were seen in the _Dadistan Aursah_,[339] this treatise would never be
brought to a conclusion; he now therefore proceeds to mention some
others, who though professing a faith different from the Yezdánián or
Abadíyán, yet walked according to the institutes of Kaiván’s
disciples, and attained their great object, the knowledge of God: and
although this class is too numerous to be fully described, a few of
the eminent personages are now about to be mentioned.
_Mahummed Alí_, of Shiraz was the fellow-student of Shah Futtah Allah,
and he traced his family to Azar Kaiván: he however attained
perfection through the society of Farzanah Bahram, the son of Farhád,
and had also traversed the seven climes. A thief came to his house one
night, on perceiving whom Muhammed Alí pretended to fall asleep on his
carpet, so that the robber might not suppose him to be awake, and
continue his pursuits without apprehension. The robber searched the
house carefully, but as all the effects were concealed in a secure
place, he was unable to get at them. On this Muhammed raising his
head, said to him: “I laid myself down to sleep, that thou mightst
accomplish thy desires, whereas thou art in despair: be no longer
uneasy.” He then arose and pointed out the place where all the things
were stored away: in consequence of this generous proceeding, the
robber abandoned his infamous profession, and became a virtuous
character.
_Muhammed Said_ of Isfahan was a Saiyid descended from Husain, who
attained his great object through Farzanah Bahram, the son of Farhad.
He once said to the author: “The first time I obtained the honor of
admittance to the audience of the distinguished Farzanah, he rose up
on seeing me, and showed the proper respect due to an honorable
person, directing me to be seated on the most distinguished couch.
Some time after, entered a naked Fakir, but Farzanah Bahram moved not
from his place, but pointed him to a seat in the slipper-repository. I
felt this scruple; surely the highest distinction is due to the
Durvish. Farzanah then turning his face to the wall, which was
ornamented with paintings, said: ‘O, lifeless figure, thou art seated
on high; but external form confers not distinction; but Durvishes
enjoy a rank, when their bodies are under the control of their
souls,[340] and their souls united with the supreme object of love;
even in this assembly they are seated with me in my heart.’ On hearing
this, I turned into the right road.” In the year of the Hejirah 1045
(A. D. 1634), he abandoned this elemental frame in Lahore.
_Ashur Beg Karamanlu_ is also one of those who obtained the gift of
spiritual intelligence through Farzanah Bahram, the son of Farhad,
notwithstanding the total absence of regular studies: by the exertion
of his innate powers, he, like the other Yekanah Bin “seers of one
God,” attained communion with God. In the year of the Hejirah 1048 (A.
D. 1636) the author conversed with him in Kashmir, and inquired into
the nature of his intercourse with Bahram. He answered: “I went by way
of experiment to Farzanah, and he thus directed me: ‘Whether alone or
in a crowd, in retirement or in public, every breathing which issues
forth must proceed from the head; and on this point there must be no
inattention.’ He also said: ‘Guard the internal breath as long as thou
canst, directing thy face to the pine-formed heart, until the
invocation be performed by the heart in the stomach; also thy
invocation should be thus: ‘God! God!’ Meditate also on this
sentiment: ‘O Lord! none but thou forms the object of my desire!’ When
I had duly practised this, and found its impressive influence, then
from the bottom of my heart I sincerely sought God. After some time he
enjoined me to practise the _Tawajjah-i-Talkín_, ‘turning to
instruction:’ that is: ‘keep thy soul in the presence of God, divested
of letters and sounds, whether Arabic or Persian, never removing thy
mind from the ‘pine-formed heart.’ By conforming to these
instructions, I have come at last to such a state, that the world and
its inhabitants are but as a shadow before me; and their very
existence as the appearance of the vapor of the desert.’”
He was truly a man who had entirely withdrawn from all external
employments and concerns; never mixing with the people of the world.
If a person deposited food before him, he took only the quantity he
thought proper, and gave away the remainder; he never polluted his
hand with money in gold, silver, or copper; and he frequently passed
two or three days altogether without food and never requested any
thing.
_Mahmud Beg Timan_, so called from the Timan tribe of Arang in Lahore,
joined himself also to Farzanah Bahram, the son of Farhad, and as the
precepts of that sage were entirely congenial to his mind, he
commenced his religious profession under him, and became one of the
Yekanah Bin, “seer of one God,” and “knowing God:” thus without the
aid of books he attained to the knowledge of the Lord, and
notwithstanding the absence of written volumes, discovered the actual
road. In the year of the Hejirah 1048 (A. D. 1637), whilst in Kashmir,
coming out of his cell one day, he saw before him a wounded dog,
moaning piteously; as the animal was unable to move, he therefore sold
the only two objects he possessed, his carpet for prayer and his
rosary, with the proceeds of which he purchased remedies for the dog.
That same year, he said to the author: “On the first day of turning my
heart to the mental invocation of God, I had scarcely performed it ten
times, when an evident influence was manifested: at the moment of the
first part, called _nafi_, of the sentence, my human existence
disappeared; at the time of the second, called _asbat_, a determined
sign of divine grace became visible: my sentence was this: ‘There is
no God, but God.’”[341] After this manner, several of this sect, by
the diligent practice of faith, attained to the knowledge of God.
_Musa_ and _Harun_ were two Jews, to whom Farzanah Bahram, the son of
Farhad, gave these names: they were distinguished by a profound
knowledge of their own faith, and highly celebrated among the Rabbins,
who are a particular sect of Jewish teachers. On their introduction
into Bahram’s society, they were fascinated by his manners, and
through his system of faith acquired the knowledge of themselves. They
applied themselves to commerce, and neither in buying or selling did a
falsehood proceed from their lips, as is the custom of merchants. They
have thus recorded: “To whomsoever Bahram, the son of Farhad, uttered
a single word about the path of religion, he became immediately
fascinated by his manner: also whoever beheld him felt an attachment
to him; even the hardened infidel who approached him, humbled himself,
and we have often witnessed such events: for example, the _Mulla
Muhammed Sáid_ of Samarkand, who was our intimate friend, through
excess of prejudice hurried once to revile him: at that moment, Bahram
had retired from Lahore into a burying-ground: when the Mulla
approached, he found himself irresistibly impelled to run forward and
laid his face on Bahram’s feet: and on Bahram’s addressing a few words
to him, immediately embraced his faith. I afterwards questioned the
Mulla about the exact nature of this conversion from infidelity, and
he replied: ‘I no sooner beheld him than I fell at his feet; and when
he addressed a few words to me, I became enraptured with him.’ The
Mullah always styled Bahram ‘the plunderer of hearts.’”
One day the author asked Musa, “is Kasun thy brother?” he replied,
“people say so.” I then asked, “who is your father?” he answered, “our
mother knows that.”
_Antun Bushuyah Wávaraj_[342] was a Frank, zealous in the Christian
faith, and also possessed of great property; through divine aid, he
conceived an attachment to the society of Durvishes, and for the
purpose of acquiring knowledge held frequent conferences with them:
through his having discovered the path pointed out by the son of
Furhad, he altogether resigned his worldly concerns, assumed the
profession of a _Kalander_,[343] and denied himself the use of
clothes: Farzanah always called him “Messiah.” He used to appear
perfectly naked, and never wore clothes either summer or winter: he
abstained altogether from animals of every description: he never
solicited any thing, but if a person brought food or drink before him,
if it were not animal food, he would eat part of it. One day, although
an evil-disposed person smote him so that his limbs were wounded, yet
he never even looked at his oppressor; when his persecutor had
departed, I, the author, came up as the people were speaking of the
injury inflicted on him; on my enquiring the particulars from himself,
he replied: “I am not distressed for my own bodily suffering, but that
person’s hands and fists must have suffered so much.” The Imam _Kali
Warastah_, “the humble,” says:
“If the thorn break in my body, how trifling the pain!
But how acutely I feel for the hapless broken thorn!”
_Ram Bhót_, a Hindu, was a learned Brahmin of Benares; on joining the
son of Farhad, he desisted altogether from his former rites, and began
to follow the path pointed out by Bahrám. The Mobed Hoshyar says: “I
have often heard wonderful stories concerning him; a person named
Muhammed Yakub was so ill, that the physicians having given up all
hopes of his cure, his relations, in their affliction, had recourse to
an ignorant woman who reckoned herself a skilful personage: I went one
day near Ram Bhót, and found him reposing his head on his knee, on
which this reflection passed across my mind: ‘if Ram Bhót be one of
the elect, he can tell whether Muhammed Yakub is to remain or pass
away.’ He raised up his head, and looking on me with a smile, said:
‘God only knows the hidden secrets; however, Muhammed Yakub is not to
depart: in another week he will be restored to health.’ And truly the
thing came to pass as he had declared.” Through his guidance _Ram
Chand_, a Kshatri, one of the chiefs of the _Sahan Sakal_, adopted the
faith: and through the instruction of these two individuals, many of
their tribe embraced the independent faith as promulgated by the son
of Farhad. The word _Sah_[344] in Hindi is applied to “a possessor or
powerful person,” and the _Sahkal_[345] are a division of the Kshatri,
an Indian cast or tribe. In reality, if the writer attempted to
enumerate the numbers of different nations who zealously adopted the
doctrines and ritual of Bahram, this work would become exceedingly
prolix; he must therefore resist from such an undertaking. The author
of these pages has heard from Farzanah Bahram, the son of Farhad, as
stated on the authority of Farzanah Bahram, the son of Farhad, that
one day the Shaikh _Bahá-ud-din Mohammed Amali_, who was a _Mujtahad_,
“a champion,” of the sectaries of Alí, came near Kaiván and obtained
an interview: having thus become acquainted with Kaiván’s perfection
and wisdom, he was exceedingly rejoiced and happy, and recited this
tetrastich:
“In the kâbah and the firetemple the perfect saint performed his
rounds,
And found no trace of any existence (save that of God);
As the splendor of the Almighty sheds its rays in every place,
Knock thou either at the door of the kâbah or the portals of the
temple.”
After this interview, he became the diligent follower of Kaiván, and
resorted to the disciples of the Master of all Sciences.
_Mir Abulkasim Fandaraski_ also, through his intercourse with Kaiván’s
disciples, became an adorer of the sun, refraining from cruelty
towards all living creatures. It is well known that being once asked:
“Why dost not thou in obedience to the law go on the pilgrimage to
Mecca?” He replied: “I go not on this account, as I must there
slaughter a sheep with my own hand.” At present the author proceeds to
describe with the pen of truth a summary of the institutes of the
_Amézish_, “intercourse,” held by the Abadian Durveshes with society.
Those who adopt this rule call it the _Amèzish-i-Farhang_, or “the
intercourse of science,” and _Mèzchar_, or “Stranger’s remedy.” When a
stranger to their faith is introduced to one of their assemblies, far
from addressing harsh observations to him, they pass eulogiums on his
tenets, approve whatever he says, and do not omit to lavish on him
every mark of attention and respect: this conduct proceeds from the
fundamental article of their creed, as they are convinced that in
every mode of belief, its followers may come to God: nay, if those of
a different faith should present them a request respecting some object
about which they disagree, that is, solicit some act by which they may
approach God, they do not withhold their compliance. They do not
enjoin a person to abandon his actual profession of faith, as they
account it unnecessary to give him useless pain of mind. Moreover when
any one is engaged in concerns with them, they withhold not their aid
from his society and support, but practise towards him to the utmost
extent of their ability, whatever is most praiseworthy in this world
and the next: they are also on their guard against indulging in
sentiments of prejudice, hatred, envy, malice, giving pre-eminence to
one faith above another, or adopting one creed in preference to
another. They also esteem the learned, the Durvishes, the pure of
life, the worshippers of God in every religion, as their trusty
friends; neither styling the generality of mankind wicked, nor holding
worldly-minded persons in abhorrence: they observe, “what business has
he who desires not this world’s goods to abhor the world?” for the
sentiment of abhorrence can proceed from the envious alone. They
neither communicate their secrets to strangers, nor reveal what
another communicates to them.
