The History of Antiquity Volume V Part 7

"Come to me, come down, Ardvicura," is the invocation, "from the stars to the earth which Auramazda made; to thee, the excellent, mighty lords of the lands, the sons of the lords of the lands, will offer sacrifice."[187]

The divine mountain, on which the Ardvicura rises, is in the Avesta "the mighty navel of water (_apam napal_)," "in a course swift as the horse, Auramazda causes the water to stream forth from it." On this mountain is the deep lake Vourukasha, _i.e._ having wide sh.o.r.es, in which the waters collect together. Out of this lake the water-clouds rise, which are to bring the fertilising rain to the earth. Though the tropic storms are wanting in Iran, the fertilising of the land by the water of the springs, rivers, and lakes, and by rain was of no less importance there than in the Panjab. Hence in the Avesta we again meet with the contest of the good spirits against Vritra, and in Iran also these spirits are opposed to the demons of blight. It is demons of this kind, which, according to the Avesta, keep back the rain-clouds above Vourukasha, and men say: "When will Tistrya (Sirius) rise, the bright, the majestic, the lord of the stars? When will the streams of water flow which are stronger than horses?" And Tistrya, whom Angromainyu slays not, nor the magicians and Pairikas, nor the magicians among men, gleams forth from the navel of the waters; he runs to Lake Vourukasha like an arrow, in the form of a horse, a beautiful brilliant horse, with yellow ears, and golden horse-cloth. Auramazda and Mithra prepare the way for him. As.h.i.+ vanguhi and Parendi follow in his wake with swift chariots. There goes to meet him the Daeva Apaosha, _i.e._ the witherer, in the form of a black, bald horse, with bald ears, bald back and tail, and ugly brand.

For three days and three nights they struggle; and the Daeva Apaosha scares away the brilliant Tistrya from Lake Vourukasha for the distance of a _Hathra_. And Tistrya speaks and says: "If men honour me with the sacrifice named by name, with duly performed sacrifice, and prayer, then at the appointed time I shall come to the pure men; hostile chariots and uplifted banners will not come nigh to the Arian lands, and I shall have gained the strength of ten horses, ten bulls, ten mountains, and ten flowing waters." And Auramazda sacrificed to Tistrya and brought him that strength, and Tistrya fought with the Daeva Apaosha till midday, and conquered and overpowered him, and scared him away from Vourukasha.

And Tistrya announced blessing for the waters and the trees; the streams of the waters will come to you without opposition, the cloud rises out of Lake Vourukasha, and the vapours gather above on Mount Hendava in the midst of Lake Vourukasha, and Tistrya drives forth the vapours, the pure ones, whence clouds are formed, and the strong wind drives clouds and rain to the villages and hamlets, to the seven Kareshvare (the seven parts of the earth). And Auramazda gave command to Zarathrustra that the Arian lands should offer sacrifice to Tistrya, should sprinkle sacrificial rice, and sacrifice a bright, light-hued, Haoma-coloured animal in order that he might withstand the Pairika Dushyairya (_i.e._ blight). "If I had not created Tistrya," Auramazda says, "this Pairika would have carried on war day and night, but Tistrya binds her with two and three fetters." "We praise Tistrya, the brilliant majestic star, which drives away the Pairika; he blows her away from Lake Vourukasha; then the clouds draw up, spreading themselves afar, which contain the fertilising water."[188]

Another spirit which fights against the demons in the Avesta is called craosha. On the divine mountain stands "his triumphant dwelling with a thousand pillars, on the topmost height of the great mountain, illumined within with a light of its own, decked with stars without;" his chariot is drawn by four spotless horses, which are swifter than clouds, swifter than winds, swifter than storms, swifter than birds with strong wings. A strong, well-armed, victorious youth, the strongest and swiftest among young men, who fears not the Daevas, and before whom they fly in terror to the darkness, craosha is the companion of Mithra; with him he overthrows the ranks of the hosts with whom Mithra is angry (p. 111).

Thrice in each day he comes to smite the Daevas, with the axe of a woodman in his hand. Thus he fights against the evil Angromainyu, against Aeshma, and the Daevas Kunda, Banga, and Vibanga; thus he forces the conquered Daevi Druj to answer him. In the dark he is wakeful against the evil ones; he protects the world from them when the sun has set; in each night he comes thrice upon the earth with his weapons in his hand. About the third watch of the night he arouses the bird Parodarsh, _i.e._ the c.o.c.k, that by his cry he may scare away the goblins of the night, and may banish the Daevi Bushyancta, which holds men imprisoned in sleep.[189] craosha, moreover, protects the sacrifices which are offered to the good G.o.ds, and which the evil one would carry away or defile. One of the priests who took part in the sacred ceremonies held a club, the craosha-club, in his hand, in order to scare the demons and keep them back. Of the two instruments which in the book of the law are used for flagellation, and by which the evil spirits are driven from the bodies of men, one is called the craosha-whip (_craosha charana_).

