PART III.

CONCLUSION.

§ GENERAL APPRECIATION OF THE DABISTAN AND ITS AUTHOR.

Mohsan Fáni collected in the Dabistán, as I hope to have shown by a

rapid review of its principal contents, various important information

concerning religions of different times and countries. His accounts

are generally clear, explicit, and deserving confidence; they agree in

the most material points with those of other accredited authors. Thus,

to quote one more instance, the accuracy of his topographic

information relative to the marvellous fountain in Kachmir is in the

main confirmed by that published by Bernier who had visited the

country. Our author enlivens his text by interesting quotations from

the works of famous poets and philosophers, and by frequent references

to books which deserve to be known. I beg to mention the _Tabsaret al

âvam_, “Rendering quick-sighted the Vulgar,” which he regrets not to

have before his eyes. His whole work is interspersed with anecdotes

and sayings, characteristic of individuals and sects which existed in

his times. To what he relates from personal observation or other

sources, he frequently adds reflections of his own, which evince a

sagacious and enlightened mind. Thus, he exhibits in himself an

interesting example of Asiatic erudition and philosophy.

The Dabistán adds, if I am not mistaken, not only a few ideas to our

historical knowledge, but also some features to the picture which we

hitherto possessed of the Asiatics. May I be permitted to quote a

remarkable instance relative to the latter? We are wont to speak of

the inherent apathy and stationary condition of the Muhammedans, as an

effect of their legislation. Although this general idea of their

character and state be not unfounded, yet it is carried to such an

exaggerated degree, that we think them incapable of progress. We may

therefore be astonished to find in the work before us[206] a maxim

such as this: “He who does not proceed, retrogrades,” and beside a

declaration attributed to Muhammed himself: “He whose days are alike

is deceived.” Our author, it is true, interprets it in the particular

point of view of an orthodox Súfi, who thinks that there is a degree

of mental perfection, beyond which it is impossible to rise: this was,

he says, the state of Muhammed, the prophet, always the same, from

which no ascent nor descent was possible, the perfection of unity with

God, higher than whom nothing can be: _the blackness beyond which no

color can go_. With the exception of these fits of mysticism, now and

then occurring, it is just to say that Mohsan Fani most commonly leans

to the side of progressive reform.

For the just appreciation of his work, I think it necessary to point

out another opinion, which, very generally entertained, requires to be

considerably modified: I mean that which attributes to the Muhammedans

an unrestrained intolerance in religious matters. On that account, I

beg to refer directly to the book, which to them always was the sacred

source of all rules and precepts of conduct――the Koran. In this

astonishing farrago of truth and falsehood, we find here and there a

great extent of toleration. In fact, Muhammedism was eclectic in all

the religious ideas of its time, Magian, Jewish, and Christian.

Muhammed avowed himself to be “a man like every body;”[207] he did not

pretend, that “the treasures of God were in his power,” nor did he say

“that he knew the secrets of God, neither that he was an angel; no; he

thought only to follow what was revealed to him,”[208] so much every

body else may say and think, He professed his good-will to Christians,

“as inclinable to entertain friendship for the true believers;[209] he

exhorted his followers not to dispute, but in the mildest manner,[210]

against those who have received the Scripture, and wished to come to a

just determination between both parties, that they all worshipped not

any but God.”[211]――“Abraham,” said he, “was neither a Jew nor a

Christian, but one resigned unto God (Moslim); excellence is in the

hand of God; he gives it unto whom he pleaseth.”[212]――Still more; the

prophet seems to give a general license to the professors of every

religion to observe certain rites about which he prohibits all

disputes;[213] nay, he declares: “If the Lord had pleased, verily, all

who are in the earth would have believed in general. Wilt thou

therefore forcibly compel men to be true believers? No soul can

believe but by the permission of God.”[214]

