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which I, Ahura Mazda (Ormuzd) created, was the strong, holy Môuru (Merv).
Thereupon came Angra Mainyu (Ahriman), who is all death, and he counter-created plunder and sin.
This constant struggle of the two divinities with their armies of good and bad spirits formed the background of Zoroastrian supernaturalism. The worship of the Persians was the worship of the powers of Nature, and especially of fire, although water, earth, and air, are also addressed in the litanies of the "Zend-Avesta." The down-falling water and the uprising mist are thus spoken of in one passage:—
As the sea (Vouru-kasha) is the gathering place of the waters, rising up and going down, up the aërial way and down the earth, down the earth and up the aërial way: thus rise up and roll along! thou in whose rising and growing Ahura Mazda made the aërial way.
The sun is also invoked:—
Up! rise up and roll along! thou swift-horsed Sun, above Hara Berezaiti, and produce light for the world.
The earth was considered to be polluted by the burial of the dead, who are to be exposed in high places to be devoured by the birds of the air and swept away by the streams into which the rain should wash their remains. But the principal subjects of Zoroaster's teaching was the struggle between Ormuzd and Ahriman and their hosts "The Holy Immortal Ones" and the Devas, or evil spirits. This is the basis of all the activities of the world and, according to Zoroaster, is to result in a triumph of the good.
Zoroaster taught that the life of man has two parts, that on earth and that beyond the grave. After his earthly life each one should be punished or rewarded according to his deeds.
The "Zend-Avesta" cannot be dated earlier than the first century before our era. It consists of four books, of which the chief one is the Vendîdâd; the other three are the liturgical and devotional works, consisting of hymns, litanies, and songs of praise, addressed to the Deities and angels of Goodness.
The Vendîdâd contains an account of the creation and counter-creation of Ormuzd and Ahriman, the author of the good things and of the evil things in the world. After this follows what we may call a history of the beginnings of civilization under Yima, the Persian Noah. The revelation is described as being made directly to Zoroaster, who, like Moses, talked with God. Thus, in the second fargard, or chapter, we read:—
Zarathustra (Zoroaster) asked Ahura Mazda (Ormuzd):—
"O Ahura Mazda (Ormuzd), most beneficent Spirit, Maker of the material world, thou Holy One! Who was the first mortal, before myself, Zarathustra, with whom thou, Ahura Mazda, didst converse, whom thou didst teach the religion of Ahura, the Religion of Zarathustra?"
Ahura Mazda answered:—
"The fair Yima, the good shepherd, O holy Zarathustra! he was the first mortal before thee, Zarathustra, with whom I, Ahura Mazda, did converse, whom I taught the Religion of Ahura, the Religion of Zarathustra. Unto him, O Zarathustra, I, Ahura Mazda, spake, saying: 'Well, fair Yima, son of Vîvanghat, be thou the Preacher and the bearer of my Religion!' And the fair Yima, O Zarathustra, replied unto me, saying: 'I was not born, I was not taught to be the preacher and the bearer of thy Religion.'"
The rest of the Vendîdâd is taken up with the praises of agriculture, injunctions as to the care and pity due to the dog, the guardian of the home and flock, the hunter and the scavenger. It includes an elaborate code of ceremonial purification, resembling on this point the Leviticus of the Bible, and it prescribes also the gradations of penance for sins of various degrees of heinousness.
E.W.
DISCOVERY OF THE ZEND-AVESTA
The "Zend-Avesta" is the sacred book of the Parsis; that is to say, of the few remaining followers of that religion which reigned over Persia at the time when the second successor of Mohammed overthrew the Sassanian dynasty (A.D. 642), and which has been called Dualism, or Mazdeism, or Magism, or Zoroastrianism, or Fire-worship, according as its main tenet, or its supreme God, or its priests, or its supposed founder, or its apparent object of worship has been most kept in view. In less than a century after their defeat, most of the conquered people were brought over to the faith of their new rulers, either by force, or policy, or the attractive power of a simpler form of creed. But many of those who clung to the faith of their fathers, went and sought abroad for a new home, where they might freely worship their old gods, say their old prayers, and perform their old rites. That home they found at last among the tolerant Hindoos, on the western coast of India and in the peninsula of Guzerat. There they throve and there they live still, while the ranks of their co-religionists in Persia are daily thinning and dwindling away.9
As the Parsis are the ruins of a people, so are their sacred books the ruins of a religion. There has been no other great belief in the world that ever left such poor and meagre monuments of its past splendor. Yet great is the value which that small book, the "Avesta," and the belief of that scanty people, the Parsis, have in the eyes of the historian and theologian, as they present to us the last reflex of the ideas which prevailed in Iran during the five centuries which preceded and the seven which followed the birth of Christ, a period which gave to the world the Gospels, the Talmud, and the Qur'ân. Persia, it is known, had much influence on each of the movements which produced, or proceeded from, those three books; she lent much to the first heresiarchs, much to the Rabbis, much to Mohammed. By help of the Parsi religion and the "Avesta," we are enabled to go back to the very heart of that most momentous period in the history of religious thought, which saw the blending of the Aryan mind with the Semitic, and thus opened the second stage of Aryan thought.
Inquiries into the religion of ancient Persia began long ago, and it was the old enemy of Persia, the Greek, who first studied it. Aristotle, Hermippus, and many others wrote of it in books of which, unfortunately, nothing more than a few fragments or merely the titles have come down to us. We find much valuable information about it, scattered in the accounts of historians and travellers, extending over ten centuries, from Herodotos down to Agathias and Procopius (from B.C. 450 to A.D. 550). The clearest and most faithful account of the Dualist doctrine is found in the treatise De Iside et Osiride, ascribed to Plutarch. But Zoroastrianism was never more eagerly studied than in the first centuries of the Christian era, though without anything of the disinterested and almost scientific curiosity of the earlier times. Religious and philosophic sects, in search of new dogmas, eagerly received whatever came to them bearing the name of Zoroaster. As Xanthos the Lydian, who is said to have lived before Herodotos, had mentioned Zoroastrianism, there came to light, in those later times, scores of oracles, styled "Oracula Chaldaïca sive Magica," the work of Neo-Platonists who were but very remote disciples of the Median sage. As his name had become the very emblem of wisdom, they would cover with it the latest inventions of their ever-deepening theosophy. Zoroaster and Plato were treated as if they had been philosophers of the same school, and Hierocles expounded their doctrines in the same book. Proclus collected seventy Tetrads of Zoroaster and wrote commentaries on them; but we need hardly say that Zoroaster commented on by Proclus was nothing more or less than Proclus commented on by himself. Prodicus, the Gnostic, possessed secret books of Zoroaster; and, upon the whole, it may be said that in the first centuries of Christianity, the religion of Persia was more studied and less understood than it had ever been before. The real object aimed at, in studying the old religion, was to form a new one.
Throughout the Middle Ages nothing was known of Mazdeism but the name of its founder, who from a Magus was converted into a magician and master of the hidden sciences. It was not until the Renaissance that real inquiry was resumed. The first step was to collect all the information that could be gathered from Greek and Roman writers. That task was undertaken and successfully completed by Barnabé Brisson. A nearer approach to the original source was made in the following century by Italian, English, and French travellers in Asia. Pietro della Valle, Henry Lord, Mandelslo, Ovington, Chardin, Gabriel du Chinon, and Tavernier, found Zoroaster's last followers in Persia and India, and made known