EhIG ION

OF T HE HN P EOP h

P C . T . IELE

P a rt I.

(F ro m the G erm an ) WITH DAR MES‘ TETER ’ S SKETC H OF PER SIA

AN D

COLDZIHER ’S “ INFLUENC EOF P AR SISM ON ISLAM

(Fro m t he F ren ch)

Tra nsla ted by

K. NA MAN G . R I

” THE PAR SI P U BLI SHIN G C 0

BOM BAY.

'

T R AN SL ATOR S P R E F AC E .

r r li ion f r n r a s nd I have studied y ou e g o ow fo ty y e r a my . " n o m n s e So o t o inte rest in it has t di i i h d . Dr . T i ele w r e t m e in 1 902 when I had asked his p er mi ssion to tran sl ate in t o E nglish hi s histo ry o f the R eligio n o f the Iran ian Peo ples fr o m its

man ve s on the o n a u c e n e o n m T i G er r i , rigi l D t h b i g b y d e . he re s hardly a li ne in hi s writi ngs whi ch the learne d author has given

s u o e t he Av es a . It was m n en i n u s but i s pp rt d by t y i t t o , th e re

e a ul ran s a o n o f all the ass e fo re, to giv f l t l ti p ages r lied on by

f c n oe I c o u n o t av er ve D r. T iele and o o r ld h e d i d better he lp

o an E n s so urce an the Sa cred Boo ks o the East I fr m y gli h th f, .

m a e m o ec t ro ssor Tie o th erefore i nti t d y pr j t o P fe le , wh cour teously replied

" L When y ou draw o n the Sa cred Boo ks of the E a st which means the d a t w en ou n t ive the u ss translatio n of D rmes eter, h y thi k o g q oted pa ages in fu ou w a low m emo e n so me e a s mos of em as I h n ll , y ill l y r d lli g , p rh p t th , t i k

’ n a i n o us e o u e n 4 D s tra sl tio n s t to be tr t d , th gh th re is ot a scholar in the world

' h w h Av s a so o ou as he did It as his e w o k ne t e e t th r ghly . w syst m that spoilt ” 7 his translation .

Pro fessor J ames D arme st eter to whom o ur community is ind ebted for more than a co mple te rendering o f our sc riptures in a 1 E uropean language erred i n holdi ng that the who le o f our Avesta writings are n o t older than the Sasan ian pe riod in the fo rm in which the y have been transmi tted to us an d that they betray

r n n uences ahman c a u is ree d fo e ig i fl , B r i l , B ddh t , G k an J ewish.

T his hy po thesis has been c h all enge d and ref ute d by a number of

ri an savan s, b none mo e ex aus ve a n T e b lli t t y r h ti ly th i le, (R ev ue

’ ' d s i i u d e ZHistozre e R el g ons, by West , ( Jo rn a l of the 2 R o a l Asia ti G eldn er G m nd riss de y c Society , by , f i m' ra schen P hilologi e) ; twi ce by M ax M iille r (C on tempora ry

1 Besides the mo n umen tal G uimet Zen d A vest a in F ren ch w e o we him two Vo s . I V a nd XXIII in h B E l ( ) t e S. . . 2 ’ G eldner s unsurpassed survey of Avesta L iterature has been done in to E n s b . M ackich u of B mba in he as u P shoh n M or l gli h y Dr. a o y t D t r e a e m ta u Vol me.

3 772 02 ’ ii TRANSLATOR S PREFACE

‘ vi w 1 93 an d ewish n a rterl R ev iew and the R e e , 8 J Q y , by — o o ur co mm u n S am s - scholarly r ep resen tativ e f ity , h ul U lma

o w ose a e ea e o e the om a an c o f the J . J . M di , h p p r r d b f r B b y B r h R oyal Asiatic So ciety in 1 896 was repro duc ed in a F ren c h ren

’ derin g by the a pp r ec iativ e con du c tors o f the R ev u e d e ZH i stoire

‘ s d es R eligion .

c o f the e e o m o e sso T e S oon aft er the re eipt l tt r fr Pr f r i le, to i 1 w I ea o f h s ea . my great sorro , h rd d th T he g r eat v alu e o f the work o f T i ele is c en te red in so und

s he has w en n o sen ence fo r brev ity . J ust a ritt t which th er e 1 s n t am e wa an so a so e e is n o t a su e uo us a a o pl rr t , l th r p rfl p r graph .

B ut whil e ex tr em e t er sen ess ha s b een att emp te d by man y o f

i o e e s in e m e our au o far sur asses t h h s c nfr r , lit rary rit th r p e la tte r wh o se sc i en tific c o mpilati on s a re so m an y c atalogues of dry 2 en c s . e w a s n u da ta an d bald i n fe r e Dr . T i el a x io s to see his boo k r ead by the Par si s an d the mai n porti o n o f the b ook is in t n n n en e for o u r c omm un A he first i st a ce i t d d ity . n d it is p ro

n n c e duced be fo re them with som e co fide .

It is easy to i nd ulge in c heap sar c asm at t he exp ones o f the

- - muc - o o n m uch beclu bbin hea re o n ac n . h m t ri g, g, t t g i g, r i g , spo rt ing sec tio n o f the latt e r-day P a rsi s to w h om a boo k o n p hilo logi cal an d r eligi ous an tiq u iti es is boun d to prov e a v iol en t

0 o rifi c It is t e to o the o n n 5 p . r u r p in t to gr wi g umb er o f m en wh o se scho larship has en titl ed th em t o ran k amon g W est ern 3 s s n ee t he o un er V e u a e re earc her . I d d s d i w wo ld pp ar to p r eva il th at o u r sc ho larshi has o utgrown our mat erial ros erity p p p . d ’ An thi s b rings m e to the ra iso n d etre o f thi s tr an sla tion .

1 ’ J usti spok e of T iele s pro found k n ow l edge o f the Zarathushtrian

e on ru n driss d r i ra n . P h l ol o i iii 4 e i e 3 7. I n hi s r ligi , G g , , Z oro a st er

“ ” ’ our P o f. ac son efe s to i x en v um f Ti l s e ce o e o e e s. . XV r j k r r th ll t l p .

9 ’ E H e ma n . g. r n E the 3 otherwise most exhausti ve study o f M odern

P e s an L e a u e i n the same ru n d ri ss r i it r t r G .

3 The wo o f the a a Soc e of Bomba o n s nce i n s e rk G th i ty y , f r i ta . s i pir d

s -h b a n ea evo o n to o oas an ea n n and the Soc e as a . y i gl e rted d ti Z r tri l r i g i ty , bod has ea e a de a z y, r ch d pth o f criti cal study achieved by scarcely h lf a do en scho a s of Bomba een ea a o l r y fift y rs g , ' TRAN SL AT OR S PRE F ACE iii

Th er e has b een a gr eat d eman d fo r wh at passes fo r original ity an d a co rr e sp on din g disp aragem en t of tran sl atio n s fr om

a n a un n w n t t h a s n l n gu ages ge e r lly k o o e P r i s. N o thi g w ould h a ve b een ea si e r than t o h av e put t ogeth er an origi n a l work

' with the h e l p o f the w ealth o f m a t eria l at the tran sl ato r s dis

s N ev e e e ss he be ev e s to be m o a . o on es p l rth l li it re h t , a nd

o o f a e u l t o h o pes i t to p r v e gr e t r ti ity , r end e r acce ssibl e to the

en e a o f hi s eo e a s an a o u c on o i enu n o ri g r lity p p l t d rd p r d ti , g i e gin al i n v estigatio n in a fo r eign to ngue th an t o pi ec e to geth er a

o o f u est on a e au o in E n fa rrag q i bl th rity gli sh o r G uj a r ati .

’ th s f T s T h T hi s is e fir t p art o iele w ork . e se con d part is h re ady for the p ress . I h av e t ak e n t e li be rty to re se r v e fo r t he

’ seco n d part most o f the a utho r s l ea rn e d foo tno tes whi ch

a e l e o f the au togeth er w ith bri f if tho r , a c o m pl et e in d ex and

o a ma be ex ec e to a ea s o . E bibli gr phy , y p t d pp r h rtly ac h c h apt er i s co mp let e in it self and m a y be r e a d in d e p end e n tly o f the re st o f the b o ok .

he s s h e n e A s a c om m u n ity , t Pa r i av ev e r c ased en tirely to be 4 i I a T he E n s en e n o f the int ereste d n r n . gli h r d r i g small ske tc h

D r e e e i a o f Pe r sia , by J a m e s a m st t r s co n tributi on to that r ev i ved r egard fo r the o ld un h ap py c ou ntry fro m w hi ch the anc e s o s o f om e at e as am on us a ve mm a e n o I t r s l t g h i igr t d i t n di a . ’ a c o m a m a s s w o - T he sk etc h is hip fr t er rksh op . T w en ty fi v e

a o D arme ste ter had a rev isio n o f w a is a e n y ea rs g , p h t it ppr h e d ed , * s n s a is a ou t o c om e to ass at lea t i P er i , b t p .

’ Whil e Tiele s bo ok m ay in t e re st the Pa r si s an d the H i ndu s to w h o se c omm o n an c est o r s the au th o r de v ot es m o r e than o n e ’ c a e o esso G oldz iher s a m o s i o n ee essa w is h p t r , Pr f r l t p r y ill, it

o e a ea to the o ess v e M u salm an s as w e a t eas h p d , pp l p r gr i ll , l t to that po rtion o f the v iril e c ommun ity w ith w hi c h w e are boun d 5 es I w a s s u w the amou n by ethn ic ti . tr c k ith n t o f Ira ian

a e s in the I n di a n S ec ta t o r It appe r d fir t p ,

5 de n P s an s e n Besides the bu lk o f the m o r er i b i g still Aryan , it is an

n P H usa n the so n o f a ma the a article o f faith i ersia that i F ti , d ughter o f the

P e was ma ed to S a ban u the dau e o f the as Sasan an roph t , rri h hr ght r l t i

Y z e e II I a d g rd . ’ A b ec W erth s eflec o n s an s a e b m e in th N ow see Dr . l r ht r ti tr l t d y e

' f his Welt esc hi chte der G e en wa rt 94 ff. P m si M a 1 4 1 9 1 1 rom g . 2 , , y , g , p ’ iv T R AN SLAT OR S P E R F AC E

con tribution t o Arabic c u ltu re l o ng b efo re the sympath etic

s f n e an d N c o son an d ua ma e common wo rk o B r ow , i h l , H rt d it 6 n e A e u a e ea m en o eve o f the ah av k o wl edg . d q t tr t t , h w r , P l i sou rce s of Arab w rit er s ; o f the Shu ubiy a sec t who Openly a sserted the superio rity o f all that w as co nn ec ted with an c i en t

s h Iran in c lu di n so m e tim es e v en the religio n , as agai n t t e , g n ew ly establi sh ed in stit uti on s o f Isl am o f the l a rge am oun t of in c id en t a l in fo rma tio n em ba lm ed in p re - Mo sl em poe try esp ecially

e A ha n i e c n the a e o f the Sasan an e s an th g , d pi ti g d ily lif i P r i , 7 a v o u this w ould r e q uir e l m e by it se lf .

’ j usti s I ra n i sc hes N a m en bu ch is a storeh ouse o f i nterestin g in formatio n o u the subject T he M osl em formul a o f Bismill ah i ntroduc tory to any subj ect has o ccupied the place o f the Iran ian Khshn a o t hra

n ra he M a z d a vi A h , p . ) , 7 Ther e i s n o do ubt that P ersia before Isl am w as rent by in ternal

an d e for a fa s it i s sca ce c ed b e a o dissen tio ns rip ll , till r ly r i l s s me writers have

v n d in i P a c hi n o I sl a ou to o e e . . A o h s re m c a a fo c s ght pr ( g , r l g f , h p . th t r e an d persec ution co n tribute d n othin g to the whol esale con versio n o f P ersia to Islam ; though there is stro n g ev iden ce that the mo st re morseless en e mies o f Zoroastrian P ersian s w ere n ot so m uch the pure Arabs as the Iran ian s who

m aced the n e w fa o r e b d o en m et the U ma d had e br ith th ir hy ri pr g y. y y a s

c a o ffi ce w as a o n e w o se du i t w as to an n r - m a spe i l r pp i t d, h ty ihil fi e te ples

P e s a Von K e me C n lt u r eschi te ii Van Vl en h throughout r i ( r r , g . , o t as ably established that the Arab chro n ic l ers w ere in differen t to the miseries of the n ative po pulatio n o f who se sufferin gs th ey giv e u s most meagre account s an d that u n der the U m ay y ads it w as n ot a question of a religious propaganda

all bu t o n o f mo e or ess s s ema c a e L a d o m i n i on A ra b te at ly r l y t ti pill g ( e, e . ,

F or an i n sta n ce o f the revo lt an d death o f a dec l ared Zoroastrian , A e M u e ’ adh so ear as . D . 755 se A. s I sl a m i m M o r Sumb , ly , ll r gen u n d ' 4 G old ih m s M u ha m m a S u n dla n d i . 94 . z er s a e d t d ien w Abe , t rly , hich has — been so copiously draw n upon by all succeedin g writers he did n ot k now that a who l e chapter o f his o n H a di th a n d N ew Test a m en t was tran slated

s I n t him c h — in to E n gli h till se z a opy o f t e bo ok abounds in referen ces to

’ — S a P e so A ab e a o n s. ee so o n son s M n a ll a ka t . 22 5 e r r r l ti l J h , p (r feren ce to P s an a m ou an d N eldek e B i t ra z er i r r) , e ge n r Ken tn ess der P oesi e der Alten A ra ber efe en ce to the d ead P e s an cava 58 (r r r r i lry) , p . .

That the Shahn ame o f Firdau si en tirely rests o n a P ahl avi basis has n ow been fully recogn ised an d the P ahlavi so urce o f many Arab writers on P ersia i s e ua es ab s e see a q lly t li h d ( my N t i on a l Epi c of I ra n in the C a lc u tt a ’ R ev i ew Oc obe 1 9 04 an d N o eld k s , t r e e i n troductio n to his G eschi t e d er

P erser u n der A ra ber z u r z ei t d er S a sa n i d en , a history of unsurpassed e u on but o a evo of s m a w P e s a n n c ve r diti t t lly d id y p thy ith r i . A i ontro rtible ’ T R AN SLAT OR S PREFAC E V

The poi n ts o f con tac t b et ween Parsi sm an d B uddhi sm to w hic h I hav e call ed atten tion m ay c l a im at l ea st in E n gli sh to be p erhap s the first presen tmen t of the subj ec t foun d ed on a direct c omparative study o f the sac r ed b o ok s o f both the

e ons in e o na an ua es en e s a r ligi th ir rigi l l g g . G rally p e ki ng , the

P ali book s a re con sid e red to r ep r esen t the old est ph ase o f

u sm an d San s the a e ev e o m e n s B ddhi krit l t r d l p t N eve rth el ess,

I would prefer t o err in the co mpan y o f Pr o fesso r Syl vai n L ev i t n ha be in the right with h alf a d oz en spec iali sts o f narrowe r s o z on I av e c n h ri . h a cordi gly sought fo r my parallels in books o f b oth the

It is impossible to conc e i v e two religi ous syst ems mo r e di ametric ally oppose d tha n B u ddhi sm and Par si sm ; but it i s thi s general an tith esi s whic h i n vest s fo r the di sp assi onat e

* s u en t the s m a es in e a w a e en e as t d i il riti d t il ith h ight d f c in ation .

And s ea n o f com a a v e s u m uc as p ki g p r ti t dy , h I wo uld e sc h ew a o em ca s a n is cu to e a n o s p l i l tr i , it diffi lt r fr i fr m o b er v i n g th a t n o unselfi sh s eeke r a fte r tru th bu t m ust gre a tly d ep l o r e the wrongs that the true sc i en tifi c in t e r re t ation o f all re li i o n s p g , and ese anc en a s o f In a an d I an in a th i t f ith di r p rtic ular , hav e

‘ to sufi r he s f e co mm n en m h e at t h an d o th ir o e y , w o p ossessed w ith a pr ep osterous h alluc i n ation o f u n iv e rsal broth erho o d

e to nc e e a ca c on c n teri eisj pret nd reco il th ir r di lly fli ti g . T o mak e

G autama the B uddh a a stric t v eget arian w h en he p ut little res 9 ai t n w e he at e ee of d tr n o animal food , h n fr ly it , an wh en as

testimony to the P ahla vi o rigin a l s o f Arab histo rian s l i ke T abari is their o cca

o ua P e an ase o and words ke Ha z ar t Haz r si l rsi hr o l y li a a ban da , Herbadan p g p , ,

Herbad Aswa P adan D ihkan o f n o t o n secu a but re o us o i , r, , , ly l r ligi rigi n n T ' ’ which their w orks abo un d . I havé fran slate d N o eldeke s In troductio n for ’ D hala s Asha an ua Dr . ( j ry 8 See my R i va ls of t he P a l l B u dd h ist C a n on E n l i shed fro m P r g of. ’ L ev s mon o a in the R a n o o n a z e t t e un e 1 1 9 1 0 i gr ph g G , J , .

T he P a P i taka s are e e to co n v n ce the m o s sce a li th r i t tic l . S hy p . ee R s '

av s B udd hi sm . 1 3 1 T he mos o o u e cen D id , p . t th r gh r t co n tributio n o n t he sub ec is b O o Sc a e On A hi m sa a n d V et a ri j t y tt hr d r eg a n i sm m a i n ly i n Bu dd hi sm in the C e on a o n a R ev ew an ua 1 , yl N ti l i , J ry 9 1 0.

S e Bu - - e my ddhist parallel s to P arsi humata bukhta huvarashta I n i , d a n ti u An q a ry , December 1 9 1 1 6 ’ V1 T R AN SLAT OR S PRE F ACE

a m a e o f e o u s tt r r ligi traditio n , h a n d ed d own from h oary

an u and e ev e m l o - da h tiq ity b li d by i li n s to y , is l ast m ea l in thi s 1 0 lif e c on sisted o f t end er p o rk ; to m ake o f him the e xp ou nd e r

o f an e so t eric phil o sop hy w h en he fr ankly r ep udi at ed all th a t 1 1 was occ ult and susp i c io us an d sec r e t t o mi sr epresent him as

the ma st er and p rac titi on e r o f super nat u ral p o t enc i es w h en

he unequ ivo c ally d en ou nc ed th em as un w o rthy o f sa i n tly 1 2 pursu it ; t o establish him a l ead er o f p sy ch o lo gic al subtl etie s

wh en with unparall elle d c an dou r he catego ric ally d eclin ed to

answe r the fi x e d fo urt een q uesti on s re l ati ng to ex i sten ce a fte r 1 3 a - ese are but a few o f the w a s in es f d e th , th y r pect o a single

reli gion adopte d by laym e n m asq u e radin g a s expo un d er s o f * w s and Sec e c t n es anc i en t i d o m r t do ri .

Th ere is a sen se o f r eligio u s b eli ef o f great in t ensity amo ng

the P arsi s still . But the b egi n n er is som etim es ap t to be di scou r

t e n o o n an d n o f s e o u aged by h m o t y r ep etiti o s om f o r t ex t s . F o r

him I would p r efac e any tra n sla tion o f a c e rtai n p o rti o n o f the

Av e sta w ith the w o rd s emp l oy ed by the C hi n e se transl ato r o f

the San skrit B u ddhisti c sc rip tu res in i n trod uc in g the w o rd o f

1 0 - h See M a hapa ri n ibba n a S a t ta tran slated in the Sa c red B o oks of t e

Vo l x i 4 1 T e e is o n on e sc o ar o f e m n en ce who o b e c s to the t . E a s . , . h r ly h l i j t

Su ka ra - sn a dda va (e qual t o San skrit sn l’ a ra m a rd a na ) bein g tran slated as ' ’ s s euman n D ie R ed en G o t a m o B u dd h a s a n s d er tender bo ar fle h , N .

l u n a hi m a n ika o xi x . m i ttleren sa m m g M jj y , p .

1 1 This has been exposed by R hys D avids i n his Am eri ca n L ect u res t 1 1 dd sm 1 902 a 2 . on Bu hi , , p ,

1 2 I n the 1 1 th Sutta o f the D i gh a n i ka y a : the Buddha says It is because

I see the dan ger in miracles o f psychi ca l power an d o f min d- readin g that I

e es ab o a n d es se em . d t t , h r , d pi th

3 ’ 1 This is the theme o f m any o f the Buddha s disco urse s but see the

s e c n ar es f B udd s c ec n ca e ms M a ha - v u t a t t i 06 p cial di tio i o hi ti t h i l t r , y p 2 ;

D ha rm a sa n gra ha ( An ecdota Oxo n ie n sa ) a n d the ill umi na ti n g note t 67. a p .

H w ca v w ab u n ca n a o n Bo un ess T me &c as o far their hereti l ie s o t i r ti , dl i , . , a e t the Av a do v o ence to the P a s o w w be demo ns a e ppli d o est , i l r i h ly rit, ill tr t d

u e in the secon P a f rth r d rt , ’ T R AN SLAT OR S PRE F ACE v ii

I u t he B uddha to the m ill i on s of C hi na . n th at p reface I w o ld on ly sub stitute Z o r oast e r fo r the B u ddh a :

“ d a are o w o s n o t me e e e an o r Th e w ords o f the Bud h h ly rd , r ly l g t tastefu l an d his L aw is n ot design ed to attract pe rso n s by its pl easi ng character but by its de ep an d spiritual

Wha t ev e r th ere m ay be in the fo ll o wing pages c al cul at ed to stim u l at e a d eep e r an d m ore c ath o lic st udy n o t o n ly o f t he

Parsi re ligio n bu t o f t he histo ry o f the cen t uri es of its ben e he en t i n fl u en c e and the i n t erac ti o n o f cognat e be li efs m ust be

h nd a a sc ribed to Sir R i ch ard T em p l e , B ar t edito r of t e I i n

h s ea enc o u a e to the en ene o a A n tiq ua ry , w o t dily r g d , light d br d

Bharuc ha an d t he T u ees o f m i n ded n ess o f Sir Sha pu rji B . , r st the Sir Ja m setjee Jeeje ebhai T ran sla tion F u n d w ho h a ve

- - su s z e an d to S am s ul m a . . o who has ven b idi d , h U l J J M di gi i ndi spen sable p rac ti cal a ssist an c e in the p ublication o f this

u It s e c s a re a en t o me . T e are not v o l m e . d e f t p t t h y likely to be m o re e viden t to the most c ritical and th ere fo r e the m os t

ea e o bli ging r d r . A

G . K. N .

ea ’ nese ha m m a a d a 3 5 P e fec a cab e to h a t B l s C hi D p , p . . r tly ppli l t e Zoro s

ar the u e em k s o f the evou C n ese The mean f trian gospe l e f rth r r ar d t hi . in g o these G a tha s is so m etimes very obscure a n d men say that there is n o mea n in at all in e m But let em co n s de a as it is ffi cu to mee w a g th , th i r th t di lt t ith

e i ke Bu a so the wo s of Bu d a are n a u a a of ex n a teach r l ddh , rd d h t r lly h rd pl a tion f ( N ote that G atha has the same meaning of scripture verse in both

s the creed . )

u l 1 77 R a ngoon , J y , 9 .

C ON T EN T S.

' E T R AN SLAT OR S P R FAC E .

F E I A IAN E L E T HE R E LIG ION O T H R N P OP S.

A E C HAPTER P G .

— I Sou r ce s

— s h Z n - A s o the II The Sacred Writing . T e e d ve ta f

Sasa n ides — I II T he Av est a and its C o mponen ts — IV The Age of the Av e sta — V E arly Hi st o ry of the Z o roastrian R eligion — V I The E ast Iran ian R eligion — VII The C ause s o f the Di ve r sity o f the Indi an an d

the Iran ian R eligio ns n o twithst anding th eir

common — — VIII The Zarathushtrian Religion a R e fo rm ati on — IX Zarathushtra and his ento urage i n the G athas

— - X The Minstrel Pr ophet s — XI The Mothe r- count ry o f the R e ligi on — I W th R e o ma on n enc m sm 7 X I as e f r ti i fl u e d by Se iti . — XIII Maz da Ah u ra — XIV The D u ti es of the F ai thful — ’ XV M az d a s — XIV T he D uali sm — XVII E thics

uddhistic P a ra llels Appendi x : So me B .

— o The Influen ce o f Par si sm on Islam by Pr f I.

G OL DZIHE R

Appendix by the Transla tor

’ DAR ME STET E R S PE R SIA

TH E RELIGION OF THE IRANIAN PEOPLES.

C HAP T E R I .

SOU R C ES .

Very abun dan t are the writi ngs o ut o f which o ne may lear n to study the Maz dayasnian religion a s it fl o uri sh ed unde r the

o f the S ssan es and has s nc sway a id , i e to the pre sent day been

in a f w is c s of e s a p r eserved e d tri t P r i , but abo ve all in W estern

In a . e o e the Avesta ecame no n i n E o di B f r b k w ur p e . we had to c o n t en t ourselve s w ith these and with the repo rt s o f the c lass

n i cal auth o r s fo r an acq uai tance with Zoroastrianism. At the

h se en e n n u c lo se o f t e v t e th ce t ry , the e rudite rofessor at O x ford p ,

T om ns e e ssa e on t he s s o f s o s h a Hyd , y d ba i the e s urce , and

n o n the mo ec n o n s prepon derati gly r e r e t e , an account o f the 1 on o f the an c en e s an s a an religi i t P r i , P rthi s and M edian s. It go es without sayi ng th at the founts o f our i n formati o n compri se

‘ u n o muc h that is old, th at they comm n icate t o us ma y a traditi n

u s man c us o s w c ave ex fo en u es and d epic t for y t m hi h h i st ed rc t ri .

But what i s old in them an d what o f a later date can be p o sitive ly asc ertai ned only by m ean s of a co mparative ex po si tion of the

n i rren e in most p rimitiv e o f the in digenous record s. O e s wa t d the surmi se that c o n siderably mo r e o f th em could be pr o ved as

o s s i s archaic and riginal , if w e pos e s ed the A vesta in t en tire ty , o r at least a great e r po rtion of it than the p resen t fragmentary

on su s o s c n be r emnan ts. H owever , c h u rmises n hi tory a construc ted accordin gly w e sh all leave them o ut of accoun t an d employ th em only occasionally to elucidat e fac ts of historic al

A a en c u c o r th w c validity . s uth ti so r es f e period ith whi h we are exclusively concerned th ey are o f little utility -A1

1 r a R eli i o s r Hi sto i g n i Vetermn P ersa ru m E orn mque M a ga a m .

Oxon . 1 700. ' T im R E LiG I iN 0 1? T HE R AN I A P u o P IF S I N .

The sources fromWhi ch to build a hi sto ry o f the religion of th ers an r I n a n eo es ous a f e P i o ra i p pl , p revi to the f ll o the Achae menide m e ar v s n e pir , e relati ely ca ty though th i s pauc ity of imaterials is o utweigh ed by the sup eri o r sign ifi canc e of the most

o f em th Av sta w c e important th , e e , hi h mbo dies. most o f the telics o f the sacred scripture of the Zarathushtrians in the o rigin al language . A few fragment s di scovered in the la st

ecad s and c n n n d e , whi h wer e ot compri sed i the o rdinary ca on , decidedly belong to th ese sacred w riti ngs . W e m u st h ere c o n ten t ou rselves with a curso ry n otic e o f thi s main fountain o f o u r i n fo rmati on . Ano th er chapter will be devo ted to a di scuss

n h c n n s h nd h s o o io o f t e o te t . t e date s, the character a t e hi t ry f

o s s es ou o su s d ar i th ese bo k . B e id th ese we have, th gh f b i i y m

n fo r ur no o f th o n th ri ions of p orta ce o k wledge e r eligi , e insc pt

nid s f w c the s m nen was the late r Ac haeme e dyna ty , o hi h mo t p ro i t

s o B his t n in e a nd at e se o s and N ak sh- i di c ve red at e h a M di , a P r p li

R u s um i n e s a o e T e are c om ose in old e s an t P r i p r p r . h y p d P r i ,

v u a to ngue whi ch is i nd eed diffe re n t fro m that o f the A esta , b t

o s . e co m an e c l ely allie d to it Mo reover , most o f th m are ac p i d by

n s o n n o in c w s w h ea e a tra lati i m d er n Susi an , whi h e ee it gr t r pro bability the ton gue o f E lam or Su siana in the times of the

ou Achaemenide s. The core o f its C onten t s is not of a religi s,

n t but of a hi st o ri cal natu re . Still the monarch s co fess o th eir

i in nd m u e t o his fa th Ahuramaz da. the mighty G od , a i p t

h o e ss on s grace their domination and the ir triumph s. T eir pr f i are mor e emph atic and less effusive than th o se o f the ki ngs o f

~ Assu a r E e o s . u r , B bel , o gy pt , wh en th ey glo rify th ir g d M lti fold data fo r a d esc ripti on of the Iran ian C r eed o f y o r e are

e ve ro m the Bun dhish co m o n in e v the lan d ri d f , a p sitio P hl i . guage o f the Sassan ian era . An d if the hypo th e si s en unciated

the C o aeus o f e s n E . s u n by ryph P hlvi ava t, W . We t, t r s out co ec n am e a wo is n n n u rr t ; ly, th t this rk a re d eri g or a ma ip lated v ers on o f the D a md a t N a on o h o s f the Av sta i sk, e f t e l st book o e ,

th ere is n o obj ec tio n to o ur m aki ng such use of the book . N o

o n e w ill d eny that much of wh at it i s composed of is of remo te

n u u a tiq ity . B t the r ed action which we possess dates at the CHA P TER L 3

e o m t n f s a e ro an a e in ea rli st fr the 9 h c e t ury o the C hri ti n ra , f m g

n n d an d n which Sassani an rule had lo ng b efo re com e to a e , wh e

Maz dayasnianism was n o mo r e t he state- r eligio n E ven if th D a da - o o is at e m t N a sk fo rme d the gr ound work o f the b k , i t

ll n x n n n h o ns t o a eve ts no e act tra slatio o f it . L et al o e t e all usi the A a s w c ma be a c c n c u e m uc r b , hi h y l t er a reti o ns, it i l d s so h

a cou ssue o m the Sassan n me a n we s ou th t ld i f r ia ti s lo e, that h ld act un cau us di w ssum the s e o n t o h tio ly, d e a e r est a t stim y t e

ous c nc e n of he s w c A x n religi o p tio s t cen t uri e hi c h pre ed e d l e a de r .

n - s h A o ff hand iftin g of the evid ence is ou t o f t e q uesti on . W e

u o c am i shall th e re fo re no t dr aw p n thi s sour e . T he s e applies n

n h o a i ncreased m easur e to t e o th er P ehlvi w rks, w h ose val ue for t he i n terp re tation o f the Avesta w e a re n ot i nclin ed to di spute while we C anno t co n sid er the m as o rigi nal d oc umen ts fo r the inve stigati on of the religio n o f o ur p eriodx x The solit ary c on te mpo rary o f the Ach aemen ides a mong the

l c s a so e h o u the e on f th H e le ni w rit er , who rel t es m t ing ab t r ligi o e

n Hi ias who w as s c s a is o . s n Kte s an Per i s, Herod tus fri e d , phy i i

a u o f ns uc n at the co urt o f P ersia, h d the fairest oppo rt n ity i tr ti g hi s q uon dam c oun trymen in the pre do mi n a nt faith in his l an d

o o . h o n h su ec bu t the a f ad ption P e rhaps e did writ e t e bj t , fr g ment s o f his work s p reser ved to us to- day do n o t d eal w ith

e n . \V e n w e e ec owev e ho w e e an c e he r ligio h r fl t , h r , littl r li n s merits respec ting his hi sto rical narr atives a d likewi e regard . ing the little that he say s abo ut the c r eed o f the Ba bylo n ia ns

h an s i not uc to b e e and t e Assyri , that s p ro bably m h e d plo r d 2 H erodot us gives a compara ti vely ex h austi ve ac count of the

n r o c religion a d usages o f the P e rsian s, which v e y p r bably on

‘ cern the e ans too . e er he e sona v s e ers a M di Wh th p r lly i it d P i , o o he which is n ot certain , r lear nt o f the h me and t histo ry o f

he s n n o u h o n t Per ia s o ly thr gh t e P ersians f Asi a Mi o r , which is — o e i s h th n m re lik ly , n eithe r ca e e depic ts e circ umsta ces as th ey o in f a I o e bta ed at the time o Art xerxes , ab ut th middle o f the

“

. o fifth cen tury B C . Had he got t make use o f o ld e r Greek s i o ou ces h s o wou e t a so h ce n . r , p rtrayal ld ref r mew at p r e di g age

B ut w av n o s uf n o fo r c n e e h e fic ie t gr unds thi s o j c ture .

3‘ - Boo k 1 4 0. A E O E S 4 T HE RELIGION O F T HE IR AN I N P P L .

T hi s much is con firmed wh at he reco rds is p r oduc ed neither by himself nor by his auth o rity fro m the sacred literature o f

I s h u t o f n a r secon - an o se va on P e rsia. t i t e res l perso l o d h d b r ti — o mmun ca on not the o fi c a oc r n e o f es and ral co i ti , f i l d t i pri tly sc o s t the v - d a c w c s a ma e o f c u s h o l , bu e e ry ay p r c ti e , hi h , a tt r o r e , is t o som e e x t ent di ve rgen t fro m the prescription s and ideal s o f th o n b n n n in e th eo l gia s. This efo re all must be bor e i mi d esti ma n the wo o f his o a a w c m us not be an e ti g rth p rtr y l , hi h t br d d as fal seh ood wh en it seem s to con tradict the l a tte r , but whi c h at the sam e time does no t argue a differen t tim e and a differ ent sp h ere for th n fth ta T c o nc n c n a e o rigi o e Aves . he i ide es betwee the Avest and H e rodot us are too m an y fo r u s to dou bt th at he ac tually has i But he i ot n or n mi nd the Zarathushtrian re ligion . s n u if mly 3 a n n a e o acc ura te . Wh t he assert s a bo ut the P ersia m s sh ws

a e e h m sses th f hi a u o nd w e h th t h r e i e mean i ng o s th rity, a h n e " n m e ans ad h o lds Mithra for a fem ale di vi ity , who th Persi h

mil t o h a s an e a h e ha i d r asm a ed fr m t e Ar bs, it i m if st th t s m sun e

o hi . c c a es o eve re s e en e st od m Su h di s rep nci , h w r, a ea ily m d d , an d no r easo ns are fo rth co ming why we sh o uld refuse to c redit

his acco un s. On the c n a e su a v a ua m ean t o tr ry, th y pp ly l bl e s o f n u r n o the en e s o f the Zarathusht rian i q i y i t t t religio n, as a ea acce i n ene a u h Ac ae lr dy pt ed g r l n d er t e h menides.

It i s m uch t o be d eplo red th at the work s of Theopompos have

d n e s e e o reca . In t he e h oo o f his P hili in a p ri h b y d ll ight b k pp ,

s c o n e f d t hi t mporary o Philippus an Alexander , ha n dles the

a ian teachin In c n n ec on th a n o M g g s . o ti with e tr ditio fthe P arsis tha t Alexan de r had the h o ly w riti ngs o f Zarathushtrianism trans

a e n o ee c i a n l t d i t Gr k , whi h s n ot c ert i ly to be lite rally under s oo it w u e c n t d , o ld be of imm nse on seq uence to k ow what Th eo

o m os had ea or e o h c s o p p r d h ard f t e pre ept c ntained in th em .

P lutarc w s c s n f w d c h a ogn i a t o his ork an on sulted it . He cites him w e e he ecoun s h c cess w e c w h r r t t e su ive orld po h s, hich the

e s an s P r i admitted , and with ref er ence to the conflic t between

Arom az des and Ar he eimanio s an d t annihilation o f the latt er .

Probably he is b e ho ld en to the sam e authority for his care ful

C a 1 39 . a . . h p . C h p 1 3 1

T O T R A O 6 HE RELIG ION F HE I AN I N P E P LE S .

P er sian rites among the C appado cians is essentially pe rtin en t ,

o u a u o n twith stan di ng that he o b v io sly dr ws p n o th er Write r s, in part even upo n H erodot us ’ ” n s h o Fi ally , Pausanias olitary allusion to t e custo m s f the

Magians is in tolerable ac cord with wh at w e lear n fr o m the

Avesta

o h s o n h n t F r t e t e t. we are c nt e d to allude to t e ot y et an tiqua 1 0 ed m onograp h o f F r Windischm ann on the p assages from the a n c i en t s bearing on Zarathusht rianism th o ugh w e are unable to sub sc ribe to the genui nen ess of the fragmen t o f the dialogues

c e du d as rib d t o L y s an Plato . t o w hic h he r efers

9 V . 2 7, 2 and 3 . 1 0 St l ” i el en der A lt en U ber Z o roa stri sches , n his Z o roa st ri scbe

- St u i n . 2 0 3 1 3 F r an E n s an a on o f s m an vide d e , p 6 . [ o gli h tr sl ti thi i port t work , ’ — D astur D arab s Z a ra t husht m i n t he G a t ha s a n d i n t he C lassi cs T a ] C H T I AP E R I.

THE SACR ED WR ITINGS.

- EST H 1 . THE ZEND AV A OF T E SASSAN IDES.

The hi story of the M az day asn ian religion for a goo d p art coin

h scr cid es w ith that o f t e sac r ed ipt ures of the Zarathu shtrian s .

C on sequently w e must fir st mak e a closer acq uaintance of th ese w n s. The rea e o on ereo has riti g g t r p rti th f perish ed .

h s n a r As a bee lr eady stat ed , a ich Zarathushtrian literat ure ex s e en A exan er su v e t e the e s an E m i e n i t d wh l d b r d P r i p r , a d on

er i s m n o e s w f h which H m ppo , a o g th r , dre o r t e m ateri al of his

or n a o work Acc di g to the Parsi tr diti n , to which we sh all revert

he he e n a c n i n o in t sequel , t Gr ek i v d e r o s g ed t flames so me o f the

s s h had s c i book , om e e d e p at hed to h s home and on ly the Arsac

i . - c des an d subseq u en tly the Sassan id es ( A D . 2 26 636) are

e av n ll ec e the emnan s It is c e a n c r dited w ith h i g co t d r t . rt i that un der the domi n ati on o f the Sa ssan id es a c anon or a h o ly writ

c en e x was in vogue em b o dying the an i t t t , Avesta , with its

nd usua on ese oun s Comme ntary or Zend, a lly th gr d passing

- under the name of the l end Avesta . Thi s canon fell i nto twen ty

n of c in the 9 th C h s an c en ur w o e fl asks or books, w hi h ri ti t y t en ty were still extan t in the o riginal t on gue, n in eteen in the Pahlavi

v s e translati on with el ucidat o ry glosses. E en thi coll c tion n o m x s x inct not e xactl because of the irra ore e ist . It is e t y m — tion of Islam by the 9 th century it had l ong been in the

— so e n n asc en dent but on ly late r under the T arta r v e r i g ty , owi g to un favourable times and the supinene ss an d igno ran ce o f the

s n s c t n s of s C a e are ev e delievers. The en ui g e io thi h pt r d ot d

é f n s to the d bris of this body o w riti g .

It might seem that a discussion of the l end - Avesta of fi le

ot on ur n s a on Sassanides does n bel g to o i v e tig ti , inasmuc h

as we do not pur sue our re sear ch farther than d own to

B a i n a Alexander the G reat . ut th t s not so i f ct , The Avesta 8 T HE R E L IG IO N OF T HE IR AN IAN P E OP LE S .

had een e serv e to u n it b p r d s i t act , would hav e ser ved as a sou ce on w c e a n ese va o n s o r r ly , ith rt i r r ti , f a kno wl edge o f the a h i Z rat ushtr an r e ligion p rio r to the fall of the Ach aemenid s e .

owever muc the m n H h o r e ancient i gr edien t s w er e wo rk ed up

n o the s of the mes and e e anew s a c c i t p irit ti dit d , till r h ai w ritings are nco o a e and co n s u e it s an d a i rp r t d with it tit t pith m rrow . It

s i , e e o e , e nen to en u e w a we c an ea n a u th r f r p rti t q ir h t l r bo t th em , if on ly that som e desirable light may be sh ed u pon w hat remains to us of the o in x rig al te ts.

On the con tent s o f the Sassan id e Z en d - Avesta mor e o r less c m e n m on i ff ’ o pl et i for ati s a o rded by the the Dinkal t , a composi

on in a av an d a n rom t e i h c ti P hl i d ti g f h 9 ent ury A. D . T he author seems to h ave had b efo r e him t he o riginal as w ell as the

ran s on x c e . t l ati , with the e ptio n m en tion ed abo ve T o him on ly

he a v er on as n . Th o m t l tter si w i telligible e f r e r , the o riginal tex t , w s to him a o w n s T a b ok ith sev e eals. his is t o be co nc lude d fr om the fact that he has nothing to say con c erni ng t he co n tent s

n c h ss i d u no of the o e we ek , whi h e po essed n the ol lang age , but t

“ in the a av en e n a he e o e u n s es us is P hl i r d ri g. , ther f r , f r i h . Wh t con fined so l ely to ex c erpts fr om the ve rsion with all its inaccura

’ c e h as s schoha and a n Th s c s i es, p rip r i , later dditio s. e ab tra t at

o n o h all even ts seem t be corr ec t . A y way , the synopsis f t e

n c on tent s o f the Ven did a d , which the autho r p r esents is i t ole r able acco rd with the p ro totyp e . But details touchi ng the

f n d a us on s to the p e rio d o the Sassan ides, a here and th e re ll i

u o is we to e a s Old o n w a Arabs, c rop p , s th at it ll r gard ly h t

z s ar as harmon i es w ith the dogma o f the p rim itiv e tex ts, o f

c t o u s they hav e ome down .

of The D inka rt c ontai ns tw o classificatio ns of the 2 1 bo ok s,

r e es em n o ee w hich n eith er c an be o igin al . On div id th i t thr

n a c classes, to each of whic h belongs seven Na sks seve G thi ,

- T s v s o n seven H adha M anthraic and seven legal wo rks. hi di i i

n o f t e oo s is but partially in consonanc e with the c o ten t s h b k .

o e s ea From the writers o wn word s it is ev iden t th at , pr p rly p k

n o s a e a n to the G a thas a not ing , ot mo r e than fo ur b o k pp rt i , th t

o s s mo re than fi ve can c laim the designatio n o f j u ri sti c w rk , o C HAP TE R 1 1 . 9

th a t in p o in t o f fac t all the r est m ust be r egarde d o r at l e as t

- a eo us T he cha ract e riz e d as Ha dha M a n thra ic or miscell n .

acc o t o sec on d c lassific ation is a th eo l ogi c al triv iality , rding whic h eac h N a sk co rr esp on ds to on e o f the twenty - on e words o f th c is the oun o fthe oun e Ahuna Vaery a Pray er, w hi h f t f ” a ns o f on . a s m o e au e c an d at an t i religi P e rh p r th n ti , , y rate , mo a on s u n is a in a mo s all th s an re r ti al eq e ce , th t whic h l t e P er i

R eva y dts en u merat e the books and whic h we shall foll ow in our

s d - sta r apid urv ey o f t he Z en Ave .

A he s a s h - t t h ead t n d t e Stot Yasht , Staota Yesny a , whi c h at p resen t is w holly embraced in the Yesmz and c o mp rises the m o s c a c an es the G dtha s a n w o e anc en ex s t ar h i lit i , , l o g ith th r i t t t .

R o s e th o f ah av sc a s e ightly d e W st , e l eade r P l i h ol r , r mark ' a he Stot - Ya ht d s c a th G citha s m h en r th t t s , an e pe i lly e , for t e c t al

o n u r p i t r o nd w hi ch all N a sk a e ranged , and that these tex ts in t he Sassan ian ep o ch w e r e n either large r no r small e r than n w e a s b s o . P rh p th ey m ay e better tyled the foundation o n whi ch a ll the rest repose s.

T he e e N a sks w c mm a co e a thr , hi h i edi tely m fte r , are o r should

e scholia o h th h o b n t e G ei us an d t e ld est pray e r s . The fir st o f

ese the Sutkar can be s ca e on th , , o ll d ly arbitrarily . I wo uld h esitate t o cal l this N a sks a c o ll ec tio n o f ho mili es afte r the type o f the G dtha s no w hs a , t it t ndi ng it may be urged in e xtenuation " a o m es do n at e s f th t h ili i d eed tim s digre s a r from the tex t .

n f r a I truth , so a t le ast as we c an j u dge from the tabl e of c o n

° t e nts the D in ka rt esen s seve a c a s o pr t , r l h p te r have n t the slight 1 1 e st bea n o n the an es w w c o s s ri g lit i ith hi h t raditi n as oc iate them .

The Var m r has muc m o f o st ansa h re o c mm en tary . It is a rranged no t on ly in o rde r o f the p r aye rs and psalms p r eceded

a e u e eco un n the m ac u ous o f Zarathushtra by pr l d r ti g ir l birth , but ac t ually keeps t o what we fi nd in the corre spon di n g passages 1 3 of the Pahlav i Ya smz tho ugh oc casionally i t d eal s with

C o m . 6 . in D n ka rt IX a w d n p g i , C h . 6 . hich shoul belo to Ya sn a 29 p g , but Wt b m akes n o men on f G eush rv a ti o u a or C h p . 7, which treats o f something qmte other than the two s irits i n Ya sn a 30 an d so fo rth p , 1 2 T he fo llo win g m ay serve as an illustrative exampl e: I n F a rga rd 1 5 i n ter a l i a khva eth v ud at a ma a e be ween nea e a ves is s n , rri g t r r l ti , po ke of, an d 2 O O T E S T HE R E LI G I N F HE IR AN IAN P E OP L . matt e r whic h is touch ed u p on n e ith er in the old tex ts n or in t he

n w n u e is m n on n a u a v ersio n to our k o l e dge , a d altho gh th r e e ti , t r lly

in a o e c m an n e o f an an d his o ow e s ( A . 2 1 5 pr p h ti r , M i f ll r D , an he su e s d n h t d h l d t b s quen t y ea r ) , an ev e o f t e 9 h a n t e 0th

“ c en u e th c o m n f th n 15. c to t ry aft r e i g o e re ligio , e . , a c ordi ng

n o no o o f e 5 d th o n t th an d the ativ e chr l gy th th an 6 , r ev e he 6

7th c en u es a te C s . If w e co m a e the G citha s , t ri f r hri t p r d ’ V a o in a w ay with the e di c Sa mhitci , this N sk w uld be

' c hmm a S m e n s ake a k alled a Brci j . till o r i tim ately i the B N s

’ e x s a t e as in c onnec ted with the G citha s and the app n d ed t e t , l t

n c The oo s do n o t e en to be respec t o f the seque e . b k p r t d h f w an e x hau sti ve comme ntary , bu t t e a uth o r sel ect s a e

n ba ha ce o r a m e n to w c he sec tio s ( ba ke , g , p ie fr g t) , hi h

o e ec ons m a n m o s f c u fo r us to sup eradds hi s w n r fl ti , ki g it t di fi lt “ s asc ertain the c on t ex t . W e p ossess in the or iginal the fir t

o h Ba ko -N a k w v e o f an a s s thr ee F a rga rd s f t e s , hi c h gi a kin d ly i “ f ul o the th ree sac re d form as.

On th ese prop erly G athic b ooks follo w seven oth ers o f

n - w c a o f miscellaneou s c on t e t s, the Hadha Manthraic, hi h tr e t

o s o s c ustom s e n s m s o f co smo on religi u c e r em n i e , , l ge d , yth , g y

n n o an o f es N a sks a d the Maz day asn ia law . The m ost imp rt t th e “ a h c o n f th seems to h v e been the Bamdat , t e p r od u ti o e c a n so rt f en e s s o f t e S n d th ma e a w re ti o , a o g i h piritual a e t ri l o rld .

T h o o a so an es the sam s e b k l h dl e th em e a the Bunde hish, a

Pahlavi w riti ng o f w hich on ly a r ec en sio n o f the 9 th cen t ury ha c n t us an d o e s des e ded o , , as n t d b e fo r e , has b een the

oun - o o f the same An o h of e s gr d w rk . t e , th es book , the

- - Vishta sp Shasto , is h eld to h av e its r efl ex in the so call ed

t the o na ex of h s e ve . Vishtasp Yash , rigi l t t w hi c h a been pres r d

Ahurmaz d mse f is c e as an n s an ce The o c cas on for is fu n s ed hi l it d i t , i this r i h b a assa e in a sn a 4 4 we e S en a Armaiti is a ed hi d u T is y p g Y , r p t c ll s a ghter . h is combined with a n other myth whi ch den o min ates her his spouse ; an d

ere o m the con c us o n is a ved at a he k M an n a a d to his th fr l i rri th t , li e , w s m rrie a own d ughter.

1 3 On ly of these three N a sks do we possess to some exten t a detailed an alysi s

in D i n k a rt IX . of all the es so far as he we a s to the au o ; r t, t y re cce sible th r

n s mma o f n n 1 4 s 1 - 1 o a u con e s in i a r V III . a n a 9 . ly ry t t D k t E specially Y , 2 C HAP T E R 1 1 . 1 1

If a b so w ve e e a some a oun e w r n th t e , e ha h r wh t y g r iti g, em o n in t r a lia in a orm of n s uc on m ar e b dyi g, e , f i tr ti i p t d by

Zara hus Vi sh c e o f t htra t o king taspa, the pr e pts M az day asnianism , d efec tive in str uc ture and n ot v ery origin a l .

n - c What was i cluded in the Vashtap N ask , wh i h n ex t c ome s u do o t n o s s v e ea h o p , we n k w , in c e it was l o t ry rly . T e tw

‘ o n a s in m h foll wing, Spe nd a d Chithradat , h v e thi c o mon , t at

o dea w e en s f sa n s an d o e s th e s con b th l ith l g d o i t p r p h t ; e d , whic h c n o o he st ocee in om o s an hro l gically Should be t fir , pr d g fr H h g to

ar u s th ra u h ra t Sh sh Z ath htra, e first fr o m Za th s t o o y an s. The

Baka n Yast N ask co mpri sed at the l o west fifteen o f the Ya shts

ese Ya shts t whi ch su rv i ve in the p rim itive tex t . In th he epic s e o I o c u m n en o s on T en co me fi v e o o to ri s f r n o c py pro i t p iti . h b ks

s n w h s t ndidad is ex an on legi latio , of hic h t e l a t, he Ve , t t . Like

l l an u e e a t o a mo e o a l aw books of tiq ity , th y r l t e tl y farrag o f all

n n e n on c v o n o ca m p ossibl e su bj ec ts beari g o r ligio , i il , p liti l atters.

N or does the tol erably detail ed c on sp ec tus o f i ts c on ten ts h el p us to di scover a logic a l sequence . On ly w e are able t o denote the

s ika tu as c es o f ena c o e an d the o u Sa ka fir t , N m , a spe i p l d , f rth ,

on n d m c tum as a e u a on ec n e s a a a c on e n s. , r g l ti aff ti g p r l f ily r

But th ese general design ati on s w o u ld apply to sev eral o f th ese

T n ar the a o n a . he e s o w e e e e av e c c h pte rs q u ti , h th r th y P hl i r da ti o a o n ot en se t o an eas o f very ar ch ic t ex t s, d es l d it lf y s lution .

n n Th er e is much in th em whic h m ay be a c ie t , but m o r e o f w hi ch th a i o u I he s n s o e con tr ry s l ess d btf ul . n t y op i s f the co n ten t s o f the en a co e us e e e to he e i s no n m p l d j t r f rr d , t r thi g which ay p rev en t ou r locating it in the tim es o f the Achaem en id es or ev en

T s m e i o earlier . he a n gen e ral w uld hold go o d o f the o th e r , did we not o mit to add th at th ey have b een reduced to un i son with the a e soc a an d o c a ex e n c e s an d e ous en s an l t r i l p liti l ig i r ligi t et , d

a e av e een c o o us n e o a e . T t c n th t th y h b pi ly i t rp l t d h us, o it e o ly a

us a on s w a is a ow n n he a n few ill tr ti , h t l id d i t G a ba sa rn ij a t with r efe ren ce to so ldier s and th eir gen erals n ee d n ot be o f a p ost eri or

o But w n in a o a f ‘ . e n e s peri d h th e r ch pt r o thi N a sk , the e n emy are d epict ed as subser ving the king of ki ngs and doin g h o mage to the Yaz atas and en e are ea ened w h dea s uld , wh th y thr t it th , ho O O T 1 2 T HE R E L IG I N F HE IR AN IAN P E OP LE S,

in I o th ey recalcitrantly decl e to adopt the ran ian nati nality , we m ay rest assured th at it is the v o ic e of o n e o f the o rth odox o fthe

I i o s e t o d s n is e ween the o i Sassanide times. t s p s ibl i ti gu h b t rig

i in h se f a nal and the subseq uent accret ons only wh en , a s t e ca o

o o of H a a h ta x portion of the j u ristic b k ush p r m , t e Aves t e t is ‘5 to u s W ther e la bo ks re ever also available . he thes w o we enforced an d are foun ded on legal d eci sions it is diffic ult

s i as a s th po sitively to affirm . It i not mp robable reg rd e

‘ Sassanid e p eri o d in the epoc h with which we are c oncern ed they were perh ap s n o mo re than sacred sc ript ure i n whic h the

h an had wn e ' e s w n c l ergy and t e th eologi dra th ir id al , hile i public life they exercised no binding authority .

c on c os the Hadok ta w c T he wh ole ollecti l es with h Nask, hi h , in v i rtue o f it s name was a supp lemen t to t he

s u o n o ther tex ts, an d wa by conseq ence c mposed of h eter oge eous

o e ld n s mat erials ; but likewise emb di d very o i gredien ts. Variou

s o it su in the r m ve h fragm en t f h ave r v iv ed p i iti language , and t e

t r Ya ht name o f the Na sh is c it ed in he y ounge s s.

A concl usion of no small moment , which may be d educed fr o m

' x osition is a t a o with t e a lli d te xt our e p , th t the G a h s, al ng h e s, occupied the same exalted positio n in the l e nd-Avesta of the Sassanide that t an d a e hey at present hold, th t th n , too e c o ns u e t u e h , th y tit t d he q in t ssence , and were allowed to be t e m os meva an d s s n ocum n s f h Z a hush ria t p ri l acro a c t d e t , o t e ar t t n

o eo v e - ' revelati n . M o r r , it is ob v ious that the Z en d A vesta com prised neither m o re nor less G athi c tex t s than are inco rporat ed i nto our Yasn a . This is indicated by the order o f the three G athic

N asks , whi ch h ave the fo r m o f scholia t o the h oly fo rm ulae an d ’ t a u e o to n o o m en the G ci h s, th o gh th ey b l n g a descri ptio f c m tary

n no t r are i lat er cen turi es too , which o bscu re mo re than they

n e n illumi at . At all eve t s th ey sh ow with w hat reverenc e the

1 5 T he con tents of two F a rga rds of this N ask mostly correspo nd with the

’ - N i ra n zshta n ed ed and ans a ed D armes Z s a I II . . g , it tr l t by teter, L e en d A ve t p 9 1 se ut th f i b e o e o success n a o e . er ha , q . ; rd r io s lt g ther different D armestet , s no t observed a he s a h a - i a a e th t t fir t p rt of t e A vest N i ran gi shta n has ts p r ll l , n ot in the F a r a rd o f the same name in the N ask but in the eced n one g , pr i g of er d ti shtan A p .

C HAP T E R I II .

THE A ESTA AND I V TS COM PON EN TS.

Of the on e a n d twen ty N asks on whi c h we dw elt in the ’6 ece n c a e w e ossess as is ec on p r di g h pt r , p , r k ed , still two 7 - 7 c omple te Staota Yasny a and the Ve ndidad ; o ne w ell~ n en e the Ba k a n V t c o m s n the Ya igh tir , as , p ri i g sts; the greater

m e on m th H ok p a rt o f thr ee o r , am g th e e a d ht a N ask an d

r ess x n s e m en s of n n s m o re o l e t e iv frag t i e o th er . T h ey are

n an n I n an an ua e a s - n c ompo sed in a c i e t ra i l g g , si t e r t o gu e to the

d s an c the Ac ae men e s em o e in e nsc o ol Per i whi h h id p l y d th ir i rip ti n s,

u n t o so m ew a v e en ia e s F o me s th o gh i w h t di rg t d l ct . r rly thi Ian

n o n Z nd n gu age was m o stly k w a s the e , whic h is i dubitably a p re

n e s o n n asmuc as n o on u was ev e u e oo p oste r o s d ign ati , i h t g e r n d rst d

“

Z nd . N o w as a u e is en m n by the t erm e , r l , it d o i a t ed Avesta .

h n am e Bakt rian a ea use B n d S H owev er , t e lr dy d by e fy an p i egel

th m a o B n n seems to m e to be still e ost pp r priate , ak tria b ei g o e

m o an n s he s w s of the most i p rt t la d w re thi sp eech a curren t .

The Avesta or the Sacred l aw was bro ught to E urop e by

d e r n in the 1 7 1 Aquetel u P r o year 6 , afte r a voyage t estifying to

n un c o mm on evo on to sc ence nd a on e a a d ti i a n ir p erseveranc , nd was tentatively tr anslat ed by him . Sub sequen tly a few n ew ” fragments have com e t o light . Proba bly only th ese r emnan t s are prese r ved to us b ecau se th ey were empl oy ed in the liturgy

n d an d had to be c han ted i the ol language, though they we r e un in e e hou the aux ia of a vu a en e n T he t lligibl wit t il ry lg r r d ri g , sc an ty c ompa ss o f the Avesta an d the c orrupt c ondition o f the

o o n e o n T he t ex ts are no trivial o bstacles t its c rr ec t i terpr tati .

first p ioneer to p ave the way to a scien tifi c exegesis was E ugen e

1 6 1 v d W ah a i T xt s t r L e Z en d Avest a I II . xv sui . an es P l v e D armeste e , , , , t,

’

P a a Books o the E a st VII . a ssz m rt IV S cred f , XXX , p .

1 - - In a 1 4 1 7 2 54 an d 56. Ya sn , 2 , 1 8 C o ec e d , ed e an d so far as oss b e ans a ed b D armesteter i n ll t it d, , p i l , tr l t y P II f his Z a art I . o end Avest . C HAP TE R 1 1 1 . 1 5

an a e a on B u rnout. Sin c e his d ay s, amid n o d o u bt man y b rr ti , a eso e to c on s an s o ften as a soun d philol ogi c al m eth od is r rt d , t t advan c e has b een m ad e in the st udy o f Zarath ushtrian literatu re

And so it has bec om e p o ssible to un rav el the evolution s of the e on e n ocu men s o f wh c the Av esta c on a ns in r ligi , th p risti e d t i h t i it s m a n ea s n d t aw t o a c e a n m easu e an ac cu a e i f ture , a o dr rt i r r t

o r an s e t o s e o utli n e f it. It wo uld n ot be elev t at thi plac k tch the hi s tory of the Avesta ex egesi s o r t o ex amin e the right m ethod — fo r it an inquiry whi c h canno t be att e mpt ed Witho ut ent ering n o a sc uss on of all mann e of ec n c a m nut ae I ex ec i t di i r t h i l i i , p t su s an a su s n a c a o a m b t ti l r e lt from on e but ritic l , philol gi c l treat en t , wh e n un a i o i c h tak s i to ac c o t all writin gs, wh eth er d t ng fr m early or a e e en f r o l t p ri o ds, and in whic h a n i n tellig t r egar d o tr aditi nal n e e a on n e i c o s i t rpr t ti e su res mat r a l assi stan e . T slav i hly foll ow the t e a n l a t r i s n imp ud ent rep u di ation o f all sc ie c e .

T he Avesta is mad e up of fi ve prin cipal c on stituents . The

asna is ex c us i w th x s are Y l iv ely a rit uali stic book , n hic h e t e t arranged in orde r o f the sac rifi c ial o perati ons at whic h it is recited “ ” r n T h o su . l ds . i . t h V a t v . A l L or g e Vispered, isper a o e . , e nvo e o n s s - n s c i k d h ly o e , is e c all ed i that it was used in a rifi cial c e e mon es nv o v n t of al he o r i i l i g he i nvo cation l t L rd s. The

e ndidad the Vida ev da ta or a i s e nac e a a n s t e V , a , wh t t d g i t h

D aeva s the an i - emon o n c i -t , t d iac rdi an e , s a law book in twenty wo

F a r a rds o r C a e s n n n o h o u g h pt r , co ta i i g p r esc ripti ns, w hi c h t e pi s mu st obser ve in o rd e r to p reserv e o r recov er religious purity fo r w o u s ith t thi p urity th ey w o uld fall in to t he p ower ofthe fiends.

The as n o Y hts rep resen t sac rifi c ial hym s co mp sed , for the m o st

a a d m a or m a m - p rt , j e glori of the Yaz atas, o f wh om twen ty seven are sac e o t r d t he thirty day s o f the mon th the first fifteenth , and twen ty -fi fth days of the m on th had n o angel s p r ope r to them se v es l , but ser ved a s p r e l u des to the great festi val s imm ediat ely

o ow n nam e ose o f A a h a an d D aen a . On e e f ll i g, ly , th t r , Mit r , th s p reparato ry day s w ere in vok ed Ah u r a Maz da and the Amesha

S ent s T s p a , he fifth an d the l ast div i io n o f the Avesta embraces a fe w m no w n s ca en nd m x i r riti gs, p ray e r , l dars , a a ims, whi c h con o t n e n e j in ly with , or eve without , the Y a shts is co mp re h siv ly T HE o n T HE IR A IA P E O S 1 6 RELIGION N N P LE .

r Kho rd a Av sta n d is a o n e no t d en omi n ated the Lesser o e , a pp i t d , f r c o r est but the v a e se v c e of eve e eve o publi pri ly, p ri t , r i ry b li r

f al h se a n in i s o a t a T he solitary bo ok o l t e , n sweri g t t t l ity o a N sk

s n v sta is th Ven didad n a n of the Sas a ide A e , e . T he Ya s i c lu d es — — Y t Na sk Sta ota Ya sa a u in o n the Sto t a sh y , b t, c mbi a ti o n with

1 9 2 0 s o m t he B a ke N a sk ee o e Ya ht o m thr ee c hap te r fr , thr ld r s s, s e

d a o n s has e n a litan i es an r eite r ti , it b e rtific ial ly dist en d ed t o

- s F n o a o r S c on . a th o o Y t seventy tw H s e ti i lly , e b dy f a sh s i nc l udes

B a o r Ba ha n N a sk w c c o n s o n t he a k n g , hi h si ted f si x tee

u mn nc ease seve a m o e ha r o s e o s c h hy s, i r d by r l r t t a e p t ri r ,

o o e m o e N a sks o f a ss m ar ca o b rr w d fr o th r di i il teg ry .

It is n ot p o ssible t o affirm th at an y o ne o f th ese b oo ks is per

n n h es E ac h s a nd 3 3 m o r e an cie t tha t e r t . h a ssim ilated o ld er a

o un e em en s e a s as a oo the V n did a d is th o y ger l t . P rh p b k e e m st

ve the Ya shts a re so mew a a a e c o ec o n an d a p rimiti h t l t r ll ti , t least in th eir ex i sti ng fo rm are a c ompo sition subseq u en t t o the

nd h Ya n a If i n s - Vend ida d a t e s . it s o t fea ibl e o ff h an d to p o in t

na ass es an d a e -da exc e sc n e to o rigi l p ag l tt r y r e c es, w are enabl e d to o noun ce some n at ea s w defi nitiv en ss and we n e p r thi g l t ith e . e d n ot d espa ir o f mo re abu n dan t light c omm en surat e to the p rogre ss f o research .

n h s c h s t T h us, i t e fir t pla e , it a o be r emarked that a n umb e r o f the tex ts are draw n up in a dial ec t diffe ren t from that o f the

T s o a m aj o rity . hi s di ver ity f di l ec t is o f the essen c e an d can no be e ve om a ffe ren m o e o fw n s t d ri d fr di t d riti g , a so me hav e 2 1 sou t o s ow on a ase ess eo ght h b l th ry . B oth belon g to o n e an d the sam e language bu t eith er as two di al ec ts w hic h w e r , , e

S o en in two se a a e e n s r a i p k p r t r gi o , o s n an an terio r and a

o s o f e o en h posteri r tage d vel pm t . T e first alternati ve is wel l nigh n a acc e o u n ge e r lly ept d , th gh o inadeq uate gro un d s the second seems to m e to be the mos a e t p rob bl on e . T hat the cast o f

1 ° H a 1 9 to 2 1 .

