THE RELIGION OF PERSIA.
Some time between 1000-650 B.C., it is supposed there lived a religious reformer by the name of Zarathushtra, or Zoroaster. Both his birth-place and birth-date are alike unknown, but it is supposed that he lived in Bactria, a country which reached indefinitely along the Caspian Sea.
Little has come down to us concerning the great teacher himself. He early felt called to his religious mission. Retiring from the world, tradition says he lived for some years upon a remote mountain, and here a divine vision came to him. He communed with Ormuzd, the spirit of Good, and knew that his work was to reclaim man, who in blindness had wandered away from truth and light, and to bring him into new relationship with the divine spirit which was ever ready to win mankind to himself.
At the age of thirty, Zoroaster was prepared to preach the new law. For ten years he wandered about, but found few to listen to him. His family and friends were gradually won to the faith he taught, and returning to the Caspian Sea region, he found more willing hearers.
The conceptions from which he had evolved his faith were already accepted to some extent by those among whom he came. He taught that there were two spirits--Ormuzd or Good, embodying all truth, life, beauty, order, light; and Ahriman, or Evil, including all darkness, death, falsity and disorder. Life was a struggle between these two contending forces. "He laid before his people their own thoughts in all the pure transparency of crystal waters cleared from muddiness and unwholesome admixtures in the filter of his own transcendent and searching mind. He guided their groping hands, and made them grasp the truth for which they were blindly reaching. Such is the mission of every true prophet. Had the people not been ripe for his teaching, he could not have secured a hearing, or made himself understood; the people, on the other hand, could never have worked out unaided the ideal to which they were vaguely and only half-consciously drawn. They listened and understood, and were won, because, to use the expression of a great writer, they had in themselves the seed of the thoughts which the prophet expounded to them."[2]
Seven times divine beings brought messages to Zoroaster. "They inculcate the doctrine of purity of body as well as of soul; they enjoin the care of useful animals, especially the cow and the dog; they emphasize the necessity of keeping the earth, the fire and the water undefiled; and from several of their ordinances we can see that Zoroaster was a civil reformer as well as a spiritual guide. Foremost among the commandments is the abhorrence of falsehood, the universal obligation to speak the truth. This is one of the most fundamental of the ethical tenets which form the basis of the entire ancient Persian religious system."[3]
The writings which contained the teachings of Zoroaster are commonly known as the Zenda-Vesta. The name is misleading however, and should read Avesta-u-Zend, which translated means: "Law and Commentary." Among students the compilation is generally called the Avesta. Even a casual reading of the Old Testament reveals the fact that the various books composing it were written by different writers, writing under radically different circ.u.mstances, and at widely distant periods. The same is true of the Avesta. One of its books was probably written either by Zoroaster himself or under his supervision. This is the Gathas, or book of songs, and is the most ancient portion of the entire collection. Sermons, prayers, and sayings are therein contained, some of which possess poetic beauty and rare purity. Other books were added from time to time, until the Avesta is said to have been made up of twenty-one books, and to have covered 1,200 cowhides.
When Alexander the Great conquered Persia in 332 B.C., elated by his victory, and having drunk heavily of wine, he allowed his soldiers to burn the capital, and with it perished much of greatest value. Most of the Persian literature was then destroyed, together with the n.o.blest specimens of Persian architecture and decoration. While cities were few, it seems remarkable that the only copies of the Avesta were burned. For several centuries following, the teachings of this sacred book lived only in the memories of priests. Finally in 325 A.D., a council was called to take measures to have these ancient doctrines committed to writing. Naturally the result was fragmentary and incomplete. Only those portions of the original text which had been in daily use proved to be well remembered. These were mainly prayers and invocations. The priests in all probability, seized the opportunity to insert whatever forms of worship and modified beliefs they desired to emphasize. Their final effort, while far from satisfactory, embraces all which now remains of the religion of Zoroaster and his followers.
In 636 A.D. the Mohammedan Arabs made a religious crusade and undertook to blot out the old Persian religion. Most of the descendants of the early nation yielded to the fire and sword. A small portion of them took refuge in India, where they were allowed to worship as they chose. Only with them was the Avesta preserved. These Parsis have been called "the ruins of a people, as their sacred books are the ruins of a religion."
Of them Justi writes: "There is no religious body in the world whose practice is so completely in harmony with their moral code."
The collection of Zend Fragments, commonly known as the Zend-Avesta, falls into two parts: The Avesta, properly so-called, which contains (1) compilations of religious laws and mythical tales; (2) collections of litanies for the sacrifice; (3) litanies and hymns written in a language older than the rest of the Avesta. Secondly, these writings contain the Small Avesta, made up of short prayers, recited by all the faithful. It was fitting that these collections of fragments be preserved, so far as possible, in their original dialect, but since these were no longer intelligible even to the educated, the Zend, or explanation--commentary--was attached in the prevailing tongue.
Otherwise the greater portion of the work could not have been understood. Some of the creation stories were not included in the Avesta, but were gathered together with other myths in the Bundehesh.