A person named _Mihráb_ was among the disciples who followed the son
of Farhad, in the year of the Hejirah 1047 (A. D. 1637); the author,
who was then in Kashmir, thus heard from Muhammad Fál Hasîrî: “I once
beheld Mihráb standing in the high road, at the moment when a
Khorasánian, seizing on an old man by force, obliged him to labor for
him without recompense, and placed a heavy burden on his head: at this
Mihráb’s heart so burned within him, that he said to the Khorasánian,
‘Withdraw thy hand from this old man, that I may bear the burden
whithersoever thou desirest.’ The Khorasánian was astonished, but
Mihráb, without paying any farther attention to this, took the poor
man’s load on his head, and went along with his unjust oppressor, and
on his return from that person’s house showed no symptoms of fatigue.
On my observing to him, ‘This oppressor has heaped affliction on a
holy priest and judge like thee!’ he replied, ‘What could a helpless
person do? the load must be conveyed to his house, and he was unable
to place it on his shoulders, as it was unbecoming for him; nor was he
able to give money (which is difficult to be procured) in payment of
his labour: he of course seized on some one to perform his work. I
applaud him for granting my request, and feel grateful to the old man
for complying with my wishes, suffering me to take his place, and
transferring his employment to myself.’”
Hafiz of Shiraz thus expresses himself:
“The heavens themselves cannot remove the weight confided to us;
The lot of labour fell to my hapless name.”
_Máh Ab_, the younger brother of the above _Mihráb_, was seen by the
compiler of this work in attendance on the son of Farhad, and in the
year of the Hejirah 1048 (A. D. 1638) he thus heard from the Mulla
_Mahdi_ of Lahóre: “Bahram having one day sent him on some errand to
the bazar, he happened to pass by the house of a person in the service
of _Alim Uddin_ of Halsub, styled _Wazir Khan_; the soldier was then
chastising his slave, saying: ‘Thou hast fraudulently sold one of my
captives.’ Máháb coming near the soldier, said to him: ‘Withdraw thy
hand from this slave, and accept me in place of him who has run away.’
Nay, this request was so importunately urged, that the soldier finally
accepted the offer and desisted from beating his slave. However, when
the soldier had discovered Máháb’s spiritual gifts, he permitted him
to return home, but Máháb would not quit him. A week after this event,
Farhad said in my presence, ‘I know not where Máháb is;’ on which,
resting his head on his knees, he directed his heaven-contemplating
attention to the subject, and the instant after, raising up his head,
said: ‘Máháb is in the service of a certain soldier, and has
voluntarily resigned his person to servitude.’ He forthwith proceeded
to the soldier’s abode and brought back Máháb.” Many similar
transactions are recorded of these sectaries. _Muhammed Shariz_,
styled _Amir ul Umra_,[346] a Shirazi by descent, thus says:
“Through auspicious love we make perfect peace in both worlds,
Be thou an antagonist, but experience nothing but love from us.”
It is to be observed that Halsub is a place in one of the districts of
the _Parjab_.
A short notice of the _Amîzesh-i Farhang_, or institute of the
Abadíyah Durveshes, having been thus given, we next proceed to
describe with the pen of truth the chiefs and rulers of that religion.
But it is always to be borne in mind that the faith of the princes of
Persia, whether of the _Abadian_, _Jaian_, _Shaian_, _Yesani-an_, nay
of the _Peshdadian_, _Kaianian_, _Ashkanian_, and _Sassanian_
dynasties was such as has been described; and although the system of
Zardusht obtained the pre-eminence, yet they have by means of glosses
reconciled his faith with that professed by _Abad_, _Kaiomars_, and
the system of _Húshang_, called the _Farhang Kesh_ or “excellent
faith;”[347] they regarded with horror whatever was contrary to the
code of Abád, which they extolled by all means in their power, as
_Parviz_ the son of _Hormuz_,[348] in his answer to the Roman emperor,
thus expresses himself:
“We feel no shame in professing our ancient faith,
No other creed in this world can compete with that of Húshang.
The whole object of this code consists in promoting justice and love:
And contemplating the numbers of the celestial spheres.”
They give _Máhábád_ the names of _Azar Húshang_, _A Húshang_,
_Húshang_, and _A Hosh_. It is also recorded, that the Almighty
bestowed on the princes of _Ajam_[349] prudence, sagacity, and
perfection of intellect, whereby their theories were connected with
practical results, and their words quite in harmony with their deeds,
so that their rule over this revolving world for so many thousand
years was entirely owing to the efficacy of the above-mentioned
principles and covenants.
[316] Edit. of Calcutta: در و چون بسی برتری يافتم In one
manuscript: وچون بسی برتری يافتم. In the manuscript of Oude:
درون چون بسی برتری يافتم. The first is best.
[317] Edit. of Calcutta and the manuscript of Oude have:
سروشی بتابيد آهرمنی. Two other manuscripts: سروشی نپايدء و
آهرمنی. The latter seems to be the better reading.
[318] Edit. of Calcutta and the manuscript of Oude: فراموش;
two other manuscripts, مرا هوش――the better reading by far.
[319] Two manuscripts have ز between ساخود and سايه; the
edit. of Calcutta and the manuscript of Oude have خود سايه.
[320] The text has:
بدان ره که رفتم شدم سوی تن
بعد ايزدی فره زان انجمن
_Izedi_ means any thing given for God’s sake, or as one’s
due; here it seems to signify a divine gift. يزد, ايزد,
_ized_, also يزدان, _yezdan_, is the name of God, and may be
derived from ईश, _ísa_, “to possess power,” ईष, _ísha_, “to
give,” इष, _isha_, to wish, or according to Hyde (p. 159),
from يشتن, _ishten_, “supplicare, intercedere.” _Ized_ is
also light, purity; it is the name of good spirits, created
for the good of the world, and appointed to protect
individuals.――A. T.
[321] In the Gulshen raz, a poem quoted in our note p. 82,
this idea is expressed in several verses, of which the
following:
جهان از عقل و نفس و چرخ و اجرام
جون يک قطره دان زاغاز و انجام
“The world, which is composed of intellect, soul, heavens,
and bodies,
Know them to be as a drop from beginning to end.”
Room is wanted for quoting, as a curious coincidence with
this image, four beautiful strophes of Klopstock, from his
ode “_Die Frühlingsfeyer_,” the Festivity of Spring.――A. T.
[322] This verse has already been quoted, page 6.
[323] Allusion is here made to the four immediate successors
of Mohammed; these were _Abubeker_, _Omár_, _Osman_, and
_Alí_.
The first who took the title of _khalif_, that is
“lieutenant of the Prophet,” was _Abdallah_, better known by
the name of ابو بِکْر, _Abúbeker_, “Father of the Virgin,”
so called because Aíshá, his daughter, was the only one of
Mohammed’s wives who had not been before married to another
man. He was also distinguished by the title of صديق _sadik_,
or “the faithful witness,” given to him because he, the
first Muselman after Mohammed’s preaching, attested the
miracle of the Prophet’s ascension to heaven. It was he who
collected the verses of the Koran, which were written upon
separate leaves, into one volume, called _Almoshaf_, “the
book by excellence,” the original text of which was
deposited in the hands of Hafsat, daughter of Omar and widow
of Mohammed. After a reign of two years and three months, he
died in the year 13 of the Hejira, 634 A. D., not without
having named his successor.
This was _Omar Ben al-Khetab_, known under the title of
فاروق, _fárúk´_, “the separator,” so called by Mohammed,
because he had separated the head from the body of a
Muselman who, not satisfied with the decision which the
Prophet had given in a law-suit, came to submit the case to
Omar’s revision. Under Abubeker’s khalifat, Omar acted as
chief of justice, or chancellor. As khalif he was the first
who took the title of امير ألمومنين, _Emir al-Múmením_,
“prince or commander of the faithful,” which title devolved
to all his successors. He conquered Syria, Chaldæa,
Mesopotamia, Persia, and Egypt, and built the town of
Bassora at the mouth of the Tigris, in order to prevent the
Persians from taking the route to India by the gulph of
Persia. After a reign of ten years he was killed by the hand
of a Persian slave, who, having complained of his master’s
cruelty to him, did not receive the expected redress. Omar,
a judge cruel but just, would not fix the right of
succession upon his son, but wishing to keep the khalifat
elective, named six persons, called اهل الشوري, _ahel
al-shurah_, “people of council,” who should choose a khalif
among themselves.
Among these were _Osman_ and _Ali_. After a hard contest
between these two competitors, the former, supported by his
four colleagues, was proclaimed khalif at the end of the
year 23, or the beginning of 24 of the Hejira, 643 or 644 A.
D. Osman Ben Affan was called by his partisans ذو النورين,
_zo ul naráin_, “the possessor of two lights,” because he
had married Rakíah and Omm al Kachúm, both daughters of
Mohammed, whose prophecy was supposed to be the source of
light diffused over his whole posterity. Osman published the
Koran such as it was in the original text, deposited (as was
before said) in the hands of Hafsat, one of Mohammed’s
widows, and he caused all copies, differing from this one,
to be suppressed. The domination of the Mohammedans was
established and extended, to the east, in Khorassen and in
Upper Asia; to the west, over the whole northern coast of
Africa and even a part of Spain, during this khalif’s reign,
which, after eleven years, terminated by his violent death
in an insurrection which took place against him in Egypt.
The Egyptians offered the government to Ali. As before
mentioned, he was one of the six persons named by Omar as
fit for the khalifat, which Ali claimed as his right, being
the cousin-german and son-in-law (husband of Fatima, the
eldest daughter) of Mohammed, and thus the head of the
family of the Hashemites, who were distinguished by the name
of “the house of the Prophet.” After Osman’s death, Ali was
by his party proclaimed the head of the Muselmans. His title
was اسد الله الغالب, _assad allah al-ghaleb_, “the lion of
God, the victorious.” Possessed of great learning, he
composed several celebrated works in prose and in verse,
although he had to sustain a continual struggle with the
adverse party. He was assassinated in Kufa, in the year 40
of the Hejira, 660 A. D. After him, his sons Hassan and
Hossain (see note 3, pp. 47-48) fell victims to Moavia, a
relation of Osman, and the mortal enemy of the whole race of
Ali. The contest between these two parties was, after the
death of their chiefs, carried on by their numerous
adherents, and, connected as it is with some difference in
their religious opinions and rites, continues to our days.
Ali is acknowledged the head of the شيعة, _Shiâts_, which
word means in general “a troop, a party,” but is
particularly applied to those who believe that the _Imamat_,
or the supreme dignity over the Muselmans, belongs by right
to Alí and his descendants, who call themselves
_Aladiliats_, or “the party of the just.” Opposed to them
are the _Sonnites_, so called from the Arabic word _sonnat_,
which signifies “precept, rule,” or the orthodox faith of
Muselmans, comprehending the traditional laws relative to
whatever has not been written by the great legislator (see
Herbelot, _sub voc._).――A. T.
[324] Zu-l-Ulum, “master of sciences,” was a title of Kaiván.
[325] Nushirvan, called by the Arabs _Kesra_, by the
Persians _Khosru_, is reckoned by some authors the 19th (by
others the 20th) Persian king of the Sassáníán dynasty,
which, according to different opinions, was composed of 31,
30, or 29 princes, and lasted 527, 500, or 431 years.
