[425] It is mentioned in the Situd gher (the 2nd Nosk of the

Zend-Avesta) that Zoroaster, having demanded immortality,

Ormuzd showed him a tree of four branches: the first of

gold, this indicated the reign of Gushtasp; the second of

silver, that of Ardeshir Babegan; the third of brass, that

of Nushirvan, and the troubles excited by Mazdak; the fourth

of iron mixed with other metals, the destruction of the

Persian empire. According to the Báhmán Jesht Zand, Ormuzd

refusing a second demand of immortality made by Zoroaster,

pours into his hands a few drops of water, after the

drinking of which he is during seven days and nights filled

with divine intelligence, and sees all that passes upon the

seven _kechvars_, or “districts of the earth.” He sees a

second tree, having seven branches of metal, which indicate

seven epochas and the events belonging to them; the first

branch, which is of gold, designates the reign of Gushtasp.

Zoroaster then no more desires immortality. Ormuzd announces

to him, moreover, the war which Arjasp will make upon

Gushtasp.――(_Zend-Av._, t. I. 2. P. note, pp. xviii.

xix)――A. T.

[426] The author of the Báhmán Yasht (_ibid._, Notices, p.

xix) describes in copious details the woes which are to

afflict the world, during the influence of the iron branch:,

he speaks of the march of armies, of physical convulsions,

of the diminished productions of nature, of the conquests

made by Arabs, Greeks, Turks, Chinese, and Christians. All

this misery is to end on the arrival of king Báhrám

Varjavand, who is to re-establish the ancient Persian

empire: by the successive mission of the three sons of

Zoroaster, who are to convert the world and confirm their

divine mission by working miracles. Sosiosh is to restore

purity to the world: during this prophet’s millennium the

resurrection is to take place.――D. S.

[427] The _Náúroz_, is the first day of the year, a great

festival, the institution of which is ascribed to the

earliest times. It lasts six days, beginning on the day of

Ormuzd of the month Farvardin (March); this is _the little

Náúroz_, and it ends on the day of _Khordad_ (an Amshasfand

who presides over the sixth day of the month), called _the

great Náúroz_. It was on this day, they relate, that Ormuzd

created the world and what it contains; that Káiomers

triumphed over Eshem, the demon of envy, wrath, and

violence, the enemy of Serósh, and the most powerful of the

Dívs; that Mashia and Mashiáná, the first man and woman,

came forth from the earth, and that several great events of

the ancient history of the Persians took place, such as

Gushtasp’s embracing Zoroaster’s faith: it is finally on

that day that the general resurrection is to follow

(_Zend-Av._, t. II. p. 574.)――A. T.

[428] The month of _Aban_ is the month of October, and the

angel of that name, who is the Ized of the water, presides

over the tenth day of the month.

_Baud_ is the twenty-second day of the month.――A. T.

[429] This list is incorrect; it should begin by stating

that the Nosks are twenty-one in number, according to the

number of words in the _Yatha ahu virio_――but the ignorance

of the transcriber has converted the three first words of a

short prayer into the three first Nosks of the

_Zend-Avesta_.――D. S.

According to several Parsee doctors, seven of these Nosks,

or rather _náskas_, treated of the first principle, of the

origin of beings, of the history of the human race, etc.;

seven treated of morals and of civil and religious duties;

and seven of medicine and astronomy. The Pehlvi books and

some Persian works mention three other Nosks, which are to

complete the _Avesta_ at the end of this world (_Zand-Av._,

t. I. 1. P. p. 479).

Here follows a list of the Nosks according to a translation

made by Anquetil from the Persian Ravaet of Kamah Berch (see

_Mémoires de l’Acad. des Inscript. et des B.-L._, t.

xxxviii. p. 239-254.) I have abridged the explanation of

each Nosk; the contents of several of them are much alike,

and the miscellaneous matters in them all confusedly stated.

I.――The first Nosk, called _Setud-yesht_, “Nosk of prayer or

praise,” has 33 chapters.

II.――The second, named _Setud-gher_, “Nosk of prayer and

praise,” has 22 chapters, and treats of the purity of

actions, of collections for the poor, of the concord which

is to subsist between relations.

III.――_Vehest Mantsre_, “heavenly word,” has 22 chapters. It

discourses on faith, on the strict observation of the law,

and on the propensities of the heart. Mention is made of the

qualities of Zardusht, and of the pure people and pure

actions which have existed before him.

IV.――_Bagh_, “happiness, light, or garden,” in 21 chapters,

states the substance and the true meaning of the law, God’s

commands with respect to obedience, fidelity, justice,

purity of actions, the means of guarding against Satan, and

of going into the other world.

V.――_Dóazdah Hamast_, the twelve Hamasts, that is, “means or

things produced at the same time.” This book, in 32

chapters, speaks of the bad people of the upper and nether

world, of the nature of all beings, of the whole creation of

God, of the resurrection, of the bridge Chinavad, and of the

fate after death.

VI.――_Nader_, “the excellent, the rare.” This book of 35

chapters is assigned to astronomy, to the influences of the

stars upon the actions of men; it corresponds with the

Arabic work _Buftal_ (_Bufastál_); its Persian name is

_Favameshian_ (_Favaímasíhan_); that is, by means of this

science future events are known.

VII.――_Pajem_ means perhaps “small animal, or retribution.”

This book, in 22 chapters, gives an account of quadrupeds;

of actions permitted or not; what animals may be killed or

eat, what not; what may be killed for the use of the

_Gahanbars_, that is, the six festivals in the year

instituted in commemoration of the first creation of the

world in 365 days; and about regulations relative to these

festivals, to meritorious acts and gifts.

VIII.――_Reteshtai_, “the Nosk of warriors or of chiefs.” The

subjects of this book form 50 chapters, 13 of which only

have survived the time of Alexander; they are: the orders

of the king, the obedience of the subjects, the conduct of

the judges, the foundation of towns, and the various

things and animals created by God.

IX.――_Beresht_, “execution of orders, or supremacy.” This

book, of 60 chapters, 12 of which only remain after

Alexander, treats of kings and judges; of the reciprocal

relations of the governors and the governed; of the

occupations prescribed to the different classes and

professions of men; of useful knowledge; of the vices of

men; and such like things.

X.――_Kesesrob_, perhaps “agreeable word.” This book, at

first of 60 chapters, of 15 only after Alexander’s

conquest, discourses upon the soul, science, intellect,

natural and acquired; upon morality, and the consequences

of its being observed or violated.

XI.――_Veshtasp_, _Veshap_, once of 60, but after Alexander

of 10 chapters only, contains an eulogy upon the

government of Veshtasp (Gushtasp), upon his having

adopted, observed, and propagated Zardusht’s laws.

XII.――_Khesht_, “brick, or little lance, or agriculture.”

This book, in 22 chapters, discusses six subjects relative

to religion, policy, morals, cultivation, political

economy, and administration of justice. In the fifth part

are stated the four venerable classes of men, which are

the kings and chiefs, the warriors, the cultivators, and

the tradesmen.

XIII.――_Sefand_, “excellent,” inculcates in 60 chapters the

observation of moral and religious duties, and the faith

in the miracles of Zardusht.

XIV.――_Jeresht_, “he does;” this book, of 22 chapters,

treats of the birth and the destination of man.

XV.――_Baghantast_, “the Yesht of the fortunate,” contains in

17 chapters the praise of God, of the angels, and of the

man who approaches God and is thankful for the benefits

which he receives from above.

XVI.――_Niaram_ means, perhaps, “I do not seek my advantage.”

This book, of 54 chapters, teaches the good employ of

one’s fortune, and the advantages of a good behaviour

towards God and men.

XVII.――_Asparam_, may signify “the ties, the book by

excellence, the dawn, the heaven, perfect, plant, leaf.”

It treats in 64 chapters of the _Nerengs_, that is of the

powers, faculties in different acceptations; here of the

powers of good actions, and of liturgical ceremonies.

XVIII.――_Davaserujed_, “he who offers the extreme expedient,

or who speaks of it,” of 65 chapters, shows the knowledge

of men and animals; how the latter are to be taken care

of; how travellers and captives are to be treated.

XIX.――_Askaram_, “I discover, explain, make known, teach

publicly,” in 53 chapters, explains the obligation, the

best establishment and limitation of laws and regulations.

XX.――_Vendidad_, “given for the repulsion of the Dîvs,” of

22 chapters, forbids all sorts of bad, impure, and violent

actions.

XXI.――_Hadokht_, “the powerful _Has_,” that is, “words of

phrases of the _Avesta_,” in 30 chapters, exhibits the

manner of always performing many miracles, pure works, and

admirable things.

* * * * *

Of all these Nosks, not one, except the _Vendidad_, has been

preserved complete, and the names of three only, namely, the

_Setud-yesht_, the _Vendidad_, and the _Hadokht_, are

mentioned in the different Zand-books still extant. This

shows that, at different times, changes in the forms of the

written liturgy have taken place, and that the names,

superscriptions, and divisions of the writings have been

arbitrarily treated by different Dostúrs, without any change

in the contents.

The names of the Nosks given by Hyde (343, 345), partly from

the dictionary _Farhang Ichangiri_, partly from other

sources not mentioned, are not correct nor rightly explained.

Three additional Nosks are to be brought into the world by

three posthumous sons of Zoroaster. See in a subsequent note

their miraculous origin and actions.

The Persian text of another Notice upon the Nosks, somewhat

more complete than that published by Anquetil in Roman

letters, has been edited by Messrs. Julius Mohl and

Olshausen, of Kiel (see _Fragmens relatifs à la Religion de

Zoroastre, extraits des manuscrits persans de la

Bibliothèque du Roi_, 1829).――A. T.

[430] शङ्कराचर्य “_Sankara acharya_,” upon whose age different

opinions are entertained.

[431] According to another tradition Gushtasp himself had

travelled in India, and had been instructed by the Brahmans.

In the Desátir (English transl., Comment, pp. 185, 186), we

read that, when Sekander conquered Iran, Sásán, the son of

Darab, went to India, where he practised the worship of

Yezdan in a cavern, and where he died. He left a son named

Jivánasp, who is known as the second Sásán, equal to his

father, and who took his abode in Kabulistan. Ardeshir (the

son of another Sásán, of the Kayanián race, a relative of

the Saint), admonished by a dream, went to Kabulistan, and

by his entreaties prevailed upon the second Sásán to follow

him to Istakhar, where Ardeshir erected, for the habitation

of the saint, an immense monastery adorned with figures of

the stars, and having fire-temples on its different sides.

These and other traditions afford the inference that, in

early times, a religious intercourse had taken place between

India and Persia.――A. T.

