in this province we find Sunayee in the thirteenth century and
Fariduddin Attar, born 1216. A still greater man in this peculiar field
was Djalal Eddin Romi born at Balkh and who died 1266. He was the
founder of a still existing and most popular order of darwishes. His
poems on contemplative life have made him the oracle of oriental
mysticism up to this day.
I will give one of his rhymes which will show the spirit of his
mysticism: "Gar Kasi wasf ou Zman Posad, bidil oz binishon chiguyan
baz, ashikon kushtagon mashookand, bar nayayad Z kooshtagon awaz." The
thirteenth century was one of the most brilliant in the annals of
Persian poetry. The greatest seer of the era was Sheikh Musli Eddin
Sahdie of Shiraz who died in the year 1291. He stands unrivaled as
Persia's foremost didactic poet. His Boston and Guliston--"the fruit of
the garden and roses,"--are universally known and loved in Europe.
At the beginning of the fourteenth century we made several meritorious
imitations of Sahdi in didactic poetry. But far above all these as
above all other Persian lyrical and erratic poets shines Hafiz. The
"Sugar Lip" is a book in which he sang of wine and love, nightingale
and flowers, bee and roses. Below is given a quotation from one of his
poems about the nightingale and the miller: "Ai morgh saher ashk
zparwana beyamoz, Kan sukhtara jan shud wawaz nayamab" translation: "O
thou the bird of morning, you must learn love from the miller. It
burned itself in the fire but did not make any noise." Haji Mollah
Kozim translated this rhyme as follows: "The morning bird is the
nightingale--little smaller than the sparrow, but it has a very loud
voice as clear as a golden bell." All poets in Persia agree that it is a
better singer than any other bird in Asia. Besides his singing he is
the bird that has more love for his mate than any other bird in the
world. They generally sing in the morning and the evening time. When
the female is on her nest the male sits in the same tree, or very near,
and sings for his mate. At times the male sits on the nest and his mate
perched near by sings for him in a wonderfully sweet voice. The
nightingale is a general favorite, and many popular songs have been
written about this bird, and are sung by nearly every young man and
young lady, boy and girl in Persia.
This author says of the miller that it loves light more than any other
insect. From its love of light it throws itself into the fire, as
everyone has seen in America of a summer evening about an electric
lamp. Sahdi takes this example for himself to illustrate his love to
God. He says the love of the miller is more than the love of the
nightingale because the nightingale shows its love by singing and
making noise; but the miller, though it has a living body, makes no
noise when it is burning in the fire. "So," says he, "ought to be my
love to God."
The city of Shiraz from the beginning until this day has been the seat
of religion and especially of poetry because these two eminent poets,
Sahdi and Hafiz, were born, lived, wrote and died here. Their tombs are
visited annually by thousands of pilgrims. They are dead but their
influence still lives and it has much effect on Persia and especially
on the inhabitants of the city of Shiraz. Many students are enrolled at
the great cathedral mosque in the city, where some of the ablest
professors of the country are instructors. Professor Yooseph, a
graduate of this institution, told me that the air and the very dust of
that city has in it the spirit of poetry. Even the small boys who sell
grapes, apples, etc. in the streets sing some very charming poems about
their fruits, though they themselves may never have learned to read.
THE SWEETNESS OF PERSIAN LANGUAGE FOR POETRY.
The Persians have one poem about the sweetness of their language for
poetry, as follows:
"The original language was the language of Arabs. The Turkish language
is hard. But the Persian language is honey comb." In comparison with
the other Asiatic languages many scholars think it is indeed honey-comb
and the sweetest of Asiatic languages, if not also of European
languages, for the expression of poetry.
PART II. RELIGION.
CHAPTER I.
PARSEE RELIGION.
This was the prevailing religion of Persia in ancient times. Zerdush
was either the founder or a reformer of that religion. The general
belief is that he was the founder, since the religion and its followers
are called by his name. Some suppose that this religion, the religion
of Hindoo, were originally the same and that they were divided by some
political affair between the Iranians and the Aryans. The Hindoo branch
took the name Brahminian. The doctrines changed somewhat after the
separation, but the fundamental principles remained the same.
Different dates are given for the beginning of the Zerdush religion.
Some authorities date its beginning at 1200 B.C. while others place it
at 500 B.C. The latter is generally agreed upon. There are two
prevailing ideas about his place of birth, both Babylonia and Oroomiah,
Persia being claimed as his native city. There are many good reasons
for believing that Oroomiah was his birthplace. First, the original
worshipers were Persians, and the religion was started in Persia.
Second, all Oriental scholars and writers supposed that this was his
native city. Third, in the district immediately surrounding Oroomiah
the writer has seen more than thirty immense hills of ashes, the
remaining monuments of the fire-worshippers of this religion. Fire was
their god and a continuous flame was kept burning through the
centuries. Some of these mountains of ashes are so huge in size that it
would take a man an entire day to walk around it, and as high as the
Masonic Temple of Chicago, a twenty story office building. Some of
these hills are named as following: De-ga-la, Sheikh-Ta-pa, Gog-ta-pa,
etc. Among these hills we find the "Tower of Silence", a large
structure built of stone and containing the remains of kings and other
notable men of ancient times.
BIBLE AND DOCTRINES.
The bible of the Parsees is called Avesta, which means the revelation.
The language is Zend from which the Persian language is derived. The
founder of this religion taught as pure monotheism as was taught by
Mohammed. Zerdush taught the existence of but one deity, who was called
Maz-daw or as it is pronounced now in Persia, Hurmizd. To this god was
attributed the creation of all good fortune, government, long life,
honor, health, beauty, truth, joy and happiness. But later this
doctrine of monotheism became dualism, _i.e._, the supposition of
two primal causes of the real and intellectual world, the Vahu Mano;
the good mind or reality and Akem Mano or the naught mind or naught
reality. Ah-ra-man, the god of darkness has created devils, he causes
evil thoughts, evil deeds, wars, misfortune, sorrow, death, and hell.
