Curiosities of Superstition, and Sketches of Some Unrevealed Religions. Adams William Henry Davenport
are much better adapted to stimulate the intellect of the student than to foster the devotion of the worshipper. They are rhymeless, like the poetical effusions of Cædmon, and in their metrical structure bear a curious resemblance to the Vedic hymns. Of these collections, or Gâthas, there are five, and their leading title seems to be: “The Revealed Thought, the Revealed Word, and the Revealed Deed of Zarathustra the Holy.” It is added that the Archangels first sang the Gâthas. Their general purport is an exposition of the work and teaching of the great founder of Magianism, who is represented as inveighing against a belief in the devas, or gods, and exhorting his disciples to lift up their hearts only to Ahura-Mazda, the Supreme Goodness.
Now it seems necessary to correct a popular error, that the Zendavesta is largely liturgical: an error confirmed by the assertion of Gibbon, who says: “Every mode of religion, to make a deep and lasting impression on the human mind, must exercise our obedience, by enjoining practices of devotion for which we can assign no reason; and must acquire our esteem by inculcating moral duties analogous to the dictates of our own hearts. The religion of Zoroaster was abundantly provided with the former, and possessed a sufficient portion of the latter.” But Zarathustra himself, in one of his best-known precepts, warns his followers that “he who sows the ground with care and diligence, acquires a greater stock of religious merit than he would gain by the repetition of ten thousand prayers.” It is the tendency of all ethico-religious systems, at least in their earliest stage of development, to discourage purely liturgical observances, and to enjoin on the disciple a state of self-concentration and self-absorption varied only by physical activity. Unaided by a divine Revelation, their founders never rise higher than the passive virtues of endurance and patience. As time passes away, and the new creed falls into the hands of a special school of expounders, minute rites and rigid practices are accumulated in order to impose upon the neophyte, and deepen the influence of those who alone possess a clue to their meaning. The formalities which encumber the Zarathustrian worship were invented long after the death of the master, and no indication of them appears in the oldest section of the Zendavesta. They are to be found chiefly in the much later pages of the Sadder, where fifteen different genuflexions and prayers are required of the devout Persian every time he cuts his finger-nails!
To return to the Yasna. The Gâthas, of which we have been speaking, were not improbably composed by Zarathustra himself, and may be held to express his belief and his thoughts in his own words. The second part, or “Younger Yasna,” is of a much later date and less lofty tone. The invention of some of the Master’s disciples or priests, it re-establishes the Polytheism which Zarathustra so strenuously condemned; and furnishes the believer with a manual of prayers and incantations (in prose) to the genii of the woods and streams and hills, the powers of fire and earth and water, and all the invisible spirits which haunt the luminous air.
We come next to the Visparad, a collection of prayers in three-and-twenty chapters, written in Zend, and of a similar tenour to those in the younger Yasna. These prayers refer to the preparation of the sacred water, and the consecration of certain offerings – such as the sacred bread – which are carried round about the sacred fire, and after having been exhibited to it, are eaten by the priest and by the votary on whose behalf the ceremony is performed.
The Yashts (Yêsti) – that is, worship by prayers and sacrifices – fall to be considered in the third place. Of these devotions, which are consecrated to the praise and worship of one Divine Being, and of a certain limited group of inferior deities, twenty-four are extant. In using them the votary endeavours, by a wearisome enumeration of the glorious achievements of the deity he is addressing, and of the miracles he has wrought, to induce him to come and enjoy the meal prepared for him, and then to bestow on his fervid worshipper a blessing not inferior to the boons bestowed on his children in bygone times. So far as concerns the legendary history of the ancient Iranians, and in connection with their belief in the pantheon of Magianism, the Yashts are of great value, and indeed, from this point of view, are the most precious portion of the Zendavesta.