[432] In the Desátir (English translat., p. 120) the Greek

philosopher is called _Tútíanush_. We are at a loss even to

guess at the Greek to whom these names may be applied. We

may however remember that St. Clement of Alexandria places

Pythagoras about the 62nd Olympiad, or about 528 years B.

C., and says that he was a zealous follower of Zoroaster,

and had consulted the Magi. Jamblicus, in his life of

Pythagoras (cap. 4) states, that this philosopher was taken

prisoner by Cambyses and carried to Babylon, where, in his

intercourse with the Magi, he was instructed in their modes

of worship, perhaps by Zoroaster himself, if _Zabratus_ and

_Nazaratus_, mentioned as his instructors by Diogenes and

Alexander, can be identified with the Persian prophet. Now,

the long reign of Lohrasp (of 120 years) is supposed by some

chronologers to comprehend the reigns of Cambyses and of

Smerdis. Upon this uncertain chronological ground, Pythagoras

may be placed in the times of Gushtasp, to whom, as was

before said, Foucher with others assigns an epocha more

remote than that of Darius Hystaspes of the Greeks. It is

known that Alexander, by the conquest of Persia, accomplished,

to a certain degree and for a certain time, his glorious

project to connect the East with the West; an open

intercourse took place between the Asiatics and the Greeks,

whose language was widely spread in Asia. The Macedonian

conqueror is there generally believed to have been the son

of Darab (Darius), and the brother of Báhmán Isfendiar. He

received, says the Desátir (p. 123), from the hands of his

Persian spouse Pari-dokht Roshenak (Parysatis Roxana), “the

bright daughter of the fairy,” a book of Zardusht addressed

to him, and forming a part of the Desátir. Alexander ordered

the Persian books to be translated into Greek, called the

_Nurakhi_ language, in the Desatir, in which is also said

(p. 124): “Hence the sect of Internal Illumination will

arise among the _Nurakhis_, as well as that of Reason.” To

this passage the Commentary subjoins: “The sect of

Gúshtaspians of Iran and Yunán is a medium between the

Illuminated and the Rationalist. When Sekander came to Iran,

he found that the Gúshtaspians of Iran were the better and

wiser; and he found that they had such power that, when they

pleased, they left the body, which they treated as a

garment. And besides them he saw another class of men in

Irán, who, by means of reason and meditation (_nurnúd_)

discovered the real nature of things as they actually exist;

and there was no such class of men in Yunán. Having

collected all their books, he translated them into the

Yunáni and Rúmi tongues. He then gave his prime minister

(Dostur) and teacher the title of the chief Mobéd and Sage,

and made him the head of the Nirnúdis. From this time

forward the sect of Rationalists prevailed among the Yunanis

and Rúmis.” Alexander’s prime minister is supposed by the

Asiatics to have been Aristotle; we know that this philosopher

had an accurate knowledge of Zoroaster’s doctrine. Although

the history, religion, and science of the Asiatics have

certainly not been neglected by the inquisitive Greeks,

Alexander’s companions, among whom was Callisthenes, a

relation of Aristotle, yet we find in the western histories

no particular notice corroborating the account just quoted

of the Desátir. Unfortunately we may be more positive about

the destruction of ancient monumental works in Persia by the

son of Philip; it is for having burnt the Nosks that he is

said by the Persians to be burning in hell (see Anquetil,

vol. II. p. 338).――A. T.

[433] व्यास, “_Vyasa_,” a sage of that name occurs in the

chapter upon the Hindus and elsewhere.

In the Desátir, published at Bombay, there is “the book of

Shet the prophet _Zirtúsht_” (Engl. transl., pp. 116-145),

in which the interview between _Hertushád_, son of _Hereofetmad_

(_Zortúsht_), the Yúnan philosopher and the Indian sages is

related.

Here ends the principal part of the historical account which

the Dabistán gives of Zoroaster’s life. I shall add,

according to Anquetil (_Zend-Av._, t. I. 2. P. pp. 60-62), a

summary account of its principal events in chronological

order.

Anquetil supposes Zoroaster born 589 years B. C. At the age

of 30 years he goes to Irán, through which country he only

passes. He disappears then to the eyes of the Persians

during ten years. His followers say that he was transported

before the throne of God. It was in this interval of time

that he terminated several works which he had perhaps

already begun upon mount Alborz, or in Chaldæa. The mountains

afforded him retirement. The twenty years which he is said

to have passed in the deserts were, probably, from his

twentieth to his fortieth year.

At this age he appeared before Gushtasp, in Balkh, and at

this very time Hystaspes, father of Darius, may have reigned

in Bactria. Zoroaster performed miracles during ten years:

this is the period of his mission. After his first miracles,

his reputation having spread afar, Changragháchah came to

meet him. This Brahman treats him in his letter to Gushtasp

as a young man, and well might an old man, such as Changragháchah

was, have so called a man of forty years. It is also to this

time that Anquetil refers what is said about the

cypress-tree which Zoroaster planted before the

_Atesh-gadah_, or the fire-temple, of Kichmar in Khorassan.

Isfendiár was then very young, because about twenty-eight

years later his elder son was not yet married; and Darius,

540 years B. C., might have been ten years old.

At the age of sixty-five years, Zoroaster delivered in

Babylon lessons of philosophy, and counted Pythagoras among

his disciples; Cambyses, according to the Greeks, filled

then the throne of Persia. Three years afterwards, the

legislator returned from Chaldæa for establishing the

worship of the cypress, which lasted eight years. Persia had

then acknowledged Darius, the son of Hystaspes, as king.

After these eight years, Zoroaster advised the war against

Turan. He was very old. The Shahnamah calls him _pír_,

“old.” Gushtasp, victorious over the Turaniáns, heaps every

honor upon him, and he dies, some time after, at the age of

seventy-seven years, in the interval of time which elapsed

between the expedition of Gushtasp and the invasion of the

Turaniáns. Báhmán, the eldest son of Isfendiar, was able to

carry arms, and Darius, 512 B. C., might have been

thirty-eight years old.

As to the posterity of Zoroaster――he had been successively

married to three wives. With the first he had one son and

three daughters; with the second two sons; it is not certain

whether he had any offspring with his third wife, called

Húó, the niece of Jamasp――the Zand-books however say, that

she brought him three sons, who are to appear about the end

of the world.――A. T.

According to Zand and Parsee writings, the birth and actions

of these sons will be equally miraculous. Zoroaster, having

visited Húó three times on her going to bathe, the germs

remained in the water. The Izeds (or genii) Nerioseng and

Anahid were charged with their custody, until the period

when three virgins bathing in the same water, should receive

these germs in succession, and bring into the world the

three sons of Zoroaster.

The first is named _Oshederbámi_. He is to appear at the

commencement of the last millennium of the world, and to

arrest the sun’s course during ten days and nights; and as

Zoroaster converted one of the four portions of the human

race, he is to convert the second to the law, and give them

the 22nd Nosk.

The second posthumous son is _Oshedermáh_. He is to appear

four hundred years after Oshederbámi, and to arrest the

sun’s course during ten days and nights; he is also to bring

the 23rd Nosk of the law, and to convert the third portion

of the human race.

The third is named _Sosiosh_. He shall appear at the end of

ages, arrest the sun’s course during thirty days and nights,

bring the 24th Nosk of the law, and the whole world is to

embrace the faith of Zoroaster: after this comes on the

resurrection.――(_Zend.-Av._, t. I. 2. P. pp. 45, 46).――D. S.

[434] In the Desátir (English transl. p. 126) he is called

_Biras_.――A. T.

[435] Ardai Viráf or Arda Viráf or Virasp, also simply

called Viraf or Virasp, was, about the year 200 of our era,

one of the most zealous followers and defenders of Zoroaster’s

religion, which, under Alexander the Great and the other

kings of Persia, had lost its first authority (see Hyde, pp.

278, 279). Arda Viraf is mentioned in one of the _Yeshts

Sades_, or prayers called _Dup Néreng_, which are recited

when perfumes are thrown into the fire (_Zend-Av._, t. II,

p. 53).――A. T.

[436] In the _Shah nameh Naser_ it is stated, in the life of

Ardashir Babegan (see Hyde, p. 280) that this king,

abolishing several regulations of Alexander the Great,

granted toleration to followers of the faith professed by

Gushtasp, and wishing to re-establish Zoroaster’s religion,

demanded from its Mobeds miracles, which they performed. The

king, satisfied by these proofs, not only adopted their

tenets himself, but obliged all others to do the same. In

the life of Shapur it is said, in the book quoted, that,

when Ardashir was inaugurated in the government, he demanded

from the chiefs of the Magi miracles, after the performance

of which Ardai Viráf, during a whole week, supporting by

arguments the truth of his religion, brought also forward

all that relates to hell and heaven. Some believed; others

doubted or denied: the number of the last was 80,000.――A. T.

[437] The Revelations of Ardái Viraf are said to have been

originally written in Zand. There exists a Viraf nameh in

Pehlvi, probably of the fourth century of our era; works of

this name are found in modern Persian in prose and in verse.

Anquetil mentions a Viraf nameh in verse, composed A. D.

1532, by Káús, Herbed of Náusari, and another by Zardusht,

son of Báhrám (_Zend-Av._, t. I. 2. P. not. pp. ix. x. xxx.

xxxii). Translations of this work have also been made into

Sanskrit and the Hindu language of Guzerat. An English

translation of the Ardai-Viraf Nameh, by T. A. Pope,

appeared in 1816. The translator says in his preface (p.

xiii): that the Revelations of Ardai Viraf appear to be the

same work that is mentioned by Richardson as the work of

Ardeshir Babegan, which having been improved by Nushirvan

the Just, in the sixth century, was sent by him to all the

governors of provinces, as the invariable rule of their

conduct. Pope examined for his work three versions in the

modern Persian: the first in prose, by Nushirvan Kermani;

the second in verse, by Zardusht Biram (Báhrám); the third

in prose, by the same (_ibid._, p. xiv).――A. T.

[438] رسن, _rasan_ is a linear measure, the exact value of

which could not be ascertained. According to common belief

of the Muhammedans, this bridge appears of different shapes;

to the good, a straight and pleasant road of thirty-seven

fathoms in breadth; but to the wicked it is like the edge of

a sword, on which they totter and fall into the abyss below.

According to the translation of Pope (p. 11), when Ardai

Viráf found himself close to the bridge, it appeared to him

to be a broad and good road.――A. T.

