The list of kings who have reigned over Persia as regular kings make a total of 255.
CHAPTER III.
ARCHITECTURE OF PERSIA.
The architecture of Persia is of considerable interest from the fact that the Persians added to their own the architecture of a.s.syria and Egypt, when they conquered those mighty empires. Hence the composite nature of the designs of some of her most famous buildings. A brief study of the old city of Persepolis will enable us the better to understand the nature of the architecture of this land so rich in magnificent ruins. (The author wishes to give credit to McClintock and Strong"s Encyclopedia, for a large part of the following pages. He has extracted many quotations from this work.) This city called "The Glory of the East," the ancient capital of Persia, is situated in the province of Faris, on the river Araxes. Darius, Hastaspes, Xerxes, Artaxerxes and others tried to make it one of the grandest cities in all the world. Unfortunately it was destroyed by Alexander the Great, and now contains only some ruins of the royal palaces. First is the Chehly Minor (_forty pillars_,) also called Tokhtie-Jamshid, or throne of Jamshid. Some suppose that Jamshid was the founder of the city. Next in order is Nakhshie-Rustum, to the northwest. Near each of these palaces are the mounds of the tombs. The east building is the Harem of Jamshid, situated on a vast terrace of Cyclopean masonry, at the foot of a lofty mountain range. By far the most important is the first group, situated at the foot of a lofty mountain range. The extent of this terrace is about 1500 feet from north to south and 800 feet from east to west, and was once surrounded by triple walls 16, 32 and 60 feet in height respectively. The internal area is further divided into three terraces, the lowest one to the south; the central being about 800 feet square and rising 45 feet above the plain; and the third, the northern, about 550 feet long and 35 feet high. On the northern is the "Propyleum of Xerxes," but most distinguished here is the "Great Hall" of Xerxes, called Chehly Minor by way of eminence. The palace of Xerxes and that of Darius towering one above the other in successive elevation are also on this terrace. The stones used for this building are of dark gray marble, cut into gigantic square blocks, and in many cases exquisitely polished. The ascent from the plain to the great platform is made by two flights, the steps being nearly 22 feet wide, 3-1/2 inches high and 15 inches in tread so that travelers have been able to ascend on horseback. The Propyleum of Xerxes is composed of two ma.s.ses of stone work which probably formed an entrance for foot pa.s.sengers. The steps are paved with gigantic slabs of polished marble.
The portal is still standing and bears figures of animals 15 feet high.
The building itself is conjectured to have been a hall 82 feet square, closely resembling the a.s.syrian halls of Nineveh. It bears the following inscription: "The great G.o.d Ahroomazda, He it is who has given this world and who has given life to mankind, who has made Xerxes both king and lawgiver of the people. I am Xerxes the King and Great King, the King of Kings, the King of the many peopled countries, the supporter of the great world, the son of King Darius, the Achoemenian."
"Says Xerxes the King, by the grace of Ahroomazda I have made this gate of entrance. There is many another n.o.bler work besides this,--Persepolis which I have made and which my father has executed."
An expanse of 162 feet divides this platform from the center one which bears many of those columns of the Hall of Xerxes, from which the ruins have taken their names. The stairs leading up to the Chehly Minor are still magnificent according to the statement of Prof. Jooseph whose residence was near this historic palace. The walls are superbly decorated with sculptures, representing colossal warriors with spears, gigantic bulls, combats with wild beasts, processions, and the like, while broken capitals, shafts, pillars and countless fragments of buildings with cuneiform inscriptions cover the whole extent of the platform, 350 feet from north to south and 380 feet from east to west.
The great Hall of Xerxes, perhaps the largest and most magnificent structure the world has ever seen, is computed to have been a rectangle of about 300 to 350 feet and to have consequently covered two and a half acres. The pillars were arranged in four divisions consisting of a central group six deep every way and an advanced body of twelve in two ranks, the number flanking the center. Fifteen columns are all that now remain of the number. Their form is very beautiful. Their height is 60 feet, the circ.u.mference of the shaft 16 feet, the length from the capital to the turrets 45 feet. Next along the west front stood the palace of Darius and to the south the palace of Xerxes measuring about 86 feet square, similarly decorated with lions, birds, heroes, kings and warriors.
