The God-Idea of the Ancients Part 19

No one I think can read the Avestas without being impressed by the prominence there given to the subjects of temperance and virtue. In their efforts to purify religion, and in the attempts to return to their more ancient faith, the disciples of Zoroaster, as early as eight hundred years before Christ, had adopted a highly spiritualized conception of the Deity. They had taught in various portions of Asia Minor the doctrine of one G.o.d, a dual ent.i.ty by means of which all things were created. They taught also the doctrine of a resurrection and that of the immortality of the soul. It was at this time that they originated, or at least propounded, the doctrine of h.e.l.l and the devil, a belief exactly suited to the then weakened mental condition of mankind, and from which humanity has not yet gained sufficient intellectual and moral strength to free itself. This Persian devil, which had become identified with winter or with the absence of the sun's rays, was now Aryhman, or the "powers of darkness," and was doubtless the source whence sprang the personal devil elaborated at a later age by Laotse in China.

As the Jews had no writings prior to the time of Ezra or Jeremiah, it is now believed that many of the doctrines incorporated in their sacred books were borrowed from Persian, Indian, and Egyptian sources.

Resurrection from the dead, or the resurrection of the body, was for hundreds of years prior to the birth of Christ an established article of Egyptian and Persian faith, while spiritual regeneration, symbolized by the outward typification of "being born again," was the beginning of a new life and an admission to the heavenly state.

In the Khordah Avesta we have the following concerning the doctrine of the resurrection and that of future rewards and punishments.

"I am wholly without doubt in the existence of the good Mazdaycinian faith, in the coming of the resurrection and the later body, in the stepping over the bridge Chinvat, in an invariable recompense of good deeds and their reward, and of bad deeds and their punishment."

The Zoroastrians, who led the way in the great intellectual and religious awakening which took place during the intervening years from 700 B.C. to 400 B.C., sought to purify all things by fire and water, the two principles which had come to be regarded as the original elements, from which, or by which, all things are produced.

Prior to this time, in Persia, and long afterwards by various other nations, baptism, a rite performed at p.u.b.erty, was connected only with the s.e.xual obligations of the person receiving it, but in the age which we are considering it became especially a cleansing or regenerating process, and was the means by which the pious devotee became initiated into the mysteries of holy living, or by which she or he was "born again."

As in their religious procedure every act was performed in connection with symbols, so in the matter of baptism they were not satisfied with the inner consciousness of regeneration, but must go through with certain processes which typified the new life upon which they had entered. According to Wilford, the outward symbolization of the "new birth" in the East is manifested in the following manner:

"For the purpose of regeneration it is directed to make an image of pure gold of the female power of nature, either in the shape of a woman or of a cow. In this statue, the person to be regenerated is inclosed, and dragged out through the natural channel. As a statue of pure gold and of proper dimensions would be too expensive, it is sufficient to make an image of the sacred Yoni, through which the person to be regenerated is to pa.s.s."

Thus at the time Nicodemus is said to have queried concerning the mysteries of the new birth, it is observed that the outward forms of regeneration had long been in use among the pagans. In pa.s.sing themselves through these apertures, the applicant for regeneration was supposed to represent the condition of one "issuing from the womb to a new scope of life."

According to the testimony of various writers upon this subject, there are still extant, not alone in oriental countries, but in Ireland and Scotland as well, numerous excavations or apertures in the rocks which by an early race were used for the same purpose. Through the misconception, bigotry, and ignorance of the Roman Catholic missionaries in Ireland, these openings were designated as the "Devil's Yonies."

Although these emblems typified the original conception of one of their most sacred beliefs, namely, the "new birth," still they were "heathen abominations" with which the devotees of the new (?) faith must not become defiled.

The people who executed these imperishable designs, and who have left in the British Isles innumerable evidences of their religious beliefs, are supposed by some writers to belong to a colony which, having been expelled from Persia on account of their peculiar religious beliefs, settled in the "White Island," the "Island of the Blessed." This subject will, however, be referred to later in this work.

When we closely examine the facts connected with the evolution of religion, there can be little doubt that the Persians laid the foundation for that great moral and intellectual awakening which a century or two later is represented by Confucious, Gotama Buddha, and Pythagoras. From the Persians, doubtless Jew and Gentile alike received the little leaven of spirituality which in later ages crept into their gross conception of a Deity.

By the Persians, the Hindoos, and other nations of the East, it was believed that the end of each cycle of six hundred years, at which time a new sun or savior was to come, would mark a new era of religious development. At the close of each of these cycles it was devoutly expected that the "golden age" of the past would be restored, and that mankind would again be freed from the ills which had overtaken them. As many of these cycles had pa.s.sed, numerous deliverers, saviors, or solar incarnations had appeared in India, Gotama Buddha having been the ninth. In the East, about six or seven hundred years before the birth of Christ, not only one savior or prophet but three or four of them appeared.

