C-C7 j Ort Bord Keay See InAF Ge Oe ls Peet rf oe Os Ve @ Y eeeta Z Jt1~- lew om ge Rex tf oer i nadl A Vilthwn . 6CHY A es eee TH E D E S A TI R Sacred Writings OF THE ANCIENT PERSIAN PROPHETS; IN THE ORIGINAL TONGUES Together with THE ANCIENT PERSIAN VERSION AND COMMENTARY OF THE Fifth Sasan; CAREFULLY PUBLISHED BY MULLA FIRUZ BIN KAUS, WHO HAS SUBJOINED A COPIOUS GLOSSARY Of the Obsolete und Technical Persian Terms : ~ To WHICH I8 ADDED ‘Aw Enwertisuw TRANSLATION OF THE Desitir and Commentary. IN TWO VOLUMES. ——_—_———— VOL. I. ——— BOMBAY: PRINTED AT THE COURIER PRESS, BY J. F. DE JESUS: fa 1818. . Desatir, or Sacred Writings of the Ancient Persian Prophets, in the original tongue; together with the Ancient Persian Version and Commentary of the Fifth Sasang, carefully published by Mulla Firuz bin Kaus, who has subjoined a Glossary of the obsolete and technical Persian terms: to which is added an English translation of the Desatir and Commentary. In 2 vols. 8vo, half-bound. 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Uda nee “4 Bia Ax ue Bot Conte ee we ee Ua : yo ide 5 ate (es THE DESATIR Sacred TAritings OF THE "ANCIENT PERSIAN PROPHETS; IN THE ORIGINAL TONGUE} Together with THE ANCIENT PERSIAN VERSION AND COMMENTARY OF THE Fifth Sasan; CAREFULLY PUBLISHED BY va MULLA FIRUZ BIN KAUS, WHO HAS SUBJOINED A COPIOUS . GLOSSARY oO the Obsolete and Technical Persian Terms : To WHICH IS ADDED 'Anw Enewisnw TRANSLATION OF THE Desatir and Commentary. IN TWO VOLUMES. TIRE VOL. IL. a ite BOMBAY: PRINTED AT THE COURIER PRESS, BY J. F. DE JESUS: : “eTatsona Wer? athe Tea Neu co iy Monee nit AO war a $ De AG @ ‘ a Ghiw wd» yor = ¢ Ein ABeredaty A. east: AV Veh SATA eat : Se ote MM Pete” bo etn aoa ee a ae Babe te Fe Oe al Ts anet BAYNE pk tye ae a SEA, aquarr aoe Wii TWTRAD 2 ink CP Ae ee ae f: Be tay erat 18 sce: ‘have f * Ua eee 6 are , So: 4 e7moUT? saw owe - ‘ ee ee Ae OND Be a i eaten othe — ah Sata Rae “a Ce ee hee eile 6 Saree one. aT gciaowe ma Pe Dy ; r | 1 " ‘ he oe aye en ar ogre) ‘3 ban wij Bee AKG IF OWT 4G - “ \ : 4 emer * : Ce ve «Came OR ane 1 as ta " , a — Oe ae . a ely eee OH fou at va ® oR ran 6 Mires ' w 7 * ’ |" sd % - 4 : ‘w » ‘ ‘ os 42 ’ . a Ti. , lowe o , ‘ ’ y a , “ay . hae? t Md . 4 & . , - . Mf * ~" ty . + he s v * - - . » . : : r t ) p rt oe . , ’ ‘ wa ¥ f whe? . . . hed Mi Ae sped, 1 < ¥ af ee 3 re, A > r 1 Fa TO BRIGADIER GENERAL Sir JOHN MALCOLM, K.C.B, KE. S. LATE MINISTER PLENIPOTENTIARY TO THE COURT OF PERSIA, Sc. &c. &c: Sir, Tue uniform kindness and atten- tion with which you have honored me for so many years, and the grate- ful memory of the zeal with which, _on sO many occasions, you have pro- moted my interest and views, would of iY DEDICATION. of themselves have pointed ont your name as that with which I should be most proud to adorn my volumes, were not the same distinction called for by your unrivalled knowledge of the history and manners of the Fast, which has been displayed for the benefit of your country, and, let me add, no less of ours too, both in your admirable writings, and in your nu- merous successful embassies and ne- gociations. Your romantic bravery, and_ successful daring inthe late brilliant campaign, if faithfully re- corded, might seem to make history - encroach on the province of poetry. The generous praise of the noble and illustrious person who guides our Eastern DEDICATION. Ww Eastern Empire, is but ananticipation of the voice of impartial posterity. That you may long live to enjoy the honors which you have gained in arts and in arms, and to diffuse the ge- nerous feelings which have led you to glory, is the ardent prayer of Your very humble and faithful Servant, MULLA FIRUZ BIN KAUS: Bombay, 2d May 1818. ‘each hatring “iro 6 i ee Belin . 2D ad? nasiitih ‘oy bar i 1% aa ae 1g Cg Rt gi) ie ee “Upy, bot ays sch jinidie reat Boe | win te Yo) err ehg saab stslod a = 1 vad S ~ me hw x Pes ais ohn Bee te a et a “bas ade ase, isa, . NS gt, Ae . Ue se Ane Bo ae ha ee ir srg tm LY \ ie : af ae Se Se SOE Ln oe <" road ¢ . . w * Say F i} ’ gs tay ; a 2 y CMP Ase cn uete) JE eee a . a le # i r he i yl aie) a . , we : dpe : “ A MS: a es y) Gn ; \ / Ke. ; yp \ 4 4 _ ' a ra | ' . ; i é i ; ! » « 4 , / ‘ 4 ? i ‘ - ‘ ‘ ‘ a ’ ; i - Y ‘ , <* _ , ‘ é ry ~ ee - t ' r 5 . ‘ 4 ~ _ _ HE following pages contain one of the most singular works that bas eyer appeared in the east. The Desatir professess to bea collection of the writings of the different Persian Prophets, who flourished fromthe time of Mahabad to the time of the fifth Sasan, being fifteen in number; of whom Zerdusht, or Zoreaster was the thirteenth and the fifth Sasan ‘the last. The fifth Sasan lived in the time of Khusro Parvez, whe wag contemporary withthe Emperor Heraclips, and died only nine years be- fore the destruction of the ancient Persian monarchy, The writings of these fifteen prophets are ina tongue of which no other vestige appears to rémain, and which would have been unintelligible without the assistance ‘of the ancient Persian translation. It is quite a different language from the Zend, the Pehlevi, and the Devi, the most celebrated of the dialects of ancient Persia. The old Persian translation was made by the fifth Sasan, who hasaddeda commentary, in which some difficulties of the origina, text areexpounded. The commentary displays very subtle and refined metaphysics. This work, though known to haveexistéd as Tate as ‘the reign of Shah Jehan, had eluded the search of the curious in oriental history and an- tiquities in latertimes, ‘The ntient?onof the European world was first directed toit by Sir William Jones, a man of whom England is justly proud, and whose profound knowledge of Persian history and literatures entitles all his remarks on thése subjects to the highest attention. Thac_ accomplished writer, in his Sixth Anniversary Discourse delivered before the Asiatick Society ‘* On the Persians,” after explaininghis own pecu- liar qualifications for the task which he had undertaken of unfolding the antiquities of Persia, continues; ‘* And since I haye maturely considered ** the questions which I mean to discuss, you will not, 1 am persuaded ** suspect ii PREFACE. ' * sispect my-testimony, or think that T go too far when Eassure you, the, — & | will ascert nothing positively which “I am not able satisfactorily te .. ** demonstrate” He then remarks, that it had long seemed to him up> accoun(ably strange, that although Egypt, Yemen, the Chinese, and kndi® had their monarchs in very early times * yet Persia, the most delightful* S* the most compact, the most desirable country of them all, should have remained for somany ages ‘unsettled aud disunited. A fortunate dis- covery,” headds, ‘¢ for which I was firstindebted to Mir Mubcmmed Husain, one of the most intelligent Muselmans ip India, has at one dis~ sipated the cloud, andcasta gleam of light onthe primeval history of Iran, and of the human race, of which 1 had leng despaired, and which could hardly have dawned from any other quarter, «* The rare and interesting tract on twelve different religions, entitled *¢ the Dabistan, and g¢omposed by a Muhamm edan traveller, anative of “« Cashmir, named Mohsan, but distinguished by the assumed surname of Fanior perishable, begins, with the wonderfully curious chapter on the religion of Hushagg, which was long a:iterior to that of Zera~ tusht, but had continued to be secretly professed by many learned, Persians, even to the avthor’s time ; and several of the most eminent of them, dissenting in many points fromthe Gabrs, and persecuted by the ruling powers of their country, had retire dto India, where they com> piled a number of books, now extremely scarce, which Mohsun had perused, and with the writers of which, or with many of them, he had contracted an intimate friendship, From. them he learned, that @ powerfal monarchy had been established for ages in Iran before the ac. cession of Cayumersythatit waséalled the Mababadian dynasty for® _ reason which will soon be mentioned ; and that many princes, of whom seven oreight are only named in the Dabistan, and among them Ma/- bulor Maha Beli, had raised theirempire tothe zenith of huwan glory. If wecan rely on this Swuthority, which to me appears unexceplionable, the Iranian monarchy must have been the oldest inthe*® world,” Afier some new and valuable remarks on the ancient 1 f spguages - and characters of Iran, Sir William Jones proceeds to characteris erise the yeligion of the Desatir and Dabistan in the following word ; s; which will form the best introduction to these volumes, ; “ The primeval religion of Tian, if we rely on the puthiriitendhite ** ced by Molsan Kani, was that which Newton ‘calls the oldest (and * Asiat:; Ress Vols. UJ. pp. 48-49. Octayo Edition, ti ' : f “ ig . ‘ * * PREFACE. 2. ws it may be justly calledithe noblest) ofall religions: * A firm belief * that one supreme God made she world by his power, and continually * governed it by bis providence; a pions fear, love and adoration o. * him; adue reverence for parents and aged persons; a fraternal affec * tion forthe whale human species, and a compassionate tenderness even * for the brute creations’ A system of devotion so pure and sublim® * could hardly among mortals, be of long duration: and weleara from the Dabistan that the popular worship of the Iranians under Hushang, * wis purely Sasian; a word of which I cannot offer any certain ety~ ** mology, but which has been deduced by grammarians from Saba, ad ** host, and particularly the host of heaven, or the celestial bodies, in * the adoratioa of which the Sabian ritual is believed to bave consisted- “ Thereisadescription, in the learged work just mentioned, of the se~ * vernl Persian temples dedicated to the sun and planets, of the image® ** adored in them, and of the magnificent processions to them on pre- ** scribed festivals; one of which is probably represented by sculpture «¢ inthe ruined city of Jemshid. But the planetary worship in Persia ** seems only part of a far more complicated religion, which we now ** Gna in the Indian provinces; for Mohsan assures us that, io the opi- *€ nion of the best inf»rmed Persians, who professed the faith of Hush- * ang, distinguished from that of Zeratusht, the first monarch of Trans * aud of the whole earth, was Mababad (a word apparently Sanscrit ), *« who divided the people into four orders, the religious, the military, & the commercial, and the servile, to which he assigned names unques- * tiopably the same in their origin with those aow applied to the four ** primary classes of the Hindus. They added, that he received from the «* Creator, and promulgated among wien, a sqcred book in a heavenly ** languoge, to which the Muselman author givesthe Arabic title of De. “ satir, or regulations, but the origival name of which he has not men, « tioned ; and that fourteen Mahabads had appeured, or would appear, ‘ jn human shapes for the goveroment of this world. Now when we «+ know that the Hindus believe in fourteen Menus, or celestial persons “ ages with similar functions, the first of whom left a book of regyla. * tions or divine ordinances, which they hold equaito the Veda, and * «he language of which they believe to bethat of the Gods, we can hardly doubt that the first corruption of the purest and oldest religion «s was the system of Indian theology invented by the Brahman, and * prevalent io these territories, where the book of Mahabad, or Mens, * is at this moment the standard of all religious and moral duties. The * accession of Cayumers tu the throne of Persia, in the eighth or ninth «$ century before Christ, seems to have been accompanied bya a able Iv PREFACE, ‘6c ‘ac “ ec os Aa) « ® onthe lustre of which they fixed theireyes;,they humbled themselves’ ‘ able révolution both in government and religion's he was most p a bably of a different race from the Mahabadians who preceded him, and began perhaps the new system of national faith which Hushang, ‘ whose names it bears, completed; but the reformation was partial, for, while they rejected the complex polytheism of their predecese sors, they retained the laws of Mahabad, with & superstitious venee ration for the sun, the planets, and fires thus Fesembling the Hindu sects called Sauras and Sagnicas, thesecond of which is very nume* rous at Benaras, where many agnihotras are contifually blazing» and where the Sagnicas. when they enter on their sacerdotal office kindle, with two pieces of the hard wood Semi, a fire which they keep lighted through their lives for their nuptial ceremony, the per= formance of solemn sacrifices, the obsequies Of departed ancestors, and their own funeral. pile. This remarkable rite was continued by Zeratusht, ‘who reformed the old religion by the addition of genii, or angels, presiding over months and days, of new ceremonies in the ve- neration shewn to fire, ofa new work which he pretended to have received trom heaver, and above all by establishing the actual adora- tion ofone supreme Being. He was born, according to Mohsan,,i in the district of Rai; and it was he (not as Ammiaouws asserts, his pro. tector Gushtasp) who travelled into India, that he might receive information from the Brahmans in theology and ethics, It is barely, possible that Pythagoras knew him in the capital of Irak; buat th® Grecian sagé must then have been far advanced in years; and we have no certain evidence of an intercourse between the two pbiloso- phers, .The reformed religion of Persia continued in force till that country was subdued by the Muselmans; and, without studying the Zend, we have ample information Concerning it in the modern Per- sian writings‘of several who professed it. Bahman always named Ze>. ratusht withreverence; but he was intrutha pure theist, and stFong- ly disclaimed any adération of the fire or other elements; he denied that the doctrine of two coeval principles, supremely good and su- premely bad, formed any part of bis faith; and he often repeated with emphasis tlie verses of Firdausi on the prostration of Cyrus and’ bis paternal grandfather before the blazing altar; * Think not that they were adorers of fire; for that element was only an exalted object a whole week before God} and, if thy understanding be ever so little exerted, thou must acknowledge thy dependence on the Being sl- * premely pure,’ Ln a story of Sadi, gear the close of bis beautiful ** Bustan>. = ————- rye ‘PREFACE: v 7 ~ a” Dah! a Bustanj comcerning the idol of Somanath, or Mahadeva, he con- *s founds the religion of the. Hindus with that of the Gabrs, calling the - cae Moghs (which inight be justified by & passuge in } & the esnavi) buteven readers of the Zend and Pazend ; Now, whe- “ “ther this confysion proceeded frém real or pretended ignorance I “ * cannot decide, but amas well convinced that the doctrines of the Zend * were distinct from those of the Veda, as Iam that tle religion of the Brahmans, with whom we copverse every day, prevailed in Persia, Z before the accession of Cayumers, whom the Parsis, from respéct to his memory, consider asthe first of men, although they believe in an * gniversal deluge before his teign>” i ~ With the religion of the old Persians their philosophy (or as much * as we know of it) was intimately connected; for they were assida- “© aus observers | of the luminaries, which they adored, and established, pat actording to Molisan, who confirms in some degree the fragments of * Berosus, a number of artificial cycles wi thdistinct names, which seem ** to indicatea knowledge of the period in which the equinoxes appear _ © to revolve. They are said also to have known the most wonderful a powers of nature, and thence to have acquired the fame of Magicians, * and + enchanters &c.” ‘After a few observations on the mystica) theology, the monuments of sculpture, and the sciences and arts of the ancient Persians, ‘the learned author concludes, ‘* Thus has it been proved by clear evidence and plain , “* reasoning, thata powerful monarchy was gp rblished in Iran long be- ** forethe Assyrian ot Pishdadi government ; 3 that it was in trutha Hind ** monarchy, though if any chuseto call it Cusean, Casdean, or Scythian ** we shall not entérinto adebate on mere names; that it subsisted many centuries, and that its history has been engrafted on that of the Hindus ‘* who founded the monarchies of Ayodhya and Indraprestha; that the “© anguage of the first Persian empire was the mother of the Sanscrit, “s and consequently of the Zendand Parsi, as wellas ofthe Greek, Latin, “* and Gbthic, that the language of the Assyrians was the parent of the * Chaldaic andt Pahlivi.”’ Itis not surprizing that the deliberate judgment ofso enlightened an engnirer as Sir William Jones, and the important cooclusions to which the disquisitions founded on the facts contained in the Desatir evidently led, should have excited a very strong desire to discover aad bring to light 2 + Asiat. Res; Vol, If pp. 58—62, c . t Ibid p. 64. 5 et Foiume VI PREFACE, ° volume so precious to history. This wish has been often and strongly expressed by the persons who were best qualified to appreciate ‘the value of sucha work, But the testimony contained in the Discourse of the Most Noble the Marquis of Hastings at she public visitation of (be College At of Fort William on the 15th July 1816, is that which is most highly gra-" tifying to the Editor, not only as being thé opinion of a nobleman prom | foundly conversant with the history and spirit of the Efst, bat as-con- taining a flattering compliment to the Editor himself ; * Among the ‘* literary notices of this year,” says the Governor General, ‘** there is ** one, which, a}though not edited under the immediate auspices of €* this Institution, qreven of this Government, is, nevertheless so great a “* literary curiosity, that Ieannot refrain from bringing it forward, by ‘* public mention, on this occasion. I allude to that interestiig work, “© the Desatir, which had for some time been lost to the literary world, un- ** til acopy was almost accidentally recovered by the learned Chief “* Priest of the Parsee religion at Bombay. A translation into English & ** aglossary of the obsolete words has been prepared under the superin- *° tendence of the Moolla, and in this state the work is now inthe press “* atthat presidency. The Desatir, which purports to b€ a collection of ‘* the works of the elder Persian prophets, will be peculiarly an object of “* curiosity with the learned of Europe, as well as of this country, forit is “* unquestionably the only relique which exists of the literature of that “© period of Persian history, which is familiar to us from its connection ** with the history of Gregce.” Where a work comes before the public with such high pretentions, itis but reasonable to expect that some account shon)d be given, oot only of the mention which has been made of it by the writers of past ages, but of the way in which the copy from which it isnow printed was originally found. The Desatir is known to have existed for many years and has frequéntly been referred to by Persian writers, though as it was regarded as the Sacred Volume ofa particular sect, it seems to have been guarded with that jealous care, and that uncommunicative spirit that have partienlarly distinguished the religious sects of the Hast, Wecan only fairly expect the‘efore, that the contents should he known to the followers of the sect. It is accordingly quoted by Behram Ferhad, the author of the Sharistani Char Chemen, who flourished in the reign of Akbar, and dicd about A, D. 1624. in the reign of the Emperor Jehangir. This author, who ap~ pears to have beena native of Shiraz, though outwardly a Musselman, was really a Parsi, or rather a disciple ef Azer-Kejwan, a philoso- » — phical / PREFACE. Vit phical ascetic, who founded anew sect on the foundation of the an. éient Parsi tenets. The Desatir was known to Hakim-ibni-Khalif-ur- Tebrizi Mubatimed Wusain, the alithor of the Burhani Katia, the best dictionary extant of the Persian language, who lived in the: age of Shah Jehan ; and at that time the credit of the Desatir must have beenhigh, since he often quotes the commentary as bisauthority for words inthe old Persian, The author of the Dabistan, who seemsto have flourished 4p the reigns of Jehangir and Shah Jehan, frequently mentions the Desa- tir, and indeed adopts it for his guide in the account which he gives of the religious dynasties of Mahabad and bis suctessors. Astothe copy from which the present edition was printed, it is care. folly taken from that in the possession of the Editor, Mulla Firuz, being iheonly manuscript of the work kaown to exist. It was purchased at Isfahan by his father about forty five years ago, from one Agha Muhammed Taher, a bookseller, who, understanding that the Lditor’s father was an Indian Parsi, brought it to him for sale, induced hy the words Kitab i Gabri (a Gabr Book ) which were written onthe cover. Kaus, the father of Firnz, had been sent by the Parsis of Indiato travel in Persia for the purpose of making some enquiries regarding the rem- nant of the Parsis in that country ; and particularly in search of materials that might enable him to settle the dispates which prevailed among the “‘Parsis of india concerning their computation of time; the difference of acomplete month baving taken placein their modes of reckoning, dur- ing the longinterruption of intercourse between the Parsisof India and those of Persia; a circumstance whichhad produced aschism at Surat; some following the Kalendar of the Parsis of Kerman, others that which had been inuse for some ceaturies among the Parsis of India, This harmless schism still continues. Sagar years ago this work attracted the notice of the Honorable J.- nathan Duncan, the late Governor of Bombay, a gentlemat whose friendship the Editor bad the happiness of enjoying for a long period, He had devoted much of hisnttentionto the manners and institutions of the East, and was equally distinguished for the zeal with which he him- self prosecuted these enquiries, and for the liberality with which he patronised those who did. Mr. Duncan was struck with the character of the work, and after various enquiries regarding its anthenticity, of which he satisfied himself, resolved tosteal some hours from public busi- nessto devote to the task of translating the Desatic; n laborin whith at various periods during the cBurse of nearly fire years, hg was assisted by the Editor, In ory PREFACE. In the year 1811, Mr. Duncan was advised to leave Bombay, in oom sequence of his declining health. | Still faithful to his resolution of con- pleting the translation of the Desatir, which he had resolyed to present to his Majesty as the most valuable tribute thathe could offer him on his return from the East, he gained the Editor’s consent to accompany him to the Isle of France that he might assist in the translation which wasnuw considerably advanced: but the deathof Mr. Duncan, before he could — embark, deprived the Editor of one of hismost valued friends, and put anend to this plan, which had occupied some of his latest thoughts, when nearly one half of the work was finished. The part which he translated has, itisunderstood, been sent to England with bis other pa. pers. It isto be regretted that Mr. Duncan did not Jive to complete a work for which he was every way ‘so well qualified, Soon after thisevent, when General Sir John Malcolm was collecting materials for his History of Persia, the accounts which he had heard regarding the Desatir, and the high opinion ofits value entertained by Sir William Jones, produced some enquiries which terminated in his ex- pressing to the Editor his decided judgment that it should be given tothe public in the original, that its pretensions and merits, such as they were, might meet with a more complete and fair investigation than it was pos- sible for them to receive while the work remained in manuscript ; aud in = deed, as far as has yet appeared, shut upinasingle copy, For the favourahletermsin which the Editor and his plans are men- é ioned by Sir John Malcolm in various parts of his admirable History of Persia, the Editor returns that gentleman his most grateful thanks. The opinion of the historian of Persia, which had so much weight with the Editor, and was likely to have so much with the public, led to the present publication. The text ofthe Desatir is how printed entire, a long with its Persian translation and commentary, under the care webu Editor, who has laboured with unwearied zeal to leave nothiog undone on his part, that could render the work complete. Tothe original work he has added aglossary of such ancient and teclinical words as occur in ¥ cold Persian translation, and to those who make the language or an- tiquities of Persia theic study, this glossary, the frnit of many years" observation, may not be esteemed the least valuable part of the volumes. The whole he commits to the judgment of the learned, \ ‘Wo the Right Honorable the Governor in Council of Bomhay his most grateful thanks are due for the liberal patronage they have afforded to this Publication, Not - PREFACE. 1X Nor can he conclude this Preface without retarning his acknowledg- mentsto Mr. Erskine for the valuable assistance received from him in many instances during the progress of this undertaking. ~ With these observations the Editor delivers to the public a work which or maoy years has been his favorite study. Unless his partiality for it misleads him, he trusts that it will be received as a valuable additionto the historical and literary annals of the East. The few years of his life thatmay yet remain to him he intends to devote to the completion of an Epic poem on the Conquest of India by the British,* on which he has for many years been employed, and which he hasnearly brought toa close, Tfhisname isto be known to future ages and to be enrolled among the small number of poets whose works bave survived the touch of time, he fondly hopes that it may be conveyed to posterity by the same work which records the unrivalled triumphs of British valor; and that, by the fortunate association, his fame may perish only with the memory of British glory. Bonsay, 20 May 1815. * The George-nameh, c > oe uh sae ianaipe DN nie Vigan’ } F fe ‘ " a? i" " ‘ . ' : t 4 é 4 y wie oy a a i 4 . } Y, ¥ ~ , - 4. ¢ \ ,, een : *, ‘ a 5 « ‘ { ’ ‘ ‘ ' hy ' ’ ¥ rs ‘ “i ~ ¥ a : ’ ‘hat % ad iy d ‘ '‘ Lnetlg cts Ae . ry a A A ‘ bi . f 4 / J } ri 4 a bt we. ey +3 Bevan’ aa Sa ay pr. * ‘ b, - ‘ é wise ‘ * ar sf «..) j y ; , . "i, VA bat aa (" ‘ ’ ad eh: hs he w Mv *< * ye ies a ’ Pe ee ‘ v “3 al eer xy" ~ in : bis “ane % sae ory de" Soe ys i Me 16s fa Deyn tpi, “OS ? : ¢ cig ems! FT BO ty \ , Mies .! 0b & Shek a 2 a ; ee eet - pete ana Y, x ‘ j ‘: vive ie ee on Nagle R beet 1 he od ; ; . a . ; V 1, Spies 7 y i fF te Ya ‘ : - : ‘ z aa ? ‘ ; . i ; Te. * ‘ “a 5 » \ d . » O35 SUBSCRIBERS ' TO THE DESATIR —_———s —_——_. HIS ROYAL HIGHNESS THE PRINCE REGENT, . TWO COPIES. THE MOST NOBLE THE MARQUES OF HASTINGS, K. G. GOVERNOR GENERAL OF INDIA, SIX COPIEs. | | THE GOVERNMENT OF BOMBAY, ONE HUNDRED COPIES. & g o e) Anstruther, Sir A. Recorder|Bax, John, Esq. ensiilai ciahe of Bombay. = .. 5j/Bell, Alexander, Esq. Mem- . Ashburner, ‘Luke, Eaq. .. . 1] ber of Council. E. on Apear, Mr. Arratodh, ... ... 1|Barnes, Venerable the pd Ardaseer Framjee, ... 1 deacon, 218 Adam, Wm. Esq. Chief Sec. Briggs, Captain John, fs to Govt. Bengal. ... . 2)Brown, George, Esq. din Anderson, G. W. Esq. Kaira. 1|Babington, Stephen, Esq.... 2 Ardaseer Dhunjee Shah, ... 1/Bruce, Capt. William, ... 1 Agnew Major, .. «1 Baird, P. C. Esq. at Alves Lieutenant, ... . 1]Boyce, Mr. William, ae | Anderson, Rt. Esq. Deputy Bellino, Mr. Charles, ... ... 1 Regr. Sudder Adawlut, |Bhicajee Merjee, ... 1 Madras... .. «. «.. 1]/Berzcoorjee Nanabhoy, i 1 Pan) P ‘ n $ : 3 B. = _F. Be . ° e ; 2 iS) Byramjee Coraait Bennir-' |Fell, John, Esq... .. ‘4. 3 4 JO; «ve. PATE | oy | Ford, Major John, oe Barnard,, T. Ean volt Poys Fraser, Lieut. Col. Thomas © Burnett, Andrew, Esq, ... «.. Augustus, Madras. ©... ... 1 ‘Bingham, Chas. Esq. Poona. 1)Fitzgerald, Captain 8th Re- C., giment, Calcutta. Forbes, . Theodore, Esq. 2 1 Calcutta, the Lord Bishop of 3 Faria, Sir Roger, De ... ... 1 Cole, the Hon’ble A. H. Re- | peer oozshah Dhunjeeshah,... 2 sident at Mysore, es | e Carr, the Reverend J. S. ... 1 i a Collett, Captain J. H. 1 Griffith, Colonel John, ... ... 1 Close, Captain R. Resident Goodwin, Rich. Thos. Esq. 2 at Scindiah’s Court. ... 2)}Graham, Lieutenant J. W.... t Cleiland, Major, > «+ 1/Grindlay, Ms Be S72 E Campbell Major, —, «. 1/Grant, Lieut. G. (Marine.)... 1 Cursetjee Cowasjee, ... ... 1/Gregory, Geo. "Esq. Judge ‘Cursettjee Manockjee, ... ... 5) & crim. Judge at Guatoere 1 Campbell, Robert, Capt. ... : ee Corsellis, George, Esq. . : ct Caldwell, Lieut. H. 2d Bat. "| Hare, Major General, Com- 25 Native Infantry. ... ... 1 manding in Mysore. ... ... 1 ‘Chastenay, Mr. ... _ j{Henderson, James, Esq. Sec. Colquhoun, Gideon Esq. Re- | to Government. ... ... .. wee sident at Bussora. ... ... 1 Harvey, Captain, ren I Carnac, Captain J. R. Resi- |Hollis, Lieutenant, ———, 1 ‘dent at Barodra. ... .s. 2| Henshaw, Mr. S. W. H. ... 1 Huches, Lieut. John Tes! = . D. Hislop, Lieut, Gen. Sir Thos. Doyle, Lieut. Col. Calcutta. 3) Bt. Commander in Chief Dun, Lieut. C.D. M. N. IT. 1) Madras. ... ~.. Spay Dossabhay Jamsettjee, ... ... 1|/Hockley, W. B. Esq. EM ow, | E. "‘\Herdis, Capt. ist Bat. 19th Elphinston, the Hon. Mount- en ¥ e- Bigg Dep. yen : stuart, &e. &e. &e. mercial Resident; at Salem. 2 Erskine, Wm. Esq. Bombay 3 Harriott, Maj. John, Be Nie Elphinston, John, Esq. nt B Elphinstone, C. Keith, Mr. 1 “Aine oreo % 3 Edmond, Captain J. 16th Re- 7 giment Madras N. I. 1 Heerjee Nowrajeny” as saane Elliot, G.C. Esq. ... 1 J. Ellis, C. Esq. iy Ne Ma- Jordon, Mr. Paul, ... at gistrate, Mangalore. ... ... ; Jarden, Maj. J. s. 5th Rest. 1 Eduljee Cursettjee, a” ep ppones, W. Aaa alle Jamsettjee Bomanjee, ... .. ak x. 7 Kennedy, Captain, Vans. ®... Kempt, Mr. R. ey Keys, Captain Charles, Sih Keate, Thomas, M. Esq. ' Kennedy, Richard M. D. Esq. Kennedy, Col. M. Keath, J. M. Esq. Dep. Com- mercial Resident at Salem. Kaikhosroe Sorabjee, .. +. L. Library of the Literary So- ciety of Bombay, =. + Lithgow, ‘Colonel James, --. Low, Lieut. John, a Law, C. Esq. Post MasterGen. Loureiro Mr. Henrique Jos. Limjee Bhicajee, M. Malcolm, Brigadier Generai Sir John, K. C. B. K. b. S. and L. L. D. | Maleolm, David, Esq. - Macbride, John David, D. C. L. Professor of Arabic in the University of Oxford. Macklin, Hugh George, Esq. Advocate Gen. Bombay. ... Michie, Lieut. Jonathan, Morris, John Esq. +. 5 Morison, John Esq. ... ‘McMurdo, Capt. J. Resident at Anjar. os —Meliraith, Mr... eo McDonald, Lieut.O. .. Menro, James Esq. Register Zillah Court at Dharrum- pooram Coimbalore, Ma- dras. «-. Macan, T. Ean. Calcutta. . Martin, R. Esq. Calcutta. . MeVeigh Mr. Schoolmasier, Merwanjee } Nowroozjee Ma- nockjee, --. Es Mahummed Ulle Khan, “ae Copies. _. ]|Pruen, Capt. John, nel) eo N. Nepean, the Right Hon’ble Sir Evan, Bart. ef Bombay. ...~ Newbolt, the Howble Sir John Kt. Chief Justice of Ma- GPGGs a cicruceoS) dentutice ‘dees Nightingall, Geneial, Lieut. Sir Miles K. C. B. Com- Newnham, William Esq. ve cretary to Govt. Bombay. Newnham, Thomas Esq. wee ;'O Oliver, Wm. Esq. Register Court of Sudder Adami Madras. \/Oakes, T. A. ES. “Collector rm and Magistrate at Guntoor. Osborne, Lieut. Col. H. P. Pottinger, Lieut. A. wo 1{Prinsep, H: Esq.- ... - Patrickson, Capt. W. E. Cal. Pelly, John fi, Esq. Fort Vie- Assistant to the Polleathy at 2 Massuiipatam, ante Copies. Governor | manderin Chief, Bombay. 2 dras Civil Establishment. 1 1\Newnham, Henry Esq. Ben- > -1 eal Establishment... 1 1) Noton, Benjamia Esq. 1 Napier, Capt. ind - Nicol, Licut. Col. a1 one 1 «de ph rm 2 1 Se ly) Se ee | j|¥ereira, Mr. Joseph Antonio, 1 _.. g|Pestonjee Cowasjee, 1 R. Rich, Claudius Jones, Esq. Bcident at Bagdad, iD . 1/Reid, J. R. Esq. aa i - 2)/Romer, John Esq. Judge & nd Magistrate, Surat. roe | i|Russell, Lieut. Colonel, Ais Robertson T. W. Esa. Head wh 4 . on . 8 ol = 7. 2 S| 3 - Robinson, the Revd. Thomas, |Taylor, Doctor John, oe Poona...’ +. + 1lTowsey, Capt. Edward, ... 4 Ruttonjee Bomanjee, -» 1/Thompson, Capt. 17th Dra- S. GOONS. rete tee ee Shotton, William Esq.- ... 1 bed Smith, Lionel, Brigadier Ge- Warden, Francis, Esq. Chief neral, Postal?! = ng Secretary to the Govern- Stewart, John) Esq. .,. ... 5| ment of Bombay. .. .. 2 » Stewart, Captain John, - 1]Wedderburn, John, Esq. Ac- Stephenson, R. E. Esq. ....1} countant General. ... ... 1 Steuart, Robert, Esq. +. 1]Wade, the Revd. N. 1 Swinton, George Esq. Sec, Willock, Capt. Henry, Char- to Government Bengal. ... 2) gé d’affaires at the Court Sawers, J. Esq, ... «. «. 2| of Teheran, | Sealy, Major H, W. ... ‘a Wilkins, William, Esq. oe \ Stannus, Captain, ... 1|Woodhouse, Ollyett, Esq. ... 2 Sutherland, James Esq. third Woodhouse, Mr. Richard, ... 2 Judge of the Provincial |Williams, Monier Capt. Sur - Court, of Circuit and ap- veyor Generel, 2... ‘«, 2 peal, at Surat, ... .% ... 1|/Williams, J. Esq. die rome pee Syyed Mohummed Ullee Waters, G. Esq. Register to Yezdey, ... .. « o 1| Judge and Magistrate at T. Mangalore. incl.” steel Torin, Richard, Esq. Aye | _Y. Tod, Captain ————-,,__... 