If our reasoning is sound, we cannot, I think, regard the Avesta as a trustworthy exposition of the ancient teaching of Zoroaster. On the other hand, we must, in my opinion, consider it as a book fabricated to serve a particular purpose. In this respect it resembles our own Bible, which was composed for the glorification of the Hebrews when smarting under a series of ignominious defeats and enslavements; and then enlarged, contracted, or altered, to suit emergencies.
The following table will assist the reader to compare or contrast the religion of the Medo-Persians with that of the Hebrews in some matters:--
The Hebrews first worshipped a calf, and then a box; they believed that their God taught them to build a tabernacle first, then a temple, and to It is not the practice of the Perform altars for sacrifice. The Hebrews sians to erect statues, or temples, also believed that Elohim had one or or altars, and they charge with folly more human forms--see Gen. xviii. 1, those that do. They do not think 2, and the following chap. xix. 1--see the gods have human forms, also Gen. xxxii. 1 and 24-80, also Josh. v. 13, 14, 15, Jud. ii. 1-5.
The anthropomorphism of the Jewish Scriptures has already been referred to in Vol. I. of Ancient Faiths.
The Persians are accustomed to ascend the highest parts of the mountains, and offer sacrifice to Jupiter, calling the whole circle of the heavens by that name.
The Persians sacrificed to the son and moon, to the earth, fire, water, and the winds.
Amongst the Persians, sacrifices were attended by invocations and prayers, and were always offered up by a priest.
The Persians, next to bravery in battle, considered the greatest proof of manliness was to be able to exhibit many children.
Whoever has the leprosy or scrofula is not permitted to stay within a town, nor have communication with other Persians; and it is supposed that the infliction is caused by some offence against the deity (sun god). Herodotus, book I., chaps. 131,138.
The eldest son of the Persian king was instructed during youth in the learning of the Magi according to Zoroaster the son of Oromazes--by this learning is meant the worship of the gods--and likewise in the art of kingly government. Plato, in Alcibiades.