Of course the present architecture of Persia is not equal to the old for the evident reason that the country is not so rich as it was.
However the work in some cities is equivalent to ancient buildings. In modern times some splendid palaces have been erected of brick, either of raw or hardened by fire. These tower to a considerable height. The custom of Persia is to beautify without rather than within, so the exterior is painted with different colors. Blue, red and green are favorites. The walls are adorned with the pictures of flowers, birds, lions and many verses of Al-Kuran. Favorite poems also appear. Inside it is more plain, whitened by chalks. But the roof is wonderfully decorated with delicate chalk work. Here are sculptured designs of ladies holding bouquets of flowers, playing with doves on their shoulders and surrounded by beautiful objects. Usually in the center is a large mirror. This is all hand work. A single mason may work a month in completing the roof decorations of one room. All buildings are square. Village architecture is very poor. Buildings are one story in height, especially of Mohammedans. Most all are built of unburnt bricks. A Mohammedan peasant does not know the joy and pleasure of living. Though he has plenty of money, he is content to live in a small cottage, spending little.
Christians, on the other hand, are the direct reverse and are learning to enjoy having things nice.
CHAPTER IV.
THE LANGUAGE AND POETRY OF PERSIA.
The ancient languages of Persia are three (1) The Zend or East Iranian, or Bactorian language. But this became obsolete during the third century before Christ. This was called the Zoroastrian languages, because the name Zend is that of their sacred book. (2) The ancient Persian language, the chief remnants of which are found in the cuneiform inscriptions of the time of Archemides, discovered in the ruins of Persepolis on the rocks of Behiston. The inscriptions contain the names of G.o.ds, men and of Daniel the prophet. (3) The third language was Pehlawee spoken by the West Iranians, Medians and Persians, during the period of the Sa.s.sanidae--3rd to 7th century, A.D.
At last a new form of commentaries to the sacred writings came into existence, in which clearer and more distinct characters were used.
Almost all old words of the Zend were replaced. This new form is called Pazend. In later times historians and the Arabs have called it Pa.r.s.ee.
It was in use from 700 to 1100 A.D. At 1100 the old Persian language was revived. This is called Jamie or Nizamie.
A purer dialect came into use as the direct result of the writings of the poet Hafiz 1100 A.D. and has continued down to the present day.
This is spoken especially in Shiraz, a city of great note in the history of Persia, and the capital of the state of Faris, which gives Persia its name.
Unfortunately after the Mohammedan conquest Persia fell under their reign. Arabs tried to infuse Arabic into the Persian language. The Koran was the only Holy Bible to them they believed that its teachings should be accepted by all Pa.r.s.ees. All writers in the country now, as a matter of course, became Mohammedans. With the fanaticism, characteristic of a conquering religion, with the ruthlessness which Islam has always shown, all the representatives of the old Persian literature and science were grievously persecuted by Omar"s general, Sayid Ibn Abou Wakkas. All priests and writers were compelled to accept the new order of things: "Allah the only G.o.d, and Mohammed His prophet." So the pure language of the Pa.r.s.ees was infused with Arabic words to such an extent that one-third of the words of the language are Arabic.
POETICAL LITERATURE.
Under the dynasty of Samanides, a writer comes into view, one Nasr, living about 952 A.D. under the third ruler of the dynasty. Also Abul Ha.s.son Rudige, the blind, lived under the same ruler. This man wrote 1,300,000 rhymes. About 1000 A.D. Kabbas wrote, being a contemporary of Mahmud who surrounded himself with four hundred court poets. Ansarie, another writer, wrote 300,000 rhymes in honor of the king.
The reign of Atabek dynasty was the brilliant age of Persian poetry.