Zerdush taught there are two lives, one mental and the other physical.
He believed in the immortality of the soul; that there are two abodes
for the departed, heaven, the house of angels and hell the
dwelling-place of the devil and his angels. Between the two there is a
bridge of judgment over which only the followers of Zerdush will be
able to cross safely. Before the general resurrection the Sosiosh, the
son of Zerdush, will be spiritually begotten. He will come as a
messenger from Ahuramazdoo and will foretell the time of the
resurrection and judgment. The world at that time will be utterly
steeped in wretchedness and darkness and sin; will then be renewed,
death, the arch fiend of creation, will be slain and life will be
everlastingly holy; and righteousness will dwell in the renewed world.
This Zoroastrian creed flourished until the time of Alexander the Great
throughout ancient Ironiona including Cabuliston, Bakhria, Media and
Persia, and then declined. But again under Ardashir, who has been
called Bobegon, and who claimed to be the descendant of Zerdush, the
religion of his ancestors was renewed, and the lost parts of the holy
book, Avesta, were found and put together. He chose a magician the
ablest of 40,000 magician priests, to translate the book into
vernacular language, thus renewing the religion. Unfortunately the
Avesta was utterly destroyed in A.D. 640 by the followers of Mohammed.
Now we have in Persia only 15,000 Zoroastrians. The Mohammedans called
them gabrees, _i.e._, ungodly. Most of them live in Kerman Yezd on
the soil of their motherland. The men are good citizens, humble,
honest, and generous, especially to their own brethren, and are
industrious, intelligent, handsome, clean in appearance and faithful to
their religion. The women are most beautiful, delicate in frame, small
hands, small nose, clear complexion, with pink cheeks, black eyes and
eyebrows. They do not cover their faces when in public, except to
Mohammedans, whom they consider wicked men. The women are good faithful
housewives and honest to their husbands.
THEIR RITUALS.
A Parsee child must be born on the ground floor of the house of its
parents as a sign of humility and that the child may begin its life
with good thoughts, words and actions, and as a sign of loyalty to its
parents. The mother cannot go out for forty days. After that she washes
herself with holy water which has been sanctified by the priest.
A Parsee rises early, washes his hands and face, and recites his
prayers toward the sun. He rejects pork, ham and camel flesh and will
not eat anything cooked by one outside of the Parsee religion.
Marriages can be contracted only with persons of their own creed.
Polygamy is forbidden except after nine years of sterility, then a man
is allowed to marry another woman. Divorces are entirely forbidden. The
crimes of fornication and adultery are very severely punished. They
worship the clean creations of the great Hurmizda such as the sun,
moon, fire, etc. Aha-ramazda is the origin of light, the sun and fire
having come from him, he having first been created by Hurmizda. In the
case of a hopelessly sick person the priest will recite some text of
the holy bible Avesta, as a consolation to the dying person. After
death the body is taken to the ground floor, the place of its birth, to
be washed and anointed with perfumes, dressed in white and put upon an
iron grating. A dog is brought in to take a last look, and he drives
away all evil spirits. The friends and relatives go before the door,
bow down and raise their hands to their heads after touching the floor,
as an indication of their last respect to the departed soul. The body
upon the bier is covered. Two men will bring it out and give it to four
pall-bearers dressed in white, who, followed by a great procession take
it to the "Tower of Silence." The last prayer will be recited in the
holy temple, a building in which the holy fire burns continually
through the ages. The body is then taken from the "Tower of Silence"
and, placed on an iron bier, is exposed to the fowls of the air and the
dew of heaven and to the sun until the flesh has disappeared, and the
bleached bones fall through into a pit beneath, and are afterwards
buried in a cave.
They believe the holy fire is brought down from heaven. Only priests
can approach it and they must wear a half-mask over the face lest their
breath should defile it, and never touch it with hands, but by
instruments. Tobacco smoking is prohibited as the smoker would defile
the holy fire. They say there are five kinds of fire and great respect
is shown to them. I remember having had a conversation with a Parsee in
which he said: "Fire purifies all things, is stronger than all things,
is cleaner than all other things, more beautiful than all things;
therefore, fire is _god_. Your own Bible says: 'I am a consuming
fire.'"
The Parsees have five kinds of sacrifices. These are the slaughtering
of animals for the public and poor men; prayer, the Doruns sacrament
with its consecrated bread and wine in honor of the founder of the law,
Heromah (or Sama) and Dahman. This sacrament resembles our Lord's
Supper. It is eaten publicly as a feast of joy. Fourth, the sacrifice
of expiation which is offered by all men and is killed in their
temples. Lastly the sacrifice for the souls of the dead. The removal of
moral and physical impurities is effected by holy water and earth and
by prayer. Prayer and holy words from the Avesta are recited several
times every day. Fasting and celibacy are hateful to the divinity. The
ethical code may be summed up in three words--purity of thought, of
words and of deeds. This, they claim, will become the universal
religion of the world.
A Parsee believes the soul of a dead man is for three days walking near
the tomb where the dead body is laid. The fourth day the gates of
heaven will be opened and he will approach the bridge of Chin-vat. Here
the good and evil deeds of his life will be weighed in the balances of
justice. If the good deeds of his life outweigh the bad, he will pass
over the bridge into heaven. If the bad are heavier than the good the
candidate falls beneath the bridge into hell. In both heaven and hell
there are three states. In heaven, good words, thoughts, deeds and
words. In hell, bad words, thoughts and deeds.