2 0 a T ese are the Hom Ya sht H a the Sr sha a h , o Y sht , H a 57 the - so-cal ed M a a a sht H a 65 and in a cer a n sense a so H a l g Y , , t i l 62 , the mai n on en s of w c n de w h sh a c t t hi h coi ci ith t e A t a Y sht .

‘ ' 2 1 ' C ompare my article in the R ev u e de l H o stoi f e des R el i i o n s 1 894 I g , . , 7 iv . 8 su p , C HAPT E R I I I . 1 7

an ua e tha s r n n n l g ge in whi ch th G d a e writte , a d whic h accordi gly is e m c a s m t r ed the G athi , is m ore archai c th n the oth er i ad itted on all n o o t i c ha ds. M reove r, the metre f the G d ha s s m u h mo re

nc n d n a o Ya hts If r not a i e t an p rimitiv e tha th t f t he s . w e a e

o n e s ns n e t c n ot o n t a h b u d , fro m th ese r a o alo , o onsid e r ly h t t e old mn s s o mo e a es a ve u hy , as I hav e already tat ed , fr m re t g h b ilt the a f n a o oo u o n m os o f b si s o the e tire A v esta , bu t lso t l k p t — es es a s n s is em n th e pi ec the prod u ct o f a n a terio r d ate, thi d o strated prima rily by th eir teno r as co m p ared w ith that of the oth er writin gs .

T he x s c s he G t s t te t in the Gatha dia lect ompri e t d ha , he

Ya sn a o u a s i o un v en e o H apta n gha iti , f r pr y e r h e ld n p r fo d rati n ,

nd s s s n of a et c We a sun dry mi n o r bit , su c h a the p ro fe sio f ith , . s a h u I w en be se n e h ll disc uss th em in t e seq el . t ill th e that th y

s bu t a wi n es s to a a ua likewi e are n ot o f equal age , be r t gr d l ev e co c s But all in all the are o l uti o n of religi o u s id as and n ept . y the eXponents o f an old e r stage o f religio us d evelopm en t th an

ua that of the literatur e em b odi ed in a y o unger fo rm o f l ang ge .

n s re T e a e fi e co ec on s of so , w c a h G thas, p rop rly v ll ti g hi h

r emes but in acco arranged n o t in o rde r o f their c o n te n ts o th , rd anc e o n a n the o n a Zarathushtrian o ma e w ith the metr , c t i rigi l d g 2 2 W o m o n o e n oc a m e w e v en us asm . e frede p ti , ft p r l i d ith f r id th i

mn s w c s ea s might describe them as th at sp eci es o f hy , hi h p k nothing o f the all ki nd s o f i nstituti on s a nd rites th at play an

h Av sta such as the impo rtan t part in the o th er sec ti o ns o f t e e ,

v s ons o f h an da and the Baresman w s, w c di i i t e y ear d y , t ig hi h

u It m a be are emp lo y ed at offe rings and are used in the rit al . y an accid en t that even the Y a sn a o f the Sev en C hapt er s is silen t

n w c o u r s o as to th em But a d ee er diffe re nce obtai s, hi h hi t ry , p w n w v e w e m us n o c e a few ill i di c at e fu rth e r o n . H ere , h o e r , t ti sa en r o f the G dtha s a a om the li t p oin ts. T he Zarathusht a , p rt fr

’ a e sona e questi o n o f the p ro p h et s be in g a hi sto ric o r l egen d ry p r g ,

' 2 ” o c is Th v t i se ven m n s. t w e fi e G atha s are : ( l ) A h u n a va i , hy hi h a ded the a s a h a s n a o f the Seven C a e s a d Y n H apt a n gha i t f o r t e Y h pt r , o se w o k o n t a v' a i t i fo u m n s 3 S en a t pr r f yo u ger o rigin (2) U sh , r hy Q ) p - Wi a ro se M a i n u fo u mn s n sha t hra one mn , p y r hy ( 4 ) Vo h kh , hy th ' a adden dum an d 5 Va h i sh o is t i o n e m n to Wll l Ch the o p e ( ) t h , hy , h ly r y r Ai r ema I sh o is a en ed y y pp d . G OF THE IR A A P O 1 8 T HE RELI ION N I N E P LE S.

o e su eme ove all avou ed w h the is a gl orified pr p h t , pr r , f r it fu l l

z a d c o n se uen c he revelation of Ahu ra M a d , an by q e t head of all

n s The Z arathusht ra o f the em a n n Avesta is a earthly b ei g . r i i g

u to w o m the om a e due to a d i s n mythical cr eat re h h g go do e.

e ntas a are n o o The sev en Amesha Sp , th t t nc e so named in the

t a s are s far em o ve o m the S s o f the a G d h , till r d fr p irit l t e r lore ;

l even a s erson ifi catio n s o f a s th ey fig u r e hard y p b trac t id eas.

s o t s e s e a As fo r the Dualism , it i n l es d c i i v ly t ught in the o ld est

n he e o f the e a u It s enunc i ation s than i t r st lit r t re . i a q uestion

a o and an ev o n h o f t wo i nte l ligenc es, g od , il e , w o com bat each

r e e n w o m the a u has t o m e h o the , and b tw e h f ithf l ak is choic e b t s ea n az a s an s the mo s exhalte T h u , p r operly p ki g, M d t d t d. e

C atha s are co gn i san t of n eith er the c on cep tion n o r the app ellation

o h r nu o o f a ho stile c r eat r , t e Ang amai sh f the later sy stem , ’ a n an a a s i a d M z d a s equal i r k , pitte d g in t h m n with w hom he has

I a b o v n c n a to m ain t ai n a con test . t m y e, h we er, i id e t lly remarked that the germ o f this f utu r e D uali sm li es i n Ya sn a which

va en o f the w o the o n alludes to the two p rime l g ii rld , h ly Spa y ao

n h w c e An ro Bu s (co mparativ e d egr ee) a d t e i k d g . t the pa sage

w has one e ore an d w a o ow v iewed in its con t ex t , hat g b f h t f ll s,

s an ao is n ot m ean az a m s di clo ses that by Sp y t M d hi elf . Lastly ,

d m o th o an thi s is of p ar am o unt i p rt , e m st amiabl e o f the

z tas th m e v e e he mos u ssan n a Ya a , e ost r r d , t t p i t a t go n ist o f the

a f the w he who c o ns u s no re lm o ick ed , tit te t l ess than t he sac osanc fi re the oc us o f the c ult o u r t , f thr gh ou t the po st eri o r 24 Av esta aom a is n o w e e m en o n e in the a c w n s , H , h r ti d G thi riti g .

’ “3 T us fo I an n o un ce to ou fe s s two s h rth y li fir t spirit , Of who m the m ore boun teous the evil accosted

ve o ur ou s n or c ee s n or un e s an n N e r th ght , r d , d r t di gs,

eve o ur be e s n or w o s n or et o ur ac on s N r li f , rd , y ti , ’ N or can our sou s or fa s eve be o ne - Mi s M etri ca l l ith , r , ll

Versi on T r . [ . ]

' ‘ 9 4' a sn a 4 2 an a end x to the asn a H a t a n ha zt z s eaks n ee o Y , pp i Y p g , p i d d f ee Hao mas but it is un v sa n o wn a s a s o f a ve a thr , i er lly k th t thi ch pte r i ry l te a e a n af e - add on wr en in bad a c E ven if w me w b d t , t r iti itt G thi . e assu , as ill e c ea a e o n i n C a e II a the Hao ma wo s n o E as - I an an l r l t r h pt r . , th t r hip was t r i e a e s a um a u for h t h rit g , thi rg ent ret in s its f ll force , at the time t e old Ga ha

ex s a o se , it was et unk n own to the Zarathushtria n d i occu es a co t t r y n, a t pi , ns i ou ace i h p cu s pl n t e other book of the Avesta. C HAP T E R l II . 1 9

T hi s pe rvading divergence is explicabl e on ly on the assump tion tha t the G dtha s with their ac cesso ries are the old est record s o f t n the x s w en in the o e ia ec he c reed , a d th at te t ritt th r d l t mark a u o n It e n degree in th eir su bse quen t evol ti . wer o t impossible in it self that the two t en d en c ie s had sp r ung up syn chro n ou sly in ve se n l t us a in E as an d N - e n di r regio s, e s y t o rth W st Ira , an d had c o n nu t ev o n e en en ll e w us n ti ed o d el p i d p d tly, ti th y e re f e d o e w t o th i ith the other un d e r he Arsacides r e Sassanid es. It s like w se o ss at a l e v n s in a bstra cto the fa i p ibl e , l e t , th at r p u re r , m o re

h oso c s c o c n o f the G dtha s w p il phi , ideali ti d tri e as the o utcome o f a refo rmation of the flagrant d uali stic m ythological sch em e

n in e o rep rese t ed th ther boo ks , w ith all th eir tra in o f Y az atas and m a c or h o d an y fa t o f t e l Aryan fa ith , so that the la tt e r books wo ul be in ea the o e o f the tw o s d r lity ld r ets. But both the a o e s a r c u e b v po s ibiliti es e pre l d d , first by w hat w e stat ed with

e e ence to the s an d n x the n r f r language , e t by i di sputa ble circums tan ce that the last -nam ed lat er doctrine is built U po n th at o f the

dtha s c has e o u a z e an G , whi h it modifi d , p p l ri d , d deterio ra ted .

I he later religious p h ase is to be u nd e rstood in the light o f the

tha th r st an ma is to e n e h G d s, j ust as e C h i i dog b i t rp r eted in t e d d light of the N ew T e sta m en t an n o t v ic e vers . T he m o re

s a es and ua w c are in o n o f an tiq ue elemen ts, myth , f bl , rit l , hi h p i t

e s f th Y a sn a in v e a s fact foun d in the o th r ch apt er o e , se ra l p rt

t Ya t n c a e o f the Vendid ad an d in he sh , do ot p r edi t a high er

n a u s antiqu ity o f th ese w riti gs. T h ey re the res sc itated vestige

f n w c a v e n e uc so far o s o an a tecedent ep och , hi h h e b e r d e d as p

n n t sh r oS sibl e to a un i so with he Zarathu t ian g p el.

T he G athic text s m ake u p the pri ncip al c o mponent s o f the

a Y a f t St t Ya ht a s a e sa w is th St ota dsny , o he o s N k, whi c h , s w , e

t a n a t r t t o n s f t e core o f he Y s . Bu they a e n o he on ly e o h ir ki n d .

n th a c ex t e o - l e W e light o e G thi t t s, likewise in h s cal ed y oung r

a t c a e s a is w c s an in the c om en ce Ya sn , in he h pt r , th t , hi h t d m 25 men t and at the clo se o f thi s N a sk ; in the M az day asnian con

n uc e a con se eu o u and m n i n fe ssion o f faith , i trod d by ci l gi m ter i a t g

2 5 H a 1 - 1 3 an d 55-72 G o T R A IA P E oP LEs 20 THE R EL I I oN r HE I N N .

26 in a mo re exhau sti ve on e ; in the l esser Srosh Y a sht erroneously

i n n c on sse to the wa e an d so dubbed , th ough it s a i vo ati addre d t r 27 the F ravashi s ; and fin ally in a benedi ctio n o ver the cattl e and 28 s o The as -men on e ec e in all ke oo the pio u ho use h ld . l t ti d p i li lih d

o u z a a originally bel onged to the H odha khta N a sk . I w ld h a rd su rmise that the whole Stet Ya sht N a sk o r Sta ota Ya sny a at

s and a su se u n a fir t embrac e d exclu sively G athic text s, th t b q e tly fe w o th er similar tex t s of a diffe r en t extrac tion w e re j o in ed o n to

so n n f t e them, a s i the c e r emon i al n o t to di spen se w ith a y o h

o es vouc n eve on c m en s h li t h ers o f the most an c i e t r lati , whi h till

o ssesse a h x n Ya n a is a a e -da o w ssu p d , and th t t e e ta t s l tt r y gr th i in om c m a o o e th e u em n s o f g fr thi s o pl ex , c lle d f rth t m e t e r q ir e t the Hoama c e em n an d th ua s the n a s c o r o y e rit l o f fu er l er v i es, f

fi re a o a n nd h n c n o f the en f w d r ti o , a t e revere i g elem t o ater .

In the e f h Av ta o s s a s o c u a r st o t e es bo k , etting side p radi q o t

o a ha x r o m n T are n e en e ti n s, n o G t t e t s a e fo r thc i g . h ey i dit d tir ly in the a e akt n o e do o e ac to B i . ev n t a l t r r a Th ey all, h w r , d t b k the sam e age ; and if in the presen t st ate o f o u r k nowledge it is beyond ou r reac h to diffe renti at e with prec i sion the an terio r from the su se uen o o n c a n ha e e e and b q t p rti , still ritic l i quiry s yi eld d h r

n th ere i con testibl e results. and has facilitated an analy si s o f th eir

ex ua c o n t t l omp sitio .

T hus e e is n o ue s n b a now th r q tio ut th t the Vendidad, which num e s wen -tw o c a e s na c o s th s x e n b r t ty h p t r , o rigi lly l ed w ith e i t e th ,

T he sev en teen was a e on a e an en n th t gg d l t r , d h ce the r ep etitio o f the o m u a w c en s the s x e n s n f r l hi h d i t e th as well a the se ve teenth .

T he assa e in s i n is n t d n n ( p g q ue t o o devo i o f i te r e st . It ru s 8 E ( . B . . IV . , p . 1 89 or All w ic k ed emb o dim en t s of the

’ 2 3 ‘ F ra st u é H a 1 1 1 7- 1 8 F ra va ra n é or F ra o rei t zsh H a 1 2 1 - A st u y , , . , 8 . y é o rA sta othwa n m H a 1 - e , 2 , 9 1 3 , 7. 9 7 H a 56 The ece th a n . pi begin s with e con st ntly recurri g formu la S era osho i dha a st u L et ea h n , there be h rin g . In t e first word me erro neously disco vered the gen ius sraosha and confused the old text with the much later Srosh a sht w Y hich follow s in H a 57. 9 3 H a 58 Th v s s 1 - n v th , e er e 3 form a introduction , and erse 6 e c lo se

o f the us com e ed St a ota a a . I i all in a c th pl t Yes y t s lmost pure Gathi dialect. V 9 is a s a erse till l ter addition in the younger idiom.

T I IO OF T E IR A A 22 HE R E L G N H N I N P E OP LE S.

a f th n A z c e a u c talo gue o e c ou tries whic h hu ra M a da reat d , b e utif l

n c m o f r hi o s s ut c ar m a d o f rtable o s w r hipper , b whi h e arre d by t c n -c ons o f An hr M ain h n e he ou te r reati g o y us . P erch a ce a lr ady th e n v a e o s n n n At ll e Old r portio d e i t s fr m it origi al co figuratio . a ev en t s a discrepan cy o bta i n s between w ha t i s rel a ted o f Airy anam

Vae o the a o n a A an an in he nn d w a is j , b rigi l ry l d , t begi in g an h t s o in c n n n t s e so a id f it Se tio s 2 a d 3 . I he fo rme r it i a p aradi s

’ a a ut o h n n a f ch rming th t , b f r t e p ro d uc tio o the C reator s p rt o m o e e o n s a a e an d e u u l o an z e e n s w u r r gi h bit bl b a tif l , a l rg i d b i g o ld

a e e a e n n h v r p ir d thith er . I the l atte r it is a real c ou try , w hic h has en un to i e u f t n n be fit li ve n , b c a se o i s prolo ged i nc lem e t w n a c oun r r c n i ter ; t y w h e e is located the h eart , the v e ry e tre of w n e an d n n i t r , o whi ch impetuou s c o ld bears d o w from all

ua s T on n i su h e on q rt e r . hi s sec d delin eatio s as redly t e arli er e .

Th an s a o ue e n a f n an d he e l d cat l g d m ak u p o ly p art O Ira , t

o was a v e to a s e ec v e s m us e c as on s e dit r li it , th t thi d f ti li t t li it t i h

in is a H e e su n s the n o e a e e e e m en t h ge . th er efo r bj o i t th t th r w r

n t n a s Of su ex c e en c e o ther regio s oo , i se ver l re pect s pe rior ll ,

n which he has ot en umerated .

n h s c F a r a d i a a h h rian v e s on o f the Agai , t e e on d g r s Z rat us t r i

n a Y t ev um an who Arya h ero Yim ( am a) , he ki ng Of p rim al h ity ,

e n 00 s nd w o w n to the mu r ig e d 9 year , a d uri ng hic h p eri o d , i g lti

n h s c s t d w to be en a e But plyi g Of i subj e t , he ea rth ha t ice l rg d . since he apprehen ded the r uin o fe verything t e rrestri al in a severe

n t s f a he e a e an enc ose wi ter , a the b ehe t o Ah u ra M z d a , p r p r d l d

Ya d w c h e m e w the see s of c a e m en space ( r ) t o hi h igrat d ith d ttl , ,

o s s and w az n fi re W e s a eve to s m d g , bird , ith bl i g , h ll r rt thi yth

ut is a en t o the believ m M a z da asn ian furth er on . B n ow it p t t g y

o n he w s n o t s o se t o su en e ho w this old tra diti , which a di p d rr d r , can be brought to h armon iz e with the o r tho d ox tenet th at

Z arathu shtra had enun c iated the la w si nce the i n c epti o n Of c reation and that he was him self the c hi e f o f the mu n dan e eco e

m w a c u m s as o n the au o m a e s h omy . In a so e h t l y f hi th r k

o n to az a who e e s a Zarathushtra p ropo un d the q uesti M d , r pli , th t

h l n to ex en the oo ac s o f an dec n e to Yima , w ile wil i g t d g d tr t l d , li d

On Zarathusht ra con se uenc e evo ve p roclaim the law . , by q , it d l d C HAP TE R III . 23

o s o he u o ma An o e n o t be the fir t pro ph et f t tr e d g . th r i terr ga

’ tive seek s to a scert ai n if thi s dogm a was u nkn own in Yima s c a m T h is o the ff c a m c a ca e . e r eply t e e t th t a ythi l bird rri d it

a a s h R a S thith e r and th at Z ar thushtr wa t e tu o r piritual pontiff, — 1 an d U t t na he An hu or tem o ra o . rva a ro , t g p l l rd

To ill ustrate fu rthe r th a t the nine t e en th F a rga rd co nsi st s of

s s o o s c n pas age o f a ve ry pr mi sc u u c h ara t er , a d th a t th ey stand in

e n e n a co - e a o n Sec on s 1 to 1 0 and 4 3 to 4 c littl i t r l r l ti ti 7 ohe re , whil e betwe en th em are sh o ved in three o the r t ex t s d eali n g w ith

o a fe en e T h t t lly dif r t matt r . e m a in t ex t is the n arrativ e Of

’ Zarathushtr s em a o n t o l ea an a t p t ti , a l app r c e l ate r th an most

3 2 F a r rds f th n b i s s ga o e Ve didad , ut it s up e rp o ed on a myth o f

on e a es ouc e u in the s o f the M az d sn ~ byg g , t h d p pirit ay a ian pre ce ts The n e o a ed a m n s are e e e t p , i t rp l t fr g e t r f rabl o a still

3 3 o un e escen y g r d t ,

The Yashts with the G dtha s repr esen t the po eti cal fac to r o f t e e a an d are a a h Av st , n mpl e m i ne fo r a k n owledge o f old

Iran an oes an d o o w e i p y myth ol gy . H ev r , th ey are o f ve ry un e ua me an d a e o m v a n a es T u s w q l rit d t fr ryi g g . h , e have three

(on e d edicated to an Amesha S enta anoth e r to Asha Vahishta p , , the h to Haurv ta e o t ird a t) , whi ch w re n t admitted i n to the

Bogha n Na sk an d whic h sh ould not be h eld to be m uch more

an v a ue ess v a e T e o e c o th l l tri i liti s. h ir h p lessly rrupt tex t is a u a e n o t to the n a ve en c e o the e ttrib t bl i d rt f tran scrib rs, bu t to — ” t he n o an c e f t e au e can n o a ig r o h th o rs, w t c ll th em oe ts p ,

3 1 I n the po sterio r len gen ds U rvatat-n aro is the so n o f Zarathushtra an d h ' t e chief o f the c lass Oi husban dmen origi n ally it w as perha p s a cogn omen of Y m “ ” ” a : f en d o m an o r o ne n ed to m . i ri f hu ity, , better , u it en F rom 39 be n s a so o f comm en gi rt tary ,

' 3 “ - C o m 1 9 5 the P rike klm a tha z t i w Y a slt t 1 9 . F or the S p , , ( ) ith ea of Kasu see a sht 1 3 T h e fu u e Sao s a n s oken Of e e occu , Y , t r hy t p th r rs in the a e a sn a Vi s ered an d the a sht s l t r Y , p , Y , 3 3 T is i s ove n ot o n b the n voc a on s 1 9 1 3 but a so befo e all h pr d ly y i ti , , l r by the en ve Abu o - M az dao w c o ccu s o n in a sn a 71 1 0 w e g iti r , hi h r ly Y , , h re J usti , D rmesteter an d o u us ifi abl a ssu me vo ca ve m a e s n t a C o . fu , th r j y ti , p rther a sn a 7 24 a n d 1 3 5 in the c a o n s ro m the a sn a H a t a n lza i t i Y , , it ti f Y p g .

3 4! O ne Ya sht seems to have been dedicated t o V o human ao a l so for the B a hm a n a sht a n f o m the 1 2 th C h s an cen u com ses h Y , d ti g r ri ti t ry pri t i s old P ahlavi tran slatio n with the co mmentary o f an Avestic o ri in al C o m g p , W s h a I n 4 se e u e P a l v i Tex t s S. B . E I . , o . . H s m ses a the t, ( , ) tr pp q r i th t ed on o f w c the Ba hm a n a sht is a n e ome was e a e i t e iti , hi h Y pit , pr p r d n h time K sirv of husro No an A. O O 24 T HE R E LIG I N OF T HE IR AN IAN P E P LE S.

T e are man es l c om ose to u a a au a o son s h y if t y p d fill p g p , L d t ry g

in h ono r of the supreme i n tellig ences Of the Zarathushtrian

cosmo o a sse co ec ve r n v ua are e e ro l gy, ddr e d ll ti ly o i di id lly , h r p

h m d - Ya sht h ow . E n t e Or a z misc uo usly thr n toge th er ve , t e

m he o d se is ou t n d o t osa c It is a Hy n to t High G him lf , a u p r i .

’ theological speculation on the di vine pot en c y o f Ah u ra M az d a s

s w e n e u e ns s n s o f a e a ons f name , t i c i t rr pt d by i ipid tri g pp ll ti , o

e n u n e an the s an d w c are er whi ch the s co d is yo g r th fir t , hi h p

a h n o a i n s no t the on o n es in s e unc o h ps bot i terp l t o , ly thi p rf t ry

c f ncou ma es But is u s s a es ea s the p i e e o u th k hift . it j t thi th t b p k

e a u o f o e s c e l ose w c c e e a e relativ e high r ntiq ity th r , hi f y th hi h l br t

the Old Aryan div in iti es metamo rph o sed i nt o Zarathushtrian

ta T n t o for h Yaz a s. h ey do o appea r to hav e been c mp o sed t e

n v ua es va s but to v a e en e o o i di id l f ti l , h a e l t r b e mpl y ed n those

cc s n On Of he s n o a i o s. e t p rettie t in p o in t o f po etry a d religious

ferv ou r is the H oma Ya sht ; so al so is the Srosh Ya sht then

the Ard visur Ba n u o r Aba n Ya sht addressed to t he c elestial

wa e s and e e A v Su a An a a ex Ti shta r t r th ir d ity , rd i r hit . N t ,

Mik ir an d in a F a rdin Y h , p rt rv e a s t are o f equal b eauty W e ,

shall in the seq uel t ou c h on th eir im port ; w e notic e on ly in

passi ng th eir structur e styl e and relati v e a e In r es ect Of g , p

the s e s ruc u e e v n ce o fir t , th ir t t r , th y e i str ng mark s o f i n te rp ola

ons Am a en an d v v esc on s w ti , id rd t i id d ripti e m eet with bald ,

o sa c c o mmen s o f a ua s c u c u a pr i t rit li ti p rp ort , whi h n mistak bly

e a s the an o f the es es es at the end e ave b tr y h d pri t , B id , , th y h

m ono onous an es a en e In mo s cases the e en heses r t lit i pp d d , t p t e

flect the fac t that n o pai n s w e r e t aken to reduce th em to metri cal

eu on R es ec n the secon o n n am e the a e a t ph y , p ti g d p i t , ly , g , t he

oo o f m os of em lie w ou ues o n n - r t t th , ith t q ti , popular on Zara

thushtrian es E v e an d anon on e eco n z s o ditti , r r g i e , if n t the

n m x fu da en t al t e t which the M az day asnian editor has man ip ulat

ed a e his Own ea at eas scan e c s o f t e a W ft r h rt , l t ty r li h s me . e canno en e e e n o e a s an d emons a e s B t t r h r i t d t il d tr t thi . ut I

ance th Ardvisu i nst e r Ba n u and Tishta r Ya shts as a couple of

tellin g illustrations, C HAP T ER 1 1 1 . 25

Va ous Ya shts a n w Y z s w se v en e at on ri d e li g ith a ata , ho r i it was n en t t a e i t ded o comm en d , be fo re all such Yaz a s as wer borrowed from the an teri o r religion and o rigin ally did n o t app ert ain to the Zarathushtrian c n o o f system , o n ta i n an e umerati n l egen

a e o es an d ev en of n s h m ac ce d ry h r di vi e e x i t ences, w o whilo s rifi d to em Tw o suc s s r c n n t e Ardvis ur th , h li t a e illi itly i sert ed i to h ” Ya sht . Acco n i rdi g t o D arm esteter, n the fir st list are men tion ed the de votees o f Ana hit a b efo re Z arathusht ra ; in the

3 6 secon the con em o a es a n d o low e s Of the o Tha d t p r ri f l r Pr ph et . t is nco ec F or in the s o are n ame a a Ash v z da i rr t fir t r ll d J masp , a a ,

Vistauru and Yoishta who o ne an d all n to the e n u a e , belo g t o r g of Zarathushtra . The fi rst fi v e stroph es are the sam e as the

O en n fi ve f th 65th Ya n a . s 7 p i g o e s Sev eral oth er strop h e ( , 1 1

‘ 1 3 1 r , 5) a e a c ol ourless copy of the glowin g desc ripti on at the c ose o f the Ya sht A few m o e ( 88 to 96 are com e el o n l , r ) pl t y o f keeping with the gene ral ton e disc losin g th eological spec ula

on s i an x M z a a i n se as e ti n o rthodo a d y sn an spirit . Se tti g the id , and wi f t e u d o r ex a a ons , th the e xc epti on O h pr el siv e an the p ti ti , fragments o f one or more hym n s c ele bratin g A rdv isur A n a hita

ema n in w c e e is no h n on ounced Zarathusht rian r i hi h th r t i g pr ly ,

A supplication to the goddess to d escend from her astral station

ow u d n o n o r glob e . an enum erati on o f the ble ssin gs which he r — wo s s n d ar e ut in th r hipp er , warrio rs a priests, ( th ey e h er p e — se n a u d a e f h r a n ar co d pl c e ) yo ng m aid en s an w omen c r v O e , rative Of her d escen t in t he plen itu de Of her b eau teousness — and glo ry all thi s is woun d ‘ up w ith a pray er on the part

Of the wa o to su ccou him in the a e ( S o e 1 32 rri r r b ttl , tr ph is an a on the a acr c a son Of dditi by p riest , who m k es a s ifi i l g it an d to this end repeat s Ov er agai n an d enlarges upon the co m m encem en t O t e w c is f 8 5, the req uest o com e d own o n arth , hi h a o e e e evan s nce the a er has on s nc e een an e lt g th r irr l t i pr y l g i b gr t d ,

Occ as ona the e o ow s in som ea u es to his own as e i lly dit r thr e f t r t t , but w hic h ill accord w ith the general d eli n eation )

The TV Ya sht is occasionally b ea utiful in d eed ; beautiful and oe ca But O v ou s is a Zarathushtri an M a z da a snian p ti l , b i ly it y

° 3 5 a h - 3 a sht -1 1 8 Y s t 83 . Y , O T R AN AN 26 T HE RELIGION F HE I I P E OP LE S.

ec as o f a enu ne m o o ca c an The ss- iffu s n o d r t g i yth l gi l h t , bli d i g g is po rtray e d in his div erse t ransfi guration s Of a h an dsom e y o u th , I i a s e a w w ea s. n the a s s a e s te r, hite st ee d w ith y ello r l t h p c e e a e his com a w the emo n o f s e and a e nn ess l br t d b t ith d t rility b rr ,

A ao ha co c e n i a a n It w p s , n i ve d as i carnat ed n blac k st llio . e r e an e e ff t er or fo r x m in t h fa - ame idl or h e elsewh ere , e a ple e r f d

M ik ir Ya ht o c n s uc t v e n n - Z rathu sh s , to seek t r e o tr t he p rimiti o a

n n h tri an c a ticle from the tex t as it sta d s. T e c o mp ile rs h av e to o far ma e e w h e in e to a o a e e de fr ith t e t x ts, o rd r cc m mod t th m to e a v w r o ec n e r to ecov e em th ir th eologic l ie s, fo u s t r og is o r r th in e m n a to m a o ut w a has th ir c o plete ess. But it is e sy ke h t i ssued sol ely from the p en o f the e ditors wh at ev e r th ey hav e

x Of e n a a e n o a e or a e n e o n prefi e d th ir OW c c o rd , h v i te rp l t d pp d d 3 7 o n a the ir w in iti ti v e .

n n s a and the resu s T hese resea rc h es are i n th eir i cipi e t t ge , lt

o e W e they hav e so fa r yi eld e d h av e to be m or e c l sely t ste d . n e n ot au e o r s a e e t an sw e t he ed ac cordin gly p s l n ge , a w e h v y t o r in q uiry in what se nse the Ave sta literature is to be co usi dered a source fo r the history o f Zarathushtrian re ligio n.

, Sch olars h ave lo ng d elay ed setting the probl em to themselv es an d ren dering themsel ve s an a c c oun t Of th e diffe ren t charact er s

the o e f o o u e o f rigina l sourc s o ur i n fo rma ti on . C n seq e ntly th y

e o un h ave n coun tere d diffic ulti es th at c ould be surm ted , but

n i n n whi c h th ey we re ot n a p osition to so lve . T h e y fou d that a an tith esi s s u bsisted b e t wee n the dogm a of the Av esta and t he p resen tm en t (in the Achaeme nide i n sc rip tion s o r in LH erodotu s ) o f the religion Of the P er sians an d M odes an d d educ ed n o e nd

n n c nc n T n n n e n o f i consequ e t o l usio s. h er e is o de y i g th ex iste ce o f the c on trast ; but it is easily ex plai n ed by the un if o rm c h arac te r

3 ? T us 0 in the M iki r a s ht a sht 1 - 1 6 is a eo ca h , , g. , Y ( Y , th l ogi l

oem w c o na did n o t e n o he a sht an d as has bee n e d p hi h rigi lly b lo g t t Y , ( alr a y n e b D armesteter 1 1 8 - 1 9 a a o n 1 -1 4 4 n otic d y ) 3 , purely liturgic l p rtio 40 formi g a n n co a c na e But 1 1 - 1 1 he n x a sht if i e mi sti fi l . 5 7 appertain to t e t Y . t re

- d esen s no n e en en f a men . u e 3 59 an 63 ce a n an 9 pr t i d p d t r g t F rth r, 5 d rt i ly, ,

------' 1 8 2 1 2 3 2 4 2 8 34 . 3 7 4 3 4 8 8 3 94 9 8 1 01 1 05 1 1 1 o bab . are Za rathush , , , , , , pr ly

an n e o at o n s T be se e m n ed w e are e a os e x us ve a oo tri i t rp l i , li i at , l ft lm t c l i ly g d

coherent my tho l ogical panegyric . C HAP TE R I II . 27

Of the aforesaid authentic writi ngs . H erodo tus r elates th a t whic h he or his authority had asc erta in ed o r exp eri enc ed o f the ac ua s a e Of e on a n t he I n ans and of ananalo t l t t r ligi mo g ra i , gous esc on a re the o O th n n s a S a o d ripti rep rts f e a cie t , p articul rly tr b . The in sc riptions Of the Ach aemenid es in fo rm us Of the M az day as nian c r ee d so far as it prevail ed as the State religio n o f t he

i o s s fi c iall ac n o w e T he empir e n th e r wo rd , a it was o y k l dged .

Avesta p resen ts a p ic tu r e of the d ev el opm en t Of Zarathush trianism a s was n ev a s ns tu e o to A ex an in , it er p erh p i ti t d p ri r l de r

a and e s a es in a sol a s sa t M edi P r ia ( t b t o n ly it ry po t, y he c es s cal R a u an o u ne Of as v e in the e cl ia ti agh ) , b t tli it it li d s oo f v n s an o an s w om is oss e w s ch l s O di i e d th e logi by h , it p ibl , it a

- i ntroduced in to N o rth West and E astern Iran . C HAP T ER IV.

THE AG E O F THE AVESTA

W e have examin ed the sacred Scri pture o f the Zarathusht rians an d are n ow c on fron ted with the problem to wh at perio d d oes

on a d ho w far can we e on w success ? D o the it b el g, n r ly it ith tex t s o f our Avesta an d the lost book s on whi ch the Sassanian

- A e s ase a on w a men s ecen ut to~ Z en d v sta wa b d , l g ith fr g t r tly p

he em an m a n rom the times of t e Achaemeni get r , at e i ly f h

o s a e c en u es o r we e he com o s des, p s ibly from still e rli r t ri ; r t y p ed after the fa ll of that dy nasty F o rmerly the fir st was the

ene a acce w An d e e e e sc o a s who ass n e g r lly pt ed v ie . th r w r h l r ig d the c o mpilati on of the Av esti c w riti n gs to an ep och p receding the M edian E m ire Till v ery r ec en tly emin en t autho rities p , c n u in s o n o s n s n s ose o c r red thi p i i n . But n ow di ti guish ed ava t Opp

s e c am on n t o e men ce the as thi th o ry , h p i i g wi h mo re r l ess v h e l t

n on e o hes s We are con u n co e to a e me ti d hyp t i . seq e tly mpell d m k a c h o ice betw een the two co nflicting pronounce me nts.

The fir st to s tr en uou sly d e fen d the c omp ara tively later o rigin — o f the Av esta a v e w t o w c S e e us and d Harlez i hi h pi g l , J ti , e w er e mo re and mo r e inclin ed w ith a brillian t array af argumen t s

was the la e e ud e enc s m t r it , Fr hman , J ame D ar esteter, whose

ea is w us o D r o d th , ith j ti ce, d eep ly m u rn ed . armesteter b ought t

ea o n his esea c es a o oun s u o f he o n a our b r r r h p r f d t dy t rigi l s ces,

c now e e ra e c r ca a n a d he m e ri h k l dg r iti l cume , n at t sa e tim he cou comman a consumma e c on W e canno en e u n ld d t di ti . t t r po a r efutation of all the ingen i ou s but unc urbed conj ec tures of the — autho r conj unc tu res whi c h show that his p enetratio n not un frequen tly got t he better o f his hi sto rical sen se and his san e 3 3 u men - os o f w a h has un e t o v e on a j dg t M t h t e pro po d d , gi ly

3 8 I n his a es an s o n e n the In tro duc l t t tr l ati o f the Zen d A vesta , specially i ’ on to the P a In the R u st oi r es R e i i on s 1 894 ti third rt . ev e d e l Hi e d l g , , XI 8 h s VO] . 6 se I v v s men o f t e co n en . a e discussed an d en a a e . X X p q . , h gi t t t t t ’ ’ ’ of this work U n e n o u velle hypo these su r l ’ a n t z qm le de l A vesta an d ' ave s o en o n h i A a e z e v a n Weten s I h p k t e age o f the A vest a n the K . k d m cha en t e A m st erd a rsl en en M eded elen en 3 R ee s pp m Ve ag g , k , I must refer the reader to th ese essays for the detail s which cann ot be gone o i n he e int t t xt .

I O OF T E R A O 30 T HE R E L G I N H I N IAN P E P LE S .

cour an ua e Of h Sassan e n the t l g g t e id s, a d w ere f urn i sh ed with commen a es m o e in a eo o ca an in an ex e e c t ri r th l gi l th g ti al vei n .

c n to D arm est t er e e t But , ac o rdi g e , w h ave h r e o deal not

om a n n or e n a m e rely with a c pil tio , v e red action an d the wo rk

x n x but f ing up of e ta t t e ts, with the ac tual c o mpo sition O n ew

o on o f the an c e Z a x writin gs. N t e i nt rathusht rian t e ts had su v v e and the en e Av es a s an u os e o o r i d , tir t pr g p p t ri rly t

A x an e the ea sa s D arme steter. In v ew owev e le d r Gr t, y i , h r , Of the te stimon y o f the a rc h aic P ersian i n scription s and the narr a

e f s he c an sca c s u he a o tiv s o the Gr eek , r ely di p te th at t b sis f — dogma pro mu lgat ed in the Av esta is p rim iti ve a p oin t to which

n e u n we sh all p re se tly r t r .

Bu t the books th e mselves are a l atter day pro duc t io n an d the Old do ctrin es h ave b een in d ep en den tly worked up in to th em

n z w the s o f h a e o r a n s i t o h armo i e ith pirit t e g , r ther , a d thi s

n n th u n O s on e of his c hief c on t e ti ons, u d er e infl e c e f alien c r eed and o e n o so ca s s em s H e e ec s in the Av sta f r ig phil phi l y t . d t t e u nd ou bted traces of the In dian Brahman i c and B uddhistic )

n c n s nd c o n c s d H ell e ic , hiefly H ell e i tic , a J ew ish ept an figu res

L et us examine how far the assertion is true .

N O on e d eni es the u ni so n between the In dian an d the Iran ian

re on s. A n um e Of m s n s tu s c onc s ligi b r yth , l ege d , ri al , ept , an d name s of ex i stence s to who m p ray e rs are offered th ey h av e

n o m n i c m o .

f the h Ab as a r th orv The sup reme deities O Iranian , t e u r , e e f

’ s t n n es and c n se midable an tagon i ts of he I dian s di vi iti , , o v er ly ,

c h a n n Of h I an an the D evas h av e be o me t e bomi ated ev il ge ii t e r i .

a V and s o e o s c a m But Mithra , Aryam n , ay u , diver e th r g d l i

Y ma ” i s amon o e qual a dorati on from both . Yam a o r i g b th n ation s the sov ere ign o f the primo rdial human beings an d Of the — — Th ce Of So ma~ aom a Occ u ki ngdom Of the d ead . e servi H pi es the premi er place in the cu lt at once Of the In dian and the

r m u s c onc e e n in e me s. D arm estete Iran i a , parti c ularly lat r ti t d th at all these phen o m en a c an be most simply a cc oun ted for a s

w n the two eo es s co n s the r e li cs Of an an te ri or p e rio d , h e p pl till

c a n o o n e e o n t ituted one nation . T here is ert i ly n b orr wi g ith r 31 CHAPT E R Iv .

th I an an E v en the c rc ums an ce the p art o f the In dian or e r i . i t

o n o d I n a Sa va who o a that the In dian p aram u t g dr , r , p r b bly stan ds for Siv a an d N asats as are m en tion ed as id o l s in the , y

u of the a e nasm uc Av esta do es n ot t ell aga inst the an tiq ity l tt r , i h

- as the In di an s w er e n ot o n ly the n ex t doo r n eighbo u rs o f the

t Ha ta n u o r the v e -v a e o f the a nc ien t Pe r sian s, bu p Hi d , ri r ll y

n a d nd is u s is acc oun e as I an an e o in the Ve did , a In d , t d r i t rrit ry the in c ri r ec kon e d among the prov in c es o f the m on a rchy in s p

n a s tio n s Of the P e r si an so v e reign s Of bygo e ge .

w e o m Bud As rega rd s w h a t i s a lleged t o h av e b ee n bo rro d fr

A c a n emo n Bu it i is sou dhism it i s c o n fi n ed to thi s. e rt i d ght ,

th a an er c a e Butas w t o be id en tifi e d w ith e B uddh , oth ll d p ith

a nd G ao tem a a a n w the u a u n e his t he B o dhi sattv , a g i ith B ddh d r

3 ” u T i ll and s c s eak n a e f a am a . a s a app ell tiv o G t h t . , tri tly p i g,

a n o u If Buiti m us n ee s av e an In an a a l e th t is ght . t d h di p r l l , it

B tas o s no t Oc c u u a a n o r s e . u e c an on ly be Bh t , gobli prit p d r

s o n a assa e in the B un da hesh VIII in the Av e ta , but nly i p g (XX

which is fo rc efu lly so r ead a fte r gr eat strai n in g . An d

G a an n o o ss c o es on t o the a s fo r ot em a, it c by p ibility rr p d

a . t n s t o o ama the In dian p atro n ym i c o f G aut am I a swe r G t ,

V who a ea e o n e to the n am e o f the edic bard , probably lr dy b l g d

Ary an mytho l o gy .

The c on sonanc e be tween Israelit e an d Ira nian l egend s and ideas

i s i n e c O f he A e a h s i s o f equal i mport ; that , r spe t t v t t e imila riti es

' are o f n o mom en t . W e m eet with so m ethi ng o f m o re su bstantial

sign ifi ca nc e in the B u nda hesh in o the r w o rd s in a v ol um e d atin g

m the Sa san s An d v en th = fro l at e r s ide . e if e resembl an ces belon g

e d t o the m o st anc ien t c omp o nen t part o f the Bu n da hesh whic h

par t has a great d ea l in c omm on w ith t he D a mda t N a sk , th ey c an

be sa s ac o ex a n e on m uc m o e on v n n ti f t rily pl i d h r c i c i g gro un ds.

It ema n s en to c o n s e the nc a n c m n r i , th , id r p ri ip l i di t e t , t o

wit a the w o s s em f the e h , th t h le y t o G athi c p r c ep ts, t e funda

m en ta l t en e ts Of the Zarathushtrian faith , is a feebl e ec h o of

e en s ic oso an d m a n a f d H ll i t phil phy , i ly th t o Philo Ju seus. T he

Amesha Sp entas do n ot belong to the a nc ien t M az day asnian

3 ” Wi e e ence to u ama M a n Ha th r f r Ga t , rti ug fell in to the same erro r . 32 T HE R E I IO OF T HE IR A L G N N IAN P E OP L E S.

e i but r o i n - n r l gion , a e phil sop h c , eo Plato i c ideas in fact ,

- rain ianiz ed aeons. n d s sim caus Vo he I A thi ply be e hu man o, t

Amesha S en a m o s n m a e c onn e w A az da p t t i ti t ly ec t d ith hur a M ,

s a s a few o n s of co n ac w h th O di pl y p i t t t it e L ogos f Phil o . I h av e o n an othe r o ccasi o n analy z e d the utter impo ssibility o f this hypo th esi s an d have sh own that p robably o ut Of t wo of t he

Am sha S ent as o s ve o ne a ea s as a o d n th c n e p , p iti ly pp r g o e oi s

n - S t n K n s Ka ish d s Of the I do cy hia i g n ka an H uv i hka , th o ugh behin d n am es that h av e been corrup t ed almo st out of an d th at going so far back as Plutarc h we fi nd him c o rrec tly acq uain t e d with the d en omination s and t he import o f the

n ta N OW o Amesha Sp e s. Phil di e d ab o u t A. D . 2 5 whic h w ell

’ o nc s w the a e Of u a nd th n igh c i ide ith d t Pl t r c h s birth . A e

- o n a s en e the o n i fi rst men ti n e d ki g c d d thr e n t he y ea r A. D . 78

e e o e a a secu lu m t he w o s Of t e Al x dr an Within , th r f r , h lf rk h e an i philo so ph ers m u st hav e been studi ed by t he Pe rsi an theolo gi an s ; the sy st em whic h th e y c reate d m ust h av e been wo rk ed d h o ut an d written do wn an ma de known t o t e Gr eeks. More

h hilOSO hic erso nifi cations w h t e m a o ve r , t e p p p , hi c h y i it ted from

u av e een so o ou ans o me no o u a Philo , m st h b th r ghly tr f r d i t p p l r deities th at th eir n ames b ec am e totally d e teri o rated and it

f n n a o ssum em T s b ecam e po ssible or fore ig pot e t tes t a e th . hi

n onc e va e an d en c e the o es s se is is simply i c i bl , h hyp th i it lf

n n o u s e us on nothing but a i gen i d l i .

D arm est et er is p repare d to allow an tiquity t o a few of the d pr ec epts in c orp orat ed in t he Av est a ; an Of a tr uth he cannot

on n A e n w of O o d but make the c o n c essi . E ve ri sto tl k e r maz es an d Arimanios an d the ex travaganc e Of the d uali sm a s referring

n TheO Om u s S ea s of t he Zo o a s an to the Suprem e B e i g. p p p k r tri

s C ons u n o m u s av e ea doc trin e of p ali ngen esi . eq e tly b th t h h rd

o t o n Th o f th ese Av estan a rticles of faith pri r Alexa der . e w o rship o f H aom a can no t but h av e b een in v ogue fo r a long

s es e the om ss on Of it s m en on in time pr ev i ou ly , d p it i i ti

s th om a se v c e H e ro d o t u s o r o th er Greek auth o r s. It a tte st e S r i

th t u t nsemble of n . F na e o of the tribally alli e d In dia s i lly , e

4 0 the essa s e e re to a n te C omp . y r f r d , C HAP TE R Iv. 33

the ac ca an d ut arian mo a co e o f the arsi s e a s pr ti l ilit r l d P , p rh p , the o ma too Of u n v ersa en es s out o f oun e ss T me d g , , i l g i B dl i was not th o ught Of so late as aft er the do wn fall o i - the Persian

E m Bu t e o o f th Amesh en tas a d he pire . t h d c trin e e a Sp n t Y d d az atas wa s unk no wn an t erio r t o this ep o c h , an Ah u ra M az a wa s a n ature-go d at the h ead O f t he en tire pan th eon o f n ature n" divinities en s n d m u s es c is ecu a . H c e thi , a ch b e id whi h p li r to the Av es a is n h r c id nd t , it c o ten d ed , d ate s from t e A sa es a

S s the as an es. N o w to s n o h n o f o e O ec on s is id , ay t i g th r bj ti , it n ot competen t to us thus Off-hand to bran d some tene ts as

m ive ec ause e n n d p ri it b th y hap pe to be me ti o n ed he re an there , and to h old as o f latt er-day gro wth what is dissoc iably j o i ned with the c ree d an d what co n stitu t es the p rop e r so il in whi c h

s a c e o f e h thi rti l b lief as taken ro o t , v i z . , the doc trine of Ahu ra

az da e n t he so e e n M b i g l r al and be efic ent d eity , the creato r exalte d abov e his c r ea ture s a n d with his sain ts a ro un d and un e him ecause orsoo s t o d r , b , f th , Plutarch i he fir st t o adve rt t it .

At an ra e w e cann o ra s the n y t , t i e u d oubt edly y ounge r doc tri ne o f o un ess T me th o n o n e f B dl i , e rigi f all c reati o , to the l ev l O the well- foun de d ten et whic h regard s M az da as the unc reat ed

G o d T . he remote antiquity of the Amesha Spen tas is direc tly

ov ed the manne in h p r by r whi c h Plu tarc h r ehearses t e doc trine.

He k nows an d m en tion s the id ea w hic h sub seq uen tly gre w so

om n en a o s pr i t, th t ve r again t the seven hi ghest good sp irit s are a a ed sev en ev en so Of s h s an n s rr y il g ii , tha t eac h th em ha i tago i t in t — he r ealm Of. darkn ess a c onc eption whic h was y et ali en t o t he Av e a o st p r pe r . The most important positive proof for the anitquity of the Avesta lies in the language in which it is writte n.

That the language was n o longer c u rr en t in the beginn i ng of t he

C s an era an o i n no o e en e hri ti y m re than the Old Baktr a , n d i s.

And y et we are aske d to b elieve that in and a fte r t he first

c en u . the s s f t he Ave a t ry A D . mo beds c o mpose d the 2 1 N a k o st

‘ 1 , D armesteter co n cl udes this from the w ords hard er ba ga ibi s v i t hibis o ccu n in the ancien P e i n c n w c wo s he a o e e rri g t rs a ins riptio s, hi h rd lt g th r ‘ w on n A t e e r K . e s. C om Verste n i n M ededeel i n en de r gly i t rpr t p . ge g , Amst rda m e : 34 THE R E LI ION O T E G F H IR AN IAN P E OP LE S.

in two d a ec s Of s an ua e on n th o r i l t thi l g g , e Older tha e the , albeit they no m o re underst oo d it and were obliged at the sam e time to immediat ely render them into the th en v ernacular o f t he

m i h was a o n ua e is e p re , w i c h P hlav i . T in dite in a d ead la g g no but is v o a t only possibl e, ery c omm n c enturies after it h s c to b S o e t eased e a p k n idi om . Bu thi s is feasibl e only p rovid ed we ossess i e a ure ch to o o u o n d d p a l t r t whi l k p as our mo el , an n ot en the i e a u e has e sh wh l t r t r p ri ed, save for scan ty min or

a n fr gme ts. The P ahl av i v ersion of the Avesta book s is a dduced as a roo a the an ue on u w s p f th t tiq t g e a very well un d erstood , at e s in h e o n l a t t e i n itial p ri d Of the Sassanian dominatio . But it is one thing to hammer o ut the sense Of writings in an

d a en th n r s m re n archaic i i om, spec i lly wh e k owl edge epose o o

i o h n d re sc h o lasti c trad ti n th an on t e la gu age as suc h , an en ti ly — another to write books in it book s poeti c and Of a phiIOSOphi

e h d he x s r hw an s a e cal tenor. F urthermo r , a t te t been fo t ith tr l t d

o no e e so muc to int o the v ulgar t ongue , they w uld t hav l ft h

o z s o f on a o u h one d esire . The m st eal ous advocate traditi ( lth g at tim es marvels at the sh eer rigmarole they are capable o f digesti ng) are n ow an d again forc e d to dev iate from it an d

e t f rthe s I i s ot o s e a the athas strik ou a path o m elv es. t n p s ibl th t g s o u ave o na ed s nc ronous i A exan e T e r h ld h ri gi t y h ly w th l d r , h i

d u l d t ex t is frequ en tly past all i nterpretati on an much m ti ate , whi c h argues gen e ral igno rance on t he part of th ose who inherited them from gen eration to generation . The Offences against grammar and idiom on whi c h we repeatedly light are not the

u a d u r The re r eg l r an recu rring faults Of unsc h ooled a tho s. y a

n e uar i s so man y illustrati o s o f the supineness o f illit rat e g d an .

T h m r x n m n re e s h rmon o u s e et e , e c eedi gly pri iti ve in ma y sp c t , a i h d W wi h t e V i an e n a c ai is en on use . e n ee t ed c , b i g r h c, oft c f d d ,

h d n n ho we ver , bu t resto re t e c orrect forms, an it is agai all i o r der.

What sho uld this prove but that it was posterity and not the poets who w e re n ot at h ome in the prosody . It is p erfectly within the r n e o d th o ar a g of p ssibility that un e r e Parthian m n chy, and even in the se n i n em c u ra u c o d Pe rs a pire, p eople o ld d w p in Old Baktri n f n d n f r! a a ew glosses, brief litanies, be e ictio s, o C HAP T E R Iv. 35

d o u n t n n . a c u ou mulm o f adj uratio , cale ars, &c ; n y , th ey ld t r

a a a iz e rom the m v e ex a m a e verses, h lf pl gi r d f p ri iti t t , h lf i it t d

o o m But n o on e w as a e and forming a farrago of unp eti c p e s. bl t s a a the Ven a one of the on e Ya shts o c ompo e a G th , did d , l g r ,

n h o sec o n in an a e c whic h we discusse d i t e f regoing ti , g whi h h eralded the p eriod of the dry and selly sch olastic ism of the

o s Pahlav i commen tat r .

The anc ient Persian is most i n timat ely allied to the Old

no a th o m er h d so r ro n Baktrian . N ow we k w th t e f r a fa g w o bsol ete already un de r the late r Achaemen ides th at their In

e ex m e s of ac a is n o scription s are v eritabl a pl c ogr phy . It t quite

ktrian at e wa i o po ssibl e that the Ba that d at s st ll in its bl om .

o o f - s ne W e c an , at all e vents, c nceive two si ste r speec h e , o o f

m o o rac e ease o f ex s nce d e th e with a m re pr t t d l i te , an b ett r

a t p r eserv i ng obsolete word fo rm ti ons. Bu this can only be wh en the natives employi ng this dial ect have littl e or no i nt er

n d w o f h w an s n d on ffe en communi o , an h en eac h t e t o c l sta a di r t

f o t i n h w o plane o civiliz ati n . I s ever t e c ase h en th ey pr fess

e - sa a c sh one sa o nd is m o the s lf me f ith , h eri c red l re, a , wh at r e ,

c n o n a owe allegiance to a ommon p olitic al c o stitu ti . T h t b ei ng so it was nev e a th E an d th es I n th , i itabl th t e ast e W t rania , e an ua e Of the A sta a d h n a Of e A ae es l g g ve n t e la gu ge th c h menid , sh ould p roc eed at an un ifo rm pace in th eir d evelopmen t and their decay .

We? ann r n c ot h e e en ter i to too much detail . E l se w e should bri ng fo rward ev iden ce to sh o w that b e twee n the forms Of the proper nam es as we fi nd th em in the Avesta and the P ahl av i version and on the c ome of the Indo- Scythi an ru l ers cen turies must elapse . But we will n ot pass over in silenc e one pe r sonal

or e n name, f th refrom ca be d educ ed o ne of the most striking

oo s for the an u Of th Av a o t pr f tiq ity e esta, vi z the n m e f he

Supreme G odh ead L et us c onside r the vi cissitu d es whi ch it

e h O s has en d u r d . T e lde t fo rm i s, doubtless M az da Ahura o r

e u o a d e s c ‘ Ahura M az da , look d p n n treat d a two n ames, o c a '

n l i th u n . h itha s sio a ly n e pl ral , placed i j ux taposition In t e G c the hrst-nam d se uence i s he o usua bu he o e e q t m st l, t t th r HE R E I IO OF T HE IR A A P E OP E S 36 T L G N N I N L ,

O n o too , fte occurs m o stly b th n ames are severed from each

r m o or s r a s d o th e r by One o re w d o t lea t by a ca su ra , an

a e I the n they are alway s sep ar t ly d eclin ed . So also n rema i ing

a c s In he a e bo o s the o si on az a A u a G thi sc ript . t l t r k p ti M d h r appear s o nly in c itation s from the G athic liter atu re and in s an n o mu ae e the fi re o f az a A u a n d thra t di g f r l lik M d h r , a M an

n a h n f az A a Sp e t , t e fri e d o M da hu r . M o reover , h ere w e but

o a a s h rarely fi n d Ah ura r M z d singly a n ames o f t e Divin ity , whi c h isolat ed n am es are frequently p r esen t ed by the poet s Of

th h exce n c e the G a as. Wit the ptio s in di at d ab ove , Ahura M az da is the mo st co mmon app ellation in the po sterio r Ave sta ; y et the con sc iousn ess th at it con si st s o f two d i stin c t wo rd s is not y et ex "2 nc eav n out Of a c oun a o u e u ss s ti t . L i g c t c pl Of v ery y o n g pa age bo th the members are i n di vid ually d eclin ed . In the i nscriptions

c m n o Of the A hae e ides, h wever , Ah ura Maz da has become on e

m nor re the wo su an s v O h n a e , a t bst tive di ided ff by t e sign whi ch in the Old P ersian d enotes the t ermin ation s Of wo rds. Exc epting

n the econ c om n en on e is n e s he onc e o ly , s d p o t al decli d . La tly , t

s c n z th n am n ot e s n G re ek re og i e e e o th rwi e tha a s a unity ,

az as uc a n o h I Orom es, an d s h it rem i s am ng t e ran ian s o f post

A a a m ho e lex n dri n ti es, w abbr v iat e it in to Auharm az d, Hormaz d

or Orm az ed.

We sh all not have to go far to arrive at the result of this

io w r n x n i n vestigat n , if e eflec t upo the e alted ven erati o in whi c h

'

d and t a t he e w a he in he as . the n ame of a go , h t high st, s ld t p t The p eriods in whic h the combin ed names c ould be p ut down at

as a is cou be s o n e o r assoc a e or eac ple ure , th t , ld di j i d i t d , h

‘ member c ould singly be used . in which stages c onsequen tly

c s n can c mu s th e re was still a v iv id on sc iou n ess o f th eir sig ifi e , t

a e i a x o e p recede th at st g n which they re a rrayed in on e fi ed rd r ,

‘ 2 T ese re a sn a 4 a 1 - a T h as assa e ma a 7 n d u a a . h Y . 2 3 . 5 Ah r M z d e l t p g y con a n a u e c e ca ove s for e e e ave uotation o m the t i p r ly l ri l r ight , h r w h a q fr

' a sn a H a t a n ha z ti . T he en ve Abu o M az dao Ven did ad 1 9 1 5 an Y p g g iti r , , ; d a sn a 71 1 0 w e e us an d D arme tet r w n on e e a voca v Y , ( h r J ti s e ro gly c j ctur ti e) , is o f an o e k n d s m a a m m s e th r i i ply gr m atical i tak . 3 In C (a an d b) 1 0 and 1 7 (Xerxes) we fi nd the double genitive a ura hy a maz daha .

38 T HE R E LIGION OF T HE IR AN IAN P EOP LE S.

Of far greater m omen t are the pleas for the remot e an tiquity o f the Av esta which are derive d from referen ce in it t o the po litical and econo mic re lations of the co untries N one of the es , trib whi c h h av e played an importan t p art in histo ry subsequen t t o the

9th c en ur B C the e an s e s an s o r a t an s are once t y , , , M di . P r i P r hi ,

o T he Av es a i s aw re o f on he r n such a s menti ned . t a ly t A ya s, ,

t odo n acc o rding o Her tus, the M edians amed th em selves.

N ow e e are the s n u s ed c a a s s en of t e e an h r di ti g i h pit l pok , h M di

t n o th es ences Of th A n s e o E kba a a r e r id e c h aeme ides, Su a, P rsep lis o r s r a ae w ch a er w s the Of t he s nd Pa a g d , hi l tt a c ity M agian , a a } 5 c ity o f priestho od The solitary considerable citi es which are

s o na n alluded t o , as umi ng th at w e ac c ept the traditi l i terp r etation

a es are N ne e was evas a in the 7th of the pass g , i v , which d t t ed

‘ 6 e u and Bab lonf But in case a on is ac ua m en c nt ry, y B byl t lly

d is su c o us and in the c a ac of a sea of tio ne here , whi ch spi i , p ity t tyran ts who dr eamed of a w o rld - sov ere ignty but failed in th eir

mus be the m emo or th e e en Of abori i Obj ec t, th en th at t ry l g d g — nal tim es t imes b efor e the founding o f his metropoli s by C yrus

d s nd e an an t erio r even to M edian king , the frie ly c on t mporari es

h -ho o u r Of the B abylon ian s. In th eir day s t e time n r ed me t opolis cannot figu re as the abod e o f an o di o u s usu rp er in the imagina

o h I ns n e n c c ums an c es is en to us ti n o f t e rania . U d r o ir t it Op to take refuge in t he assertion that the M edian and Persian p r emier c ities had already f orfeited their imp ortanc e wh en the

w s r e F r h th u s o a s s ho Av esta a ev eal d . o t en e q e ti n ri e , w it was

h se s of e nas s the S l c d s h Ars cid that t e at lat r dy t , e eu i e , t e a es, and

s s s o d the Sa sanide , are o t tally ignor ed ? T hat Fir ausi in his

e the - n i epic s giv s them go by is atural , n that he loves to adh ere t o a ion an d ma es a are n f a e Ac tr dit k b mentio O f w haemenides.

‘ 5 P in H s a . P a C . . l i t . t . l ut rch , 3 . N 6, 2 6

N n eve : a sht 1 0 1 04 an d a sn a 5 29 w c assa e oweve th i Y , Y , ( hi h p g , h r . e ad on an s a es d ffe en D arme teter is o a n co ec w en h tr iti tr l t i r tly) , s t t lly i rr t h e n s thi k of a river .

Bab on a s t Az b a a the m ca na e a s bs u yl Y h 5, 29 : i Dah k ythi l s k th t u eq ently asse d for a e s n ca on or s m o Of fo e n om a on sac i ces for the p p r o ifi ti y b l r ig d in ti , r fi a a n men f h v n ven u e f th o k w c An a tt i t o t e so ereig ty of se q art rs o e w r , hi h hita had n n a sh a i t i d a é h ot co ceded to him, b wroi p nhoy , in t e l and of Babylon .

The e uc da on ow ve is far om efi n e. l i ti , h e r, fr d it C HAP T E R IV. 39

The economical c ircumst anc es o f the people among wh om the

n i All h Av esta had its h o me a re in the l ast d egree a t que. that as

n s c e eo is n ot con c us ve . It is n e e bee sta ted in re pe t th r f l i , ith r proved no r pr obable that th ey w ere unacquai n t ed with the use

n nd w is ov n ues ion an d of o a s . But a e e o ir , gold , alt h t p r d b y d q t ,

be S own in the s u amoun s to s The G dtha s are will h eq el , t thi . the o riginal doc umen ts not m e r e ly of a reli gious bu t lik ewise an — ec on omic refo rm a r efo rm fr om the nomadic stage of life to

os o f su c a e o ma on was n ot settled hu sban dry . The g pel h r f r ti

a Of h Ar acid s n o r un h e o e o n c lled fo r in the age t e s e , der t f r g i g

mon s I R e on n i e e o n m arch o f ran . ligi a d t llag h av l ng si c e tri u ph ed a nd n n e a n e se ssoc a i o n T he o e o pe rma e tly r t i th ir clo a i t . wh l b dy

Of the Avesta i s a v eritabl e sac rosanc t w ri ti ng calculat e d t o establish a class o f cultiva tors , composed o f c attl e t en ders an d

asan s w s m e u n s no on h p e t , ith i pl ophisticated ti s an d usages w ile

he v s on s of me s in e i n Of h t di i i ti , a the r l gi ous p r esc rip tio s t e

Vend ida d and of the a e Y a a o l t r sn , thr ugh out an swer to their

m ve e u emen s t is n o w e o t he pri iti r q ir t . I t till co me d wn o t

Ya shts a f en s e s l th t a dif e r t pirit rev al itself . It is the ta k abo ut

o al m a es a u a d o s r y j ty , bo t battles, n c nquest wh e re fo r th ey must “ ave to haz a a su m se o na e in t e s h , rd r i , rigi t d h times of king . O n all the se groun ds w e p redi cat e a high antiquity of the

o be in o s Ave sta . Sh uld it reality c mpo ed aft e r the commence

n o ur era ou be on f h o d me t f o , it w ld e o t e m st mysteriou s an

dex t erous litera ry fo rgeries whic h have ev er been p erp etrate d

n h o ex o eca e t n s e O e o f t e m st d t er us, b us , he tra gr sso rs pit c h e d

u n a an ua e w c was n o o n d s n po l g g , hi h m re spok en a wa o l onge r

n s oo Of the eo e o ec v e an d o f w a n u de r t d p pl c ll ti ly , hich ll o rigi al

s had s T n n documen t peri h ed . h ey w r o te dow i a more an tique

he a m en s e w s e to be o s O dialec t t fr g t th y i h d c n idere d ldest . They

set fo rth the r eligion of th eir c reati on with suc h c onsummate art

‘ 7 . o all VV. e e A t ra i sch u lt u r C om be e . s e n e K i m Alt er p f r G ig r, , t u m ,

1 E n s . D a a an a E rlan gen , 882 [ gli h tr by stur D rab Sanj ] , an d Va te rl a n d a n d

a l r u A vest a a n d Se i n er Kult u r i Si t z . rd r Z ei t t e d e , n Be e Kgl . B a i resh 4 s n t m A k a d . 1 88 4 . 3 0 e . e e o e oves o o uc but w a S e , p q ) G ig r ft pr h , h t pi gel

a d e it a lt r s . r n e . M 1 r Va te la n d e d A vest a . U be G 88 7 . 280 se . ( Z , Z D , , p q ) adduces against it is quite as feeble as his previous essay on the subj ect

vide R R o . . . G . 1 880 . 698 . th , Z D M . p , 40 T HE R E LI IO OF E I G N T H R AN IAN P EOP L E S.

ha e n u se v v nes nd t t th y . i f d i id s a freshn ess i nt o the hymn s which were to be oo e u on as a c a c l k d p r h i , and austeren ess into what was to be repu ted of a subsequen t growth an d fi n ally th ey adultera ted

e e on o e n e emen s In a n t th ir r lig with f r ig l t . word , o only th ey

a a e o u e t f bric t d religi s t x ts, bu also a whol e course of religi ous

men an e so c th o h n un rav el t , d w re li itous th at e hist ry o f t e la guage

u e th ey employed k ept pace w ith it . With studi ed assid ity th y

o e t n ra n m avoided what C uld be r ferred o th eir Own ge e tio , n a ed no

' f a d ll s n ot names bey ond those o mythi c n tiquity , an in a thi did

se ve nce On e of the m os m s e o us ecause betray th em l s o . . t y t ri , b

s o uc Of m os u e ecam e w n a few ea s univ e sall thi p r d t i p t r b ithi y r r y ,

T h c u es f a co u n e e eoso we e acc epted . e fi titi ous fig r o t rf it th phy r

n d e transmuted fo rthwith i nto popula r deities, a were imm diately

e a e n n c N th e reafter ack nowledged by nati v n d fo r ig p ri es. ay , m i o v e sc oo s w en ce ese co m o s on s emana e o re , n th se ry h l h th p iti t d it was p ossible fo r m en simultan eously to p roduce a very de fec tive ren de ring with el ucidation s which not un f requently

c e ed in c m e l sc u in the sen se f t o suc e d o pl te y ob r g o he rigi nal .

n c o R a M ethi k s su h a forge ry is imp ssibl e. ther am I pe r suaded that the writings who se con t en ts i nvestigated w ith c ritic al ex ac titude so clearly help a comprehen sion of t he pr ocess o f e volution

as o a e c n Of the Z oro trian r elig n r genu i ne and an i e t doc uments.