Nushirvan reigned from 531 to 579 after J. C. He was called
“the just:” from the outside of his palace to his room was
drawn a chain, by the motion of which he could have notice
of any complainant who wanted redress. He was victorious in
the east and west of Asia; he destroyed the prophet _Mazdak_
(of whom see hereafter, section XV); he brought from India
to Persia the fables of _Pilpay_, called _Anvarí Sohíli_,
“the Canopian lights,” and a game similar to chess. During
his reign Mohammed was born. Nushirvan’s favorite minister,
_Buzerg-Mihr_, called also _Buzer-Jmihr_, was famous for
virtue and wisdom; about both these personages a great
number of marvellous and fabulous accounts forms the matter
of favorite poems in the East.――A. T.
[326] Ardeshir Babegan was the first king, and founder of
the IVth dynasty of Persian kings, called the _Sasssáníáns_,
or the _Khosroes_. His father was _Sassan_, a descendant of
another _Sassan_, the son of _Bahman Isfendiar_, the 6th
king of the IId Persian dynasty, called the _Kayánian_. The
latter Sassan was reduced to a low station, having become
the shepherd of _Babek_, a wealthy man, whose daughter he
married;――he had by her a son named Ardeshir, who took the
name of his maternal grandfather (which is to be noted as an
Indian custom): hence he was called _Babegan_. He is
identified with the Artaxerxes of the Greeks, a contemporary
of the Roman emperor Commodus (A. D. 180-193). The epoch of
his reign is one of the most uncertain points of Persian
history. It may be fixed from the year 200 to 240 of the
Christian era.――A. T.
[327] The 5th Sassan, above mentioned, is said to be the
last of fifteen Persian prophets, the first of whom was
Mahábad, and the 13th Zoroaster. The fifth Sassan lived in
the time of Khosru Parviz, who reigned, the 21st or 22nd
king of the Sassáníáns, from 591 to 628 of the Christian
era. We read in the Persian preface of the Desatir, that
five years after the death of Khosru Parviz (that is in the
year 634), the Persian empire being shaken by the conquests
of the Arabs, the fifth Sassan translated the Desatir. The
English preface of the same work states, that “he died only
nine years before the destruction of the ancient Persian
monarchy,” or nine years before 652, which would be in the
year 643 of our era. It appears from the Desatir (English
transl. p. 192), that the fifth Sassan, not less than his
father, the fourth Sassan, was attached to the king Parviz,
of whom he says (ibid. p. 202): “From the wickedness of
mankind did it arise that such an angel-tempered king was
taken from the Hirtasis (Persia).”――A. T.
[328] Bahrám Gur (Varanes V), the son of Yezdejird _badkar_
(the iniquitous), was educated out of Persia. After the
death of his father, the throne having been given to Kisra,
a stranger, Bahram came to dispute the crown, which he
proposed should be placed between two famished lions, and
belong to him who should seize it there. Kisra accepted the
proposal, but would not attempt the first to snatch what he
already possessed. Bahram then, after having killed the
fierce animals, took and kept the prize with universal
applause. He was the 13th (or 14th) king of the Sássáníans.
After having repulsed an invasion of the Turks, and secured
his empire, he left Persia, and travelled in disguise to
India in search of adventures; by a series of daring
actions, he gained a great reputation, and the hand of an
Indian princess, with whom, after two years of absence, he
returned to Persia. Fortunate in war against Greeks and
Arabians, he lost his life in a hunting party, after a reign
of 23 (some say 18) years, which is placed from 420 to 438
of our era.――A. T.
[329] This passage is very obscure――the occurrences here
mentioned must have been local.――D. S.
[330] Akbar Abad (Akbar’s town) was Agra.
[331] Sadah is the name of the 16th night of the Persian
month Bahman (the 11th of the year, January). This night is
solemnized by fires lighted in towns and in the fields
(Herbelot).――A. T.
[332] Jamasp, a great priest of the religion of Zoroaster,
and supposed author of a Persian work upon the great
conjunctions of the planets, and upon the events which they
produce. This work was translated into Arabic by Lalí, in
the year 1280 of our era. According to the Shah-namah and to
some historians, Jamasp was the brother of Gustasp, the Vth
Persian king of the Péshdadían dynasty (Herbelot). In the
book Múgjizat Farsi (see Hyde, Prefatio), Jamasp is the VIth
of ten Persian prophets, who are enumerated as follows: I.
Feridun; II. Alexander; III. Anushirvan; IV. Baheramgor; V.
Rustam; VI. Jamasp; VII. Buzurgjmihr; VIII. Barbud; IX. an
anonymous sculptor of the beautiful horse Shabdiz, which had
belonged to king Parviz; X. Ferhad, a celebrated architect,
enamoured of Shírín, the wife of Parviz.――A. T.
[333] The Lulees in Persia and in other parts of Asia are
women of the same description as the dancing girls in India,
devoted to pleasure, and exercising their art of pleasing at
all festivals, public and private.――A. T.
[334] These verses of Hafiz, p. 56, edit. of Calcutta, are
again quoted, p. 6, of the same edit.; but instead of ازپی
جانام; which occur in the first of these pages, we find in
the last درپی جانام; which last reading was adopted.――A. T.
[335] چمچمہ _chamchamah_, “a skull,” answers to कपाल
_kapála_, which signifies skull, and a skull-like bowl, in
which beggars receive alms.――A. T.
[336] कपाल आसन.
[337] These verses have been quoted before, page 119.
[338] Mahdí, “guide,” in the original is perhaps an allusion
to the name of the twelfth and last Imam of the race of Alí.
The Persians believe that he is still living, and will
appear with the prophet Elias at the second coming of Jesus
Christ, and will be one of the two witnesses mentioned in
the Apocalypse (Herbelot).――A. T.
[339] The printed copy reads داد ستان اورسه, and the manuscripts
داد ستان داورشه and داد ستان داورسه, the MS. of Oude has
داد ستان سُه داور.
[340] The printed copy reads درپای جان, the MSS., with that
of Oude, have درپای ما جان.
[341] This corresponds to the Arabic: _la ila hah illilla_;
the first part of which, _la ila hah_, “there is no God,” is
called _nafi_, “negation;” the other part, _illi la_, “but
God,” is called _asbát_, “confirmation.” To which is added:
_Mohammed resul ulla_, “Muhammed is his prophet.”――A. T.
[342] The two MSS. read _Antun pashutah dakardaj_; the MS.
of Oude, _Anton pashuyah_.
[343] A Kalander is a person of religious pretensions, a
sort of durvish not generally approved by the
Muhammedans――(_Herbelot_).
[344] Perhaps सहस् _sahas_, “strength, power, light.”――A. T.
[345] Perhaps सकुल _sakula_, “having a family.”――A. T.
[346] _Amir_ signifies “commander, chief, prince.” This
title was once borne by sovereigns, but in the course of
time was changed for that of Sultan, it remained a title
given only to princes, their sons. _Amir ul Omra_ signifies
“the commander of commanders” (_Herbelot_).――A. T.
[347] The Persians pretend to have (see my note, p. 32, and
Hyde, _Prefatio_) a book more ancient than the writings of
Zoroaster, called _Jávídán Khirid_, “the eternal wisdom,”
which treats of practical philosophy, and the author of
which is supposed to have been Húshang.――A. T.
[348] Khosro Parviz was the grandson of Nushirvan, mentioned
in our note, page 105, as contemporary of the fifth Sasan,
the translator and commentator of the Desatir. Parviz, soon
after having taken possession of his father’s throne, was
driven out of Persia by a fortunate usurper, called _Bahram
Júbín_, and took refuge in the court of the Greek emperor
Mauritius, from whom he obtained not only protection, but
also the hand of his daughter named _Mary_ by some, and by
others Shírin, and a powerful army to recover the kingdom of
Persia. According to _Eben Batrik_ (see _Herbelot_), it was
after having been restored to his sovereignty, that he sued
for marriage with the daughter of Mauritius, who answered
that he could not grant his daughter, unless the Persian
monarch adopted the Christian faith. The verses in the text
seem to refer to this circumstance, but express at the same
time a strong attachment of Parviz to the ancient religion
of his country, whilst, according to the Arabian author just
quoted, this prince apostatised, in spite of his opposing
grandees, for the sake of the beautiful Shirín, for whom he
had conceived an irresistible passion. Mauritius, his
father-in-law, having been put to death, with all his
children except one son, Parviz endeavoured to replace this
remaining son upon the throne of his father. At first
successful against Phocas, he was defeated by Heraclius, the
successor of the Greek emperor; he lost all his conquests,
his reputation, his liberty, and at last his life, by a
parricide, his son and successor, Shiruyah or Sirocs.――A. T.
[349] Ajem includes all Asia except Arabia. The Arabians, as
formerly the Greeks, call the inhabitants of all countries
except their own, Barbarians; but here, and elsewhere, the
author takes Ajem for Persia.――A. T.
SECTION III.
THE THIRD SECTION OF THE DABISTAN explains the laws of the
Paímán-i-Farhang (excellent covenant) and the Hirbed Sár (the pure
Highpriest).
The _Paiman-i-Farhang_ is the code of Máhábád, of which many
translations have been made; one of them is that made by _Faridun_,
the son of _Abtin_: another; that of _Buzurg-Mihr_[350] for the use of
_Nushirvan_, the son of _Kobad_; some extracts from these have been
given in the present work. The _Yazdanian_, “godly,” who are also
called _Sahi Kesh_, “flourishing faith,” and _Sipásî_, “adorers,”
maintain that the most exalted of the prophets, the mightiest of
kings, and the sire of the human race which exists in this cycle was
_Máhábád_, whom they also call _Azar Hushang_, “the fire of wisdom.”
They also say that it is thus recorded in the code of this venerable
personage, which is the word of God; and that moreover, this mighty
prince has himself expressly announced that the Divine Essence, which
has no equal, is totally devoid and divested of all form and figure;
incapable of being the object of conception or similitude: also that
the tropes of the most eloquent orators, the illustrations of the most
enlightened and profound geniuses, are utterly unable to convey a
clear idea of the light, which has neither perceptible color nor sign:
the sublime speculations of the learned and the discriminating
understandings of the sage are too feeble to comprehend the substance
of the pure essence of that light, which is without equal, quality,
color, or model: also that all existences have proceeded from the
bounty and wisdom of the Almighty, and are consequently his creation:
that not a single atom in this world, nor even the motion of a hair on
the body of a living creature escapes his knowledge: all which
propositions are proved by evident demonstrations deduced from various
premises, and accompanied by excellent commentaries, the enumeration
of which this abridged treatise cannot admit. Also that the cognizance
of the self-existent God extends alike to the most minute particles of
matter and the entire universe.
DESCRIPTION OF THE GREAT ANGELS OF THE FIRST ORDER.――In the code of
the great apostle Máhábád it is thus stated; the work of God is above
the power of the tongue, and infinitely exceeds the calculations to
which the inhabitants of this lower elemental world have recourse: the
operations of the Eternal are from eternity to eternity: they assign
the name of _Bahman_[351] to the first Angel whom the Almighty
invested with the mantle of existence, and through the medium of whom
it was communicated to others. The planets, fixed stars, and heavens
have each their peculiar conservative Angel; also the four elements
below the lunar sphere have four conservative Angels, and in like
manner all productions connected with them: for example, in minerals
there are many precious stones, such as rubies, sapphires, and
emeralds of every kind, which are under the dominion of their good,
munificent, protecting Angel: and so on with respect to all species of
vegetable and animal productions. The name given to the conservative
angel of mankind is _Farun Faro Vakhshúr_.[352]
DESCRIPTION OF THE SECOND ORDER OF ANGELS.――The code of Máhábád states
that the second rank is assigned to the Angels connected with bodies:
that is, every heaven and every star has a simple uncompounded spirit,
bare of matter, as it is neither a body nor material: also that all
living beings in the world have an uncompounded soul.
