Ten Great Religions Part 18

"Of pride, haughtiness, covetousness, slandering the dead, anger, envy, the evil eye, shamelessness, looking at with evil intent, looking at with evil concupiscence, stiff-neckedness, discontent with the G.o.dly arrangements, self-willedness, sloth, despising others, mixing in strange matters, unbelief, opposing the Divine powers, false witness, false judgment, idol-wors.h.i.+p, running naked, running with one shoe, the breaking of the low (midday) prayer, the omission of the (midday) prayer, theft, robbery, wh.o.r.edom, witchcraft, wors.h.i.+pping with sorcerers, unchast.i.ty, tearing the hair, as well as all other kinds of sin which are enumerated in this Patet, or not enumerated, which I am aware of, or not aware of, which are appointed or not appointed, which I should have bewailed with obedience before the Lord, and have not bewailed,--of these sins repent I with thoughts, words, and works, corporeal as spiritual, earthly as heavenly. O Lord, pardon, I repent with the three words, with Patet.

"If I have taken on myself the Patet for any one and have not performed it, and misfortune has thereby come upon his soul or his descendants, I repent of the sin for every one with thoughts," etc.

"With all good deeds am I in agreement, with all sins am I not in agreement, for the good am I thankful, with iniquity am I contented.

With the punishment at the bridge, with the bonds and tormentings and chastis.e.m.e.nts of the mighty of the law, with the punishment of the three nights (after) the fifty-seven years am I contented and satisfied."

The Avesta, then, is not a system of dogmatics, but a book of wors.h.i.+p. It is to be read in private by the laity, or to be recited by the priests in public. Nevertheless, just such a book may be the best help to the knowledge of the religious opinions of an age. The deepest convictions come to light in such a collection, not indeed in a systematic statement, but in sincerest utterance. It will contain the faith of the heart rather than the speculations of the intellect. Such a work can hardly be other than authentic; for men do not forge liturgies, and, if they did, could hardly introduce them into the wors.h.i.+p of a religious community.

The Avesta consists of the Vendidad, of which twenty-two Fargards, or chapters, have been preserved; the Vispered, in twenty-seven; the Yacna, in seventy; and the Khordah Avesta, or Little-Avesta, which contains the Yashts, Patets, and other prayers for the use of the laity. Of these, Spiegel considers the Gathas of the Yacna to be the oldest, next the Vendidad, lastly, the first part of the Yacna, and the Khordah Avesta.

-- 7. Later Development of the System in the Bundehesch.

The Bundehesch is a book later than these, and yet, in its contents, running back to a very early period. Windischmann,[140] who has recently given us a new translation of this book, says: "In regard to the Bundehesch, I am confident that closer study of this remarkable book, and a more exact comparison of it with the original texts, will change the unfavorable opinion hitherto held concerning it into one of great confidence. I am justified in believing that its author has given us mainly only the ancient doctrine, taken by him from original texts, most of which are now lost. The more thoroughly it is examined the more trustworthy it will be found to be."

The following summary of the Parsi system is mostly derived from the Bundehesch, and the later writings of the Parsis. We have abridged it from Rhode. In the time of Zoroaster himself, it was probably far from being so fully elaborated. Only the germs of it are to be found in the elder books of the Avesta. It has been doubted if the doctrine of Zerana-Akerana, or the Monad behind the Duad, is to be found in the Avesta; though important texts in the Vendidad[141] seem indeed to imply a Supreme and Infinite Being, the creator both of Ormazd and Ahriman.

In the beginning, the Eternal or Absolute Being (Zerana-Akerana) produced two other great divine, beings. The first, who remained true to him, was Ahura-Mazda, King of Light. The other was Ahriman (Angra-Mainyus), King of Darkness. Ormazd found himself in a world of light and Ahriman in boundless darkness, and the two became antagonists.