T he s e c of s ev e o men wh c we are a ou to aw k t h thi d l p t , i h b t dr ,

v th mos c onc us v a u will pro e e t l i e rgumen ts in its s pport .

To co n tra ct the period o f the o rigin o f thi s scri pture w ithin

a s o n arrow e r limits we l ck hi t rical data. Some scholars hold

f n s t 1 - that the Older part o it belo g to he 3th p re C hristi an cen tury , and i nclin e to a still dimmer past . Oth ers c on j ecture that the d ate Of the Av esta literat ure is to be set down be tween 1 000 and

“ 8 C I a m c onv nc e a we mus l c 600 B . . i d th t t p a e the earliest pieces of the later Avesta (if n ot in the fo rm o f its p resen t

ot redaction) n m uch l ater than 8 00 B C . The G athic writings

a ma e Of c a c u o n are , as tt r ourse, o ple f ce turi es olde r, albeit

a h h o o l a ter th n t e ri se and t e first p r mulgati n Of the faith . But

n s o n w ma b t a c o thi p i t e y u m k e on j ectures.

’ Barth loma Ha n u r l a i a k l s o e db ch de A ter m schen le te e . , D , p . q H ” C AP T E R V . — Earlie st H istory of the Zoroastrian R e ligion Introduction — Geo ra h Ethn o G to of Iran. g p y , graphy , and e ne ra l H is ry

With the Me d o - P e rsian s a n d th eir n ear kin smen the Bak trian or E as I an a s ho f en o owe the t r i n , w or c lose o n thr e e c turi e s f ll d

n s Babylon ian s and Assyri an s in the suz era in ty o f W este r A ia,

nd who a e for a c d e succe ss ov e an a , lb it bri e f sp a e an with littl , rr

d e e o f sa s o Egypt an G r ece , th re en t ers n the stage o u ni v er l hi t ry an Ary o - European or lndo - Germanic nation to play o n it a n t n con e he u e in its os o i sid ra ble part . T te rrito ry it occ pi d p r

er us es x e an p o tim stre tche d fro m the C aspian Sea to t he Ara s, d the Oxus the sea o f Ar in th N r a d n u Kus the , al e o th , n the Hi d h , a e- an of the am s an d the In us an d its u a e s in the t bl l d P ir , d trib t ri

E as as fa r as th S u a nd t, e E ry thrian Or Pe r sian G ulf in the o th ,

E am a e an d Ass r a n t h e s i u s a den om inat l , B b l , y i i We t . It s u lly ed I a o m os ran i . e the n f and the , . , l d the Iranians or Aryans, t m o an a s o f w it i s a ea e r i p rt t p rt hi ch s m ad e u p a re Pe r i , Gr t

e a o r M e a o e O tan a t a M di di Pr p r , L esse r M edia o r At r pa e . P r hi , and t E a m o r Bak ri h s. a , t oge t e r w ith the E as t e rn pro vi nc e l

Sus ana is t o o e u n n n i s c o n as e i , , fr q e tly i c lud ed th erei . It s, a tr t d with the f e rtile c olon y w a ter ed by p r o digio us to rren t s in whic h t e m e s e n u n av e se scan h Se it s t tled , a m o un ta i o s co u try tr r d by ty — v e s w an extr m l abl climate e e and e e ri r , ith e e y unst e , h r th r . a nd i n a e bu t m os pa rtic ula rly the v all ey s, a c o n side r bly fe rtil tly un o m its c grateful so il , whic h e xac t e d eno r m o us e x ertion fr hil

en F r th a i n ex e n s ve w as e dr . o e gr ea te r p rt it s a rid , a t i t s a a n th th e e n e o ns are ep r ti g e w est fro m the c a m. But e ast r r gi distinguished by fr uitf ul n e ss an d a temp erat e c lime while m an y of m s W e s a o se ve the may be esteem ed as tr ue p aradi se . h ll b r

‘ 4 9 In s C a e w en a r f n mes is o n ed b a en the s [ thi h pt r , h a p i o a j i y hyph , fir t

n ca es he A I n an e m e i n t ves a an d he econ he co es o n n . . . i di t t t s d t rr p di g di t r , g ,

Hao ma - So ma H ao ma i th a s a nd So a the an swe in , s e A vest expre sion m r g

Ved c e u va en —T i q i l t. E , ] 4 A 2 T HE R E LIG ION OF T HE IR N IAN P E O P L E S.

th at this natur e Of the lan ds o f Iran is co - relate d not only w ith the f t n a an s bu t ha s nf nc d t e man ner o i s i h bit t , s al o i lue e h

5 c o u x o s haracter Of their re ligion. H ero d t s e t l the sagacity of C o h u e o fA n d n o e s yrus, who , t t e s gg sti n o rtembares a c ert ai th r

Of the no bility fo r an exc hange Of th e ir po or an d pa r c h ed habe t at for a more p r o d uctiv e an d affl u en t c ou ntry wh en it w as in th e ir

owe to do so sa in e a p r , id r ply th t th e y w o uld th en degen e rate

m s n the d o the u e to u e . T us t e e s fr r l r i r l h h Gr ek percei ve d , an d

s n t a may be t he P e r ia s o o , th t the n atu r e o f the so il an d the c lim a te

Of the co un had m a e a s ew a a try d hr d , h rdy , w rlike rac e o f th em ,

n a race whi ch for a time d o m i a t ed the c i v iliz ed w o rld . T h ese n a u a c a ac e s c s are e ec e in the o sa ac ca an d t r l h r t ri ti r fl t d pr i c , p r ti l , sev e e aus e e mo a e n Of th h h o r ly t r r l tr d e Zarat us trian r eligi n .

E T H N OGR APHY .

T he o w is ca e I an in c ont radis pe ple , afte r ho m the lan d ll d r

nc o n to th n s an d who o se to be the u n ti ti e T uran ian c o u t ri e , r r li g

n o h n e n e e T e a ua ati n , ad o t b een alw ay s dw lli g th r . h y gr d lly

su an e m rim i whom e to all a ea anc e ppl t d o re p tv e trib es, th y pp r

n o t un o n n measu e a so e in em did h t d w , but i a great r b rb d th

se v es T e e e es us a s the In an s l . h y d sign at ed th ems lv Aryans, j t di

di scrimina ted th eir Ow n p eo p l e by the sam e app ell ation fr o m

5 0 He o o us 9 1 rt m s the an a er o f t s Arta ctes r d t 2 2 . A e bare , r df th hi y , , [ g

who w as o s ed a o w as the e so n w ho o n a e d a ema k w c the h i t l ft , p r rigi t r r hi h

P e s an s ado ed an d co n ve ed to us in ese e m s S n ce u i e r i pt y C y r , th t r , i J p t r u has ven the so ve e n o we to the P e s an s an d a m o n m en to o , gi r ig p r r i , g , y

O C us b ov e ow n A t o sse a sma e o an d yr , y rthr i g s y ages as we p ss ll t rrit ry , a u ed co m e et a n d ake o ssess o n o f th t r gg , , l us remo ve fro m this t p i

an o e be a m a n a t a d stan ce . e . T e e are man n ea our co n n es n d th r , tt r h r y r fi , y i d i By po sse ssin g on e Of these we sha ll be mo re admired by mo st men an t

Is right that those who hear r ule sho uld do so an d whe n sha ll w e have a

- f better Opportun ity than when we have the comman d of many natio n s an d o “ all Asia C yrus h avin heard these words a n d n o t a dmirin g the pro po , g , sal e e a e en ce , bad them do so ; but when he bade them he warn ed them to pr p r h “ , fo no t to u e but v f a e ca e m en s n f o m rth r l , to be ruled o er or th t d li t pri g r

de ca e co u n e s fo r i t m e an to o duce e xce li t tri , that it s n o t given o the sa l d pr l

en f u v n e s a n d men va an i n w ar 8 0 a the P e s a n s, e c e l t r it li t , th t r i p r i i g th ir

e o w ew e c ho se a e rr r, ithdr an d yie lded to the o pin io n o f C yrus ; an d th y r th r

to ve in a ba e n co u n d t o mman an o c u va e fe e a n s li rr try, an o c d th t lti t rtil pl i ,

an d be the s aves T l of o thers. E . ] C HAP T E R v . 4 3

t he r est o f the m ast ers Of t he In di an p en i n sula . In the Av est a

Occasi o nally we co m e acro ss Ary ans an d Aryan t erritori es .

T he Ac h aem enid es p rid ed t hemse lv es o n th eir bei ng n o t P e rsi an s

t al o A an s so ns Of A an s an d m er e ly son s o f P ersian s bu s ry , ry , , , ,

e the e es acco n to e o o us ere as al r eady rem a rk d , M d , rdi g H r d t , w

e a A rio i It oes n ot o o w o m s a the p r v io u sly c ll ed . d f ll fr thi th t

o ea the n am e eca use the s o i an M ed es w e re the on ly o n es t b r , b hi t r

o s t oo a c a m to . E v e n the was u n aw are th at th e r sep t , , l id l i it

“ he C auc asus who s ea an I an an o n ue sparse Ossites of t , p k r i t g , — a o I ro n A an s n es no e o se assum e the denomi n tion f . ry ig ifi bl th

v t he v e s o f t he Of o o the in en ui . a e e bo rn p ure bl d , g Wh t r di r ity

o in ac u a an d a t ea s o n a e idioms th ey em p l y , t lity l t rigi lly th y

Its a ec s a o a n o tw o c o mp o sed bu t o n e l angu age . di l t f ll p r b bly i t h l a r e rou s Of w hi c h o n e had spre ad fro m Af gh an ist an in t e g g p ,

d the N o . T O in ter a lia So ut h o v er the who l e E a st Iran an rth it , ,

f the Av es a o r the Baktrian w e the be l o nged the idio m O t , hil

e s a is to S ea w ea e ec s on o th er swaye d the W t, th t , p k ith gr t r pr i i ,

nd s a Suffi c e n a a are n o mean s or c o m ng Medi a a P e r i . i t d t by f th i

a O f e a T O u e the t o regard the Av esta ic Sp eec h s th at M di . j dg by

a to us s a ec n ee n ot av e nam es o f the M e des f amili r , thi di l t d h

e an T co ec radically diffe r ed fro m the P r si . his nj ture is con firme d by the fac t th at the huge i n sc ri pti on s whi ch Dari us Hy staspes

s O t e oc Of e s un , e ose in e s a o e had i nci ed n h r k B hi t lik th P r i Pr p r ,

e o s d in old e s an n ew Su s an and s h av e b e n comp e P r i , i , As yri an

n ues H ad the c u en an ua e Of or Babylo n ian to g . rr t l g g M edi a been

o s t ota l ly o th e r than the Persian , he w uld have su b tit ute d the l att e r

o r he assum o n a the seco n Of the an ua s by the f o rm e r . F t pti th t d l g ge

n is o un e on m sa e en s o n It is in q uesti on was M edia gr d d i ppr h i .

f s n o s n l a t assuredly the l an guage o Su ia a , m t i tim ate y ki n to he

a i c ew se n sc o n s a re ese v e in two E l mit e , n whi h lik i i ri pti p r r d h a e s n e mo e c a c an t e o e . N o w is u e di l c t , o r ar h i th th r it q it .

’ s e a the a o n e s Of e a su u a e b the A an s po sibl th t b rigi M di , bj g t d y ry ,

em ploy ed a l an guage o f the sam e family w ith the E lamite ; but in the tim e o f the Ac h aem e n id es an d the Aryan su p re mac y it w a s

D r Hiibschm an n co n bu es a d sse a o n o n e an ua e t o h ( . tri t i rt ti th ir l g g t e

ru ri ss f ra s i — R G d I i che P hilolo e T . n de n n g . ] E 4 4 T HE R E LIGION OF T HE IR AN IAN P OP L E S.

un ues n a n ot h o n z s f h c q tio bly t e rec g i e d p e ech O t e oun try . T he

o s A n T n am e o f h s d mi n ation o f M e dia wa ry a . he s t e v a t

o m e us m a es m en on an d some m aj ority Of ki ngs f who H ro do t k ti ,

O s an un e o m nsc ons o t o o f w hic h rec ur in the ld Per i c if r i ripti , g

’ e O rt s a em s to e x a n the n am es esen e p r ov this . pp e tt pt pl i pr t d by Kt esias (in lieu Of th ose Of H e ro d otus) by m ean s Of the

S h - ca e e an m u s es e all the n en u usi an , i . a , t e so ll d M di , t , d pit i g ity e x m be re ck on ed aborti ve p en d ed o ve r th e , .

In r e fe ren c e t o religi on all Iranians co n stitu ted a r ea l

— u a c n s o un ity w e leav e o t o f c ou t p re umably l cal p ec uliariti es, a lth o ugh there is littl e abou t them whic h w e kn ow w ith abso l ute

An d in n n o f u o an in ce rtitu d e . a tiqu ity , u ity faith us ally g es h d

an w u n o m O f an ua e . T e all ad ed n o t h d ith if r ity l g g h y o p t , if

i h o ca ons . with ut modifi ti , t e Maz dayasna Creed Au ram az da is

o a u s an d his succ esso s s in th v t t D ri r , a e A esta , he Supreme

e the C ea o Of all n D ity , r t r , o tw ith stan din g th e ir perp etual v ene ration alo ng with Him Of l o ca l div i n ities in p u rsuance Of oc a a on . An d o so ev e C us an d K mb a l l tr diti h w r yr a y ses, s con

ro rs Of n m n on s v e s q ue alie do i i , m ay ha hap ed th eir C h ur ch

c e e a re n o oun s to w a an he u p oli y , th r gr d rr t t s pposition that

e w e e n ot a o e s o f az a The an a e n s th y r d r r M d . M agi s, M dia ep t

o o u o o acc rding to H e r dot s, were f r b th the nationalitie s the sole an d legitimate lead ers Of the c ult us an d the guardian s Of religi o us usage . Without th em no sac rifi c i al rite co uld be validly p erfo rm ed . Thi s cl early indicat es th at in thi s resp ec t the

M edian s were n ot distingu i shed fro m the P er sian s . In thi s — r ega rd th ey w er e differen tiate d from the oth er Ira nian s a t l east

om hose n w om the Av e s a o n a Am o n h fr t amo g h t rigi ted . g t e a e the sac r o a c as re s At a r cm s r fi r - l tt r e d t l l s a tyl ed h v , o e p ri ests, a s n s m e C d e ig ation whic h Stra bo till t with in ap adocia . T he n am e Of the Magi in the sen se o f p ri e sts does n ot Oc cur in the ” A vesta . Th n o v n i e preval e ce, h w e e r , ev e n M e dia Of the

5 2 The o n ssa e a sm z 5 S e e 4 e e i u ly pa g , Y 6 , 7 ( pi g l , 6 , wh r t i s s ppo sed to be foun d mus e n e e ed ffe en Se th M o n a O r t b i t rpr t di r tly. e e ogr ph ve d c

’ Ou dhezd va n t A v sta lz e , b . 8 .

' M ill s ve s o he a sa is a r i n of t p s ge dmittedly based on the P ahlavi glo ss. ‘ v R g. J

4 6 T HE R E LIG ION OF T HE I R AN IAN P E OP LE S

u o the A an is y et far from s bstan tiated . Ary anem Vaej , ry st m -la n d is ec e n o t a anc u re on n w an n e , d id dly f if l gi , o t ithst di g

d t o he o s o s h r a d that l atterly , an al so t gl s at r of t e F a g r , it

c me e n an h n z be a a l ge d ary l d , t e r e de vo us o f Ahu ra M az da . — Y ma an d Zarathushtra in o e o a a a se It is i , th r w rds, p r di . a tf e ea n and v ery real coun y wh e r the w th e r is u e n d urable ,

a n whi ch o n that acc oun t app e rs to h ave been aban don ed Of m e .

Subseq uen tly the ph an tasy Of latt e r -day gen e rati on s c am e to

o na too o u w e are un a e v e its gl rify it . Var e , , th gh bl to rify

is s n es site , as m uch or a li t tl e imagi nary as the a nc i en t c ou tri

s o f n n c es figuring in the military an n al E gyptian an d Assyri a p ri ,

c is bsc t o s o e e e the sit uation Of whi h O ur e u . N o r is it t b r l gated to the dom ai n o f the un r eal b ecau se it was the th eatre

Th o n d Az a a or in a case Of the legen ds Of raet n a a i D h k a. F th t

a t o w e e a m ca c w e e ano e assa e oc a e s B be l , o . r ythi l ity , h r th r p g l t

’ o f a u do Az i D ahak a s abode . An d how m an y m yth s n tiq ity not all ude to ac tual and ex tan t plac e s ? The ex plan a tion ab ov e

a a en re fe rred to seem s to me n o t so un tenabl e . The p p r t

, ano m aly with whic h the autho r n o w an d again spri ngs fro m

e o n e en d Of the l an d to an o the r c o n firms m e in thi s hy poth sis.

w o e a s e Did w e but refl ec t on the regi on s hose situ ati n is st bli h d , we should get a c l ear n o tio n Of the gra d ua l expansion Of the nati on I ssu in from Airy an em Vaejo w h e re colon iz ati on was , g ,

” the A an s se e in the eso a e Su hdha or fi rst sought , ry ttl d l t g ,

n an d o ess o n wa to the n e ou n M ar iana Sogdia a, pr gr rd ighb ri g g M m the as n am to a a th A e a o f the and N isaea , fr o l t ed H r ain , e r i

e nd mo e n e en ce t V k a w i o a Gr ek s a d r H ra t, th o a eret , hi ch s p r b bly

n d to H arakhr i i th Kab ul , a a t , e mo d e r n H elmen d. B et ween whiles se ttl emen ts w e re attemp ted in t he N o rth e rn H y rk an ia a d the a ven u e s had w an e o u R a n d t r r d r ed f rth p to agh .

N x ow t m the u n d e t foll , o o it n ide tifi e Va ren a an d C hakhra

( conj ec t u rally both lay so m ewh e re in the v ic i n ity o f the

N ote that here w e have Obviously to deal with a C o lony ; the Arya n lan d is ca ed n o t Su hdha but ava w c is in Su h h T c ll g , G hi h g d a . he chapter o n tai n s mo e s m a e r i il r xpressio n s .

5 5 Nisaea is sa d to l e e w e n Bakh h an b e d i M t. i i t d ouru . Literally this i s n o

“ c ec M a It no ca e a it was co on z ed b e m n s om o orr t, y t indi t th t l i y igra t fr b th ? C HAP T E R V. 4 7

C as an Sea the Ha ta n u in th - e a d p i ) , p Hi d e South ast, n R agha , w c a e a lan Of n m n h m hi h l tt r , d i cle e t c old , must ave oc c upi ed o re

n n . h e o rth er l a titu des Be that as it m a y , t e documen t the ditor

Of the F a rga rd employ ed to his in struc tiv e en d bears e v ery trac e

Of a an h c o the h o ry tiq u ity . It ex hibit s t e geographi al h oriz on f o a n i s H s I n n o o o ex en rigin l autho r i t en tire ty . i ra ia w rld d es n t t d

e n d u e u of ese m s o . e a an e s a w e e s a o s e b y d M di P r i r it t t id th li it , H ISTOR Y

T he abo ve expo sition de rive s co rrobo rati o n from the records

Of t he w ars of the Assyrian kings . Sev e ra l times they ma d e n u s n a d t h a o an co n s f r n i c r io s, n p ri o r o t e B by l ni q ue ro r , a i to

T o h . o n ot c m e v Media h ugh th ey did o pl te ly erthrow it , t ey pursue d the Obj ec t Of t e r ro ri z ing the po p ul ac e by ceaseless

n n d o raids a d p redato ry in roa d s, a th e re f unde d spo ra dic colo n ies.

N ow w ell n igh all the names o f the M edi an l o caliti es an d

e n n a n n - Ar n n a ou m a trib s they m e tio h v e a o ya ri g b t th e , t an y

a e h n r n I T s ev ences h h u r t till t e reig o f Sa ago I . hi id t at t e b lk

o f th n u C . had n ot esse e Aryan s befo re the eighth c e t ry B . , pr d

o w so f r to h s w coun e s a exc e ons f r ard a t e we t . Still e e n t r tr y p ti .

In ne ar prop in q uity to the east ern bo rd e r o f Assyria t he coun try

i i o h n f P é é S n f a a to av e we r t e cla o ar ua is pok e o , w hic h ppe r h d lt e f a O h a e e e the ast O E l m at the time f Sen ac erib. P erh p s th y w r

s an u th a a ss an s u se P er i s, tho gh e n am e might e qu lly be n A yri di g i f r th P rtha as r n In t n na s o f Salaman assar o e a v o Pa rthia s . he a l

II n n c u s f a v c o ov e a c e a n i th en t ry B . C he r elate o i t ry r rt i

‘ i Art asa r who v n t f r om P a réua é an d s ea s Of a nc e li e d o a fr , p k p ri o f Hubu shka n o w c a e a nd a n D atan af o n am es , ll d D t a , a ag i B th

re ce a n A y n T i l ie s r II nam es a s the o Of a a at a I . rt i ly r . g p , l rd

Ku mm ukh i Ko m f t s a Kushta s i in , , e . , m agen e , a r in he w e t , p , whic h unc outh e x p re ssio n w e r ecogn iz e the un mistakable Vishtas

a . S r on II c a u e a w p a ag . p t r s in M an D ay a ukku , hic h wo rd he

s o n ame t n av d a c on sid e r a pr pe r , bu w hic h sig ifi es a landgr e hy u ka .

A simil ar Ove rsight w e disco v er in H e rodo tus who c alls the

“ B ack Obe i sk n e 1 71 s e 1 61 an d 1 77 B A a n i s mea n e e b l l , li q , , . y ry t h r y ” n o m ea ns P e m - A an T e e w e e a so A an o r In do - e man Sc thi r ry . h r r l ry G r y a n s w ose an ua e w as e v d n ak n a to the Ira n a n T he na o f h l g g i e tly i p rtly i . me the c un of Khu ushka s u c a o try b ounds q ite S ythi n . 4 8 T HE R EL IG Io N O F THE i R ANIAN P E OP LE S.

oun e f th an n i k e F n f d r O e M edi Mo archy D e o s. i ally , Ash ura b n a anc e u to P ti h i P t ld idda d v d p a sc ar a , a usharra , the o Pe rsian

P h ri nd e a on h atis uva , a ther w ged w ar two ru lers whom e den o m t E a nd Si r arn a a s in a es p rn a a te p , n me in w hic h occur t he

Zara hushtrian ea o f ra mz the B k i h t id f , a tr an he a ren a , t e sac red

loria . C o n se u e n the an s n s g q tly , Ary , though se ttl ed i the ea t an d n a ea to av but e s o rth , pp r h e tardily p r ogre sse d to the w t n d so u o r on s f I n t nc a th p ti o ra , till a last th ey gr ew in p u i ssa e en u to es a s an em o gh t bli h pir e .

c n to an an c e n a o n a e A c o rdi g i t tr diti av ilable to the Gr e k s,

Baktria was e v ou s to the o u n n o f the e n e em , p r i f di g M dia h g ony , a po werf ul prin c ip a lity with a tole rably a dv anc e d c i viliz ation.

It i s h a rd to ac count a s hi sto ry a traditi on whic h so und s highly

m o a e and c ha b t n . i pr b bl w hi h s u a sle de r ba si s H owev e r , it i s p erh ap s n ot a ltoge th e r gro undl ess a nd is c ap abl e Ofbein g susta in ed by t he c ir c umstanc e th at the Aryan at fir st bet oo k him self to

Baktria an d the a dj oi n in g distric t s bef o re Media an d P e rsi a o wne him o v e o nc e the x o h ew d rl rd . Si e pl ratio n s of t e p ast f y ear s the re m ot e a n tiqui ty o f c u ltu re ha s b een mo re an d m o r e

s e an d e e is a to u e m oss e tabli sh d , th r litt l e warr n t rg the i p ibility

Of such domin ati o n h er e an d at such an obsc ure p e ri o d Of the pa st . An un di spu t ed p re ced en ce Ov e r o th e r ea ste r n pri ncip ali tie s is acco rde d to Baktria in the Iran i an a n d In di an so ur c e s

w t n B ette r d a t a i tness o the ex i st enc e o f the M edi an dy a sty ,

u w e a re n o t e t u As n a ov e D eiok e s tho gh l f m c h detail . o t ed b , , to w m e o o us asc es t he o un n O f the e m e i s i h o H r d t rib f di g p ir , n all o a bu t the e Of t he a n a v e T he o e n am es p r b bility titl l dgr . th r

s e s P hra o t an d K ax r ar o s whi ch he pec ifi , es y a e s, e g od P er ian

nd a re am a to us u the n i s f On es, a f ili r thro gh i script on o the

Ach ae m en ides . A r ev o lu tio n a ry u nde r Dari u s c laim s d e scent

h ha t K x re An o i a from U vak s s ar ( y a a s) th e r , a M e d e , s c lle d

F rav ertes an d n am es m se Khshathrita w e O v ou s he is , hi lf , hil b i ly 58 r a i s n d e sign at ed Kashta itu p ri nce Of M e di n a n A syri an fragme t .

“ 7 C o m m B ab lon i sch -Ai s resche eschic ht e 2 63 p . y y y G , p . . 5 5 I n a n o e Ass an ex he is ca e ow n - ba ff Of Karkassi an d w th r y ri t t ll d t ili , ith - i ff m m him i en io ne d M mi iar u he o wn ba o f the M e e s. C o s m t a t s , t t il d p , y - s . . d e . B b l on . As r esc hi c hte . 334 se a n es c a . 335 no e 1 a y y G , p , q , p i lly p , t C HAP T E R v. 4 9

e suma Khshathri ta wa s he s m e e Of a Pr bly , , t l a t legiti at rul r M edi ,

and A st a es w o m N abu naid the a s au c a o f e y g , h , l t to r t Bab l ,

u s Ishtuv e u a Sc an r K mm ri n su e d b g , ythi o i e a u rp r .

It i s e n e no wn st s s n u C u s d fi it ly k th at A y age wa va q i sh ed by yr ,

and a hi s o wn a m e v e him he e s an c on u e o th t r y d l i red up to t P r i q r r .

With C yr u s the sto c k o f the Per sian s in the fir st half o fthe six th

cen u B C a ssume a am ou n o we . T he e s an n as s t ry . d p r t p r P r i dy t ,

who a e H akham an i sh a e an ces o we e nown as the , ft r y , th ir t r , r k

Ach me nidés w e e wo u see m no w un e the sub ec ae , r , it ld , till d r j

ti on o f the M edian ru l er s But whil e the owe r o f the Me d es , p

rapidly declin ed on accoun t Of the i ncu rsio n s and occasional

o f h c n s a A an an s a n om g vernmen t o t e S ythi a , h rdly ry c l h ili g fr

t e N o t s n o s ncrea sed S nc e the h rth , he Per ia might c n t an tly i . i

f h is o i s s d e s f E am time O C is p (T pe ) th ey p o ssesse themselv o l ,

which had previou sly rec eived from Asurban ipal its coup- de

ra ce an d en c e o a a ssum e erferen c e the s e Of g , th f rw rd d , by p , tyl 59 e f n n s princ s O A z an , a t the same tim e that th ey were the rege t o f e s a a s w e - C u s the ea seco n o f t he n ame the P r i ll , yr G r t , d , 60 a o n to o o s s n o f n s third c c rdi g s me auth riti es, w a the fir t ki g ki g o f ers an nea ‘ h o n he o ma e o f all P i li ge , w o , n t c on te t with t h g

n o s on Of his Iran i an ati ns, an nex ed Lydia to the Asiatic posses i s

a d e u i o f e s empire , n r d ced by h s v ic to ri u s arm s t he wh ole o W t

A sia The soverei n ty remai ned from this time in the h an ds o f , g the Ac emen es But a e the ea Of Kamb ses I I the so n ha id , ft r d th y , o he C us an d Of the seu - merdes a and Of f t Grea t yr p do S , B ardi ,

m t n h a a us G au a a , the M agia , t e dyn sty w a s tr nsferr ed with Dari ,

D ara sh son Of H st s s r Vish as a t t e oun e vu , y a p e o t p , o h y g r

anc o e t an onc e the succ e sso to the on e was br h , M r h r thr

59 I n m a e a n z an— An ian e den 1 89 4 I ave y p p r on Het l n d A ( L y , ) h endeavoured to establish that An z an o r An san here signifie s the part Of E l am

la t f i we k n a a he i n which y he capital o Susa . I t s ll own th t this city w s t

avo u a f rite residence of P ersian mon rchs. 60 ' N ol eke h e H 7 1 1 . I nk a He o o us d w o inf rs this fro m erod . , thi th t r d t

C us a s em pre sents as on e the gen ealogies Of X erxes and of yr , an d p l ce th both

' ’ k his A u shtz e z u r P e rsi sche n G esc hz cht e by mista e on e after the other . See f 1 u a n E s ve s on p , 5 . [These valuable essays have been contrib ted in n gli h r i — to the E n c clo ce di a Brit ann i ca . T R y p , ] IA S 50 T HE R E LIG ION OF T HE I R AN N P E OP LE . not a lin eal descen dan t but a distan t ki n sman Of the prec edi ng sov e e n an d o n e who e u oo he o r ig , wad d , thro gh bl d , to t scept r.

T s o m a e e m e o we er e s e its bad o v e n en hi f r id bl pir , h v , d pit g r m t,

u not so so n a e a n eces ha wo ld o h v f ll e to pi , d the gen ius o f the

en e a A e xan e t o co w a C u s o r a ar us son of G r l l d r m ith yr D i ,

Vishtas a an d the ane es Of e s an m Of w p , l P r i an hood , hic h

us oas ed a e had eac e far and w e not een D ari b t th t th y r h d id , b

“ c ommitted t o the ch arge Of an i ncomp eten t and vainglorious

e s o who to us n m u s to die on a d p t , , o p illa i o the battlefi eld, w s assassinated by on e Of his o wn satraps With his fall com

enc ed a n ew era not on for the e o e at a e but e se m , ly p pl l rg , lik wi for the religion he had prof essed . T he alien hegem ony was n ot

u to e n a e a It na s a c e wa s nau u a e pr opiti o s th tiv f ith . s re i s n i g r t d w e se f the a n e c a a n d ith th ri o P rthia h ous , whi h w s Ir n ia . An

u e a n u u n thi s r eligio s r v iv l w as c o s mated d er the Sassa nides.

ut a es ou s e the r v i f our s s a B th t li t id p e n ce o p re en t re e rc h . The

s o ca o u n e w e av e es n e an d as ur O e e hi t ri l tli h p r e t d , which w o bj ctiv , mu st suffice fo r a backgro un d to the e vo lution of Zarathush

trian religion down to Alexander. But b e fo re we embark

n the a er ex os on o l tt p iti , w e have to examin e the soil i n to which — the e on s uc oo s to n u e to ut ffe en n r ligi tr k r t i q ir ( p it di r tly ) o , w a an e r o o s was su e h t t i r w r hip it p rposed . C HAP T E R VI.

THE EAST IR A IA N N R ELIGIO N .

Of the e g on out o f w c Zara thu shtria nism was e v e r li i hi h ol v d ,

o r at eas w ic su e se e w e a r l t h h it p r d d , e le ft n eith er o rigi n al

eco s no r ec ac n An r rd dir t cou ts. d y e t it i s p ossibl e to p icture t o

o u se ve s its ea u es c o l oca n fo r c m r l f t r , l ti g o pari so n the r eligi ou s con ceptions and u ssges o f the c ogn ate tribes an d e stabli shi ng

’ e c om m . - - th ir on trait s T he Iran i an s n e x t Of kin in r eligi o n is the In an o di . B th a re the two eno rmou s ramific ation s o f a p eo ple w hi ch distingui sh ed it self fro m i ts n eighbour s by the appellation

Of A an e o en n it s su e o to h n ry b t k i g p ri rity th em . T e la gu age s whi ch the two p eop les spo k e b ear c lo ser a ffi n ity th an an y o th er s

O f Ary O-E u r op ean o r In dO - G ermanic family Of lan guages to w c e o n s a w e o hi h th y bel g, e pe ci lly ith re f re nc e t th eir p rimiti v e

s uc u e. amm a a nd o c u o n tr t r G r r v ab l ary , phrase logy a d decle n s on ac co o a e i , rd t d gree which co mpel s us t o d e ri v e th em fro m o n e and th sam e n u on u e e e . a tiq t g Indians and Iranians, then , empl o ye d O f y ore o ne language whic h may b est be c hri st en e d

A n o r e u h e the Ea ry a , , if the t rm sh o ld co ve r t e wh ol f amily , s t

Iranian An d ec ow s a e a t on e t m e we in . it dir tly foll th t th y i d lt

mme a v c n n a in the se - sam e o ca a nd c o m ose i di te i i ity , y , lf l lity , p d

n t n u e but o n e n ation . Where thi s has b ee n . w e need o i q ir

ll n e u e v e e en a vanc e and h ere . A ma ne r Of c o nj c t r s h a b d d

n e voc a e but n t on e ha n w w o n un v e sal c on c u e c . ad t d , o s till o i r rr

W e would h ave had t o be sa tisfi ed with the an sw er so mewhere i n As u fo r the e w c som e ave en un c a e ia , b t th o ry hi h h i t d

h r ea o n B t fo u t e o l m i s Of su o d na e o f t e E u op n rigi . u r s h p r b e b r i t

d In an a ~ sign ificance . Suffic e it to know th at Iran ian an di h ve

n been o ne f olk . Thi s po st ul at e will el uc idat e the striki g harmon y in th eir to ne Of religious thought an d will h e l p us ex hibit the sali e nt c ha rac t eri sti cs Of th eir common c r eed . so far as the v estiges the re of bequeathed to us render the t ask feasibl e . It is no t E ES 52 THE R E LIG ION O F T HE i R ANIAN P OP L .

and to ro germane t o o ur purpose to retrograd e still backward p w c c om e en e poun d the question wh e th er the entir e rac e hi h pr h d d n s u e the Asiati c or E a st I ran ian a n d kin dre d peo pl es c o tit t d

s a whilom a u nity not lingui stic alo n e but religiou s w ell . i Bu t fi rst Of all we stan d fac e to fac e w ith the suggestion , w h ch seeks to asc ertainif wh ate v er O f r eligiou s ba si s the two peo pl es sha re in c o mmo n can no t be l o ok ed u po n as the con sequen c e O f a

n a i s as co n c e s and cus om s w c r ecip roc al i terco ur se, th t , p t t hi h

e o An d as a ma e Of ac th ey adopted the one fro m th th er . tt r f t this assump tio n has b een mad e to explai n all the i n stan ces of

n a nd in the na e O f e e d c o n son anc e i mytho logy c ult , m s d iti s an

u h nu a esu s o f the s enc e Of com a ve rites, an d th s t e g tory r lt ci par ti

o d t h w u e religi n an myth ology are d emonstrat ed , e h ol e struc t r

e rec te d by the l atter w ith so muc h i ngen uity and erudition

n e c a O c rumbling to the grou d . So und stric tur s these pable f

d emo n stra ting the e x trav aganc e O f the c o mpa rativ e me thod and

the v indi catio n O f o the r m etho ds o f exp osition , which l a tt e r in

a c s s n man y a e trike the right n ail o the hea d .

It is a o a th n w eo a s n o ex ac pity , h wev er , th t e e th ry f ll i t tly

the same i nsula rity as the Olde r on e an d stultifi es itself by its

x a an n n a o ow n is out e tr vag ce . H owever that may be i ge er l , b rr i g

Of the q uestion in our pa rtic ular i nstan ce . It may be urged t he Irania ns an d th e Indian s were somethi ng mo re th an cognate they

c c resided in the lo sest p rox imity . Th eir boun d s m erge d in to ea h

us a ff n s T h oth e r at the In d . Afgh n i stan a o rds a apt illu tration . e

language Of this c oun try is Pashtu W e are j ustified to n umb er

it among the Iran ian dialec t s ; an d y et it so aboun ds with

In dian ingredien ts that man y a scholar has set it down as an

t r In dian dial ec t , o r a any ate an indepen dent tongue very n early

aki n to the Iranian .

o f a a a What holds g o d o l ngu ge, m y n ot that have been tr ue o f

religi on in the earlier cen t u ri es ? T h er e is n o thi ng i ntri nsica lly

to m ta e a a n s th oss . But ili t g i t e p ibility ac tually it is p recl ud ed .

TO i n dic a te the most importan t Obj ectio n s alo ne The c ommon

’ a s e o o m he e u tand n t h tr it th y di sc l se , fr t r ligio s s poin t , are o Of t e

essenc e at least th ey h ave no beari ng o n the mo re p romi nent

T O F T I R A IAN E O E S 54 HE R E LIG I N O HE . N P P L .

ma i m n o i h a u t h Ya n a H ao s e ti ned , n t e later ddend m to e s 6 1 H aptcm gha iti we simultaneou sly com e u po n the Athar van s o r

“ ” F e - es s who come o m a a All s en s to m a e on e ir p ri t fr f r , thi t d k suSpic io us a s t o the So ma- H ao ma doc trin e an d as to the cult o f

e n the e c o f the E as A an e oc It is n u a e it b i g r li t ry p h , i d bit bl th a t the E ast Aryans were ac q uai nt ed with an immo rtali z i n g

n fo r fi nd m n t I n a s a n d i e ua t ra dri k , w e it a o g he ra i n , it s q lly c o t ld A n o r In - an a T he m s an d eable t he O rya do G e rm i c ge . yth c s n r c d e sa ust om un der c o sid e ration a e at On e anc i en t an un i v r l .

T e ves es c an be ace ev en to the n o n - A ans I am h ir tig tr d ry , speaking only Of the p ec uli a r shap e w ith whic h th ey are inv este d

- a la tr a n d s o m I a m nc n e to set in the Soma H aom i , a thi f r i li d

ow n a s com a a v e a e A a n I am n o t Of O n o n a d p r ti ly l t r . g i , pi i th t

a h o mo ec m th V In a s the Iran ian s dopt e d t e Ha dir t fro e e dic di n , “ ” a nd th at the Atha rvan s who came fr o m a far pro c eeded from the Oppo site ban k O f the Indu s. I t w e re then n ot so funda me a v n n it n t lly di e rge t i s agreem en t with So ma , n o r w ould it

av e n ev o v n n I n in s h bee l ed 8 0 i n d epe den tly i ran . A d tha t c a e

' e a n d T a a it w e r no t e sy to differe ti ate it fro m In dra an w hstr . In

- all p robability the p aren t l an d Of the H ao ma - Soma wo r ship has

o be u h n a e e t so ght on t e Ira i n ri ver Harakhvaiti, w h n c it would

ss e n e se . In th n di mi at it lf east , n o rth , an d w est w a rd e ame

Sa r a en w s e h e V e c I n an on asv ti, th , hi c h wa b stowed by t di di s the i n v isible stream b e t we en th e Ind us and th e G ang es and on the an e o n e b ks o f w hi c h th y rigi a lly settl ed , w would h av e to l o ok fo r a r emi ni scence o f the holy rive r in wh ose v i c in ity the

6 2 p eculiar c ult arose .

W e n ow pass o n to gi v e a conspectus of the re ligion o f

h e a e In an s and I an a ns. the East Iranians, Of t e y e t ins par t di r i If th ey had still clung to a goodly n u mber Of animistic id eas

s n was dic idedl o e s c . a nd usages, n everth eles th eir religi o y p lyth i ti

The b e in gs th ey i nvoked th e y addresse d by a vari ety o f hon orifi c — — d va h s s Asu a epithets The c elestials ( deva ae ) , t e pirit ( r

“ 1 a a 4 Y sn , 2 , 5 . ‘ 2 ’ co n ec u es Vedcschc M tll olo i e I . This coincides with Hillebran dt s j t r , y g ,

e e . 1 00. But all his hypotheses cannot be acc pt d C HAP TE R v1 . 55

— a t ffl n on o l tdIS en sers bha a ba ha Ah u r ) , he a ue t d or s r o p ( g , g , — a a t a a f ba the e e a a a z t . O e he g ) , rev r d (y j y ) th se appellatio n s t

first two are Of the most fr equ en t o cc urren ce in bo th t he c r eed s ; the last two are p erhap s m o re in v ogue in on e c l an

an the e T f ese d eva an d bha a w th o th r . wo o th , g , e re curren t

e E s I an o h ev n prior to the a t ran i p eri d , t e first being v e ry

en e a the sec on a t eas am on the S av e e A g r l , d l t g l p opl . sura h its c u e a in t he O d N o se Asen as o nt rp rt l r , while Yajata is a con gene r Of the G reek 671 0 9 .

T h n w n a e- o s n d the sa a e div i ities ere t ur g d , a g city an d sc ien c e

w m en c e em mu s a een a en with hic h r dit e d th t h ve b t k , to a large

o r c r so o f su e n u w s o m o m easu re , f so r ery o a rt p r at ral i d not t be

a s c a n a cq uire d in the w y of o rdinary meditation , a pe i l di vi e en do wm en t whic h n one bu t the el ec t o f h u man ity sh ared w ith the h eaven ly ex i st en ces Bu t wh en th ese i ntelligenc es are c redit — ed with a ben efi c en t gov e rn m en t ( suksha tm hukhsha tk ra ) — - sa osha ha z a osha e e n s and are styl ed self will ed ( j ) , th r i re id es

- the ge rm O f a b eli ef in a defi n it ely o rdai n e d w o rld .

h a of the su n a wo s an seven SU r s A t t e h e d p er l rld t d p eme spirit .

And it i s n o t with o ut rea son th at the se ve n Adity as of India are th ought to an swer to as m an y Amesha Spe ntas of Iran

W e sa n o t w o u eason ecause the u e em a n s con s a y ith t r b fig r r i t n t , notw ith standing the Obj ec tion that at tim es mo r e th an the well

- en on u c are ec on ed an d k nown se v en m ti ed by Pl tar h r k , that all the d eities recogn iz ed as Adityas in the aggregat e t ranscen d the

n n u m n ce a ac es to n umb er. A e ormo s i porta tt h this sac red

T o s e ur c n umb er in bo th the r eligion s . ill u trat o l aim by a few

ex s th In n l out Of n um erous ampl e , e dia eq ua ly with the Persi an

v es the e es al s e e n o sev en co n n n s th d a di id t rr tri p h r i t ti e t , e w ip s

f he n e he shwa as h o t o , t Ke r ot t e o th er seven sac red ri ve r s which are n ot to be di s tinguish ed from the s e ven trib utari es o f the S sva seve sac ed m n s e s Sa tars i h ara ti ; n r i tr l ( p h ) oft e Indian s, whom the Iran i an depi c te d in the seven stars Of Ur sa M aj o r

t r n an d e s c a a n n (Hap oi e ga) , div rse ymboli al , ritu l oper tio s i which

n c s a a n he n m o the umb er re ur again and g i . T u ber is b th anc ien t

nd m v n es w e ous s nc b h a pri e al , i v ted ith r ligi a tity y both , It as 56 T HE R E I IO OF T HE L G N IR AN IAN P E OP LE S.

it s ro totype aga in in the c elestial w orld The Zarathushtrian p ,

e o me s a de t o the n um e r s m s s n c us ve o f r f r r d d b r thei upre e pirit , i l i

a az a but s u an o f Ah u r M d , im lt e usly rep lac ed a c o uple o them by

u s ee n t th others, th k pi g o e o riginal fi ure T he I ndi ans st y le d g , th em the son s o f Aditi but rec kone d among them likewi se

Varuna and ra and A aman a t a n ces Mit ry , nd filled he r em i ing pl a at easu e m os b p e so n c a on of a s ac on s N ow pl r tly y r ifi ti b tr ti , it

en s t a a na r h app h t V ru , M it a, and Aryaman are p rec i sely div i n ities o f a catego ry o th e r than the one whi c h appertai n s specially to the Vedic my tho logy and whi ch a re r eve red m ost in the Vedic

o Va una at an e s a c n n peri d . r , y rat , take m o re ft er a Semiti th a a

A an od In his ca ac o f so ve e n an d o o f all Sam a ry g , p ity r ig l rd ( r j ) an d con trolle r o f the m o ra l sy stem of t he w orld is he the dis

c o u ss s u he is at he p enser of pre i s ble ing , b t t same time feared as the j udge o f all tran sgressions which are brought to his

we e c n c e a e e em a n o m t he e es o f k n owle dge , h o v r o l d th y r i fr y

. o e I n an a is nc a l th av e O others T th ra i , Mithr pri ip l y e eng r f

a and the e ou a e ua an o f e e o r u r v i olated f ith r d bt bl g rdi pl dg tr th , o

In the Ve c an thean the e is not in her c ompac t . di p d ity elemen t .

e es in the ac ou n and a s a n a u e - d i u Mitra rec d b kgr d , , t r go , s s p

I o s n i on unc n n a an d e . O n c o w V planted by dr th r ly j ti n ith a ru a .

s de rm dva she e a n s so with whom she fo rm a Dya d ( ) , r t i methin g

n A aman ea s a e a one in the R i - V da o fher impo rta ce . ry app r r r ly l g e

’ muc h Oft e ner in co mpan y Of Varuna an d Mitra o r with o ne o f

the s of the A a s b t them o r with one or m o r e o f re t dity , u most

d onc a s co mmo n ly w ith the two first n ame d , an e fo rmi ng an i n timate triad Mi tra and Aryam an are synonyms and properly

’ i n th sec on O en s i con note fr en d and bo som frie d , e d ft e t n the

‘ ense f en o f the e oom . 1 a a vv no s o fri d brid gr } r p y d s, and thi s s n ca on is e e o in the Ve a and h e ig ifi ti y i ld d b th d t e Av sta .

Acco rdi ngly there IS adeq uate groun d to claim the in clusi o n o f the thr ee amon g the seven high est in the E ast Ary an p eriod .

The Zarathushtrian reform e rs elevat ed o the rs to the ir po sition

5 3 R i - a V I Ber i ne R eli i on Vedi u III 8 a d n Ved I 38 4 a e . 9 n e g , . , . g g , g q , , ot

to . 1 0 Th Av s a f f the od is a he Ve fo m n 2 . e e t o m o M d be p [ r g ithr , t ic r i g a —T Mitr . R . ] C HAP T E R v1 . 57

and allotted to Mitra and Ary aman a place out side o f the seven .

a was h o en n o f um n a on us ac in the Mitr t e p t t div i ity l i ti , thr t b k

a c o u s n e w n e the u a e e s a G thi peri d , b t o i t rt i d with pop l r b li f th t

in a sub sequent age he wa s o f n e cessity rei nstated amo ng . the

h r n Ya a is ffi w a s t e en an d Zarat usht ia z tas. H O c e it o b fri d

u in an d he w as as w e saw o ec o succour the fa ith f l fi ght , , , pr t t r

and us c e A an w ose esen ce the a e o f veracity j ti . ryam , h p r fr t r

he n m e ea s u s t o su m se n ity d esid era te , p e rhap s w as, as t a l d r i ,

us f the an na on the omo e o f e the guardi an gen i o Ary ti , pr t r th ir

os th c e e Of e e i n d e a s w e pr perity and e h ri sh r th ir f rt lity . A p rh p

V n h ce es a efl ex o f the n in a may de scry in aru a t e l ti l r ki g, Mitr

n n d in a an o f “ that o f the c on t u mac ious obility , a Ary m that a

o a o u ac l y l p p l e .

F o r V n o h c o f t E , th at ar un a belo ge d f t e y c l e he ast Aryan s

e o e ose o n a w e oun e o es s W e m a p ri d r p s ll f d d hy p th i . y leav e it

undec ided wh ethe r he was so ea rly a do red un de r that a ppell ati on

o r w h eth er this designation is still Old er an d is conn ec ted w ith

t he e anos T he s a e n v e h s th e o Gr ek U r . fir t lt r ati a e w ight f

e o a t W e the so n great r pr b bili y . e b li ev e th a t per ifi ed abstrac tion

which passes u n d er the n am e o f Var una in the Vedi c tim es is

mo e mev n h ons e e V c or t r p ri al th a t e religi , ith r edi Ave s a ic . So it s

en e o h o abs c a m ng t e Iran ian s is t l erably e x plicabl e . Suc h a s e m

brac ed the Zarathu shtrian c ree d w ere una bl e to plac e ano ther

su eme e in ux a o s on az a A u h o m p r d ity j t p iti with M d h ra , t e n i sci en t

A u a In th n ew sc em e Va un is s e s . e a u e e od o h r h r p r d d by a g , wh

is his e ua in seve a es ec s an d w ho s m la to him i q l r l r p t , , i i rly , s

A u a A u a r l Va n am n h r ( s ra ) p exce len ce . ru a o g the In dian s was so i n tim at e ly assoc i at ed with the e thi cal a nd ph en om enal wo rld

( whi ch th ey d en o te d by the wo rd Tta ) th at he to a c ertain e x t en t

o n th e o m u o n c i c ides w ith e l att r , s ch s th at o t with out a Show o f

son is he c a ac er z e a n ca n o f rm ea e so o . An a o ou s r h r t i d p r ifi ti fi l g ly ,

az a is as oo as en ca w As a the an an M d g d id ti l ith h , Ir i parallel o f

rta whom the Zarathusht rian s have al so in a mann er erso nifi ed , p .

A a n as a is a w Va g i , Mitr ssoc iated ith runa in the Veda so , 8 ” 58 T HE R E L IG ION OF T HE IR AN IAN P E OP LE S too i s Mitra with Ah ura in the younger Av esta It is n eithe r proved nor p robable th at this Ahura is anoth e r be ing than Ah u ra

s r h su s ion Maz da . T here i eq ually meagre e vidence fo t e ppo it that the highest G od of Zarathushtrian - sy stem has supplanted

6 5 o o Dyaus (wh is c nspicuous by his ab sence amon g the P e rsian s) , but was n ot able to supe rsede the cel estial d eity Varuna . On

he co n a he uni e s in m se the im o ance o f o who t tr ry , t hi lf p rt b th

e m s c u s A B in mo as ec s ar many ti e rtly tyled sura . ut st p t

a a i i un so n V un is a mos Ahur Maz d s n i with a r a, Dyaus t

- - primeval n ature god datin g back to an t e E ast Ary an times.

n the Ve a h c u s a ac in th ma ut in the I d e oc pie pl e e dog , b

“ n non n . t liturgical ex erc itatio he has sunk i n t o e tity N o , ho v z A a s s n u s a e o m Va una we er , tha t M a da h ur i di ti g i h bl fr r

A o n o n of he Zarathu sht n sura ly by nam e . M az da is a c reati t ria

o s m r o th to h pr te tan ti s . But th ey a e to simil ar e o n e t e o the r

fo r bo th to be simultan eo u sly ado red and th us Varuna had to

n e o yi eld . Whe latte rly Mitra was t ran sferre d fr om th p p ul ar c to s a ee Z a u r o , o r d the ar th ht i n sch eme o f religi n , he c o uld n t rema n c on n Va b t u s San in the s i j oi ed with r una , u m t t d ame

6 ‘ I n the dua n umbe an in ff en l r d di er t cases.

a sn a I . Y , 1 1 .

M n o 8 B es . E . I . 1 99 T he s a u e has been ca ed [ ill t , , XXX ; t r J pit r ll

O muz d b the P e s a ns an d Amren ian s an d it ma be n en e he e as r y r i , y i t d d r , s a s are n ex men on ed bu wh can t r t ti , t o fail to be struck w ith the resembl an ce to the M a- Va u na of the R i Ved a P o deas we esen itr r g . ssibly both i re pr t to

- th c m se . T e o po r R . ]

a sn a II 1 1 . Y , .

a sht 1 0 1 1 3 Y , , ,

[This passage is remarkable a s sho win g the struggl es of the faithful with the unbe eve s M a M a an d A u a the ods co me to us for e li r y itr h r , high g , h lp w en the n a i h po i rd lifts up ts voice aloud, when the n ostril s Of the ho rses quiver when the strin gs o f the corn s whi stle an d sh oo t sharp arrows then t he brood o f tho se who se libatio ns are hated fall smitte n

' to the o n d w e a — u o n Ofi S B I . 1 E . II 8 T . gr , ith th ir h ir t r ( . . XX 4 R ]

’

A ur in H o d . I 1 1 e . 3 is he a sa é t ccu v f Z o f . , r , ti e o vs, n t o Dyau s Hero dotus mea n s to e x ess A a z pr hur M a da. "6 The v ew e e o o sed is advan ce b P van Bardke . a u s Asu ra i h r pp d y . Dy A lm ra Maz d a u n d d i e Asu m s Ha 1 8 lle , 8 5 . C HAPT E R VI. 59

relatio n to M az da whic h fo rm e rly he o c cupie d w ith r ega rd t o

6 7 V u a a r n .

R ec en tly the hyp oth esi s has been a ssail ed whi ch imputed to — the In do l ranian the l o an o f the sacred number se ve n from

- th e Sem ites, and which sought to e x pl ain the figure by a t e

e enc e to n o n m o e an the sun m oon and the fi v e an e s f r thi g r th , , pl t .

Va un a and A u a az a ? w as su ose to b t r ( h r M d ) pp d e he m oon ,

he s n t m n fi r r a n Mitra t u , he re ai in g v e the eal o app re t mi n o r “ a e v s to se us o u s T lumin ries . T his th o ry gi e ri se rio d bt . he co nnectio n of the seven r evolv ing h eav en ly bo di es w ith the seven m s x s is n o t an c en a s i s su o e d o t e alte d div i n itie so i t pp s d , an

e en cat on has n ev e e en made o ut Sev en es th ir id tifi i r b , high t

o x s u e . s n g ds e i ted m ch earli r Be ides, the umbe r i s n ot Semiti c

u r i by o rigin . It is S me ic and n all probability it is a n idea as muc h belo ngin g t o the Su m erian s a s the p re -Semitic n atio n s o f

s s We t A ia . T he sac red n umbe r o f the Semites was three and a so u b t i o o l fo r , u th e r h liest w as the p rod uc t f the tw o or t welv e ,

T ese e sc a e in av O f the Sume an v n an d r h th y di rd d f o r ri se e , p o

a the E as n t w e e n e for c t b bly t Arya s, oo, r i d bte d it dire tly o t he

Su s a t t n me rian . It i i ndeed re markable th t o he Arya s o r

In - e s u s h ad i e nd do G rm an the n mb e r even as h l ttl impo rt . A the Ary ans or the In do-G erm an s came in c o n tac t n eith e r w ith the Sum an n r w t S s e ri o ith he emite .

e e e th E A n had o v n B yon d th se s v en , e ast ry a s th e r di i ities, the w n - od Va u the en od f a en the a n i d g y , b e llige r t g o h e v , dr go sm e V tr n o a s m n h I ns as In a it r r aha , wh re ppea r a o g t e ndia dr

n n s f um a d rev ives am o n g the P e rsian s as the ge iu o tri ph ,

6 7 W W s Th osm o W e e e n ce to the w o e b em con su H . . a e C ith r f r h l pro l , lt lli , h — S e on o t R a R a an d Va una ibid . . 9 . e A e i Ved . l o abo u t 2 g y f g , p o t r , p

H e an i t r i r a hen r er e r Alt i n d i shc e ot t ill br dt, M a m d Va u n Bo be g , D G

- l . ho s in hi Va ru n a n ue l d en L i edern d es R i Ved a 1 89 3 . S e e w s g , pi g l , fir t E ra n i sc hen Alt erfl m m skzm de accepted the origin al un ity o f the Amesha S e n ta a d A o his o on C D i Ari sc he s n as has la e ec e e f m s . e p dity , tt rly r d d r p iti , f

P a z er od e n i r 8 nd o m . . at le i d b e u st a n de L z 1 87 . 1 9 a c C R Z eip ig, , p , p ,

ri i n s d Z r T he x w ow a I am un ab e to L es O g e i e o oa st ri a n i sm e . te t ill sh th t l s on the a e o ec d l t st the ries .

“3 O en be D ie R el i o n d s Veda . 1 85 an d 1 9 3 se See m no i ce ld rg, eg e , pp q y t o f it in the l ol Ti clsc l'c 1 89 5 , g , , 60 T HE R E L I G I O N O F T H E I R AN IAN P E O P LE S

Verethra hn a a nd ho is n t w s g , w o a l ay di stinc t from T ishtar (the

’ l att er s id en tific a tion w ith the star Siri us c ann o t be a borigi nal) and Arm aiti who is represen ted in the Vede: Wd the Av esta a s the div i n e p erso n ific ati o n o f piety a n d the. h ead of the m a e a wo and w o m Z arathushtrian s ec e am o n the t ri l rld , h r eiv d g

es f u a z a b t w ho s n o c one in In a sat e llit o Ah ra M d , u i t re k d di a s o u s av e en w o s e mon t he A a s au , t o m e pp , g dity , Dy , t h b r hi d

" o th erwise the Vedic Indi an w o uld n ot have p reserv ed the m emo o f him ry ,

T h e re are u n mi stakabl e mark s whic h point to the acquain tan ce

- m an O f em o f the E ast Aryan s with de mi gods or heroe s, if y th

n o a e e s w h at a su s uen a e we e e a e w ere t lr a dy deiti , o b q t g r d gr d d

T s a a a e a en T a A t r tan in n . e m v e o T a ra k hi f t y h b f ll rit p y a rai ,

h a a t a o f t v esta o n h the T hrita o r T r e ton A hwy he A , rigi ally t e

- o r r o o c n en n in th e same w ater g d , o ath e r the g d f light o t di g h eav en ly waters w itn ess the re sembl an c e Of th eir n am e s and t n n t s he c h a ge o f th eir rOle s. A d a like fall wa s n o impo sibly e x n o s n T O th n pe ri e ce d by th e r o f t he h eav en ly bei gs. e m i or

v n c a u n a d a nd a o f di i e re t r es b elo g M n u , t he lu miferous go f th er

o t n d th man kin d , o f wh m he Veda has a V iv id r eco ll ec tio n , a e

Av a n - Y est a fain te r o e in M anus C hithra ; ama , in a m easur e a u c e f h c n a s Y a e us e in d pli at o t e pre e di g, w h om im h who lly o t d — the A v sta m a n O a c e , a ythic l ki g f the p rimordial h u m n ity sin e e s e an d the u e Of th a v - sa s a p ri h d j dg e d ea d q sh a Kere p , the van u s e o f m ons e s e Th a n n d i q i h r t r lik r eto a , a m en tio n e d as h s son in the len en d na Krshan - Ker n th h g ; fi lly , fi e sa i , e arc er who wa tc h es over the a mbr o sia a n d di scha rges his da rts at him who 70 w o u r fle the same for um an es n ld i h ity . B id es, t he m uc h olde r a d

6 9 The form Of the n am e in the A ves t a is Armaiti but the me tre teaches ,

a it mus ave been on oun ced a so Aramaiti in the at ha s Th d th t t h pr , l , G . e tra i tio n al s n cance of the wo is in tw o aces in the R i Ved a as in the ig ifi rd pl g , “ A vest a the ” I i n o ea . t , rth t s rel evant here if this interpretation of Sayan a is co ec . It o n s ows a eo e s he fas o rr t ly h th t p pl till ld t t this sense even in In dia . 70 ’ Abou the Ve c P nrarhdhi an d the A t di vestaic P are n di ar P arendi. who se I en has been doub e b man and amo n o e s b S e i d tity l d y y , , g th r , y pi gel . D e A ri sche P eri ode . s 208 e . com a e P ischel i n th Ved isch S i , p q , r e e tud en I . p , “ 2 05 , who ho s hem to be den ca an d ex n ld t i ti l p lai s as the fruitful . Traditio n acco ds her dom n o ns o ve the r i i r shades.

62 T HE R E L I G I O N O F T HE I R AN I AN P E O P LE S

Th c a ac s o t e - n w ron g . e h r t e r f h fo r em o st go ds; p re emi ne tly

‘ V a nd o t o c n h su o o d r un a a Mitra , g o u t en an ce t e pp siti n . An it is c e rta in th a t the E ast Aryan s v en e ra te d th e ir dead a s v alian t

Opp on e n t s o f c r uel spirits ( Shfirasasé Su rao ) an d a s the right eou s o nes ( rtav an as=ashao nish) a n d b eli eved th at the y tasted of the

eav enl w a c n e n m o h y ter o f rri g i m rtality .

" n o h c o f I n d t I n an s The c o c rd in t e ult the n dian s a he ra i ,

" c h a rac te risti c di v e rgen c es o f the r eligi o n s n o tw ith standi n g, show s th at the germ s thereo f are traceable t o the E ast Ary an

e o . ca d a l o c n w p ri d The r in r e ntra l po i t in the cult as,

n - d h In n amo ng bo th, the fi re . O ly the gr eat fi re go o f t e dia

a t I a m e e bears noth e r n am e th an th at of he r n i an s. The fo r r n am

A n the A a . Th n m n is an a c a c it g i , l a tte r t r e a e Ag i r h i wo rd , as

' m t I na w n ess th a n i s . Bu is m t e s e e o e . s it . L ti g it r d ig t l ew s n an n A a n e m u t ik i e a c i e t ry d ity co p a e Og n , he n am e o f _ r

' h r s f e t e Slav o We n di h go d o fi r . Why it has b e en e x ti nc t am o ng the Irani an s can n o mo re be d ete rmin ed n o r do I fee l

o z a u c al le d upo n t h a ard g ess. Th e y had in c o mm on o th e r an c ien t n am es o f fi re an d o f a so rt w hi ch nev e r c o uld h ave

fi w - t ff r s s . n e a s a m a a the O o f den oted e a uch O ap n p , sp ring — n d r s a N air n is u ua w a t e r , a N a a h n sa y osa gha , whic h s lly un d er

“ ” “ ” s o t a o en h o z e f m en t od o imply l ud f m , t e e ul gi d o . By apa m - napa t is d oubtless m ean t the lightning daz z ling out o f the d um e e n an d e arth o d a n hum n itv. c lo u ds, the m edi b tw e n h eav e , g a

h sa i e a m e en o f the e in w N a ras an s qually ss ger d ity , hich

a N air san ha u es in the Avesta . But e o e a ll c ap c ity y o g fi g r b f r , his b eing the sam e ex i st en c e with w hom the blest abid e in ” is e n c n . He a s a h eav e n is an illu mi ating c ir um sta ce , p rh p ,

o f s cho om u s an d his a e a on m us be n e e e kin d p y p p , pp ll ti t i t rp r t d

n f h uman a a s o eav en . as he who rul es o v e r m en , t e h h bit t h

t I an an o d o f flam es has een ca e H owev er th a t m ay be , he r i g b ll d — Atar from immemorial an tiq u ity a nam e whic h becam e o bsole te

7" i a d 1 9 3 1 se Ven d d , , q .

c ves i n he n ame the a e i te a the fo m u a o f Bergaign e per ei t pr y r , l r lly , r l

‘ me n which is n o t in k e e in with the I rum an o r t he E ast A ry a n go d s , p g character . 63 C HAPTE R v1 .