1) Young, Lieutenant Colonel, ; ‘lovey, Captain » oe 1] Calcutta. 2. see one ove BD In England Subscribers to the number of Fifty have been acquired by the Editor’s friends. eee ove one ere ate ‘Additional SUBSCRIBERS to the DESATIR: received since the foregoing list was printed, i = 1S) WN. B. Edmonstone, Esq. 7 moo ” 2 "The Ven’ble Archdeacon Seton, ane aie x He ~ -G, Dowdeswell, Esq. ous eve <0 : 1 > +f M. Ricketts, Esq. ane oe oe tee 1 W.B. Bayley, Esy. ons : ove 1 Capt. Thomas Reebuck, “a an . me | Lieut. Col. P. Bradshaw, de nm ove 1 James Calder, Esq. ” av ave ave ate 2 [THE BOOK OF THE a PROPHET, THE GREAT ABAD. ] eel Be L xr us take refuge with Mezdan from evil thoughts which mislead and afflict us, 2. Inthe name of Shemta, the Bounti- ful, the Beneficent, the Kind, the Just ! 3. In the name of Lareng! . 4. The origin of Mezdam’s being none can know. Except Himself, who can com- prehend it ? . 5. Existence and unity and identity are inseparable properties of His original sub- stance, and are not adventitious to Him. Commentary. Whence it is clear that although your substance is not adequate to the discoyering of things till you are affected by the quality of know- ledge; while as soon as you are.so affected, such dis- covery becomes practicable ;.yet that the same is not the case with God, (Yezdan) as He knows every thing by his own substance without the intervention of qualities. @ This title is not in the original andis added to make the first Bock uniform with the others. Ali the titles of the” Books have been added by the Persian translator or by some transcriber; as the names givenin them .to the various prophets are those of the translation, not of the original. [Note of the Trangator.1 2 THE BOOK OF THE 6. He is without. beginning, or end, or associate, or foe, or like unto him, or friend, or father, or mother, or wife, or child, or place, or position, or body, or any thing material, or colour, or smell. 7. He is Living, and Wise, and Power- ful, and Independent and Just: and his knowledge extends overall that is heard, or seen or that exists. gs. And (all) existence is visible to his knowledge at once, without time; and fram Him nothing is hid, , Commentary. The perfection of his knowledge consists in this, that it has no dependence ontime: and it appertains to his greatness that nothing appears as past, present or future ; the whole progress of time and length of duration, with the events which, succeed-. ing each other im successive portions, mark its divie sions, are visible to God at one moment: not as in our knowledge which we receive by broken portions ; some of events that are past, some of such as are now yisible, and others of such as are to come. 9. He doth notevil & abideth not with the *eyil-inclined. Whatever He hath done is good, ~ * Perszaw Nore, He wishes not for evil, and is nat an evil-wisher, 10. In the name of Lareng ! 11, The Simple Being, without hope of return, ‘ * PROPHET, THEGREAT ABAD. _—_ 8 return, of his own beneficence and love of good, first of all, created a substance free and unconfined, unmixed, immaterial, not subject to time, without body or aught materia], or dependence on body, or mat- ter, or quality, named Bebnam, whose title is the chief of Angels, Commentary. Hail to the Bountiful God! the Bestower of good, the Benevolent, the Just, the Friend of Bounty: who without the supplication of petitioner, or the prayer of one fo ask; or the eatreaty of entreater galled forth Being! ‘To His grace, there isno bound! Know Himas the One worthy of praise! 12. He *is wholly excellence, and good- ness altogether. By him (God) created the substance offAmsham; withtMAnistar the Governor of Souls, & 7Tanistar the Govern- or of bodies, Q Persian Nores. *Behndm called the first (Khirid or) Intelligence and the first (Khish or) Reason. tAmsham. The second Intelligence and Angel. { Manistér Rewambud. Manistar is the name of the Seul (or Spirit) who guards the highest heaven, and who is stiled Rewdmbid, or chief of Souls. + Ténistay Tenimbid. The body ofthe highest heaven is called Tanistar ; and egies bud, or chief of Bodies, is his title, 13. And by *Amsham (he created) +¥am- shim and }Ferarjam and +Samazham. Persrzy - 4 .- & THE BOOK OF THE Pensran Nores. *By the Angel Amshéghe who is _ the second (Khirid or) Intelligence. + Famsham is the name of the heaven immediately below the highest. } Ferdrjdm, the name of the Soul of that heeecens + Sdmdazhém the Body of the heaven. 14. In this manner by each Intelligence he created another Intelligence, and a Soul, and a Body, till he completed the system of the Heavens. 15. As for example *Perens3, &+Latinsa, ‘and }Armensa. Persran Norrs. *Ferensd, the Intelligence of the sphere of Ketwdn (Saturn). + Ldtinsa its Soul. _ £ Armensd its Body. 16. And Anjumdad and Nejmazad and *Sh id arad: Persian Nore. And the Intelligence of the ‘sphere ° of Hormuzd (Jupiter) is Anjumddd, its Soul Nijmé- add, its Body Shiddrdd. : 7. And Behmenzad, and Fershad and Rizbadwad : , Porstan Nore. These are the Intelligences the Soul, and the Body of the sphere of Behrém (Mars a 18. And Shadariam, and Shadayim and Nishadirsam. Persian Nore. The Intelligence, Soul and Body of the sphere of the Sun. 19. se tee * il PROPHET, THE GREAT ABAD. § 10. And Nirwan and Tirwan and Riz- wan: Persran Nore. The Intelligence, Soul and Body of the heaven of Nahid ( Venus ). 20. And Irlis and Firlas and W arlds: Perstax Nore. The Intelligence, Soul and Body of the Sphere of Tir (Mercury). 21. And Fernish and Wernish and Ar- dish he did create. Persran Nore. The Intelligence, Soul and Body of the Sphere of the Moon. 22. Of their excellencies and number little is said ; seeing that the Angels are in- numerable. 23. The heavy-moving “starsare many, and each has an Intelligence, a Soul and a Body. 24. And in like manner every distinct division of the heavens and planets, hath its Intelligences and Souls. 25. The number of the Intelligences, and Souls, and Stars, and Heayens, Mezdam knows. 26. In the name of ‘Lareng ! @ The heavy-movine stars are the fixed stars, in contra. @isiinction to the plan: is which have been befure enumera- ted. Transl; 6 A name of God, meaning the Being free from qualities. Tans, 27, @ © .<:¢ HE BOOK OF THEIICAT ess bey The-whole Spheres are round, and are - pure, and never die. - :olw 28. Neither are they light or heavy, cold | or hot, moist or dry. © 29. They have neither growth had acy, désire nor aversion. a 80. They do not possess the susceptibi= lity” of assuming or putting off an aspect: of being broken or joined, ‘Commentary. They cannot be torn or sewn, brow. ken or mended, rent or united. 31. They are ever revolving in their or-. bits; and their revolution is self-directed + since they are living and susceptible of knowledge. 32. And in that “Mansion there is. no death, nor birth, nor assuming, nor putting aside a form. 33. The inferior (terrestrial) world He made subject to the superior (ur celestial) world. - ~ 34. Inthe name of Lareng! r 35. Intelligence is not dependent on Body, but the Soul receives its perfection from id mane » ; . Heaven is the abode of Angels, the. ihe. il and the place of Spheres. > @ In the Heavens. Trans. 37. — =~ ora PROPHET, TUE GREAT ABAD. 7 Y an Whosoever approaches thes Angels, sees the substance of the Lord of the World; #PRersrax Nore. Who are the Intelligences and Souls of the spheres. __ 38. The rapture thence arising no trans- port of the lower world can equal: the tongue cannot express, nor the ear hear, _ mor the eye see such ecstacy. 29. In the Heavens there is pleasure ach as none but those who enjoy it-can con- cetve.*. Py 40. The lowest degree of (enjoyment in) heaven is such as is telt by the poorest of * men whenhe receivesa gift equal ‘to this whole lower world. / 41. Moreover the pleasures that arise ia it, from the beauty of wives, and hand- maids, and slaves, from eating and drinking, from dress, and fine carpets and commodi-— ous seats is such as cannot be comprehend- ed in this lower world. 42. To the Celestials the bounty of the Most. High Mezdam hath vouchsafed a bo- dy which admitteth not of separation, which doth not wax old, and is susceptible nei- ther of pain nor defilement. 43. In the name of Lareng! a | > - 44, 3 THE BOOK OF THE *\ 44, Ferntsh* is the repository of the i ine fluences of the upper Spheres ; ? *Prrstan Nort. The Intelligence of the Sphere of the Moon. 9 CommMeNTARY. ‘Fern‘ish, who is the Intel'i igence of the Sphere of thé Moon, showercth down on the simple elements, the forms, accidents, and qualities which he hath ccllected by his own powers through the medium the revolu‘ions of tie spheres, and the conjunctions of the planets, end the aspects of the stars. 45. Seeing this, place is under the Intel-« ligence of the Sphere of the Moon. - 46. Varntsh *is the fashioner of forms. ‘ *Perstan Nore. The Soul of the’ sphere of the Moon. 47. Below thesphere of the Moon was made the place of elements. 48. Over the Fire, the Air, the Water and the Earth were placed four Angels: 4g. Anirab, and Hirab, and Semirab and Zehirab. 50. Whatever things are compounded of the elements are either impermanent or permanent. Commentary. What retaineth its form, is perma- nent; what doth not is impermanent. 51. The impermanent are fog, and snow, and rain, and thunder, and cloud, and light-. d such like. ning ands a PROPHET, »THEGREAT ABAD. 9 52. Over each of these t there is ag asda Angel. 53. The Guardians of the fog, and snow, and rain, and thunder, and clouds, and lights ning, are Milram, Silram, Nilram, Mehtas, Behtam and Nisham, and so of the others. 54. And of, the permanent compounded substances the first is the Mineral. . 55. Of it there are many species, as the ruby, and the sapphire and such like. 56. And these have Guardians, sue as Beherzim and Neherzam. Persran Nore. Bekersdm is the protector of the ruby ; Neherzdm of the sapphire. * §7: The next is the Vegetable, of which too there are many species, as the cypress and the plane, whose Guardians are 100. Inthe name of Lareng! The Superior Beings and the Inferior Beings are the gift ofthe Giver: they can- not be separated from Him: they have been, are, and shall be. Commentary. Seeing that the Bountiful iakes not back what He gives; for that is the property of the avaricious and rude man. 101. The world, like aradiation, is not and cannot be separated from’ the. sun of the substance of the mighty God. 102. The lower world is subject to the sway of the upper world. 103. In the beginning of it’s revolution the sovereignty over this lower world is committed to one of the slow-moving stars. 104. Which governeth italone for the space of a thousand years ; 105. And for other thousands of years each of the heayy-moving stars, and swift- moving stars becometh it’s partner, each for one thousand years. i06. Last of all the moon becometh its associate. an * Commentary. Fora thousand ycars, like all the reat, 107. 20 THE BOOK OF BHE aig ~ 107. After that, the first associate gill get the sovereignty. ' : Commentary. So that we may cail ‘the star wiih first supported the regal authority, the first king: and that star which in the second thousand years, was it’s partner, the second king: because, after the lapse of the regal reign of the first king, this second became king. Yor it is said thatat the termination of the rule of the first king, the first partner, who was grigi- nally the partner of the first. king, becomes king. | * 108. The second king goeth through the same round as the first King; and the otlers arein like manner his associates, 109. Last of all the first *king is for a- thousand years the partner of the second king. *Prrstan Nore. The period of whose reign is now past and gone. 110. Then the period of the reign i ‘the second king is also past. 111. And understand that the same is the course as to all the others. Commentary. For every one of the fixed stars and planeis becomes king, and. is each ruler by itself for one thousand years, and for other thousands along with _ partners. /112. When the Moon hath been king, and all have been associates along with it, and it’s reign toois over, one Grand Period is accomplished. 113. PROPHET, THE GREAT ABAD. 9} 113. After which the Sovereignty again returneth to the first king, and in this way there is an eternal succession. Commentary. The beginning of the Period being from the first king, and it’s conclusion with the moon. 114. And in the beginning of the Grand Period, a new order of things commenceth in the lower world. 115. And, not indeed the very forms, and knowledge, and events of the Grand Pe- riod that hath elapsed, but others precisely similar to them will again be produced. Commentary. He says that, in the beginning of the Grand Period, combinations of the elements com- mence, and figures are produced that, in appearance, and in their acts, deeds and speech are similar to the figures, knowledge and deeds of the past Giand Revo. Jution: not that the very same figures are produced ; since the bringing back of what is past in not fitting : for were it desirable to bring such back, why were they broken and destroyed? The Grand Artificer does no- thing of which He repents Him. 116. And every Grand Period that cometh resembleth from beginning to end the Grand Period that is past. 117. O my chosen Abad! in the begin- ning of this Grand Period thou, with thy- bedmate, didst survive; and none other was left: now Mankind proceed from thee. ComMENTARY. : -. THE-BOOK.OF THE |» Commentary. Itisto be observed thatat the con« clusion of a Grand Period, only two persons are left in the worlds one manand one woman: all the rest. of mankind perish: And hence mankind derive their ori- gin from the woman and man who suryive, and from whose joins numbers issue in the new Grand Period. Hence He says to Abad, The origin of mankind is from thee, and all proceed from thy root, and thou art the father of them all. 118. In the name of Lareng! Commentary. He addresses the blessed Abad ; 119. The most blest of men are suchas are obedient to and followers of thee. 120. The dearest to Mezdam is he who acteth according to thy injunctions 121, Whom thou expellest, him Mez-~ dam expelleth. 122. Thou art the chief of Mankind. + ‘ 423. Thy follewers shall many years be sovereigns in the world. 124. Know that the world shall never enjoy such happiness asin the time of the princes of thy religion. . 125. As long as Mankind do not commit exceeding evil, thy religion, which is the mercy of Mezdam, shall not lose it’s rulers. 126. The extirpation of thy religion from among Princes is oneof the torments of Hel] upon Mankind. | 127. PROPHET, THH-GREAT ABAD. 23 127.) In the name of Lareng! .. “wWommestary. He now gives some information’ re~ garding the Sects that are to arise; 728. A Band willappear who are know- -ers and doers of good, mortifying the senses. (Tipasbiid). | Commentary. Tipas means self-denial in the way of God and his worship, in respect fo abstinence in eating, drinking and sleep. “And one who exercises stich abstinence is called a Tipdsbud and Hirtdsp. i129. And this Bind are in a blessed road. 130. And there is a different Band who know and do good, without practising au- sterities, and who investigate the real ma- ture of things by the guidance of reason, and live as Sirddsp. Perrstan Nore. The Sirdisp are such as seek goo@ without mortifying their bodies in devotion. — Commentary. The Sirdasp is that searcher, after God, wha seeks Him without (subjecting himself to) abstinence in food or sleep, and without (affecting) se- litary:seclusion ; who attempts to explain hidden things by the guidance of the understanding ; and who does not deem it lawful to hurt, any thing haying life. The two classes that have been mentioned are distinguished as the enlightened and the baa ‘tram : 131. A Band pext succeed, who know good, and practise evil, vexing harmless creatures, " ComMEenTARY? © > . 4 24 THE BOOK OF THE ComMENTARY. The distinctive mark of this band is that they love knowledge end ingenuity: and yet vex harmless animals, and stain their mouths with the blood of unoffending creatures, and fill their bellies with them. 132. There is a Band that mingle toge- ther seruzram, and niruram and jirazram. Commentary. What first shines on the heart in worshipping Yezdan is callid Seruzrém: and evidence that is agreeable to the understanding, and the wards consonant to reason are called Nirarém: while the re- mark which is absurd and not founded ori reason is called Jurazram: and by these the Sp are distinguished. 133. One Band say that except the sub- stance of God there is nothing immaterial. Commentary. The distinguishing mark of this class is that they hold that all the angels are bodies and ma- terial; but that the essence of God is free and inde- pendent. 134. There is another class that say that Mezdam is matter. Commentary. And these materialists infer that God lias ahuman form and such like. 4 135. And some hold that Mezdam isa Temperament. Commentary. Which isa power peculiar fo body. 136. One class deem themselves pro- phets, in spite of their molesting harmless creatures. 137. PROPHET, TNE GREAT ABAD. 95 137, Without kindness to harmless ani+ mals and self-mortification, none can arriye at the angels, 138. Such abide beneath the sphere of the moon, and by virtue of their little selfs mortification, following their own fancies, liken what they seeto other things, and thus come to act wrong. Commentary, He says that one class esteem them®* selves prophets and messengers of God. But as with- out mortifying the body, throwing off bad dispositions and accumulating good works, the chief of which is humanity to harmless animals, it is impossible to ascend the spheres and reach the stars and angels ; and as this class have not followed such a course, hence, from the deficiency of their mortification and from their not having endured suflicievt suffering, they see some light below the sphere of the moon : and their soul not have ing gained ihe ascendency over the imagination, they fashion what things they observe according to the crea- tions of their own imagination: thus suiting their knowledge to the system of their fancies: and they do not discover the real nature of what they see, but follow- ing the image which (beir fancy has conceived fall from truth into destruction, and draw down their followers into perdition. 139. One class observing that men are miserable, confine themselyes merely to not killing them. 140. For there isa class that deems the killing of a man praiseworthy. ComMMENTARY, = - THE BOOK OF THB. -« Commentary. By this he marks out a class, who, in order to appease the Mighty and Angels, kil] meg with the sword, and put themselves to death, suppose ing that God will be gratified. 141. Some founders of Sects say, M y ree ligion shall never be destroyed. Commentary. Hehere points ata class who say to their disciples, Our religion passes not away; do not desert it. 442. And wars will arise among them. Commentary. He indicates that conflicts wil] a:ise in the religions of these founders of Sects, and innova- tors in religion, and that they will fall out together ; and that where there are many Sects in one religion, and where many shoots proceed from one root, cach branch deems the other bad. 143. There is a class of men that have a little knowledge, but are not doers of good ; and one of such as do some good, but have not much knowledge of good. Commentary. fe here marks a class who are fol+ lowers of the wise, but do not profit by their precepts; and another similar class who deem theiselves pure, and have a little of good works, but yet are not wise, 144. And there shall be so many Sects and Princes that volumes shall be filled with them. 145. O Abad! Thou chosen of Mezdan! Except the Fersendaj (the dbddian faith) there PROPRET, THE GREAT ABAD. a7 there is no road to find the Self-Existent. By this road every one of the class of Huris- tars, and Noristars, and Suristars and Ruzis- tars shall gain heaven, and find a station ac- cording to his works. Commentary. Fersendaj is the name of the Res figion of Meh-Abad. ( or the Great Abad )—In Pelilevi the Huristars are called dthurndn—They are the Mox beds and Hirbeds whose duty is to guard the faith, to confirm the knowledge and precepts of religion, and to, establish justice : The Nuristars in Peblevi are named Rebtishtaraa, and aze the Princes and Warriors who are called to grandeur, and superiority, and command, and worldly sway. The Suristais in, Peblevi are de, nominated Washieryishan, and are devoted to every kind of business and employment: The Ruzistars are, in Pelilevi stiled Hotukhshan and are artizans and hus bindmen, And you cannot find any man not inclue ded in these classes, 146. In the name of Lareng ! Every one who laboureth in explaining theFersendaj, shall gain a high place in hea- ven, 147. Be confidently assured that the Fer- sendij is true. Commentary. lie says to Mankind,—Know ye all confidently, and be well assured, that the religion, of the blessed Abad, ( on whose soul and on whose followers be blessings unnumbered of the Wi-e, ) is the straight and true road. _ Let him who has any under: standing? 28 THE BOOK OF THE — standing, and is in donbt, observe how far this hale lowed religion is superiorto all other Sects, and that no other cuurse possesses such purity and sweetness, If he desires unfailingly to see and know what has been revealed, it may be done in two ways; Lither let him become a Hirtésp and by suffering pain discover the real nature of things with the mind’s eye ; or let him become a Sitdasp and comprehend the real nature of things by evidence. 148. In the name of Lareng! Commentany. He addresses the human races 149. Stand indread of guilt, and deem the smallest offence great: for a slight aile ment becometh a dreadful disease. ComMENTARY. JT orthe disorder that at first is slight, is cured if managed according to the prescription of the physician: butiftreatcd lighty, or ifno physician be consulted, it speedily encreases and comes to such a height as to pass the power of remedy: Now the ade vice of prophets, Desttirs or Mobeds, resembles that of the Physician. Ifa man be grieved for his offences and cleave unto purity, and make choice of repentance, he escapes from his disorder: but if he does not, then he reaches a place where his misery becomes everlasts ing. 150. Be not without hope of His mercy, Commentary. He says, Avoid evil in it’s begin. hing, and whatever you may have done unwittingly, throw it off and répent of it. And be not without hope from the mercy of God; for He is kind and merciful, He afflicts not his servant from wrath. He resem. bles — PROPHET, THE GREAT ABAD. 2 bles the teacher, who when the scholar atlends not to learning, chastens him with a rod for his good. ; 151. When each of the Sharistars com- pleteth it’s revolution or entereth it’s Man- sion, celebrate it as a Festival. 152. Regard the Ascetic and the Sage as your-friend, and obey their injunctions. 153. At the birth of achild read the - *Desitir, and give something in the road of . *Mezdam. *Persran Note. The Book of God. 154. Acorpse you may place ina vase of aqua-fortis, or consign it to the fire, or to the earth. Commentary. The usage of the Fersendajians re- garding the dead was this: After the Soul had left the body, they washed it in pure water, and dressed it in _ clean and perfumed vestments: they then put it into a vase of aqua-fortis, and when the body was dissoly- ed, carried the liquid toa place far from the city and poured it out: or else they burned it in fire, after at- tiring it as has been said; or they made a dome, and formed a deep pit within it, which they built and whitened with stone, brick and mortar; and, on its edges, niches were constructed and platforms erected, on which the dead were deposited : or they buried a vase in the earth, and enclosed the corpse in it; buried it in a coffin in the ground; And in the estima a In ‘the road of Mezdam: that is for God’s sake, in chae tion 30 - THE BOOK FO THE tion of the Fersendajians, the most eligible of all these was the vase of aqua-fortis. 155._After any one hath died, read the Desitir, and give something to the wor- shippers of God, that the soul of the depart- ed may attain beatitude. | 156, To Mezdam there is nothing more pleasing than charity. , 157. Make atonement for the offence which you may have committed. 158. Do good; and grant assistance to those of the same faith ( hem-fersenj ). 159. Take from the thief the double of what he hath stolen; and after beating him with a rod, throw him for some time into prison. . 160. But if he will not amend, let him be led round the city, and let him be em- ployed in bearing heavy burdens. Commentary. According to the religion of the Princes of the Fersendaj faith, if a person be taker a second time in theft, he is led with disgrace about the city, which operation they call Rukaz: after which, as a punishment, they beat him with a slick, place fetters on his feet, and make him carry brick and mud for repairing houses, and keep him always disagreeably employed in such labours. 161. PROPU ET, THLE GREAT ABAD. 31 161. One guilty of adultery is to be pus nished by being beaten with rods and led about the city ; and. if: still he be not re- strained, make him an eunuch: a married woman must be imprisoned. CommentARY. He says, if a married woman, has been beaten with rods, and led about the town for lying with another man, and yet again lie with a man, she must be put into perpetu: al confinement. 162. After performing the worship of Mezdam, worship the Planets, and kindle lights unto them. 163. Make figures of all the planets, and deem them proper objects to turn to in - worship : 164. One class of men here below false- ly deem themselves happier than those as bove. Consort not with such. _ 165. Earthlings cannot be equal to Ce- kestials ; ; 166. ‘The Soul of man is however celes- tial; and hence, when by piety and wor- ship, it hath been separated from the in- ferior body, it may nevertheless become like unto them. Commentary. He says, that though the Soul be celestial and though if it be wise and act well, it be- ‘comes like the celestials after it departs from the body , yst ‘ 82 THE BOOK OF THE yet that it does not become better and happier thar they. Hence we perceivethat it cannot, while below, attain equality with the Celestials; and that those who make pretences to any superiority are deceivers and false teachers. 167. O Abid! That is the word of Mez- dam which an Angel bringeth on thy heart. 168. Or what thou hearest from Mezdam when thou leavest the body (nemiddz) along with the Chief of Angels. Coumentary. Nemiden isto leave the earthly bo- dy, and again return toit: and also means to attain to a knowledge of the truth of things (or Inspiration ), He says, The speech of God is not breath and does not possess sound: And that is Inspiration which descends on the heart through the intervention of an Angel, or that is learned of God when you have left the body. ‘And this inspiration after yourejointhe body you com- mit to words and deliver forth by the breath of speech. 169. Thouhast seen me and heard my words ; convey these my words to all my servants below. Commentary. Since the Celestials and Supernals are all obedierit, and such as are near Yezdan have no need of an earthly prophet. 170, After thee Jyafram will revive .thy religion, and will be a mighty prophet. Commentary. Hence He declares to the blessed Abad, As this holy Religion in consequence of the wickedness of men will be corrupted and fall, Jyafrim, ove of thy race, will revive thy religion, and diffuse it anew among men: and he is a mighty Prophet, THE BOOK OF THE PROPHET JYAFRAM. q Lor us take refuge with Mezdam from evil thoughts which mislead and afflict us. 2. In the name of Shamta, the Bountiful, the Beneficent, the Loving, the Just. 3. In the name of Hermehr, the bestow- er of daily food on all living, the protec- tor of the good. 4. Praise be unto the Self-Existent who first created the “free world, and next the world of bodies. 5. Look and behold! O Jyafram son of Abadirad, how at the command of the Most High God (Mezdam), the *Lord of - Bodies, enclosing all bodies within his cir- cuit, ever revolveth ; ’ *Prrstan Nore. Called Ten:stidér, Ten-bud, Ten &nten, Tenten, Tehemten, being the Great Sphere. ® a The free world is composed of the Angels, Souls and Intelligences, who are free from the incumbrance of body. 6 All these names belong tothe Ninth or Highest Hea- ven: they signify chief of bodies, leader of bodies, body-ofs bodies, bedy of-bedy, the incomparable body, 5, SL THE BOOK OF THE 6, And carrieth the other spheres along. with him from East to. West ; 7. Although the revolution of the spheres. below the Great Sphere, is, by the decree of the Creator, from West to East. 8. Andinthe sky among the slow-re- volving stars ; g. As the Ram, the Bull, the Fwo-forms, the Crab, the Lion, the Bunch of corn, the Balance, the Scorpion, the Bow, the Goat, the Water-bucket, the Fish, 1 10. And in like manner, in the lower heavens are the moving stars, i1. Sindshir, Berhesti, Belram, Heramid, Benid, Kaleng, Famshid ; 12. And these are my chosen servants, who never have been and never shall be dis- obedient. CommentTARny. He says that the spheres, in spite of their magnitude and vicinity tg God, are not exempt- ed from his orders; and ftom time without beginning when they were created, even unto the end of eternity, never have disobeyed and never shall disobey. The first time that 1 was called to the world above, the heavens and stars said unto me, ** O Sasan! we have bound up our Joins in the service of Yezdan, and never withdrosy from it, because He is worthy of praise: and we are filled with astonishment how mankind can wan- der so wide fiom the commands of God!” 13. ¥ PROPHET JYAFRAM. 3S 13. Next the fire,. ‘and air, and water, and earth ; Commentary. He says, after the sphere, the four elements were created. 14, And from the mixture of these the Mineral, the Vegetable and Animal. ComMENTARY. Gad made and created. 15. All are actively employed by the. art of the Most High. 16. Inthe name of the Beneficent, the Bestower of daily food on all living, the Pro- tector of such as do well. 17. Ihave said’ that 1 first of all chose Abad, and after him I sent thirteen prophets in succession, all called Abad. 18. By these fourteen prophets the world © enjoyed prosperity. Commentary. When you add Abad to the thir- teen prophets whe succeeded him, they make fourleen. And the faith of them all was similar to that of the Mebabad, and they were followers of Mehibad, and thus made kingdoms flourishing. Praise be on Abdd and on these Abids ! , 19. After them. the kings, their lieute- nants, preserved the world in happiness. : 20. Whena hundred zdd of years had . €17, The seme would require this to be “I say aie thee.” passed 86 THE BOOK OF THE passed under their sway, Abadarad, resign ing the sovereignty, devoted himself exclu= sively to the worship of Mezdam. CommeENTARY: It is to be observed that the follows ers of the Fersendaj Religion call.d a thousand time a thousand years a Ferd, and athousand Ferds a Werd, and a thousand Werds a Werd, and a thousand Merds a Jdd, and three thousand Jads a Wéd, and two thou- sand Wads a dd; so that, following this compu- tation, the kingdom remained with the Dynasty of Abadians fora hundred Sdd of years. When this number of years was elapsed, Abadarad, the last Prince of the Abadiahs, having found mankind bent on evil, resigned the government, and went into retirement: and so effectually did he escape the observation of men, that no one knows where he went. In consequence of his abdication the world fell into confusion, and the works of the preceding kings were destroyed. Then ihe good men’ went to Jyafram, the son of Abadarad, who wasa recluse like his father, and who, from his fondness for retirement, always lived remote from Mati= kind, and incessantly occupied with the worship of the Deity, and required him to assume the sovereignty, which however he declined, until the illustrious Book game down to him ; 21. In the name of the Beneficent, ‘the Bestower of daily. food on all living, the Rewarder of such as act well. | 22, O Jyfram, son of Ab&dardd, sice thy father hath resigned the royal power, do thou PROPHET JYAFRAM. 57 thou now assume the Government, and adorn the Fersendij Religion. 23. I have chosen thee for the work of prophecy, and have graced the Fersendaj by ee. 24. And lo! make the words of Heaven which I have sent unto thee, a portion of the *Desiatir. *Perstan Nore. Which isthe Book of the blessed Mehibdd. 25. And keep well the way of Ferzibid, for it isthe religion of God; and this faith shall never be lost from among the Mez- démians. 26. Whoever is the friend of God ( Nish- dai ), shall walk in this road. 27. Inthe name of the Beneficent, the _ Bestower of daily food to all living, the Rewarder of those who act well. 28. The Necessarily-Existent ! CommeNTARY. Whose Being is necessary; the Un- doubiedly-existing, Ever-during, Eternally-stable, Im- muiab!e-of-necessit y, without beginning orend, existing without the attributes of first or last, who has been, iss — and shall be, and to whose everlastingness and elernity there is no beginning, nor commencement, nor end, nor limit, nor bound. 