We remember the numerous hymns of the Veda which celebrate the benefits conferred upon men by Agni, the spirit of fire, who is born from the double wood, and descends to earth in the lightning from the water-bed of the storm-cloud; the glow of this bright youth preserves men from beasts of prey, from murderers and evil spirits, helps the G.o.ds to victory, and contends in battle in the van; at the same time a royal house-lord and priest, Agni is in the Veda the upholder of the religious wors.h.i.+p, the mediator between heaven and earth (IV. 40). The Avesta is filled with similar conceptions, though less poetical in form. Here the power as victorious of fire against the demon takes the first place. We saw that Mithra's chariot carried the kindled fire. "The sacred, strong fire" is invoked as a "warrior," as a "protector," as a slayer of the evil spirits, as the giver of good. To whatever side, we are told in the book of the law, the wind carries the smoke of the fire, it comes back thence as a slayer of thousands. "Happy is the man," we are told in an invocation, "to whom thou comest in strength, O Fire, son of Auramazda, more friendly than the friendliest, worthy beyond others of supplication. O Fire, we approach thee with perfect purity, with a good spirit; mayest thou come down to us bringing help."[190] He who uses dry selected wood for the fire, him the fire blesses, saying: "May herds of cattle gather round thee, and abundance of men; may all things succeed according to the wish of thy soul. Live out thy life happily to the full extent to which thou wilt live. The fire speaks with all those for whom it s.h.i.+nes the whole night through, and cooks food; from all it demands good nourishment. The fire looks on the hands of all who come; what does the friend bring to the friend, he who approaches to him who sits alone?[191]" The Gathas of the Avesta also speak of the pieces of wood for friction, out of which springs the fire that shows the way;[192] and in another pa.s.sage we hear of the fire Urvazista which dwells in wood.

The Avesta distinguishes between the fire cp.e.n.i.sta, _i.e._ the house-lord, the hearth-fire (it is the same name that is given to the hearth-fire in India), the most victorious fire Verethraghna, which slays all the demons, and by which, according to the custom of the Pa.r.s.ees, the fires of the hearth must be renewed year by year, and the fire of lightning, which is called Vazista. This last, which comes down direct from heaven, is the "most sacred of all fires, which slays the demon cpenjaghra."[193] In the Avesta the priests are called Athravas, a name which, no doubt, goes back to the wors.h.i.+p of fire (_athar_); among the Indians Atharvan entices the fire from the wood, and together with Manu and Dadhyanch kindles the first sacrificial fire; the fourth Veda is called after him (IV. 280). In the Avesta also the red glowing fires, which gleamed on the earth in the days of King Yima, are repeatedly mentioned (p. 32); it extols "the brilliance of the Arian lands,"

denotes the fire-priests as possessors of the true faith, and a.s.sures us that what is right may be known from the clear, blazing flames.[194]

The sacrifice offered by the Arians beyond the Indus to Indra, the Maruts, and spirits of light, to strengthen them against the demons, the draught prepared from the Soma, is known to us; we have shown how this Soma which strengthens the G.o.ds became itself a G.o.d in the fancy of the Indians--a mighty nourisher and sustainer of the G.o.ds. The same custom and deity are found in the Avesta, only the name has become Haoma, according to the phonetic laws of the Bactrian language. The legend has already shown us what importance was ascribed in Iran to the wors.h.i.+p of the G.o.d Haoma, and the sacrifice of this liquor. Yima was born to Vivanghana as a reward because he had first poured out the Haoma and wors.h.i.+pped the G.o.d. To Athwya, the second wors.h.i.+pper of Haoma, Thraetaona was born; and to Thrita, the third, Kerecacpa, the hero (p.

