Ebe 111111800 111 Of the E ast S eries

ED ITED BY

A N ME R -BY N G L . C R

‘A K APA A D r . s . . D I

T H E TEAC H ING S O F ZO ROAST E R A ND T H E PH I LO S O PH Y O F T H E PARS I R E LI G I O N FIRST EDITION WI SDO M O F TH E EAST

T EA C H I N G S O F O A S T E R A N D PH ILO S O PH Y O F PA R S I R ELIG IO N

B A A A . LR S . . KA CP. Y P DI , MD

BA R R IS TE R °AT~ LAW I E T P E E T ER AT T , NN R EM L ; L C UR HE LON DON UN IV ERSITY COLLE G E ; LATE LECTURER ON MATERIA ME D ICA AND P HARMACOLOG Y AT THE ZENANA DIC C G E L D R RI TAL ME AL OLLE , ON ON ; HONO ARY O EN S C T o r T RT B K socTY LO DO E RE ARY HE NO H ROO , N N ; ETC TC TC " E " E .

LONDON H RR A ALBE AR LE R EE w O . J N MU Y , M ST T ,

19 1 3

C O N TE N T S A E — P G Zoroaster preaching Mazdeism The Gospel of Sublime Truth — King Tahmurs Origin of Idol- worship 1n ll l S R eign King J amsh1d the Founder of Persipolis- Intro duction of Caste- system in hi s R eign

— — - Wine Its Discovery and its Romance Zahr e Khoosh (the Pleasant Poison) ’ n J amshl d Va and D ow a Ki g nity nf ll . — Birth of Zoroaster His Great Message for H u m anity — The TWO Great Heroes Asph andiar and Rustim ’ Zoroaster s Crusade against Idol worshipp ers o Mazda a ni ns o e s s M notheists ( y s a ) v . P lyth i t — (D aév ayasnians Migr ation of D aév ayasnians and Hindooism do a r u er eded I l t y s p s . The Fall of the Pe1 sian Empire a nd Migration of the D ou o oas a o i ev t Z r tri ns t Ind a . Influence of Zoroastrianism ’ Zoroaster s Meditation 1n the Wilderness for Thirty Years and his Zend Avesta Teachings — ‘ ’ HygienicL aws Health- giving Influence of Sun s R ays and Light D efinition of Ahura- Mazda (God) The Soul of Nature Zoroastrian Litur gy Zoroastrian Ideal 6 CONTENTS

M eaning of the Word D aeva in the Avesta L anguage — Creation Cr eativ e and D estructive Spirits The Final Superiority of The Good over The Evil Spirit D octrine of D ualism refuted — Invocation of Sp enta M ainyus Of th e Life 0 11 the — E arth The Creation of Sixteen R egions — ’ Yima God s Chosen Overseer m a J amshl d the u e of Air ana- Va e a Yi ( ) , R l r y j ’ G od s War ning t o Yim a o f th e Disaster to his Kingdom (Noah and his Ark) ’ Zoroaster s Mor al Philosophy — HygienicRules laid down by Zoroaster Preserva — tion of B odily Health Principles of Sani t ation — Precepts of Purity Towers of Silence for disp osal of — D ead B odies Safeguar d against P estilence and Disease (D rukhs Nacus) G ood T ou s H umata Good ord H ukhta h ght ( ) , W s ( ) , and Good D eeds (H v arsht a) defined Zoroastrian Ethics and Moral Teachings The Parsis and their Universal Charities to all other Creeds and Nations Sanctity of M arriage Teaching of Tolerance towards other R eligious and B eli efs An Av esta Incident of Mercy andCharity towards the F allen God and HisHierarchy of Archangels (Ameshaspends)

Cr ue to A m a s a Sin— A ar a e lty ni l , P bl A ~ Pray er of R ep eritance f or Ill- Tr eatment or Un kindness to D omestic Animals CONTENTS

Kindness to D umb Animals Prohibition of Fasting fr om Food

OF TH E LIFE H EREAFTE R — Immortality of the Soul The B ody and th e Soul — Sev erance of their Tie of Friendship The Glorious — ’ — Sunset of Life The Soul s D ep artur e Its — Arriv al at Chinv at B ridge The R ecor der Mehr D avar at the G ate of Heaven D octrine of R ewar d a nd P unishment D uties of a Zor oastrian Youth after his Confirm a — tion The Way t o Gar othman B ehest (Heav en) — The R esult of th e Zoroastrian Philosophy re the S m o of ur Fi , y b l P ity Incidents of Life where R eli gIOus Teachings are w anting An us ra o r om L e r om o a e to Cr me Ill t ti n f if (f Ign r nc i , from Crime to th e Gallows) Practical Mor al Teachings of Zoroaster R ESURRE CTION or TH E BOD Y The Great Pen ance and Purification — ’ The Memory of the D ea d All Souls D ay — House of Hym ns Garodem ana Th e Highest Heaven END OF INTROD U CTION

E! TRACTS Purity Pray er of Ashem -Vohu The Law of Ahur a Maz da C omma dme s for the o and the So n nt B dy ul . ’ The Soul s D estination 8 CONTENTS

’ The Soul s R endering of Account G atha Hymn Confession of Faith The Creed Prayer of Ke m Na M azda Prayer of Ke Verethrem G a Prayer of Ormuzd Yast (in Pra1se of God) G od a s the the e the ewa er King , Lif , R rd Th e Creation of the World by Ahura -M azda corr espondi ng Evils by Angr o Mainyus ’ G od s Warning to Yima of Winter and D eluge Blessings of cultivating the Soil Happiness of th e E arth Grief of the E arth C ultiv ation of L and wher e a Corpse 18 found P urification of Water defiled by a C orpse R eligious Education R eward f or the Pious F orgiv eness of Sin The Temptation B anishment of Angro Mainyus On L oan On Wa ste Temp erance ’ Souls Visit to th e E arth The M az day asni an Confe ssmn P atet Erani (A Prayer f or R epentance) M arriage Service The Vision of Arda-Viraf Sanctity Prayer for Safety NOTES PREFACE TO THE SECOND ED I TION

ZOR OASTR IAN ISM is a religion much commented upon by a few enthusiastic Oriental scholars , ut and less understood by the general public . O of the millions of believers of thi s faith in the by a gone ages , there now remains handful of devout followers , known as the Parsis . I have , there fore , ventured to put before my readers a brief sketch of the teachings of this divine prophet .

I hope , that the strangers to the faith may find o i in it fo d for philosophic enl ghtenment, and the Zoroastrians themselves a subject for deeper and wider researches in the untold wealth of sublime theology and philosophy, now locked up in the monumental tomes of the ancient Avesta writings . It was with great diffi dence that I ventured ' to place a little v olume on such a subject as Zoro a stri ani sm before the public , but the encourage ment I received in the past emboldens me to produce a second edition , to which I have added a few important considerations . I take this opportunity of acknowledging my debt of gratitude to the p ublic for the m anner 9 1 0 PREFACE TO THE SECOND EDITION in which they have shown their appreciation

of my little book . At the same time I desire to assure them that their sympathy is destined — to help on the fulfilment of a great work the work of brin ging together more closely the East

and the West . Such an aim has been ever before

me during my long residence in this country , and I shall be well content if this book helps in any degree to stimulate the study of the sublime T one of Philosophy and eachings of Zoroaster,

the greatest minds of Asia , leading thence to fur ther investigation and appreciation of the Persia of the past , whose healthy influence extended

afar over Arabia and the distant land of China . It would be di fficult to exaggerate the immense power that literature exercises upon mankind : through its influence violence has oftentimes lost s its venom , bitternes and misunderstandings

ceased to live , while to those whose object is to stir up strife and foster prejudice it is a potent

weapon . Th e apathetic reader finds it an easy matter i to be tolerant , to smile ben gnly upon the beliefs and prejudices of others ; it is to those of strong

convictions , whose horizon becomes so narrow , that no point of view other than their own is

possible . The horrors of bloodshed and cruelty to of unfolded us in the pages history , in every

age , in every country, arising directly from fan ticism a and intolerance, and indirectly from PREFACE TO THE SECOND EDITI ON 1 1

e too nl ignorance, t stify only plai y the truth of e this stat ment . our But every day we are adding to knowledge, every day science is teaching us more clearly that our beliefs are not the growth of yesterday — on nor of to day ; the contrary , their roots are to be sought for in very remote periods of the o ur past . And as knowledge increases , so surely will o ur prejudi ces drop off like withered leaves — no very slowly doubt , and often shall we be re obliged to retrace our steps , for inherent p judices are long in dying . B ut if the fact is realized that through a wider comprehension of all reli gions— the cherished — aim of this little series of books something nobler can be evolved without destroying that e il our which is held sacred to all , then ind ed w l brothers in the East and our brothers in the West l unite in mutua sympathy and trust . in F or extracts in this volume , I am greatly debted , amongst others , to the works of the following eminent Oriental scholars Dr . Martin D r D r Haug , . E . W . West , . L . H . Mills , Pro f essors S Max Muller , piegel , Bleeck , Westergaard , D r m t r . . a este e . . . Z A R agozin , J . , Mr K R Cama , Er va rd K av a s . p E Kanga , Mr . N . M . Kanga , Mr .

J . A . Pope , and Dr . J . Adams .

S . A . KAPADIA .

NNE R E M P LE LO ND O N I T , , D ecember 19 12 ED I TORI AL NOTE

TH E Object of the Editors of this series is a very

ni one . defi te They desire above all things that, in their humble way, these books shall be the ambassadors of good- will and understandi ng b e — tween East and West the old world of Thought of i and the new Action . In th s endeavour , and own l in their sphere , they are but fol owers of the T confl highest example in the land . hey are dent th at a deeper knowledge of the great ideals and lofty philosophy of Oriental thought may help to a revival of that true spirit of Charity which neither despises nor fears the nations of another creed and colour .

- L . CRANMER BYNG .

S . A . KAPADIA .

N O R TH BR O O K SO C IE TY 2 1 R O M WE LL R O AD C , E I S . K NS NG TO N , L OND ON W , S . . TEAC H ING S O F ZO RO ASTER

n th moon the stars the seas the h lls and the la ns The su , e , , . i p i ” h so ul th e i s on o f H im who re ns ? Ar e not t ese , 0 , v i ig T ENNYSON

INTRODUCTION

I WILL now tell you who are assembled here * the wise sayings of Mazda , the praises of ' Ahura , 1 and the hymns of the Good Spirit , the subli me truth which I see rising out of these H E RK EN To TH E flames . You shall therefore A R E SOUL OF NATU . Contemplate the beams of one fire with a most pious mind Every , both

- men and women , ought to day to choose his ff creed . Ye o spring of renowned ancestors , ” So awake to agree with us . preached Zoro of aster, the prophet the Parsis , in one of his 3 50 0 earliest sermons nearly , years ago . B ut before we deal with the life and teachings of this great sage , it would be well to consider what was the religion of the people who inhabited the country we now call Persia . ' All 'Kn owin Th e L r g . 1 o d. 14 THE TEACHINGS OF ZOROASTER

H oshun of Pishd adia n g , the second ruler the dynasty, guided always by principles of justice and equity, introduced many progressive changes into the country , and bettered the conditions of i the people . Moreover , he devoted much t me to the encouragement of letters , and it is to his aw id a n pen that the great work of his time, the J

Khard , or the Eternal Wisdom , owes its birth . Th e influence of this enlightened monarch upon Ta hmur s - e - his son , brave , surnamed Dev Bund , or ” the Demon captor, on account of his victories over the traditionary enemies of his family, bore fruit in various directions . Assisted by his wise

- Ta hm ur s minister Shar asp , conceived the idea of introducing some form of religion into his country. Th e primitive condition of the people sug gested to his mind the worship of concrete images r T o idols . his particular form of worship might not have survived long , had it not been for the deadly scourge of pestilence which swept over Of the land , carrying away many its people . ff Prompted by feelings of a ection , those who had suffered bereavement by the untimely fate of their loved ones , found some measure of conso lation in reproducing their likeness in the form of O f figures and images , to whom they f ered their adoration . The royal approval of such rites , ow n united with their fond memories , confirmed T them in this worship of images . hus idolatry ORIGIN OF CASTE SYSTEM 1 5

became the religion in the land of the Aryans , and flourished in the willing hearts of its de

v otees. of Tahmurs Jamshi d, the successor , was a man of great culture and intelli gence . It was he who founded the famous Per sip olis called

- — T f amshid e o . Takht Jamshid , or the hrone J of He also introduced a system the solar year , and planned the reorgani zation of the State on a di sounder basis . Thus he vided the people into four classes ( 1) persons set apart for the service of religion ; (2 ) an official cla ss wh o would assist him in administering the laws of the kingdom ;

' ( 3 ) soldiers who could fight for the defence Of 4 the State ; ( ) merchants , artisans , agriculturists , T etc . hese four classes may possibly have been the origin of the caste system now known in

Indi a . nl It is commo y said that wine, which is gene rally believed to have been the source of so much delight and inspiration to such poets of later years a as Hafiz and Khayy m , was discovered acci dentally in the reign of King Jam sh i d Th e in k g , having a great partiality for grapes , which were grown in such abundance in that fertile of country, a large supply the delicious fruit was stored in a special j ar for future use . But on as time passed , those grapes began to ferment, as grapes have a way of doing , and became unfi t to eat when served a t mealtimes as usual ; 1 6 TH E TEACHINGS or; ZOROASTER and none being able to account for the bitte r le taste , that special jar was label d Poison and stowed away in one of the rooms of the palace . Now a favourite lady of the king ’ s household wished—for reasons best known to herself— to put an end to her life , and , knowing that this deadly poison lay close at hand, she took a long out draught of that fateful jar . There was little h ad so romance in what followed, for she who d boldly courted death , merely became intoxicate and fell into a deep sleep , and upon wakening a found herself very much more alive than de d .

Again she repeated the experiment , by taking further doses , and in consequence soon regained her former cheerfulness . Such a change did not am sh id pass unnoticed by King J , who inquired unwil the cause of this new development . Most lingly di d the lady make a full confession in the presence of her master, and acknowledged that what she had taken to put an end to her miserable existence was the poison she had discovered that had been stored away in the jar , the effect proving — quite contrary to what she had anticipated a s very pleasant surprise perhap . From that time large quantities of this poi son were ordered by King Jamshid , who , in company with his courtiers , took great pleasure in poisoni ng themselves ; and to thi s day this ” —— poison is called Zahr e Kh oosh or the s plea ant poison .

