Iranian Influence on Moslem Literature Part 14

[Footnote 1: A remarkable pa.s.sage from this Pahlavi treatise has been embodied in a close Arabic version in Ibn Kutayha's _Uyun-al-Akhbar._ The credit of discovering and translating this unique pa.s.sage into a European language belongs to M.K. Inostranzev.]

I have seen in the city of Istakhar in Fars in the year 303 in the house of a high n.o.ble Persian, a large book in which were set out along with the descriptions of several sciences the histories of the kings of Persia, their reigns and the monuments which they had erected,--fragments which I have not been able to find anywhere else in Persian books, neither in the _Khoday Nameh_, nor in the _Ain Nameh_ nor in the _Kohan Nameh_ or anywhere else.

[Sidenote: Portrait of Sasanian kings taken just before their demise.]

[Sidenote: Persian Imperial archives: Translation into Arabic.]

In this book were pictures of the kings of Persia belonging to the house of Sasan, twenty seven in number, twenty five men and two women. Each of them was represented as at the moment of death, whether old or young with the royal ornaments, with the tiara, hair, beard, and all the features of his face. This dynasty reigned over the country for 433 years one month and seven days. When one of these kings died his portrait was painted and it was deposited in the treasury in order that the living princes may know the features of the dead kings. The representation of every king who was painted as a warrior was in a standing posture; that of every king who was occupied with government affairs was in the sitting posture. To it was joined the biography of each, of them detailing his public and private life together with the important events and facts concerning the most interesting incidents of his reign. The book which I saw was redacted according to the doc.u.ments found in the treasuries of the kings of Persia and it was completed in the middle of the second Jamada of the year 113. It was translated for Hisham son of Abdal Malik son of Merwan from Persian into Arabic. The first of the kings of this dynasty whom one sees there is Ardes.h.i.+r. The distinctive colour in his portrait was of a brilliant red. His trousers were of sky-blue and the mitre was green on gold. He held a lance in the hand and he was standing. The last was that of Yezdegerd, son of Shahariyar, son of Kesra Abarvez. His distinctive colour was green. His trousers were sky-blue and his mitre vermillion. He held in his hand a lance and rested the other hand on his sabre. This painting was made with Persian colours which are no longer to be found now-a-days and of gold and silver dissolved and of pulverised copper. The leaves of the book were of a purple colour and of a marvellous tint. It was so beautiful and prepared with such care that I do not know whether it was paper or whether it was thin parchment. (P. 250.)

[Which stands for Pahlavi and not modern Persian.]

[Sidenote: Zoroaster, Avesta, and Avesta Script.]

Zaradusht brought to the king the book of _Avesta_, the name of which in Arabic has received a final _kaf_ and has thus become _Abestak_. The number of chapters of book is twenty one, each chapter comprising 200 leaves. In this book we find a total of sixty vowels and consonants each with a distinct character. Some of these characters are found elsewhere and others have fallen into disseutude. For this script is not confined to the language of the Avesta.

[Sidenote: Extent of Avesta.]

[Sidenote: Persian translation of Avesta.]

[Sidenote: Contents of Avesta.]

Zoroaster invented this writing which the Magians have called Sin Dabireh, that is to say, the 'sacred writing'. He incised his writing into 12,000 cow skins and filled it with gold. It was in the ancient language of Persia of which no one has any knowledge to-day. Only a few portions of its chapters have been translated into the modern Persian.

It is this Persian translation which they have in their hands when, they say their prayers. The translation contains fragments like the Ashtad, the Chitrasht, the Aban Yasht, the Hadukht, and other chapters. In the Chitrasht are found the recitals of the origin and the end of the world.

Hadukht comprises exhortations.

[Sidenote: commentaries on Avesta.]

Zoroaster composed the commentary on the Avesta which he called the Zend, and which in the eyes of his followers was revealed to him by G.o.d.

He subsequently translated it from Pahlavi into Persian. Zoroaster, further, prepared a commentary on the Zend and called it Bazend.

[Sidenote: Their destruction.]

The Mobeds and the Herbeds, learned in the science of religion, commented in their turn on this commentary and their work was called the Barideh, and, by others, the Akradeh. After he had conquered the Persian Empire and put to death Dara son of Dara, Alexander burnt them....

[Sidenote: Synopsis of Zoroastrian beliefs.]