27, 28). To Zarathrustra, who was born to Pourushacpa for a similar service, when he is dressing the sacred fire at the break of dawn, and singing the sacred hymns, the G.o.d Haoma appears: "Who art thou," asks Zarathrustra, "who appearest to my sight as the most perfect in the corporeal world, with thy brilliant, immortal body?" Haoma answered him: "I am the pure Haoma, who protect men from evil. Call on me, press out my juice in order to enjoy me; praise me as all other fire-priests praise me." Then said Zarathrustra: "Supplication to Haoma! Haoma, the good, is well-created; duly-created is he, and gives health; he bestows kindness, is victorious, and of golden colour. Thy wisdom, O golden one, I praise; thy strength, thy victory, thy healing power, thy greatness. I praise the mountains, the high ones, where thou, Haoma, growest; I praise the earth, the wide and patient, thy mother, O pure Haoma. Mayest thou grow on the paths of the birds. To the hors.e.m.e.n, who spur their horses, Haoma gives power and strength; to the maidens who have long remained unmarried, he gives true and vigorous husbands, gifted with good understanding, and to wives beautiful children and a pure posterity. To those who repeat the Nackas (the chapters of the Avesta) he gives sanct.i.ty and greatness. Praise to thee, Haoma; thou knowest the words which are spoken with truth. Praise to thee, Haoma, who by thine own power art a mighty king. To thee Auramazda first gave the girdle glittering with stars; girt with this thou lingerest on the summits of the mountains in order to maintain in sincerity the commands of the sacred sayings. O Haoma, lord of the house, of the village, of the land, lord of wisdom, I call on thee for greatness and victory, for favour to my body, and rich food. O thou who art of golden colour, I entreat thee for skill and power, pa.s.sing through the whole body, for beauty and health, for prosperity and increase, for greatness spreading over the whole form. The first boon for which I entreat thee, O Haoma, who removest death, is that I may attain to the excellent habitation of the saints, the bright dwelling where there is abundance of all good things; the second boon is that this body may endure; the third, that my life may be long; the fourth, that I may go through the earth powerful and glad, troubling the tormentors, and slaying the Druj; the fifth is that I may walk victorious on the earth and slay the evil. For this thing also, as a sixth boon, O Haoma, who removest death, I entreat thee: may I be the first to see the thief, the murderer, and the wolf: may none of these previously see me. Keep far from us the hatred of those who hate us; tear out the hearts of those who give poison. If in this house, this place, this village, this sacrifice, there is a man who does harm, take from him the power to go, obscure his reason, break asunder his heart with the commandment. Let him not be mighty in the feet, let him not be mighty in the hands. O Haoma, I make a prayer to thee, that thou mayest go a sovereign lord through the worlds, triumphing over hatred and the evil. Thou shouldest triumph over the hatred of all who hate thee, over the hatred of the Daevas and men, the evil spirits and magicians, the perverse, blind, and dumb, the two-footed murderers and insidious creatures, the four-footed wolves, and the numerous hosts which creep and fly."[195]

Further, we find in the Avesta that the "priest" offers Haoma to Mithra, craosha, and Drvacpa on the divine mountain.[196] The plant of which this G.o.d is the genius, grows, according to the books of the Pa.r.s.ees, as white heavenly Haoma only on the tree Gaokerena, _i.e._ the heavenly tree which stands on the divine mountain or in the spring Ardvicura; the yellow Haoma which grows upon the earth is only a copy or descendant of the white Haoma. In Iran also the preparation and expression of the Haoma juice is accompanied by a long and minute ritual; and the offering of the sacrifice, which is still performed among the Pa.r.s.ees of India, requires long invocations and responses between the celebrant and the ministering priests. At the present day the Pa.r.s.ees send from time to time one of their priests to Kerman in order to bring from their ancient home twigs of Haoma for the sacrifice.

The coincidence which we find above, in the forms of the legend, between the Avesta and the Veda--Vivanghana, Yima, Athwya, Thrita, Kerecacpa, and Uca are found in both--is not less marked in the conceptions of the G.o.ds and their functions, and in the character of the wors.h.i.+p. There can be no doubt that the Arians of Iran believed themselves to be protected and injured by the same spirits as the Arians in the Panjab. If on the Indus invocations were addressed to Vritrahan, Vayu, the Maruts, and Mitra, in Iran men prayed to Verethraghna, Vayu, and Mithra. In both places Vritra and Ahi are the opponents of the G.o.d of light; in both fire was wors.h.i.+pped; in both the power of the sacrificial liquor was elevated into a mighty life-giving G.o.d. Among the Indians, as we saw, the priest who addresses the invocation to the G.o.d at the sacrifice is called Hotar; in the Avesta the Zaotar utters the prayers. Further coincidences in the number and nature of the G.o.ds, in the wors.h.i.+p, in the laws and forms of purification, in the ceremonial, and even in the shape of the universe, will show themselves as we proceed. It is true that differences may also be found. Many of the numerous spirits of the Rigveda are wanting in the Avesta; and again, some spirits in the Avesta, such as Anahita, craosha, Tistrya, are unknown to the Indians.