18 THE TEACHINGS OF ZOROASTER

’ a child . This worthy man s prayers were duly answered .

It is told that after Zoroaster was conceived , D o hdo of g , his pious mother , dreamt the future hi greatness of her unborn c ld , and his approaching visit to heaven , when he would receive the holy volume of the Zend- Avesta and the sacred fire

- from Ahura Mazda (God) . From his birth , Zoro aster showed indications of extraordinary pro mise . It is said that he laughed when he was n n bor , and before reaching manhood i spired feelings of awe and veneration in the hearts of all who came in contact with him . Like Buddha , t his illustrious successor of la er age , Zoroaster , emerged from retirement imbued with a great message for humanity , and commenced preach ing his religion of mono theism as a protest against idol worship . n Clothed in pure white flowi g vestments , * i fi re Burzin bear ng with him the sacred , Adar ” Mehr , and a staff or sceptre made of a cypress tree , this renowned sage of antiquity , Zoroaster , Vi shta a appeared before the court of Kava cp . By persuasion and argument he unf olded his religious mission ; and proclaimed the mandate of Ahura (God) , in order to elevate the ancient faith of the Aryas to its lofty and intellectual purity of monotheism . As h andiar p , son of the reigning monarch Gush

S m ol o f L e y b if . ASPH AND IAR AND RUSTIM 19

t as p , was the first to embrace the Zoroastrian religion . Later on the king himself became a devotee of this prophet . Believing that he had As h an di ar a mission to fulfil , p invited all his

t . subjects to follow the tenets of Zoroas er Now , R ustim , the hero of Seistan , the great supporter of another dynasty , refused to change the reli f As h a n gion o his forefathers . Consequently p diar marched against him , and a battle took place between the two heroes . Legends tell us of ’ how Asph andia r s body was converted into bronze, his eyes only being vulnerable . Yet , in spite of such a formidable supernatural equip R ustim - ment, , with a double pointed arrow , As h andiar blinded p , who returned to his father, only to die . Somewhere in the region washed by the east on l ern shores of the Caspian Sea , the ferti e soil of Atropatene, the primeval Aryas toiled and laboured in peaceful pastoral pursuit . In the early days of Zoroaster homage was paid and f prayers were o fered to the Supreme Being , usually through the recognized symbols of the ” The fi rm m nt ( . a e Deity heavenly , tinted with — cerulean hue one li mitless v au lt / of refulgence and indescribable splendour— the resplendent orb of the rising sun , the ethereal gentleness of the beaming moon , with her coruscating companions , the planets and the stars , the verdant earth , the - flowin e swift g river, murmuring in sweet cadenc 20 THE TEACHINGS OF ZOROASTER of ni of f eter ty and bliss , the roaring sea li e and — death , and the glorious fire of Empyrean , all li these , in the days of the primitive Aryan re gion, were believed to be so many manifestations of the G od din Almighty , and were accor gly symbolized . Things which were originall y manifestations of ’ God s good work became in course of time per. sonifi ed ; assumed shapes of deities in the frail imagination of the devotees ; and finally came to be adored in lieu of the Great Architect of the world . Thus , a religious system , in itself philo sophically sublime, degenerated into a system of polytheism , having for its object adoration of idols and visible forms of good and evil spirits of T w s reflective human imagination . his a the of n great evil, the crime ignori g the Creator for our the created, which , prophet Zarathustra laboured to remedy ; and to restore the then ancient faith to its pristine purity of Ahura hi worship was his c ef object . T - his led to a schism amongst the Indo Iranians . On e of branch the ancient Ayras , powerfully t b M a z d a asni an s suppor ed y the State , became y

(Monotheists) , and the other of the same stock remained staunch to the worship of material D a év a a sni ans gods , and were known as y (Poly r e theists) . Inevitable war of creed and faith sul ted in the migration of the weaker and poly l of theistic branch to the fertile p ains India , where it took root and blossomed into the abso IDOLATRY SUPERSEDED 21

lute Brahminism of the modern Hindoos . The u other remained on the native soil, flo rished for centuries , built up an empire , and finally in i its turn gave place to the Moslem nvaders . It migrated , and , by the irony of Fate , sought and obtained shelter with religious toleration among the banished siste r branch of the primeval stock . Th e amshid caste system introduced by King J , and the idolatry the author of which was King Tahmur s , flourished in India under the influence of the Hindoo priests , otherwise called Brahmins . But these two elements of ancient conservatism and superstition yielded before the teaching of

Zoroaster in Persia . The e to appearance of Zoroast r, teach his excellent religion before King G ushta Sp and his wise and learned courtiers , may be well com to of pared that St . Augustine before King Ethelbert in the sixth century of the Christian era . It is a curious historical coincidence that in both cases extreme piety, religious convictions , eloquent and persuasive arguments , prevailed . England received the blessings of Christianity through the Saxon King Ethelbert , and rose in its might to be a great Christian nation, whose empire in the twentieth century of the Christian era extends overland beyond the seas and under whose sceptre are folded together vast millions of most loyal subjects of His Britannic

Majesty King George V. So , years ago , 22 THE TEACHINGS OF ZOR OASTER di d the mighty G ushta sp of Iran espouse the cause of Zoroaster and spread the M a z day a sni an of religion to all the corners his vast empire . He was the first founder of the doctrine of the

State religion . Under the renowned and mighty r warriors Cy us and Darius of Persia , the national

flag of State and Zoroastrianism , welded together in unity, proudly floated over untold millions , who claimed protection and paid homage to the T Persian Court . hus , through generations and generations , flourished Zoroastrianism , with its noble tenets , elevating humanity , to be ultimately shattered and almost annihilated by the Arabs of K h ali h of a the p Omar at the battle Neh vand , D 642 A . . . Subsequent events may well be de scribed in the words of Thomas M oore t

’ I s Ir an s r e th n on e f or er p id e g ev , ’ ! u en ch e d with th e flam e in Mithr a s cav es N o—sh e h a s son s th a t n e er — n e er , v v ’ W ll st o o t o b e th e o slem s sla es i p M v , Whi le h ea en h as l h t or e ar th h as r a es v ig g v .

Inspired with zealous fervour, conquered but never vanquished, a few Magian fathers of the East boldly sallied forth in a frail bark to seek their fortunes in other climes . After undergoing terrible hardships , they floated, at the mercy of e the t mpestuous ocean , to the hospitable shores f o Western India . Since then , centuries have passed, and the Parsis have made themselves known in the West for their charity and bene INFLUENCE OF ZOROASTRIANISM 2 3 v olence for their staunch loyalty to the Crown for their commercial, educational, and politica l achievements . — I have often wondered when thinking of this great Prophet who left behind him , written of in letters of golden fire , in the History the

World, his illustrious name , Zarathustra, as a permanent landmark and everlasting beacon for the welfare of the body and the guidance of the soul in its passage from the kn own to the — in unknown what powerful influence , what trin sic philosophy, what imperceptible charm of thought and theology have been at work to endear Zoroastrianism to the heart of the — modern Parsis devoid as it is of the powerful support of the State ; uprooted from its native soil and transplanted for centuries amongst the

Hindoos . In the following pages I shall endea vour to show why Zoroastrianism has maintained its divine power and prestige amongst them . Phi l s T i Z r —At o ophy of the ea ch ngs of o oa ster . this stage it may not be out of pla ce to describe en in brief the philosophy of this great seer . He in j oined belief one Supreme God the Creator , that is to say , the Supreme Intellect and Conscience . Life on this earth as well as in the hereafter v — its enhancement , its preser ation was the key of on note his system . Death , the other hand , f was the negation of life . O all the virtues , purity of mind and body was regarded as the 2 4 THE TEACHINGS OF ZOROASTER

noblest and the most to be desired . As a system Zoroastrianism belongs to the category of re f vealed religions o later times . It is declared that Zoroaster had the tenets of his religion revealed to him during his thirty years of profound meditation among the solitary rocks and lonely caves in the wilderness . The teachings of his immortal and sacred Zend- Avesta claim the same divine inspiration as the other great religions that followed- that there was one Supreme God wh o im was the Supreme Intellect . And thus , as it is possible to i magine design in Nature without an li Intel gence or Intellect to evolve and direct it , the S upreme Intellect presupposes the Supreme God

- of . that is , the Great Creator the Universe The Iranians having settled down to a gricul i tural l fe , Zoroaster impressed upon them the importance of the forces of Nature, forces which , li if obeyed , would enable them to lead a fe at the same time healthy and prosperous . Thus he explains that Bahman , the guardian angel , desired him to tell hi s followers that neither the young nor those that were useful should be slain of that is to say, that in the month Bahman , so i hidd en named after the guard an angel , they were to watch over their tender flocks in the month of tO — in Shahrivar be ready for war other words , to be rendered so physically efficient by exercise and all that tends to make the body vigorous , that they would be proof against fatigue and ex

2 6 THE TEACHINGS OF ZOROASTER

—in a pure and an impure action other words , between right and wrong . As in the book of the ancient Egyptians the Book of the Dead —the heart of a dead man is weighed in the presence of the great Osiris , so i n every question of purity does conscience give judgment . Not a universal conscience , which , working automatically , would turn human beings into mere machines ; but to each one is allotted an individual conscience , and when con flict arises between conscience and inclination on two alternate courses of action, it is this conscience which unerringly , for that individual , that country, that age , promises judgment . And , according to the teachings of Zoroaster , he who lives according to the dictates of that conscience lives a pure and spiritual life , a life in harmony with the Being who stands as the model to which all should approximate . — Ahura Mazda, the name given by Zoroaster to God , is , properly speaking , the Supreme Con science , or the ideal for purity and righteousness .

Ahriman , on the other hand , symbolizes the opposite of purity, in other words , impurity or unrighteousness . Always is there a conflict rag

- ing between Ahura M azda and Ahriman , that is to say , between purity and impurity, right and o f wrong . And in every question doubt con science , that attribute which makes human beings akin to God, writes upon the wall in indelible THE SOUL OF NATURE 2 7 letters the path which leads to purity and that which leads to impurity .

Briefly , this religion teaches and develops the n — noblest instinct of manki d viz . , as Zoroaster ”

TH E L R E . himself has termed it, SOU OF NATU In the word- picture of the solemn chants of the G ath as e of the Zoroastrian r ligion , a notion of God of all the Universe is convincingly inter woven . He , to whom no form , shape , or colour Omni Uni u e is attributed , stands alone , q , the r I n ni P r i n Natu e of fi te e fect o . It is not given to mortals of finite mind to define Him , the most just , the most benevolent , the most merciful . He One is , who dwells in boundless space , clothed in the most resplendent and illumined glory of — inscrutable Nature . In Khordah Avesta , the

- a prayer book of the P rsis , God describes all His l attributes , in the fol owing words

I am the Keeper I am the Creator and the Maintainer ; I am the Discerner ; I am the Benefi cent Most Spirit . “ My name is the B estower of Health ; the Priest ; Ahura [the Lord] ; Mazda [the All knowing] ; the Holy ; the Glorious ; the Far seeing ; the Protector ; the Well- wisher ; the Creator ; the Producer Of Prosperity ; the King who rules at His Will One who does not deceive He who is not deceived ; He who destroys malice ; He who conquers everything ; He who has 2 8 THE TEACHINGS OF ZOR OASTER shaped everything ; All Weal ; Full Weal ; Master of Weal ; He who can benefit at His wish ; the Beneficent One ; the Energetic One ; Holiness ; the Great One ; the Best of Sove ” reigns ; the Wise One . He is the Light and Source of Light He is of the Wisdom and Intellect . He is in possession all good things , spiritual and worldly, such as n vohnma no a meretad good mi d [ ] , immortality [ ] , ha ur va ta d a sha va hi sta health [ ] , the best truth [ ] , a rma i ti devotion and piety [ ] , and abundance of r every earthly good [Khsha thm vni ya ] . All these gifts He grants to the righteous man who is upright in thoughts , words , and deeds . As R the uler of the Whole Universe , He not only ni s of rewards the good , but He is a Pu her the ” time wicked at the same . T

In the Zoroastrian Liturgy (Yaona Zara thustra describes God as

1 Th e - ( ) Creator Ahura Mazda , the Brilliant , s Maje tic , Greatest, Best , Most Beautiful .

4 Wh o ( ) created us , who formed us , who keeps us , the Holiest among the heavenly . I

Th e scope of this work does not permit me to discuss comparative theology ; but this I will

' “ rm u z Y ast Tr D ar m esteter D r au b . O d . . y . 1 . H g F o r ur th er nf orm at on on th s su ect see tract 1 f i i i bj , Ex s Y a n a ! L c IV . ZOROASTRIAN IDEAL 2 9

say , that , ancient as the Zoroastrian religion is , no more comprehensive , lucid , and intelligible definition of the Great Creative Cause can be found in any religious books of the modern l religions . It is worthy of note that Mi ton , who wrote nearly years after Zoroaster, had grasped the true spirit of the Zoroastrian ideal of God

’ le wh o sit st a o e th ese h ea ens Unspeakab , b v v , To u s in visible or dimly seen n th ese Th lo est or s et th ese eclare I y w w k , y d h h t a n d r ne n ess e on t ou o e . Th y g ood b y d g , p w divi

Having established the belief in the Great

Creative Power , Zoroaster proceeded to strengthen and fortify his followers by carefully warning “ them against the influence of the Evil Spirit . One of the greatest evils in the time of the prophet was the te ndency of the populace to adore and ’ i worship God s man festations or created elements .

Slowly, superstitious belief , for want of good guidance , created imaginary and fanciful gods , in who were materialized idols , and worshipped at the whim of the believer . In the language of the period , amongst the ancient Aryas , the D a éva word signified God , from the Aryan root di v , to shine , and consequently all those per sonifi ed mani festations of Nature were called D a éva s . Zoroaster quickly perceived that the ancient monotheistic religion of the Aryas w as de 3 0 THE TEACHINGS OF ZOR OASTER

generating into a state of image and idol worship . He had already taught the people TH E SOUL E OF NATUR . It became necessary that he

- - cla should stamp out the so called idol i m s. T henceforth Zoroaster , in the Avesta language , used the word D a éva in the sense of an evil or i l di v . o d wicked spir t The root , to shine , has D eus D a éva given us such words as in Latin , in Zens Ti ns Sanskrit, in Greek , and in German , for God . The Avesta language of Zoroaster is the only ancient language in which quite a con trar vi y and e l meaning is attached to this word , and , so far as this religion is concerned , the word da éva still has an evil meaning . Had the great ! erxes been successful in his wars with the Greeks , the M a z day a sni an faith would have been estab li shed in the West , and all the modern languages would probably have been now using the word

D a éva for the Devil or the Evil One .

