History of Religion / A Sketch of Primitive Religious Beliefs and Practices, and of the Origin and Character of the Great Systems

by Allan Menzies

The Call of Zarathustra.—The hymns give a vivid picture of that early world in which the prophet lived. It was a world distracted with conflict. On one side there is an agricultural community bent on industry, and, like the Hindus, even at this day, valuing as most sacred the cattle which form their chief substance. On the other hand, there are men who dwell on the outskirts between the tilled land and the wilderness, who are constantly making raids on the farms, driving off and killing the cattle for sacrifice and for food, and ruining the fields by destroying the irrigating works on which their fertility depends. And there is a religious difference as well as a difference in culture between these two sets of people. The agriculturists are worshippers of Ahura; the contemners of the cattle worship beings called in the Gathas "daevas." This schism was not of Zarathustra's making, he found it going on, and being a priest was entitled to come forward and seek to guide others with regard to it. Such is the situation which the hymns present to us. We will try to state the substance of some of those hymns. The naked words of them, even when we are sure of the correctness of the translation, are barely intelligible without lengthy commentary; and on the other hand, no short statement in modern terms can convey the force and solemnity of these struggling utterances. As we are dealing with the original revelation of Zarathustra, the source of the Persian religion, we shall give the story with some degree of detail.

The first hymn in the arrangement presented to us in S. B. E. deals with what we may term the call of Zarathustra. It sums up in a poetic and dramatic form the religious result of the movement which led him to come forward.

The "Soul of the Kine" first speaks; it is the impersonation of the agricultural community, to whom their cattle are most sacred. She raises a complaint to Ahura and Asha (the righteousness which is an attribute of Ahura, and like his other attributes often appears as an independent person) of the insolence and highhanded devastation and robbery she has to suffer. "For whom did ye fashion me," she says; "wherefore was I made?" She appeals to the Immortals for instruction in tillage with a view to security and welfare.

Ahura then speaks and asks Asha what guardian has been appointed for the kine to lead and to defend her; and Asha answers that no one, himself free from passion and violence, could be found who was capable of being an adequate guardian. The causes of these evils lie at the roots of the constitution of things, and therefore those seeking success in any enterprise must approach Ahura himself and not any subordinate being.

Zarathustra speaks, and confirms the utterances of Asha; it is in Ahura himself that he and the kine place their confidence; to his will they submit themselves; the doubts and questions arising from their outward insecurity, they refer to him.

Ahura speaks and answers his own question. It is true that no lord of the kine is to be found, who in himself is quite equal to that position, but he appoints Zarathustra as head to the agricultural community.

A chorus speaks, consisting of a company of the faithful supposed to be present, or of the Ameshospends, the personified attributes of Ahura, and praise the Lord for his bounty and for the wisdom he makes known; but asks whom he has endowed with the Good Mind, or, as we might say, the Holy Spirit, to make known to mortals his doctrine. The call of Zarathustra, intimated in the foregoing verse, is overlooked, as if it were impossible that such a one as he could undertake the office. Ahura replies, repeating his commission to Zarathustra, here called also by his family name of Spitama, and promising to establish him and make him successful in his work.

The Soul of the Kine speaks, lamenting still that no adequate lord has been assigned her. Zarathustra is a feeble and pusillanimous man, not one of royal state who is able to bring his purpose to effect. The Ameshospends join in the cry for the true lord to appear.

Zarathustra then speaks, accepting the mission in an address to Ahura, whom he entreats to send his blessings of peace and happiness, since none but he can give them, and to set up in the minds of the disciples of the cause that joy and that kingdom which, though it first comes inwardly, yet brings with it also all outward blessings. For himself also he prays that the Good Mind and the Sovereign Power (another of the attributes) of the Lord may hasten to come to him and strengthen him for his mission.

This poetical rendering of the call of Zarathustra is free both from miraculous embellishment and from undue exaltation of the person of the prophet, and forms a great contrast to later statements in the Avesta, where the prophet is placed in secret conclave with Ahura, asking him questions and receiving detailed replies which at once rank as revelation. In the Gathas, allowing for the theological and poetic form, everything is human and natural. We are strongly reminded of the accounts of the calls of prophets in the Old Testament—there is the same choice by the deity of an apparently weak instrument to accomplish a work urgently called for by the times, the same sense of insufficiency on the part of the prophet, but the same absolute confidence on his part in the power of the deity, and hence the same absolute assurance, once the mission is accepted, that the cause which he has been called to carry forward must succeed. In many of the following Gathas the same parallel is strongly impressed on the mind of the reader. The sense of weakness is expressed again and again—the prophet has no victorious career, but is exposed to much gainsaying, which he feels acutely. Yet he never doubts that his god is with him, and is working for him. To him he commits his doubts and fears, of his goodness he is joyfully assured, and his aid he expects with confidence. He is entirely devoted to Ahura and his cause, and offers himself up with his whole powers to work out the divine will. He will teach, he says, as long as he is able, till he has brought all the living to believe. He is conscious of a divine power working in him. Nothing in himself, he is strong by the divine grace which Ahura sends him: his words have efficacy to keep the fiends at a distance, and to advance in men's minds the divine kingdom; like St. Paul he feels his message to be to some a savour of life unto life, to others a savour of death unto death.