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Updated: May 11, 2025
Gushtásp now approached the dead body of Zarír, and lamenting deeply over his unhappy fate, placed him in a coffin, and built over him a lofty monument, around which lights were ever afterwards kept burning, night and day; and he also taught the people the worship of fire, and was anxious to establish everywhere the religion of Zerdusht.
Socrates and Plato were noble; Zerdusht and Confutzee, for aught we know, were nobler still; but what were they but the exclusive mystagogues of an enlightened few, like our own Emersons and Strausses, to compare great with small? What gospel have they, or Strauss, or Emerson, for the poor, the suffering, the oppressed? The People's Friend? Where will you find him, but in Jesus of Nazareth?"
Isfendiyár instantly complied, and the first kingdom he invaded was Rúm. The sovereign of that country having no power nor means to resist the incursions of the enemy, readily adopted the faith of Zerdusht, and accepted the sacred book named Zendavesta, as his spiritual instructor.
In the Empire of Persia and the great days of the Sassanides, in Kurush, who destroys the Median Empire, and spreads wider the religion of the vanquished, the religion of Zerdusht, the symbolic worship of flame, loveliest of inanimate things even there no sustained, no deliberate effort towards an ideal amongst the peoples beneath the Persian sway can be discovered.
Having thus made Isfendiyár secure in the mountain-prison, and being entirely at ease about the internal safety of the empire, Gushtásp was anxious to pay a visit to Zál and Rustem at Sístán, and to convert them to the religion of Zerdusht.
The young conqueror communicated by letters to his father the success with which he had disseminated the religion of Zerdusht, and requested to know what other enterprises required his aid. Gushtásp rejoiced exceedingly, and commanded a grand banquet to be prepared.
To my own surmise, it appears as if this Dandiacal Sect were but a new modification, adapted to the new time, of that primeval Superstition, Self-worship; which Zerdusht, Quangfoutchee, Mahomet, and others, strove rather to subordinate and restrain than to eradicate; and which only in the purer forms of Religion has been altogether rejected.
Jamásp, the minister, said that the subject required deep thought, and great prudence was necessary in framing a reply; but Zerdusht observed, that the only reply was obvious nothing but war could be thought of.
The philosopher further said that he had prepared a ladder, by which he had ascended into heaven and had seen the Almighty. This made the disciple still more obedient to Zerdusht. One day he asked Gushtásp why he condescended to pay tribute to Arjásp; "God is on thy side," said he, "and if thou desirest an extension of territory, the whole country of Chin may be easily conquered."
In his great poem, The Epic of Kings, which is founded on Persian traditions, the poet Firdusi tells us that in the combat between Rustem and Isfendiyar the arrows of the former did no harm to his adversary, "because Zerdusht had charmed his body against all dangers, so that it was like unto brass."
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