at the place of their birth their diuisions and dissentions the great euils amongst their generations bringing a Flood which destroyeth them and so the first Age of the world concludeth EVery thing by naturall motion passeth to his owne place so the Brethren hauing peopled the world in these foure parts turne their course to the place where they first breathed their vitall ayre for Brammon hauing peopled the East with all such as was of his Cast or Tribe was carried with a naturall desire to goe and conclude his dayes where he began and to possesse the people of that place with the true forme of diuine worshippe that so all the world might retaine one vniformity of Religion not rending Gods worship into parts with the Factions of vnsetled opinions as also not willing to lose so great a ioy as his eies should conuey vnto him in the sight of his Parents and his Brethren to the former of which Religion had enioyned him to the latter all expressions of a Brothers loue Cuttery also the next that had accomplisht the end of his trauaile began to long after the sight of the place that brought him forth that he might there to his Father Mother and Brethren shew the blessings of God in his wife and Progeny and acquaint them with the story of his Occurencies and leaue a race of Souldiers there also in his posterity Shuddery turned also by the same inclination had his desires bent to his birth-place being bigge with the eminency of his accidentall fortunes which had lost their greatnesse if his Parents and Brethren had lost the knowledge of them to feede which humour as accompanied with other respects formerly mentioned drew him to giue his appearance amongst the rest Lastly Wyse to communicate his Arts whose aduenturous trauaile was no lesse memorable then the rest transporting his sonnes and daughters ouer the seuerall Seas left them in seuerall places and repaired to his birth-place to pay his duty to his Parents and his loue to his Brethren It so happened that God that would not crosse any part of their intentions with euill successe did reserue them to finde the happinesse of their meetings in their seuerall turnes and successions as their works were in order accomplished their seuerall arriuals being congratulated with Feastings and Triumphes meete welcome for such Guests It was not to be doubted but Pourous and Parcoutee grew young againe hauing such a season of happinesse reserued to smile vpon them towards the Sunset of their Age such as were able to make their forewasted powers spent with yeeres to renew their vigour Euery one of them when their ioy grew stale giuing a fresh renewance of gladnesse to their Parents by their successiue arriuall Neither could it bee imagined but that the Brethren accounted that the blessed time that lost all remembrance of trouble which wee thinke too importunate a disturber of our ioyes But ioy is neuer of long lasting but after the passage of little time hath his abatement this the Brethren being sensible of laid aside the thoughts of their Trauailes and the remembrance of their late comforts and as men newly transplanted to bring forth the fruites of their being in that place begetting new generations there that the world might bee compleately populous and instructed in their seuerall qualities by Brammon in matters of Religion by Cuttery in matters of Rule and Domination by Shuddery in matters of Trafficke and Merchandizing and by Wyse in the inuention of the handycrafts of which foure Casts the world consisted euery one of them liuing in his seuerall qualitie keeping his Tribe free from confusion or enterfeering and thus the world became peopled But multitude and concourse that vseth to be the nurse of mischiefe for where there are many men there will be many euils and prosperity that makes vs forgetfull of our selues and length of time that renders to vs the worst at our latter endings began to confound all goodnesse and turne euery thing out of order For Brammon grew neglectiue of his piety and Cuttery grew cruell and full of vsurpation and Shuddery grew deceiptfull in the waights and ballances and practised cosenage amongst his brethren and Wyse lost his conscience in his dealings and became a spend-thrift making the profits that came by his inuentions but the furtherers of ryot and excesse and as they were thus euill in themselues so they were euill one towards another For Brammon stomacked Cutteryes greatnesse and Cuttery forgat to giue Brammon the preheminence of his birth and as if his might had beene sufficient to giue him the right of Priority placing all excellency in Rule and Authority condemned the still and solitary spirit of his brother as vnworthy of respect and eminence yea prized his owne lawes and gouernment before Gods Lawes because they came from Brammon whom hee disesteemed On the other side hee pleased himselfe with the