Anhaduddin Anawaree was one of the greatest writers of that period. The best mystic poet was Sunayi, author of 30,000 distichs. Nizami about the twelfth century, was the founder of the Romantic Epoch. The greater part of his Jami or collection of five romantic poems, are about Khosraw and Shirin, a king and his betrothed; Magenoon and Leila, a lover and his beloved.
Kizilarsalon, the king offered for each one of his poems not less than fourteen estates. His tomb now at Gendsheh is visited by hundreds of pious pilgrims.
In the eastern part of Persia the theosophical mysticism was preeminently cultivated, especially in Azerbijon state. A great number of these mystics are in Oroomiah, my city. They speak in allegorical form in glowing songs of wine and love.
Again in this province we find Sunayee in the thirteenth century and Fariduddin Attar, born 1216. A still greater man in this peculiar field was Djalal Eddin Romi born at Balkh and who died 1266. He was the founder of a still existing and most popular order of darwishes. His poems on contemplative life have made him the oracle of oriental mysticism up to this day.
I will give one of his rhymes which will show the spirit of his mysticism: "Gar Kasi wasf ou Zman Posad, bidil oz binishon chiguyan baz, ashikon kushtagon mashookand, bar nayayad Z kooshtagon awaz." The thirteenth century was one of the most brilliant in the annals of Persian poetry. The greatest seer of the era was Sheikh Musli Eddin Sahdie of Shiraz who died in the year 1291. He stands unrivaled as Persia"s foremost didactic poet. His Boston and Guliston--"the fruit of the garden and roses,"--are universally known and loved in Europe.
At the beginning of the fourteenth century we made several meritorious imitations of Sahdi in didactic poetry. But far above all these as above all other Persian lyrical and erratic poets shines Hafiz. The "Sugar Lip" is a book in which he sang of wine and love, nightingale and flowers, bee and roses. Below is given a quotation from one of his poems about the nightingale and the miller: "Ai morgh saher ashk zparwana beyamoz, Kan sukhtara jan shud wawaz nayamab" translation: "O thou the bird of morning, you must learn love from the miller. It burned itself in the fire but did not make any noise." Haji Mollah Kozim translated this rhyme as follows: "The morning bird is the nightingale--little smaller than the sparrow, but it has a very loud voice as clear as a golden bell." All poets in Persia agree that it is a better singer than any other bird in Asia. Besides his singing he is the bird that has more love for his mate than any other bird in the world. They generally sing in the morning and the evening time. When the female is on her nest the male sits in the same tree, or very near, and sings for his mate. At times the male sits on the nest and his mate perched near by sings for him in a wonderfully sweet voice. The nightingale is a general favorite, and many popular songs have been written about this bird, and are sung by nearly every young man and young lady, boy and girl in Persia.
This author says of the miller that it loves light more than any other insect. From its love of light it throws itself into the fire, as everyone has seen in America of a summer evening about an electric lamp. Sahdi takes this example for himself to ill.u.s.trate his love to G.o.d. He says the love of the miller is more than the love of the nightingale because the nightingale shows its love by singing and making noise; but the miller, though it has a living body, makes no noise when it is burning in the fire. "So," says he, "ought to be my love to G.o.d."
The city of Shiraz from the beginning until this day has been the seat of religion and especially of poetry because these two eminent poets, Sahdi and Hafiz, were born, lived, wrote and died here. Their tombs are visited annually by thousands of pilgrims. They are dead but their influence still lives and it has much effect on Persia and especially on the inhabitants of the city of Shiraz. Many students are enrolled at the great cathedral mosque in the city, where some of the ablest professors of the country are instructors. Professor Yooseph, a graduate of this inst.i.tution, told me that the air and the very dust of that city has in it the spirit of poetry. Even the small boys who sell grapes, apples, etc. in the streets sing some very charming poems about their fruits, though they themselves may never have learned to read.
THE SWEETNESS OF PERSIAN LANGUAGE FOR POETRY.