All worshippers are cla.s.sified by the Avesta as followers of Ormuzd--Good,--or Ahriman--Evil. One could either stand for good or against it. "Now shall I proclaim unto you, O ye all that here approach me, what the wise should lay to their hearts; the songs of praise and the sacrificial rites which pious men pay the Lord, and the sacred truths and ordinances, that what was secret until now may appear in the light "Hear with your ears that which is best, and test it with a clear understanding, before each man decides for himself between the two teachings."
"The two Spirits, the Twins, skilfully created, in the beginning, Good and Evil, in thought, in speech, in deed. And, between these two, the wise have made the right choice; not so the senseless. If, O men, you lay to your hearts these ordinances which Ormuzd inst.i.tuted, and the good and evil, and the long torments which await the followers of falsehood, and the bliss that must come to the holders of the true faith, it will go well with you."
Followers of Zoroaster abhorred idolatry. No image of their G.o.d corrupted their conceptions. In early times they built no temples, having only altars whereupon sacrifices were made. Darius often mentions Ahuramazda (Hormuzd) in his inscriptions as the highest G.o.d of the Persians, and it is highly probable that Cyrus was also a worshipper, a fact which made him sympathetic toward the religion of the Jews and accounts for his willingness that they rebuild a temple in Jerusalem for the worship of Yahweh.
In later years, forms and symbols crept into the service, for abstract teachings did not hold the ma.s.ses of the people. Fire was conceived to be a symbol of the G.o.d of Light, and even today there seems to be a certain charm in the conception that "a pure and undefiled flame is certainly the most sublime natural representation of Him who is in Himself Eternal Light." There must have been a sublimity in the sight of the pure flames, rising to heaven from the mountain-tops, while prayers and hymns of praise were poured out to the one great Spirit, by whatever name known.
As days of degeneracy overtook Persia, the religion was affected by the general la.s.situde and decay. A modernized form of the early faith is found today among some 100,000 worshippers in Arabia and India.
FOOTNOTES:
[1] Rawlinson: Persia.
[2] Ragozin: Media and Persia.
[3] Jackson: Persia, the Land and Its History.
A HYMN.
"We worship Ahura Mazda (Ormuzd), the pure, the master of purity.
"We praise all good thoughts, all good words, all good deeds which are or shall be; and we likewise keep clean, and pure all that is good.
"O Ormuzd, thou true, happy being! We strive to think, to speak, and to do only such actions as may be best fitted to promote the two lives (the life of the body and of the soul).
"We beseech the spirit of earth for the sake of these our best works to grant us beautiful and fertile fields, to the believer as well as to the unbeliever, to him who has riches as well as to him who has no possessions."
FROM THE AVESTA. PART I.
"O Maker of the material world, thou Holy One! Which is the first place where the Earth feels most happy?"
Ahura Mazda, the Good Principle, answered: "It is the place whereon one of the faithful steps forward, O Zoroaster, with the holy wood in his hand,[1] the baresma in his hand,[2] the holy meat in his hand,[3] the holy mortar in his hand,[4] fulfilling the law with love, and beseeching aloud Mithra.[5]"
"O Maker of the material world, thou Holy One! Which is the second place where the Earth feels most happy?"
Ahura Mazda answered: "It is the place whereon one of the faithful erects a house with a priest therein, with cattle, with a wife, with children, and good herds within; and wherein afterwards the cattle go on thriving, holiness is thriving, fodder is thriving, the dog is thriving, the wife is thriving, the child is thriving, the fire is thriving, and every blessing of life is thriving."
"O Maker of the material world, thou Holy One! Which is the third place where the Earth feels most happy?"
Ahura Mazda answered: "It is the place where one of the faithful cultivates most corn, gra.s.s and fruit, O Zoroaster! where he waters ground that is too dry, and dries ground that is too wet."
"O Maker of the material world, thou Holy One! Which is the fourth place where the Earth feels most happy?"
Ahura Mazda answered: "It is the place where there is most increase of flocks and herds."
"O Maker of the material world, thou Holy One! Which is the first place where the Earth feels sorest grief?"
Ahura Mazda answered: "It is the neck of Arezura,[6] whereon the hosts of fiends rush forth to the burrow of the Drug.[7]"
"O Maker of the material world, thou Holy One! Which is the second place where the Earth feels sorest grief?"
Ahura Mazda answered: "It is the place where most corpses of dogs and of men lie buried."
"O Maker of the material world, thou Holy One! Which is the fifth place where the Earth feels sorest grief?"
Ahura Mazda answered: "It is the place whereon the wife and children of the faithful, O Zoroaster, are driven along the way of captivity, the dry, the dusty way, and lift up a voice of wailing."
"O Maker of the material world, thou Holy One! Who is the first that rejoices the Earth with greatest joy?"
Ahura Mazda answered: "It is he who digs out of it most corpses of dogs and men."
FOOTNOTES:
[1] Food for the altar fire.
[2] Sacred twigs held by the priest while reciting prayers.
[3] Meat for sacrifice.
[4] Used for crushing the Haoma, an intoxicating plant, whose juice is used by the faithful.
[5] G.o.d of good fields and pastures.