" c s e va v es of con n ue to oc u . with the Indian , whil t d ri ti it ti d r

a fi re - es w ic is the O ne o f th ese d eriv a ti ves is Ath rvan . pri t , h h

‘ ’ fo r es but w the Iran i ans u sual and un ive rsal name pri t , ith

' m ca servant s o f In dians as appli ed o nly to the p rimiti v e ythi l

h v . T e fi re who bro ught the element do wn from t e h ea ens. h

T s - Atha rva - Ved a is as a fourth Veda is called aft e r it . hi ,

n th oun es bu t is the eas a vance so a as co ll ectio , e y g t , l t d d f r

e T a e all h s in co nn ec on religi ous e v ol uti on is co n c e rn d . k t i ti 3 ' 7 d ~ with the impossibility o f ex plain ing the w or as such out of

and the n e en ce is a a e n . a the Iran ian l anguages. i f r pp r t th t denom i natio n o f the fi re - god m o st in v ogue in the E ast Aryan

A a and at o f its es A arv an . N a ural pe riod w as t r , th p ri t th t ly , all the myths whic h r elat e to the h eav en ly fi re and the deity — e n its o n its m acu ous o enc presidi ng o v er the l eme t rigi , ir l p t y

n n o f the c e e s a . fi re w ch the o s and blessi gs, the steali g l ti l , hi g d — h anc en so eve and o eve w ou ld prese rv e fro m m en ow i t r , h w r u ni v ersally di sseminat e d; are post e ri o r to the c eremoni es

” o n on n wa and e e ua co n nu nc bse r ved at its ig iti , r e e l , p rp t l ti a e .

T he cere mo nies primarily . c o n stit u te d n o cult of fi re regard ed as

' c m c o a di v in e e x ist enc e , but were mysti , agi al o perati n s which did n ot grew in t o a c ult « till fi re had attained to the dignity o f o ne of t he Superio r pow ers an d its effec ts w e re h eld to i nflu ence c s n An d o th el e tial ph e o mena as w ell . b th e p eoples hav e c on serve d som ewh at o f its o rigi nal ch aract er in the sac rific es to fi re ?

T h In an s and I an n s v e in the c oses x e di r ia li d l t p ro imity , y et b o rrow i ng an d imit ati on on part o f e ith e r a re o ut o f the

ue n - o s T s s q stio w ith re ferenc e to fi re w r hip . hi erv ice has un

folde d it self am o ng eac h o i the fo lk s so in dep en den tly and

ec u a th n sso e i ave p li rly , e l ege d s a c iated h er w th h b een deve l oped

o n suc n e n s e he x h i d p end en t li e , that th ey d fy t e planatio n

o n e o f m f m er e b o rro wi ng“ E ach i stan c si ilarity must be

c o n s e as a u n a h w s m a id re d rg i g th t t e c ult a r e rkabl e , ev en at the

e oc o f e s e x s en c e for the s ec a v en e a o n of fi p h th ir fir t i t , p i l r ti re .

7" So me de ve it f o m a to ea t a dra r the e e th ri r d , , , at r e de vourer which , ,

t eas is no m b e a l t t i po ssi l , 64 T HE R E L IG ION OF T HE IR AN IAN P E OP LE S

w e saw somewha o er ise w the Soma worsh It is, as , t th w ith ip . a d W e very m uch doubt that Som , the go who derived his n ame

from the in toxi cating bev erage which was extrac t ed from a

nd w ic w as u e wi h on e m an d wa e plan t , a h h dil t d t h y , ilk , t r , — in o rder to be consec r ated to the deity a drin k whi c h was — t o n ox ca on was an E as A an d and a in dulged in i t i ti t ry go , th t

n n c m n c t r the rite was the i o m o practi e. Bu o u sceptism refers

to this particula r fo rm o r ph ase a lon e . The E ast Ary an s we r e

c ua n e w a a ow e s uou s u unque stionably a q i t d ith h ll d pirit liq o r , of

n o a wh at eve r d escription and am e , a c un terp rt o f the celestial

n mm n r m ea h c e Amrta w c draught con ferri g i u ity f o d t y l pt , hi h

s es n a on th In m ean s ambro sia . Thi d ig ti e di an s repeat edly

n ma T he s c e ns Haurvat at an d Am r t besto w up o So . a r d twi e e at ,

represent the food an d the dri nk of the d en iz en s o f h eaven to

d i a re a e so n c n f an n s an n c a a o o . T the Ir ia , , f t, p r ifi ti th em he

m ca es s the In ian Viv asvat Y m most an c i en t ythi l pri t , d , a a , T rita

o a e o n e o na to the sam Apaty a , pr b bly b l g d rigi lly e cl ass and

u n co nv r e n he ev o e s we r e su bse q e tly e t d i to t d t e of Soma , while

’ in I an Vivan hat Y ma s a e Thrit a an d Athw a we e t he r , g , i f th r , y r

m But so ea s E s A n a old est a dorers o f H ao a . rly a the a t ry a er

fi n t n w n n thi s beati c in ebriation w as o u kno . I it the un so phis

ti cated na ura m an e e a n ew an d o e e n v t l b h ld l fti r lif , i igo ration

of ea an d en e su e uman n s a on but e o e all h rt rgy, p rh i pir ti , , b f r , a

to e on r cien c and s o m n way pr v i si , p e e , wi d transcen di g h um an

e x fac ulti es. The t e rm which th y employed to e p ress thi s m en ta l

con ion ma d a Av . has w b dit , ( , ith ut a slight

o c on the e si n c a n ce fo r o the na ons and m difi ati , lik g ifi b th ti ,

he nce it c ann o t but have been in vogue at the tim e of th e ir

- n c c o i n habita e .

‘ 7 T s wo occu s s ea as in the G a th as The ad ona n e hi rd r a rly . tr iti l i terpr ta ~ ” i is sa aci kn o w ed e ut it n o n th tio n of t g ty, l g , b ca ly mea n e supernatura l “ scien ce which results from the inspiration con seq uent u po n the i nto xica t ’ s a — i n drink . A for m dhu , sweet. G erman m eth E n lish mead g , g

c s m o e t s n f o ma as e s o n e n i s e whi h i e pl y d o ig i y S w ll a h y a d win e , t i ither co d W e e w o r ac n to e Vedi sche Bei t m e i n Si . B r anoth r ord, , r i g b r ( g tz e . d er

K Akad Be n 1 894 . 1 3 the same wo d used on a e in . , rli , , p r ly l tt rly

s sense thi , C HAPT E R VI . 65

' It goe s without saying that the la trza o f fi re and the worship o f the r nk o f immorta as a d v ne x s en e and the d i lity i i e i t c , ma ca O era ons a r ai in t gi l p ti ppe t n g o it , did not o riginate first in the n East Arya pe ri od . Without having recourse to the maz e

‘ of compara tive mythology one may take it for demon strated tha o h t he o s of the cu a t b t f rm lt d te from anterior times. E ven th ough n ot a few of the corresponding features which the mythologists fla tter themse lves to have di sco vered in all Aryan 75 o r In o- erma c d G ni fables, r elating to the god o f fi re and the ce es ia o on are not ee om su c l t l p ti , fr fr spi ion and obj ec ti ons, there

remains a good d eal which has bee n positively established and

which show s that the roo ts o f these concepts an d c ustoms

i i h - n n o l e deeper than n t e Indo Ira ia stratum . Ther e is n dearth of i ndications permittin g the assumption that the exist enc e o f th ese fo rms o f the cults ex t end beyond the Aryan wo rld and

iv wa rran ting the con j ec ture that the worship o f Dionyso s, a d i n ity o f fertility and of higher life as the consequence of a super

a a e a ed rom th Sem es o r ha ven e nal bever ge, h s man t f e it , t t e th y

o rom a ece n c v liz a ion L et us n t how had it a l an f p r di g i i t . o ,

n h ar emove re i n . ere we av e on eve r , tre c upon thi s f r d g o H h ly

to exhibit that both the cults constituted but one form among

d h o n e it s erm of n o the East Aryans, an th at it as pr lo g d t life i t the Indian and Iranian ages, though it has had a development proper to itself in each people and has by conseq uence been

o subj ec ted t alterations.

i s h o n In the sac r fice the cent ral po i n t wa the prayer, t e Sp k e “ i c h n o e he su ca o word . The p ri est s alled t e i v k r , t ppli t r , ’ 6 n i h n i n hot r I n an whic h designation is retai ed n t e I d a , ra i

te r nd o the n a on s ave om the remo e as en w a . A b th ti h fr t p t, wh

on e o e es ve a va e of ec n ca ex re s they w er e pe pl , pr er d ri ty t h i l p — sion s along with th e se names, te rms c onnect ed w ith the in vi t n h f th es nd h o h at io to t e of e ring, e pr ents a t eir be st wal , t e

75 ' ra a t s eu ers mi s ot rt n s i Kuhn . D i e He bk nf de F d de G te m k be den

I n dogerm an en . 76 ‘ ived fr m u o u s c a d n as a so Hota can be der o h , t pour o t ( acrifi i l ri k) , l from hu to ex ess to a and the a e a ees w the ri ma mean n , pr , pr y, l tt r gr ith p ry i g h r r of t e term fo p iest . 66 T HE R E L IG ION OF T HE IR AN IAN P E OP LES

o m s th m s th a o io n on ax i s, the p ray er , e hy n , e d rat and glorificati of e x s n s c o nse a h ther eal e i te c e , the cr ted wate r , t e operation o f the sac rifice and t he phy sic al stat e in whi ch they must be con

uc o muc s h n d ted . S h a t e v ery q uai t v iew s like a belief in the

urifi cato r v u in e us sen of n p y irt e, a r ligio se , the uri e of cattle which were necessarily sac red an imals from immemorial anti

uit d h i q y , an t e so l c itude w ith which the desec r ati on o f fi re and water was avo id ed are alike shar ed by the Indian and the

Iran ch ian , whi sh o ws that th ey have been transmitted from the

n ages o f their u ity .

But the result o f the greatest momen t of a co mparison o f the t wo religion s i s that the E ast A ryan s m ust have already built a

ommun nv es not w h a na o nal a one co mmunity , a c ity i t e d it ti l ,

c s onal but with a very definite religious ch ara t e r al o. Prov i si ly men w ere admitt ed i nto the c r eed immediat ely after birth with

u n o h d n d a s o cert ain rit e s. B t wh e the ne phyte a attai e to y e r f

on as u o his o s u s a disc reti , an d w bro ght up t pr per tat , he w s

h s m of the n a ion e e a sac r e d i nitiated . T e y bols i iti t w r red gi dl an a co rd . T he men tal train ing which q ualified a man to be a

o f he o r i co c n r in one wor h s n member t rde s n e t ated d , w ich ha o exac t equivalent in our language, and all the various shades o f its meaning it is impo ssible to co nvey thro ugh a single wo rd in

n u It com s s all i s ec m n t n i an oth er to g e. p ri e th at b o i g, befi ti g, n d confo rmity with the co mmu nity , an at the same time in an ex alted sense connotes wh at w ith r eference to the frate r n ity is

u e ec e u a e o It is a e o o s r nc o f righteo s, r t , q it bl , h ly . ppli d t b e va e 77 o a ons t o o e ence to escr ve u sa es n religious blig ti , b di , p r ipti g . A unp rej udiced in vestigation of the word req ui res the rec ogn ition

- n h th o f it s t wo fold imp ort i t e Veda as well as e A vesta . And

s n o i o a e a ear t E s r o i r it i t mpr b bl th t ly in he a t Aryan pe i d t he e,

w h an e cc es as ca an h c s n or n c along it l i ti l , e t i al e se sig ifi ance.

77 h m k ss v Art w e ef o S . t e Baktrian a sha The wo ex e e o f the , r r r , , rd pr i

enu n e ous man as e con ce ved him is the same amon the In ans g i ly pi , th y i 6 g di r ' — an d the I an ans ta va n a sha vcm . Ber ai ne D armesteter and o e s r i : g g , th r ve a d s ss u n he e u m e co ha l i tre po t n glected ritualistic significance . B t or rrect is S e e D i e A ri sc P ri 1 d Harl z in his Ori i he e ode 3 an 30. D e e n es pi g l , , , g

a Z o ian i sm . 74 se e ha s dea z es too muc d rggstr (p q) , p r p i li h . ”

C HAP T ER VII.

THE CAUSES OF THE DIVER SITY OF THE “ I IA AND THE IR A IA R ELIGI S N TWI H ND N N N ON , O T A E ST NDING TH IR COMMON DESCEN T.

We endeavo ured in the p rec eding se cti on to give a curso ry s e c h of the an a s n our e nea on o n he k t East Ary f ith , ba i g d li ti t

o n nd I n r o reli cs t be met with in the India a ra ian eligi n s, which

o s o s n m a o m e p r ve that the e tw have pr u g, if edi tely , fr th f ormer .

h s T e co incidenc es cannot be fort uitou , and so th ey admit of n o

n a o f s m e e o f n u w other expla ation save th t a n ss o rigi . B t e

shall not call it i n t o questio n tha t the Vedic and the A vesta religio n s are consp ic uou sly di vergen t in r e spect of th eir p eculiar

o ma e c rac er w h e a t o cu and n d g , th ir ha t , it r g rd th eir lt , in po i t o f th eir ethics. The pro blem be fo re us is : wherei n lie the causes

f o o n o this vast di ssimilarity in their c mm h e ritage N ay , dissi milar t e a u n x s o h ity is oo w k and inadeq at e a e pres i n . T e reli

o n i u Z gi s are d ametri c ally oppo sed . T o the devo t arathushtrian

o se e n s are ev en w om the a man a o es the Ve c th b i g il g ii . h Br h d r , di

’ r ua oi Soma ffer n a evo n or ie the a man s c ema on it l _ o i g r lti g g , Br h r ti an a omna e s c e e to the sac osan c e his rec use l e in b i bl a ril g r t tir , l if solitary contemplatio n a rep udia tion o f the grand law o f practical ac tivity which sanc tifi es the earth and c ri pples the might of the

a h n demon s. Whence thi s sharp con tr st T e a sw er whic h suggests it self at the first bl ush is th at the mak ing o r the form a

‘ ' ' tionof the two religion s is difle rent ; no r is the so luti on i nco r

‘ o ha s run a is ha s b e ees rec t . The Vedic religi n s p g, th t , y d gr evolved itself un der the infl uence o f the leadin g families an d

Brahman ic schools o ut o f the materials o f the E a st Arya n ‘

' e n It i t he an z a o n of the ec u a o m w ch the r ligio . s org i ti p li r f r hi latterassumed when it s p ro fessor s settl ed in new places o f habi

' ‘ “ tation and saw themsel vesencirc led by the representatives of an 68 THE R E L IG ION o n THE IR ANIAN PEOP LE S “

a en cu hich c d to li lt , w , if it was not lower, at least o r responde

socia condi ions o h r ou h r own l t t e than th eir own . Th g thei

cu t there ore was but s d f n e ies l , f , lightly modifie , figures o ew d it

i and were assoc ated with tho se they continued to pay homage to ,

ere us e to th f r f n in o hei o w p h d e o e ont, infusi g fresh bloo d t t r p ly

On th o has theism . e ther hand, the Zarathushtrian faith — been wh at we are accustomed to disignate founded in o th er

d ro e or the wor s, has i ssued from the gospe l of a certain p ph t

m n i n o . a . d in the n me of Zara co bi at o f seer an sage, who, a

thushtra e f d n w oc rine . It has , apostl o G od , proclaime a e d t ,

he n e m vement t refore, bee evoked by a r formation . ( That the o was a refo rmation will be discussed in the ensuing chapt er. ) ‘

But h t i n h s n h o in nov on t a s ot t e whole olutio . T e religi us ati o f e v n hen ev ry nation i s rooted in the past o f the soil , sa i g w the e n f u Is in ers a n w teachi g is o o tlandish origin . like lam P i ,

n T en it C hri stianity in G erman y . o r B uddhism in C hi a. h s n It co m at s it tands contrast ed with the natio al c reed . b , it

n c n ained in order to endeavours t o o ust it , but is eve tually o str

d in ca e re ud ces. secu re a foo ting, to respect ce rtain ol eradi bl p j i

o rin traditions, and customs which it seeks, as best it may , t b g

n i n f d i a line with its own . But whatever fore g influence af ecte the constitution of the Zarathusht rian religious disciplin e ( a question to which we return in the seq uel) no thing exi sts in the sacred w ritings to j u stify the assumption of its being an ex o tic

e o h in the soil of Iran , or that it grew first among a peopl t er

n s no in tha Iranian . It s religious bo oks are neit her wh olly r

n n ch o n of its A ura part translated from a alie spee . N t a ame h , — me n o u h n n mos o f A sha Spe tas r Yaz atas, b t as a Ary an ri g t

em are as we sh s e r u nd m u r od th , all e furth e on, q o a pop la g s

o m dified. An imported religion bears an aspect totally i d ffe r en t .

‘ Now, if the Zarathushtrian religi oii is called forth by a reformation, this religious uphe aval could not have

- taken p lace prior to the se paration of the Indo Iranians.

It was in itiat ed at a later date . The con trary is at all events

n - advanced i the well knewn theory of Martin Hang. which

70 T HE R E LIG ION OF THE I R AN IAN P E OP LE S

a u ' s As ras. O n o ccasmnall and o ly y , f r the mo st part in the la e o o s o f t he ‘ R k is th W t r b k , it at e have to suspect a re ference 79 to iz ard s i s n m cal to h w pir t i i i t e celestial s. And n o t till we co m do e wn to the Atha rva Veda and the Bra hma n a s that this sense is o und ‘ f to p r eponde rate . But e v en then the Asura s are ex d o ’ hibite t us in the light not Of c r eatures diabolical b natur y e, n ot o f en s o e u fi d p r p r , b t as rivals of the deva s and o b no xious to e ev es o e . The wo r w c er s o th ir d t d hi h . p e, rigi nally con veys the general sense of spirits o r beings itself occa sioned its

o o em lo men At all ev en s the m o i tw f ld p y t , t , odifica ti n n ques

on has een ou a o u u n o ce e n d ti b br ght b t f r d , by d grees, a o n

In an so and h s o on di il, a n c nec tion with any re ligi o us r efo rma tio n in I ran or with the establishme nt of the latria of M az da ,

‘ ’ O n e o t e an th I th h r h d , e ranians have mo r e than one god to

om the In ian a d a n wh d s p r y as to ev s, to wit, M itra Aryama

Th I n Soma. e rania comp reh en d s th em un der t he genera l a e a ons o f Y d n h s Z pp ll ti az ata an B agh a , with out belyi g i ara 8 0 hu t rian n t sh creed . O ly a couple of passages char ac t eriz e a few solitary Indian deities as h ostil e to the Zarathushtrian — Yaz atas assa es wh c are v e a e nd wh c su e canno p g i h ry l t , a i h r ly t b d z s e assigne to the incipient stage of the M a day a nian fratern ity .

I fi n ou f n e, thr ghout the Ved a th e re is n o trace o a con flict with the dogma of Zoroaster and n o t the fai n test testimony that the minstrels and the Brahman s were c ogn i san t o f the worshi p o f z ch u t n h d Ma d a, whi wo ld have been he case t o a ce rtai ty a hostility to the reform mo v emen t led the In dians to secede from

7 9 — In the O es boo s the n ame occu s a few mes II 30 4 and VII . ld t k r ti , , ,

99 o ce in t e un bo o —X 1 8 w e e it is ass ned to a 5 n h o es . 3 3 , y g t k , , h r ig ce ta n s i The 8 th o w c I no f t es s e k s Of the non r i pir t . bo k , hi h s t o he Old t, p a daivic Asu as The ee ema n n aces w e e the wo is use in the r . thr r i i g pl , h r rd d

lu i th ev o 1 0. T e are p ral Of the e xisten ces hostile to e D as, belon g to bo k h y ,

- - 3 4 1 n d 1 7 4 . In he va v Asu h n Asu a n w c 5 , 5 1 , 3 a 5 , t deri ti e ra a , r killi g . hi h s me mes we m w as an ho norifi c e e the s me mbe has o ti eet ith pith t , fir t r n a u l f v a s n cance Asu a nd Asurian e n o e as Of en t ral y an un a our bl e ig ifi . r a d t t th dev ne h m iac T en a a n in the com oun m u radev' a the e i as t e de o n . h , g i , p d

' san e s VII a has bad se nse . n e de a a so c e . 1 4 v a i v , pplied also to r r r ( 0 , de .

“ “ ’ ’ 3 0 ‘ Ind a a r a P i . a . fi ve and h o nhait a Nasat a ra; S uru (c v , ) t e Na y ( y ) . Ven did ad 1 1 4 , 0, 9 9, 3 . C HAPT E R VII. 71

their un ion with the c ognate sept and to w ander far afield in s rch f e o ea o a separate habitat of th ir wn .

Ac n u a o s s cordi gly , tho gh we c nn t ub cribe to the hypothesi s that the Vedic and the Zarathushtrian religion s sprang when

h e i both t e trib s were still fl ouri sh ng toge th er, and that the rise

’

Of li ious inn va ons oc cas n ed s n o a r e g o ti io dis e si n, p erhaps a crusade , s i has n a o o va i N ex e nal c c ums ances t ll it a t m f lidity n it . o t r ir t in th emsel ves are capabl e of explain ing the radical differen ces which Obtain between the two systems that have issued fro m one and the same source . T he c en tri fugal o r diverging t en d enc ies in both m ust hav e been p re sent a t least in an embry on ic stage in the E ast Aryan peri od subseq uen tly to br eak out with

c s h u m n e in such di stin t sh arpnes . T at th ey c l i at d an op en rup

re is tu probable. The split was presumably more acut ely felt

han ov e avo e It ho eve c on r u ed to an es ran e t rtl y w d , , w r , t ib t t g men t between the brother clan s, an d it st rikes me as likely that

. r s h this was what i n fac t h appened N ev e theles , t e birth of the

Vedic as well as the Zarathustri an religion was poste rior by far

s o he s s e s s th to their eparati n . Neith er o f t y t m i e dir ec t out

c s a n co me of the E ast Aryan religion . A o n id er ble i terval must have elapsed betw een th eir ge nesis and the di sj unction of the old Aryan co mmun ity during which the a rchai c faith un folded itself

s The in diverse mutually an titheti cal cur rent . probabiliti es are that subseq uen t to the settle men t in India the o ne ten dency

d n d h a ush ri n first attaine to con solidation , a t at Z rath t a ism

r o n r in u s rep esen ted the ther ten d e cy lo ng afte , and, asm ch a it . n o answered to the Spirit o r genius of the Irania nati n , it foun d its way among them ;

But external cir cumstances likewise co p pe rated to bring about

h s a ar sk w i s t e re ult . The fertile Indi a lyi ng un d er w m y , ith t

s n o n m e luxuriant v egetation an d it superabu danc e f every thi g, ad

n u n on o s e on uci suste an ce, witho t co siderable ex erti , p s ibl , c d ng

- in the end to ndo enc u m e i a ion and se so io n . i l e, tran q il d t t , lf ab rpt Surroun ded o n the t wo sides by ocean and cu t off in the N orth and N orth -: We st from o th er p eoples by high chains ofmoun tain s and a re r he n i - el ers o I dia e de r d g at rive , t ew ty dw l f n war p i ve 7 T - 2 HE R E L IG ION OF T HE IR ANIAN P E OP L E S

of all Op urtunities to par ic a e in the h s p t ip t i to rical development

roceed n in the es . The In ia A p i g W t d n ryans began by wagi ng war” u on the au o ch honous ri e w p t t t b s ho dispute d , with the

in uders the o ssess on of the an d In ' tr p i l . many Vedic hymn s

we erceive the ec o of he s ru p h t ir t ggles . The martial Soma

drinkin I ndra i h his storm ar g , w t y M uts, at whose head was the

r e ri e R udra , ere more han Varuna an d his c r t bl w t i cle , the d n n o omi a gods, app pr a e to the s r in mes E ven t r i t ti r g ti . Agn i,

mo re of a divin of the r es han the w o r ity p i t t arri , engaged ’ several times in Indra s battl es. But afte r the t ermination of

the con c e een the new o ds and the n ives fli t b tw l r at , the might of

the a e n l tt r being broken a d the supr emacy of the Aryan s

assu ed hen he n erne in r , w t i t c e feuds which the . Aryans car ried

on to he r mmense de imen had su s d t i i tr t b ide , and when there

was ' little ncent ve to deeds o f va o ur i i l , little occasion for e ru p

on and invasion t he e ti , p ople would yield themselves in their

undisturbed prosperity t o thei r predilection fo r speculation or

os phil ophy .

I an on the c on ar is as w e sa n r , tr y , , id befo r e, i comparison to

India an in i en coun r er i iz ed n r iv ha n , d g t t y , f t l by o g eat r ers, vi g an a id So and a fre uetl un riend and ve un i r il , q y f ly ry eq ual cl mate .

He who would en j oy there the sweets of life must work in the

‘ sweat o f hisbrow and extort scan ty pro duce from a reluctan t

'

. u i E a soil Protected by nat re only n the st , and but partially in

h h n r s n t e west , its nort er fron tie i e tirely ex posed to the

f rd s h s n in s i o incursion o wild ho e , w o, fami hi g a t ll m r e steril e

h n region , i nundate t e lan d i serried masses as o ften as they can

o s reckon on a successful f ray . Along it western march es i t was abandoned to the a mbition and ferocity of the Babylon ian

o and Assyrian m narchies. A p eople who took up their abode in

e h u d n s such a d ime must b prepetually on t eir g ard au u der a rm ,

d n t r w e merci ess el se, as it happene o arely , it as ravag d by a l

n n e u f r n enemy a d the mome t th a th o rity o the invade s decli ed , there followed the i n ev itable in roads on the ir side to avenge t he

n r e disco mfi ture. Such latitud e s breed no a c ho ites or asc ti c s,

: who co ceiv not speculative thinkers either , but men of action n e C HAPT E R VI I . 73

life as a c onstant struggle again st the powers of darkness an d e an c c the an comm an men s vil . Vigil ce and energeti a tivity, gr d d t

n w s w c na u e m o se of the Zarathushtria daena , were la hi h t r i p d

ta on the lan d lon g b efore they in sc ribed in the Aves . ' ‘ C HAP T E R VIII.

THE FOUN DING O F THE ZAR ATI' IUSI' ITR IAN R ELIGION

AND THE FIR ST P ER IOD OF ITS DEVELOPMENT.

The Zarathushtrian R e ligion a R eformation .

The re ligion whi ch we study in the G athas and the writings

5 em a me c on n ected with them , and wh ose subsequ en t histo ry 1 b l d

in a oun e a c i n o t the esu of a a in book s i n dited y g r di le t, s r lt t rdy unraveling evoked by the alt ered en v i ronm ents Of a people and

on u c a ow but an c sequently what is us ally all ed a n t ural gr th ,

e o m . N ot o v e a the n ew a actua l de liberate r f r , h we r , th t f ith

a n On t e con r w en v o ces h d o roo ts in the past. h tra y , h it i

n s the o m s in c e are c o e are u familiar th ought , f r whi h th y l th d bo rrowe d in the vast maj o rity Of cases fr o m religious concepts

n n n E en the and otio s p revaili g fro m remote an tiq uity . v

- cardinal thought o n which it rests, its sharply defi ned Dualism, the irreconc ilable contest between the power o f the G o od and

o f th E a the power e v il , is based on the Old Ary an myth the w rs

and a n ess e n d e nd ea o f light d rk , f rtility a sterility , lif a d th

i nd s n e in a h gh er a ethi cal e se. T he fact is inc ontrovertibl , though we can n ot i n fer from it th at the D uali sm as such is 8 1 m . d se th derived fr o the same myth Ha it b een otherwi , e n ew doc tri ne would nev er have f oun d access to the p eople .

N or is the oc ne as w be s o n n o d d tri , ill h wn later o , i tr uc ed fr o m

‘ u T u ma co a n with o t . ho gh it y l nt in m an y fo r eign i gr edi en ts,

i s a ow o f the n a v e so n a o n a in o nd n it gr th ti il , ti l f rm a o rigi .

t O he old s o c ha n ot s o a I i s a ge rm f t t k , whic h s h t up s a w eed , but has b een c ar ef u lly plan t ed and has thri v en into an indivi

n f i dual tree . The Zarathushtrian creed has n ot spru g up o ts own ccor was founded a ac in m e a d . It . Be ring this f t ind , w

” 1 ’ ’ ’ D armesteter s Orm a z d et Ahrzm a n ; leu rs ori gi n es et leur hi stoz re P a s 1 877 It is su e fluous to obse ve a u se uen be a o e e ri , . p r r th t s b q tly lt g th r c an e his O n on h g d pi i , C HAP TER VII I . 75

s a b n nd c h ll e in a positi on rightly to un d e rsta d it , a the eviden e s are n ot far o s to ss rea e o f the G atha t eek every un bia ed d r s.

The co nc w le m s e ept tha t the world is parted i n to t o hosti ca p , th

’ emp ire of p erfec tly holy spi rit s an d that Of a bso lu tely evil c a ff a neu n e w reat ures, emp ires whic h re di v ided O by tral z o hic h

is th a s u s a e ex s e in the . E a e th e t r e Of th eir t r ggle , may h v i t d st

A an oss ev en in he old A n m o but n no ry , p ibly t rya , yth ol gy , th e t as n t n a un equivocally formul ated article of faith , bu o ly as an

em Of ne a e m hs of. an ea e e e s bryo o L tt rly , yt rli r p rio d wer tran , ferre d to the t wo spirits . But in the f orm th ey b o th oc cur in the o es n r h o h ca c ea ns th ld t hym s, they a e t e phil os p i l r tio o f e s ecu a o ns of e o us n o Of a s oo o r sec T p l ti r ligi i novat rs ch l t . his a es h ppli befo r e all to t e high est G od M az da and his sa te llites.

The e o o s n o n J h va f M oses is not mo r e di ti ct fr m . th e th u derin g god o f : th e h eaven s in the d esert th an is the M az da Ahu ra of the

G étha s from the celestial deiti es o f light or from any o th er di v inity o f the anc ien t Aryans T he en tire sch e me no l on er , g r n n i on n n eprese ts a atural r eligion , but s c verted i to a defi ite

o h ethical syst em . At the outset we h ave to allud e t t e oth erwi se

n n i explicabl e circum stanc e that the co ll ecti ve Arya mythology , t e o m a n o n i n t o uc e h d g held by the p rec edi g generati s, s o t h d

' ' up on in the G citha s T he G citha s are silen t res ecti n all the , p g

n n o ld divinitie s, inC Illding M ithra the m ost p romi n e t amo g

em But at a me the o s w e e b n o mean s o o en th , th t ti g d r y f rg tt

T he had o v ous s a n um e of e vo ees in I an An d y b i ly till b r d t r , these were so numerous th at i n a l ate r age people saw them selves c ompelled to en t e r th ese gods o nce agai n int o the catalo gn e o f a o e e n s ccom n to o d r d b i g , a modati g th em the o rthod x tenet s .

Mithra was acco rdi n gly h ono red with a n ich e by the side of

z a w c h d o c d c he h Ma d , hi h e ha bef re oc up ied , an whi h as ever

n e f . kept , amo g the n eighbo uri ng In dians, by the sid O Varuna

n h t a m on o f several ~ Agai , t e G d k s ention n e the heroes, of whom were to be s ubseq uen tly reinst ated as tran sform ed into

Zarathushtrian Yazatas ima is the so a ex c e o n H e , Y lit ry ti p , i s h c S f t e Vedi Yama, but in the G dtha s he becomes a ai nt o the 76 THE R E LIG ION OF THE IR AN IAN P E OPLE S ,

past and is held up to the Maz da wo rshippers as a proto 8 2 typ e . T he place o f the old oc cupants of heav en is now assumed by

Maz da Ahura with his retinue Of six Aburas, maki n g se ve n

— a e to And w h was in all the Amshaspands th t w re be . ith t em

h of i n an d rev e io n . In associated Sraos a , the genius obed e ce lat

o t i n o f e e e n s w as cede to more or oth er w rds, he posit o d ifi d b i g d

n h n e in hose in l ess p ersonifi ed abstractio s, t e least p erso ifi ed b g t

t o o rson han is w sdo m the Oldest epoc h , bu n t m re pe ified t i with

the H ebrew poets.

S a n the Ve c Aramati of who m w e On e pirit lo e, Armaiti, di ,

n ea t c n s u e a exc t n . But she have spoke a bo ve , app rs o o tit t n ep io

- n had already in the E ast Ary an age a two fold sig ificance ,

and o ne ph ase o f her charact er was appropriated to the

o Z r u symboliz ati n Of a arathusht ian idea. The h eroes are s p So planted by Zarathushtra himself, his kin and frie nds.

fa h l a r it c an be n o acciden t , but o nly in tention . Had t e a tri o f

Maz da been envolved step by st ep from the previ0ps: popular

n s n atio nal religio , we should enco un ter the favorite go d and

s th an a c ee i s o e r m d ed h eroe o f e cestr l r d n ha pes h w ve o ifi . N ot l ess emph ati c ally i t be spe aks the reforming mission of

Zarathushtra th at the G dtha s are alt ogeth er silent over the

u a n d er Haoma se rvice, whic h b ilt a princip l a unint rupted

“ 2 The passage to which I refer is usually interpreted i n a to tally differen t

manne a sn a 2 8 : —a esha m a n a n ha i a hu sho sra vi a schi r . Y 3 , e g m v v n g y i m t

’ ’ e m a sh en c hikshm z n usho a hm a ken a u sh ba a h va re m n o Aesha mchzt y y g g g g ,

a alt m i t hw a hm i m a z d a v i hithoi a i c pi .

‘ The usual renderi n g Of a en a n gha m by f evil -doors and Of the second verse as if it tol d us that Yima first instructed mankind how to eat flesh in e o s o s th sen o c piec s, wh lly p il e se . F r the latter is a grammati al as well as

E v n in h a e n o n e logical impossibility . e t e e rli st possible times me c uld ot hav

a e Ox e n o he ra h h thr ust whol or she p i t t mouth . T he Za t us tra or priest

sa s Vivan hat son Of Y ma e O s un s men men ioned in y g , i , h ard f thi p i h t ( t the preceding strophe and he ( accordingly) instructed the human race to v a Of the mea e a e W a comes to me e eo gi e ) us part t th y t . h t th r f

e n d n a a d pe s o thy deci sion . M z d I s [ The diffi culty o f the G atha texts is striki ngly ill ustrated by thi passage. ’ h ne the P a lav How widely divergent is M ill s i nterpretation , w o Opi s that h i o ue n e n e e and eca s n s ix 3 e a n transl at r hits the tr re d ri g h r r ll G e esi . , , r g rdi g " the first eating of the flesh of beasts -T R I

78 T HE R E LI G ION OF T HE IR AN IAN P E OP LE S

n om the bu v s sponta eously fr popular r eligion , t h a e i sued from

u Of som or e n e n T s mn s the geni s e ( r ath r o ) thi ker . h e e hy ,

e c ane cs n e h m o th ough th ey mbra e p gyri a d pr ay rs, are for t e st

ar o ec es not oweve in the sen se o f c o ut in p t pr ph i , h r , predi ti n s, b

O c ama o s a d x o that f p r o l ti n , n e h rtations a po lo gia for a ne w

r ne and its cult L et us fo r n s an ce s en to t he doct i , i t , li t

x um of Ya sn a 30: N o w will I oc m s un s e ordi p r lai , o it r ,

o o u who re asse m h w e f t y a bl ed h ere t e i s sayin gs O M az d a,

h s o f A ura n d h n s h h t e prai se h , a t e hym o f t e go o d spirit , t e

” sublim e truth which I see ari si ng out o f th ese sacred fl ames.

Thi s is immediately followed by the ex h o rtation H e ar with

u ea s the es see w a o o m n m a a ec e y o r r b t , ith g d i d , ke d id d

an fo r m n ea for m s ea ch oic e , m a , ch hi elf , regarding this gr t " a en ve to s o ur m s on e C ause , tt ti thi dog a . T hi s i the pe rvading t

The sage i s not sim ply a sac re d po et inspir e d by the di vi n e

ho o o f afflatus, w w uld gl rify the sole mn cult and the effi cac y o

r e n ew n s i the sac ifi c by so g . H e s rather the incarnatio n Of

who has v a e ll o h w om he Ahura M az da re e l d a t im , o f h “

n n e h s . const a tly i quir s, wh o m e pe rp et ually i n t errogat e

th exa s f Z r h h e After e mple O a athus tra , w o d ec lare d hims lf

ready for the diffic ul t task o f p ropagati ng the faith among men ,

he would preac h to all who c ame fro m n ear and far so long as

d s r n are vo uc sa e to him and a s to az a life an t e gth h f d , p r y M d

e hi n d w en the th at m en may l n d ear to s ma n thm s. A h

’ - sa n ar S o n o f who n a ou Saoshy ants proph et i t s, e p ke , bri g b t

th o — nd e s a ove r enov ation of e w rld , this refers a w h ll pr it — d further ou not to a distan t fut ure but to the tim es gon e by , an

h - n s o o o e vo c e e by the prop et sai t , thr ugh wh se m uth th y i th ir

t in n f the Zarathushtrian th oughts, he m strels m ea the diffusers o “ doctrine .

a s a 1 33 1 3 34 1 2 Y n 3 , 22 ; , ; , .

“ 5 4 4 a 4 5 1 n d 28 7. C om are Ya sn a 3 , 1 1 with 28 , nd , a , p , ° 9 See a sn a 30 9 w e e it a n s an s ma w e en be on to o u Y , , h r pl i ly t d y th l g y we who ( or so that we) co nsummate this ren ovatio n Of the E ven D r Spiege l has seen that tradition here can n ot be r elied upon . On ly a 33 esteter. as eve ema ns ue to it . Obse ve a so asn a 3 1 2 32 , 6 ; , m r , r i tr r l Y ,

1 34 4 5 1 1 50 6 51 3 and 1 0. 3 ; , . : , ; , C HAP T E R VI II . 79

They do no t mee t with a uniform audience or fi nd li sten ers

t e se en c n nen s Of the wo eva everywh ere. In h v o ti t rld p r ils

It is infidelity f ost ered by the imposture of the Druksh. not every one who i s p repared fo rthwith do dec ide his c hoic e and 8 7 a d h r enounc e the frat e rn ity of the d evczs a n t e d amne d.

an s e h u s o ve in e h R ec alc itr t are n um rous, w o ref e t gi th ir ad esion to the s e are su o e n n ew institute , while th y pp rt d by lyi g i pr oph ets . T h ere are the igno rant who i n str uc t the ign oran t to l en d ear to them is dan ge ro us . T hey kill reason and i nc it e those who p ursue th eir ev il c o un sel to t urn pasture i n to w astes 8 8 an d per sec ute the pious with the sword . N o t seldom the proph ets c omplain Of the diffi c ult m ission : th ey h ave laid t o

e o z h o s w d suff n h eart th d gma Of M a da t r ugh orro an e ri g . The

8 9 Opp r essors of the tru e faith are un r el en ti n g in th eir h atred -

R epul sed with i nc redulity by th eir o wn frien ds an d kin smen

un m s n e s an n o n a e n d th ey sigh der i u d r t di g, vi l e c e, outr g , a penury . Alrnost with d espon denc e bewails o ne of the proph ets

(the bard no doubt mean s Zarathusht ra) Wh er e to of all the

o c I ? a world Sh all I g , whi h way shal l tu rn me n d he con soles himself with the C onfid en ce he has in divi ne p rot ec tion and the sustain in g h op e th at he would win o v er to his side Kava 9 0 Vishtaspa an d his ent o urage . It is evi den t th at the singers mer ely transfer to the emi nen t p er sonages Of y o re what th ey th emselves p urp osed an d e x p erienc ed .

The object of the reform t o whi ch the G dtha s testify is two-fold a purification Of the r eligio n coupled with the

n a n announc ement of a ew , mo re ethical th eology nd a improve ment in the soc ial c on dition by mean s of a progressive ex c h ange o f the n omadi c and b ucolic life for the mo re se ttled occupation

ndr the G athaic o e en u n io us man of husba y . With p t , g i ely p ,

n a n u s m re n s n u arde t cultiv t or , a d j t ast e r a o ly yn o ymo s ex pres sion s. T o wish to p artic ip ate in the practi c e o f the goo d

8 7 ’ ’ D a eva z shcha khra a sht ra i sh m a sh a zshcha a sn a 34 5 w c men on s f y . Y , , hi h ti

“ n t ee ut on two ca e es . C a sn a 3 1 1 2 and 1 8 32 3 9 1 o thr b ly t gori f. Y , , , , 0,

’ 1 1 34 5 50 3 5 1 1 4 . F or unbe ef see a sn a 32 2 and on e ; , , , li , Y , th right

c c a a a 1 . hoi e , Y sn 30, 2 nd 3 , 5

. u 8 9 9 ° ' a sn a 34 , 7 nd a s a 33 7 and 8 . a sn a 4 6 1 s . Y a 8 . Y n , Y , eq 80 T HE R E LI G I ON OF T HE IR AN IAN P E OP LE S

e on w t o c e s n a is n s r ligi , i h ut h ri hi g till ge , othi ng but hypocri y

A cu u s s are t he o n a on a eo e m he ea gri lt ri t ly r ti l p pl , en aft er t h rt o f As a and Vahumano Su as n - a e h ch abid e, but do ot co ope r t ,

m an d o o n o bu with th e , foll w th eir wn p rofan e avocatio s, d t

om Aesm a or a e c u s f an c R ma p r ote H tr d be a e o th eir folly , ad v e a or ea ous ecause o f e v e an u e nd u er the J l y b th ir il l g ag , a f rth 9 1 n e es s o f the d o ava s in enera e ec e u ece s i t r t g l with th ir d itf l p r pt ,

t o e r so n i un e The wo m ti v s a e i trin s cally ited , that a Social r

s formation a ro e , whi ch was ultim ately Wedded to an e thical creed, or rath er which en tir ely r eposed on it from its very

n Th s begi n i ngs. e mo t p rimiti ve reco rds witn ess t o Zarathu sh

i e n s c m n o d the t r anism b i g uc h a o bi ati n . An w e may n ote by w s ea s for its e ve n i n u a e ay that it p k r lati a t q uity . C e t ri es ft r

Alexan der th e r e was no call for the i n tro duc tion o f agricult ure

n o I a no o m n recom i t r n, r need a life f fixed do icile have bee

n e e in t f d A o in en ve m e d d as ac ceptabl he sight o G o . religi us c ti

u e n n B b a to agricultural p rsuit s b lo gs to hoary a tiq uity . ut e th t

n ecu a as it may , the M az d a religi on has ever r etai ed this p li r

e s o s sub featur of it rigin , and wheth er or not the dogma wa s equ en tly acc ommodated to oth er surroun dings and other con

io s h a ve and c n m ne the e dit n , t e cti energeti husba dman re ai d typ

o ara h r h tifi c tion of dev ut Z t usht ian . The v eneration and t e san c a of cattle c ommon to the In dian and the Iranian have their

i a en men sources n much an te rior pe riod . But its latest pres t t a ar the an c n v e in the scheme p t , ie t iew assumed a p eculiar shap

nau u a e Zarathu shtra he canc e o f h c i g r t d by , t symbolic signifi w i h

9 1 See Ya sn a 3 1 1 an 3 on ma es , 0 d 3 . 3 . Of Aeshma an d R ama traditi k d a I n a e an e ous a sn a 4 9 T h i v cu . h tr d j l y ( Y . e strophe s ery diffi lt thi k

’ that t oz with whi ch the fourth lin e begi n s Sho uld be referred back to y oi in the s ne a da even can no be N m Ac P u and a fir t li , th t g t o . but is e. l r. , th t dregva t o d aen a is an instrumental from I would consequently transl ate ” T e c ea e the d o er as h the h y r t by t e doctrine o f the liars. C ompare cel ebrated colloquy between G eush U rna and M az da Ahura in Y a sn a 29 and

u e asn a 3 1 1 5 and 1 a and 3 f rth r Y , 5 , 5, &c. See also Ya sn 4 7, 2 “ Wi sdom is i ncul cated by word of mouth and the work of Armaiti is per ” formed by the hands.

The Kara ans who are the nem re am cabl p , great e ies of the pious, a not i y disposed to tillage an d attack the kine and her bl essi ngs by their acts and ene s — am a 51 1 4 t t Y , , 8 C HAP T E R VII I . l

e em i s still mi s j ud ged by man y . T he refo rmers h e re link d th selves to the earlier mythic c o nc ep ti o ns whi c h th ey a ttemp ere d

nda to the re q u ir emen ts o f the ir c rede .

n it - o c sem - e o us When w e reflec t u po s se mi phil sophi , i r ligi

’ t oc n i s an n ut a oet o r n e s a n smu a teno r , he d tri e ythi g b p thi k r tr t

i i s we - c onc e ve and o e a tion o f p opular bel efs. It a ll i d t l r bly

en s s em n w c th r o n is ac co e to coher t y t , i hi h e uppe m st dig ity rd d a mo ral G od encir cled by beings an d spirits c om mandin g homage

a nd o o n hi B a from m n a c mp si g s div i n e co un cil . ut these c ele sti l apparitions a re too diaph anous impe r so n atio n s Of the pe rm an en t attribut es an d pri ncipa l blessi n gs o f this G odhea d to com e withi n the u v ew o f m o o e A em Of s desc ri iOII p r i yth l gy pro p r . syst thi pt c n o evo v e se ua n d - n o b a n t l it lf grad lly amo g a G o fea ri g nati n , ut can only be th ought o ut and p reac he d with the full c onsci o usness

Of it s be i ng the best r e velatio n from on high in a sch ool o f

s nd sa s di vine a ge .

T he sketc h w e i nten d to gi ve Of thi s sy st em will itself fur ni sh the mos conv nc n oo f e h t i i g p r f o it . Bu t a glanc at t e nativ e country and at the o rigi n and the fo und e r o f the Za rathushtrian faith must pre cede o ur outline o f the re fo rmation T E C HAP R IX.

ZAR ATHUSHTR A AND HIS ENTOU R AGE

IN THE G RTHAS

f r at Thr ough o ut the A vesta. Zarathushtra passes o a gre

s i reve on reformer, one to whe n Ahu ra M az da has disclo ed h s l ati

nd w N ot ess an a ho communicates the same to h uman ity . l th th v w s o f h a n e o s o f the O en a and ee e i e t e le r e d , t h rep rt ri t l Gr k

c n to writers diffe r as to the autho r o f thi s religi on . If, ac o rdi g

o e he was con of t a e o f a ous s m a tempo rary Hy s aspes, f th r D ri , a view which has ob v iously resulted from con fo un di ng Hy staspe s

th n -in th with e Vishtaspa o f the Zarathushtrian lege ds, e opin ion o f others he lived six c en turies prior to the b eginn ing of the a o wo o s C hristi n era , while th ere are th o se wh uld g till

ar e a If f hi e s an o r a e o~ c . m a e an a f th r b k a ew call M di , P r i , M d

i Ba tri o r even a Pers an , o thers d ec lare him to have bee n a k an

Babylon ian It is impossible to educe hi storical fac ts out o f this medley of accoun ts and the mor e so because H erodotus,

n n a es no o whom w e may rely with the gr eat est co fid ence, m k

n Z mentio Of arathusht ra .

o a o The n ame itself f Zar t hushtra is n o t easy t in terpret .

Which eve r way it is constr ued we have to recogn ise an anom aly — in t he c ompo und word a d eviation fro m the rules Of Iran ian phonetics. It is un i nt elligible ho w the G reeks came by the

orma on r is th f ti Zoroast os, as it against all e Ori en tal metamo r

hoses of the d i p app ellation , an the o ne we fi nd n D iodorus is

ro a orro we om Ktésias v i Zathr u e p b bly b d fr , a , a st s, which ,

o ever ma es a nea er a a h o h w , k r ppro ch to t e riginal . Semitic derivation (which has been attempte d) w as fo redoom ed to failure . It could not surmo un t the diffi culty which lies in the th and which is not solved by t he suggestion of Sir H enry

R awlinson who would make Zarathushtra eq ual to the Assyrian C HAP TE R IX. 8 3

Ziruishtar. The name is un ou n d bt edly Arya , but perhap s it belongs to a stage in the evolution of the language prec eding the

Iran an we n ow en e th un e a t e i k h c e c rt in ty Of i s sign ificanc .

No wonder that the haz y i nce rtitude of the meaning has given

se to the eo Z r a ri th ry that a athusht ra was no hi storical pe rson ge , but u e a m cal ss men p r ly ythi figure . po ibly an embodi t of the sc n h ool or sec t from which the new religio i ssued , or a sem -an o mo c i thr po rphi im age o f the god Mithra.

Other scholars hold it i mpossible to set up an ything like a

o f t d o u biograp hy he pr o ph et from the narrati v e s bequeathe t s, and would r elegate all th at the y ounger Avesta and the late r

e an w s i . P rsi riting relate o f h m to the limbo o f myth They ,

o weve u e a v n o u th o h r, rg that th t iew d o es t precl de e p ssibility th a t a real p ro ph e t bea ri ng the n ame o nc e lived an d taught an d a the o un a o n f the M a z d n o n T ere re l id f d ti o ay asn ia religi . h a , on the o e an n u s who w th r h d , disti g i hed Ori en tali sts, , ith

a n Han at e ea c o ns e hushtra not me e M rti g th ir h d , id r Zarat r ly as a s o c e s nali but o r ai in ha fo r hi t ri p r o ty . c laim for him, f l g t t his cont empo ra ries an d disciple s. to so me e xte nt the composi tio of the G rit/m s n .

F irst o f all to in vestiga t e thi s last hypothesis. L et us admit withou t furth er ado that seve ral chants in the G athic coll ec tio n are c alc ulated to appear as t he authentic productio n o f Zara

nd e m n ec thushtra himself a his ea rli e st believers. On hy dir tly c hi f r s n o ne in the G rii ha laims m o it au tho r . It is the o pe ing

U shta va iti ( Ya sn a The minstre l desc ribes how the Deity W hi mself ca me attended by Vohuman o to him and asked , ho art th o u ? who se a rt th o u ? Wh e r eupo n he immedia tely

‘ ’ an s e o e w rs, Zara thushtra. and exp resses his d esir e to p r v a

Kern re gards Zarathushtra as a star -gen i us or a light -go d an d analyses the name i nto Zarathushtra which he tra n slates l i ke Wi ndischmann by “ ” o - a n s s rs v de the un n o a ra t h an d g ld brilli ce . M o t c o a di i co mpo d i t Z ‘ h l u sht r d i h e o n w c o ccu s a so i n , fin i ng came l n t e s co nd c mpon e t, hi h r l n ames ke Avarao shtra F ras o shtra a nd he s is e uced to s e n d or li , a , &c . , t fir t r d ” " z a radh ma n o f the w o e o ca me or e ow came or came , ki g h l g ld l , y ll l , l " he d r o sse s n me arte , o p s i g bo ld ca l .

9 i To e m e n Bar ho o ma G eld n e r and W ia m ac son th b lo g t l e . ill J k 84 T HE RELIG ION OF T HE IR AN IAN PEOPLES

n d e to the ste rn ch astise r o f tran sgr e sso rs, a frien d a a h lp right e n s an d to w in o ver the z ea o us sea c he s a e the in o m o , l r r ft r k gd ”

. of G o d by m ean s o f un c easi ng p r a i se . and m editati on o fMaz da

o f u c on a n s The o bj ec t o f the hy m n lies o n the face it , tho gh it t i

c o I c s the p assages which have so far r esist ed elu idati n . t depi t

o m o s call f Zarathu shtra to his p r opheti c issi n . He reali es

n o ff f h s s fo r its the e orm us di ic ulty o is mes age , but i p repared

n A u e su o and exec utio . h ra M az da will v ouch sa f him pp rt ,

A m aiti s u h na e o e ra will i n tr c t im . This en tire rrative, th ref r , is r eported by Zarathushtra himself But e ven in the — o e e for n re h str ph es wher he is n ot m ention d i stan ce , wh e e complai ns o f p arsec ution and m isunde r standing and is at a loss — whither to w end his way ~ the speaker and the p rophet are

en ca id ti l .

N ever e ess oes n ot o o w a h i h th l it d f ll th t e s t e actual poe t .

There are found argume nts warranting suspicion. It is p atent that to the s inger o f this hym n , Zarathushtra is a san cti

fi d i of one a es . W e m e e e b e ng byg g ay no t b li ve it , bu t he

ec a es a he ex s o o th c d l r th t i te d fr m bef re e reation . At all ev en ts the followmg words a re p ut i n his m outh in strOphe 5

T ee I c nc s o h o ei ve a h ly M az da Ahura ,

B ecause a t the c reation o f the world I beh eld Thee

first .

Wh en Thou did st appo i n t that d eeds and wo rds shall

e eco m n th ir r p e se h av e .

F o r the w c e e v a ess n s f r th o i k d il , h ppy bl i g o e go d .

H ere then he is so fa r glo rifi ed as t o h av e ex pe ri en ce d thi s a oc a se at the st e nn n o f s p lyp fir b gi i g thi ng . And thi s id ea recurs

a n He i n m e i ag i . s a d n nu mero us p assages wh ere he c an neither b the o n r e p et o his c o n tempo ra ry . A striking i n stanc e is

the c e e a e a o ue w G e o l br t d di l g ith ush Urva , the s ul of the Kine ,

a p erso nifi ca tion whose sign ifican c e w e shall disc uss in the

se ue eush q l . G Ur va l amen t s o v er her sufferings and be seech es

az a fo r a ua n M d g rdia . Maz da respon ds that Zarathushtra is the

’ on p o ec o o a ne to be her o he r R for h no ly r t t r rd i d l rd , atu, e k weth all the di v in e commandmen t s. In Sp ite o f her ap peal for a

86 T HE RELIGION OF T HE IR AN IAN P E OP L E S

Some times he o b viously discrimina tes b etw een the holy sain t s ' ” of yore and himself a nd his o wn .

One would almo st be inclined to disco ver in three name s the

ea e esen a ives of the re s s th e -s e id l r pr t t th e ta te , e pri st ect s. th d rule r s an the men , were it no t that we h av e reaso ns to loo k

’ n he n o f Vishta as o n e upo t lege d sp s kingdom f you ger dat . ’ 9 9 T he last is the only G ritha the claim of whi ch t o transla te

us directly to the times of Zarathusht ra can be logi cally

n sustai ed .

Bu t un fortunately the greater part o f it i s in a h opelessly ‘ 00 n c n n a i n n ac c u as ma gled o ditio nd s h ard to i terpret o this o nt ,

we ll as becau se of it s m an y ob sol et e w o rds. N o t more than

n f w s o s n s s The s a a s the Openi g e tr ph e yi eld a ea y ense . y di pl y

Z h sht F r ha h ra n d the el e st o r l i v ing b esides arat u ra , as os t a d ’ — b f a a the m ost eau tiful o Zar thushtr s daughters , Pauruchista

Th c s n is n a u son for t he Spitami. e om po itio e v id e tly n ptial g

’ ’ prOphet s d aughter. It tr eats of her housewife s d uti es a nd the 1 bridegro om a ddresses a fe w w ords o f m on iti on to the brid e .

The G citha l S e ith e r e x tremely arc haic an d h ence hard to con s

ue o r v e o s e o c s f r i v tr , ry p t ri r , whi h ho uld ac count o ts defec ti e ” o ma on I sus ec h a e e w in t f r ti . p t t e l tt r . Th ay whi c h he fir st

” 3 a sn a — w F ras htr i e m Y 2 8 , 6 8 , here aos a s phatically mentioned as the ” m n a .

9 9 a Va hi sht o i sht i a s n a 53 . G ri th , Y

1 00 s h nd he i St rophe 2 o ffer t e hardest difficulties, a t mo st my st fy mg li n e runs ha i a s a Z a at ushtri sh S i tem o er shao h m s ha Ka va c V sht p r h p F a s t c .

e ons nam e e or ee ? If ee w a is Zarathustrish Are two p rs ed h r thr thr , h t I Z rathushtra mse nasmuc as he is a ead Spitamo t cannot be a hi lf, i h lr y

h n st r he and ho i e e efe s to him . It fo o ws e e n amed in t e precedi g o b h r r r ll , th r a w men o nl are s o en o f—no e a the ai m is o n o n ce e ea ed fore , th t t o y p k t th t ly r p t -an d that Zarathushtrish go es with Kava Vishtaspaand Spitamo with F ra

h htra. F or the s see a sht 1 3 9 8 . s aos fir t , Y , , 1 ’ [See th e beautiful metri cal versio n i n Mill s The G atha s of Z a ra thu sh — r a d rh th 1 9 1 T R . t m i n m et e n y m p , , }

2 D armesteter sees in the l ast strophe a germ of the Ahu n a v ai ry a d I ou d i i wa c ec wou ma e t he so n ve o l . But w prayer which f t s orr t , ld k g ry l , — rather assu me the reverse the end o f the hymn is a paraphrase o f the o ld prayer . 87 C HAP T E R 1 x .

stro ph e mentions Z ara thu shtra doe s not fav o r th e suppo sitio n that here the speaker is a contempo rary and sh ow s th at he

d e o a is a m a cannot be the har h ims lf . M st pro b bly it arri ge son g in whic h ho ly men o f an tiq u ity a re held up to imitati on . He nce for a historical constructio n the te xts lend but

me o sitive c scanty support . At the same ti p evide n e for t e uall W re garding the who le as me re my h is q y me agre . e

c nam es w c w ou be bo ne o s and e - en oun t e r hi h ld r by g d d mi gods .

But tho se of the kin smen a n d th e first disc iples O f Zarathushtra

o t f s T e ma n c a are n o this de c ri pti on . h y y i di te mythi c al

be s b t men u e as we o e m n u . s a r co o un n i g , q it ll M t p d s e ding

w a s o se : Hae c hatas a was the anc es o P auru sh ith p ( h r ) p t r , aSpa

a h o f - t he a e is w s t e father , Zara thusht ra , f th r n ot m en tioned — i n the G eithus amas a w a s his us en Vi s tas , J p tr ty fri d , h pa his

a on. T he n am es so me m es e m na e in ushtm c ame p tr ti t r i t ( l ) , as

F rash shtr P u ru c hi sht a the name o f his au e m ao a . a , d ght r , ay be

an o n o e n am e us as S itama the ho no rifi c t e Of rdi ary pr p r , j t p , ti l

Zara hu h n d so m e of his re a ions w c was la t t s tra a l t , hi h t erly c on

3 s u d o n m S itama o r S itamenes and Vishta tr e as a a c . s p tr y i p , p , pa

r a n N o t e s a a e ck n o wledged old Persia names . t h les c n th ey be

a e t o m n e s n s C o m oun s w rt ppli d o c m o p r o . p d ith w p r esen t

emse v es m anc n m es in the names o f e th l fro i e t ti d ities , an d

' th name o f Vish S a e Auratas a is o ne o f th e ta p a s f th r , p e epithet s " o f A am- h a a the od of fi re w c es e s in wa e p p t, g hi h r id t r , the

h n n od M id o - m o n ha an o a n lig t i g g . a y a g , th er dhe r e t o f the

’ ’ o e s is ca e a n ame w c for a man s i s pr ph t , ll d by , hi h , , highly

suspic ious ; assu re dly it so un ds q ueer t o be called Middl e -o f- the

moo n r s F - m o n he ro o a I s ou sa u o . T s a n , , h ld y , l l p d con s

o e a o the a an ut w ar e o t l r bly h ld b l c e . B if e e h re n t o n hi sto ri c

’ ‘ g o und we do n ot also o e o n the o un s o f a n r , g b y d b d tr diti o s.

No t the fainte st trace of a single myth is found in the C atha s which were subse quently curre nt in connectio n Wit " h Zarathushtra . T h e r e is n o v estige in the G ritha s of his

m acu ous his m a on his s ru ir l birth , te pt ti , t ggle with the E v il

Spitamen es was eade of So an cava unde Bessos Af f i rm III l r gdi lry r , , . , 8 1 6 2 , . 88 T HE RELIG ION OF T HE I R AN IAN PEOPLES

S his ex ec e a a on at the en d o f me . T he Za a p irit , p t d pp riti ti r t hushtra o f the mo st an ci en t reco rds is in fac t anoth e r th an the

in n b on u n in the o un e wo s. e e e e a e is e fig ri g y g r rk H r , g r l , the sublime see r to who m M az da Ahura impa rt s his p ro foun d

d so f o ses who co mm unes w the u m e wi s om , a rt o M , ith S pre

s s h c hos Deity as a man do es with hi frie n d . He i t e en p roph et .

O c s on he is se to a s e em nenc e He is n o c a i ally rai d till high r i .

n od eo o c an H e is n o t ns a e t do ubt o g o r th m r phi m . i t ll d by he

f A az as the ea o f th n n sid e o hura M da h d e mu da e, as Ah ur a

o he c e s a ec ono m If he is a n o Maz da is f t le ti l , y . ppoi t ed R atu r s i al C am o n of G eush va a is on a u a v e pir tu h pi Ur , th t ly fig r ti phr a se to suggest that his n ew d o ctri ne is t he basi s o f a m o re

h umane soc ial o rd e r ; th o ugh it c lo sely approaches the dogma o f

o n o n f all m o a c c n s f r a his d mi ati o t e p r l on er , o lready at the

n i s h w o b e az and h ge is s it wa e h e h ld M da received is revelation .

o be his o ca o n has e ce c mme e ou T brief , gl rifi ti p r ptibly o nc d , th gh

i t i i s un ev e o s a it s y e n t d l ped t ge .

c f is nd s n c f T he cir l e o h kindred a tau h fo llowers, so ar as the

’ * a is ma T ha re once n e u e u n . hd u h G t s a c r d , p r ly h g Vishtaspa

has bec ome a ki ng for t he G atha poet (and as such he i s

v ewe om e e o n war s his m s i n variably i d fr h r d w d ), real i eth er eal

a hah a khshatra wha eve its m an nc or M g y ; t r e i ng, scie e sagacity

o n to a on o r the c m un f t he ac c rdi g tr diti , o m ity o faithful ,

n to G eldne r nd ac son . H is a Kava whi c is his acco rdi g a J k e , h

constan t epithe t and whic h p rimarily sign ified nothi ng save

s nd K sage o r ee r fo r a c ertai nty . A as ava he was also a

- a ac w c is ex c s a e H n poet f t hi h pli itly t t d . e belo ged indeed to

the a avane fo r he i s s e the n e d an i M g , tyl d i tr pi , d s eve r cele

brated as the most i ntim ate fri end o f Zarathushtra and the

o f hi f ll m defen der s o ow g.

a h m Here re t e ost important passages treati ng of Vishtaspa mostly al ong w his o e ea ose es : asn a 28 7 4 6 1 6 51 1 The ith th r rly pr lyt Y , , , 6 . last is ve n ewo ry ot rthy .

C HAP T E R X .

- “1 5 MINSTR El P R OPHETS.

