Indian Antiquary Vol 34

Author(s): Richard Carnac Temple
Publisher: Swati Publications

Page 19

JANUARY, 1905.]
THE RELIGION OF THE IRANIAN PEOPLES.
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of commerce), esteemed not so much as a favourite beverage as an indispensable constituent in an immemorial cult. We can cite passages from the oldest litanies, which seem to bear on such a cult, at all events on an ambrosial drink. But this is an uncertain 'test, and at any rate the drink there has not that importance in the divine service, which is assigned to it in the posterior times.
Above all, the unique character of the Gathas, and the tenets laid down in them, show that the latter have not sprung spontaneously from the popular religion, but have issued from the genius of some (or rather one) thinker. These hymns, though they embrace panegyrics and prayers, are for the most part prophecies, not, however, in the sense of prediotions, but in that of proclamations, exhortations, and apologia for & new doctrine and its cult. Let us, for instance, listen to the exordium of Yasna 30:-"Now will I proclaim," so it runs, "to you who are assembled here the wise sayings of Mazda, the praises of Ahura, and the hymns of the good spirit, the sublime truth which I see arising out of these sacred flames." This is immediately followed by the exhortation :- "Hear with your ears the best, see with a good mind, make a decided choice, man for man, each for himself, regarding this great Cause, attentive to this our dogma." This is the pervading tone. The sage is not simply a sacred poet inspired by the divine afflatus, who would glorify the solemn cult and the efficacy of the sacrifice by new songs. He is rather the incarnation of Ahura Mazda who has revealed all to him, of whom he constantly inquires, whom he perpetually interrogates.
After the example of Zarathashtra, who declared himself ready for the diffioult task of propagating the faith among men, he would preach to all who came from near and far so long as life and strength are vouchsafed to him, and prays to Mazda that men may lend ear to his manthras,85 And when the Saoshyants, prophet-saints, are spoken of, who bring about renovation of the world, this refers - and we shall prove it further on - not to a distant future but to the times gone by, and by the prophet-saints, through whose month they voice their thoughts, the minstrels mean the diffusers of the Zarathushtrian doctrine.86
They do not meet with a uniform audience or find listeners everywhere. In the seven continents of the world prevails infidelity fostered by the imposture of the Druksh. It is not every one who is prepared forth with to decide his choice and renounce the fraternity of the daevas and the damned.87 Recalcitrants are numerous, who refuse to give in their adhesion to the new institutes, while they are supported by lying prophets. There are the ignorant who instruct the ignorant; to lend ear to them is dangerous. They kill reason and incite those who pursue their evil counsel to turn pasture into wastes and persecute the pious with the sword.88 Not seldom the prophets complain of the difficult mission : they have laid to heart the dogma of Mazda through sorrow and suffering. The oppressors of the true faith are unrelenting in their hatred: Repalsed with incredulity by their own friends and kinsmeri they sigh ander misunderstandiag, violence, outrage, and penury. Almost with despondenoe bewails one of the prophets (the bard no doubt means Zarathushtra): -- Whereto of all the world shall I go, which way shall I turn me?" and he consoles himself with the confidence he has in divine pretection and the sustaining hope that he would win over to his side Kava Vishtaspa
# Yama 81, 22; 89, 13; 84, 12.
# Compare Yamna 48,11 with 28, 4 and 45, 1 and 28,7. * See Yama 30, 9, where it plainly stands, "may we then belong to you, we who (or so that we) consummate this renovation of the world." Even Spiegel has seen that tradition here cannot be relied upon. Only Darmesteter, wever, remains true to it. Observe also Yama 81, 2; 82, 6; 83, 13; 84, 14; 44, 13; 45, 11; 50, 6; 51, 3 and 10.
Darvaishcha khrafashiraish moshyaishcha, Yama 84, 5, which mentions not three but only two categories. Of. Yasa 31, 12 and 18; 32, 8, 9, 10, 11 ; 84, 5; 50, 3; 51, 14. For unbelief, see Yaana 32, 2; and on the right choice, Yania 80, 2 and 31, 5. Yama 34, 7 and 8.
- Tama 34, 7 and 8.