slaughter of those that displeased him layd Taxations vpon Shuddery and drayned the profit of Wyses labours and like a great Tide made all runne along with his owne Current whilst they requite his iniuries in cosenage and griping vpon their brethren in fraud and circumuention these euils of Example were seedes of wickednesse that no doubt would grow in their Posteritie And this dissention among themselues did boade a breach of that sweete harmonie that concurred to the worlds first constitution Wyse likewise seeing Brammon to lose his respect the more to make him despised sought to bring in a new forme of Religion communicated to him in vision concerning the worshippe of Images and bowing to Pagods vnder greene trees with other new ceremonies which since Brammons booke contained not the dispute was great whether they should be receiued as Canonicall but vpon Wyses asseueration that they were receiued from God they were receiued as part of the Ceremoniall Law Thus euery day presenting new platformes of wickednesse and sinnes that made a noyse God grew angry and the heauens were cloathed with blacknesse and terror the Seas began to swell as if they meant to ioyne with the cloudes in Mans destruction great noyse was heard aloft such as vseth to dismay mortall wretches and thunder and lightning flashed from the Poles such as seemed to threaten a finall wracke to the Earth but as if the world needed cleansing of his defilement and pollution there came a Flood that couered all Nations in the depths Thus the Bodies had their iudgement but the Soules were lodged in the bosome of the Almighty and so concluded the first Age of the world according to the Tradition of the Banians CHAP. VII Of the second Age of the World begunne by Bremaw Vystney and Ruddery of their Creation Assignation to their seuerall workes their time of Continuation vpon Earth and the meanes vsed for the Restauration of the World againe IT had now saith the Banian beene to little end for God to disanull his owne creatures for now his wisedome and power must haue againe layne obscured
certaine glimpses of his glory hee magnified himselfe to Bremaw telling him that the cause why hee brought destruction on the former Age was because they did not obserue the Instructions contained in the Booke deliuered to Brammon so deliuering a booke out of the cloud into the hand of Bremaw commanded him to acquaint the people with those things contained therein So Bremaw made knowne the Sanctions and Lawes vnto the dispersed Generations Of the contents thereof if any desire to be informed the Banians deliuer that this Booke by them called the SHASTER or the booke of their written Word consisted of these three Tracts The first whereof contained their morall Law or their Booke of precepts together with an Explication vpon euery precept and an Appropriation of the precepts to their seuerall Trybes or Casts The second Tract vnfolded their ceremoniall Law shewing what ceremonyes they were to vse in their worship The third Tract distinguished them into certaine Casts or Tribes with peculiar obseruations meete to each Cast or Tribe such was the summe of this Booke deliuered to Bremaw of which particulars if any desire more distinct knowledge we shall propose the pith and substance of this in that which followes First then the Tract that containeth the Morall Law and was by Bremaw published to the Nations comprised in the same eight Commandements which are these following The first Commandement Thou shalt not kill any liuing Creature whatsoeuer it bee hauing life in the same for thou art a Creature of mine and so is it thou art indued with a soule and it is indued with the same thou shalt not therefore spill the life of any thing that is mine The second Thou shalt make a Couenant with all thy fiue senses First with thine eyes that they behold not things that bee euill Secondly with thine eares that they heare not things that bee euill Thirdly with thy tongue that it speake not things that bee euill Fourthly with thy pallate that it taste not things that bee euill as wine or the flesh of liuing Creatures Fifthly with thy hands that they touch not things defiled The third Thou shalt duely obserue the times of deuotion thy washings worshipping and prayers to the Lord thy God with a pure and vpright heart The fourth Thou shalt tell no false tales or vtter things that bee vntrue by which thou mightest defraud thy Brother in dealings bargaines or Contracts by this cosenage to worke thine owne peculiar aduantage The fift Thou shalt be charitable to the poore and administer to his need Meate drinke and Money as his necessity requireth and thine owne ability inableth thee to giue The sixt Thou shalt not oppresse iniure or doe violence to the poore vsing thy power vniustly to the Ruine and ouerthrow of thy Brother The seuenth Thou shalt celebrate certaine