Although the Arabian prophet and his followers too often gave by their

conduct a strong denial to these principles, still the existence of

them in the Koran was a sanction to all those who were disposed to

profess them in words and actions. Such sentiments of religious

toleration are in accordance with similar ones expressed in many

Christian moral treatises, but in none of the latter do I remember to

have read: “that the diversities of religions distributed among

nations, according to the exigency of each, are manifestations of the

divine light and power, and that these various forms, by which God’s

inscrutable essence may be viewed by glimpses, are means of possessing

eternal beatitude, whilst here below the acquisition of knowledge is

sufficient to insure to mankind the enjoyment of concord, friendship,

and agreeable intercourse.”[215]

These appear to be the maxims adopted by the Súfis, and particularly

by those among them who, under Akbar, professed to be _Ilahians_. The

creed of this class exists in our days, although the name has not

survived. To these we may suppose, if to any, Mohsan Fáni belonged. If

we could agree with Erskine that “he was in strict intimacy with the

sect of enthusiasts by whom the Desátir was venerated,” we should

still be obliged to avow, that his enthusiasm had not in the least

influenced his free judgment upon religious matters. His imagination

although justly exalted by sublime notions of the Divinity, certainly

appears now and then bewildered by the mysterious action of unknown

causes; but on other occasions pointing out, in a satirical vein, so

many follies, absurdities, and extravagances prevailing among mankind,

he seems to laugh at all enthusiasm whatsoever, his own not excepted.

In general, there breathes in his words a spirit of independence,

which would command attention even among us in the accustomed circle

of long-established liberty. His boldness in religious controversy

startled even sir W. Jones so much that, in characterising it by the

harsh term of _blasphemy_, the English judge appears for a moment

ready to plead for the abettors of popular superstition, who stood

confounded before the tribunal of the philosophic Akbar.

I shall however not conceal, that Mohsan Fani sometimes paid tribute

to the prevailing ignorance and inveterate prejudices of his time, and

above all, to the sovereign power of early impressions; nor that,

although in many respects he offers in himself an honorable exception

to the general character of his countrymen, he now and then confounds

himself with them. Thus, he was far from being above all popular

superstition. The Asiatic, from the dawn of his reason, is nourished

with the marvellous, trained to credulity, and prepared for mysticism,

the bane of practical life; in short, he imbibes from his infancy a

superstition from which he never frees himself, always prone to

interpret every unusual phenomenon as a miracle. No sort of study

enables him to correct his first impressions, or to enlighten his

ignorance; natural history and experimental philosophy are not

cultivated in Asia. If not an agriculturist, mechanic, tradesman, or

soldier, he devotes himself to the intricacies of metaphysics, and

very commonly to a contemplative life; he becomes an ascetic. Thus he

knows no social life embellished by the refinement of mutual sympathy,

nor the noble vocations of a citizen who lives――with more than one

life in himself, in others, and in the whole community. Such being the

general state of Asia, let us not wonder that Mohsan Fani believed

some strange stories of miracles, and viewed with astonishment tricks

of jugglers, which he relates with serious credulity, strangely

contrasting with his usual good sense, sagacity, and judgment. Thus,

he presents to us a man standing on his head with his heels in the air

during a whole night; others restraining their breath many hours, and

remaining immoveable during two or three days; he speaks of the

miraculous effects of austerity, such as being in different places at

the same time; resuscitating the dead; understanding the language of

animals, vegetables, and minerals; walking on the surface of water,

and through fire and air; commanding the elements; leaving and

reassuming the body; and the like. But let us not forget that such

stories were told elsewhere, and in Europe, even so late as the time

in which the Dabistán was written.

Further, although generally moral and judicious in his sentences,

grave and austere in his views, fervent and exalted in devout

contemplation, our author now and then happens to use the language of

ribaldry and indecency, which deserves serious reprobation. We shall

however remark that taste, or the sense of propriety in words and

expressions among Asiatics differs, as much as their general

civilisation, from ours. From religious austerity they banished the

elegant arts, as objects of sensuality; but, as they could not stifle

this essential part of human nature, they only prevented its useful

refinement; they clipt the delicate flower, but left the brute part of

it: hence the grossness of their jokes, expressions, and images. “To

sacrifice to the graces” is, among them, not understood at all, or

thought an abomination. But they cannot be said to _violate_ laws

which they do not know; the offence which they give from want of taste

and decency, is purely unintentional, and cannot with them have that

evil effect which, among us, it would be likely to produce.

