“Surúsh said: ‘This was a tale-bearer, who by his lies caused

dissension and strife among mankind.’ After this I saw a man, every

ligature and joint of whose body they were tearing asunder. Surúsh

said: ‘This person has slain many four-footed animals.’ I next beheld

a man exposed to body-rending torture, concerning whom Surúsh said:

‘This was a wealthy, avaricious man, who employed not his riches for

the useful purposes of either world.’ I then saw a person to whom were

offered all sorts of noxious creatures, whilst one foot was free from

all kind of suffering. Surúsh said concerning him: ‘This is the spirit

of a negligent person, who did not in the least attend to the concerns

of the world or the world to come. As he once passed along the road,

he observed a goat tied up in such a manner that it was unable to get

at its food: with that foot he tossed the forage towards the animal,

in recompense of which good act that foot is exempt from suffering.’ I

next beheld a person whose tongue was laid on a stone, and demons kept

beating it with another. Concerning him Surúsh observed: ‘This person

was an habitual slanderer and liar, through whose words people fell

into mischief.’ I then saw a woman whose breasts the demons were

grinding under a millstone. About her Surúsh observed: ‘This woman

produced abortion by means of drugs.’ I next beheld a man in whose

seven members worms had fixed themselves. Concerning him Surúsh said:

‘This person gave false witness for money, and derived his support

from that resource.’ After this I saw a man devouring the flesh of a

corpse and drinking human gore. Surúsh observed: ‘This is the spirit

of one who amassed wealth by unlawful means.’ I afterwards beheld a

great multitude with pallid faces, fetid bodies, and limbs covered

with worms. About these Surúsh Ashú observed: ‘These are hypocrites of

satanic qualities, whose hearts were not in accordance with their

words, and who led astray the professors of the excellent faith,

divesting themselves of all respect for religion and morality.’ I next

saw a man the members of whose body hell-hounds were rending asunder.

Concerning him Surúsh said: ‘This man was in the habit of slaughtering

water and land dogs.’ I next beheld a woman hurled into snow and

smitten by the guardians of fire. About her Surúsh said: ‘When this

woman combed herself, her hairs fell into the fire.’ After this I

beheld another woman tearing off with a poniard the flesh of her own

body and devouring it. Surush said: ‘This is an enchantress who used

to fascinate men.’ Next her I saw a man whom the demons forced by

blows to swallow blood, corrupted matter, and human flesh. Concerning

him Surúsh said: ‘This man was in the habit of casting dead bodies,

corrupted matter, nails, and hair into fire and water.’ I afterwards

beheld a person devouring the flesh and skin of a dead body. Surúsh

said: ‘This person defrauded the labourers of their hire.’ I next

beheld a man with a mountain on his back, whom with his load they

forced through terror into the midst of snows and ice. Surúsh

observed: ‘This was an adulterer, who took the wife from her husband.’

I afterwards saw a number of ill-fated persons up to their necks in

ice and snow, before each of whom was a cup filled with gore, and

hair, and impurities, which, through terror of blows and clubs, they

were obliged to swallow. Surúsh observed: ‘These are persons who used

warm bathing along with the _Batardeen_ (or the enemies of the faith)

washing their bodies and heads in such unclean and polluted baths.’ I

then beheld a person groaning under the weight of a mountain.

Concerning him Surúsh said: ‘This man laid heavy taxes on the people,

established evil ordinances, and oppressed mankind.’ Next him I beheld

one digging up a mountain with his fingers and nails, whilst the

superintendent kept smiting him with a viper. Surúsh said: ‘This is a

man who by violence seized on the lands of others:’

“As long as this earth and place continue to exist,

So long, by way of retribution, shall this spirit be thus employed.

I afterwards saw a man the flesh of whose shoulders and body they were

scraping off with a comb of iron. Concerning him Surúsh said: ‘This

man was an egregious violator of promises and breaker of engagements.’

I then beheld a great multitude whose hands and feet they were smiting

with bludgeons, iron maces, and such like. Concerning these Surúsh

observed: ‘This class is composed of promise-breakers and the

violators of covenants, who maintained friendship with

_Darwands_,[453] or those hostile to the faith.’ Surúsh, Ashú, and

Ardibehest then led me from that abode of misery to _Girutuman_, ‘the

seat of supreme bliss,’ or ‘paradise on high,’ which is called ‘the

heaven of heavens.’ On beholding the light and splendor of the

righteous Lord, I became entranced, and this spirit-reviving voice

reached my ears: ‘Through thy virtuous words and actions, which have

been conformable to the excellent faith, joined to the co-operation

and energy of intellect, though hast resisted all the demons which

infest the body, and hast therefore attained to this rank.’ Surúsh

then taking me by the hand, said: ‘Communicate to mankind all thou

hast heard.’ He next took me down to paradise, where several spirits

received me and said: ‘Reveal these mysteries to our relations, that

they may beware of sin.’ I next came to the lunar mansion, where they

addressed me in the same manner. I afterwards reached the starry

mansion with the same two companions, and here also the spirits

advanced to receive me, saying: ‘Counsel our relations to make _Yasht_

and _Yazisht_ (to pray in a low murmuring tone at meal-time) and to

cleave firmly to the festival of the _Naú Roz_, and the girding of the

cincture; had we observed these rites, we should not have remained in

this mansion, but gone on to Paradise.’ It appears to follow from what

has been stated, that the starry mansion or zodiacal sphere is below

that of the moon; the Yezdanians however say, that the starry mansion

signifies the mansion of the spirits who below the lunar sphere are

not exempted from sufferings, but are attached to the bodies of the

virtuous by means of the zodiacal signs.[454]

“I next came to _Chínawad Pul_ (the bridge of judgment) where many

spirits thus addressed me: ‘Tell men to leave sons behind them in the

world, or otherwise they must, like us, remain here.’

“We behold paradise in distant perspective,

But are far removed from its enjoyment.

“Another company of spirits said: ‘Let not men look at the wife or

mate of another; and let them hold up none to suspicion: otherwise

they must remain here like us, until our injured enemy comes hither

from the world: if he be propitiated, we may be delivered.’

“Surúsh and Ardibehest then brought me to the lower world and bade me

adieu.”[455]

When the scribe had written down all the words of Ardi Viraf, he read

them over to the great king, who thereupon duly promulgated the

excellent faith, and sent Mobeds to all the borders of Iran.

After (the death of Ardashir) appeared the Mobed _Azarbad_,[456] the

son of _Marasfand_ (whose lineage by the father ascended to the

prophet Zardusht, and by his mother to king Gushtasp), from whom king

Shapur (the son of Ardeshir) and the military having demanded a

miracle in proof of the faith, the forty thousand wise men were again

assembled.[457] Azarbad, having performed his ablutions, lay down

before this great assemblage, whereupon they poured nine mans of

melted brass upon his bared breast, but, through the divine glory, his

person received no injury. On beholding this, all those who before had

been unbelievers, embraced the faith. From the time of Azarbád the

Dustúrs of all succeeding kings were of his lineage.[458]

The professors of the excellent faith and the Moslem historians agree,

that in Kashmir or Kashmar,[459] a place celebrated for female beauty,

a dependency of Naishapur, there was formerly a cypress[460] planted

by Zardusht for king Gushtasp, the like of which was never seen before

or since, for beauty, height, or straightness: mention of this tree

having been made at the court of Mutawakkal[461] when he was engaged

in building the _Sarman raï_, or _Samarah_[462] palace in the

Jâafriyah,[463] the Khalif felt a great desire to behold it: and as it

was not in his power to go to Khorasan, he wrote to _Abdallah Táhir

Zavalimin_, “possessor of happiness,” to have the tree cut down,

fastened on rollers, and sent to Baghdád. When intelligence of this

came to the people of the district and the inhabitants of Khorasan,

they assembled at the foot of the tree, imploring for mercy with tears

and lamentations, and exhibiting a scene of general desolation. The

professors of the excellent faith offered the governor fifty thousand

dinars to spare the tree, but the offer was refused. When the cypress

was felled, it caused great detriment to the buildings and

water-courses of the country; the birds of different kinds which had

built their nests on it issued forth in such countless myriads as to

darken the air, screaming out in agony with various tones of distress:

the very oxen, sheep, and other animals which reposed under its

sheltering shade, commenced such piteous moans of woe that it was

impossible to listen to them. The expense of conveying the trunk to

Baghdad was five hundred thousand dinars; the very branches loaded one

thousand and three hundred camels. When the tree had reached one

station from the Jaafriyah quarter, on that same night, Mutawakkal the

Abasside was cut in pieces by his own guards,[464] so that he never

beheld the tree. Some Muhammedan writers state the circumference of

the trunk at twenty-seven _táziáynah_, each a cubit and a quarter

long, and also that fourteen hundred and fifty years had elapsed from

the time of its being planted to the year 232 of the Hejirah (846, A.

D.).[465] The Behdínians say that Zardusht brought with him from

paradise a branch which he planted at the gate of the fire temple of

Kashmir, and which grew up into this tree: but some sages maintain

that, according to the intelligent, this tradition signifies: 1. that

there is in vegetables a simple uncompounded soul; and 2. that

paradise is the world of beings of that class. Some Yezdanians say

that Zardusht prayed the superintending lord of cypress-trees, whom

they call _Azrawán_, to nourish carefully the offspring of this shoot.

They also relate, on the authority of a holy _Hakim_, “doctor,”[466]

who said: “I saw the Lord of the cypress, and he declared: ‘I have

given orders to slay Mutawakkal for the crime of cutting down this

tree.’” Muhammed Kuli Salim also says:

“No person wishes to see his own nursling enfeebled.

Water and fire are ever at enmity with chips and leaves.”

The Behdínians maintain that Ahriman is the production of Time; and

that the angels, heavens, and stars (always) were, and will (for ever)

be: but that the three kingdoms of nature are a creation. Also that

the period of the present creation is twelve thousand years, at the

expiration of which comes the resurrection, when God will raise up all

mankind and render this elemental world a glorious paradise, and

annihilate Ahriman, his worshippers, and hell itself. The Dustúr Shah

Zadáh says, in the volume of the _Sad Der_, or “the hundred

gates,”[467] the excellent faith has been received from the prophet

Zardusht, the son of Purshasp, the son of Khajarasp, the son of

Hujjús, the son of Asfantaman: on him the Almighty graciously bestowed

the _Avesta_ and _Zand_, and through divine knowledge he comprehended

all things from eternity to infinity. This is the hundred-gated city

constructed from the world of truth, that is, the celestial volume.

“The mighty, through means of the Asta, Zand, and Pazand,

Have constructed on its outside a hundred gates.

Behold what a system of belief Zardusht has introduced,

In which a hundred gates give admission to his city of Faith.”

GATE THE FIRST is the belief and acknowledgment of Zardusht’s

prophetic character; for when the spirit on the fourth night (after

quitting the body) comes to the bridge of Chinavad, where _Mihr Ized_

and _Rash Ized_ take account of its actions, in the _Kirfah_, or “good

deeds” exceed the sins by one hair’s point, they bear the spirit off

to paradise, but always on the condition of having professed the faith

of Zardusht.

GATE THE SECOND. It is necessary to be ever vigilant, and always

looking on a trifling sin as one of magnitude, to flee far from it;

because, if the virtuous deeds exceed the sinful acts by even the

point of one of the hairs of the eye-lashes, the spirit goes to

paradise; but should the contrary be the case, it descends to hell.