Festiuals yet not pampering thy body with excesse of any thing but shalt obserue certaine seasons for fasting and breake off some houres of sleepe for watching that thou mayest be fitter for deuotion and holinesse The eight Thou shalt not steale from thy Brother any thing how little soeuer it bee of things committed to thy trust in thy profession or calling but shalt content thy seife with that which hee shall freely giue thee as thy hyre considering that thou hast not right to that which another man calleth his These eight Commandements are bestowed amongst the foure Tribes or Casts appropriating to each two Commandements in seuerall First Brammon and Shuddery the Priest and the Merchant man are bound in greatest strictnesse of Religious obseruance and hold the greatest agreement in their worshippe and Cuttery and Wyse the Ruler the Handy-crafts man do most correspond in theirs To the Bramanes which are the Priests they giue the first and second Commandements as placing the strictest parts of Religion in these two things First in the preseruation of liuing Creatures from destruction Next in Abstinence from things forbidden as in the eating of Flesh or drinking of Wine to which obseruance they doe also strictly enioyne the Merchant-men Next more particularly they apportion to Shuddery as most proper to his profession the third and fourth Commandements which two precepts inioyne to Deuotion and binde from cosenage in their dealings a sinne too incident to those that are conuersant in the ballance and waights who are so mysterious in that particular as may well neede an Act of Religion to restraine them from such fraudulency To Cuttery their Rulers or Magistrates they attribute the fift and sixt Commandements as knowing oppression to bee a sinne most common to the Mighty and inioyning them to Charity who are best able to relieue the necessities of the poore To Wyse the handycrafts man they referre the seuenth and eight Commandements who haue neede of some free times of enioyment yet giuen to lauishment of their gettings if they were not admonished by their Law as also binding them from theft a sinne to which they may be inuited by opportunity as they discharge the duties of their callings in other mens houses In fine to all these they owe a generall obseruance but are more particularly cautious in keeping the Commandements appropriated to their owne peculiar Tribe or Cast. Since then the Lawes or Precepts of any Religion are no further to be allowed than they seeme to be well grounded and to carry truth and good reason with them Me thinks by the way here is something to be excepted against in this Banian Law which distinguishing them from men of other Religions may bee examined whether it may haue allowance or no. The principall part of their Law admitting nothing prodigious to opinion we passe ouer onely that which commeth into exception is that which is laid downe in the first and second Commandement and is enioyned the Bramanes and Banians to obserue viz. First that no liuing creature should be killed Next that they should not taste wine or the flesh of liuing creatures Concerning the first that they should not kill any liuing creature the reason by which they confirme this precept is because it is endued with the same soule that man is This we deny for the Banians here seeme to halt in their Philosophy and the learning of the Ancients who haue deliuered that there is a threefold kinde of soule First a vegetant soule such as is in hearbes and plants Secondly a sentient soule such as is in beasts Thirdly a reasonable soule such as is in man which soule hath more noble Acts to distinguish it selfe from the other two As also that when the other doe interire cum corpore perish with the body this suruiueth and therefore is not the same soule as shall hereafter be prooued But that this Tenent of theirs denying the slaughter of liuing Creatures for Mans vse is nothing soueraigne may appeare by Scripture which after the Flood declareth Gods allowance in this particular Gâ—n 9.3 Euery moouing thing that liueth shall be meate for you euen as the greene hearbe haue I
them in that Science The third which contained their Law and matters of Religion called Zertoost was deliuered to their Darooes or Churchmen that they might know how to worshippe God themselues and also instruct others in the knowledge of the same worshippe of such three Tracts did this booke or volume consist These Tracts were likewise diuided into certaine Chapters whereof seauen were contained in the Wisemans or Iesopps booke seauen in the Physitians booke and seauen in the Darooes or Churchmans booke But because that which was giuen to the Augur or Southsayer as also that which was giuen to the Physitian containeth nothing concerning the Religion to be declared the vses of the former whereof are vnlawfull and the knowledge of