Here it is curious to observe that not a single question is asked as to the claim of Zoroaster to be considered a true prophet. He is not treated as a divine being, nor even as the son of Ormuzd. Plato, indeed, speaks of Zoroaster as the son of Oromazes (Alc. i. p. 122 a), but this is a mistake, not countenanced, as far as we are aware, by any of the Parsi writings, whether ancient or modern. With the Parsis, Zoroaster is simply a wise man, a prophet favoured by God, and admitted into God's immediate presence; but all this, on his own showing only, and without any supernatural credentials, except some few miracles recorded of him in books of doubtful authority. This shows, at all events, how little the Parsis have been exposed to controversial discussions; for, as this is so weak a point in their system that it would have invited the attacks of every opponent, we may be sure that the Dustoors would have framed some argument in defence, if such defence had ever been needed.
The next extract from the Catechism treats of the canonical books:
Q. What religion has our prophet brought us from God?
A. The disciples of our prophet have recorded in several books that religion. Many of these books were destroyed during Alexander's conquest; the remainder of the books were preserved with great care and respect by the Sassanian kings. Of these again, the greater portion were destroyed at the Mohammedan conquest by Khalif Omar, so that we have now very few books remaining; viz. the Vandidad, the Yazashné, the Visparad, the Khordeh Avesta, the Vistasp Nusk, and a few Pehlevi books. Resting our faith upon these few books, we now remain devoted to our good Mazdiashna religion. We consider these books as heavenly books, because God sent the tidings of these books to us through the holy Zurthost.
Here, again, we see theological science in its infancy. 'We consider these books as heavenly books because God sent the tidings of these books to us through the holy Zurthost,' is not very powerful logic. It would have been more simple to say, 'We consider them heavenly books because we consider them heavenly books.' However, whether heavenly or not, these few books exist. They form the only basis of the Zoroastrian religion, and the principal source from which it is possible to derive any authentic information as to its origin, its history, and its real character.
That the Parsis are of a tolerant character with regard to such of their doctrines as are not of vital importance, may be seen from the following extract:
Q. Whose descendants are we?