GATE THE THIRD. The pursuits of a man should be of a virtuous

tendency; because, whilst thus engaged, if he be overpowered by

robbers or foes, he shall receive fourfold in paradise; but if he be

slain in any vain pursuit, it is the retribution due to his acts, and

hell is his abode.

GATE THE FOURTH. A man must not despair of God’s mercy; for Zardusht

says: “I beheld one whose body, with the exception of one foot, was

entirely in hell; but that foot was outside. The Lord said: ‘This

person, who ruled over thirty-three cities, never performed good

deeds; but having one day observed a sheep tied up at a distance from

her food, he with this foot pushed the grass near her.’”[468]

GATE THE FIFTH. Let all men exert themselves to observe the rites of

_Yasht_,[469] and the _Naú Roz_,[470] and if they cannot themselves

perform these duties, let them purchase the agency of another.

GATE THE SIXTH. Let men know that the meritorious works are six in

number: 1. the observance of the _Gahambara_, or “six periods of

creation;” 2. that of the _Favardigan_, or “five supplementary days of

the year,” with that of _Yashtan_, “or praying in a low murmuring

voice at meals;” 3. propitiating the spirits of thy father, mother,

and other relations; 4. offering up supplications to the sun three

times every day; 5. offering up prayers to the moon three times every

month, that is, the beginning, middle, and last day of the moon; 6.

offering up supplications in due form every year.

GATE THE SEVENTH. When sneezing comes on, repeat the entire of the

forms called _Ita ahu virio_,[471] and the _Ashem Vuhu_.

GATE THE EIGHTH. Be obedient to the Dustúrs and give them one-tenth of

thy wealth; as that is a most meritorious work, or _Kirfah_.[472]

GATE THE NINTH. A person should avoid all practices not sanctioned by

the laws of nature, and must look on them as accursed: let all those

found guilty of such deeds be put to death. This description of

criminals are equally guilty with the usurper Zohak, and Alkus,[473]

and Sarúrak,[474] and Afrasiab, and Turbaraturas.[475]

GATE THE TENTH. It is incumbent on every man and woman to tie on the

_Kashti_.[476] By Kashti is meant a woollen cincture girded round the

waist, in which they make four knots: the first to signify the unity

of God; the second, the certainty of the faith; the third, that

Zardusht was the prophet of God; the fourth to imply, “that I will to

the utmost of my power ever do what is good.”

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

thing impure.

GATE THE TWELFTH. Let not the shroud of the deceased be new, but let

it be clean and old.

GATE THE THIRTEENTH. The good man gives joy to the spirits of his

father and mother, by celebrating the _Darun miezd_[477] and the

_Afernigán_,[478] or “funereal “repasts.” The Darun is a prayer

recited in praise of the Almighty and of Azar: when they breathe out

prayers in a murmuring tone over viands, they are said to be Yeshtah.

Afrinigan also means one of the twenty Nosks of the Zand.

GATE THE FOURTEENTH. Let them repeat the Ita Ahu three times over the

collected nail-parings, and having each time drawn a circular line

around them, let earth be poured on them with the shears, or let them

be taken to some mountain.[479]

GATE THE FIFTEENTH. Whatever pleasing object meets the true believer’s

sight, he repeats over it the name of God.

GATE THE SIXTEENTH. In the house of a pregnant woman keep the fire in

without ceasing; and when the child is born, let not the lamp be

extinguished during three days and nights.

They say that, on the birth of the prophet Zardusht, there came fifty

demons with the design of slaying him; but they were unable to do him

any injury as there was a fire kept up in the house.

GATE THE SEVENTEENTH. On arising from sleep, bind the Kashti, without

doing which enter upon no pursuit whatever.

GATE THE EIGHTEENTH. Let the tooth-pick, after having been used, be

concealed in a wall.

GATE THE NINETEENTH. They give their son and daughter in marriage at

an early period; as the person who has no son cannot pass over the

bridge of _Chinavad_; let whoever is in that state adopts some one; if

he should not find it feasible, it will then be incumbent on his

relations and the Dustúr to fix on a son for him.

GATE THE TWENTIETH. They esteem husbandry the best of all professions,

and regard the husbandman with respect and honor.

GATE THE TWENTY-FIRST. It is meet to give good viands to the

professors of the pure faith.

GATE THE TWENTY-SECOND. At the time of eating bread it is necessary to

perform _Váj_:[480] and at the time of _Maizad_ and _Afrinigán_ to

keep the lips closed; the true believer repeats the entire of the

_Esha âad avizmidi_ three times, and then eats bread; and when he

washes his mouth, he repeats _Ashem Vuhu_ four times, and the _Ita ahu

virio_ twice. It is to be remarked, that _Wáj_ or _Váj_ is the

_Barsom_,[481] which consists of small twigs of the same length,

without knots, taken from the pomegranate, tamarisk, or _Hum_; these

they cut with a _Barsomchin_, or knife with an iron handle. Having

first washed the knife carefully, they recite the appointed prayers,

after which, having cut off the Barsom with the Barsomchin, they wash

the Barsomdan, or Barsom-holder, into which they put these small

twigs. At the time of worship, whilst reading the Zand, and during

ablution or eating, they hold in their hand a few of these twigs,

according to the number required in each of these actions.

GATE THE TWENTY-THIRD. The wealthy man bestows alms on the indigent

Durvesh; he also practises _Jadongoi_, which consists in this,

whatever donations the Behdínians make to the fire-temples, or to

deserving objects, are by that person caused to be expended in the

manner desired.

GATE THE TWENTY-FOURTH. Beware of sin, particularly the day on which

thou eatest flesh, as flesh-meat is the nutriment of Ahriman. If,

after partaking of meat thou committest sin, whatever sins the animal

has committed in this world shall be imputed to thee: for example, the

kick of the horse, and the goring of the ox with his horns.

GATE THE TWENTY-FIFTH. Know that in thy faith there is no fasting,

except that of avoiding sin:[483] in which sense thou must fast the

whole year, and not remain hungry from morn until night, and style

that fasting. Thou must endeavor to keep thy members free from sin,

and there will be then no occasion to keep the lips closed against

meat and drink; but it is altogether necessary to keep them closed

against uttering any evil speech.

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

taste milk.

GATE THE TWENTY-SEVENTH. When going to bed, repeat the forms which

commence with the Ita; that is, repeat to the end the _Itá Ahu

Viríyo_, the _Eshim Vahu_, etc., etc.; repenting of thy sins of sight

and hearing, known and unknown, committed or meditated, and imploring

forgiveness; also, when thou turnest from one side to the other,

repeat the whole of the Eshim.

GATE THE TWENTY-EIGHTH. When thou enterest into a covenant either with

one of the pure faith or an unbeliever (_Durwand_), break it not, but

maintain it inviolate.

GATE THE TWENTY-NINTH. When the believer’s son attains the age of

fifteen, the father appoints a Dustúr for his guidance, without whose

direction and counsel he does nothing; for no good work is acceptable

to God, unless the Dustúr be satisfied; he truly possesses such

dignity in the sight of God, that he can remit one-third of any

person’s sins. Note, that the title of Dustúr is given to a spiritual

director, or one skilled in the faith of Zaratusht.

GATE THE THIRTIETH. When any undertaking occurs, and thou knowest not

whether engaging in it be good or sinful, desist, and defer the

enterprise until thou hast consulted the Dustúr.

GATE THE THIRTY-FIRST. The believer undertakes nothing on his own

experience merely, without previously investigating its nature through

his Dustúr, his relation, and the experience of the intelligent.

GATE THE THIRTY-SECOND. Whoever studies the Avesta must learn to read

it in the exact words: he must also meditate on it continually; for

should it depart from his memory, he is guilty of sin. In ancient

times, whoever had learned the Avesta and forgotten it, was not

permitted to join the congregation, until he had again made himself

master of it: nay, they threw bread before him as they would to dogs.

GATE THE THIRTY-THIRD. It behoves a man to be liberal, showing favor

to the Arzan, or deserving objects, for this only is profitable.

GATE THE THIRTY-FOURTH. The religious pour not out water at night,

particularly towards the _Wakhtar_, or “east;” but should it be

indispensable, the believer, at the time of throwing it out, repeats

the form of words commencing with the _Ita_, as far as enjoined.

Neither does he draw water from the well at night; but when there is

an inevitable necessity for it, he recites the formula of the Ita, as

enjoined in their books. They seldom drink water at night; but if it

be unavoidably necessary to drink, they fetch water from the well:

moreover, they never pour out much water.

GATE THE THIRTY-FIFTH. When they eat bread, they lay by three morsels

for the dogs, and never ill use these animals.

GATE THE THIRTY-SIXTH. When a cock crows out of season, they kill him

not, but bring another to his aid, for the fowl having seen a _Darji_

(demon) or some approaching calamity, gives notice of it.[484]

GATE THE THIRTY-SEVENTH. If in any place a person who is destitute of

fear should deposit a _Nisa_, or “carcase” under ground, expose and

bring it forth.

GATE THE THIRTY-EIGHTH. It is by no means meet to slay animals in

profusion, as every hair of theirs will in the other world be as a

sword to the destroyer’s body: but the slaughter of sheep is by far

the most criminal; for they are of the _Sardah_,[485] or “primary

genus.” This prohibition includes the goat, the kid, and the lamb; the

cow and the horse; also the crowing cock, which during that time is as

a drum: nay, it is equally improper to slay the cock which crows not;

but should it be indispensably necessary to kill him, it will be

proper to tie his head (that is, to perform the rite of Yashtan over

his head).[486]

GATE THE THIRTY-NINTH. When thou art about to wash the face, join thy

lips, and recite once the formula of the _Ashim Vuhu_ as far as is

prescribed; then wash thy face; and when thou shavest, recite the

prayer of the _Kimna_ and _Mazda_[487] as far as the appointed place.

GATE THE FORTIETH. Whoever performs _Barashnom_[488] must be good in

word and deed, for otherwise he is deserving of death. Whoever comes

to the age of fifteen and performs not this rite, renders whatever he

lays his hand on impure like himself. Note, that _Barashnom_ signifies

the purification of one’s self by prayer.

GATE THE FORTY-FIRST. On the arrival of the Farvardigán, the believer

performs the _Darún Yezd_, _Yazish_, and _Afrín_ during ten days. The

Farvardigán are five damsels which spin, weave, and sew celestial

garments: their names are _Ahnavad_, _Ashnavad_, _Isfintamad_,

_Kukhashatar_, _Vahshúshpúsh_.[489] Farvardigan[490] is the name of

the five supplementary or intercalary days of the Persian year. When

the spirit quits this world it is naked; but whoever has duly

performed the Farvardigán obtains from them royal robes and celestial

ornaments.

According to the Yezdánián, these five damsels signify wisdom,

heroism, continence, justice, and intellect;[491] and in other

passages they call them the five senses.

GATE THE FORTY-SECOND. The true believer must beware of associating

with those of a different faith; let him not drink out of the same cup

with them. If an unbeliever pollute a cup made of brass, it must be

washed three times: but if it be of earth, it cannot become pure.

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

light it up.

GATE THE FORTY-FOURTH. Shew honor to thy instructor, father, and

mother; as otherwise in this world distress shall be thy portion; and

in the next, hell.

