[348] Khosro Parviz was the grandson of Nushirvan, mentioned in our [note, page 105], as contemporary of the fifth Sasan, the translator and commentator of the Desatir. Parviz, soon after having taken possession of his father’s throne, was driven out of Persia by a fortunate usurper, called Bahram Ju´bín, and took refuge in the court of the Greek emperor Mauritius, from whom he obtained not only protection, but also the hand of his daughter named Mary by some, and by others Shírin, and a powerful army to recover the kingdom of Persia. According to Eben Batrik (see Herbelot), it was after having been restored to his sovereignty, that he sued for marriage with the daughter of Mauritius, who answered that he could not grant his daughter, unless the Persian monarch adopted the Christian faith. The verses in the text seem to refer to this circumstance, but express at the same time a strong attachment of Parviz to the ancient religion of his country, whilst, according to the Arabian author just quoted, this prince apostatised, in spite of his opposing grandees, for the sake of the beautiful Shirín, for whom he had conceived an irresistible passion. Mauritius, his father-in-law, having been put to death, with all his children except one son, Parviz endeavoured to replace this remaining son upon the throne of his father. At first successful against Phocas, he was defeated by Heraclius, the successor of the Greek emperor; he lost all his conquests, his reputation, his liberty, and at last his life, by a parricide, his son and successor, Shiruyah or Sirocs.—A. T.
[349] Ajem includes all Asia except Arabia. The Arabians, as formerly the Greeks, call the inhabitants of all countries except their own, Barbarians; but here, and elsewhere, the author takes Ajem for Persia.—A. T.
SECTION III.
The third section of the Dabistan explains the laws of the Paímán-i-Farhang (excellent covenant) and the Hirbed Sár (the pure Highpriest).
The Paiman-i-Farhang is the code of Máhábád, of which many translations have been made; one of them is that made by Faridun, the son of Abtin: another; that of Buzurg-Mihr[350] for the use of Nushirvan, the son of Kobad; some extracts from these have been given in the present work. The Yazdanian, “godly,” who are also called Sahi Kesh, “flourishing faith,” and Sipásî, “adorers,” maintain that the most exalted of the prophets, the mightiest of kings, and the sire of the human race which exists in this cycle was Máhábád, whom they also call Azar Hushang, “the fire of wisdom.” They also say that it is thus recorded in the code of this venerable personage, which is the word of God; and that moreover, this mighty prince has himself expressly announced that the Divine Essence, which has no equal, is totally devoid and divested of all form and figure; incapable of being the object of conception or similitude: also that the tropes of the most eloquent orators, the illustrations of the most enlightened and profound geniuses, are utterly unable to convey a clear idea of the light, which has neither perceptible color nor sign: the sublime speculations of the learned and the discriminating understandings of the sage are too feeble to comprehend the substance of the pure essence of that light, which is without equal, quality, color, or model: also that all existences have proceeded from the bounty and wisdom of the Almighty, and are consequently his creation: that not a single atom in this world, nor even the motion of a hair on the body of a living creature escapes his knowledge: all which propositions are proved by evident demonstrations deduced from various premises, and accompanied by excellent commentaries, the enumeration of which this abridged treatise cannot admit. Also that the cognizance of the self-existent God extends alike to the most minute particles of matter and the entire universe.
Description of the great Angels of the first order.—In the code of the great apostle Máhábád it is thus stated; the work of God is above the power of the tongue, and infinitely exceeds the calculations to which the inhabitants of this lower elemental world have recourse: the operations of the Eternal are from eternity to eternity: they assign the name of Bahman[351] to the first Angel whom the Almighty invested with the mantle of existence, and through the medium of whom it was communicated to others. The planets, fixed stars, and heavens have each their peculiar conservative Angel; also the four elements below the lunar sphere have four conservative Angels, and in like manner all productions connected with them: for example, in minerals there are many precious stones, such as rubies, sapphires, and emeralds of every kind, which are under the dominion of their good, munificent, protecting Angel: and so on with respect to all species of vegetable and animal productions. The name given to the conservative angel of mankind is Farun Faro Vakhshúr.[352]
Description of the second order of Angels.—The code of Máhábád states that the second rank is assigned to the Angels connected with bodies: that is, every heaven and every star has a simple uncompounded spirit, bare of matter, as it is neither a body nor material: also that all living beings in the world have an uncompounded soul.
Description of the third order of Angels.—It is stated in the code of Máhábád, that angelic beings of the third rank are the same as the superior and inferior bodies. The superior bodies are those of the sphere and the stars; and the inferior the four (guhar) elements. The most noble of all bodies are those of the sphere.
Description of the gradations of Paradise.—The code of Máhábád states thus: “In the Mînú or ‘azure heaven’ there are many gradations, we shall first enumerate the gradations of Paradise in this lower world. The first gradation consists of minerals, such as rubies, sapphires, emeralds, and the like; the second of vegetation, such as plane trees, cypress, gardens, etc.; the third of animals, such as the Arab horse, the camel, and such like; the fourth consisting of selected individuals amongst men, such as princes and those connected with that class, persons in the enjoyment of health, the contented, and such like; all which gradations they call Mînú Sár, ‘celestial abode,’ and Bîst Lád,[353] that is, Feróden feró, ‘the low foundation.’” In these states there is a retrospect; for example, there is one man who in relation to his deeds gradually descends to the animal state; whilst the terrene particles of virtuous men’s bodies change either to the vegetable state or that of the choicest minerals, however without the existence of an incorporeal soul in either of them. On ascending from this state, the change is called Lim Sar, or “dwelling on high;” the first is the lunar step; for in the soul of the exalted moon are the forms of all those beings into which the elements enter. A person on arriving there remains in it, becoming the regent of all the lower world, and in proportion to his knowledge and the habits resulting from his laudable qualities, assumes a better form. On arriving at a higher rank than this, he finds augmented delight as far as the solar step; for the sun is the Pirah-i-Yazdan, or “the ornament of God,” that is, the viceroy of the Lord and sovereign of the stars, whose gracious influence pervades both high and low. On leaving this and passing through the various gradations to the empyreal heaven, every step becomes more delightful and excellent. On ascending beyond the great sphere, he arrives at the curtain[354] of the great Angels and contemplates the Lord of the light of lights surrounded by angels: no state can surpass the beatitude and glory of this gradation, which is called the Mînúiván Mînú, or “heaven of heavens.”