To win the favour of the God of heaven it was requisite to cultivate the virtues of purity, truthfulness, industry, and a pious sense of the Divine presence; and these virtues must spring from the heart, and cover thought as well as word and deed. His worship consisted in the frequent offering of prayer, praise, and thanksgiving; in the reiteration of certain sacred hymns; in the occasional sacrifice of animals which, after being presented before Ormazd, furnished forth a feast for priest and worshipper; and in the performance of a mystic ceremony (the _Soma_), the gist of which seems to have lain in a grateful acknowledgment that the fruits of the earth, typified by the intoxicating juice of the Homa plant, were to be received as the gift of Heaven. A sentence or two from one of the hymns[21] of which there are many in the Zendavesta, will show better than many words to how high a pitch Divine worship was carried by the Persians: "We worship Thee, Ahura-mazda, 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 Ahura-mazda, thou true happy Being! We strive to think, to speak, and to do only such things as may be best fitted to promote the two lives" (_i.e._ the life of the body and the life of the soul).
[21] Haug's _Essays_, pp. 162-3, quoted by Rawlinson.
In this course of well-doing the faithful were animated and confirmed by a devout belief in the immortality of the soul and a conscious future existence. They were taught that at death the souls of men, both good and bad, travelled along an appointed path to a narrow bridge which led to Paradise; over this bridge only pious souls could pass, the wicked falling from it into an awful gulf in which they received the due reward of their deeds. The happy souls of the good were helped across the long narrow arch by an angel,[22] and as they entered Paradise a great archangel rose from his throne to greet each of them with the words, "How happy art thou, who hast come to us from mortality to immortality!"
[22] This helpful angel is by no means peculiar to the Persian faith. All the imaginative races of antiquity conceived of a being more divine than man, though originally not equal to the gods, who guided the departed soul on its lonely journey through the dark interspaces of death. Theut conducted the released spirit of the Egyptian to the judgment-seat. Hermes performed the same kind office for the Greeks, Mercury for the Romans. Yama was the _nekropompos_ of the Hindus, and the Persians retained the legend. The Rig-Veda represents him as the first man who passed through death to immortality, and as therefore the best guide of other men. Nor is it doubted that the Persians derived their belief in a future life from the primitive Hindu creed. If their faith was, as I have said, a revolt from the degenerate forms of Hindu worship, it was also a return to its more ancient forms, as religious reformations are apt to be. The fathers of the Aryan stock had an unwavering assurance of a future life. In his Essay on the _Funeral Rites of the Brahmans_, Max Müller cites a sort of liturgy with which the ancient Hindu used to bid farewell to his deceased friend while the body lay on the funeral pyre, which is, surely, very noble and pathetic: "Depart thou, depart thou by the ancient paths, to the place whither our fathers have departed. Meet with the ancient ones (the Pitrs); meet with the Lord of Death; obtain thy desires in heaven. Throw off thine imperfections; go to thy home. Become united with a body; clothe thyself in a shining form. Go ye; depart ye; hasten ye from hence" (Rig-Veda x. 14).