Religion of the later Persians, Dualism of the extremest kind. Ideas entertained with respect to Ormazd and Ahriman. Representations of them. Ormazd the special Guardian of the Kings. Lesser Deities subject to Ormazd: Mithra, Serosh, Vayu, Airyanam, Vitraha, etc. The six Amshash-pands: Bahman, Ardibehesht, Shahravar, Isfand-armat, Khordad, and Amerdat. Religion, how far idolatrous. Worship of Anaitis. Chief Evil Spirits subject to Ahriman: Alcomano, Indra, Caurva, Naonhaitya, Taric, and Zaric. Position of Man between the two Worlds of Good and Evil. His Duties: Worship, Agriculture, Purity. Nature of the Worship. Hymns, Invocations, the Homa Ceremony, Sacrifice. Agriculture a part of Religion. Purity required: 1, Moral; 2, Legal. Nature of each. Man’s future Prospects. Position of the Magi under the Sassanians; their Organization, Dress, etc. The Fire-temples and Altars. The Barsom. The Khrafcthraghna. Magnificence of the Sassanian Court; the Throne-room, the Seraglio, the Attendants, the Ministers. Midttude of Palaces. Dress of the Monarch: 1, in Peace; 2, in War, Favorite Pastimes of the Kings. Hunting. Maintenance of Paradises. Stag and Boar-hunts. Music. Hawking. Games. Character of the Persian Warfare under the Sassanians. Sassanian Chariots. The Elephant Corps. The Cavalry. The Archers. The ordinary Infantry. Officers. Standards. Tactics. Private Life of the later Persians. Agricultural Employment of the Men. Non-seclusion of the Women. General Freedom from Oppression of all Classes except the highest.
The general character of the Persian religion, as revived by the founder of the Sassanian dynasty, has been described in a former chapter; but it is felt that the present work would be incomplete if it failed to furnish the reader with a tolerably full account of so interesting a matter; more especially, since the religious question lay at the root of the original rebellion and revolution which raised the Sassanidae to power, and was to a considerable extent the basis and foundation of their authority. An access of religious fervor gave the Persians of the third century after Christ the strength which enabled them to throw off the yoke of their Parthian lords and recover the sceptre of Western Asia. A strong—almost fanatical—religious spirit animated the greater number of the Sassanian monarchs. When the end of the kingdom came, the old faith was still flourishing; and, though its star paled before that of Mohammedanism, the faith itself survived, and still survives at the present day.
It has been observed that Dualism constituted the most noticeable feature of the religion. It may now be added that the Dualism professed was of the most extreme and pronounced kind. Ormazd and Ahriman, the principles of Good and Evil, were expressly declared to be “twins.” They had “in the beginning come together to create Life and Death, and to settle how the world was to be.” There was no priority of existence of the one over the other, and no decided superiority. The two, being coeval, had contended from all eternity, and would, it was almost certain, continue to contend to all eternity, neither being able to vanquish the other. Thus an eternal struggle was postulated between good and evil; and the issue was doubtful, neither side possessing any clear and manifest advantage.
The two principles were Persons. Ormazd was “the creator of life, the earthly and the spiritual,” he who “made the celestial bodies, earth, water, and trees.” He was “good,” “holy,” “pure,” “true,” “the Holy God,” “the Holiest,” “the Essence of Truth,” “the father of all truth,” “the being best of all,” “the master of purity.” He was supremely “happy,” being possessed of every blessing, “health, wealth, virtue, wisdom, immortality.” From him came every good gift enjoyed by man; on the pious and the righteous he bestowed, not only earthly advantages, but precious spiritual gifts, truth, devotion, “the good mind,” and everlasting happiness; and, as he rewarded the good, so he also punished the bad, though this was an aspect in which he was but seldom represented.
While Ormazd, thus far, would seem to be a presentation of the Supreme Being in a form not greatly different from that wherein it has pleased him to reveal Himself to mankind through the Jewish and Christian scriptures, there are certain points of deficiency in the representation, which are rightly viewed as placing the Persian very considerably below the Jewish and Christian idea. Besides the limitation on the power and freedom of Ormazd implied in the eternal co-existence with him of another and a hostile principle, he is also limited by the independent existence of space, time, and light, which appear in the Zenda vesta as “self-created,” or “without beginning,” and must therefore be regarded as “conditioning” the Supreme Being, who has to work, as best he may, under circumstances not caused by himself. Again, Ormazd is not a purely spiritual being. He is conceived of as possessing a sort of physical nature. The “light,” which is one of his properties, seems to be a material radiance. He can be spoken of as possessing health. The whole conception of him, though not grossly material, is far from being wholly immaterial. His nature is complex, not simple. He may not have a body, in the ordinary sense of the word; but he is entangled with material accidents, and is far from answering to the pure spirit, “without body, parts, or passions,” which forms the Christian conception of the Deity.