DESCRIPTION OF THE THIRD ORDER OF ANGELS.――It is stated in the code of
Máhábád, that angelic beings of the third rank are the same as the
superior and inferior bodies. The superior bodies are those of the
sphere and the stars; and the inferior the four (_guhar_) elements.
The most noble of all bodies are those of the sphere.
DESCRIPTION OF THE GRADATIONS OF PARADISE.――The code of Máhábád states
thus: “In the _Mînú_ or ‘azure heaven’ there are many gradations, we
shall first enumerate the gradations of Paradise in this lower world.
The first gradation consists of minerals, such as rubies, sapphires,
emeralds, and the like; the second of vegetation, such as plane trees,
cypress, gardens, etc.; the third of animals, such as the Arab horse,
the camel, and such like; the fourth consisting of selected
individuals amongst men, such as princes and those connected with that
class, persons in the enjoyment of health, the contented, and such
like; all which gradations they call _Mînú Sár_, ‘celestial abode,’
and _Bîst Lád_,[353] that is, _Feróden feró_, ‘the low foundation.’”
In these states there is a retrospect; for example, there is one man
who in relation to his deeds gradually descends to the animal state;
whilst the terrene particles of virtuous men’s bodies change either to
the vegetable state or that of the choicest minerals, however without
the existence of an incorporeal soul in either of them. On ascending
from this state, the change is called _Lim Sar_, or “dwelling on
high;” the first is the lunar step; for in the soul of the exalted
moon are the forms of all those beings into which the elements enter.
A person on arriving there remains in it, becoming the regent of all
the lower world, and in proportion to his knowledge and the habits
resulting from his laudable qualities, assumes a better form. On
arriving at a higher rank than this, he finds augmented delight as far
as the solar step; for the sun is the _Pirah-i-Yazdan_, or “the
ornament of God,” that is, the viceroy of the Lord and sovereign of
the stars, whose gracious influence pervades both high and low. On
leaving this and passing through the various gradations to the
empyreal heaven, every step becomes more delightful and excellent. On
ascending beyond the great sphere, he arrives at the curtain[354] of
the great Angels and contemplates the Lord of the light of lights
surrounded by angels: no state can surpass the beatitude and glory of
this gradation, which is called the _Mînúiván Mînú_, or “heaven of
heavens.”
DESCRIPTION OF THE INFERNAL REGIONS.――The code of Máhábád states thus:
Hell is situated under the sphere of _the moon_:[355] the first step
consisting of minerals in mis-shapen masses, or stones without worth;
of plants, thorny and vile and poisonous herbage; of living creatures,
such as ants, serpents, and scorpions; and of men labouring under
indigence, sickness, feebleness, ignorance, and disgrace: in this step
man is punished for whatever evil actions he has committed, and
escapes not without due retribution. However, the severest gradation
of the infernal regions is that of mental anguish, which is
appropriated to the irreligious philosophers, for when his elemental
body is dissolved, they do not assign him another; so that he finds
not his way to heaven, but remains in the lower elemental world,
consumed by the flames of anguish: besides, in consequence of his
detestable qualities, his tormentors pounce upon him in the shape of
serpents, scorpions, and other such plagues. This state they
denominate _Puchán-i-Púch_, or “the hell of hells.”
The code of Máhábád also states, that whatever occurs in this
elemental world proceeds entirely from the planets; so that their
adoration, next to that of the Almighty, becomes an indispensable
duty: for these luminaries approach near the palace of the Almighty,
and the chiefs of the court of eternity. In this world, whoever draws
near the seat of grandeur, must have a friend to sound his praise,
which is a measure much to be commended. The person who undertakes a
journey cannot do without a guide, and he who goes to a city where he
has no friend, meets with difficulty: consequently, the worship
tendered to these dignities is much to be commended. The stars are
truly many in number, but amidst these multitudes, the influences of
the seven planets are the most evident: also of all the starry hosts
the sun is the sovereign lord. It is therefore necessary to form seven
images, and to raise that of the sun above the others; the temples
built by the Abadîán princes were open on all sides, so that when the
sun shone they were exceedingly bright in the interior; not like the
Hindoo idol-temples, in which they walk about with lamps, even in the
day time: the roofs of the Abadîán temples were also rather elevated.
The emperors and princes are individuals of the most select
description, on which account the king should find repose in the
fourth sphere, which is one of the solar regions. As it is evident
that the stars are set by God for the due government of the world, in
like manner it is clear that it is not every individual
indiscriminately who attains to the regal dignity, but only a royal
personage, not opposed to the _Farhang-Abád_, or the law of _Azar
Húshang_: as otherwise he would be undeserving of the supreme power.
Of the qualifications indispensably requisite in a monarch, the first
is conformity to the faith above described, and firmness in adhering
to it. In the next place, if on the side of both parents, which means
_Hasab va Nasab_, “accomplishments and genealogy,” he were of royal
descent, it would be more advantageous: the meaning of royal birth is
to be the possessor of the kingdom of justice; if every external
qualification be united with the supreme power, it is much more
agreeable, so that the king should not say, “I am more excellent than
my father, and he than his ancestors:” on the contrary, he styles his
father “highly distinguished,” and his grandfather “far superior.”
Moreover, if any one should praise him on this account, he should
order that person to be chastised. _Azizi_, “a distinguished
man,”[356] has said: “The following is what we mean by this principle;
that as one sire is superior to another, if a son should imagine
himself the greater, then each child would reckon himself superior to
his father, and there would then be no acknowledged ruler.”
A king must also be provided with a distinguished mathematician as
prime minister, to whom the calculators and astronomers should be
subject; in every city there should be an astronomer or surveyor; and
an _Arshiya_,[357] or accountant, should act as vizir, one well versed
in the amount of rents paid by the Rayas; he must also have
commissaries; and as there are attached to every city many villages
and hamlets, the king’s private property, to which the local director
attends, that officer is called the _Vizhak_. Also with every vizir,
whether absent or present, there should be two _Ustuwars_ or
supervisors, and two _Shudahbands_, or recorders of occurrences; the
same rule is to be observed with all administrators, and the _Samán
Sálár_, or head steward, the chief reporters and inspectors should
also be each accompanied by two Ustuwars and two Shudahbands.
_Dustoor_, or prime minister, means the person to whose department the
public revenue is attached: the copies of the registers of all the
vizirs should be regularly kept at the seat of government, as well as
the papers of the Shudahbands.
The king also requires military commanders, in order that they may
keep the soldiers in due discipline. The first dignity consists of the
chiefs of a hundred thousand cavalry; the second, of the commanders of
thousands; the third, of the commanders of hundreds; the fourth, of
the rulers over tens; and the fifth, of those accompanied by two,
three, four, or five persons. Thus in this assemblage every ten
persons have an officer and every hundred a Sipahdar, called in the
popular language of Hindustan _Bakhshi_, “pay-master,” in that of
Iran, _Lashkar Navîs_, or “army-registrar,” and in Arabic, _Ariz_, or
“notary:” a similar arrangement must be observed in the infantry. In
like manner, when the military in regular succession are in attendance
on the king, there is at court a _Bárnîgárî_, or “registrar,” to set
down those who are absent as well as those present; in the popular
language of India this officer is styled _Chauki Navîs_, or “register
keeper;” they are accompanied by a _Shudahband_, an _Ustuwar_, and
sentinels, so that they may not go to their homes nor give way to
sleep until their period of duty is terminated: there are also
different sentinels for day and night. It is also so arranged that
there should be always four persons together on each watch, two of
whom may indulge in sleep whilst the other two remain awake. In every
city where the king is present there ought to be a _Shudahband_, to
report to the king whatever occurs in the city: the same rule should
be observed in the other cities also: this functionary they call, in
India, _Wakia-Navis_, “news-writer.” There should also be a _Shahnah_,
or “intendant of police,” styled _Farhang-i-roz_, “registrar of the
day,” who is to conduct all affairs with due prudence, and not suffer
people to inflict injury on each other. He is to have two
_Shudahbands_ and an _Ustuwar_ or “confidential secretary.” In like
manner, among the troops of the great nobles there must be two
_Shudahbands_; and in all provinces a _Shahrdar_, or governor; and in
every city a _Bud-andoz_, or collector-general, a _Sipah-dar_, that is
a Bakhshi, and an intendant of police, or _Shahnah_; it is to be noted
that among the Yezdánían, a _Kázî_ and _Shuhnah_ were the same, as the
people practised no oppression towards each other. The _Shudahband_,
the _Návand_ (writer), and the _Rávand_ (courier), or those who
conveyed intelligence to the king, had many spies set over them
secretly by his majesty, and all those officers wrote him an account
of whatever occurred in the city. If the _Sipahdars_ did not give the
men their just dues, these officers called them to account: also if a
superior noble acted in a similar manner towards his inferiors, they
instituted an inquiry into his conduct: they also took note of the
spies; so that if any secret agent made himself known as such, he was
immediately dismissed. If any one kept the due of the soldier or of
the cultivator, in the name of the king, and did not account for it,
they inflicted chastisement on him. The officers were obliged to
delineate the features of every one employed in the cavalry or
infantry, and also to furnish a representation of his horse, and to
give the men their regular pay with punctuality. Previous to the
Gilsháhian dynasty, no one ever branded the king’s horses, as this was
regarded as an act of cruelty towards the animal: most of the soldiers
also were furnished with horses by the king, as the sovereigns of Ajem
had many studs. On the death of a horse, the testimony of the
collectors and inspectors was requisite. Every soldier who received
not a horse from the king, brought his own with him: they also took
one out of twenty from the Rayas. However, under the Sassanian
princes, the Rayas requested “to take from them one out of ten:” and
as this proposition was accepted, it was therefore called
_Baj-i-hamdastani_, or voluntary contribution, as having been settled
by the consent of the Rayas.
The Omras and the great of the kingdom, near and far, had not the
power to put a guilty man to death; but when the _Shadahband_,
“recorder,” brought a case before the king, his majesty acted
according to the prescriptions of the _Ferhang-abad_, unless in the
case of executing a dangerous rebel, when, from sparing him until
receiving the king’s will, a great evil would arise to the country.
They laid down this royal ordinance: that if the king sent even a
single person, he was to bring back the head of the commander of a
hundred thousand; nay, that person never turned aside from the
punishment. For example, when such a commander in the time of Shah
_Máhbúl_ had put an innocent man to death, the prince sent a person
who was to behead the criminal on a day on which the nobles were all
assembled: and of this there are innumerable examples. Also in the
time of Shah _Faridún_, the son of _Abtin_, the son of _Farshad_, the
son of _Shá-î Gilîv_, a general named _Máhlád_ was governor of
_Khorosan_: and he having put to death one of the village chiefs, the
Shudahbands reported to the king all the public and private details of
the fact, on receiving which the king thus wrote to Máhlád: “Thou hast
acted contrary to the Farhang Abad.” When Mahlád had perused the
king’s letter, he assembled the chief men of the province, and sending
for the village chieftain’s son, put a sword in his hand that he might
cut off his head: the son replied: “I consent to pass over my father’s
blood.” Máhlád, however, would not agree to this, and insisted so
earnestly, that the young man cut off his head, which was sent to the
court. The king greatly commended this conduct, and according to his
usual practice conferred Máhlád’s office on his son. In the same
manner, the Moghúls submitted implicitly to the commands of the Lord
strengthened by the Almighty, that is, to _Jenghiz Khan_;[358] and the
tribes of _Kazl-Básh_[359] were equally obedient to _Ismail Safavi_
during his reign. But the kings of Ajem were averse to the infliction
of capital punishments, so that until a criminal had been declared
deserving of death, according to the Abádían code, the order for his
execution was not issued.
