There was a city called the royal abode or saráí, facing which were seven temples. On each day of the week, in the dress appropriated to each planet, the king exhibited himself from an elevated tabsar or window, fronting the temple of the planet, whilst the people, in due order and arrangement, offered up their prayers. For example, on Sunday or Yakshambah, he shewed himself clad in a yellow kabá or tunic of gold tissue, wearing a crown of the same metal, set with rubies and diamonds, covered with many ornaments of gold from the tabsar, the circumference of which was embossed with similar stones: under this window, the several ranks of the military were drawn out in due gradation, until the last line took post in the kashúdzár or ample area, in which were posted soldiers of the lowest order. When the king issued forth, like the sun, from the orient of the tabsar, all the people prostrated themselves in adoration, and the monarch devoted himself to the concerns of mankind. The Tábsár is a place of observation in a lofty pavilion, which the princes of Hindustan call a jahrokah or lattice window: on the other days, the king appeared with similar brilliancy from the other Tábsárs. In like manner the king, on their great festivals, went in choice garments to the temples of the several images: and on his return seated himself in the Tábsár, facing the image of the planet, or, having gone to the Rózistán or Dádistán, devoted himself to the affairs of state. This Rozistan was a place which had no tábsár, where the king seated himself on the throne, his ministers standing around in due gradation.—The Dádistán was the hall of justice, where, when the king was seated, no one was prevented from having access to him: so that the king first came to the Tábsár, then to the rózistán, and lastly to the Dádistán. Also on whatever day a planet moved out of one celestial house to another, and on all great festival days, the king went to the temple appropriate to the occasion. Each of the planetary forms had also its peculiar Tábsár, in the same manner as we have before stated concerning the royal Tábsár; and on a happy day, or festival, they brought the image to its Tábsár, The king went first and offered up prayer, standing in the Tábsár of the image, the nobles placed around according to their gradations, whilst the people were assembled in great multitudes in the Kashúdzár, offering up prayers to the planet.
According to what is stated in the Tímsár Dasátir,[264] that is, in the “Venerable Desátir,” the Almighty Creator has so formed the celestial bodies, that from their motions there result certain effects in this lower world, and, without doubt, all events here depend on the movements of these elevated bodies; so that every star has relation to some event, and every mansion possesses its peculiar nature: nay, every degree of each sign is endued with a distinct influence: therefore the prophets of the Lord, in conformity to his orders, and by great experience, have ascertained the properties inherent in the degrees of each celestial mansion, and the influences of the stars. It is certain that whenever the agent does not agree with the passive, the result of the affair will not be fortunate; consequently, when the prophets and sages desired that the agency of the planet should be manifested advantageously in the world, they carefully noted the moment of the star’s entering the degree most suitable to the desired event: and also to have at a distance from that point, whatever stars were unfavorable to the issue. When all had been thus arranged, whatever was connected with the productive cause was then completed: they then bring together whatever is connected with causation in the lower world: thus all the viands, perfumes, colors, forms, and all things relating to the star, being associated, they enter on the undertaking with firm faith and sure reliance: and whereas the spirits possess complete influence over the events which occur in the lower world, when therefore the celestial, terrestrial, corporeal and spiritual causes are all united, the business is then accomplished. But whosoever desires to be master of these powers, must be well skilled in metaphysics; in the secrets of nature; and having his mind well stored with the knowledge of the planetary influences, and rendered intelligent by much experience. As the union of such qualifications is rarely or never found, the truth of this science is consequently hidden from men. The Abadián moreover say, that the prophets of the early faith, or the kings of Farsistán and the Yezdánián, held the stars to be the Kiblah of prayer, and always paid them adoration, especially when a star was in its own house or in its ascendant, free from evil aspects; they then collected whatever bore relation to that planet, and engaged in worship, seating themselves in a suitable place, and suffering no one to come near them: they practised austerities; and on the completion of their undertaking, exhibited kindness to the animal creation.
In the year 1061 of the Hegira (A. D. 1651) the author, then in Sikakul of Kalang,[265] was attacked by a disease which no application could alleviate. An astrologer pronounced, that “the cause of this malady arises from the overpowering force of the regent Mars;” on which, several distinguished Brahmins assembled on the fourth of Zíkâdah (the 9th October) the same year, and having set out the image of Bahrám and collected the suitable perfumes, with all other things fit for the operation, employed themselves in reading prayers and reciting names; at last, their chief, taking up with great reverence the image of Mars, thus entreated: “O illustrious angel and celestial leader! moderate thy heat, and be not wrathful: but be merciful to such a one” (pointing to me). He then plunged the image into perfumed water; immediately on the immersion of the image, the pain was removed.
