THE NEW SCHAFF-HERZOG
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explained; the great place held by the cow or bull in both is indicative of relationship; Mithra is possessed by both; Ahura Mazda reminds both of the Asura and of Varuna, and may be a composite; the sevenfold Adityas of Vedism are reproduced in the (dual) sevenfold hierarchy of Persia; the Indian Yama, with changed functions and conceptions, abides in the Mazdean Yima; the horse as a noble sacrifice appears in both; and in Vedism, as always in Zoroastrianism, priestly functions were not originally those of a caste. Both possessed devas; the high consideration given in both to sun, moon, stars, Sirius, water, the earth and its vegetable products, are noticeable; and the irrepressible conflict between good and evil appears in both, though in very different ways. These are but salient examples of common features which lead to the conclusion that the pre-Zoroastrian and Vedic systems were twin sisters. Yet it is important to note that the Iranian religion followed a course which seems to imply conscious enmity, or at least opposition, to Vedism which induced a quite diverse emphasis. Thus in India deva, “ shining one,” became continually more honorific; in Iran deva became the name for demons; Asura in India, at first equivalent to “supreme spirit,” tended to become less honorable and finally was demonic insignificance, while its correlative (?) Ahura became the chief or sole deity in Persia; India developed an increasing polytheism by syncretism, while under Zoroaster Mazdeism became in ideal monotheistic, though there are indications that it was difficult for the people to think of the whilom deities as angels or spirits in any other sense than as gods.
Zoroaster found this contrariety already developed, and latent in it the (philosophic) dualism (which under his system concerned practically only the course of this world) by which he explained ter-
restrial phenomena. This dualistic
2. Cos- tendency was intensified by the con-
mology. flict, already noted, between pastoral
or agricultural peoples and nomadic raiders. To his people he introduced as their one god Ahura, Mazda—probably in essence not a new deity, but rather with glorified attributes. He taught that the gods of the nomads and raiders were demons banded to destroy the good Ahura’s works and those of his followers. Man had been blind and deluded (cf. the Indian maya, “‘ delusion ”’), so Ahura sent his prophet to teach men the right way and to choose the right side in the great battle between good and evil. It is this last which sharply characterizes Zoroastrianism, leading to the ethical dualism which explains it. This comes out in the cosmology and apocalyptics of Mazdeism. The idea of duration and space is fundamental, though its philosophic form may be quite late. Duration takes the form of two periods of infinite time, separated by a world age of 12,000 years blocked out into four sub-periods of 3,000 years each. The first time is infinite in a receding past and comes down to the beginning of the world age. The second infinity of time begins with the complete triumph of good at the end of the world age, and extends into a neverending future. With this set of time-thoughts correspond the two spatial infinities, that of light (the
dwelling of Ahura) and that of darkness (the home of Angra Mainyu), separated by the visible world which is the arena of human and animal activities and of the conflict between good and evil. According to the Bundahish, after Ahura made the creatures which were to minister to his mastery of evil, they remained passive, inactive, and intangible for 3,000 years. Angra Mainyu then accepted the proposal that the conflict should continue for 9,000 years, not knowing thatfor the first tri-millennium Ahura’s will would control, for the second the two wills would intermingle, and that in the final period Angra Mainyu’s would be subdued. Being thus shown the issue, he was so confounded that he remained passive for the second period, when Ahura created the six archangels (see below, § 3), to which his opponent answered by creating the six archdemons. Ahura created successively the sky and luminaries, water, earth, animals, and mankind. The Fravashis (see below, VI., § 4) of men had already been created, and to them was promised ultimate perfection and immortality if they should choose Ahura’s side. In the struggle beginning with the seventh millennium the primeval man and primeval ox fell; from the earth the primeval man’s seed produced a plant that after forty years brought forth or became the first pair. This third millennium is accounted for by a mythical chronology. The period of humanity covers 6,000 years, the prophet beginning his ministry at the middle of this period with his thirtieth year. At the end of the first thousand years of this period the first forerunner of Saoshyant (see below, § 4) appears with the name Ukhshyaterata, ‘“‘ who makes piety grow.” In the middle of the second millennium of this period was the season of cold caused by a wizard, salvation for a remnant of men and animals being secured by Yima (see below, § 5). At the beginning a second forerunner of the Saoshyant appears, and at the end the Saoshyant closes the world age. The final conflict'breaks out, man makes progress to pure spirituality, finally needing no food; and after the resurrection and judgment begins again infinite time, human history and the victory having been consummated.
Corresponding to the two infinities in space and time were the two existences, independent, contrary in nature, both ab initio infinite, though only one is to continue his eternity of being. Ahura Mazda,
“Lord All-knowing”’ (shortened to
3. The Ormuzd) is described in the Ormuzd
Hierarchies. Yasht (Eng. transl. in SBH, xxiii. 21—
31) as the creator, omniscient, holy, beneficent, eternal in the full sense, bestower of health, happiness, and possessions, essential light. He was apparently unfigured in the religion, represented by no statue or form. Essentially opposed to him was Angra Mainyu (or Ahriman), ‘‘ Hostile Spirit,” coeval in origin with Ahura, but not eternal in the full sense, since he is to cease to be. He is essentially evil, unconsecrate, limited in knowledge (he did not even know of the existence of Ahura), gross darkness. He could not foresee the future, so could not guard against its issues. Ahura, to assist him in the foreseen conflict, and in the guidance of the world, created the six Amesha Spentas (Amshashpands), ‘‘ Immortal Beneficents,” with whom