Every mode of religion, to make a deep and lasting impression on the human mind, must exercise our obedience, by enjoining practices of devotion, for which we can assign no reason; and must acquire our esteem, by inculcating moral duties analogous to the dictates of our own hearts. The religion of Zoroaster was abundantly provided with the former and possessed a sufficient portion of the latter. At the age of puberty, the faithful Persian was invested with a mysterious girdle, the badge of the divine protection; and from that moment all the actions of his life, even the most indifferent, or the most necessary, were sanctified by their peculiar prayers, ejaculations, or genuflections; the omission of which, under any circumstances, was a grievous sin, not inferior in guilt to the violation of the moral duties. The moral duties, however, of justice, mercy, liberality, amp;c., were in their turn required of the disciple of Zoroaster, who wished to escape the persecution of Ahriman, and to live with Ormusd in a blissful eternity, where the degree of felicity will be exactly proportioned to the degree of virtue and piety.[665]
But there are some remarkable instances in which Zoroaster lays aside the prophet, assumes the legislator, and discovers a liberal concern for private and public happiness, seldom to be found among the grovelling or visionary schemes of superstition. Fasting and celibacy, the common means of purchasing the divine favor, he condemns with abhorrence, as a criminal rejection of the best gifts of Providence. The saint, in the Magian religion, is obliged to beget children, to plant useful trees, to destroy noxious animals, to convey water to the dry lands of Persia, and to work out his salvation by pursuing all the labors of agriculture.[666] We may quote from the Zendavesta a wise and benevolent maxim, which compensates for many an absurdity. «He who sows the ground with care and diligence acquires a greater stock of religious merit than he could gain by the repetition of ten thousand prayers.»[667] in the spring of every year a festival was celebrated, destined to represent the primitive equality, and the present connection, of mankind. The stately kings of Persia, exchanging their vain pomp for more genuine greatness, freely mingled with the humblest but most useful of their subjects. On that day the husbandmen were admitted, without distinction, to the table of the king and his satraps. The monarch accepted their petitions, inquired into their grievances, and conversed with them on the most equal terms. «From your labors,» was he accustomed to say, (and to say with truth, if not with sincerity,) «from your labors we receive our subsistence; you derive your tranquillity from our vigilance: since, therefore, we are mutually necessary to each other, let us live together like brothers in concord and love.»[668] Such a festival must indeed have degenerated, in a wealthy and despotic empire, into a theatrical representation; but it was at least a comedy well worthy of a royal audience, and which might sometimes imprint a salutary lesson on the mind of a young prince.
Had Zoroaster, in all his institutions, invariably supported this exalted character, his name would deserve a place with those of Numa and Confucius, and his system would be justly entitled to all the applause, which it has pleased some of our divines, and even some of our philosophers, to bestow on it. But in that motley composition, dictated by reason and passion, by enthusiasm and by selfish motives, some useful and sublime truths were disgraced by a mixture of the most abject and dangerous superstition. The Magi, or sacerdotal order, were extremely numerous, since, as we have already seen, fourscore thousand of them were convened in a general council. Their forces were multiplied by discipline. A regular hierarchy was diffused through all the provinces of Persia; and the Archimagus, who resided at Balch, was respected as the visible head of the church, and the lawful successor of Zoroaster[669] the property of the Magi was very considerable. Besides the less invidious possession of a large tract of the most fertile lands of Media,[670] they levied a general tax on the fortunes and the industry of the Persians.[671] «Though your good works,» says the interested prophet, «exceed in number the leaves of the trees, the drops of rain, the stars in the heaven, or the sands on the sea-shore, they will all be unprofitable to you, unless they are accepted by the destour, or priest. To obtain the acceptation of this guide to salvation, you must faithfully pay him tithes of all you possess, of your goods, of your lands, and of your money. If the destour be satisfied, your soul will escape hell tortures; you will secure praise in this world and happiness in the next. For the destours are the teachers of religion; they know all things, and they deliver all men.»[672],[673]
These convenient maxims of reverence and implicit were doubtless imprinted with care on the tender minds of youth; since the Magi were the masters of education in Persia, and to their hands the children even of the royal family were intrusted.[674] the persian priests, who were of a speculative genius, preserved and investigated the secrets of Oriental philosophy; and acquired, either by superior knowledge, or superior art, the reputation of being well versed in some occult sciences, which have derived their appellation from the Magi.[675] those of more active dispositions mixed with the world in courts and cities; and it is observed, that the administration of Artaxerxes was in a great measure directed by the counsels of the sacerdotal order, whose dignity, either from policy or devotion, that prince restored to its ancient splendor.[676]
The first counsel of the Magi was agreeable to the unsociable genius of their faith,[677] to the practice of ancient kings,[678] and even to the example of their legislator, who had a victim to a religious war, excited by his own intolerant zeal.[679] by an edict of Artaxerxes, the exercise of every worship, except that of Zoroaster, was severely prohibited. The temples of the Parthians, and the statues of their deified monarchs, were thrown down with ignominy.[680] The sword of Aristotle (such was the name given by the Orientals to the polytheism and philosophy of the Greeks) was easily broken;[681] the flames of persecution soon reached the more stubborn Jews and Christians;[682] nor did they spare the heretics of their own nation and religion. The majesty of Ormusd, who was jealous of a rival, was seconded by the despotism of Artaxerxes, who could not suffer a rebel; and the schismatics within his vast empire were soon reduced to the inconsiderable number of eighty thousand.[683][684] this spirit of persecution reflects dishonor on the religion of Zoroaster; but as it was not productive of any civil commotion, it served to strengthen the new monarchy, by uniting all the various inhabitants of Persia in the bands of religious zeal.[685]
665
See the Sadder, the smallest part of which consists of moral precepts. The ceremonies enjoined are infinite and trifling. Fifteen genuflections, prayers, &c., were required whenever the devout Persian cut his nails or made water; or as often as he put on the sacred girdle Sadder, Art. 14, 50, 60. * Note: Zoroaster exacted much less ceremonial observance, than at a later period, the priests of his doctrines. This is the progress of all religions the worship, simple in its origin, is gradually overloaded with minute superstitions. The maxim of the Zendavesta, on the relative merit of sowing the earth and of prayers, quoted below by Gibbon, proves that Zoroaster did not attach too much importance to these observances. Thus it is not from the Zendavesta that Gibbon derives the proof of his allegation, but from the Sadder, a much later work.-G
666
See, on Zoroaster's encouragement of agriculture, the ingenious remarks of Heeren, Ideen, vol. i. p. 449, &c., and Rhode, Heilige Sage, p. 517-M.