29. Light of Lights! CoMMEANTARY. ; \ 58 THE BOOK OF THE. ‘Commentary. Splendor of Sptendors, brightness o¢ brightnesses, corruscation of corruscations, shining of shinings, blaze of blazes, illumination of iliuminations ¢, | the being ‘from whose light the abode of lights has derivedits light, and from whom the abode of splendors has received the splendor of existence, and except front whose brightness the abode of brightness has no bright= ness, and from whom the city of corruseations receives its power of corruscation, from whora shining shines, and without whom blazing does not blaze, from ‘the glory of whose essence proceeds the illumination of illuminations. : all eT 30. Among the adored worthy of ado- ration ! heen ered And among the worshipped most. worthy of Worship. Let those who are supplicated by _ the great for their grandeur supplicate him with their whole grandeur ; and most filting it is that the lauded should laud him, and the mighty render unto him prayer and praise. 1h 31. Lord of Lords! Commentary. King of Kings, Emperor of Em- perors, Ky of Kys, Dara of Daras, Judge of Judges; Chief of Chicfs, Greatest of the Great! The abode of Lordliness is his servant! the residence of Kings is his worshipper, the city of Royalty is proud to obey dim). Princes place their hopes in his Gate, Daras look for protection from his grace; his glory is the Judge a Judges ! : . 32. The Exalted! Commentary. High oyer the Lofiy ! Snblime over ‘ m~ ‘ the PROPHET JYAFRAM. 3g the Great ! The Bestower of exaltation on the abode of exaltation, and the E]gval er of the residenee-of elev ae tion, the Raiser of the cuy of suo limity, who gives grandeur to the city: of grandeur. 33. Of wonderful Praise] Commentary. Grand worship and ‘mighty thanks-" giving; the praise of the ptuce of: praise of citizens, the object of praver to the place Of prayer in the nar~ row lane, the subject of worship'to’ those who dwell ‘ 7 in worship in the habitation of thanksgiving. ° 34. Of supreme Splendor! “ Commentary. And striking light, and unlimited brightness, and strong blazing, and resplendent shining, mighty manifestation, and magnificent clearness, and wonderful brightness, and boundless glory; sceing that the splendor of the splendor-bestowers, the brightness of the givers of brightness, the light of the enlighteners and thé blaze of the emblaz oners, and the flashing of the flashers, and the manifestatien‘of the fit Ratt and the glory of the glorifiers, and the illumination of the illuminators, and the visibility of the displayeys proceed from Him, ) 35. Of splendid Biiphinetes Commentary. And shining light, strong glare, ex, ceeding. splendor, and great jNumination: for the splen- dor of the abode of splendor proceeds from Him, and the squrce of shining shines from Him; the city of illu- mination. He illuminates ; Le gives light to the foun. - tain of light, and brightness to the city of brightness ; the land of: glory He glorifies; the place of aplcndons is splendid from His ref ulgent essenpe: i _- - 40 THE BOOK OF THE 86. Of mighty Mightiness ! Commentary. And vast vastness, and great great. ness, and lofty loftiness, and high highness, and exalt. ed exaltation, and sublime sublimily, and awful awlul- ness; so that the mighty are mean, and the vast little, and the lofty depressed, and the exalted humble, and the high low, the grand groyelling, and the sublime lowly, and the great small, and the tall short, and the broad narrow, and the deep is as a ford unto Him. 37. Of entire Perfection ! Commentary. And unlimited excellence, and come . plete righteousness: for He bestows perfection on the ' perfect, and. Righteousness on the right. 38. Of unbounded Bounty! “~ Commenrary. And the never-failing Giver, the perfectly Generous: for, from His board no created thing is without its portion, or was or shall be. 39. Of wide-diffused Goodness! Commentary. And extensive excellence, and long worth, and broad beneficence, and profound gladness: whose goodness reaches to all places, whose worth ex- tends every where, and whose excellence spreads from ihe one limit of existence {o the other. 40. Of glorified Light! Commentary. Of exquisite splendor, strong brights ness, grand blazing, and glorious effulgence. Him you roust adore; for illumination of heart fulls on the illu- ' minated from Him only, Al. Of infinite Greatness! CommENTARY. “And entire mightiness: His won- derfuloess, PROPHET JYAFRAM. at etfulness, is undoubted before all, and His grandeur acknowledged by all ; His grandeur is necessarily con« fessed by all Beings within the limits of creation, aie 42. Of conspicuous Effulgenee! . ‘Commentary. Manifest light, conspicuous brights ness, and blazing eflulgence; for every thing is seen by His light, and is produced from His splendor, avd from His brightness receives being, and takes existence from His intense blaze, and becomes yisible from His effulgence. 43. Of intense Mightiness! ‘CommeENTARY. And grand exaltation, and sublime sublimity, and enduring greatness; since Chiefs, and Rulers, and the Exalted, and the Great, and the Migh- ty, and those who lift high the head, dare not disobey Him, and cannot withdraw their heads (from obedience unlo Him). 44. The Bestower of what is suitable. Commentary. And the gift of agreeable sensations to the soul and body ; for knowledge, and the gift of what is suited te cherish the body, proceed from His excellerice; since the greatness of flis bounty cannot be . expressed. 45. Of extensive Empire. CoumentTary. And wide dominion; for there is no limit to His creation, and no bounds to what He has made. 46. Of resplendent Goodness ! Commentary. And manifest excellence, and evi- dent benevolence; for whatever is seen with the eyes, or / ea THE BOOK OF TAE or observed by the mind, or understood by the judgment is a ray of His goodness: and His goodness has no bounds, and is without limits. 47. The-blessed Giver ! Commentary. And the happy and glorious essence ; for blessedness, and goouness, and bounty, except of Him, are none. 1 48. Of high Purity { ,» Commentary. And surpassing werth, and pure greatness, and whose glorious aboie ( *Ayabadt ) is free from impurity: forthe dust of uncleanness falls not on the hem of his garment, nor on the mighty that are nigh unto him, even the Empyrealists. (Ayanistani). 49. The Lord of Brightness ! Commentary. Which is shed abroad: and the Lord of the seat of Lordship, which is the place of an- gels, and ihe city of Angels, and is not hid t:om the pes netrating. 56. The universal Creator ! Commentary. The Maker of all things that be. The power of creation is inherent in His essence, and svybatever is created is suitable to the Creator ; and what ever is produced, its production is right. 51. First of the First! Commentary. The beginning of beginning which had no first, the beginning of which beginning cannot be found ; and of eternal duration witheut end. 52. The Creator of Essence ! \ * 48,.These terms Kyabadi and Kyanastani are applied to thase above the Ninth or Kmpyrean fleaven. ComMBNTARY, a‘ O32 2A 29% PROPHET JYAFRAM. £3 ng ow ‘Commentary. The Maker of that whichmakes every thing what it is; the producer of essence; the former of that destinctive essence which makes a thing what it is. 53. The Exhibiter of Identity! ~Somuentaxy. And person] ty, and being, and self and existei:ce; and He isthe Cieator of all identi- ties ; and none other but He. _ 64, Providence of Providences ! Commentary. And Lord of Lords, Guardian of Guardians, end Protect or of Protectors. 55. Wonder of Wonders! Commentary. The causer of wonder to the won- Gerfnl, the Creator of the place of wonders: and, of alJ wouders, the most wonderful is His essence. 56. The Creator of Grace! . Commentary. “Most graceful of the graceful; the Creator of purity, purest of the pure, the pure Creator of purity ; the Creator of praise and the object of al! praise. 57. God of Intelligences! Coumextary. Lord of Understandings, Creator of Intelligences, and Maker ot Intellects. 58. Lord of Souls! Commentary. Who is the Master Creator of them. 59. The Independent of the Andigpeng dent! Commentary. The free of the frees; who made the - {ndependent independent, and on the free bestowed free- dom. 60. 44 THE BOOK OF THE ‘60. God of the upper Spheres! Commentary. Heis Keeper of the high heavens; and Lord of the sublime spheres. 61. Lord of the lower Elements! Commentary. And supporter ofthe four*ssences, 62. Lord of the yet unconnected Eles ments ! Commentary. Ruler of the four essenéts while yet detached: the unconnected elements he connected to be ng, and separated the four essences from non-exiss tence. 63. Lord of the connected Elements. ComMENTARY. Master of the four elements when yningled. Heis Lord of the united elements, and the Uniter, and Bestower of Cohesion, and the Mingler of them. And the four elements cannot be mixed toe gether but by his power. 64. In the name of Hermehr, the Bestows er of subsistence on all living, the Pros tector of the Good. 65. Excellence, Worthiness, Beneficence, Goodness. Persian Nore. Hamesteni, rameésteni, shamesteni, samestent. These words all signify Good. 66. Must be comprehended! must ‘be comprehended! must be comprehended! Must be comprehended ! 67. Godhead, Unity, Perfection, Attri- butes ! 638 * PROPHET JYAFRAM. AS 68. Must be comprehended ! Must be’ comprehended ! Must be comprehended ! Mast be comprehended ! Commentary. He says, that it is to be remarked that God-exists, and is One. And his Unity is not with- jn computation ; it is beyond computation. Ard he possesses all excellencies in perfection. His names are many, as, according to one, ninety nine, and accord- ing to another, a hundred: and in like manner they are said to bea thousand, and a thousand and one names: some of them have already occurred in yari- ous parts of the Book of Meh&bid. But even this greatest number is imperfect, for they are not contained in number. Name, which they also call rad, is either a name of substance, or a name of property, or, as they call it, of quality. Besides these there are three classes ot names currently bestowed on Him. For in imposing names on objects regard is had either to the predication of the existence of a negation, which they call the sub- stantial name (nan e gouher)as Pure: or it depends on the predication of some existing property, which can he fully conceived of itself, which isthe name of qua- lity (nam e ferozeb) as Living: or it is derived from something existing, the meaning of which depends on something besides itself, which they call the active name (nam e kirdar) as forexample Creator. 69. Life, Knowledge, Desire, Power, must be comprehended. Conmentary. He is living’ and His life is not de- pendent on soul, or life, or body. He is self-living; and all other living things aredependent on him. ‘I'he knowledge 4p (THE BOOK OF THE knowledge of Yezdin is such that he never way Ne- Scient: and it is free from all doubts. There is no single “particle in existence ‘which He does not know. He knows the very grains of the sand and this knowledge He bas had from all eternity. ..The volition of God is such that, whatever has been created is .in consequence _of His volition. If the inhabitants of the world wish- ed to annibilate a single hair from the world, or to add one,, they cannot without bis volition. And the power of God is such that whatever He wishes tomake He can make, except One like Himself. 70. The Word of God, the Book of God, the Angel of God, the Prophet of God, must be comprehended ! | Commentary. The word. of God is not: from eine throat, nor the palate, nor the tongue. It is ‘a will and expression without any of these. For at the command of God, the chief. of Angels, Bebmen, sprung into existence ; and with that. pen ( Behmen ), by the hand of His. omnipotence, He wrote the world, And there are two. books of Yezddns «The name of the first is Do-Giti, ‘I wo- Worlds, and it they call the Great Book ; or in the.language of Heaven, Ferz-Desa- tir, or the Great Desatir,, which is the Great Volume of ¥ezdin, _ And the other Book is called Desiittr, the doctrines of which Mehabad, and. the other ‘prophets from Mehabad down tome have reyealed. . And itisa doctrine which blazes: ‘on the heart, not a breath of the voice. But this breath of the voice is its mould, for the purpose of impressing the hearing of if, And in the heavenly tongue this is called Derick Desftir, the Little Desatir, as Dsingmhe Little Book of God. Now rthe Aw PROPHET) J¥AFRAM. ag the greatest of His Prophets i is the understanding, for it is the message-bearer of Yezdan, and the mediuin of communicalion between God and created beings, an was raised up in order to bring in all existences whether free or dependent, above or below, and is the nourisher ofall. And this, 1 the language of the Desatir, is the Ferz Ferjishwer, the mighty Prophet, or according to ‘the Deri Parsi the Mehin Pyghamber ( or Great Pro- phet). And the second prophet is Man ; and he has been raised up in order to bring in those below. =~ 71. Oldness and Newness, Stability, In- stability, must be comprehended ! Commentary. By oldness He understands Intelli- gence, Soul and Heaven, for they are old, and there is no beginning of their manisfestation+ and tlie last is the dwelling-place of angels, and of such as are near unto God. And that is new which is. made and unmade of the elements below the sphere of the moon, and is again united and disunited: the essence of the elements however is old: And in the Jower word the soul alone is stable, for every thing else undergoes change. And the world above ‘isvitself stable and firm, and our dwell- ing is there. And whatever is formed from an union with the elements is unstable, for we are come here asto a market.¢ 72. The World, its Inhabitants, the Free, the Dependent, must be comprehended ! 73. Intelligence, Soul, Heaven, Stars, must be comprehended ! @ To acquire what may be useful and then depart. A 74, 45 - THE BOOK OF THE - 74. Fire, Air, Water, Earth, must be comprehended ! 75. The nature of the Elements, their principle, their form, and *Meteors, must be comprehended ! | *Perrsian Nore. Such as rain, clouds, and so forth which are between heaven and earth. 76. Mineral, Vegetable, Animal, Hu- mankind, must be comprehended ! 77. Good, Evil, Justice, Tyranny, must be comprehended ! | CommenTARY. And comprehend that whatever is the work of God is good, and that all the evil which you commit procceds trom yourself. And distinguish good as being good, and bad as bad. And reduce not the opulent man to poverty, and hold it good for him, and deem this evil tobe good. And do not con- sider such evil deeds as good. And understand jus- tice, which is the business of the Most Just, and accuse Him not of tyranny : for thus the servant brings injury on his own soul. And know that to kill harmless animals is tyranny, and call it not justice. 7g. Reward, Punishment, Heaven, Hell, anust be comprehended ! 79. Merit, Crime, Love, Anger, must be comprehended ! go. The Prophet, the Prophet’s Succes= sor, the Enquirer, the Wise, 81. PROPHET JYAFRAM. a9 81. Must be comprehended! Must be comprehended! Must be comprehended! Must be comprehended ! Must be comprte- hended! 82. In the name of Hermehr, the Provi- der of daily food toall living, the Protector of the good. 83. In time past when Mankind did evil, Abidarad disappeared from among them ; 84. And in consequence of his with- drawing they endured sufferings ; 85. Until I settled thee in his room. $6. Now do thou adorn the *Fersendaj by the fFersendaj. *Persian Norzs. The followers of the Ferscndéj Religion. +The Religion of Mehdbéd. 87. Omy prophet! the sovereignty, to- gether with the glory of adorning religion, shall remain many years among thy children. 88. When this religion is dissipated, My prophet Shaikiliv shall afterwards arise: Commentany. He here informs Jyafram, the ser- vant of Yezd&n, that after the destruction of this high- ly-praised religion, Shaikiliv will arise, and again re- veal to Mankind this blessed-religion, and strengthen the house of Xezdén, THE BOOK _ 3 oF SHET SHAIKIETY. 1. hes ET us take refuge with Mezd4n from evilthoughts, which mislead and af- ~ flict us! | | 2. In the name of Shamta, the Bountiful, the Beneficent, the Loving, the Just. — 3. In the name of Hermehr, the Provi- der of sustenance, the Protector. A. O Shaikiliv, son of Jyalad! After the glory of the Jys had extended to one aspar of years, mankind became depraved ; Jyalad departed from among them. we ite Commentary. It is to be remarked that the first ofthe Jys is Jyafram, whom God ‘made the ornament and glory of the Fersendéj; and that the last of thig blessed race was Jydlid, who. retired from the world in consequence of the depravity of mankind. The followers of the Fersendaj religion call a hundred thousand Sd/ém, and a hundred Salams, Sundr, and a hundred Simars, Aspar. The family of the Jys protect. ed the religion, and exercised the sovereignty for one aspar of years. 5. Now, thee have I chosen, and sent thee on the work of prophecy: Glorify Me in manner following ; 6 SHET SHAIKILIV. | 5} 6. In the name of Hermelbr, the Des- tower of sustenance, the Protector. z. Thou art exalted, O our Lord ! _ 8. From Thee is. praise, and to Thee ig : : . Thou. art necessarily -existent, and oe is nought self-existent but T hee. 10. ‘Thou art, worthy of the adoration of adorers, and none is worthy of the worship of cage but Thee! ai. 1. Thous rt One, excelling i in unk 12. And of mighty praise: : 13. And Thy light exceeding powerful and brilliant ; 14. And Thy-e grandeur passing great ;" 15. Thy perfection is perfect 5 16. And Thy bounty nee 17. And Thy goodness most expansive, 78. And Thy splendor very glorious, 19. And Thy dignity extreme, 20. And Thy effulgence most bright 1..And Thy mightiness very powerful, 2. And Thy generosity most cheering | 23. And Thy world-of-body ( fenistan) very capacious. t Pserusxn Nore. Thy-world of, forms, the city of bodics, ke - THE BOOK OF . bodies, the place of created things, very spacious and Tong and broad and desp. 24. Thy goodness most shining, 25. Thy substance most excellent, 26. Thy world of Intelligences very pure, > oT ; . 27. Thy world of Souls very glorious ! 28. Thouart Mighty! 29. The Creator of All! Perstax Nore. Without materials or time (diman- rkish ) Commentary. It is to be observed that Time ( di- n.) is a portion of the revolution of the Great Hea- and the relation of one fleeting aad unfixed ng and unfixed subject; as nts and fresh oc- ING ven, subject with another fleeti for example, the relation of new eve curences in the world, with the revolution of the Hea- vens and the motion of the spheres. And in the super- nal language they call it Zirwdn. 30. First of the Foremost, and Beginner of Beginners. 31. Bestower of bein 32. The Manifester of all thats. » Persian Nore. The Creator of all its, the Pro- I theres, and the Enlightener of the place-of- g on all essences ; ducer of al that. 33. Cause of Causes, 34, Preserver of Preseryers, ? 35. SHET SHAIKILIV. 53 35. Creator of Wonders, and of whatever is most wonderful among wonders! _ 36. Maker of the Pure, and of whatever is purest of the Pure! 37. Worthy of the worship of Intelli- gences, who are the makers of substances, free from locality, and place and position. .38. For they are Lights free from all af- fections, 39. And they ‘have attained Sdliclty ii proximity (to,God. ) 40. O Worthy of the adoration of Souls unconfined by existing in place! 41. Although they shed illumination on bodies ! 42. Director of Bodies! 43. Yet not so as to be united or mingled with them; 44. Who takest an interest in the World of Intelligences ! 45. From Thee is their beginning, and towards Thee is their termination ! 46. Worthy of the worship of all the in- fluence -shedding Bodies of the Spheres, which are far removed from dissolution, and from assuming or laying aside their forms; 47. 54 THE BOOK OF 47. ‘And Worthy of the worship of the Splendors which enlighten and are exalted 48. And Worthy of the worship of all the Elements, whether pure and unmixed, or impure and mixed ! 49 Thouart Pure, O Wortby to be prais- ed! O Author of Life! O Bestower of — Being! O Thou who recallest from evil togood! O Thou of spotless purity! O Guardian of the Angels of the Greater Spheres! O Light of Lights! O Lord of Eternity and of the revolutions of Time! Commentary. Eternity (Bubash ) the relation of stable with unstable, as the relation of the Heavens with Intelligences: And revolutions of Time (Roukesh) the relation of unstable with stable, as the relation of the revolutions with the spheres. 50. From Thee is Eternity without be- ginning: And to Thee Eternity without end! 51. Thou art the Causer of All, and of every thing, whether having the attribute of substance, or unsubstantial, whether quantity or unity, the maker or the made. 52. Thou art the accomplishment of Desires! 53. SHET SHAIKILIV. 55 °53. Thou hast immersed the pure sub- stances in the oceans of Thy effulgences. .54. The eyes of purity saw Thee by the ebre of Thy substance. 55. Dark and astounded is he who hath seen Thee by the efforts of the Intellect ! Commentary. He says, that he is dark and con- founded who would see God as He is, by the light of the understanding: seeing that the understanding, however sublime, cannot discovet Himas Heis: And this proceeds not from the weakness or imperfection of the understanding, but from the greatness, the exalted- ness and dignity of the essence of the Governor of the World. 56. By Thy perfection, Thou art exalted above all that is visible through Thy re- splendence. | Commentary. He says, Through Thy excellence and perfection Thou abidest higher than eye cun see by means of the effulgence of Thy essence and Thy resplendent being. - Insomuch that nothing can approach or ‘be united unto Thee; and nothing can be detached from Thee ! : ComMENTARY. He says, the discriminative nature of God is the essence of His substance, and is not exter- nal to or separable from Him. For, His self-existencé is the essence of His substance: inasmuch as nothing “can in any respect be joined or united, or conceived as joined 56 _ THE BOOK OF joined or united to Him.. Things therefore rebel teats istence and being in this sort: they have an absolute dependence and cling firmly on the being of God, and there isa light reflected on them fronrthe most Just, the Bestower of Existence; but not so that being is to be understood as aquality essentially inherent in or united with them. 58. Thou hast become hidden ond the very brightaess and extreme brilliance, ang excessive light of Thy splendor. 59. And among the most resplendent’and powerful and glorious of Thy servants who are free from inferior bodies and matter, there is none Thy enemy, or rival, or dis- obedient, or cast down or annihilated } 6o. Mankind cannot extel or duly praise, ‘in any respect suitably to their excellence, ’ even the meanest of them who stand in the lowest degree. . 61. Then how can they worthily extol Him who swallowed them up in the efful- gence of His Majesty which is very glori- ous, and melted them in the shining of His Greatness which ig very vast ? 62. His worshippers are dejected from their inability to attain the height of His Majesty. 63. That man is a peryerter of truth who. — SHETSHAIKILIV. a7 who imagineth that likeness, or quantity, or locality, or body, or any accident among accidents, or any property among proper- ties can be predicated of Thee ; 64. Save from necessity, or as a form of speech, or for the purpose of intimation. 65. Thou art Exalted and Excellent ! 66. Thou, O God! art such, that, save Thee, there is none other worthy to be lauded. Light of Lights! Highly to be extolled! Remover of Evils ! 67. The pure Substances are moved by affection towards Thee ! 68. The Lofty who are invested -with being, are subject to Thy power! 69. The pure Souls repose their hope in Thee. 70. Thou art exalted, and art that which hath no limits, and can be bounded by no- thing. 71. I pray unto Thee shower down upon me Thy blazing light ! 72. And speak unto me words that may teach me the knowledge of Thy secrets which are admirable ; 73. And aid me by light, and vivify me by @ 3 THE BOOK OF by light, and guard me by light, and unite meuntolight! ~ 28 _ 74. Lask of Thee, O Wo orthy of adora= tion ! and long to behold Thee, and to des< cend into the ocean of Thy Mightiness. 75. Succour, O Thou who art worthy to be adored ! the band of light; and purify their inner parts, and mine: and cleanse them and me to everlasting of everlasting t “6. In the name of Hermehr, the Pro- vider of sustenance, the Protector. 77. OShaikiliv! when thy religion fal- ~ leth, Yasan the prophet of mites will re- vive if. 78. Every prophet whom [I send, goeth forth to stablish religion, not to root it up. 79. Thy religion is the religion of the Great Abad (Ferzabad ), and other prophets shall succeed in that religion, till they make it pure. so And this religion I never will root up; and well-doers shall reach me through this religion for ever and eyer.- - ih HOOF ANT 49 : THE SOOK . fe’ bg : oF : fi . “SHET THE PROPHET YASAN. . 1. Leer us take refuge with Mezdan from evil thoughts which mislead and dis» tress us! 2. Inthe name of Shemta, the Bountiful, the Beneficent, the Merciful, the Just. 8. In the name of the Merciful God { Dai). 4, Bre O Yasin! ! son of Shai Mehbil, when one simdrsdr had elapsed under the dominion of the Shais, thy father saw the wickedness of mankind, and went out from among men. Commentary. Because these prophets could not with patience look upon wickedness, and were offend- ed at evil-doing. _ 5. Now have I chosen thee for prophecy: Arise! Enlighten the religion of the Great Abad ( Perzabid) and praise Me in this wise ; 6. In the name of the Merciful God (Dai.) 7. O Worthy to be worshipped of me and 60 THE BOOK OF and of all that have being, whether those *below or those fabove. *Pensran Notes. Which are discoverable by. the Jive senses. +Which are intellectual and not discoverable by tha SENSES» 8. O Bestower of Souls and of Intellis gences ! g. O Creator of the essence of ‘supports and stays ! 10. O Necessarily-Existent ! 11. O Thou who showerest down benee fits ! : 12. O Thou who formest the heart and Soul! nk hy 13. O Fashioner of forms and shadows! 14. O Light of Lights! Mover of what- ever revolveth ! 15. Thou art the First! For there is no priority prior to Thee! 16. Thou art the Last! For there is no posteriority posterior to Thee! ' 17. The Angels labour in vain to attain the comprehension of Thy grandeur! ig. Mankind are baffled in attempting to | a Literally, Columns and roots. The substratum that ie supposed to sustain qualities, f under- ~ supr THE PROPHET YASAN. 6} undérstand the perfection of Thy sub- stance ! 19. O Worthy to be lauded! Deliver us from the bonds of tefrestrial matter ! 20. Rescue us from the fetters of dark and evil matter! 21. Diffuse over our Souls the effulgence of Thy splendors ! 25. Shower down on our Souls the glad- ness of Thy signs! 23. Intelligence isa drop from among the drops of the ocean of Thy place-of-souls. 24. The Soul is a flame from among the flames of the fite of Thy residence-of- sovereignty. 25. Thy substance is a heaving substance whence boils forth the substance of souls, without place, without downness, not con- nected, not separated ; 26. Which is free from defects, and ties, and imperfections. 27. Exceeding Great is the Necessari- ly-Existent-One, insomuch that the eyes cannot discover Him, nor the thoughts con- ceive Him! 28. Thine are Grandeur and Praise ! 29. 62 , THE BOOK OF 3 _ 2g. And with Thee are vishisaldina ‘and ~ _ bestowing; and to Thee belong liberality and stableness, | 30. Exceedingly Great is Mezdam: for in His hands are the Souls of all things; a towards Him do they return, . In the name of the Merciful God (Dai). re 32. Mezdam is not asubstance, aaalci is not unsubstantial; and is more exalted than aught thou canst conceive. , 33. And nothing resembleth Hina pil He is like unto no thing. , 34. He is One; not one that can haa num- bered. 35. He hath no like; and> igsemenal ex- -jsteth like unto Him. 36. He liveth, not by a soul, and ile, and body. He liveth of Himself, 37. He is All-wise without reflection ; and ignorance hath no influence oyer His knowledge. | ” 38. Heis Lord of His wishes: whate- ver He hath desired He hath done: and will do whatever He listeth. ) 39. He is All-Powerful! Whatever He willeth SHET PHE PROPHET YASAN. 63 willeth He can do; and is staid in nothing excépt in creating one like Himself. 40. His excellencies are manifold, and @annot be numbered. ‘ > 41. He created unnumbered angels: of these the First is Bahman: for all Intel- ligences and created things are under ‘his hand. | Perstan Nore. The First Intelligence. 42. Next Manistar who is very Mighty and the Leader of all Souls. Persian Nore. The Soul of the Highest Sphere. . 43. Next Teu-bid, and he is the Chief of all Bodies, / Commentary. And Ten-bid is the name of the uppermost sphere. 44. Spirits, Bodies, and what is bodily, substances, and things. unsubstantial, are all created by Him and his blessing is on them; 45. In an especial manner upon Saturn, and Jupiter, and Mars, and the Sun, and Ve- nus, and Mercury, and the Moon; and on the Great Abad, and the Abddians, and on thee O Yasan! who art now ghosen from a- mong Mankind; and thy followers shall assuredly be saved. AG, 64 THE BOOK OF 46. And those who are saved remain in in heaven for everlasting ; the eau in dire- ful? hell. 47. In the name of the Merciful Goa (Dai). 48. Purity is of two kinds, real and for- mal. ’ 49. The Real consisteth in not binding the heart to evil ; and in eradicating all wicked passions. Commentary. As, for example, in expelling anger and lust from the heart. 50..And the Formal in cleansing away what appears evil to the view. CommentTaRY. Such as uncleannesses, and things unseemly to the sight. 51. And this last purification is bo ed by the water of Yefter. Commentary. Yefter is water which has its na- tural colour, smell and taste; which has no bad smell: And if there be none such, rose-water and so forth are pure; nay these last are peculiarly pure. 52. And the water of Kurd is that which. is suitable toa body. Commentary. They call Kurd-water, that which a Persian marginal Note in the original. As punishment is not eternal, tae does not say everlasting Hell, but calls it dircful. c'canses Suer tie PROPHET YASAN. 88 cleanses bodies, and is suitable to them: thus a river ts suitable to an elephant; and for a man as much ds cah cover him frdm Bead to fost; ahd fora hair, tle smallest quantity. 53. Wash thy body, or thy face, hands and feet i in water. - 84. If thou canst not, imagine that thou dost, | ComMENTARY. Imagine with thyself, I haye wash- ed my body, or head, hands and feet. 55. Then come before the Shesh-kakh and pray. . Commentary. The Shesh- kakh are the staré and the fire which yield light. 86. After praying to Mezdam direct thy prayers to the Shesh-Kakh, that they may convey thy ] prayers to Mezdam. 57. If during prayer a devout man stand before the others} and the rest stand behind; "tis well. 58. If thou canst not effect this, conceive it. | — Commentaty. Imagine that thou hast been so say= jng thy prayers. 59, Besides this, whenever thou seest 2 Shesh-kakh, bend in prayer; 60. And every day pray four times, or thrice, or twice, oronce atleast, “without fail. COMMENTARY. 66 _»{-'. THE BOOK OF ad ii ay It is to be remarked that there fers kinds of prayer. One of these is the Fetes zemiar or Great Prayer, which is in this wise. A per= son stands before any thing that burns, folds his arms before him, bends his head down to his nayel and, again raises himself: he next once more bends down his head, lays one band upon if, and removes that hand ; lays his other haiid on his head, and then raising up his head, joins his to hands, placing the fingers against _ each other, the two thumbs excepted, which he keeps - disengaged. He next places his two thumbs on his eyes, extending the extremities of his fingers as far as they can reach over the crown of his head, and bends down his head to his breast: He then raises up his head, and afterwards lies down on’ the ground, placing his hands and knees on the ground in such a way, that his forehead reaches the earth; after which he places first one side of his face, and then the other side of his faceon the ground. Next he stretches himself out, and lies like a log, as if asleep, while his breast and belly, as well as his thighs, rest on the ground, Ins arms straight . out, and the palms of his hands flat on the earth: he. first lays his forehead, then one cheek and next the other cheekon the ground: after which he sits-on his two feet, and then with his feet crossed under him. Next he sits crouching on his feet, clenches his two fists, and places his head on them. He now rises, and opening both his hands, raises them up. ‘This prayer, with all the ceremonies which I have enumerated, must be directed to none but Yezdin. By taking away or diminishing some of them, it becomes - proper for the Shesh-kakh. In this prayer a passage or verse of the Desatir should be recited, © When the prayer to Yezdan s we SHET THE PROPHET YASAN. . “6? is finished, it is right, in honour ef the Shesh- kakh, to place the head on the ground a second time, to lay the forehead on the earth, to recite the praises of the Shesh- kakh, as they are contained in the Desftir, and ‘to en- treat it to convey to Ye2dan the prayers offered to hint. And, if the prayers be offered before Fire, let the wor shipper say, O Creator of Ader (Fire)! . convey my prayersto Yezdan; seeing that Fire has no soul ;and ~ gnothe'same way if before Water. And the most lauds able mode of prayer is for a wise and good man to ré- cite these prayers first, while the crowd stand behind and repeat them after him ; and if they cannot do this, let them imagine that they have done so. And whenever you see any thing that gives light, whether by day or night, incline your head, And every day say your prayers four times, or three times or twice. ‘The first time is from dawn tiJl sunrise: the second is mid-day: the third, at the time of the setting of the world-enlight- ening sun: the fourth is midnight. And if you cannot effect this, you must at least prey, once unfailingly when the sun rises. 