[439] Mihr Ized is the same as Mithra. He is the most active

champion against Ahriman and the host of evil genii; he has

one thousand ears and ten thousand eyes; a club, a bow,

arrows, and a golden poniard in his hand; he traverses the

space between heaven and earth; he gives light, that is the

sun, to the earth; he directs the course of water, and

blesses mankind with progeny and the fruits of the field:

the earth receives from him its warriors and virtuous kings;

he watches over the law, and maintains the harmony of the

world. After death, he not only grants protection against

the attacks of the impure spirits, but assigns heaven to the

souls of the just. It is there that he appears in the

celestial assembly of holy Fervers surrounding the throne of

Ormuzd (see _Zend-Av._, t. II. pp. 204. 205. 222. 223. 256.

and in other places).

Mithra is by some authors identified with Ormuzd himself,

and with the sun; but it results from Anquetil’s investigations

that, in the religion of the Persians, he is distinct from

both and subordinate to Ormuzd.

He occupies a much higher rank in the religious system of

the Chaldæans and the Arabs, who first venerated Mithra. It

is now established beyond any doubt, by a good number of

authentic monuments, that in later times the religion and

worship of Mithra has been greatly developed in dogmas,

symbols, and a system of mysteries relating to cosmology,

astronomy, and physiology: in the first centuries of the

Christian era, this religion appears to have been spread,

not only over Asia, but also over a great part of Europe.

This subject has been very learnedly treated at great length

in modern works of too great celebrity to require mentioning

here.――A. T.

[440] Rashné-rast, an Ized, who presides over the 18th day

of the month; he is the Ized of righteousness, which he

bestows; he sees every thing from afar, destroys the thief

and the violent, and takes care of the earth; it is he to

whom Ormuzd has given a thousand forces and ten thousand

eyes, and who weighs the actions of men upon the bridge

which separates the earth from heaven.――(_Zend-Av._, t. I.

2. P. pp. 82. 131.; II. pp. 218. 219. 223).――A. T.

[441] In Pope’s translation of the Viráf-nameh we find (pp.

13-15) what follows: “When Serósh Ized laid hold of my arm,

we proceeded to the top of the bridge, one side of which

appeared in full splendor of light and the other in total

darkness, when I heard a strong and extraordinary noise

which, on looking forwards, I perceived to come from a dog,

that was chained with a collar and chain of gold, near the

light side of the bridge.――I asked the angels: ‘Why is the

dog here?’――to which Serósh Izad replied: ‘He makes this

noise to frighten Ahriman, and keeps watch here to prevent

his approach; his name is _Zering Goash_ (Cerberus?) and the

devils shake at his voice; and any soul that has, during its

residence in the lower world, hurt or ill used or destroyed

any of these animals, is prevented by Zering Goash from

proceeding any further across the bridge; and, Ardai Viraf,

when you return again to the world, as one of the first

duties, enjoin the taking care of these animals.” According

to the _Vendidad Sadé_ (_Zend-Av._, t. I. 2. P. p. 418), the

souls, strong and holy, who have done good works, shall, at

their passage over the bridge Chanivad, be protected by the

dog of the herds. On that account the Persian kings had (see

_Brissonii de Reg. Pers. princip. libri tres_, l. I. p. 157)

at their table a particular meal prepared for the dog. The

Parsees in our days have great regard for dogs. Immense

numbers of these animals are fed by those people, though not

admitted into their houses.――A. T.

[442] Printed copy reads تير پايه, _tir páyah_.

[443] The Gítí Kharíd is called the gift of two rupees,

which a man is obliged to give once in his life to a Mobed

or a priest, in order that he may perform, during five or

eight days, a religious ceremony for the sake of the donor,

who is purified by it. This purification is substituted for

another more expensive rite, called the Náuzódí, which a

Parsee is bound to perform when fifteen years old, and

which, on the part of the Neophyte, requires a considerable

knowledge of religious doctrine, prayers, and ceremonies. He

who during his life has not made Yesht, nor the Gítí Kharíd,

nor the present of a dress to the Pure, shall, after the

resurrection, appear naked (_Zend-Av._, t. II. pp. 34. 553.

554).――A. T.

[444] The Parsees mention in their books a very agreeable

oil, called _Mediozerem_, which is the beverage of the

blessed in heaven, and it is, they say, from the name of

this oil that one of the six yearly festivals sacred to the

memory of the creation is called _Gáhamber Mediozerem_

(_Zend-Av._, t. II. p. 394. note).――A. T.

According to the Ardai Viraf Nameh, translated by Pope,

Lond., 1816 (p. 22) Ardai received a lozenge to eat, which

buried in oblivion all that had passed in the other world,

and turned his thoughts to God alone.――D. S.

[445] Ardibehest, see p. 241, note.

[446] In the manuscript, Garjishman; in the Ardai Viráf

Nameh, Geroosman.――D. S.

[447] We might almost imagine this tenet as the origin of

accounting the Grecian Hercules a God, from this ancient

testimony of veneration for the destroyers of lions, hydras,

etc.――D. S.

[448] The Viraf-nameh, a sort of Persian “Divina Commedia,”

contains, in Pope’s translation, a description much more

detailed than here, and even prolix, of Viraf’s journey in

the other world. We there read of seven heavens, namely: the

_Hamestan_, the _Sitar-payah_, the _Mah-payah_, the

_Khordad-payah_, the _Gerúshman_, the _Azar Róshní_, and the

_Ana Gurra Roshní_. In the last (pp. 38-39), in the centre

of a building, on a throne was seated Zartusht, and by his

side were standing his three sons, named _Assad Avaster_,

_Ozvar túr_, and _Khurshid chehár_; attending on the prophet

were Jemshid and other kings, among whom was Gushtasp and

some sages, not without Changragácha, the converted Brahman.

These seven heavens have been very ingeniously referred by

M. Felix Lajard (see _Mémoire sur les deux bas-reliefs

mithriaques qui ont été découverts en Transylvanie_, pp. 49

_et seq._) to a passage which Origenes has preserved to us,

from a treatise of Celsus against the Christians. This

philosopher, speaking of certain mysteries among the

Persians, mentions seven doors, which are of lead, tin,

brass, iron, mixed metal, silver, and gold, corresponding in

their order to the heavenly bodies, Saturn, Venus, Jupiter,

Mercury, Mars, the moon, and the sun; above the last is an

eighth door, most likely the heavenly Alborz, “the region of

the primordial light (see note, p. 232).” We learn from the

Boun-Dehesh, the Zardúsht-nameh, and other works, that the

ascension of the souls was effected through the five planets

which, in the mysterious ladder of Celsus, are placed before

the moon and the sun, who himself rests upon mount Alborz.

M. F. Lajard makes use with great sagacity of the passage of

Celsus, in support of his explanation of the mithriacal

monuments which are the subjects of his learned Memoir.――A.

T.

[449] In which food is given to the poor.――A. T.

[450] Báj, or Váj, signifies in general religious silence,

or an inarticulate murmuring of prayers. This is practised

before eating, and is to be followed by an inviolable

silence during the repast. See Hyde, p. 352, and Anquetil du

Peron, II. p. 598.

[451] Aban is the Ized of water, and presides over the tenth

day of the month. Anq. du Per., I. 2. P. p. 132; II. 318.

328.――A. T.

[452] _Kashti_ is a girdle commonly of wool or of camel’s

hair, consisting of seventy-two threads, to go at least

twice round the body, say, about ten feet in length. The

breadth depends upon the thickness of the threads. It is

tied about the _saderé_, which is a sort of white shirt,

worn immediately upon the skin, with short sleeves, open

above and commonly not passing the hips. This girdle was

worn by the Parsees from time immemorial. They pretend that

Jemshid, being instructed by Hom, the primitive legislator,

invented the Kashti. Before the time of Zoroaster, it was

worn indifferently as a scarf, or wrapped round the head.

The monuments of Persepolis exhibit persons wearing the

Kashti. Not to wear it in the fifteenth year is a great sin;

the day on which it is taken for the first time is a

festival, and daily prayers are prescribed before putting it

on, and frequent ceremonies are connected with it (_Zend-Av._,

t. II. pp. 529). Nothing can be right or good that is done

without the Kashti: “ungirt, unblessed” (Hyde, p. 376). We

have here a striking example how a custom originally

suggested by simple convenience, to be girt, or to be ready,

_accingere se_, acquires by religious prescription an

importance far beyond its intended use and purpose.――A. T.

[453] Darwands, the production of Ahriman: this word means:

1. the _Darong_, or “evil spirits, who appear under the

human form;” 2. the worshippers of Ahriman; 3. the spirits

of the damned. After the resurrection, they shall be anew

precipitated into hell, to be punished there during three

days and nights; after which the great and small mountains

of the earth shall be dissolved and flow over its surface in

rivers of metal; the Durwands will be forced to pass through

this molten ocean, and being thus purified from all sin

become eternally blessed.――D. S.

[454] In this sentence D. Shea found the manuscripts and the

printed copy to differ greatly, but the manuscript of Oude

agrees with the latter, which therefore the editor thinks

himself justified in following, although there must remain a

doubt about the author’s meaning having been perfectly

expressed.――A. T.

[455] The account of Ardai Viraf’s vision of the other world

can but remind us of what Plato relates (Respubl., t. x) of

Hero, the son of Armenius, a Pamphilian by origin: viz.,

when this man had been killed in battle, and when, on the

tenth day, the dead bodies were in a state of decomposition,

he alone was preserved and carried home to be buried, and on

the twelfth day, being placed upon the funeral pyre, he gave

signs of life, and, resuscitated, he related what he had

seen in the other world. Upon this we may reflect, that the

name of _Arda_, which occurs as a part of many Persian

names, may be referred to the Sanskrit ऊर्ध _ûrdha_,

“elevated;” Ardashir is perhaps ऊर्ध शिरः _úrdhaśiras_,

“elevated head;” ऊर्द्दर _úrddara_, signifies “a hero, a

champion; from ऊर्ज _úrja_, to be strong: which would give

nearly the sense of Plato’s αλκιμου του ανδρος, “of the

strong man,” as he characterises Hero. This observation

gains perhaps some relief, by connecting it with a passage

of St. Clement of Alexandria (Strom. I. V. sect. xiv.), in

which he interprets by Zoroaster the name of Hero, and

quotes a passage from a work in which this supposed

Zoroaster relates of himself what Plato states of Hero. The

work mentioned by St. Clement, much known in the first

centuries of our era, might have been composed by a

Neo-platonic who transposed the fable from Hero to Zoroaster.

Hero, certainly not Zoroaster, may with more probability be

assimilated to one of his zealous followers, Ardai Viraf,

who lived in the second century of our era.――A. T.

[456] According to the concurrent testimony of Persian

records, _Azarbad_, the son of _Maresfand_, was the

thirtieth descendant from Zoroaster. Twenty-nine generations,

at four to a century, make 725 years; to this add forty for

the probable age of Azarbad at the time of his assuming the

prophetic mission: if from the sum 765 we subtract 240, that

is, the epocha of king Shapúr, under whom Azarbad lived,

there will remain 525, the time of Zoroaster before Christ.