Let me but for a moment lift the veil , and show you the most hallowed and impressive picture of Zoroastrian specul ative philosophy . In the plenitude of the creation there , one perceives the of hand the Creator in His Mighty Majesty, creating and completing this universe at six f r — fi rst nl fi rm amen t di ferent pe iods , the heave y second , water third , the earth fourth , plants

ni . fifth , lower a mals ; and sixth and last, man Man is created free to act after his own heart and understanding . CREATION 3 1

I have made every land dear to its dwellers , ” even though it had no charms whatever in it,

- said Ahura Mazda to Zoroaster . Sixteen di ff erent regions and countries created by Ahura- Mazda are carefully described in the d first Fargard of the Ven idad , giving a more or less geographical notion to modern readers of the origin of the population in Central Asia . u i But the most important spec lative ph losophy, disclosed by this F argard , is the existence of two primeval causes in the state of Nature , working in opposition to each other, known in the Avesta language as Sp enta M a i nyus (the Cr eative or An ro M a i n a s Augmenting Spirit) , and y g (the c Destructive or Decreasing Spirit) . Sin e the of creation , there has been an incessant state conflict between these rivals the records of these encounters , in which man as a free agent plays his part with his soul for a stake , are bound up in a the annals of the world , to be finallyunfolded , re d , and adjudged on the great Day of Judgment . T i G h s philosophy of the ood and the Evil Spirit , creative of the material world , is not to be confused with the idea of dualism . Many learned writers , of European fame , have clearly proved that The Zoroaster did not preach dualism . Evil Spirit is not endowed with any of the attribute s of the Almighty neither is he placed in opposi f o . tion to , or made a rival , God I have care

ar ar I of th e V en a F g d . did d . 3 2 THE TEACHINGS OF ZOROASTER fully read the exhaustive comments made by

Western scholars on this subject , some in favour of , and the majority of them against , the theory of dualism . As a great d eal of controversy has been raised on of the doctrine two rival spirits , I think it l necessary to quote from the Avesta , and a so from the later Pahlavi text , to prove that dualism one of is not the doctrines preached by Zoroaster .

- Ahura Mazda , through omniscience, knew that Ahriman exists . Th e Evil Spirit , on account of backward of of knowledge , was not aware the existence

- Ahura Mazda . He [Ahura- Mazda] sets the vault into which the Evil Spirit fled, in that metal he brings the land of hell back for the enlargement of the world, the renovation arises in the universe by his will, and the world is immortal for ever and everlasting ” o - . S it is declared that Ahura Mazda is m ni U N supre e in om science and goodness , and I E R VALL D in splendour . Revelation is the explanation of both spirits together : o ne is he who is independent of un

- limited time , because Ahura Mazda and the of - region, religion , and time Ahura Mazda were and are and ever will be ; while Ahriman in darkness , with backward understanding and

3 4 THE TEACH INGS OF ZOROASTER destructive to animal kind ; a poisonous wasp and a great serpent . These are the few evils employed by Angro M a in u s y to retard the progress of, and if possible

o . destr y , mankind It is quite evident that the ’ “ ’ sole aim of Zoroaster s teachings is to raise God s — — be st and fairest work man to that level of O S human perfection by GOOD W RD , GOOD H UG H S E S t o T O T , and GOOD DE D , so as enlist the se of M ain us rvices the Good Spirit . Spenta y e b ing thus invoked, a protection from evils can be obtained ; and the soul of man at the trumpet- call can be clothed in a fit and proper state of piety to to render homage his Creator .

LIFE ON TH E E ARTH

A graphic description of sixteen of the regions and countries created by the Almighty is given S in the Vendidad . They extend from the hores of the Caspian to the banks of the Indus in Hin G od Yima dustan . The favoured man of was , n a mshid k own in the Shah Nameh as J . To him ’ God s command , Enlarge My world , make My ourisher world fruitful, obey Me as Protector, N , f ” o . and Overseer the World , was given Yima was presented with a plough and a golden spear to as symbols of sovereignty . He set to work ca out rry this holy mandate, brought large tracts of v d land into culti ation , and fille them with men, YIMA 3 5

” O ds cattle, beasts f burden , dogs , bir , and ruddy burning fires . Imagination soars high at this picture of p as toral bliss , of peaceful occupation in cultivating the virgin soil and propagating the species . Evil Th e e was unknown . day of perp tual brightness , of the summer radiant joy, and all heavenly pe ace had cast their mantle of transcendent glory ’ of over the land Iran , of which Yima was God s chosen overseer . Little did Yima know that there existed in the state of nature the Evil Spirit (Angr o Main u s t y ) , to at empt to mar his handiwork by snow , frost and deluge .

n He [Evil Spirit] does not thi k , nor speak, rnor act for the welfare of the creatu res of Ahura Mazda ; and his business is unmercifulness and the destruction of this welfare , so that the crea tures which Ahura- Mazda shall increase he will destroy and his eyesight [evil eye] does not re ” frain from doing the creatures harm .

and Yima, by his piety devotion to the Creator , had enlisted the services of the Good Spirit, and through him it was made manifest to hi m that on this corporeal world snow , frost , and deluge would come ; He was warned of this disaster to e in time , and ordered prepare an nclosure large r enough to hold cattle, beasts of bu den , useful ' of animals , men and women, the largest, best , 3 6 TH E TEACH INGS OF ZOROASTER

h s and most beautiful kinds , together wit bird , i red burning fires , and seeds of all k nds of trees all these in pairs - without any blemish or An r M in tokens of the Evil Spirit ( g o a yu s) . of Pious Yima, like Noah old, benefited by this

timely council , and ultimately succeeded in sav ing the chosen creation which formed his ancient Air an a - ae a domain of y V j . One cannot help noting in the Zoroastrian Scriptures a certain similarity to the later- day f M ain us history o Noah and his ark . Spenta y of - planted the seed a good fruit bearing tree ,

nourished it with water of , purity, cultivated it

with honest industry and diligence , watched its growth in divine contemplation of its blossoming TH O G H S O S forth GOOD U T , GOOD W RD , and GOOD EE h ma ta ku khta hva rshta D DS ( u , , and ) , when from the region of the North forth rushed Angr o ” M ain u s D a év a of D a év a s y , the deadly, the the , and with one chill blast of snow and frost ( “ False ” vide hood and Wickedness , Avesta) smote and T retarded the rising sap of the growing tree . hus , G high from above , war was declared between ood th e c and Evil, between Pious and the Wi ked , between Light and Darkness- one preserving ’ and the other smiting God s glorified works . A good portion of the Zoroastrian theology is di rected towards protecting mankind in his efforts to fight against Angro M ainyus and his wicked accomplices . ZOROASTER’ S MORAL PHILOSOPHY 3 7

- That one wish which Ahura Mazda , the Lord , a s r e ards contemplates , g men, is this , that Ye shall fully understand Me ; for every one w ho s s fully understands Me , come after Me and strive ’ for My satisfaction .

s e i n to of o Zoroa t r, order stem the tide destru to tion, went the root of the evil and laid the ' - of foundation stone his great moral philosophy, by making certain well- defi ned hygienic rules and regul ations to preserve the pastoral com munity from , bein g totally destroyed by pesti d G o . lence, which we know as a visitation of In this brief sketch I shall enumerate a few of them for the appreciation and due consideration of my readers . or Putrefaction decomposition , occasioned by un the dead bodies , from which thousands of i l i told ev s may ar se, was the first subject dealt of with in the sacred books the Avesta . It di is written , that , rectly death occurs , the evil element of putrefaction , known in the Avesta ” D r ukh s language as Nacus , takes possession of fi a tiv e the dead body . In the gu language of the D rukh s e r period , Nacus (putrefaction) is p soni fi ed into a pernicious fly, full of filth and disease , and capable of spreading great harm Th e among the living creation . duration of the period at which it takes poss essio n of the dea d

- i M ai n O -i Kh r a g i d . 3 8 THE TEACHINGS OF ZOROASTER b ody greatly depends on the nature and the cause f e o death . Modern medical scienc has nearly elucidated this mystery of cadaverous rigidity and the exact time of the putrefaction of the h body . These ave been graphically described in

Fargard VII . of the Vendidad . Careful instructions are given as to the part of the house , and the manner , in which the dead e body should be kept , p nding its ultimate dis

c of fi n al f rest posal ; the pla e its , where it may dissolve into its natural elements the subsequent purification of the place where the body may have lain in the house ; the people who carry the corpse ; the clothes that may have come in contact with it ; and the purification of the flowing water in which the corpse may have been found .

Purity is the best thing for men after birth , T says the Avesta . hose who are desirous of further investigating the subject will be hand somely repaid their trouble in perusing Fargar ds

I! . of di d V . . . . , VI , VII , VIII , and the Ven da , wherein they will find scientific instructions as to the germ theory and the preservation of the public health . Though enunciated thousands of years ago , they are now carefully and minutely followed by Western nations in the twentieth century . Next 1n order comes the command to cultivate n the soil , to produce cor , provender , and fruit to bearing trees , irrigate dry land and drain the PRECEPTS OF PURITY 3 9

to men marshes , and populate the whole with ,

be r . cattle, and useful asts of bu den Zoroastrian philosophy shudders with horror at the contem plation of the motherly earth being defiled by the burial therein of dead bodies , and consequently means are devi sed of disposing of corpses on high mountain tops by birds of prey or by the process of Th e Nature . modern Parsis , in accordance with the ancient regulations , have devised Towers f e to o Silence . The Parsis of Bombay are grat ful who t their ancient prophet , taught them the grea hygienic principle of sanitation . During recent years it has saved them , a handful as they are , D rukh s from the bubo nic plague . This great

Nacus carried away thousands of natives , hour by hour and day by day, and yet signally failed in his wholesale attack on the Parsis . The s reason is obviou . The armour of health , forged by Zoroaster during his pious contemplation ’ of thirty years duration on the mount Ushi ” so fittin l of darena, and g y worn by the Parsis l the present day, is invu nerable to the attack of Angro M ainyus and such of his satellites a s ” D rukhs a N cus . Strict ordinances are made for the care and welfare of women during certain o n peri ds , includi g those of gestation and child r birth , so that no injury may happen in the latte e f to instance to the par nt and the of spring , and those who have to assist at this great function of Nature . 40 THE ‘TEACHINGS OF ZOROASTER

Besides these , there are numerous directions as in i to observing cleanliness in ord ary daily l fe , a ll tendi ng to the care and purification of the body and prevention of infectious diseases by contact .

This is purity, O Zarathustra, the Mazda yasnian law .

He who keeps himself pure by good thoughts ,

s . word , and works ’ r a As to the right pu ity of one s own body, th t Is the purification of every one in this corporeal world for his own state ,

When he keeps himself pure by good thoughts , ” r words , and wo ks .

Having made men invulnerable to diseases ,

Zoroaster proceeded to look after their morals . His moral philosophy deals with two attributes inherent in man—the Good Mind and the Evil e Mind . Thes two are allegorically termed Vo ” “ humana (the Go od Mind) and Ak amana

(the E vil Mind) . T houghts , words , and deeds are liable to the influence of either Voh um ana (the Good ‘ k am an a Mind) or A (the Evil Mind) . Zoroaster has summed up the whole of his moral philo S ophy in three expressive words H umata H ukh ta G ( Good Thoughts) , ( ood Words) , and

H v arshta ( Good Deeds) . The way to heaven

ar ar ! of th e V en d a F g d . id d .

42 THE TEACHINGS OF ZOROASTER

in to water places where needed, encourage to e of his matrimony, and devot the surplus wealth in charity to the well- being and prosperity of co- an d his religionists others . The Parsis of India are too well known for their dis interested charities amongst the people of all denomin ations to need any eul ogistic re m a marks from e . It is a m tter of great pride to me, as a Parsi , and a subject of deep thank e G od n s fuln ss to , as one of His bei gs , that In thi matter my co- religionists in the East have truly a nd l di s faithfully, and with the utmost to erance , e a d t tribut d their wealth In wise n useful chari ies , to lessen the sorrows and untold miseries , and

e our . bright n the homes , of less fortunate brethren

- I praise the well thought sentiment, the

- - well spoken speech , the well performed action . M a zd a asni an I praise the good y law, the ”

i . free from doubt, removing str fe

One can picture to himself the properly or dained household of a Zoroastrian, who has carefully imbibed the abstract principles of ” “ ” “ ” H um ata B H v arshta , ukhta , and , and put them to practical purposes in an ordinary workaday life . Marriage is particularly recommended as a great factor towards leading a religious and t o s virtuous life , in addition the social comfort

a n a x1v Y c . SANCTITY OF MARRIA GE 43

f . o physical, mental, and moral recreations The household of a man of well- regulated mind is his d peaceful domain , wherein he is the lor with his worthy consort, both entwined together and actuated by that reli gious affinity whi ch the wi Zoroastrian religion, by se and philosophical im precepts , never fails to infuse . As the land so nk proves by fertilization , should ma ind by

a . One union , s ys the Zoroastrian philosophy of the five things most pleasing to God, mentioned in Fargard III . of the Vendidad , is that a holy u man sho ld build himself a habitation , provide w i himself ith a w fe , children , fire , and a herd of ca ttle The . husband is required to obey the laws of health and be brave , to protect and preserve be in his family from any outside violence , to d ustri ous i , to provide them w th necessaries of life, to be tolerant, truthful, and chaste , and to complete the domestic happiness of his family circle . Chastity and implicit obedi ence from a wife to her husband are considered to be the greate st a w oman virtues in , the breach whereof will be / punished as a sin . In every way the wife is equal to her husband i of in social status , enjoy ng perfect liberty o T s acti n . hese wise domestic regulations are o faithfully followed by the modern Parsis that misbehaviour or misconduct of a woman is alto its v orce o gether conspicuous by absence . Di ; f r 4 4 THE TEACHINGS OF ZOROASTER

m n misconduct is al ost an unk own thing, and the w riter cannot but congratulate his community on the fact of total absence of women of loose morals . It is one of the ordinances of the faith that a father must look after the spiritual and temporal education of his children, and bring them up well fortified physically and morally to fight the battle of life with perseverance , diligence, honesty, and integrity , thus enhancing the reputation of his family and the honour of his community .