GATE THE FORTY-FIFTH. A woman, in her periodical illness, must not

direct her eyes to the heaven or the stars; to running water or a

Mindáshú; that is, a pure or celestial man. She is to drink water out

of any vessel except one of earth. When she eats bread, her hand is to

be folded in the sleeve of her dress,[492] and she is to wear a veil

on her head.

GATE THE FORTY-SIXTH. Refrain from Hamiyál, which means calumny,

treachery, and adultery: for if the woman’s husband forgive not the

adulterer, he cannot, whatever may be his good works, behold the face

of paradise.

GATE THE FORTY-SEVENTH. The believer must slay the _Kharástár_, or

“noxious creatures.” Of these it is most meritorious to destroy

water-frogs, serpents, scorpions, flies, and ants. According to the

tenets professed by the true believers, that is, the _Yazdáníán_ and

_Abadián_, it is a meritorious work to destroy any creature which is

injurious to animal life or oppressive to the animal creation: but the

destruction of any creature which is not injurious to animal life, is

not only improper, but the unjust oppressor draws down retribution on

himself. The Yezdáníán maintain, that whenever in ancient records the

slaughter of a harmless animal is mentioned, the expression is used in

an enigmatical sense.

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

GATE THE FORTY-NINTH. Repent without ceasing: for unless attention be

paid to this, thy sin accumulates every year, and becomes more

aggravated. If, which God forbid! thou commit a sin, go before the

Dustúr; and if thou find him not, to the Hírbud (or minister attending

on the sacred fire); and if thou meet him not, repair to some

professor of the pure faith; and if thou find not such a one, declare

thy repentance before the majesty of the great light. In like manner,

at the moment of departing from this world, let a man declare his

contrition, and if he be unable, let his son, relative, or those

present, perform this rite of penance at that time.

GATE THE FIFTIETH. When a son or daughter attains the age of fifteen,

it becomes necessary to bind the sacred cincture about the waist, as

this forms the bond of duty.

GATE THE FIFTY-FIRST. If a child should die, from the first day of its

decease during a space of seven years, “without the expression of

grief, recite the Darún of its angel.” On the fourth night after its

decease, it is necessary to recite with _Yasht_, the Darún, or prayer

of the angel Surúsh. Note, Yasht is the name given to one of the

twenty-one Nosks of the Zand,[493] which is recited for the souls of

the deceased: this they also repeat in the _Gahanbars: Nosk_ also

signifies a part or section.

GATE THE FIFTY-SECOND. When thou placest on the fire a cauldron for

dressing food, it must be of a large size, and two thirds of it

without water, so that when it boils, the water may not fall over on

the fire.

GATE THE FIFTY-THIRD.[494] When they remove fire from one place to

another, they lay it apart for a short time, until its place becomes

cool; having taken care not to leave it heated, they bear the fire to

its destined place.

GATE THE FIFTY-FOURTH.[495] The true believers wash the face every

morning with the _Ab-í-zúr_, or “water of power,” and afterwards with

pure water.[496] After this they recite the formula of the _Kimna va

Mazda_,[497] and then wash the hands; this rite they call _Pavaj_; but

if they wash not the hands in the _Ab-í-zúr_, their recitation is not

accepted.

GATE THE FIFTY-FIFTH. The faithful instruct their sons in the

knowledge of religion, and hold in high honor the Kirbud who teaches

them.

GATE THE FIFTY-SIXTH. On the return of the day of _Khurdád_ in the

month of Farvardín (the 6th of March), they collect in one place a

portion of all the fruits they can find. The true believers then

continue to offer them up and to pray over them, repeating the praises

of the Lord, in order that their condition may be improved that year;

as on this day the angels give nutriment to mankind. When any one has

thus prayed, the Amshaspand Khurdád makes intercession for him: this

prayer is synonymous with _Khusnuman_.[498]

GATE THE FIFTY-SEVENTH. Whenever any one sets out on a journey, he

must celebrate once the _Darún Yeshté_. In ancient times, when they

set out on an excursion of even twelve parasangs, they performed the

same ceremony.[499]

GATE THE FIFTY-EIGHTH. If any one have not a son, let him adopt one;

and let the adopted son regard him as a father.

GATE THE FIFTY-NINTH. Whoever has performed the rites of Yasht and

Naú-Roz, cannot immediately after celebrate the Darún Yeshté: he first

prays mentally to Ormuzd, and eats bread; and then performs the rites

of mental prayer and the Darun.

GATE THE SIXTIETH. It is improper, whilst in an erect posture, to make

water; it is therefore necessary to sit down (stoop) and force it to

some distance, repeating the Avesta mentally. The religious man is

then to advance three paces, and repeat once the formula of the _Yethá

áhú viríyo_ and the _Eshem Vahu_, as far as prescribed. On coming out,

he is to repeat the Eshem once; the formula of the Homoctanne twice;

that of the _Hokhshéthrôtemâé_ three times, and that of the _Yethá_,

etc., four times; and to repeat to the end the formula of the _Etha

aad iezmede_.[500]

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

destroyer of serpents.

GATE THE SIXTY-SECOND. Kill not the water-dog, or otter, but if thou

perceive him far out of the water, take him back to his river.[501]

GATE THE SIXTY-THIRD. The believer performs during his life the rites

which ensure his salvation: the propitiation of the Ized Surúsh is a

sacred duty; it is therefore advisable that every person should

perform it duly in his own life-time.[502]

GATE THE SIXTY-FOURTH. When any one departs from this world, the

survivors during three days propitiate Surúsh, light a fire for the

deceased, and recite the Avesta: as the spirit of the deceased remains

there three days, it is therefore necessary to offer up three Darúns

to Surúsh Ized. On the fourth night, recite one of them to propitiate

Rash and Astad (the angels of the 18th and 26th days of every month);

another for that of the other heavenly beings; along with the fourth

Darún produce complete dresses, the best and most splendid in thy

power. These they style _Ashudád_, or heaven-bestowed.[503]

GATE THE SIXTY-FIFTH. Women are not enjoined to perform any of these

Niyayish, except that they should go three times into their husband’s

presence, and inquire what his wishes may be. They must never, either

by night or day, avert the face from their husband’s command: which

obedience on their part is serving God.[504]

GATE THE SIXTY-SIXTH. The pure faith springs from this belief, that

God has delivered us from affliction (in the world to come): and

should circumstances occur to any believer which would necessarily

lead him to apostatize from the true faith, let all exert themselves

to the utmost to aid him, so that he may remain unshaken in the true

religion.

GATE THE SIXTY-SEVENTH. Believers never utter a falsehood, although

through it they might attain to worldly eminence.

GATE THE SIXTY-EIGHTH. They make truth their profession, and remain

free from the degradation of _Goyastah_ (or _Gogestah_).[505]

GATE THE SIXTY-NINTH. The believers beware of any intercourse with a

courtesan or unchaste woman, also of voluntary degradation

(connivance) and adultery. For when a libertine engages in improper

correspondence with a woman, she becomes an abomination to her

husband; and if, after proof of her misconduct, the husband resume his

intimacy with such a wife, he then becomes a _Rúspi_, or utterly

contemptible.

GATE THE SEVENTIETH. If any one steal property to the amount of one

direm, they take from the thief two direms, cut off the lobes of his

ears, inflict on him ten blows of a stick, and dismiss him after one

hour’s imprisonment. Should he a second time commit a similar act, and

steal to the amount of a direm, they make him refund two, cut off his

ears, inflict twenty blows, and detain him in prison two hours: should

he after that steal three direms or two dangs, they cut off his right

hand; and if he steal five hundred direms, they put him to death.

GATE THE SEVENTY-FIRST. Beware of open and secret sin: abstain from

bad sights and thoughts. Offer up thy grateful prayers to the Lord,

the most just and pure Ormuzd, the supreme and adorable God, who thus

declared to his prophet Zardusht: “Hold it not meet to do unto others

what thou wouldst not have done to thyself: do that unto the people

which, when done to thyself, proves not disagreeable to thyself.”

GATE THE SEVENTY-SECOND. Direct the Hirbud to sanctify for thee an

oblation or Darún once every day: if not he, then thyself. It is to be

observed that Yazish has the sense of _Yashtan_; also that _Darún_

(the first letter with _Zemma_) means a prayer in praise of the Lord

and of fire, which being recited by the professors of the pure faith,

they breathe over the viands; whatever has been thus breathed over

they call _Yashtah_: for _Yashtan_ signifies the reciting of a prayer.

GATE THE SEVENTY-THIRD. Let women perform the rites of oblation in the

month of Aban (the 8th month), so that they may be purified from their

illness and attain paradise.

GATE THE SEVENTY-FOURTH. Beware of committing adultery; for when the

wife of a stranger has been four times visited by a strange man, she

becomes accursed to her husband: to put such a woman to death is more

meritorious than slaying beasts of prey.

GATE THE SEVENTY-FIFTH. A woman during her illness is not to look at

the fire, to sit in water, behold the sun, or hold conversation with a

man. Two women, during their illness, are not to sleep in the same

bed, or look up to heaven. Women in this state are to drink out of

leaden vessels, and not to lay their (bare) hands on bread. The

drinking-vessel is to be half-filled with water, and not filled up to

the brim. They are to fold their hand in the sleeve of their mantle

and then lay hold of the vessel: they must not sit in the sun. On the

birth of a child, the infant is to undergo ablution along with the

mother.

GATE THE SEVENTY-SIXTH. A fire is not to be lighted in a situation

exposed to the sun’s rays: also place not over the fire any thing

through the interstices of which the sun may shine. But before the

time of Mah Abád it was held praiseworthy to light a fire in face of

the great luminary for the purpose of making fumigations.

GATE THE SEVENTY-SEVENTH. They show the Nisa or dead body to a dog, at

the moment the person gives up the soul:[506] and again when they

convey it to the burial-place. When removing the body, the bearers

fasten their hands together with a cord, so that it comes to all their

hands and keeps them close to each other; they bear the body along in

perfect silence; and if the deceased be a woman advanced in her

pregnancy, there are then four bearers instead of two. According to

the precepts of Mah Abád, if the woman be pregnant, they are to

extract the fœtus and bring it up: the same holds good respecting all

animals. Finally, when the professors of the pure faith have conveyed

the corpse to the _Dad Gah_, or “place for depositing the dead,” the

bearers wash themselves and put on fresh garments.

GATE THE SEVENTY-EIGHTH. It is necessary to beware of (contact with)

the wooden frame on which the dead body has been carried or washed;

also of that on which any one has been hung; or one touched by a woman

during her illness.

GATE THE SEVENTY-NINTH. If, during a malady, the physician prescribe

the eating of any dead animal, let the patient comply without

repugnance and partake of it.

GATE THE EIGHTIETH. A dead body is not to be committed to water or

fire.[507]

GATE THE EIGHTY-FIRST. If any one force a professor of the pure faith

to partake of the flesh of a dead body, or even throw it at him, he

must perform the Barashnom and recite the _Patet Iran_. Note: that is,

he must repent, and implore pardon, and exert himself in good works,

that he may escape going to hell.[508]

GATE THE EIGHTY-SECOND. If any animal partake of a dead body, it

continues unclean during a whole year.[509]

GATE THE EIGHTY-THIRD. Nothing should be given (to the unworthy)

unless through dread of the oppressor: that is, if believers apprehend

not danger from the sinner, and do not entertain alarm at his power of

doing them injury, they are not to give him any thing.

GATE THE EIGHTY-FOURTH. In the morning, on arising from sleep, rub thy

hands with something, then thrice wash thy face, thy arms from the

wrist to the elbow, and thy foot as far as the leg; reciting the

_Avesta_ at the same time. If the believer cannot find water, he is

then permitted to use dust.

