Iranian Influence on Moslem Literature Part 13

HAMZA ISPAHANI.

[Sidenote: Why no authentic history of Iran has survived.]

[Sidenote: A clear reference to the ambiguous Pahlavi script and to the great difficulty of translating from it:]

[Sidenote: Enumeration of the sources of Iranian history.]

There are four dynasties among the kings of Persia and their enumeration is given alone and without any history of the events of their time or the characteristics of the kings of Persia during the protracted period of their sovereignty. They were divided into four groups called the Feshdadiya, the Kayaniya, the Ashghaniya, and the Sasaniya. Their entire chronology is dubious and not certain since it was translated after 150 years from one language into another and from one equivocal set of symbols for figures into another set of symbols, so that there remained nothing for me with reference to a narrative, in these chapters except to bring together the doubtful transcripts. I succeeded in finding eight transcripts and these were the following:--The Book of the Reigns of the Kings of Persia translated by Ibn al Mukaffa, the Book of the Reigns of the Kings of Persia translated by Muhammad Ibn al Jaham al Barmak, the Book of the History of the Kings of Persia which was taken out of the treasury of the Khalif Mamun; the Book of the Reigns of the Kings of Persia which was translated by Zaduya son of Shahuya of Ispahan; the Book of the Reigns of the Kings of Persia which was translated or compiled by Muhammad Ibn al Behram Ibn Mutyan of Ispahan; the Book of the Chronology of the Kings of Persia which was translated or compiled by Heshan Ibn Kasum of Ispahan, the Book of the Chronology of the Kings of the Sasanian Dynasty which was improved upon by Behram son of Mardan Shah, Mobed of the district of Shabur in the country of Fars. And when I had collected together all these works, I compared one with the others and then acquired what was necessary for the writing of this chapter.

[Sidenote: Incorrect translations from Pahlavi.]

And says Abu Mashar, the astronomer:--The majority of their [Iranian]

histories are interpolated and corrupt, and there is the corruption because they have come down from a great many years ago and because they have been translated from one writing into another and from one tongue into another and hence there have been mistakes of either excess or defect.

"And the Persians start their a.s.sertion from the Book which was brought to them by Zaradusht and which was called Avesta. This is the Book of their religion. It alleges that there have elapsed since the reign of Kayumarth, the father of mankind, down to the reign of king Yazdegerd, 4182 years, 10 months, and 19 days."

[Sidenote: Corrupt texts and faulty translations.]

Says Musa Ibn Isa al Kesravi in his book: I saw the Book which is called the _Khoday Nameh_ and which is the Book which when it was translated from Persian into Arabic was ent.i.tled _Kitab al Muluk al Fars._ I carefully examined the copies of this Book and looked through the narratives in them, and I found them in disagreement with each other so that I could not find even two copies which agreed with each other, and this was on account of the doubts in the minds of the translators who turned from one writing into another.

[Sidenote: Mobed Behram the historian.]

And turning back to what I have related in the previous chapter as regards the chronology [of the Persians], I relate what has been stated by Behram son of Mardanshah, _Mobed_ of the district of Shabur in the province of Fars. Says Behram the mobed: I collected together a little over twenty copies of the book called _Khoday Nameh_ and I put together properly the chronology of the kings of Persia from the times of Kayumarth, the father of mankind, till the last days when the empire was transferred from them to the Arabs.

[Hamza describes the dress of the kings according to a book in which they were depicted just before their death. And he gives the buildings which each of them erected, especially the fire-temples they established along with the villages on the produce of which they were to be maintained.]

[Sidenote: Avesta.]

"I have read in the book which has been translated from one of their books called _Avesta_," and so on Hamza proceeds regarding the beginning of creation.

TABARI.

(1st Series, Vol. 2, page 675.)

[Sidenote: Fire-temples in India.]

It is related by historians versed in the antiquities of Arabia and Persia that Bhishtasb, son of Kay Loharasb, when he a.s.sumed the crown, said:--To-day we have become sovereign and we shall employ our thoughts, our action, and our knowledge for the acquisition of the good. And it is said that he built in Fars a city called Fasa and he built fire-temples in India, etc., and appointed _herbeds_ to the same. He a.s.signed several dignities to seven of his n.o.blemen in his dominions and appointed each of them to the charge of a district.