Four generations are here assigned to a century, because,

according to Zoroaster’s law, marriage is an act of

religion, and children are the steps or ladders for

ascending to heaven: the observance of this precept must

have tended to multiply the generations in the legislator’s

family (Rauzet-us Safa, Shea’s transl., p. 280).

The following quotation from the Shah-nameh naser (Hyde, p.

280) may here find place, in addition to my note, p. 284:

When king Shapúr heard of the great uncertainty still

prevailing among a considerable number of men about the

truth of Zoroaster’s religion, he demanded a solution of the

great question from the principal priests, among whom

Azarbad rose and offered to satisfy him: “I will,” said he,

“further develop Ardai Viraf’s account of hell and heaven,

and sit naked from head to foot, whilst eighteen pounds of

melted brass are poured upon my body; if the least particle

of it be hurt, the prophet’s words are false; they are true,

if I receive not the least injury.” No harm ensued to him

from the trial made upon his person, and all believed.――A. T.

[457] The reading of the manuscript and printed copy is

exceedingly defective in this passage: it has been restored

according to historical notices: Pope’s translation has (p.

99) “forty thousand souls have seceded from our holy faith,”

instead of “the forty thousand wise men were again

assembled.”――D. S.

[458] The Viraf nameh terminates by these words: “The

Masdian religion became more firmly established than ever,

and continued in all its purity until the Mahomedan conquest

dispersed its votaries, and forced those who persevered in

it to abandon the tombs of their ancestors, and to fly for

refuge to distant countries. A small number fled to, and

were kindly received on, the shores of western India, and

the present Parsees of Bombay and Surat are their descendants.”

That is to say, it was a short time after Yezdejerd’s death

that, persecuted by the Muhammedans, a number of Persians,

to preserve their ancient religion, fled to Kohistan, from

whence after a century they descended to Ormuz on the

Persian gulf, and after a stay there of fifteen years landed

at Diu on the Indian coast. Nineteen years later they

established themselves in the Guzerat; thence, after the

lapse of three hundred years, they dispersed to the north

and south of Surat. They had been five centuries in India

when they fought with the Indians against the Muhammedans,

and were again obliged to fly before the enemies of their

faith. They maintained themselves, however, in different

places of the province of Aurungabad. Having gradually

increased in numbers to about 150,000 families (in 1816),

they live dispersed in villages from Diu to Bombay, in which

place about 24,000 of them reside (_Zend Av._, t. I. 1. P.

p. cccxviii; and Pope’s Engl. transl. of the Viraf-nameh, p.

118).――A. T.

[459] Káshmar, Kishmar is the name of a town in the country

of Tirshez, in Khorasan or in Bactria (Hyde, p. 332).

[460] Upon the cypress, see notes pp. 236, 280. According to

the Ferhang Jehangiri and the Burhani Kati, Zardusht planted

two cypress-trees; one in the town just mentioned, and the

other in the town of _Farúmad_, or _Ferúyad_, or _Ferdíd_,

which is in the country of _Tus_. The Magi believe, he

planted these trees by means of two shoots brought by him

from paradise.――A. T.

[461] He was the tenth Khalif of the Abbassides, and began

to reign in the year of the Hejira 232, A. D. 846.――A. T.

[462] Samarah is a town in Chaldæa, from which the Samaritan

Jews have their name, and which was for some time the seat

of the Muselman empire (Herbelot).――A. T.

[463] Jâafriyah is a town in the Arabian Irak, so called

from its builder, _Jâfar_, the original name of the khalif

who assumed the title of _Matavakhel al Allah_, “he who

confides in God.”――A. T.

[464] He had then reigned fourteen years and two months.

The Turks were excited to murder him by his own son

_Montassar_, in the town of Makhuriah, on the very spot

where Khosru Parviz had been put to death by his son

Shiruyah (Siroes)――(Herbelot).――A. T.

[465] According to the above statement, the tree would have

been planted 604 years before our era, that is, about the

time of Gushtasp, king of Persia, if the years above stated

be taken for solar years; but if for lunar (that is for only

1408 solar) years, the epoch of the plantation of the

cypress would be 562 years B. C., and 548, if the computation

be referred to the end of Mutawakhal’s life.――A. T.

[466] Hakim Mirtas, in the text, may be a proper name.――A. T.

[467] The Sad-der naser (in prose) is an abridgment of

practical and ceremonial theology, called Sad-der, or “one

hundred doors,” because the hundred chapters of which it is

composed are like so many doors leading to heaven. Some

Parsees think that the original was written in Pehlvi. It is

positively said in the beginning of this treatise that it

has been drawn from the law: which proves that it makes no

part of the Zend-Avesta (_Zend-Av._, t. I. 2. P. Notices,

pp. xxix. xxx).

The Sad-der nazem (in verse) was versified by a Persian

called _Shahmard_, the son of _Malek Shah_, and terminated

in the month of Isfendermad (February) of the year 864 from

the installation of Yezdejerd, 1495 A. D., and brought from

Kirman to India by the Dustúr Pashutan Daji. This work has

been translated into Latin by the learned Hyde (_ibid._, p.

xxxiv). The Dabistan gives only a short abstract of it.――A.

T.

[468] See p. 298, where the same tale occurs.

[469] Yasht (see note, p. 258) signifies with the Parsees in

general prayers accompanied by efficacious benedictions, but

is here used to imply the panegyrics of several celestial

spirits, in which are enumerated their principal attributes

and their relation to Ormuzd and his productions, as

distributors of the blessings which this secondary principle

spreads over nature, and as declared enemies of Ahriman and

his ministers. According to the Parsees, each Amshasfand and

Ized had a peculiar Yasht; but of all these compositions

there only remain in the Zand eighteen which are authentic,

and a small part of the Yasht of Bahman.――D. S.

[470] Upon the Naú Roz, see note, p. 268.

[471] These are two short forms of prayer, like our

collects, which are frequently repeated in the Parsee

litanies. The _Ita ahu virio_, as translated by Anq. du

Peron, runs thus: “It is the desire of Ormuzd that the chief

of the law should perform pure and holy works: Bahman

bestows abundance on him who acts with holiness in this

world. O, Ormuzd! thou establishest as king whoever consoles

and nourishes the poor.” The _Ashem Vuhu_ thus: “Abundance

and paradise are reserved for him who is just and pure: he

is truly pure who is holy and performs holy works.”――D. S.

[472] _Kirfah_ means: 1. a good work; 2. a merit which

absolves from sin. The author of the Dabistán has so

abridged this Der that it is deemed proper to give it at

length according to Hyde’s translation: “It is manifest,

from the principles of religion, that we must concede due

authority to the Dustúr and must not deviate from his

commands, as he is the ornament and splendor of the faith.

Although thy good works may be countless as the leaves of

the trees, the grains of sand, the drops of rain, or the

stars in the heavens, thou canst gain nothing by them,

unless they be acceptable in the sight of the Dustúr: if he

be not content with thee, thou shalt have no praise in this

world: therefore, my son, thou shalt pay to the Dustúr who

teaches thee the tithe of all thou possessest (wealth and

property of every kind, gold and silver). Therefore thou,

who desirest to enjoy paradise to all eternity, pay tithes

to the Dustúr; for if he be satisfied with thee, know that

paradise is thine; but if he be not content with thee, thou

canst derive no portion of benefit from thy good works; thy

soul shalt not find its way to paradise; thou shalt have no

place along with angels; thy soul can never be delivered

from the fiends of hell, which is to be thy eternal abode:

but pay the tithes, and the Dustúrs will be pleased with

thee, and thy soul shall get to paradise without delay.

Truly the Dustúrs know the religion of all men, understand

all things, and deliver all (faithful) men.”――D. S.

[473] Hyde (p. 454) has “_Malkus_, whose enchantments

brought on the deluge.”

[474] _Sarúregh_, according to Hyde (_ibid._), “by whom (in

the time of Sâm) the world suffered oppression and injury.”

[475] “_Túr-Brátur_ (otherwise _Túri-Brátrush_ or _tresh_),

that villanous and obscene man, who destroyed Zardusht in

that religion which he supported by his zeal.”――(Hyde,

_ibid._). This name is perhaps a variation of _Parántárush_

(see p. 228).――A. T.

[476] See note, p. 297.

[477] The terms Miezd and Darun require some farther

illustration: the following is from the Zend-Avesta, vol.

II. p. 534. The Miezd, that is, meats previously blessed and

then eaten, either during or after the service; flowers,

fruits, especially pomegranates and dates; rice, fragrant

seeds, and perfumes; milk; the small cakes called Darun; the

branches of the Hom and its juice, called Perahom; the roots

of trees, particularly the pomegranate tree. The roots are

cut, the milk, and in general all these offerings, are

prepared with ceremonies described at great length in the

_Ravaets_, or “ritual treatises.” These offerings, and the

sacred implements, which are twenty-six in number, constitute

the thirty-three objects as specified by Zoroaster in the

latter part of the first Ha of the Izechné, vol. I. P. II.

p. 87: “I invoke and laud all the mighty, the pure Dustúrs

who have thirty-three objects around and near the Havan (the

vase for holding the Perahom): they are pure, according to

the ordinance of Zaradusht, who was instructed by the

Supreme Lord himself.” The Daruns are small cakes of

unleavened bread, nearly the form and thickness of a crown

piece: there are two or four of these offered, according to

the nature of the service. The Darun on which they place a

little dressed meat is called _Darun Fusesté_, or “offered

bread.”――D. S.

[478] The Afirgans, or Afernigáns, are the prayers and

benedictions recited during the Gahanbar or the last ten

days of the year, and on the anniversary of deceased parents

or relations: but the service on the third night after the

decease is not to be neglected, as in that case the soul of

the deceased would remain without protection until the

resurrection. On the third night, at the Oshen Gah, or

midnight, there are four services; one for each of the

angels, Rashin Rast, Ram Izad, and Surush, the fourth in

honor of the Ferouers of holy personages. In this last

service are recited nine Kardés, or portions of the

_Vispared_, and four dresses, fruits, and cheese are laid by

for the officiating priest, along with the Darun.

The word _Vispered_ admits of two meanings: 1. “the

knowledge of “every thing,” _Vispé Khirad_;” 2. “all the

chiefs,” _Vispé Rad_. The latter meaning seems more

analogous to the Vispered, as it begins by invoking the

chiefs of all beings――such as the first of the heavens, the

first of the earth, the first of aquatic creatures, etc.