Variations such as these must occur where there has been a separate development from a common root. But the factors in the coincidence of the most important forms of the G.o.ds and heroes, and the distinctive modes of wors.h.i.+p, in the Avesta and the Rigveda, the very oldest monument of the Arians in India, are so great that any doubt whether the Avesta remained free from alterations and influences of an alien or later nature in the revision under Shapur II., is entirely removed, and we know that we possess in it the remains of an original doc.u.ment of Iran, going back beyond the time of Cyrus. In the Avesta we have before us the faithful expression of the ancient Iranian faith. Though not in its original form this result is the more certain, because on the one hand some deities, as for instance Mithra, and some myths like that of Yima, exhibit older forms in the Avesta than in the Rigveda, while in others we have almost an ident.i.ty of language between the two. In the Avesta as in the Veda the Soma is praised as "gold-coloured;" in both fire is the "house-lord;" the sun goes on his "path free from dust;" the power of the G.o.ds is increased by the sacrifice (p. 120). In both one G.o.d offers sacrifice to another, in order to strengthen him; and the invocations of the Avesta, like those of the Rigveda, ask for health and long life for the suppliant; for possessions and wealth and favour, for the power to see the thief, the murderer, and the wolf before they are seen by him.

FOOTNOTES:

[178] "Gah Ushahin," 5; "Mihr Yasht," 13, 143.

[179] "Mihr Yasht," 118.

[180] Pouruta may be referred to the [Greek: Paryetai] of Ptolemy, whom he places in the north of Arachosia.

[181] Cf. "Mihr Yasht," 127, where the boar is not Verethraghna but the "curse of the sage."

[182] Windischmann, "Mithra; Abhl. fur Kunde des Morgenlandes," 1, 1 ff.

[183] Haug, "Essays," p. 185. The Sa.s.sanids also carry the club now called _guzr_.

[184] "Yasht Bahram," 57-62. Burnouf, "Commentaire sur le Yacna," p.

285.

[185] "Ram Yasht," 43-57.

[186] "Aban Yasht," 64 ff.; "Yacna," 74.

[187] Hang, "Essays," p. 179. The pa.s.sages given in the text from the Aban Yasht, notwithstanding the swelling b.r.e.a.s.t.s, shows how definitely the form of Anahita belongs to the Iranian conception, how peculiarly this G.o.ddess of fountains is represented in this form, and how intimately connected she is with the whole Iranian system of the boon of water, and the legends of the heroes. A bra.s.s tablet found at Grachwyl in the canton of Berne, which exhibits the Persian Artemis with swelling b.r.e.a.s.t.s, surrounded by four lions, with a bird of prey on her head and serpents instead of ears, and wings on the shoulders, has decided J.

Stickel ("De monumento Graechwyliano") to regard the Persian Artemis as identical with the Semitic G.o.ddess of birth. This tablet is due to the syncretism of Roman times. Certain similarities between the Syrian G.o.ddess of birth and fertility, Mylitta-Derceto, and the Persian G.o.ddess of water, might lead to such a syncretism even under the Achaemenids, and this coincidence might determine Artaxerxes Mnemon to erect images of Anahita in Ecbatana and Susa after the pattern of the Semites. Beros.

fragm., 16 ed. Muller, and below.

[188] "Tistar Yasht," 24 ff., 40, 49-58.

[189] "Yacna," 56; "Vend." 18, 39.

[190] "Vend." 8, 248-250; "Yacna," 26, 61, 23; "Yasht Farvardin," 77.

[191] "Vend." 18, 57-63, 19, 134.

[192] Roth, "Ueber Yacna, 31," Tubingen, 1876, s. 6, 20.

[193] "Vend." 19, 135; "Yacna," 17, 69.

[194] "Yacna," 31, 3, 19.

[195] "Yacna," 9, 10, according to Burnouf, "Journ. Asiat." 1844-1846.

Cf. Spiegel "Avesta," 2, 68 ff.

[196] "Gosh Yasht," 17; "Mihr Yasht," 88; "Yacna," 56, 8.

CHAPTER VI.

THE REFORM OF THE FAITH.