[Sidenote: The appearance of Zoroaster.]

[Sidenote: Wars of Iran and Turan.]

Zaradusht son of Isfayman appeared in the thirtieth year of his reign and laid claim to apostles.h.i.+p and endeavoured that his religion might be accepted by the king. The latter refused and then Zaradusht satisfied him. Upon which the king accepted his claim. And he brought to him a Writing which he claimed was a revelation. And the said Writing was inscribed on 12,000 cow hides and they were embellished with gold, and Bishtasp deposited the same in a place in Istakhar called Darbesht and he appointed _herbeds_ in that connection. He prohibited the teaching of it to ordinary people.... [Here follows a pa.s.sage which is not very clear regarding the difference that arose between the king of Iran and the king of the Turks relating to this new religion which Bishtasb had adopted. The name of the Turk sovereign is given as Khurzasaf.] Now when the messenger arrived with the epistle to Bishtasb there were gathered together the Ahl-bayat[1] and the n.o.blemen of the empire, including Jamasaf the Wise, and Zarrin son of Loharasaf. Then Bishtasb wrote to the king of the Turks a strongly worded reply challenging him to a war and expressing his determination not to withdraw the step that he had taken and saying that that even if he refrained from fighting there would be all the people on both sides who would continue the struggle.

On that day there were in the council of Bishtasb his brother Zarrin, and Nastur son of Zarrin, and Isfandiyar and Beshotan, the sons of Bishtasb and all the progeny of Loharasb. On the side of Khorasaf there were Ju Hormaz, and Hudarman his brother, and the Ahl-bayat and Baidarafsh, the magician. In the battle Zarrin was killed which was a heavy blow to Bishtasb and a great booty was taken by his son Isfandiyar, and Baidaraf was killed which was a calamity to the Turks.

There was a huge slaughter and Khorsasaf fled. Thereupon Bishtasb returned to Balkh. Now when a number of years had pa.s.sed after this war a person called Karzam attacked Isfandiyar. There was also an estrangement between Bishtasb and Isfandiyar. Order was issued for his imprisonment in a castle in which there were ladies, Bishtasb then proceeded in the direction of Kerman and Sagistan and proceeded towards a mountain called Tamdar. [The various ma.n.u.scripts write the word differently and the editors have printed it without the diacritical marks so that it can be read in a variety of ways], for the purpose of teaching the religion and of spreading it there. And he left behind him his father Loharasaf in the city of Balkh and the treasures and the properties along with the harem including Khatus, his queen, were also left with the old man. [As the Editor points out Khatus is the Hutaosa of _Gosh Yast_ 26, and _Ram Yast_ 36[2]]. Now this fact was conveyed by the spies to Khorasaf and when he learnt it he collected an innumerable army and proceeded from his country towards Balkh and Khorasaf thought that this was an opportunity of attacking Bishtasb and his country. Thus when he approached Takhun he sent forward Ju Hormaz, his brother, with a large army and directed him to continue his march till he reached the centre of Bishtasb's country and to invade it and attack the people and the cities. And this was done by Ju Hormaz who shed a large amount of blood and carried off incalculable booty. And Khorasaf followed him and set fire to the archives and slew Lohorasaf and the _herbeds_ and destroyed the fire-temples, _(buyut-an-niran)_ and he took possession of the properties and the treasuries and took two of the daughters of Lohorasaf prisoner and one of them was called Khumay and the other Bazafreh. [This of course is according to Firdousi Beh Afrid]. He captured a great standard which was called Dirafsh Kabyan and he pursued Bishtasb who was fleeing from him.

[Footnote 1: Ahl-bayat, or people of the house, is the Arabic equivalent of the Iranian Visputhra and was applied by Arabs to the superior Persian n.o.blemen.]

[Footnote 2: Here is evidence, on the one hand, that the Arab historians had Iranian histories at their disposal and on the other, that the latter are still reflected in the _yasht_ literature.]