As to the general style of the Dabistán――it is only in the original

text itself, that it can be justly appreciated. It will perhaps

sufficiently appear from our translation that it distinguishes itself

favorably among other Oriental works with which it may be compared.

The diction is generally free from their usual bombast; it is commonly

clear, and when obscure to an European reader, it is so on account of

the strangeness and abstruseness of the matter treated. As to form――if

judged according to the rules of Western criticism, the work of Mohsan

Fani may be found deficient in the distribution and arrangement of

matter; there are useless repetitions, incoherences, disorder, abrupt

digressions, and excess, sonetimes of prolixity, at others of

concision. Although we have reason to praise him for generally naming

the source from which he drew his information, still we can but

regret, now and then, his not sufficiently authenticating nor

explaining the particulars which he relates. Thus we could wish him to

have been more explicit concerning the Desátir. Upon the whole, we

cannot accuse him of not having performed what, in his time and

circumstances, was hardly possible, and what hitherto no Asiatic

author has achieved. We ought to keep in mind how much, with respect

to the perfection of literary publications, we owe solely to the art

of printing, the practice of which, by its own nature, necessitates

and facilitates a manifold revision and correction of the text, which

otherwise could hardly take place. This alone sufficiently accounts

for the frequent defects even of the best manuscript works.

Striking an equitable balance between faults and excellencies, and

with particular regard to the abundance of curious, useful, and

important information, I shall not hesitate to express my sincere

persuasion, that the Dabistán was worthy of the eulogy bestowed by the

great Orientalist who first brought it into public notice.

[206] Vol. III. p. 287.

[207] The Koran, ch. XVIII. v. 100.

[208] _Ibid._, ch. VI. v. 49.

[209] _Ibid._, ch. V. vv. 86. 88.

[210] _Ibid._, ch. XXIX. v. 45.

[211] _Ibid._, ch. III. v. 57.

[212] _Ibid._, vv. 61. 66. 67.

[213] _Ibid._, ch. XX. v. 66.

[214] _Ibid._, ch. X. vv. 99. 100.

[215] See Epilogue.

§ II.――NOTICE CONCERNING THE PRINTED EDITION, SOME MANUSCRIPTS, AND

THE TRANSLATIONS OF THE DABISTAN.

It is well known, that the only printed edition of the Dabistán which

exists is due to the press of Calcutta. At the end of the work will be

found the Epilogue of the editor, _Moulavi Nazer Ushruf_, a learned

Muhammedan gentleman of the district of Juanpur, who was for many

years employed in judicial offices in the district of Burdwan, and in

the court of Sudder Diwani Adawlet, in Calcutta. These particulars

were communicated to me by the favor of the honorable gentleman whose

name the said editor mentions in his Epilogue with encomium, the

sincerity of which can certainly not be questioned: it was William

Butterworth Bayley, at present director and chairman of the Honorable

East India Company. It was he, a distinguished Persian scholar, who

directed and superintended the edition of the Dabistán. Upon the

strength of his authority I am enabled to add, that the printed copy

was the result of a careful collation of several manuscript copies of

this work. One was obtained from Delhi (as mentioned in the epilogue),

and another from Bombay; two or three were in the possession of

natives in Calcutta. Although these, as it is more or less the case

with all manuscripts, procurable in India, were defective, yet we may

believe the assurance given by the editor, that “the doubts and faults

have been as much as possible discarded, and the edition carried to a

manifest accuracy.” This is confirmed by the fact, that only a few

discrepancies from the printed edition were found in two other

manuscripts, which were in England at the disposition of the late

David Shea for the translation of the first part of the Dabistán. Nor

did I find frequent deviations from the printed text in the copy which

was transcribed for me in Calcutta from a manuscript, procured from

the library of the king of Oude. Mutilated in many places, and

imperfect as is this latter, it afforded me nevertheless a few

acceptable readings. I was obliged to content myself with the

assistance of this only manuscript for the translation, as several

circumstances, among which was the lamented death of the earl of

Munster, prevented me from obtaining the use of other manuscript

copies. All circumtances considered, I do not hesitate to say, that

the printed edition of the Dabistán is more correct than any of the

manuscript copies which can be found; we have only to regret that its

typography, owing to the then imperfect state of the Oriental press in

Calcutta, is so irregular, as to be scarce entitled to any preference

over the common sort of Persian manuscripts.