In the Gathas of the Avesta the spirit who keeps watch over the increase of the flocks speaks to the heavenly powers, saying: "All creatures are distressed; whom have ye for their a.s.sistance?" Auramazda makes answer: "I have one only who has received my commands, the holy Zarathrustra; he will proclaim my exhortations and those of Mazda and Asha, for I will make him practised in speech."[197] Then Auramazda sacrificed to Ardvicura that he might unite with Zarathrustra the son of Pourushacpa, to the end that the latter might think, speak, and act according to the law.[198] Pourushacpa, _i.e._ rich in horses, of the race of Haechatacpa,[199] was the fourth who offered the sacrifice of Haoma in Airyana Vaeja after Vivanghana, Athwya, and Thrita. For this Zarathrustra was born to him.[200] At his birth and his growth the gra.s.s and the trees increased, and all the creatures of Auramazda greeted each other because the priest had been created who would sacrifice for them and spread abroad the law of Auramazda, over the seven Kareshvare of the earth.[201] craosha, accompanied by the sublime Asha, appeared to Zarathrustra, and the latter declared himself ready to swear enmity against the liars, and to be a mighty source of help to the truth. And the G.o.d Haoma appeared to Zarathrustra and commanded him to press out his juice and to praise him, as other fire-priests praise him. And Zarathrustra praised Haoma and his mother the earth, and addressed six prayers to him (p. 125). As.h.i.+ vanguhi also came at Zarathrustra's command on her chariot, and inquired: "Who art thou who callest on me, whose speech is the most beautiful which I have heard from all those who invoke me? Come nearer to me; approach my chariot." Then she surrounded him with her right arm and her left and said: "Beautiful art thou, Zarathrustra, well grown, with strong legs and long arms. To thy body has been given brilliance, and to thy soul long prosperity."[202] And when Zarathrustra sacrificed to Verethraghna, he granted him strength of arm, health, and vigour of body, and power of vision, such as that of the horse, which sees by night, and the gold-coloured vulture.[203] But Auramazda taught Zarathrustra "the best words," prayers, and invocations, and charms against the evil spirits.[204] "How,"

Zarathrustra inquires of Auramazda, "how ought I to protect the creatures from the evil spirits, from the wicked Angromainyu?" Then Auramazda answers: "Praise Auramazda, the creator of the pure creation; praise the victorious Mithra; praise the Amesha cpentas (the immortal saints), which rule over the seven parts of the earth; praise the holy craosha, who holds the club against the head of the Daevas; praise Verethraghna, created by Ahura, the bearer of the splendour; praise the s.h.i.+ning heavens, and the glowing Tistrya; praise Vayu, the swift; praise cpenta Armaiti (the holy earth), the beautiful daughter of Auramazda.

Praise the tree, the good, the pure, created by Ahura, the well-grown and strong; praise the glittering Haetumant (Etymandros); praise Yima Kshaeta, the possessor of good herds. Praise the good laws, the law against the Daevas, the law of the wors.h.i.+ppers of Auramazda; praise the splendour of the Arian land; praise the abode of the pure. Praise the fire Vazista (p. 123), which smites the Daeva cpenjaghra. Bring hard wood and perfumes, and water of purification to the fire."[205]

Zarathrustra first proclaimed the words which Auramazda had taught him to Maidhyomao,[206] the son of Aracta, his father's brother, and spoke to the members of his race, the Haechatacpas: "Ye holy Haechatacpas, to you will I speak; ye distinguish the right and the wrong." The announcement did not remain confined to the circle of the family and the race: "To you that come," we are told in another pa.s.sage, "I will announce the praises of the all-wise lord, and the praises of Vohumano.

Look on the beams of fire with pious mind. The fair sayings of the fire-priests are the way of Vohumano. Thou gavest ancient sayings, O Ahura; by these will I annihilate among you the sacrifices of the lying G.o.ds. The wors.h.i.+pper of fire should accurately understand the correct words which have come from Vohumano (the good disposition and its spirit) in order that truth may be his portion." In other poems Zarathrustra laments: "The liar possesses the fields of the true man, who protects the earth; none of the servants wors.h.i.+p me; none of the lords of the land, who are unbelievers. The dominion is in the hands of the priests and prophets of the lying G.o.ds; whither shall I go for refuge?--to what land shall I turn? I cry for help for Frashaostra and myself. May the fire grant this help to both of us."[207] Frashaostra of the race of Hvova, is mentioned in the Avesta as the closest adherent of Zarathrustra, and often in connection with Jamacpa. The help for which Zarathrustra cried in this invocation was granted to him by King Vistacpa. Zarathrustra offered the Haoma draught in Airyana Vaeja to Ardvicura, and prayed to her: "Grant to me that I may combine with the son of Aurvatacpa, the strong Kava Vistacpa, to the end that he may think, speak, and act according to the law;" and the G.o.ddess granted him this favour.[208] And Zarathrustra sacrificed to the Drvacpa (the G.o.ddess of flocks) in Airyana Vaeja, to the end that he might unite with the good and n.o.ble Hutaoca (the wife of Vistacpa), that she might impress the good law on her memory.[209] Finally, we read: "Who is thy true friend on the great earth; who will proclaim it? Kava Vistacpa, the warlike, will do this."[210]