the latter in these experient times seemeth vnnecessary we make addressment to the third Tract called Zertoost which layeth downe their Law or Religion as most appertinent to our present drift in that which followeth CHAP. VII Containing the particulars of the Booke of their Law as they are apportioned first to the Behedin or Layman Secondly to the Herbood which is the ordinary Churchman And lastly to the Distoore which is their Arch-Bishop THe common diuision of men being of such as are of the Layetie or such as are of the Clergie and those of the Clergie being either such as are ordinarie or such as are extraordinary it pleased God say the Persees to apportion and diuide his Law amongst these three sorts of men First then vnto the Layman or Behedin God gaue fiue Commandements who being by secular occasions drawne from the seruices of Religion had therefore a lesse difficult iniunction laid vpon him First to haue shame euer with them as a remedy against all sinne for a man would neuer oppresse his inferiors if hee had any shame a man woald neuer steale if hee had any shame a man would neuer beare false witnes if he had any shame a man would neuer bee ouercome with drink if hee had any shame but because this is layd aside men are ready to committ any of these and therefore the Behedin or Layman must thinke of shame Secondly to haue feare alwayes present with them and that euery time the eye twinckled or Closed his leddes together they should stand in feare at those times of their prayers least they should not goe to Heauen the thought of which should make them feare to committ sinne for that God sees what maner of ones they are that looke vp towards him Thirdly that whensoeuer they are to doe any thing to think whether the thing be good or badd that they goe about whether commaunded or forbidden in the Zundavastaw if prohibited they must not doe it if allowed by the booke of Religion they may embrace and prosecute the same Fourthly that whosoeuer of Gods Creatures they should first behold in the morning it should bee a Monitour to put them in minde of their thankesgiuings to God that had giuen such good things for mens vse and seruice Fiftly that whensoeuer they pray by day they should turne theire faces towards the Sunne whensoeuer they prayd by night they should inclyne towards the Moone for that they are the two great lights of heauen Gods two witnesses most contrarie to Lucipher who loueth darknes more then light These bee the fiue Precepts enioyned to the Layman or Behedin now follow those that are to bee obserued by the ordinary or common Churchman called their Daroo or â—erbood who as his place required a greater holinesse then the Laymans so his charge was greater for not onely is he by the booke of their Law inioyned to keepe the Behedins precepts without violation but also to fulfill these eleuen Precepts more as particular to himselfe First to know in what manner to pray to God obseruing the rites prescribed in the Zundauastaw for God is best pleased with that forme of prayer that he hath giuen in his owne booke The second to keepe his eyes from coueting or desiring any thing that is anothers for God hath giuen euery man what he thinkes meete for him and to desire that which is anothers is not onely to dislike of Gods disposure of his owne gifts but to chalenge to himselfe that which God hath denied him and whereof hee seeth him vnworthie The third to haue a care euer to speake the truth for all truth commeth from God and as it is most communicated to men of God so they should most shew it in their words and Actions but Lucifer is the Father of falshood and whosoeuer vseth it it may be a signe that the euill spirit is powerfull with such a one the Herbood therefore shall shew himselfe to bee contrarie to him by his speaking the truth for all men must giue credite to his words The fourth to bee knowne onely in his owne busynes and not to enquire after the things of the world it belonging onely to him to teach others what God would haue them doe Therefore the Behedin or Lay-man shall see that hee want nothing needfull but shall affoord it him and hee shall seeke nothing superfluous The fift to learne the Zundauastaw by heart that hee may be ready to teach it to the Behedin or Layman wheresoeuer he meeteth him for from him must the people fetch their knowledge concerning God The sixt to keepe himselfe pure and vndefilâ—d from things polluting as from the Carkeyses of the dead or touching meates vncleane for God is pure whose seruant hee is and it is expected hee should be such abhorring the sight of all things that are foule and loathsome and stopping the passages of his breath least theire corrupted aire should enter into him to defile him The seauenth to forgiue all Jniuries shewing himselfe the patterne of meekenes that hee may bee thought one that cometh from God for wee