It cannot be positively det ermin ed wh ether the poet s o f the

G atha n e se es s wh en th ey sp eak of the Saoshyants, mea th m lv

the ex re s n n ro uc e Za a by p s ion , o r w h eth e r , as wh e th ey i t d r thushtra s ea n o n ecu o and the sa osh cm ts p ki g, it is ly a p liar f rm y too we re hieroph ants of fo rmer days. The app ellati on literally

” c onve s h n h omo y t e sen se of the useful o es, th o se w o pr te

ow h a d s nd n gr t n felicity , the redeemer , a h ere it c a be best “ en e ed r d r by abso lving prophets. In the later Avesta the

e m eno es o n o o m t r d t the saviours to come , e r m re r edee ers, who will rise at the terminati on of the wo rld and bri ng to pass the enova o n f l s d h h s r ti o al thi ng . But we o no t meet wit t i

6 ex ec a o i a h a n ts ar ro p t ti n n the older t ex t s . T he re the s os y e p

hets of an an e o e r f th es A u au h em p t ri r ag o o e pr en t . h r a t g t th the o ma w ose is ac n w e e com d g h fruit good ti o s, her by th y be e 7 en s o e s a s to the s o hous s ishtas and fri d , br th r , f th er , lo rd f e . V p

F ra shaoshtr h e o T a a p av e t e way for th d ctrin e. he s oshy cm ts

ecom e the os a e th rs the l n se o f b f t er ers of pe c , e sav iou of a d , wi

ou nd e n d o n th ght a b nevole t of pu rpose, an by the c nseque ce, the

mos ou a w t red bt ble adversaries o f Aeshma, the gr eat fi end . Ho s al I ea n c n of the n s s w e e T ou h l l r , ri es o ut o e mi tr el , h th r h

In men o n n the sa osh a n ts on on ce oes the fu u e seem to be ti i g y , ly d t r

s oken of I n sn a. 4 i w n th In ease s of the da s p . Ya 6, 3 it s asked he e cr r y

ose who an a n a t h f A he s (th gr t lo g life will appe r o save t e world o sha. t wi e

sa osl an ts w e effec ve doc nes But in the s ace e e are g ith th ir ti tri . fir t pl h r m eant teachin g prophets and not the miraculous bein gs of the eschato logy d an seco nd . in th ex s a , ly e n t t rophe they themselves are c lled the saviour

rO hets the ex ec a on e e e o v ous e e s the nea es fu u e p p , p t ti , th r for , b i ly r f r to r t t r . 7 “ a sn a 4 5 1 1 D en - ai n w c o ccu s e e can be ex a ne in two Y , . g p , hi h r h r . pl i d wa s : e e as e ua to Sansk d am a t i ouse o de or w se or w se y ith r q l . p , h h l r, i i ” f a h n en h n ce . C an d en e e a c fo m n u an s u t e pri not g b th G thi r o d g , d co eq tly

wo m a h d th a n hu nd it de va ves do rd ean d n g upa i ti , lor of e coun try D g a s ri ti a s e s en e he o f nces not occu in th tha The o o nvo t o ec n o . r e G , p t ft i k pr t ti pri CH APTER x. 9 1

u es o ve ese t o h c o s n r l t r th w , w o m en a e m e with h o rr r a d

“ v o ence ? and us s is n T sw s i l j tifi e h i q uiri es by a ddi ng . he o h

a mi s mus n o a y t k w wh at shall p r ove th eir h ppi ness, whic h

shows tha t he c ounts himself among the redeemers o f m anki n d? T h ey bea r other titles besid e s this. One c alls himself a

a z otar o f u s Z i o d an s na a , p io r ectitude . a ota r s the l Ary de ig

on fo r es t the San s hota r wh a te w a s a ea s as the ti p ri , krit , o f r rd pp r

offi c iating p ri est an d rec iter a t the so me o r k a o ma sacrifice .

h f n to u a az a . Ano the r r ej oi ces in t e n ame o ratu. k no w Ah r M d

e a s at h m c o n no es i n ter a lia o P rh p thi s p erio d t e t er t , , l rd

s u in n - s n s e o m a hu or o p irit al ge eral as c o ntra di ti gui h d fr , l rd

a m e e e t tempo ral . Subsequ ently the n me ca to b a pprop riat d o

the o o o n th a s n o f the z a ota r sec n d f the ffi c iati g p ri ests. e s i st a t ,

e n h o a s s e him P rh aps it was appli ed to all the se ve , w o n c e s i t d

o v ua an d whose function s w ere later transferred t a sin gl e i ndi id l .

A n s o r n e o ac es a gai th ey a sum e the titl e o f mathran, i spir d r l ,

n a w th E an od ou the me hi ch dat es fr om e ast Ary p eri , th gh

n n o in the Veda s bu t in te rm analogo us to it w e e c oun ter , t ,

c ass ca San m a thra n s w e mean n o n m o e l i l skrit . By r e t thi g r or ess an th o e But Z arat ushtra a so is so s e l th e p r ph ts. h l tyl d , the fri en d of Maz da T he m a thra ns ray th at the D eity m ay , p give right direc tio n to th eir thoughts and w ord s j ust as He did

1 0 e ar n r g di g th e ir p redecessor and chi ef .

h a m o s Athravan, t e f iliar appellati n o f t he pri e t in l at er ti m es

o es n t a ea i th o f t dtha u s e d o pp r n e body he G s . B t thi t rm

c s re - i s o f u u n e in th e whi h ign ifies fi pri est , n iv ersal occ rre c

s e o A v sta I s a s h e as w the n ot ess we po t ri r e . this l o t c e ith l ll

n c n om n a o n acc o n know n wo rd magian, u d er whi h d e i ti , rdi g

o e o s a an d w om he t H erodotus, th p ri ests f P e r ia p ssed , h c h arac t e rises as on e o f the M edian c lan s ? It has be en

8 C om a e asn a 53 z 4 8 1 a nd 4 1 p r Y , ; , 2 9 ; 3 3 .

9 The ce es a n e ec s a e a so ca e m t n s e c i the oun e l ti l i t ll t r l ll d , spe ially n y g r ” a Vi s ra t ax o d a A vest e v all r s . N e rzos n h an a i n s n e , p , l o g tr sl te s t o a i gl

as on S i e el 4 2 . 6 b u ru o r s ua a o cc , ) , ece o . C the e i ( p g y g pirit l pr pt r f, pr y r

e th a hu v a i r a a tha m in sk a sha tchit hz c ha y y , ,

1 ° asn a 50 5 an d 6 The co ec ans a o n o f st r s s r Y , . rr t tr l ti these ophe o fa as I

’ know is ven b G eldner a one in Ku n s eit schri t 1 885 8 59 , gi y l h Z f , 2 , p . 2 . 9 2 T HE RELIGION OF T HE IR AN IAN P E O P LE S att empt ed to r ead thi s n ame in a c oup l e o f sen t enc es in the

n e Av a bu t he e e use m o st n s u a you g r est , t w o rd th r d i di p t bly

1 1 ff n ea In the G atha s o w ev e e xp r esses a totally di er e t id . , h r , in som e plac es the m a gv a n s are me n ti o n e d in wh om M a rti n

n a w e e to be and w o m he a em e Hang saw the m agia s th t r , h tt pt d

ra rt m a a w c is so e ea e l m et to brin g i nto ppo with g , hi h r p t d y

n e d all sc o a s. o st o f with . T hi s Vi ew i s n ow su rre d e r by h l r M

ex s e au w en he a ac es t o m a a th e the egete ar with H g, h tt h g

“ ” “ s f t e t he m c au se w e o e s sen e o he great mpri se , ighty , hil th r

” “ r for a ea ue a a n o f the ev ou but all are a e l g , fr ter ity d t ;

a m a a n n e h u a e or in agreed th t gv n s m ea m ag at s. t e r ep t bl , ,

o s th the p rimary im po rt o f the wo rd , the gen ero u s o r p s i bly e

’ m em e s f the un on n s is n o t b r o i . O thi poi n t the l ast w o rd

e n oun ce I i f a n e o f y t pro d . t s o sup erl ti ve i t e rest fo r th hist ry o the Za a ush r an an d i o c n c w r th t i religi on , s f e qu al o sequen e ith re spec t to the question wh e th e r the m agi an s are o f fo reign e x ac n nd o n o R a and c a e tr ti o a , if s , o f B abylo n ia rgi n . ep e ted r ful i nv estiga ti o n o f the p robl em befo re us has sa ti sfi ed me that the o es s o f the c at n hyp th i a lien origin of the magi, whi h o e

m e n ot s m s n a e i o n t un s ti did trik e e a i dmissibl , s reared oo olid

o un s to e an o It m e e on gr d b y l nger u ph eld . takes its st an d r ly

e em a x x x x 3 w c s N e u a n ez z on his J r i h i . , hic h r e ord th a t b c h d ar ,

n vas on o f u a w as c o m o n s the i i J d e , a c mpan i ed , a g o the r , by

R ab -M a in w om o s w a h a on n e e a g, h th e ho dapt t e tr diti a l i t rp r t

o n e o th u t u t in he ti b h ld e s prem e h ead o f he m agi . B t first place the e qui val en t fo r sorce r e r s an d wi z a rd s in the Babylo n ian and t he A ss a i n d s o s R ab yri n s entir ely diffe re t , an ec n dly thi “ ” ” M ag is po sitiv e ly ranke d a mong the p ri n c es o r the grand e es

f the o n t F o king f Babylo by H ebrew w ri e rs. u rth er , w e h a ve th old u a s w e S mm eria n v ocable m g, whi ch w a assimilat e d ith

” ” the Ass an and is x n ea m . an yri e pl ai e d by gr t, ighty brilli t ,

" ” ” o o r n c u t e c th m ean n o f e s l rd , p ri e, b n ev r on v eys e i g p ri t o r en chan e T e se a i av n o n in co mm o n w the t r . h m g h e thi g ith ” - - e o e s an m a an s no r i n a ll o a w R ab M a . M d P r i gi , p r b bility ith g

See the e ma k s i n m ea se o n the a e of the A vest a r r y tr ti g ,

T me his hypothesis has been e lsewhere exhaustively con troverted by ,

9 4 T HE R E LIGION O F T HE IR AN IAN PEOPLE S

e s an m a us c an v e w e be e v e e e o m P r i g ry ll d ri d th r fr , bu t th er e is n o e v id en c e that it wa s fo rm e d at the tim e o f the co mp ositio n o f the G atha s cco . A rdingly the ma gians are e ntire ly absent from the body of the Av esta th ough perhaps they owe th ei r n am e to an an c en Av s i a i t e ta c ide .

w a ev e e w e c a ac e se em the - By h t r titl h r t ri th , minstre l prophets

ossess a lo c on ce o n o f e ec u a un o p fty p ti th ir p li r f c ti n, th eir a voca

on and the su m of e o mas A o ti bli ity th ir d g . lth ugh , u nlike the s e s o f old w o m he emem e e n e r , h t y r b r with r v er e ce , th e y a re n ot o f the n um er o f the oun e s o f the a d a b f d r f ith , an lthough th ey

e in u n o se se e s e o e e m s v d light p tti g th r b f r th el es, before even

Zarathushtra to w o m az a has c i h M d di s losed h s l o re, it is h ard t o dr aw the line between wh ere t hey address o r ex hort in th e ir n nd e e eac n e o n am es a w h er th y p r h o th ir w n i iti a ti v e . At l east

“ q uite as o ften th ey lay c la im to the distinctio n o f redeeme rs

” An d is no t a are o f the l an d . it th t they not consc iou s o f b e in g favo u r ed w ith spec ial div in e co mm un i cation they them

ac w n o un c a n v o e selves dec l are the f t ith ert i ic . T o beheld the d eity with th eir eyes and to con fer with him shall be perm itted

nvo o us es the t o th em , sho uld th e y i k e in righte n s best spirit and

a e az a an d As a u n e n ev e r fo ster till g . M d h ill mi e th ir i t elligen c e

t n so a e sce n a is through he h oly Mi d , th t th y di r wh t right .

is h m f az a The T h eir d ogma t e dog a o M d . mo st secret o f prin cipl es are di vu lged to them an d in their comp r ehen sion o f ” ar en to the o ea An d things spirit ual th ey e lik ed G dh d . thi s comm un ion with Maz da is the i n t ercourse o f fri en d with ” “ t R f h eda saw o frie n d . Like he i shi s o t e V s th ey th eir s ngs.

“ ” c n o f w e N o w will I p ro l a im , b egi s on e the poe ts en do d with

e n to ose who are a o ac n n en on ns u c o n s p r v i si o , th ppr hi g i t t ( i tr ti )

ea s are es ow e o n the no n the eu o um s w hat gr t gift b t d k wi g, l gi

fo an d sac rifi ci al p sa l m s o f Vohuma n o (appo in te d) r Ah ura , w ell m e ditate d in d e vo utn ess (a sha ) an d C lea rly pe rc ei ve d in the

a sn a 3 1 8 33 6 4 8 3 & c Y , ; , , , ,

a a 4 4 at la va it z T he who l e o f the beau tiful son g in Y sn (G ha U sh ) , the st rophes o f which begin with the w o rds (t a t t hwa pe resa eresh m o i " e e me a A u a is a a e t o v a o cha a hu ra T hi s I ask the , t ll right, h r , pr y r ) ,

d r e e n i o n ea emse ves so to sa the an swe s. G o fo r v l atio n q uesti s which b r th l , y , r C 0 HAPTER x. 5

” 1 8 eav I s w h en . t i admitte d , h oweve r , that they have oven th ese

mn t d h ve se o th hy s to he Aburas, an a dedicated th em lves t e

’ minstrel s art (men ga i re) and their li v es to p rophe cy agree

s a l m n es the ns ar ably t o a sha . It i at l ev ents a if t that hym e

e n A a n thra or x m o f pr gnan t with ext raordinary pote cy . m , ma i ma c a ef cac s n n o m a sha o r ue e o gi l fi y , pri gi g fr , tr pi ty , pens the wa to ss and a an as a ha urv a ta t an d a mereta t y bli th i ( ) . With the ma n thra s the seer proc ee d s to the C hinva t Bridge which

1 9 s t um r n s t he ce es a n e nc l ead o ely si , o bri g l ti l i t llige es from th eir a e t o t he ea to su cOur the el e e In u e bod rth c b i v r . fig rativ l angu

e n u s d d age, whi ch r mi d s o f the Ve a , a har sings N ow will I y o ke the swift est steeds of y o u r glo rifi cati on th at are stron g by the oo n to a n he e of eav en 0 z a g d Mi d g i t bridg H , M a d and Asha .

Be thou be carried by th em (moun t them ) an d c ome to my ” 2 ° h elp .

On the o e n am a on is th c s f th r ha d , d n ti e lo e o life fo r those who not c on uc emse ves acco n to ese eac n will d t th l rdi g th t hi gs.

The ma nthra s enable th ose who re cite th em to con trol the

c e the an s esso s an d the L ie - emon s The m wi k d , tr gr r , d . a n thra s

‘ s a the D ruksh wbo ese ve ea for assass n s l y , d r d th , i are they .

The apostl es of ev il coun se l kill by their p reachings the reason

o f life and rob m en o f the l o n ed - for blessi n s o f Vo humano g g .

M urdere rs o f the r ev ealed wi sd om are th ese tyran ts with their

ce T c o e c f men sor ry . hey rrup t the r spe ted o by ex tolli ng

u e e u n ss In ee he nto th m a lif of sin f l e . d d , t o ppo nen ts

are po rtrayed in awful c olo rs as the an tagon i sts of the

n h e a e faithful who ca advan ce only t e r prob t , waylay

e o enac t he G od - ea n w th go d in f o r est s, m e f ri g ith the

s e t o e e s m en an d wom en word , d sp oil he h us h old r , , o f th eir

o n n i s e u e the ou s p ssessio s, a d, whic h s the wo r t , b g il p i from the

to Vohumano the en nan n e en c e the ue O 2 1 path , b ig t i t llig , tr rd e r .

And th ose who di spen se th ese great bl essin gs an d av ert gr eat

calamities in v irtue of the powe r with whic h G od has gift ed

1 ° a sn a 30 1 . Y ,

‘ 9 a sn a 4 4 1 7. a sn a 50 7 Y , Y , , a sn a 32 9— 1 1 C om 4 5 3; 2 8 5 4 4 1 4 Y , , p. , ; ; , . 96 THE RELIGION OF THE IR AN IAN P E OP LE S .

em are en e to a ec a on an d ass a th titl d pp r i ti ist n c e . T he C reator

of the w o oes n o t ev ea his m s e to man rld d r l y t ry dir ect , but

through the m edium of a sha (which has h ere the meaning of

the c u so a the e ma n n C asses e lt) , th t r i i g l r ceiv e their kno wl e dge

ou the es s an d o e s ow e thr gh pri t pr ph t . H ver sup r em e the imp o rt

ance attaching t o the duty of a goo d ki ng to rule with p r udence

an d of a hu sban dm an to till the so il for the main ten ance of all ,

2 2 ' the ecc es as ca e is the es o ne can l i ti l lif b t assu me . A n d the

e e o e ave c T e priests th r f r h high laims. hos who repu diate these

and en the e lo uent man erez hukhdha hi d d y q ( ) s ue , know full

w l w a ena awa s em w e is n o sc el h t p lty it th hich th re e aping. On e

bard go es so far as to sp ec ify how m u c h his merit s have earned — — for him ten pr egn ant m ar es a nd a camel but he v ows to con

2 3 ' l to az a Ac da n a tu t secrate it a l M d . t ual s zs, gratef ul pany ge ric s

fo r presen ts receive d from p atron s by the sacerdotal caste , e uen are to be m et w in th da whi ch so fr q tly ith e Ve s, there are

at a o e f e n on e in the G h s . H w ve r , a e w litani es c o m v ery n ear to

m T e a nsu e e c for all em se ves m e th e . h y , th t i r f li ity , th l rit goo d

o une It es on m en in eas c cum s an ces to rovide for f rt . li y ir t , p

- n f o s who sc o se to em th r c n t he well b ei g o th e di l th e t ue d o tri es . — M u st th ey n ot r ec e i v e the c ho ic est p a rt o f the b ounties th ey

o s he w a to sa va o in o he o s wh h o w t right y l ti n b th t w rld , h ere

d h s t o t a and h ereafter , an t e path that l ead he re l wo rld wh ere

2 * Ah u ra dw e ll s ?

i t t v n on o f th G dtha But thi s sur ely s n o he pre aili g t e e s .

The e cho es th at w e p er c e ive in th ese scan ty remnan t s of the

hu trian a u e e x sm h e Za rat sh lit e r t r , th ese t ts tr an itted wit o ut car

sn a 4 9 4 L e h od k n s ob n h u e L et h a 6 8 5 . t Y . ; , [ t e go i g tai t e r l . not t e evil mon archs go vern u s (bu t let th e righteous gain the day an d rul e us) w de ds do n e in o d scern m en O o u ous w sdom Ar m i i ! ith e a g o di t, th pi i . a a t ’ n f n o m en s m ds he bes o f b ss n s fo r e ffs Y sa c t n t e o n . ea ti y i g i t l i g (th ir) pri g , for the Kin e let Th toil be ive n a nd m ayst thou cause her to ros er for , ( y ) g p p

D rm e r has co rec seen i n h o u f I 1 55 T r. a est te a t e r e . li . XXX , p ] r tly th t a ov ee c asses o f eo e are s ok en o f vi sa nce es an d easan . b e , thr l p pl p , , pri , pri t p t

3 4 4 1 8 n 1 Ya sn a , a d 9 .

a s 1 — T se st ro hes seem to be on a e ude to the son n a 4 3 3 . he ly pr l g Y , p proper in which Z arathush tra appears speaking an d an n oun ces the revel ation

ec ved o m M a z da T e see m to ave bee n added a e on r e i fr , h y h l t r ,

I C HAP T ER X .

THE MOTH ER -COUNTR Y O F THE

ZAR ATHUSHTR IAN R ELIGION .

The q uestion of the birth- place of the Zarathushtrian re ligion d oes n o t coin c id e with th at of the locality in w hic h the

s d n o t sa o mm e to n book of the Avesta we r e, we o y , c itt d writi g , but co mpo se d and p erhaps fo r a p rolonged space o f time c o n tin ned to be h an ded down by wo rd of m o nth from o ne generati on

o o v v a n coun es. t ano th e r . T he b o oks might issue fr m ery ryi g tri

T h G dt a s e in all e oo s he mo st arc h aic t ex t s , t e h , w e r lik lih d fir t chan t ed in a plac e wh er e the l an guage of the min strel was c ur

B e o m was s an ua e r en t . ut thi s is j ust th p r ble : Where thi l g g

en The s e o s as v ne n ow s are n ot of sp ok ev ral bo k , e eryo k ,

a c n e m o e eq ual an tiquity an d are w ritten in a double di le t , o r

n c an h f t a o f w n s muc a ien t th t e o ther . O he l ter bo dy riti g h c ould v ery w ell h av e b een i n dit e d in l an d s w h er e the v ern acular

s fe n t h ld c e wa dif re t , bu wh ere t e employm en t o f t he o sa r d ton gue in which the c r eed w as o rigi n ally en unc iat ed w as con si

n c es t c s c u e dered e sa ry o the o mposition o f religiou s ript r . In a fe w of the youn gest po rtio n s traces of Pe rsi an in fluence have

a S b e en actu lly di sco vered . h ould w e e ven d efin it ely settle the

t e a ou not o Z ar ea of he Gathic di a l c t , th t w ld pr v e that arathush trian s o i s s in n t i m t o k t ri e th at regi o . I is p ossible fo r it to h av e b een p romulgate d th ere by the sa in tly p ro ph ets an d y et t o ave i n in n u he e h ts origi a oth er q arter. T p oint at i ssu i s

Wh ere are w e to look for the n ativity o f the Zarathu sht rian faith

It is a f u u e n t s W e di fic lt q sti o o olve . lack the n ec essary

o cumen s n d he G dt a d t , a t ha t ex ts b etr y n ot the fai n t est trac e o f

eo a c a a u s l g gr phi l ll ion . Al th at can be laid d ow n with c ertain ty is th at Persia prOper canno t be the origina l habitat of the C HAP TE R XI . 99

Maz day asnian re ligion. T he speec h obtain i ng h er e is i n d eed a n to the Av estaic o r Bak trian but is ac u ki , t ally differ en t .

Th erefor e all the o th er prov i n c es o f Iran a re o p en t o ex ami n a ti on . N O won d er th at in the scarcity an d the un r eliability of the data the v iews Of the r esearch ers on the p oint are wid ely

v e en e n di rg t . Whil o e o f th em b eli eves he c an brin g fo rward ev enc e in o f I n a u a id support E ast ra , p rtic l rly Baktria , anoth er c am on e n nts to the N o - e h pi s M dia , a d a third p oi rth W st , co n t en ding th at the r eligion sprea d fr o m the South - W est o f the

a as t e d e en C aspian Sea, from Atropatene , th t w o b , an xt d ed ov er he e t r st of Iran .

It is n ot p ossibl e here to r ecapitulate all the argum en ts even n T e are c o - e a e w the o s i th eir main o utlin es. h y r l t d ith hyp th esi es he v t u n s a e r p ec ting the age of t A es a , th o gh ot o th t th y stan d r W e n m e an s o a m m en to anc e o fall togeth er . c a n o t or th t p o t gl

at a few .

Those who are for the E ast Iran ian th eo ry fi nd emin ent su o t n t e a r a d r c e of he V n dida d c pp r i h first f g r o hapt r t e , o f whi h

e e e e e e But v e w hav alr ady spok n b for . wai ing th surmi se, which

n o he a o e c e o n it i v lves, that t uth r of th hapt er dr w up an earli er

ume a x e a u e a f doc nt of n e clusiv ly geograp hical n t r , gr n ting o r the mom ent th at all the coun tri es catalogued in the fa rga rd are

e n I an u os n a so a all the n am e f co mpris d i E ast r , s pp i g l th t s o places occurring in the Avesta r efer t o E ast Iran ( w hich is far — a s e s o u no t o o w a the n ew a from est bli h d) , till it w ld f ll th t f ith

a E I n t m a e e av e a a n e to its ear o rigin t ed in ast r a . I y th r h tt i d

e If e e li est growth an d may hav e seen the light elsew h er . w t ak in to con sideration th at the Ven dida d rank s but w ith the y ounge r compon ents o f the body o f the Av esta lit eratu re ; that the w riter o f it O en a e in its e en c o n n had in v ew not s p ing ch pt r , pr s t diti o , i

— h e o n o r the s o a d escription o f the m oth er c oun try o f is r ligi , hi t ry

s e a u m su ve of the M az da asn ian o f it s di s min tion , b t si ply a r y y w orld o f his day an d th at b efor e all it was his Obj ect to recount the i nj uri es whic h the count er-c r eation s Of the evil o n e

- o the m eva had n c e u e a to him Air ana vaei , p i fli t d ; f rth r , th t y ri l

o e o he A an s e on e to the eg on Of l e en d s ; ab d f t ry , b l g d r i g 1 00 T HE RELIGION o r T HE IR AN IAN P E OP LE S

n as a x a d l tly , th t the e i stence of oth er co un tri es was no t unknown to him — en we a n e , th sh ll o l ongr j ump to the concl usio n th at the Zarathushtrian r eformation w as co n summat ed in E ast Iran

M uc h l ess has t o be set fo rth in favo r of the Gr eat M edia o r

s M edia proper hypo th esi s. It state th at the refo rm movemen t a ea e a e the la tricz of az a had re-ex s pp r d ft r M d p i t ed , tho ugh in a differen t gui se that it was a n atu ral religio n gradually d eveloped from the old Aryan faith an d had long been diffused

h oun es m se in I n T ov er a ll t e c tri c o pri d ra . he reformers of thi s anc i en t M az dai sm m ust then hav e been the M agian s abo ut the

m e of a us H stas es a u ti D ri y p . F ithf l to the religion of his an c es o s he wou ave n o n t o do w h s n d t r ld h thi g ith t e prot e tants, a ,

av n s a n the seu o - a a G aumata the a an of e a h i g l i p d B rdiy , M gi M di , h e secu e his com a es and acco n to his own es on e p r t d r d , , rdi g t tim y , abolish ed the i nn o vation s whic h the m a gu sh had i ntro duc ed int o the c ult d urin g his reign . T he complain ts so loudly u ttered in

A the G a tha s refer to his sac ril ege

s s of h N ow thi s assumption i a tis ue imp robabllities. T e

n wh ole Avesta m ilitate s again st it . Is it c o ceivable that the

en the ou n e s o f the e on o f Zarathushtra M agian s h av e be f d r r ligi , the Magians who are not once mention ed in all the sac red sc ripture from it s oldest to its latest component ? 1 8 it c on

he h- a e h d ceivable that M edia was t birt pl c of t e r e form , an y et

it c o f E k t n o n eithe r thi s c ount ry , n or s ap ital ba a a, famed fr m

s u c anc e to be m en on e ? h the time imm emorial , h o ld h ti d Wit

of R a a the sea o f the es oo situtate solitary ex ception gh , t pri th d on the farth est confines o f M edia , what w e come up on are almos t

n s d excl u sively c ities and pri c ipaliti e of E ast an N o rth Iran .

’ Supposing D arius s treatm en t o f the M agians can be labell e d

s on e secu on a oo mo e of the na u e o f per ec uti , th at p r ti p rt k r t r

of on ex ce e a s for the ac a the politi c s than religi , pt , p rh p , f t th t

n ua es o f the e s an s w c t he kin g restor ed the an c estral sa ct ri P r i , hi h

o in a u an ca z ea o for the M az da asnian M agians, p ssibly p rit i l l try y th to ave c ose . a us was ac co ng to e faith , appear h l d D ri , rdi

n a z a- ors er and a evidence of his own inscriptio s, Ma d w hipp ,

l rt HEi HErte i oN o r T HE IR AN IAN P E OP LE S

l The actua parentland of the Aryans, n ot the o n e con f used

the a a se i identified with reason with p r di , s , , with Atropatene

bai a n he - (Atropatkan, Az er j n) o t sou th w est c oast of the

c is oo e n a e C aspian . T his distri t l k d up o with c onsider bl

i s m e en o n the e c f fi e Ac n san ctity , t n a d ti g d s en t o r . cordi g

on r thush r s e e A d a o to on e tr aditi Za a t a wa b orn th r . n it w s fr m h ere that issued t he r en ai ssance o f the M az day asn ian religi o n

e a n mona c . I i n t m e e e o e under th P rthia r hy t s o i p r obabl , th r f r ,

he ra hu s t ri th at t Za t h an faith a rose th er e .

Much l ess p ro babl e is the tradition that R agha in the n orth

a of e a was the ac e of the o e or in o e e st M di birthpl Pr ph t, , th r

- of he az a wo sh . R a a as c o f the word s, t M d r ip gh w a ity

i s n d f ea n u In the Sasan e mes pr e thood a that o gr t a tiq ity . id ti

e e a res e e e an d n ef e s w en the the supr m M gi id d th r , lo g b or thi , h

en a e e Ven dida d was writt , it w s gov rn e d by a high p ri est , th

h r or he a at t o w e e Zarathu s t a t Z r hush r temo , ith n os cular p rinc over him from w hich w e can without diffi c ulty explain the

’ ch m a es Zarathush - t the tradition whi k it tra s birth plac e . Bu principal seat of the sac erdotal commun ity o f a religion is not ipso fa cto the Spot where it fir st saw the light . Such is seldo m

n e c a e the case . And i th enum eration of the lan ds r e t d by

a R a is m en one in the s a r a rd of the Ven did ad M az d , agh ti d fir t f g ,

e ac e e - bu neith er in th first pl nor n x t after the Aryan st em lan d , t in the middle of o th ers C HAP TE R XII .

WAS THE R EFOR MATION IN FLUENCED BY SEM ITISM

The th eo ry has o ften b een advan c ed that the Zarathushtrian

h s n o n om a u e A n re formation a t spr u g fr p r ly rya o rigi n , but f that it ex hibits o bvious i ndicati o ns o a Semitic influe nce .

and o o em even T hi s is n ot impo ssibl e . Assyrians. , pri r t th ,

n n o n to e an na s and the acc un o f Babylonia ki gs , acc rdi g th ir l o ts

e e n e n th e ir wars, not on ly rep atedly x te d d th eir c on queri g

n t e e f ed u oun n es e e expeditio s in to h d pths o M ia, b t f de d colo i th r

e Ar s h d n e he u d e en e b efo r e th yan a gai d t pp erhan , or v p rhap s made a settlem ent a lon g whil e p r evi ous to th eir domi nation o f

c a i a e fi n d Ass an s v e e ns s the coun try . O c s on lly w yri o r ig a ov erlords of undoubt edly Aryan prin c es o f M edia or P ersia or as

e T e e c i e o o us arbit ers between the latt r . h d s ripti on g ven by H r d t

9 o f the c a e o f E c a ana the e an m e o o s ( 1 , 8) i t d l b t , M di tr p li ,

n r e e o r emi ds us o f the Za ku ats, th t rrace t em pl es f the Baby

n a s nd the s s At n e he - lo i n a A syri an . a y rat , t Babylon Assyrian em e the e e n e pir was imm diat ighbour , wh o se advanc ed c ult ur e mu st o f i tself h av e impr essed the gifted y oung an d un d evelop ed

A an co mmun wh o e o w em n e e ry ity , o st od b l th in k owl dg , arts and

e n em en s e r fi t o f lif . Wh en the most pow erful empir e on the

E u a es an d the T s n e o s he n phr t igri fi ally f ll t r uin , t m artial Arya s b ec ame the masters of all Assyria a s far as the Haly s and ev en u f e n t ally o Bab l . I m an y r esp ec ts th ey now became the

u s of e su ec s. The e s an a c ec u e and scu u p pil th ir bj t P r i r hit t r lp t re , the e s an c un e o m sc and the a e e s an a a e e P r i if r . rip t , l t r P r i lph b t ar all m a o ns e a s of E am e u un e o f s i it ti p rh p l it , b t doubt dly A syrian an d A a a c o o e he n e u n r m i p r t typ s, alth ough t Arya g ni s do es ot

e e e in it m e o o f a m a o n and m b li its lf s th d s ssi il ti si plification .

Over the head of the sac rific ing ki ngs on the r eli efs we notice a 1 04 THE RELIG ION OF T HE IR AN IAN PEOPLE S

in e u e ove n w c s h w g d fig r h ri g, hi h mark t e supr em e D eity of

Assur. orrowe the Ass an s om E a i B d by yri fr the gypti n s, it s

a en o ve the e s s n ec t t k r by P r ian , ot dir t fro m the latter bu fro m t e orme and a e e n n h f r , dapt d to ser v as a symbolic represe tati o of

A u a az d r is a h r M a o h Fra vashi . And m y n ot the r eligio us id eas th emselves hav e b een t ou ch ed by thi s Semiti c i nfluence ? It was well known to the Gr eeks that the P ersian s w er e highly susc eptible to what was fo r eign and w er e ev er pron e to adopt it .

e e us e s a e e s n sc o H ow v r pla ibl thi may pp ar by its lf , till o h lar has succeed ed in pro v ing to d emon stration that Semiti c con ception s h av e actually co -o pe rated in the p rodu ction of the

h e n Zarathus t rian r ligio .

Stray word s and the obj ects th ey connoted may have b een

om the e s n e s I rec eiv ed fr S mit e , a d o th r o riginally rani c may h av e had th eir significanc e m o difi ed owing to th ei r int ercourse

i em but such ns anc es o f c onc o are scan in r w th th , i t rd t , pa t

us a d e e e e o ex tremely d ubio , n On th whol th y dat fr m n o high

t o a t e c m e es o o an tiquity . With regard wh th A hae n id b rr w ed fr om the Semitic rac es or to w hat th ey adopted in imitation

o n an e the s m o fo r ra n d su of them , f r i st c y b l Ahu M az da a b

un ax x e II the ss sequen tly d e r Art e r s , godde , who was called

ns he s m e e i s Anahita by the P ersia , t i pl an sw r s that it ha nothi ng to do either with the gen esis or the ev olu tion of the

az w c at the e o i n ues on had on s nce la tria of M d a, hi h p ri d q ti l g i

d s in a on the n been consolidate d an wa f ct dec li e . Much empha sis is laid on the c ircunstan ce that Maz da is call e d the creator

n nd a m en and eas s and eve t n of h eave a e rth , b t , ry hi g besides.

n n e is n o A an c once o n an d mus T his, it is co te d d , ry pti , t , by con

have een e v e om the Sem es and the mo e so sequence, b d ri d fr it ; r becau se both Jew and P ersian expre ss the notion by wo rd s

2 0 The great advocate of the hypothesis that a tangibl e portion of the st a mu e Sem c i s F Von S e doctri ne of the Ave st b iti , . pi gel , who has repeatedly S e c a his ssa s D er infl s defended it . ee spe i lly e y e u s des Semitismus auf

an d Zur esc ic e des ua sm in hi A r h das Avesta G h ht D li s i sc e Studi en , 1

M c sm has e e en ce t o he nd 62 se . c se ea ses. p. 4 6 seq . a q y riti i r f r t tr ti

1 06 T HE RELIGION OF T HE IRANIAN P E OP LE S

m ee w ese c on ce on s in the Sem e s but amon em t ith th pti it , g th

e re not enu n e n n u F t e th y a g i ly i dige o s. or with th em h sove reign ty is the fu n damen tal an d all - per va ding religiou s princ ipl e — out Of w c ssu e a s m u e ac m o he sm a hi h i , a at r f t , th e ir rigid on t i , mon o e sm ess o s e s th i l phil sophic th an religiou . D uali stic be li f a e m n m s r by n o ea s un c om mon in al l anc i en t r eligiou s syst e .

T h ey are an ou tc om e of the m ost prim ev al myth s about light an d a n es he wa s e w en the b n e fi cent an d the em on ac d rk s, t r b t e e d i

n o th d h the age c ies f e h eav en s. An t e duali sm fou n d among

n h a s Its Iran i an s is i the same way tr aceable to t e s me sou rc e .

a n n n n i n b ld o utli e amo g them , a d mo re esp ec ially I Zarathushtr a — ism c an be ex a ne n s o ca un s ma n om e , pl i d o hi t ri l gro d , i ly fr th ir

a n as t u n um a a e n a on rel ti o he r li g, th ough p erh ap s n e ri c lly w e k r , ti to the earli er i nha bitan t s of the lan d an d from th e ir relation as a

a sm ll bo dy Of beli ev ers t o the d ev ot ees of the da ev a s.

R ec n n s en It is a e e e tly o e t ep still furth er has b een tak . ll g d

s ush r e o e th at o fa r back as prio r to the refo rm o f Zara th t a , b f r t he separation Of the Iranian s an d In di an s in the E a st Aryan

e Se e To em the ag , miti c in fl u n c es w er e alrea dy at work . th

“ ” n c A as as umb er seve n o f the highest b ein gs of the Vedi dity , w e Of e Z athu e S ent o es its a s ac ll as th ar shtrian Am sha p as, w b tr t

- an d e c a an d e e o e non A an a Of o n . Acco n thi l , th r f r ry , tr it rigi rdi g l the Sem c ea u es w c w e ome n in Zarathushtrian y , iti f t r hi h c upo ism n e n ot be a sc t on T e w e e a ea ed rib e d o direct c tac t . h y r lr dy ex i sting in the p op ular r eligion fro m w hi c h Zarathusht rian ism

i e s o n fo oo t s s . o w o n to ac c u r t k ri N thi hyp th esi s, u n ecessa ry t t he ac s a ea t o e in t e l o a His o ri c s m h a e e . t f t , pp r st d gr ee impr b bl ca suc a co mm e c e e e n n o an d e so lly , h r b tw e n the still u ited I d P r

Aryan an d the Sem itic trib es who had a seen ded to a compara

i el s - T t v u e o ethico e o us v e a c e m a n a e . s y p ri r r ligi le l , is sc r ly i gi bl hi “ m uc is ss e : the e se en w e for o es h p o ibl n u mb r v was borro d , it d play an imp ortan t ro l e n o t o n ly in the th eology but also in the

o s f e sam e i s p hil ophy o th Iran ian s an d the Indi an s. All the , it n o t o f Sem c o n It e a e the an c en abori i iti rigi . b l o ngs r th r t o i t g n es o f e s a d C e a s a n w e c z a on the Sem es W t n n tr l A i , o ho s ivili ti it

a e e o n d ow gr ft d th ir w . An the Ir anian s had no n eed to b orr it, C HAP T E R XI I . 1 07

— in a smu c h as th ey foun d it witn ess the c ita d el o f E kbat an a

amon th e in habitan t o f e n T O g e old r s : th ir o w lan d . he c c urr en c e

’ i n Zarathushtra s s s em of a few v e u n -A a n usa es su c y t , ry ry g , h

‘ as the ac ce o f n e e c ema n n or in t e rrin the c ses pr ti ith r r ti g g orp ,

but of su en e n em t o s o r s h e u rr d ri g th bird d og , as to b attrib t ed

o e to e n u en ce an t the Se e h m r th ir i fl th o mites. An d p rh aps t e

pr epon d eran c e Of the m agi c al in the c u lt o f the M az day a sn ian

he e a u is t o be laid to t sam c co n t .

n en e oss na th m a v e r a i I will ot d y th p ibility , y e c o p ar ti p ob b

li o f t Iranian faith bein affe cte d b t e e mitic ty , he g y h S .

T h er e are i n d eed i n di v id ual f ea tu r es oth e r th an the a fo r esaid whi ch

T e n u s a n he m e e o n a w a . o v a o t na es o r p i t th t y gi ill tr ti , pith t

h e ha S en a b t re- e n en o f u a az n o f t e Am s p t s, u p mi tly Ah r M da i

rma z da Y a sht w c are eu o se as t he m o st o en the O , hi h l gi d p t t

the m o st sov ereign an d the m o st le thal i nc an tatio n s agai n st

S m c n an t he a n soun in ea m o e e a . Bu t S t a , d r lity r iti th Ary

If h e o o a an m Ya sht s of a m u a e a e . t e o me s o o , i ch l t r d t r f r r t k l fr

th S m es e e S s m us be v e th a o n s a e e it , th s emite t rily e B byl ian , n d

d e is n a so u ac o f c n u Assyri an s. An though th re o b l t e l k o gr ity

n th o us s s ems o f o the n a o n s w e s o u betw ee e r e ligi y t b th ti , h ld

t n d a c al ffe en es I h no o verl ook the im men se a r di di r c . n bo th , t e

good and the e v il spirit s are an tago n istic ally o pposed to each

o e an d a s the Zarathu shtrian so a so the ab on an s v e s th r , , l B yl i , tri

t o avert an d r ep el the ev il by sp ell s o f my ste rio us v irtue and by

n u o n e s t h a n an v s m agical ma ip lati s. N ev rth e l e s e B bylo i re ere

the m lefacen t en a nd es ec s an d ea s em at eas as a g ii , r p t tr t th l t

d iv i niti es ; whil e it is to t ally oth er wi se with the Zarathu shtrian s

em A u a az a es e s i n the eav en an d An ro With th , h r M d r id high h , g

e a n n e n s Amo n Mainyu In th di sm l d epth s o f the i fer al r gi o . g , d a n s the the B abylon ian s Ann an Be l are p itt ed each ag i t o th e r .

“ But it is from Ann th at I ssue the seven m ost p ern i c i o u s ex i st

nces an d B el but ex ec u es w n he a oac es w his chasti e , t , h e ppr h ith

s m nt s the sen en c e n o un c e An n ec e v n t he su p e m e e e , t p ro d by , r i i g r

ma e due t th w se od Ea ev e e h o g o e godhead . T he go o d i g , r r ady

to a so v e who mo s esem e s u az da ten aii s the e b l , t r bl Ah ra M , t d pth s of the o ce an , 1 08 T HE R E LIGION OF T HE IR AN IAN P E O P LE S

o e a a n o o a It is th eref r e p r fer bl e , so l on g s solid hi st ric l pro o f

c n o e a Z r hushtri i m Is fo rth om i g, t r g rd a at an s as a n ation al m v e m en w a ev e c uses m a av e c a n o t , h t r a y h ll ed it i to bein g in On e

c s Of e of the lan the Iran ian peopl s.

1 1 0 T HE R E L I G I O N OF T H E I R AN IAN P E OP L E S

rO er N ow th e o o c n p p nam e . , wh eth e r o r no e tym l gi al Sig ifi canc e “ Of A u be the n he v n na e w h h ra , bei g, t li i g ( cog t ith t e

c In dian Asura , whi h m ay be rende r ed by sp irit we hav e h ere n o warran t fo r taking into consideration an y sense but that

” of F o i n en se a t o is the Lord . r it s i thi s s th t he w rd used in

a t he whol e o f the Avesta , in the G ath s it b ei ng app li e d not to

n so o n t n the den iz en s Of h eav e alone but al t m an ki d . I is o ly i n one passage wh ere M az da is desc rib ed as the b ei ng most worthy

o a h h o f V hum no an d the c ea o of As a o f w rship , s t e fat e r o a , r t r h , th at w e m ay su rmi se an allusi o n to the o rigin a l impo rt o f the ” . o w v e h m n s in the w e s m ean n Of te rm L rd , h o e r , e re ai id t i g

o w hou ou H e is o mn o n Ove al s the w rd , it t d bt . ip t e t r l, rul e

n his w n easu e n d a e the esu c o n d ac co rdi g to o pl r , a ft r r rr e ti n a

n o n f th n w om n a e th o d the re o v a ti o e c r ea ti o ill d i t e p i us, an no w c o n t rols n ot on ly these but exerc ises his autho rity Ove r t he

v all h hi o o s wi cke d , o er w o fill s f ll w er w ith t erro r and threate n 3 1 on E v a e o f the C atha s e with perditi . e ry p g t stifies to his

o ll i e sup e ri o rity t a th at s c reat d .

w a na n ' T his Maz da , ho rem i n s u ltered i n ature an d ch arac te r t o da is the c ea o o f all n s e e a an d c es a thi s y , r t r thi g , t rr stri l el ti l , 32 S ua and m a e a T he e e c pirit l t ri l . v rs s w hi ch si ng th ese f a t s are 3 - 3 in stin c t w ith po etry . H e re i s a c lassical hy mn

T hi s I ask Th ee ; aright Ahu ra t ell m e ;

Who ev er earth an d sky fro m fallin g gu ardeth ?

Who h a th sav e T h ee brought fo rth rivers an d f o rests

Who with the win d s hath yoked race r s to storm - cloud s

’ Who of the go od man s grace ev er Vas sourc e

3 ° ” a sn a 3 1 8 A n heu sh a h u rem slt a ot hcm e shu An hu is o e Y , , g y , g pr p rly ‘ " ” w a ex an d o on n o es t fe s we a he o d h t ists s c t li , a ll s t w rl .

h ha a a 4 8 a s s a s s 4 1 8 . V e k y , Y n 3 , 30, , 9

3 2 a sn a 3 1 7 Y . .

3 3 ’ I e the o e oduc n M s a m M o n c ve s on a e [ tak liberty f r pr i g ill l ost ilt i r i , r th r

’ an s o n W a the fo m e than the l earn ed author s rigidly scientifi c tr lati . h t r r has n t a em ed in ec s on it has ac eve in the s w c e a s o tt pt pr i i hi d pirit , hi h p rh p

h n T R makes a nearer approach to t e G athic Origi al , ] C HAP T E R mm 1 1 1

T hi s I ask Th ee ; aright Ah ura t ell m e

Wh s n a s o with killed h a d the light m de, who the d arkne s

’ W ho with wi se d eed h ath gi v n sl eep o r w akin g

Who a A s s a n o n es nd m n h th uro ra pre d , o tid a id ights

’ s s Warn ing di cern ing m an , d uty tr ue guide .

Thus ask I T h ee ; a righ t Ahu ra t e l l m e

’ Who in pro d uc tio n first w as Ash a s fa th er ?

W ho sun s and st ars sav e T h ee their path hath given

W h a o n r x fil e th ho thi n s t e w n ing m o , o w a in g l P

T n d o e w s L w o hi s a still th r ork , ord , uld I k n ow .

Thi s I a sk Th ee aright Ah ura t ell m e

Are th ese i n v e ry deed truth s whic h I u tte r

Do th z ea l i n o u r action s f urthe r Thy statu tes

T O Thi n e thro ugh T hy G oo d Min d the R e a lm did st Th o u Offe r ?

W ho did st Tho u m ake the Ki n e m o th e r to glad

T h u s ask I Th ee a right Ah u ra tel l m e

W ho in thy ki ngdom has set ble st D evotio n P

W h w a m a e so n u h o , i se, h th d d tiful to t e fathe r

s for u n o w e e az a I e s T With thi , f ll k l dg , M d , p r s h e e 5

T o . Gi ver of all h u a rt , Spirit ki n d

Thi s ask I Th e e ; aright Ah ura te ll me

' What is T hy doc tri ne s w o rd to t each a n d p on de r

T a I m a ask T n e m ns e w T h o h t y hi hy fill d ith y G o d Min d .

’ Those w hi ch thr ough Truth r ev eal our trib es p erfec tio n 34 How c an m so u a van c e L et u s y l d it th be .

It is ev id en t from the abo ve that it i s n o t the m ateria l wo rld

n w c ow es its ex s nce to z a n s i o ly hi h i te Ma d , a d thi s inc ulcated w ea e em as s i n man an o e v e rs H e i ith gr t r ph i y th r e . s the prime i naugu rato r an d fa th e r of the ethi cal o rder of c reation th , e c a o f Vo human o the as on e f re t o r , f hi r o the l ov e ly Arm aiti and 35 ht h . Khs hra . T e w hol e wo rld glorifi es it s mak er

3 ‘ — a sn a 4 4 3 7 The fo m c Y , . in w s doc n e is a n n ounced a o f r hi h thi tri , th t

e o ca ues o n s is n t u a o I n V a rh t ri l ti o n usual l s the ed . See Ya sn a 3 1 1 1 q , , , 3 5 a sn a 3 1 9 4 4 4 6 Y 5, 8 , 5 1 7. , , 1 1 2 THE R E L IGION OF T HE IR ANIAN P EOP LE S

d o Deeds that I o, 0 L rd ,

and dee d s

s till furthe r

And w hat to

believ in g ey e

o f e sh n e bright o y or ,

su a o stars, ns, ur r as

too ,

’ eac h day s light-beare rs

In p r ai se o f y ou

are all

’ 36 a s e throu gh Ash lor .

We Oft en co m e up o n in the G atha s an d also in the y o unge r — t c e u e c e n us e e a m om en G e ush Aves a , a r at r whi h m ust d tai h r t

T n o f c a e a a e a be ca e Tashan. hi s o rigi at r o ttl , s it m y lit r lly ll d ,

e a the sou o f is m enti on ed gen erally t og th er w ith G eU Sh U rv , l

a e n d so the u of the m o e - n e c ttl a al with G e ush Az y ao , so l th r ki

The sec on d hym n o f the first G atha c on ta in s a c olloqu y b etween

, n h an e a d t e v e o e m eus T as . G ush U rva n h di i p wer s, am ong th G h

The fo rm er complains tha t She has b een ex po sed to the a ttacks o f e m n B e a a e o o ec ex c e A sh a a d rn , nd that Sh fi n d s n p r t to r , p t the t e t o he oes w o div in Spirits o wh m she adhe r es, but wh om s d n ot m en on n am e To all a e an c e e are z a a n d ti by . pp ar , th y M a d

As a G h h . eus T ash an a sks Asha w h at a rr an gem en t she has m a e w e a t he le n a c he v e d ith r g rd o t c att , i sm u h as t l att e r h a a

to m s e z d o right a t rs who ealously t ak e c ar e of an c he ri sh th em , t guardians who should d efen d th em from the v iolenc e o f m sc e n o i r a ts. a sh a a ck no wl edges th a t the c attl e hav e a s y e t n suc e e e bu i a s n e u h k p r , t that he himself w ill l en d h s s ista c , tho gh the u ma s n az a a m s lti te ev en t m u t rest w ith M az da . Agai , M d d it that th o ugh the ca ttle a re c rea t ed for the h erdsm an and p eas an s n o ous a h u m as o n Ov e em an d t , p i f it f l ter w as app i t e d r th , a dds th a t n o w Zarathu sht ra will appea r to p roc laim the L aw o f

az a and As a and s e M d h , th at he will in vir tue o f it co n ti tut him

3 " a sn a 50 1 0. Y ,

O S 1 1 4 T HE R E L IG ION OF T HE I R AN IAN P E P LE .

who killed the c osmi c st eer and th ere by called to life or ex ist

e ence the ph enomenal world . (C ompar e how Maruduk creat d

a the wo rld by c u tting in twain the cosmic Titan called Tiam t . )

A o n t th i n emana e cc rdi g o anoth er Old Aryan m yth , e c reat o t d

om a ein w had a u n o m a n G a omara fr b g hich h ma f rm . C o p ri g y tan in the Avesta w h h d e arn a ith t e P ur usha o f t e Ve a , w le th t this c reation-myth was formerly confin ed in the E ast Aryan p eriod to the explanation of the origin of man . But as both of

s he One th em were assimilated t o the Zarathusht rian y stem , t abou t the kin e was limited in it s some to the p roduc tion of

o a cattle, and thus G eush T ash an became the source o f nly a p rt o f n s Who he was in the Old Ar an m o o we ave thi g , y yth l gy h

. e s ut no dou bts. He was n one oth er than M ithra One ne d b to oo at the mon umen s of a in h c the ium an l k t Mithr , w i h tr ph t

od of us hi a n o Of th s eer in g light thr ts s d gger i to the thr at e t , o rd er to rec ogn i se in him a p en dan t t o the B abylo nian Bel M ar duk an d the p roto type Of the G eush Tash an o f the Avesta . An d let be s ve a ta n it ob e r d th t sk origi ally means to c ut .

We h av e to discriminate between the c reated steer and the cow w c n o , hi h bri gs g o d fo rtune and diffuses blessings (ra ny oske a reti . A ca e u n es a th G thas ) r f l i v tig tion of all the passages of e ,

o s n h e wh ere it cc ur , d em o strates that it is not a kind of t e typ o f ca ttle but rath er a mythical symboli sati on of the whole

3 8 ma e al wo and as a u the e h. t ri rld , , r le, art

“ But to e u It is he to r t rn to M az da Ahura the creator.

- — wh om m en l ook up to him the autho r o f all for bounteous blessi ngs in thi s life a nd in the exi stence the othe r side of the —“ ” in grave , the two wo rlds or in the two lives as the c om

o mu a u in al an u m o n f r l r ns. M an her e is convin ced as l tiq ity that the righteous merit r eward . G ood fo rtune is the reward for the faithful fulfilmen t of d uty towards the d eity . a reward to

A s n n s ance is fu n s a s a 4 4 whe e we are o d triki g i t r i hed by Y n , 20, r t l that the heathen priests and minstrel s ( the ka rpa n s and u sij ) surren dered the kine (ga m) to Aeshma by i n ter a li a n ot watering it and thus omitting to e a e it for the usbandman The w e n of ca e wou ndeed be a pr p r h . at ri g ttl ld i w a is m o e s an e e a a on. for a cu u e n r is i usua a co e tr g pr p r ti gri lt r , o t lly th t pl y d f r the u e o p rpos , E I C HAP T R XII . 1 1 5 whic h he who does not c ease to sin g his praises has the prime c i n h d o la m . A d all t e celestial gifts an end wments are gene rally “ compr eh en ded in v igour an d enduranc e for this wo rld an d ha urva tat and a mereta t or eternal Salvation an d immo rtality

3 9 n n s s o o e for the ex t . O a ingle occa i n a poet rises t high r

s n n a az s n es wea and o a se m t level, i gi g th t M da di pe s l w e s e s o

“0 him right . An oth er bard assures u s that G od has in his h ands

- o u c w blessi ngs for the evil doer and the dev t , whi h are besto

s c s fi re ed upon them through the medi um o f the a ro anct . Maz da is accordi ngly Often styl ed Spenta Mainyush or Spen “ s s e h s and totema. which i generally tran lat d by t e ho ly pirit ” h o a h t e m st holy Spirit , though p roperly spe ki ng t e wo rd s

” - s fi n W indic ate sal vation giving an d the m o t bene ce t. e shall examine later on how far thi s is related t o the d ualism and to what ex t ent an adv erse Sp irit is Opposed to thi s ben evolent — n — n s deity . The same epithet of h o our benefi ce t is be towed

u on eaven e n s c ie Armaiti . o f r s I c n d e p h ly b i g , h fly S a a a j u g , sanc in th c o r h n tity , e Mosai t e C hristi an sense o f the term, is a i d ea foreign to the G dtka s, th ough the concept of h oliness under M s th n a lie e perso ified abstractions Of Ash a and Vohum no .

I u a z s h co on a n o s he ll f Ah r Ma da is, a is mm n me co n te , t a

an t s o na wi se d he omn iscien t , he i likewi se expressly den mi ted

- o n no b u n the all seeing ( vispa hishas ) wh ca t e imposed po , the watch -k eeper ( hara ) who se eyes o b se r ve not o nly what is

ne n c h a e plan d ope ly but what is designed in se ret , t e rbit r

( v ikira a hura ) or j udge who kno ws all th at men and the da eva s ” o or d s c w is omn sc en hav e d n e will o . And it i of a pie e ith th i i t conc eption of the deity that the commer ce between the believers and thei r G od should be a p erpetual form o f int e rrogation

9 3 a sn a 34 1 3 50 l 7 Y , , , , .

4 ° a sn a 4 5 M en d ff en ves in a oo n o e 9 . s de s the ve se e Y , ill r r r i r tly, gi f t t “ ' the a e na ive ansla on who has c ea e w ea an d so ow for us w lt r t tr ti , r t d l rr ith " d n n o n e because A u a did goo i te ti , but regards the latter as hardly probabl , h r ” - — not or na e e v . S B. E XXI 1 2 8 T R igi t il . . X , p , . . ]

fl‘ asn a 4 3 4 Y , .

‘ 2 a sn a 4 4 Y 5, ; 51 , 7 ; 4 3. 3 ‘ a a 4 4 4 Y sn 3, 6 4 5, 29 . , O OF T E IR A IA O 1 1 6 T HE R E LIG I N H N N P E P LE S.

m “ This I ask of Th ee, t ell e aright O Ah ura? M an ever

s n o m him not a re v ivendi a o ne but u ance seek to l ear fr l , g id . and

ec on in e ec n w a is es and now e e o f the o i n dir ti , l ti g h t b t k l dg . r gi

f a n At mes w en the es onse seem s to b - o c re tio . ti h r p e d elayed ,

h u in es a on s for a o en a A u z t e faithf l d p ir l g t k th t h ra Ma da ,

a an d Vohumano ex s so a he m a oac and s n Ash , i t th t ight ppr h i g

to em And not the Sa e a n e but the o hymn s th . g lo , past r al so direc ts his enq uiry to him who r uli ng over his c reatures in j ustic e in con sonanc e with dec rees Of law prescribes the moral

of the o c onstitution w rld ,

Sometimes M az da Ah ura is addre ssed in the plural an d in “ z a s Ahura s ar S n two places M a d e poke o f. The recently p ro posed tan slation Maz da and the Gods may be philologically

e u c onflic ith h inco ntrovertibl , b t it ts w t e mean ing Of Ahura and

oun e t o the s of the Zarathu h rian runs c t r pirit s t doctrine. F or

ea n no s no o s I p roperly sp ki g, it k w g d . n the i n scription Of the

e s an n s oca o s are men on e a on w A u a az a P r i ki g l l g d ti d l g ith h r M d ,

o m h eo e and the a to wh t e p pl roy l ho use adh ered . Thi s d oes not seem to have been regarded . without - resentment by strict ,

M az day asnians an d to have been reluctantly . tolerated by the

Spiritual au thorities . The p riests and th eologians indeed t e

n se Yaz atas o e and a o a e s b cog i d , ad r d d r bl being , ut they wou ld h n ne f the o o er T s e I ave o o g d s pr p . ho e wer idol s, da eva s. am th erefore o f Opin ion t hat here we h ave a collec tive noun like the

o o e n e n a da I e H ebrew E lohim , r the m d r P rsi a y z n . n M az da ar

n all he Ahuras a w o e c ass o f o s om the comprehe ded t , h l l g d fr

om a s an e e oc all a E ast Aryan p eriod , pro bably fr till t rior p h th t

is godly is un it ed in him H ence probably the plural w hich

occur s only in one G dtha and was obviously not generally “ used .

- 1 Yasn a 4 4 ; 31 ; 1 4 2 .

l l 3 &c . Ya sn a 30, ; 1 . 6,

4 and 9 Ya sn a 29, 1 ; 28, 2 ; 30,

‘ 7 a mns M az da I n all there are four passages in the Ahz ma v i ti hy .

ll h es. One and the other Amesha Spentas can not; be meant for i n a t e passag

d n me as a sn a 28 2 . or other ofthem is separately cite by a , Y .

T C HAP E R XIV.

THE DUTIES OF THE FAITHFUL .

A c omplet e system of religio us ethics is as difficult to d educ e from the scan ty remnants of the most arc haic hymns of Zara

e e thushtra as a complete c od e of the religious doc tri nes th ems l v s.

o o e e c re u a e the m o a e o f The sali ent th ughts, h w v r , whi h g l t d r l lif

d e e the d evout M az day asnian s, an which are mo r fully dilat d

n fi d e n i e G th T he up on in the you ger Avesta n expr ssio n th d a s. domin an t not e is struc k by the triad th at it is not enough to

s n d c w e S ou practi se good in act a to ombat the evil , but th at h ld

e en e nd nc n is eq ually consid r s tim n ts a wo rd s. T his i nj u tio

e t f n en j o ined in a v ari ty of ways in he G dtha s. In lieu o se ti

e we av e i o and the a e is ur er u v e n o m n t s, h w sd m, l tt r f th s bdi id d i t “ wi nc n on c o ce or e e 4 9 but the a e mu a in ll , i li ati , h i b li f ; l t r for l

' 49 is o em o nd the thoughts, words. and dee ds als pl yed . A

a thought s o r the mind was sub o rdinat ed to the guidanc e ofM z da,

o en the e s to a s us r the mnisc i t , de d th t of A h a, the gen i of ight

s d u d a eousn es , order an the c lt , an the words to that Of Sraosh , th h ve s en d e ea n ly li t er an speaker .

But o e e ea he t e s , h w v r gr t t value attached to word s, he proph t

l s ress in th v s se in before a l laid t on deeds, that e m ind re eal it lf them much m ore man ifestly than in speech . Action stands at

e er n h i M n us s k h the head of v ythi g Zarat ushtr an . a m t ee is liveli h ih hi son s ood s per al merit . He that soweth no t the soil

’ en n o r ex en e z s dilig tly, t d th Ma da d omain by promo ting the se e mo e of e is not his true orsh r h o ttl d d lif , w ippe . T e doc trine f

4 3 ’ a sn a 4 8 4 a h a z a osha n ushti sh va m en a s 1 1 hist Y , , y g g y n a 5 , 2 , c a

’ ns ead of m a n a n ka a sn a 33 1 4 and ma n k h sh i t g y , 52 . 2 , n a g a u ka d a z sh a otha n ai shcha y .

asn a 3 1 1 5 51 , 5 He e the a cu u s vastr o us deeds . Y , , r gri lt ri t ( y ) by j t } ossessin a ood unde s and n for a e and n h r s p g g r t i g pr y r , havi g ukh atu h n em an ha is a so of a of the g , rt type pious. 1 C HAP TE R XIV. 1 9

a b sol vi ng p roph ets rests in a certain sense o n a philosophical

h r h tS do not eman a man S ou ve basi s. But t e p Op e d d th t h ld gi

- - x s nce for so u e and e e me a on up the work a day e i te lit d r tir d dit ti , o r that man should reno unce the w o rld with its j oy s and o bliga

o ic m i forei n to the az da creed. In a ti ns. All ascet is s g M

m ch w s f a soc a as e as e ous na ure and refor , whi a o i l w ll r ligi t , whi ch 8 0 i ntimately un ited mo ral piety with the cultivation of the

s n n e se in u cou be ex ec e . oil , othi g l tr th ld p t d

Thi s appreciation of energetic activity did not exclu de sympathy

n he ous ns n i c an n v ua is m o e for the i ndige t . T pi i ig fi t i di id l r

m f m o r n ho nou red tha t the o pulent isc rean t o i p t a ce, for it is i ncu mbe nt on the faithful not o nly to devot e himself to Maz da

d u t d a n d h u n khra sk t an to abj re he wv s a t e h ma f ra s, but in his ’ ” 5° d n vo enc e to mainta n the az a s or in tegrity an be e l i M d po . I canno t but suggest that by th ese poo r of Maz da is impli ed not what Lo uis the Sai n t c alled le men u peuple de nostre Serg n u i h s an c th m r e r, but rath e r n t e fir st i n t e e inst el s, p reachers

n s m u o h a d prie ts, who st supp rt them selves on t e largesses of the

a u c e o a s and ma na es. f ithf l, hi fly r y ltie g t

Had the s anz as w c d ea w the nu a s of P aur h t , hi h l ith pti l uc ishti ,

’ th o u ot c o u nd e p r phet s da ght er , n been so rr pt , a therefore hard t ffi m o elucidate , we Should be able to a r with greater c ertainty w a h Z ra hu sh ri o o u h of n h t t e a t t an ref rmers th g t co j ugal alliance .

m s Of o co a c n is t a in t ei Vie r li What ad it n ntr di tio h t, h r w . e gion

a the w e s ou e e must consecrate marriage , th t if h ld r sp ct the

u a o o n e she is n h sban d s one pur e pers n d es a oth r, that bou d t o

e nd e to e t lay to h eart the e vangel o f the proph ts. a ther by se k o “ ” “ th n o e in As in st udy e life of Vohuma o . L ve each o th r ha, d h ” righteousness an devotion , whi ch will make your home appy , 51 s th a m n o t h i e d o iti n o t e bridegroo m .

n n n I v ai w e lo ok i to the G dtka s for the khvcetvaddta , the prin c i le f the nex of kin ma r a es as e th ne n p o t r i g , b ing e o i vest ed

c h a n f th a r hu htra with the greatest san tity . T e s i ts O e p st , Za at s ,

ht a e i o e e F rashaos r , D JamaSpa , married nt famili s other than th ir

5 ° asn a 4 7 4 34 5 . Y , ,

5 1 3 - Yasn a 53. 5, T R IO OF T IR A IA O 1 20 HE E LIG N HE N N P E P LE S.

' n n e us u i is Zar thu htria r o w . C onsa guin o conn b um n eith er a s n no

It m ve s e w ch in me c e Aryan . ust ha been a local u ag , hi ti r p t

d en i n t o the M az ian faith or, if that is not so , a measu r e inv ted with a view to c onserve the pu rity o f blood o f a small Aryan

a minority , or a few nobl e cl n s .

