Some authors have claimed that the ancient disciples of Zoroaster believed in a purifying, intermediate state for the dead. Passages stating such a doctrine are found in the Yeshts, Sades, and in later Parsee works. But whether the translations we now possess of these passages are accurate, and whether the passages themselves are authoritative to establish the ancient prevalence of such a belief, we have not yet the means for deciding. There was a yearly solemnity, called the "Festival for the Dead," still observed by the Parsees, held at the season when it was thought that that portion of the sinful departed who had ended their penance were raised from Dutsakh to earth, from earth to Garotman. Du Perron says that this took place only during the last five days of the year, when the souls of all the deceased sinners who were undergoing punishment had permission to leave their confinement and visit their relatives; after which, those not yet purified were to return, but those for whom a sufficient atonement had been made were to proceed to Paradise. For proof that this doctrine was held, reference is made to the following passage, with others: "During these five days Ormuzd empties hell. The imprisoned souls shall be freed from Ahriman's plagues when they pay penance and are ashamed of their sins; and they shall receive a heavenly nature; the meritorious deeds of themselves and of their families cause this liberation: all the rest must return to Dutsakh."22 Rhode thinks this was a part of the old Persian faith, and the source of
18 Ibid. s. 127.
19 Ibid. ss. 248-252. Vendidad, Fargard XIX.
20 Kleuker, band i. ss. xxxi. xxxv.
21 Spiegel, Vendidad, ss. 207, 229, 233, 250.
22 Kleuker, band ii. s. 173.
the Roman Catholic doctrine of purgatory.23 But, whether so or not, it is certain that the Zoroastrians regarded the whole residence of the departed souls in hell as temporary.
The duration of the present order of the world was fixed at twelve thousand years, divided into four equal epochs. In the first three thousand years, Ormuzd creates and reigns triumphantly over his empire. Through the next cycle, Ahriman is constructing and carrying on his hostile works. The third epoch is occupied with a drawn battle between the upper and lower kings and their adherents. During the fourth period, Ahriman is to be victorious, and a state of things inconceivably dreadful is to prevail. The brightness of all clear things will be shrouded, the happiness of all joyful creatures be destroyed, innocence disappear, religion be scoffed from the world, and crime, horror, and war be rampant. Famine will spread, pests and plagues stalk over the earth, and showers of black rain fall. But at last Ormuzd will rise in his might and put an end to these awful scenes. He will send on earth a savior. Sosiosch, to deliver mankind, to wind up the final period of time, and to bring the arch enemy to judgment. At the sound of the voice of Sosiosch the dead will come forth. Good, bad, indifferent, all alike will rise, each in his order. Kaiomorts, the original single ancestor of men, will be the firstling. Next, Meschia and Meschiane, the primal parent pair, will appear. And then the whole multitudinous family of mankind will throng up. The genii of the elements will render up the sacred materials intrusted to them, and rebuild the decomposed bodies. Each soul will recognise, and hasten to reoccupy, its old tenement of flesh, now renewed, improved, immortalized. Former acquaintances will then know each other. "Behold, my father! my mother! my brother! my wife! they shall exclaim." 24
In this exposition we have following the guidance of Du Perron, Foucher, Kleuker, J. G. Muller, and other early scholars in this field attributed the doctrine of a general and bodily resurrection of the dead to the ancient Zoroastrians. The subsequent researches of Burnouf, Roth, and others, have shown that several, at least, of the passages which Anquetil supposed to teach such a doctrine were erroneously translated by him, and do not really contain it. And recently the ground has been often assumed that the doctrine of the resurrection does not belong to the Avesta, but is a more modern dogma, derived by the Parsees from the Jews or the Christians, and only forced upon the old text by misinterpretation through the Pehlevi version and the Parsee commentary. A question of so grave importance demands careful examination. In the absence of that reliable translation of the entire original documents, and that thorough elaboration of all the extant materials, which we are awaiting from the hands of Professor Spiegel, whose second volume has long been due, and Professor Westergaard, whose second and third volumes are eagerly looked for, we must make the best use of the resources actually available, and then leave the point in such plausible light as existing testimony and fair reasoning can throw upon it. In the first place, it should be observed that, admitting the doctrine to be nowhere mentioned in the Avesta, still, it does not follow that the belief was not prevalent when the
23 Rhode, Heilige Sage des Zendvolks, s. 410.