GATE THE EIGHTY-FIFTH. When the husbandman introduces water for the

irrigation of his own fields, he carefully observes that there be not

a dead body in the stream.

GATE THE EIGHTY-SIXTH. A woman after parturition must during forty

days beware of using vessels of wood or earth, and is not to cross the

threshold of the house. She is then to wash her head: during all this

time her husband is not to approach her.

GATE THE EIGHTY-SEVENTH. If a woman be delivered of a dead child

previous to four months’ gestation, as it is without a soul, it is not

to be regarded as a dead body; but should this occur after the term of

four months, it is then to be looked on as a dead body, and to be

conveyed to burial with the usual ceremonies.

GATE THE EIGHTY-EIGHTH. When a death occurs, the people of the house

and the relatives of the deceased are to abstain from meat during

three days.

GATE THE EIGHTY-NINTH. It is incumbent on the professors of the true

faith to be liberal, generous, and munificent; for God hath declared:

“Paradise is the abode of the liberal.”

GATE THE NINETIETH. Reciting the Eshem Vehu[510] is attended with

countless merits: it is necessary to do this at the time of eating

bread, of going to sleep, at midnight, on turning from one side to the

other, and at the time of rising up in the morning.

GATE THE NINETY-FIRST. You must not put off the good work of to-day

until the morrow, for God declared thus to Zardusht: “Putting off the

duties of this day until the following, brings with it cause of

regret. O Zardusht! no one in the world is superior to thee in my

sight. For thy sake I have even created it;[511] and princes earnestly

desire to diffuse the true faith in thy life-time. From the age of

Kaíomars to thine, three thousand years have elapsed;[512] and from

thee to the resurrection is a period of three thousand years: thus I

have created thee in the middle, as that point is most worthy of

admiration. Moreover I have rendered obedient to thee king Gushtasp,

the wisest and most prudent sovereign of the age; whose eminence

arises from science and perfect morals, not merely from high birth and

lineage. I have also given thee a volume such as the _Avesta_, and in

like manner a perspicuous commentary on it. Expect not that, after

thou hast passed away, others will perform good works for thee. Know

that Gokhastah or Ahriman has expressly appointed two demons, named

Tardiness and Procrastination, for putting off the performance of good

works to a remote and future period.”

GATE THE NINETY-SECOND. Whatever is polluted by a dead body must be

purified by _Pávyáb_ water according to this rule: gold once; silver

twice; tin and copper thrice; steel four times; stone six times;

earthen and wooden vessels must be thrown away. _Pávyáb_ signifies to

wash with certain forms of prayer.[513]

GATE THE NINETY-THIRD. Shew vigilant attention to the fire of _Adar

Behrám_, and to his attendant (genii); light up the fire every night

and cast perfumes into it.

Note: Var (Adar) Behrám[514] is the name of the angel, the lord of

victory, and the bestower of triumph.[515]

GATE THE NINETY-FOURTH. The _Gáhámbars_, which are six in number, must

be observed, because the Almighty created the world in six periods or

times, the commencement of each period having a particular name; in

order to celebrate each of which commencements, they pass five days in

festivity and rejoicing. According to the statement in the _Zand_, the

righteous Hormuzd created the whole world in the space of one year.

_The first Gáhámbar_ is called _Mídúyzaram_, as on the day _Khúr_ (the

11th of the month) _Ardibehisht_, God commenced the creation of the

heavens, which was terminated in forty-five days.

_The second Gáhambár_, called _Midyúshaham_, began on the day of

_Khúr_, in the old month of _Tir_, in sixty days from which God

completed the creation of the waters.

_The third Gáhambár, Pitishahím_, commences on the day of _Ashtád_

(the 26th) of the old _Shahrivár_, in seventy-five days from which God

terminated the creation of the earth.

_The fourth Gáhambár_, called _Ayad sahrím_, begins on the _Ashtád_ of

the old month of _Mihr_, in thirty days from which the creation of all

plants and trees was completed.

_The fifth Gahambar_, named _Mídyárím_, begins on the _Miher_ of the

old month _Ardí_ (November); God created from this day, in eighty

days, all the animals.

_The sixth Gahambar, Hamshpata mihdim_,[516] beginning on the day of

_Ahnavad_, the first of the five intercalary or surreptitious days,

reckoning from which the Almighty terminated the creation of the human

race in seventy-five days. Tradition thus ascribes to Jemshid the

origin of the festival of the Gáhambár. In the _Sad-Dár_ we find it

recorded, that the demon one day came to Jemshid’s palace, and the

king, as usual, sent him to the kitchen to satisfy his hunger. The

demon having devoured all that was there, and also swallowed up

whatever they brought him beside, was still unsatisfied. On beholding

this, Jemshid cried out to the Lord, and the most righteous God sent

the angel Behrám (or Jabrael) to say thus to the king: “Slaughter the

red ox, on which pour vinegar, rue, and garlic; take it when boiled

out of the cauldron, and serve it up to the demon.” When they had done

thus, the demon having tasted one morsel of it, fled and disappeared,

from which day they instituted the festival of the _Gáhambár_.

The Abádiyán say, with respect to the creation, that the actions of

God are not circumscribed by time. It must however be acknowledged

that Jemshid first established this festival. In the first Gáhambár,

Jemshid, by the command of the Almighty, began to depict on the

ceiling of his palace the representation of the heavens, which

undertaking was finished in forty-five days. Secondly, on the _Khúr_

of _Tír_ he was commanded by the Lord to introduce water into his

palace, gardens, city, and cultivated grounds, which work was

completed in the course of sixty days. Thirdly, on the _Ashtád_ of

_Shahrivár_, by order of the Almighty (whose name be glorified!) he

cleared the surface of the grounds and palace, and embellished them

exceedingly; he levelled the place of exercise in front of his palace,

built houses, and laid out in due order the city and its streets; all

which was completed in seventy-five days. Fourthly, on the _Ashtád_ of

_Mihr_, he began to ascertain the properties of all vegetable

productions, and completed the embellishment of his garden, and

terminated the entire in thirty days. He next, on the day of _Mihr_ in

the month of _Dáí_, collected all species of animals in his garden and

assigned their suitable employments to each: to the ox and the ass to

carry burdens; to the horse to serve for riding, and so forth; which

arrangements were completed in seventy days. Lastly, on the day of

_Ahnavad_, he summoned mankind to appear in his presence, and assigned

them their respective occupations; the details of which were finished

in the course of seventy days. He then proclaimed: “The Lord has

created all these things through me;” and commanded five days to be

set apart for rejoicing at the beginning of each Gáhambár. As to the

tradition of the demon’s appearing and eating up whatever he found, it

is thus explained: by the demon is meant, the depraved sensual

appetite, which loves to eat, sleep, shed blood, and such like, and is

never satiated with such pursuits; but when the spiritual Jemshid

prayed to the Lord, the Jabriel of intellect came with this divine

communication: “Slay the sensual appetite (which is typified by the

ox), that is, indulge it not in the excesses it demands; next apply to

the cauldron of the body the vinegar of abstinence, the garlic of

reflection, and the rue of silence; then serve up a portion of this

food to the Satan-like propensities, that the demon may flee away.” On

doing this, he was delivered from the presence of the evil one. Such

was the enigma propounded to the people by Zardusht respecting the

Gáhambár, and such the solution of it as given by the Abádián

professors, who have interpreted in a similar manner the whole of

Zardusht’s discourses, which were couched under this enigmatical form.

GATE THE NINETY-FIFTH. When any one does good to another, the latter

should not forget his benefactor’s goodness.

GATE THE NINETY-SIXTH. The believers make _Níyáyish_ to the sun three

times every day: they also perform the same to the moon and to fire.

GATE THE NINETY-SEVENTH. They weep not after the deceased, as the

tears thus shed are collected and form a barrier before the bridge of

_Chinavad_, or “of judgment,” and prevent the deceased from passing:

but, on reading the _Vasta_ and _Zend_, they can pass over.[517]

GATE THE NINETY-EIGHTH. Whoever comes into the presence of the

Dustúrs, Mobeds, or Kirbuds, listens to what they say, and rejects it

not although painful to him.

GATE THE NINETY-NINTH. The professor of the true religion ought to

understand thoroughly the characters of the _Avesta_ and the _Zend_.

GATE THE HUNDREDTH. The Mobeds must not instruct a stranger in the

Pehlevi language; for the Lord commanded Zardusht, saying: “Teach this

science to thy children.”

* * * * * * *

ENUMERATION OF SOME ADVANTAGES WHICH ARISE FROM THE ENIGMATICAL FORMS

OF THE PRECEPTS OF ZARDUSHT’S FOLLOWERS.――The substance of the

venerable Zardusht’s precepts is contained in enigmas and parables,

because with the mass of society, fabulous narrations, though

revolting to reason, excite stronger impressions. In the next place,

if it were proposed to communicate to an ignorant person the idea of

the existence of the necessarily existing God, independent of cause,

he could not understand the proposition; and if we speak to him

concerning the uncompoundedness of intelligences, the immateriality of

souls, the excellence of the sphere and stars, he becomes overwhelmed

in perplexity and amazement; being utterly unable to comprehend

spiritual delights or tortures, or discover the exact truth; whilst

the precepts enforced by the figurative expressions of the law come

within the understanding of high and low, so that they are profited

thereby, and the explanation of the law is attended with a good

reputation both in this world and the next. The select few undoubtedly

comprehend the nature of certainty, religious abstraction, and

philosophy, although the vulgar, in general, hold these in abhorrence:

it therefore becomes necessary to clothe the maxims of philosophy in

the vestments of law, in order that all classes of society may derive

their appropriate advantages from that source: these observations

being premised, it is to be remarked, that some Yazdanian professors

express themselves after this manner:――The book of the _Zend_ is of

two kinds; the one perspicuous and without enigmatical forms of

speech, which they call the _Mah Zand_, or “Great Zand;” the second,

abounding in enigmatical and figurative forms of speech, is called the

_Kah Zand_, or “Little Zand.” The Mah Zand contained the precepts of

the law promulgated by the venerable Máhábád, such as the volume of

Azar Sassán, and the Mah Zand was lost during the domination of

strangers, particularly the Turks and Greeks: the Kah Zand still

remained, but much of it was also lost in other subsequent invasions.

SUMMARY OF THE CONTENTS OF THE MAH ZEND.――It entitles the supreme

Lord, Aharmuz, and acknowledges the existence, immateriality, and

uncompoundedness of his essence; accounting _Bahmán_ the Great, the

first-created being, who is also called _Farvardín_ the Great, and

looked upon and styled pure and uncompounded; from him was derived

_Ardibehesht_ the Great, along with the sublime soul and body of the

empyrean heaven; from _Ardibehesht_ the Great proceeded _Khurdád_ the

Great; from him _Tír_ the Great; from him _Murdád_ the Great; from him

_Shahrívar_ the Great; from him _Mihr_ the Great; from him _Abán_ the

Great; from him _Azar_ the Great; and from him _Dai_ the Great; these

are the lords of the heavens, and after _Farvardin_ the Great, are

accounted as the months as well as the heavens collectively. In all

other points, speculative and practical, such as the protection of

harmless creatures and the destruction of noxious animals, it agrees

with the _Dasátir_. During the Ashkanian dynasty, the people conformed

to the _Kah Zend_, but as Ardeshir was obedient to the second Sasán,

he, in compliance with the _Dasátir_ and _Mah Zend_, studiously

avoided the destruction of harmless animals: for the _Mah Zand_ is a

portion of the _Dasátir_. After him, others adopted the _Kah Zand_.