The Infinite Being (Zerana-Akerana) now determined, in order to destroy the evil which Ahriman had caused, to create the visible world by Ormazd; and he fixed its duration at twelve thousand years. This was divided into four periods of three thousand years each. In the first period Ormazd should rule alone; in the second Ahriman should begin to operate, but still be subordinate; in the third they should both rule together; and in the fourth Ahriman should have the ascendency.

Ormazd began the creation by bringing forth the Fereuers (Fravas.h.i.+).

Everything which has been created, or which is to be created, has its Fravas.h.i.+, which contains the reason and basis of its existence. Even Ormazd has his Fravas.h.i.+ in relation to Zerana-Akerana (the Infinite). A spiritual and invisible world preceded, therefore, this visible material world as its prototype.

In creating the material world, which was in reality only an incorporation of the spiritual world of Fravas.h.i.+s, Ormazd first created the firm vault of heaven, and the earth on which it rests. On the earth he created the high mountain Albordj[142] which soared upward through all the spheres of the heaven, till it reached the primal light, and Ormazd made this summit his abode. From this summit the bridge Chinevat stretches to the vault of heaven, and to Gorodman, which is the opening in the vault above Albordj.

Gorodman is the dwelling of the Fravas.h.i.+s and of the blessed, and the bridge leading to it is precisely above the abyss Duzahk,--the monstrous gulf, the home of Ahriman beneath the earth.

Ormazd, who knew that after the first period his battle with Ahriman would begin, armed himself, and created for his aid the whole s.h.i.+ning host of heaven,--sun, moon, and stars,--mighty beings of light, wholly submissive to him. First he created "the heroic runner, who never dies, the sun," and made him king and ruler of the material world. From Albordj he sets out on his course, he circles the earth in the highest spheres of heaven, and at evening returns. Then he created the moon, which "has its own light,"

which, departing from Albordj, circles the earth in a lower sphere, and returns; then the five smaller planets, and the whole host of fixed stars, in the lowest circle of the heavens. The s.p.a.ce between the earth and the firm vault of heaven is therefore divided into three spheres, that of the sun, of the moon, and of the stars.

The host of stars--common soldiers in the war with Ahriman--was divided into four troops, with each its appointed leader. Twelve companies were arranged in the twelve signs of the zodiac. All these were grouped into four great divisions, in the east, west, north, and south. The planet Tistrya (Jupiter) presides over and watches that in the east, and is named Prince of the Stars; Sitavisa (Saturn) presides over the western division; Vanant (or Mercury) over that of the south; and Hapto-iringa (Mars) over the stars of the north. In the middle of the heavens is the great star Mesch, Meschgah (Venus). He leads them against Ahriman.

The dog Sirius (Sura) is another watchman of the heavens; but he is fixed to one place, at the bridge Chinevat, keeping guard over the abyss out of which Ahriman comes.

When Ormazd had completed these preparations in the heavens, the first of the four ages drew to an end, and Ahriman saw, from the gloomy depths of his kingdom, what Ormazd had done. In opposition to this light creation, he created a world of darkness, a terrible community, equal in number and power to the beings of light. Ormazd, knowing all the misery that Ahriman would cause, yet knowing that the victory would remain with himself, offered to Ahriman peace; but Ahriman chose war. But, blinded by Ormazd's majesty, and terrified by the sight of the pure Fravas.h.i.+s of holy men, he was conquered by Ormazd's strong word, and sank back into the abyss of darkness, where he lay fettered during the three thousand years of the second period.

Ormazd now completed his creation upon the earth. Sapandomad was guardian spirit of the earth, and the earth, as Hethra, was mother of all living.

Khordad was chief of the seasons, years, months, and days, and also protector of the water which flowed from the fountain Anduisur, from Albordj. The planet Tistrya was commissioned to raise the water in vapor, collect it in clouds, and let it fall in rain, with the aid of the planet Sitavisa. These cloud-compellers were highly reverenced. Amerdad was general deity of vegetation; but the great Mithra was the G.o.d of fructification and reproduction in the whole organic world; his work was to lead the Fravas.h.i.+s to the bodies they were to occupy.

