Code of Ethics. -- One sometimes over values old-time ethical codes, because we are apt to emphasize their good features. A study of the ethics of Zoroastrianism cannot hut arouse admiration for their lofty qualities. They bear the stamp naturally of their environ ment, but in moral elevation do not yield to standards that we term modern and of which we are justly proud. A fair idea of their character can be gathered from the profession of faith required from converts andrved in its entirety in the Avesta. These graphs are condensed from Professor Jackson's translation in Ragozin's 'Media' (p. III): °I forswear henceforth all robbing and stealing of cattle and the plundering and destruction of villages belonging to worshippers of Mazda. I promise householders that they may roam at will and abide unmolested, wherever dwelling with their herds; 1 swear this with uplifted hands. Nor will I bring plunder or destruction, not even or avenge life and limb. I confess myself a worshipper of Mazda, a follower of Zarathustra. I profess good thoughts, good words, good deeds' — which last phrase is the motto of the religion of Zoroaster and is found throughout his sayings and injunctions. Each day man must preserve the purity of body and soul. Earth, air and water are to be kept free from defilement. To speak the truth and act honestly are fundamental; to be kind and gen erous the highest duty. To till the field and raise cattle, are part of one's religious require ments. Marriage is insisted upon, even among kindred. The deed, the action, is the only source of salvation. God is manifested in virtuous thoughts, words, deeds.
Ritual.-- In the Gathas, which, as before stated, is the scanty source of Zoroastrian per sonal teaching, there is little, if any, mention of ritual or ceremonials. He is less the law giver there than the prophet, it has been aptly stated. Yet a fuU ceremonial worship de veloped, the priesthood was at the head and its office was hereditary, with the Mobeds and Herveds, the I.evites and Kohanim of Zoroastrianism. The Magi were of Median origin. Annual sacrifices were originally offered hut were less and less insisted upon as praise and thanskgivings took their place with oblations of consecrated milk. water and bread Lengthy litanies accompanied these rites, which were of special significance in connection with the preparation of 'haoma,' the sacred drink, like the Indian 'Soma.' A curious practice arose in the disposal of the dead. No bodies could be burnt, buried, or thrown into the water, as thereby defilement to the elements would he caused, they were consigned to high places, to he devoured by dogs and birds, a custom still in vogue among the Parsecs and Gaharc in their so-called •Towers of Silence.* Practices of abstinence and asceticism, what is termed 'mortification of the flesh' arc not en couraged hut are condemned as foolish and N irked and as strengthening the arch enemy's hands The excessive reverence paid to Fire, which won for the Zoroastrians the name of •Fire-worshippers,' was a later development as were numerous forms of incantation and Resemblances to Judaism and Christian These are many and striking Ahura mazda. supreme Ruler, with the attributes of
omniscience, omnipresence and eternity, with creative power which he employs through his Spenta Mainya, or ''Holy Spirit,* with the best of angels and archangels in his train, suggests unmistakably the Old Testament Yahveh, es pecially in certain books, written under later influences, and which appeared more magnified in the Gospels. So Ahriman, Ormuzd's ad versary, reminds one of Satan in later epochs, and whose future end is similar; these, too, are almost parallel ideas as to the world's re generation the Messiah, the resurrection of the dead and everlasting life. Zoroaster receives his law from Aheramazda on the iMountain of the Two Holy Communing Ones,* as does Moses on Sinai. There are six periods of creation in the Avesta like the six days in Genesis, and a single pair, Moshya and Moshyana, like Adam and Eve. The deluge of the Bible is paralleled 'by the devastating winter. Shan, Ham and Japhet are recalled by the three sons in the Avesta. Similarities in ritual details are many and have been studied at length. Here as is usual the critics disagree. The larger number trace these anal ogies to the influence exerted on Judiaism by Zoroastrianism during their period of the Exile, if not earlier. On the other hand, the contrary view, advocated by James Dar mesteter, is held by some—that early Persian thought was influenced by Judaism, and that Neoplatonism, through P'hilo,• left also its mark on the Avesta. It is impossible at pres ent to decide definitely the point at issue; one must await fresh discoveries and identifications in the East, to give us more exact knowledge. Perhaps a common influence was at the root of both Jewish and Persian ideas.
Historical Growth.— While Zoroastrianism was the national religion of Persia, it was accepted by Turamans as well as Iromons, and spread to Armenia, Cappodocia and the entire near East. With the Sassanides, the national church was restored, and the priesthood became strongly organized with unlimited power and an authoritative religious lawbook. The head of the hierarchy, with his seat at Rai in Media, was next in power to the king. New sects now began to arise, but the Mohanunedan onset in 636 with the persecutions that followed, spelled overthrow to the religion of Zoroaster. To day only a few followers of the prophet are found even in Persia. In and around Bom bay the Parsees, limited in number, profess allegiance to him and his religion, but the creed has developed into a pure monotheism.
In addition to Jackson and Ragozin as given above, consult Jackson, 'Grandriss der iranischen Philologie' (11.612ff. Strassburg 1896-1904) ; Karaka, 'History of the Parsis' (London 1884) ; Lehmann, 'Zara thustra' (Copenhagen 1899-1900) ; Moffat, (Zo roastrianism and Primitive Christianity' (in I-libbers Journal, 1903, 1768-1780). As to anal ogies with consult treatises by Kohut, Schoer, Stabe, while for the general student arc the works of Schrader, Spiegel and West, E. W.