The English translation of the Dabistán was begun some time before the

year 1835, by David Shea, one of the professors of Oriental languages

at Hayleybury. He was in his early years distinguished in the

university of Dublin for his classical attainments, and remained

devoted to literature in all the various circumstances of his life. It

was not for, nor in, India――the great object and school of English

students――but in Malta, from peculiar inducement, that, by uncommon

application, he acquired the Arabic and Persian languages. After his

return to England, having been attached to the Hayleybury college――I

should not fail to add to his eulogy by saying, that he had before won

the kind interest and recommendation of sir Graves Haughton――and

having become a member of the committee of the Oriental Translation

Fund, he earned the applause of Orientalists in England, and on the

continent of Europe, by his faithful and spirited translation of

Mirkhond’s history of the early kings of Persia. Undertaking the

translation of the Dabistán, he was undoubtedly preparing to himself a

new success, the full realisation of which he was not permitted to

enjoy; the last date in his manuscript copy, in which he was wont to

mark the progress of his labor, was April 22, 1835. From this day he

appears to have withdrawn his hand from the Dabistán, and too soon

after――I shall be permitted to use the very words of the author whom

he was translating:[216]

“He sought the stores of holy liberty,

A resting place on high, and soar’d from hence

Beyond the bounds of heaven, earth, and time.”

It was in the beginning of the year 1837 that I was honored by the

earl of Munster, the vice president of the Royal Asiatic Society of

Great Britain and Ireland, with the proposal of completing and editing

the English Dabistán. Having already several years before been

occupied with the same work whilst pursuing my Indian studies, I was

so much the more prompted to accept the proffered honor. Engaged

however as I then was in publishing my French translation of the first

six books of the _Rajatarangini_ from the Sanscrit, I could not begin

the new work before 1841. This delay was the cause of my being

deprived of the desired honor and satisfaction of presenting my

translation to the earl of Munster, who while in the full enjoyment of

life, welcomed with a benevolent interest every contribution, however

small, to the general diffusion of Oriental history and literature; he

had accepted in Paris my Dedication a short time before his death; it

remains to me to consecrate, with a profound feeling of regret and

veneration for departed worth, the English Dabistán to his memory.

I took charge of the manuscript copy of David Shea’s version, which

had been carried to page 201 of the printed Calcutta edition.[217] In

this there were only a few omissions to be supplied, and no other

rectifications to be made but those which a second review would have

suggested to my learned predecessor himself; his notes, and those

which I thought necessary to add, are marked each with the initials of

our respective names.

If I found little to change, I had much to imitate in David Shea’s

translation――his faithfulness and clearness. By faithfulness I

understand not only expressing truly the sense, but also keeping

unaltered the words, figures, images, and phrases of the original, as

it is in them that the author’s national and individual peculiarity is

manifested. This sort of faithfulness may roughen or hamper the

phrase, destroy the elegance of style, and even offend good taste, but

by it alone we shall not only know, as I have just observed, the

genius of the foreign writer, but also satisfy the exigencies of

philology, which is one of the main purposes of translations not

undertaken as mere exercises of improvable eloquence.

An author will not employ more or other words than those he thinks

necessary for being understood by readers of his own nation, religion,

school; he writes, for instance, as a Muhammedan for Muhammedans, a

Súfi for Súfis. But a translator must do his best for uniting

faithfulness with clearness, the indispensable condition of any speech

or writing; he must add what is required for illustrating the original

text, and thus submit to a charge, now and then heavier than he can

bear.