’ Lov e o f on e s enemy and forbearance wer e n o t in clude d in the

‘ ’ cat ego ry of v irtue s whi ch the ap ostle o f M az d a s persuasion

eac e to his au en ce On th c on a t o ou or p r h d di . e tr ry , harb r su cc ou em was e to be e u ic a t th o ause He r th h ld pr j d i l o e go d c . that is t he best disposed to wards the go dly (a shono) , be he kins

nd n e h a man , ser vant, o r friend , a looks e ergetically aft r t e e rth

a e o i th i n he is c ne amon h o e wh are a e (g , e k e) , re ko d g t e pe pl o ft r th ea o f As a and V hu m n But is a u an d on e e h rt h o a o . it d ty ,

- i a a d o well pl easing n the Sight o f M z d , to o an ev il tu r n by w rd ,

n n or o o the O n to . Th i t e t acti n t wi cked . N cleme cy th em e a o e o f the F a se oo who c ons n u se am e s c d r r l h d , ig s h o , h l t , di tri t ,

' n d c un to m se an d ea him let m en c orrect with the a o try i ry d th ,

he e uc n s n n ec s n swo rd . T d str tio d e ig ed by the e emy r oil o

ms s a w e c e x s n c a be his om In a hi elf, o th t a r t h d e i te e Sh ll do .

o h m s n he . w rd , t e proper i si o of the faithf ul is to smite t evil

Should he fail in it he has approv ed himself w ell-affected to the

e f n a d If e om s to o oo o e ac s s o o f e . h br th rh d M d ity , n o i n e th m it

s h h s n a sail t e fien d , wh en it is in his po wer so to do , e i himself o 52 th t th o O th F e I o mes of e ce e way o e ab d e f e i nd . n th se ti fi r

a t om omi h str uggl es, every c of c pr se with t e adversary was r egard

ed as n amoun - o e c It o a b ta t t t tr a h ery . c uld h rdly e regarded

o he se The c usa e was t m on f th me s t rwi . r d th at he issi o e re fo r r d ' an the persecution s to which th ey wer e exp o se d , at least ao

o e c un t fo r th eir into l e ranc . U n fortun ately the religion th ey

f o un ded c arri ed do wn to r emo te p osterity the impress o f this

lack of - fo rb a nc e ra e .

If t a n n h al ature Of , on he one h n d , we c a not de y the e t ic n

- r t a the Zarathushtri an disciplin e , it is se lf ev iden t on the o th e h t

5 2 a sn a 4 4 sna 4 5 an d 6 la own a a Y 32 , 2 3 1 , 1 8 6, 8 8 , 2 ; y a 6 ; y d th t i him rul er shall publi cly ac cuse anyone who has been disobedient to h m, and

who is untrue to an agreemen t entered i nto .

1 22 T HE R E LIGION OF T HE I R AN IAN P E OP LE S

nd o . h s feel s guilty towards M az da and the Ahuras a impl res i “ ” ? forgiv en ess for that deed what so ever it may be An d wh at i s p lace d so often in the for egrou n d in the younger bo oks is

n too nam e the ea a the e of a ue promin e t here , ly , id th t lif tr

s e ca e t o t he se v ce o f z a Maz day asn ian i a life d di t d r i M a d , attun ed t o his ete rnal o rdin an ce , a struggle on his Side and in acco rdanc e with his w ay s agai n st the dominion of darkness an d men dacity .

h dtha s u n s no e a e a n t e cult a t e G h . N at ur lly , f r i h d t il r g rdi g

s ns e on to a law - oo The cultu i u h Such pre criptio b l g b k . s s t o c ed

n l ere F rom w a e i s s on e e and . o ve upo y h r th h t littl p iti ly said , i t is man ifest that in the m ain it was n ot diflerent from what was

a c e o n the c u t he me n in pr cti e at a lat er p ri d . I lt , p ri positio was ” ~ Of z h s occupied by the r e d h o t fi re M a da . T e ac rifi c ial offer 58 n s c ns s e f fl esh sacre c a es ha urva ta t and o a a i g o i t d o , d k , , pr b bly

ch m o ca l e esen e Amer t t I certain beverage whi sy b li l y r pr t d e a . n g course of time the latt er yielded its place to Haomaf l At th ese

sacrifices the m a n thra s were recited and sac rificial litanies

The c a w s unc n w s as we int on ed . pri est h rged ith thi f tio a ,

h Za r th In an o a an d o a he me saw , t e ota , e di H t r , pr b bly t supre sacer o a ea was enom n a e Z arathushtra as in a e a es d t l h d d i t d , l t r g .

M az da i nstr ucts him in what is agreeable to himse lf with

e re o s s o s d h r fe nc e t on g f p rai e an t e cult , an d in Asha he

’ ea n s to n ow o s own a az a ac es him as l r k G d p th . M d te h , one

fri en d wou ld anoth er as to how he Should be ado red with a

a e wo f Th u Zar thush rian p r y r rthy O himself . e t r e a t gives

ms t s od o his s u hi elf up o hi G , su rren d ers t him o l , or his life

en in . s r o ergy ; a word, li ve but wholly fo his servi ce . F ro m th se who ee no A h n o h d t sha, whic h is to say , w o fail i their bliga

ons to G o d and man Vohu an o em i n s a a - Vohuman o ti , m r a f r , , the benefi cen t h d e Mi nd t e c herishe r of the go dly . An furth r , as

5 7 asn a 3 1 1 6 an d 2 . Y , 2 5 8 M a z a a s i es e e th o ses and d n a 34 3 . It s mu c a u on w e y y , h q ti h th r h r

camels w c are men one i sn a 4 4 1 8 a the s for the c an e s , hi h ti d n y a , , s gift h t r and are con sec a ed to M az a a s c a offe n r t d are to be actu lly re arded a sacrifi i l ri gs. , g 5 9 a sn a 33 8 and 9 T s con ec u e has l ad been s oken of Y , , hi j t r are y p . CHAP T E R XIV.

he s un the w ans esso rs As a s uns s h s ild tr gr , h h tho e who , by

V offe s Arama i n den ying ohumano , n d again t it k owing full w ell

’ s f r her ose i n o e w h o Maz da love o ; th , th r ords, w o do n t o bserve the secon d princ ipal duty imposed upon the righteous. — the sowing of the earth.

far the c u of the Zarathushtrian i in Practical so , if lt s reality not un fre uen a se v ce en e e for the sa e o f kudos do q tly r i r d r d k , we not miss in it altogeth er a pur er and more elevated vi ew ; an d m an an u e anc e is c a ac e se a enu n e e ous y tt r h r t ri d by g i r ligi spirit . C HAP T ER XV.

’ I E MAZDA S SATELL T S.

f heavenl Alo ngside o f Maz d a in the G dtk a s stan d a ew y

- e six in n um e are o e a e w him . T e ar beings, who co p r t ith h y b r, hi an d a er are ac e o e e w h m , closely alli ed to him , l tt ly pl d , t g th r it as the seven Amasha Spentas at the h ead o f creati o n div i ne . A e h S entas o es n ot o ccu in the G a tha s Thi s t erm , Am s a p , d r

u in o er a c w n s. It has een con ec u e proper, b t th G thi riti g b j t r d that in the remotest p eri o d th ey w ere c alled Ahuras but thi s has

. e u n is e e as nown to the no t been proved Anoth r q estio wh th r , k A

e a e o m e a h tade at all. T s has een p oets of th G ath s, th y f r d ep hi b

n bad to the seven A as o f t e In an s asserted , regard bei g dity h di . an d it has b een Opine d th a t the worship of sev en supreme ex i st

e i o he n e r ces t e e nc e s, which we enco un t r n b th t ki dr d a , a l ast in

o mon a es th x en ce of t e n h posteri r tim es, de str t e e i st h belief i t e

n e had a c mon a a . The n ume a seven as epoch, whe th y om h bit t r l

e a sacred figur e is assuredly old . W h ave already admitted as mu ch , but did the Zarathushtrian reformers employ it fro m the

r n i e first with r eference to thei div i e spirits ? Thi s s d oubtful , ev n

f the A as an d e num e is in no wa x a d c e o dity th ir b r y fi ed n rtain .

d o a n call i u n he r s An I w uld cert i ly it n as q esti o regard s t spi it ,

c a t n a Am sh nt s f r ev n whi h were l te rly defi itely n med e a Spe a , o e in the y ounger Avesta oc casion ally m o re than seven are enum er

o n at ed . On e o f the po ets on o ne ccasi on has combin ed i a singl e stroph e all th o se whic h su bsequen tly were reckoned among

m n d he has t th me me s ec en one ento the , a , a e sa ti , p ially m ti d Sp

Mainy ush as on e of them Thr ough Spento M ain y ush and

Vahisht o a n a em Man o , through w rds nd deeds sp ri ging from Ash ,

may M az da- Khshathra-Armaiti Ah ura give me Hau rvatat and

l Amereta t (h ealth and and there is no doubt that

“ 0 Ya smz 4 7 1 , .

1 26 THE R E LIG IO N OF T HE IR AN IAN P E OP LES

V I' I MAN O U O.

“ ” Vohumano era means the oo s or the oo m n lit lly g d p irit g d i d .

Th o s s T o e p et k new thi . h ey seld m employ ed the te rm as a fi xe d

o e name O ene e n am e the an e Va hi th m pr p r ft r th y d g l, s e me mo , the

s W a ca hi th e s n on b e t min d . e m y ll m e p r o ifi cati o f the righteous

’ or iou m n the ame f m nd v e ac ous and s p s i d, fr o i , r i plea ing in G o d s s he a s ea s t o w ha n ight . In fact , pproac h e n re t t we un der st a d by

h o h s -“ S nta w ain a n ca n som e t e H ly G o t pe y , i di ti g thing differen t ,

i o s n n though the term s m stly o i terp ret ed . H e c e the men tion of 62 hi n a d hi w r his oracles, s doc tri e n s isdom . With A amaiti he

’ n v e a on to Zar hush r t bri gs Maz da s re l ti s at t a . Bu reference i s mo t m e o hi c ion and his en e w c he e s s ly ad t s a t s rgy , by hi h h lp

’ f az a m so we ma n a on the growth o M d s do in ation , that y eve s y 63 that he ac tually gi ves the sov ere ignty to him .

As a p erson he is cha rac t erise d above all by his right manly M quality virtuo so hu na ra ta t He is the c herisher and h eaven ly

o f ll e n es ec al o f men and o f the o er representative a b i gs, p i ly , rd

n h who ea his ev ce or ma of the pious o eart , b r d i rk

I should not be surprise d if he were the M anu transfo rme d by — on t he s a e o f our ac e amon the E as ern speculati , fir t f th r r g t

h a o am n he Ol A ans who e e Aryans, p er aps ls o g t d ry , l ft b hin d but — feeble trac es in the Zarathushtrian dogma a p er son ifi ed re li

- h ea c on e uen l su er ose on an o na gions et ical id , s q t y , p p d rigi l national hero .

ASHA.

Asha is common to the Zarath ustrian and the Vedic religio ns:

Ve c rta e n e ua e ve rom It is the same wo rd as t he di , b i g q lly d ri d f

a ri a and is not essen a ffe en om in the Ary an , ti lly di r t fr it

6 2 n 6: I de ve Vafush f om fl a to weave and n o t Ya sn a 4 8, 9 a d 29 , ri r p, ,

a ow . from v p, to thr

6 3 4 1 1 . a sn a 4 9 5 . a sn a 4 3 7. a sn a 3 1 a sn a Ya sn a 8 , Y , Y , Y , Y a ve m z 4 5 4 v an heush verez a n t o m a n a n ho , the ve c 3 1 6. Ya s , , y ry ti 4 , g g he m z 30 8 . asn a 31 6 . a sn a 51 1 t a 4 8 . Ya s 2 , V ohumano . Ya sn 8 , , Y , Y ,

Khshathrem created by Vo human o .

6 " 6 5 G oetha o vi s a o a sn a 34 3 . Ya sn a 50, 8 . p . Y ,

66 h a a 4 5 9 Va n gheush ha oz thwa t m a n a n g o : Y sn , . C HAP TE R xv. 1 27

n n the n an s ave n ot e son him sign ificatio . O ly I di h p r ifie d , as th av T he c on ce is e e o e an old e Iran ian s h e . pt , th r f r , one ,

n n - t ushtr an but o n o rigi ally on Zara h i , ad pted by it , as bei g v ery

rO i t Or e so om n a e the o i na a i app pr a e. b ett r, it d i t d r gi l Ary n fa th

n the e s un that it asserted it self i r ligion s pr g from it , how div e rgent so ever th ey otherwi se w ere .

Th ere can be littl e q uestio n r ega rdin g the significanc e of thi s

c o n a t is m o ss e to e x ess in one w p e r son ifi ati n d y e it i p ibl p r it o rd .

a e s u o e s o o w n Some transl t it a p rity ; th r , f ll i g Pl utarc h , see

i n N e e o f ese i s nc o ec but o are m e truth it . ith r th i rr t , b th i p r

e u va en s an d to the a s w o w e a ac a fe en sen e fect q i l t , l t rd tt h dif r t s . ” - o e n e to o r e d The base idea is that f b i g fitt d prop r , an th us

o o on s e nc e it i ndicat es to establi sh r t c o lidat . H e a sk a o r rm is

o n e s el a that whic h is b efittin g, b ec mi g, prop r a w l s wh at is det er

e a e e ma e eo us . Amo n the In n s s min ed , r gul t d , l giti t , right g dia , a w e as he I an an s the e m is em o e in the s n s ll t r i , t r pl y d, fir t i t an c e,

e t s c c e n d he c u d with r efer enc o a rifi a t lt , an so w e may p ro ba bly

an s a e o us. But is no m eans m e t o e tr l t it by pi it by li it d pi ty .

It c ompreh ends all that w e un d erstan d by div i n e o rde r of the

” e ec a the mo a o e . It em aces all he u e wo rld , sp i lly r l rd r br t d ti s o f man in gen eral and his obligations to the heav enly pow ers in particular .

As a rul e w e shall translat e the sub stanti ve by up rightn ess

“ o e t e a ec v e eo us o r ous an d al so or rd r, h dj ti by right p i ,

fe en w e e the sen se e u es but n o t w o u a t the dif r tly , h r r q ir it , ith t , s e e n e o to the o na w o am tim , calli g att n ti n rigi l rd .

As a en r s his ul n am e uns As a Vahishta i s as h th , o , a f l r , h , , a

e c n d- e n t e co p rson ifi ation of all th a t is dutiful a d go f ari g , h n tro l l er o f v n e aws an d the m e ac o r e na e in e di i l p ri f t r o p rso g th cult .

he c n uc o f e i s O e o s ev v es him T o d t r lig ou p rati n d ol on . Lo n gevity ’ ” a n e he a ce o f V u n o e is ttai d by t pr c ti oh ma o s rd r , w hic h o bvi

- ously is an allusion to the ev ery day c u lt . He is c all ed the o rde r ” — 6 7 ca na e . a sta va t a shram d n e i n r t . An wh e the s er asks T hi s

I n u e o f - T ee e m e a A u a ho w sha l I i q ir h , t ll right , h r , l pray with a

67 a sn a a a Y Y sn 4 3 , 2 , 1 28 T HE R E LIGION OF THE IR AN IAN P E OP LE S

pray er worthy of T h ee ? he follows it up by the supplicati on

e o h M ay fri en dly succo u r be vou ch saf d us thr ugh Asha, wh en e

comes to us with the G ood Min d (Vohu

e the e esen a v e o f the sac c a se v ce N o marv l that , as r pr t ti rifi i l r i

to whi ch the Ary an ascribes suc h t erribl e p oten c y and such rich

e w e u fo e of the D ruk sh who es o s blessings, he is th most p o rf l , d tr y

e e ow ev e o es not av a her m uc his settl emen ts. H r str ngth , h r , d il h

he w av e t su en e e se n o his an s a gainst him . S ill h o rr d r h r lf i t h d

e er he ere the en v on or he an d he will c omplet ly o v throw r, r o ati t 6 9 n e resu rrectio of th wo rld .

a u he i s con nec e w t A ramaiti who as we F inally , s s ch , t d i h , ,

is i com emen Haurvat at an d Am eretat who shall see, h s pl t with , ,

n re e e en e he t o m os m o an as w ill a lso be sh ow , a r p r s t d by t w t i p rt t

e e e f offerin gs, an d abov e all with the fire , whos g n iu s he hims l 70 e b ec om es at a later stag .

f a so a so a w a As the c oncept o Ash , l w s the orship of fire n

t e mes to e Zar hu ht e o e h eritage from he earli r ti th at s rian r f rm rs, a

u n ot o e o ut u ese e bequest whi ch th ey wo ld f r g , b p io sly p r r v d . T o

t e off r n f w the fi re must be brought h e i g o o r ship . It co m es to the

s in n d wi t he s en of o o pious, trong Ash a a th tr gth V human . It is

his ae s a a ns the w c e an ce o f t he v n c ve an d e o s gi g i t i k d gl i di ti , b l ng

o h w and w his m n or s t Maz da, w o , ith it ith i d spirit , upports 71 Asha .

the o s of fi re has n ld f Along with w r hip , a o syst em o ordeal Of divine judgme nt r emain ed imb edd ed in the M az da y asnian faith?

e en s has a cco n to the a on It is e a e At all v t it , rdi g tr diti . r l t d that the c elebrated At arpad M ahrespan d subj ec ted himself to a gl ori

r ous o rd eal o f fi e , and v in di cat ed the Zarathushtian faith in the

6 3 a sn a 4 4 1 6. Y ,

6 9 h v the D ruk h o h Y a sn a 30, 8 . Ahura rules over those w o deli er s int t e

an s o f As a In 3 1 1 I an s a e aetha o b se emen s an d n ot b h d h . , , tr l t g y ttl t y s i h wesen as doe G eldner, for t is n ot clear to me what could be t e mean in g ” o f Wesen A sha s .

7° asn a 4 4 1 0. a sn a 3 1 6 m a thr m im ha u r a t a sh Y . Y , , e y v t o a ua a m eret a t a shcha . a sn a and a s a e t a sh a i n e Y Y n 39 , 8 . wher u v z i t s o of h ac e t e s r d fires. 1 7 a sn a 4 3 9 4 4 4 7 th ahm a athm sha a m an an hashcha Y , ; 3, ; 6, , w t h g ,

1 30 T HE R E L IG ION OF THE IR ANIAN P E OP LE S

The thi ngs c el estial are delineated in viv id co lours . E ven prio r

o the e on min o n e on e to az a A u a As a t c r ati , this do i b l g d M d h r , h

i T e is e e v e n and Aramait . It is indestruc tible . he r th r re re c e

fo r o a d or ne s f s ns. T e e a so ve the perfecti n, n f give s o i h r l li

i I so n a Khshathrem Vairim the sup reme sp rit s. t is al know s ,

esi a e m the mos a van a eo us o t on the s lot ' d r bl d o inion, t d t g p r i , be t

The us o o r and a e e f r he ra e s pio l ng f it, s th ir r ward o t ir p y r

“ a e se o h i to e ddr s d t t e De ity , th ey hope for a shar e in t th ir

73 ” e n n th t e s s the om na on et r al beatitude. O e earth i app ar a d i ti o i i w f the good spirit , from which h s blessin gs emanate , n hich ,

Asha Armaiti i th s od c ve or with , . a. , e wo r hi p o f G with a ti life ( ,

e ou a a d in z as w w ld s y , pr yer and work) fl ouri sh , an whi c h Ma d a

acio s mo s u s a c e gr u ly p r o te tr e life . If it is t t ed that Maz da r ated

As a o ut o f o r b h had h h hra h by himself , ut that e K s at brought to means o f Vohuman en e mus n o f the n light by o , th w t thi k ki g

‘ dom of ea s o f he o h ven on earth , which i a pr duc ti on o t g od “ s o r o a o s pirit . H w far a e we still fr m th t p terio r doctrine , which ma es f Kh ha h ir s of m e a o o k o s t ra Va y a a geniu tal, g d f ric h es !

AR AMATI.

A am i s name t e oe s of the G atha s and r at , still o d by h p t , c s n s A n orrupted sub sequently i nto Armaiti, i a old E a t rya

o es w n t g dd s, who as r eceived fro m the first i to the Zarathush rian

system , and oc cu rs so metimes In the Veda . H ere she i s far

from occ upyin g the pl ac e of importance which is assign ed t o

fta n the r n h n r th . O oth e ha d , s e p lay s a importan t Ole in e

Av sta and i car ss s w om he is e , s s cely le ado red than A ha, with h s

o c d ften onjo ined . Plutarch calls her the C r eat o r o f wisdom an

h s she is acc o n to th ra i on as she a so is the ua t i , rdi g et d ti , l g r an r d h h n di sp irit , o eity , of t e earth . Strange as t e u ion of these t wo may appear, it dat es fro m a distan t past an d is to be met

73 ’ ’ a sn a 51 1 and 4 ba m a i zba i rzshtem a sn a 2 8 3 . Y , 2 , ga b . Y , ° 7‘ Ya sn a 1 51 y 2 ; 30, 8; 33 , 34 , 3 . ~ C HAP TE R xv. 1 31

u amon the In ans an d the Ir n an s. with eq ally g di a i Besides,

n x ca n it is by n o mean s i e pli ble, either d oes it conflict with

t e s n ca ion o f the n ame. Aramati n ca es th o i h ig ifi t i di t e s lic tous,

E a who co s the goo d M oth er rth , n sider what is salutary for her c hildren and is acco rdi ngly ever denominated the bene

fi cen t;

How the reforme rs were able t o ad opt thi s Aryan divinity

n o s s em w e e e ec a i t their y t , hil th y r j t ed ll the o th er popula r god s

c ea as soon as w e e ec a e becomes l r , r fl t th t th fosteri ng o f agri

- c ultu re went h an d-in han d with religion an d c o n stituted suc h a n o an a o f e o f imp rt t p rt th ir w rk o r efo rm . She is th erefo re ac e esen e as the u r an e f tually r pr t d g a di d ity o the hu sbandman .

A u of A u a az a h e da ghter h r M d , w o b longe d to G eush Tashan

s and li ved in divi ne c ompany , wa allowed by the d eity her c hoice as to wh o m she w ould take under her pro tec tio n o n

e her o é é was to b a hus n m o r n n earth , wh eth r p r t g e ba d an a o

u s he e ec e the n us o us er o f th so agricult ri t . S l t d i d tri till e il ,

h ad vanc s the o s and o the p ious lord w o e go d sp irit , c nseq uently

m u s en the se and the e o her followe r s t, wh fal tr u preac h ers c me

wa s ma e nves a ons to fi nd o ut on wh c s e to them , al y k i tig ti i h id

o n as i es the L ie . H er activity , s run s a o th er p sage s m an i li . ,

a in c on s nc on to th ex ss o ns fested in manual l bour , tradi ti ti e pre i

c e o uce t he m ou and he on ue. of Vohuman o , whi h ar p r d d by th t t g

n c ec es oo e ~ With her comes the tru e sov ereig ty , whi h s u r a g d d w l

a e os e s la e and e e sa es the oo - rs li ng pl c , f t r t il g th r by di bl bl d thi ty

’ 75 ‘ The o q OU pdo s a oduds of P l utarch corresponds to N eriosengh s transla a n h as ri t vi ti d o o n sa m u rn am a n a sa He a so e x s er p h a , o f t he ti p . l pl i p l r

‘ e e E ra n i sche Alterthu m sku n de 1 1 Sa ana earth . As Spi g l observes ( , , y e R Ved a vii 8 and 4 2 3 b bh u m i h the ea t . T s ow eve xplain s i g , , 36, , y , r h hi , h r , ’ ec e as n co ec . But it is be e an assman s is usually obj t d to . i rr t tt r th Gr ” d i a n da c ts ott i n and the ex ana o n o f Ber ai ne who tran slation e h g , pl ti g g , o her son ca o n of a e R eli i on Vedi u e would make f a per ifi ti pr y r ( g q , swi ne an d iii in which there is on ly relative truth . Also R i g Ved a

— a i r a v 4 3 6 bri n s her in con nection with rt a m h m a a m ti m j n a m , , , g — a a m in R i Ved a vii 36 8 she is nvo e alon w P us an devim rt j n g , , , , i k d g ith h ,

o f usban men B a a the od of o une , an d P urandhi t he the grid h d , h g , g f rt , s e bun ance w c is al o e e in ee n w her dispenser of up ra d , hi h t g th r k pi g ith - character as a benevolent earth goddess. 1 32 T HE R E LIG ION OF T HE IR AN IAN P E OP L E S

n ean s o f i m o nd s fi e d . By m w s , g od wo rds a d eed , one

n i b ecom es a ben efi c e t follo wer o f Aramat .

An d fi nally this l ast sign ific an c e o f the anc ien t goddess explai ns

a en un e w As a w h w om she why she has lway s be it d ith h , it h

o o e ose c ea on an d sea she is ca e an d pr gresses t geth r, wh r ti t ll d ,

ho w re f e rence is mad e to her ow n Asha , whic h on e must st udy

n o m of i h well in o rder to en te r t he ki gd M az da . Asha s t e in

o o f a e us an d e ca o a on s as rescrib fo rmi ng c ncept ll r ligio thi l blig ti , p

c e i e ed by the Z arathusht rian do tri n . Wh ereve r she s regard d ,

se e mo e f e o s The o n ea i h ttl d d o lif pr p er s . well s w rth s t e

c ea on n d s n c r ti a the eat o f thi s r eligio , and to ultivat e the

a n ch l n d is a religi ous d uty . H e c e the olde r my thical aracter

of the deity is also well m an ifested in the Zarathushtrian m ti Ara a .

But o f yor e she had anothe r phase still made her a sor t

f e en en of s n the o d p d t Asha, for Aram ati can al o mea righ t

a w c cou e ma e pr y e r , the right p io us thought , hi h ld h lp k her a en ius o f e T s is not her o n s n cance as is g p i ty . hi ly ig ifi , us su s ou a r as a i ually ppo ed , th gh th e re e isolat ed p s ges n which

she a ea s so to hav e een co m eh n e en her sac c es pp r b pr e d d . Wh rifi are s o en f s c a o p k o , acrifi es with which M az d is gl rifi ed , o r

” her a e s and e ss n s s s a to pr y r bl i g , th en thi en se appe r s be the m o s su e a . Yet as sa d a o ve suc are s a assa es t it bl , i b , h tr y p g , for wh en it is sa id she in str uc t s Zarathushtra in the o rdinan c e o f the n a e w s om of az a o r n s t o the ro e i f llibl i d M d , bri g P ph t , ’ a on w Vohumano az a s eve a o n can be a . l g ith , M d r l ti , that pplic a ble to her on ly in her capac ity o f the gua rdian deity of the

us an man nd t e a a n o h b d a h p tron s i t f settled lif e.

HAUR VATAT AND AMER E A T I .

In sso u un e are ur t t an mere t di l bly it d Ha va a d A ta , p erfect well — e n o r san and mm a c n c e b i g, ity i o rt lity two o pts, whic h the

Ved a and the Avesta s a e in c ommon but w c h e i h r , hi h , owev r, n the Avesta hav e b een tran sformed i n to spirits and unit ed i nto a

ua d lity . It seem s that th eir p erson ifi cation s in the G dthas o c i to p a e n e nc e a e, At e e a k l th ir i ipi nt st g any rat , th y p l y a

1 34 THE R E LI GION OF T HE IR AN IAN P E OP LE S

is concea e ir ma l o the es e en I l d , A e shy d ir d fri d. n on e of the o es ra e s w c ea s hi s nam e the ld t p y r , hi h b r , wish is ex pressed th at he might come in o rder to d elight the m en and ‘ wo m en of

Zarathushtra is resenc e by h p , to whic h is j oin ed an oth er pray er that M az da m ay show er his bl essings upon th ose who d eserv e

m thr u eo e s th e o gh right usn s .

Th ese are the highe r be ings who were obviously ackn owledg ed in the most ancien t Za rathu shtrian doc trin e and who w ere

eve e t e e o e e es o an e re o r r d by h arly rd r . P artly d iti f a li r ep ch , but afterward s substanti ally modifi ed an d reduced to h arm on y

i he e f e ew e c n e ea n w th t principl s o th n t a hi gs, prop rly sp ki g

e e o f e s l he n e n th y ar n on e th m god at al , with t si gl e xc eptio o f

e e o oni c M az d a Ah ura. M o st of th ese fi gur s ar m r e p ers fi at ions

an sons in c are n e e m ore n o r ess an conce s th per , fa t , ith r l th pt appearing in the sh ape of divin e b ein gs wh ose real sign ific an c e

s e s e c a e e and t e e e c r wa n ev rth ele s p erf ctly le r . H r h r th y o cu as

ere m n e o s he ex s e o the u e e e m a if stati n of t i ten c f s pr m D ity , the

f e o e f ctuati n of His spirit .

o m a ru e the two a are re-emr S me times two of th e , s a l th t p

n n d As a are u n e to Maz a in an a m os nent , Vohuma o a h , it d d l t

’ l As a s w is in the mos com e e acco indisso uble Tri nity . h ill t pl t rd

’ ‘ o i a f all th seven Am esha with Maz da s. Later n thi s s s id o e

n h r in s e o the seven e e kn own as Spe tas. T at ea ly thi p ri d w r closely combined and elevat ed to high er rank than oth er Yaz atas

d n he c n a Sraosha G eu sh T as an cannot be prov e . O t o tr ry , h ,

A n o a l e s are e in n o ess es eem ryama , but ab ve l th fir t , h ld l t

or nce Haurvatat and Ameretat . And ho eve th an , f insta , , w r

as t the aeva wo s a ho stile the new preaching W o D r hip , th t it

r a and a Was a reformation had its root s in the elde f ith , th t it o f i en f om the a mon e ween az a A u a an d it, s evid t r h r y b t M d h r

a na nd he conse va on of the o e o s a e ecu a V ru , a t r ti ld r g d , ft r p li r

nd Ar aman an d the an c en modifi cations, such as Aramati , a y , i t

n e e s suc as ose in A s a and Ameretat , a d prevailing b li f , h th h u e on from oth er c ircumstan cesto whic h we shall refer f rth r . One of the most important feature s of this reform IS the

T o i e v ue has een tendency it shows to Monotheism. o l ttl al b C HAPTER XV. 1 35

hith erto attach ed t o t he fac t th at ev en the most exalt ed c el estial

e n a n o e m e b i gs st n d by m an s on the sa foo ting with Maz da .

H o i o l s e n e r o n e a l ne s pr pe r y G od , of wh o e b i g cr a ted o b r

e e s n o en i on an ere exc e i a e e a ne th r i m t ywh , pt n n h r tic l do ctri

o m u a e c en u es a e T he es o f the s are a ll p r lg t d t ri l t r . r t spirit c e e o a e c m e t e e e o f the r at d r h v o o birth . T h ey are th c r atur s

o en o f az a an c o e om him no t pr g y M d , d by nseq u nc e distin ct fr , o n in an but i e of fact ly r k , n th eir v ry essenc e . As a matter ,

w ‘ n act o arathushtrian as e ll as i ual practice , the sy ste m f Z re ligion in its most ancient form known to us was

monothe istic . HAP T E R X I C V .

E A I TH DU L SM .

It i s un iversally known th at a sharply defined penetrati ng

ua sm o me in m n u e a e o h n d li , f r d i t det il , b l n gs to t e p ro mi en t c a c s s o A ea t h ra teri tic f Pa rsiism . lr dy a the earli est stage of the

Zarathushtrian religi o n of whic h we are aware this char acte r is ic s th s a n a t reveal itself . But at e earlie t time s it w s ot by f r so o n - e o n e sid dly d ev eloped and with so m uc h d etail as lat er .

B e twee n the d uali sm of the G athas and that of the y ounge r

A vasta e e ex s s even in its n c a ea ures a ve enc e th r i t , p ri ip l f t , di rg , although the fo rmer has in it self the germ of all that whic h was

o e o u s n t h av d ev el pe d s b eq ue tly .

It has b een rightly o b serve d that the d uali sm o f the Z ara thu ria is no n w o i n o o u of m e e o as c st ns e d gma, s pr d c t r sch l ti speculati o n bu t th at it is the c o n ti nuation of a philosophy whic h

all h a eo c n . h M z da t e Ary n p ples share in omm o H e re , too , t e a y asn ian doc tri ne j oi n s it self on to histo ri cal d ata . All Ary an

ons re f d a c n a re The s u e e ween and r eligi a o u listi t u . tr ggl b t light

a nd v i e m a n su e c o f all darkn ess, life n d d eath , go o d a e il , s th i bj t

o u n d l he ee a s of con as s mythol ogy r religio s t eac hi g, an al t thr p ir tr t have n ever b een c l early disc rim inat e d but have al ways ten ded

oc ne of the to f use and m ingle w ith e ac h o th e r . The d tri

i u vo u on but Av esta n dee d has n o t arisen of itself by grad al e l ti , it has b o rr o wed fr o m thi s primitive d uali sm a p o rtio n o f its o wn

s n o m s es e s a m ate ri al . The Z arathu ht ria ref r er p r erv d thi tr d i

o t e own mo a tion al fo rm, utiliz i ng the d gma o c lothe th ir r l , r eligi o us, a nd soc ial ten ets.

o S M i un th o s T w pirits ( a ny u ) , so r s e doctr in e f the G atha , 0 x s e h o e i t d from t e fi rst b eginn ing , the good (Vahy ) and the v l em u n n r re e i (Ak ) , in tho ght , sp eech a d ac tion p erso ally ep

n T n t se ted . h ey are likewi se c alled t he be efi c ien o r the wh ole some S en a and th d e T e p t , e wic k e o r aggressi v Aughra. h y to ok

1 38 T HE R E LIGION OF THE IR AN IAN P E OP LE S

by the Zen dik s over him and over Ahriman to e an Akaranam the me w hou e nn n or the e n ess m e His ama a ti it t b gi i g dl , ti . l g mation with the bett e r o f the two o riginal Spirit s was ready t o

an an d was a ea in it s c n s An d o the h d , lr dy i n ipi e t tage . b th spirits belo n g mo re to the d o main o f religiou s and philo sophi cal

n spec ulatio ns than to p rac tical r eligio us doc tri e .

- In p r acti ce the an c i en t Aryan ev il spirits or lie d emons, the

ru as occ u e th su m o Th D u hou D j , pi d e pre e positi n . e r khsh wit t q ualifications is the design ation fo r all ev il spirits in gen eral .

n o e o h o nd s s L ate r o , h w ve r , She f rfeited er positi n a wa ub

e ot o n h D o rdinat d n ly t o An ghra M ainy ush but even to t e aevas.

Th D a t h o e e evas, e g ds o f the eld er faith , whic h h ave still r tain

ei os on o n h In s ha a ea sun at the ed th r p iti am g t e dian , d lr dy k

e o n o I was G atha p ri d fro m their plac e i h eav en in t hell . t ,

u a o a n o t e on to howev er . w ell n de r stoo d th t rigin lly th ey did b l g

We nn n a u x ec rom o ur the i n imical gen ii . ca o t t rally e p t f

m x na o n of ac W e can on hy ns a histori cal e pla ti this f t . ly

a ou Th e ~ c onj ectur e the occasi on which br o ught it b t . e w ll

s h c ose of w a i s ca e kn o wn th eory th at a religi o us plit , at t e l h t ll d

h d f r its con se uenc e t a one a the E ast Aryan p eriod , a it o q h t h lf

vas sassoc a ed o f the Aryan n ation remai n ed true to their D ae , di i t

th In us them selves from the oth er half and c r o ssed ov er e d , while the oth er half ac c epti ng the purifi ed worship of Ah ura

in r n m e es here w the spread th emselves I a , settled th e s l v t , ith result that th ere the Asuras here the D aevas b ecame evil — s s eo c n s ch on er e en e . The demon , thi th ry a as u be no l g d f d d D aevas we r e un doubtedly long afte r the separation o f the two branch es of the E ast Aryans ad o red alo ng with the Aburas in

I an as o s o f t he c o un an w s n a on me a e r g d try , d it a o ly l g ti ft r that the Zarath ustrian r efo rmation could have o usted th em from

e os on of honour The s e s a a ns w om th ir p iti . Daeva wor hipp r , g i t h

h o h s f I n o n t I an an s n o t e p r p et o ra f ught , were no India s bu r i ,

ro a e fo re igners but people o f the same coun try . P b bly th y strov e against the Dasy as on two groun ds: first b ecause their latria an d mythological con ceptio ns were irreconcilable with t he

rinci es of the new r n an e ond ca se he r wor p pl doct i e , d s c ly be u t i H PT R xvi 1 39 C A E .

shippers did n ot sh o w th emselves i n clined to adopt the n ew

os n n e o n s and g p el , preferri g to remai true t o th ir religi us traditio

u sa e the g s. Thi s co uld no t be c onc ed ed to them , and ther e fo re

aeva o s e es s e th e sec u e e D w r hipp rs r i t d e new doctri ne, p r t d th ir

eac e o u h a a n i us th D aev as p r h rs, f g t g i st the r adheren ts, and th e

b ecam e false god s and ev il Spirits to the Zarathushtrian be

li r a e v ers . T is s f s I his , o a can see , the on ly p ossibl e hist o rical

x an on T e pl ati . he D aevas in Iran fared ab o ut as w ell as did

the a u B alim in J d ah . B aal was al so a honorifi c title o f the

d eity whic h was app lied to J ah v e b efore the proph etic refo rma

tion ; we know how he has b eco me sy nonimous with the

abominated ido l s.

If the old tex ts furn ish us with no histo rical explanati o n — mythi cal ex p lanation s they hav e not preserved for us We hav e

o o o h o in t b rr w t e hi st ri c a cert ai n measure from the mythi c .

T he briefest and the simp lest o f th ese mytholo gical e xplana a

ti ons is thi s the D aevas w e r e gi ven the C h o ic e between the

o s o - e em e v t w p rimiti ve pirits, and f th eir free will dec lar d th s l es

f r th c e a e n e ne c o e wi k d nd bo un d to A shma . A oth r o , whi h

e s however is not essen tially contradi c to ry of the prec di ng . i as

f ollows : al ong with the relati v es an d the C our t en to urage o f

z a A u on a h e ven e n s t he D aevas M a d h ra . al g w ith ll t e h a ly b i g , al so co me as belonging t o th em w ith a v ie w t o offer thei r

o nd o s n f d h mage a t o ffe r their ser vi c e a serva ts o go . Bu t : az n ou h o o Vohu ma no a en o f M da ruli g th r gh t e g d spiri t, , fri d co m r ous e c s Ar maiti the oo - o ely ighte ness, Ash a , l e t a , g d d er .

” h a e h D t e n v n sh u s. H e u s e e s be e ole t. M y e be o r e r p diat t a va ,

the o en f A man he w c e m n o r s me s pr g y o ko o , t i k d i d p irit . By an

o f the D ruksh and the ir o wn a rroganc e the D aevas betray ed

s s T e u e i n t e n th em e lv e . h us th ey sp r ad nb lief h seve q uarte rs

th t a re t m e o f e world , th at is o sa y ” e o bla e b c ause the .th y each n f the t rue doct rine is n o t a ere to man n pr i g o . dh d , ki d have

n s n n w az a an d b een estranged fro m a under ta di g ith M d Asha ,

f u e an mo a are treacherou sly depri ved o tr e lif d im rt lity , an d

th ey h ave assured the kingdom to the lia r s by m eans o f the wicked mind ( Ak o mano) and evil spirit ( AkO M ainy ush) , “ 1 4 0 T HE R E LIG I ON OF THE IR ANIAN P E OP LE S

a reply to those who believed th at the worship o f the Daevas

c n w o s n could o si st ith devo ti n to Maz da. T h eir wo r shippe r ca

e o o e b no g d r ulers. T h ir p riests su rren d er the m ythical cow ,

he e to e a e e n t arth , A shm . T h ir d evotees are Khrafstra m .

Therefo re ' the p ious mu st h av e n o c Ommerc e w ith a nd abj ure the

{ D ’ aeva . N s ay , it is a duty to fight again st th em w ith all one s

’ m T s i n ight . hi s mo st effic i e tly effec t ed by m ean s o f t he m a thra s of the M az day asn ian d octri n e an d by submissi on t o

’ az n u M da . If o ly the str ggl e is main tain ed w ith all available

o c e vic o r w n ot em n f r h s o n an e f r t y ill r ai a . T e d e tr yi g g l

S a hra s s w h p y at , will finally mite the druk b and ith her t e

D vas u e h ae m st p ris .

The Z arathushtrian dualism had there fore its basis in the

nc en n n s a i t Ary a u ive r al d uali sm . It i s on ly a d e velopmen t o f th o e T h nn an e f rm r . e refo rmers co uld c o ec t their e thical ideas d th eir concep tion o f G od the best with the n otion whic h fro m o f o ld e e d o f Ab n e w w e p op l e th y ha f rmed o uras, a am hich as appli d to the supre me Daevas and especially to such as po ssessed ethical

n c nce . C on se en aeva o m e a en e a e m e sig ifi a qu tly D , f r rly g r l t r lik

n t o f Ah ura, c ame to be applied m o re a d m o re o the n atu r e go d s in ferior standing and f ell i n to discredit ; an d it was the struggl e

' of the new ethi cal preac hing again st the r epresen tatives oi the

" n elder faith w hi c h so heightened the co trast .

A n ecessary consequence o f this duali stic philoso phy is that a belief in a h eav en and a h ell is evid ently promi n en t in the

T o th m t n G athas. he o ld idea f e e pire Of he dead , whose ki g

t th o o all h was Yima, o which e s uls f the dead go , as in the

n f Y ma a wea e o but i i n lege d o i k ch , s n fac t gi ve up i n favour

' o i that whic h appo rtio ns t o M az da Ahura an d the D ruksh each a separate r egion an d the re sp ective fu ture abode o f

s n th un u T i s ou n o e on o the piou a d e faithf l . h s h ld t b c f un ded with the doctrine o f the two w o rld s whi ch are o ft en Spoken — u r eaven n d the em ora or er es a . o f, the Spirit al o h ly a t p l t r tri l

n ar se to c o e as and e Th ey by o means e oppo d ea h th r goo d vil .

o a u the ev ex erc ses its o we Bo th belong t M az da , lth o gh il i p r

n th n G rod nm n r iOn . I e neave a e ana the equally i the earthly eg , ,

1 42 T HE R E LIG ION OF THE IR ANIAN P EOP LE S

good and the wicked is by no m eans foreign t o th ese o ld d ocu m en an o n h s o n t ts. M ore th ce t i c mpl etio of he wo rld is allud ed to wh en not only fo r in dividuals but fo r all etern al life sh all

’ n and begin , c o tinue un dist urbed , M az da s c o vet ed world shall

a e the a e f s m c x s enc t t k pl c o thi i perfe t e i t e . I sh all be p receded

a err n r - t n by t ible u iversal fi e tes , the o rd eal which has already bee

n o n me ti ed . Supreme goo d is for th ose who w orship M az da

n s s s n h accordi g to hi wi sh, the mo t mi erable portio is his who as

ven him o n c n e e ow the gi n thi g. The p riests, who o sec rat h re bel sac rificial cakes and the ho ly beverages will be there l o rds of

H aurvatat and Ameretat and will h av e en try to it by mean s o f

he o u m thras Th D aevas and the men w ho serve t ir p werf l a . e them may hold th ese p romises to be false; the h o ly min str els are c on vi nc e d that it will all c ome abo ut a t the hou r appoi nted o f

hdaz da . C HAP T E R XVII .

ETHICS.

Se veral times the Dacna is Spoken of in high -so undi ng expres s o s son ed in the cultus an d is s n h ank i ns, I pe r ifi , a sig ed a hig r

n o s r m n en Yaz at s x s e n amo gst the m t p o i t a . T his e pression ha b e

s som e an s a e e In A s a i s Construed a law ; tr l t it r ligion . the ve t it

A i n Z r thushtrian and M z d s a Th D ena called hur a , a a a ay a ni n . e a

th o o remove all su m n o o has e p we r t , t by the pardon grant ed t

s n bu th s u e wi A he o the in er , t by e tr ggl th th em . s t strong s ut h

h m o e e so f r A n win d clear s t e a t sph r , o the pious ( shava ) it swee p s “ awa ou s wo s and ee s at a re ev S n on mous y th ght , rd d d , th il , y y with , an n t es n a fe en m the D d o se ti lly dif r t fro , aena is Datem Vidoy um c Zarathushtrish, whi h is the law directed again st the D aev as

n c i s s a d of whi h t i sa id that it is a much better, greater an d

e u n a the o e w s h e V ur k h mor b eautif l th a ll th r ord , as t e lak o u as a t in the heaven s 1 3 l arger th an he sea , as the riv er is larger t h an

n as the r er h n h e n a d ee i a s u . th po d , t s l rg t a t e hr b

Side by Sid e with this glorificatio n o f the D aena and its po wer stan d s a somewhat peculiar vi ew whic h d oe s not wholly co i nc ide

n with the one already described . Ac cordi g to the l at te r the Maz day asnian law ann uls all si ns as soon as a man accept s thi s

n t s whic be m e comm e or religio , especially he in s h ay h av itt d bef e his adop tion o f it ; but o n ce hav ing ac cepted the creed his tre s

“ passes can be ex piated only by long ceremon ial pe nances or by

one r T r c er a n c me c a m ta y penalties. h er e a e t i ri s whi h m y be forgiv en to a worshipper of the D aevas as soon as he i s co nv ert ~ ed but which c an never be pardoned to a M az day asnian . This loo k s like a p r emiu m pu t upon ent ry in to the Zarathush

n s trian religio . It n at urally p roceed from the v i ew that he who i s acquai nt ed with the L aw must un derstan d it better than tho se who a dhe re to the D aeva s and who consequently remain a prey D n s u he a se e on o f the aevas, u les they abj re t f l r li gi , t o the time of the resurrec tion . An d whoever once acc epts the L aw is

un o t bo d t follow i . 1 4 4 T HE R E L IG ION OF T HE IR AN IAN P E OP LE S

The wh ole ethical co d e of the Avesta is domi na ted by the idea

that the r eligion which it proclaims indica tes in the first i nstance

the imp ortance o f the settled life o f agric u lturi st s and h e rd smen

and th at th er efore it exec rat es the n o m a dic ban d s o f brigands

who o f th D s foll w the wo rship o e aeva . Agric ultur e is the tr ue

c u o f th a o ea A a t e a lt e s c red m ther rth . p r fr om th pl c es conse

crated to the pure cult the r e are th ree o th ers which are most be

oved o f nam he ac s w e e the us man has o un l it , ely , t pl e h r pi o f ded

a com e e ou ho w th sac e fi and suf c enc pl t h se ld ith e r d re fi i y ,

sec n th w o s m o c o - n o dly , e places h ere he gr w st o r n an d fo d yi eldi g

e es and a es wa ess a n s an d l as th ac s e tr irrig t terl pl i , tly , e pl e wh re

ca ttl e large and small are rear e d i n t he largest n umb e r . As

o ose o h e ac he mos ev n th e re st pp d t t es pl es t t r olti g to e arth a , fir

o f all the passage l eadi ng to h ell al on g the Sp ur o f M o un t Arez u

w o a o e e n d secon the S o ra h er e the dem ns g the r t g th r , a dly , p t

s cn nd o s w e e suc wh ere are inte rred the c o rp es of m a d g , h r h

dakhmas are built and the holes of Aughra M ainy u are to be

n d w th s w his d en is fou d , an her e e p iou man ith wife an childr

o F o ’ i s dragged t captiv ity along his dr eary path . r m th s re ults

h o t d s o ak s and h t e obligati n o ig up grav ey ard , t d estroy d hma t e

A n n d ea e a e to n hollows o f hrima , to sow co r an r r h rb g , pla t

- s u for a on ve n f ruit bea ring trees, to h av e olicit de irrig ti by di rti g s u s nd su o whe ev er necessar the ous uperfl ou wate r a to pp rt , r y , pi c ompatriot .

B etween th ese regulation s an d pr esc riptions has been in ter

e a e an e c on a cu u e p olated from olden times a r mark bl p gyri gri lt r ,

d so a o s u e is ea a s which th o ugh h ere an th e re mewh t b c r , c l r

n Th an n a o w or unsown regard s its general te or . e l d lyi g f ll

en n f a n e is c ompared to a b eautiful y oun g m aid lo ging or a p rt r ,

s a a so n who ultimat ely secu r es a lover to wh o m he b e rs .

The earth gran t s all her abun dance to him who i nd ustriously tills her but he that n eglec t s her must beg for his da ily

n h orn is to bread an d live on t he leavi gs o f t e ri ch . T o sow c

for o bserv e the M az day asn ian L aw as w ell as to propagate it , i when the corn ripens the daevas are alarmed and the more t

1 4 6 T HE RELIGION OF THE IRAN IAN P E OP LE S

S ee h c in the G athas is a c ea on o f A u a az l p, w i h r ti h r M da, a p roduc t o f An ghra M e imyu look s upon prayi ng all night and rec iti ng the h o ly sylla bles as a h olie r func ti o n th an qui et r est at n but w e a e a s is u ight , g th r th t thi a later s ggestio n and t hat

“ the ex igencies o f p racti c al life w ere the real basi s of the com

n mandme t .

Obligations o f amity an d fellow - feeli ng seem to h ave b een

‘ n n e to re en of the c ee on but to e n co fi d b thr r d ly , th m o e may t e

r u a i T ‘ s n e o no e c on . h fu e n othi g, n eith r g ld d t e voic e o f the poo r man whi ch o n e u n c o nc em edly p asse s by with out givi ng him a c ast- off cl o th reso unds as a lou d c o mpl aint through the

n who le un iver se and r ea ch es to the thro e o f G od.

The rul es in poi n t o f p r o bity an d truth with re ferenc e to the

nd s n H e hat - t plighted wo rd are detailed a tri gen t . t repay s no his debt is a thi ef who c o mmits ro bbery upo n a c c -religionist;

“ C on trac ts are of v a rious kin ds som etim es it is but a simple vow sometimes the un derst an ding effec ted by the j oi n ing of han s in c the aw n is a s ee a ea o f c a le a “1 3 9 d whi h p h p , h d tt , 2 ” or a e ce o f o But a eve the s a e is the u f pi g ld , wh t r t k , it d ty o

“ the b elievin g Zarathushtrian ex ac tly t o c omply w ith his pro mise on ly the pen alti es are the sev ere r the more solemn i s

v a e E v n th a n ar l the pledge iol t d . e e n ear rel tio s e he d respon * o d n t o the L a w fo r a ousan sible acc r i g th d y ear s.

T s as e u a on is a su v va o f the old e a n s u hi l t r g l ti r i l l g l i tit tio ns,

c we e a o e in o the Zarathushtrian s stem ' althou h whi h r d pt d t y , g ,

r s ea n is n ot in a mon w nd t prope ly p ki g, it h r y ith it , a he same

o s oo o f the o ea o f n remark h ld g d rd l b oili g water , the oath

t c n o on e c an e u ia e his o a on wat er, a whi h r p d t blig ti s without

' undergo ing the h eav iest of p en alti es. It was an ordeal from

‘ Suc or a s w o o an imi stic times. h d e l e c me ac r ss in all the laws

‘ of n u even in the a s of Is ae We av e ' a r a tiq ity , l w r l . h l eady seen ho w rec titud e and lo ve fo r truth stoo d und er ' the super

P ahlavi work s testify to the existence of elaborate codes of practical co mmon

aff in ns n the ia d -I ! Law in P ersia ord g i ight i to soc l i eal s o f the ranians. See ’ h lomae s u ber ei n sa sa n R echlsbuch . Tr Bart o . ) CHAPTER xvu 1 4 7

v is on o f a s o o is o i no m n i Mithr , o that a v i olat r f h w rd s de i at ed

Mithrodr l n uksh. Al ma n e r o f unch ast e c o n d uc t was in the L aw thr eaten ed w ith the ste r n est pu nishm e n ts/ jThe o rdi nanc es es to he e a r c n n n a a d e ec t tify t r g rd fo o ti e c e , h um n ity n r sp t o f

ia e s A " n e d fil l ti . rtific i a l abo rtio n an d i n fa ti c id , loo ke u pon as

v n a n e i l by so ma y nation s of an tiqu ity , are h e r e most sole mn

l con mne It is the u f he a her to ma n h y de d .) d ty o t f t in tai t e unmarried mo ther till the birth of her c hild an d th en t o look

a e th ch ft r e ild till it s 7th yea r .

The L aw speaks w ith rep ugnanc e o f the unchast e wo m an

runn n a e th o us and o us h a n i g ft r e pi impi , t e f ithf ul and the i

fi de l he . c m n a nd h oc n H e r v e n e , t ri i l a t e i nn e t . ry gla c is a bla st

upon n atu re a nd it was le ft to the c ho ice of every on e to spa r e o r to h r n u a in ab is the n h kill e . C o j g l fidelity , J i , da rli g daug ter of h E On t e vil e .

In a c od e o f m o ral p re scripti o ns w hic h attach es suc h high value to c hastity and co n ti ne nc e it so und s strange to see a fo rm o f m arriage r ec o m men d e d o r ev en rep resen t ed as the mo st

n -n h sacred , which ac cordi g to the m o ra l c o nscienc e of well ig

h z n o n s is th os n u o ff n e n all t e ci v ili ed ati e m t h e i o s e c , amely . the un on amo s the n ex -o f—kin c n c cal e h i ng t t , te h i a lly l d t e

T w u on a me s i h Khvae tvadatha . he o rd occ rs ly few ti n t e

Av es a b wa s n as n a c e ve s t t ut al y o ly a dj e tive . N rth e le s he

most ancien t sc h oli asts and tran slato rs as well as m ost o f the

E uro pean scholars hav e see n in it the ma rriage o f near rela

a un s t tion s. It is und oubted th t suc h a f o rm o f i o n wa n o unusua amon the I an ans es ec a the Ac aeme n es nd l g r i p i lly h id , a irrefutabl e evidence p rov es that latt erly it w as recom mended by the a ians But e e is t the s es ace of oo M g . th r no light t tr pr f that thi s wo rd already p osse ssed thi s p arti cula r sign ificance for the autho r s of the Av est a an d in o rd e r t o fi nd this sense w e m ust n ee s do so m e v o enc e t o the assa es in w c o cc u s d i l p g hi h it r . We may acco rdi ngly say this muc h w itho ut hesitati o n th at t he

- — n on Avesta d o es n o t r ecomm en d the n ex t o f kin u i s. b

b A x Tr See ppen di by . AP PE NDIX TO C H AP TE R XVII

IST P SOM E BUDDH IC AR ALLELS.

R A S A ) (BY T HE T N L T OR .

1 4 an d h With reference to Vendidad iii , 2 t e e thical t riad sup

o he ve s a T e e ma es the ow posed to be p eculiar t t A t , Dr . i l k foll lng no te — n r ea e o mu a Th u s s d The i nce ssa tly ep t d f r l o ght , Word an

Deeds- 4 3 pecu lia r n either to the Za rathushtrian nor ' ev en to

W fi n d ' somethin s m ar o i er t he Iran ian . e g i il b th n the young

n d mon the u s s See A r In Vedi c writin gs a a g B ddhi t . . Webbe " and c om Bru nhofe r U s h d dische Streifen p . , rge c ichte ef

Areier — — The parallel s in yo unger Vedic tex ts man asvak - karma are

- u s i tolerably well know n . B t e p ec ially ri ch n this fo rmula i s

“ Buddhist literature bo th o f the Ortho dox Hi nayana and the

o s I th d l ater M ahayana sch ol . n e P ali Dhammapa a w e read

m n s n du k Yassa kay ena vacay a a a a atthi k atam .

Samv utam tibi thanehi tam aham brumi Brahman am .

c mm s no sin od s e or He who o it by b y , p e ch mind and i s res — t rain ed i n the thr ee resp ects him I c all a B rahman ( I have n ot

‘ ’ a han the a Te x Soc e s e on a nd u e o m th t d P li _ t i ty diti q o t fr e

— ‘ w dd ss e on se a hudd IIan tha a y Pr e diti , B urme c h rac te r , K a ka

P éztha , p .

c n end t s m a a There I S p ra tic ally o o i il ar p ss ge s, see Su i ta

ia C u llcw a a Sa mma - a ribba a m a sutta 7 Vin a a n ipa , gg p j y y

C a lla a cr 1 Mil ka va a vi . 31 6 v lv 4 6 Sam utta Nika a gg , , gg , , y y

‘ ‘ An uttara N ika a 1 8 And is is n h ii, g y iii , . th o e of t e sac red

son gs o f a B uddhist nun

Ka y en a sa mo n ta a sim v a cay a u da catusa .

1 I n the same wa the e on o f M a z a i a y r ligi d , 0 , Sp t ma Zarathushtra !

c eanses t he ' faithful f o m eve ev o u h wo d and d a l r ry il th g t, r , dee as swift ” n m w n c eanses the a n . S B E I V 4 rn hi . s g ighty i d l pl i , . , 3 .

1 50 T HE RELIGION O F THE IR AN IAN PEOPLES

c c ums ec in his a c t a n his tho u hts ua n his ir p t s ; g u rdi g g , g rdi g i ” T w o rds ua n h s a c t e c o . E II he , g rdi g s (s e J a bi S . B . XX

J aina o rd e r w ould se em to re semble t he Zo roastri an the Bud

hi st o mu an ou w s mo e d f r la st d s by itself. Wheth er a th ght a r po ten t than a d ee d seem s to h ave ex erc i sed the min ds Of both

a a the hostile religi ons. The U pali sutta Of the Majj him N ik y a very in t er estingly brin gs out the Buddhi st po siti o n wh ere the

u a n a n n n c s e a a n or N i B ddh e g ges i a i tell e tual wre tl with J i , g

n tha a s the u s s c e him e ea s and as a m a e of ga B ddhi t all d , d f t tt r cou se con e s him to u m r v rt B ddhi s .

There are two oth e r po in ts regardi ng the usages Of the ah ‘ c i en t Parsi s on w hi ch the str on g rese mblanc e w ith B uddhi st prac ti c es has scarc ely b een in v e stigated b ey on d c asual n o tic es

r n i s - in mo r e o l ess i acc essible wo rks. The first s the o called p rac tic e Of khva etoda th o n whic h Dr . T i ele has the follo wing n o t e

A c lea r analy si s Of this p roblem with the c iting Of the rich

’ lit e rat ur e on the subj ec t w ill be foun d in D arm esteter s Z en d

s Of O n n a the A es a Av esta et seq . H e himself i p i io th t v t did not kno w the lat er khv aetva datha- m arriage but that it was

u He i s in deduced fro m it by a c ert a in l ogical seq ence . right — n th e mo o o o e G eldn er khv a etu v a da tha rej ec ti g e ty l gy p r p s d by , , whi c h wo uld lit erally sign ify ki n sfolk marri age (E tudes zra m en n es My conv ic ti on ex p ressed abov e is in acco rd with

’ - - o 1 888 O f . San ana N ex t o kzn m a rria e L on n th at D . D P . j , f g , d , ‘ , ” n hm an er di rsisc he Verw a n d t en heim t in o f H . H u sc n U b e pe

e x 308 and Of the J ou rnal Of the G e rman Orien tal So c i ty liii ,

xv E e P a hla v i Te ta s 1 1 S. B. E . . s x iii oth ers. . W W t ( , — 389 4 30) shows th at in the P ahlavi writings the khvetukdas d was regard ed as sac r ed an d th at it was c ertainly reduce to h a s s are er c But he c once es . 4 27 a t e p p rac ti e . d (p ) th t P r i

fec tly j u stifi e d in b eli evi n g t hat their religion did n ot o riginally

T e assa es in u e s on are sanc tion the u sage . he Av sta p g q ti i . 1 Ven 8 35 s 1 3 8 V s . 3 1 8 G ab . 4 8 Visht . Yt 7; , Ys. , 2 , i p , , d

n o a an i t erp l tion . APPEN D IX T O C HAPTER xvrr 1 51

It will pe rha ps be h eld Of so me impo rtan ce to i n dicate that ? B uddhism h er e again affo rd s u s a c uri o us pa rall el It is not

“ co nten ded tha t the t enets Of Buddhi sm had any con n ec tion

‘ with the p rac ti ce but the fac t remains tha t B uddhist w o rk s Of

' India testify t o the ex i ste nc e Of e x trao rdi nary conj u gal u nion s suc as are not to be m et w in a man ca or a n eco s h ith Br h i l J i r rd .

An d it is a striki ng fac t th at w hile rac ial bi as v itiat es m uc h of

h e z an i ne an d o s e a wh at t e Gr ek , By t , M l m writ e rs h v e to say

nc en e s a n o suc m o ve c an w us ce be a about a i t P r i , h ti ith j ti lleged

a an O v again st C hinese tr v elle rs, m y f w h om h a e rec o rded the ‘

i C en s a F o r a t e a practice as Obtai ni ng n tral A i . ( p erh ps h l test

’ n o r n w e see Ken to k s i stanc e add e d to u k o l ed g , H o ri C hi n ese acc ount of Per sia in the Si xth C entu ry in Spiegel M emoria l Vol

' ti m T a u sm on e m e en e a e far n o e, p . h t B ddhi ti p tr t d i t

3 ‘ e s a some Of its ov nc es e n v e in w o s e ween P r i , pr i b i g di id d r hip b t

M az d a an d the Buddh a ; th at c olo ssal i m ages Of the B uddha have been di sc o v ered at B amyan an d that the pa tra o r the beggi n g bowl Of the E n lighten ed One w as ador ed in B alkh are also 4 ut the c cums an ce a n a ses fac t s beside the q u estion . B ir t gai r i ’ 5 a n a As M in eff o the question Of the B uddha s n ti o lity . ay p in ts o ut in J ataka 20 the tribe Of the Koliy as reproac h the

' m se n Shaky a c lan to which G o tama hi lf b elo ge d , as h av ing

2 I n B a m an ca s u es R i Veda 1 0 61 57 is obab onl a r h i l cript r g , , pr ly y n a o but Atharv a Veda 8 7 an d R i Veda 1 0 1 62 5 e c lle r 6, g , , d i t reality. g y, , p

m me Alt i n d esc h s L b n . 3 Zi r e e e p 33 .

3 P erhaps there is nothing more romantic i n the histo ry of religion than

he ac f P a an n ce enounc n his one in A 1 4 an t spect l e o a rthi pri r i g thr . D . 9 d going to C hina as a Buddhist mon k where he tran slated parts of the sacred

' w n . E un s in h om st riti gs See dm d t e M .

M a ua E ra n sha hr 90 C avan n es ocu men ts su r less Tau - i n rq rt, p , , h , D k e

cci d n ta ux 1 2 5 . M ina eff R echerches su r le Bouddhi sm e 1 61 o e p . y , p . , &c.

a R r s . 1 . Be l , Bu ddhi st eco d 1 , p 5 55 n o te

5 P a li ra m m a r XII T h e R uss n c o as n h G p. . e gr at ia s h lar w o e o f t e first to note that even as Zarathushtra struggles with Angramamy es an d gain s the v c o m a i n u sh Ove him so S ak a mun c m a s w i t ry ( y ) r , h y i o b t ith M ara and ” des o s his owe The Ku na a at uka use n ea d n c tr y p r. l j s rly i e ti al words with ’ the M ahavastu which points to the high an tiquity o f the Buddha s family ad on tr iti , 1 52 THE RELIG ION OF THE IR AN IAN PEOPLES

’ ’ - a v z a a tta no bha in ihz sa ddhim v s msu sona siga la d y o y g a i .

h a a nd In the Pali D asarat a , J at k , R ama a Sit a appea r a s

an s rs an d c m n n bro ther d si te r fi t be o e ki g a d queen later . I would nex t refe r the reader to the Amba ttha sutta o f t he D igha Nikay a ’ in whi ch the subj ec t Of the B uddha s dialogue is the Brahman ic p ride Of birth and the arrogant assumption s o f the B ra hmanic

a r n A a C aste in gen er l . The yo un g B ahma mbatth advanc ing the

Of is cas sa s Ther ar hes our claims h te , y , e e t e f grades.

no s th n h G o tama, the ble , e B rahma s, t e tradesfolk and the

- An o f s h e - work peo ple . d th e e fou r , t r e the nobles, the trades — folk an d the wo rk-people are v erily but a ttend an ts on the

rahmans. SO o ama ha i s ne er in n o r is s e B , G t , t t ith fitt g , it e mly

a the Sak as men a s as he are s ou ne her v en th t y . i l t y , h ld it erate.

r a n o r es eem n or v s t n r n no v lue , t , gi e gift o. o pay h o our to the

’ m n s T us did the oun Brah a . h y g B rahman Ambattha for the

h me c har e the Sak as h ein m en a s r t ird ti g y wit b g i l , un s our sutta .