But Nushirvan, under the guidance of the contemporary _Azar Sasán_,

although conforming to the _Dasátir_ and _Mah Zand_, was during the

whole of his life innocent of the crime of slaying harmless animals;

his successors however followed the precepts of the _Kah Zend_, until

the fifth Sasán,[518] having uttered imprecations against the people

of Iran, they became the victims of privation and wretchedness.

The professors of the Abadíán faith say that Ahriman was produced by

Time: they also say that the angels and the heavens have existed,

exist, and will continue to exist.[519] Moreover the belief of the

_Azar Húshengíáns_ or _Yazdaníáns_ is, that although the faith of

Zardusht prevailed universally from the time of Gushtasp to that of

Yezdejird, yet that the different intervening princes glossed it over

and made it agree with the _Azar Hushengíán_ or _Mahabadíán_ system,

so as never to sanction the destruction of animal life; and as they

held the words of Zardusht to be figurative, they never put them in

practice literally when they contradicted the _Azar Hushengíán_ faith,

but invariably glossed them over.

This statement proves that _Ardeshir Babegan_ and the other Sasáníán

princes showed great reverence to the _Azar Sasáníán_ family and paid

them implicit obedience, as being truly the ministers and worshippers

of the Lord; they besides accounted them as the legitimate sovereigns,

regarding themselves merely as their lieutenants: in short, when the

_Azar Sasáníáns_ ceased to reign, they exercised the government in

their stead. However the _Azar Sasáníáns_ followed no faith except

that of Máhábád, receiving no other without the requisite glosses, and

attaching no esteem whatever to the external import of Zardusht’s

precepts: that is, regarding his words as true, but holding their

external import as figurative. The Behdiníáns also maintain that such

was the system adopted by the kings of old, particularly by _Dárá_,

_Dáráb_, _Bahmán_, _Isfendiár_, and _Lohrásp_.

The present seems the proper time for stating some of the enigmatical

sayings ascribed to the Magians or followers of Zardusht, as

philosophy is guarded by such expressions from falling into the hands

of the ignorant, whilst the sages thereby attain their object.

It is well known that according to their system the world had two

creators, _Yazdan_ (the Lord), and _Ahriman_: but the Lord having

entertained this evil thought, “Perhaps an antagonist may rise up to

oppose me,” Ahriman was produced, from that thought.[520] In some

places it is mentioned that God was alone, and gloom having come over

him, he entertained an evil suspicion, on which Ahriman was produced.

They say that Ahriman, who was outside the world, on looking through a

small aperture, and beholding the Lord surrounded with glory and

majesty, bore him envy and raised up wickedness and corruption. God

then created the angels to be his host, and with them fought against

Ahriman; but being unable to destroy him, they made peace with each

other on this condition; that Ahriman should remain in the world

during a definite period; and on his departure it should become the

abode of unalloyed good.[521] Jamásp, the venerable sage, says thus:

“It is to be remarked that ‘_world_’ is a metaphorical expression for

body; and ‘_God_,’ for the aspiration of the spirit; ‘_Ahriman_,’ for

the physical temperament; ‘_the evil thought_,’ the habitual bias of

the soul to material objects; by ‘_the wickedness and corruption of

Ahriman, and his war_,’ are implied the domination of the sensual

passions over spirit; and what they said of ‘_the terrestrial world_,’

means the same; by ‘_the creation of angels_,’ the existence of

praiseworthy qualities and perseverance in pure morals, with the

subjugation of the senses by means of religious austerities, for the

senses constitute the gratuitous foes of the heart; by ‘_peace_,’ is

signified the impossibility of expelling by one effort the evil

propensities which are the armies of Iblis; that is, excess and

extravagance are to be avoided, and the path of moderation followed;

the circumstance of ‘_Ahriman’s remaining in the world for a definite

period_,’ means the ascendancy and supremacy of the bodily passions,

particularly in early years, and before arriving at mature reflection,

and even during other periods of this mortal life, in certain

constitutions; ‘_the departure of Ahriman from the world_’ implies

voluntary death, or religious austerities, or compulsory death, which

is the natural decease; when the soul has by such means been

emancipated, it finds itself adorned with perfections and attains to

its particular sphere or bliss without alloy.”

They have said: “Darkness besieged Light and imprisoned it; on which

event the angels having come to the assistance of Light, Darkness

demanded help from Ahriman, its source; but the angels having overcome

the prince of Darkness, gave him a respite until the appointed hour

and the predestined death.” As to Darkness having arisen from the evil

thought of Light, the venerable sage Jamasp says: “The interpretation

of this tradition is the same as that of the preceding; as thus: The

soul is a precious substance, formed from light; its darkness, the

bodily passions; its confinement and imprisonment, the dominion of the

passions over that luminous essence, which drag down the souls of the

wicked to the desolation of the lower world; the assistance of angels,

is the obtaining of grace and power through elevation of mind,

proceeding from illumination from on high, and the ascent of the

spirit to the world of intellect; delay or respite implies the

continuance of the passions until the period of natural death; and the

corrupt thought the bias of the soul to material objects.”

Dáwar Haryár, the author of the _Dáráí Sekandur_, having once

questioned the author concerning the enigmatical meanings attached to

the words God and Ahriman, received this answer: “Light is the same as

existence, and darkness signifies non-existence; God is therefore

light or existence, and Ahriman is darkness or non-existence. When it

is said that Ahriman is opposed to God, the meaning is, that God is

existence, the opposite to which is non-existence.”

They say that the creation and production of diseases, serpents,

scorpions, and such like is an abominable act, originating with

Ahriman, which Jamásp thus explains: “It is evident that diseases,

such as ignorance, folly, pride, negligence, noxious creatures, (such

as) anger, lust, strong passions, concupiscence, calumny, envy,

malignity, covetousness, treachery, fraud, and the like, arise not

from spirit, but from the elemental constitution.” They have also

said: “An angel is the agent of good, and Ahriman the agent of evil;

and that God is exempt from both these acts; which the celebrated sage

Jamásp thus explains:――By angel is implied spirit and the agent of

good; which, if it overcome the senses, engages man in virtuous words

and acts, which are styled ‘good.’ Ahriman, or Satan, in this place

means the desires inherent in the constitution of the senses, which,

on obtaining the victory over spirit, attract it towards the pleasures

of sense, thus making it forget its original abode; which is

denominated ‘evil:’ and as the Almighty has given his creatures free

will, neither are their good or evil deeds to be imputed to him.” This

saying: That the soul of him who has done evil, having determined on

flight through fear of divine wrath, plunges downwards, is thus

explained by the sage Jamasp: “By ‘_sinner_’ is understood one whose

essence is defective; by ‘_descent_,’ turning away from the superior

to corporeal attachments; by ‘_resolving on flight_,’ the strong

desires of passion, through the suggestion of body, until the entire

departure of divine grace.”

Thus far extend the illustrations of the sage Jamásp. But that the

scope of Zardusht is couched under allegories agrees with the

declaration made by the great Bahman, the son of Isfendiár, the son of

king Gushtásp, who says: “Zardusht once said to me: ‘My father and

mother delivered me to nurses, who dwelt in a place far remote from

the city of my birth; with these I remained many a long year, until I

quite forgot my father, mother, and native town. Suddenly this thought

came over my mind――Who are my parents, and where the place of my

birth?――I struggled hard until I returned naked and bare the way by

which I had come; and having gained my house and beheld my father and

mother, I returned again to the place where my nurses dwelt. As the

dress worn by the people of this country was on my person, I shall

therefore remain here until this dress is worn out, and then depart,

in order that it may not be said――He was unable to perform his office

and has run away, leaving our despised garments.’”

Bahman, the son of Isfendiár, thus says: “All that Zardusht uttered

was enigmatical: the ‘_city and native place_’ are the angelic world;

by ‘_father_,’ is meant the primary intelligence; and by ‘_mother_,’

the universal soul; ‘_the nurses_,’ this lower world and junction with

body; ‘_forgetting the original abode_,’ attachment to the elements of

body; ‘_recalling it to memory_,’ implies the struggle towards that

direction; ‘_the arriving there_,’ means religious austerities; ‘_the

state of nakedness_,’ the divesting one’s self of bodily attachments;

‘_the returning back to the nurses_,’ means resuming the body; ‘_that

it may not be said that he was alarmed at the performance of duty, and

ran off, leaving his clothes behind; I shall not therefore depart from

hence, until these clothes be worn out_;――_the performance of duty_,’

signifies the amassing of the capital of knowledge, true faith, and

good works; by ‘_the clothes being worn out_,’ is implied the

separation of the bodily members; that is, I will remain here as long

as the body lasts, and after its dissolution return to my native

place.”

Prince Isfendiár, the son of king Gushtásp, also tells us: “Zardusht

once said to me: ‘A number of persons once left their native place for

the purpose of acquiring wealth, that on their return they might pass

their time in pleasure and enjoyment. On arriving at the city of their

destination, some of them amassed wealth; some devoted themselves to

wandering about the place and contemplating the beauties with which it

abounded; whilst others remained altogether inactive. When the time of

packing up came, the king of that people said――Depart from hence, that

another set may arrive, and obtain their portion, as you have

done.――On which all these people went out, some provided with stores

for the journey; some without any provision; a few on horseback; a

multitude on foot; a wide desert lay before, and a toilsome road,

through rocks and prickly thorns, devoid of cultivation, destitute of

water and shade. Those who were on horseback and furnished with

provisions passed over, and having reached their native city, gave

themselves up to joy and gladness; those who were on foot, and had

provided stores for the journey, after experiencing many ups and

downs, at last, with extreme difficulty, reached their halting place,

where they passed their time in a state of happiness proportioned to

their gains, although, on instituting a comparison between themselves

and those inhabitants and dignified persons who had acquired opulence

by commercial pursuits, they feel pangs of regret; but those who came

out of the city without any kind of conveyance or stores, and thinking

that without supplies they could reach their native place, when they

had gone some little distance, became wearied and unable to proceed

through weakness, and fatigue from walking, want of provisions, the

difficulties of the road, distress, the sun’s overpowering heat, and

the gloom of night; they were forced by necessity to turn back to the

city, where they had been; but other merchants had in the meantime

taken possession of the houses, dwellings, shops, and apartments which

they formerly occupied: they were thus reduced to a state of

destitution, and had no resource left but that of working for hire or

turning mendicants, pursuits which they adopted.’”

Isfendiar says: “‘_The city from which they departed for the purposes

of commerce_’ is the angelic world; _that to which they came with the

design of accumulating wealth_’ is the lower world; ‘_the houses,

shops, etc._,’ signify the human body; ‘_the people of the city_’ are

the animals, vegetables, and minerals; ‘_the king_,’ the elemental

nature; ‘_what the merchants have amassed_’ are their words and deeds;

‘_what others have collected_’ is devotion without knowledge; ‘_the

inactive_’ are those whose only “pursuits were sleep, sensual

gratification, etc.; ‘_the exclamation of the king_’ is Death, who

expels them from the mansions of body; ‘_the deserts and mountains_,’

the extremes of heat and cold; ‘_the equestrians_’ are those who unite

the speculative and practical; ‘_the pedestrians, who were furnished

with some provisions_’ are those who adore God, but neither knew

themselves nor the Lord; ‘_they who are without provisions or

conveyance_’ are those destitute of knowledge and good works, who

being unable to reach the angelic world, return in despair to the

elemental world, forfeiting the rank they once possessed.”