Of King Vistacpa and Frashaostra the Avesta then tells us, "that they prepared the right path for the faith which Ahura gave to the fire-priests." In the prayers Kava Vistacpa is praised because as an arm, an a.s.sister, and helper, he has subjected himself to the law of Ahura, the law of Zarathrustra; because he has opened a wide path for purity, and has established the law in the world. The mighty brilliance of the ruler supported Zarathrustra, "in establis.h.i.+ng the law and making it highly esteemed."[211] When Jamacpa saw the army of the Daeva-wors.h.i.+ppers approach, he sacrificed to Ardvicura a hundred horses, a thousand oxen, and ten thousand head of small cattle, and Ardvicura granted to him to fight victoriously against all the non-Arians. And Zairivairi, the brother of Vistacpa, besought Ardvicura that he might smite the skilful Peshana, who wors.h.i.+pped the Daevas, and Arejatacpa.

Kava Vistacpa himself offered sacrifice in order to obtain the victory over Asta-aurva, over the Daeva wors.h.i.+ppers cpinjauruska, and Darsinika, and the murderous Arejatacpa.[212] And Vistacpa smote Peshana and Arejatacpa, and Zarathrustra blessed him: "I praise thee, O ruler of the lands. May life be given to thy wives and thy children, which shall be born from thy body. Be thou possessed of swift horses, like the sun, s.h.i.+ning like the moon, glowing as fire, sharp as Mithra, a conqueror of enemies like Verethraghna, well grown and victorious as craosha. Mayest thou be a ruler like Yima; mayest thou be victorious and rich in cattle like Thraetaona, bold and strong as Kerecacpa, wise as Urvakshaya, brilliant as Kava Uca, without sickness and death, like Kava Hucrava, stainless as cyavarshana, rich in horses as Pourushacpa, a friend of the heavenly ones, and conqueror of men."[213]

The Avesta gives Zarathrustra three sons: Urvatatnara, Hvarecithra, Daevotbi (Punisher of the Daevas); and three daughters: Freni, Thriti, and Pourus.h.i.+cta.[214] His work is summed up in the fact that he compelled the Daevas, who previously had been in human form upon the earth, to hide themselves in the earth.[215] His doctrine prevents the Daevas from injuring the creation, as before, and gives to all the creatures of the good G.o.d the means of protecting themselves more effectually against the evil. Hence Zarathrustra is the increaser of life; in this sense he is described, invoked, and wors.h.i.+pped as the lord and master of all created life. But in time caoshyant will be born, who will make the evil creatures wholly powerless, and bring on for man the time of undisturbed happiness, in which there will no more be any battle; the time of uninterrupted life, _i.e._ of immortality. In this period all who once had life will have life again; _i.e._ the life destroyed by Angromainyu and the evil spirits will be restored, and the dead will rise to a new life.

Zarathrustra's birth and growth struck terror into the evil spirit Angromainyu. "The Yazatas" (the G.o.ds), he exclaimed, "have not forced me from the earth, crossed with paths, round, and wide-reaching; but Zarathrustra will drive me from it."[216] And the Daevas took counsel on the summit of Arezura, whither they are wont to come together from their caves with the Druj: "Alas! in the dwelling of Pourushacpa the pure Zarathrustra has been born. He is the weapon with which the Daevas are smitten; he takes away the power from the Daevi Druj, and the Daevi Nacu ([Greek: nekys], _i.e._ the spirit of the dead), and the false lies; how shall we compa.s.s his death?" And from the region of the north Angromainyu dashed forward, who is full of death, the Daeva of Daevas, and said: "O Druj, go up and slay the pure Zarathrustra." And "Zarathrustra said in the spirit: The wicked, evil-minded Daevas are considering my death. And he arose and went forth, bearing in his hand stones of the size of a Kata, which he had received from the creator Auramazda, and he praised the good waters of the good creation, and the law of the wors.h.i.+ppers of Auramazda, and uttered the prayer: _Yatha ahu vairyo_. The Druj ran round about him, and the Daeva Buiti, the deceiver of mortals; and the Druj ran in alarm from him and said to Angromainyu, the tormentor: In him, in the holy Zarathrustra, I see no death. And Zarathrustra said to Angromainyu: Evil-minded Angromainyu, I will smite the creation which is created by the Daevas; I will smite the spirit of the dead which the Daevas have created, until caoshyant the victorious shall be born from the water of Kancava, in the region of the east.