Everything earthly in the light-world of Ormazd had its protecting deity.

These guardian spirits were divided into series and groups, had their captains and their a.s.sociated a.s.sistants. The seven Amshaspands (in Zend, Amesha-cpentas) were the chief among these, of whom Ormazd was first. The other six were Bahman, King of Heaven; Ardibehescht, King of Fire; Schariver, King of the Metals; Sapandomad, Queen of the Earth; Amerdad, King of Vegetables; and Khordad, King of Water.

So ended the second age. In it Ormazd had also produced the great primitive Bull, in which, as the representative of the animal world, the seeds of all living creatures were deposited.

While Ormazd was thus completing his light-creation, Ahriman, in his dark abyss, was effecting a corresponding creation of darkness,--making a corresponding evil being for every good being created by Ormazd. These spirits of night stood in their ranks and orders, with their seven presiding evil spirits, or Daevas, corresponding to the Amshaspands.

The vast preparations for this great war being completed, and the end of the second age now coming, Ahriman was urged by one of his Daevas to begin the conflict. He counted his host; but as he found nothing therein to oppose to the Fravas.h.i.+s of good men, he sank back in dejection. Finally the second age expired, and Ahriman now sprang aloft without fear, for he knew that his time was come. His host followed him, but he alone succeeded in reaching the heavens; his troops remained behind. A shudder ran over him, and he sprang from heaven upon the earth in the form of a serpent, penetrated to its centre, and entered into everything which he found upon it. He pa.s.sed into the primal Bull, and even into fire, the visible symbol of Ormazd, defiling it with smoke and vapor. Then he a.s.sailed the heavens, and a part of the stars were already in his power, and veiled in smoke and mist, when he was attacked by Ormazd, aided by the Fravas.h.i.+s of holy men; and after ninety days and ninety nights he was completely defeated, and driven back with his troops into the abyss of Duzahk.

But he did not remain there, for through the middle of the earth he built a way for himself and his companions, and is now living on the earth together with Ormazd,--according to the decree of the Infinite.

The destruction which he produced in the world was terrible. Nevertheless, the more evil he tried to do, the more he ignorantly fulfilled the counsels of the Infinite, and hastened the development of good. Thus he entered the Bull, the original animal, and injured him so that he died.

But when he died, Kaiomarts, the first man, came out of his right shoulder, and from his left Goshurun, the soul of the Bull, who now became the guardian spirit of the animal race. Also the whole realm of clean animals and plants came from the Bull's body. Full of rage, Ahriman now created the unclean animals,--for every clean beast an unclean. Thus Ormazd created the dog, Ahriman the wolf; Ormazd all useful animals, Ahriman all noxious ones; and so of plants.

But to Kaiomarts, the original man, Ahriman had nothing to oppose, and so he determined to kill him. Kaiomarts was both man and woman, but through his death there came from him the first human pair; a tree grew from his body, and bore ten pair of men and women. Meschia and Meschiane were the first. They were originally innocent and made for heaven, and wors.h.i.+pped Ormazd as their creator. But Ahriman tempted them. They drank milk from a goat and so injured themselves. Then Ahriman brought them fruit, they ate it, and lost a hundred parts of their happiness, so that only one remained. The woman was the first to sacrifice to the Daevas. After fifty years they had two children, Siamak and Veschak, and died a hundred years old. For their sins they remain in h.e.l.l until the resurrection.

The human race, which had thus become mortal and miserable by the sin of its first parents, a.s.sumed nevertheless a highly interesting position. The man stands in the middle between the two worlds of light and darkness, left to his own free will. As a creature of Ormazd he can and ought to honor him, and a.s.sist him in the war with evil; but Ahriman and his Daevas surround him night and day, and seek to mislead him, in order to increase thereby the power of darkness. He would not be able at all to resist these temptations, to which his first parents had already yielded, had not Ormazd taken pity on him, and sent him a revelation of his will in the law of Zoroaster. If he obeys these precepts he is safe from the Daevas, under the immediate protection of Ormazd. The substance of the law is the command, "THINK PURELY, SPEAK PURELY, ACT PURELY." All that comes from Ormazd is pure, from Ahriman impure; and bodily purity has a like worth with moral purity. Hence the mult.i.tude and minuteness of precepts concerning bodily cleanliness. In fact the whole liturgic wors.h.i.+p turns greatly on this point.