[The historian narrates how Isfandiyar went into the heart of the kingdom of the Turk and reached his capital which was called "Dez Ruin"

and he proceeds to say "and being interpreted in Arabic it means the palace of copper." There is further reference to the ca.n.a.ls and castles which we can trace to the BUNDEHESH. The struggle between Rustum and Isfandiyar is also described. This is followed by a curious pa.s.sage regarding Zoroaster.]

DINAWARI.

PAGE 26, CAIRO EDITION.

THE CALL OF ZARADUSHT.

[Sidenote: Rustam and Isfandiyar.]

And it is said that Zaradusht the head of the Magians came to Bishtasb the king and told him, "I am the Apostle of G.o.d to you", and gave him the Book which the Magians possess. Then Bishtasb believed in him and accepted his religion which is that of the Magians and exhorted the people of his kingdom to the same and they also accepted it _nolence volence._ And Rustam the Strong, was at that time the Governor of Sagistan and Khorasan, and he was powerful of body and possessed of great vigour. And when this happened it was reported to Kaykobad the king, this, about the admittance of Bishtasb into the Magian religion and his abandoning the religion of their forefathers. Kaykobad became exceedingly angry at this, and said that this was forsaking of the religion of their forefathers who had inherited it from one generation to another. Then the people of Sagistan were gathered together and they wore incited to destroy Bishtasb. And they revolted against him. Upon this Bishtasb called upon Isfandiyar who was the strongest man of his time and said to him, "Oh son, the kingdom will be entrusted to you. But the affairs will not improve except by killing Rustam, and you know his strength and vigour. But you are his match in power and prowess. So do you choose from the army whomever you like and then proceed against him." So Isfandiyar selected 12,000 Persian knights from the forces of his father, and marched against Rustam. And Rustam proceeded towards him between the boundaries or Sagistan and Khorasan. Isfandiyar suggested to Rustam that their armies should be excused from attacking each other, but that they two should engage in single combat and that whoever killed the other should be held to be the victor. Rustam agreed to the proposal and the covenant. Then the two armies stood abide and the two warriors engaged in a duel. Now the Persians have a good deal to say in this matter and that it was Rustam who killed Isfandiyar and that the latter's army returned to Bishtasb and informed him of what had happened to his son Isfandiyar. The king was overwhelmed with grief fell ill and died. And the kingdom, came to the grandson Bahman, son of Isfandiyar, and it is related that soon after Rustam returned to his residence in Sagistan, he died.[1]

[Footnote 1: Note that Dinawari had obviously before him Iranian traditional materials for his history.]

DINAWARI TREATS OF THE FOLLOWING IRANIAN SUBJECTS IN HIS CLEAR AND SUCCINCT FAs.h.i.+ON.

The reign of Baywarasaf, Farasiyab; Dhahak, the end of the reign of Minosher and the beginning of the reign of Farasiyab, the reign of Zab son of Budkan and Kaykohad Zab; the reign of Kaykawuys son of Kaykobad, the reign of Kai Khosro, the reign of Lohrasf and the invasion of Bukht Nasar; the reign of Bhishtasb in Persia; the call of Zaradusht, the reign of Bahman Ibn Isfandiyar in Persia and the emanc.i.p.ation of the Jews, the reign of Khumani (Humay) the queen of Bahman; the reign of Dara Ibn Bahman; the war of Dara with Greece; the reign of Darayush; the origin of Alexander; the invasion of Alexander against Dara; the reign of Ardwan; One para. is devoted to the Muluk ut Tawaef, and then regularly follow all the Sasanian kings beginning with Shahan Shah Ardes.h.i.+r.

IBN AL ATHIR

(Vol. I., PAGE 110 CAIRO EDITION.)

_Account of King Loharasp and his son Bishtasb and the appearance of Zaradusht_.

[Sidenote: Zend and Pazend.]

And we have related that Kai Khosrou, when he was at the point of death, bequeathed the crown to the son of his uncle Loharasp; and when he acquired the sovereignty he got possession of the throne of gold adorned with jewels. For him was built in Khorasan the city of Balkh which was called Husna (charming). He established archives and strengthened the empire by the selection of soldiers and by advancing agriculture. He took taxes for the purpose of wages for his soldiers. At that time the Turks were in great strength and he went down to Balkh to fight them, and he was a favourite with his people and strong in overpowering his vigourous enemies, kind to his well-wishers, and of great intrepidity.