Under the necessity of expounding the translation by notes, I was not

actuated by the ambition of being new, but only by that of being as

useful as my means permitted, that is, by endeavoring to spare the

reader time and trouble to look for dates and biographical notices of

the persons, the situation of the places, and the explanation of the

technical terms which occur in the text. Orientalists know the

difficulty of rendering in a European language the phraseology of the

Asiatic theology and philosophy. The Dabistán presents, besides the

Sanscrit, a confusion of Arabic and Persian technical expressions;

some of them have a very comprehensive signification, and for the sake

of clearness must be rendered by different terms in different places;

other expressions have at times a particular sense, and are at other

times to be taken in the common acceptation; the same terms must be

translated by different words, and different terms by the same;

finally, the matter treated of is frequently so abstruse in its nature

that professed philosophers have not yet been able to agree upon some

of the most important questions. I can therefore but apprehend that I

may not have thoroughly understood, and must confess that I have not

translated, to my own satisfaction, more than one passage relative to

Indian doctrines, and to the Muhammedan scholastic philosophy.

The Sanscrit names and terms of Indian mythology, theology, and

philosophy are much corrupted by the Persian spelling; I have

endeavored to restore them to their original forms. I thought it right

to adduce in most cases the Sanscrit, Arabic, or Persian word at the

same time in Roman as well as Devanagari, or Arabic characters, with

its interpretation. I followed the rule proposed by sir William Jones

for writing oriental words in Roman characters, as often as I took

these words from a Sanscrit, Persian, or Arabic text; but from works

written in a European language, I was generally obliged to copy the

spelling of Oriental names: on which account, in my notes, a

regretable inequality of orthography could not be avoided.

The Dabistán not only touches upon most difficult points of science

and erudition, but also comprises in its allusions and references

nearly the whole history of Asia. In observing this, I am necessarily

at the same time pointing to the many deficiencies which will be found

in my attempts to comment and illustrate so comprehensive and

diversified a text. The best advantage which a man obtains at the

termination of an arduous work, is to have enabled himself to make it

better, if he could begin again; but he can but humbly submit to the

decrees of an all-ruling power, which bestows upon each mortal only a

certain measure of faculties and of time.

Desirous to fulfil my task to the best of my abilities, I did not

neglect to consult every translation of any part of the Dabistán which

had been published. I have already mentioned, in this preface,[218]

that Gladwin edited the Persian text of a part of the first chapter

with an English version which was worthy of his reputation as an

excellent Orientalist. Every thing that came from the pen of the late

doctor Leyden deserved attention. I had before my eyes his translation

of chapter IX., on the religion of the Roshenian.[219] I did not

neglect the abridged interpretation of the religious controversies

held before Akbar, given in form of a dialogue by the learned and

ingenious Vans Kennedy.[220] I perused with due regard the

explanations which the illustrious Silvestre de Sacy furnished of some

passages of the Dabistán[221] since this work became known to him in

1821, as well as the remarks cursorily made upon it by some

Orientalists.

I did not fail also to profit by the advantages which my residence in

Paris, and my connections with distinguished cultivators of Oriental

literature, could afford me on behalf of my translation. It is my duty

to acknowledge the services which I received from the kindness of M.

Garcin de Tassy, professor of Hindostanee, whose intimate acquaintance

with Arabic and Persian literature in general, and with Muhammedan

theology in particular, is attested by several esteemed works which he

has published. The many Arabic passages, disseminated in the Dabistán,

have mostly been revised, interpreted, and referred to the Koran, by

him. M. Eugène Burnouf, professor of Sanscrit, is never in vain

consulted concerning that part of ancient philology in which he has

acquired a most particular and eminent distinction. I also constantly

experienced the most friendly readiness to tender me information, when

required, in M. Julius Mohl and baron Mac Guckin de Slane, as well as

in M. Reinaud, professor of Arabic, attached to the Royal Library, a

most distinguished conservator and most complaisant communicator of

the valuable manuscripts under his special charge. I beg these

honorable gentlemen to receive my sincerest acknowledgments.

