This statement proves that _Ardeshir Babegan_ and the other Sasáníán princes showed great reverence to the _Azar Sasáníán_ family and paid them implicit obedience, as being truly the ministers and worshippers of the Lord; they besides accounted them as the legitimate sovereigns, regarding themselves merely as their lieutenants: in short, when the _Azar Sasáníáns_ ceased to reign, they exercised the government in their stead. However the _Azar Sasáníáns_ followed no faith except that of Máhábád, receiving no other without the requisite glosses, and attaching no esteem whatever to the external import of Zardusht’s precepts: that is, regarding his words as true, but holding their external import as figurative. The Behdiníáns also maintain that such was the system adopted by the kings of old, particularly by _Dárá_, _Dáráb_, _Bahmán_, _Isfendiár_, and _Lohrásp_. The present seems the proper time for stating some of the enigmatical sayings ascribed to the Magians or followers of Zardusht, as philosophy is guarded by such expressions from falling into the hands of the ignorant, whilst the sages thereby attain their object. It is well known that according to their system the world had two creators, _Yazdan_ (the Lord), and _Ahriman_: but the Lord having entertained this evil thought, “Perhaps an antagonist may rise up to oppose me,” Ahriman was produced, from that thought.[520] In some places it is mentioned that God was alone, and gloom having come over him, he entertained an evil suspicion, on which Ahriman was produced. They say that Ahriman, who was outside the world, on looking through a small aperture, and beholding the Lord surrounded with glory and majesty, bore him envy and raised up wickedness and corruption. God then created the angels to be his host, and with them fought against Ahriman; but being unable to destroy him, they made peace with each other on this condition; that Ahriman should remain in the world during a definite period; and on his departure it should become the abode of unalloyed good.[521] Jamásp, the venerable sage, says thus: “It is to be remarked that ‘_world_’ is a metaphorical expression for body; and ‘_God_,’ for the aspiration of the spirit; ‘_Ahriman_,’ for the physical temperament; ‘_the evil thought_,’ the habitual bias of the soul to material objects; by ‘_the wickedness and corruption of Ahriman, and his war_,’ are implied the domination of the sensual passions over spirit; and what they said of ‘_the terrestrial world_,’ means the same; by ‘_the creation of angels_,’ the existence of praiseworthy qualities and perseverance in pure morals, with the subjugation of the senses by means of religious austerities, for the senses constitute the gratuitous foes of the heart; by ‘_peace_,’ is signified the impossibility of expelling by one effort the evil propensities which are the armies of Iblis; that is, excess and extravagance are to be avoided, and the path of moderation followed;