offend God euery day yet hee giueth vs things that are good when wee deserue that hee should recompence euill for euill The eighth to teach the common people to pray according to the directions in the booke of theire Law to goe and pray with them for any good they desire to obtayne and when they come to the place of worshipping to ioyne in common prayer together Ninth to giue lycense for marriage and to ioyne the man and woman together and that no Parents match theire Children without the consent and approbation of the Herbood The tenth to spend the greatest part of their time in the Temple that he may be ready for all that come to him for to that God hath appointed him and to that hee must binde himselfe The eleauenth and last Jnjunction is vpon paine of damnation to beleeue no other Lawe then that which was brought by Zertoost to add nothing to it to take nothing from it for therefore was it so miraculously deliuered and such gifts giuen to Zertoost that it might bee beleeued to come from God These are the Precepts that are to bee obserued by the Herbood or ordinary Church man contained
to bring them to Gods better worshippe did desire of God that hee might liue so long as the world should indure a publisher of that Religion which the Lord had promised to divulgâ— by him till he should make all Nations beleeue the Contents of that Booke But the Lord answered that if hee should liue neuer so long Lucifer would do more harme then euer he should doe good but if vpon better consideration he would desire to liue so long his request should be granted So the Lord presented to Zertoost in a Vision the state of all things past present and to come where he saw the troubles sicknesses and afflictions of Man more particularly the state of the Persian Monarchy how Ouchang was slaine by a stone how Thamull dyed of a pestilence how Iimshed was slaine by one of his owne Captaines how men followed diuers Religions and most their owne wayes ouerlabouring themselues in the workes of vanity ouer and aboue God presented to his eyes the seauen Ages or times of the Persian Monarchy the first was the golden Age that was in the dayes of Guiomaras the second the siluer Age that was in the dayes of Fraydhun the third the brazen Age in the time of Kaykobad the fourth the tynne Age in the time of Lorasph the fift the leaden Age in the time of Bahaman the sixt the steele Age in the dayes of Darab Segner the seauenth the iron Age in the reigne of Yesdegerd So Zertoost perceiuing time to render euery thing worse and worse desired to liue no longer then till hee should discharge the message about which the Lord should send him and that then he might be translated to that same place of glory againe So God reduced him to his owne proper sense from which hee was rauished to godlike speculations Being thus as he was before of humane capacity after he had remained in heauen many dayes the Lord deliuered to him the Booke before mentioned containing in it the forme of good gouernment and the Lawes of Religion that the Persians should follow conferring likewise on Zertoost the heauenly fire and other gifts that were neuer bestowed vpon any man before or since So Zertoost taking the heauenly fire into his right hand and the booke that God gaue him in his left he was deliuered to the conduct of the Angell that brought him thither who was called Bahaman Vmshauspan who taking vp Zertoost did cleaue the Ayre with his golden wings till he had surrendered him to the place where he found him and so left him CHAP. V. Shewing what happened to Zertoost after the Angell left him the deuill meeteth him and reuileth him he commeth to Gustasphs Court the ioy of his Parents for his returne the infamy Gustasphs Churchman seeketh to put vpon him the Miracles whereby Zertoost doth vindicate his fame Gustasphs foure demands and his foure grants ZErtoost was no sooner left by his heauenly Guardian but Lucifer an enemy to all goodnes met him called him a seeker after nouelties deluâ—â—ons and told him that God did not loue him in such manner as he beleeued otherwise he would haue kept him in heauen still not haue sent him away or else hee would haue granted him to liue to the end of the world when he desired it that that booke which hee had was stuft with falsehoods that he should come to trouble danger and shame about the publishing of it as also that he should bee laught at for his Fire as being a creature of destruction and a consumer of the workes of man and that there was no neede thereof in hot climates but that if he would depend on him he could giue him a Booke of better instructions and present to him Obiects of better delight could giue him long life and honour and power to worke great miracles that if he did not beleeue him he was a senselesse man and depriued of his wits by his late Visions But Zertoost hauing plac't his