May the desirable obedience come hither , ” for j oy to the men and women of Zarathustra . Tolerance is another great feature of the T own Parsi faith . hough taught to revere his religion and despise and destroy idols and images , he is also impressed with the idea of observing great tolerance and di scretion in passing judg s ment on the religious belief of others . Zoroa ter himself set the example of this excellent precept, whilst praising the soul Fravashi

The Fravashis of the pure men in all regions ” praise we . T It is evident that he prayed for all wise and holy men and women who believed in God . That the same spirit exists to the present day is proved by the m unificent gifts of the Parsis for charitable

Y a na L ar ar n -Y asht c I I I . TF v di . M ERCY 4 5

to c purposes people , irrespective of reed or caste , having for their sole object the relief of mankind . e Strict as the law of chastity is , a gr at spirit of tolerance is shown in the Avesta writing in reference to an unmarried woman who happens to fall a victim to the charms of a n insidious T man . rue , it is a punishable sin , yet the

Almighty, in His mercy, has taken due notice of such a misfortune happening in a household .

In the poetic language of the Avesta , it is laid down that a virgin who , whilst under the protection of her parents , either betrothed or not betrothed , is in a way to become a mother, should not for the very shame of the act attempt to destroy he herself . S must not add to the sin already committed a further and more heinous crime

- . sh e of self destruction Further , , is forbidden , to under the penalty of a grave sin, from seeking destroy the fruit of her body, either with the assistance of her partner in the guilt or that of her parents in order to hide her shame from the world . She must not seek, at the instiga tion of her betrayer from the path of chastity, the assistance of an old woman versed in The herbology . putative father must protect the unfortunate partner of his guilt and the child . of u Here is a tragic drama the twentieth cent ry, so often enacted in our criminal courts , written and s in commented upon by Zoroa ter his gospel, . 46 THE TEACH INGS OF ZOROASTER

b in the primitive pastoral age , at the eginning of of s the history the world . What thought , e what deep moral philosophy, what sup rhuman knowledge , must have been invoked by the great to t ds of Iranian sage sof en the har hips life , by of introducing a ray of heavenly mercy, which Tom Hood sang centuries after

a e h er u ten erl T k p d y , Lift h er with ca re ’ F ashi on d so Slen erl d y , Y oun a n d so a r g f i .

To uch h e r n o t scornf ul ly h n o f h er m our n ul l T i k f y , Gen tly a n d h um a n ly N OT O F TH E STAINS O F H ER All th a t r em a ins of h er N ow is ur e o anl p w m y .

The whole creation is placed under the guardian oi Amesh as end s ship God as the Head , and six p Am esh a s ends (archangels) . p are mystical guar wh o ni dian spirits , work ght and day incessantly for the welfare and prote ction of the creation committed to their charge by the Almighty .

God is the Protector of man . ( 1 ) Bahman is given the custody of all useful e ni dom stic a mals and birds . ( 2 ) Ar dibihist has the control of fire and life giving heat . ( 3 ) Sh ahrev ar is the president of all kinds of metals and minerals . 4 A and arma t ( ) sp t is the custodian of the ear h , M A SIN 47 ORUELTY To ANI ALS ,

to with Inj unctions keep it fruitful, clean, and cultivated . ( 5 ) K h ordat has to see to the purity of water - r and water cou ses .

( 6) Amer d ad tends to trees and vegetation . With the assistance of Y a z a ts (angels) night and day they police this earth and guard their respe ctive charges against the encroachment of An r o M ain us the Evil Spirit ( g y ) .

Zoroaster, having dealt with the welfare of mankind , has not forgotten lower animals in his i ul moral ph losophy . Special reg ations are laid down . for their kind and considerate treatment . He has recognized the n ecess1ty of slaughtering animals for human food , prescribed which kinds of animals and birds are fit for that purpose , and shown the most humane and expeditious methods of — c killing them methods whi h , curiously enough , are now recommen ded and adopted in this country by public authorities . Unnecessary slaughter is forbidden , and shooting for mere t s pleasure is absolu ely di countenanced .

One instance , woven in traditional Oriental s imagery, will suffice to convey the sentiment of The - the Parsis on this subject . over lord of the

‘ herd of the domestic cattle (G eush - Urvan) raises his plaintive call of heartrending pathos to the

Almighty Creator , and humbly beseeches His intercession to alleviate the pain and sufferings his fellow- kind have to undergo at th e hand of 48 THE TEACHINGS OF ZOROASTER

Th e men . poor petitioner becomes aware of the fact , that m accordance with the prearranged plan , his herd was created for the support and advancement of the corporeal world ; that it is f i expected o them to furn sh flesh food and milk , and to be useful to the cultivator of the soil . In return , men are enjoined , under penalty of severe punishment , to be kind and attentive to their many wants , and merciful in their necessary The slaughter . bovine leader is further informed

that Zoroaster , by sweetness of speech , , will as suage their sufferings and engender a benevolent spirit of humanity amongst their cruel tormentors .

The dumb petitioner , whose vision of protection being limited to the sole aspiration of obtaining the support of a powerfully armed warrior , is not able to understand that in many instances per suasive and convincing words are more potent than a sharp - edged sword of the best tempered steel and more effective i n their purpose than the brute force of a salient blow . n As to kindness to dumb animals , the followi g

e - passage from Pat t Erani (Khordah Avesta) , will Show what the Zoroastrians think

Of all kinds of sins which I have committed with reference to Heaven against the Am esh a s pend Bahman [the protector of cattle] with r e ference to the world against the cattle an d

A r a er of r e en tan ce f or sin p y p .

50 THE TEACHINGS OF ZOROASTER total abstaining from food as a wicked and a foolish act, which injures and enervates the body .

0 one cat d o N who does not , has strength to of of h us works holiness , strength to do works bandry . By eating , every material creature lives ; ” by not eating , it dies away .

With us the keeping of fast is this , that we our keep fast from committing sin with eyes , and tongue , and ears , and hands , and feet . and Since I have spoken In this manner, have brought forward the fasting of the seven members o f the body, that which , in other religions , is our fasting owing to not eating , is , in religion , fasting owing to not committing sin 1“

Readers , such are a few salient principles of Z L the oroastrian theology of the ife on the Earth , which I now close by quoting from the Vendidad

N R EA E L E TH E WH LE IM E O F TH Y I E I C S , IV O T L F , ” A L A L E s ON G S THOU WILT IV .

OF TH E LIFE H EREAFTER

’ Y e t no a n sce t cs n o th Alm h t M n k w, v i p i k w, ig y i d, W h o r e a t e on m an a or t on o f H i s fir e b h d p i , a e hi s ree soul b ear t n or t m e confin e B d f , y h i d , ” To h ea en t o mm or ta l t as r e v , i i y pi .

s Slowly and solemnly, now I approach thi

a r a r o f th e V en a D arm est eter F g d I I I . did d ( ) . " S a d D a r L! ! ! 1 I I I . ’ ar ar ! V Bleeck s tr ansla t on I F g d I I I . ( i ) . IMMORTALITY OF THE SOUL 51

of of subject great theological mystery, the migration from the kn own to the unknown uni verse .

The worldly existence is , in the end , death , and disappearance, and of the spiritual existence i n of , the end, that a soul of the righteous di is undecaying , immortal, and un sturbed , full of glory and full of enjoyment , for ever and ever lasting , with the angels and archangels and the ” of guardian spirits the righteous .

The hour of departure rings out in solemn silence , when the severance of terrestrial friend ship and unity which existed in him as a man — must take place one to ascend, and the rem Th e nant to dissolve into its elements . Scriptures of Zoroaster most vividly describe this solemn

. of event , and give evidence right through the great belief in the immortality of the soul and the resurrection of the body .

At the glorious sunset of the pious life , the soul remains three days near his lifelong friend the body , and perceives and sees as much joyfulness ” as the whole living world possesses . F or him , r f the fourth day dawns in glo ia i n e ccelsi s . From the midst of his worldly nearest and dearest rela tiv es , friends , and neighbours , the soul , having hidd en been pious adieux in holy blessings , ascends Shr os t o in the company of his guardian angel, , render his account at the gate of Chinv at 52 TH E TEACHINGS OF ZOROASTER

. float Bridge In his upward ethereal j ourney , ing in the region of the sweet- scented balm of the south soft wind , he meets his own astral self , transformed into a handsome figure of graceful ness and seraphic beauty . This figure reveals T itself to him as his Good houghts , Good Words , and Good Deeds . Pleased with his welcome , EHR R and having rendered his account to M DAVA , a the recorder at the g te of Heaven , he passes the barrier to eternal bliss and happiness , and awaits his body on the great day of r esurr ec

. On tion the contrary, there is a drastic picture drawn of the soul of a wicked man . It must ff su er till the last day of the Great Gathering , w when everybody ill be judged , the battle will end , the Evil Spirit will no more have power to a nd play man as a pawn , there will be everlasting — Th e peace peace and happiness . subject is a vast one , and the space limited for this purpose does not permit me , as I should like , to deal with it i n extenso . I hope the extracts given on this subject will interest the readers . A sinful soul need never despair of mercy and forgiveness of G od . Wicked as he may have been , a due notice of any good deed done by him will be taken into consideration by the Great ne Merciful . O of the numerous questions asked by Zoroaster of Ahura- Mazda was in reference to a man whose body was feeling the - torments of of hell , with the exception his right foot . It was REWARD AND PUNISHMENT 5 3

participating in the heavenly bliss and comfort . Th e k man was a wicked ing in the world below , who ruled his country with oppression , lawless . r a ctis ness , and violence . He was incapable of p

. On e ing any known virtue day , when he was out hunting for his pleasure , he saw a goat , tethered to a stake, vainly trying to reach a morsel of hay . The sight of a poor hungry beast straining at the rope kindled a spark of mercy in T his otherwise obdurate heart . hus moved by a sudden impulse , he , with his right foot , kicked the morsel of hay within reach of the famished The beast . incident was duly recorded in the

Book of Fate , and the foot received its reward .

This legend , savouring of antiquity, and backed up by ancient authorities , reveals to a Zoroastrian the sublime doctrine of reward and punishment . After a youth has attained the age of fifteen and sought the Zoroastrian law , he is enjoined I e to be liberal n thoughts and d eds , pious , and e e r ligious in c remonial rites , just and wise as a ul ruler , truthful and honest in his dealings , caref undefi led in keeping the elements pure and , active in destroying evil , attentive to the care and want ni of the domestic a mals , industrious in cultivating a d o f n irrigating land , persevering in education himself and others , temperate in all desires , and k useful to man ind in promoting harmony , con cord , and unity amongst his kinsfolk , friends , and others . He must carefully weigh the merits and 54 THE TEACHINGS OF ZOROASTER demerits of every step he has to take on the path of of life . If , by want knowledge or ignorance , he does anythin g which turns out to be a sinful O act , he must , at the earliest possible pportunity, rectify and remedy the same . From his early youth he is taught the belief that all his good and evil deeds will be duly recorded ; that with the a ccumu flight of time they will grow , multiply, and

. On late the day of the ascension of his soul , the recordi ng angel Mehr Davar will ask him to ren S der an account of his hort span of corporeal life, before bidding him enter that place of supreme “ G arothm an bliss , known to the modern Parsis as ” Behest . The teachings of Zoroaster leave no room for doubt that as a practical philosopher he be n liev ed both in mind and matter . O this point one he is at with the prophets of later periods .

In his system , life is the pivot upon which all n S turns . O the physical ide it is ensured by those laws of Nature which are conducive to n if . O S health and vigour the spiritual ide , l e lived according to the dictates of conscience that indi cator of purity and righteousness leads to the development and progression of i the soul , and an exalted cond tion in the next

. To world , emphasize these principles of living , T Zoroaster symbolized purity by fire . his ele ment is , above all , synonymous with life and no or energy, as existence activity is possible B 55 FIRE , THE SYM OL OF PURITY

t without it . Again, life is led most perfec —if physically and spiritually it be pure . Fire , ” the great purifier when all poison is burnt up , is the truest symbol of purity as well . Thus fir e if the same element , , stands for l e as well To r as for purity . hold fire therefo e an r i object of adoration , as it is held by the Pa s s , is equivalent to holding lif e and purity as the ’ ca rdinal points in one s existence in this world and the next . It is popularly believed that the Parsis are - e fi re - sun worshipp rs or worshippers , and thus once more do we stumble up against the old fallacy of conf using the symbol wi th the idea it — represents the shadow for the substance . In to brief , fire is always fire the Parsis , but it is sacred in so far that it symbolizes the great urifica tion— truth of p the divine law . And the

fire temples , where fire is kept constantly

- alight by burning sandal wood and incense , so much frequented by the followers of Zoroaster , are symbolical, and intended to remind them “ Tr of the wise maxim , y and live a pure life H H O S and by GOOD T OUG TS, GOOD W RD , GOOD EE T D DS . his maxim may indeed be said to contain the whole essence and substance of the

Zoroastrian teachings . Readers of this brief sketch might say that this culeur de r e o os . is a philosophy Nay, ask your e hi selves the question , What has be n ac eved by 5 6 TH E TEACHINGS OF ZOROASTER the teachings of Zoroaster 2 You will find that they have brought peace and happiness to Pa r SI households ; they have made them loyal and

- peace abiding subjects of the British Crown , and a benevolent community to the people of the world they have lessened pauperism , crime , infamy, and immorality ; they have made them a race worthy of its proud traditions , which command the respect , confidence , and admiration of those with whom they come in contact . It is very rare to find a Parsi of a criminal instinct .

Crime mania , if it can be designated as such , has l no suitable soi prepared for it to flourish in , in a Parsi community . It must wither in its very inception , for the antidote prepared by Zoroaster, and faithf ully handed down from generation to di c generation to his s iples and followers , has raised an eff ective rampart against the approach of this foul and degrading instinct . of At the moment writing this , a subject of vast importance to my fellow- creatures in this country passes in rev iew before me . In the course of my professional duties I have been , on numer ous in occasions , an unwill g spectator of many tragic dramas which are daily enacted in our criminal courts . Within a few yards of gaiety ll and pleasure , prosperity and bri iancy , one can easily step into a veritable Slum life of this

- great metropolis . A poor , half starved , pale , t - h and delica e looking waif, bootless and atless ,

5 8 THE TEACHINGS OF ZOROASTER miserable soul that has gone aloft to render his account . It is not the fault of one class of men or the ’ other ; it is not the fault of the clergy that God s superior and gifted animal has been allowed to become a prey of the Evil Spirit and then hounded out of existence by our law : it is the fault of our system , want of unity , of proper charitable i organizat on , and of discriminate support by the

- — well to do and prosperous class . Were Zoroaster to visit this country, I venture to say that his first step in practical moral philosophy would be to organize a national institution where these poor waifs and strays could be bent from their f H in ancy to the righteous path of GOOD T OUGHTS ,

O S S . GOOD W RD , and GOOD DEED Then the nation will be rewarded by the sight of ‘ the sons of the soil, marching in distant climes a s for the glory and honour of the British flag , s d ol iers of God and the King , and pioneers of the

- ever extending British Empire , as did their heroic brethren in Persia of old under the victorious flag of illustrious Gao .