The sage _Shah Nasir Khusran_ says on this head:

“When any one travels this road for that important purpose,

He takes at least a loaf of bread under his arm:

How then canst thou, who hast no store, proceed up the mount,

From the centre of darkness to the zenith of Saturn?”

In some other parables of Zardusht, which are here noticed, he speaks

thus: “When the travellers, in consequence of the want of stores and

fatigue of walking, return back to the king’s city, not finding their

former beautiful mansions, they settle themselves in caverns or lanes,

hiring themselves as labourers or subsisting on alms.”

Esfendiar says: “By this is understood, that when they quit this

mortal frame, they cannot reach the world on high, owing to their want

of knowledge and good works; being thus rejected, on their return to

the elemental world, they cannot obtain human bodies, but are invested

with the forms of the brute creation.” As this parable nearly

resembles what has been heretofore mentioned, it is unnecessary to

describe it more in detail.

“When thou departest from the inn of the body, there is no other

storehouse;

Why dost thou not therefore procure supplies for the road in this

place of sojourn?”

Isfendiar also records: “Zardusht once said: ‘Two persons of one house

were partners, and were both possessed of great capital; they

said:――We have gained a sufficient stock of wealth in the world, and

live and dress in a manner suitable to our great riches; we now only

want some beloved object, that our existence may be more blissful:

therefore, to attain our desire, it will be necessary to undertake a

journey. They directed their course to a city, the inhabitants of

which were famed for beauty and gracefulness; on arriving there with

the caravan, one of the partners gave himself up to traversing the

gardens, and was so absorbed in admiring the beauties of the city,

that he attended to no business whatever, whilst the other partner

obtained a mistress of exquisite beauty. All of a sudden the

garden-door was closed.’”

Isfendiar says “_Záíd_ and _Amru_[522] may serve as an example of the

two friends; ‘_the capital and stock_,’ the original world; ‘_the city

of beauteous persons_,’ this world; ‘_the desirable beloved object_,’

good works; ‘_the rapacious animals, reptiles, and beasts_’ are anger,

lust, excessive desire, hatred, envy, concupiscence, malignity, and

avarice; ‘_the herbage and gardens_’ are sloth and pride; ‘_the

garden-door_,’ the dakhmah (or sepulchral vault); ‘_the urn_,’ the

grave, or the place of burying the dead; ‘_shutting the garden-door_’

the moment of death.”

His reasons for enumerating the urn, dakhmah, and grave are, that

according to the faith of Azur Húshang, or Máhábád, they sometimes put

the body of the deceased into a jar of aqua-fortis, as among them the

body is deposited indifferently either in the dakhmah or the jar: but

the sepulchre is in use among the people of Room, and the funeral pile

among those of Hindustan.

King Gushtásp also relates the following parable of Zardusht: “A

certain man delivered his son to a preceptor, saying: ‘Within such a

time teach this boy the accomplishments necessary for a courtier.’ The

boy, however, through a fondness for pleasure, sport, and amusements,

was unwilling to give himself any trouble, and was slow in learning

any thing; he however every day secretly brought from home sweetmeats

and agreeable objects, as his tutor had a great inclination for such

enjoyments. When the preceptor’s time had passed in this manner, and

his pupil had become habituated to revelling, sensual pleasures, and

enjoyments, the tutor at last fell dangerously indisposed through

these excesses, and laid himself down on the bed of death. His pupil

well knew he had no other place left, and that he must return to his

parents, so that when his master fell sick, he became sensible of his

own state. Through dread of his father, shame of his mother, the

disgrace of ignorance, and a sense of contrition, he went not near

them, but pined in melancholy and wandered about in obscurity.”

This parable has been thus explained by Gushtásp: “‘_The preceptor_’

signifies the five senses; ‘_the son_,’ the immortal spirit; ‘_the

father_,’ the universal intelligence; ‘_the mother_,’ the universal

soul; ‘_the sweetmeats and mistresses_,’ worldly enjoyments; ‘_the

indispensable necessity of the immortal spirit_,’ that it should,

through the senses and the common reflection which is their

instructor, attain the objects of intellect and amass provisions for

its return, so that it may become the associate of the only true king.

If this purpose be not effected, it of course feels terror at the

death of the body. When it has become thus biassed to sensual

pleasures and devoid of all goodness, on being separated from the

body, although still possessed of sufficient energy for mounting on

high, yet through shame and confusion, it feels no desire of arriving

there and beholding its parents, soul and intellect.”

The venerable Húryár once said to the author: “I have seen the

following narrative in the _Ramazastán_ of Zardusht: ‘The prime

minister to the sovereign of the world had so many sons, that their

number surpassed all computation; these he first sent to a place of

education, where, along with the children of Rayas (cultivators), they

might attain knowledge. If the minister’s sons became intelligent, the

Dustúr summoned them to his presence, and enrolled them among the

king’s confidential servants; but if they remained without science,

they were not regarded as the Vizir’s sons, but classed among the

Rayas; were not permitted to come into his presence; and were cut off

from all share in their father’s inheritance.”

The author replied: “It occurs to me that, by ‘_the king of the

world_,’ is meant the supreme God without equal; by ‘_vizir_,’ the

primary intelligence; and by ‘_the sons of the vizir_,’ the souls

endowed with reason; by ‘_school_,’ the elemental world, and the

bodies formed of the elements; and by ‘_the children of the common

people_’ the corporeal senses and passions.”

When the immortal spirits have acquired knowledge in this place of

education, their father, “Universal Intelligence,” brings them near

himself, and advances them to the rank of holding intercourse with the

Lord of Eternity: but the souls which do not acquire knowledge in this

school are not allowed access to the world of uncompounded beings, the

abode of the Universal Intelligence, and remain banished from the

presence of the Creator of the world; so that they make no advance

from the material bodies of this abode of the elements, which hold the

rank of Rayas, but are excluded from all share in the inheritance of

the primary intelligence or the acquisition of knowledge.

Zardusht has also said: “In the upper regions there exists a mighty

ocean, from the vapors of which a great mirage appears in this lower

world: so that nothing save that illusion subsists here; exactly as

nothing besides that ocean exists in the world on high.”

The revered ruler of Húryár, having asked the author the meaning of

this parable, received this answer: “‘_The mighty ocean_’ means the

absolute essence and pure existence of God; ‘_the mirage_’ implies

contingent existences, which in truth exist not, but appear to do so,

through the inherent property of God’s absolute existence; according

to this view, he has said: ‘From the vapors of that ocean has arisen

the mirage.’”

It is recorded in the books composed by Zardusht’s followers, and also

in the ancient histories of Iran, that at the period of Arjásp’s

second invasion of Balkh, king Gushtasp was partaking of the

hospitality of Zál, in Sistan, and Isfendiar was a prisoner in Dazh

Gambadán; and that Lohorásp, notwithstanding the religious austerities

he performed through divine favor, laid aside the robes of mortality

in battle, after which the Turks took the city. A Turk named

_Turbaratur_, or _Turbaraturhash_, having entered Zardusht’s oratory,

the prophet received martyrdom by his sword. Zardusht, however, having

thrown at him the rosary (_Shumar Afin_, or _Yád Afráz_) which he held

in his hand, there proceeded from it such effulgent splendor, that its

fire fell on Turburatur and consumed him.[523]

[382] If the claims to originality and antiquity of the

language in which the Desátir is written were admitted, we

should have (pp. 146, 147, Engl. transl.) _Hertushád_ or

_Hertúrásh_, as the first and true name of the Persian

prophet who followed immediately Kái Khusro. In Zand, upon

which language we are now better informed, the true name of

this legislator of the Persians is _Zerethoshtró_, or

_Zarathustra_, which signifies “star of gold;” of this was

formed in the Pehlevi language the name of _Zaratesht_ or

_Zaratosht_, and in Farsi that of _Zardúsht_ or _Zaradusht_.

The Greeks have changed the original Zand name, either by

removing the “th” in the middle of it, and thus making it

_Zereoshtró_, _Zoroastrés_; or by omitting the final

syllable “tro,” whence it became _Zaratos_, _Zabratos_,

_Zaradas_, _Zarasdés_, _Zathraustés_; we find, moreover,

_Zoromasdrès_, _Azonaces_, and _Nazaratús_. The most ancient

mention of the name of Zoroastrès, in Greek books, is to be

found in the works of Plato, and dates therefore from the

fourth century before our era. The original word has been

translated by ἀστροδύτης, “he who sacrifices to the stars;”

by ἀστροδέατης “he who contemplates the stars;” and by

“living star.” These interpretations relate to the character

of a priest and of an astronomer, generally attributed to

Zoroaster, who is also believed to have been the inventor of

_magic_; this word was originally taken in a sense very

different from that which has been given to it in later

times, and can be referred to the name of _Magi_, or

_Mobeds_ (see note, p. 17), well known to Herodotus in the

fifth century B. C. These Magi are represented as the

teachers and priests of a most pure philosophy and religion,

the origin of which is placed by the Desátir and the

Dabistán in the most remote and ante-historical times of the

Máhábádiáns. It may therefore appear less surprising to find

in Pliny’s Natural History (I. xxx. c. 1. 2.) Zoroaster

placed, pursuant to the authority of Aristotle and Eudoxus,

6000 years before the death of Plato, and, conformably to

Hermippus, 5000 years before the Trojan war. The last date

is repeated by Plutarch (lib. de Is. et Osir.). Diogenes

Laertius says: “Hermodoros, a Platonic philosopher, counts

5000 years from the establishment of the Magi to the

destruction of Troy.” According to Suidas, a Zoroaster lived

500 years before the Trojan war; if the number 500 had been

erroneously substituted for 5000, which is admissible (see

M. de Fortia d’Urban, _Mathématiciens illustres_, p. 354),

we should have the agreement of all these creditable authors

just mentioned, from the fourth century before, to the

twelfth century after, our era, in fixing the age of

Zoroaster and the establishment of the Magi, 6352 or 6194

years B. C.

The epocha of the Magi (putting aside that of the Máhábádiáns)

has also been taken for that of Tahmuras and Jemshid, that

is, 3460 or 3429 years B. C. According to other accounts

(collected in the Hist. Diction. of Moreri, Bayle, etc.,

etc.), a Zoroaster ruled the Bactrian empire in the times of

Ninus, the Assyrian king, 2200 years B. C.; vanquished by

the latter, he desired to be consumed by the fire of heaven,

and exhorted the Assyrians to preserve his ashes as a

palladium of their empire; after he had been killed by

lightning, his last will was executed. Some historians (see

Herbelot _sub voce_) admit a Zerdúsht in the age of Feridún,

1729 years B. C. Several other learned men concur in placing

him much later, few below the sixth century before our era.