Besides the two modes of writing which they owe to Zoroaster, the Persians have five other methods in many of which Nabatian words have been introduced. We have explained all these in our books already cited with quotations of portions regarding the miracles of Zoroaster, the marks and the proof of his revelation, the belief in the five eternal principles which are Ormazd or G.o.d, Ahriman which is the same as Satan, the wicked, Kah or time, Jay or s.p.a.ce, Homa or the good spirituous liquor, the grounds on which they support these doctrines, the reasons why they render homage to the two luminaries and to other heavenly lights, the distinction which they make between fire and light, their discourses regarding the origin of the human species, on Mashya son of Gayomert, and Mashyana his daughter, and how the Persians trace their geneologies back to these two personages, and finally, other things connected with the exercise of their religion, the practice of their cult and the various places where they have established their fire sanctuaries.

[Sidenote: Confutation of prejudice Moslem theologians.]

Certain Musalman theologians and authors of books on various sects, and several authors who have set before them the task at different times of refuting Zoroastrianism have alleged that it is believed in their religion that from the reflexion of G.o.d on himself has issued an evil spirit or the devil and that G.o.d, indulgent towards him, has accorded him a certain time during which to tempt mankind. These authors further cite as appertaining to this religion propositions which the Magians themselves have always rejected. I believe that they must have heard these particulars from ordinary people and that they have recorded them as the authentic expression of the followers of the religion of Zoroaster.[1]

[Footnote 1: Our celebrated Arab polyhistor not only does not malign the faith of Zoroaster but proceeds to confute his prejudiced co-religionists who pretended to refute the old faith of Iran.]

SHAHARASTANI.

KITAB AL MILAL VAL NIHAL.

(_Page 112, Bombay Edition. Compare also page 83 of the Egyptian Edition on the margin of Ibn Hazm._)

THE MAGIANS.

These people believe in two Principles as we have already stated; only, that the original Magians were of the belief that it was not possible that there should be two Principles eternal and without beginning, but that the light was without beginning and darkness was only produced; and they were of different views as regards the origin of its rise,--whether it arose from light, since light cannot bring something that was partly evil. How then could the principle of evil or anything else arise since there was nothing at first which partic.i.p.ated with light in its production and in its being eternal? Here the error of the Magians becomes apparent. They also a.s.sert that the first of persons was Kayumarth, though they sometimes say that he was Zarwan the great, and that the last of the prophets was Zaradusht. The Kayumarthiya a.s.sert that Kayumarth was Adam; Kayumarth appears as Adam in the histories of India and Persia. But all the histories are against this.[1]

[Footnote 1: I have constantly referred to Haarbrucker's German translation and to the German pa.s.sages cited by Gottiel in the Drisseler Volume which was very kindly presented to me by our Prof. A.V.W.

Jackson. Gottiel has omitted the sections regarding the Kayumarthiya.]

THE ZARADUSHTIYA.

These are the followers of Zaradusht, son of Budashab who appeared in the time of Bishtasb, son of Lohrasb, the king. His father came from Azarbayjan and his mother from Ray and her name was Doghd. They a.s.sert that they had prophets and kings and that they had Kayumarth who was the first king on the earth and that his residence was at Istakhar, that after him came Haushanj, son of Farawal, who descended on India. After him came his son Jam; the king. Then followed prophets and kings among whom was Minochehr. He proceeded to Babel and settled there, and it is related that Musa, (may peace be on him!) appeared in his time. Things continued like this till the sovereignty came to Bishtasb, son of Lohrasb. In his time appeared Zaradusht al Hakim or the Wise....

[Sidenote: Miracles of Zoroaster.]

[Sidenote: Essence of his teachings.]

[Sidenote: His Cosmogony.]

Then the child [Zaradusht] laughed a great laugh which was noticed by all those present, and people contrived so as to put Zaradusht in the way of cattle and the way of horses and in the way of wolves. But each of them stood up to protect him from its own kind. After he had attained to an age of thirty G.o.d sent him as his prophet and apostle to his creation, and he turned himself with his calling to king Bishtasb and the latter accepted his creed. His creed consisted in the reverence of G.o.d and the non-reverence of Satan, in the obedience to good and in the prohibition of the evil, and in abstaining from unclean things. He said that light and darkness were two original principles which opposed each other antagonistically, and so were Yazdan and Ahriman and that both were the beginning of the created things in the world. That the composition of it was the product of the co-mingling and that the variety of forms were given rise to by means of the various unions, but that G.o.d was the creator of light and darkness and of both the prime origins. He was one without a companion, without an opponent, and without anyone who was his like, and that it was not possible to trace to him the existence of darkness in the way in which the Zarwanites trace it, but that good and evil, pure and impure, holy and unholy, were brought forth only by the co-mingling of light and darkness, and had not the two fore-gathered the world would not have come into existence. They were pitched each against the other and they fight each other till light shall overcome darkness, and good evil. And then the good will be liberated and come to its own, and the evil will be hurled down to its own world and that will be the cause of the emanc.i.p.ation. G.o.d, the Almighty, however, has in his wisdom compounded and co-mingled them.