R ESU R R EOTI ON

I cannot do better than refer to the followin g Bund a his s passage in on this subject ! ; L - W e Zarathustra asked Ahura Mazda, h nce

N o s r n al Cr ea t on a oo . See te . 7 O ig i i ( b k) RESURRECTION 5 9 does a body form again which the wind has carried and the water conveyed ; and how does the resurrection occur 7 Ahura- Mazda answered thus When through k Me the S y arose from the substance of the ruby, without columns , on the spiritual support of far- compassed light when through Me the earth arose , which bore the material life , and there is no maintainer of the worldly creation but it ; when by M e the sun and moon and stars are con ducted in the fi rm am ent of luminous bodies com when by Me was created so that , scattered i n about in the earth , it grew aga n and retur ed with increase ; when by Me colour of vari ous kinds was create d in plants ; when by Me fire was created in plants and other things without com bustion ; when by Me a son was created and the fashioned in the womb of a mother , and S structure severally of the kin , nails , blood , feet , eyes , ears , and other things was produced when by Me legs T were created for the water , so that e it flows away , and the cloud was creat d which carries the water of the world and rains there where it has a purpose when by Me the air was ’ created which conveys in one s eyesight , through

the strength of the wind , the lowermost upwards ,

according to its will , and one is not able to grasp

it with the hand outstretched ; each one of them , ' ea n s l e or ta l t M if vi i y . Con u t can al or a ter a s T d i , , w w y . 60 THE TEACHINGS OF ZOROASTER

f when created by Me , was herein more di ficult causm than g the resurrection , for it is an assist ance to Me in the resurrection that they exist , but when they were formed it was not formin g ” the future out of the past . Bund ahi s According to the ancient , at the time of the resurrection, the soul will demand its origin al body out of the custody of the three — known elements the Earth , the Water , and the

Fire . All the dead will rise with consciousness o f their good and evil deeds . At the Great

Assembly, in the presence of the righteous , they T will penitently deplore their misdeeds . hen will there be the separation of the righteous from — WIOked the wicked for three nights and days the ,

ull I n t h e S h t o f a r a se F ig P di , B eh oldin g H ea ven an d f eelirig H ell

The reign of terror , at the end of the stipulated e time , vanish s into oblivion , and its chief factor Ahriin an goes to meet his doom of total extinc

- tion , whilst Ahura Mazda the Omnipotent Victor remains the GR EAT ALL IN ALL .

After this great penance , God in His mercy prepares a bath of purification , through which all pass , and arise in sanctified purity . Hallowed and conscious of all ties of relationship and friendship which existed in their terrestrial life , they glide , in company with the hierarchy o f

La lla R o h m as o or e o kh (T o M ) . ALL SOULS ’ DAY 61

Heaven, into the domain of Immortality for ever and everlasting . The memory of the dead is handed down , from generation to generation , in religious ceremonies , which are periodically performed by the priests . On e incident I must mention before closing this n sublime theme . O an occasion somewhat similar to the Christian All Souls’ Day the souls of the Zoroastrians visit this sublunary earth once T a year . hose who have participated in the ceremonies on these occasions can but feel that heavenly inspiration which becomes one ’ s nature by faith and strict pious devotion . During the period of this pious visit , every Parsi house hold is thoroughly cleansed of the minutest im purity . In the best room of the house a place

- is set apart , full of choice sweet scented and — a fragrant flowers , and fruits perfect picture — of peaceful bliss with fire of sandal- wood burn ing , and the priests and members of the household, in the midst of a glorious illumination , chanting hymns of glory to God and His creation . Let there be no dissent from a picture so nobly grand and a ceremony so sublime , as it is but an inno ’ cent homage to God s infinite blessings , and to us a source of comfort to hold communion with and feel in spirit the presence of those whom we — have loved , respected , and adored fathers and mothers , wives , brothers and sisters , relations and friends— who have done their duty and have 62 TH E TEACHINGS OF ZOROASTER

e gon before us , in accordance with the law , and — with whom we hope to mingle the body dust of G ar ode to dust , the soul in eternal bliss ” mana .

ouse of h m n s —th e h h est ea en H y ig H v . E ! T R A C T S

PURITY

R Y man PU IT is for , next to life , the greatest good—that purity is procured by the law of M azda to him who cleanses his own self with H H O S S O . GO D T OUG TS , W RD , and DEED “ 0 ! Make thyself pure , righteous man Any one in the world here below can win purity for himself , namely , when he cleanses himself with H H O S GOOD T OUG TS , GOOD W RD , and GOOD S DEED .

PRAYER or ASH EM VOH UT

FRO M KHOR DAH- AVESTA

Purity is the best good .

Happiness , happiness is to him

Namely, to the most pure in purity .

Sacr e B o o s o f th e d k E ast . ’ S e el an d Bleeck s transl on T pi g ati . 63 64 THE TEACHINGS OF ZOROASTER

THE LAW OF AHURA - MAZDA

Th e law of Mazda cleanses the faithful

from every evil thought , word , and deed , as a

- swift rushing , mighty wind cleanses the plain .

So let all deeds thou doest be henceforth

good . A full atonement for thy sin is effected ” by means of the law of Mazda .

COMMANDMENTS FOR TH E BODY “ AND TH E SOUL T

Th e sage asked the Spirit of Wisdom thus How is it possible to seek maintenance and

prosperity of the body without injury of the soul, and the preservation of the soul witho ut injury " of the body 4 Th e Spirit of Wisdom answered thus : Him

who is less than thee consider as an equal, and an

equal as a superior, and a greater than him as

a chieftain , and a chieftain as a ruler . And

among rulers one is to be acquiescent , obedient , and true - speaking and among accusers be sub

missive , mild, and kindly regardful . COM M IT N o SLAN D ER ; so that infamy and

S f E a t r a n sla t J D a r m est ete r . a cr e Boo s o th e s e b . d k . T d y

- - in a i M a i n O i K h r a S a cr e Boo s of th e ast . T D g i d . d k E r n sla b D r W est a te . T d y .

66 THE TEACHINGS OF ZOROASTER cause that one is good who in the end is more respected .

L EN M ER E Thou shouldst be DI IG T and OD AT , EAT HIN E OWN R E L R IN R Y and OF T GU A DUST , and provide the share of the sacred beings and the good ; and thus the practice of this in thy oc cu a tio p n is the greatest good work .

With enemies fight with equity . With a friend proceed with the approval of friends . With a malicious man carry on no conflict , and do not molest him in any way whatever . With a greedy man thou shouldst not be a partner , and do not

- trust him with the leadership . With an ill famed man form no connection . With an ignorant man thou shouldst not become a confederate and associate . With a foolish man make no dispute .

With a drunk en man do not walk on the road .

- From an ill natured man take no loan .

In forming a store of good works thou shouldst be diligent , so that it may come to thy assistance among the spirits . Thou shouldst not become presumptuous through any happiness of the world ; for the happiness of the world is such- like as a cloud on one s that comes a rainy day, which doe not o ward ff by any hill . THE SOUL’ S DESTINATION

Thou shouldst not become presumptuous through much treasure and wealth ; for in the end it is necessary for thee to leave all .

Thou shouldst not become presumptuous through great connections and race f or in the end thy trust is on thine own deeds . Thou shouldst not become presumptuous through life for death comes upon thee at last , ” and the perishable part falls to the ground .

THE SOUL ’ S DESTINATION

1 - : . Zarathustra asked Ahura Mazda Ahura M a zd a H eav enl , y , Holiest , Creator of the corporeal r ! world , Pu e when a pure man dies , where does his soul dwell during this night 2? 2 T - . hen answered Ahura Mazda : Near his G a a head it sits itself down , reciting the th Usta vaiti , praying happiness for itself Happiness be to the man who conduces to the happiness of each . ’ - W . May Ahura Mazda create , ruling after His ish On this night the soul sees as much j oyfulness as i ” the whole l ving world possesses . 3 . Where does the soul dwell throughout the second night i

’ S e el and Bleeck s tr ansla t on pi g i . 68 THE TEACHINGS OF ZOR OASTER

4 - . Then answered Ahura Mazda : Near his ” head it sits itself , etc . (as in verse 5 . Where does his soul stay throughout the third night 2

6 - . Then answered Ahura Mazda : Near his ” head it sits itself, etc . (as in verse

7 . When the lapse of the third night turns of itself to light , then the soul the pure man goes o t he of f rward, recollecting itself at perfume plants . A wind blows to meet it from the mid a - day region , sweet scented one, more sweet s cented than the other winds .

9 wmd . In that there comes to meet him his own law in the figure of a maiden, one beautiful , shining , with shining arms one powerful, well i grown , slender , with large breasts , pra seworthy on e body noble with brilliant face , one of fifteen years , as fair in hergrowth as the fairest creatures . 10 T sou . hen to her (the maiden) speaks the l of the pure man , asking What maiden art thou whom I have seen here as the fairest of maidens in body 2 ‘ 1 1 T : . hen replies to him his own law I am , O youth , thy good thoughts , words , and works , thy of — good law , thine own law thine own body which a would be in reference to thee like in gre tness , - i goodness , and beauty, sweet smell ng , victorious, m a earest to har less , as thou pp me . THE SOUL ’ S DESTINATION 69

1 - 2 . Thou art like me, O well speaking , well

- thinking , well acting youth , devoted to the good

law , so in greatness , goodness , and beauty as I

app ear to thee .

4 s 1 . Thou hast made the plea ant yet more to pleasant me, the fair yet fairer, the desirable

yet more desirable , that sitting in a high place, S itting in a yet higher place , in these Paradises

H uma ta H fikhta H v arsta . , , (Paradises) 5 The 1 . soul of the pure man goes the first step and arrives in (the Paradise) H uma ta ; the soul of the pure man takes the second step and arrives at (the Paradise) H fikhta ; it goes the third step and arrives at (the Paradi se) H v arsta ; the soul of the pure man takes the fourth step ’ and arrives at the Eternal Lights .

1 9 - . Zarathustra asked Ahura Mazda : Ahura

Mazda , Heavenly, Holiest , Creator of the corporeal world , Pure when a wicked one dies , where does the soul dwell throughout this night 2 20 T - : T . hen answered Ahura Mazda here , O Z pure arathustra , near the head it runs about K manm é . whilst it utters the prayer , etc , Which land shall I praise , whither shall I go praying , O Ahura- Mazda In this night the soul sees as much displeasing as the whole living world . 70 THE TEACHINGS OF ZOROASTER

2 5 . When the lapse of the third night ap roaches r s l 0 p towa d ight , pure Zarathustra , then goe s the soul of the wicked man to the impure al place , recollecting itself continu ly by the stench . To it comes a Wind blowing from the North

- n - Region , an evil smelli g one , more evil smelling than other winds . 2 6 When the soul of the wicked man receives this wind into the nose , it goes (saying) , Whence comes this wind which I smell with the nose a s the most evil- smelling wind

3 3 . The fourth step takes the soul of the wmke d man and it arrives at the darknesses ” n without beginni g .

THE SOUL ’ S RENDERING OF ACCOUNT

Th e thirteenth question is that which you ask thus : Who should prepare the account of the soul as to sin and good works , and in what place should they make it up And when punish ment is inflicted by them , where is their place then f Th e reply is this , that the account about the doers of actions , as to good works and sin , three times every day whilst the doer of the actions is

B st n - i - S B th e ast r n s e a n acre oo s f . di Di ik . d k o E T a b D r Wes ate . l d y t, THE SOUL ’ S RENDERING OF ACCOUNT 7 1 li Vohfim an o ving , the archangel should prepare n ds because taki g account of the thoughts , wor , and deeds of all material existences is among his duties .

And about the sin which affects accusers , which is committed by breakers of promises , even MitrO to odi s in the world is said be over the b e , of - words , and fortunes the promise breakers to and as the amount , and also to being more than the stipulation when there is a period of

- o . time , Mitr is the account keeper In the three ’ ni ghts account Sr Osh the righteous and R ashnfi the just are over the estimate of the limits of the good works and sin of righteousness and wicked t on n ness . In the future exis ence , the completio Afih ar m a zd of every account , the Creator Himself takes account, by whom both the former account of ni the three ghts and all the thoughts , words , and deeds of the creatures are known through

His omniscient wisdom . The punishment for a soul of the sin ners c omes from that spirit with whom the sin , which was committed by it, is connected ; fostered by the iniquity practised , that punishment comes upon W the souls of the sinful and icked , first on earth , afterwards in hell , and lastly at the organization of the future existence . When the punishment of the three nights is undergone the sOul of the righteous attains to Heaven and the best exi s te f o nce, and the soul o the wicked t hell and the 72 THE TEACHINGS OF ZOROASTER

worst existence . When they have undergone ‘ their punishment at the renovation Of the uni t verse , they attain , by comple e purification from s every sin , unto the everla ting progress , happy e progress , and p rfect progress of the best and s undi turbed existence .

GATHA HYMN

is ask ! Th I Thee, O Ahura tell me aright s ff when prai e is to be o ered , how shall I complete Y ou 0 M the praise of the One like , azda Let the One like Thee declare it ear nestly to the wh o Th friend is such as I , thus through y Right e ousness ff dl within us to o er frien y help to us , so that the One lik e Thee may dr aw near us hi through Thy Good Mind wit n the soul . T ! This I ask hee, O Ahura tell me aright H im how, in pleasing , may we serve the Supreme One of the better world

i T ! Th s I ask hee , O Ahura tell me aright who by generation w as the first father of the Righteous Order ? Who gave the recurring sun and stars their un deviating way ? Who estab li shed that whereby the moon waxes , and whereby

S r B o o s f th e ast Y a n a ! L o V D r L . a ce . . d k E c I . H . ’ a sla t o M ills tr n i n .