The kings and chieftains of Iran never addressed harsh language to any
one; but whenever a person deserved chastisement or death, they
summoned the _Farhangdar_, or “judge,” and the _Dad-sitani_, or
“mufti;” on which, whatever the code of _Farhang-abad_ enjoined in the
case, whether beating with rods or confinement, was carried into
effect: but the beating and imprisonment were never executed by low
persons. Whatever intelligence was communicated by spies was submitted
to a careful examination, in which they took great pains; and that
unless reports made by two or more spies coincided, they carried
nothing into execution. The princes and young nobles, like all others,
began by personal attendance on the king: for example, the routine of
_Hash-o-bash_, or “presence and absence” at court, was enjoined them
in rotation, that they might better understand the state of humbler
individuals: they even attended on foot, that they might more easily
conceive the toils of the foot-soldier.
_Bahzad_ the Yasanian, in one of his marches having proceeded a short
distance, alighted from his horse,[360] on which a distinguished
noble, named _Naubar_, thus remarked: “On a march it is not proper to
remain satisfied with so short a journey.” On this, _Bahzad_ Shah,
leaving the army in that place, said to the commander _Naubar_, “Let
us two make a short excursion.” He himself mounted on horseback, and
obliged the other to advance on foot. They thus traversed mountain and
plain, until _Naubar_ became overpowered by fatigue, on which _Bahzad_
said: “Exert thyself, for our halting place is near;” but he having
replied, “I am no longer able to move,” the king rejoined; “O
oppressor! as thou art no longer able to proceed, dost thou not
perceive that those who are on foot experience similar distress from
performing too long a march?”
“Thou, who feelest not for the distress of others,
Meritest not to be called by the name of man.”
The military, in proportion to their respective ranks, had assigned to
them costly dresses, vigorous steeds with trappings and saddles inlaid
with precious stones, equipments, some of solid gold and silver, and
others plated with gold or silver, and helmets. The distinguished men
were equally remote from parsimony and profuseness. The nobles of Ajem
wore a crown worth a hundred thousand dinars of gold: the regal diadem
being appropriated to the king. All the great Amirs wore helmets and
zones of gold; they also had trappings and sandals of the same. When
the soldiers set out on an expedition, they took with them arms of
every description, a flag and a poignard;[361] they were habituated to
privations, and entered on long expeditions with scanty supplies: they
were never confined within the enclosure of tents and pavilions, but
braved alike the extremes of heat and cold. In the day of battle, as
long as the king or his lieutenant stood at his post, if any one
turned his back on the foe, no person would join him in eating or
drinking, or contract alliance with him, except those who like himself
had consigned their persons to infamy and degradation. Lunatics,
buffoons, and depraved characters found no access to the king or
chieftains.
On the death of a person who had been raised to dignity, his post was
conferred on his son, or some one of his legitimate connections
adequate to its duties; thus no innocent person was ever deprived of
office, so that their noble families continued from the time of _Sháî
Kilîv_ to that of _Sháî Mahbul_. When king _Khusró_, the son of
_Faridún_, the son of _Abtin_, the son of _Forzad_, the son of _Shái
Kiliv_, had sent _Gurgin_[362] the son of _Lás_ to a certain post,
that dignity remained in his family more than a thousand years; and
when, in the reign of the resplendent sovereign, king _Ardeshir_,
_Madhur_ the descendant of Gurgin had become a lunatic, the king
confined him to his house, and promoted his son _Mábzád_ to the
government; and similar to this was the system of Shah _Ismail
Safavi_. But if an Amir’s son were unfit for governing, he was
dismissed from office, and had a suitable pension assigned him. Nay,
animals, such as the cow, ass, and horse, which were made to labor
when young, were maintained by their masters in a state of ease when
they grew old; the quantity of burden which each animal was to carry
was defined, and whoever exceeded that limit received due
chastisement. In like manner, when any of the infantry or cavalry grew
feeble, infirm, or old, although he might not have performed effective
service, they appointed his son to succeed him; and if the latter was
not yet of mature age, they settled on him a daily allowance from the
royal treasury. But if he had no son, they assigned him during his
life such an allowance as would keep him from distress, which
allowance was continued after his decease to his wife, daughter, or
other survivors. Whatever constitutes the duty of a parent was all
performed by the king; if, in the day of battle, a soldier’s horse
fell, they bestowed on him a better and finer one. It has already been
said that most of the cavalry horses were supplied by the king, and
the military were at no expense save that of forage. If a soldier fell
in battle, they appointed the son with great distinction to his
father’s post, and also conferred many favors on his surviving family;
they also greatly exerted themselves in teaching them the duties of
their class, and in guarding their domestic honor inviolate: as, in
reality, the king is the father, and the kingdom the common mother. In
like manner, when a soldier was wounded, he received the greatest
attentions. Similar notice was taken of workers in gold and of
merchants who had failed and become impoverished, their children being
adopted by the government: so that, within the circuit of their
dominions, there was not found a single destitute person. The Sardár
of each city took cognizance of every stranger who entered it: in the
same way, all friendless travellers were received into the royal
hospital, where physicians gave themselves up to the curing of the
sick: in these there were also Shudahbands to take care that none of
those employed should be backward in their respective offices. The
blind, the paralytic, the feeble, and destitute were admitted into the
royal hospital, where they passed their time free from anxiety. Now
the royal _Bîmárastán_, or hospital was a place in which they gave a
daily allowance to the feeble and indigent: thus there were no
religious mendicants or beggars in their dominions; whoever wished,
embraced a Durvesh’s life and practised religious austerities in a
monastery, a place adapted for every description of pious
mortifications: a slothful person, or one of ill repute, was not
permitted to become a Durvesh, lest he might do it for the purpose of
indulging in food and sleep: to such a character they enjoined the
religious exercises suitable to a Durvesh, which, if he performed with
zeal, it was all well; but, otherwise, he was obliged to follow his
inclinations in some other place.
The king had also confidential courtiers, well skilled in the
histories of the righteous men of olden time, which they recited to
his majesty. There was also an abundance of astrologers and
physicians, so that, both in the capital and in the provinces, one of
each, agreeably to the royal order, should attend on every governor;
and their number was such in every city, that men might consult them
on the favorable and unfavorable moments for every undertaking.
In every city was a royal hospital, in which were stationed physicians
appointed by the king; there were separate hospitals for women, where
they were attended by skilful female physicians, so that the hospitals
for men and women were quite distinct. In addition to all this, the
king stands in need of wise _Farhangs_, “judges,” well versed in the
decisions of law and the articles of faith, so that, aided by the
royal influence and power, they may restrain men from evil deeds, and
deliver the institutes of Farhang, “the true faith,” to them.[363] The
king also requires writers to be always in his presence. A great Mobed
must be acquainted with all sciences; a confidential courtier,
conversant with the narratives and histories of kings; a physician,
profound in medical science; an astrologer in his calculations of the
stars; an accountant, accurate in his accounts; and a _Farhangí_, or
lawyer, well versed in points of law: moreover, the study of that
portion of the code contained in the _Páiman-i-Farhang_, or in the
“covenant of the Farhang,” is incumbent on all, both soldiers, Rayas,
and those who practise the mechanic arts, and on other people. In like
manner, persons of one rank were not wont to intermeddle with the
pursuits of another: for example, that a soldier should engage in
commerce, or a merchant in the military profession: on the contrary,
the two employments should not be confounded, so that one should at
the same time be a military man and a servant, or in any employment;
and having become a commander, should again take up the trade.
They also permitted in every city such a number of artificers,
conductors of amusements, merchants, and soldiers as was strictly
necessary; to the remainder, or surplus, they assigned agricultural
occupations; so that, although many people may know these arts, yet no
more than is required may be occupied with them, but apply themselves
wholly to the cultivation of the soil. If any officer made even a
trifling addition to the import on any business which brought in a
revenue to the king, so far from its being acceptable, they, on the
contrary, ordered that ill-disposed person to be severely punished.
The king gave audience every day: but on one day of the week in
particular, he acted as _Dádsitán_, or “Mufti,” when every person who
was wronged had access to the sovereign; also, once a year, he gave a
general audience, when everyone who pleased came into his presence; on
this occasion, the king sat down at table with the Ráyás, who
represented to him, without the intervention of another, whatever they
thought proper.
The sovereign had two places of audience; one the _Rózistán_, or
“day-station,” in which he was seated on an elevated seat; which place
they also called the _Tábsár_, or “place of splendor;” around which
the nobles and champions stood in their respective ranks; the other
was the _Shabistán_, or “night station,” which had also an elevation,
on which the king took his seat. Men of distinction stood on the
outside; those of royal dignity were at the door; and next the king
was a company standing with weapons of war in their hands. Every one,
indiscriminately, had not the privilege of laying his hand on the
royal feet; some only kissed the slipper and walked around it; others,
the sleeve of the royal mantle which fell on the throne: that person
must be in high favor at court who was permitted to kiss the king’s
feet, or the throne, or perform a circuit around it.
As a brief account has been given of the exterior place of reception,
and of the _Rózistán_, or “day station,” we now proceed to write a few
particulars concerning the interior place of reception, or the secret
night station, or the _Harem_, which is also called the “golden
musk-perfumed pavilion.” In the code of _Azar Húshang_, or _Máhábád_,
it has been thus laid down: whatever be the number of the king’s
women, there must be one superior in dignity to all the rest: her they
style “the Great Lady;” but she possessed not such absolute power that
the right of loosing or binding, inflicting the bastinado, or putting
to death within the night station should be conferred on her: or that
she could put to death whomsoever she pleased without the king’s
consent, a power quite opposed to law.
The _Shudahbands_ also report to the royal presence all the
transactions of the Great Princess and of the night station, just as
they transmit accounts of those persons who live out of its precincts.
If the king’s mother be alive, the supremacy is of course vested in
her, and not in the Great Princess. _Salárbárs_, or “ushers with
silver maces,” _Jádárs_, or “superintendants of police,” _Gáhnumás_ or
_Shudahbands_, astrologers and such like professions, were also met
with in the interior residence.
Of these women and princesses not one had the smallest degree of
authority over the rest of their sex who lived outside of the
precincts, nor did they possess the power of issuing any order
whatever; nay they seldom made mention of them in the royal
_Rozistan_; neither were they called by any fixed title; nor, without
urgent necessity, did they ride out in public.
The king also, on visiting the interior apartment, is not wont to
remain long with the women; nor do they ever entertain any wishes
which have not reference to themselves; such as the mode of speaking
when enjoining an officer to perform some service, or increasing the
dignity of the great warriors. The same system was followed by every
Amir in his own house; but in the dwelling of every Amir, whether near
or remote, there was an aged matron or _Atuni_, deputed on the king’s
part, with the office of Shudahband, to report the exact state of
affairs to the Great Princess, or to send from a distance a written
report for being brought before the king.
To the king’s Harem, or to that of an Amir, no males had access,
except boys not come to maturity, or eunuchs; but criminals only were
qualified for the latter class, who were never after admitted to any
confidential intimacy; and no individual in their empire was allowed
from motives of gain to have recourse to that operation.[364]
Every year, on certain occasions, on some great festivals, the wives
of the Amirs waited on the Great Princess, and the women of the city
came to the general levee; but the king never saw these women, as on
such days he did not enter the musk-perfumed pavilion, but departed to
some other place, so that his eyes might not fall on a strange female.
