temper of the ancient Persia had, contrarily, exalted the Sasanian monarchs to supernatural
beings. If any king took a medicine or was given phlebotomy, a proclamation was made in
the capital that all and sundry should suspend their trades and business on that day. If the
king sneezed, nobody dared raise his voice to say grace, nor was anybody expected to say
'Amen' when the king sent up a prayer. The day any king paid a visit to any noble or chief
was regarded an event so memorable that the elated family of the fortunate grandee insti-
tuted a new calendar from that day. It was an honor so singular that the grandee was ex-
empted from payment of taxes for a fixed period besides enjoying other rewards, fiefs and
robes of honor.
We can imagine what a state audience of the king must have been like for those who were
allowed to appear before him. By etiquette, all the courtiers, even the highest nobles and
dignitaries, were required to stand silently with their hands folded on the navel, and their
heads bowed in reverence. Actually, this was the ceremonial etiquette prescribed for State
audience during the reign of Chosroes I (531-579), known as Anushirvan (of the Immortal
Soul) and 'Adil (the Just). One can very well visualize the pompous ceremonials in vogue
during the reign of Sasanid kings justly reputed as tyrants and despots.
Freedom of speech and expression (and not censure or criticism, in the least) was a luxury
never indulged in by anyone in the vast kingdom of the Sasanids. Christensen has related, on
the authority of At-Tabari, a story about Chosroes I, passing under the name of 'The dust'
among the Sasanid kings, which demonstrates the freedom of allowed by the Iranian kings
and the price paid for the imprudence of speaking out the truth.
"He assembled his council and ordered the secretary for taxes to read aloud the new rates
of collection. When the secretary had announced the rates, Chosroes I asked twice whether
anyone had any objection to the new arrangement. Everybody remained silent but on the
third time of asking, a man stood up and asked respectfully whether the king had meant to
establish a tax for perpetuity on things perishable, which, as time went on, would lead to
injustice. "Accursed and rash!" cried the King, "To what class do you belong?" "I am one of
the secretaries", replied the mall "Then', ordered the king, "Beat him to death with pen
cases". Thereupon every secretary started beating him with his pen case until the poor man
died, and the beholders exclaimed: "O King, we find, all the taxes you have levied upon us,
just and fair!' (Iran ba 'Ahad Sasaniyan, p.511)
The horrible condition of the depressed classes in the then India, who were condemned as
untouchables by the social and religious laws promulgated by the Aryans, baffles all human
understanding. Subjected to it gruesome indignity, this unfortunate class of human being
was treated pretty much the same way as pet animals except that they resembled the spe-
cies of man. According to this law, a Sudra who assaulted a Brahmin or attempted to do so,
was to lose the limb with which the assault was made. The Sudra was forced to drink boiling
oil if he made the pretentious claim of teaching somebody. (Manil Shahtra, 10 Chapter) The