74 THE TEACHINGS OF ZOROASTER

s a s s 0 With questions uch the e, so abundant , a ! 0 Mazd I press Thee , beautiful Spirit, Thou Maker of all T ! tell his I ask Thee , O Ahura me aright , Th e that I may ponder these which are y rev lations , 0 Mazda ! and the words which were asked of

Thee by Thy Good Mind within us , and that

whereby we may attain , through Thine Order , ’

s . u to this life perfection Yea , how may my so l with j oyfulness increase in goodness

s T O Thi I ask hee , Ahura tell me aright that T holy faith which is of all hings best , and which , Th S going on hand in hand with y people , hall

further my lands in Asha , Thine Order, and, Ar am aiti through the words of (our piety) , shall Th e render actions just . prayers of mine under

standing will seek for Thee , O Ahura

‘ a sk Th ee ! e : This I , O Ahura t ll me aright who is the righteous one in that regard in which I ask Thee my question ? And who is evil ? For which is the wicked ? Or which is himself the foremost wicked one ? And the vile man who stands against me in this gain of Thy bless

ing , wherefore is he not held and believed to be ‘ the sinner that he is 2 T T O ! : his I ask hee, Ahura tell me aright i how shall I ban sh this Demon- of - the- Lie from THE CREED 7 5 us hence to those beneath wh o are filled with rebellion

CONFESSION OF FAITH i The good , righteous , right rel gion which the Lord has sent to the creatures is that which i Th e Zarathustra Al as brought . religion is the r of of eligion Zarathustra , the religion Ahura t ” o . Mazda, given Zarathustra

THE CREED

- - s I praise the well thought , well poken , well performed thoughts , words , and works . on I lay hold all good thoughts , words , and works .

I abandon all evil thoughts , words , and works . to Amésha - enta s I bring you , O cp ,

Praise and adoration ,

With thoughts , words , and works , with of own heavenly mind, the vital strength my body .

D a év as I drive away the , I profess myself Zar athr ustrian D aév a s a , an expeller of the , a follower of the teachings of Ahura . “ - Amé sha - é nta s A hymn singer of the cp , a Am h a— ntas praiser of the és gpe .

’ S e el and Bleecs tr an la t n pi g k s io , 76 THE TEACHINGS OF ZOR OASTER

To a - Ahur Mazda, the good , endued with ”

f . good wisdom , I o fer all good

PRAYER OF KEM NA MAZDA * 0 Whom hast thou placed to protect me , of Mazda , while the hate the fiend is grasping me ? Whom but Thy Atar and V oh um an O An els i n cha r e o H ea ven ( g g f ) , by whose work the holy world goes on Reveal to me the rules of thy law !

, PRAYER OF K E VERETH REM GA r Who is he who will smite the fiend in order to maintain thy ordinances Teach me clearly ul i and thy r es for th s world for the next, that Shros (Angel who fights D rug wi th an up li fted Club a nd ua rds the Ea r th N i ht a nd D a , g g y) may come with Vohuman O and help whomsoever thou pleasest .

PRAYER OF ORMUZD YAST T

(IN PR AISE O E G O D )

r 0 S itama And he who in this mate ial world, p Zarathustra ! shall recite and pronounce ! those names of mine either by day or by night

’ S B o s o f th e ast M a x M ii ller s a cr e d o k E . I I T bid . I bid . es o See Introduction about the nam of G d. ' IN PRAISE OF GOD 77

s s He who shall pronounce them , when he ri e up or when he lays him down ; when he binds on the sacred girdle or when he unbinds the sacred girdle ; when he goes out of his dwelling place, or when he goes out of his town , or when he goes out of his country and comes into another country ; T nor hat man , neither in that day in that of night , shall be wounded by the weapons the foe who rushes with anger and is Drug- minded ;

But those names shall come in to keep - him from behind and to keep him in front, from the - on Drug unseen , from the evil doer bent hi who misc ef , and from that fiend is all death , ” An ro M ain u s g y .

TH E K GOD AS ING , THE LIFE , THE REWARDER

Praises , and songs , and adorations do we ff - o er to Ahura Mazda, and to Righteousness the B est ; yea , we offer and we ascribe them , and proclaim them .

- I And to Thy good kingdom , O Ahura Mazda . may we attain for ever , and a good King be Thou over us ; and let each man of us , and so each 0 T beneficent woman , thus abide , hou most of ! beings , and for both the worlds

S acre oo s o f th e ast r anslate D r L d B k E . T d by . . H . 78 THE TEACHINGS OF ZOROASTER

So our i our mayest Thou be to us l fe, and ’ 0 b eneficent of body s vigour, Thou most beings and that for both the worlds 0 Aye , let us win and conquer long life , - ! Ahura Mazda in Thy grace , and through Thy will may we be powerful . Mayst Thou lay hold on to 0 us help , and with salvation, Thou most beneficent of beings

What reward most meet for our deserving

Thou hast appointed for the souls , O Ahura Mazda ! of that do Thou bestow on us for this f life , and for that of mind . O that reward do T n Thou hyself gra t this advantage , that we may n come under Thy protecti g guardianship , and ” that of Righte ousness for ever .

THE CREATION OF THE WORLD BY AHURA - MAZDA AND CORRESPOND ING EVILS BY ANGR O MAINY US

- itam a Ahura Mazda spake unto Sp Zarathustra, saymg “ I have made every land dear to its dwellers , even though it had no charms whatever in it .

Had I not made every land dear to its dwellers , even though it had no charms whatever in it,

’ ” M a x M ii ller s Sa o e ast cred B oks of th E . THE CREATION OF THE WORLD 79

then the whole living world would have invaded A ” o the Airy ana Va ég .

C O U N T R I E S A N D L A N D S C O R R E S P O N D I N G E V I L S CR E A T E D B Y A H U R A PLAC E D TH ER E BY AN G R O

M A DA M A I N Y U S T H E E V I L Z . ( P IR IT S ) .

1 Air an a Yae o b th e l Th e ser ent an d win . y g y . p oo r er a t a g d iv D i y . ter .

la ns of u h dh a ch 2 Th e S . fl k a it a h . 2 Th e S p i g . y y , w i stin g s a n d bri ngs de a th t o h e ca ttle t .

3 Th e lan o f ourn S n ul lusts 3 . . d M . i f er (M v) .

4 Bakh dhi th h h o - a tin an ts . 4 C rn e wi ig . g . l f te ann ers Bal h i d b ( k ) .

la Nisé a l 5 . Th e n of 5 Th e sin of un e e d y . . b i f .

6 . H arO u th i ts la es 6 Th e sta n e m os ui to y wi k . i d q . era t (H ) .

V a k er eta Ca ul a ir ik a K n é t a iti 7 . é . Th e P h ( b ) 7 . (m ea n in g a n e vil crea tur e or a p ar i wh o des tr oys m an

8 r a of th e ch . r as 8 Th e sin of r e and U v i p . p id tur es lan in K h or asan ( d ) .

9 . Kh nen t a in V eh r kén a a l . 9 . Unn tur a sin .

10 H ar ah v aiti th e ea u 10 Sin of d efil in th e r n . b . g vi gi ea r th b ur n cor ses y b yi g p .

1 l . Th e r h t and lor ous 1 1 W tch cr a t an d z ar s b ig g i . i f wi d . H aetum a t n .

12 R a h a o f th e thr ee 12 Sin of u tte r un el e g . b i f r a ces R a i th e rth lace of a th e sm ( , bi p ( i ) . Zor oaster ) . 80 THE TEACHINGS OF ZOROASTER

13 . ol K a hr a 13 Sin of urn n of H y k . . b i g cor ses p . 4 T - c 1 . h e o u r o r n e r e 14 Illn ess of om f d . w en . V ar n a e . 15 f . C oun tr o th e Se en 15 xcess h eat y v . E ive . R ers iv .

1 6 Th e lan t fl s cs . b h e oo 16 e s e r ost d y d . Ex iv f . of th e R an h a g .

T are s here still other lands and countrie , beautiful and deep , desirable and bright and thriving .

G OD ’ S WARNING TO YIMA OF WINTER AND DELUGE

- And Ahura Mazda spake unto Yima , saying 0 Vi v an h at ! fair Yima , son of g upon the material world the fatal winters are going to fall that shall bring the fierce , foul frost ; that S - flak es a redvi hall make snow fall thick , even an , deep on the highest tops of mountains .

And all the three sorts of beasts shall perish , i those that l ve in the wilderness , and those that live on the tops of the mountains , and those that live in the bosom of the dale , under the shelter of stables . va ra Therefore make thee a , Tlong as a riding S of ground on every ide the square, and thither

S of th e ast An n cl acre oo s . e osur d B k E T e .

82 THE TEACHINGS OF ZOROASTER

Crush the earth with a stamp of thy heel, and then knead it with thy hands .

BLESSINGS OF CULTIVATING TH E SOIL

He who would till the earth , with the Sh e left arm and the right , unto him will bring forth plenty, like a loving bride , on her bed , unto her beloved the bride will bring forth children , the earth will bring forth plenty of fruit . He who sows corn sows holiness : he makes of the law Mazda grow higher and higher .

b

m D aev as When barley is co ing forth , the r i e start up ; when corn is growing p , then faint ’ D a év a s the hearts , when the corn is being D a ev as ground , the groan when wheat is the D a ev a s coming forth , are destroyed . In that house they can no longer stay from that house n they are beaten away, wherei wheat is thus coming forth .

n He who , tilli g the earth , would not kindly and piously give to one of the faithful, he shall fall down into the darkness down

S a cr Boo s of th e ast ed k E . THE EARTH 3

of into the world woe , the dismal realm , down ” of into the house hell .

HAPPINESS OF THE EARTH

It is the place whereon one of the faithful erects a house with a priest within , with cattle , with a wife , with children , and good herds within ; e e n and wherein aft rwards the cattl go on thrivi g , holiness is thriving , fodder is thriving , the dog thriv is thriving , the wife is thriving , the child is ing , the fire is thriving , and every blessing of life is thriving .

It is the place where one of the faithful u cultivates most corn , grass , and fr it where or he waters ground that is dry, dries ground that is too wet . It is the place where there is most increase ” of flocks and herds .

GRIEF OF THE EARTH T

It is the place wherein most corpses of dogs and of men he buried .

Sa cre Boo s of th e E ast I d k . T bid . 84 THE TEACHINGS OF ZOROASTER

It is the place whereon the wife and children of one of the faithf ul are driven along the way of captivity (the dry, the dusty way) , and lift up a voice of wailing . Unhappy is the land that has long lain un

an d . w ants sown with the seed of the sower , a

- good husbandman , like a well shapen maiden who has long gone childless and wants a good husband .

CULTIVATION OF LAND WHERE A CORPSE IS FOUND A year long shall the ground lie fallow or whereon dogs men have died .

PURIFICATION OF WATER DEFILED BY A COR PSE T

of O Maker the material world , thou Holy ne of O ! if a worshipper Mazda , walking or run or di or c ning , ri ng , driving , come upon a orpse in a stream of running water, what shall he do - T off Ahura Mazda answered : aking his shoes , off l ! putting his clothes , bo dly, O Zarathustra

Sacr e o s f th e ast I d d B ok o E . T bi . RELIGIOUS EDUCATION 85

out of he shall enter the river, and take the dead the water . H e shall draw out of the water as much of 0 S n the corpse as he can . N i attaches to him c for any bone , hair that may drop ba k into the water .

As long as the corpse has not been taken out r of the water, so long shall that wate be unclean nd nfi a u t to drink . After the corpse h as been taken out and the * stream has flowed three times , the water is 3 ,

RELIGIOUS EDUCATION T

He shall learn on during the first part of the day and the last during the first part of the mght and the last , that his mind may be increased in knowledge an d wax strong in holiness : so shall Sit a nd he up , giving thanks and praying to God H i s a ngels that he may be increased in know —H e ledge . shall rest during the middle pa rt of the day, during the middle part of the night , and thus shall he continue until he can say all the words which former Athr ap aitis Thave said .

r o a l t e s P b b y id . T Ibid. A te a ch n r est 1 i g p i . 86 THE TEACH INGS OF ZOROASTER

REWARD FOR THE PIOUS

Zarathustra asked Ahura- Mazda : O thou

- - all knowing Ahura Mazda , should I urge upon dl the go y man , should I urge upon the godly e woman , should I urge upon the wicked Da va worshipper who lives in sin , that they have once to leave behind them the earth made by Ahura , that they have to leave the water that runs , the corn that grows , and all the rest of their wealth - : Ahura Mazda answered Thou shouldst, O ” holy Zarathustra .

O Maker of the material world , thou Holy One where are the rewards given Where does the rewarding take place Where is the reward ing fulfilled ? Whereto do men come to take i the reward that, in the r life in the material world , they have won for their souls Ahura - Mazda answered : When the man is dead , when his time is over, then the hellish , evil- doing D aev a s assail him ; and when the third night is gone, when the dawn appears and brightens up , and makes Mithra T reach the

- all happy mountains , and the sun is rising Then the fiend named Vi z aresh a carries off — in bonds the souls of the wicked Daeva wor in t shippers who live sin . The soul en ers the way made by Time, and open both to the wicked

’ a x h ast M Mii lle r s S a cred B oo ks of t e E .

TG o d of Ligh t , REWARD FOR THE PIOUS 87

Kinv ad and to the righteous . At the head of the ( Chi nva t) Bridge they ask for their spirits and souls the reward for the worldly goods whi ch they gave away here below .

Up rises Vohum an o (D oor - K eep er of H ea ven) ohum an O from his golden seat . V exclaims to How hast thou come us , thou Holy One, from that decaying world into this undecayi ng one Gladly pass the souls of the righteous to the - d golden seat of Ahura Maz a , to the golden seat * ” of Amesh as entas to G ar odem ana. the p , T

FORGIVENESS OF SIN T

The S it a ma law of Mazda indeed , O p Zara th ustra ! takes away from him who conf esses it the bonds of his sin ; it takes away the sin of breach of trust it takes away the sin of murderin g one of the faithful it takes away the sin of burying a corpse ; it takes away the sin of deeds for which there is no atonement ; it takes away the heaviest penalties of sin it takes away any sin ” n that may be si ned .