In the utter impossibility to decide upon so many conflicting

statements, there is perhaps no better means of reconciling

them all, than concluding that Zoroaster having, in the

course of ages, become a generic or appellative name for

sages, prophets, and kings professing and promoting a

certain religion or philosophy, this name could be applied

to several individuals who appeared at different times, and

in different countries of Asia. Hence we explain in the

various accounts a plurality of Zoroasters, and an identity

of several personages with one Zoroaster; he has indeed been

supposed to be the same with _Japhet_, _Ham_ (_Heemo_),

_Zohak_, _Nimrod_, _Buddha_, _Abraham_, _Moses_, _Ezekiel_,

_Balâam_, etc., etc. Whatever it be, the Dabistán treats in

this chapter of the Zardúsht, who appeared under the reign

of Gushtasp, king of Persia, upon whose epocha too our

chronologers are not unanimous.

Independently of the Dasátir, written originally in a

particular language, the Persians have Zand books which they

attribute to the last Zoroaster himself. Except these works,

the age of which is a subject of dispute, they have no

written records of their great legislator prior to the ninth

or tenth century of our era, and these are the poems of

Dakiki and Ferdusi. The latter narrates, in his Shah-nameh,

the history of Zerdúsht under the reign of Gushtasp. We have

besides a Shah nameh _naser_, or a Shah-nameh in prose,

composed by some one of the Magi (_Hyde_, p. 324). The

_Zardusht-nameh_, and the _Changragatcha-nameh_ are Persian

poems, the epocha of which, according to Anquetil du Perron

(_Zend-Avesta_, t. I. pp. 6, can scarcely be fixed farther

back than the fifteenth century.――A. T.

[383] This is also related in Mirkhond’s _Runzat-us-Safa_

(Shea’s transl., p. 286).――A. T.

[384] Zaratúsht-Bahram is the author of the Zaratúsht-namah

before-mentioned (see _Hyde_, p. 332). The epoch of this

work is uncertain, according to the opinion of the dostúrs

of India; yet the author of it informs us, in the 2nd

chapter, that he has translated it into Persian from the

Pehlvi under the dictation of a Mobed skilled in this

language; and in the last chapter in which he names himself

he says that he composed the Zaratusht-namah in the year 647

of Yezdegerd, which answers to 1276 of our era (see

_Zend-Avesta_, t. I. 2. P. p. 6).――A. T.

[385] According to Cedrenus, an author of the eleventh

century, Zoroaster descended from Belus or Nimrod: this king

is, by some authors, identified with Zohák, who married two

daughters of Djemchid, from whom also Faridun descended; on

account of this relationship, Zoroaster’s origin may without

contradiction be referred to Belus and to Faridun. In the

Desâtir, the name of his father is _Heresfetmád_. According

to the authority of the book Sad-der (see _Hyde_, p. 316),

_Patirásp_, the grandfather of Zoroaster, descended from

_Hitcherasp_, who sprung from _Tchechshúnesh_, and this from

_Espintaman_, or _Sad-yuman_; who is therefore the third

ancestor of the prophet: nevertheless this last is often

called simply _Espintaman_, or also _Sapetman_; which word,

according to Anquetil du Perron (t. I. 2. p. 9), signifies

“excellent.”――A. T.

[386] The same dream is related in the _Zardusht-namah_ (c.

3 and 4), as well as in the work of Henry Lord (p. 451),

quoted by Anquetil du Perron (_Zend-Avesta_, t. I. 2. P. p.

11).――A. T.

[387] The tradition of this appears to be widely spread, not

only in the East but also in the West, as it is mentioned

by Pliny (H. N. I. vii. c. 16), with the addition of one

wonderful particular, namely, that Zartusht’s brain

palpitated so much as to repel the hand laid upon his head,

a presage of future science. Solinus (c. 1) relates the same

fact. Zoroaster is proverbially known as the first child who

laughed on being born.――A. T.

[388] See note, p. 211. This name has also been supposed a

mere corruption of ازر دوست, _azer dóst_, that is, “a

friend of fire” (see Hyde, who rejects it, p. 314).――A. T.

[389] The same circumstances of the child’s dangers and

miraculous escapes are related in the _Zardusht-namah_ (c.

7-11), and in _Changrégatha-namah_ (c. 2).――A. T.

[390] In the _Zardusht-nameh_, the name of the magician is

Turberatorsh.――A. T.

[391] The edition of Calcutta reads generally ژند, _zhand_;

we shall keep the more familiar name, زند, _zand_. We find

also _Avesta-zand_, and simply _Asta_ and _zand_.

Herbelot has interpreted this name of Zoroaster’s writings

by “the book of life.” Hyde thought (p. 336) that _Zand

Avesta_ was properly _Zand va Esta_, or _Zand u Esta_, and

_Zand_, an Arabic word signifying “igniarium, focile, pixis

ignaria,” joined to the Hebrew-Chaldaic word _Eshta_, or

_Esta_, “ignis,” and explained the whole name by “igniarium”

and “ignis,” or “tinder and fire.” According to Anquetil du

Perron (_Zend-Avesta_, t. II. p. 423), _zand_ signifies

“living,” and _Avesta_, “word;” therefore _Zand-Avesta_,

“the living word;” which was anciently the law of the

countries limited by the Euphrates, the Oxus, and the Indian

ocean (_ibid._, t. I. p. xiv). This law or religion is still

professed by the descendants of the Persians who, conquered

by the Muhammedans, have not submitted to the Koran; they

partly inhabit Kirman, and partly the western coast of

India, to the north and south of Surat. It is besides now

decided by the investigations of the above-named author, and

by those of Kleuker, Rask, as well as by those of Messrs.

Eugene Burnouf, Bopp, Lassen, and other philologers, that

Zand was an ancient language derived from the same source as

the Sanskrit; it was spoken before the Christian era,

particularly in the countries situated to the west of the

Caspian sea, namely in Georgia, Iran proper, and Azerbijan

(the northern Media). Moreover the _Pa-zand_ denotes a

dialect derived from the Zand, or a mixed Zand, similar to

the Rabbinic language of the Jews (_Z.-Av._, t. II. pp. 67,

68).

It is generally known that Anquetil du Perron brought, in

the year 1762, from Surat in India, and deposited in the

Royal library of Paris, several Zand, Pehlvi, and Persian

works, which, according to his opinion, were partly the

original works written by Zoroaster himself, partly

translated, or at least derived from original works of the

Persian prophet. These writings, namely _The Vendidad_, in

Zand and Pehlvi, were brought about the year 1276, by the

Dostur Ardeshir, from Sistan to Guzerat, and there

communicated to the Parsees, who made two copies of them;

from these come all the _Vendidads_, Zand and Pehlvi, of

Guzerat. These works, parts of which only existed in

England, were then for the first time translated into an

European language, and published in French by Anquetil.

Examined as monuments of an ancient religion and literature

of the Persians, they have been differently appreciated by

learned men, and their authenticity denied by some, among

whom the most conspicuous are sir William Jones, Richardson,

and Meiners, and defended by others, by none with more zeal

than John Frederic Kleuker, who not only translated

Anquetil’s _Zand-Avesta_ into German, in three volumes, but

in an appendix of two volumes (all in quarto) commented and

discussed with great judgment, sagacity, and erudition, all

that relates to the Zand-books attributed to Zoroaster. Here

follow, as shortly as possible, the principal results of his

laborious investigations:――testimonies of the existence of

works attributed to Zoroaster are found in Greek authors who

lived before our era. It was in the sixth century B. C. that

the Persian religion and philosophy became known in Europe

by Hostanes, the Archimagus who accompanied Xerxes in his

expedition against Greece. In the fourth century B. C.,

Plato, Aristotle, and Theopompus show a knowledge of

Zoroaster’s works. In the third century B. C., Hermippus

treats expressly of them, as containing not less than

120,000 distichs. Soon after the beginning of the Christian

era, works attributed to Zoroaster are mentioned under

different names by Nicolaus of Damascus, Strabo, Pausanius,

Pliny, and Dion Chrysostomus. St. Clement of Alexandria, in

the third century, was not unacquainted with them. Later,

the Gnostics made a great use of the oriental cosmogony and

psychology as derived from Zoroaster. The testimony of

Eusebius establishes that, in the fourth century, there

existed a collection of sacred works respecting the theology

and religion of the Persians. It was mostly the liturgical

part of them that was spread about, mixed with notions

relative to the magical art. The empress Eudokia of the

fifth, and Suidas of the twelfth, century, attribute to

Zoroaster several books, four of which treat of nature, one

of precious stones, and five of astrology and prognostics.

So much and more can be gathered from Greek and Latin works

about the writings of the Persian legislator.

The records of the Muhammedans concerning them begin only in

the ninth century, by Muhammed Abu Jafar Ebn Jerir el Tabari

(Hyde, 317-319), according to whom Zoroaster wrote his

revelations upon 12,000 cow-skins (or parchment folios). Abu

Muhammed Mustapha, in his life of Gushtasp, says: “Zoroaster

wrote the just-mentioned work in 12 tomes, each of which

formed a bullock’s load.” Both authors say that the Persian

king deposited these books, magnificently ornamented, in

Istakhar. By several other authors, from the ninth to the

seventeenth century, it is positively established that the

books of the Zand-Avesta existed in all the centuries in

which the Muhammedans had intercourse with the disciples of

Zartusht. Works composed by the latter are: the _Bun-Dehesh_,

the _Viraf-nameh_, the _Sad-der Bun-Dehesh_, the _Ulemai-Islam_,

the _Ravacts_ (that is, the correspondence between the

Dosturs of Persia and India since the fifteenth century),

the _Zaratusht nameh_, the _Changragachah namah_, and the

history of the flight of the Parsees to India. In all these

works breathes the spirit of the strongest conviction that

authentic works of Zartusht have, although not entirely, yet

partly, been preserved to later days. This conviction is

common to a numerous nation, who adhere to their sacred

books as to the inappreciable inheritance of their

forefathers. The generality of this sentiment is attested by

several respectable and intelligent European travellers in

the East, such as Henry Lord, Gabriel de Chinon, J. B.

Tavernier, D. Sanson, the chevalier Chardin, and others.

The name of _Zand-Avesta_ belongs, among the books published

by Anquetil, exclusively to those the original of which is

truly Zand; these alone are canonical; they are five in

number, all theological, for the most part liturgical,

namely: 1. the _Izechné_, “elevation of the soul, praise,

devotion;” called also _the little Avesta_; 2. the _Vispered_,

“the chiefs of the beings there named;” 3. the _Vendidad_,

which is considered as the foundation of the law (these

three are called together the _Vendidad Sadé_, “to combat

Ahriman”) 4. the _Yeshts Sades_, or “a collection of

compositions and of fragments, more or less ancient;” 5. the

book _Siroz_, “thirty days,” containing praises addressed to

the Genius of each day: it is a sort of liturgical calendar.

These are the Zand-books existing in our days; the originals

of them are said by the learned Foucher to have been

composed under the reign of Gushtasp, whom he places before

the time assigned to Darius Hystaspes, whilst Anquetil and

other modern authors identify under these names a king of

Persia, who lived about the middle of the sixth century

before our era. We may reasonably believe that the Zand-books

were written at a time when the Zand was a living, nay the

dominant language, in those countries where these books

first appeared; that is, in Georgia, in Iran, and in

Azerbijan. Now, if it be admitted that the Zand was in these

countries quite a dead language already, under the Ashkanian

dynasty of Persia (the Arsacides), the first of whom,

_Aghush_, began to reign 310 years B. C., it will follow,

that the Zand-books were written long before that time, that

is, most likely at least, so early so the sixth century

before the Christian era.