61. Reverence the four Elements, yet do not therefore lay thyself under constraint. Commentary. Observe that he says, Whenever you see fire, water, or the pleasant earth you must incline your head, and in like manner as fo genile and strong winds: and defile not the earth; yet, nevertheless do not putyourselfunder unnecessary constraint. Thus, although fire is the great illuminator, you may kindle it under your kettle, and, when you have company, you may light a candle from it, and carry it before you in a dark night. In like manner, in cases of necessify, you may extin- guish 68 THE BOOK OF guish it, but it miust be with water; and ds long a you can, you must let it burn firewood, thorns, such - dry sticks as are dried naturally, and so forth. The second Element is Water: you must net defile the bank ofa running stream, not pour out water i in bad placest Yet it is necessary. to wash the body with it, and to ease youtself iri it, during long voyages made by water. And as to the air, there are many smells that spoil it, and such should not be produced; yet, where they are inevitable, they are not to be kept near at handy but to be removed toa distance, to that side towards which the wind blows. And the Earth must not be de- filed or dittied ; yet a place must of necessity be allow- ed for the purpose of tlirowing out into it, the excree tions that proceed from both sides. ; 62: In the name of the Merciful God! 63. O Yasan! I say unto thee, the cor- ruption of thy religion Gilshah will remove ; 64. And he will wax so great that He shall be called the Father of mankind, and shall become a mighty prophet. , 69 THE BOOK oF SHET THE PROPHET GILSHAH. —— —_— R. Ler us take refuge with Mezdin from evil thoughts which mislead and distress us! 2. In the name of Shamtai, the Boun- tifal, the Beneficent, the Merciful, the Just} 3. Inthe *name of the +Lofty One, the tGiver, the §Just, the ||Lord. *Peastan Nores. Inthe name, sign, knowledge, ‘and comprehension of things; and the memory and perception of the senses. tGreat, Lofty, of exalted sovereignty, and pomp. $The Bestower, the Liberal, the Bountiful, the Giver. §The Just who deals out to each accor ding to his words, conversation and knowledge, and talk, speech and wisdom: and, according to his deeds and acts, and do- ings good or bad, right or wrong, praiseworthy or blameable, gives unto each retribution, and retaliation ‘and seulement. |The Lord, Master, Guardian; the Mighty, the High, the Head and ‘Chief. 4. O Ferzinsar! son of Yasanajam: when ninety and-nine salam of years had passed under the sway of the Yasanians, mankind became evil-doers, and Yasdnajam with- drew from among them, 5. re THE BOOK OF SHET 5, And now mankind are without any head and in disorder; and have hecome like ravenous, beasts, as at the end of the pe- riod of the reign of Shaemekhbul, and Jya- lad, and Abadarad. Commentary. They say that in consequence of © the retreat of these princes, the affairs of mankind went into confusion, and men fel! on each other liké demons, the strong slaying the weak, till they lost the very sem- blance of men and became wild beasts ; when Jy afram, Shaikiliv aud Yasin were sent of God as prophets. “And at the period of the abdication of the lieutenant of the great prophet, that is Yasindjam, the affairs of tlie race of man, in like manner, went into similar disorder. They overturned the beneficial regulations of ancient kings, and abandoned the ways of men to such a degree, that they wandered over thie hills and wilds like beasts, while the towns, houses and. streets. were converted in'o a waste; until Ferzinsaér, the son, of -Y4sanajam, whom they call Gilshah and Giomert, was seit by the benevolent and merciful Ruler of the world, on the work of prophecy ; and that blessed prophet inclived men to justice, so thit the father educa ed the son, and taught him the road in which to go, and religion and virtue. He trained mankind “In such institutions, taught them thé nurture of hu-- mauily, and. reclaimed them from their Savage state, ~ whence it was that they held him to be the Father of Mankind. Fhe band that did not come into the riglit roid aud the true religion, were called Div (demons) in consequence of their barbaious life, and the slayer of Sidmek was one of them, ~ 6. THE PROPBET GILSHAH. val * 6. Thee have I selected for prophecy. Revive the Religion of the prophet of pro- phets the Great Abad. 7. And worship Herfesrdm (Saturn) in ‘this sort, that he may lend thee his aid. g. In the name of the Lofty One, the Gi- ‘ver, the Just, the Lord! * | g. Thine is purity, and to Thee is praise! 10. O Mighty, Wise, Strong, and Pow- _ erful! | 11. Obedi&nt unto thy Creator! me > Revolving in the love of a most pure passion, 13. In the revolutions of thy Sphere, - which is free from the affections of divi- sion, of assuming a new shape, of put- ting off a shape, or of taking a straight course. 14.°Thou art the Prince of the Higher Sphere, lofty and dignified! 15. Who sittest aloft in dignity ! 16. Profound of thought! the receptacle of reflection! Lofty of purpose. 17. Lord of Unity and of steady action ! ..*In the original, the same Persian notes are repeated here, and at verse 33 as at verse 3. Itis theuglt uunecessa- ry to repeal themiayat, PD we 1S 72 THE BOOK OF SHET 18. And of profound thoughts, and of thultitudinous works! 19. And of large bounty ! 20. Thine are Sovereignty and Pomp! - 21. He who created thee, and is the Creator of All, is Mighty 1 22. And gave thee refulgence, and en+ lightened All! | 23. And sent forth upon thee a portion of his awful light ! 24. And next, according tahis will, as: — signed thee a course which is everlasting ! 25. And placed thee high in the lofty eminence of the seventh Heaven! 26. I pray of thee O Father! Lord! that thou ask by the splendor of thy Soul, : 27. from thy Father and Lord, thy Prime Cause, and Lover, 28. the Intelligince that glorified thee with light, 29. and of all the free and blazing lights that possess intelligence, _ 30. that they would ask of chase Father and Lord, the Intelligence of all Intelli- gences, the first created Intelligence, 31. the most approved wish that can be asked of the Being, most worthy of all Beings Le ” a i ° THE PROPHET GILSHAH. 7% Gi Beings to be a ored, the one worthy of the worship of mankind, the Stablisher of All; 32. to make me ope of those EBs: proach the band of His Lights, and the se- ‘erets of His Essence: and to pour light « on. the band of Light and Splendor: and to “magnify them, and to purify them and us; while the worid endureth and to all eternity ; so let it be! 33. In the name of the *Lofty, the Giver, the Just, the: Lord! e 34. O Ferzinsar! thou art the prophet whom three sons obey. Persjan Nore. The Mineral, Vegetable and Anis mal Kingdoms. . And the four mothers are Jair, thy sway. Persian Nore. The Four Elements. 36. Siimer thy son and My friend have T selected for prophecy, that a prophet too may be subject to thee. | 37. After thee Harshad the son of +Sia- mer is my prophet to support thy religion. *The same explanations are given here as in Verse 3. and are therefore not repeated. Transl. tI the Persian Hoshéng the son of Siamek, *h THE BOOK OF SHET THE PROPHET SIAMEK: 1. Lert us take refuge with Mezd’m agairist evil imaginations, that mislead and distress us. 2. In the name of Shemiai, the Bounti- ful,-the Beneficent, the Merciful, the Just ! 3. In the name of Mezdam! "4. OSidmer, son of *Ferzinsar, thou art a prophet nigh unto Me! Extol +Ferzin- ram in this wise; | | *Prrstan Nores. Sidmek the son of Gilshak. tFerzinrdm, Hurmazd (Jupiter). 5. In the name of Mezdam! 6. Thine is purity; and praise be thine; 7. And from thee, on the pure Souls; 8. O very Mighty and Excellent! the Ferzinram of the Spherés ; 9. Of high dignity ! the Father and Lord of Felicity ! | : i0. The Medium of Blessings ! 11. The Great Soul! the Merciful Father and Lord! SHET THE PROPHET SIAMEK. —75 12, The Great, the Bountiful, the Con- Spicuous and Blest! 13. The mighty of passing mightiness ! 14. Who Spreadest refulgence wide abroad! 15. Lord of Knowledge, and Patience, and Justice, and Excellencies ; 16. And the Author of good disposi- tions: | 17. And of the excellencies of disposi- tions: oe 18. Of mighty capacity: the redresser of wrongs : 19. Devoted to thy Creator: 20. Revolving in the love of Intelli- gence ; 21. Inthe circle of a Sphere that refuseth to admit of the affections of disunion, or of ~ assuming a new form, or of putting it off, orof moving ina straight line. | 22. Great is thy Creator! the Creator of All! 23. The Illuminater of thee, the En- lightener of All, 24. And thy Succourer, and thy Blesser, and thy Moyer, who is very Great, 25. - me os a: ~ 16 A THE BOOK OF SHEE ' 95. elevated thee, of the affection of His exceeding love, . aie | 26. from thy place, fot thy happiness. 27. Thy revolution is profitable, shower- ing down blessings, excellencies and felici- ties. 28. He assigned thee a lofty. phir fives in the Sixth g pieres y 29g. Of thee I ask happiness in | both, abodes: 30. And I ask of thee, O Father and Sunitt of Felicity! thou who rainest down Je and goodness ; 31. That thou wouldst ask of thy Fa- ther and Lord, the Author of thy a thy Beloved ; 32. Who is the Giver of Light, the free Intelligence, Most Excellent ; ; 33. And of all unembodied Intelligences that are nigh (unto Him), free from the stain of matter and its bonds; 34. That they would ask a wish suitable, 35. to the eternal world, which is free from mutability, ‘3 36.. from their Father and Lord, “dad their Author, the first-created, the Intelligence of All; CoMMENTARY. - cal THE PROPHET SIAMEK. 7 Commentary. The Intelligence of Intelligences, the Intelligence of all Intelligence. 37. That he would be pleased to ask in this wise from the Being most worthy to be adored of him, and most worthy to be adored by the Beings worthy of adoration, worthy to be adored by Mankind: 38. Light of Lights, who shewest the profitable religion to all that move ; 39. Lord of brightest glory, and of most overpowering light ; 40. Of most exalted praise; Creator of All! 41. Bestower of Life, Self-Existent, great is His magnificence ! _ 42. That He may make me one of those near unto Him; and one of the Band of His Lights, and of those who are admitted into His Secrets : 43. And remoye from me all evils, both of soul and body ; | 44. And grant me the effulgence of glory from the band of light and brightness ; 45 And bless them and us, and purify them and us; ; 46. World without end. 47. In the name of Mezdim! i 8 THE BOOK OF SHET OSidmer! Iwill call thee aloft,and make thee My companion: the lower world i is not thy place. 48. Many times, daily, thou escapest from the body, and comest near unto Me. Commentary. For as Siamek’s body, from excess of meditation and mortification in the worship of God; bad become like a vest unto him, when he was seized with a desire to visit the angels and Yezdan, he forsook the body many times a day, and ‘repaired to the place of his wishes ; and atthe command of God agaia returned back to his bedy. -~ SED\WAKHSHUR HOSHENG. 8] 23. Insomuch that thy revolutions, which are ever performed rejoicing, are put in motion by Him! 24. He gave thee an abiding place in the fifth heaven ! | 25. L ask of thee that thou break in pieces the enemies of the Lord of Truth; 26. And that thou ask of thy Father and Lord, thy Creator, the object of thy love, who is the overpowering Light; 27. And of all the powerful and near Lights which are free Intelligences, 7 28. That they ask of their Father and Lord and their Creator, who isthe First created, and the Universal Intelligence, 29. A wish suited to Intelligences who are tree from change, 30. That he would ask of the One wor- thy of his praise and of the praise of All: of Him worthy of the worship of worlds, the Lord of Being, the Stablisher of All; 31. That he would make me one of those who approach near unto Him, and of the Band of His Lights, and of the Company of those who are admitted into the secrets of His essence ! 32. Let him glorify the Band of Light and s THE BOOK OF SHE and Refalgence, and bless: ‘them, and puri- fy them and us; 33. While the Universe endareth for ever, so be it ! wae 34. In the name. of Mezdam' ‘the Author of Knowledge ! : 35. After fe Tekhmiired shall be a. prophet ; 36. AndI will never remove the gift Be Pa bag from among thy children: . But, to everlasting, will raise up aan from thy race, 38. And to whomsoever I shew the way unto Me, A brpe him by this Religion. s THE BOOK : or SHET THE PROPHET TAHMURAS. 1. Ler us seek refuge with Mezdam from evil imaginations which mislead and harass, 2. In the name of Shemta! the Bounti- ful! the Beneficent! the Merciful! the Just ! | 3. Inthe name of the Almighty Mez- dam ! 4, O My Prophet Tekhmiured son of *Hurshad! Do thou nfake strong the Reli- gion of the Great Abad. 5. The Sun is thy supporter: him have I commanded to aid thee! Do thou there- fore pray unto him in this wise; 6. In the name of the Almighty Mez- dam! 7 7. Thou rejoicest in the living Intelli- gence, the Everlasting of Lights! 8. Most resplendent of Beings, and am< plest of Stars! *Tabmuras, son of Hosheng, Pers. 8} THE BOOX OF SHET 9. Praise be on thee: and the grace of Mezdam, and His blessing ! 10. O Thou Most Mighty Diffuser of Light, Ever-revolying, Most Blest, who derivest thy splendor from thy *Creator! *Prrstan Nore. Who created thee without sub- stance cr time. 11. Revolving in the abundant love of the greatness of thy Creator, 12. In the circle of thy sphére, which is without rent, which neither assumeth a new shape nor putteth of an old one, nor taketh a straight course. 13. Thou O Sua! art powerful in thy blaze, glorious if thy lustre, the burster of darkness ; . 14. Head of the World! King of the Stars! : 15. Mightiest of Beings above! 16. Maker of the day, according to the commands of the Most High! 17. Protector of the great lights that have bodies ! 18. May the Supreme “Behrad enlarge thy bright and glorious body! 19. O Intelligent and Wise! - Wide- aYezdan, Pers. , . spreading, < THE PROPHET TAHMURAS. 8% spreading; - gréatest of the pure Wardens of the brilliant Lights! = © 0. Lieutenant of the Light of Lights i - a world of Bodies! © 21. Thy light most of all da deodirdihath the light of His Majesty! “Commentary. That is, the Majesty of God, the expression referring to His attribute of Light of Lights. -* 22. Thou art a symbol of His greatness ; 23. Asample from: among the samples _ of His lustre ; _ 24. Thou art asa proof of Him upon His servants ; 25. Of Him* who hath bestowed on thee thy light over bodies when thou illu- Mminatest them ; 26. And ot Him who blesseth thee. 27. By the power of +Feryar thou hast ' become blest: pAaN IN out thy lght -on the’Stars: 28. And thou takest not Sond them the garment of splendor and light: 29. Mighty is He who traced out thy form, and kindled thy lustre: * There seems to be some error in the 25th and 26th evVerses. I read as ff ilie ra. were taken aay, and take the An kas as words of serleFation, .) + Yezdan, Pers. . 30. 86 _ ‘THE BOOK OF sHET 30. Who maketh thee revolve in the Jove of H's Majesty ! 31. Who gave thee astationin the fom tin heaven ; 32. And maketh thee abide in the midst of perfect order. 33. ask of thee, O Father and Lord of Grandeur, 34. Lord of Heat, Author of the powers of the Senses ; 35. Cause of whatever is produced anew, and Creator of the Seasons; 36. To ask through the api of thy active soul which beameth with glory ; 37. From thy Creator, and the object of thy Love, 38. The Origin of thy motion, Him whose shadow and talisman thou art ; 39. And from all the majestic and glori- ous Lights which are free Intelligences ; 40. That they may ask a wish suited to the eternal world, which is pure, tree from novelty and change, 41. Of their Father and Lord, their Crea- tor, 42, The nearest Light, the most glorious of THE PROPHET TAHMURAS. a7 of created Beings, the universal Intelli- gence, mightiest of created Beings, and First ; 7 43. That he would ask, in this sort, of the Being worthy to be praised of him ; and worthy to be worshipped of those who are themselves worthy to receive worsbip} 44. The Final Limit of causes, the Lord that giveth union to Worlds ; 45. The Limit and Stablisher of All! 46, Light of Lights ! Worthy of the a- doration of every Intelligence, Soul and Bady, whether celestiai or material, come pounded or simple: 47. Mast Perfect in combining ; 48, The only Mezdiram,* Self-existent, whose sovereignty is Majestic! 49. That he would illuminate my Soul with pure lights, adurable knowledge, and lofty excellence : 50. And make me one of those nigh unto Him, who are filled with His love ; 51. And guard me from all miseries whether of soul or body ; 52: And give unto me glory, as unto the Band of Light and Brightness ; * Yezdan, Pere 53. - ‘8 © THE BOOK OF SHET™ » 83. And bless and ‘sanctify them: and ‘us “for ever. Amen | ( Teraj..) sc9q Commentary. Terdjisa word used when one praises - another or wishes him some blessing, and implies a desire or hope of its being granted: And when one’s ; “well- being is prayed for, the petition is accompanied by ae that es ‘54, In the name of the pepo Mez- ” am ! > b 55. After thee, Jermshar* is s My pro- phet ; —o me 56. Him have I chosen for ( the establish- ment of) Arts, tab 57. And I will shew him the adevincbit of the World. ‘beomaeg 4 “4 4G 7‘ _» * Jemshid, Perse 4 ios : Tere gped : tr ‘ " ; e. * i an y iv *, J x $e | “+ 2650. a9 THE BOOK OF ‘SHET THE PROPHET JEMSHID: ——— i. Ler us take refuge with Mezdam from evil thoughts that mislead and dis~ tress us! 2. In the name of Shemt4 the Bountiful ! the Beneficent! the Merciful! the Just! 3. In the name of the Art-creating Mez- dam! | 4. OJermshar, son of *Tehmiured, The have I chosen; Stablish thou the religion of the Great Abad : 5. Thou art an exceeding great prophet ; 6. And I have taught thee all manner of Arts, and adorned the world by them: 7. My light ison thy countenance: Commentary. The light which I have given is on thy face, that whoever sees it may know that it pro- ceeds from Me, and may discover the light. of My unity. 8. And do thou speak precisely accord- ing to My words. g. My word is on thy tongue: * Jemsbid son of Tabmuraa, ComMENTARY, ~ ‘ oC THE BOOK OF SHET | Commentary. Since [am the Creator of Speech, “and thou hast no woid but mine: 10. Me thou seest, Me thou hearest,, Me thou smellest, Me thou tastest, Me thou touchest. _ Commentary. For in every thing, and: in every action thou hast Me with thee: and. findest My light in every thing and in every place: and perccivest the grandeur of the Unity of My Being by all its shadows: and comprehendest all the splendor of My) existence, and hearest My word from all in every thing, since all” are in search of Me: and smellest Me in.eyery thing, and hast tasted the flavour of My know ledge, and” art nigh unlo Me. 80 11. What thou sayest that I say: and thy acts are My acts. it L 3¥¢ 12. And I speak. by: thy’ tense and thou speakest to Me; 13. Though Mortals below imagine that thou speakest to them. Commentary. ‘Thou art so devoted to Me that thou attendest to none else. pesetanll 14. Adore Ferchenpiramass _ that thou: mayst receive help from her: 495 15. Le tthe prayer . have sent. Thus’ oo edo an” | 6. Inthe name of the art-creating Mez- - ! : * Nabid, Pers, the planet Venus, 17. ata her oe | elias rhe PROPHET JEMSHip. 1 wee: he eis, arity : “and on Thee be the chr 4 blessing of the Lod! ess O- mighty .and. admirable Lady! Mistress of agowleveet and many of ‘ie- tion! — 19. Ferchengiram of the Sphere een gam.) 20. Happy Defuser of Light ! © 216 Dignitied and Resplendent ! 22. Essence of Splendor! 223. Resplendent Beloved!) _ 24. All-delighting and Pure! 25. Ornament of Joy, Friendship “and Goodness ! . 26. Obedient to thy Crestor, S'a7.°Revolving in the Love of thy Beloy- éd, °° 28. Who is pure and independent ! 99. In the revolution of his sphere free from disjunction, and change of form and .from a straight course! “9°30. High? elevated is thy “Creater, iy Stablisher, He who mightily impelleth a in thy spherical course, . Of his great affection and love: 32. Who by his love retained thee in thy’ cgurse, thyself being impotent, “4 Com: 92 § THE BOOK OF SHET Coumentany. By the expression impotent he dees not intimate that the sphere has not a voluntary and ‘ self-directed motion: He only means that the motion of the sphere is 2 dance caused bythe pure radiance and bright light which proceed from it. Each spheré deiives its original stock of light from its Guardian; from each communication of radiance the Heaven re- ceives the power of motion: and from each motion acquires the capacity of anew radiation, by meafis of which effulgence it moves. 33. He hath assigned thee thy place in the third Sphere. » 34. Lask of- thee, O Most Blest ina the two *abodes! 35. That thou ask of ee Father and Lord, of the Cause of thy being, the free ee . That he would ask of his Father ad Bo the Cause of his being, the Best of created beings, the Universal Intelligence, 37. A wish suited to the Eternal World, 38. ( Which is) pure from alteration or ‘aes . That he would ask of the Prting? of Ant the Self-existent, 40. The Most worthy to be adored hy the worthy to be adored, the Stablisher of All, *In Heaven or earth, 41. THE PROPHET JEMSHID. 93 41. The Essence of Essences, 42. That He would illuminate my Soul, and smooth my difficulties, 43. That He would draw me near unto Him, ; 44. That He would enlighten the Band of light and splendor, 45. And bless them and us, and purify them and us, 46. For ever, and to everlasting of ever- lasting. 47. In the name of the Art-creating ‘Mezdim ! 48. Thou wilt be asked, By what dost thou ‘know God. (Mezdim), 49. Say, By what descendeth on the heart. Commentary. Since that is knowledge that flows on the heart of the wise from Yezdan. 50. For, could that be. proved false, Souls would be utterly helpless. ~ Commentary. For worldlings can never nati in falsifying that, however much they may attempt it: that knowledge is truth, and from it aro innumeras ble miracles. . There is in thy soul a certain .know- lige which, if thou display it to mankind, they BL TUE BOOK OF SHET they will'tremble like a branch agitated by a strong wind: 52. Whoever knoweth it wate his ‘prayer is accepted; 53. If thou be asked, Have you seen Mezdim ? Te 54, Sav, How should I know a God ( Merkhad ) whom I never saw ? 55. I would not enjoin the worship of a God whom I could not shew. Commentary. He says, O Jemshid! I cannot know God till | behold him. For a blind man, even though well informed, coes not in truth know colours as they really are, though on speaking he calls them black, white, red and yellow, and knows of what colour eve y thing is, since he has heard and recollects. Still hows ever he does not realiy know what yellow is, or what redis. So that were God to restore to him his sight, and before he had been taught to distinguish colours, were he tobe shewn sky-blue, and told, this is black, he could not be sure whether they toid him truth or falsehood. In like manner it is evident that a man must necessarily be ignorant of the properties of him whom he has not seen: and hence, until a prophet has seen the essence of the One-who-has-no-properties, he never ean explain its nature to men, or command them to worship. And aftcr he has seen it, nobody will lend their belief, until he gives proof of the fact by shewing ft to others. Jt is therefore indispensable for a prophet that he be able to conduct others in the way, that they too THE PROPHET JEMSHID. a too may perceive that substance, and be released from doubt; Now asect in the reign of that friend of Yer- din, the Emperor Parviz, the son of the Emperor Flurmazid, the equal in dignily to Yezd&n, held what has been sail to be incorrect: whereupon | directed them ‘to submit to certain austerities in the way of God: and a‘ of them being separated from their bodies, be- held Y ezd4n and those who surround him, after which they returned back into the bedy. 56. The Wise hold the existence of created things asa proot of the being of Mezdim : Commentary. And by means of created existence know the'Creator. 57. And thou, by the light of the Cre- ator, seest and shewest what is created. 58. I created the world an [ndividual. Commentary. For the whole woild is an Indivi- dual: Its Body which is composed of all bodies, is called the Universe (Tehim); Its Soul consists of all Souls and is called the City-of-Souls (Rewangird) ; And its Intelligence is composed of all Intelligences and is called the City-of-Understanding (Uoshgird). This is the Great Man. When you have coniemplat- ed this World so wonderful, still it is but a single one of His worshippers. If you open the eye of your heart you will perceive that the heaven is the skin of this great'Individual ; Kywan (Saturn) the spleen, Bar. jish (Jupiter) the liver, Behram (Mars) the gall, the Sun the heart, Nahid (Venus) the stomach, Tir (Mer- 'euwry) the brain, the Moon the lungs, the fixed Stars aid ~ 96 _ ‘PHE BOOK OF SET and the Mansions of the Planets the veins and nerves, the fire the warmth of his motion in the way of God, the air his breath, the water his sweat, the earth the place on which he steps as he walks, the lightning his - Jaugh, the thunder his voice, the. rain bis tears, and “organised bodies the worms in his belly: while his Soul is composed of the Souls above and below, and his IniteHigence of the Intelligences above and below. Man therefore should not rest satisfied with being a belly-worm ; but ought to strive to become a Soul. /The substance of what has been explained is contained in the HanejtGr, which is a portion of the Desatir writ- ten in the Limrani tongue, and which f have followed sin this exposition ; 59. The world is an idea of ‘the Self- existent, . Non-ezistence is the mirror. of exis- tence. 61. Without the light of the Self-exis- tent, Nothing is. 62. His light extendeth over All, and conferreth being on all existences, . 63. The choicest of all effalgences is the ‘shining of knowledge on men of under- standing. 64. Byasingle flash of the Creator (Ji- nal), both werlds became visible. Coumentary. The one of which is immaterial and not iufime; the other the material world. Botti de- nve - THE PROPHES' JEMSHID. o7 rive their being from the splendor of the Sun of the Essence of the Most eust. 65. The multiplicity of worlds, invisible and visible, is unity in respect to the Unity of God ( Hilad ), for nothing else bath be- ing. | 66. The Perfect seeth unity in multipli- city, and multiplicity in unity. Commentany. One Sect conceal the Really-Exis- tent in the works of the Creation; do not perceive the Really-Existent, but observe the Creation; deem the created to be separate from the Really-Lxistent, and rec- kon the Really-Existent different from the creafion: and this class are called Ferjind-Shai which means “ of jnferior place”. ‘Ihe second isthe Sect that see the Really-Existent, but not the Creation; and this class is suicidal: they are called Semrdd which means United (Girdwen:l ). ‘The chief class see the Really-Existent, and observe the Creation through Him, and mark God in whatever exists: those who are of this class du not believe that to discover unity in mulliplicity, and mul- tiplicity in unity is any obstruction to a knowledge of . Yealunity: the name of this blessed class is Semréd Semriid which means United-in-Unity (Gerdwend- Gerdwend ). 67. O Jermshar*! thou seest God (Fer- “khad) in his servant, and the servant in’God : 68. With thee unity does not obstruct multiplicity nor multiplicity anity: * Jems\id, Pers. <> 99. 98 THE BOOK OF SHET 69. Say unto mankind, Look not upon the Selt-Existent with this eye: ask for another eye. 1, CoMMFNTARY. T hat is, the eye of the lea’. 70. How shouid they not see Him whe ‘5 is God? (Ferkhid). 71, That person is born blind who saith that He cannot be seen... 72. He is blind from the womb who ’ cannot perceive the Self-cxistent in this splendor which is His. .73. They have a cataract. on their eye who cannot see Him. . f _ 74th The Perfect Man reacheth God (Hi- Jabram) as the line of the circle returneth to the point whence it began; 75. So hast thou returned unto Me ; 76. And. bringest-in whomsoever thou listest : ; The roads tending to God (Semisds) are more in number than the ies of created beings, 78, How can he, who knoweth not him- self, know the Lord? 79. True Self-knowledge is knowledge of God (Semash’s). 80. THB PROPHET JEMSHID, 99 80. Mankind comprehend according to their knowledge, and thou speakest ac- cording to thy knowledge. Speak thou therefore according to their knowledge, that they may understand. $1. Mezdam is hid by excess of light. 82. The World is a Man, and Man isa World: Commentary, For they term (he World the Great Man ( Meh-merd ), and the Vast Man ( Mehin Mer- dum), and the Vast World; and Man they call the Microcosm or Little World (Kelita Jehan), because — he is a type of it, and becau e there is found in Mana sample of whatever exists in the Great World. And able men have written books to poitt out the reseme blances between these two worlds; as for example, that the body is the sky ; the seven members the seven planets; the twelve passages the ten and two Mine sions; the four secretions the four elements, and so forth, as ingenious men have explained them. I too have written a cclebrated book on this subject under ~ the name of Do Giti (the tvo Worlds), full of admir- able wisdom which | have derived from the most exe alied Intelligence; and in the eminent Book of the fa- mous prophet, the King of Kings, Jemshid, there is a - great deal concerning the Unity, which only distin- guished Ascetics (Hertasp) can comprehend, And on the subject of this transcendent knowledye I have al-o composed a great volume called Pertiestin (the Mins sion of Light), which [ have adornd by evidences deduced from peason, and by texts from the Desdtir and . Avesia, 106: THE BOOK OF SHET Avesta, so that tle Sou) of every man may derive plea- sure from +t. And it is one of the Books of the Secrets of the Great God. 83. In the name of Mezdam, the Creator _of Arts! 84. Now Mankind have become evil doers, and have taken the road of ravenous beasts ; 85. And know not thy worth ; -86. And comprehend not the meaning of tby words, and moreover insult thee; 87. And have forgotten the blessings thou didst ask for them: . 88. Now I will take thee away fromthe midst of them, and it is fitting that they remain under the hand of Dizakh* the Tasi. Commentary. That is of Deh-ak who was of the race of Taz the son of Siamek. He paid assiduous worship (o Yezdan and the stars, on which account Yezdan granted him his wishes. During his reign he annoyed harmless animals, One of his chief crimes was his putting to death his own father, and Jemshid and Atebin. Finally, as he became an evil-doer, God cast him down from his state, and senthim to Fell. 8g. I will bring thee near unto Myself, and do thon abide ever with Me; * Deh-ak, Pers. Taz ie the supposed father cf the Tazis or Arabs. He is betcer known ae Dehak. - go. THE PROPHET JEMSHID; 10} go. Thou art not well whilst far remov- ed from Me. a 1. I have mine eye ion the road “to avatch when thou. comest nigh unto Me. .92-,And as a punishment upon Mankind, for that they heard not thy words, the shall endure much calamity. After Bins I will send Ferisdum* on the work of pror phecy ; ; 93. That he may revive thy religion, »-#Feridun, Pers., THE BOOK OF SHET THE PROPHET FERIDUN. ve i E T ua take refuge with Mezdim from evil thoughts which mislead and dis- tress us ! ae 2. In the name of Shemta, the Bounti- ful, the Beneficent, the Merciful, the J ust ¢ 3. In the name of Mezdam the Helper! 