Arch an l e s . h est ea n g THig H ve . ’ ” M ax M ii ller s Sacred Bo o s of th e ast 1 k E . 88 THE TEACH INGS OF ZOROASTER

THE TEMPTATION

Thus Zarathustra answered Angro M ainyus the E vi l S i ri t — An r o M ain u s ( p ) O evil doer , g y I will smite the creation of the Daeva ; I will a of smite the N su , a creature the Daeva . An r one . o Again to him said the guileful , g M ain u s D o O y not destroy my creatures , holy Zarathustra ! Renounce the good law of the of worshippers Mazda, and thou shalt gain such Zohdlc a boon as T the murderer, gained, the ruler f o the nations . Thus in answer to him said Spitama Zara thustr a : No never will I renounce the good law of the worshippers of Mazda , though my body, i my l fe, my soul should burst An ro Again to him said the guileful one , g M ain us : i y By whose word wilt thou str ke , by whose word wilt thou repel , by whose weapon will the good creatures strike and repel my creation WOrds The taught by Mazda, these are ! my . best weapons By this word will I

S - trike , by this word will I repel O evil doer, Angr o M ain yus ! To me Spenta M ainy us (Good S pi r i t) gave it ; he gave it to me in the boundless i Am esh as enta s Archa n els t me ; to me the p ( g ) , the ” - l - en efi cent u b . all r ing , the all , gave it

’ a ull r S ast M x M e s a cr ed B o oks of th e E . S o T ee N tes.

90 THE TEACHINGS OF ZOROASTER

ON LOAN He who does not restore (a thing lent) when it is asked for back again , steals the thing ; he i robs the man . So he does every day , every n ght, ’ as long as he keeps in his house his neighbour s ”

own . property, as though it were his

ON WASTE T

- to Ahura Mazda , indeed , does not allow us n a waste anythi g of v lue that we may have , not ’ even so much as an Asp erena s weight of thread not even so much as a maid lets fall in spinning .

TEMPERANCE 1

Regarding wine, it is evident that it possible for good and bad temper to come i man festation through wine .

ec It is not requisite for investigation , b ause

- e nk he who is a good temp red man , when he dri s

- wine , is such like as a gold or silver cup which , b however much more they urn it, becomes H purer and brighter . It also keeps his T OUGHTS ,

Sacre s of th ast d Book e E .

T Ib d . i ‘ in a-i M ainO - i K h a Sa cr Bo s of t ast 1 D g ir d . ed ok he E . ransla te b D r West T d y . . TEMPERAN CE 9 1

W R EE t o O DS , and D DS more vir uous ; and he bec mes gentler and pleasanter unto wife and child , com di panions and friends , and is more ligent in every duty and good work .

- And he who is a bad tempered man , when he drinks wine, thinks and considers himself more than ordinary . He carries on a quarrel with ni di compa ons , splays insolence , makes ridicule and mockery, and acts arrogantly to a good ow n person . He distresses his wife and child , slave and servant ; and dissipates the j oy of the ofi good , carries peace , and brings in discord . But every one must be cautious as to the i nkin dr . moderate g of wine Because , from the moderate drinking of wine , thus much benefit happens to him since it digests the food , kindles the vital fire, increases the understanding and im intellect , and blood , removes vexation, and

flames the complexion . of It causes recollection things forgotten , and i goodness takes a place in the mind . It l kewise of increases the sight the eye, the hearing of the ear, and the speaking of the tongue ; and work , which it is necessary to do and expedite , becomes more progressive . He also sleeps pleasantly and rises light .

. ‘ And in him who dn nks wine more than moderately, himself, wife , and child , friend and kindred, are distressed and unhappy , and 92 THE TEACHINGS OF ZOROASTER the supe rintendent of troubles and the enemy are glad . The sacred beings , also , are not pleased to with him ; and infamy comes his body, and even wickedn ess to his soul . And even he who gives wine a uth ori zedly unto o ne any , and he is thereby intoxicated by it , is equally guilty of every Sin which tha t drunkard ” e commits owing to that drunk nness .

SOULS ’ VISIT To TH E EARTH T

ben eficent We worship the good , strong , Fr av a shis o T of the faithful , who come and g through the borough at the time of the Hamas athma édh a p they go along there for ten nights , askin g thus ‘ Who will praise us ? Who will offer us a sacrifice Who will meditate upon us Who will bless us ? Who will receive us with meat and clothes in his hand and with a prayer worthy of bliss Of which of us will the name be taken for invocation ? Of which of you will the soul be worshipped by you with a sacrifice ? To whom will the gift of ours be given , that he may have never- failing food for ever and ever “ ff fi And the man who o ers them up a sacri ce , in with meat and clothes his hand , with a prayer worthy of bliss , the awful [IFravashis of the faith

D di t n - i - D n Sa cr e B s o f th e E a st é s a . o o o ls . S u i ik T d k It . Th e last ten a s of th e ea r Aw e - n s r n d y y . II i pi i g . SOULS ’ VISIT TO THE EARTH 93

s ful, satisfied , unharmed , and unoffended , ble s thus : May there be in this house flocks of ani mals and men ! May there be a swift horse and a solid chariot ! May there be a man wh o knows s wh o how to praise God and rule in an a sembly, will offer us sacrifi ces with meat and clothes in ! his hand , and with a prayer worthy of bliss

THE MAZDAYASNIAN CONFESSION I drive the D a ev a s hence ; I confess as a - of of Mazda worshipper the order Zarathustra , D a ev a s estranged from the , devoted to the lore L l of the ord , a praiser of the Bountiful Immorta s

- and to Ahura Mazda , the good and endowed with to good possessions , I attribute all things good , On e the Holy , the resplendent , to the glorious , whose are all things whatsoever which are good s whose is the Kine , whose is Asha (the righteou d or er pervading all things pure) , whose are the stars , in whose lights the glorious beings and objects are clothed .

And I choose Piety, the bounteous and the good, mine may she be And therefore I loudly deprecate all robbery and V iolence against the dr of (Sacred) Kine, and all ought to the wasting M azd a a sni an ll the y vi ages .

of n Never may I stand as a source wasti g,

Sacre Boo s of th e ast ransla te b D r L M ll s d k E . T d y . . H . i . 94 THE TEACHINGS OF ZOROASTER never as a source of withering to the M a zd ay as i if d . nian v llages , not for the love of bo y or of l e Away do I abjure the sh elter and heads hip of D aev as l as e r the , evi they are aye , utt rly be eft of c good , and void of virtue, de eitful in their of i wickedness , all beings those most l ke the

- of - - Li e Demon the , the most loathsome of existing of all things, and the ones the most bereft of good . Off Off D aev a s , , do I abj ure the and all pos to sessed by them , the sorcerers and all that hold i n their devices , and every ex sti g being of the sort their thoughts do I abjure , their words and S in actions , and their seed that propagate their ; e away do I abjure their shelt r and their headship . Thus and so in every deed might Ahura Mazda have indicated to Zarathustra in every d question which Zarathustra aske , and in all the consultatIO n in the which they two conversed T together . hus and so might Zarathustra have abjured the shelter and the headship of the D aev as in all the questions and in all the con sultati ons s with which they two conver ed together,

Zarathustra and the Lord . o And so I myself , in whats ever circumstances be d s i e I may place , as a wor h pp r of Mazda, and ’ of Zarathustra s order , would so abjure the D a év as S e w as and helt r , as he who the holy s Zarathu tra abj ured them . To that reli gious sanctity to whi ch the waters THE CONFESSION 9 5

to to i appertain, do I belong , that sanctity wh ch

the plants , to that sanctity to which the Kine of s i blessed gift , to that religiou sanctity to wh ch

- Ahura Mazda , who made both Kine and holy

to . men , belongs , that sanctity do I ’ - of A Mazda worshipper I am , Zarathustra s as i conf es order ; so do I confess , a pra ser and

- sor, and I therefore praise aloud the well thought S e thought , the word well poken , and the de d

well done .

Yea , I praise at once the Faith of Mazda , the e e Faith which has no falt ring utt rance , the Faith r that wields the felling halbert , the holy (C eed) , n u which is the most imposi g , best , and most bea a ll a ll tiful of religions which exist , and of that ’ S d Ah ura s hall in future come to knowle ge , F aith , to - the Zarathustrian creed . Yea, Ahura Mazda d do I ascribe all goo , and such shall be the wor ” ship of the M a z da y a sni an belief !

PATET ERANI “ Pr a y e r f or Re pe nt an ce

I am wholly without doubt in the existence of M a zd a asni a n n the good y faith , in the comi g

of the resurrection and the later body, in the Chi nv a t n stepping over the bridge , in an i variable d recompense of good dee s and their reward,

’ S e el and Bl ee ck transla n pi g s tio . 96 THE TEACHINGS OF ZOROAS TER

of n as and bad deeds and their pu ishment , well of i i as in the continuance Parad se , in the ann hilation D a ev as of Hell and Ahriman and the , that [God] Ahura- Mazda will at last be victorious and Ahriman will perish together with the D aev as f of and the of shoots darkness .

All that I ought to have thought and have not thought , all that I ought to have said and have not said , all that I ought to have done and have not done , all that I ought to have ordered to and have not ordered , all that I ought not have thought and yet have thought , all that I ought not to have spoken and yet have spoken , all that I ought not to have done and yet have done , all that I ought not to have ordered and yet have ordered ; for thoughts , words , and works , bodily and spiritual , earthy and heavenly, pray I for forgiveness , and repent of it with Patet . T

This heavenly Patet shall be a fast brazen wall that it may keep the gate of Hell fast O in bonds; and the way to Paradise pen , the — way to that best place to the shining G aroth s man which possesses all maj esty , that our oul of Chi nv at and the souls the pure at the Bridge , the great, may step over freed from trouble and

Th l P nan ce e devi . T e .

98 THE TEACHINGS OF ZOROASTE R

one on covetous . Go not the same way with a cruel one . Enter into no agreement with one of - ill fame . Combat the adversaries with right Enter into no strife with those of ’ e evil repute . Before an ass mbly speak onl y pure words . Before kings speak with modera di tion . In no wise splease thy mother . Keep ” own thine body pure in j ustice .

Ble ssi ng s

- May Ahura Mazda (God) send you gifts , Bah * nk Ar dibihi st man, thi ing with the soul ; , good S Sh a r ev a r i e en d arm at peech ; , good work ng ; C p , K h ord at wisdom ; , sweetness and prosperity Am erta t ui ! , fr tfulness

May that come to you which is better than the good , may that not come to you which is worse than the evil

THE VISION OF ARDA - VIRAF T

T s hey say that , once upon a time , the piou Zar a tfi sht (Zoroaster) made the religion which he had received current in the world ; and till the

e e Am esh as en d s S p . ’ ’ ’ - D r a n a n d D r W est s Ar a Vir étf J . A . o e s T . H g . d P p R e la t ns of Ar a-Vir af ve io d . TH E VISION or ARDA- VIRAF 99 completion of three hundred y ears the religion was in p urity, and men were without doubts .

And this religion , namely all the Avesta and

t - S Zend , writ en upon prepared cow kins and with ink Stakh ar gold , was deposited in the archives in a a a li il - d P p k n ; and the hosti ty of the ev destine , Ashem ok — wicked the evil doer , brought onward R Alexander , the uman who was dwelling in Egypt, and be burnt them up .

And after that there was confusion and con tention among the people of the country of Iran, one with the other .

And afterwards there were other magi and D estur s of the religion , and some of their number were loyal and apprehensive . And an assembly of them was summoned in the residence of the victorious Fr Obag fire ; and there were speeches a nd good ideas of many kinds on this subject “ that it is necessary for us to seek a means so that some of us may go and bring intelligence from the spirits ; that the people who exist in thi s age shall know whether these Y a z a shni and D r On Af ri na an and g ceremonies , and Niran ur ifi ati n prayers , and ablutions and p c o s which we bring into operation attain unto God or unto

Ch ef r ests i p i . 10 0 THE TEACHINGS OF ZOROASTER

m s our s the de on , and come to the relief of soul or not .

And from the seven, three were selected, and one l Vir af from the three , on y , named , and ll ha firi n T some ca ed him the Ni s p a . hen that Vir éf , as he heard that decision , stood upon his his feet, j oined his hands on breast, and spake thus , If it please you , then give me not the undesired narcotic till you cast lots for the M a z d ay a sni ans and me ; and if the lot come to S ll me , I hall go wi ingly to that place of the pious an d the wicked, and carry this message correctly, and bring an answer truly .

k After I had drun the consecrated wine , and ’

I had reposed my body to rest , and given my mind up to the adoration of God , methought my soul took its flight towards the holy regions , where Ser osh Izad appeared unto me , and beckoned t me towards him , when , af er giving and receiving Ser osh t o the customary salutations , Izad said me , You have made a long journey in the faith . s I am happy to see you in these ble sed regions, and your escape from the world of wickedness a- Vi r f g ives one great pleasure ; but, Ard a , you oc have come before your time . What is the casion Arda- Vir af replied in accents of com

T ar An l of S ouls h e Gu dian g e .