669
Hyde de Religione Persarum, c. 28. Both Hyde and Prideaux affect to apply to the Magian the terms consecrated to the Christian hierarchy.
670
Ammian. Marcellin. xxiii. 6. He informs us (as far as we may credit him) of two curious particulars: 1. That the Magi derived some of their most secret doctrines from the Indian Brachmans; and 2. That they were a tribe, or family, as well as order.
671
The divine institution of tithes exhibits a singular instance of conformity between the law of Zoroaster and that of Moses. Those who cannot otherwise account for it, may suppose, if they please that the Magi of the latter times inserted so useful an interpolation into the writings of their prophet.
673
The passage quoted by Gibbon is not taken from the writings of Zoroaster, but from the Sadder, a work, as has been before said, much later than the books which form the Zendavesta. and written by a Magus for popular use; what it contains, therefore, cannot be attributed to Zoroaster. It is remarkable that Gibbon should fall into this error, for Hyde himself does not ascribe the Sadder to Zoroaster; he remarks that it is written inverse, while Zoroaster always wrote in prose. Hyde, i. p. 27. Whatever may be the case as to the latter assertion, for which there appears little foundation, it is unquestionable that the Sadder is of much later date. The Abbe Foucher does not even believe it to be an extract from the works of Zoroaster. See his Diss. before quoted. Mem. de l'Acad. des Ins. t. xxvii.-G. Perhaps it is rash to speak of any part of the Zendavesta as the writing of Zoroaster, though it may be a genuine representation of his. As to the Sadder, Hyde (in Praef.) considered it not above 200 years old. It is manifestly post-Mahometan. See Art. xxv. on fasting.-M.
675
Pliny (Hist. Natur. l. xxx. c. 1) observes, that magic held mankind by the triple chain of religion, of physic, and of astronomy.
677
Mr. Hume, in the Natural History of Religion, sagaciously remarks, that the most refined and philosophic sects are constantly the most intolerant. * Note: Hume's comparison is rather between theism and polytheism. In India, in Greece, and in modern Europe, philosophic religion has looked down with contemptuous toleration on the superstitions of the vulgar.-M.
678
Cicero de Legibus, ii. 10. Xerxes, by the advice of the Magi, destroyed the temples of Greece.
679
Hyde de Relig. Persar. c. 23, 24. D'Herbelot, Bibliotheque Orientale, Zurdusht. Life of Zoroaster in tom. ii. of the Zendavesta.
680
Compare Moses of Chorene, l. ii. c. 74, with Ammian. Marcel lin. xxiii. 6. Hereafter I shall make use of these passages.
682
Basnage, Histoire des Juifs, l. viii. c. 3. Sozomen, l. ii. c. 1 Manes, who suffered an ignominious death, may be deemed a Magian as well as a Christian heretic.
684
It is incorrect to attribute these persecutions to Artaxerxes. The Jews were held in honor by him, and their schools flourished during his reign. Compare Jost, Geschichte der Israeliter, b. xv. 5, with Basnage. Sapor was forced by the people to temporary severities; but their real persecution did not begin till the reigns of Yezdigerd and Kobad. Hist. of Jews, iii. 236. According to Sozomen, i. viii., Sapor first persecuted the Christians. Manes was put to death by Varanes the First, A. D. 277. Beausobre, Hist. de Man. i. 209.-M.
685
In the testament of Ardischer in Ferdusi, the poet assigns these sentiments to the dying king, as he addresses his son: Never forget that as a king, you are at once the protector of religion and of your country. Consider the altar and the throne as inseparable; they must always sustain each other. Malcolm's Persia. i. 74-M