The Fravas.h.i.+s of men originally created by Ormazd are preserved in heaven, in Ormazd's realm of light. But they must come from heaven, to be united with a human body, and to go on a path of probation in this world, called the "Way of the Two Destinies." Those who have chosen the good in this world are received after death by good spirits, and guided, under the protection of the dog Sura, to the bridge Chinevat; the wicked are dragged thither by the Daevas. Here Ormazd holds a tribunal and decides the fate of the souls. The good pa.s.s the bridge into the mansions of the blessed, where they are welcomed with rejoicing by the Amshaspands; the bad fall over into the Gulf of Duzahk, where they are tormented by the Daevas. The duration of the punishment is fixed by Ormazd, and some are redeemed earlier by means of the prayers and intercessions of their friends, but many must remain till the resurrection of the dead.

Ahriman himself effects this consummation, after having exercised great power over men during the last three thousand years. He created seven comets (in opposition to the seven planets), and they went on their destructive paths through the heavens, filling all things with danger, and all men with terror. But Ormazd placed them under the control of his planets to restrain them. They will do so, till by the decree of the Infinite, at the close of the last period, one of the comets will break from his watchman, the moon, and plunge upon the earth, producing a general conflagration. But before this Ormazd will send his Prophet Sosioch and bring about the conversion of mankind, to be followed by the general resurrection.

Ormazd will clothe anew with flesh the bones of men, and relatives and friends will recognize each other again. Then comes the great division of the just from the sinners.

When Ahriman shall cause the comet to fall on the earth to gratify his destructive propensities, he will be really serving the Infinite Being against his own will. For the conflagration caused by this comet will change the whole earth into a stream like melted iron, which will pour impetuously down into the realm of Ahriman. All beings must now pa.s.s through this stream: to the righteous it will feel like warm milk, and they will pa.s.s through to the dwellings of the just; but all the sinners shall be borne along by the stream into the abyss of Duzahk. Here they will burn three days and nights, then, being purified, they will invoke Ormazd, and be received into heaven.

Afterward Ahriman himself and all in the Duzahk shall be purified by this fire, all evil be consumed, and all darkness banished.

From the extinct fire there will come a more beautiful earth, pure and perfect, and destined to be eternal.

Having given this account of the Parsi system, in its later development, let us say that it was not an _invention_ of Zoroaster, nor of any one else. Religions are not invented: they grow. Even the religion of Mohammed grew out of pre-existent beliefs. The founder of a religion does not invent it, but gives it form. It crystallizes around his own deeper thought. So, in the time of Zoroaster, the popular imagination had filled nature with powers and presences, and given them names, and placed them in the heavens. For, as Schiller says:--

"'Tis not merely The human being's pride which peoples s.p.a.ce With life and mystical predominance; For also for the stricken heart of Love, This visible nature and this lower world Are all too common."

Zoroaster organized into clearer thought the pre-existing myths, and inspired them with moral ideas and vital power.

-- 8. Relation of the Religion of the Zend Avesta to that of the Vedas.

That the Vedic religion and that of the Avesta arose out of an earlier Aryan religion, monotheistic in its central element, but with a tendency to immerse the Deity in nature, seems evident from the investigations of Pictet and other scholars. This primitive religion of the Aryan race diverged early in two directions, represented by the Veda and the Avesta.