4. O Perisdim son of Atebir,* I have taken pity on Mankind and on harmless ani- mals, and have chosen thee, who art my friend, for prophecy: and have made the world obedient unto thee. 5. Revive the religion of the Great Abad (FerzAbid ). 6. Charms such as, till now, no one hath known,f have I taught thee. 3 7. Worship Temiram} that he may be thy alder in knowledge. g. Lo! I have sent for thee, the form of his praise. * In the Persian, Feridun the son of Atebine + Many of hia charms are said to be siili known, t Temidin ia Tir ( Mercury ). THE PROPHET PERIDUN, 103 9. In the name of Mezdim the Helper! 10. Thine is purity, and on thee is the blessing of Mezdam. 11.0 Mighty ! Good ! Wise! 32. Father and Lord! exalted Temiram of the Sphere? - 13. Intelligent ! Active! Sagacious! Ins ventive! True! 14. Sage of the Heavens! 15. Sage among the Mighty! 16. Sage of Worlds! 17. Lord of Wonders ! 18. Communicator of Secrets and Won- ders! 19. Treasurer of abstruse knowledge ! 20. Conductor to learning ! 21. Aider of the huge stars, according to their temperaments ! 22. Wha rainest down quickness of comprehension, ard knowledge, and an 4c- quaintance with the essence of things # - 23, Obedient unto thy Creator, 24. In the revolution of thy Sphere, which is free from susceptibility of disjunction, or of assuming or laying aside its form: or of deviating intoa straight course ; 25. ™~ al oa . 7 - . : ‘ { qx ° THE BOOK OF Sher’? ‘2B, In-the love of thy-holy Beloved ! 9 * 26. High isthy Creator; thy Illuminator, the Imparter of hidden Secrets, . id 27. Who: ’poureth down the light that @uideth thee to. eternity: aos oe 28. Who hath assigned thee'a plein the Second Heaven. . = 3 29. O Ever-ready to guide! SEA 30. I ask of thee that thou ask of thy: Fa- ther and Lord, and thy Creator and Be- loved, who is an Intelligence, : 31. And of the disembodied Intelligences, -which are the Lights elevated above inferior principles, | _ 32. That they» would ask'a wish suited to the Intellectual World which is’ free rom change ; 33. And of their Father‘and Lord, their {Origin, most worthy to be praised of al] ‘created Beings, the Universal Intelligence ; 34. That he would ask in this sort of the Universal Creator, the Stablisher of all Be- ‘ings and Essences, worthy of the nearer ‘of worlds, the Causer of Causes; * 35. That he would exalt my Soul, nd bring me*near unto Him ; Se 30. : THE PROPHET FERIDUN: 105 36. And speak ‘unto me, and turn aside ‘from me the evil of this abode and of that abode; ~ 37. And illuminate the band of Light and Splendor, and bless them and us, and puri- fy them for ever and ever. So be it. 38. ln the name of Mezdam the Helper! 39. O Perisdim*! Prophets never mis- Jead : 40. Their words and deeds are from the command of Mezdam ; 41. Whosoever speaketh evil of Jerm- shar,f bring bim to a proper sense ; 42, Jermshar is my companion. Commentary. The evi] band revile Jemshid the prophet, the King of Kings. Buing this band to a pro« per sense, that they may not designate as Bad, that mighty prophet who is now my companion, and re- jeased ftom the body and from bodily affections. In- struct with your tongue and your hand him who does notatiend to yon, For prophets never err, since he who is chosen of Yezdain never deviales into tbe evi} faith. It is related that Jemshid (who is me:cy altos gether) having withdrawn from the society of mankind, and being soon after stript of his (earthly) clothing by the hands -of Bewer-asp, Deh-ak ordered his sere vants to revile Jem, and ascribe to him wicked speeches and actions, thereby (o-establish false religions. Yez- * Feridan, Pers. + Jemehid, Pers, dén 46 - THE BOOK OFSSHET ¢ dan therefore commands them to desist from this evil talk, and says to his prophet Feridan, the highly gift- “ed, that he must restrain men from it. He farther informs the prophet and King of Anes gs eer of @xalted nature; . bak. 43. Now, thy sons: shall become: rebelli- ous, and shall find retribution atlast#) | 44. And they:shall not attain’ the object | -of their wishes: I will speedily give it to Miruzad ;* : bre] »¢ COMMENTARY. He informs, the. prophet} Tir and Selm will become refractory and meet with suitable retribution: they will aim at the sovereignty of the kingdom of ‘Iran, but unsuccessfully + that mae I wall bestow on Menuchelir ! 45. And after thee Miruzad© shall be a | prophet ;' 46: Atid thou art one of ‘the sale Prophets. I have shewn thee hidden se- crets ; and I have given thy, race mihereast cy over the world. o! r 47, Ihave’ made thee prophet and “king ‘over the whole world, ; 48. Thy posterity I have raised, to So- vereignty. pres nt Commentary. For the Piophias the King of Kings of the age, divided. the world, into. three’ parts, and gave them to his sons, and the» Sovereignty continued in their race. ke ae *©* Menuchehs, Peres “9° “* : A: te 107 ug «9 rer j THE BOOK OF SHET ae PROPHET MENUCHEBR. + ew =e -_—_——_ 1. L E T us take refuge with Mezdim from evil imaginations. which mislead and ‘harass us! ‘2. In the name of Shemta, the Benefi: cent! the Bountiful ! the Merciful ! the Just ! 3. In the name ‘of the Only Mezdam! ! 4. O Miruzad son of *Yershad, I have exalted thee over Simar and +Tistil; and now have I chosen thee for prophecy and sovereignty! Adore thou the Moon. 5. In the name of the One Mezdam! 6. Thine be praise; and on thee be the blessing of Herjem.{ 7. OVery Mighty! Learned! Wise and Good Moon (Fershem) of the Sphere! best ‘Thou art the one whom they worship amongst us, O Moon! * Menuchehr son of Irej. Pers. + Selm and Tur, Pers. Ire} was the supposed a ancestor of the Iranis, Tur ef the Turanis. >». 3. Yezdan, Pers. « ; 108 THE BOOK OF SHET g. Minister of the Sun and his Vices gerent! Pestower of colours! 10. Who ridest on the Sphere! The friend of the very mighty Celestials ! 11. Key of the Heavens which readily obey ! 12. Guardian of the Element of Water! ! 13. Lord of Moistures, whether as to the assuming or putting off of figure! 14. Obedient to tvy Creator! 15. Revolving in the circle of thy Sphere which is unaffected by LARPS Up Bee or inju- ry! 16. In the love of thy beloved Intelli- gence! 17. Glorious is thy Creator and Exalter! 18. Who raineth down the lights that conter on thee the state of eternity ! 19. Who hath given thee rest.in the first Heaven ! r Commentary. He says the first Heaven, meaning the Klemental Heaven; because of His goodness he would intimate to his terrestrial servants, that they © should reckon from below upwards. 20. O Ever ready to aid! l ask of thee a benefit ; ; 21. That thou wouldst ask of thy Father and . ai td THE PROPHET MENUCHEHR. . 1ag and Lord, thy Creator, who is an Intelli- gence and thy Beloved; 22. And of all the active Intelligences, which are lights free and independent of the affections of matter; , 23. That thev would ask a wish suited to the world that is free from accident and change ; 24. And (that they would ask) of the the Origin of their Being, the first-created Existence, the nearest Light, the Univer- "sal Intelligence, ‘25. That he would ask of the One wor- thy of his adoration, and worthy -to be _adored of such as are worthy of adoration! of Him who is worthy of the adoration of Worlds! - 26. The adorner bf the nests of Being! _ 27. The Former of the Entities of the whole of them! | 28. Lord of Bountiesand Splendor! The Necessarily Existent ! 29. That He would purify me by the affusion of hjs pure light ; es." 30. That He would purify ,me and bring -me near unte him; 31. 10 THE BOOK OF SHET 31. And glorify me far away from all calamities whether of Soul or Body ; 32. And glorify the band of light and splendor, 33. And purify them and us; and bless them and us ; 34. Forever and ever. So be it. 35. In the name of the One Mezdam! 36. After thee will come a prophet Ky- laserv* by name, who will fill all with a+ mazement at hisfreedom from worldly affec- tions; And he will be the companion of Mezdam. 2m * Ky Khusrou, Pers: — 1] THE BOOK . OF SHET THE PROPHET KY-KHUSROU. fe Let us take refuge with Mezdim from evil imaginations that mislead and dis- tress us! _2. Inthe name of Shemt4, the Bounti- ful, the Beneficent, the Merciful, the Just! 3. In the name of Mezdam the Creator of the free (disembodied spirit). 4. O my Prophet! Kailaserv son of Hir- taush,* thou art high exalted near Me! 5. Thy heart is never separated from Me for the twinkling of an eye. 6. Thy Soul is an angel, and the son of _an angel: andso I have given thee a great and exalted angel, named Intelligence. Commentary. When He Says, thou art an angel and the son of an angel, two things may be observed: the one that as, in truth, Intelligence is the first father, he tells Ky Khusrou, thou art the son of that Mighty Angel: and the other that ‘in saying, thou art the son of an angi, He calis Siawesh an angel from his excel- lence; For the Soul when it separates from the Jower * The Persian has, “ Ky Kbusroa son of Siawakhsh.” bod, - le TIE BOOK OF SHET — body and returns back to its own native place, becomes like an angel, and assumes the rank of an angel. 7. Finally I will place thee near Bas along with Ferhtishbdd. * 8. Thou art not absent from before Me for one twinkling of an-eye. g. Iam never out of thy heart ; 10. And I am contained in no thing, but in thy heart, and in a heart like thy heart. Commentary. For I am contained in the heart that is on like thy heart. . And Iam nearer unto thee than thou art unto thyself. 12. O My friend! Do thou make iste the religion of the Great Abad, who is the greatest of prophets and that religion which is My own religion. | 13. For they can find no tia road towards Me except by this religion. 14. | have given thee such support and protection in the lower world, that a re- turn of thanksgiving is indispensable upon "*nee . For I have hestamied on thee celesti- al ge have given thee a Minister like Destar, and a warrior like Rustal. t * Behman, Pers t D.s du and Kustom, Pers. 16, “, ~ - 3 . ; ; 4 5 - TIE PROPHET KY-KHUSROU, 118 16. And digiified thee with such dis. tinction, that, in spite of all thy power, thou didst keep far away from women, nor didst ever mingle with them; but day and night didst bind thy heart to Me. os den tens. Observe tha', by the expression, * Kept tir away from women,” tle does not mean, thou didst not talk with women; He means, didst vot enjoy women in the way in whe! men converse and have eornexi n with women, Ky Khusrou had in his Golden Seragtio four ladies of sarpass ng beanty, #]i of whom aiso spent thir lives as Virgius: so that that blessed Prince lefi the world a Hirsd: now a Hirsasi Is one tiat never has-had connexon with women. His. ascelioigm is celebrated, 17. In the name of Mezdam, the Cre:tor of *unembocied Beings ! 8. Thou didst ask, Who are the lower si Tell me. 19. The sentient principles of all bodies that act aright, are lower angels Commentany. For the powers that see, hear, smell, faste, touck and such like are all terrestri: 1 ange!s, whi, - by the command of Yezdan, are the serv ants of tlhe Soul, Whe 4 isthe Monarch o° the Ki! ingtlom of the Body. 20. And I have taught thee all know- * Hersh? !. Pers Azal. This terion ie apo d either to aes ceties wily escape fitur the bydy by meditation and ab. straction 5 ur to pure Spits. ledges: 14 THE BOOK OF SHET ledges: thy knowledge is a ray of My knowledge, and thy action a sample of My action. : 21. In the name of Mezdam, the Creator of unembodied Beings !_ 22. I have made thee victorious over thine enemies; and have bestowed on thee whatever of external and internal excellence was useful. 23. Now thou art not satisfied with com- ing unto me from time to time, and longest to abide continually nigh unto me. 24. I too am not satisfied with thy ab- sence: 25. Although thou art with Me, and I with thee, still thou desirest, and I desire, that thou shouldst be still more intimately with Me; 26. Resign the Lower World to *Tinasp ; for the glory of Mezdam is upon him. Commentary. When the faculties of intelligence, sight, and taste chusea mean, and when justice has ~ neither excess nor deficiency,t it is called the glory of Yezdin; and, without this glory of God, no man is worthy of royalty. ; * Lohrasp, Pers. + This relates to the doctrine of all virtue lying fo the midst between two Extremes. 27. THE PROPHET KY-KHUSROU. 115 ' 27. And Tinasp shall have a worthy son, in whose time the Mighty Prophet Herttish* shall come. 28. And his Book is Enigmatical and Unenigmnatical. * Zirtasht, Pers. 1:6 ; fi ena *, THE BOOK A ey : oF | oe | A $ SHET THE PROPHET ZIRTUSHT. 1-9 ‘ , E T us seek refuge with Mezdim from evil imaginations which mislead and distress us !. ; . , 2. Inv the name of Shemta, the Bounti- ful, the Beneficent, the Mercirul,-the Just ! 3. Inthe name of Mezdam! 4. O Herigshad son or #Heresfetmad, I have selected thee for prophecy : : 5. And have communicated to thee My Word in three ways; 6. One in’ dfeams, and that is the eta . The second in dozing, and that is a a AsiaSt ; g. he third in waking when thou hast separated from the body, and passed with an angeLabove the heavens ; ‘Thy soul reacheth Me. 10. Allthe sp-ech which I have bestow- ed on thee is of two kinds; * és tos! teens f [sfentima: ’ Pers. + Vakrarname!, Vers: By k ot Decams: ¢ Pokerzakh, Pes. iil. THE PROPHET ZIRTUSAT. nv. . 1%, The Enigmatical and the Unenigma- tical; Cause thou the enigmatical and un- enigimatical to be alike. 12. Do no work but according to the Desatir. | ~ 13. Ihave unfolded to thee the secrets of being altogether. 14. Now thou knowest the past, the pre- sent and the future : _ 15. Unto whomsoever I grant the gift of prophecy while waking, to him do I deliver the religion of the Great Abad. 16. This religion is My Beloved. 17. Whosoever is separate from it, it pro- ceedeth from his not discovering the meaning of My word. 18. The meaning of My word can be found only while waking. 19. Say unto Vishtad* from Me, O King of Kings! How many things have I given thee, that thou mightest be received of all Mankind ! 20. First, A prophet like fHertarash, My $riend and acquaintance ; * Gishtasp, P. + Zerturbt, ?. 21. 118 THE BOOK OF SHET ~ 21. Next, A son like Sepehnad,* who is a Sage Mobed andaGeneral; = =? _ 22. Again, A Ministerlike Iemisidf who knoweth the Secrets of all the Spheres. - 23. And moreover a kingdom like: Hirtef for thine abode ; . 24. And in consequence of this dignity all Princes have become thy vassals, 25. In the name of Mezdam! 26. Now, OMy Friend! thou hast come near unto Me, and I have made thee near unto Me. Ask whatever thou listest, that I may answer. Ot 27. In the name of Mezdim! tg 28. Thou hast asked, O Mighty Lord+ How didst thou create the world? I 29. Know, O My Friend! that the es- ~ sence of the Self-existent 1s one, and with- out what or how. 30. Being is like light; and hght ~ cometh visible. Jf 31. His greatness belongeth to His per- fections; Intelligence, and Soul, and rac 3 are created. ® Isfend ar, P. 4 Jemaayy Pe b ict, 2. THE PROPHET ZIRTUSHT. 116 $2. AsI Rave said in’the Book of the Great Abad. “33. When the Sphere began to revolve by the light of Mezdim, four elements and three children were produced. 34. And these three children are depen- dent onthe four mothers; they on the Spheré, it on the Soul, it on Intelligence, and it on Mezdim. 35. Whatever is on earth is the resem~ blance and shadow of something that is in the Sphere. 36. While that resplendent thing* re- maineth in good condition, ‘it is well also with its shadow. 37. When that resplendent object re- moveth far from its shadow, life removeth to a distance. 38 Again, that light is the shadow o something more resplendent than itself; 3g. And so on upto Me, who am the Light of Lights. 40. Look (therefore) to Mezdim who causeth the shadow to fall, )41. In the name of Mezdim ! * The prototype that is in the Sphere. 190 THE BOOK OF SHET 42, Nowa Wise Man, named Tianar* _ will.come from Nurakhf in order to con- sult. thee concerning the real nature of things. 43. I will tell thee what he oakitles and do thou answer (his questions) before he putteth them. Sh Commentary. It is said that when the fame of the excellence of the nature of Zerifisht had spread all over the world, and when Isfendiaér went round the world, erected fire-temples, and raised domes over the fires ; the wise menof Yunan selected a Sage named ‘Tftianish, who at that time had the superiority in acquirements over them all, to go to Iran and to en- quire of Zertusht concerning the real nature of things. If he was puzzled and unable to answer, he could be no prophet; but if he returned an answer, he was a speaker of truth. When the Yundni Sage arrived at Balkh, Gushtasp appointed a proper day, on which the Mobeds of every country should assemble; and a golden chair was placed for the Yunani Sage, Then the beloved of Yezdan, the prophet Zertusht advanced . into the midst ofthe assembly: The Yunani Sage on seeing that chief said, “ This form and this gait can- ~« net lie, and nought but truth can proceed from ~ *¢ them.’” He then asked the day of the prophet’s nativity. The prophet of God told it. He said, ** On _ * sucha day, and under such a fortunate stara deceiy- ‘¢ er cannot be born.”’ He next enquired into bis diet * TutiAnush, #&. + Yundo, P. that is Greece and THE PROPAET ZiRTUSHT. 21 arid mode of life. The prophet of God explained the whole. The Sage said, ‘* This mode of life cannot ** suit an impostor.”” The prophet of Yezdén then said to him; ‘* 1 have answered you the questions which you have put to me; now, retain in your * mind what the famed Yunani Sages directed you to ** enquire of Zertusht and disclose it not; but listen *¢ and hear what they ask ; for God hath informed me * of it, and hath sent his word unto me to unfold it.” The Sage said, ‘* Speak.’’ ‘Thereupon the prophet Zertusht ordered his scholar to repeat the following texts ; 44. The friend of acuteness will say unto thee, The Nurakh *Sages ask, What use is there fora prophet in this world ? 45. A prophet is necessary on this ac- count, that men are connected with each o- ther in the concerns of life; r 46. Therefore rules and laws are indis- pensable, that all may act in concert ; 47. That there may be. no injustice in giving or taking, or partnership ; but that the order of the world mayendure. —_- 48. And it is necessary that these rules should all proceed from Mezdiam, that all men may obey them. 49. For this high task a prophet must be Faised up. * Yuvan P, ‘ : Se. . 122 THE BOOK OF SHET , 50. He will ask thee, Hew can we makoele that a prophet is really called to his office des . By bis knowing that which others do. ap ee bbe 52 And by_ his giving you information regarding | your own heart ; "> oniggteedD 53. And by his not being puzzled byany question that is asked. se 54. And (by this) that another cannot do what he doeth. Commentary. For, when he is asked for miracles, he performs them, avd no other can. 55. And they* have discovered: that a Mighty King, a searcher of high knowledge, will arise, and will love them exceedingly : they will ask of thee, Who is he? "6 * Prrsstan Nore. The Yundni Sages. “Commenta ry. Mention the nane and marks of him whom this band of sages have discovered by their Knoww- ledee, their cood-deeds and perspicacity of heart. - 56. That King will be the son of a King oe the race of Vishtad? the King of Kings; ~ When the Hijrasisf shall do evil, and is eicie king, Mezdam shall convey, him,” though a Hirasi, to Tuapal.§ 1 Ste + Gushiasp Pers. + Iranis Pers. Poy Rint Pers i.e. Greece, The nome of Rfim was chiefly peplied tothe Asiatic dominions of tue lower Greek ee —" TNL PROPHET ZIRUSHT. 193 5-58. And that Kiog shall,become a very virtuons, accompiisbed and wise King; and ‘atialt” in the “end, give his Book to the lirdsis ; . 69. That they may insert, it in the Desa- tir. | . Commentary. By this-he distinetly indicates the Mins: Sekander, who was the son of the King of Kings Darab, “the son of the King of Kings Behman, exalted as ie pink TateHigence : : ‘When the iranis were guilty of criminal nets, one of which wes the revolt ef the two _Peesens whoslew King Darab, King Sekander revered them, on, ihe. l)Anis. Finally, by the command af Yez- vg and with consent of the Mobeds, he made his book a portion of the Desatir. “Phat Rook is the inspired wolume which the p ophet of God Zerlusht asked of ‘Ged that heshowdd send dewn as lis book for the pur= pose of advice; that when the time of Sekandet shouldianjwe, the Destirs might exhibit if, and he he- Jng gratified with it, become more attached to the faith of the Pare.) “Yezdan, approving of the request of his prophet, sent downa part of his word im the form _ofian Advice to Sekander: and the King placed if, ‘sealed with the seals of the Destdrs, in t e ‘Treasury. “When Sckander gained the ascentlency in Tian, Peri- dukht Roushenek* and the Destiirs delivered that yolumetinto his hands. fe heard if read, applauded the seligion(of Abad, ( on which be bles ings), praised , * Peridukht means, Daughter of the Favries, or fairy- dang ter; so Penzideh fairy .bild, whenoe Parysatiss Keu- sheack, ioe Title s,lendor, whenee Rexaca Stie was the daudbier of Derab and wife of Sckander. y i the 194 THE BOOK OF SHET - the greatness of Zertusht and the truth of that Religion, and commanded the Mobeds that they should make that book a portion of the Desatir. That Sacred volume is known under the name of Sekander, as it was for bis instruction that it was revealed to Zertushi; and tHe beginning of it is, ** In the name of the Giver of Know - 6 ledge Mezdam.” 60. And whenthat King cometh to Hi. yas,* he will cause the Books of the His " yasis to be translated into the Nurakhif tongue. / ri 61. Hence the Sect of Internal Ilfumis mation will arise among the Nurakhis, as well as that of Reason. : te Commentary. The Sect of Gishespians of Iran and-Yunin is a medium between the |Numinated and the Rationalist. When Sekander came to Iran, he found that the Gishespians of lran were the better and }wiser; aud he found that they had sueh power that, whew they pleased, they left the body, which they treat- edas a garment. And besides them be saw another elagss of men in Trin, who, by means of reason’ and me- ditasion (nirnid), discovered'the real nature of things as they actually exist; avd there was ‘no such class of men iv Yunan » Having collected all their books he translated them imo the Yunani and Rami tongues, He then gave his Prime Minister ¢ Destar )-and Teach- © Praun Pers. , Yunani, Pers: : t Phat iv wiser & better than the Guehespians of Yunam THE PROPHET ZIRTUSHT. 125 er® the title of the chief Mobed and Sage, and made bim the Head ofthe Nirniadis. From this time for- ward the Sect of Rationalists prevailed among the Yunanis and Rumis. ; 62. When the Nurakhi heareth these words from thee whom I have sent, he wil! enter into thy Faith, and become a worshipper of Mezdam. Commentary. When the Yunani Sage heard all these words, he entered into the Faith, and studied knowledge and wisdom under the beloved of God, Zer- tusht the propliet: and the king of kings Gishtasp bestowed on him the Office of Chief of the Hirbeds of Yunan, and of the Mobeds of that country. ‘The ac- complished man having returned back to Yunan brought over the inhabitants to the religion of that blessed prophet. 63. In the name of Mezdam. 64. O prophet and friend! Hertish son of Heresfetmad! When Senkerakas} arriv- ed, he wasturned into the right road by one fershem of the Navisshat and return- + ed back into Azend.§ Commentary. Chengerengacheh was a Sage re- nowned for his acuteness and wisdom, and the Mobeds (wise-men) of the earth gloried in being his scholars, * The Arabs and Persians imagine that Aristotle was - Alexauder’s Prime Minisier. + Chengerengachh. Pers. £ By one Nisk (or Seciion) of the Awesta Pers. 5 Hind. Pers. Whea 196° THE BOOK OF:SHET . When he heard of the greatness of. the prophet of. Yezdan, Zertusht the son of Isfenteman, he came to. Iran with the intention of overturning the Good Re- ligion. When he reached Balkh, before he had drops” ped a single word from his tongue, and before he had asked a single question, the prophet of Yezdan, Zer- tusht, said into him, Commit not to your tongue what you have in your heart, but keep it secret. He then” addressed a Sage who washis disciple, saying, Read to him one section (Nisk) of the Awesta. In this bles- sed section of the Awesta were found the questions of Chengerengacheh with the answers, which He (God) himself had communicated to the prophet; forewarn- ing him, that such a person, of such a name would come ; (hat his first question would be this, and that. the answer was to be so. . When Chengerengacheh saw, this miracle, he was converted to the Good Faith, and. returning tothe land of Hind remained steady | in this blessed religion. May Yezdan the Bountiful grant to us and our friends this best of Faiths! 65. Nowa Brahman named Biras* will come from Azend very wise, insomuch that there are few such persons on earth! 66. He, in his heart, intendeth to ask of © thee, first, Why is not Mezdam the im- mediate maker of all things having being ? 67. Say thou unto him ; Mezdam is the | Maker of all things; and used the me- dium of no instrument in bestowing exis- * Bias Pers undoubtedly the celebrated Vias or V) asa. tence THE PROPHET ZIRTUSHT. 197 tence on the Chief of Angels; but in regard to all other existences he made use ofan instrument, Commentary. The First Intellizence received be- ing from the Bestower of Being without the intervention of any instrument; while all other beings received exis- tence by the intervention of instruments and media. 68. And this intervention of being, de- gree after degree, doth not proceed from any inability in Mezdam to create (direct- ly). | | 69. The cause of it is that one class of existences hath not the capacity of receiving existence but through a medium ; “70. And some classes not without the intervention of media,. and others classes not without many media. Commentary. He says, that in truth, all things in the realm of being have been created of Yezddn; butin such wise, that, in the bestowing ofexistence on some _ created beings, He used no instrument or med um, and there He operates immediately ; while in others He made use of an-instrumentand amedium. But the use ofan instrument or medium through different degrees does not proceed from any defect or incapacity in making or creating on the part of Yezdin; but arises solely from the nature of some created things which have not the capacity of receiving existence except througha medium ; while others have not the power of assaming Quix eamieota 128. THE BOOK OF SHET existence but through several media; and many Lave not the capacity of receiving creation except through many media: just as the bat, in order to receive the light of the excellent sun, requires the intervention of the ligbt of the venerable moon: and this does not arise from the sun’s not having the power of showering down illamination & light, but from this, that the bat has not the power and capacity of enduring the powerful light of the resplendent sun without some medium. I enquired of the Highest Angel, and Greatest Cherub and the General of the Angels, Why did Yezdan en- trust all things to your Majesty; and in like manner through your Majesty (o others; and in like manner . through these to others again? He answered, O Fifth ofthe Séséns! It does not become the rank of Majesty and the grandeur of Sovereignty that the Monarch in person should manage business directly, and enter into trifling details. Jt is fitting that he should chuse one of his servants who is adorned with extraordinary skill and eminent sagacity, and in possession of high talents, and entrust him with the affairs of sovereignty and the exercises of beneficence towards the subjects, . that he may manage affairs according to the instruc- tions of the king; that he superintend all concerns of importance, and consign the rest to be managed by Deputies, allotting to each his respective department : and that these Deputies should, for the better dispatch of business, appoint other agents, till all the business shall be disposed of and terminated according to the wish and orders of the King. Now all this happy dis« posal and arrangement proceeds from the king by the hands of his agents and officers, whether effected without any medium or by means of a medium, This being THE PROPHET ZIRTUSHT. 199 being understood, know farther, that Yez lan is cere: tainty ofexceeding might, and of indepenstent gran- deur, aud power and glo y: and that of the exisiences which are dependevt and created, a d which require ee ig without them: selves tov their b ing ani pere clion, ‘there are many dezrees, differing botir ay to multitude and fewness, goodness & pb dness : that theree . fore it is not becommg that the Necessari y Existent should concern Limself personally wich ail wie .e degrees 2 it is better that ' e should create one Being oi the highest ~ excellence, and deliver over to him the keys a tie Migazines of bis Sovereignty ; and that in ].ke monet this Being svould appoint agents directly or remotely for t! ose de_rees on degrees th t have been mentioned : and tha! tee last should act in te same manner. As for exanple, the celestial angels, aud the stars that bee Jong to the superior worl!, the ferrestrivl angels, nd material natures, mineral forms, and the soul and energy of vegetables, and of an mals, ard of men, that are all of the lower world, have each an overseer appointed and guardians for maintaining the real sovereignty, in order that all may be conducted agreeably to God, and be ‘obedient unto Him. Now all this is arranged by the: Self-Existent. in the best possible manner; a: d since: ‘the substance is better than the accident that is de- pendent on it; and as independent substances having no place and no concern with material esences, are more éxcellsat and beiter than such essences as are dependent on place and matter; so Yezdause-ected me, and J in like manner exeited ny energies: and tere restrial prophets,in confownity with this Constilution, established the Office of Royalty and the Visiership, and the Ollice of General, and Nobility and so forth, 71. » 430 ss BOOK OF SHET . 91. Again he willenquire, Why is the fire below the firmament, and the air be- low the fire, and the water below the air, and the earth below the water? 72. Say thou, The heaven ever revolyeth and its revolutions produce heat ; + 73. Hence the fire is placed below’ the firmament ; because- if any thing but fite “were there, it would be consumed by the heat resulting from the revolutions of the firmament. 74. Next cometh air which is a thin, yielding body; for, were it thick Ba un- yielding, animals could not breathe, nor move backward and forward in it.. © © 75. The water he created next and plac- ed it on a level with the earth; since were the earth full of water, not only below but above, as it is of air, animals would be: un- able to breathe; and eating, and sleeping and sitting could have no existence. ComMENTARY. Since all would be listwias 76. He in the last place produced the earth and stablished it, and bestowed a par- ticular constitution on every animal and vegetable, and mineral, and assigned to each an office. ’ T7,. THE PROPHET ZIRTUSHT 431 ..27. In the name of Mezdan. 78. He will next ask the bistory of the submission of the Animals to Gilshadeng* _and of their conversation with men. -Then say unto him; .- 79. Mezdam selected Gilshadeng & made the animals subject unto him; 80. So that that prince divided them all into seven classes ; 81. First, Grazing Animals, and he gave the sovereignty of them to the horse called +Ferjeng. 82. Secondly, Ravenous Aainithle: and the _ sovereignty over them he bestowed on the ‘lion called the Bold. 83. Thirdly, Birds, and he gave the rule over this class to the Zadrus ( Semurgh Pers.) called the Sage. 84. Fourthly, Birds of prey, and the rule _ over this class he gave to the Eagle, stiled the Mighty. 85. Fifthly, Water Animals, and the command over them he entrusted to the _ crocodile denominated the Powerful. ® Gilshah, Pers. t The Persian has Rakhsh, a white and red, biack or white, or, in general, any horse. s 86. 132 ‘THE BOOK OF SHET— 86. Sixthly, Crawling Animals, and the chiefship of them he bestowed on ys drae | gon named the Strong. _ 87. Seventhly, Insects, and the authority over them he cunterred on the bee, called the Swect. 88. From these seven mere who were subject to Gilshadeng, seven Sages having come to the king of kings, solicited redress from the tyranny of Mankind. 89. First of all, the wise camel-said, O prophet of Mezdam! In what contists the superiority of mankind over us, to entitle them, in this manner, to exercise tyranny over us? 90. Let them speak that we may hear; and let them hear what we have to say. g1. A Sage, Huresteh* by name, lift up his voice; There are many proofs of man’s superiority over them; one of these is Speech, a faculty which they do not pos- sess.. 92. The camel] answered, As for speech, if the object of speech be to make the hears er understand, animals too possess speech. @ Klojesteb, Pers, 93. THE PROPHET ZinTUSHY. 