confidence better told Lucifer that hauing lost that glory that his eyes beheld he could not speake well of his Maker nor be pleased with that great fauour God had showne him but enuying at it sought not onely to disanull his but euery mans happinesse charged Lucifer by the great name of his Creator that put him into the darke dungeon of hell vnder the custody of Sertan and Asud by the truth of that booke by which he should in the end of the world be arraigned and condemned and by that fire in his right hand by which he should bee burned and tortured to auoyd his presence as a blacke mouthed defamer of God and goodnesse at which Lucifer vanished with great horror and feare from him Lucifer thus coniured from Zertoosts presence he proceeded on his way to the City where Gustasph had his residence and so to the place where his Parents had their aboad who with no small sorrow had bewayled the absence of their sonne and with vaine inquest had sought him but could not finde him in whom their hopes were reposited who now to their strange ioy and admiration told them of his Enthousiasmes and raptures wherein he had receiued that booke and heauenly fire that was so long before prognosticated by his mothers Vision and so truely interpreted by the Augur and Southsayer His parents blessed him and became instructed in this new Religion how to worshippe as God had reuealed to Zertoost These things could not be long hid for the ioyes of mothers are not silent but in euery eare did Dodoâ— powre forth her Visions in her sonnes conception and the Southsayers interpretation of them how true the particulars had fallen out the late raptures her sonne Zertoost had in heauen his Reuelations there whereof a booke written by Gods owne hand and the strange fire hee brought from thence were liuely euidences These rumours being strange to all eares and not testified by hearesay but confirmed by one whose eyes had beheld the things auerred got passage and were carried to the eares of Gustasph then King of Persia who therefore sent for Zertoost of whom he inquired the further truth of this matter who affirmed the same to bee such as it was reported that God had deliuered him a booke concerning his worshippe and other secret knowledge inducing the worshippe of fire whereof hee gaue some touches in particular to the King the King admiring these things and yet so certainely informed in the Circumstances grew wauering in his former worshippe and Religion and somewhat enclined to Zertoost so that hee diuers times sent for him and had much conference with him Gustasphs Churchman then perceiuing his Soueraigne to harken to this new Religion wherein hee had no knowledge and that by degrees he lost that grace he had wontedly froÌ„ him did seeke to put some infamy on Zertoost by which the King might become alienated from him and that new sprung Religion wherein he had no knowledge and that by degrees began as he thought to sincke
too fast into the brest of the King for this cause hee suborned the Porter that kept the doore of Zertoosts house which was a Persian to conuey vnder the bed of Zertoost the bones of dead men and the dead carkeyses of dogs a creature loathsome to the Persians of which whilst Zertoost was vtterly ignorant the Kings Churchman put himselfe into the presence of Gustasph with some other of his Nobles that did not fauour Zertoosts innouation saying Oh King what new Religion is this to which thou standest so much inclined or what is this new strange Lawgiuer Zertoost whom thou so fauourest who the other day came in poore maÌ„ner into this land as a fugitiue from his natiue Countrey who as I heare also was hatefull to his Prince and the King of his People that he should finde such grace in bringing vp a new Religion false and fictious and not of that Authority it is pretended to be being as I am also informed a man of vncleane and beastly liuing in whose house at this time and vnder whose bed whereon hee hourely lyeth thou shalt finde the bones of humane bodies the carkeyses and limmes of dead doges and filthy Caryon an abhomination to the eyes of any cleane person continue thou then Oh King in the Law of thy Fathers and listen not to this Nouelist this speech being seconded with some of the great ones and the act reported being so odious and abhominable Gustasph commanded Zertoosts habitation to be searched and it being as the Churchman of Gustasph had reported effected by the wicked confederacy of Gustasphs Churchman and Zertoosts seruants Zertoost was cast into prison despised and hated of all people It happened in this time of Zertoosts imprisonment that Gustasph had a horse which hee much prized that fell very sicke and there was not any found that knew his disease or how to cure him this being told to the Iaylor that had Zertoost in custody and the King publishing great rewards to him that could restore