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pounded by learned Pârsis of the present day-Ormazd (sometimes written Hormazd, contracted from the full expression Ahura Mazda) is the name of the Supreme Being, to whom there is no equal, and who has no opponent. It is a mistake to suppose that Ormazd is opposed to a being called Ahriman, commonly regarded as the spirit of evil. The true doctrine is that Ormazd has created two forces in nature, not necessarily antagonistic, but simply alternating with each other-the one a force of creation, construction, and preservation; the other a force of decay, dissolution, and destruction. The first of these forces is named Spenta-mainy us, while the second or destructive power is commonly called Ahriman, or Hariman, for Anhramainyus (or Anhro-mainyus-Sanskrit Anhomanyu). It is interesting to observe the analogy between the Hindu and Zoroastrian systems, Vishnu and Rudra (Siva) in the former being equivalent to Spenta-mainyus and Anhramainyus in the latter, while Brahma (neuter) corresponds to Ormazd. In later ti:nes the purity of the original doctrine became corrupted, and Ahriman was personified as a spirit of evil. In fact, all the evils in the world, whether moral or physical, are now attributed to Ahriman, while Ormazd is erroneously held to be the antagonistic principle of good. It is contended, too, that the Pârsi religion is properly pure Monotheism, in spite of its apparent dualism, and that the elements and all the phenomena of Nature are merely revered as creations of the one God, and symbolical of his power.
THE INDIAN ANTIQUARY.
There can be little doubt, however, that with the majority of Pârsîs the elements are regarded as simple manifestations or emanations of the Deity, and that which is called Monotheism is really a kind of Pantheism very similar to that of Brahmanism. The absence of all imageworship, however, is very refreshing after the hideous idolatry of the Hindu system.
So much for the Pârsi creed; and now for a few words as to the form of admission into the charmed circle of the Pârsi community.
It is a controverted point whether if any outsider wished to become a Pârsî it would be possible, even in theory, to entertain the question of his being admitted to membership by his making public confession of his faith in the Zoroastrian system. As a matter of fact no
[NOVEMBER, 1877.
one is at present allowed to become a Pârsi unless he is born a Pârsi. No provision seems to exist for the reception of converts, and the only form of admission is for the children of Pârsis, though occasionally the children of nonPârsi mothers by Pârsi fathers are permitted to become members of that community. Nevertheless it is certain, from a particular form of prayer still used by Pârsi priests, that Zoroaster himself enjoined on his disciples the duty of making proselytes, and had in view a constant accession of fresh adherents, who were all to be received as converts, provided they were willing to go through certain prescribed ceremonies.
With regard to the children of Pârsî parents, every boy is admitted to membership as a disciple of the Zoroastrian religion some time between the age of seven and nine, but more usually at seven years of age, in the following manner. He is first taken to one of the fire-temples, and in a room outside the sanctuary made to undergo a kind of baptism,-that is to say, he is placed nearly naked on a stone seat, and water is poured over his head from a lotd by a Mobed appointed to perform the rite. Next, the child is taken out into an open area, made to sit on another stone seat, and required to eat one or two leaves of the pomegranate tree-a tree held very sacred by the Pârsis, and always planted in the precincts of their fire-temples, for use in purificatory ceremonies. (Yasna viii. 4.) After eating the leaves he is made to drink a small quantity of the urine of a bull-also kept at fire-temples, and held in high estimation for its purifying properties. This completes the first portion of the ceremony. The concluding act is performed in an apartment of the fire-temple. and consists in investing the child with the sacred shirt or under-garment (called sadara), and sacred girdle (called kusti). Several Mobeds, presided over by a Dastur, are necessary to the due celebration of this part of the rite (which is very like the Hindu upanayana, or induction into the condition of a twice-born man by means of the yajnopavita). They sit on the ground in a group, and the child is placed in the midst of them nearly naked. The sacred shirt is then put on, and the white woollen girdle fastened on around it, while the boy is made to repeat word by word the form of prayer which he is required to say ever after