133 93. And an account of the speech of ani- mals is contained in the Book of Gilishnae and *Siimer. Enquire, for they too undere étand it. 94. Haristeh said, The speech of man is plain. and intelligible, and what camels speak i is hidden. 95. The catne! replied, Animals too pos- $ess an intelligible tongue: because thou dost not understand it, dost thou imagine that it is unintelligible? 96. Ignorant that thou art! Thy defici- ency ariseth from that very circumstance which thou deemest thy excellence. 97- Thou sayest that the speech of anis mals is unintelligible, and that the excel- lence of man’s is that it is intelligib'e; whereas the hearer receiveth the sdme be- nefit from both; and both possess the same quality: 98. Now if any one speak even much in an unintelligible tongue, be is not under- stood. while he is ‘comprehended it he speak jn an intelligible one. gg: And as there is no necessity for men to speak the language of animals; so there * Gilatub aud § &insk. is 134 THE BOOK OF SHET _. isno necessity for animals to talk the lan- guage of men. i - 100, And seest thou not how the speech of the inhabitant of the West giveth asound not to be understood by the inhabitant on the East; and in_ like manner that of the native of the East to the native of the West? 101. One who doth not understand the speech of another is not therefore justified in calling it an unintelligible language. _ 102. Hiaristeh said, You have been or- dained for’our service. diet ~ 103..The camel answered, And you also have beén ordained to bring us water, and grain, and grass. | . 104. Haristeh said nothing in answer, _ Commentary. His articulating tongue was confined within his lips from necessity. 105. Then the sage ant* came forward and said unto Gilshadeng, O prophet of Mezdam ! King of animals and of mankind! I wish ta be informed wherein consisteth the surpassing excellence of man above animals. * Persran Nore. The envoy of the Bee Shérin ( the Sweet). kg 106. A sage, Shasar by name, hastily an- ‘3 a swered, THE PROPHET ZIRTUSHT. 135 swered, One proof of the decided supe- riority of man over them is the excellence of his shape and his upright deportment.. 107, The wise ant replied, The intelli- gent do not pride themseives on shape, and yet we are all.on.a level in regard to the combinations of the members of our body. , 108. And even you, when you would praise any beautiful Person describe her as being stag-eyed, as having the gait of a par- tridge, or a peacock’s waist ; whence it may e understood that the superiority is ours. Commentary. For when men wish to praise, they compare a thing with something that is of a higher kind and superior to it, marking some similitude be- tween it and the form and figure of that more elevated nature. When mankind therefore compare themselves with animals, it is evident thatit must be because ani- mals are better than they. ~~ 309. ‘To this Shasar returned no answer. 110. Next the knowing fox, taking up the speech said, What superiority in arts doth man possess? 111. The wise Jewanshir answered, The superiority of man consisteth in the good dress, and agreeable food and drink which they formerly -had, and at the present time in their covering their obscene parts. y 17 Com- 156 THE BOOK OF SHET “Commentary. Itis tobe remarked that formerly is used here because in the tine of the venerable Gil- shah, mankind did not use good clothing or ‘ond, and the term formerly ieters to the time of Shet Y 4sande jam,* and the time prior to that; while the time downe wards from that is denominated the present time, which includes the period when the nitural piaits were cos vered: for Gilshah and bis dis: iples,’of the leaves of trees and the skins of dead animals and of ravenous beasts made a covering for the obscene parts; and in his time, there was no other cov ering but these. 112. The wise fox said, In former times your clothes were of wool, and hair, and skins of animals, and still are so. 113. And your sweetest food is from the vomit of the bee ;' 114. And aniinals do not ‘reqhire any ad vering for theic natural parts ; ‘tor all that re= quireth to be covered, is covered naturally ; - 115. And, if it be not, Mezdaui baib net’ directed them: . Coumentany. ‘Lv cover ‘tim. 116. Jewnshir replied, It ill becomiet® you to join in this controversy; you whe cruelly tear each other to pieces. * Gilsbeh was the eon of YadndAm in whose time man- kind febunto wickedvess ana doorder. GHisieh m sane measure reformed their sttustion, but sit they were much Isao ciViliocd than they bud Ween in tide preewding ages 117. 4-20) * . ah A THE PROPHET ZIRTUSAT. 13? 11%. The fox rejoined, we have learnt this practice from you, for Jilmis slew Tilmis. Commentary. It mast be known that Shet Gilshak had in his family two sons named Jilmis and Tilmis, and two daughters Akimar and Hakisar. ‘To ‘Tilmis, he gave to wife Akimar who was of an elegant form, besides being good and agreeable; and Hakisar, who was notso beautiful, be married to Jilmis. Jilmis was instigated by love, and. passion inflamed by envy, to slay Tilmis his brother, by dashing a huge stone on his head. while he was asleep, whence, by the curse of Gilshah and his owa misdeeds, he was cast into *he:l. Inallusion tothis, the fex gives Jew4nsher to understand scorn- fally, and by way of reproach, that it was from mane kind that animals learned murder, and vice, and sub- jection to lust, and indulgence in anger. 118. Moreover, ravenous animals live on flesh; but why do ye fall out with each o= ther? | CommenTary. He says, beasts of prey naturally feed on flesh, and hence they devise the death of anis mals; but since mén do not necessarily live on flesh, why do they kill even each other? 119. And whereas you became evil-do- ers, the Hirtasp, retiring far fram you, dwelt with us in hill and waste; “* This story of Jilmis and Tilmis bears a strong resem. blance to Cain and Abel ia scripture, as wellas to Ha el and Kabil in the Koran, 120, 138 THE BOOK OF SHET 120. And we are his servants. 121. Jew4nshir returned no answer. 122. Next the sagacious spider coming: forward said, Wherein consisteth the su pe- rior excellence of man! ? Tell us that we may - know it. 123. The sage, Simrash by name, said, Men understand talismans, and charms, and magic arts, and such like, while animals do not. 124 The spider answered, Animals ex- ceed men in these respects; knowest thou not that crawling things and insects build triangular and square houses, without wood or brick. 125. Behold my work, how, without loom, I weave fine cloth. 126. Simrash replied, Man can write and express his thoughts on paper, which ani- mals cannot. 127. The spider said, Animals do not transfer the secrets of Mezdam from a living: heart to a lifeless body. é 128. Simrash hung dewn his head from. shame. 129. The wise torteise next advancing said, THE PROPHET ZIRTUSUT 139 taid,. What proof i is there of the yaparie ority of man? 130. The sage, named Shatish- herta said, Kings. and ministers, and generals, and physicians, and astronomers afford proofs’ of man’s superiority. 131. The tortoise said, Animals too pos- sess the classes [that you have mentioned. 132, Observe the sovereignty of the bee and of the ant in their kind: 133, And attend to the visiership of the aa ae 134. And recollect the generalship of the elephant ; ies 135. And learn medicine from the dog, who healeth wounds, by licking them with his tongue ; 136. And the cock is an astronomer, who knoweth right well ihe time of the day and night. 137. On hearing these observ ations Sha- lish- herta remained silent. * 138, Next the sage peacock, sailing in, said; What proof is there of man’s superior dignity ? _.1389. The wise visier, Vizlir by name, said, 140 ' THE BOOK OF SHET - said, Mankind. possess the faculty of judge ment and discrimination. -140..The sage peacock answered, If dur- ing.the darkness of a single night, a hundred sheep. have. young, each knoweth its own lamb; and in like manner each lamb, knoweth (its mother ). 7 ip Commentary. And turns to its mother,; .and this, kind of instinct mankind do not possess, 141. The wise Vizlar said, Men are Kare: 142. The sage peacock answered, They are not bolder than the lion. : Commentary. For when warriors would ptaise themselves, thty compare themselves to the lion. 143. Vizlur had nothing to reply. 144. Next the wise Haima advancing said, Where is the Sage who will afford ine a proof of man’s superiority ? 145. The sage named Mezdam-hertaien- deh, answered, One superiority of man con- sisteth in knowledge, as by means of it he ascendeth from a low to an exalted station, 146. The wise Huma said, If you pride, yourselves on this, animals too possess it ; since by it they distinguish the flower from the thorn. 147. The sage Mezdam-hertaiendeh re- plied, THE PROPHET ZIRTUSHT. Ww plied; Knowledge bas a root and branch. ¥ou-have gotthe branches ; but the root of knowledge. consisteth in the sayings of the prophets, which belong toman alones .-148..The wise Huma said, This. benefit we too possess, aad each tribe hath different customs ; : ' “149. And i in ‘like manner as among you prophets reveal their prophecies, among us there are seers one of whom is the bées* d-besis? ms 150. The sage Mezdam- hertiaiendeh said,- The heart of man attaineth self possession, and effeeteth an union with the soul, and by means of knowledge is elevated to the glo- rious nature of the angels. & 151., _ The wise het answered, We ani- mals likewise become tame. -y52.° The sage Mezdam-hertaiendeh re-’ plied; Yes, It is true. Yet your perfec- tion consisteth i in attaining only a single one of the qualities of man; while man’s ‘per-— fection consisteth in attaining the nature of disembodied spirits. ‘Commentary. That is of Intelligences and Souls. “183. The wise Huma said ; Te, yet in spite Ke THE BOOK OF SHET spite of this, in his patting to death of ani¢ mals and in similar acts, he resembleth the beasts of prey, and not the angels; for Pr are not guilty of such deeds.) 14 ‘Commentary. He speaks of the slaying and subs jecting of animals, and the giving of pain and troubleto: animals, of which men have made a trade; though such. is not the conduct of angels, but the practice and nature of savage beasts. Men, therefore, approximate to the class of ravenous animals rather than of angels, whatever’ claims they may assertto tha! high distinction. = 9) | 154. The sage Mezdam-hertaiendeh said,. It is right to kill ravenous animals, just as it is to open a sick man’s. veins. : Commentary. For the whole world is one ine and the killing of an animal like ‘that i in question, is. like diminishing the blood in the body ; ; And as diseases. would prevail if this blood were left in the body, so if the blood of ravenous beasts were not shed, they would afflict many animals, all of which are parts of this huge animal; and hence it is laudable to shed their bload, for the comfort of this body. J 155. The prophet of the world then said, We deem it sinful to kill harmless anis mals, and no man bath authority to commit _ this wicked act. pg Gr 156. Were all ravenous “animals to enter intoa compact not to kill harmless animals, we +f PROPHET ZIRTUSAT. Lis We would abstain from slaying them, and hold them dear as ourselves. _ 157. Upon this the wolf made a treaty with the ram, and the lion became the friend of the stag; 158. And no tyranny was left in the world, 159. Till Desh-bireh* broke the treaty. ComMeNnTARY. And began to kill animals. 160. In consequence of this his misdeed, nobody observed the treaty, except the harmless animals. 161. This is the dialogue that passed concerning the grand Secret. Commentany. The abject of this fable is to recom- mend self-knowledge and self-controul ; man having . the ascendency over other animals only by speech, in- genuity, knowledge and suitable conduct. 162. When you have expounded this matter to him, he will become of the. true faith, and be converted to your religion. Commentary. At is said (hat when Bids, the Hindi, came to Balkh, Gushtasp sent for Zertusht, and in- formed the prophet of Yezdan of that wise man’s com- ing. The prophet said, May Yezdan turn it to good ! The Emperor then commanded that the Sages and Mo- beds should be summoned from all countries. When * Debak Pers. : they M4 ~ THE BOOK OF SHET > ~ they. were, all assembled, Zertusht came from his plage of Worship ; an Bias, also haying joined the assem said to the prophet of “Yezdan ; O Zertusht, ‘the in bitants- of the: work, moved by the answers A cw pounding of Secrets given to Chengerengacheh, are dev sirous to adopt thy religion. I have heard, moreoyers of many, of thy miracles, J ama Hindi man, and, i in my own country, of unequalled knowled lige. Ihave im my mind several secrets, swith I have never eritruste to my tongue, because some say that the Ahermans (devils) might give information of them to the ido- Jators of the Aherman faith: so no eat hath beard them, except that of my heart. If, in the presence of this assembly, you tell me, one after another, what those secrets are that remain on my mind, J will be convert- edto your faith, Shet Zertusht said, Oo Bias, Yezdan communicated to me your secrets, before your arrival, He then mentioned the whole in detail from beginning to end: When Bids heard, and asked the meaning “of the words, and had them explained* to him, he Tes. turned thanks to Yezdan and united himself to the Beh- : din, after which he returned back to Hind... 163. In the name of Mezdam! !O Zir- tusht! my prophet! After thee shall Sim-- kendeshf appear, and afterwards the First Sisin, the prophet, shall come and ‘make. thy Book known by a translation. , . 9- * Since they were spoken in a . Persian language which he did not gnderstand. — * Sckander. - es 4 ~~" 164. a7. So THE PROPHET ZIRTUSHT. 45 164. And no one but he shall know the meaning of my words. Commentary. Hence it was that Shet Sasan made an interpretation of the Book of Shet Zertusht agreea- bly to its sense. - 146 _ BOOK OF INSTRUCTIONS FOR SEKANDER. 1. L E T us take refuge with Mezdim from evil thoughts which mislead and dis- tress us. 2. In the name of Shamta, the Bountiful, the Beneficent, the Kind, the Just ! Commentary. This is the Book of Advice for Se« kander which Yezdan sent down at the desire of his prophet Zertusht, as has been already related. 3. In the name of Mezdam, the Giver of Wisdom ! 4. O Simkendesh son of *Nishal! Mez- dam hath exalted thee to royalty and em- pire. Do thou, of thy exalted wisdom, bes- tow splendor on the religion of the Great Abad, who is the greatest of prophets. 5. And because the affairs of the +Hirasis went, in many respects, ill, I carried thee away into {Nasid. ® Sekander son of Darab. Pers. + Irdnis Pers. " ¥ Rom. Pers, Com- INSTRUCTIONS &c. 47 Commentary. By this he means, Thy descent is from the king of Iran: when the Irdnis became ev.1- doers, | removed thee away from that race, for their punishment. / s 6. Place not a stranger over }Hirds for it is thy house. , 7. If thy army inflict any suffering on the good people of Hiras, make atonement and satisfy them; else shall J ask an ac- count of thee. 8. In the name of Mezdim the Giver of Wisdom ! Q. Mezdim shewed kindness unto man, in that he created him of the second rank of angels. Commentany. The angels of the second rank are souls, while the angels of the first rank are Intelligences. 10. And deputed along with him an An- gel of the first class, Intelligence by name. 11, And bestowed on him§ instruments of the lower world, together with certain of the inferior angels ; 12. Of which angels one is in the liver, and is called Temperament: another Life, 3 Tran. Pers. § i. €. Senses and corporeal faculties. and las INSTRUCTIONS &c: and his abode is in the heart ; and anotheri is Soul; who dwelleth in the brain. . 13. And he bestowed servants on them. 14. Now life is affected by two eyils,, Lust and Anger. Restrain them within the proper mean. 15. Till Man can attain this self coueanull he cannot become a celestial. 16. And soon a prophet will come, vir- tuous and wise, Sasan by name. “249 THE BOOK OF SHET SASAN THE FIRST. — 1. L ET us take refuge with Mezdim from evil imaginations which misltad aad afflict us! } 2. In the nathe of Shemta; the Bounti- ful, the Beneficent, the Merciful; the Just! 3. Let us ask assistance from Mezdim, the self-Existent, the Uncompounded, the Artificer of qualities! Commentary. Ina trance, I beheld my sage and respected ancestor who said, For the better interpretas ‘tion of the Book which Yezdin hath sent unto me, do thou make use of some intelligent words, even though they may be such as occur in the translation of the ree spected Desatir. I have therefore inserted, after the translation, such illustrations and proofs as seemed to ‘be conformable to reason. On that account we cite the expressions used by the King, the Most Just and First *Legislator, the Instructor of the legislating prophets, the adorner of knowledge, Hosheng, in the Jawedan- Khirid,+ in the exposition of the words which the Sun spoke to that exalted Being. 4. The Necessarily-existent is the Creator of the conditionally-existent. #* Kuosrov Beshddd va Peshddd. Pers. + Eternal Lutelligences CoMMENTARY. 150 THE BOOK OF Commentary. The explanation is this, Whatever is conceivable is either necessari]y-existent, or conditi- onally existent, or necessarily non-existent. For if we regard only the nature of things, abstractly, undoubtedly whatever does not possess the possibility of nou-ex- istence is necessarily-existent; and what has not the capacity of existence, is necessarily non-existent, as for example, the union of two opposites ; while, what en- joys the capacity of either, is conditionally-existent. Now this conditional existence (or existing in possibi- lity), which they cal] Nawerfertésh, of necessity re- quires some Giver of Being, who is denominated the Creator of the supposed possible thing. For, if it pos- sessed an equal tendency to existence and (o non-e€x- sistence, without any difference whatever, it is plain, at a single glance, and without any necessity for reasoning, that in that case it must require some power to give it existence, and this power is its Maker; And on the other hand supposing that this tendency were not equal, still it cannot possess necessary existence or what is called Girwer ; for, if it did, then it could not be cons tingent (as was supposed). And again supposing that its tendency were stronger to existence than to nen-ex- istence, but still without reaching the degree of neces- Sary-existence ; in that case, this superior tendency can- not co-exist with contingent being : for if this possibility of existence joined to this superior tendency, ils sup- posed property, did not incline to non-existence, it must be necessarily-existent, and not contingent. If on the other hand it possessed a superior tendency te nou-ex- istence, this tendency, though imperfect, must of ne- cessity prevail, while the inferior tendency towards existence wo. JJ beof no avail ; And this a moment’s ree flection, _ SHET SASAN THE FIRST. 15} flection, without the necessity of any argument, evidently shews cannot be the case, and is impossible. Hence it is plain that what is potential or contingent, in every ease requires amaker and former, who, until he has being, cannot confer being on any thing else. ' This introductory proof being established, it may next be remarked, that no manner of doubt or uncertainty arises, regarding the existence of contingent existences, such as events and compound substances. And as to those contingent existences which have for their maker a neécessarily-existent being, there is in like manner no difficulty. But as to those of which the maker is contin- gently existent, lie too must have a maker; who likewise, if he be not necessarily-existent, must havea Maker. The chain of creation therefore either reaches to the necessa- rily-Existent, whichis what I wish to establish, or we must reasonin acircle. And we reason ina circle when we make two contingent existences the makers of each other, which isimpossible ; seeing that the maker must - undoubtedly exist previously to the thing made; And hence, if two contingent existences reciprocally made each other, it would inevitably follow that both must be prior to each other respectively, and that each ranked before the other; which the slighest exercise of the un- derstanding shews to be a manifest impossibility. And if it be supposed ihat the chain of contingent existences is unlimited, each contingent being having a maker, and it again a maker, without end, thisis impossible: for then it would follow, as an inevitable consequence, that a number which is the evens of the chain, should be at once even and odd; while at the same time it is necessary that the number in question should ai once 4 be 152 THE BOOK OF be susceptible of being halved, and not admit of being halved, which cannot be. + The exposition is as follows. If the unlimited chain exists in the way that has been mentioned, it is meces« sary that thé contingent existence, which is the begin- ning of that chain, stand in the first degree, and its maker in the second degree; and in this way every one of the units of the chain will bave its fixed degree ; as for example the third and fourth; and some of these units of the chain are in the class of odds, as the first, third, fifth, and seventh, and some in the class of evens, as the second, fourth, sixth and eighth: and it cannot happen that two units of the evens or two units of the odds, be side by side of é¢ach other; for every odd is inevitably succeeded by an even, and every even by an odd; as the first by the second, and the third by the fourth. In proportion therefore as there is an even, there must also be an odd, and the converse. The number of the units of the odds, will, therefore, be equal to the number of the units of the evens ; and, hence, the number of the units of the odds will be the half of the tétal of the chain. The number of the units of the chain must, therefore, be even, since it has a perfect half. , After this explanation let us suppose that it is neces- sarily uneven, since when one unit is taken from the chain, it is shorter by one than the first chain. But this too being composed of the units of the evens and the units of the odds must be even; And this chain being even, it follows that the first chain must be odd ; seeing that its half cannot be equal tothe halt of the first chain; and, at the same time it eannot be less. For were itless, it would be less by one, whence it would necessarily SHET SASAN THE FIRST. 153 necessarily follow that the second chain would be two ‘nits less than the first, whereas only one unit was omitted: and hence the first chain would at once be even and odd, as, at the same time, having and not having a perfect half. This impossibility unavoidably accompanies the suppositionfof the unlimited length of thechain, Hence it is necessary that it terminate at & maker, who shall himself have no maker, and He is the Necessarily-Existent, which it was my object td prove. _ Again Sed-wakhshur,* in the Jawed@a Khirid says ; Suppose the chain to be unlimited, if from the begini- ning of this chain we take, forexample, ten units, then the one chain would be left shorter than the o» ther by ten: and if we compare and apply this chain to the other, so that the first link of the oné chain should be applied to the first link of the other, and the second to the second, and so forth, it cannot be con- ceived that there should always be found a link of the first chain corresponding to one of the second ; else it would necessarily follow that the chain whith was whole would be equal to the chain that was not whole, which the slightest reflection shews to be impossible. The lesser chain therefore must terminate somewhere, aid the excess of the longer chain must in like mannet teack a termination, which ( on the given hypothesis ) would be absurd. And farther the teach*r of the ptophits lays it dowa in the Jawedan Khirid, that all and every contin- gent existence, which has received being, without ex- cépting one Single contingent existence, does really ex- * Sed wakh-bur, which signif s “hundred prophets” is s vame of Husheng. He is goun after culled © the t acher of the prophets.” ist. 154 » THE BOOK OF | ist 5 ; because the whole, and ‘entire and complete parts of it have being; andit isa contingent exists ence because it is composed of contingent existences: Now it is clear that it must have a maker and former} and that maker is either the whole body of contingent existences, or a part of it, or something external to it. The first is impossible, for itwould necéssarily follow that that whole existed previous to itself. And the ses cond too is impossible, for the maker of the whole’ must _be the maker of every individual part. If therefore a part were the maker and creator of the whole, whe part must be the creator of itself, which is impossible. The third supposition agrees with my notion, because the Being which is exclusive of the whole must necessarily be The Self-Exisient. There are a thousand similar proofs in the Jawedan Khirid cantrived by the know ledgesadorned prophets, whereof five hundred relate to the false reasoning of the circle and five hundred to the fallacy of the chain. Moreover, Sed-wakhshar in the Great Book of Jawedan Khirid, remarks in explana tion of the wards of Shet Khirshid* who says; / 5. There are not two Self-Existents. Commentary, For, ifthere were two Necessarily-Ex- istent beings each possessing the essential qualities of the other, then their sense of diversity, in respect to each other, must be owing tothe intervention of something external to their natures; hence they woukl be depen- deut on something external, so far as regards their idene tity and consciousness of diversity. But we have seen that every thing dependent belongs to the class of cons lingent existences, > “pe v - er , ; a The Sun. It de. SHET SASA T THE FIRST. 155 ‘ Ww des Soume ii‘ * feisak o remarked inthe same volume, that if there were | many Self-Existents, they must necessarily, as a direct consequence of this multiplicity, be coati- gent existences, ‘as has ‘been proved, No: v every contingent being requires a maker; and the ‘maker of this multiplicity cannot be of thesameessence as theyare. For, it lias been shewn thatthe maker of every contingent existence musi of necessity be something different from it, must precede it in point of existence, and cannot be a portion of it; for the maker of the whole must of course be the maker of the supposed part, Nor can this maker be any thing external; for then the case would neces- sarily come under that ef the circle, or of the chain, and so has already been proved to be impossible. And, in the same way, fiom the multiplicity in number of the Necessary-Existents, it would unavoidably follow, that there was a contingeat being wieiput amaker, which is impossible. : ‘And again it is written in the respected Volume the Jawedan Khirid, that if there be two Necessarily- Ex~ istents, it is necessary that each af them should ba Omnipotent over all possible existences, for defect of power is nota quality ofthe Godhead. Hence, as ofien as the one desires one thing, and the other desires the contrary, if it be supposed that the wish of both is effect. ed, then two apposites are reconciled ; and if the wish of neither is effected, then it*follows that two opposite ' wishes are both frustrated: and if the wish of one be superior, the other must be inferior in power, and want of paw er cannot appertitin to Golhead. Many similar Teasoujngs are in that Llessed Volume. TAAzZ “« Ie 186 = ang, BOOK. pe it is farther said in that saont got coe Books, in explanation of the words of the world-eulighteing Sun; 6. Ahertdshet* is not subject to Novelties: Commentary. For the Self- Exisient is not the ae bode ef novelty or new things, since every new thing or novelty that arisés is conditionally -exisiént; and every thing that is conditionally existent depends on the Maker or fashiéner ; but the Necessaily- Existent is not conditionully-existent, or dependent, ands therefore, never was new or fresh produced. Were it possi! le for liim to have a new quality, that quality must have an originator ; and that independent originator and powers ful maker must be the necessary essence, which is the First and Oldest. And whatever is, in its essence, ine dependent, and free, and O:nnipotent, must also possess the qualities of F irstand Oldest; and it cannot be that any thing, but itself, should be the cause of newness and freshness to any aalie? that belongs to it: for other- wise it would evidently follow that the Necessarily - Existent would be subject to something else, and de- pendent on it, and derive some of His perfections from another ; but as the qualities df Yezdan the Supreme are perfect qualities, this ig a supposition that is inadmis- sible, Tie Necéssarily-Existent therefore is not subject to noyellies or innovations. And Sed- Wakhshur in the Jawedin Khirid, inex- planation of the wards of the gloriously fulgent ik saith ; 7. Oherndshram+ is ancompounded, * Yezdan Pers, , 4 Xez an Pere. Com man TARY. SHET SASAN THE FIRST. "457 Commentary, He says that whatever is, is either compound or simple. Whatever substance can be di- vided or broken into parts: may be ptonounced, com- pound 3 and. if it cannot be divided or made into parts, it may be recognised as simple. Now, that the Neces- sarily-Existent is simple, there are many proofs. In the first place, every compound is dependent on its parts ; and again, its being is posterior in tme: torthat ofits parts, as reason requires that there must be parts, before the compound can exist.. But whatever has these two properties is dependent. Hence the Necessarily- Existent isnot compounded. The second.proof is, that if He were composed of | parts, His. parts must be either necessarily existent or contingently existent. As to the first supposition, it is impossible that thereshould be a multiplicity of Neces- sarily-Existents. On the secoud supposition, every such part must have no application to the Necessarily- Existent Being, seeing that the Original. Creator first existed of Himselfand after wards bestowed being on o- ther existences, But if the Necessarily-Lxistent were the maker of His own parts, it would necessarily follow that He existed betore His parts, whereas the parts must precede the compound, Wliich can exist only throngh the Necessarily- -Existent : seeing that whatever is con- tingently- eile, must derive its being from something necessarily-existent. And hence, if this Maker were any thing but the N jecessarily. Existent, the Necessarily- Existent must exist before His parts by two degrees, which is impossible. _ He eur therefore ybe coin- pound. 230.30 9 .2gebd © And in the same way that it pens that He is not eum ppound, it may be shewa,that He is. not corporeal ; for 158 | ~ | THE BOOK-OF for every thing having a body is susceptible of division in length, breadth and depih, and may be divided into parts, as halves, three parts, of four or so forth; and ‘whatever lias parts isdependent. Hence the Necessarily- Existent cannot be body ; since it is plain that were the holy Yezdan body, He might be divided into’parts, the union of all which parts would be the cause of His be- ing. But every thing having been created by Him, if you suppose that such parts do not exist, you necessarily come tothe conclusion that He too does not‘exist, and sq tle would be contingen'ly and not se ase! ex- istent. But as fie ines no body so neither has He place’ nog position. » Fer whatever is’ in place or position is either. body, or a part of body, ora quality of body ; and body and the parts of body are liable to division; whereas the Self- Existent is not subject to divisibility, nor suscepti- ble of being broken into parts. And as to the qualities of body, they depend on body for their being, and are eubservient to it. And whatever is subservient to another is contingent. ‘he Selt-Existent therefore is not body nor corporeal, and He has no place nor posi- tian. Hence too it fullows that the Necessarily-Existent is not an accident, which they call Tawer. For accident inheres in body, and if you suppose body: not to exist, accident too ceases to exist; and as He is not body, so He evidently i is not accident ( /awer ), which i is de dent on boty. And farther, accident or quality i is ag existence which is the Sretitbate ‘of something else as blackness, whiteness, taste, smell, and the like; and whatever has these qualities is contingent ; whence i it “ he understood that tle Necessarilt y-Existent is not seen SHET SASAN THE FIRST. er) seen with the eye that is in the head; for what 18 Vivi- ble to the bodily eye must be in position ; since what- ever is visible must be opposite to, or what may be termedopposite to the seer »- and whatever is so s}(uated must have position. But it has been satisfactorily proved that the Self- Existent has no Position, so that He cannot be visible {o the eye of the body, but only to the mind’s eye. When Ihave lett the clemeutary body, passed the world of bodies, and taken my station above the circle ofcontingent* existenc:s, | have seen the Light of lights which is not body, nor corporeal, nor quality, shine on ‘me without place or position: and that glory is such that its properties cannot be expressed by tongue; nor can ear hear, nor this eye see them. Aud I tanght the souls of such as are travellers on this road to separate from the body. And I myself attained that. happy state, through the faith of my forefathers, ‘The teacher of prophets, in the Jawedin Khirid, when explaining the words of the Sun, the bestower ‘a pleasure, says ; 8. Being is an essential property of “the Most Just. Commentany. He says that the Necessarily-Ex. istent is a self-existent. essence. And all beings that enjoy existence may be considered as of three cltmak Oue of these classes is that of the being that is derived from another being, and which owes ils existence to something external to iiself, such as dependent exist- ences, A second is the being which is a quality of matter, and yetis produced out of it. The third is that Being which is scli-exisient, and which cannot be com- * That is abuve the Nin h Heaven.’ - prehended. 900. ss Tent THeErBooK oF, Le -prehended. An instance of these three classes of being Blight; for some: bodies are resplen!. nt from a light ‘which proceeds from something external to them, and which Tight: they receive, from something: else 5 as the Hleminatiow ofthe earth fromthe Sun: and some shine by alight that is different from their essence, and yet is inseparable from their essence, as the light.of the vene- rable Sun: and» the third is the shining and, blazing Light, which is Light of its own essence, not tr thing else; and.of this last mentioned Light) the, Neces- sarily- Existent ts an, example, The, proof, of this last assertion is, that, if. the being. of the, ‘Necessarily Hxisient proceeded from anything: but his own essence, it would be a quality > und quality is a property of that in which < qualities inhere, and is dependent on it : and _whatsoeversis depetident on another, is, contingenily existent;and every contingent being must have a cause. | Hence’ if the being elithei Nenadeisiky Saidhnd proceeded from any thing but‘His own essence, He must havea cause ? and He cannot be the cause of His own being ; for ihat%is, impossible, as isevident without the necessity of any arguinent er reasoning; since it would imply that the existence of the Necessarily- Existent was prior io Himself. © And as His being is not a quality’ of His ‘essence, so neithér can it be a portion ‘of it: for it ‘has been clearly demonstrated that the Necessarily-Existent has no parts. His being therefore is self-existent, as His essence is pure being; and His essence is: suit He it cannot be conceived as not existing. Moreover, the being, which is not essential, suf gests &'¥uppo-itiearer Binity ; and were His being sti Yezdin would be @ ~ compounded Being, and what is compound is contin- gently existent, And in the same way, were being é superadded ‘ : SHET SASAN THE FIRST. 16) superadded to His essence, it would consequently be subject to accidents ; and were it subject (o accidents, it must follow thet this being, having a dependence, must be dependent on something else, and connected with it by some cause. Hence it must necessarily have acauser. But if this cause were his essential soul, it» weuld, of course, follow that the cause of his existence was previous to hisbeing; since the cause of the ex~ istence of any thing must necessarily precede its being made. ‘The being of the Necessarily-Existent theres fore, must be His essential soul. And the prophet, in the Jawedan Khirid, in expla» nation of the words of the Vicegerent of Yezdaa over bodies* has said ; g. Qualities are essentially inherent in Mezdam. Commentary. He says that the qualities of the Necessarily-Existent are essentially inherent in His pure essence ; what, in dependent existences, proceeds out of essence and quality, in necessary-existences being found intheiressence. For, it He had qualities supers added, and not essentially inherent, it is clear that whatever is not essentially existent must be an addition of something else ; and were the essence of the Most Just invested with qualities that are perfect in spite of their being superadded, then, as whatever has not its perfection from being essentially inherent, is subject to imperfectionand defect; and as imperfection cannot exist in a pure essence, it must follow that perfect qualities are essentially inherent in a pure essence ; just as the knower is in (he soul of knowledge, not know- _* i. ¢. The Sun, ledge 162 ‘JHE BOOK OF Jedge superadded to his essence. “And it is ‘cleat that whatever is not essénti Illy inherent inthe Necessarily- Existent: is dependently existent. If the qualities of ‘Yezdin, therefore, were not essentially existent in His essence, they would be dependently existent; and thence: Yezdan’s perfections would proceed from “what as dependently existent :) but whatever owes its perfec- tion to any thing but itsel’ is dependently not neces- ‘sarily existent; a supposition which is inadmissible.” ~) And moreover Sed-wakhsh‘r in (he Book of Jawedan Khirid, in the explanation “of the words of the refulgent Sun ever-worthiy-to-be lauded, has said ; pas “10. Mezdam knoweth by perfect. means, ComMENTaRy. He says that the Necessarily- -Ex- istent is perfectly Oinniscient of His own essence. F He is free from matter and its affections ; and whatever is free from matter possesses knowledge, since matter and what is material are the impediments of knowledge: : And. the Divine Hssence is acquainted, in a perfect degree, with the particles that change, and with such as are unchanging, & that in a transcendent degree, since i¢. knows their causes thoroughly and with the most perfect knowledge. But it is indispensable that he who knows causes with periect knowledge, should know what is necessary in them, by means of his own essence ; for it is not fitting that he should know particles from their changes; otherwise he would leirn from them at one time that they exist, and at another time he would discover from them that they do not exist. Each in- dividual, therefore, would be seen by him under a dif- ferent aspectasit had existence or non-existence, and the one of these {wo aspects does not consist with the-a- ther whence it would follow that the Necessarily- Existent ee SHET SASAN THE Fixsr. “Ys i #dolory ged) vtiun » : Hex “Existent- must have His essence changed according as one form or another was pres noted ; which is not fitting, since He is not subject io imperlection but knows. pars ticles in a perfect way. And Sed-wakhshur writes ‘much on this subject. Sehander,. during his reign, translated into Yunani this Great Book, and afterwards other Books: and [ have here given an exiract from it han! watchfulness, and fasting and meditation on Yezdan, let him see Yezdin, and those who are nigh unto the “hl ecThe, Lord. is the Creator of the First Intelligence, the Maker of the Soul: the Adornér of the superior bodies, the Pro- ducer of the elements, the Mingler of the four elements. eat _ Commentary, The prophet Tahmuras, the binder of evil-disposed souls, in the book of Berin Ferheng (i. e. superlative knowledge ), says, in explanation of the following words of the key of the heaven* 3 who said unto him ; Lal ; j 12..The Necessarily-Existent is one, without multiplicity. ic. e. The Moor. ComMMENTARY, tee, THEBOOKOF Commentary. For it isunity that excludes mutti- plicity from His essence or qualities; since number if its essence is necessarily manifold and comp6-ed, and thence bears on it amark of dependence. Now depene dence is an essential property of dependent-existence, and of imperfection in quality. And did He possess the quality of multiplicity, it would inevitably icliow that the same thing was at once the Creator and the created, the Maker and the made; for He is the Creator and Maker of all things, and must, therefore, be the Creator _ and Maker of His own qualities. Buta being possessed of qualities cannot at once be the recipient and author of its own qualities: for the same thing cannot at once be the giver and receiver of being. A Creator indeed, from the very circumstance of his beinga Creator, must ne- cessarily have made something: but it does not neces« sarily follow because a thing is made, that there was any necessily for its being made; and it is impossible that the same thing should be necessary and not neces- sary to anothe* thing. And farther the prophet, the remover of eyil-disposed demons, says, that one thing only can proceed from real unity: seeing that if two things proceeded from it, the place of origin of each of these two must necessarily be different. For the place of origin of the one must be different from the _ place of origin of the other; hence, of these two places “of origin, one must be separate from it: and ittoo must have a cause, and if we direct our attention to this cause, we shall find that it necessarily leads us either to the circle or the chain. And it will not do forany one to say, that if this proof were sound, it would necessarily * The sence in the preceding eentence is far frem being Gintinct, - follow . =. SHET SASAN THE FIRST. 65 follow that not even one thing conld proceed from real unity: for that if any thing could proceed out of unity, it must of course proceed from some place of origin, and as the place of origin is related both to the maker and made, as being between them, it too must have acause, and that then the case must necessarily belong either to that of the circle or the chain, .We answer that by the term place of origin, we do not understand a real place of origin, but only that by the intervention of which there is a connexion between the cause and the effect, aud which relation is neither, made nor fashioned, not that we mean to affirm that there is any actually existing place of origin, And the prophet, the binder of demons, has added much.on this sabject, which it is.unnecessary to introduce here. | : And farther in the Book of Beri erheng (transcen- dent knowledge ) it is said, in the explanation of the words of the reverend Moon, thar, 13. The First Intelligence was created, Commentary, He says, having proved that the pure Yezdan is perfect unity, and that only one thing ‘ean proceed from perfect unily, that thing must of ne- cessity be the First Intelligence; since it cannot bea body, for body is compound, and the ‘Creator must be the maker of each of ils individual Parts, since other. wise ‘he certainly could not be the maker and perfect fashioner of the whole: and hence if the First-created and First-made were compound, the Maker must be the maker of each part, and thus a multiplicity of things would necessarily proceed from perfect unity. Nor can the First-created possess any ofthe parts of body : for no one part isindependent, or stable in itself without . some “766% THE BOOK OF some Other; and no dependent existence is capable of ‘creating and making, The First-created, too, must have a maker and plaice of creation, that the chain of connexion may reach to the Necessarily-Existent, as otherwise the chaim must assuredly rise upward. And the First-ereated must be such that no dependent ex- istence* precede him; hence also the First-created cane not be a soul, seeing that even soul is notstabl , but is dependent and affected by matter in its action. Hence it is plain that Intelligence, first ofall, reccived depen- dent being, but is not body, for any part of body, not dependent on body, nor material, and in its being and aclion is not dependent 'on body, or what is material ; and the wise look for nothing more than this in Intel- ligence. And on this head the prophet, the restrainer of demons, has many observations: after'which he ree marks that the moon said ; 14. And this Intelligence createth one Intelligence, one Soul, and one Body: and the other Intelligences do the same. Commentary. It must be understood that the First. Intelligence was created by the Author of Being, and that blessed angel was distinguished by three aspects, First as having a spiritual existence ; next a necessary existence from something different fram himself; and lastly from ifs essence havinga contingent existence. And by means of his spiritual being, which is altogether excellent, he created the second Intelligence who, in his essence and qualities, is free from imperfection and defect, and impropriety, and dependence on matter: and by means of his necessary existence from something external fo himself, that existence being glorious and dignified SHEL SASAN THE FIRST. 167 dignifedin regard to ils essential existence and neces- sary being, and defective in respect to its existing by something ont of itself, he created the soul of the Uppermost Sphere, who is exalted in respect to the in- dependence of his essence on matter, though defective in regard to tbe depenience of his perfections on matter: and by means of his contingent essence, which is the original seat of the lower dependent qualities, and ~ the cause of the lower and imperfect relations, he ex- tricated the body of the sphere of spheres, which, both as to its essence and qualities is dependent on matter. And, in like manner, from every Intelligence another Intelligence and Soul, and Celestial Body proceeded, by means of the existence of the three aspects that have been mentioned, and according to the form that has been explained ; and so on (ill we arrive at the Intelli- gence of the heaven of* e'ements; and to this lasta special power was assigned, derived from the motion and course of the heavens, and the conjunction of the stars, and the aspect of thejstars; and he showers down forms, and ideas, and accidents, and qualities, on the simple elements. And the demon-binding+ prophet has much on this subject. And the demon-binding prophet farther says, the Moon said unto me; 15. Each class hath its guardian angel. Commentary. In explanation of this it is written, that thatis called Light which is visible of itself, and can also make other things visiole; and the Guardian of Guardians is called the Lightof Lights ; and all other independent and free Beings among Intelligences and * The Sphere of the Moon. +. Tahmuras, Souls 168 9 THE BOOK OF Souls.are held to be “Light; since they are visible of their own essence, and are known to their own soul by . their talent of clearsightedness, and they can become the cause of being to all things; But it is not so with bodily faculties whether visible or hidden, which thougly dhe causes of other things being percetved are not the causes of being known to themselves ; i and though the discoverers of perceptions, which are the means of the discovery of (terrestrial things, they are not the mani- festers or illuminators of their own sonls. And no faculty can‘ be the cause of the knowledge of its own soul. As, for example: Nothing is discovered by the unassisted faculty of sight; and no one says that any thing is gained by mere sight: but whenever the rays’ of light falling upon a mirror are reflected and affect the eye, the sight is affected ; for the mere organ ofthe eye is not the seer; the seer is a power which must reside in the organ of the eye,and which power is invisible. : And he farther says, in the same book, that every de- scription of class or genus, whether celestial orelemental, compounded ‘or uncompounded, must haye some ~ Guardian from the seat of light. For there first of all showers: down’ and shines on the Protectors and Guardians, from the Lights ‘that are above them, a re- splendent shower of light, which to them is. altogether contingent; And these lights have different relalions. ‘Hence arise innumerable relations among material bodies, as zo things connected with body, which bear relation to those lights and guardians. sae “And in that Holy Book he farther says, that bodies are the shadows of independent lights, and that ‘the shadow is dependent on the light, And that hence it happens SHET SASAN THE FIRST. 169 happens, in consequence of the imperfection in the con- nexioi of light with bodies, that they cannot discover their own essence; but enlighten what is without them, But permanence is the mark of independent existence ; for knowledge and all other qualities attend its subs stance, but never can be found in bodies. And _ farther the Demon-binding prophet says in the tame book ; the sphere-tented Moon said ufito me; _ 16. Intelligences are without beginning. Commentany. He next says; that no Intelligences are of recent existence, or new made or new created. For new-created and new-formed existences must ne- ceasarily, assume a form and lay aside a form; and the assuming and feaving offa form can only have place in a compound that has two parts, or that possesses a quality made up of two qualities, and which can éxist only in a body having parts ; a proposition that depends on the truth that the same thing cannot, at the same time, Be botli the fashioner and creator, and the created. And every new or new-formed existence must have its material’ principle (mayeh ) previous to it, and must: be subsequent to its principle; whereas Intalligences have no matetial substance. And farther the prophet, the binder-of-demons, in that Mighty Book says, that Intelligences are ever to be extolled and lauded for their completeness and per- section ‘and for ‘such qualities of perfection connected wit dependent existence as they possess. For it has heen proved in its place that the new-making or crea- tidn—of'a thing reqniresa material principle (mayel ), such a miiy admit the: possibility of its new existence in voit renee of the revulution of the circle of eter- ae. Uta w ve! nity® 170 - “THE BOOK OF nity. “But this can have reference only to temporal exe istence. Now Intelligences, in consequence of their in= dependence, are free from the affections of time: for what js called temporal can exist only in time, which td a portion of the revolation of the highest sphere: whereas the being of Intelligences is not connected with time; and to ascribe existence jn time to the First In- telligence would lead to reasoning ina circle; ‘because’ iu this point of view, time would he dependent qn the Sphere, while the being of the sphere is dependent on the being of the First Intelligence. And the flemon- binding prophet has many proofs to the save purpose, t The prophet who adorns the worl, Jemshid, has. 2 book called Ferdszin-urwend ( the Supernal Essence’). Ip that mighty volume he says, Shet Behram said ute, me ; 1, DGuouad 17. The Sphere hath an active soul. Commentary. ‘I he science-adorned prophet. next. says, that the spheres possess an independent soul which mi akes them acquainted with the universe ; ; for, they possess the quality of revolving in a voluntary orbit = and whatever enjoys that quality must havea soul that. comprehends the Universe. For jt is fo be tie that if the rev olution of thie spheres be pot vo}yntan must necessarily either be involuntary, ( " natural (maneshi); and it can be neither, For hep revolve i ina spherical Course ; and whatever apyes.in. agplicrical orbit for ever, must tend toa ject and again desert ite N ow were their motion natural, it would necessarily follow that the s saiye thing Was al ouce sought and shunned by nature ; and it is unnecessary to, waste words in exposing the absurdity of such AP? ppsitiva, A gain, that the heavens do not move by any ins v oluntary SHET SASAN THE FIRST. i “voluntary (shampuri) motion js plain from this, that involuntary motion. is the motion of a thing con itsnatural tendency ; whence, as it was proved th heavens are not guided by any natural instinet or naturhl Geherainelae pre tn ROA eid hile aa eae it cannot be that the motion of all the spheres should be invotuntary ; fur the Se ee voluntary action can have place in bodies only by means of a body whose soil i greater ‘and stronger than that of the smaller body : and there is no body whose soul is larger or more” powerful than the soul of the sphere of *spheres. Hence it follows that the rotion of the heaven of hea- vens is not involuntary. And, as it cannot be that oie portion of the Universal. spheres should have an inde- pendent ‘soul, and one portion not; it follows, that the resolution of the Universal Heavens must he volun Riesh tele « And since tle mation of the on is yoluntary, it. ‘that they” must “have actjs Seal which or itis should be a a soil an object of press wena desired ; that the agent, actuated by this motive, object and desire, may undertake the voluntary action. ‘Aditi aN bidainAt” Be supplied i72 #¢ _ THE BOOK OF rahe for whatever is discovered by means of the bodily féeuls ties is partial; and whenever any cause that. operates. itt the being of a thing i is partial or local, which neces¢ sarily supposes liability to change and alteration, that thing must necessarily be subject to change or tevolu- tion... If, theretore; the final motive of the action of the souls of the heavens in their voluntary actions which. produce motions, were things discovered by bodily fa- culties; then, ofa certainty, the course of the heavens could not, censistently with sach a supposition, be. everlasting or uniform, so as not to be subject to be af- fected by any change or alteration. Hence these mo- tions must haye been produced by an unlimited kniow- ledge that comprehends unlimited objects. And, ifwhat is understood reside in the undertanding’; then, as the. occupation of place necessarily supposés, in the nature’ of the occupier, @ proportion corresponding to the place oécupied, it cannot be rightly applied, to matters or things that are, in their nature, unlimited. The heavens, tow, besides having souls that compre-_ hend the universe, the relation of whielr souls to the: spheres, corresponds with that of the active soul toman, likewise possess bodily faculties called Bandérs; and these Bandérs themselves, by means of imagination and conception, become the original seat) of the a motions exhibited by the heavens; for u ledge is not fitted to.be the origin, of pantisl.ond dimits: ed motions : since the affection of universal knowledge:, is equal t towards all its portions; and hence it is requi-: site, err: partial and local motions exist, that they. should be derived from and supported by partial.and. local knowledge, which can be received only by bodi- ly organs: and these faculties in the heavens eovapy the SHET SASAN THE FIRST. 173 the place which in men is held by conception. And these faculties exist ‘in every particle of the heavens, since a simple body is not composed of parts differing from each other in their nature. If, therefore, any one fi y existed in one part of the heavens differ ‘nt from ati in any other, there would, of course, be variety without any cause of variety. These powers or faculties therefore are spread over all the particles of the heavens. And the virtue-adorned-prophet says, inthe Ferdain- urwend, Shet Behraws said unto me; 18. The human soul is independent, in- : divisible, without begianing or end. Commentary. He next says, the respected and ac- tive soul is an independent and simple substance, pos- sessing the property of besfowing motion; it is called man, and talked of as / and thou. ‘That angel has a connexion with body, the connexion of watching over or thinking for it, but without penetrating the body or be'ng mixed with it. Hence we say that, to one who atfends tothe unders(anding, the clearest of all things is his-own existence and realily: and the dreamer in sleep, the drunken man during intoxication, he who is awake during: his waking, the sober man while in a state of sobriety, may be ignorant of any thing else, but cannot be ignorant of or unacquainted with his own existence. _ Hence we need no proof or evidence of one’s own existence. For the property of a proof is that it be a middle term by which the enquirer may arrive at what he secks, and the mover reach that to- wards which he moves. But ita proof were given of one’s own existence, tie proot would be a middle term ‘or “@ 174 THE BOOK OF or medium between a single individual, and self would merely come to self, self always be placed by self. Hence it is improper and absurd io attempt a proof af the existence of one’s self. 4 ; Since then you know with anerriug certainty that you are yourself, we may ventare (o affirm that the Soul is a substance not an accident. For we all know that whatever possesses being, except only the holy Yeadan, is either substance or accident. And wherever abe- ing deperids on any thing different from itself, that other is necessaily in itself independent of it. As for example, the form of the throue is dependent on the ex- istence of the gold ; fur if the gold had no existence the forin of the gol coult have hone. Such existence, is called subservieut and depend-ut, and in the celestial tongue luwer (or accident). And wete it not as has beew explained, it would be independent, and self- stable in ifs own being, without dependence or reliance on any thing else that confers firmness, such as go'd as has already been explained, and which last they call snistance, or in the celestial tongue fordher. These matters baving thus been explained in detail, itis plain that ¢ /awer or ) accident is a property super. induced ov or received from something different fronx itself, and which last mentioned thing ust be inde- pendent and stable of itself, ta order that it may be the recipient and support of that accident ( or tawer ). The substance, man, is the recipient of perception and reason : and figures and notions are drawn upen it, and again erazed ut of it; a propei ty which does not be- Jong to accident (or fawer). “The soul therefore can- not be an accident; and not being an accident, it must necesssiurily be a sulsiance, Again SHET SASAN THE FIRST. 175 Agvin it may be affirmed t! at the soul is not body ; for the body is always compused of parts, and may be divided imo very small and minute portions, and that to such a degree that, even whea it can no longer be divided or cut by a kuite, or sword or the like, yet rea- son tells us that it is still divisile. For, if Uiree mi- note parts he placed beside each otlier, and if the part which is in the middle prevent the two parts which are on the two sides from meeting fogetiver and being in contact with each offer, his middle piece must evident. ly have two sides, one towards the piece on the right side, and the other in contact with the piece on the left side; and each of these two bodics on the sides has also two sides, the side touching the middle piece and the side on the opposite direction: and whatever lias two sides, and is susceptible of being applied to any thing else, is divisible. But rf the piece in the middle offered no resistance, so that the two side pieces were to meet, then noting could intervene; and from the meeting of these two, there would ensue a conjunction and a connexion ; whereas amutual penetration of two bodies is an impossibility ; seeing that. sine one thing enly can exist at once in one plaice, Lis inpossible that two things sheuld exist at one time inthe same place. For, i is just as if, when one was sitting in a place, another were to come and sit down on the same Spot, yet so us not to incommede the fint or press hin, and fa sucl® sont thit the two should have room enough, just in the same way as th: one had, at the same limie that the place bad not been at a!l encreased in fength, brendth, depth or capacity, which is absnid. | Hence every compound pody must be suscepible of division, aud every thong wateisl, which is born or supported by 16 | THEBOOK OF | 4 by body, is in like manner subject to division: since the division of place implies the divisibility of nity in the place and occupies the space. We may next affirm, that the distinctive essence of unily is indivisible, and has no divisions, parts or por- tions. For to conceive it as divided into parts would be mere fancy and imagination, not reason: and what doesnot admit of division can have no place in what admits ef division, and cannot be contained in it. For wherever a thing is divisible and admits of being divid- ed, as time and space, you may of course conceive it a$ being divided or sepata'ed. But no intellectual notion is susceptible of division, or separation. Whence it is plain that the soul is simple and not material. For the soul is the seat of the essence of unity, and that essence of unily resides in it: and if unity were a body, or be- longed to body, then, upon any division of body or what belongs to body, the simple essence would als0> of necessity , be divided ; since that which resides in the portion that is separated, must, in truth, reside. in that fragment, not in the total; and, whenever any thing resides in the whole, that which resides in each part is distinct from that which resides in any other part; whence would necessarily ensue the division of that which resides in place. And hence it is clear that the soul must be simple. yore In the next place we assert that the active sonl is an~ cient, not newly ereated or produced: because every new production or creation must haye its material prin= ciple previous to it: now were not the, soul.ancienty it would be material and corporal, not independent) and free. But the evidences and proofs of its “a _ and freedom, are manitest, ; We we SHET SASAN THE FIRST. Thad ‘We next say that the soul isstable, and, on the des struction of the bady, does nat suffer similar decay, but remains efernal. For whatever decays must, before its decay, possess a susceptiblity of decay; and this sus- Ceptivility must reside somewhere. But it cannot ex, ist in the essence of the thing whigh* decays; since the possibility of decay must exist after its destruction; and it is clear that the thing itself does pot remain after its destruction: henee if the soul cease to exist, it neces- sarily follows, that the place in which the possibility of decay resides, must be something different from the soul, and yet gat thing must be the essence of the soul, in order that the possibility of the destruction of the souk may be permanent in it ; because it is incgnsistent with Feason, that a thing, different f£ omanother thing, should be the permahent sea! of the possibility of decay of that other thing. |t would therefore inevitably follow trom this reasoning, that the soul was a compound and mates rial subsiange; but sufficient proofs of the indepene dence of the soul on matter have already been given; it must therefore be eternal. Ang the Soul is permanent of ite own nature, and active by means of ils organst ; for it knows itself, and this selfzkngwiedge it never can receive through its organs, for then they would be the medium between it and its essence ; but, whatever observes by means of organs, can comprehend neither itself nor ite or- gans, as the sight does not see thesight, and soforth. Moreover the soul even discovers errors in the bodily senses, and separates their truch from tliir errors. ‘’ i nee ean em ow ent + Literally, Tools. Hence 4 4 a - “BBR #008 Sante Hence it i shaken cant i soul ie “aan acqu Sanat ee a ours i not belong t Epos is n ie ived by the bodily se S dikebvi ae body a and "what belon anc soul i is neither r body : nor P compere mo hich the soul a acts by. its i inst ents plaid, asi it perceives byl its faculties, and excites 5 tion by ae Fveing, sinews ‘and the like. i 3 rel § i aD ty gent: _ And. | the oh lent- -adorned prophet says, Shet ete rid _unto Me 5 tne iis a iow tb vcoulaniaraicth from one side , another. ‘Those whoare in all respects free see the Lord: those who are lower a in the Heavens : ‘and those who are ‘still | ow go from one elemental body to another. sel Commentary. The talent-adorned prophet next’ says, that pleasure consists in enjoying agreeable sensa~' tions ; and pain, in feeling disagreeable sensations. Now? feeling in ils essence is one of the qualities of soul ; and: hence, the soul, after its separation from body ymay,still be susceptible of pain or pleasure. Though. the body: and its faculties. are necessary for the perception of t various different objects, of sense, and are the which the soul comprehends the universeyand are ift-» dispensable as instruments, yet, they-are.not perm whereas intellectual pleasure and, pain are more persy tae GBA ECHR Aig: the dissolution of the, body. * hye ocky %.. seeingegthabalcelingsdgel ways aed oalech in proportion to the stability of the. sige. 80 epiebele Suspee ad 0 idetak + Some words here are unintelligible. derey? oe¥ aid slot faculty; ® calf 7 SHET SASAN DHE FIRST. 