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DECEMBER, 1908.] THE RELIGION OF THE IRANIAN PEOPLES.
In vain we look into the Gathas for the khvetvadata, the principle of the next of kin marriages, as being the one invest ed with the greatest sanctity. The saints of the past, Zarathushtra, Frashaoshtra, De Jamaspa, married into families other than their own. Consanguineous connubium is neither Zarathushtrian nor Aryan. It must have been a local usage, which in time crept into the Mazdian faith; or, if that is not so, a measure invented with a view to conserve the purity of blood of a small Aryan minority, or a few noble gens.
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Love of one's enemy and forbearance were not included in the category of virtues which the apostle of Mazda's persuasion preached to his audience. On the contrary, to harbour or succour them was held to be prejudicial to the good cause. He that is the best disposed towards the godly (ashono), be he kinsman, servant, or friend, and looks energetically after the earth (gavoi, the kino), he is reckoned among the people who are after the heart of Asha and Vohumano. But it is a duty, and one well-pleasing in the sight of Mazda, to do an evil turn by word, intent or action to the wicked. No clemency to them. The adorer of the Falsehood, who consigns house, hamlet, district, and country to misery and death, "hin let men correct with the sword." The destruction designed by the enemy recoils on himself, so that a wretched existence shall be his doom. In a word, the proper mission of the faithful is to smite the evil. Should he fail in it he has approved himself wellaffected to the brotherhood of Mendacity, and so is one of them. If he omits to assail the fiend, when it is in his power so to do, he is himself on the way to the abole of the Fiond.53 In those times of fierce struggles, every act of compromise with the adversary was regarded as tantamount to treachery. It could hardly be regarded otherwise. The crusale that was the mission of the reformers, and the persecutions to which they were exposed, at least account for their intolerance. Unfortunately the religion they founded carried down to remote posterity the impress of this lack of forbearance.
If, on the one hand, we cannot deny the ethical nature of the Zarathushtrian discipline, it is self-evident on the other that, for a religion of antiquity, the moral element is not elevated above eudaimonism. The mandatory ordinances are ever accompanied by the mention of the reward, which awaits the faithful here below as well as hereafter, while menaces of terrible penalties in store for the evil-doers in the inferno of the Druksh are reiterated. The meed of the virtuous, a favourite theme, consists in mundane felicity and vigour, and, as has been already indicated, in salvation and a life without death in heaven. The pions are satisfied that they have earned kudos by their sacrifice, in acquitting themselves of their duty towards Mazda.53
This accords with the peculiar development of the doctrines of dualism and retribution among the Zarathushtrians, and is a logical sequel to them. And if the recompense, as a rule, is made to depend on sanctity and righteousness, it is in consonance with the commandment that the highest good is appointed for those who offer the largest number of sacrifices, whilst the worst lot is reserved for such as bring nothing to Mazda (or his priests ?).
But here and there we get a gleam of a loftier plane of thought. If the pious are enjoined to adore Mazda 55 with prayers with the single object of winning his favour, there are also exhortations to the saintly urging them to bring their souls into unison with Asha 50 and to
52 Yasna 32, 2; 31, 18; 43, 8; 49, 2; yasna 46; 5 and 6 lay down that a ruler shall publicly accuse anyone, who has been disobedient to him, and him who is untrue to an agreement entered into.
53. Yasna 34, 15; 50, 5; 50, 8 refers to the hymns pronouneed to acquire blessings (pala'sh ya frasrute izhayao). In 51, 22, the living, not less than the heroes of the past, Zarathushtra, Vishtaspa, Frashaoshtra, Jamaspa, and Maidyomaongha mentioned in the preceding strophes, receive the bliss (rahistem) for the offering they bring. Yasna 34, 1 is a difficult passage, but this much is clear that the return for religious acts, words and prayers is immortality, justice and the possession of abundance, the first fruits of which belong to Mazda.
to Yasna 51, 20.
Yasna 51, 6.
se Yasna 34, 2. The good mind and the actions of the beneficent mon (spentahya neres) aro Mazda's.