[216] See vol. I. p. 131.

[217] In the English transl. to vol. II. p. 85.

[218] P. vi.

[219] See _As. Res._, vol. XI. pp. 406-420; Calcutta quarto

edit.; and vol. III. pp. 26-42 of this work.

[220] See Transact. of the Bombay Lit. Soc., vol. II. pp.

242-270, and vol. III. of this work, p. 50 _et seq._

[221] See _Journal des Savans, février 1821_, Review of the

Desátir; and December, 1821, and January, 1822, Review of

Thulok’s work upon Súfism.

THE DABISTÁN,

OR

SCHOOL OF MANNERS.

THE DABISTÁN,

OR,

SCHOOL OF MANNERS.

[222]In the name of the bountiful and merciful God.

Verse.[223]

“O Thou, whose name is the beginning of the book of the children

of the school,

Thy remembrance is to the adult amongst the Sages the torch of

their nightly retirement;

Without thy name the tongue fails the palate of the barbarians,

Although they know the language of Arabia;[224]

_Having_ the heart in the body _full_ of thy remembrance, the

novice, as well as the adept, in contemplation

_Becomes_ a supreme king of beatitude, and the throne of the kingdom

of gladness.

Whatever road I took, it joined the street _which leads_ to Thee;

The desire _to know_ thy being is also the life of the meditators;

He who found that there is nothing but Thee, has found the _final_

knowledge;

The móbed is the teacher of thy truth, and the world a school.”

Blessing without limit to the mighty Being, the Lord of existence, the

rider upon the sun of the celestial sphere _which is_ the eye-witness

_of his glory_; _to Him_ whose servant is Saturn, Baharam (Mars) the

messenger, Jupiter the star, _the herald of good fortune_, Venus the

slave; _to Him who is_ the ornament of the throne of the empire of the

faith, and the crown of divinity of the kingdom of truth.”

Masnavi.[225]

“The being to whom the holy God said:

If not thee, I would not have created the worlds;[226]

That primitive wisdom and that soul of the world;

That man of spirit, and that spirit of man.

Blessing be also to the Khalifs of the faithful, and to the

Lords of the Imáns of the faith.”[227]

Rabaâi (quatrain).

“The world is a book full of knowledge and of justice,

The binder of which book is destiny, and the binding the

beginning and the end;

The suture of it is the law, and the leaves are the religious

persuasions;

The whole nation is formed of its disciples, and the apostle is

the teacher.”

In this book, called “The Dabistan,” is contained something of the

knowledge and faith of past nations, of the speeches and actions of

modern people, as it has been reported by those who know what is

manifest, and see what is concealed; as well as by those who are

attached to exterior forms, and by those who discern the inward

meaning, without omission, and diminution, without hatred, envy and

scorn, and without taking a part for the one, or against the other

side of the question.

This work is composed of several chapters.

CHAPT. I. treats of the religion of the _Pársián_.

CHAPT. II. of the religion of the _Hindus_.

CHAPT. III. of the religion of the _Tabitían_.

CHAPT. IV. of the religion of the _Yahud_ (Jews).

CHAPT. V. of the religion of the _Tarasás_ (Christians).

CHAPT. VI. of the religion of the _Muselmáns_.

CHAPT. VII. of the religion of the _Sádakíah_.

CHAPT. VIII. of the religion of the _Váhadiáh_ (Unitarians).

CHAPT. IX. of the religion of the _Rósheníán_.

CHAPT. X. of the religion of the _Ilahíah_.

CHAPT. XI. of the religion of the Wise (Philosophers).

CHAPT. XII. of the religion of the _Súfiah_.

[222] The words in italic are not in the Persian text.

[223] The five distichs are in the metre called هزج,

“hazaj,” composed of the following feet: مفعول مفاعيل فاعيل

فعولن. See _M. Garcin de Tassy, author of the “Mémoire sur

le système métrique des Arabes, adapté à la langue

Hindoustani.”_ 1832.