Then the Blessed One thought thus : Thi s Ambattha is very set on um in g the Saky as his char e of servi e ori n h bl with g l gi . What f I ere to ask him as to his o wn n i w li eage. And he said to him

And what family do y ou then Ambattha belong to I am a

a sa s the a n Kanha an ma . Yes e o n s the Bud ha b t y , y B r h , r j i f d , u if one we e to o o up our anc en n ame and nea e Amb r f ll w y i t li g , attha, ’ ’ on the a e s and the m o e s s e f th r th r id , it w ould appear that t he

Sak as we e onc e ou mas e s and ha y r y r t r . t t y ou are the Offspri ng n e o f ei s ave r s B o f o th r l gi l . ut the Saky as trac e the ir lin e back

k ka the K n An d to Ok a i g. the B uddh a p roceed s to d escribe the

n o f the ak o rigi S y as, the c lan to which he himself b l d e onge , on a o Ambattha K n Ok L g g , , i g kaka wanti ng to div ert the s uc cess on in a vou O e so n o f his avo ur e u i f r f th f it q een , bani shed his

elde c en om the and and e n us r hildr fr l b i g th ban i shed, they t o ok

r e n o n th up thei dw lli g e l pes o f the Himalaya on the borders

‘ f a e e e a m a o a o k ee ew . nd l k wh r ighty tr gr A through fear . of

n u n the u Of e i j ri g p rity th ir lin e th ey in termarrie d with their sis " 6 Th ’ rs. e nc en in the u t e i id t B ddh a s ancestry so briefly 6 R h s avids, i a l o ues o the Buddha y D D 1 . g f , p , 1 5

1 54 T HE RELIGION OF T HE IRANIAN PEOPLES

T h at in In dia itself b esides the u sual c r emat o i gro un d t here i n_ j w ere spec ial places for the di sposal Of the dead r esembling the

P a rsi Towers of Silence is r epo rted to us by B uddhist writ er s. _

e n s hi i c o n The a ma ka Susa na , as C hild r s d efi e it in s Pal di ti ‘ ar s em e e e the o ie s w e e n o t u n but y , wa a c et r y wh r b d r b r t “ t s c n - use w e e ea left o rot . The siva thika wa a h ar el ho h r d d

” o e t o o r n e of e n u ne The b di s w e r e hr wn t ot away i st ad b i g b r d .

" Pali Jataka b ook f u rni she s u s w ith i nst ances Of this p eculiar mo e Of the s os f h ea T e are so e uen a d di p al O t e d d . h y fr q t th t t he p racti ce th ey I llustrate m u st have b een as familiar to the

e autho rs as an y Of the o th e r anc i en t usages to whic h th y t e stify .

The p rac tic e has b een n oted by Professor R hy s Dav ids in his Buddhist I n dia ( p; 8 0) and the striki ng comparison w ith the P arsi T o wer s Of Silence has occu r red to t he E nglish “ n f h a s a o C a me s Vol. The s osa O t e dea tr l t r h l r ( i , di p l d ” a s w , w rites R hys D av id s with refe r ence to B uddhi st In d i a

in m so e respec t s v ery c uriou s. D eceased pe r son s Of di stinc tion , eith er by birth o r weal th or Offic ial position or a s pu blic t rs e f eache wer c rem ated . But the d ead b odi es O o rdinary p eo ple

e e s ose Of in a un u e t a in a w r di p d iq e way . Th ey we r pu aw y

u c a ce. T e e a s a u e the o e or th ns Of the p bli pl h r , r l , b di s e rema i p yre w ere n o t bu ried but l e ft to be destr oy ed by bird s o r b east s o r ss a e the o c s di ip t d by p r es o f nat ural dec ay . T he m en tion Of v u lt u res too i s no t w a n ti ng I n thi s c onn ec tio n ta smi n ka le

Ba rd h a si susa n e eko n esa do gij j ha ua m pa se odd esi ( G ijjha

e M ha; s t som e a e Jataka ) . Th a u asoma J a t ak a is the grue t l

’ o f how a k ing s c ook fin ding the m eat supply of t he day Spoilt ’ a a ac e do was a t his w s end no w n a c e a n ea by p l g it , k i g th t rt i d th

wa e him he se v e th n w s - ess mea and a it d if r d e ki g ith a fl e h l l ,

S m a s an z as o n the w o essn ess Of th d b the wa i il r t rthl e bo y which , y y ,

o mt to the mo e Of the s o sa o f the dea o cc u in the a ak a 1 2 w c p d di p l d , r J t , hi h wa s no oub a o u a favou e a i u u e o n he B a u u a , d t, p p l r rit , s it s sc l pt r d t h rh t St p ,

and is ‘ be f un in N o e n e cas to o d rth r r pli ,

Sa ee i m a ssa ka y a ssa a u to ba hi ra to siy a da n d a m n u n a ga hetva u a ka ke so ue c a na f a y e ” occurs i n a l o ng strin g o f repul sive stan z as o mitted by the Tran slator a l 37 Jat ka . . - AP P E N DIx T O C HAP TE R XVI I 55

how he m u “ ad e p for the l o ss by su bstituting flesh from the

' ' thigh o f a man who had us e and w o s j t di d h e bod y lay . exposed in th e ce m etery .

F r o mo d ern times we have the direct testimony Of trav ellers

a dISposal Of the ea b ex o sure is the u e an d c e th t d d y p r l , r matio n and u b rial exc eption s in the B uddhist countrie s OfM on goli a and T 1 1 ib et.

A a n the w o . o g i , h le legen d f Mara an d B uddh a ir resistibly

em n s on e Of An a ain u an d oroas e the s u e he r , M t i d gr y Z t r, tr ggl , 1 2 e m a o n the um Of the o . t p t ti , tri p h , go d p ri nc iple over the ev il T hi s from D ha mmapada has qu ite a Z o ro ast ri an ri ng a bo u t it

K nsm n en s and ove s a h n i e , fri d l rs alute man who a s bee n l o g

s o m n i away an d returns afe fr a far . I like m anner h s goo d wo rks recei ve him who has don e good and has go n e fro m — ’ this wo rld to the o th er a s ki n smen r ec ei ve a fri en d o n his ” u n ret r .

1 1 ' ’ See t he extre mely i nteresti n g E t u des su r l histo ric rel i gi e use del I ra n

Of Blo chet an d the au ho es c e Blochet emo n s a es the o na o f t riti it d , d tr t rigi l

n h t he M o golian K orrnu z d to be H ormaz d .

E xposure Of . the dead is prac tised to this day in Tibet an d was in an cien t times the usa ge o f the L icchavi s o f Vaisall (who were Buddhists) — see a so In d ia n An t i u a r 1 9 03 . 2 33 The E a rl H i stor o I n d ia b l q y , , p j y y f y Sm 1 6 3 . ith , p ,

1 2 Se M a ra u n d 5Buddha b W n sc w e e oweve the au o e y i di h h r , h r . th r

thi nks more Ofthe C hristian paralle l . M any w orks deali n g with the rese mbla n ces betwee n Buddhism an d ’ r s n n c en a e e to P a s sm Se del s E va n el m m von su n Ch i tia ity i id t lly r f r r ii . y g Je i

s i n n Verha ltn i ssen z u B u dd ha -sa e u n d Bu ddha - L eh re es ec a e e g , p i lly , n d d u B u ddha 1 97 306 2 39 Of value ar th 306. Senart L e e e . ea e e tw p . , g ,pp , . gr t o m un s o n B uddhi st a n d C hri sti a n os ls E m n vol u es Of Edm d G pe . d u ds, with

the e Of is f en Anesak the a anese sc o a n o ms us Of h lp h ri d i , J p h l r, i f r the

n cel co n ve s to Bu sm so me Of w o m an s a ed P arthian pri y rt ddhi , h tr l t a large w k n o e V i u dh s o s C nes . ol 68 . n u mber o f B d i t r i t hi . , “ a T he vague kin smen Of the Buddhist takes the defi nite sh ape o f a beautiful maiden in the Avesta At the en d o f the third n ight it seems to the so ul of the faithful o ne as if h s own consc ence w e e ad vanc n to him in the s a e Of a ma den fa i i r i g h p i ir , e a me s on a e - o me ck - b eas e beau fu bri ht whit r d. tr g, t ll d f r d, thi r t d, ti l of body g , , a the fa es o f n s in the w o noble as fair s ir t thi g rld . , rt ou who art the fa es m a I v What maid a th , , ir t id ha e ever seen

O ou ou Of ood ou s ood wo ds an d ood deeds Of . th y th g th ght , g r g , good reli

c c .- - i on I am th owncons en e Yash 22 7 1 1 . g , y i , ( t 56 T HE R E L IG I O N OF T HE I R AN IAN PEOPLE S

T he en tir e m eth od of the puccha s an d p a ripucha s ( qu es

” t ions an d inquiries t o which so m an y sec ti on s are devo t ed — i n B uddhi st lit erature an x ious ou tsiders making i nquiries Of 1 3 — o s sh h s t he B uddha call t o our m in d ou r wn P ahl av i pu r e n i a . “ ” d k n swe me a az a has its c oun e a An Th ee I as , a r right , M d , t rp rt

I sk a s in solemn adj uration s lik e a th ee, O Bh gvat , t ell m e thi

(Su tta - Nipa ta N a ua da ma ua vapuccha E ven the militan t spirit Of aggre ssiv e Zo r o astrian i sm fin ds the fu llest expression

a n h E l On e in the sac e bOOkS o f t h u ag i st t e v i r d e B ddhists,

“ esp e c ially the M a ra sa my utta with its rep e ated bu rden Of str uck ” u E dow n art th o , O v il One .

In the Sa ddha rma unda rika the T a a t n p , th ga a , addressi g Shari

u a o es es : T he ue law w a e his ex nc on as p tr , pr ph i tr ill , ft r ti ti , l t h - wo i n me a as an d the cou t irty t ter di t e kalp , n t erfe it Of his true ” law w as as man n e m e a e a as and th e n ill l t y i t r di t k lp , e expr ssio h pra tirupa a for c oun t erfeit remi n d s o ne o f the counterfeit pa itiy a ro p roduc ed by Ah riman in opposition to the c r eation

z f n h Of Orma d . Kern is O Opinio t at th ere is no doubt abou t t he con nec ti on between the Buddhi stical and the Iran ian 1 4 eX ression s p .

T he v e ry n am e Or maz d has b een bo rrowed by the T uranian

u s s to con n o e e r es ei as I e l B ddhi t t th i high t d ty , b li eve, B oc het * was the fi rst to S o w I i h . t s v ery sur risin h o w eve r that p g, , the learne d tran slato r O f the recen tly discov ered B uddh i st sutra

ishastvustic in C en a a T tr l Asi does not seem to fi n d any an alogy “ e n the I an n betw e r i a godh ead and H ormuz d the god Of ” god s to wh om the B uddha rev eal s thi s sutra .

‘ 3 I n the P a Bu d sm the Su tta i li d hi N pa ta furn ishes the be st k no wn n s ances in San sk the R a shtra a l a - a ri ru c ha i t ; rit p p p c , ed F i n ot P etersbur ( g) , T he M a ha o u t a tti e a ds a ri ru ccha as o n y p r g r p p e of the four modes Of v kar n o r V a a a ex os o n . o l i . 2 9 y p iti . , p . 1 4 S . B E . XX I . . , p 68 note.

Sc m see ms to ave an c a e him see S e e h idt h ti ip t d , pi g l Tra d . L i tera tur d , P a rs 4 en , 3 1 5 B i n i n Tu rk ischer S ra che bea rbei tetes B u ddhi p sches Sutra by R adloff - a nd S ae H s S . o e n ( t P e e sbu 1 9 1 0. T s m o n t l l t i t r rg) , hi i p rta t work is typical o f the avo dab e Babe w c Wes e n o o s s i l l hi h t r phil l gi t seem unfortunately determin ed

1 58 T HE RELIGION OF T HE IR AN IAN PEOPLES

'It has o ften b een alleg e d th a t th er e could be n o c omm un ity of t ou o r dea s e we en the u h d h ght i l b t B dd a an Zoroaster , the fo rm e r b eing a tran sc en dant philosoph er an d the stric t est ve e a an ma na e an d he g t ri i gi bl , t latter a m ere prac tical man of 1 7 commonsen se . T he pr epo st e ro us cl aim that the B u ddh a was ari abho rer of an im al food n eed s n o serious refutati on ; I have el sewh e rec ollec ted ab un dant testimo n y to sho wthat either it

] was a fac t th at the B u ddha was a h abitual meati-eater or th at t he h ug e mass o f Pali B uddhi stic litera t ure d oe s n ot r ep r esen t

e n u n e u dd ' g i B ddhi sm . A to the nu m erous c itati on s fro m the

’ a c n n in ‘ a s n d P li a o D r. Otto Sc hr d e r s essay On Ahim a a

Vegeta ri a n ism m a i n ly i n Buddhism co n tributed to the C ey lo n

N a tion a l R ev iew (J an uary

P u tta da ra m pi c c k a n i v a d eti da n a m a - a m i a to

bhu n ja ma no pi sappa n n o 1 i a papen a upa lippa ti

a a a ed F au s oll I I 2 a n d see th n c n c (J t k , . b , 63, e a i e t s h olio n on

H i 1 8 th f atha e e e g th r . )

T he sac e c ac a n the v u e of r d h ar ter d m e dici n al . irt c ow 3 w i re u m n e a n ot u nknow n to B uddhi sm , b t it see s tha t all the sc hool s o f B uddhi sm w ere n o t at o n e i n this r esp ec t . F o r,

w e the a ha va a i 3 4 e sc es a the re ous hil M gg ( . , 0, ) pr rib th t ligi

” life has d ecom po sing u rine as m edic i n e for its resource o n e sec w ose n e s a i e o u h C n e e v t , h t e t re familiar s d t s by t e hi s tra eller i I s n ro s the u se f . url n e N o te n assin a it is t i g, p hibit o . ( p g th t

’ u ri n e in gen e ra l an d n ot c ow s u rine in par ticula r that is spoke n o f in B uddhism . )

’ 1 7 den r s A u s n di ra as Za athu ht a so the l be I n a n d I n . 1 r s r See O g e , p 59 : ,

Bu d a eac to hi s d sc es was the su eme man et n o n but uman . d h , h i ipl pr y thi g h j 1 8 " T he a dh a in a ka vrt ti a M ab . an a w k s eaks of a boo i n M y (p . y or , p k ‘ ' which o ur evil acts are registered in the Spiritua l w orld like debts i n a banker s ' —L ed e ere be ow uite in the S of la e P a s be e The esea c es of. l g r h l q pirit t r r i li f. r r h

‘ P o esso L de la Va ee P ouss n e o of the Vri tti who occu es mse f . , r f r , ll i , dit r , pi hi l

' r o w an one sec of Bu sm but o noun ces at o nce w au o o n i t ith y t ddhi , pr ith th rity e ver hase of the remarkable reli ion of the Buddha whether reserved to us ymp g , p

' ' i n P li an sk T d m n a n o ov es ma ed see a S , be an o r C n ese ocu e s c n e er ti t , rit i t hi t , tb ; ,

‘ ’ . 69 330 &c s B u sm O i on s s l hi s oi r do l a pp , , . , of hi o dhi e p n m t e i ,

dogma ti qu e . “ AP PE ND IX To C HAPT E R ‘ XVII ’ : 1 59

“ N o o n e who has st udi ed t he Zoroastri an d octri ne of the

' h n ts o m n v ou - ro e can fa t o - e ei S aos y a r. the c o i g sa i r p ph ts il s e t h r re an t h u u a W e e ha s sem bl c e o t e f tur e B ddha M itreya , are p r p

j u stified in poi n tin g out the striki ng simil arity o f the - represem

tation of the Com i n g M aitreya with saoshyan t; the deliv erer in

' i o t e the Pars r eligi n. E v en though w e do n ot kn o w when . h

l egen d of Saoshyan t recei ved the dev el op ment it n o w presents

' still the domin an t po siti on o f Ma itr e ya in the no rthe r n school

' n n e B dhist A t 9 un d a e n ue ud r . 1 r l must h ve b e i fl c d by it ( , p 0, G we e

ur e ss. H o wmuc u sm and nc en al In an cu l B g ) h B ddhi , i id t ly , di

u in en e a es ec a a c ec u e ha s en n u n t re g r l . p i lly r hit t r , be i fl e ced by

Achaem edide P er sia must be patent to the read ers o f these ,

' c u o he w o c n he - e lebra t ed a th rities. T h l e do tri e of t Dhy ani

' B uddh as and Dhy an ibo dhisattv as appea rs to rest on th e Z oro as

” n eo i h F ra v shis In h tria th ry . o t e a (p . some B u dd ist

e h Su - o esen e w e sc ulptu r s t e n g d is - repr t d as arin g a di stinc t

e iv n a girdle, the a vy a n ga (Av sta : a y ao gh )

Valuable mat erial fo r a comparativ e study o f the religion s Of

' h B an oas e s c a t e uddh a d Zo r t r , e pe i lly as regard s t he o ri gin s

‘ o f the former in so far as t h ey a re no t traceable to the i n dige

n u s o f an and o o s Indian c h ol s o S khy a Y ga w ill be av a il abl e, ’ in F a e W ei er s B udd hism e C hi no is who ee th r g , s s the a n t e

“ ” c e en ac o s o f u d sm a in I n o - I a n an az m d t f t r B d hi p rtly d r i M da is .

As n ca e a o ve the em a o n o f the u a i di t d b , t p t ti B ddh by Mara ff o e rs a c lose a n alo gy to the temptatio n o f Zarathu sht ra by An M ain gra y u. Perhaps the m ost striki ng part of both the

‘ lege n d s is the e n igm as p ro po un ded by t he E vil On e to the

‘ oo S . The a s Ve n da 1 9 G d p i rit P r i di d , 4 , Sp eaks o f riddles in

s conn c on x ~ thi e ti e actly as does the B uddhist Suciloma sutta of

th Sutta Ni a ta e p .

‘ A man is o n who i a b r s chief in assemblies and mee tins g , ‘ who s en s we to the o wo s w o m w sd m li t ll h ly rd , h i o hold s dear and who e u n s a v c r t r i to r fr om disc ussi ons with G a otema the ” e e c . Who is s h r ti thi G ao t em a o f the well k n o wn six tee n th

sen ence o f the F a rva rd i n Ya sht? Dr T e e nd t . i l a a n umber o f 1 60 T HE RELIG ION OF THE I R AN IAN P E OP L E s sc ho l ar s who hav e inv estigat ed t he p assage in conn ec ti o n with 1 9 the a e o f he Av s a ot a m a g t e t , will n d it th t th e re is an y r eference

e e t o o am h e n h r G t a t e B uddha . Still th am e rem ain s v ery s n an d the m a c f s n n triki g, i p ort n e O the pa sage ca o t be dimin ish ed

two m o e wh c I ci e om e e Ya t n by r i h t fr th sam sh . I the

4 l st sec on of h s same F a rva rdin Ya sht Zarathu shtr ti t i , a is

“ ” ca e the a the bi d s e ll d h e d of pe s . T his e xpres ion at Onc remin ds o n e o f the ch aract eri stic epith et s o f the Buddha d vi a d t a an d it non ms ee L a i a v i t a o ta m s s s . . l t s a r p y y ( , e g , , p .

D armest eter has alr eady n o ted in section 89 o f the sam e Yasht

” o e the n o f the I the imp rtant phras t urn i g wh eel . n the

n . E III h s i E n gli sh tra slation ( S B . . XX , 201 ) e refer to M ik r

Ya sht 6 an O es a the ex ss on sma s of 7, d rightly bser v th t p re i ck

” ' s B uddhi sm . And it is Obv iou tha t a strong case wo uld be made o ut fo r the resemblan ce if the t ext was fi x e d an d Offe r ed no

n But un o un e s n o h ca se D e varia t s. thi s f rt at ly i t t e . arm estet r himself cho oses the r ea di ng c ithra an d not ca khra in his “ G uim et translation and r en d ers q ui le premier d eto um a le

i and o n in a oo no e e s u s a the ead n ca khrem v sage, ly f t t t ll th t r i g

” e h u t e ee L e Z end - A sta wo uld giv w o t rn e d h wh l . ( ve

n Mi k ir Ya sht he e s the ea n ra t h a 1 1 , I pr fer r di g wy

’ bid G eldner s s an a ex ve ra thw a c a khra (i p . t d rd t t gi s y

h n h c ithra in Mihir Ya s t and c ithrem in F a rva rdi Ya s t ( p .

1 7 A v est a Wolff w o se a es an s a on o f 1 39 , p . 8 ) . , h l t t tr l ti the sac red book s o f the Pa r si s is en tirely base d on Bartho

’ x c n no es the ea n ca khra in o assa es lom ae s L e i o , ig r r di g b th p g

heili en ba ck er d er P ersen 08 2 4 On the (Av esta die g , pp . 2 ,

’ a an a s u a a v e s on w c n o ou e esen s other h n d , K g G j r ti r i , hi h d bt r pr t

c a e O h the traditional i n t e r pretatio n , i s in both ses bas d n t e

a h a wh c he m se a o s o u he n e e reading c k r i h hi lf d pt , th gh ith r adduc es the rival readi ngs n o r hi n t s at the B uddhisti c simil arity

Ya ht ba a en i 9 n d It m a be e m ss e to ( s m , pp . 6 a y p r i ibl

1 9 ’ u t . M d in Blo chet s rej oinder to Tiele a nd M a x M lle r a n d al so o J J . o i h A ta rm st r t s s c ri t i ues oes n o t seen to have a ac ed i s ves de J . D a e ete e e q d ttr t

h a s ) on he Sans bodhi sa ttva t e attention it deserves. P ahl avi but j is ly t krit

1 62 THE RELIGION OF T HE I R AN IAN PEOPLE S

H ea ling by the ho ly wo rd is co mmo n t o both the Sy st em s o f

T n can a on s o f h Ven e re ligion . he i t ti t e did ad h ave th ir coun t er p arts in a n umber o f plac es in the Tipitak a ( Khuddak a- Pa tho

‘ e uck w h translat d by Karl Se idenst er, ho is t e first to di ssipat e all doubt s a s to the gen u in eness of this po rtio n o f the Pali

u sm w c as he s ow s has its exac a a e i th B ddhi hi h , h , t p r ll l n e

u s f a o B ddhi m o J apan , p . M edical effic c y f the sa c red tex t

“ is s n e n in the t r l a a To e pecific ally i si st d o Su a amk r . c ur the

e he o r th m n e m aladi s o f t b dy o e i d, th e r is n othing but the ” wo s of t he u u e rd B ddh a ( H b r , p .

T he e is a ev s on o f the u u e o f the sad mes to come r p r i i f t r , t i , i th s c oo s o f o I n a h n n e a re d b k b th ra n d B udd i st I di a . The

o o s of the ev a s of the Ba hmcm Ya sht E . h rr r i l d y (S B . . , V 1 9 1 ) an d the a m a s i E d o are c om a a e t o the a na a J p ( . M di) p r bl ga t bha a n i the u u e o u es o f the Sa m u tta II ff an y , f t r tr bl , y ( , 208 ) d the A ngu tta ra (III , THE I E CE F P R SI N FLU N O A SM ON !SLAM .

BY P R I G L D . OFESSOR . O ZIHE R K a l d G . N a r m Tr n s a te b . i a n ( y . )

F or lo ng w e h ave been con ten t with the c onven ie n t assertion

Is am ha s s un u all of a su en ul n o o l pr g p dd f l i t br ad daylight .

T he more we p roc eed with c riti cal ex amin ation of the oldest

w e d ocuments Of Isl am , the mo re e ar c o n v inc ed that the M u

s n a o hadith w c n alma tr diti n , , hi h c hro o lo gi cally i s, after the

n h s a en s u c e f r n Q o ra , t e mo t n c i t o r o o u i fo rmati o n, doe s n ot

c arry us up to the early i n fancy o f Islam exce pt in a v e ry 1 a I O e n a esen us n feeble w y . t ft r ther p r ts w ith c onflic ti g ten

denc ies.

In utili sing the rich material o f this traditio n in which the

M o slem s fi nd documen t s co rro bo rating th eir sac red bo o k we

m ust go far beyon d the c ritic al m et ho d whic h the M usalman

sch o ol has prac tised in a ratio nal m anne r sin ce the secon d c en

t u ry o f the hijira .

We have b ec ome more stri ct and mo re c ircumspec t with

ne ho i s u regard to thi s literatu r e . N O o w Se rio sly engaged in

Isl amic st udies would v en tu re to bo rro w a t haz a rd from this

source the max ims attribu t e d to M uh ammad and his c o mpau

i on s for the p urpo se of drawi ng a pic tur e of the an cien t state

o f affairs and the primiti ve doc trin es Of I sl am . T he mode rn

histori cal critic puts u s o n o ur guard agai n st this an t edeluvian

e f the nd e o fashio n . Th str uggles o politic al a r ligi us parti es — make these d oc umen t s i nt elligibl e to u s the aspiration s wh ic h

thi s or that sayin g o f M uh ammad o r thi s o r th a t i n fo rm ati on r egarding a compan i on of the Prophet must h ave served to

u or Or com a s pp t b t .

' While we oc cupy ourselves with t he evo l ution o f Islam due to

i n ter nal forces we have at the same tim e to direct our atten tion

1 Saonek Hurgronje in L i ttera tu rbla tt fu r Ori en ta li sche P hilol oge 1 64 T HE RELIGION OF T HE i R ANIAN PEOPLES

to the fo reign i nfluences whic h had a d etermin ing importance

on the o ma on and eve o men of Is am f r ti d l p t l ,

E very e l emen tary manual of the hi story o f the middl e ages

t each es u s that from its first begi nning Islam was subj ec t to

J ewish an d C hristi an influenc es an d that M u h amma d himself

worked upon the data o f the J ews an d C hri stian s . Th ese in

fluences con tinued to assert the msel ves in a positive o r negati ve

man n e r ev en du rin g the fi r st gen erations whic h c am e aft er the

o f o n o death the Proph et . T he in t er venti f J ew i sh and C hri s

ti an ele m ent s h ave alway s been admitt ed in I sl am with ou t

2 e Y s o f n d C i n s ackn owl dgmen t . e t the u ages the J e ws a hri st a

e T w er e r p udi at ed . h ey wer e di sca rded and r eac tion set up

agai nst th e m . T he co mm on fo rm ul a of the tim e is Khali

hum s se e s s o fu , di ti ngui sh y ou r l v fr om the m . T hi reac ti n

it self m ust be c o n sid er ed as a sympt om o f the sp iritual relati on

d o e u e ship an f i n timat i nfl nce .

” U p to now littl e a tten ti o n has b een direct ed to o n e o f the most

n e e i h e u m i mpo rta t e l m n t s n t e r ligio s d ev e lop en t o f Isl am,

~ the P ersi an el em en t . It has e x e rc ised under the du al fo rm of

l o a n an d reac ti o n a d etermi n in g i n fl uen c e o n the fo r ma tion o f

the c a ac e o f Is am Th n f h r t r l . e i fl uen ce o P arsi sm o n Isl am is

o n e o f the first questions w hi ch will suggest it self t o an y o n e

o c u e w ur s ec o f T u c pi d ith o ubj t stu dy . o be ad eq a te ly treat

ed it r equir es a kno wl edge eq ually p ro fo un d o f the Pe rsian a n d

the usa re o s Bl h man n . a oc t s he M l ligi M . e t o nly o n e who upt o

n o w has broach ed the q u estio n in som e o f the a rtic l es p ublish ed in the W a n d w ho has fu rni sh d a a e a o th 3 e imp o rt n t m t ri l s f r e solu tion O f the p roble m . I

t ak e the liberty to si n gl e o ut in particu lar fro m t he stan dpo in t l o f o o u e as mu c as ha o f the sc en e e n phil gy , q it h t t i c o f r ligi o s,

the exc ell ent study in whi ch he has sh o wn the Pe r sian origin

M u ha m m ed a n i sche St udien 1 1 382 -4 00 H a d i th a n , d New s Test a

m en t .

3 R evu( des E t u d s u i v' s II e J e , XXVI , 75 f.

’ 1 66 T HE R E L IG i o N OF T HE IR ANIAN P EOPLE S

regarding the migrations o f the so uthern tribes o f Arabia

to wards the no rth . The even ts o f the n earest past were v eiled

d a i t c o to them an flo t ed n he l ouds f myths.

a s an o It w s con tac t with P er i c ul tu r e , c n tac t whic h goes

s o f dir back to the re mote t p eri od Islam , w hic h dec id ed the ec tion ‘ and the e nd of the dev elo p men t of the i n tell ec tual life o f ’ the Arabsf

The ac tio n Of the Pe rsian ele m en t o n the r eligi ous f o rmation was very far- reac hi ng a s soo n as Islam had est abli shed itself in the geographi cal r egi on s o f anc ie n t Parsism a nd had ca rri ed t Of Z o as t a o h s o the wo rshi ppe rs o r te r , with he id f t e wo rd ,

h f he e Of cc a e a T he oc u a t e faith O t Pro p h t M e a nd M din . c p tion of Ira k by the M usa lma ns co nstit utes o n e o f the mo st

s u o s m d ecisi ve fac tor in the re ligio s f rma tio n o f I la .

P e rsian theologian s i ntro d uc ed i n to t he religi on l a tely ado pted

h ona s o f h n t eir traditi l po in t v i ew . T e conq uero r s e ri c h ed the po ve r ty o f th e ir o wn fund am en tals by elem en ts procu red fo r

h n c e f o o n f th th em by t e experi e o a p r f u dly r eligi ous way o l i fe , e

h s s w o m e had a e t is e way o f t e Pe r ian h th y d efe t d. Tha why w cannot attach t oo much importanc e for the formation o f Islam to the in t ellec tual m ovem en t which was b orn in Irak and which

t s o was c onnected with he c h ols of Basra an d Kufa . T here is n o ro om fo r su rpri se i f this l oc al d ev el o pmen t carri ed in its 7 c u rr en t m any a P e rsi an elemen t .

Th ese i nfluences atta ined to th eir c ompl ete ex ten t o f . d evelopmen t wh en the M usa lman stat e un d er went the great revolution abou t the yea r 1 28 o f its era and the house of t he

d to b d I U may y a s fell from po wer give place to the Ab asi es . t

as n t m e e the o c e w o r ly p liti al o v rthrow of a dynasty . It was a

e . religi ous r voluti on . It wa s a m omentous r e ligious upheaval

In place o f the mun dane go vern men t o f the U m ay y ads who

0 Khalif U sma n in vited at his C ourt the C hristian Abu Z ubeid Harmala ibn

M un wh had befo e the a ea an Of the P he dhir o , r pp r ce rophet, visited t Kings " o f P e s a an n e m s m i n z u w a r i d w their anner , w r a i m ul u k wa kha ssa t a n ” m ul u k a t a a m wa ka n a a l m a n bi s i a rihim 4 j i y . Aghani xi p . 2 . 7 O B h 4 4 7 p. loc et, R . H . R . xxxviii, p . . T HE INFLU ENCE OF P AR SI SM ON I SLAM 1 67

had c on se r ve d the Arab traditio n s in the ir r esid e n ce at

e s o h h a e m Damasc us o n the bo rd r f t e d eser t , t e th eoc r tic r gi e

" of the Abbaside s fo u nd ed a pow er o n p ri nc ipl e s at o n ce

o a c e a e p litical nd ec l siasti c l . T h ey fix ed th e ir r es id en c at

A he n n nbar and at B agdad , t c e tre o f the Sasan id e ki gdom whi c h

u h Isl am had s bve rt ed . T h ey ad o pted the tradition s o f t e

a n e S sa ides. T h eir titl was n o l o nge r that o f an Arab Sh a ikh ; it was th a t o f king o f Pe r sia T hey based th eir a u th o rity o n the pri nc iple o f l e gitimacy as c hildr en o f the Pro ph et ex ac t ly as in the Sasan ian tim es the P ersian po wer wa s reared o n m e ac . e the asan id s t e Ab sid s s t e e s l giti y Lik S e , h ba e e th ms lv e to es e th e o n n n u e e es o r to r e r ligi fall e i t o rui ns n d r th ir p red ec s r s .

n as T h eir ki gdom w an ec clesiastical stat e . T h ey th em sel ves w e not ecu a C e a n bu o s e T e o n s e re s l r hi ft i s t r eligi u h ad s. h y c ider d

s v to sa n h n id o r the th em el es, so y , B aghi , di vi e, lik e t e Sasa es ; f 3 a te e ese n e emse ves a s suc o n e co n s l t r r p r t d th l h th ir i ,

n ou a a c n f In th eir e t r ge , the r e w s a perfe t c o sc i o usne ss o the relation betw een the n ew in stitution o f the Khalifs and the

n n o f s an n e the A K a c o cep ti o P er i ki gship . Whil bbaside h lif Abdul M alek c en su red the poet at hi s cour t for employi ng the — attribu te s o f a Pe rsi an ki ng in gl ori fyin g him it was only 9 — o he e m a m a n A e c a matter f t t r di d e , t j, a bbasid p rin e an d poe t thus c elebrat es the Khalif in a histori c p o em d edi cat ed to him ; He resembl es the Persian Ardeshir wh en he resto red a " 1 0 m T s o n was n e m h s de stroy ed ki ngdo . hi re st rati o li k d fro t e fir t

e he n f a o n with the idea n o w fo rm d o f t dig ity o Kh lif . N t o ly

8 1 1 1 e sc f der d M orhen l. G es xxi J o u rn al Asiati ue 89 5 , 67 Z it hri t , q , , p ’ ’ * 4 29 4 58 D armeste ter C ou d oeil su r l hi sto i re de la P erse . p. , , J . p 1 P s 1 88 5 4 0 Sac ed Books of the E as IV . 71 . ( ari ) p . , r t, XX , p 9 A an iv 1 58 gh i , .

' Bratke R eli i on s es ra ch a m H o he der Sa ssa m den 1 93 no e 1 i n C p g g p , t , the eyes o f the Arabs the taj was the characteri sti c attribute of the P ersian

n c N oeldeke F u n M u ll a ka t l 36 abo u An r Ibn Ku um royal dig ity , p f . , t lth

m h o h hru I n 4 4 e co ose abo u t e ta f K us b H s am . 2 L e ends wer d t i h , p , ) g p j ~(

1 ° n r A du a l- u a z z 1 28 1 T his o em was ub sh D iwa o b ll h a M t l , p. . 5 . p p li ed

e a a e b M . L an in D M . G . fo r 1 886 563 . s p r t ly y g Z . , , p,

S f s k T . ee . 80 o b o p 1 thi o , r 1 68 T HE RELIGION OF T HE IR AN IAN PEOPLES

‘ e C o u e a m n s O an sa n th ir rt, th ir d i i trative rg i tio , the system Of the

Offic es o f stat e an d the etiqu ett e w e re in con f ormity with the

f h s n E m e n s mo del o t e Per ia p ir , the i tri n si c ignificati o n of khalifat came to be fo rmulat ed afte r the P er si an id eal : they

h s o f v ne ec n o m a were t e guardian di i o y, the st te t ur ne d i nto a

ous ns u on a u n ve sal c u c a t the a of r eligi i tit ti , i r h r h h e d which the

e ma e su ccesso o f he o e t e K a A n l giti t r t Pr ph t . h h lif llah fo u d

' himse lf . High e st considerati on was Secu red fo r the c hu rc h by

h a o n n u wo h n m u t e st te . A g v er m e t tr ly rthy of t e a e m st be in acco w el on ove n m en is e e o e o rd ith r igi ; g r t r lat d t r ligi n , th an ks to the pe rfec t uni o n w ith it ; h e nce o n e may say th at go vern m en t and religi o n are id en tical an d th at r eligion is the 1 1 o n men Of the e e These are en g v er t p opl . tirely M u salman

s n d th oo om wh c r e a max i m . A e b k fr i h th ey a e x tr c ted i s n ot by

s a o but is a a av o o the D n kard a M u alman legisl t r P hl i b k , i , d ating 7 fr o m the last days o f pro d ucti ve Par si sm?

The M oslem id ea of th eoc racy was born in Persi an a tmo

n i its a an d a f sphere a d n appli c tio n p r c ti cal ef e ct , it br eath e d the

an n n ce o c n spi rit Of Pe rsi traditi o . I pla f o fessi o nal i n difference

n h m ads s o n o which do mi at ed t e U ay y , it wa c fessi nali sm whic h

ec m the u n nc e o f ov e n m en unde the A a i s bb d . b a e. g idi g pri ipl g r t r s e

T he U may y ads treat ed with sove r eign co n t empt the th eo l o gians ” who attempte d to thwart them ; the Abbasides mad e the dogma th eir spe c i a l c a re . T h ey i naugurat e d t h eir rul e by en fo rci n g and prese r v i ng the sun n a in go vern m en t a nd the y en d e d by p e r sec u ti n g the h e r eti cs an d th o se who diffe re d fro m t h em in

o I o n e e h en on th ught . will c t n t my s lf w ith t e m ti o f th e ir per sec u ti on o f the the h e retic s w er e c all ed aft e r the

o n d who s on a e the ac ess o n o f the A ba Persian v g ue , a o ft r c i b H e s o f n o f o s e in uisition sid e s to p ow e r bec am v i c tim a ki d M l m q .

us G eschi te des a l ten P ersi en s Be n AS e a ds P e s an J ti , ( rli r g r r i o i ica o c nes c Wi e m Ko n i t h u m u n d P ri esterthm n i m a l ten p l t l d tri , p lh l , g E ra n Z D M G 1 8 1 02 . 8 6 . , , . , p 1 2 M u ha m m da n i sc h n St u d i en 1 1 . 1 32 e e , p . 1 “ Ac tes d a X I o n r s des Ori en ta l i stes h d se c on . 70 n o e C g es , t ir ti , p , t H T n ac n f h 1 1 h n ess o f O en a s s ra s tio s o t e t C o gr ri t li t , e 1 35 T r S e p, ,

1 70 T HE R E LIG ION OF T HE IR ANIAN PEOPLES simply c ite the follow i ng passage as an i n stance of M o slem

h Ha dith a o m e . re ction, fr t

“ a n A A cli en t o f the An sa ri , bu Wah wah rela tes : W e had

co e T en w e wan e to u wash ed a r ps . h t d purify o rsel ves by a

a But Abu a wa came o w a and sa d G d b th . W h h f r rd i , by o , we ” 1 8 d fi l d n e e as v n nor as a re n ot e e , ith r li i g dead .

T hi s i s an il lustrati on of the oppo sition to the infiltration of

mo n h A a s W n Pe r sian usages a g t e r b . e will ow p ro duc e som e in stan c es of the abidin g Par si i nflu en ce on Islam at a p eriod

’ n u amm a s sub seq ue t to M h d .

F rom v ery rem ote tim es in Islam only the rec iting o f the

x a cu a the o an asse fo r a a sacre d t e t s, p rti l rly Q r , p d n ct o f

‘ e T e e is no o n religious m rit . h r q uesti o f p ray ers o r

u ae It is th rea n e so n r r eligious fo rm l . e di g p r al o by o th ers o f

h R evea ed oo or a e o o n s o m a are n c t e l B k l rg p rti fr it th t e essary .

N ow those who a re acq uai nte d with M u salman lit erat ure must

av e o en ea at the c ose of the comm en ta on eac su ra t h ft r d l ry h , d h notes on the m erit s an t e reward earn ed by rec iti ng a separat e 1 9 or the w o e o f the o ran T s e a f h c h apter h l Q . hi id o t e m e rit acq ui red by the readi ng o f the t ex t i s an ech o o f the P e rsian

he e Of rec n the V n a A beli ef in t m rit iti g e did d . sh o rt Yasn a a s w ell as the lo ng Ven didad - sad eh serv es fo r b ei ng r ead in the

n n v u e e e i nt erests o f a y i di id al ith r d ad , who by it Sec ures the

m ss on Of his s ns o r a v e fo r w o m se v es the r e i i i , li , h it r sam e en d .

F o r as it is n ot po ssibl e fo r a man to li ve o n the ea rth with o u t

sin is n ecessa to a c ommitting a , it ry hav e re d the Ven did ad fro m tim e to tim e to be reliev ed of the And n ow the rec ital of hi s sac r ed Boo k would sec ure fo r the M u salman

sa e esu s fo r the sa va on Of his the m r lt l ti soul . J u st like the

s s the ea n o f the ho o is a s Par i , r di g ly B ok pr c ti e d by the Musal m an s fo r seve a a s a e the ea of the mem r l d y ft r d th ber o f a family .

In o ur ow n days w e o bse r ve this c ustom of kira y e i n

1 ‘ a l ha iba v . 0 U sd g . p 32 . ‘ 9 M u ha m m ed a n i schen St u dien i i 1 56 , , ‘ 0 S e e E ra n i sche Alterthumskund 1 1 1 577 pi g l , e , . THE INFLU E NCE OF P AR SISM o N ISLAM 1 71

u sa man a m es at c on o en c v s The n M l f ili a d l e i it . Pe rsian o rigi

he c w l be c e e e e e of t pra tice i l o n firm d by r f r nc to M . So d er

’ blom s wo rk o n the F ravashis in c onn ection w ith the Parsi feast " the d ead .

I hav e o n ano th er occasi on shown how sev erely M usalman

nd m n e ss ns o f m ou n n f r th ethics co e xpre io r i g o e dead . I will not repr oduce the sentences of the Proph et in which this idea is

c a en on t o the s n esem an ce ffe i ndic at ed . I w ill all tt ti triki g r bl o r ed by Par si sm o n thi s po in t .

T e e schtolo ical oc r n e o f the n z i dr alanc e amon the h g d t i Ci fl / b g M o sl em s for the p u rpose o f w eighin g the goo d an d bad actio n s -

a is we m P a s of a man a ft er his d e th bo rro d fro rsi m (Pro f .

Willi am J ackson ha s Shown the Aryan o rigin of thi s " e J ust as in the Sacre d boo ks o f th Parsis, the v alu e of the “ goo d and bad d eed s i s calc ulat ed in Islam as so many un its

n One kin ta r o f oo e e s s a be co un ed to his i weight . g d d d h ll t c redit who r eads a thousan d v er ses of the Q o ran in a “ T he Proph et Say s Wh oever says a pray e r (salat al-j anaz a) ov e r the bi er o f the d ead ea rn s a kira t but who so is presen t at the ceremo n y till the body is inte rred m erits tw o kirats of

” 2 ° “ a h whi ch one is as h eavy s the Mo un t C hod . T e lesse r p urification w ud u (suc h as one perfo rms befo re say in g the

e s is e u va en to a m udd the c o m e e u ca on pr ay r ) q i l t , p l t p rifi ti ,

u a t a The a e in co a n s ghu sl, is v a l ed p r y r ngreg tio ha ” - m va u e an n v ua a e n d tw en ty fi ve ti es high e r l th i di id l pr y r . A SO

lJ uz an a s n u s e u o f the Imam al-Shafi on o a M i , di ti g i h d p pil , e f

h nc a au o es of th e sec o n cen ur u se o a t e pri ip l th riti d t y , d t s y

2 1 R H . R . xx x 4 1 . . i , 2

d xth C on ressa des O en a Ac es u s es . Se n a . 7 t g ri t li t co d p rt, p 6 .

e T o n e e L iterateur der P a nii S ie l raditi ll rse 8 7. p g , p , H x 32 n e in R . R . 2 Blochet . l , , ot 2 .

m Sun an 4 40 Al a an Al a . S b sc e o f Abu H n D ri i , p , h i i , di ipl a ifa relates

e d . L aho e 9 3 a the ea n o f eac wo o f he (Athar r p . ) th t r di g h rd t Q o ran is n to six oo d wo s T he o mu a AL f equivale t g rk . f r l M o which each letter has a u coun on e f r separate val e ts al o thirty. 2 ‘ a 1 U sd al ghe ib , l , p . 72 . 2 ' d . Ibi v . 586. 1 72 THE R ELIG ION OF [THE IR ANIAN PE OPLES tw en ty-fi ve in dividual pray ers whenev er he c hanc ed n ot to j o in 2 8 us in the common evo ns en a ous so u m a es d tio . Wh pi l e igr t

o t e usal m he is e h fr m M ec c a o J r e , awar th at e l o se s thr ee _ quart er s o f the value of his pray er s ; a p ray er a t M ec c a being

a o - i eq u l t Ordin ary on es, wh l e on e said at J erusa lem wa s 2‘ 9 n mes o e m e wo rth o ly ti m r . Si ila rly , on e is liabl e to lo s

e n e h s t h qua tity o f merit acqu ir d . Wh o ev er has a dog in i

t n o t o has h bo a O era m e ho use , if i be a sh eph erd d g, is n p di inish d e ach day by two W e fi n d h er e without difli c ulty the

ars c a cu a on o f oo nd v ac s w e and m easu e P i l l ti g d a e il t by ight r .

in go in g a long with a d ea d body i s a go od

ee of the valu e f ‘ 300 s tir : eac stir i s wor 4 dirhem s d d . o h th o

” 8 1 a the 300 s i are e ua in v a ue to em T th t t r q l l dirh , o a on e s e w ou t he sac e e is an Offenc e amoun n w lk t p ith t r d girdl , ti g ” 3 2 t a e ta n a va r. A a n a va r i ua o a fa rm n , fo u r st ps to a ( t s eq l

em to dirh ) .

The u e 33 a s an m o tan a i n a s ua as has fig r p l y i p r t p rt P r i rit l , 3 3 ‘

D r r m a . a b een shown by a m estete . C o p re a p ra ll el po sitio n

a se a man on I u o e , u th in the M us l tr diti . p rp ly re f r b t to e

n T r - e an e s most anc ie t h adith . hi ty thr e g l carry the p ra ise ,

e en ev e sac e an e s ar e e e of man to heav n . Wh r r d lit i e r f rr d to w e 3 3 ta sb h a h ta b fi nd the men tion o f 33 i , 33 t mid , 33 k ir and so o n

- is to be m et w in the an es f a n umb er which . still ith l it i o 8 5 o e n e c e rtai n my stica l M sl m c ommu iti s. The faith has 333 36 a s an d when the a u ma es hi s enuflection at a e s p th f ithf l k g p r y r , ; fi ’ 333 bones and 333 n er ves exalt the D eity fi

‘ ‘ feid N O lbn Kha llikan led. \Vuste n . 92 .

- - u al din al I n s al a . 2 63 M jir , j lil , p ,

an ii 1 01 . Al D amiri Hayat al hay w ,

‘

- i . Sad der, xi , 8

x i I bi d lixx i , 2:

ave sta . 1 3 n o e 6. L e Zen d , l , p , t 3

l as N . 1 t 8 1 Al Bu a F a a u ab o 0. M uw at a l , . kh ri d il h , p 3 5 lani es o e e e u s usu ma ne D upont et C oppO , L C nfr ri s r ligi e se m l s (Algiers '

3 3 . p . 2 3 ° u u Kut al k l b, 1 , p . 83.

M - akutn i u al Balawi A1 if Ba l 3 71 . Al D ar ap d , , , p,

f a n R E LIGION OF T HE IR ANIAN P EOP LE S

The use o f the miswak is lik e the can onical a dha n a p relimi na e a t o e e on t o the una n - a lm ursa li n ' ry p r p ration p ray r , it b l gs s

a is to th h e e e th t , e practi ces of the p roph et s w o p r ec d d ven “ u ha d a M mmad . An the Proph et s ys :

On e pray er after the use o f the miswak is wo rth 76 ordi

” nar r a y p aye rs X . If it would not p rove too heav y n obliga tion on my b eliev er s I wo uld have p rescribed the miswak to ” “A ec ede e v n ace the pr ery pray er . And the old traditio pl d employmen t of the too th-stick so high th at it puts the follow in s i e G od has o e ed g wo rd n to the m outh o f the Proph t . rd r m e the siw a k with suc h in sist anc e th a t I am a lmost afraid tha t ” 4 3 e as d In a umo ous h h co mmand ed it as a r eveale law . h r way it is said th at the angel G abri el so fr equen tly enj o i n ed the siwak upon the ob edient Prophet tha t the latt er fea red the lo ss

e of the t en e ec s o f of his teeth by too fr equent r ubbin g. On ff t the s wa is to ex c e the an e of Sa an and is is ag eea e i k it g r t th . r bl to A a a da - l - u i lil On e s ec a ll h ( m r t il ra bb, m sh ta p i l

u e f - s ac aes for t he v irt o the too th stick con si st s in thi , that it f ilit t dying in his last m omen t s his pro f essi on o f f aith and sh o rt ens "5 d th miswak his agon y . In his la st ho ur the Proph et ha e given to him and o n e of those presen t r elat es that he had ne ver made so serious a use of it in his life as in these his last “ h M usalman s has also m omen ts. The poe tic lit e r at ur e o f t e

a e e is u e a an c t ken po ssession o f thi s sacred obj ect . T h r q it br h o k Acco n to the f poeti c literature d evo t ed to the miswa . rdi g A m al testimony o f the l earned Shia Abul Kasim M urt adha la

the en H uda the most beautifu l po em o n this subj ec t is fro m p

‘ 1 Al Ya ub An na es ed . Houtsma 1 1 1 2 1 . k i , l , A a Ix 1 1 6 Al S a ban , , Buchari T aman ni N o 9 M usa ad Ahmed, , h i i th r , ,

ii 4 an uktaba M usnad A me 339 sa unz al e a fi hi b i, 90 y h d, l , ( y al yy ) i id, ( a le a y y ) .

[ bid 1 , 3 .

‘ 5 - - n a Al M ustatraf 1 0 ] Bal wi A ba 1 1 3 7 8 . Accordi to , l , p . a a , lif , , g

’ c um e o ed b - h i ak is a so effec ve in di t r p rt y al S afi , the use of the m sw l ti s e n en n the n e - usf tr gth i g i tell ct a l D amiri 1 1 , 1 4 5 s. v. ur. ‘ 6 Buc . M a haz i h g . No . 85. T HE INFLU E N C E OF P AR SI SM O N I SLAM 1 75

' o f the po et Anu Haj al-N u mey ri (b elongi ng to the tr an sitional p e rio d between the U m ayy ad s an d the

u a u e t th mi ak is a ex li N ow , the high val e ttrib t d o e sw h rdly p

to he ca ble fro m the religio us d ata o f Islam . It tak es u s back t 4 s s It Persian d o mi n ion a nd to the r eligious uses O f the Pat is. receiv ed a lib eral d ev elopm en t in M usalman aph o ri sms some i 4 9 of whic h are know n to us as the d cta o f the proph et .

W v n ex to c o n s e the ev e s f the mo e F om e ha e t id r r r e o d l . r time to tim e the re wer e man ife st sym pto m s o f o pposi ti on o f a

n n reaction o f Isl am again st P ersian ideas. As a p roo f othi g is mo re typic al than the ch ange p roduced in the sen timen ts o f

u e t h do the m o s a u o f o ur the M salman s r gardi ng e g, t f ithf l

s n a ha om the e n d ome sti c an imal s. It i a w ell kn o w f ct t t fr b gi

n o u s a e s se nin gs of Islam , the dog has bee lo k e d pon a d pi d " j h a n ve n e a o use whe e ere is a do an imal . T e ngel s e r e t r h r th g

r an he o e h d ven o e s w e a re o a o idol . T Pr ph t a gi rd r , t ld , th t all the do gs in M edina be put to death esp ec ially those o f a "0 d o f s am re ce rtai n un usual colo u r . An the th eologian s I l a

r I i a e a the puz z l ed t o ac c oun t fo the measure . t s rel t d th t — Khalif Abu J a far al M an sur thi s h adith is by Ibu Kataiba b e i ng i n struct ed o n this po i n t c o uld be f urn i shed wi th n o u e ex n o n a sc o a o f his f rth r pla ati by a c e l ebr t ed h l r tim e ,

Am ribn a ex e T s i w a d U b id , c pt , hi s ha t the h dith says ; I o not

” “ ” n ow its ea son . ecause the K al ex a ne the d k r B , h if pl i d o g

a s t a b rk a publi c an s, nd fright ens the b eggars It is a m att er o f doubt wheth e r the Pro ph et act ua lly to ok such a

’ measu e F o r n t a n h d r . i he Proph et s gen er tio the c an i ne rac e a

‘ 7 Al u a wal du a lith r T e e an 1 79 g r r r r ( g , h r ) p . , ‘ 3 Sha as l - ha as t a s x xii 1 di i d n x] 8 . t 2 0 3 D a stan . y y , , i i , ‘ 9 T he co mpan ion Abdullah ibn M asud w as given the epithet o f sahib al s w ak the easo n fo r s e w c in an case was an ho or fi c i , r thi titl , hi h y n i n n o — di sti ctio , d es n o t see m to have been reco n ised a n d i n l a ce of al siwak g p , we fi n d varian ts like al- sawad an d al- sirar which show that the true sen se o f the e e w a s n fo pith t s oo rgotten . 5 0 Q uite a co ll ec tio n o f traditions o n thi s subj ect is fou nd in the Alif -ba o f al- Ha aw 37 l i, l , p . 8 .

5 ‘ Ibn al A bar T ak il b m a M ad . b . a a b s , rid ed Bi l r h i . 533 . ( , p ) p ‘ 1 76 T HE RELIGION OF ; I II E IRANIAN PEOPLE S

not et co me to he a e I y h t d . t is a fact that at the tim e of the

o e o s w u Pr ph t d g ere fo nd abo ut mosqu es and th eir p resenc e in em in n w th o ay was regarded as a p ro fana tion of the san c tua “ es E ven a e e ri . l t r w n oti c e from the sen ten ces preser ved to u s the am ca s i bl e di po sitio n o f the M usalman to ward s this an imal

w ose ouc ow ev e om h h t h , h r , fr t e stand po i n t o f c e rem on ial law

was a mos se ous olution The d t ri p . og acc o rdi n g to a hadith

sees n s w c are n v e g s t o us i . a. e mon s . If thi hi h i i ibl , . d y ou

’ fi n d o d y ur og b arking at n ight ask fo r G od s h elp against ‘53 Sa an . T s is a o e e a e s an mo e o f ou t hi lt g th r P r i d th ght , the

dog shar e s this p roperty in c o mm on with the coc k whi c h

also the M usalman tradition makes M uhamm ad r ega rd as an m f a d en e y o Sat n an whi c h by its c ro w in dicat es its h av i ng 5 3 e n b h eld an a gel . 5 6 In a sen t en c e attribut ed to H a san al Basari (di e d 72 28

c h s asse w ce A. D . ) whi h a p d ith rtain varian t s in m ode rn Persian 5 7 poetry the p r ac ti ca l Su fi or F akir is compara bl e to the do g

in a mann er which at onc e rem i nd s us o f t he w ell - kn own

‘ desc ription o f the dog- in the Avest a T he dog has ten

qualiti es w o rthy o f eulogy all o f whic h o ught to be found in a ”

fakir .

How do es it th en co me about th at an animal support ed in

the tim e s o f M uhammad ev en in m osques and whi c h sub sequ ently

was foun d w o rthy by its qu alities to be c om p ared to h oly m en ( all o f a sudd en i n sp ire s horror irr econ c ilable with the gentle

‘ c o n d uc t presc ribed by I slam toward s dom esti c an imal s ? T he

r eply i s at onc e foun d w h en w e con side r the estimat e whi ch the a n im al en j oy ed am on g the Pa rsi s in whose mid st the M usal

m se s F r e is t he an m a a m an s establi sh ed th e l ve . o th m it i l th t

5 2 n d m d ii 1 M us a Ah e , 7 .

5 3 - D amiri ii 334 and . 1 9 8 . Apu d al , l 5 ‘ - unda s xiv 2 8 xix 3 Sad der xxx 8 . B hi h , , i , , 5 5 E ave U be den E in fluss des P a s smus an d AI D a miril 528 C . . St r r i , p, p

das udenthum 1 31 . J p ,

Al M akka G e den e d 1 39 3 . ri , y , , p , 5 7 a d n Vo a es en P e se ed . L an les IX . 205 , C h r i , y g r g , , p

5 3 a 4 - 4 8 Vendid d , Frag xiii 4 ,

T HE RELIGION OF T HE IR AN IAN PEOPLE S

st u di es bey o n d this sp h ere We fi n d th at t he idea o f the w e ll

u - o h g ard e d tablet , the la u h a lm a hfu z , o n w hic h is rec rd e d t e p ro to typ e o f div i ne revelation as w ell as the destinies o f h uman

h s s n th ity , as it ou rc e in a H e brew wo rk , a d that e p ortrayal o f the last j udgmen t suc h as we fi nd in the Q o r an has its p rot o .

6 2 i the o f E i e a n s w the E thio ty pe n bo o k n oc h , H s r l tio ith p ian C hri sti an s am on g whom the apoc rypha enj o y e d an impo r t a n t ro l e a re the c ause o f the penetrati on Of these ideas i nto the ho riz t : 1 o f th A o . , e rab Pr phet

Similarly it is not imp ossible th at he had at his diSpo sal

e s n no o s I i n o t f t s P r i a ti n . t s or he fir t tim e that the subj ec t is m e n ( en tion d a d by us. It i s gene rally r e cognised that the esch ato logic al el em en t s of the Qo ran r ep resen t s som e loan s tak en direc tly fr o m P ersia o v er an d abo ve the P ersian ideas whic h w a ere sp read abro d th rough J udaism and C hristian ity . The p lac es at whic h an d t he occasio n s wh en Pe rsian notio ns c o uld

’ A nu n u e n te r rabia we r e me ro u s i M hammad s tim e .

P ersi an culture was a t the d oo r o f the i nhabitan ts Of cen tral

Arabia at the p erio d b efo re the ri se o f M uhammad The c o m m e rce o f the m erchan t s Of M ecc a whic h ex t ended i n to Pe r si an t e rrito ry as well as the v o yages of iti neran t p o ets bro ught

em n c ac w he c z o f - th i on t t ith t iv ili ati n o P ersi a . Al asha w as not the on ly p oet who tri ed to make ex cu rsi o ns in to the S asan ian

n o a n e mp ir e . He w as o ly ne Of m n y . A d Hira frequen ted by the p oets an d the p e opl e of Arabia Offers in sp ite of its Arab C ourt a v e a e c u e of e s an e W e m ee w a a e n um e rit bl pi t r P r i lif , t ith l rg b r o f s an w s n x e s o ns in the anc e n A a c an ua P e r i ord a d e p r s i i t r bi l g ge .

T he o ld po ets b efo re Isl am aboun d in all usi o ns to Pe r si an life an d to Per si an mann er s which th ey naturally avo ided with a ge nuine Arab haugh ti ne ss butjwhich at the sam e time afford re li abl e evid ence Of the kn owledge whi c h the Arab s had regarding

6 ‘ hi i n s ss 1 x es O R n Ba e 1 an d . L es Apocryph et p e , by e e t, , p. 2 22

6 2 T he o o f E n c 8 Bo k o h l . 6, .

6 3 A h ni Vl A u Suf an en h ca ava m f g a : , p . b y s t is r n s with erchandise o he Kureshites il ard al A am as r as he d f a j fa t lan o the P ersians. As regards th e eda o n cu s on s n o the P e s an e o see Ibn H am pr t ry i r i i t r i t rrit ry ish , p . T HE I NFLU E N C E OF P AR SISM ON I SLAM 1 79

h s i a a re - Is t e foreigners. Au bn Haj r , p l amic p oet , to stig ma s h m e o f hi n an x s ti e t e f a ily lif s e emy , br d s it with the e pre

i F om he nn f t an r sion fa ris y y a . r t begi ing o he C hri sti e a ,

s i th P e rsian s were expl o itin g gold min e n Arabia . As fo r e i nfl uence w hic h th ese P ersian s c o uld e xerc ise o n the Ar ab

u o n w e m a u e of the ac a a on f an p o p l ati , y j dg it by f t th t po rti o

n a rin t a c e Arab trib e settl ed i B h , he B n u b e ame c om pl et ly

n s h s : n atio nali sed Persia . At the time O f t e ri e o f M uh am m ad

Ye m en was Sp ec ially u n d er the Sasanide i n fl u ence . W e kno w by th e ir nam es t he P e rsian Offic ials who e x e r c i sed au tho rity in

’ d n he o the name of the Sasan i es in south Arabia i t Pr ph et s e poch .

We are j ustified in holdi ng that the c omm erce b etween the n o rt h and south Arabia w as not co n fi ned to the fi n e stuffs

"7 h It n co n o t m w oven in t e sou th . w a s ot n fi e d t he wi ne i port e d

6 8 from Y emen and H adramaut ri c h in grapes and the c elebrated

s n n vi neyard s Of which are o freque tly men tio ed by the poe ts.

Th er e w as no wan t o f op po rt u nity for the religi o n o f Pa si a

n t o u f h un o f I s m In ac th to ac t upo he th ght o t e fo d e r l a . f t e

Prop h e t k n ew the mirju s an d p l ac es th em o n the sam e li ne

h e w s Sa an s a nd C s an s a o o ho with t e J , bi hri ti , s pp sed to tho se w

s o a u a x x i T h m a us e s p racti ed id l try ( S r t , e j wer a su redly n ot so nu m erous aroun d him to en able him to obse r v e th eir

r eligio u s system a s we ll as that of the J ews and C hristian s abou t

om e m n s e s a an d R u an su e the e wh th ir i i t r , H br hb , ppli d Proph t

a F with direc t in form tion . or him who w as d o mi nated by the

f a so u e sm h d h id ea o b l t mo noth ei , t e idea o f G o r estri cted by t e

u s ou t sou of s m agian d ali m c ld n o p rove a r c e religiou th ought .

Suc h sour ces th ere w ere in the o ther r eligious sy st em s by w hich

6 ‘ u mmed u e M a . S n 1 1 d . 02 h t i , p , 6 5 C . ase . Sk z z e der G eschite und eo a e A ab en s i i 1 p Gl r i G gr phi r i , p . 93 . 6 6 The assa es uo ed n M h 1 o 4 i u am S u . 1 03 n e . p g q t , t d , p . t 6 7 M sud T a nbih e d G 1 a . de e 1 o e 2 8 6 . i , j p , , 9 - 6 M u e M o rdtman n Sudar i h e k al r 87 e ll r , ab sc e D n m e p . Halv y J ou rnal 4 a . 5 Asi t . p 2 . 1 80 T HE RELI G ION OF T HE IR AN IAN PEOPLES

he was surroun d e d and which he h eld to be d egenerate fo rms " din - a hi t c of the original Ibr m, he r eed of Abraham .

T he p er s ecutio ns which were later set on foo t again st unbeli evers and heretics u nder the Abbasides with Persian

n uence ma be ace to the ords of th i fl y tr d w e Qoran . The kafi r of the Qoran is not a copy of the un b eliever an d the h eretic as th ey are presen t ed in J udaism and C hristian ity . M uhamm ad has he re in tro duced the ide a of ma teria l im urit This is the p y ,

“ a s r : A w c e e f r ex m P r i Sp i it i k d bip d , o a pl e , an impious Ash e mao ha defi les t he c ea ons o f the G od S ec con c g r ti pirit by dir t ta t , ” 7° eh es em in d rec con ac A c nce d l th by i t t t . o ption o f this ki n d mu st have hovered o ve r the c radl e of the Q o ranic dict um

Iu na ma - l-mushrikina na i sun ve the o he s s are im j , rily p lyt i t p ure .

Thi s max im was o rigi n ally taken lite rally o nly in theo ry and — — the old exegesi s Ibn Abbas is the au th o rity commen t s w o rd

“ for o o n t he sen ence o f the o an u i w rd t Q r (S rat x , the sub stance o f the un beli evers is impu re and add s o n e must 7° er o rm r ua u ca on a er av n ouc e em p f it l p rifi ti ft h i g t h d th . (a ) It must be stated in fairness, that the Su nn i law has r ej ect ed from the text Of t he Q o ran by a sch olastic i nterpretatio n thi s h ardly

“ human idea and has explai ned in a m o ral sense the impurity Of the infi dels But in the Shiite circ les whe re Persian traditio ns had no t ceased to exerc ise mo re p r o nounc ed infl ue nc e the lit eral sen se has been p reserved in all its rigo ur and in every

Shiite co de we fi nd kafi r c ited as o n e o f the t en causes of ritu alistic impurity (deh

The P ersians also consider the true re ligio n to have been from very

an u T e ca the e n aoir o tkaesha wh c was remo te tiq ity . h y ll r ligio p y i h primi tive and existed l ong before the advent of Zarathushtra who only re es ab s ed i t Sac ed Books xx v The same conce on a ears in t li h ( r i i p . pti pp ' F irdausi s din - i-kuhen

7° ndid f a v 7 Ve arg rd . 3 . 0 7 a See the old exe e ca v ews c e i n the Kassha f ad oc u ( ) g ti l i it d l m . 71 - n o m on o m Zahiri en . 6 63 F o r ampler i f r ati p. y t p 1 .

o M usa man . 1 7 art 267 et se . Dr it l l . p q

1 82 T HE RELIGION OF THE IRAN IAN PEOPLES

The naz an d doc um en t whic h is mad e k no wn to us by ” D arme Ste t er an d in : whic h the polemic o f the P ar sis agai n st the i nstit utio n o f the sabbath has b e com e the expressio n o f a

s u bu i dogma date in fact from the 9 th c en t ry , t it s pr obabl e th at

u f it is b t a r eflex o o ld e r th eo l ogica l di sc ussion s.

