Teachings of Zoroaster-Intro-Pages 18-23

THE
TEACHINGS OF ZOROASTER,

AND

THE PHILOSOPHY OF THE PARSI RELIGION

INTRODUCTION CONTINUED

Pages 18 - 23

A Parallel—The Ancient Persian and the Modern British Empire
Page 18


in the migration of the weaker and polytheistic branch to the fertile plains of India, where it took root and blossomed into the absolute Brahminism of the modern Hindoos. The other remained on the native soil, flourished for centuries, built up an empire, and finally in its turn gave place to the Moslem hordes of Arabia. It migrated, and by the irony of Fate, sought and obtained shelter with religious toleration among the banished sister branch of the primeval stock.

The appearance of Zoroaster, to teach his excellent religion before King Gushtasp and his wise and learned courtiers, may be well compared to that of St. Augustine before King Ethelbert in the sixth century of the Christian era. It is a curious historical coincidence that in both oases extreme piety, religious convictions, eloquent and persuasive arguments, prevailed. England received the blessings of Christianity through the Saxon King Ethelbert, and rose in its might to be a great Christian nation, whose empire in the twentieth century of the Christian era extends over land beyond the seas; and under whose sceptre are folded together vast millions of most loyal subjects of His Britannic Majesty King Edward VII. So, 3,500 years ago, did the mighty Gushtasp of Iran espouse the cause of Zoroaster and spread the Mazdayasnian religion to all the corners of his



The Fall of the Persian Empire and Migration of the Devout Zoroastrians to India
Page 19



vast empire. He was the first founder of the doctrine of the State religion. Under the renowned and mighty warriors Cyrus and Darius of Persia, the national flag of State and Zoroastrianism, welded together in unity, proudly floated over untold millions, who claimed protection and paid homage to the Persian Court. Thus, through generations and generations, flourished Zoroastrianism, to be ultimately shattered and almost annihilated by the Arabs of the Khaliph Omar at the battle of Nehâvand, A.D. 642. Subsequent events may well be described in the words of Thomas Moore:

"Is Iran's pride then gone for ever,
Quenched with the flame in Mithra's caves?
No-she has sons, that never—never
Will stoop to be the Moslem's slaves,
While heaven has light or earth has graves."

Inspired with zealous fervour, conquered but never vanquished, a few Magian fathers of the East boldly sallied forth in a frail bark to seek their fortunes in other climes. After undergoing terrible hardships, they floated, at the mercy of the tempestuous ocean, to the hospitable shores of Western India. Since then, centuries have passed, and the Parsis have made themselves known in the West for their charity and benevolence; for their staunch loyalty to the Crown; for their commercial, educational, and political achievements.


The Birth of Zoroaster
Page 20

I have often wondered what powerful. influence, what intrinsic philosophy, what imperceptible charm of thought and theology have been at work to endear Zoroastrianism to the heart of the modern Parsis—devoid as it is of the powerful support of the State; uprooted from its native soil and transplanted for centuries amongst the Hindoos. In the following pages I shall endeavour to show why Zoroastrianism has maintained its divine power and prestige amongst them.

Nearly 3,500 years ago, at Rae, in Media, there lived a man of the name of Pourushaspa, who led a holy and righteous life with his wife Dogdho.

It is related of this holy man, on the authority of the ninth chapter of the Yaçna, that, being desirous of perpetuating his posterity, he prepared a religious ceremony as a thanksgiving to the Almighty, and solemnly prayed for the favour of a child. This worthy man's prayers were duly answered, and a son was born to him, who laboured amongst our primitive forefathers for the amelioration of mankind and their deliverance from the everlasting ruin. His mission was prior to the advent of Buddhism, Christianity, and Islam.

He left behind him, written in letters of golden fire, in the History of the World, his illustrious name, Zarathustra, as a permanent landmark and everlasting beacon for the welfare of the


The Soul of Nature Page 21

body and the guidance of the soul in its passage from the known to the unknown.

"O Maker of the material world! to what greatness, goodness, and fairness, can this daêva-destroying teaching [Monotheism] of Zoroaster be compared?"

The answer came:

"As high as Heaven is above the earth, which it encompasses, so high above all other utterances the law of Mazdeism stands." *

"You shall therefore hearken to
the Soul of Nature"

I shall now explain the theology and moral philosophy of the religion of Zoroaster. It is purely a monotheistic religion, based on the worship and adoration of Ahura-Mazda, the "All-knowing Lord." It teaches:

(1) Of the life on the earth:

(2) Of the life hereafter:

(3) Of Immortality of the soul and the resurrection of the body.

Briefly, it teaches and develops the noblest instinct of mankind—viz., as Zoroaster himself has termed it, "The Soul of Nature." In the word-picture of the solemn chants of the Gathas of the Zoroastrian religion, a notion of God of all the Universe is convincingly interwoven.

Definition of Ahura-Mazda (God) Page 22 - 23

[paragraph continues] He, to whom no form, shape, or colour is attributed, stands alone, Omni Unique, the Nature of Infinite of Infinite Perfection. It is not given to mortals of finite mind to define Him, the most just, the most benevolent, the most merciful. He is One, who dwells in boundless space, clothed in the most resplendent and illumined glory of inscrutable Nature. In Khordah-Avesta, the prayer-book of the Parsis, God describes all His attributes, in the following words:

"I am the Keeper; I am the Creator and the Maintainer; I am the Discerner; I am the Most Beneficent Spirit.

"My name is the Bestower of Health; the Priest; Ahura [the Lord]; Mazda [the All-knowing]; the Holy; the Glorious; the Farseeing; the Protector; the Well-wisher; the Creator; the Producer of Prosperity; the King who rules at His Will; One who does not deceive; He who is not deceived; He who destroys malice; He who conquers everything; He who has shaped everything; All Weal; Full Weal; Master of Weal; He who can benefit at His wish; the Beneficent One; the Energetic One; Holiness; the Great One; the Best of Sovereigns; the Wise One." *

"He is the Light and Source of Light; He is the Wisdom and Intellect. He is in possession of all good things, spiritual and worldly, such as

p. 23

good mind [vohumano], immortality [ameretad], health [haurvatad], the best truth [asha vahista], devotion and piety [armaiti], and abundance of every earthly good [Khshathra vairya]. All these gifts He grants to the righteous man who is upright in thoughts, words, and deeds. As the ruler of the whole universe, He not only rewards the good, but He is a punisher of the wicked at the same time." *

In the Zoroastrian Liturgy (Yaçna I.), Zarathustra describes God as

(1) "The Creator Ahura-Mazda, the Brilliant, Majestic, Greatest, Best, Most Beautiful.

. . . . .

(4) "who created us, who formed us, who keeps us, the Holiest among the heavenly." †

The scope of this work does not permit me to discuss comparative theology; but this I will say, that ancient as the Zoroastrian religion is, no more comprehensive, lucid, and intelligible definition of the Great Creative Cause can be found in any religious books of the modern religions. It is worthy of note that Milton, who wrote nearly 2,500 years after Zoroaster, had grasped the true spirit of the Zoroastrian ideal of God.



Footnotes

21:* Free translation of Fargard V. of the Vendidad.

22:* Ormuzd Yast. Tr. by Darmesteter.

23:* Dr. Haug.

23:† For further information on this subject see extracts Yaçna XLIV