In front of each temple was a large fire-temple, so that there were seven in all: namely, the Kaiwan-ázar, Hormuz-ázar, Bahrám-ázar, Hár-ázar, Nahíd-ázar, Tír-ázar, and Máh-ázar, so that each fire-temple was dedicated to one of the seven planets, and in these they burnt the proper perfumes. They assert that, during the flourishing empire of the early monarchs, several sacred structures, such as those of the Kâbah and the holy temple of Mecca;[266] Jerusalem; the burial-place of Muhammed; the asylum of prophecy, in Medina; the place of repose of Alí,[267] the prince of the faithful in Najf; the sepulchre of Imam Husain in Kerbela;[268] the tomb of Imam Musa[269] in Baghdad;[270] the mausoleum of Imam Reza[271] in Sanábád of Tús; and the sanctuary of Alí in Balkh,[272] were all in former times idol and fire-temples. They say that Mahabad after having built a fire temple, called Haftsúr or seven ramparts, in Istakhar of Persia,[273] erected a house to which he gave the name of Abád, and which is at present called the Kâbah: and which the inhabitants of that country were commanded to hold in reverence: among the images of the Kâbah was one of the moon, exceedingly beautiful, wherefore the temple was called Máhgáh (Moon’s place) which the Arabs generally changed into Mekka. They also say that among the images and statues left in the Kâbah by Mahabad and his renowned successors, one is the black stone,[274] the emblem of Saturn. They also say that the prophet of Arabia worshipped the seven planets, and he therefore left undisturbed the black stone or Saturn’s emblem, which had remained since the time of the Abadian dynasty; but that he broke or carried away the other figures introduced by the Koreish, and which were not formed according to the images of the stars. In most of the ancient temples of Persia they had formed the symbol of Venus in the figure of a Mihrab, or arch, like the altar of the mosques: consequently the present Mihrab, or altar, is that identical symbol: which assertion is also proved by the respect paid to Friday or the day of Venus.
Ibrahim (Abraham), the friend of God, pursued the same conduct; that is, he rejected the idols which were not of the planetary forms: and the reverence paid by him to the black stone, according to ancient tradition, seems to prove that point. Isfendiar, the son of king Gushtasp[275] conformed also to this practice; nay Socrates the Sage, in like manner, forbad the people to worship any other forms except those of the planets, and commanded the statues of the kings to be removed. Moreover, the holy temple of Jerusalem, or Kundízh-húhkt[276] was erected by Zohak, and Faridun[277] kindled in it the holy fire. But long before Zohak’s time, there were several idol and fire temples in that place. In the same manner, they say, that when Faridoon turned his attention to the overthrow of Zohak, during his journey his brethren having hurled a rock at him, this revered prince, who was skilled and mighty in all the extraordinary sciences, manifested a wonderous deed: he prayed to the Almighty that it might remain suspended in the air, so that the stone even to this day is known as Kúds Khalíl. They also say that in Medina,[278] the burial place of the prophet, there was formerly an image of the moon: the temple in which it was, they called Mahdínah, or the “Moon of Religion,” as religion is the moon of truth, from which the Arabs formed Medinah. They in like manner relate, that in the most noble Najf, where now is the shrine of Alí, the prince of the faithful, there was formerly a fire-temple called Farógh pírái (the decoration of splendor), and also “Nakaf,” or Na akaft (no injury), which is at present denominated Najf. Also at Karbalá, the place where the Imam Husain reposes, there was formerly a fire-temple called Mahyársur ilm[279] and Kar bala (sublime agency), at present called Karbela.
Also in Baghdad, where the Imam Musa reposes, was a fire-temple called Shet Piráyi (decoration): and in the place where rest the remains of the great Imam Abu Hanifah, of Kufah, was a temple called Húryar (sun’s friend): also in Kufah, on the site of the mosque, was a fire-temple called Roz-Azar (the day of fire): and in the region of Tús, on the site of Imam Resa’s shrine, was a fire-temple called Azar Khirad (the fire of intellect)—it was also known by many other appellations, and owes its erection to Faridún.—Also when Tús, the son of Názar,[280] came to visit Azar-i-Khirad, he laid near it the foundation of a city which was called after his name.[281]—In Balkh, where is now the sanctuary of the Imam, formerly stood a temple called Mahin Azar (great fire), now known under the name of Nóbahár. In Ardebil,[282] the ancient Dizh-i-Bahman[283] (Bahman’s fort), Kai Khosrú, on reducing the citadel, constructed there a fire-temple called Azari-Káus,[284] which now serves as the burial place of the shaikh Sufi Ud-Din, the ancestor of the Safavean princes:[285] they also assert that there were fire-temples in several parts of India: as in Dwaraka,[286] was the temple of Saturn, called Dizh-i-Kaivan (Saturn’s fort), which the Hindoos turned into Dwaraka: and in Gya also was an idol temple, called Gah-i-Kaivan, or “Saturn’s residence,” which was turned into Gya.[287]—In Mahtra also was an idol temple of Saturn, the name of which was Mahetar, that is the chiefs or mahetar resorted thither; which word by degrees became Mahtra.[288]—In like manner several places among the Christians and other nations bore names which show them to have been idol-temples. When the Abadian come to such places, they visit them with the accustomed reverence, as, according to them holy places are never liable to abomination or pollution, as they still remain places of worship and adoration: both friends and foes regarding them as a Kiblah, and sinners, notwithstanding all their perverseness, pray in those sacred edifices. Rai Gópí Nath[289] thus expresses himself:
O Shaikh! behold the dignity of my idol-house;
Even when destroyed, it remains the house of God!