[224] This distich contains the same idea as the following

of Nizámi:

هر که نه گويا بتوخاموش به

هر چه نه ياد تو فراموش به

“It is better not to speak than to speak of another but

thee; it is better to leave in oblivion what does not remind

of thee.” _Quoted in the “Rudimens de la langue

Hindoustani,” by the author just mentioned (p. 16 and 25)._

[225] The two distichs are in a metre, which is a variety of

the _hazaj_, before mentioned, and is composed as follows:

مفعول مفاعلن فعولن.

[226] This verse expresses the same idea as the following

hemistich of the Arabic poem, called Borda, and composed by

Sharf-eddin-al Búsíri:

لولاه لما تخرج الدنيا من العدم

“Without him the world would never have come forth from

nothingness.” This is one of the celebrated traditions

respecting Muhammed, contained in the following words:

لولاک ما حلقت الافلاک

“If it had not been for thee (Muhammed), the worlds would

never have been created.” This encomiastic expression has

been reproduced in several other poems, Arabic, Persian, and

Hindostani. _See upon this subject, “Les aventures de

Kamrup,” p. 146-147, and “Les OEuvres de Wali,” p. 51-52,

traduites de l’Hindoustani, par M. Garcin de Tassy._

[227] The manuscript of Oude has here: محسن فانی گوبه,

“Mohsen Fáni says:” which would leave no doubt upon the name

of the author of this book, if these words were not a mere

addition of the copyist.

CHAPTER I.

OF THE RELIGION OF THE PARSIÁN.

This chapter is divided into fifteen sections.

SECT. I. of the religious tenets and ceremonies of the _Sipásíán_.

SECT. II. of the distinguished men amongst the _Sipásíán_.

SECT. III. of the ordinances contained in the book revealed to _Abád_.

SECT. IV. of the _Jemsháspián_.

SECT. V. of the _Samrádíán_.

SECT. VI. of the religion of the _Khodáníán_.

SECT. VII. of the tenets of the _Rádîan_.

SECT. VIII. of the religion of the _Shídrangíán_.

SECT. IX. of the belief of the _Pykeríán_.

SECT. X. of the tenets of the _Miláníán_.

SECT. XI. of the doctrines of the _Aláríán_.

SECT. XII. of the religious opinions of the _Shídábíán_.

SECT. XIII. of the religion of the _Akhshíán_.

SECT. XIV. of the belief of the _Zerdushtián_.

SECT. XV. of the doctrine of the _Mazdakíán_.

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 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:

“Thy essence is able to call into being all that is impossible,

Except to create one like thyself.”

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 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 reasonable

human soul, as eternal and infinite. Sáid says thus:

“No sign of man or world appeared on the tablet of existence

When the soul breathed forth pursuant to thy will in the school of

love.”

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, 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:

“The truly free, as soon as possible, disengages himself from body:

If he cannot extricate himself from skin, let him resign his

doublet.”

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:

“The soul is the marrow of certainty, the body its envelope:

In the robes of spirit contemplate the form of a friend (the

Creator).

Whatever object bears the impress of existence,

Regard it as the reflexion of light, or his very self.”

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 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. 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 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:

“_Every_ form and image, which seems at present effaced,

Is securely stored up in the treasury of time――

When the same position of the heavens again recurs,

The Almighty reproduces each from behind the mysterious veil.”

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 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 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 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, 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] 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 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, 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] 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 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

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 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_, 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 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:

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 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 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 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 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 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 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.

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 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 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 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.

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 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, 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 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.

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 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 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, 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 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: “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

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 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 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 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 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 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 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:

O Shaikh! behold the dignity of my idol-house;

Even when destroyed, it remains the house of God!

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 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 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.

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 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, 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

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 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 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 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.

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 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 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,

“In the heart of each are found a hundred swine;

You must slay the hog or hind on the Zanar.”[300]

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 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:

“In every evil deed committed by thee, think not that it

Is passed over in Heaven or neglected in the resolutions of time;

Thy evil deeds are a debt, ever in the presence of fortune,

Which must be repaid, in whatever age she makes the demand.”

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 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

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 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 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.