Besides the original Zand-books, Anquetil translated also

from the modern Persian the _Bun-Dehesh_. This is a

collection of treatises upon several points, ranged under 34

sections――a sort of encyclopædia, theological, cosmological,

historical, and political. This work is written in Pehlvi,

and believed to be the translation of a Zand original no

more to be found in India. It is the most ancient of the

modern works of the Parsees, and was written probably about

the seventh century of our era.

What may confirm us in the opinion that these books, still

in the hands of the Parsees, are truly derived from much

more ancient works is, that their contents agree in a great

number of principal points with the doctrine attributed to

the Magi and to Zoroaster by ancient Greek authors, of whom

the later Parsees had certainly not the least knowledge,

whilst their Zand-books contain the names of the first and

most ancient kings of the Medes and Persians, and no other

but those, of whom the Greeks knew nothing. No king and no

private person, after Gushtasp and Zoroaster, are mentioned

in the Zand-books.

Sixty years had elapsed since the publication of the

Zand-Avesta by Anquetil, when M. Eugène Burnouf undertook a

revision and commentary of that part of the Zand-works which

the first had translated and published, under the Pehlvi

name of _Iseshné_, and which, in Zand, is entitled _Yasna_.

Among the manuscripts which Anquetil had brought from India

was a Sanskrit translation, made towards the end of the

fifteenth century by a Dostur called Neriosengh, probably

from a Pehlvi version of a Zand original. M. Eugène Burnouf,

to give a better interpretation of the Zand text, not only

availed himself of the double translation, executed by

Neriosengh and Anquetil, but also, independently of both,

applied the principles of comparative philology to the

analysis of many Zand-words, the true signification of which

he fixed, and by various judicious observations, interspersed

in his commentary, threw light upon the geography, history,

and religion of ancient Persia. He published in 1833 the

first volume of his work, under the title “Commentaire sur

le Yasna:” he had before (1829) published the lithographed

Zand text of it in one folio volume. In 1836 appeared, at

Bombay, a lithographed edition of the same Zand text.”――A.

T.

[392] Mina, semen virile.

[393] The quarrel between Zartusht and his father, and the

death of the head magician, as well as what preceded――these

facts are related nearly in the same manner in the _Zerd.

Nam._, ch. 12-15.――A. T.

[394] Anquetil du Perron states that this expanse of water

was the river Araxes (t. 1. 2. P. p. 19).

[395] The month of February, the last month of the year.――A.

T.

[396] Anquetil du Perron, quoting the _Zerd. Nam._, c. 18,

says, an army of serpents, perhaps tribes of Nâgas, which

came from the North.――A. T.

[397] Mediomah, cousin to Zardusht, the first who embraced

the law; he meditated on it profoundly, published and

practised it: he confers happiness on cities.――D. S.

[398] April, the second month of the year.――A. T.

[399] Dabati, the name given, in Parsi works, to the Caspian

sea.――D. S.] Anquetil du Peron says (t. 1. 2. P. p. 21) that

he passed the Cyrus on his way to the Caspian sea.――A. T.

[400] Anquetil du Peron says here, quoting H. Lord, that

Zardusht retired to the mountains for consulting the Supreme

Being, and adds in a note that, according to the Vendidad,

it was upon the mount Alborz that he consulted Hormuzd (t.

1. 2. P. p. 22). The geographical situation of this mountain

has been indicated in the note at p. 22; but by the religion

of the Parsees it is placed in the supernatural world, to

which Zoroaster was transported, as related above. The

sacred Alborz is the first of mountains; it attained its

first elevation in fifteen years, and took eight hundred

years to complete its growth; it rose up from the middle of

the earth to the region of the first light, the delightful

abode of Mithra, of whom hereafter; the sun and the moon

depart from and return to this mountain every day (see

_Zend-Av._, t. II. pp. 206, 207, 214, 357, 361, 364, and

elsewhere).――A. T.

[401] See note, p. 215. Zardusht is called the son of

Espintaman. The edition of Calcutta reads Askiman; the

manuscript of Oude, Askatamán.――A. T.

[402] The Amshásfands are the six first celestial spirits

after Ormuzd. Their name is derived from the Zand-words

_emeshe_, “immortal,” and _sepente_, “excellent,

perfect.”――A. T.

[403] It is generally acknowledged that Ahriman was the

author of evil, opposed to Ormuzd, the creator and promoter

of every good; but different opinions are entertained upon

the origin of these two mighty beings. According to the most

ancient doctrine, both were the productions of a primordial

cause, which is called _Zaruam akarenê_, “the boundless

time.” The Zand-books, as well as Shahristani and the Ulemi

Islam, make Ahriman anterior to Ormuzd, that is to say, in

plain language, “the evil was before the good.” These two

were, however, not distinguished from each other before

Ahriman had become jealous of Ormuzd, for which he was

condemned by the great creator Time to dwell in the abode of

darkness for twelve thousand years. It was then only that

Ormuzd saw with horror his deformed and frightful adversary,

and to oppose the effects of his existence created, within

three thousand years, a celestial region and a celestial

people. Ahriman, long time ignorant of what was preparing

against him, had scarce perceived the light of Ormuzd, when

he ran to destroy it, but, amazed at its beauty, fled back

to hell, where he hastened to produce a host of evil beings.

In vain did Ormuzd offer reconciliation to Ahriman, and even

a partnership in the priesthood of the boundless time; the

fiend rejected all terms of peace, and war began to rage

between them (see _Zend-Av._, t. II. pp. 345, 347.)

According to the books of the Parsees and of the Muhammedans

who give an account of their doctrine, Ahriman is bad by

nature: nor do the more ancient Zand-books say that he ever

was good; yet the explanation given about this mysterious

being can but involve contradictions in more than one

respect. He alone is able to resist Ormuzd, of whom his

existence is entirely independent; he is the king of the

beings which he has created, and which Ormuzd cannot

annihilate; nor can the latter prevent the effects of the

power by which his enemy destroys the people of the just,

and banishes the moral good from the earth.

An account of Ahriman’s origin, somewhat different from

this, will be seen hereafter in the Dabistán.――A. T.

[404] These sentiments agree singularly with the following

passage of Plato: Των μεν αγαδων αλλον ουδενα αιτιατεον, των

δὲ κακων αλλ’ αττα δει ζητειν τα αιτια, αλλ’ ου τον Θεον (De

Republica). “The author of good is God alone; but the author

of evil any thing else rather than God.”――A. T.

[405] According to the Zardusht-nameh quoted by Anquetil (t.

I. 2. P. p. 24) Zardusht delivered from hell a person who

had done good and evil. This person, believe some Parsees,

was Jamshid who, towards the end of his life, wished to be

adored as a God. Others say it was Gersh-asp, a famous

warrior, who suffered in hell for having struck the sacred

fire.――A. T.

[406] Ardibehest (see pp. 61. 62.) presides over the second

month of the year, and the 3d, 8th, 15th, and 23d day of the

month; he is pure, beneficent, endowed by Ormuzd with great

and holy eyes; he grants health, and eloquence to men,

productions to the earth, and grandeur to the world; he

drives away the Dívs and all evils (_Zend-Av._, II, pp. 69.

153. 154. 159. 316. and elsewhere).――A. T.

[407] Zoroaster, according to the concurring account of

several authors, retired from the world and lived in a

cavern of the mountain Alborz, or in the mountains of

Balkhan. According to the Rauzat us Sufa (Shea’s transl., p.

286) it was in the mountains near Ardebil, a city of

Azarbijan (the ancient Media). This cavern is said to have

been consecrated by him to Mithra. Pliny states (H. N. l.

xi. c. 42), the prophet lived 20 years in deserts, upon

cheese so tempered that he should not feel the effects of

age. This was probably before he appeared at the court of

Gushtasp.――A. T.

[408] This miracle is not recorded in Anquetil’s life of

Zoroaster.――A. T.

[409] Not receiving immediate access to the king, the

prophet split the upper part of the apartment where Gushtasp

was, and descended through the opening (Anquet., _Vie de

Zoroastre_, p. 29). This was in the year 549 B. C. (_ibidem_),

after the 30th year of Gushtasp’s reign (_Hyde_, p. 323).――A. T.

[410] To these miracles add that related in the _Shah nameh

naser_, quoted by Hyde (p. 324): Zoroaster planted before

the king’s palace a cypress-tree, which in a few days grew

to the height and thickness of ten _rasons_ (measure

undetermined), and upon the top of it he built a

summer-palace.――A. T.

[411] All those particulars about Zoroaster’s imprisonment,

and about his release after the cure effected by him upon

the king’s charger are, with little variation, related in

the _Shah-nameh naser_ (see Hyde, 325, 327), and in the

_Zerdusht nâmah_ (Anq. du Peron, t. I, 2. P. p. 325-327).――A. T.

[412] This cure of Lohrasp is touched upon by Anquetil in

his life of Zoroaster (p. 53), but not that of Zerir; Hyde

mentions neither; but the conversion of king Lohrasp and of

his relations is generally admitted.――A. T.

[413] See p. 149. note.

[414] See pp. 61. 62. 241. note.

[415] See pp. 61. 62. Khordad is the sixth Amscháspand; he

presides over the third month of the year and the sixth day

of the month; he is a chief of years, months, days, and of

time in general; he grants and aids intelligence; he causes

pure water to run through the world if man lives holily; he

is taken for water itself; he gives what is sweet to eat

(_Zand-Avesta_, I. 2. P. pp. 81. 103. II. pp. 69. 97. 153.

157. and elsewhere).――A. T.

[416] See pp. 61. 62. The name of the angel is simply Azar.

[417] _Yasht_, a Zand word, may be referred to the Sanskrit

इष्त्व _ishtva_, the participle of यज् _yaj_, “to venerate.”

The _Darun_ is an office celebrated particularly for the

sake of a king, or of the Dostur of Dosturs, in honor of

celestial beings of different names and classes (_Zend-Av._,

t. II. p. 73). Darun is also a little cake in the shape of a

crown piece, which the priest offers to the Ized-Dahman, who

blesses the creatures, the just man, and having received

from the hands of the Serosh the souls of the just, conducts

them to heaven (_ibid._, t. I. 2. pp. 86. 172).――A. T.

[418] _Bishutan_, according to some authors was the brother,

according to the _Shah-nameh_, a confidential friend, of

Isfendiar.――A. T.

[419] _Jamasp_, the brother and minister of Gushtasp.――A. T.

[420] Chapt. LXXVIII. v. 38.

[421] Chapt. XXVIII. v. 56.

[422] According to Abulfeda, quoted by Hyde (p. 315),

Zoroaster was born in ارمی or ارميه, in Armi or Armia, the

most western town of Azarbijan (the Media of the Greeks), in

the Gordian mountains, which accounts for the surname of

Median, or Persian, or Perso-Median, which different authors

have given to him. Other historians affirm that he came from

Palestina.――A. T.

[423] Raí is the most northern town of the province Jebal,

or Irak Ajem, the country of the ancient Parthians.――A. T.

[424] Anquetil says (_Zend-Av._, 2 P. p. xviii.): “The

Bahman Yesht Pehlvi, rather the epitome than the translation

of the true Báhmán Zand, may be called the Apocalypse of the

Parsees. It presents, in the form of a prophecy, an abridged

history of the empire and of the religion of the Persians,

from Gushtasp to the end of the world.” That part of the

Dabistán which follows, said to be transcribed from the Zand

Avesta by a Mobed, may be presumed to be taken from the true

Báhmán Yesht Zand; still these prophecies are undoubtedly

compositions of later times interpolated in the original

works.――A. T.