type="note">164 the winds they also charm by songs. When offering sacrifice they build no altar and kindle no fire, nor pour libations, nor make any use of flutes, or cakes, or barley meal. If any one wishes to offer sacrifice he brings the victim to an open space, and calls on the god, after crowning his tiara with branches of myrtle. After cutting the animal in pieces, and cooking the flesh, he spreads out the most delicate grass, chiefly trefoil, and lays the flesh upon it. The Magian who stands by sings the theogony over it, for such, according to the Persians, is the nature of the prayer. After some time, the person who has made the sacrifice carries the flesh away and uses it for a feast. The Magians, in whose control is the worship by sacrifice, make it a great object to kill ants, serpents, and other creeping winged things: dogs and men only do they spare. No Persian may pollute a river, nor even wash in it, nor will they allow any one else to do so, for they have a great reverence for rivers. The bodies of the dead may not be burned; it is said indeed that the corpse of a Persian cannot be buried till it has been torn by a dog or a bird, and among the Magians this is an acknowledged practice. It is a meritorious act among the Persians to have many children, and he who can show the most receives gifts each year from the king. Each man celebrates the day on which he was born above all other days. What may not be done, may not be spoken of amongst the Persians: the most shameful action is lying, and the next to this is borrowing, for the reason that a man who has debts is generally compelled to lie. Any one afflicted by the itch or the leprosy may not come into the cities or mix with other Persians; and it is believed that such persons have sinned against the sun-god. Lepers from foreign lands are driven out of the country." When Xerxes came to the Hellespont, and was about to cross the bridge, Herodotus represents him as praying to the sun-god, pouring libations from a golden cup, and throwing it with a golden goblet and a Persian sword into the sea.165 We shall see hereafter to what a degree the killing of noxious animals, the reverence for rivers, the expulsion of lepers, the delight in life and the increase of life, the exposing of dead bodies, and singing of the theogony at sacrifices, correspond to the rules and doctrines of the Avesta. In one point only is Herodotus mistaken: he states that the Persians worshipped a female deity called Mithra.
From this array of witnesses belonging to the West it follows that the doctrines of the Avesta, and the religion of Zarathrustra, were current among the Persians and in Western Iran at any rate after the beginning of the fifth century B.C., and they must therefore have been in existence in Eastern Iran at a still earlier date. The inscriptions of the Achæmenids prove that the doctrine of the Avesta was maintained among the Persians with even greater clearness and for a period more ancient. Artaxerxes Ochus prays to Auramazda, Anahita, and Mithra for their protection, and in like manner Artaxerxes Mnemon prays to Auramazda and Mithra. In the inscriptions on Mount Behistun, Darius I., the son of Hystaspes, styles Auramazda "the greatest of the gods" (mathista baganam). Besides Auramazda, "the rest of the gods" are repeatedly mentioned, and denoted by the name Baga. Of Auramazda, Darius and Xerxes say in their inscriptions: "A great god is Auramazda; he has created the heaven and the earth; he has created man and all that is good for men." After crushing in the beginning of his reign the rebellion of nearly all the lands which Cyrus had reduced, Darius repeatedly records his thanks: "that Auramazda had granted him assistance; that his army had been victorious by the grace of Auramazda." He and his successors acknowledge that they have received their throne and their kingdom from Auramazda; by his grace they are kings.166 The reason why Auramazda has assisted him Darius finds in the fact that he has not been a "liar," and has committed no sin. He entreats Auramazda to protect the land against the invasion of hostile armies, against blight, and "the lie" (drauga). He asserts that "the lie" caused the provinces which had revolted to be rebellious, and declares that the land of Persia, which Auramazda has granted to him, which is beautiful, rich in horses, and well populated, has no fear of enemies owing to Auramazda's grace, and his own. He commends his inscription at Behistun to the protection of his successors, with the words: "If thou destroyest not this tablet then may Auramazda be thy friend; may thy descendants be numerous, and thy life be long, and whatsoever thou undertakest, may Auramazda cause it to succeed. But if thou destroyest it, may Auramazda smite thee, and thy house perish; and whatever thou doest, may Auramazda render it of no effect."167 On his tomb Darius says: "What I have done I have done by the grace of Auramazda. O man, this is the prayer of Auramazda; think no evil, leave not the right way, sin not." The inscriptions of Xerxes regularly end with the invocation: "May Auramazda protect me, with all the gods; me, my kingdom, and my work."
