An Ancient People—Past And Present.*

AN ANCIENT PEOPLE—PAST AND PRESENT . *

Continued from p 275 . THB mission of Zoroaster was to suppress polytheism and establish monotheism . Dr . Haug , who is an authority and is often quoted by Dosabhai , says the leading idea of Zoroaster ' s theology was Monotheism , the principle

of his speculative philosophy was Dualism—the supposition of two primeval causes of the real world and of the intellectual , while his moral philosophy was moving ia tbe

triad of thought , word , and deed . That Zoroaster proclaimed one God—Ahura Mazda , creator , ruler , and preserver of the universe , without form , and invisible—is

incontestable , and Haug says that the Parsi conception of the supreme being is identical with the notion of Elohim or Jehovah of the Old Testament . Under one Almighty , two principles or spirits , called Mainyush-Spento

Mainyush , meaning the creative spirit , aud the Angro Mainyush , the destructive spirit—have been working day and night , and have been creating and destroying ever since the universe ( began . These are not to be regarded as a

separate authority , but two spirits inherent in the nature of , and guided by , the Ahura Mazda . There are six Archangels , or guardian spirits , presiding over distinct gifts , but the great head of all is the one God . In speculative

philosophy Zoroaster recognises two intellects—Asno Khratu ( born wisdom ) , and Gaoshosruto-Khratu ( acquired wisdom . ) The first is innate from birth , and the second the result of teaching on earth . Zoroaster ' s idea of heaven

( Garodemana ) " house of hymns , " is said to harmonise with our own Scriptural views . Here Ahura Mazda resides . Hell ( Drujodemana ) is the " house of destruction . " " Between heaven and hell , " says Dr . Haug , " is

Ohinvat Peretu ( Chinvadpul ) ' the bridge of the gatherer , ' or ' the bridge of the Judge , ' which the soul of the pous alone can pass , while the wicked fall from it down into hell . " The Prophet taught the doctrine of the

resurrection of the body . " The whole moral foundation of the sacred works of the Parsis , " we are told , " is , as it were , built upon three important injunctions , which pervade the Parsi scriptures , and are fittingly expressed by three

significant terms used in the Avesta , viz ., Humata , Hukhta , and Hvarshta , which mean purity of thought , purity of speech , and purity of action . These represent the teaching of the Parsi religion , and on them the whole structure of the Zend

Avesta is raised . " Besides the books we have spoken of , a code of morals was drawn up , at the instance of King Ardeshur Barbekan , by Arda Viraf , called " revelations . " It professed to be a description of a vision by Arda , wherein

he was transported to the other world . His account of hell , says Dr . Haug , bears " a striking resemblance to the accounts to be found in Dante ' s Inferno" la some points

it may be said to resemble the vision of the prophet Isaiah . Zoroaster contended that men are saved alone by their good deeds . A list of sins and crimes is given , twenty-two iu number , some of which are cnrious , for instance , carry-

An Ancient People—Past And Present.*

ing a dead body alone , lest the person is overtaken by a danger he is helpless to withstand ; the destruction of a bridge over a rapid river , disobedience of a wife to her husband , beautifying of faces and wearing the hair of

others , walking without shoes . Broadly , what is intended to be impressed is " observance of sanitation , kindness to animals , hospitality to strangers and travellers , respect to superiors , and help to the poor and needy . " Prayer is

regarded as a very important duty , and regulations aro mado for its exercise . God , we are informed , " is the emblem of glory , refulgence , and light , and in this view , a Parsi , while engaged in prayer , is directed to stand before the

fire , or to turn his face toward the sun . " In order to meet this demand upon the faithful , fire temples abound in India , and are open day and night . The popular idea is that Parsis worship fire . This , it is urged , is a great

error . A Parsi regards fire as " the most perfect symbol of the Deity on account of its purity , brightness , activity , subtility , fecundity , and incorruptibility . " Hence the Parsis do not smoke , " from their religious instinct

forbidding them to bring fire , which is pure , into contact with their mouth , which is deemed impure . " The sacreduess of fire is increased by the religious ceremonies and prayers that accompany its installation " in its proper place , in a

vase on an exalted stand in a chamber set apart . Fire obtained by lightning is regarded as the best , but as this can only be got on very rare occasions , fires are secured from various places of manufacture and kept in different

vases . Great care is observed in refining the sacred fire , which will be perceived by the order of procedure in establishing fire temples . " Over one of these fires a perforated metallic flat tray , with a handle attached , is held .

On this tray are placed small chips and dust of fragrant sandal-wood . These chips and dust are ignited by the heat of the fire below , care being taken that the perforated tray does not touch the fire . Then from this new fire

another one is created , by the same process . From this new fire another is again produced , and so on until the process is repeated nine times . " This fire reverence has come down from time immemorial , and the lesson to be

learned from the purification of fire is that it is necessary for the Parsi to be purified . Corruptions naturally grow up iu all creeds , and the intercourse of the Parsis with the Hindus has led to innovations , but a Religious

Reform Association was formed in 1852 , " which has for its object the regeneration of the social condition of the Parsis and the restoration of the Zoroastrian religion to its pristine purity . " Although the Parsi religion does not

recognise the hereditary office of the priesthood , custom has ordered it that priests are born , not made . Tlie son of a priest . may follow any other profession if he pleases , but a

" layman cannot bo a priest . " There are two orders of priesthood , both of which demand ordination ceremonies of a preparatory character , but which it is not necessary to describe .

We might quote a long list of Parsi worthies , extending over a period of two hundred years ; but two or three instances must suffica , and these are given chiefly because of the associations that marked their career . Sorabji

Kavasji , a native of Surat , displayed considerab ' e mechanical skill , and a lucky circumstance laid the foundation of his fortune . The Emperor of Delhi had been

presented with a clock by the Sultan of Turkey . By some means the clock gob out of order , and no one could be found to repair it . At last Sorabji was sent for , who