[436] In the Shah nameh Naser it is stated, in the life of Ardashir Babegan (see Hyde, p. 280) that this king, abolishing several regulations of Alexander the Great, granted toleration to followers of the faith professed by Gushtasp, and wishing to re-establish Zoroaster’s religion, demanded from its Mobeds miracles, which they performed. The king, satisfied by these proofs, not only adopted their tenets himself, but obliged all others to do the same. In the life of Shapur it is said, in the book quoted, that, when Ardashir was inaugurated in the government, he demanded from the chiefs of the Magi miracles, after the performance of which Ardai Viráf, during a whole week, supporting by arguments the truth of his religion, brought also forward all that relates to hell and heaven. Some believed; others doubted or denied: the number of the last was 80,000.—A. T.
[437] The Revelations of Ardái Viraf are said to have been originally written in Zand. There exists a Viraf nameh in Pehlvi, probably of the fourth century of our era; works of this name are found in modern Persian in prose and in verse. Anquetil mentions a Viraf nameh in verse, composed A. D. 1532, by Káús, Herbed of Náusari, and another by Zardusht, son of Báhrám (Zend-Av., t. I. 2. P. not. pp. ix. x. xxx. xxxii). Translations of this work have also been made into Sanskrit and the Hindu language of Guzerat. An English translation of the Ardai-Viraf Nameh, by T. A. Pope, appeared in 1816. The translator says in his preface (p. xiii): that the Revelations of Ardai Viraf appear to be the same work that is mentioned by Richardson as the work of Ardeshir Babegan, which having been improved by Nushirvan the Just, in the sixth century, was sent by him to all the governors of provinces, as the invariable rule of their conduct. Pope examined for his work three versions in the modern Persian: the first in prose, by Nushirvan Kermani; the second in verse, by Zardusht Biram (Báhrám); the third in prose, by the same (ibid., p. xiv).—A. T.
[438] رسن, rasan is a linear measure, the exact value of which could not be ascertained. According to common belief of the Muhammedans, this bridge appears of different shapes; to the good, a straight and pleasant road of thirty-seven fathoms in breadth; but to the wicked it is like the edge of a sword, on which they totter and fall into the abyss below. According to the translation of Pope (p. 11), when Ardai Viráf found himself close to the bridge, it appeared to him to be a broad and good road.—A. T.
[439] Mihr Ized is the same as Mithra. He is the most active champion against Ahriman and the host of evil genii; he has one thousand ears and ten thousand eyes; a club, a bow, arrows, and a golden poniard in his hand; he traverses the space between heaven and earth; he gives light, that is the sun, to the earth; he directs the course of water, and blesses mankind with progeny and the fruits of the field: the earth receives from him its warriors and virtuous kings; he watches over the law, and maintains the harmony of the world. After death, he not only grants protection against the attacks of the impure spirits, but assigns heaven to the souls of the just. It is there that he appears in the celestial assembly of holy Fervers surrounding the throne of Ormuzd (see Zend-Av., t. II. pp. 204. 205. 222. 223. 256. and in other places).
Mithra is by some authors identified with Ormuzd himself, and with the sun; but it results from Anquetil’s investigations that, in the religion of the Persians, he is distinct from both and subordinate to Ormuzd.
He occupies a much higher rank in the religious system of the Chaldæans and the Arabs, who first venerated Mithra. It is now established beyond any doubt, by a good number of authentic monuments, that in later times the religion and worship of Mithra has been greatly developed in dogmas, symbols, and a system of mysteries relating to cosmology, astronomy, and physiology: in the first centuries of the Christian era, this religion appears to have been spread, not only over Asia, but also over a great part of Europe. This subject has been very learnedly treated at great length in modern works of too great celebrity to require mentioning here.—A. T.
[440] Rashné-rast, an Ized, who presides over the 18th day of the month; he is the Ized of righteousness, which he bestows; he sees every thing from afar, destroys the thief and the violent, and takes care of the earth; it is he to whom Ormuzd has given a thousand forces and ten thousand eyes, and who weighs the actions of men upon the bridge which separates the earth from heaven.—(Zend-Av., t. I. 2. P. pp. 82. 131.; II. pp. 218. 219. 223).—A. T.
[441] In Pope’s translation of the Viráf-nameh we find (pp. 13-15) what follows: “When Serósh Ized laid hold of my arm, we proceeded to the top of the bridge, one side of which appeared in full splendor of light and the other in total darkness, when I heard a strong and extraordinary noise which, on looking forwards, I perceived to come from a dog, that was chained with a collar and chain of gold, near the light side of the bridge.—I asked the angels: ‘Why is the dog here?’—to which Serósh Izad replied: ‘He makes this noise to frighten Ahriman, and keeps watch here to prevent his approach; his name is Zering Goash (Cerberus?) and the devils shake at his voice; and any soul that has, during its residence in the lower world, hurt or ill used or destroyed any of these animals, is prevented by Zering Goash from proceeding any further across the bridge; and, Ardai Viraf, when you return again to the world, as one of the first duties, enjoin the taking care of these animals.” According to the Vendidad Sadé (Zend-Av., t. I. 2. P. p. 418), the souls, strong and holy, who have done good works, shall, at their passage over the bridge Chanivad, be protected by the dog of the herds. On that account the Persian kings had (see Brissonii de Reg. Pers. princip. libri tres, l. I. p. 157) at their table a particular meal prepared for the dog. The Parsees in our days have great regard for dogs. Immense numbers of these animals are fed by those people, though not admitted into their houses.—A. T.
[442] Printed copy reads تير پايه, tir páyah.
[443] The Gítí Kharíd is called the gift of two rupees, which a man is obliged to give once in his life to a Mobed or a priest, in order that he may perform, during five or eight days, a religious ceremony for the sake of the donor, who is purified by it. This purification is substituted for another more expensive rite, called the Náuzódí, which a Parsee is bound to perform when fifteen years old, and which, on the part of the Neophyte, requires a considerable knowledge of religious doctrine, prayers, and ceremonies. He who during his life has not made Yesht, nor the Gítí Kharíd, nor the present of a dress to the Pure, shall, after the resurrection, appear naked (Zend-Av., t. II. pp. 34. 553. 554).—A. T.