There is not on record a single word repugnant to reason from the time of Mahabad to that of Yasan Ajam; and if they have recourse to allegory, they then express its figurative nature. From these princes to the Gilshaiyan there are many figurative expressions, all of which they interpret. For example, they say that the tradition of Siamak being slain by the hand of a demon implies, that in successive battles, through ignorance of himself and God, he unwittingly destroyed this elementary body; thus, wherever, in the language of this sect, mention is made of a demon, they always understand a man of that description, as has been explained in the Paiman-i-ferhang, or “Excellent Code.” They also maintain that, in some passages, the rendering the demons obedient, and slaying them, is a figurative mode of expressing a victory gained over the pleasures of sense, and the extirpation of evil propensities: in like manner, whatever is related about the appearance of angels to virtuous and holy persons, is the revelation and vision of good spirits, whilst in a state of sleep, transport, recovery from excess, or abstraction from the body; which states are truly explained in this work. They say that Zohak’s two serpents, do-mar, and ten fires (vices) or deh ak, imply irascibility and sensuality: the devil, his carnal soul, and in some places his disposition—the two pieces of flesh which broke out on Zohak’s shoulders in consequence of his evil deeds, appeared to the human race like serpents, the pain caused by which could only be alleviated by the application of human brains. They also say that the celebrated Simúrgh[290] (griffin) was a sage, who had retired from the world and taken up his peaceful abode in the mountains: he was therefore called by this name, and was the instructor of Dastan, the son of Sám; so that Zál, through his instruction, attained the knowledge of the occult sciences. As to the current tradition about Kai-Káus attempting to ascend to Heaven, and his downfall, this occurred, according to them, during his sleep, and not when he was awake. Kai Nishín, his brother, who had retired from all intercourse with mankind, thus interprets the adventure of Káus: “The four eagles are the four elements; the throne, the predominating passions; the lance, their energy and impetuosity in the desire of sensual gratifications; the thighs of flesh, their various pursuits of anger, passion, lust, and envy; their ascent implies that they may be subdued by religious austerities, and by the aid of their energy be made the means of ascending to the world on high and the supreme Heaven; their fall, instead of reaching Heaven’s eternal mansions, intimates that if, even for a short period, we become careless about repressing evil propensities, and desist from the practice of mortification, the passions will return back to their nature, or wander from the eternal paradise, the natural abode of souls:” the hemistich, “during one moment I was heedless, and he was removed from me a journey of a hundred years,” is applicable to such a state.
Rustam’s[291] bringing back Kai Káus to his throne from the forest into which he had fallen, means, his bringing back intelligence into the king’s soul, and turning him back from the desert (lit. meadow), of natural infirmity: Kai Kaus therefore, by direction of Kai Nishin, his younger brother, but his elder in purity of faith and good works, remained forty days in retirement, until in the state of sleep, through the awakening of his heart, he beheld this heavenly vision. They also assert, whatever modern writers have declared, relative to Khizr[292] and Iskander, having penetrated into the regions of darkness, where the former discovered the fountain of life immortal, means, that the Iskander, or the intellectual soul, through the energy of the Khizr, or reason, discovered, whilst in the state of human darkness, the water of life, or the knowledge of the rational sciences, or the science which forms the proper object of intellect—as to what they say about Iskander’s returning back empty-handed, by that is meant, that to expect eternal duration in this evanescent abode being altogether absurd, he consequently could not attain that object, and therefore departed to the next world. What they record about Khizr’s drinking of that water, means, that the perfection of intellect exists not through the medium of body, and that reason has no need of body, or any thing corporeal, either as essence or attribute.