In the following verses again there is some excellence:—
1. "May that man attain that which is best who teaches us the right way to our profit in this world, both the material and the spiritual world, the plain way that leads to the worlds where Ahura is enthroned, and the sacrificer, resembling thee, a sage, a saint, O Mazda.
2. "May there come to this dwelling contentment, blessing, fidelity, and the wisdom of the pure."
8. "In this dwelling may Çraosha[79] (obedience) put an end to disobedience, peace to strife, liberality to avarice, wisdom to error, truthful speech to lying, which detests purity" (Av. ii. 186, 187.—Yaçna 59).
The prominent position occupied by fire in the Parsee faith is well known. The presence of fire is indeed an essential part of their ritual, in which it is treated with no less honor than the consecrated wafer in that of Catholic Christians. Not only, however, is it employed in their rites, but it is addressed as an independent being, to whom worship is due. Not that its place in the hierarchy is to be confounded with that of Ahura-Mazda. It is not put upon a level with the supreme being, but it is addressed as his son, its rank being thus still more closely assimilated to that of the host, which is in like manner a part of the liturgical machinery and an embodiment of the son of God. A special chapter of the Yaçna—the 61st—is devoted to Fire, and a summary of its contents will help us to understand the light in which this deity was regarded.
The sacrificer begins by vowing offerings and praise and good nourishment to "Fire, son of Ahura-Mazda." He trusts that Fire may ever be provided with a proper supply of wood, and may always burn brightly in this dwelling, even till the final resurrection. He beseeches Fire to give him much property, much distinction, holiness, a ready tongue, wit and understanding, activity, sleeplessness, and posterity. Fire is said to await nourishment from all; whoever comes, he looks at his hands, saying: "What does the friend bring his friend, the coming one to him who sits alone?" And this is the blessing he bestows on him who brings him dry wood, picked out for burning: "Mayest thou be surrounded with herds of cattle, with abundance of men. May it be with thee according to the desire of thy heart, according to the desire of thy soul. Be joyous, live thy life the whole time that thou shalt live."[80]
The last chapter but one of the Yaçna is a hymn in universal praise of the good creation. All the objects belonging to that creation—that is, made by Ahura-Mazda, and standing in contrast with the bad creation of Agra-Mainyus—are enumerated, and as a catalogue of these the hymn is interesting. Ahura-Mazda himself is named first; then Zarathustra; after this follows the Fravashi (angel) of Zarathustra, the Amesha-çpentas, the Fravashis of the pure, and so forth, through a long list of animate and inanimate beings. Each is named with the formula "we praise" following the title, as: "The whole earth we praise" (Av., vol. ii. p. 202.—Yaçna, 70).
So close is the resemblance between the Vispered and that portion of the Yaçna which we have just examined, that it will be needless to dwell upon the contents of the former. We may therefore at once pass on to a very important section, for theological purposes, of the Zend-Avesta, namely—
Subdivision 5.—Vendidad.
Totally unlike either the Yaçna, the Vispered, or the Yashts, the Vendidad is a legislative code—dealing indeed largely with religious questions, but not confining itself exclusively to them. It differs from the remainder of the sacred volume much as Leviticus differs from the Psalms, or as the Institutes of Menu differ from the hymns of the Rig-Veda. It is regarded as equally holy with the rest of the Avesta, and is recited in divine service along with Vispered and Yaçna, the three together forming what is termed the Vendidad-Sade (Av., ii. lxxv). Its abrupt termination indicates that the code is not before us in its entirety; the portion which has been preserved, however, does not appear to have suffered great mutilation. Let us briefly summarize its contents, first premising that the form they assume (with trifling exceptions) is that of conversations between Ahura-Mazda and his prophet.