The motives of the ladies’ visit to the king was this: that if any
were oppressed by their husbands, it might be reported to the king,
who after proper investigation was to enjoin the punishment awarded by
the court of justice.
The great king partook not of reason-subduing strong drinks, as he was
a guardian, and as such should not be in a state of helplessness; on
which account not one of those kings who were styled guardians ever
polluted his lips with wine or other intoxicating beverage before the
Gilshaiyan dynasty. The cup-bearers of the king’s sons and other
nobles were always females, and these were called _Bádeks_:[365] no
beardless males were admitted to the feast: even eunuchs were excluded
from the banquets of the Gilshaiyan princes, and they were waited on
by beardless youths under ten years of age; and at the time of taking
wine even they were not allowed to be present. The ancients, or those
previous to the Gilshaiyan dynasty, had appointed seasons for drinking
wine, which occurred when the physicians prescribed it for the removal
of some infirmity, on which occasions they conformed to the
above-mentioned rules. If any one, and the king in particular, labored
under a malady the cure of which could only be effected by wine, and
the invalid should be altogether reluctant to the drinking of it, in
that case, as the cure was confined to the use of wine, the patient
was obliged to comply with the prescription: for things forbidden
under other circumstances, become lawful when taken for medicinal
purposes: but with this reservation, that no injury should accrue to
any innoxious animal.
Along the roads frequented by travellers in this realm, there were
many caravansaries, between every two of which were posted sentinels,
so that the voice of a person reached from one to the next. In every
halting-place was a _Shudahband_, a physician, and a _Tîmárî_; and the
inns were also constructed near each other. Now a _Tîmárî_ is one
appointed by the king to protect the helpless, such as persons of
tender years and the infirm. Aged women brought out from the Haram all
the requisite supplies (for these establishments), which they
transferred to aged men, by whom they were conveyed to the attendants.
The soldiers’ wives were not without employment, such as spinning,
sewing, and in various works, the making of house-furniture, riding,
and in the management of the bow they were as able as men; they were
all formed by discipline and inured to toil.
It is evident to all the world that, notwithstanding the extent of
their realms was so exceedingly great and spacious, yet in consequence
of these arrangements, the kings were necessarily informed of every
event which occurred: in addition to what has been stated, pursuant to
decrees influential as those of Heaven, villages were erected at every
stage and halting-place, at each of which the king’s horses were
picketted, and men appointed whom they called _Ravand_, or “couriers.”
When the _Shudahband_ day by day delivered the report of whatever had
occurred into the hand of a courier, the one near the city delivered
it into the custody of another, and so on, from the couriers of the
stage to those of the villages, until the report reached the capital.
The king observed the same system in corresponding with the Umras; at
one time appointing an individual who was with great caution to
communicate the royal despatches without entrusting them into the
hands of another; a courier of this description mounted at every stage
the king’s post-horses which were picketted at the different
halting-places until he completed his object: this description of
courier they call _Nuwand_; the Umras also despatched _Nuwands_ to the
king’s court; but the couriers belonging to royalty or the nobility
were not empowered to seize any individual’s horse, or practise
oppression, as they would in that case meet with due retaliation:
there were besides, at the different villages, persons stationed as
guards, who were liable to be called to account if a traveller
suffered oppressive treatment from any quarter. _Shadahbands_ also
were there. _Azar Húsháng_, that is, _Máhábád_, thus enjoined: “Let
there be no exactions practised towards the Rayas: let him afford what
he well can, and nothing more;” they therefore only took such an
amount as maintained both soldiers and rayas in tranquillity.
All the king’s devoted servants entertained this belief, that the
performance of whatever was agreeable to the king was attended with
advantage in both worlds; also that the royal command was the
interpretation of the word of God, and that it was highly praiseworthy
to meet death in the path of obedience to the Great King: nay, they
accounted death, with the prospect of royal approbation, which is the
bestower of paradise, as far superior to life; but he must be a king
who acts in conformity with the _Paiman-i-Farhang_, or “excellent
code.” In short, the system of inquiry was such, that the inspectors
used to question the soldiers, whether they were satisfied or not with
their chief.
With respect to keeping guard, it was thus settled; that out of the
four persons acting in concert with each other, two went to sleep and
the other two stood up armed; again, when the sleepers arose the
others went to rest; and on the expiration of the night, other troops
came to keep watch: the night sentinels, however, did not depart but
by order of their officer. These inspected the men three times during
the night. In that manner each person had, every week, one day’s
watch: and when they retired from keeping guard, proclamation was made
to this purport by the king’s command: “If any have cause of complaint
against their inspector or chief, let them not keep it concealed.”
In like manner every month the inspectors, whether near or remote,
looked into the state of the military; if they found any individual,
without sufficient cause, deficient in the requisites for service,
they ordered him to be punished, unless he adduced a satisfactory
excuse and testimony; in which case they accepted his reasons: and if
they proceeded from overpowering necessity, they had regard to it.
To whomsover they had assigned land, _Jaghir_ or _Mukásá_, they gave
daily or monthly pay with the greatest punctuality, never permitting
any deficiency to occur.
If any were deficient in the performance of duty, for example, being
absent one watch without sufficient cause, besides inflicting the due
punishment, they deducted the pay of that watch, but not of the whole
day. When, for some good reason, he applied for a furlough, he
obtained it.
The prime minister was obliged to institute an inquiry into any affair
of which he got the necessary information. The _Rais sufid_,
“chieftain,” must produce a Khushnúdí namah, or “a certificate,”
purporting that he had given the due to his people, and that they were
satisfied with him; also that whatever revenue had been received was
delivered over to the inspector, in the presence of the Anim and
Shudahband: the inspectors also produced, in the royal presence,
certificates stating that they had practised no oppression towards the
military: and although the spies made a report of all particulars
every week, still the king inquired besides of the soldiers, as to the
truth of this approbation.
The Yazdaníans never attempted a thing mentioned with abhorrence in
the Farhang code, in which every fault had its fixed punishment. When
any one was convicted of a crime, the king’s near attendants never
made intercession for him: for example, pursuant to this code, and by
the king’s command, the son inflicted punishment on the father, and
the father on his son, so that even princes of the blood had not the
power of breaking this law; if they were guilty of injustice, the
kings themselves inflicted the allotted punishment: for example, _Jai
Alád_ had a son called _Húdah_, whom he himself beheaded for having
put to death the son of a villager. The king’s devoted servants raised
themselves to distinction by their excellence and exertions to obtain
praise and titles: whoever swore falsely by the royal family was
expelled from all intercourse with them.
There were peculiar places assigned for the combat of elephants,
lions, and other wild beasts, the backs and sides of which places were
so elevated, that people might behold from every part, without the
possibility of sustaining injury from the elephants and other wild
animals: the king being all the while seated on a lofty throne. They
never created embarrassments in bazars or populous places with furious
elephants or fierce lions, but kept them in remote situations and
secure places such as before-mentioned, from whence they could easily
remove them. It is recorded that, in the time of Shírzád Shah, the
Yassánian, an elephant having broken out of the place where he was
tied up, killed some one; on which the king, in retaliation for the
deed, put the elephant to death, and also inflicted capital punishment
on the elephant-keepers and the door-keepers of the elephant-stables,
who had left the door open. The king never listened to tales of
fiction, but solely to true statements: the military and the rayas
also never averted their necks from executing the king’s commands: and
if a traveller invoked the king’s name and entered into any house, the
inmates not only washed his feet, but even drank the water in which
they performed the operation, as a sovereign remedy, and sedulously
showed all due attentions to their guest.
On the day of battle, the soldiers were drawn up in right, centre, and
left columns, an arrangement which they never violated in any
engagement: as when once dissolved, the restoration of that combined
order would be impossible: when the troops had been arrayed in this
manner, they gave the enemy battle; and in proportion to the
necessity, the bazar, or “market” of assistance followed them: even
after victory they observed the same arrangement.
On the day of triumph, when the enemy fled and the foe dispersed, the
entire army did not give themselves up to plunder; but the king
appointed for the service a certain detachment, accompanied by
_Shudahbands_ and _Binandahs_, or inspectors and supervisors, whilst
the rest of the army remained prepared for battle and ready to renew
the engagement; not one of them raising the dust of plunder or
departing to their homes, lest the enemy, on discovering their
dispersion in pursuit of plunder, might return and gain the victory.
When they had made themselves masters of the spoil, the king ordered
them to set apart the choicest portion for the indigent and the
erection of religious foundations: he next distributed an ample share
to the men proportioned to their exertions; after which he gave each
of his courtiers a portion; and he lastly conferred a suitable portion
on the great officers; but no part of this division entered into the
account of the allowances settled on the military class: last of all,
the king drew the pen of approbation over whatever was worthy of the
royal majesty. Some of the ancient kings and all the princes of the
remote ages, far from taking any part of the spoil to their own share,
even made good every injury which happened to the army in executing
the royal orders, as the loss of horses and such like.
After the victory, they never oppressed the helpless, the indigent,
merchants, travellers, or the generality of the inhabitants, and the
Rayas. Those who were guilty of such acts were, after conviction,
punished. They divided among them whatever the enemy had in their
flight left on the field of battle: but whatever in the different
realms belonged to the conquered prince and his near connexions, they
submitted to the royal pleasure. They never slew or offered violence
to the person who threw down his arms and asked for quarter.
This class of the obedient followers of the _Azar Hushang_ code were
styled _Farishtah_, “angelic;” _Surúsh_, “seraphic;” _Farishtah
manish_, “angel-hearted;” _Surúsh manish_, “seraph-hearted;” _Sipásí_,
“adorers;” _Sahí dín_, “upright in faith;” and _Zanádil_, “the
benevolent;” opposed to whom are the _Ahriman_, the _Dîvs_, and the
_Tunádil_, or “fierce demons.”
The Divs are of two kinds; the one class subject to the king of the
angels, who, through fear of that prince, have been compelled to
desist from injuring animated beings; the second kind consists of Dîvs
in the realms of other kings, who break through the covenants of the
law, and slay animals: these in truth are no other than wolves,
tigers, scorpions, and serpents.
They record that in the time of _Ardeshír_, the son of _Azád_, the son
of _Babegán_, the son of _Nushirván_, there was a Jaiyanian champion
by name _Farhád_, the son of _Alád_, who were both ranked among the
distinguished leaders: Alád, when in a state of intoxication, having
slain a sheep with his sword, his son Farhád, on ascertaining this,
made him pass under the sharp-edged scimitar; the people held him in
detestation, and said: “Thou shouldst have sent thy father to the
king.” He replied, “My father had committed two criminal actions; the
first, in taking so much wine as to lose his senses; the second in
destroying a sheep. Although it would have been proper to send him to
the king, I could not suffer any delay to intervene in punishing his
crimes: at present I confess myself guilty of transgressing the
Abadián code, for not submitting the details of this affair to the
king.” He then ordered himself to be put in chains, and brought in
that state before the king: but his majesty drew the pen of
forgiveness over his crime, and elevated the apex of his dignity.
Moreover it was necessary to drink wine in a secret place, as they
inflicted due punishment on whoever was found intoxicated in the
public bazar. In truth, permission to drink wine was only given in
cases of malady, as from the time of the very ancient sovereigns of
the Mahabad dynasty, until that of _Yássán Ajam_, no person partook of
wine or strong drinks, except the invalids who were ordered by the
physicians to have recourse to them; and even they partook of them
according to the established rules: but among the ancient kings, _i.
e._ from Kaiomars’ to Yezdagird, they at first indulged secretly in
wine for the purpose of sensual enjoyment, under color of conforming
to medical ordinances. At last matters terminated in this, that wine
was openly produced at the banquets, and the champions in attendance
on the king partook of it; but it was not permitted to be drunk openly
in the bazars or streets.