Zoroaster is supposed to have repeated to the Brahmin

Chingégratch this Vispered, which begins thus: “I invoke and

laud the first of the heavens, the first of the earth, the

first of aquatic beings, the first of terrestrial beings,

the first of brilliant and intelligent beings, the holy,

pure, and great Chingégrâtchás;” and it ends with “I invoke

and laud the bull exalted on high, who makes the herbage to

grow in abundance; this bull, the pure gift, who has given

(being) to the pure man.” The Vispered is divided into

twenty-seven _Kardés_, or “sections,” and probably formed

part of the Baghantást of the fifteenth Nosk of the Avesta.

It is recited by day, as well as the Izeshneh (Yazishnah),

and with a Barsom, or “bundle, of thirty-five branches of

trees.

Izeshné (Yazishnah) means a prayer setting forth the

greatness of the personage thus addressed. It is composed of

seventy-two Há, which the Parsees divide into two parts: the

first part contains twenty-seven Há, addressed to Ormuzd and

his creation; the second contains prayers addressed to the

Supreme Being; it speaks of man, of his wants, of the

several genii charged to protect him, etc. The word Há,

which signifies a portion of the Izeshné, is derived from

the Zend Hâetîm, or Hâtarim, portions. From Hâtaum is also

formed “Had,” which signifies “measure, limit.” The Izeshné

probably formed part of the Setud-yesht, the first Nosk of

the Avesta, or of the Setud-gher, the second Nosk. The

Izeshné is performed at the _Gah Havan_, or “sunrise;” when,

recited by itself without other prayers, the Izeshnéh Sadah

is read with the same ceremonies as the Vendidad Sâdeh,

excepting that the _Barsom_, or “sacred bundle of twigs”

[see hereafter, p. 319], consists then of only twenty-three

branches. The Vendidad and Vispered cannot be recited

without the Izeshné, and the Barsom for these two offices

consists of thirty-five branches.

The term _Sâde_ means “pure,” or the text without a

translation.

The two works, the Izeshné and Vispered, joined to the

Vendidad, the twentieth Nosk of the Avesta, form the

Vendidad Sadé, which the Mobeds are obliged to recite every

day, commencing at the _Gâh Oshen_, or “midnight,” or before

day-break, so that it may be finished before sunrise.

Purifications, ordinances, marriages, in short all the

ceremonies of the law, depend on the due celebration of this

office.――D. S.

[479] Lest demons or wizards should take them away and use

them in their enchantments.――D. S.

[480] Upon Váj, see note, p. 296.

In this translation, the reading of the manuscript has been

followed as being the most simple: there seems however

something omitted. Annexed is the form of prayer recited in

Váj, which means mental recitation: it is taken from

Anquetil du Perron:

THE PRAYERS RECITED BY PARSEES BEFORE MEAT.

_Etha aad avirmede._――“Ormuzd is king: now I make Izeshné to

Ormuzd the giver of pure flocks, the giver of pure waters,

of pure trees, the giver of light, of earth, and of every

kind of good.” This is to be recited once.

_Eshem Trihu._――“Abundance and paradise are reserved for the

just and undefiled person; he who does heavenly and pure

works.” To be recited three times.

PRAYERS AFTER MEAT.

_Ethu ahu Virio._――“It is the desire of Ormuzd that the

chief (of the law) should perform pure and holy works.

Bahman gives (abundance) to him who acts with holiness in

the world. O Ormuzd! thou establishest as king whoever

comforts and nourishes the poor.” To be repeated twice.

_Eshem vuhu._――“Abundance and paradise, etc.” To be repeated

once.

_Ehmarestchi._――“Mayest thou remain always effulgent with

light! may thy body be always in good condition! may thy

body ever increase! may thy body be ever victorious! may thy

desires, when accomplished, ever render thee happy! mayest

thou always have distinguished children! mayest thou live

for ever! for length of time! for length of years! and

mayest thou be received for ever into the celestial abodes

of the holy, all radiant with light and happiness! enjoy a

thousand healths, ten thousand healths.”

_Kereba mezada._――This form of prayer shall be quoted

hereafter.

_Eshem Vuhu._――“Abundance and paradise, etc.” To be repeated

once.

The commentator on this gate has evidently confounded Váj or

Váz with the Barsum; this mistake is not to be attributed to

the author of the Dabistán.――D. S.

[481] Strabo, observes Anquetil (_Zand-Avesta_, p. 532),

alludes to the Barsom, where he says of the Magi: τὰς δὲ

ἀπωδὰς ποιουνται πολὺν ῥαβδων μυρικίνων λεπτων δέσμην

κατέχοντες· “They make their prayers a long time, holding a

bundle of slender twigs of tamarisk in their hands”

(_Geog._, lib. XV. p. 733).――D. S.

[482] See pp. 292-3.

[483] Anquetil du Perron says (_Zend-Avesta_, t. II. p.

601): “Of all the religions known, that of the Parsís is

perhaps the only one in which fasting be neither meritorious

nor even permitted. The Parsí, on the contrary, believes to

honor Ormuzd by nourishing himself well: because the body,

fresh and vigorous, renders the soul stronger against the

bad genii; because the man, feeling less want, reads the

word with more attention, and feels more courage for

performing good works; consequently several celestial

spirits are especially charged with watching over the

welfare of man: Rameshné, Kharom, Khordád, and Amerdád give

abundance and pleasures to him, and it is the last of the

Izeds mentioned who produces in the fruits the taste and

flavor which lead men to apply them to that use for which

Ormuzd has created them.”――A. T.

[484] The cock is an animal held in great esteem by the

Parsees, who are enjoined to keep one in their houses;

Bahrám (Mars) appears under this form (_Zend-Avesta_, t. II.

pp. 290. 602). The cock is called a Persian bird, and,

according to Athenæus, cocks came first from Persia (see

Hyde, p. 412).――A. T.

[485] In the fifth period of eighty days were created the

282 Sardah, or genera of birds and animals, viz.: 110 of

birds and 172 of animals (Hyde, _Rel. Vet. Pers._, p.

164).――D. S.

[486] According to Hyde’s translation of the _Sad-der_ (p.

471): _caput ejus expiare oportet_, “an expiation is to be

performed over his head.”――A. T.

[487] _Mezda_ or _Maz-dao_, in Zand, according to Rask,

means “God;” Bohlen and Mr. Bopp believe that this word is

of the same family as the Sanskrit _mahat_, “great;” M.

Eugene Burnouf, in a learned discussion, justifies the

interpretation “_multiscius_” given of this word by

Neriosengh (see _Commentaire sur le Yacna_, pp. 70-77).――A. T.

The form of prayer called _Kimna va Mazda_ is probably the

same as the Kereba Mazda (_Zend-Avesta_, t. II. p. 6), which

is as follows: “Grant, O Ormuzd, that my good works may

efface my sins; grant joy and content to my purified soul!

give me a share in all the good works and holy words of the

seven regions of the earth! May the earth enlarge itself!

may the rivers extend their courses! may the sun ever rise

on high! may such be the portion of the pure in life,

according to the wishes which I make.”――D. S.

[488] For _yarshanom_, which is in the manuscripts and in

the edition of Calcutta, read _Barashnom_. This is the name

of one of the four sorts of purifications prescribed to the

Parsees; that called the _Barashnom of nine nights_, is

believed the most efficacious. It is performed in a garden

or in a retired place, where a piece of ground 90 feet in

length and 16 feet in breadth is chosen for it, and, after

having been cleaned and surrounded by a narrow ditch and a

hedge, covered with sand. Therein, after the celebration of

ceremonies during one or three days, a Mobed traces a number

of furrows or trenches, called _Keishs_, and forms several

heaps of stones according to prescribed rules; he prepares a

beverage of ox’s urine and water mixed with other sacred

liquids: this the person to be purified drinks in sacred

vases, then enters into the _Keishs_, accompanied by Mobeds

and a dog; there he strips, and receives on his body wine

poured over him, and washes himself with that given him by

the Mobed. During prayers recited by the purificator and

himself, he passes over several heaps of stones, his right

hand on his head and his left upon the dog, and is then

rubbed with dust; in his progress over other heaps of

stones, he washes himself several times with water. This

done, the purified person goes out of the trenches, and

performs other ablutions with water before he dresses and

puts on the _Koshti_, or “girdle.” The individual who takes

the _Barashnom_ remains separated from other men during nine

days, and at the end of the third, sixth, and ninth night,

he washes himself with a prescribed quantity of wine and

water, and is subject to other ceremonies. This is a very

short abstract of the ceremonies practised in our days; in

the _Vendidad Sadé_, other very minute particulars and

prayers are given for the performance of purification, the

usages of which have in the course of time undergone some

changes. See a completely detailed account of these rites of

purification in Anquetil’s elaborate work, _Zend-Avesta_, t.

I. 2. P. pp. 353-367, and t. II. pp. 545-548, with a plan of

the place upon which the Barashnom is performed.――A. T.

[489] According to Olugh Beigh (Hyde, p. 190), the name of

the five supplementary days of the Persian year of 360 days

are as follows: Ahnavád, Ashnavád, Isfendamád or Máz,

Vahshat or Vahást, and Hashúnesh or Hashtuvish (see also p.

62. n.).――A. T.

[490] According to Anquetil (_Zend-Avesta_, II. p. 575) the

name of the five supplementary days is _Farvardians_, that

is, “the days of the Fervers of the law:” on these days, as

the Persians believe, the souls of the blessed and those of

the damned come to visit their relations, who receive them

with the greatest magnificence in their houses, purified and

adorned for the occasion.

In the composition of the name Farvardigán, appears to have

entered the word Gáhs, which denotes also the Epagomenes,

and five female Izeds, or angels, who have formed, and

preserve, the bodies, and are occupied in heaven to weave

garments for the just (_Zand-Avesta_, I. 2. P. p. 221).――A. T.

[491] It may be recollected that, during the short period of

the French Republic, the year was of twelve months, each of

thirty days, with the addition of five supplementary days,

called by some _Sansculotides_; these were festivals,

consecrated, the 1st, to Virtue; the 2nd, to Genius; the

3rd, to Labour; the 4th, to Opinion; and the 5th, to

Recompense; every fourth or leap-year, there was a 6th day,

devoted to the Revolution.――A. T.

[492] The manuscript reads: “Let her eat bread at night,

having wrapped up the hand in her sleeve and over that a

towel.”――D. S.

[493] _Yasht_ is not found among the names of the Nosks

enumerated in the note, pp. 272-275.――A. T.

[494] Every city and village must have the tree called

_Aderán_, or _Aderán Sháh_, or “the chief of fires.”