Sometimes they make out that light is the original principle and express themselves thus: The existence of light is a real existence. Darkness, however, is only a consequence like the shadow of a person. It was alleged that darkness was a thing produced though not created in reality, and that G.o.d had produced light and that darkness had come out as a consequence, because contrast was a matter of necessity in existence. Hence the existence of darkness was also essential. And thus it had become a thing created although not as in the first view, as brought out with reference to a man's shadow.

[Sidenote: Zend Ave-ta.]

He [Zaradusht] also had composed a book about which people said that it was revealed to him, namely, the _Zand Awasta_ which divides the world into two parts, Mino or the spiritual and Geti or the corporeal; that is to say, into spiritual and corporeal worlds, or in other words, into mental and physical. And just as the creation is divided into two worlds, so according to him, all that was in the world was again divided into two, namely, _Bakhs.h.i.+s_ [Haarbrucker translates _Bakhs.h.i.+s_ by _gnade_ or favour, but the original Arabic expression is _takdir_ which means _destiny_, and _kunish_ or _deed_, by which are meant pre-destination By G.o.d and human action.]

[Sidenote: Zoroastrian Ethics.]

Further, he discussed the duties relating to the religious law and these have reference to the movements of man. He divided them into three parts _Manish, Guyish_ and _Kunish_, meaning thereby belief, speech, and act, and these comprehended all the duties. When in this a man is wanting he is out of obedience and out of creed. But if he conducts himself in these three movements according to the standard of the law and the ordinance he attains to the highest good.[1]

[Footnote 1: Here is an instance where the Arab philosopher and writer hands down to posterity the spirit of Zoroastrianism without prejudice and with precision.]

[Sidenote: Some Miracles explained.]

The Zaradashtiya ascribed to Zaradusht a number of miracles including that while Zaradusht was thrown into prison the forefeet of the horse of Bishtasb entered into its body. When he was set at liberty, the feet of the animal came out. Next, it is said that he happened to pa.s.s a blind man at Dinawar and to have told him, "Take the herb", which he described to him "and press its juice into your eye and you will be able to see".

This was done and the blind man was restored to his sight. This, however, is to be attributed to his knowledge of the properties of the herb and so it is in no wise a miracle. (Here Gotthiel omits one section on the Saisaniya and the Bihafridiya[1]).

[Footnote 1: The Bihafridiya formed a heresy from Zoroastrianism in the time of the Moslems. The sect furnishes the strongest proof that there was no persecution worth the name in Persia at the time. Not only in those days were the Zoroastrians permitted to follow their own faith but here is a curious pars from Al Biruni which proves that both the original Zoroastrians and the heresy were permitted to flourish side by side under the Khalifs:--"When Abu Moslem came to Nishapur the _mobeds_ and _herbeds_ a.s.sembled before him telling him that this man [the founder of the Bihafridi sect] had infected Islam as well as their own [Zoroastrian] religion. So he sent Abdalla to fetch him. He met him in the mountain at Badjeh and brought him before Abu Moslem to put him to death together with such of his followers as he could capture. His followers called the Bihafridians still keep the inst.i.tutes of their founder and strongly resemble the Zam-Zamis among the Magians."

Shaharastani adds that they were the most hostile of G.o.d's creatures to the Zamzami Magians. The entire chapter on the Iranian sects in Shaharastani is worthy of careful and deep study. It explains the divergence between the prescriptions of the _Vendidad_ and the practice of the bulk of the Iranians. The _Vendidad_ was, it would appear, the authoritative scripture of one of the sects of Zoroastrianism. At any rate it is not too extravagant to deduce from the careful studies of the Iranian religion by Arab writers that as the teachings of Sakya Muni developed into more Buddhisms than one so there were several creeds with the common designation of Zoroastrianism.]

[Sidenote: The dignity of Mobedan Mobed.]

The Magians and the followers of the Two Principles and the followers of Mani and the other sects which are related to the Magians are known as the adherents of the Great creed or the Great religion. All the kings of Persia were the followers of the religion of Ibrahim, subjects and all those who belonged to the country among them during the reign of each of them followed the religion of their rulers. But these latter relied upon the chief of the ecclesiastics, _Mobed Mobedan_, the sage of sages, and the wisest of men according to whose instructions the kings conducted themselves and without whose judgment they undertook nothing; to him they showed reverence such as is shown to the Khalif of the time.

IBN HAZM.

KITAB AL FASAL FIL MILAL WAL HAWA WAL NAHAL.