Concerning the leader of the reform in Persia there seem to be many conflicting accounts. The learned Faber concludes that there were two Zarathustras or Zoroasters, the former being identical with Menu, the law giver and triplicated deity of India, and who by various writers is recognized as the Noah of the Hebrews. According to Pliny, the former lived thousands of years before Christ. Several writers concur in placing him five thousand years before the siege of Troy. According to Sir Wm. Jones, the latter Zoroaster lived in the time of Darius Hystaspes. It is now claimed that in the Dabistan, one of the sacred books of Persia, thirteen Zoroasters appear. The name of the last great leader, together with a few of his doctrines, and various scattered fragments in the Gathas, are all that remain on record of a man whose personality stands connected with the earliest attempt to reform a degraded and sensualized religion.

That this prophet was without honor in his own country is shown by the following lamentation:

"To what country shall I go? Where shall I take refuge? What country gives shelter to the master, Zarathustra, and his companion? None of the servants pay reverence to me, nor do the wicked rulers of the country.

How shall I worship thee further, living Wise One? What help did Zarathustra receive when he proclaimed the truths? What did he obtain through the good mind? ... Why has the truthful one so few adherents, while all the mighty, who are unbelievers, follow the liar in great numbers?"(111)

111) Quoted by Viscount Amberley from Haug's Translations.

Although the prophet Zarathustra and his companion were first rejected, the fact seems plain that the monotheistic doctrines which they set forth were subsequently accepted as the groundwork of the religion of Persia.

In the opening verses of the 5th Gatha appears the following:

"It is reported that Zarathustra Spitama possessed the best good, for Ahura Mazda granted him all that may be obtained by means of a sincere worship, forever, all that promotes the good life, and he gives the same to all who keep the words and perform the actions enjoined by the good religion....

"Pourutschista, the Hetchataspadin, the most holy one, the most distinguished of the daughters of Zarathustra, formed this doctrine, as a reflection of the good mind, the true and wise one."

The fact will doubtless be observed that Pourutschista was not merely a disciple of Zarathustra, but that she FORMED the doctrine which was accepted as a "reflection of the good mind."

In the 5th Gatha it is stated that among those who "know the right paths, the law which Ahura gave to the Profitable," is Pourutschista the "Holy worthy of adoration among the daughters of Zarathustra.... wise female worker of Wisdom."(112)

112) Spiegel's Translation.

Ormuzd, or Ahura Mazda, which was the essence of heat or light, was the principle adored by the followers of the reformed religion in Persia.

Throughout the Avesta the most desirable possession, and that which is most praised, is purity of life.

"We praise the pure man.

"The best purity praise we.

"The best wish praise we of the best purity. The best place of purity praise we, the shining, endued with all brightness."(113)

"This Earth, together with the women, we praise Which bears us, which are the women, Ahura Mazda Whose wishes arise from purity, these we praise-- Fullness, readiness, questioning, wisdom."(114)

113) Vespered xxvi. Spiegel's Translation.

114) Yacna x.x.xviii.

Praise is offered to the "everlasting female companion, the instructing."

The following is a part of the marriage ceremony of the Persians as it is found in the Khorda-Avesta:

"Do you both accept the contract for life with honorable mind? In the name and friendship of Ormuzd be ever shining, be very enlarged. Be increasing. Be victorious. Learn purity. Be worthy of good praise. May the mind think good thoughts, the words speak good, the works do good.

May all wicked thoughts hasten away, all wicked words be diminished, all wicked works be burnt up.... Win for thyself property by right-dealing.

Speak truth with the rulers and be obedient. Be modest with friends, clever, and well wishing. Be not cruel, be not covetous.... Combat adversaries with right. Before an a.s.sembly speak only pure words. In no wise displease thy mother. Keep thine own body pure in justice."

Confucius, the great Chinese teacher and philosopher, who lived probably in the sixth century B.C., may be said to have been a humanitarian or moralist instead of a mystic. Although he believed in a great first principle, or cause, which he termed Heaven, we are given to understand that in his philosophizing little mention was made of it.

The system known as Confucianism was not originated by Confucius.

In referring to this subject Legge remarks:

"He said of himself (a.n.a.lects, vii., I), that he was a transmitter and not a maker, one who believed in and loved the ancients; and hence it is said in the thirtieth chapter of the doctrine of the Mean, ascribed to his grandson, that he handed down the doctrines of Yao and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wan and Wu, taking them as his models."(115)

115) Legge, Preface to vol. iii. of Shu King.

The ancient books which Confucius interpreted or rewrote laid no claim to being sacred in the sense of being inspired; but, on the contrary, were works of wisdom put forth by historians, poets, and others "as they were moved in their own minds." The most ancient of these doctrines was the Shu, a work which since the period of the Han dynasty, 202 years B.C., has been called the Shu King.

A number of doc.u.ments contained in this work date back to the twenty-fourth century B.C., and as they are regarded as historical are considered to be of greater importance than are any others of their ancient writings.

Second in antiquity and importance is the Shih or the Book of Poetry.

This work contains the religious views of its writers, also an account of the manners, customs, and events of the times to which they belong.

For 5000 years, in China, Tien or Ti has expressed the moving or creating force in the universe. In later ages it is observed that this name has been attached to royalty. Hw.a.n.g Ti is the present t.i.tle of the Emperor of China.