_Ader_ is the Pá-zend of Ateré, which signifies fire; which

word, in Parsee writings, means the several fires which

showed themselves to mankind under different forms, and also

their presiding genii; whilst Atesh signifies the common

fire. When a kitchen fire has been used three times, the

Parsees are bound to take it to the Aderán: the other fires

must be taken thither on the expiration of seven days, on

the day of Ader and those of his co-operating genii. The

fire Aderán itself is taken once every year, or at least

every three years, to the fire _Behram_, which is the result

of one thousand and one fires, taken from fifteen different

kinds of fire. In strictness there should be an Ader Behrám

in every province, and according to some Dustúrs, in every

city. On the expiration of a certain period, they take the

ashes of the Behrám, Aderán, and other fires into the

fields, and strew them over the cultivated grounds. It

requires a ceremonial of thirty days to prepare the Behrám

fire (_Zend-Avesta_, t. II. p. 531).――D. S.

[495] The Parsees use for their purifications seven things:

plain water; _Padiav_ water; water of power, or _ab-í-zúr_

(according to Hyde, golden water) _Yeshtí_ water; earth;

_Noreng gomez_, or ox’s urine; and _Noreng gomez yeshtá_.

They must take care to have the plain water and the earth

free from all kind of impurity.――D. S.

[496] _Padiav_ means “what renders or is rendered (pure)

like water.” To impart this quality to water, the officiating

priest puts it in a large vase, out of which he fills a

smaller vessel; he afterwards pours out some of the water

three times from the smaller into the larger vessel,

accompanying each act with certain forms of prayer, on which

the water becomes Padiav.――D. S.

[497] See note, p. 325.

[498] According to Anquetil Du Perron, _Khushnuman_

signifies one who is pleased or favorable: this name is

given to a short prayer, or collect, which contains the

principal attributes of the being to whom it is addressed:

there are two kinds of it, the greater and the less: in the

former, after every attribute they repeat: “I offer thee

Izechné,” or “I praise and magnify thee;” in the latter form

this is only repeated after the enumeration of all the

attributes.――D. S.

[499] See note, p. 315, Hyde translates _Darún yeshtén_, by

“expiatory banquet:” but according to Anquetil (_Zend-Avesta_,

t. I. 2. P. p. 237) the Darún Yeshté is a Parsi office,

which begins thus:

“With the Barsom raised over the Zúr, I address in prayer

the great Ormuzd, brilliant in light and glory; also the

Amshaspands; and thee, O Fire! son of Ormuzd!

I address in prayer the wood and the perfumes!

. . . . thee, O Fire, son of Ormuzd!

. . . . the pure, the chiefs who walk in dignity

in this world!

I make Khushnuman; I address my prayer to Ormuzd, to the

Amshaspands, to the pure Surúsh, to the Fire of Ormuzd, the

great, the exalted, the holy!

I pray to the holy, pure, and great Vendidad given to Zoroaster!

. . . . . . . . Gahs.

. . . . . . . . Gahanbars, or the six

periods of creation.――

. . . . . . . . Years and laud them.”

_Darun yeshté_ also signifies “Festival Darúns,” or banquets

preceded by the recitation of the Izeshné, the Vendidad, and

the Darun, for which the officiating priest receives a new

dress. This bears out Hyde’s translation.――D. S.

[500] The forms Jethá ahú viríyo, Eshem Vehu, and Jetha âúd

Jezmídé have been given under GATE 22.――The Homoctenaum is a

short prayer: “To think with purity, to act with purity, to

perform and execute it, to teach others the same, such is my

undertaking. I teach the same to men: may it turn to my

good!” The Hockhshéthrôtemâé: “The king who is pure and

elevated as I am, I will give him his desires; of him I,

Ormuzd the holy and heavenly, will take peculiar care.――”

The printed copy reads for Jétha âad Jezmédé, the words

اهم بريم يزمندی ايتا اهو. But as one manuscript reads Jétha âád

Jezmédé, it has been retained. The Hemoctaum and Hokhshéthrôtemâé

are also conjectural, as the two manuscripts and printed

copy present different readings. In the latter these are

read Homesham and Hochastar.――D. S.

[501] In the Vendidad Sadé (_Zend-Avesta_, t. I. 2. P. p.

386) we find: “The world is engendered from water; and at

present there are in the water two primeval aquatic dogs and

thousands of their females which produce by copulation

thousands of their species. To smite these aquatic dogs

causes all good things to be parched up; from that city or

place shall depart all that is sweet to the taste: wholesome

viands, health, longevity, abundance, rain, the source of

good, the profusion of temporal blessings; also whatever

grows on the earth, such as grain and pasturage.”――D. S.

[502] In page 564, _Zend-Avesta_, t. II. we find: “The

Parsees who are desirous of leading happy lives, and of

having children who do them honor, must employ four priests

to repeat the Izeshné during three consecutive days and

nights: this rite is called the _Zindeh Ravan_, or ‘verifier

of the soul (at the moment of death).’”

Surúsh, or Surúsh Ized, performs a most important part in

Parsee mythology (see note, p. 7).――D. S.

[503] According to Anquetil du Perron, the following are

some of the ceremonies practised on such occasions. On the

approaching departure of the soul from the body, they

perform the _Sag-díd_ (the dog-saw) by presenting a dog

before the dying person, and that the animal may be induced

to look at him, they throw some bits of bread or meat near

the person. Without doubt Bardesanes, in _Euseb. præp. Evan.

lib._, p. 277, alludes to this custom where he says: “All

the Medes expose the dying, whilst yet breathing, to dogs

which have been carefully trained for that purpose;” and in

like manner (_Euseb. præp. Evang._, l. I. p. 11-12), where

he says: “Among the Hyrcanians and Caspians, some exposed

persons whilst yet alive to birds of prey and dogs; others

only the deceased: but the Bactrians exposed old people

whilst yet alive to dogs.” (See hereafter the note to GATE

77.)

The Parsees believe that, immediately after death, the soul,

like a feeble new-born infant, flutters during the first day

around the place where the person died; on the second,

around the Keshé, or place in the Dakhmé where the body is

deposited; and on the third around the Dakhmé or Parsi

burying-place; on the fourth, near the bridge of Chinavad,

where he is interrogated by Mithra and Rashné Rast, who also

weigh his actions. During the three first days, they

celebrate the Surúsh Yasht, the Surúsh Darún, the Patet

Mokhtat (of souls), and the Surúsh Afergan. Patet signifies

a general confession of all sins a person may have committed.

Afergáns and Afrins are prayers in the form of thanksgivings

accompanied with supplications and benedictions. On the

third night, at the Gah Oshen, they celebrate four Daruns:

the first in honor of Rashné Rast; the second of Raon Ized;

the third of Surúsh, with six Darúns, three large and three

small; and the fourth in honor of the Ferouers of the

Saints: with this last they place four dresses, along with

fruits and cheese, all of which are for the officiating

priest.――D. S.

[504] The Niyayish is an humble and submissive form of

prayer, of which there are five, addressed to five Izeds,

and containing their panegyrics: the sun, Mithra, the moon,

the female Ardouisur, and the fire Behrám. Amongst the

attributes of Ardouisur are: making females prolific, pure,

giving them happy child-births, supplying milk, etc. The

great Vorôokeshé makes every thing grow and exist in those

places where it flows, and whither it bears the element of

water, from the source Ardouisur of a thousand channels and

a thousand arms, each of which extends to a journey of forty

days as performed by a well-mounted horseman.――D. S.

[505] According to Hyde’s version Gojestah, or Gosakhtah,

became the devil, because he lapsed from the truth and

lessened it. When he saw he had to contend against the

truth, he fell prostrate in astonishment during a thousand

years, and dared not venture to approach the world, but

remained groaning and trembling in his own place. I cannot

find this tradition in the _Zend-Avesta_, according to

which, Bomasp is the demon of falsehood. On the authority of

GATE 91, I prefer reading Gokhastah to Kusastah, or “the

broken.” Hyde (p. 180) mentions that the Indo-Persians

reckon Gegjesta Ghanáminu the immediate minister of

Ahriman.――D. S.

[506] According to an ancient custom which is observed even

in our days, the mouth of a dying Parsí is applied to that

of a dog, who is to receive the man’s last breath. This

custom may have occasioned the belief that the Persians let

dogs devour their sick and dying. So says Herodotus (l.

III.); Strabo (l. XI.) names the Bactrians and Sogdians as

feeding for this purpose certain dogs, whom they call

“buriers of the dead;” Cicero (Tusc., l. XLV) mentions the

same of the Hyrcanians. Certainly, different customs

prevailed in different times among the numerous nations who

inhabited the vast empire of Persia: hence may be explained

the various and sometimes contradictory accounts of ancient

authors whose affirmation, denial, and silence, with respect

to a particular fact, may however, in many instances, with

equal truth but with due restriction, be applied to

particular places and epochs.――A. T.

[507] The Parsis, from the most ancient to our times,

neither bury nor burn their dead, but expose them to be

devoured by birds and wild beasts. They fear to pollute the

earth and the fire, which they hold sacred. It is, however,

well established that they built formerly very magnificent

sepulchres for kings and eminent men, to whom probably the

privilege of such monumental graves was confined.――A. T.

[508] The readings in the manuscript and printed copy are

both erroneous; therefore Yarshanom, Pituft Irash, and Tipat

Barash have, on the authority of Anquetil Du Perron, been

changed into Barashnom, and Patet Iran.

[509] Among the animals, cows, sheep, and fowls are

particularly specified.――D. S.

[510] For Eshem Vehu, see GATE 22.

[511] The same is said of Mohammed, see note, p. 3.

[512] If the epoch of Kaíomars be adopted according to

Ferdusi, 3529 B. C., that of Zoroaster would be = 529 years

before our era. In the Mojmel al Tavarikh (IVth chapter,

upon the chronology of the philosophers and some kings of

Rúm) it is stated that, since Zoroaster appeared, 1700 years

had elapsed to the time of the author, who wrote in the year

1530 of the Hejira, or A. D. 1126; therefore Zoroaster would

have lived 574 years B. C. If the 1700 years be taken for

lunar years, the epoch would answer to 522 before the

Christian era.――A. T.

[513] For _Pávyáb_, or according to Anquetil du Perron,

_Padiav_ water, see GATE 54. This word may perhaps be

derived from the Sanskrit पू _pú_, “to purify;” पवित्र

_pavitra_, “pure;” पवित्रं _pavitram_, “water, rain,

cleansing in general, a sacrificial implement.”――A. T.

[514] For Adar Behrám, or the fire of Behram, see note on

GATE 53. Instead of Var Behrám and Vār Behrām of the

manuscript, and Varcháram of the edit. of Calcutta, Adar

Behrám has been adopted on Hyde’s authority.――D. S.