As we shall see, the fundamental principle of the religion of Zarathrustra is that a supreme god stands over all gods, and to him is ascribed the work of creation. In entire belief in the power of this supreme deity, whom the Achæmenids invoke by the name which is given to him in the Avesta, "who has created heaven and earth and all that is good for men," Darius ascribes to Auramazda victory in battles, the power of granting or refusing success to the king's undertakings, of protecting the land against hostile invasions, blight, and lies. To those who live according to his commands he grants long life and numerous descendants. The rebellion of the provinces is with Darius the work of the lie, the lie of him who had given himself out to be the son of Cyrus, and the lie of those who had claimed to be the descendants of Nebuchadnezzar and Cyaxares. We have already observed what "the lie" meant in the Avesta. In the same spirit – the spirit of the principal rules of the Avesta – Darius adjures his Persians to think no evil, and not to leave the right path.
Nicolaus of Damascus assures us that the Persians were acquainted with the sayings of Zoroaster. He and others relate that Cyrus or his father was called Atradates, i. e. given by fire,168 and that he had given to the Areians (p. 11), who provided his famished army with sustenance, the honourable title of Orosangians, i. e. Huverezànha (benefactors). It is in harmony with the doctrine of the Avesta that Cyrus should be represented by such a descent or name as the gift and nursling of fire, and we shall see with what emphasis the Avesta marks and distinguishes good thoughts, words, and actions. From these facts and the inscriptions of Darius there can be no doubt that Zarathrustra's doctrine was current among the Persians at the time of Cyrus. But if it was in force in the West of Iran in the sixth century B.C. the fact that Herodotus, in his account of the period during which the Medes obtained the dominion, down to the time of Cyrus, speaks of no change in religion, either among the Persians or the Medes, is evidence that this religion existed at any rate before the time of Phraortes. The statement found in Herodotus that Deioces had forbidden any one to spit in his presence, reminds us of the rules of the Avesta, by which no one was allowed to approach the sacred fire and gods with uncovered mouth, and on the sculptures of Persepolis the bearer of the fan stands with covered mouth beside Darius. The seven walls which Herodotus represents Deioces as building round Ecbatana, the seven tribes of the Persians, remind us of the seven girdles of the earth in the Avesta; the king of the Persians surrounded by the six tribal princes is the symbol of Auramazda and the six gods who are about him.
Hence we may assume that the doctrine of Zarathrustra had reached the West of Iran at the time when Phraortes united the tribes of the Medes (about 650 B.C.), and was known among the Medes when they were still living under their tribal chiefs and paid tribute to Asshur, or, in case of refusal, were attacked by the Assyrian armies, which, as we ascertained from the inscriptions of the kings of Asshur, was the case from the time of Tiglath Pilesar II. to the time of Assurbanipal, i. e. from the middle of the eighth to the middle of the seventh century B.C. A statement in Herodotus seems to lead us still further back. He calls the Magians a race or tribe of the Medes. According to his narrative this tribe was in existence in the time of Deioces, i. e. about the year 700 B.C. Herodotus could only speak of the Magians as a tribe or family when they had become an hereditary order. At that time, therefore, there must have been among the Medes a priesthood who perpetuated in their families their worship by sacrifice, their doctrine and wisdom, as well as their social importance. Like all Greeks, Herodotus ascribes the discharge of the religious functions among the Persians and Medes to the Magians, and we find that what Herodotus quotes of their rites agrees with the rules of the Avesta. The rise and separation of a peculiar order of priests, their more or less sharply marked distinction from the
Herod. 1, 101, 131-140; 7, 40, 43, 113, 191; 3, 84.
Inscription of Darius at Elvend in Spiegel, "Keilinscriften," s. 45, 47.
Behistun, 4, 73-80; 56-61; Persop.
Strabo, p. 719; Nicol. Damasc. fragm. 66, ed. Müller.