The king gave audience every day, being seated on an elevation, that
is a _Tábsár_, or elevated window: in the same manner he took his seat
in the _Roz-Gáh_, which is a place where, on his rising from the
_Tábsár_, he seated himself on a throne: on which occasion the nobles
in attendance were drawn out in their proper gradations: note, that by
giving audience is meant, turning his attention to the concerns of
mankind. Every decree issued by the king from the _rozistán_ or
_shabistán_ of the interior or exterior, was transcribed by the
Shudahband and again submitted to the royal presence, and when its
promulgation was ratified, it was laid before his majesty a second
time.
Whenever a traveller entered a caravanserai or city, the secretaries
of the place, in the presence of witnesses and notaries, made out a
statement of his wealth and effects, which they gave him; and the same
at the time of sale; so that if he should afterwards declare that his
stock had been diminished or some part had been abstracted, they could
ascertain its value and quantity: there was also a fixed price
assigned to every commodity and article, and also a certain rate of
profit prescribed to each vendor.
The following was their mode of hunting: the army being drawn out in
array, in right, centre, and left columns, the nobles and eminent
warriors took their several posts according to rank, and during a
period of forty or fifty days formed a circle around both mountains
and plains. If the country abounded in wood, they formed the whole of
it into well secured piles: the king then directed his steps towards
that quarter, and his train by degrees drove in the game, keeping up a
strict watch that no beast of prey should escape out of the circle: on
this the king, his sons, and relations dispatched with arrows as many
as they could; after this the king, surrounded by the most
distinguished courtiers, sat on a throne placed on an eminence, formed
of strong timbers so fastened together that no animal could get up
there: the generals, and then the whole of the soldiery charged into
the centre, so that not a trace remained of ferocious animals, that
is, of lions and such noxious creatures: they next counted the numbers
of the slain, and having piled them in one place, formed a hillock of
their carcases. If they discovered a harmless animal amongst the
slain, they ordered vengeance to be inflicted on its destroyer, and
cast his body among those of the ferocious animals.
They record that in the reign of Yássán, the son of Sháh Mahbúl, an
elk had been slain by some tyrannically-inclined person, on beholding
which the father of the insane criminal, with the ruthless sword,
immediately dissevered his son’s head from his shoulders. Also in the
reign of Núshirvan, the fortunate descendant from the _Sháíyán_
dynasty, at one time whilst in the pursuit of game, an arrow shot
intentionally from the bow of a noble champion named _Fartúsh_,
wounded a deer so that it fell dead: his son, _Ayín Túsh_, was
perfectly horror-struck, and in retaliation with an arrow pinned his
father’s body to that of the slaughtered deer; so that, in future,
there should be no infringement of the Farhang law.
As soon as a lofty mound had been formed of slaughtered noxious
creatures, which either walk, fly, or graze, then by the king’s
command a Mobid ascended the eminence and said: “Such is the
recompense of all who slay harmless creatures; such the retribution
which awaits the destroyers of animals free from crimes.” He then said
to the harmless creatures: “The equitable king of kings, in order to
destroy the noxious animals which cause you so many calamities, has
come forward in his own precious person, and taken vengeance for the
misdeeds of these wicked creatures: now depart in peace; behold the
vengeance inflicted on your sanguinary foes; and commit no sin before
the protector of your species.” They then left a road open for the
innoxious animals to escape and hasten to their mountains and deserts.
This kind of hunting they called _Shikár-i-dád_ or _Dád-shikár_; i.
e.: “the hunt of equity,” or “the equity-hunt.” The royal governors
also in their respective provinces adopted a chase of the like
description. Whenever the sovereign was of such a character as not to
deviate from the Farhang code, if any person declined rendering
allegiance to the prince chosen by him for his successor, that person
was immediately destroyed by the people.
In the reign of _Sháh Gilív_, a champion having beheld in a vision,
that the king had raised to the throne one of the princes who met not
his approbation, immediately on awaking put himself to death. Sháh
Gilív, on hearing this, said to the son of the deceased: “When a
person is awake, rebellion is to be abhorred; but not in a state of
sleep, as it is then involuntary.”
Also in the reign of _Bahman_, the son of Isfendiar, the son of
_Ardashír_, the son of _Azad Shai_,[366] one of the generals, _Bahram_
by name, governor of Khorasan, having made arrangements for revolt and
rebellion, the soldiers on learning his designs put him to death, and
offering up his flesh after the manner of the Moslem sacrifice,
divided it and ate of it, saying, “He is a noxious animal.”
In the same reign, a champion, by name _Gilshásp_, saw in a trance
that he had rebelled against Bahman: on relating the dream to his
soldiers, they for answer drew forth their swords and shed his blood,
saying: “Although there is no blame to be attached to the vision, yet
he is the genius of evil for publishing it abroad.”
_Ayín Shakíb_, a Móbed, who saw in a vision that he was uttering
imprecations against _Ardíshír_, the son of _Babagán_, the son of
_Azád_ the Jaiyánían, immediately on awaking cut out his tongue: such
was their devotedness to their kings.
They moreover say, in the case of every prince who was adorned with
sound doctrine, good works, and noble descent; who promoted the
interests of the military and the happiness of the Ráyás, and who
never deviated from the covenant of the law; that when any one proved
refractory to his commands, that person’s life and property were
confiscated with justice. The kings made trials of their sons’
capacities, and conferred the royal dignity on whichever was found the
most deserving; not making the one king whom they regarded with the
greatest natural affection. They also said: “Sovereign power becomes
not the monarch who transgresses this blessed law; neither should any
prince give way to the disposition to deviate in the slightest degree
from any of its covenants, lest from their esteeming one branch of the
law as of no importance, they might regard the whole as of trifling
obligation.” The adorable and almighty God so gave his aid to these
praise-worthy sovereigns that they decked the bride of dominion with
the ornaments of equity, benevolence, and impartial justice.
Merchants, travellers, and scholars moved about in perfect security;
during their reigns there existed no annoyance from the payment of
tolls, customs, and other exactions; and in the caravanserais was
neither rent nor hire.
The kings had the covenants of the law transcribed, which they always
kept near them, and had read over to them daily by some confidential
courtier: on great festivals they were communicated to the military
and the rayas, with strong injunctions to store them up in their
recollection. The Umras also pursued the same system, and recited the
law to their dependants. In like manner, the princesses of the
_Shabistán_, “night-apartment,” observed the same rule.
They moreover say that every prince who, through the suggestions of
his own mind or of his minister’s, adopted any measures except in
conformity to this law, bitterly repented of it.――_Jai Alad_ has said:
“Whoever in the king’s presence utters a word contrary to the
covenants of the law, or persuades him to do so; the king may rest
assured that the object of that person is to throw the kingdom into
confusion.”
When the Yezdáníán princes and rulers gave audience, there lay before
them a book, a scourge, and a sword; the book contained the covenants
of the law; and every affair which was submitted to them being
considered according to the view taken of it in the book, they then
gave a decision.
In the royal dynasty which preceded the Gilsháíán kings, there was no
violation whatever of this code; but under later princes some disorder
crept into its observance. They also say, that whenever they violated
the commands, decrees, maxims, rules, and decisions of this covenant,
they became associated with regret and repentance. Whenever a
sovereign sustained any injury, it arose principally from inattention
to this standard; and whenever a monarch lived in prosperity, it
proceeded from his scrupulous observance of the most minute details of
this code. The ancient sovereigns, that is, the _Abádíán_, the
_Jaiyán_, the _Shaiyán_ and the _Yassánían_, who are the most renowned
of kings, never lost sight of the Farhang Abád, that is, they did
every thing according to its dictates: this code they also called
_Hirbud Sár_, or “sacerdotal purity.” During this period no enemy
arose, and no foe obtained the supremacy; the military and the rayas
enjoyed undisturbed repose. Amongst the _Gilsháíyán_ kings, _Hushang_,
_Tahmúras_, _Faridun_, _Minuchahar_, _Kaikobád_, _Kaikhusró_,
_Lohorasp_, _Bahman_, _Ardashir Babágán_, and the others, had this
code transcribed in secret characters, which they employed as mental
amulets and spiritual charms. _Náshirván_ also, having procured a
transcript of this law, kept it by him. Although all the sovereigns
conformed to this rule, yet none observed it in so high a degree as
the ancient sovereigns of the _Abádíán_, _Jaiyán_, _Shaiyán_, and
_Yassáníán_ dynasties: as in the belief held by the _Yazdanians_, or
“theists,” their dignity so far transcends that of the Gilsháíyáns,
that we can institute no comparison between them. The Gilsháíyán
princes also exerted themselves to prevent the slaughter of harmless
animals; although the people did not pay the same respect to their
orders as to those of the ancient sovereigns, yet, as compared with
their successors, people were more exact in the performance of duty
than in later periods.
They say that _Rustam_,[367] the son of _Zaul_, at the moment of
abandoning the robes of mortality, having heaved a deep sigh, the king
of Kabúl said to him: “O Rustam! art thou alarmed at death?” the hero
replied: “God forbid! for the death of the body is to the spirit the
bestowing of life; and the issuing forth under the sphere is the being
born from the maternal womb; when the cloud of the body is removed,
the sun of spirit shines more resplendently: but my grief proceeded
from this reflection, that when Kaús commanded Tús to put me to the
ignominious death of the gibbet,[368] I refused to submit to the
punishment. Although Kaús, in violation of the Farhang code, had
passed a sentence opposed to the decisions of Mahabád, and even the
interests of Kaús were ultimately advanced by my rebellious conduct, I
am at present afflicted on that account, lest, perhaps, any thing
opposed to the Farhang code may have proceeded from me. In like manner
Isfendiar was slain by my hand,[369] and I refused to be put in
chains; although it became him not to exact compliance, nor was it in
accordance with the Farhang code.” Dastan (Zaul) also lived in regret,
saying: “Why did I utter a word in opposition to Kai Khusran, on the
day when he chose Lohorasp as his successor, although my sentiments
were expressed by way of counsel?”[370] When Bahman, the son of
Isfendiar, made preparations for laying waste Sistan, notwithstanding
the people urged Dastan to give the invaders battle, he approved not
of it, but said: “Never more will I break through the Farhang code.”
He then came on foot into the presence of Bahman, by whose orders he
was thrown into chains: but he finally attained the king’s unbounded
esteem, and was released; whilst his son Faramarz, contrary to the
Farhang code, gave the king battle, and, being taken prisoner,
suffered the ignominious death of the gibbet:[371] his son was also
put to death on the same account. The implicit obedience of the son
_Minufarad_ to Kobad,[372] the father of Nushirvan, is also well
known; although that prince was not strictly entitled to obedience
according to the Farhang covenant, yet the devotedness of his subjects
is highly celebrated.
[350] Buzurg-Mihr was the celebrated minister of Nushirvan
(see note, p. 104).
[351] Azad Bahman is called by the Sipasian (see p. 6) the
precious jewel of the intellectual principle. In the
Zand-books and in the Bun-Dehesh, he is invoked as created
by Ormuzd, and as one who is to conduct the heavens; he
presides over the eleventh month of the year and the second
day of the month; he is the king of the luminous world; the
other angels repose under his guard; he is the principle of
the intelligence of the ear, given by Ormuzd; the father of
the purity of the heart; the Ized of peace who watches over
the people; he aids in the distribution of the waters, and
in the production of herds and other riches; it is he who
receives the souls of the just at their entrance into
heaven, congratulates them on their happy arrival, and
clothes them with robes of gold.――_Zend-Avesta_, I, pp. 81,
134, 416, 418; II, pp. 75, 100, 144, 152, 316, and
elsewhere. According to the Desátir (English transl. p. 63)
Bahman is the first of the numberless created angels.――A. T.