179 of the. ismore stable than te bl ses: :_ hence it ings mut be more! per-— se communicated by the body: because fda es know only, what i is external and le, | whereas Une intellectual powers are exerted ins aa “And ir perceptions are more perfect too; an the perceptions of sense ; because intellectual pec- eeptions have. teference to independent existences, aS universals, intelligences and Yezdaén; while the pers eptions derived . from the bodily senses are such as x ae lights and smells ;_and it is plain that, of the wo eer such ds are ingenndeet are the more ex- ted. ; wit bene -establi hed ‘that the thing perceived, the act of perception and the percipient are all most excellent sot perceptions, it follows that intellectual e ure must be more perfect than bodily pleasure, and that bodily pleasure i is not to be compared to it, . For what afinity have ideas received through the senses with independent existences, and especially with the Self-Existent? That class, therefore, which: is mighty among the mighty, and fortunate among the fortunate, those who have reached the limits of perfection in act and speech, certainly aitain the world of lights; and lower than them is the fortunafe band who having indeed” escaped from the restraint of the elements, yet have not attained the opén’expanse of space free from place, of the ‘Independent, but reach, all of them, the particular hea- ven to which they have gained an affinity : and all find pleasure i in the excellent forms and delightful qualities that exist in the soul of the spheres. And such as bave not escaped | ‘from the Sando Sa pe constitution, but who at the same time have a “surpassing goodness, Ye: } : ge 380 THEBOOK OF © go from body ta body in a state of progressive im- provement, till they reach the state of release. And this progression they call ferhengsar. Such as have been wicked enter into the bodies of speechless animals according to their various dispositions: and this they call nengsér. And some enter into vegetables, and this is tengsérz and sometimes also they aie enclosed in mi- nerals, and this is called sak and sengsdr. And these are the several degrees of bell. And the knowledge-a- dorned prophet hath spoken much on this subject. On this head I have not written one of a thousand of the words of that exalted being. , There is a Book of the chosen of the incomparable. Ized, the venerab'e prophet and king of kings, Feris. din, which is called the HGncristép ; in which he says, l crept out of the lower body, and ascended into, the Heavens ; and in descending, made some enquiries of - Tir (Mercury), who gave answers my questions. One of them is the following, 20. The heavens have neither rent nor seam. Commentary. The very mighty oné says, there are different quarters of the heavens, as it is said that such: an one moves to such an *airt: and that towards which he moves cannot be the soul of a non-existence, since non-enlity cannot be the subject of indication. ‘This being established, it may be added that this thing called airt, cannot be a purely intellectual notion, since * | have adopted this Seo'ch word, the use of which has been sanctioned by the authority of an eminent writer, in order to aveid the circumlocution that would otherwise be necessary, the Kughols language having uo single corres pouding term. rans. nothing eee et SHET SASAN THE FIRST: 181 fothing purely intellectual can be susceptible of sensi- ble indication; and no motion can be directed towards a merely intellectual existence, Whatever, therefore, is subject to indication, and such that motion may be directed towards it, must be possessed of some quality. But any thing from which airt is indicated, and in the Girection of which it is seen, and whence it is specially foted, cannot be susceptible of separation. For, as the being in motion moves over the nearest particle of airt he must necessarily do one of two things; He must either move from an airt or to an airt: from which al- ternative it necessarily follows that one particle of airt must be the totality of airt, which is impossible, And fm like manner were il divisible or separable, motion might be directed towards no-airt: that, is towards no- thing, which is impossible. r In the next place (he* Lord ( Khawend ) of the Spheres must necessarily be a perfect and circular body, since the fixing the position of every thing depends oa him: and it is necessary that he should regulate the centre, not that the centre should regulate him, on ac- count of the succession of eternal revolutions on one point. | It is necessary too that, he be not compounded of different bodies, seeing that then he would be liable to composition and oiaian. And the Lord of, the Spheres cannot be divisible, since were he liable to di- vision he must inevitably be affected by two motions, one towards being, and ene towards non-entity, and tivo ( opposite iene! J motions are impossible. Know, too, that heat isa power which aspires to ascend from the centre: that cold isa power which * Khawend, The Ninth Heay:n or Tehemten. : from 182 THE BOOK OF from above strives to approach the centre: that heavi- ness rules over cold, and lightness rules: over heat : and — that the Lord does not move from above downward, nor from below ‘upward, whence he is not necessarily either heavy or light, hot or cold: that the motion of the Lord of the Spheres is round the centre, and his aspect is circular : for he is not compounded of different bodies, as of parts, that he should have an up and down. Know farther that whatever is liable to encrease ne« cessarily requires food: and whatever requires food must be liable to assume and lose its form: ; and hasa susceptiblity of division or junction. But the Lord is not liable to encrease, and has no need of food, and be- ing free from the necessity of taking nourishment, he is not liable to the assumption or Joss of form. And the Yezdanis call the Lord of the Spheres Tehemten*. And the Almighty Just One has not create ed him of the elements: He has conferred being on that blessed essence from another substance which they call the fifth element: and no change or injury can affect him to all eternily : and he is the obedient servant of Yezdan, never having in any instance disobeyed, from the time without beginning when he was created. The blessing of God be upon him! The prophet of the incomparable Ized, Feridan, in the Book called Huneristant, has many proofs on the ‘subject which I have touched. The benevolent prophet Manucheher in the. Book ’ called the Danishsar (or Essence of knowledge) says, Berjish} said unto me, * Tchemter, The immense body, + The Treasury of Knowledge. } The guardian ange) of the planet Jupiter. 2). SHET SASAN THE FIRST, - “188. 21, The apniiie, however mingled, are either permanent or impermanent. Commentary. Ivis tobe observed-that there are four elements, the positively light, hot and dry, which is fire; the comparatively light, warm and moist, Which is air; the comparatively heavy, cold:and moist, which is water; and the positively ‘heavy, cold and dry, which isearth. The water is of the shape of a ball, the half of which being broken is filled with water; so that the water and earth together compose ope ball. And as the elements penetrate into and affect each other, a sort of middle nature is produced which is called constitu- tion or temperament. Ifa body that is united with a temperament has the probability of subsisting for a protracted time, and. of retaining its compound sub- stance, it is called permanent or pervect; if not, then imperfect or impermanent. And among the imperfect compounds are the middle existences called Niwar-e- Niwar (meteors of the air): for air mixed with water is mist; and fire mixed with earth, smoke, and such like. And there can be no temperament so purely equalized that the elements in it should be exactly equal in quantity and mode. And in proportion as temper- ament more nearly approaches equalify, the soul be- stowed on it by the originator of being is more perfect. ‘Lhe objects of all others the most, remote from equali- ty of temperament are minerals; then vegetables; af- ter them, moving thingsand mankind. And, in the view of the intelligent, these three children participate in the active soul of the Universe. As to the four ele . ments, the illustrious prophet, in the adinirable volume called Danishsar ( or the essence of knowledge ), gives = many 184 THE BOOK OF many proofs and illustrations, and offers many observae tions on their creation, composition and decomposition; which we abstain from repeating, as our intention i8 that every one should not be able to peruse the specu: lations (bisatir), which I have written on the Desitr; and this translation should first of all be read by every Yezdani, that he may comprehend a little of the Most Just and of His Creation. 22. Let us ask help of Meadim, the self- existent original Essence, the Uncompound= ed, the Creator of qualities! 23. O Ferdinas, son of *Derwentas ! 24. I have chosen thy service; 25. And, on thy account, have overlook- ed the crimes of the Hirasis. 20. Certainly I will. raise up my. fone ed one, | gut Pernsran Nore. The King of siscey Aes 27. from out of you, that he may assume the government. — 28. And be ye rulers. over. the ai tants of the earth; | 29. And let'the sovereignty nee remain’ among you. 30. Now I have made thee a very wise. prophet; 31. And thy con shall see that exalted personage: * Azersaednv, sonof [4rab, Pers. (SHET SASAN TNE FIRST. 185 32. And, for thy sake, the kingdom shall enjoy prosperity ; 33. And thou art the prophet of the world; ; 34. AndI have sent thee to all mankind; 35. And thy race shall publish thy faith in Hiras* and elsewhere ; 36. For they are thy vice-gerents ; 37. And all of them shall be good and pious, 38. Make thy heart joyful, for I have granted thy desire. Commentary. It is to be remarked that when Se- kander conquered Iran, Sasan the son of tarab relired before his father’s brother; and went to Hind; where he exercised the worship of Yezdan in a cavern. Yezdan Jooked upon=that exalted personage with favor, and se- lected him for prophecy, and said: For thy sake have I forgiven thesins of the lranis, of which the greatest was the murder of Darab. And now I will raise up one of thy relatives of the Kyani race, a man upright in word and deed, that he may assume the government of the kingdom, and so you may be delivered. from those kings that are on every hand,’ and may escape from subjec- ‘tion, and the chiefs of the world submit to your sway asin former times, and the sovereignty remain long among you. Thy son will see that kingdom-grasping monarch, and make the country-of-cities populous through thy excellence. Thou art the prophet of the * Trin. Pers. earth, 196 THE BOOK OF earth, and thee have | sent for the deliverance of the earth. Thy sons will spreid abroad over Iran and other regions the faith acceptable to Yezdau, which is thine : and they will be perfect, known of Yezdan, wor- kers of miracles, and masters of reasoning and argu Tent. dson named fdepdigep: who is oi io second Azersasin, and resembled his respected father in know- Jedge and practice. He, by the directions of the ilhus. trious prophet, the mighty Azersasan, went to Kabul- istfan. For the prophet of Yezcanhad said unto him, Find out Ardeshir, of ihe race of Behman, and deliver unto him my Book. Ardeshir ruled all jrao in the time of that personage, and, in a dream, saw the mighty ¢ he £4 4n, who informed him of the state and condition of * the second S& an. Animated by the hopes so inspired, the King of 114n went to Kabulisian, and after athou-— sand entrealies, having succeeded in bringing that bless-: ed being to the prosperous residence of Istakhar, he constructed an immense* monastery, adorned with the figures of the stars, and having fire-temples on different sides, and assigned that glorious personage a habitation there. And from that time downwards that collection of religious houses depended on the decendants of that mighty prophet; and by means of the followers of the successor of the reverend prophet, have the kings of the habitable woild become subject to Ardeshir, the king of kings. 39. Let us ask aid from Mezdam, the self- existing Essence, uncompounded, the Ar- tibcer of qualities! * Sengeristan. Con— over SHET SASAN TSE FIRST. 187 Commenranys Phrough his Essence. 40. Stablish the faith of Ferzibid Commentary. Lhe expression which is eve y where wsed by Yezdan, stablish the faith of the Greatt A- BAI”, does not mean that the religion was formed by Aba’. ‘To me itis clear that it may be denominated the fith pleasing-to-Yez'dn, since the faith which leads to Him must be pleasing to Yezdan. This faith acceptanle to Yez an was revealed to Abad by the grest. Yezid, and in this faith did all the prophets come; and the doctrines of Abad are not only pleasing to Yezdas, but belong to Yezdan. And Yezlaa ne- ver overturns this faith; fora change of orders pros ceeds from the orderer having repenied of his first or- ders, whereas perfect knowledge can give no order of which it can repent. And it cannot be alledged that a different knowledge is requisile for different times, see- ing that good knowledge and action are commendable at all times; and nothing is desirable but what is right. Now no righter faith than thiy can be given, as is evie dent to the fair enquirer and sedulous investigator : and Yezdan has given mankind a faith to which they may resort at all seasons. Wien a Yezdani is asked, What is the faith ? he must answer, The faith accept- able to Yezdan, or, | am a Yezdani. Bul, in circum. stances in which there is risk, the conce.lment aud hiding of his taith is necessary, 4}. And now let me inform thee what things wil! befall mankind : 42, And do thou inforin thy children + Fer bad, Mclabad and Boozoog4bad all mean, the Grea: Abad, that i838 TIlE BOOK OF that they thay warn themselves and the good, of these dreadful calamities; _ ; 43. And may shun these distresses ; 44. Many men will arise and from them Hiras hath nothing to dread. Commentary. Forsome established a code of Laws among the *Shidyars, and sought preeminence among that class. Thereafter there was a Man who called them all unto him and said, I am the son of Yezdau, At length they slew him, and thereafter his religion was published: And, at the present day, the Riimis are of his faith. t 45. And a man will come, who will lead’ astray, and falsely call himself a prophet } 46. And will not save his life from thy men. Commentary. He here means Mani the painter, who came into Iran in the time of the king of kings, the emperor of emperors, the slayer of the Tazis ( A= rabs), Ardeshir of the race of Shapur. He had a book in which were innumerable figures, such as, a figure having a man’s body and elephant’s head, and so forth. And he said, these are celestial angels; and he gave permission to slay harmless animals, and deemed it in- dispensable to abstain from women. ‘The emperor Sha= ~ pir was the disciple of the second Shet SasAn, and had learned his knowledge from that Sage. He enquired of Mani, What reason can you have for killing harm Jess animals and for abstinence from Women? Mani * The Jchadi, or Yehddi, or Jews. What follows alludes to Christ. rans answered, SHET SASAN THE FIRST. 189 answered, [n order that animals may be removed away, and their pure souls escape from their impure bodies and return again to their own proper abode; and that can be effected only by their being killed. “And ab- stinence from women is to be observed, that the present race may not be preserved, and that souls may not pass from their own residence into this defiled abode. King Shapur replied, How can (the souls of all) animals es- cape by means of this hunting and sliughtfer, since a pertion of animals having life are produced without copulation, as mosquitoes from the leaves of reeds and such like: and in the same manner others, such as flies, are produced in their season. How can these be removed away aiid destroyed? The fire, the air, the water, the earth cannot be removed away : and how can such souls»as are united with vegetables and minerals be separated from them ? You enjoin too to keep far from women. W hiat does it avail to keep away from womens if desire does not forsake the heart? But those souls of _ which you have spoken, when they return info the bodies of men and act well, are f and rise into hea- ven: and if the race of man ‘call to what bestower of freedom can they be allied? As the conversation drew out into length, Shapur said ; Which of the two is preferable, desolation or -populousness ? Mani answered, The solitude of bodies is the popu- Jousness of souls. ShApur said, Tell me then; Would the slaying of thee be a source of populousness or deso- lation? He answered, It would be the desolation of my body, and the populousness* of my soul. ‘The king of kings: said, According to thy words will I act by thee. Ne was then diiven from the fortunate assembly, and continue to exist, * i.e. Meaus of felicity. Pa: the 390 . THE BOOK OF ~— the men of the city with stones, and bricks, and staves, and fists slew him, and tore his body and limbs to pieces. ‘ 47. And again another misleader will come and teach, that women and property should be enjoyed in common. CommenTary. By this he means Mazdak, who ae rose in the time of the king of kings, Ghobad, and was the founder of a new sect. He taught, It is most un- just that one should not assi»t another of the same faith : and itis improper that one believer should be possessed of effects, while his fellow believer is without property. lt is necessary, therefore, that those who are of the same faith should divide their wealth equally with each other. Nor is it seemly that one man shculd have a wife with a beautiful countenance and elegant shape, while another's is ugly. It isindispensably requisite therefore that every such person should communicate his handsome wife, for atime, to the other, and take that other’s hard-favomred wife in return. And needy ~ men who come from ities of other kings, for at that time there was no beggar in the country of lran, clang to his doctrines: and such as were the slaves of lust attached themselves to him. Nushirwan was displeased atthis innovation, for he had been the disciple of the venerable S4san. And some Mobeds from among the disciples of the respected Sé4n hada conference with Mazdak, till they convicted him of falshood and error in all his tenets and innovations. ‘The following isa . specimen. ef the conference. Nushirw4n himself said untohim, Lf you give him who has borne the toil the same hire with him who has not toiled, is it oppression ? Ile SHET SASAN THE FIRST. 191 He answered, Yea. Nushirwan said, How then can you give the property collected by the labour of one person to another who hath had no trouble about it? Hethen asked Mazdak; ifaman comes and labours a piece of ground, and waters it, and sows seed, shall that ground belong to him orto the person who ha s endured no toil in dressing the ground? He answered, ‘I’o the labourer. Nushirwan said, Why do you give the wife of one man to anether, and thus mix seed? He then said to Mazdak, If one man slay another, what ought to bethe retribution on the slayer. Mazdak replied, It would not be well (o slay him ; tor though the slayer does evil, we should not. Nushirwao said, If we do not kill him, he may kill ten more. Is it best that one or ten should be slain? He then said into him, O wicked man! ‘The sect which thou hast formed is destructive of the sovereignty and government, as well as of all or- der and obedience, since it would destroy all distinc- tions among men, would cover with darkness all rela- tions of descent and extraction, and lead men to prey upon each other like wild beasis. As the king of kings, Ghobad, had made an agreeinent with Nushirwan, the imperial prince, to deliver up Mazdak to him, ifhe refuted him in argument; the king of kings now accordingly gaye him up to the young imperial prince to bring him (o his end. 48. And for thy sake I will remove these calamities far away, 49. Untilthese Hirterasis* become evil- “doers, . 50. And revolt from their kings. * Irinis. Pass ; CoMMENTARY. 192, OS THE, BOOK: OF Ta Commentary. In these words He gives theprophet: an ‘assurance, For thy sake will ] remove the calamity, of subjection from the Iragis, and, will give them a good; king, and exalt the royal religion. Yet they will de-. sert the road. And the ‘wanderings of the Iranis are, evident, for they often revolted from their kings and passed the fire-pencil over the eyes of Hurmazd, and committed similar acts. . And they will embroil the reyes fess’ son together. Commentary. This points to the fact that Behram Chobin struck money in the name of Khosrou Parvez, and thereby excited the jealoussy of the king of kings , (i. e. Hurmazd ). 52. And slay the kings of kings, my. Parvez. , Commentary. At the unhappy period in question, — the Irdnis at the instigation of Ferrukh-zad, that Ahriman in -human shape, revolted from the king of kings, and having placed on the Kyanian throne, Ghaibad the som of the king of kings, separated the soul of the lord of the world, the friend of Yezdan, from his body. 53. And they will not hear the words of thy children who are my tongue. Commentary. For whatever thy sons say, they speak with my tongue. And during these wicked trans- actions of the Iranis, the respected father of the'en- diter of this book, the fourth Azer S4sAn, sent epistles . to them to the fortunate abode, but they heeded them © not. And at the period of the revolt, he addressed an epistle to Beliram Chobin, charging him not to attack the a. 4 vw Aca ” % SHET SASAN THE FIRST. 498 "the race of Kltosron, but. he did not attefid to him, Oh two dccasions, once before the expedition of Par- vez, and again after his return from ROm with the army, did he write letters to Behram, who would not ‘bey them, and returned for answer to the latter of the epistles ; ** What the lieutenant of the prophet says tis true. | know it: but the lust and anibition of reigning impel me onward,” W héreupon the reverend S2-an, having his resentment kindled, replied; “* Thou never ‘wilt be satisfied with sovereignty until thou fleest 106 wards ‘Femidiu*t which thou wilt never reach, aud until thou fallest under a Termudian dagger.” And when they dragged Parvez from the throne and gave the diadem to +Shiruyeh, my respected tather as well as the writer of this book sent them epistles. - They answered ; ** Tliese ment are taking the part of their re- Jations, aud we Well know that nobody wishes harm to his friends. Besides, the world has been harassed by you. One Bebmani dynasty came and filled the throne; and in the room of the prophets came another, the Jiewlenants of the prophets, arid thus divided the sword and the government, between them.” Upon this my respected father called together the grandees of Pars, aud the family of Sa4n who were in Istakhr. And that mighty Yeddani prophet addressed them and said, * Behold the signs of evil days are come. There is now no longer any right conrse of action, nerany self de- yotion left among the Irdnis.” * Turap, 4 ; Shirugehy the same aa Mhipbodien Kubad mentioned i in the Commentary on verse 52. $ That is, sie weiter and his father. o ; 3 54. apt ) 20) (THE BOOKVOF® > * : 54. While they are so™ engaged, there “shall arise. aiman’ among: “the “wTewarjis, ibe Pt hg 66. By y¥ ‘whose followers, thediadem, and the, throne, and. the government, ,and,ythe — shall.alh be overthrown; *) © ah ~'56: And'the mighty’ ‘shall be abject oe ph ve And ‘instead lof ad. idols -templ c, = OF of the fire-temple of the. house of Abad, shall ‘be seep a place}. toward: iw Ei awe on eee but! Ape of i its s images. wods digg ; wy =H 25% bi VOI 6 i CduwenTARY. ‘the house hat is, 6 in ‘the sandy desert of the , Hamawass, built t iv ‘in which | were ‘the i images | of the stars tha r Ha oa a Bays, ‘Shall become the place towards w meh Peamm Ar ‘directed, and the | images sl ‘shall | be removed fi rom it, "1 ais! 58. And aro and is brackish, WAEEE A) yoy “59 And.,afterwards» they» cls tha vabiee Gre-temples‘of'{Madir, and’ whatever is pi v them, ahd Yenfad and asi) Saat itl, nh és io vita dims 60. “And eae Lawgiver,, shall bevan elo- .quent.man and bis words involved; >)” a 61. very: brie indy tant them to'a pide, ie Me-33 id ane ra of "Taxis. Pers, They are the Arabs. (Ft This prophecy of the origin aad progress er danieiny of theisbleb pandcof the clavacter off the ® i 1s certatuly sufficiently distinc ty wre Ra ane t Madain, Pers. 450% git bow vate ors ‘ud ; § Tas aod Balk, x. 62. SHET SASAN THE FIRST. 305 62. And that religion is a sea that is tempestuous on every side, 63. So as to drown its own ship. 64. Afterwards park shall fall out with each other, ~© &: © 65. And the wise men of Hirtds and others shall-come in unto them, 66. And there shall remain of that faith enly such a proportion as there is of salt in flour. Commenrany. He means that the Iranis seeing nothing left for it, shall, as well as others, adopt the religion of the ‘lazis, and shall raise up sects, sa that among these sects, there shal] be left of that faith only accoriling tothe vulgar expression, in the proportion of salt to flour, as he sufficiently explains. 67. In the sects that shall rise up, thou shaltefind nothing of that religion but the name. 68. Afterwards, the Demuds* shall come and wrest the ascendency from them ; 69. And thou shalt see these sects exhibit the fire-temple jn the Taklisif religion. 70. And their mouth shall be the chime ney of the fire-temple. d ; * These Demuds, Pers. Tenud*n, are certsivly the Tartare who have already been frequently referred to. Ei Ta.i, Pers. 71 196»; THE BOOK OF. a. And it shall come to pass, oat that time, that they shail talk of Mezdam anti ) Berdim ; ote ix 72. But they, shall worship earth ;f 73. And day by day shall hostility ens crease among them. | Bn? -. 74. Then shall ye benefit by it; 75. And surely if there remainethassingle moment of the Grand Revolution; will» raise up one of thy people; ‘i 76. And will restore to thee thy tolled and honour ; : 77. And nevermore will I take” away prophecy and pre-eminence from among thy. s children. | Pest 78. And I will cause the §Hezumbs to flee from dread of you, as the mouse and — cat do into holes and hiding places from the» paws of the rat and of the lion. oh 79. And after thee ly will send the fifth © Sasan to prophecy. 4 80. Let us seek help from Mezdam, “the » pure Essence, the Unie geo tea the Cre>. ator of all properties ! Dee ee t Yezdan and Abriman. Pers, . : The meaning «f this khak-periati, is not cleat; unless. it Eh: to the sensuality and worldly mindedness ifthe Mu- selnans, § Lezis, Pers, 81 wy” SHET SASAN THE FIRST. 197 8 1. Mezdam hath chosen thee for pro- phecy ;. _ $2. And thou art one of the great pro- phets ; *g3. Ihave sent thee (who like all the former prophets art the Lord of a Book) unto all the iobabitants of the lower world. 84. Iavite all to the faith of the great Abad. 85. Every one that doth not come, shall be an inbabitant of hell. 86. Thou didst pray, O Lord of the World ! Confer the royalty on my seed! 87. I will raise up Herdevir,* and select him for sovereignty. 88. Let us ask help of Mezdam, the Pure of essence, the Uncompounded, the Creator of qualities! : 89. Every one whose soul maketh choice of equity, when he throweth of the body, shall arrive at me. Commentaty. Be if observed, that the angel-soul- ed, intelligent bodied prophet, Ky Khosrou, the son of Siavish, in the book Serdshi-kerdar (ange]-practice) says, The respectable #Nalid said unco me go. In every thing a medium is best. * Ard-shir, Pers + Tue plauct Venus. ComMMENTARY. 198. _ THE BOOKOF 4) Coumentanr. itis says, When, the | force f the derstanding is excessive, it draws towards. artifice and is ca.led cunning ; if deficient or little, it becomes fol-- ly or stupidity ; while the middle state) which is the commendable one, is good sense or wisdom. In like® / manner the strength of desire in its excess draws, to passion, and is called lust; in its deficiency, it is iigis dity; while the medium is abstinence, chastity, modesty. And if the influence of courage be excessive, men get’ the habit of flying out on all occasions, and, are called guarelsome and fray-seekers; if it be in defect, they are denominated cowards; while those in the, middle between the two are brave or spiriled. | Every soul i In which is found this glory of Ized, that is, justice, acts according to what is just and right, and when it leaves the body. goes to join the angels and is united to Gow. And the angel-minded prophet has many similar ob- servations. 91. Let us seek help from Mezdan, the Pure of essence, the Uncompounded, the ~ Creator of qualities. g2. All that I have told thee will, in its appointed time, come to pass, in the face of mankind. 93. After thee, the fifth Sasan is my pro- phet. - — ee LAT TO ROSH An 199 safhoore bos THE BOOK OF THE RESPECTED S4SAN THE FIFTH. 1: 7 E T us take refuge with Mezdam from evil thoughts which mislead and afflict! 2. In the name of Shamta, the Benefi- Pret the Liberal, the Gracious, the Just! _ Inthe name of Mezdam ! _ 4. O Ardenas* the fifth * * * * * *s 5. Now have I chosen thee for ae heey! : 6. And thou art my friend; bide not the right road. 7. And the right road is the road of the Great Abid.+ ' 8. Blest is his religion. ~ g. There is no one who seeketh Me, and findeth Me not ; 10. And there is no one who doth hoot know of My existence ; Commentary. Or who believes that I do not exist. 11. All know Me according to the capa- city of their understanding ; * Pers. Sisan, The latter part of this verse is unintelli- | gible. + Pers. Buzurgabad; also called Ferzabad and Mehabad, ali of which have the same m antug. 12. 200 THE BOOK OF THE 12. Something they say, and something they imagine; 13. And think iat right which they be- lieve. 14. And this ¢ error proceedeth pos things : i 15. The one ignorance, the other ambi- tion. 4 16. Now shew unto mankind thy right road. Commentary. He says, O Sasan the fifth, there is no one who loves me and seeks me that does not find me ' according tohis wishes. Allseek me, and find me in proportion to their capacity ; and there is no sect which says that I do not exist. ‘They all deem what they profess to be sound and true; but they do not judge aright. ‘The reason of this is twofold. One, and the chief, is ignorance, which, from defect of knowledge, deems that to be right which is wrong. ‘The other is ambition which inclines them to make men follow them, causing them to affect preeminence and to take a lead ; and as they possess no direct means to gain such as- cendency, they are obliged, in the first place, by deceit, by afflicting harmless animals, and by foolish doctrines, to corrupt a sect, after which they direct it. 17. In the name of Mezdam! 18. Thou hast beheld the wicked Hiras- is who have slain* Herjiwar. * Pers Parvéz. aE ee RESPECTED SASAN THE FIRST. 201 19. Him. whom I exalted have they cast down. 20. But they shall not obtain that for which they have perpetrated this wicked deed. 21. Andin place of benefit, I will send them wretchedness. 22. I deemed them happy in the love of their princes. 23. ¢ * ’ > + . 24. Lo! they shall meet with retribu~ tion from the {Tasis. _..25. They shall reap the harvest. of their misdeeds from men dressed in §green, and . Men. dressed in black ; . 26. And the avengers are a greedy band; ., 27.. Who quarrel with each other, and _ are evil-doers, and. do not what their great ~ one hath spoken ; | 28. And who kill their chief. men for gain: + This 23d verse has no Persian translation and tome is unintelligible. 2 Pes Tris. § The men in green are the Syede or deerendants of Ma- homed, The allusion to'men in bisck is still kept ov anihng the fire worshippers of Persia, who called ihe Musuimans, Stak jameh, clad in blaek. 29. he ane Book OF THEN "29. ‘Their piety i is to slay harmless. ani- mals; their prayers to copulate. dosh 30. And Nimkar§ too Sens arm over- powering. 31. When their religion shall have Jast- ed a thousand years, it shall be such, in con- sequence of divisions, that, were their Le- gislator to seé it, he would not know it again. ' 32. And thou shalt see the Hirtasis such that no one shall bear a wise 5 ei. oy them. : nn Be If F428 ‘speak truttt ey ce Hs ‘sed; eine 34. Instead of sensible VA fll they" are ‘answered with weapons of war." > 33. From the wickedness of igi did “Gt arise that such an “Angel- tempered {king was taken from the Hirtasis. 1° “7° * * 36. O Sasan ! evils ‘await ‘thee: °° 37. Thou art My prophet. niet 38. If mankind follow thee not, 1 for hem is it evil, not ‘for thee. ty! pil Commentary. Vor the honour of Srp dues Rot aris, ‘trom al! yet ob: ving him and Yaising him to § » *Tamue in, aleeady” tapaned as Tsar, or ‘the couctey beyond the Oxus, Se i Klosrou Perve. the RESPECTED SASAN THE FIRST. 203 the sovereignty : and it is not My wish that you should by all be deemed worthy of exaltation, and considered as announcing the truth. 39. The good will cone into thy path; 40. And the gift of prophecy shall al- ways remain among thy seed. 41. Lay not affliction to heart, for Mez- dam will give it an end, 42. And, in the end, the oppressors shall flee from your Avenger, as the mouse trom hole to hole. ~ Conumentary. At the time when Yezdan sent this, his humble adorer, to Merv in the time of Paryéz, my respected father received tlris revelation from the world above, and the grandees and the king of kings also saw itin a dream, and, coming in a body, atiached themselves to my sect. And the Most Just elevated me aloft so many times, titat | cannot reckon them; and these elevations are still continued. 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