10 2 THE TEACHINGS OF ZOROASTER

angel, from . a throne made of gold , and he took hold of my hand . With the words good thought ’ o and g od word and good deed, he brought me Into the mids t of Afih arm az d and th e arch angels and other holy ones and the guardian Zar atfisht S it am a - Vishtas angels of p , Kai p , am as I sadv dstar of Zar a tfi sht J p , , the son , and the other upholders and leaders of religion , than whom I have never seen any one more brilliant and excellent . ‘ ‘ An rm zd d Vohfim ano T i Afih a a . said thus , h s is

And I wished to offer worship before him . “ S And he said to me thus , alutation to thee , a- Vi r af ri Ard , thou art welcome from that pe sh a hi able world thou h st come to t s pure , bright ’ 6 h . r s place And he ordered S the pious , and A T —Vi r af taro T the angel , thus , ake Arda , and S how him the place and reward of the pious , and ’ also the punishment of the wicked .

i And I saw the darkest hell , which is pern ci ous , dreadful , terrible, very painful, mischievous , - li e and evil smel ng . And aft r further observation a i it appeared to me as pit, at the bottom of wh ch a thousand cubits would not reach and though all the wood whi ch is in the world were put on nk l to the fire in this most sti ing and gloomy hel , as it would never emit a smell ; and again also , e e close as the ear to the y , and as many as the

G od n el o f e . T G od of Fir e Th e A g Lif . TH E VISION or ARDA- VIRAE 1 0 3

hairs on the mane of a horse , so close and many in — number the soul s of the wicked stand but they see not and hear no sound one from the other ; ! ’ every one thinks thus , I am alone And for them are the gloom of darkness and the stench a nd f ea rf ulness of the torment and punishment of hell of various kinds so that whoever is only a day in hell cries out thus , Are not those nine thousand year s yet completed when they S hould release us from this hell

i ’ Without trouble nothing can be atta ned , said Serosh Izad ; the poor day- labourer is worthy of his hire , and those who perform good if a c works will have their reward in eternal l e, ’ e cording to their several merits . He continu d , Th e Of S life of man is hort duration , and many a nd troubles anxieties fall to his lot and a man , after fifty years of prosperity and happiness , may nf be , by some u oreseen accident , reduced to sick ness and poverty . Many are tried by this cri teri on To u r , and but few are found worthy . s ffe is a day of pain , after fifty years of pleasure , too much for them , and they complain in bitter ness of spirit to the Creator of all good of His u inj stice and cruelty, without remembering the good they have so long enjoyed or calli ng to mind the eterni ty of punishment in reserve for the i . Ar da Vir af ! f w cked Therefore , O walk yoursel of s in the ways righteousness , and teach other 10 4 THE TEACHINGS OF ZOROASTER

a d lso to o so . Recollect that your body will n to i retur dust , but your soul , if r ch in good ll m e works , wi mount to im ortality , and partak of s the happiness you have already witne sed . Take le ss care of your body and more of your soul ; of d the pains and aches the bo y are easily cured, but who can minister to the di seases of the soul out When you set on a journey in the lower world,

you provide yourselves , and take with you money, ' s r i a ll clothes provi ions , and are p epared aga nst

the exigencies of the road , but what do you pro

" vide yourselves with for your last journey of th e the soul from the lower to upper world , and whose friendship have you to assist you on the a-Vir af l way Hear , O Ard and I wil describe to you the provisions requisite for the voyage

to eternal lif e . In the first place the friend who will assist you is God ; but to attain His friendship you must walk in His ways and place in Him the fi r m t Th e es reliance . provisions must be faith and hope and the remembrance of your good Th e a- Vir af ! . 0 works body , Ard may be likened unto a horse , and the soul to its rider , and the provisions requisite for the support of both are good actions but as with a feeble rider

ill - so the horse is managed , with a feeble horse — r the rider is but ill accommodated . Ca e ought to in be taken that both are kept order ; so , in d m a spiritual sense , the soul and bo y ust be kept

10 6 THE TEACHINGS OF ZOROASTE R

ill s t e world itself w pas away, and nothing will main but God T - ai ! h s herefore, O Arda Vir turn your thoug t nl H im o y towards . No pleasure but has its con c omitant pain ; roses have thorns , and honours ll i s k fa into d sgrace . It Is plea ant to drin wine , di if but intoxication brings pain , if not sgrace ; ni you exceed In eating , this also brings its pu sh s ou ment, and you mu t have a doctor ; even if y dr ink the purest water to excess , it engenders dropsy ; therefore let the avoidance of excess in — everything be most particularly inculcated in e nki : win or women , in eating and dri ng though th ey bring their own punishment in the world by the diseases they engender, yet they encourage dl S the most dea y ins , and the soul so indulging l O will most assured y be cut ff from heaven . So ou 0 a- Vi r af ! y see, Ard that the indulgence of our of passions brings no pleasure long duration, r on o impresses any good sentiment the heart . f If after praying to God for o fspring , and He has granted your request , into what sea of trouble and anxiety are you plunged Your son or t daugh er may grow up in vicious habits , and embitter your days by their undutiful conduct e the one may become a thief, the other a court san, i l t and bring d sgrace on your o d age . The bee hat produces honey has also a sting . an d The world is composed of lust, avarice, of passions the most ungovernable if God gi ves TH E VISION OF ARDA- VIRAF 10 7

them one thing , even that for which they most desire, they are not satisfied , but are continually

df . craving for more and more , to a hundre old

Avarice and ambition deprive them of sleep , and prevent them from making a laudable e xer ~ df tion to subdue these drea ul passions , which will plunge them into everlasting misery . A king who has conquered all the surround ing countries sighs because he has no more worlds a to subdue . Kai K us , after having conquered e many countri s , aspired to be a king in heaven , and was punished for hi s presumption by a dr ead ll him ful fa , which made sensible of his folly .

0 Ar d ar Vi r af So you see , that content is the happiest condition of man and the most pleasing to the Creator and treasure the advice I have given you and as you return to the lower world , inculcate these precepts , and abide by the laws and walk in the way of truth and holiness , hi ’ and continue in the wors p of the true God .

SANCTITY I pray with benedictions for a benefit and for the good, even for the entire creation of the holy and the clean ; I beseech them for the genera tion which is now alive , for that which is just coming into life , and for that which shall be

S a cre Boo s o f th e Ea st r . ansla te b D r L d k T d y . . H . 10 8 THE TEACHINGS OF ZOROASTER

hereafter . And I pray for that sanctity which f leads to prosperity, and which has long a forded S on helter , which goes hand in hand with it , of itself ecomin which joins it in its walk , and b g its close compani on as it delivers forth its pre ce ts p , bearing every form of healing virtue which or comes to us in waters , appertains to cattle , r is found in plants , and ove whelming all the of D a ev a s s harmful malice the , and their servant wh o li n might harm this dwel ng and its lord , bri g in - g good gifts , and better blessings , given very i early , and later gifts , lead ng to successes , and n for a long time givi g shelter . And so the great est , and the best , and most beautiful benefits of sanctity fall likewise to our lot for the sacri fi ce , homage , propitiation , and the praise of the n Bountiful Immortals , for the bri ging prosperity to this abode , and for the prosperity of the entire creation of the holy , and the clean , and as for this so for the opposition of the entire evil creation .

PRAYER F OR SAFETY

us our 0 ! Keep from hater, Mazda fi Perish , O endish Drug Perish , O brood of the ! 0 ! fiend Perish , world of the fiend Perish away to the regions of the north never more to give unto death the living world of the holy spirit

’ a S r B of th e ast M x M ii ller s aced ooks E .

1 10 NOTES

A coc lace h ere b th e G u ar i an An el es or th his k, p d t y d g , giv f clar on no es on the re a of d a a nd th e etters of oha i t b k y , f Z k, r en ere th n b hou rs of l c n h a cla n and cla tter d d i y i ki g , wit g mmedi a el resume th e r or nal s z e hus once more th e i t y i igi i . T la ou oh a h as to be e un a a n h s o on b r of Z k b g g i . T i will g t ll the final rum et call I t is th e un shment to one wh o i t p . p i , i l ll ol hi l t n hi s ea r o s s sou to h e E il One. y f y , d v

AO l c th n e I h a H i G was a a sm ur th r e n of o . s b k i , d i g g Z k ’ son wa s ca tur b oha s reta ners a nd was est ne to p ed y Z k i , d i d ee th e e i t is ra ns a in terr le a n uish ser nts h h . G o his f d p w b i , ib g to sa e the ch l such a h orr le and a tr ocous ea th ore off v i d ib i d , t his lea thern a r n and a n it alo t ra se a cr f or ree om p o , , w vi g f , i d y f d rom i t ra t The an of sol ers a h ere a roun him f h s y n . b d di g t d d u n er Feridoon th e con ueror of oh a a nd l era or of Ira n d , q Z k ib t , a o e hi s a ron as the ro al sta n ar h ch was h a n e d pt d p y d d , w i d d down fr om genera tions of ru lers o f ancient I ra n bedecked wi th preciou s stones and which wa s carr ied aloft i n the fore front of numerou s ba ttles of h istorical renown a s G av i a ni ” Z o do I t ou l floa e a nd sh are a ll th e lor es of o n . pr d y t d d g i the Persian Empir e a nd venera tions of its doughty

Pr inted b H a zell Watson ( f: Vi ne Ld London and te r y , y, . , Ay sbu y . ” ’ “ anslat on of T HE B U D D HA S W A Y OF V I R TU E . A Tr i

WAG I S WARA and K . . S U d a B W . C . D D S , th e D h a mma p a . y j A N ER

M b i i o e t C e lon ranch . 2 ne t . e m e rs of th e R oyal A s at cS ci y , y b 1

e nd ere for the first t m e nto TH E PATH OF L I G HT . R d i i - n -D e v A a n ual o f En g li sh f xo m t h e Bo d h i ch a ry i v a ti ra o f Si ti a. M

~ L D B R TT M . A . Li tt . D . z n e t . d h i s m B . . l M ah i Yi n a Bu d . y A NE , ,

LE G E N D S O F I N D IA N B U D D H I S M . Translated from ' ' nd l cn ur L l n t ro d ucti on a I H i st oi r e d u Bud t s m e I o f E ug ene B no uf ,

PR ED S P 2 ne t . w i th a n I ntro d ucti on by WIN I TE HENS . 1

S elect ons from the Buddh st THE W AY O F T H E B U D DHA . i i e ts t o e th e r w i th t h e o r i ma l Psli W t h I nt ro d ucti on b HERB T t x , g g , i y ER

A Y and I m r e ss on . z n et . B s , p i /

P i n P e h l i en d e tc. IRANIAN ( e rs a , v , Z , )

’ A Y A H AP I z ranslated th Intro duct o n THE R UB I T OF . T wi i

b S D A BD M I D LL. D R e nd e re d i n t o En h sh Ve r s e b y YE UL AJ , . g y

- L R R BY . 1 n e t C AN H E G . . N 1

PL E N R G O D Be n xtracts from th e Sacred T HE S D O U OF . i g E W m s f th W n r t r n o e Ba h ai s th I t od ucIon b E I C H D . and g . i y R AMMON

I e s 2 ne t . mpr s ion . /

E C N R E R n d th e h l o h THE T A HI G S OF Z O OAS T , a P i sop y o f th e a rs R e l o n r nsla te h In rodu n b P i ig i . T a d wit t ctio y D r . A K ctu re r ni v e r s t ll nd o n d E I S . P DI Le L . U C o e e o an d tion . A A A . , i y g , . t sl ne .

TH E PE R N M Y S IA STIC S . ' a lfil d - in R li mf I . ll d . HAD D A I B F D V S . and m r e ss J y . LAN I p ion . 2 l ne t . ’ mi - II . a . HADL D AV I z e B F D S n t . J y . AN . l

’ AN O F I ro the m ers an. ra a T H E B U ST S A D . F P i T nsl ted I d on b A H T DW DS 2 net w i th nt ro uct E . i y . AR AR . /

’ ’ D ’ R LL W M B H AI K A DI SA I S SC O OF I SD O . y S H S . With I o b i RT R W A T n n t r d ucti on S r A N. S I e t . y HU OLL ON , l

W th Pe r s an cr t a d d e d a ne t . i i S ip . l

’ E R E N D S le cte an THE R O S G A D OF S A I . e d d Rende red fr o Pe r h I n r uc b L R- B G r I m th e smn t t od t on C . d m r e s wi i y . RANME YN 3 p n e t s ion . xl . ARABIC

T H E L C E M Y PPIN E . B AL G n m m A H OF HA SS y . R e n d e r i t n li h b AU D I D 2 e d n o E s C F ne . g y L EL . / t N E N F Z THE C O F S S I O S O A L GHA Z A L I . Translated for h e fi r s t t sh b L D FI D n t t i me n o Bu u C M A 1 e t. i g y AU EL , . / W K E TH E A A N I N G OF THE S O U L . From the Arabicof '

IE N F Tra n slat W t n r uct n R N . I . e d h I t od b o P B NLE Ph D . TU A L i i y AUL d ,

th Im re ss o n 1 6 ne t . 4 p i . 1

E R E N T E K h TH L I G I O OF H O R A N . Wit Introd uction by i W m r A T N. AST r I r et d e ss on T n . S R HUR OLL ON , 3 p i . I

W M n d a A R ABIA N I SD O . S electio s an T r nslations from th e

Ar ab cb WO R TAB M . n t ET D and m re s on . x . i y JO HN , . I p si l e

T H E N G N R N S om s f Ara a oetr SI I G CA AV A . e Echoe o bi n P y.

H R A ER LE I N . 2 ne t By EN Y B 1 .

’ D W N L - L ENRY BAERLEIN THE I A OF AB U A A . By H . an d I m r e ss I et p ion. / n . H EBRE W

E W P R E R m l an lass fi AN C I E N T J I SH OV BS . Co pi ed d C i ed

b A h a f Em a n u l lle e mb r id e c e t . C late Scol r o m e Co C a . n y . OHEN , g , g l

W M T H E P R Y P th an Intro THE I SD O OF A O C HA . Wi “ W t r r ma e tc 2 ne t . b C E . L CE Au h o of P l e d uct on i . i y . A REN , i g g , 1

THE W I SD O M OF I S R A E L : B e in g Ext ra ct s fro m t h e a l n a n a l m u a n M ra h R a b b o th ra nsla ted B by o i T d d id s . T r o m t h e A r am a i cW th a I n trod uct n b EDW I C I S and m r e s f i n io y N OLL N . I p n S IO II . I l e t .

H E D E E A ABBI BAC H YE. T U TI S OF THE H R T . By R r an sla te d f r o m th e e br th I t r o d u ct io n b EDW I C L I S T H e w wi n y N O L N , oll e r e b r e ne t Sch lar a m r e ss on x . H H o U . C. L nd . i w . . I p i l

C HINES E

E th st al h loso h O f L eh TA O I ST T ACHI N G S . From e My ic P i p y i ‘ a la t b LI L G I M A 2 e t z i i T r n s e d S . n . T . y ONE LE , 1

n f e l ss cal oe s of A L U T E OF J A D E . Bei g S elections rom th C a i P t h n a e n d e re d i h I i b L - G a d R W t an ntr od uct o . C B . n C i . n y RANMER YN

~ d ti on . a ne t E i l . L T HE C A SSI C S O F C O N FU C I U S .

I T h e B o o of d e s S h i -K n . k O ( i g ) . - h s L R B G . t I B m r e si on . i net y . C RANME YN 4 p l .

I I T h e B o o k o f sto r S h u- K n . Hi y ( i g ) .

W s ne t . . O LD a nd I m r e si on . 1 By G ORN . p 1 f h THE S AY I N G S OF C O N FU C I U S . A new Translation o t e g r e ate r a r t o n f uc n A a le t s wi th I ro d u ti o n a n d Not e s b p o f th e C ia n c, nt c y

’ I I S M A A ssi s ta n n h e a rt m e nt o f O r e n t al G . t i t e D L ONEL LE , . p i

an t t r i ti sh u e um r e si n. a ne t. Boo k s and M uscrip s of h e B M s . and I mp s o l