The Persians have one poem about the sweetness of their language for poetry, as follows:
"The original language was the language of Arabs. The Turkish language is hard. But the Persian language is honey comb." In comparison with the other Asiatic languages many scholars think it is indeed honey-comb and the sweetest of Asiatic languages, if not also of European languages, for the expression of poetry.
PART II. RELIGION.
CHAPTER I.
Pa.r.s.eE RELIGION.
This was the prevailing religion of Persia in ancient times. Zerdush was either the founder or a reformer of that religion. The general belief is that he was the founder, since the religion and its followers are called by his name. Some suppose that this religion, the religion of Hindoo, were originally the same and that they were divided by some political affair between the Iranians and the Aryans. The Hindoo branch took the name Brahminian. The doctrines changed somewhat after the separation, but the fundamental principles remained the same.
Different dates are given for the beginning of the Zerdush religion.
Some authorities date its beginning at 1200 B.C. while others place it at 500 B.C. The latter is generally agreed upon. There are two prevailing ideas about his place of birth, both Babylonia and Oroomiah, Persia being claimed as his native city. There are many good reasons for believing that Oroomiah was his birthplace. First, the original worshipers were Persians, and the religion was started in Persia.
Second, all Oriental scholars and writers supposed that this was his native city. Third, in the district immediately surrounding Oroomiah the writer has seen more than thirty immense hills of ashes, the remaining monuments of the fire-worshippers of this religion. Fire was their G.o.d and a continuous flame was kept burning through the centuries. Some of these mountains of ashes are so huge in size that it would take a man an entire day to walk around it, and as high as the Masonic Temple of Chicago, a twenty story office building. Some of these hills are named as following: De-ga-la, Sheikh-Ta-pa, Gog-ta-pa, etc. Among these hills we find the "Tower of Silence", a large structure built of stone and containing the remains of kings and other notable men of ancient times.
BIBLE AND DOCTRINES.
The bible of the Pa.r.s.ees is called Avesta, which means the revelation.
The language is Zend from which the Persian language is derived. The founder of this religion taught as pure monotheism as was taught by Mohammed. Zerdush taught the existence of but one deity, who was called Maz-daw or as it is p.r.o.nounced now in Persia, Hurmizd. To this G.o.d was attributed the creation of all good fortune, government, long life, honor, health, beauty, truth, joy and happiness. But later this doctrine of monotheism became dualism, _i.e._, the supposition of two primal causes of the real and intellectual world, the Vahu Mano; the good mind or reality and Akem Mano or the naught mind or naught reality. Ah-ra-man, the G.o.d of darkness has created devils, he causes evil thoughts, evil deeds, wars, misfortune, sorrow, death, and h.e.l.l.
Zerdush taught there are two lives, one mental and the other physical.
He believed in the immortality of the soul; that there are two abodes for the departed, heaven, the house of angels and h.e.l.l the dwelling-place of the devil and his angels. Between the two there is a bridge of judgment over which only the followers of Zerdush will be able to cross safely. Before the general resurrection the Sosiosh, the son of Zerdush, will be spiritually begotten. He will come as a messenger from Ahuramazdoo and will foretell the time of the resurrection and judgment. The world at that time will be utterly steeped in wretchedness and darkness and sin; will then be renewed, death, the arch fiend of creation, will be slain and life will be everlastingly holy; and righteousness will dwell in the renewed world.
This Zoroastrian creed flourished until the time of Alexander the Great throughout ancient Ironiona including Cabuliston, Bakhria, Media and Persia, and then declined. But again under Ardashir, who has been called Bobegon, and who claimed to be the descendant of Zerdush, the religion of his ancestors was renewed, and the lost parts of the holy book, Avesta, were found and put together. He chose a magician the ablest of 40,000 magician priests, to translate the book into vernacular language, thus renewing the religion. Unfortunately the Avesta was utterly destroyed in A.D. 640 by the followers of Mohammed.