T his oppo siti o n to the biblic al sto ry o f the c r eation do es n ot

e m e n o f th se to h ave sc ap e d the k owl edge e Arabian Prop h e t .

His Spirit was strongly pe rm ea t e d with the idea o f the o mn ip o

nce O d h d m re w c te f G o . T his w as t e i ee e hi h filled his so u l .

H en ce he en thusiastically sei z ed the o ccasi on in adopti ng the in stitutio n o f the sabbat h to differen tiat e it by energe ti c p ro t est a a n s the n o on o f a od w ho ta kes re ose g i t ti g p ,

H‘ d de s xv 9 N o . 1 02 . R evue es E tu s j uive iii p . NOTE ( By The Trans lator) TO lNFl U ENC E

OF P AR SlSM ON ISLAM .

Wh en M uhamm ad began to p re ach his n ew religi o n a man o f his o wn tribe c a lle d N o da r showe d the most un com p romi s

e f the e ing h o stility to him , says ibn Ishaq i n his lif o Pro ph t ,

- u - a c alled Sira t l R a sul . N odar had li v e d a lo n g time t H ira whic h wa s the cen tre o f Sasan ian i n flue nc e in Arabi a and he w as ac quain ted with the legen d ary histo ry of the P ersians es p ec ially the ex trao rdin a ry adven t u res o f R ust am and Isphan

a I e diy r . n o th e r w o rds h seem s to h a ve k no wn the Khu ta i

Na m a the a av sou c e o f h hah k P hl i r t e S name . When M uh amm ad assembled his au dien c e an d rec ite d be fo re th em the Suras w the an e a a had ev e to him N wou hich g l G bri l r eal d , odar ld mix w the c o w and c r N o w come a o n Koreshites le t ith r d y l g , me t e ll y ou a sto ry whic h I beli e v e and whi c h is mo re be auti " th h has e o o u h ful th an e one e relat d t y j ust n ow . And e wo u ld reco unt ro man tic epi so d es from Persian Hi story and th e n chall enge M u ha m mad to na r ra te any st o ry as beau tifu l as

’ ine h u a h o t vea e ni . T e r e s lt was th t Soon a fter t e Pr p he re l d the fo llowi ng

T h e re is o ne that buy eth idle t ale s th at he ma y sed uc e m en

h a G d o ur n w e and m e a au h from t e w y o f o , with k o l dge , ak it l g

Oc k T ese S a su fe a a n u un s men . And w en in g st . h h ll f r p i f l p i h t h

s s ar a t o him h u n his ac in s a n as o ur ign e re d , e t r eth b k di d i

h n o a u n i a though e h eard th em t , s th o gh the r e w e re i h s e rs a n s v hi o f a a d eaf e s gi e m j y o gri ev ous p un ishmen t (Sur t,

- XXXL , 5 6) ’ Pro fessor G oldz iher S most elabo rate studi es in Arabic lite ra tu r e embo died in his Mu ha mm eda n isce Stu dien h ave been draw n upon by ev e ry succeeding w riter who has oc casion to re fe r to the

r el ati o ns subsi sting betw een the P e rsia n s a n d the p re- M uham

m an A abs It is o w e v e a to sa a he m o anc e o f ed r . , h r , f ir y th t t i p rt

the Ir an i an elemen t wa s in di c a te d e ven be fore him by a brillian t THE RELIGION o F T HE I R AN IAN PEOPLES

sc o a Von Kreme w ose wo u i t d s rien ts h l r, r . h rk C lturgesch c h e e O

u s unsu r n n in his p bli hed in 1 877 remai ns rpassed . B okelma

stan dard Histo ry of Arabic literature tak es every oppo rtun ity to

ecor the a en a e o f th s n i o n r d p r t g e hi toria , po e t , philologi st or trad ti

a s w ho e n an I ~ li t , b i g ran ian , has con tribu ted to Arab lett ers

M uc h biogra phica l mat erial Of in t erest w ill be fo u nd in VVu ste n

’ e s Ara s o ans an d e wo W s r f l d b H i t ri th ir rk . e m ay re erve fo a

fu t u re o c casi on a c om p reh en sive treatm en t o f the m o st abso rbing

su ec o f the I an an n u nc n n n bj t r i i fl e e o Arabia ci viliz ati o , but

m eanw hil e p erhap s the fo llo wi ng n ote o f a very rapid an d cu r so ry

sur vey may be read with i n tere st

Of the p oets who emplo y ed the Arabic la nguage o f their

u n s n s c o n q ero r s, some Iran ia m ade an o p e pro fes i o n o f th e ir h a i iic s a ibn fa ith in Zo ro st rian i sm n th eir w o s. S h was I m il . rk n d w c e ac o ss Y . T e e som o er e w o m a sar h r we re e p ets, a la t ill r

hi sto rian s gra mm a rians tran sl a t o rs fr o m Pa hlavi in to Ara bia , , ) who still r e tained th eir C h a rac teri stic Irani an n am e s th ough

e had a ea em ac I a c w as u r in A a ic th y lr dy br ed sl m . Su h Sap ( r b

a u ar- R awi a one o fthe ve few au o s who e a e S b r), y , ry th r— b tr y d ( ’ n - o n v c P Er25 m ibn u s th eir on Arab rigi by d e fecti e Ara bi . B rd

oe s ow an un s u e en en c to M az da asn ian ism p m a v di g i s d t d y y .

It is diffic ult to di smiss him with a c ou pl e o f lin es H e was

hi s m u f s a H as p ro ud Of s de ce n t fro the K resh o Pe r i . e w

the le ad er o f the Shuubia who c h ampio ned the c au se o f the

past glo ries o f Iran and ridiculed the par venu p re tensio ns o f

the p ro - M uh amm ad an Ar ab again st whom he co m po sed mo r / I ( d an t sa tireS: ABE N uwas one o f the most celebra ted o f A ra 7 bi an poets had Persi an blood in his veifi S an d SO had a mi no r

al-Akhn f I a m al- M ausili is no wn to ame poet Abbas a . br hi k f

c an a n oe asan a a ibn M ar more as a musi i th p t . Abul H M hy r

n n his oun e a s Abu Isma g uy ; was still a Zo ro astria i y g r d y . il

- - s a a e ibp 1 s e d al I ahani, the utho r o f b M h w n . - fl {21 } _ - l a aa

a - - w as f I n an o n So a e as in the L n i iy at al Ajam , o ra i ri gi . l t

e R usta a - D shki t welfth cent ury w e meet w ith names lik m d ima ,

in 54 l ur ddin R u stam who di ed 1 2 . _ fl p

1 86 THE R ELIGI ON OF T HE IRA N IAN PEOPLE S

In the pro vi nce o f sac r ed tradition or h adith n o n am e st an d s

’ an Ism a Bukhari s He e on e to n I a highe r th il . b l g d a ran i n

f u k a a . His ran at e was n am e a d z a family o B h r g df h r d B r e b h.

In o m a c eo o o r u s u ence fi h o ne o f th a d g ti th l gy j ri pr d , q , e l e d ers

an a was the a n son o f a s n s Abu H if gr d P e r i a l av e . The Shia

u f s an c is re oderatin l an n lite rat re o thi br h p p g y Ir ia . His n am e i s ua an ee a Kho rdadbeh the ea eo a e n a g r t th t , gr t g gr ph r , w as a

I a n an . His ran a e w as a ose e to I s am Am n r i g df th r p r lyt l . o g

s c an s al- M a usi who a en e on Su a n dudaddaula w as phy i i j , tt d d lt A ,

o ‘ z da asnian It wou be n a t he son f a M a y . ld u fair to all ege th t the only r em ain i ng lite rary c ellebrities are Bahram M aghribi the

s t e s o an al- un an d n um e us N is u is traditionali t , h hi t ri Bir i ro ap r ,

s ahanis Dihis tan is K wa z m s who n ot u e e s a ns I p , , h ri i , if p r P r i

o s a m x u e o f I an an in had a C n id erable d i t r r i bl oo d th em . T he

E ngli sh r ead er wou ld fi nd ample j ustifi cation for ou r c laim th at Arabic litera tu re m i n us autho rs o f Iranian birth o r e x t rac tion wo u ld sca r cely be t he fa mo us literatu re cont e mporan eou s with the dark a ges o f E urop e an d o f which M o sl em s are rightly p ro ud in the m o re r ec en t works o f E ngli sh writers lik e the

m L t ra r isto r o P ersia w e ad irable i e y H y f by Prof . Bro n and the

ist o th a bs o o o n c L i tera ry H ory f e A r f Pr f . Nic h ol s . M u h use ful m aterial l uc idly set f o rth i s c olle ct ed by Pro f . C l em en t H u a rt

n h Ara bic L itera tu e th o e o o n o f C b i i s r ( see e p ning p rti . P ER SIA.

A H ISTORICAL AND L ITERARY SKET C H

BY T HE LAT E P RO F ESSOR J AM E S D A R M E SI E T E R ;

Tra n sla t a ( ed by G . K. N a rim n . )

T he s o of e s a a s n o two ea o s t he s hi t ry P r i f ll i t gr t pe ri d , fir t pro ceedi ng from the b egin n i ng to the en d o f the Ar ab co nque st and the se co n d from the Arab c on qu est reaching d o w n to o ur o w n a d ys .

The sec o n d p eri o d b egi n s with the battl e of N e havan d whi c h soun d ed the k n ell o f the n a ti o n in the year 64 0 o f o ur e ra the s o th a n o f en th u , fir t fr m e d ve t C y r us w hi c h op s e tr ly

s o ca e o c a a o f t hi t ri l p h about 560 B . C so th t e ch th ese wo p e o s c ove s ou s ea n a s ac e o f we ve C en u es ri d r , r ghly p ki g, p t l t ri , In the c en turi es whic h pr ec e ded the app earanc e o f C y ru s the a eau o f n a i t sa th m men se a n s e c pl t Ira , th t s o y , e i p l i tr t h ing b etween the T igri s an d the In dus an d Indian Oc ean and the C asp ian was p eopl ed o r d o mi nated by tribes o f Ary an

o n n e n n . T o nc a rigi , a r ki sm e o f the Hi n d us w p ri ip l centres had o m e ems w n s o a n t o ne in f r d th el v es ithi thi v ast d m i , he th e no in e a o in h - s in e s a e rth M di , the th e r t e so uth e a t P r i p rop r .

T hese tw o s n h e s ans c f p eople , the M e d es a d t e P r i , hildren o the sam e am o w eve ff e suffi c en in c v z a on f ily , h r , di e r d i tly i ili ti and t o n a es The M e es o rigin o fo rm two sep arat e n ati liti . d w e e the o e a v an c e L on un e the o e o f the Sc thi r m r d d . g d r y k y

n d h sc o o f ese u e e u ca a s, th ey ha b een f o rm e d in t e h o l th r d d

an d n n e su ccee e em in the to r s ; ha vi g ov e rthro w , th y d d th h egemon y o f West ern an d C en tr a l Asia e x t en di ng the ir

o w o t s T e une ua eve o p e r v er he Per ian s th emse l ve s. h q l d l p m en t s o f c i v iliz ation amo n gst th ese tw o p eopl e s c on d uced to an u n e a o T he m ve qu l d ev elopmen t o f religi us id eas. p ri iti

on o f I s as a o e sm re ligi r an . p r eser ve d by the P e r si an , w p lyth i

na A a o es an d greatly a l ogou s t o th a t o f t he o th e r ry n pe p l ,

o s the In n s more particu l a rl y to th at o f their n ear n e ighb ur dia . 1 88 T HE RELIGION OF T HE IRANIAN P EOPLES

Bu t in M edi a the se p ri mitiv e begi n n i ngs e l abo rate d by the

a c o s o f t he ma ans w h ev o e d u sac erdot l s h o l gi , o d el p d an p sh ed to the ex tr e m e the d uali sti c el em ent s c on tai n ed i n the old myth s whic h m ak e the go ds an d the d emon s en te r the li st s

a n st eac o e c ulmin at ed in a e u a ag i h th r , , r g l r d uali sm whic h is c all ed M az dai sm aft e r the n am e o f the supr em e d eity Ah ura

M az da o r Zo rastrian ism fro m the n am e o f its fo un d e r

Zoroaster .

e su emac f the Me es o T h pr y o d , f un d ed abou t the y ea r 65 0

P hrao tes asse u n h n B . C . by , p d d er is sec o d succ esso r As ty ages fr om the Ary an s o f the N o rth to the Ary an s of the so u h m the e e s t t , fro M d o the Persi an s. It was a t thi s m o

n a e s a e n e e t he s o c n me t th t P r i t r d hi t ri pl ai . F ro m thi s m om en t b ecomin g through it s co n q uest Of Lydi a an d the G r eek s o f

I t he n e o u o f E u o e it n o t onia, i ghb r r p , did cease to be in

ou ch w m wa o f a s c o mm e c e c v z a on and t ith th e by y w r , r , i ili ti , it s ex teri o r hist o ry is a stan din g di al ogue b etwe en itself arid o ur West . T hi s i n t er c ou r se w en t on fo r twel v e c en tu ri es

fr om the ad ven t of C yr u s do wn to the tim e wh en a n ew

e c u o Is am se a a e ese t wo v a s an d ew ac i n t rlo t r , l , p r t d th ri l thr b k

P e r si a t owa rd s the Ori en t .

T he firs t p erio d is di vide d i n t o thr ee secon dary p e ri o d s ac c o rdin g to the grea t d y n astie s w hi ch by t u rn s m o un t ed the

I n A A h th ron e o f r a , the c h aem en id es, the rsac ides an d t e

Sassan id e s . T he first peri od I S fill ed by the str u ggle o f

c h c h r o a o e th Pe r siaw ith Gr ee e , t e se o nd by e c mb t with R m , e

n m third by her en co u te r w ith Byz an ti u .

T he fir st dy nasty th at o f the Ac h aemen ide s f o un d e d by

C yrus ab out fi v e h un dred a nd Si x ty , succu mb ed with the l ast

s A d r e s D arius in the plain o f rbel a, t wo h un dred an thi ty y ar

i c o f he a es ex an . t l ate r in 331 B . C . T his s the e p o h t gr e t p

A n s the C on u es o f sion o f P e rsi a. lready u der C yr u by q t

P s r ad n e e E c a an a M e dia , B abylon i a and Lydia ; a a g e i h rit d b t ,

n s a suc ce e e t o Babylonia and Sardes u d e r C a mbay ses, Per i d d

the Ph aro a h s in the v all ey of the N ile ; un d e r Da rius she

s n u s I n the es st retch ed toward s the E ast a s fa r a the I d , W t

1 90 T HE RELIGION OF T HE I R AN IAN PEOPLE S

sl ow bu t su r e a d vanc e fa vo u re d by the do ubl e pr e stige th ey

n o enj o y e d in c ult a d d c tri n e .

h ex o th s u e e w en s d F or t e t e ri r , e tr ggl b t e A i a an E u rop e c ul

minated in t he di sso l ution o f the Iran i an en tity an d fro m it s

r u i ns the l i eut en a nt s o f Al exan d er C arv ed o ut em pir es fo r th em

sel ves It is thi s str uggle b e tw e en t he gen i u s o f H ella s an d the

Ori en t w hic h c on stit utes the m ai n i n tere st o f the i n t eri o r hi st o ry

A n n o f h n o f the ch aeme id s Pe r si a . O e t e hi stori a ns o f anc ie t

Pe r si a o f fi n e a n d d elicate gen ius an d o n e w ho b est comp re

d n e s a o n eau ex re se hi h en ed m o d e r P r i , G bi , p s s s r egre t th a t

Greece should hav e t ri umph ed a t M ara th o n an d he beli eve s

th at h u man i n t ell ec t a n d c i viliz ati o n w o u ld h av e l o st l ittle

m o f e x es an d the E as t is f u t by the triu ph X r t . I di fic lt o

see in it a n ythi n g bu t a m ent al pa r adox and an i ngen iou s

o e a a in s the s s em a c s a a em en o f t he E a pr t st g t y t ti di p r g t st .

Wh a te ve r m ay h av e b e en the drawback s an d the real bl em i

z at o n w v e sh es oi the Gr eek C i vili i , h o ever m uch it m ay h a

d egen e rat ed fr o m the gran d idea l s p roj ec t ed by the gen i us

s it s o a a o n Sa am s an d ae a o f its artist on s hi t ry , M r th , l i , Pl at

o c e man I are n ot so m u ch the v ic t ries o f G r ee as o f h u ity . t

h a o f o is t e suc cess of a mo re l o fty id e l , th ught more p rolifi c

n n an d en - fi v e c en u es h f a d obl e, t w ty t ri afte r t e V ic tory o

a s E u o an d um an are all t h e o r i Milti d e r pe h ity e gr ate r f t .

all the e u c es an d n o an ce The con e m o f With p r j di ig r , ( t pt a o n n h Greece fo r P erSI , b r to slav ery , has b ee n o e o f t e m o st

w u o u c e s o f t he o es f u m n W n po erf l s r p r g r s o h a ity . e c a

o e n i s a n regret bu t n thi g . I t th t i her w a rs o f vengean c e

c a s no t suf c en v o u s w m a n a h r Gr ee e w fi i tly ictori , e e th t e v i c tory o ve r Pe rsia w a s m ere ly a m at eria l tri umph whi c h

or n h c m A an e ea m e o f cost h erself m e th a er v i ti . l ex d r dr d

o th E ast an d the es He succ ee e bu t fusin g t geth er e W t . d d

an eec e h e cou n ot en se P e rsia ii h al f . He p ersi i sed G r l d h ell i

M aced on ian Greece did n o t bo rro w fro m P e r sia an y t hing be h a eos s f es o sm an d we the c on m y on d t e po th i o d p ti po r , te p t o f th n an e x n a s o n s e i divid ual d tr ao rdi ry up er stiti . P er sia

ad on her e to o o m ec e um an h sid b rr w fro Gre , t ri ph t and A HI STORICAL AND LITERARY SKETC H 1 91

e e n e a e m a n e n essons bu t she c o u n ot ss d g r t , y difyi g l , ld a i milate the ex a lt e d i n t e llige n c e o r the g ran d e r C h aracter .

Al e xan d e r c ou ld w e ll plan t alo ng his p rogre ss thro ugh the

E ast h a lf a d oz en c iti es n am ed a fte r him self he c ould n ot l eav en the Asiatic m asse s w ith the id ea o f H e ll e n ic liberty w hic h was a lready ex tin c t

’ Aft er the p a ssi n g aw ay o f Al exan der s em pire the un ity o f the Iran i an d o mi n io n s w as On ce m o re est a blish e d fo r a m o men t

. the e n u s o f the rs Se eu us B t it a a e by g i fi t l c . u g i n c rumbl d

s a way u n d e r hi n e r v e l e ss su cc esso rs. T o wa rd s the y ear 2 50 th a an s an A a n e o n the E as o f th an e P rthi , ry trib t e C aspi , alli ed to the P e rsi an s and M edi a n s in r ac e but up to n o w w ith out a

o ff the e a e n T n Ar n hi st o ry , thre w Gr e k l l gi a ce . h eir ki g sac e a d his succ esso rs gradually c o nq ue r ed a ll I r an a nd i nstalled th e m selv es a l o n g the T igri s a t Ktesipho n fac in g the Greek

h u c apit al o f t e Sele c ide s. ’ T he r ev o lt o f the P a rthi a ns wa s direc t ed o nly a gai n the

n o a he v n th e s d o mi n ati o , n t ag i nst t c i ili satio , o f e Gr e k . The p ri nc es o f the h ou se o f Arsace seem to h a ve been the di sci pl es

f th euc ides t T c n a r t c a n t o e Sel . h eir oi s e s r u k ft e r the ty p e i he

an ua e a n d w the e m e ms o f the ee s w l g g ith bl Gr k , hile th ey

o e in the f P il/t ll u r n s f t gl ri d titl e o h e e es , f i e d o he Greeks. T he

e c s f i Ath e ni an t h eatr harm ed the l e i u r e o t he Arsac des. The

play o f E u ri pid e s with the m u rd er o f P en thie was perfo rmed b e fo re ki n g H y ro dia s wh en the acto r w ho p erso n ated Aga ve

m n d n c a e a thr ew d o w b efo re him the seve re d h ead o f C rassus .

s e n m u s o o a e n u c a e T hi H e ll i s m t n d ubt h v bee s perfi i l , ski n d e p ,

a o n m e a h C o u n d a m on the a s o a f shi e r ly t t e rt a g ri t cracy ,

o a n o s s uc n o the ea of the n a o n and w c w ith u t y r ot tr k i t h rt ti , hi h

u o f h I n a n s e a m a n l eft n o i mpre ss on the c ult re t e r a i . P rsi r e i

d n d ac o f the e n e um a co u se o f e p assi ve a r efr t ry . O tir tri ph l r G re ec e a thw art Asia all that: She reta in e d w a s a si ngl e p er sona l

f A xa n e a So un n em a el a ' n a m e , the n am e o l e d r , high di g pty pp l

ti o n o f w hi ch it l earn ed the hi story o n ly 1 0 c en tu ri es l a ter w h en

P e r sia a dopt e d the l ege n d s of the Pseu d o C allisthen es an d

i n sert e d in i ts v ic to rio u s a n n al s the fairy t al es bro ught by the 1 92 THE R EL IG I ON OF THE I R ANI AN P EOP LES

Al ex andri an sto ry - t e ll er s a r ou n d the cen tral fi gu r e o f the great

n n But n u on th Arsa ides M a ced o ia . if the Greek i fl en ce up e c

s n u th f I an w a s w a ot d eep en ough to r es scit ate e geni us o r , it pow e rful eno ugh to a rrest the i n digenous d evel opm e nt; It is n o t du e sole ly to bad tim es o r to mi sfo rtun es an d m i sh ap s tha t n o thing has com e down to u s o f the o rigi n al lite r atu re o f

h A c id s W e ea n o u the e s an s o f the m e t e rsa e . l r thr gh P r i iddl

s he ou c en u es w c e a se etw een A ex a n e age th at t f r t ri , hi h l p d b l d r T h d Ars d s ar u e a a u s . e a n the fa ll o f the aci e , e a h g lit er ry hi t

h as n e m se ves P a rthians c omin g from the b o rd e r s o f t e C pia , th l neighb ou r o f the T uran i an trib e s w hi c h fu rn i sh ed th e m the b ulk of th eir a rmi es tr a nsp o rt ed to the Ira n ian w o rld the m a and n s nc s o f the ese t T e c u n ateri ls i ti t d r . h y o ld o t m an age to wo rk the adm i n i strativ e machi n ery i nv en ted by D ari us an d fo r the great c en traliz e d un ity o f the Ach aem e n id es w as su bs ti tuted a f m m Th u so rt o a eu a s . e s le o w e ve ilit ry f d li tr gg , h r,

e w n As n d E u o n n u u n e h b t ee ia a ro p e c ti ed d r t e P arthi an s.

R o m o o the ac of e C as s T o an A ex an e t k p l e Gr ece , r su , r j , l d e r

us ar h A A a Sev er appe ed in t e roo m of C im on , gesilau s, l ex n de r

a o n a mon o n us n n i n o n a n i of M c ed i a . to o duel e di g n thi g d n whi c h E u rop e en co un ter ed not only the cu mberso m e a nd n u m e ro us a rmi es u rge d o n to battl e by tho n gs an d l ashes but

s th c f t o a l o e l ight av alry o he d ese rt , prompt t at tack an d

Th R o m n n d h matchl e ss i n flight . e a di sc ipli ne a t e rigidity o f the l egi ona ries m o r e than o n c e gave w ay b e fo re the brilli an t c a e s o r the n ar o ws o f the a an s h h rg flyi g r P rthi . T h us t e

Parthians left b ehin d mo r e l a sti ng m em ori es a mo n g the R o man s

n amo n the e s an s em se v s F o r w h th a g P r i th l e . hil st t e pri de o f

n ed e in r R o m e ack ow l g d th em th e i equ al s, perh ap s th eir c on ue o s a m e em t o a half s a e o f the wo q r r d itt d th h r rld , the

S ha hn a m e s o se s o f e o u c en u r es in di p th ir f r t i fo r ty li nes.

All th a t the Boo k of Kin gs k no ws o f t he Pa rthi ans is a few T n n n am e s. s o i an v ague u c e rtai h e ir hi t ry s a bl k, an d acc ord in t o the o e the v e r h o n e n o t e o n to an o g p t y t r did b l g yb dy , “ an d the c en tu ri es p assed a way d uri n g whic h m en sa id tha t

3 0 th e y had n o l o nger a kin gdo m o n the

1 9 4 T HE R E L IG ION ' OF T HE IR AN IAN PE OPLES

T a n o f he es a nd e s an s had h ost . he n ci e t ri v alri es t M ed P r i tim e t o ex tin gu i sh th emse l v e s d uri n g the comm on an d p ro trac t ed o p p re ssio n o f the strange r s an d in th ese c irc um stan c es de void o f c oh e si o n the c re ed o f the M agi an s was the

" a e o c c m s e nation lity . Th l al pri n es o f Persi a m a de the selve th ir

am o n s A n C h pi . bdi cati g in favo u r son Shap u r be him t o thi s eff c Kn w m o n n al are e t o , 0 y s n th at r e ligio a d r oy ty

s n twi n si st er that ca n o t ex ist the on e w ith out the oth er , because religio n i s the basi s o f ro ya lty an d r oya lty is the

c r n s n a ro te t o r o f eligio U n d e r hi seco d suc c esso r Sh p u r , p i) , was o m u a e th e ac f h s O p r l g t d e r d ti on o t e ac r d tex t s f. e , M al i sm the Z en A es a T s is ec sel o n in d v t . hi pr i y t he p e ri d wh e the

West hri stian ity m o un t ed t he thro n e with C on sta n tin e a n d

abo a t N ce its e n e ee h Sa n e e o el rat ed i d fi it c r d . T e sa id p ri d

th o s m o n o f the an c en e o s f o F r i s e m t i p rt a t i t p ri d o hi st ry . o it

8 w e u m n a e a m ass of o c um en s P hel u e 1 ll ill i t d by d t , v ic lite rat r ,

n s o n s m e a s sea s es mon es o f z an n m en an i c ripti , d l , l , t ti i By ti e, Ar i

n d a n s I t S e it s a h a a e s an s o . s t c n o t e Ar b, P r i hi t ri h d ligh b k i t

s e a s an d o wa o n to the c en u e s w c o o w ob cur p t f r rd t ri hi h f ll .

Thi s p erio d is importan t n ot fo r the hi st ory o f P er sia a l on e bu t

a n for that o f the w h ole w o rld . N ev e r w s the dr eam o f Alex a

s N ev w s o - n e a der n eare r b ein g r eali e d . er a the m ral in ter pe tr

ti on o f the Ori en t and the O c cid en t mo r e c ompl ete ; an d it w as

P ersia w hi c h c on stitu t ed the c entr e to w hi c h e very thi n g

o w c e e n ssu e O th on e an r ec urr e d an d fr m hi h v rythi g i d . n e h d

it sent ou t M anic hism to c ol on i se a m o n g the C hri stian s o f t he

w e st an d o n t he o ther it it self r ecei ved fr o m Byz an ti um ,

a l on g w ith the N e st o ri an ex il e s a s w e ll a s the la st o f the

n s s ex a a e th e o r o o x o f us n a n t he e Pl ato i t , p tri t d by th d y J ti i , g rm

o f the o so an d sc enc e o f e e s w c s e e un e phil p hy i Gr k hi h , t ril d r

A ex an nd the a n x n e e u u n e ss u n e l de r a P rthi a s, e te d d th ir fr itf l d r the l ast Kho sro es a n d ex p en de d th e m se l v e s sub seq uen tly i n to 3 w a is u m a no n so fthe e s a h t . lti tely k w a s the phil o phy o W P r i

n sel e o pe ed it f n ot o n ly to the west but to the ex tr eme east as w ll . ? A -HIsTO R IC AL ANO LITE RARY S KETCH 1 95

C hin a whic h about thi s time a tt ai n e d its e x t r em e fron ti e rs

’ mar ch ed -with her an d a mba ssado r s w en t fr o m an d t o he c ou o f the K n o f K n s Son o f G o d a n d th , t rt i g i g e

Son o f e a v en . In a w c in the r ce n c ou rt o f the H di , hi h p e di g c en t u ri e s had sen t ou t he r B uddhi st min i sters as far a s Bakt ria an d madefits p roselyt es amo n g the d escen d an ts o f t he li eut e n an t s

av to the ea es S ssan o f Al exand e r , g e gr t t a ide a utoc rat

o a s w an e its treasures o f p p u l r f able , hi c h tr sl at d i n t o P e rsi an w e r e di ssemi nated am ong all the p e opl es and all t he l an guages

all r o s o t o f the w est . feedi n g o u st ri e f he m iddl e a g e s and which h av e as y et n ot fin i sh e d th e ir v oy age ro u n d the

Placed in the c en tr e o f thre e grea t e mpires o f the time

B z an tum C na an d In a , the Sa san e m on a c co n ue y , hi , di id r hy nti d

‘ for four centu ries t o be the m art of c i vili sed m en t a l activ ity i t e s on c e m o e in o ur own a s en e s the eas but on l The w t . r d y , t r t y

' an d es o It w as at thi . un to br eak it up d tr y . s iq ue m om ent

i that the world witn essed t he equ ilibri um of four di ve rs c i vilisa- } un ame n a ffe en and so ea eac in its ow n ti o ns, f d t lly di r t gr t h

e e u um w as no t to be se en a a n m an n e r . A lik q ilibri g i .

H o weve r thi s brilli an t c i v ili sa tio n o f the Sassan id es ca me

a L i r n w V c es con uc t i t o an e n d in its tu r . T o i d e d O ts d own fall:

g an c es o sm i s the d espo tism an d int r e . D p ti tradition In m z ef sia B%ed o n the e e o f v n e ha s assu e P . h r dity di i right , it r d

“ cen turi es o f glo rio us sov ersignty u nd er the Ac h ae m en id es an d

' It w as to es o sm a e s a Owe d i ~ the Sasa n ides. d p ti th t P r i ts im " me asurabl e c on q ue sts . But it bro ught t erribl e r ev erses in its

' f the s im e S n c e the be in n i n ' f trai n . Wh en or fir t t i g g o the

Sasani d e dy n a sty rev olt i n t e rr up t e d the li n e o f di vi n e a uthm

e ana c w c eleva ted ei ht a rity , aft er a t erribl r hy hi h g ph n tom

n in e e ea s e ace and o e w e e e s kings to the thr o e thr y r , p rd r r r to r

The mate a resou c es o f t h a s t oo a e . e em ed. But it wa l t ri l r

h c u n s T he e w p ire w ere c rippled by t e onv lsio r a s n othi ng

‘ o al res e on ! o f Z o oa s m ore l eft o f m r r ligi r te r , whic h in the h an d o f the s such a p o w erful i n s

n d o i c had e xhaus e se in the s tru m en t o f war a p l y, t d it lf er v i ce

o of an exc us ve c er it of the state . The w rk l i l gy , high t hei r 1 96 T HE RE LIG ION OF T HE IR AN IAN P E OPLES

i n e d o mas buth ct in th ir g r x ery e xa g n ~ ~ n w in the ir lt w as a e on c a cu e t e he a f a u , it r ligi l l at d o b t f ith o c — d ‘ Ab —n { Od na on an d i us i F ti , n p h ng O " ‘ ’ of pu rity m mTHe worId

f s r c w o pi it , it ulmi n ate d in a s y ste m o f casuistry , so th at ith ev move m the n n ery en t h an d o f man dashed agai st a p r o hibitio .

T s c ee a e all a o e n a u u s hi r d, ft r f r ig impo rt tion , ridic l o if it was m ac n u t be i pr tica ble , becam e o dio us w h e it w a s so ght o m o se u n v sa o n 11 A in o on s the s u e i p d i e r lly u p 2 1 . l nd p r po rti a tr ggl w zan u m ecam o e san n r n d C s an ith By ti b e m r gui a y , a hri ti ity

ew a ac in t he n e o t t a e - on ew gr p e i t ri r o f he e mpire , he st t religi gr m o r e op pressiv e a nd p reten de d to exp ec t fr o m the lay co mm u m O se v an ce s m n s T h e o f e se ity b r inc u b ent u po a ce tic s . e tid p r c u tio n ran n v o v n n t h an s an d ew s high , i l i g, o o n ly t e C hri sti J ,

n t n o a s c and no t o ly min o r sec ts like hat c fM a n i , n ot o ly s c i li ti

' co u s c z n o ee n e s m m n i ti order s like th a t o f M a d ak , o t nly fr thi k r a n d th nc e o b o l d he ffe n i r d ul us, u t als the ukew arm an t i n di re t . e,

A me m n s e w s ut t ea ec ause he u e his p ri i i t r a p o, d th b b ri d w ife i n st ea d o f e x p o si n g her co rpse to the b east s o f pre y a s re quired by the Av e stal ” 1 H en c e t o a great measu r e t he ex trao rdi nary r a pidity w it h w hic h

5 C n u e s ers a c o n ue e the A a s em a ce Is am . T he o P i , q r d by r b , br d l q t

’ an d the c on v e rsi o n o f P ersi a by the Arab s Op en the Secon d - period o fthe hi story of Iran) F r o m the p o litic a l standp o i n t the sev erenc e n n c c s The in o f the c o ti uity i s om p l e te b etw een the two epo h .

f I an h d c m e t an e n N o u som e n a o na depe n den c e o r a o o d . do bt ti l

t o the dy n asti es spo radically upro se w hich a ttac h e d th em selve s . memo ri es and the legislat ur e o f P ersia be fo re the adve nt o f

I am . But n on e o f em en u e o n t w as the A a s sl th d r d l g . Q r b ,

s the M o ha s the A an o u n s w o e the the T u rk , g l , fgh s, wh by t r r

o f a mshic At esen i u s o - m o w diadem J p r t it s a T rki h tribe .t orr D , an T i n n o n ha ot bee it m ay be the R ussi s. he te r a l rev l utio s n n

n an th x e a n ve o a -fe w o f le ss p ro fo u d th e e t rn l a lte ra tio s . !Sa f r a the Old e o n h s e n x a e s em nan the f ithful , r ligi a b e e tirp t d , thi r t

o f the Old faith li vi n g in sq ua l o r a nd mi se ry in a few villages Of “ ” e e n u a - e r Kirman . T h r ligi o bro ht in by th ese liz rd eat s ) g ,

1 98 THE RE LIGION OF THE IR ANIAN PE OPLE S

h A a cu in its e em en s fr o m his c r eat u r es . T e r b lt l tary impli c ity

a n e w es ec to the M az dian ua and w a s a d e li v e r c ith r p t rit l , from a m o re e x a lt ed stan d - po i n t the e x h o rt ation s to ch arity i ncul c ate d in t he Av e sta w ere replac ed by m o re th an th eir e q ui va l en t in

a f r h oo a s n t he tith e t o be set pa rt o t e p r e j oin e d i n the Ko ran .

f n h As o r t he Arab myth o l ogy , th e rei t e P er si an s foun d wh a t

' th ey had a lr eady bee n ac qua i n t e d w ith a ll t he . l egen ds to uc h in the sso u on o f the w o eav e n an d e w g di l ti rld , h h ll , hi c h M a h o

e d had o o we om em o e m b rr d fr th , s m dir ec t , so m e m edia t e ly ,

o f the s d th rou gh the myth o l ogi es J e w an C hri stian s. — - O h e em en s o e on m u a i f t e thr e e l t f r ligi dog a, c lt n d m yth ology

o ffe r s the gr ea t est re sist en c e a nd is the on ly in ~ gredien t w hic h a p eo p l e stubbo rn ly re fu ses t o gi ve up e v en w e n e e eve em se v e s t o be c on v e s to a n a n h th y b li th l rt li e faith .

But as regards P er sia it tran spo rt e d in a body its m ythol ogy m d m n o h n ew e o . M a ho e b eca e i t t e r ligi n _ fl ' ' D ejjal ari d the a n ti - C hri st b ec am e Ahriman an d t he serpent " ‘ ' Zo h ak the sa oshy a n t the son still to be born to the p roph e t a n d who is to nau u a e e e n a e at the en d o f m e assu me i g r t t r l lif “ ti d —* A a —n inthe p erson o f the Arab M a hd i t he r ole o f a Va t es p r o mi sing

m t m an n . The w o e c ea on o f en an o n s m il l en iu o ki d __ h l r ti g ii d dem

f in s a n d d evs o f a ris who a n ma e the w a e s an d n a the o j , p i t t r i h bit

c e m o un ta i ns an d the d esert , o n ti n u ed to r ign in p eac e in th eir

- e m e a s n o c an e had c o m e o v e th em s u ltr a h u m an pir if h g r e t ple .

o e n o n w as c an e n e e t he F o r the m ass o f the p e p l thi g h g d , ith r h eav e n s ab o v e n o r the ea rth b elo w n or the i n fern al r egio n s

All a e had to ea n new w e e tw o n am e s b en eath . th t th y l r r , h f All a h an d Ma ho m ed , a n d t e e ight w o rds o the pro fession of

a a succ edaniu m for the wen - On e s h Is l am ic f ith , t ty yll ables of t e

action w en t still fu rth e r an d the prin ciple s o f po litical

whic h had do min ate d anc ien t Pe r sia reviv ed and t e

‘ e In t eo al o w in e s a e asse rted th e ir e mpir . h ry l p e r P r ia pp rtain

s n f G od nv es e c d t o the Ki ng , o o , i t d by hi

re strial o rigin w ith div i ne glo ry o r F a rri Y a z d a the po litic al r ev o l u tio n s P ersia t ran sferr e d to the AN Y A H ISTORICAL D LITERAR SKETC H. 1 99

e m a e e o f a ome e x c u e om the K a a all t l giti t h ir M h d l d d fr h lif t, he

s en o u s and sa n ne ss o f the old n a on a o a pl d r i tli ti l r y lty . Wh a t

’ “ e s a m e ca e in it s ro toc ols sha h ba i M in oc h r Th P r i fo r rly ll d p g e , e — Div i n e Kin g so n o f H eav en an d k n ew in it s sa c r ed bo ok s a s

u h L o d a s f t h mu an e A hu ra t c ha t e rd a n M t er , l ord o e n d — w orld an d gu id e o f t he S pirit ua l e x istence thi s is a t gaggi ng; d r afi c u e an d co m rehen de in he rabic w g d g fli e ea , l d d 4 p t A fi fi j th d w hic h i s the sim pl est titl e that co u ld be im agin e d a n d o n e

w hi c h at the sam e tim e i s the m o st a ugu st bec au se it em bo di es

ei a e n d ua o f the wo d t he w ho l e sov er gn ty , m t ri a l a spirit l rl ; With

r espec t t o the Kh a lif s el eva ted by the blin d c l amou r o f t he

m asses n ue an d c me it e tablishe d hereditar ’ rr ht , by i trig r i , g s the y g

a m i n b e n d a o d o f e Im a a s c e t G o . At his ea th Al i f lli l , r d d th Pe rsia p rggse d ro un d his two so n s H asan a n d H usai n an d th en th eir d escendan t s H u sai n had espo use d the d aught e r o f t he

l ast kin g o f the l in e o f Sassa n so th at t he Ima m at bec am e fi x e d ' in his blo o d by a doubl e div in e ri ght an d a u n i o n o f a n c i e n t

P ersi a an d I sl am w as sea l ed in th e bl o o d o f H usai n sh ed o n the

K a . h e p l ai n s Of erb e l (T e r v o l uti on whi c h sub v erted the usu rp er s o f the h o use o f t he O m ey y ade s t o the a d van t age Of the Abba

’ s es. co us n s o f the o e ha s een t e id i p r ph t , b h work Of P erSi a . If it

did n ot s ucc eed in el ev ati n g to p ow er its favou rit e family in

w e e ho s b half it fought it at least h el ped to bri ng a bo ut the " ti iumph Of

The first ai sed to the thron e by P er sia su rroun d ed

emse v es w th l ith P ersi an s . T h eir first m i n i st ers t he Barm e ,

es c , w e e sus ec e o f be n at ea Zo oa s an s in on id r p t d i g h rt r tri religi .

The a s o f the Khosro e e d y s r vi v ed , T he H e ll eni c traditio n s

f ormerly in tro d u ced in to Kt esipho n by the N estori ans an d t he

N e opl ato n ists w e r e r en ewed with ec l a t a fter a ga p o f t wo c en t u

es ee o o ri . Gr k phil s phy ech o ed i n the p a l ac e o f B aghd ad j ust

a s fo rme rly und er An o shirv an it had re ve rbra ted in the h all s o f

re ale n t an d a s f r he . p y , t t e o t sci ences

fl ' h fis cromm en ed W c wh a t it has p l eased so m e p eopl e to call the b ‘ ‘ Aha p o sop but w a cou be mo e o e n hil h y h t ld r pr p rly amed , t o 200‘ T HE RE LIGION OF THE IRAN IAN PEOPLES

‘ he o n o R n n Q v borrow t e xp r e ssi f e a , S s in ide hilo SO t _ M I ap c a N

‘ h fo r w a is A a in i s On the lan ua e t he n p y , h t r b it ly g g , m ai spring is G r eek an d th o se who wo rk ed is w ere t he Pe rsian s or

an s ho esum e the m u se m a e e a i id e the Syri w r d i p l i p rt d by th S ss n .

ors o f the best pe ri o d o f Ar abi c li te ra

h o e on so s o eo a ra th o se w o wr t philo phy , hi t ry , g gr phy , g m mar all sav e oe s e e ers an s QI l , p t , w r P i . iY j z able Sassinides of Arab

‘ ith the succ esso r s o rtho doxy again t ook the

in he S e f r the o x n e e and t tat , o o rth d o k w w ll th at th ey

’ had no r aiso n d e tre in the d octrine of the Shi ahs But thi s triumph of o rthodox y c o in cid es with the dissolution o f the

ex us e ec u s o s e Kh alifat , ha t d b a e f it immensity . The P rsian p ro v in c es sep arated th emsel v e s and form ed th eir i n dep en d en t

n a s es w the T aherides the Saffarides the Sam an ides dy ti ith , , ,

' ‘ w the a a n n o t at the Bouides. h at as re w ke i f he n ional fe elin Si “ T g g ,

” u f s n All th ese fo nd ers o the dyn a ti e s, i n su rge t go v erno rs Oi

Simp l e a d ven t ure r s pitt ed agai nst the p restige o f the Kh alifat o f

B agd ad the m em o ri es o f the ages p r ec edi ng Isl am in Ord er to be fo l l o w ed by the n a ti on in a stru ggl e whic h had the sembl an c e o f a c r usad e agai n st fo reign ers. T he Saman ide s c o mi ng fro m

x s f su s c o u s o n e a s T a s b ey o n d the O u , o a pi i rigi , p rh p a rt r , gave th emselv es o ut t o be the d esc en da n t s o f the l a st he ro o f

a m C ho bin w ho ha d e in e x t he Sa ssin ide e po ch , B e hr , di d il e

n e T s T he Bouide s who es a s e emse ve s in am o g th u rk . , t bli h d th l

M edi a whil e the Sa man ides h eld a fo o tin g in B ac tria an d who d uri ng o n e c en tury h eld in th eir han ds a s the m ay o r s o f the

a s an d the K al a e en e to be t he e des p al ac e the K lif h if t , p r t d d dir c t M ilfw An d P e r si a had o n c e m ore a lit e

ts o w n a e e e c en u es o f s n c e r at u re o f i ft r thr t ri il e .

Th K a s a em e t o s e in e s a t he n a o n a on ue ( e h l if tt pt d tifl P r i ti l t g .

c as o c e u a e o th The Pe hl v i s ri pt w p r s ribe d . Th l an g g f e Ko ran bec am e t he l a nguage o f the a dm ini stra tion an d t h us n atu ra l ly

e e the e u f sc enc e eo o s n d i b cam m di m o i , th l gy , p o e y , a th ought n

n a But w i the n a on a n as e s an a a n a i ge er l . th ti l dy ti e s P r i g i é q u r e d the a sc e n d enc y fro m whic h it has no t d e sc en d ed an d p ene ,

202 T HE RELI G ION OF T HE I R AN IAN P n o PL E s

u e o f th G haz na li n e Of r ul er s found ed by a T rkish slav , th a t e

a o s ou t o a suc c ess u ssue v id es. n ti nal w o rk wa br ght f l i

e rk ish nce s es ec a u n e the ea e s o f e m und r p ri , p i lly d r gr t t th ,

th G az a d n s o s an e to o e a M ahmood , e n v i e , a fa atic d e p t , a t r g r t l r t iOn but a doubl e d eal er in olitic s who p ersec ut ed t he Shia s _p ,

~ in th e n ame o f the p ri ncipl es o f B agdad an d brok e the last ‘

, n K ho m o se the b on ds w hi c h u ited P ersi a to the h alifat , w i p d Ko ran with the h el p of the Swo rd but cast qut the Arab fro m the gov er n men t to the ad van tage of the P e rsiayf It was at his c ou rt an d u nder his m an dat e that F ird au si co mposed the

- S m h s s x e . T he anc en t ra hah na e . T e Per i an epopee wa fi d i t dition w a s r escue d by t he l uc ky gen iu s o f a po et an d Pe r sia o n c a ain b ca c n e g e m e o sc iou s o f h erself .

U n fo rtunat ely thi s r e susc itation o f co n sci en c e was n ot the

en ov a on o f her a e n r he - s a e ers a r ti h p py d sti y . F o t ill t rr d P i , the c en tu ries of . an ar c hy an d c h aos co i nc id ed with the great in ev e m en t whi c h a gita t ed the barbarian s o f c entral Asia and

u e em o w a s h r h rl d th t rd t e east . As fa back as its memo ry could go, P er si a ha d for her n eighbo urs the un c o uth n o mads o f

T u s an B u t i th n rki t . n e anc i e t tim es she had k ep t th em on the o the s e f the x s h r id o O u . She ad c ro sse d the ba rri er s of the gr eat

v e an d the e s had n ri r d ert , pla te d her c ol o n i es am o ng the bar

an s r d harl , th e re eare c iti e s an d i nst all ed the sacre d fi re in n ew f u e m s u ou h o b ilt t ple . Thro gh t t e prim eval p rti on o f the epi c we ea a aean o f u m o f I an v u an Bu t n ow her ex h r p t ri ph r o er T r . pan sive e n ergy c ollap seDc I

Su c n e ve eless wigs the o enc o f the a on s o f c i h , rth , p t y tr diti

liz at i n h v i on i P e rsia , that thri ce ov erwh el med , three times S e asser te d he r sup remac y o ver her conquerors an d had her r uin s

rep aired by th eir own h an d s Three times she absorb ed her as , sailants to o n s n u n n , i ig ifican t in n umb er s to c o n stit t e a ythi g save a ove n n ca s e o g r i g t , t o savage to i n tr o duc e or support a civ ili sa ou ti o n , th gh politic eno ugh t o r ecogn i se the val ue of the tra dition s o f P e r si a Q he Seljucide s o f the el even th c en tu ry wer e

T u s but e a m n s ra o s w e e P ersiz es es ese rk th ir d i i t t r r ® B id , th i rb rian s h d a a a a sense of admiration fo r the prod uct s of the A H I STO R IC AL AN D LITERARY SKETC H 203

m n Th r is a * i d . e g eat T urk with b ags o f go ld abou t h so f threw

an u s to the a s w ho san a o un him i n a the h df l b rd g r d . Q d r third

Sel ucide al s t e w o u es n d j , M ik h ah , he c itie s w ere fill d ith m sq a

c o e e s His as fi n th ll g . tro no m e rs a n tic ipated by v e ce t uri es e r e fo rm Of the Gr egori an c al e n d ar a nd Oma r Khayy am w ro t e his q ua train sn . ’ On t he fall o f t he n n s e s t he Selju c ides te little l o c a l dy a ti , T u rki sh Atab egs d urin g on e c en t u ry r e n t th emselv es an d re n t

Pe rs a asun e o i d r . Still h e re an d the re at the c o urt o f n e

o r o th er o f th e m an h o u r o f re po se an d tran q u il ity d a wn ed

o n so m e o e c o a s z u p ti si . N i a mi w r o t e his di van a t the c o rt

of the At ab egs o f Shir van and it was fo r an Atab ek o f Shiraz

a Sa co m o se h u e r u o the th t di p d is G li sta n . (3 p i o d was p t t ana rc h y i n the XII l tli c en t u ry by t he i n ro ad o f the M o ngo l s

wii a es e e s t abli sh d t ran q ui lity a nd r ed uc e d P ersi a t o a wild ern s ,

but the M ongol s th e msel ves in th eir t u rn suc c umbed t o her

c a m he o c h r . T fer i o us Halagu fo un d e d t he obser va t o ry o f

M e a a and had the Ilka n ian a es a N s - u -di r g t bl p re p r ed by a ir d n .

The M o ngols embrac ed t he r eligi on o f their su bj ec t s and c i v ilis

e d th emselve s. An oth e r v iole n t an d n e w p e r so n i fication o f

te rro r too k u p the w o rk o f d estructio n an d the Tran s- O x ian

o v nce ew u T amu rlan e wh a he p r i thr p , o m rk ed his pas sage fro m t

O x us to the E u a e s w phr t ith pyramid s o f h uma n h ead s. His so n

Sha R u a em ed to e a the l his a e h kh tt pt r p ir e v i p e r p e tr at ed by f th r ,

e bu n e v a nd e a O n e r ildi g M r H r t . o f his gran d son s ha s gi ven his n am e to the a s o no m ca a e s o f U u be and an e tr i l t bl l gh g, o th r ,

Baisa n h g er, e a e the s a -n a e pr p r d fir t c ritical e dition o f the Sh h m ,

At the co u of the u e s f a u lan e rt r l r o H er at , d esc endan ts o f T m r ,

P ersian th ought c ast the l a st l ustr e und e r the auspi c es o f a

T u s aec enas rki h M , the vaz ir Alish er him self a o et ho fo rm ed , p w t he T u s oe o n the m o o f s an fH e had fo r rki h p try d e l the Pe r i .

his en the as ea o e o f t he fri d l t gr t p t o f Persia , J ami , the auth r o

o manc e o f Su sm H e r fi . t ook un de r his p atr o nage the hi st o rian i M rkhun d a n d his son Khu ndmi h n c r, t he l ast o f t e gr eat chro i lers ‘ n f e him D aola tshah w o e his a o ) U d r r t biogr phy f poet s. T hi s

is the p e o w en the en ri d h r ai ssan c e c o mm en c ed in the W est . 204 T HE RELIGION OF T HE IRAN IAN PEOPLES

- T ese ee c en u es of T u s T a a and on o om \ h thr t ri rki h , rt r , M g l d i \ nation d ev elop ed in P e rsia a p o etry o f ra r e origi nality such as h a a ar e e se as h rdly p all l l wh er e . T h i s is the p o etry o f Su fi sm o r

e s an m s c sm w c su cc ee e the c e In the P r i y ti i hi h d d epi po try . wak e of Firdausi follow ed an epi c sc hoo l j ust as was the c ase wi h the I a o f eec T he f t lli d Gr e . 3 B o ok o Kings gen erated a legion of secondary epi c s called Names whi ch along with the p rin c ipal p o em fo rm ed a cycle following up its h ero es an d th eir

e scen an s in the es o f e s T d d t r t th ir hi tory . hi s p oetic mov emen t at first nourish ed by popular tra diti on s p r esen tly d egene rated i n t o pure fi c tion in prop orti o n as it addressed it self to the ima gin ation in o rd er t o renew t he fo u n t s o f semi - histo ri c l egend s

T e h f whi c h had ru n dry . he pi c t ur ned i n to t e romance o a d ven tu re s and w ith N i z am i it be ca m e a strin g o f my sti c

a m o r liti es. {All that Pe r sia l o st i n he r epic po etr y she gai ned in her m y s

" The m es avo u e th c an e T h e n a n a c h d tic . ti f r d e h g . ti o l epi a no l on ger a ny sen se si n Ce th er e w as n o l on ger a nationto sp eak

u s on for s a t n ow was w e e She o f. The only q e ti P e r i o k h th r

o n e o o was t o ob ey a T urk r a M o go l , a w hit h rd e r a blac k one .

T h e r e was n o m o th er - co un try eith er in the pr esen t or in the

n n m as o n m e an a m m f utu r e . The ati o al drea w n thi g or th e o ry

a e o f an as a o n . oe evo o f o a sou in pl c pir ti P try , d id r y lty , ght

and hei d al as m u e and m x e w ref uge in the ideal , t e w i p r i d , ith

' ‘ n o c e i the wo o f e s a e le rn ents there was o l nger a pl a n rld P r i .

n n o o c is ac c d n to H ence this i defi able p etry f Su fi sm whi h , or i g

nd h m n w an ffu o n o f su rem e e n ow a the autho r a t e ti e , o e si p pi ty ,

o m e w G od to an bold effort on part o f man t id en tify hi s lf ith ,

t su ffe n so n ihilate himself in to him , he ecstac y of ri g phil o phy ch arged with the thoughts o f the in fi n ite ; on ce m ore the tr an s ll p aren t v eil o i a d espi cabl e i ncredulity whi ch threw pell m ell a

f o the fo rm s o f r eligi on i n c l udi n g Is l a m , a t the fe e t o r y a lty ;

206 T HE ‘ R E L I G IO N OF T HE IRAN IAN PE O P LES

and ma e o f him o n a n d t i d a patr pro ec tor . It s th us that Sufism w i th all its b eauti es an d se duc ti ve a ttrac tion s has n eith er en deavo ured n or con e m a e the e e of t p l t d l vati on ch a rac t er. It i s the po etry o f the nati on whic h has n o morro w fo r whic h to p re , a e It e s to as awa e u A p r . h l p p s y lif b t not to

/ A e J ami who c l osed the great mystic pe rio d j u st as ' ft r Nea ami had c o se d the ea t e c e o Su e m e s l gr pi p ri d , fi sm b ca , a

e o e the e c a n c o f e a u s b f r did p i , bra h lit r t re, whic h it till is . AS the epi c l os t itse lf in i n t e rm i nabl e ro manc e o f ad v en tu re o f a

e u s o fi s e r e se n o en less a r p l i ve m n otony , Su m d g ad d it lf i t d ll e

o rie s f n All o e as m o e a e its g o a r evo lti ng a tu re . p try w uld d ft r

as n i m t n a on f hi o , a fashio n whi ch s ost r e fracto ry o i spir ti w n A s h e it is n o t h an dl ed by a t rue p o etic gen i us. t the c lo e o f the 1 8th cen t u ry app ear ed as a ra r e acc id en t a g en uin e

e f Is n w e a d c ea u s p o t , H atif o p ah a , h ose l ucid languag n l r tho ght

s n u s e em se v es o o o n f e u es di ti g i h d th l fr m the m di sh j a rg o c nt ri .

Aft er the su c c esso r s o f T am u rlan e in t he 1 6th c ent ury the laSt rea n ast o f e s a o f the Su fi s c a m e to o we g t dy y P r i , th at , p r .

T he Su fi s w ere d esc en ded o r p r eten d ed to be d esc en d ed fro m

li T e n e n e a t h c u f Ali an d A . h y i t r od uc d defi it ly i nt o P e r si e lt o t h c n T s a f t he rea wa s be t e Shia d o tri e . hi w s a Signa l o r g t r w een P e rsia a nd T o the h a tr e d o f rac e an d po liti c a l / ' w h e u a t e e ri valri es as add ed the atred o f r eligio n th S l t n , h h ir

f e Kh e e n a v e f Sun n o th alifa t o f B agdad , b ei ng the r pr se t ti o i

O o ox T he s u le e ween t he Su an an d the ea rth d y . { t r gg b t lt gr t

Sufi w hi c h led P e rsia t owa rd s the W est l eft he r effet e an d after

s In the r eign o f Shah Abbas i t was rip e for ne w barba rian . )

f in 1 to be m o e ec se the b egi nning o the 1 8th c en t ury , 72 2 r p r i ,

f ns a o its a m es co millions o Afgh a i n und ted the lan d , br ke r i , v e i u n and n o en ea s s ew a red t with r i s, d uri g a reign f sev y r l m o n of m en Ari v e n u o f the T u s ace a n a c illi . ad t re r rki h r , r h

an N a S a n m th a o an d e ro o f bri g d dir h h by a e , beca m e e libe r t r h

e s a s e tc e n o he T s an d P r i , tr h d its co fi nes fro m t he O x us t t igri Y SKET C H 20 A H ISTOR ICAL AN D LITERAR . 7

r evi ved in the 1 8th c en t u ry bey o n d the In d us the ho rro rs o f the

u n H e e m e f r a m om e n to G haz navide and of T a m rla e . a o , dr d t e stabli sh a unity o f the M u su l ma n w o rld an d t o reeo nc ile th e c onfli cti ng Shias an d Sun n i s i n t o a l a rge r fai th o f his o w n in

n n o T h s es v en tio . With him P e rsi a fel l o ce m re . e T urki h trib

f h Z en s by tu rn s Su pp li ed Pe rsi a with a mast e r , the clan o t e d ,

an d n th who fill ed the l att er h a lf o f the 1 8 th cen tury , th e e

o s t he e n s to s da h use of the Kaj ar s , whi c h h old r i thi y

T he dy na sty o f the Ka j ars m a rked the en trance o n the t er ritory o f Persi a o f a n ew h o s t with w h om her d esti n i es si n c e

n a a wa s v n c s th en h ave b e en e tan gl ed , n ad vers ry who al y ad a e

n d n e a s a R s a S n 1 o scow was a ev r f ll b ck , u si . i ce 8 1 3 whil e M s in es b t e o n u es o f an an n till fla m , y h c q t D agh est d Shir va it

rew c e s a e o n the C auc asu s w c e c a n th ba k P r i b y d , hi h it pi r ed , d

n s n n E e e f o u d it self i n t all ed o the Ira i an so il . l v n y ears l a t e r by

’ the trea ty o f T u rkmanshai it c ame to Arm en ia s turn and R u ssia al on e has the right t o p o ssess n a val fle et s i n the C aspian whi ch h s us a bec ome a R sian lake . F ro m th at day d own wa rd s the

Ambassad or of T eh e r an play s the part o f an E ngl ish R esid en t at h o n u f t e C ur t o f an In dia R a j a . T he s bj ugati on o the Kars in the West in 1 878 an d o f M e r v in 1 8 83 h av e h emm ed in

f Pe rsi a o n the right a n d the l e t ren d e ri ng a fo rmal an n ex ation un n ec sa All a we r n n t n o i es ry . th t a e co cer ed o k w s wh eth er the S u m e ac c ess to E n n an d o n w c has al o th , or ible gl a d hi h it

ea la it s an o n s a c es w o o w t he N r dy id h d ever l pla , ill f ll o rth o r will fall in t o the stat e o f a c o mmon v assa l and whether w e sh all see in ou r d ays the an c i en t di vi sion be tw een M edia an d

e s a . Be a as ma w a the c o n n ue a an se P r i th t it y , h t wit h ti d ggr di men ts o f R u ssi a an d the i n t e rmitten t aggran disemen t s of E n g

an e s a as a o ca ow e is e x n l d , P r i p liti l p r ti ct,

T he political r epri e ve b ro ught about by the Sufi s did no t r esult

n th e en o o u th as c en i e r g erati o n f th ught . B t e l t t u ry whi ch

a the end of a h s had its ev v a an d t o - fbld ev va m rk s P ersi a r i l w r i l , 208 T HE RELIG ION O F T HE IR AN IAN PEOPLES

n d u s T he u e ra c m o n s h literary a religi o . f n l ere i e y whi ch P er sia c ele bra tes ev ery y ea r fo r c en t uri es the fat al day o f the l 0th o f

Mo h rrhum w en the so n of Ali a e his a s t K o , h bre th d l t a e rbel a .

o a a u e h ave d ev el oped a p p ula r th e tr e n d p rod c d a si nc ere p oe try ,

m c an d n i l dra ati hu ma , whi ch s worth al the rh et o ric of the poets . D urin g t he sam e times an att emp t at r eligiou s r eno va

n w s h s ti o a m ad e , t e religio n of Babii m . D e mo rali sed for c e n

~ t u rie s by t en fore ign co n q uest s, by the y o k e o f a comp osit e t e

i io n in w c she e e u s no u t l g hi h b li v ed j t e gh o p ersecu t e , by the e n e rvati ng i nfl uen ce of a my sti cal philo sophy whi ch di sabled m en fo r ac on an d ves e e o f all aim an d o ec P s ti di t d lif bj t , e r ia has been m aki n g un ex p ec ted efforts fo r the last 55 years to

- e o r se v e re mak f h e r lf a irile id al . B abii sm has littl e o f ori

in lit in it s o m s n d m Its o g a y d g a a ythology . mysti c d c trin e t ake s its ri se fro m Su fi sm an d the Old sec t s o f the Aliide s

o e oun the o ma f v n nc a n n Bu t e m f rm d r d d g o di i e i r atio . t h o

n u u rality it i c lc a t es is a revo l tio n . It ha s the ethi c s of the

It su ess s m s c r ea a e West . p p pr e l awfu l i pu riti e whi h a e a gr t b rri r

v n Is a m o m C s e n om It en ounc es o a m di idi g l fr hri t d } d p lyg y , the fru itf u l so u rc e o f Orien t al degen e r a ti o n . It seek s to t e ’ c on stit ut e the family an d it e l e vat es m an and in el evati ng him

u e a s ffu e s in exalts w o man p t o his l ev l . B bii m which di s d it elf

n e l e ss than fi ve years fr om o n e en d of P e r si a t o a oth r , which

i th bl f i s m t s has een si w as ba th ed n 1 852 in e o o d o t ar yr , b

n I is to b t le ntly p rogressi g an d prop agatin g itself. f P ersia e a

n e a e w l b o u s n e w a . all rege r t , it i l e thr gh thi f ith

Thi s v ery imp erfe c t sket c h o f the lo ng hi st ory o f Persian c i viliz ati o n w il l at least giv e the read er a n id ea o f the i nterest it

‘ o r ii i th en e n al h na fle s e g ra l hi sto ry of h u ma c ultur e . l t e

o ns o f As a e s a is the on e w c has the t o eac t o ti i , P r i hi h t h

h o n n a sm u c a s the c o u n has l v e ou ou all t e hist ri a , i h try i d thr gh t i ts vario u s perio Is in to uc h with se v eral gre at ci viliz atio ns fro m which it has b orrowed o r to whi ch i t has l e nt a nd which r efe r

2 1 0 T HE RELIG ION OF T HE IR AN IAN P E OP LE S

d e eme n s has a n o n fir st cen tury an the l t it t ke ver in t ur , an d the

i n gr edi en t s it has p e rmitt e d to be a ssimil ated t o it self fr o m the

n d A exan a n o so T he n v es a o Greek a l dri phil ph y . i tig t r m ay draw

up a hi st o ry Of the Ir an ian bibl e an d P arsi casuistry an d trac e

the mo de rn evo l ution Of Maz daism a mong the G u ebres o f Pe rsia

ex s in n a s a nd the r eligio us ile I di . T he t u de n t Of c o mpa rati v e

religion will an aly se it i n to wha t it has bo rro w ed fro m the n ew

c reed Of Islam forc ed o n Iran an d wh at it has p r eserv ed fr o m

. n he a u e es i e m men e a n Old And fi ally . t lite r t r d p te th i s g p s i the

n d esen s a v as su ec w e e o n e e anc ie t p eri o , pr t t bj t , h th r d vo tes

o n eself to the r eli gio us sc rip t s o f P ersi a O f y o re an d the P arsi s

- o r o the e c o r the c o e r the h s Of to day , , t pi lyri p try o to i to rica l

writings n o t to m en tion t wen ty su b sidiary bran ch es Of re se arc h

whi c h in r eality are seco n dary o n ly bec au se Of the pa uc ity o f — n he n o n c u c fo r n a do cu m en t s a d n o t t ir o w imp rta e , s h i st n c e as

n h o o t he hi sto ry Of the Persia a rt, t e a rchit ect ure b rro we d fr m

A eec e E R om e an d en to z an u m an d the ssyria, Gr , gyp t , l t By ti

a n n o sc a n e ween z an um an d C n a Ara bs, the p i ti g ill ti g b t By ti hi ,

m h C n ese the c eram i c a loan fro t e hi .

n h s n As for the hi story Of the Pe r sia epi c , t e stu dy b elong i

in m e n s I s n m t o . t e e e in m att e r t o an tiquity , fo r o d r age r pr ts c ontinuity the gen ius Of P ersia through its en tire hi sto ry and i ts e vol utio n

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