Angromainyu answered him: Wherewith wilt thou smite my creatures? With what weapons wilt thou destroy them? Then spake Zarathrustra: The pestle, the bowl, the Haoma, these are my best weapons, and the words which Auramazda has spoken. By this sacred word will I annihilate thy creatures, O evil Angromainyu. Slay not my creatures, O pure Zarathrustra, answered Angromainyu. Thou art the son of Pourushacpa, and hast life from a mother. Curse the good law of the wors.h.i.+ppers of Auramazda, and attain the prosperity which Vadhaghna has attained, the ruler of the lands. But Zarathrustra spake: I will not curse the good law of the wors.h.i.+ppers of Auramazda; no, not though my bones and soul and power of life were torn asunder. Then the evil Daevas ran and took counsel on the summit of Arezura, and Angromainyu spoke: What will the Daevas bring thither? But they said: 'The evil eye;' and hastened to the bottom of h.e.l.l, the dark, the evil, the wicked."[217]

With Zarathrustra, according to the Avesta, a new era begins. He is the proclaimer of a new law. But along with this we are told that even in Yima's time the earth glowed with red fires; the power of the old sayings of the fire-priests is extolled; the professors of the first, and those of the new law receive commendation. Zarathrustra is born to his father as a reward for offering an ancient sacrifice, the sacrifice of Haoma. He himself dresses the fire at daybreak before he comes forth to announce his new doctrine; and even while announcing it he sacrifices to the old G.o.ds Verethraghna and Ardvicura; the G.o.ds whom the heroes of the old days invoke appear to him also, the prophet of the new teaching; they demand that he shall offer sacrifice, and insist on their wors.h.i.+p; they grant him favour and gifts. It is precisely the ancient sacrifice of Haoma, the common possession of the Arians in Iran and India, which is declared by Zarathrustra to be the best means of repelling the evil ones, and not Zarathrustra only, but also Auramazda sacrifices to an ancient divinity that the son of Pourushacpa may be obedient to his commands, and then directs the latter to invoke the ancient G.o.ds, Mithra, Verethragna, craosha, Vayu, and Tistrya, and to wors.h.i.+p fire.

Hence it was no new religion which Zarathrustra taught; it was nothing more than a reform of the ancient faith, and traditional modes of wors.h.i.+p.

We were able definitely to ascertain from the fragments of the Avesta that it arose in the east of Iran; the districts of the north-east are especially prominent in it. It denotes Bactra as the abode of dominion (p. 31). A doctrine which, as we shall see, lays the greatest stress on the cultivation of the land, could not have grown up in the deserts of the Gedrosians, or the steppes of the Sagartians. If, according to the Avesta, "the evil custom of the burial of the dead prevails" in Arachosia (Harahvaiti);[218] if Haetumat (Drangiana) is reproved for the sins which are practised there;[219] if we are told of Haraeva (the land of the Arians) that it is indeed rich in houses but full of poverty and idleness,[220] and of Ragha that it is indeed Zoroastian but full of utter unbelief[221]--if the sin of burning corpses prevails in Chakhra (Chirhem?),[222] it is clear that these lands are distinct from the region in which the pure doctrine of Zarathrustra, proclaimed in the Avesta, arose, and became so firmly established as to be universally current. Hence of all the lands in Iran, mentioned in the Avesta, only Airyana Vaeja, Margiana, Sogdiana, and Bactria remain. In the Avesta Zarathrustra is famous in Airyana Vaeja; in that land he sacrifices; and, as the Avesta allots but two months of summer and ten months of cold winter to this region, we must look for it on the high mountain range of the North-east (p. 73). Zarathrustra stands in a close relation to Queen Hutaoca and King Vistacpa, who fights against the wors.h.i.+ppers of the Daevas and Arejatacpa, and prepares a way for the new doctrine.

Among the heroes of the ancient time and the spirits of the pious who are invoked in the prayers of the Avesta, the immortal part of King Vistacpa is repeatedly invoked besides Zarathrustra and Frashaostra. We have already shown in what a contrast the Bactrians and Sogdiani stood to the nations of the steppes of the Oxus, and what a position is allotted to King Vistacpa as repelling the Iranians. In thus celebrating him as the protector of Zarathrustra, the Avesta plainly puts Zarathrustra himself in Bactria.