[515] Bahrám is the most active of the Izeds, the king of

all the beings; with a celestial body, receiving his glory

and splendor from Ormuzd, he presides over the 20th day of

the month; he bestows health and victory, and combats the

Dívs. He appears under the form of a young man of fifteen

years, and under those of different animals; that of a cock

has already been mentioned (see note, p. 324); he appears

besides as a bull, a horse, a camel, a ram, a he-goat, a

lamb. He is also identified with the planet Mars, and acts a

great part in the ancient history of Persia. See _Zand-Avesta_,

t. I. 2. P. pp. 83. 86. 91; t. II. pp. 98. 287. 289. 290.

294. 321. 356. and in other places.――A. T.

[516] The Calcutta edition reads _Pímasídím_; the above

agrees nearly with the name given by Anquetil, which is

_Hamespethmédem_. The other names of the Gahambars,

according to the spelling of that author, are, from the

first to the fifth, as follow: _Medïozerem_, _Medïoshem_,

_Peteschem_, _Eïathrem_, and _Médïarem_. The statement

relative to these six festivals, as contained in the Afrín

of the Gahambar _Zend-Avesta_, t. II. pp. 82-87) coincides

with that of the Dabistán. Ormuzd himself holds out

remunerations to those who rightly celebrate each of these

days, and condign punishments to those who neglect the

prescribed observances.――A. T.

[517] In the _Ardi Viraf nameh_ we read, that the river of

hell, most black and frigid, is made of the tears of those

who mourn for the dead; to the surviving friends silence and

pious mussitation in remembering the merits of the dead are

recommended.――A. T.

[518] See note, p. 105.

[519] Nothing existed before the first principle began the

work of creation; this principle is called in the

_Bun-Dehesh Zaruam akarené_, “the boundless time;” that is,

“sine extremitatibus anterioribus et posterioribus.”

Distinct from it is “the long time,” which is said to be

created by God, and not “self-existing” as the first. Among

the productions of this first principle, some are “self-creating,”

such as Ormuzd and Ahriman (see note, pp. 235-236); others

act only upon what exists already, such as the three

substances――the primordial light, the primordial water, and

the primordial fire. This is the doctrine expressed in Zand,

Pehlvi, and the most ancient Persian books. The above

statement about the eternal existence of the heavens seems

therefore not in accordance with it. The Abádians or the

Kaiomarsiáns acknowledged the good principle under the name

of _Yezdan_, and the bad principle under that of _Ahriman_;

but they believed that the first only was from eternity, and

not the last; or in other terms, that light only was eternal

and darkness created. The cosmogony of this sect was the

same as that related in the _Bun-Dehesh_, or as that of

Zoroaster; it is briefly as follows: The primordial bull was

the principle of all irrational creatures as well as of the

human race. According to the _Izeshné_ and the _Bun-Dehesh_,

the primitive man came forth from the side of the bull; he

was called in Zand _gaya mereta_, and in Pehlvi _gayo mard_;

a word compounded of _gaya_, “bull or life,” and of

_mĕrĕta_, “mortal,” or “man;” hence came _Gayomars_, or

_Kaïomars_, the name of a most ancient Persian king (see

note, p. 29). From the seed of Gayomard sprung a tree which

was shaped like two men, and the fruit of which comprised

ten different species of men; from these two bodies came the

twins Meshia and Meshiané, man and woman, the ancestors of

mankind. Although created for happiness, they were seduced

by Ahriman, and averted from the adoration of Ormuzd; they

wandered in the wilderness, were addicted to hunting, clad

in skins of animals, and their posterity peopled the earth.

But Ormuzd did not forsake his creatures. In order to

emancipate them from the rule of Ahriman, he destined to

them his word, the law of Zartusht, who always existed, but

his _feruer_, that is, “the ideal of his perfection,” was to

be produced by Zardusht’s fire.

He was to be preceded by _Hom_, the first apostle of the

law, whom Jemshid followed. This king and prophet erected

but few fire-temples; mankind venerated the elements and the

stars, not without a number of evil genii, and a gross

superstition began to prevail. For opposing this and

renewing the primitive law, Zardusht appeared.――A. T.

[520] It appears quite conformable with true psychology to

derive the origin of the evil spirit from jealousy, as was

said in the note at p. 236, or from apprehension, doubt,

suspicion, or envy, as above.――A. T.

[521] According to the _Boun Dehesh_ (_Zend-Avesta_, t. II.

pp. 347-348), Ormuzd will during three thousand years move

alone; during three other thousand years, his operations

will be blended with those of his adversary; the subsequent

three thousand years will belong to Ahriman; and in the last

three, completing the period of twelve thousand years, the

author of evil shall disappear; and at the resurrection of

the dead and the renewal of the bodies――previous to which

event are to appear the three posthumous sons of Zoroaster

(see note, pp. 281-282)――the world shall be without evil

during all ages.

The ultimate fate of Ahriman is stated in the _Vendidad Sadé

Izeshné_ and _Vispered_, as follows (_Zend-Avesta_, t. I. 2.

P. p. 169): “That unjust, that impure being, who is a Div

but in his thoughts; that dark king of the Darwands, who

understands nothing but evil; he shall, at the resurrection,

recite the Avesta, and not only himself practise the law of

Ormuzd, but establish it even in the habitations of the

Darwands.” Moreover it is said (_Zend-Avesta_, t. II. pp.

415-416), that Ahriman, that lying serpent, shall at the end

of ages be purified by fire, as well as the earth be freed

from the dark abode of hell; Ormuzd and Ahriman, accompanied

by all the good and evil genii, shall sing the praises of

the author of all good.”――A. T.

[522] Záíd and Amru are two names which grammarians use in

giving an example for any two individuals, such as may be

said A. and B.――A. T.

[523] The author of the _Dabistán_ names no other famous

teachers or sectaries of Magism, after the death of

Zoroaster, besides Ardai Viraf, Azarbád, and Mazdak: he

treats of this last in particular in the subsequent section,

previously to which we cannot omit adverting to Mani or

Manes, whose name occurs in this book but once occasionally,

as that of a painter (see note, p. 205). He is however much

more reputed as the founder of a new doctrine, called from

him _Manichæism_, which spread its ramifications widely

through the Christian world. According to several authors,

Mani was a Christian priest, and pretended to act the part

of Paraclet, the announced successor to Jesus Christ;

according to Khondemir, he endeavored to substitute himself

for Mohammed, to whom that prophecy respecting a Paraclet

was applied by the Muselmans. However it be, Mani’s

Enghelion, or Gospel, has not been preserved, nor any other

work written by himself; the books of his followers too,

such as could be found, were burnt. His religion is stated

to have been a mixture of Magism, Brahmanism or Buddhism,

Judaism, and Christianism; Shahristani, often quoted in this

work, and Mohammed Ibn el Nedim el Werrak, author of the

Fehrist (a history of literature), agree in representing his

doctrine as a branch of Magism with some Christianism

ingrafted upon it.

The two points attributed to Mani by the commentator of the

Desátir, namely, the permission to kill harmless animals,

and the prohibition of sexual intercourse, belong rather to

the ethical or practical, than to the theological, part of

his religion, which distinguished itself by particular

dogmas and opinions relative to the duality of principle,

good and bad, light and darkness, involving other metaphysical

questions. These, we know, were common to other religions in

all times. Before Manes, Christian sects combined the said

principles with the dogmas of their religion: so did the

followers of Basilides, Marcion, Bardesanes, Valentius, and

others. These, as well as after them the disciples of Manes,

happen to be not seldom confounded with the Gnostics, which

name was applied to different sectaries, chiefly Neo-platonics,

from the earliest to later times of Christianism. The

Manichæans rejected the Old Testament entirely, and partly

the New, which they interpreted according to their opinion.

They disputed about the nature of Jesus, and modified

Christian theology; they believed a region inhabited by God

and the pure spirits, prior to the creation; a world,

created of an eternal and self-existing matter; ten heavens

and eight earths; two empires, the one of light and the

other of darkness; the last, ruled by the great Lord, called

“matter;” demons with material souls and bodies; the soul no

part of the divinty, but united with the body to govern it;

two souls in every man; the propagation of souls; a

transmigration of souls into animals; the stars, and every

thing in nature, even the stones, animated; the rotundity of

heaven and of the earth; antipodes; and other theses too

many to be all enumerated in this place. They had besides

particular rites of worship, from which the veneration of

the sun, the moon, and other stars, was not excluded; they

were averse to matrimony, and generally austere in their

manners. See about this extensive subject the _Mémoires_ of

the learned Abbé Foucher, in the _Hist. de l’Acad. Royale

des Insc. et Belles-Lett._, t. xxix, and the work quoted,

_Hist. crit. de Manichée_, by Beausobre.――A. T.

THE FIFTEENTH SECTION GIVES AN ACCOUNT OF THE TENETS HELD BY THE

FOLLOWERS OF MAZDAK.――Mazdak was a holy and learned man,

contemporary with king Kobad; his religion was extensively

diffused, but he was at last put to death by the illustrious

Nushirvan; his tenets were as follow: from the commencement

without beginning, the world had two creators; the agent of good,

_Yazdan_, “God,” or “light;” and the agent of evil, _Ahriman_, or

“darkness.” The supreme God is the author of good, and from him

proceeds nothing but good; consequently, intelligences, souls,

heavens, and stars are his creation, in all which Ahriman has no

share whatever; the elements and their combinations are, in like

manner, the productions of the Lord; the influence of fire

imparts warmth to those stricken with cold; the breathing of the

winds gives coolness and ease to those consumed by heat; the

water satisfies those parched with thirst; the earth is the place

of ambulation. In like manner, their combinations, such as gold

and silver among minerals; the fruit-bearing trees among

vegetables; the ox, horse, sheep, and camel, of animals; the

pious and beneficent among mankind, are his creation: but the

consuming of animals by fire; the destruction of living creatures

by the sultry simoom (wind); the foundering of ships in floods;

the cutting bodies asunder by iron, or their being pricked by

thorns; rapacious and noxious animals, such as lions, tigers,

scorpions, serpents, and the like, are all the works of Ahriman;

and as he has no share in the empyreal heaven, they style it

_Behisht_; but as he possesses a joint authority in the elemental

world, opposition has consequently arisen, and no form subsisting

in it is possessed of permanent duration. For example: the

Almighty bestows life, and Ahriman puts to death; life is the

creation of God, death that of Ahriman; God produced health,

Ahriman, pain and disease; the Bestower of blessings created

paradise, Ahriman, hell; the worship of the Lord is therefore

most meet, as his kingdom is immense; and Ahriman has no power,

except in the elemental world; in the next place, the spirit of

every one devoted to God ascends on high, but that of Ahriman’s

servants abides in hell. Wisdom therefore requires the man of

intelligence to separate himself from the Ahrimans; for although

the author of evil may afflict such a person, yet on being

delivered from the body, his soul ascends to Heaven, whither

Ahriman has not the power of coming.

