[289] This is an entirely Indian name: Gópínath, “the lord of the cowherds’ wives,” a name of Krichna.—A. T.
[290] According to oriental Romance, the Si-murgh, or Enka, is endowed with reason. He acts a considerable part in the Shah-namah, as tutor to Zál, the father of Rustam. In the Kahermán Námah, this bird in a conversation with Kaherman, the hero, states that it has existed during many revolutions of ages and beings prior to the creation of Adam. It is called Si-murgh, as being equal in magnitude to thirty birds.—A. T.
[291] Rustam appears to be a personification of the heroic times of the Persians, the Medes and the Scythes. He was born under the reign of Manucheher, after the year 1299 B. C., and died under that of Gústasp, after the year 625 before our era; his existence comprises therefore 604 years. He was the lord of Sejestan, and extended his domination over Zabulistan and Kabul; but the circle of his actions comprehends a great part of Asia between the Indus, the Indian and the Caspian seas.
[292] Khizar is confounded by many with the prophet Elias, who is supposed to dwell in the Terrestrial Paradise, in the enjoyment of immortality. According to Eastern traditions, Khizr was the companion, vizir or general of the ancient monarch, named Zu-al-Kurnain, or “the Two-horned;” a title which was also assumed by Alexander the Great. According to the Tárikh Muntakhab, this prophet was Abraham’s nephew, and served as guide to Moses and the children of Israel, in their passage of the Red sea and the desert. The same author tells us, that Khizr lived in the time of Kai Kobad, at which time he discovered the fountain of life. (Herbelot).—A. T.
[293] Ferdusi in his Shah-namah narrates that: Secander was in search of the water of life, accompanied by Khizr. The prophet attained his purpose, but the king lost his way in the dark. The troops of the latter followed a mare running after her foal, until they found themselves in a place full of pebbles sounding beneath their feet, and heard a voice from heaven, saying: “Take, or leave, the stones; sorrow of the heart “awaits you in any case.” And so it happened. At day-break, the stones picked up were found to be precious rubies; all were grieved: the one for not having taken more, the others for not having taken any, of them.—A. T.
[294] Farvardin presides over the 19th day of the month, and over the first month of the year (Zend-Avesta, by Anquetil du Perron, II, p. 320-337). Hyde (p. 239) says: the first month, March, in the Jeláli-year (or the new Persian era of Jelaluddin) which first month was July in the old year, is called Farvardin, and he endeavours to derive this word from the modern Persian. Anquetil du Perron (I, 1re part. p. 493) rejects Hyde’s etymology, and says that Farvardin signifies in Zend “the Fervers (the souls) of the law.” Hyde himself seems to enter into this sense, in saying (p. 240): “Iste Angelus (Farvardin) creditur præesse Animabus quæ in Paradiso” (this angel is believed to preside over the souls who are in Paradise).—A. T.
[295] The Calcutta manuscript, translated by Gladwin, differs in this passage from the printed copy of Calcutta, 1224 of the Hejirah, A. D. 1809, and also from two excellent manuscripts: the Calcutta copy has been followed.—D. S.
[296] The most ancient year of the Persians (Hyde, p. 188, 189) appears to have been vague or erratic, its commencement varying through all the different seasons, or at least soon gave room to the vague Persian-Median civil year, to which was joined afterwards the fixed ecclesiastic year of Jemshed. Both these years lasted to the time of Yezdejerd, who made some considerable changes in the Persian calendar. This king being killed, after an interval of time, the fixed solar year, beginning in the middle of “pisces,” was introduced into Persia. The names of the ancient months and days appear to have come from the Medes, with their denomination, to the Persians; and even those invented by Yezdejerd were of Median origin. Here follows the order of months called Jelali (Hyde, p. 180).
| I. | Farvardin | March. |
| II. | Ardíbehist | April. |
| III. | Khordád | May. |
| IV. | Tir | June. |
| V. | Mardád (Amardad. Anquetil du Perron) | July. |
| VI. | Shahrívar | August. |
| VII. | Miher | September. |
| VIII. | Abán | October. |
| IX. | Azar | November. |
| X. | Dái | December. |
| XI. | Bahman | January. |
| XII. | Isfandármend | February. |
The old Persian month was not divided into weeks, but every day had its particular name from the angel who presided over that day. Here follows the order of their names, according to Olugh Beigh (Hyde, p. 190):