If we may a.s.sume the fact that the reform of the religion must have proceeded from Bactria and Sogdiana in the north-east of Iran, the next question to be decided is, whether it is possible to determine the meaning and import of this reform. The forms and views, which are found to agree in the Avesta and Rigveda, we have already established, with complete certainty, to be the ancient possession of the Arians of Iran.

The elements of the religious conception, and several very definite forms and traits in the belief and wors.h.i.+p, were the same in the Panjab and Iran. The leading principle was the contrast of the bright beneficent powers who give life and increase and the evil spirits of darkness, drought, and death. This possession was therefore in existence before the reform. This principle must have become more prominent among the Arians of Iran owing to the nature of their country. The fertile land and the desert were in far greater proximity there than in the Panjab. The centre of Iran was filled with a vast desert; wide and barren table-lands spread out on north and south; the most favoured regions were almost like oases. Closely adjacent to the most fruitful valleys and slopes lay endless steppes; blooming plains, shaded by thick groups of trees, were surrounded by hot deserts of sand. If the alpine districts of the north possessed the most splendid forests and luxuriant pastures, yet the snow fell early, and the winter was severe; if vegetation ran riot on the fringe of the Caspian, fever and reptiles infested the marshy plains. Close beside abundant productiveness lay drought and desert, bare flats of rock, deserts of sand, and fields of snow. The inhabitants of Iran had not only to suffer from the heat of summer but also from the cold of winter, from the scorching winds of the desert as well as from the snow-storms which came from the table-lands of the north. On the one hand, pastures and fields were covered for many weeks with snow; on the other, sand-storms from the desert ruined the tillage; in one district camels succ.u.mbed to the cold of the lofty terraces, or slipped from the icy slopes down the precipices; in another, the desert wind dried up fountains and springs. Here the winter, "which flies past to slay the herds, and is full of snow," as the Avesta says, was "of endless duration;" it was "on the water, the trees, and the field," and "its cold penetrated to the heart of the earth;" there the herds were tormented by the fly in the heat, bears and wolves fell upon the folds, and it was necessary to find protection against serpents and ravenous beasts of prey.[223] In this land life was a conflict against the heat of summer and the south, against the chill of winter and the mountain heights, a struggle for the maintenance and protection of the herds; and as soon as these tribes had become settled in the more favoured regions and pa.s.sed over to agriculture, there began on the edge of those oases the struggle against the desert and the steppe. Here water must be conveyed to the dry earth, there the tillage must be protected against the sand-storms of the desert. To these difficulties and contrasts in the nature of the land was added a contrast in the mode of life of the population. The majority of the tribes of the table-land of the interior, and a part of the inhabitants of the mountainous rim, could not, owing to the nature of the land, pa.s.s beyond a nomadic pastoral life, and even to this day the population of Iran is to a considerable extent nomadic;[224] while other tribes toiled laboriously in the sweat of their brows, these wandered with their herds in idleness, ever ready for battle; and thus there could be no lack of ambuscades and plunder, of attacks and raids on the cultivated districts.

All these contrasts are most marked on the slopes of the north-eastern edge, in Margiana, Bactria, and Sogdiana, which lay open to the steppes of the Caspian Sea. Here were fruitful, blooming valleys with luxuriant vegetation on the banks of the mountain streams, yet, wherever the mountains receded, the endless desert at once began. If the stars shone clear through the night on mountains and table-lands, in the pure and vapourless atmosphere of Iran, sand-storms and mist lay on the northern desert. The winds blowing from the north brought icy cold in the winter; in the summer they drove the sand of the deserts over the fruitful fields, to which water has to be laboriously conveyed in the time of the greatest heat, while eternal winter reigned in the heights of Belurdagh and Hindu Kush. There was also the continual fear of the nomads who dwelt on the steppes to the north, who made attacks on the fruitful slopes and valleys. We have already shown that it was precisely on the slopes of the Hindu Kush that the necessity of protection against the nations of the steppes led to a combination of the forces of the tribes who were settled there, and gave the impulse to the formation of a larger polity.

In such a territory, when the tribes had once become settled in the more favoured regions, amid such struggles against nature and the plundering neighbours, it is clear that the conception of the contrast between good and evil spirits must become more widely developed and sharply pointed--that it should indeed form the hinge of all religious ideas.