While the three parts already described exhibit more or less of a liturgical character, the fourth division, known as the Vendidad, forms a collection of customs, observances, laws, pains, and penalties, the growth of a period much later than that of Zarathustra, when Ritual began its encroachments on Religion. It is the essence of all genuine Ritual that it should illustrate and explain Doctrine, but this is never found to be the case in the primitive creeds. In all such it becomes merely the ingenious invention of a subtle priesthood, by which its members established their influence over an ignorant community. In the eyes of the unlearned its complex character invested it with an air of mystery; they were led to look upon the “form” as of greater importance than the “spirit,” and to attribute a strange, a wonderful potency to rites and ceremonies which they could not understand. While it is the special feature of the faith of Christ that it appeals in its sweet simplicity to every heart, and that it requires of the believer to present himself before the altar with the innocence and trustfulness of a little child; that it seeks not to confuse by a multiplicity of minute observances, and even sums up its leading tenets in two brief and easily intelligible commandments; Magianism, conscious of its inherent defects, unable to fall back on the redeeming sacrifice of a Saviour, deficient in any enduring principle of vitality, sought to build up its structure on a foundation of ceremonies and formalities. And when it could not feed the soul with the bread of truth, it dazzled the senses by imposing spectacles, and confused the imagination with a cumbrous code of the most complicated ritualistic frivolities; so that the Persian worship, with its incantations and devices, laid the foundation of the later Magic.
Turning our attention now to that portion of the Zendavesta which is called the Vendidad, we find that it is divided into twenty-two Fargards, or chapters.
In the first of these we find an account of the creation by Ahura-Mazda, of sixteen holy regions, sinless spotless Edens, localities of perfect bliss; each of which is destroyed in succession by Ahriman, the Spirit of Evil, – a fable evidently suggested by the Mosaic history of Paradise. The second treats of a certain king, Yimo Vivaugham, who introduced agriculture into the land of Iran. The third sets forth the various means by which Zoma, or the Earth, may be rendered happy. You must beware of excavating deep holes in it, for through these the devs, or demons, pass to and fro between hell and earth; nor must you bury within it the dead bodies of men or dogs, or other animals. The fourth chapter enumerates six categories of crime, and the several punishments connected with them. The fifth and sixth are occupied with a description of various kinds of impurity. The seventh and eighth contain liturgical directions in reference to the disposal of the carcases of men and dogs;19 and it is stated that whoever eats of flesh so unclean can never be purified, but that hell will undoubtedly be his portion. Even the house in which a man or a dog dies must immediately be purified by the use of incense or sweet-smelling odours; a sanitary precaution of some importance in hot climates. In the ninth occurs an elaborate detail of the rite of purification denominated the Barathium, to be performed by, and on behalf of a person who shall have been unwittingly defiled by touching the dead. The tenth and eleventh are not less minute in their directions what word must be repeated twice, and thrice, and four times at the different Gâthas, in order that Ahriman and his lieutenants may be expelled from men and women who have been in contact with the dead, and from houses, cities, and provinces into which they have obtained an entrance.
The twelfth Fargard treats of various funeral ceremonies, and repeats a number of injunctions relative to the cleansing of places, of clothes and other articles, polluted by lifeless bodies. It concludes with elaborate warnings against a two-footed dev, called Ashmog. The thirteenth and fourteenth run riot in praise of the noble qualities of dogs, and severe in their rebuke of the “superior animals” who ill-use them. The fifteenth reads like a Commination Service, in its denunciation of certain crimes which can never be undone even by the profoundest penitential offices, and are punished by Ahura-Mazda with eternal condemnation. The seventeenth, like the sixteenth, is tediously liturgical, and discusses such minutiæ as the arrangement of the hair of the head, the extraction of bad or gray hairs, and the cutting of nails. If these operations are performed without certain prescribed ceremonies, the devs come upon earth, and parasitical organisms are produced to the great discomfort and injury of man. The eighteenth lays down the distinctions which should characterise
Dogs are here associated with man on account of their high value in an early stage of civilisation. Zarathustra protected them by special ordinances and penalties.