him Zertoost came to the knowledge of it who told the Keeper that if the King pleased he would cure the horse or else be liable to the Kings displeasure the Keeper so fauored Zertoost that hee made knowne his words to the King so Gustasph sent for Zertoost who according to his promise did restore the beast which seruice was so acceptable to Gustasph that hee was had into new estimation againe and maintaining his innocency touching that same blot that was laid vpon him the King gaue him liberty and great rewards and by often conferences became neerely in respect with the King so that a way was again affoorded to publish this Religion of Zertoosts who working strange miracles amongst them gained credence to bee a man come from God This booke of Zertoosts gaining euery day a better opinion then other and his great workes really demonstrated shewing him to be a man of more diuine endowments then was found in ordinary men vpon a time the King sent for him and told him that if hee would grant him foure demands which hee would propound to him he would beleeue his Law and be euer a Professor of that Religion contained in the booke hee brought with him Zertoost then bade him propose his demands and if they were such as were reasonable they should be granted The King then proposed them The first whereof was that he might ascend to heauen and descend from thence when he list The second was that he might know what God would doe at present and in time to come The third was that he might neuer dye The fourth was that no instrument whatsoeuer might haue the power to wound him or hurt him Zertoost thus replyed that these were difficult and high demands neither did so great power rest in him as to grant them neither was it meete that any one man should haue them all for that therein hee should rather seeme to bee a God then man yet difficult though they were that the booke of Laws he had brought might bee knowne to proceed from God he would procure that these requests might bee granted to seueralâ— persons but not all to one So the first which was to ascend to heauen and descend thence at pleasure was obtained for Gustasph who they say had this power granted him The second which was to know what would fall out at present or hereafter was granted to the Kings Churchman that so hee might direct the King in his designes what should bee vndertaken what should be left vndone The third which was to liue for euer was granted to Gustasphs eldest sonne called Pischiton who yet liueth as they say if wee will beleeue them at a place in Persia called Demawando Cohoo in a high mountaine with a Guard consisting of thirty men to which place all liuing creatures else are forbidden to approach least they should liue for euer as they do that abide there who neuer suffer mortality The last which was neuer to be wounded with Instrument or weapon was granted to the youngest sonne of Gustasph called Espandiar who they say by Zertoosts prayers was made invulnerable that he might put himselfe into the danger of Battell without feare or hazard So Gustasph and the other three mentioned prouing the power of these seuerall gifts they all determined to liue according to the Precepts in Zertoosts booke wherein that they might bee informed Zertoost vnfolded to them the Contents thereof The matter or Subiect of which booke of what nature it was shall be declared in the Chapter following CHAP. VI. Wherein is shewed the maine Contents of the Booke deliuered to Zertoost and by him published to the Persians or Persees HAuing shewed who Zertoost was that was the Lawgiuer of these Persees in what manner according to their Assertion hee receiued the booke by strange Reuelation with what wonders as they affirme hee wrought Assent thereunto and beleefe thereon by Gustasph and his Nobles After this it will perhaps bee desired to know what this booke contained that this Sect deliuer to bee receiued after so wondrous a manner which will bee the drift of that which followeth They affirme then that this booke contained in it three seuerall Tracts The first whereof treated of that which wee call Iudiciall Astrologie foretelling the euents of things to come by iudgement of the Starres which by them is called Astoodeger The second did treate concerning Physicke or the naturall knowledge of things with their causes and the cuâ—es of the diseases incident to man The third was called Zertoost because Zertoost was the bringer thereof and this contained their Law and matters that concerned Religion which bookes according as their matter was diuers so they were deliuered to men of seuerall studies and learning The first of these bookes called Astoodeger which treated of Iudiciall Astrologie was committed to their Iesopps or wise men which are knowne by the name of Magies The second which treated of Physicke was giuen to their Physitians to instruct