He raised great buildings and cut a number of ca.n.a.ls, built cities. The kings of India and China and the occident used to pay tribute to him and addressed him in their despatches as their 'Lord' out of fear and respect for him. Subsequently he abdicated the empire and throne and engaged himself in devotion, appointing in succession to him his son Bishtasb to be king. And his reign endured for 120 years. After him Bishtasb became king and in his days appeared Zaradusht son of Sakiman [it should be Safiman, the difference being only that of a dot] who claimed to prophesy and the Magians followed him. And according to what is stated by writers, Zaradusht belonged to Palestine and was a personal servant to one of the disciples of Armaya, the prophet. He was unfaithful to him and told him a lie so that G.o.d cursed him and he was afflicted with leprosy and went away to the country of Azarbayjan and there started the religion of Magians. And it is also stated by others that he was a Persian and that he composed a Book and went about with it in the world. But no one knew its meaning. And it was alleged that it was in a heavenly language and was called as such. It was ent.i.tled Ashta [this is clearly a misformation of Avesta]. Then he left Azarbayjan and proceeded towards Fars. No one knew what was in the book and no one accepted it. Then he went to India and produced it before the kings there. Next he went to China and Turkey. But no one acknowledged it, and he was driven out from their countries, and started for Farghana whose king prepared to slay him so that he fled from there and bent his steps towards Bhishtasb son of Loharasp; who ordered his imprisonment and he was consequently in captivity for a time. Now Zaradusht wrote a commentary on his Book called the Zend which means interpretation. Next he commented upon the Zend in a book called Bazand, that is, interpretation of interpretation, and therein are various sciences like astrology, astronomy, medicine, etc., with reference to the history of past ages, and the books of the prophets. And in his book is stated,--"Adhere to what I have brought you till the time when there will come to you the man of the red camel," which means Muhammad the Prophet. This was at the beginning of the year 1600 and it was on this account that there has been enmity between the Magians and the Arabs and it has been mentioned in the history of Sabur Dhul Aktaf that this was one of the reasons justifying the raids on the Arabs. But G.o.d knows the best.

[Sidenote: The Eternal fire.]

[Sidenote: Royal archives forbidden to the Vulgar.]

Then Bishtasb caused Zaradusht to present himself before him since he was in Balkh. And when he came to him he commenced with his religion.

Bishtasb admired it, followed it, and forced his people to embrace it, and slew a large number of them till the rest adopted it. But the Magians a.s.sert that he was by origin from Azarbayjan and that he came to the king from the roof of his palace and that there was in his hand a cube of fire with which he played without its injuring him; that whoever took it from his hand did so without hurting himself. He caused the king to follow him and to accept his creed. And he built fire temples in the country and lighted them with that fire. For it is stated that the fires which are in their fire-temples are burning from that fire to this day.

But they are telling an untruth since the fire of the Magians was extinguished in all their temples when G.o.d sent Muhammad down as his apostle as we shall describe, G.o.d willing, in the sequel, as well as the appearance of Zaradusht after thirty years of the reign of Bishtasb. And Zaradusht brought a writing which is alleged to be revelation from G.o.d and is inscribed on 12,000 cow hides inlaid with gold. Bishtasb deposited them in a place in Istakhar and forbade the teaching of thorn to the vulgar.

MASUDI.

_Kitab-at-tanbih._

[Sidenote: The Kohan Nameh and the Ain Nameh.]

The Persians have a book called the _Kohan Nameh_ in which are mentioned all the officers of the Persian monarch amounting to 600 and cla.s.sed according to their respective ranks. This book formed part of the _Ain Nameh._[1] The meaning of Ain Nameh is the 'Book of regulations'. It is a book containing several thousands of leaves and no one can find a copy of it anywhere except among the _mobeds_ and others invested with authority. The mobed of the Persians at the moment of writing this history, that is in the year 364, for the country of Jabal in Iraq and for the countries of Ajam, is Ammad son of Ashwahisht. Before him these countries had for their mobed Isfandiyar, son of Adarbad, son of Anmid, who was killed by Radi at Baghdad in 325.