Yet each retains much in common with the other. The names of the powers, Indra, Sura, Naoghaithya, are in both systems. In the Veda they are G.o.ds, in the Avesta evil spirits. Indra, wors.h.i.+pped throughout the Rig-Veda as one of the highest deities, appears in the Avesta as an evil being.[143]

Sura (cura), one of the most ancient names of s.h.i.+va, is also denounced and opposed in the Avesta[144] as a Daeva, or Dew. And the third (Naoghaithya, Naouhaiti), also an evil spirit in the Avesta, is the Nasatya of the Veda,[145] one of the Acvinas or twins who precede the Dawn. The Dews or Daevas of the Avesta are demons, in the Vedas they are G.o.ds. On the other hand, the Ahuras, or G.o.ds, of the Avesta are Asuras, or demons, in the Vedic belief. The original land of the race is called Aryavesta in the Laws of Manu (II. 22), and Aryana-Vaejo in the Avesta. The G.o.d of the Sun is named Mithra, or Mitra, in both religions. The Yima of the Parsi system is a happy king; the Yama of the Hindoos is a stern judge in the realms of death. The dog is hateful in the Indian system, an object of reverence in that of Zoroaster. Both the religions dread defilement through the touch of dead bodies. In both systems fire is regarded as divine. But the most striking a.n.a.logy perhaps is to be found in the wors.h.i.+p paid by both to the intoxicating fermented juice of the plant _Asclepias acida_, called Soma in the Sanskrit and Haoma in the Zend. The ident.i.ty of the Haoma with the Indian Soma has long been proved.[146] The whole of the Sama-Veda is devoted to this moon-plant wors.h.i.+p; an important part of the Avesta is occupied with hymns to Haoma. This great reverence paid to the same plant, on account of its intoxicating qualities, carries us back to a region where the vine was unknown, and to a race to whom intoxication was so new an experience as to seem a gift of the G.o.ds. Wisdom appeared to come from it, health, increased power of body and soul, long life, victory in battle, brilliant children. What Bacchus was to the Greeks, this divine Haoma, or Soma, was to the primitive Aryans.[147]

It would seem, therefore, that the two religions setting out from the same point, and having a common stock of primitive traditions, at last said each to the other, "Your G.o.ds are my demons." The opposition was mutual. The dualism of the Persian was odious to the Hindoo, while the absence of a deep moral element in the Vedic system shocked the solemn puritanism of Zoroaster. The religion of the Hindoo was to dream, that of the Persian to fight. There could be no more fellows.h.i.+p between them than there is between a Quaker and a Calvinist.

-- 9. Is Monotheism or pure Dualism the Doctrine of the Zend Avesta?

We find in the Avesta, and in the oldest portion of it, the tendencies which resulted afterward in the elaborate theories of the Bundehesch. We find the Zearna-Akerana, in the Vendidad (XIX. 33,44,55),--"The Infinite Time," or "All-embracing Time,"--as the creator of Ahriman, according to some translations. Spiegel, indeed, considers this supreme being, above both Ormazd and Ahriman, as not belonging to the original Persian religion, but as borrowed from Semitic sources. But if so, then Ormazd is the supreme and uncreated being, and creator of all things. Why, then, has Ormazd a Fravas.h.i.+, or archetype? And in that case, he must either himself have created Ahriman, or else Ahriman is as eternal as he; which latter supposition presents us with an absolute, irreconcilable dualism. The better opinion seems, therefore, to be, that behind the two opposing powers of good and evil, the thesis and ant.i.thesis of moral life, remains the obscure background of original being, the ident.i.ty of both, from which both have proceeded, and into whose abyss both shall return.

This great consummation is also intimated by the fact that in the same Fargard of the Vendidad (XIX. 18) the future restorer or saviour is mentioned, Sosioch (caoshyanc), who is expected by the Parsis to come at the end of all things, and accomplish the resurrection, and introduce a kingdom of untroubled happiness.[148] Whether the resurrection belongs to the primitive form of the religion remains as doubtful, but also as probable, as when Mr. Alger discussed the whole question in his admirable monograph on the Doctrine of the Future Life. Our remaining fragments of the Zend Avesta say nothing of the periods of three thousand years'