Ahriman, the Evil Principle, is of course far more powerful and terrible than the Christian and Jewish Satan. He is uncaused, co-eternal with Ormazd, engaged in a perpetual warfare with him. Whatever good thing Ormazd creates, Ahriman corrupts and ruins it. Moral and physical evils are alike at his disposal. He blasts the earth with barrenness, or makes it produce thorns, thistles, and poisonous plants; his are the earthquake, the storm, the plague of hail, the thunderbolt; he causes disease and death, sweeps off a nation’s flocks and herds by murrain, or depopulates a continent by pestilence; ferocious wild beasts, serpents, toads, mice, hornets, mosquitoes, are his creation; he invented and introduced into the world the sins of witchcraft, murder, unbelief, cannibalism, sodomy; he excites wars and tumults, stirs up the bad against the good, and labors by every possible expedient to make vice triumph over virtue. Ormazd can exercise no control over him; the utmost that he can do is to keep a perpetual watch on his rival, and seek to baffle and defeat him. This he is not always able to do. Despite his best endeavors, Ahriman is not unfrequently victorious.
In the purer times of the Zoroastrian religion it would seem that neither Ormazd nor Ahriman was represented by sculptured forms. A symbolism alone was permitted, which none could mistake for a real attempt to portray these august beings. But by the date of the Sassanian revival, the original spirit of the religion had suffered considerable modification; and it was no longer thought impious, or perilous, to exhibit the heads of the Pantheon, in the forms regarded as appropriate to them, upon public monuments. The great Artaxerxes, probably soon after his accession, set up a memorial of his exploits, in which he represented himself as receiving the insignia of royalty from Ormazd himself, while Ahriman, prostrate and seemingly, though of course not really, dead, lay at the feet of the steed on which Ormazd was mounted. In the form of Ormazd there is nothing very remarkable; he is attired like the king, has a long beard and flowing locks, and carries in his left hand a huge staff or baton, which he holds erect in a slanting position. The figure of Ahriman possesses more interest. The face wears an expression of pain and suffering; but the features are calm, and in no way disturbed. They are regular, and at least as handsome as those of Artaxerxes and his divine patron. He wears a band or diadem across the brow, above which we see a low cap or crown. From this escape the heads and necks of a number of vipers or snakes, fit emblems of the poisonous and “death-dealing” Evil One.
Some further representations of Ormazd occur in the Sassanian sculptures; but Ahriman seems not to be portrayed elsewhere. Ormazd appears on foot in a relief of the Great Arta-xerxes, which contains two figures only, those of himself and his divine patron. He is also to be seen in a sculpture which belongs probably to Sapor I., and represents that monarch in the act of receiving the diadem from Artaxerxes, his father. In the former of these two tablets the type exhibited in the bas-relief just described is followed without any variation; in the latter, the type is considerably modified. Ormazd still carries his huge baton, and is attired in royal fashion; but otherwise his appearance is altogether new and singular. His head bears no crown, but is surrounded by a halo of streaming rays; he has not much beard, but his hair, bushy and abundant, flows down on his two shoulders; he faces the spectator, and holds his baton in both his hands; finally, he stands upon a blossom, which is thought to be that of a sim-flower. Perhaps the conjecture is allowable that here we have Ormazd exhibited to us in a solar character, with the attributes of Mithra, from whom, in the olden time, he was carefully distinguished.
Ormazd seems to have been regarded by the kings as their special guardian and protector. No other deity (unless in one instance) is brought into close proximity with them; no other obtains mention in their inscriptions; from no other do they allow that they receive the blessing of offspring. Whatever the religion of the common people, that of the kings would seem to have been, in the main, the worship of this god, whom they perhaps sometimes confused with Mithra, or associated with Anaitis, but whom they never neglected, or failed openly to acknowledge.