[352] Vakhshúr signifies “prophet” in the old Persian
language. According to the Desátir (edit. of Bombay, English
transl., p. 79), _Sadvakhshúr_ is an epithet of Hoshang,
signifying “one hundred prophets.” by a mistake ascribed, as
well as the work _Javidan Khirid_, to Jemshid, in my note,
pp. 31 and 32.――A. T.
[353] The manuscripts read نيالاد, the manuscript of Oude
reads: تلبہ لا; neither word is found in any dictionary.
[354] The manuscripts read پرده, which appears the best
reading; the manuscript of Oude has, like the edit. of
Calcutta, برده.
[355] The manuscripts, with that of Oude, read ماه, the
edition of Calcutta, باد.
[356] It is not decided whether “Azizi” here and elsewhere
is a proper name, or the attribute of a person.
[357] “Arshiya”――the manuscripts read “Arsmai;” the
manuscript of Oude has از سمای.
[358] Jenghis Khan, “the king of kings,” was the name
assumed by Temuz Khin, a Moghul, when he had succeeded in
uniting under his own and sole domination the various tribes
of the Turks. He was born in the year 1162 and died in 1228
of our era. His history is sufficiently known and belongs
not to this place.――A. T.
[359] Kazl-básh signifies in the Turkish language “red
head,” a name given by the Turks to the Persians, since they
began to wear a cap of that colour enveloped by a turban
with twelve folds in honour of the twelve Imams. This
happened in the year 1501, under the reign of their king
Ismáil Sûfi, already mentioned, note 6, pp. 52, 53.――A. T.
[360] Intending to put an end to the march.
[361] درفش و سوزن signify also a bodkin and a needle.
[362] Gurgin, in the Shahnamah, is called the son of Mélad,
and was one of the principal chieftains under the reign of
Khusro. Gurgin’s character does not figure advantageously in
the history of Pézshen and Munizshá, one of the most
interesting episodes of Ferdusi’s historical poem.――A. T.
[363] The manuscript translation of D. Shea reads in this
place: “These officers are called _Sámór_, or the _Char Ayín
Farangi_, “the four institutes of law:” which words are not
in the printed edition of Calcutta, but are probably in the
two manuscripts which he had before his eyes.――A. T.
[364] It cannot be denied that the Persians, in very remote
times, practised castration, and especially upon youths
distinguished by their beauty (Herod. lib. VI). They are
even accused of having been the first among whom this
infamous practice and the name of eunuchs originated (Steph.
de urbibus. Donat. in Eunuchum, act. I, scen. 2). Ammian.
Marcell. (lib. XIV) attributes it, however, to Semiramis.
(See upon this subject Brissonius, de Regio Persarum
principatu, p. 294, 295.) The passage in the text permits us
to believe that this cruel operation was a dishonouring
punishment, generally abhorred, and particularly restricted
by severe laws among the Persians.――A. T.
[365] It may be recollected that the interior service in the
palace of an Indian king was of old always performed by
females.――A. T.
[366] Bahman, son of Isfendiar and successor of Gustasp, is
also named Kái Ardashír, diraz-dost and identified with the
Artaxerxes μακροχειρ (longimanus) of the Greeks. He is
placed 505 years before our era. He reigned 112 years,
according to the Shah-namah.――A. T.
[367] Rustam, who in the Shah-namah, during a period of six
centuries, appears rather a generic name, or a representative
of the Medo-Persian heroism than a particular individual,
Rustam is reckoned the fifth of the ten Persian philosophers
enumerated in our note, page 112. Hence Rustam’s
philosophical reflexions. In general, we see frequently in
the Persian historical accounts the characters of kings,
heroes, ascetics, and philosophers confusedly blended in the
same persons.――A. T.
[368] At the time that a great army of Turanians commanded
by Sohrab overrun Persia, Rustam, the ruler of Sistan, was
summoned by Káús, his liege, to repulse the invaders.
Rustam, although willing to obey, having spent some days in
feasting, appeared later than his sovereign expected, who,
in a fit of rage, after having severely rebuked him for his
tardiness, condemned him to an ignominious death. Gív, one
of the principal chiefs, and friend of Rustam, was charged
with the execution, but, refusing to do what he felt
impossible, he was sentenced to share the fate of the great
hero, and Tus, a chief mentioned in the text, received the
order to execute the mandate upon both. A reconciliation
however took place between the king and his powerful
vassals, whose united efforts were required against the
Turanians. It was in the course of this war that Rustam slew
his son Sohrab, without knowing him, and without supposing
him at the head of the Turanian army: this is the subject of
one of the most celebrated episodes of Ferdusi’s
Shah-namah.――A. T.
[369] Isfendiar, the son of Gushtasp, several times
mentioned in the course of this work, adopted, like his
father, and zealously propagated, Zoroaster’s religion,
which caused a new war between the Persians and Turanians.
Arjasp, the sovereign of Túr, having invaded Persia,
Isfendiar was called to the assistance of his father, who
promised the throne to him if he repulsed the invaders; but,
delivered from danger by his son’s successful exertions,
Gushtasp, unwilling to fulfil his promise, readily listened
to suggestions about the treacherous designs of Isfendiar
whom he emprisoned. Arjasp, profiting by this event, marched
to Balkh, killed Lohrasp, the father of Gushtasp, carried
off the two daughters of the latter, whom he defeated in a
battle and pent up in a fortress. Isfendiar, called out from
his prison, routed the Turanian army and released his
father. Moreover, he rescued his two sisters (one of whom
was his wife) from captivity, by taking the strong residence
of Arjasp, whom he killed with his own hand. He was not even
then to enjoy the well-deserved reward, but charged with the
most perilous expedition to bring Rustam in chains before
the throne of his discontented liege. In vain did the hero
just mentioned proffer his willingness to submit to any
terms of submission except that of being enchained; nothing
less than this was insisted upon: a combat became necessary,
in which Isfendiar reduced his great antagonist to have
recourse to the miraculous aid of Simurgh (see note, p. 55);
by this alone Rustam was enabled to kill Isfendiar in a
renewed combat.――A. T.
[370] Káí Khusró, after a glorious reign of sixty years,
resolved to resign the crown. He assembled in a plain all
his chiefs and the people of Iran. After a magnificent
festival of seven days, he proclaimed his final determination;
divided the empire among several chiefs, and appointed
Lohrasp the successor of his sovereignty. This choice met
with some opposition on the part of the aged Zaul (see
Rauzat-us-Safa, Shea’s transl., p. 263), and although this
chief yielded to the sovereign will, yet he never paid
homage to the new king; and a pernicious misunderstanding
remained between the descendants of both parties. It may be
remarked that Káí Khusró’s abdication is quite Indian.
According to Ferdúsi, it was towards the mountains of India,
called Amajal, that Káí Khusró bent his steps, accompanied
by a number of his chiefs, the most ancient of whom he soon
dismissed, whilst others followed him further, although
warned by him of an impending storm of snow which was to
bury them all. He suddenly disappeared, and they were never
heard of. This reminds of more than one similar event in
Indian history.――A. T.
[371] This account agrees with the Shah-namah, according to
which Bahman, in order to revenge the death of his father
(see note last but one), invaded Sistan and took Zaul with
all his treasures. It was then that Farámars, the son of
Rustam, encountered the Persians in a battle: he was
defeated, taken prisoner, and hanged. According to the
Rauzat-us-Safa (see Shea’s transl., p. 340), Bahman, on
reaching Zabulistan, heard of Rustam’s death; his son
Farámans fell, and Zaul was taken prisoner.――A. T.
[372] Kobad, the Cabades or Cavades of the Greeks, the
eighteenth king of the Sassanians, ruled 43 years in Persia
from 488 to 531, A. D., not ingloriously within and without
his empire, from which he was however driven on account of
the support which he gave to the new and dangerous doctrine
of the prophet Mazdak, about whom see section XV of this
chapter. Kobad recovered the throne by the assistance of the
Tartar prince Hestial (see Ferdusi’s Shah-namah), or (see
Herbelot) by that of the nations, called Haïathelah, who
inhabit the countries of Kandahar, Thibet, and
Barantolah.――A. T.
THE FOURTH SECTION OF THE DABISTAN contains an account of the
Jamshaspian sect. The _Yekanah-binan_, “seers of unity,” also called
the Jamshaí, who form another great body of the Parsees, are the
followers of _Jamshasp_, the son of _Jemshid_, the son of _Tahmúras_:
in their speech there is much that is enigmatical, and endless
subtilty. Jamshasp never invited any one to follow his tenets, but he
was of such exemplary life and so great a sage, that the people bore
him great affection, and wrote down his sayings, until by degrees
great numbers voluntarily adopted them as articles of faith. According
to them, the world has no external existence; they hold that whatever
exists is God, and that naught exists besides him: a holy man has said:
“Every eye which is directed to the primitive nature,
Unless tinged with the collyrium of divine light,
Whatever it beholds in the world, except thy face,
Is but the second image of distorted vision.”
They hold that all the intelligences, souls, angels, heavens, stars,
elements, the animal, vegetable, and mineral kingdoms exist within his
knowledge, and are not external to it: which sentiment king Jamshid
explained to Abtin, saying: “Know, O Abtin, that the Almighty
conceived in idea the first intelligence; in like manner the first
intelligence conceived three objects, namely, the second intelligence,
the soul of the upper sphere, and the body of the same heaven: in like
manner, the second intelligence conceived three objects, and so on in
succession to the elements and their combinations: and this is exactly
as when we form an idea of a city, with its palaces, gardens, and
inhabitants, which in reality have no existence external to our
imagination; so that, consequently, the existence of this world is of
the same description.” The Abadian regard these sayings as
enigmatical, although Jamshid composed many philosophical works, which
the Yekanah Binan admit without any commentary: many of the Parsees
adopt this creed, and particularly the ascetics of that class. The
belief of these sectaries is illustrated by the following tetrastich
from Subahani:
“The sophist, who has no knowledge of intellect,
Asserts that this world is altogether an optical illusion,
In truth, the world is an illusion; however,
Certainty is for ever displaying her effulgence there.”
On this subject they have composed various works, the most celebrated
of which is, the “Testament of Jamshid addressed to Abtin,” compiled
by _Farhang Dostoor_. _Shídah_, _Suhráb_, _Mízan_, and _Jamshásp_,
who, under the profession of mercantile pursuits, travelled along with
_Shídósh_, the son of _Anósh_, were of the Yekanah Binan sect.
THE FIFTH SECTION OF THE DABISTAN describes the Samrádián sect.――In
common language Samrád means imagination and thought; and the sects
thus named are of many descriptions; the first is that of the
followers of _Fartósh_, who lived about the commencement of the
Serpent-shouldered _Zohak_’s reign: _Fartósh_ followed mercantile
pursuits, and his faith was as follows: this elemental world is merely
idea; the remainder, the heavens, the stars, and the simple
uncompounded beings actually exist. The holders of this opinion are
called the _Fartoshíán_.
The second are the _Farshídíyah_, so called from _Farshíd_, the son of
_Fartósh_: he asserted that the heavens and the stars are also ideal,
and that the simple uncompounded beings only have actual existence.
The next are the _Farírajíyah_, so called from _Faríraj_, the son of
_Farshid_: his opinion was that the simple uncompounded beings, that
is, intelligences and souls, also have no existence, which is the
attribute of the necessarily self-existent God alone, and that all
besides is ideal, appearing only to exist in consequence of the
essence of that sole existence.