In some parts of the _Desnad_,[524] Mazdak says: “Existence

arises from two principles or sources, _Shíd_ and _Tár_,” _i.

e._: ‘light’ and ‘darkness,’ which he afterwards interprets to

mean God and Ahriman. He afterwards says: “The works of light

result from choice, but those of darkness from accident; light is

endued with knowledge and sensation, darkness is ignorant; the

mixture of light and darkness is accidental, and the

disengagement of light from darkness is also accidental, and not

the result of choice; whatever is good in this world is an

advantage emanating from light, whilst evil and corruption arise

from darkness; when the parts of light are separated from

darkness, the compound becomes dissolved, which means

resurrection.” Again, he says in the same volume: “There are

three roots, or principles: water, fire, and earth; when these

are blended together, the tendency to good or evil arising from

their mixture is also accidental; whatever results from their

purest parts tends to good, and whatever is derived from their

grosser parts tends to evil.” He says in the same volume: “God is

seated on a throne in the world, the source of all things, just

as kings are on the throne of sovereignty in the lower world. In

his presence are the four energies, namely, _Bázkushá_, or ‘power

of discrimination;’ _Yáddah_, or ‘power of memory;’ _Dáná_, or

‘faculty of comprehension;’ and _Surá_, or ‘gladness;’ in like

manner as the affairs of royalty turn on four persons: “the

Supreme Pontiff, the principal Hirbud, the commander in chief of

the forces, and the master of the revels. And these four persons

conduct the affairs of the world through the agency of seven

others, inferior to them in rank, namely, chieftain,

administrator, _Banúr_,[525] _Dairván_ (head of a monastery),

agent, _Dostúr_, and slave; which seven characters comprehend

under them the twelve _Rawání_, or ‘orbits’ of spirits, namely:

the speaker, giver, taker, bearer, eater, runner, grazer, slayer,

smiter, comer, goer, and abider. Whatever man unites in himself

the four energies, the seven agents, and the twelve qualities,

becomes in this lower world like a creator or protector, and is

delivered from all kinds of embarrassment.”

It is also stated in the same volume: “Whatever is not according

with the light and agrees with darkness, becomes wrath,

destruction, and discord. And whereas almost all contentions

among mankind have been caused by riches and women, it is

therefore necessary to emancipate the female sex and have wealth

in common: he therefore made all men partners in riches and

women; just as they are of fire, water, and grass,” In the same

volume we find: “It is a great injustice that one man’s wife

should be altogether beautiful, whilst another’s is quite the

contrary; it therefore becomes imperative, on the score of

justice and true religion, for a good man to resign his lovely

wife for a short time to his neighbour, who has one both evil and

ugly; and also take to himself for a short time his neighbour’s

deformed consort.”

Mazdak has also said: “It is altogether reprehensible and

improper that one man should hold a distinguished rank, and

another remain poor and destitute of resources: it is therefore

incumbent on the believer to divide his wealth with his

coreligionist; and so taught the religion of Zardusht, that he

should even send his wife to visit him, that he may not be

deprived of female society. But if his coreligionist should prove

unable to acquire wealth, or show proofs of extravagance,

infatuation, or insanity, he is to be confined to the house, and

measures adopted to provide him with food, clothing, and all

things requisite: whoever assents not to these arrangements is

consequently a follower of Ahriman’s, and they get contributions

from him by compulsion.”

_Farhád_, _Shíráb_, and _Ayin Hoshpúyár_ adopted this creed;

besides these, _Muhammed Kúlí_ the Kurd, _Ismail Bég_, the

Georgian, and _Ahmadai of Tiran_ (a village near Ispahan)

possessed this faith. From them it has been ascertained, that the

followers of Mazdak do not at present assume the dress of Gebers,

but practise their religion secretly among the Muhammedans. They

also showed the author the volume of Mazdak, called the _Desnad_,

written in old Persian, which _Ayin Shakib_, the grandfather of

_Ayin Hosh_, translated into popular Persian. _Farhod_ was a man

of great intelligence, and assumed the name of _Muhammed Said

Beg_ among the Muhammedans: Shirab went under the name of _Shir

Muhammed_, and _Ayin Hosh_ under that of _Muhammed Akil_; and as

they were eminent in their peculiar science, they possessed the

volume called the _Desnád_. Such is the detailed account of the

Parsi systems, agreeably to the promise made in the beginning of

this work, into which not a single one has been admitted which

has not either been taken from their own books, or heard from the

followers of the respective creeds, as their enemies have, from

hostile motives, falsely ascribed to them various erroneous

doctrines.[526]

[524] Desnad, the volume which contains the doctrines of

Mazdak.――D. S.

[525] A word not in the dictionaries; if derivable from बाण

_bána_, “an arrow,” it may signify “an archer, head-archer;”

if from बाणी _bání_, “speech,” it may be “a speaker, an

orator.”――A. T.

[526] This first chapter of the Dabistán, here finished,

represents the Sabæismus, or the worship of the heavenly

bodies, and the formation of society by a race of kings,

called the Máhábádiáns, who were succeeded by the Péshdádiáns,

and other known dynasties of the Persian kings. We see laid

down the principal features of Asiatic monarchies which have

been preserved from times immemorial to our days. The

Dabistán, it is true, blends the ideas of more recent epochs

with those of the highest antiquity, and introduces sects of

later times, the origin of which he traces back to the times

of Abád, Húshang, and Zohák. It is however clear, that a

very ancient religion prevailed in Asia, consisting of two

principal points: the first was the adoration of the Creator

of all good, whose unity was acknowledged very early by the

enlightened class of men; the second point was the detestation

of the author of all physical and moral evil. This religion

inculcated purity of thoughts, words, and actions, and a

tender regard for animal life; not without a great number of

liturgical rites, dietetical observances, and other

regulating customs in private and public. We may comprise

under the general name of “Magismus” the fourteen religions

mentioned in this chapter, the last but one of which,

namely, that of Zardusht, appears to have been but a new

systematic arrangement, not without a partial reform, of the

old general religion of Asia, which has also been attributed

to a more ancient Zardusht.

The duality of principle (good and bad) seems to come home

to the common feeling of mankind; but it implies metaphysical

questions about the creation, anteriority, posteriority,

derivation and duration of light and darkness, about which

the different sects are divided by their dogmas and

opinions. That of the Zardushtiáns derived from God light

and darkness, and considered the last as a shadow inseparable

from the body. Zardusht was a dualist, inasmuch as he

adopted light and darkness, as two eternal principles

opposed to each other, and also inasmuch as he taught two

immediate authors of good and evil, who were independent of,

and absolutely contrary to, each other: but he was an

unitarian, inasmuch as he subordinated these authors to the

eternal decrees of the Supreme Being, who to him was the

only principle of the universe, with respect not only to its

original creation, but also to all its physical and moral

accidents.

Although subdivided into sects, Zardusht’s religion appears

to have been dominant, until the forcible introduction of

Muhammedanism among the Persians, and zealously supported by

the preaching of four wise men, called Sásán, who lived from

240 to 643 of the Christian era.

Here follow the principal epochs of the Zardushtián religion

from the time of Gushtasp to the end of the ancient Persian

monarchy:

THE REIGNS OF ACCORDING TO FERDUSI.

I. GUSHTASP _from_ 652 _to_ 505 B. C. Then lived Zardusht.

II. ALEXANDER ―― 337-323 id. The First Sásan (Desátir,

pp. 185. 186).

III. ARDESHIR BABEGAN ―― 200-240 A. D. Arda Viraf.

IV. SHAPUR II ―― 240-271 id. } Arzabad, the son of

} Marasfand, Sásan II.

} (Desát, p. 188.)

V. BAHRAM, the son of } Mani.

Hormuzd ―― 272-276 id. }

VI. KOBAD ―― 488-531 id. Sásan III. Mazdak.

VII. KHOSRU PARVIS ―― 591-628 id. } The Fourth and the

VIII. YEZDEJERD ―― 632-652 id. } Fifth Sásan.

――A. T.

END OF THE FIRST VOLUME.

ERRATA.

P. 31 (note) last line. Instead of “He,” read “Hushang.” This

part of the note, to begin from “Hushang,” ought to have been

placed higher up, at the beginning of the last paragraph,

before “Jemshid,” also called “Jemshar.”

P. 57 (note) l. 5. Instead of “assumed by,” read “given to.”

PARIS:

Printed by Madame V^{e} DONDEY-DUPRÉ,

46, rue St-Louis, au Marais.

Transcriber Note:

This book was written in a period when many words had not become

standardized in their spelling. Words and names have multiple spelling

variations, inconsistent hyphenation and inconsistent accent marks.

Misspelled words in English, Greek, Persian and Sanskrit were left

unchanged. Accent marks for transliterations of Persian and Sandskrit

were standardized with accents placed above vowels, and letters d, t,

and s; a high comma precedes aspirated consonants, such as h, d, t,

and s. Words in italics are surrounded by underscores, _like this_.

Superscripts are within braces, preceded by a carat, e. g. 1^{er}.

Duplicate words were removed. Obvious printing errors, such as upside

down, backwards, or missing letters, and letters in the wrong order,

were corrected. Spaces were added or removed between words, as

appropriate. Quotation marks and parentheses were adjusted to standard

usage. Missing stops were added to abbreviations and ends of

sentences. Missing commas were added between items in lists. Commas

were changed to stops at ends of sentences.

Footnotes were numbered sequentially and were moved to the end of the

section in which they occurred. Anchors for Footnotes 69, 85, 192, 364,

479, 482, 489 are missing in the original; for 69, 85, 364, 489,

anchors were added where they likely belonged. Location for anchors

192 and 482 could not be determined. There are two anchors to

Footnotes 117, 138, and 232.

Noted, not changed:

The word “ibid” occasionally is not in italics.

III^{ter} Buch, should be des III^{ten} Buches, footnote 87.

For consistency, paragraph number V., should be 5., on page clxiv.

The word “sir” is occasionally lower case as a title.

Dots were used instead of ditto marks in footnote 499.

Page cite in footnote 105 should be 134, not 190, as printed.

In the errata at the end of the book, P. 31 (note) refers to footnote 256,

and P. 57 (note) refers to footnote 292.

Other changes:

Removed extraneous comma between “latter formed,” page lii.

Changed semicolon to full stop after “East India Company,” page clxxxix.

Changed colon to semicolon after the word “completed,” page 20.

Changed colon to semicolon in series of phrases in the quotation on page 150.

Changed stop to colon, third paragraph, page 196.