Note 403 — Chapter I · (continued 2)
David Shea translation
It is generally acknowledged that Ahriman was the author of evil, opposed to Ormuzd, the creator and promoter of every good; but different opinions are entertained upon the origin of these two mighty beings. According to the most ancient doctrine, both were the productions of a primordial cause, which is called Zaruam akarenê, “the boundless time.” The Zand-books, as well as Shahristani and the Ulemi Islam, make Ahriman anterior to Ormuzd, that is to say, in plain language, “the evil was before the good.” These two were, however, not distinguished from each other before Ahriman had become jealous of Ormuzd, for which he was condemned by the great creator Time to dwell in the abode of darkness for twelve thousand years. It was then only that Ormuzd saw with horror his deformed and frightful adversary, and to oppose the effects of his existence created, within three thousand years, a celestial region and a celestial people. Ahriman, long time ignorant of what was preparing against him, had scarce perceived the light of Ormuzd, when he ran to destroy it, but, amazed at its beauty, fled back to hell, where he hastened to produce a host of evil beings. In vain did Ormuzd offer reconciliation to Ahriman, and even a partnership in the priesthood of the boundless time; the fiend rejected all terms of peace, and war began to rage between them (see Zend-Av., t. II. pp. 345, 347.)
According to the books of the Parsees and of the Muhammedans who give an account of their doctrine, Ahriman is bad by nature: nor do the more ancient Zand-books say that he ever was good; yet the explanation given about this mysterious being can but involve contradictions in more than one respect. He alone is able to resist Ormuzd, of whom his existence is entirely independent; he is the king of the beings which he has created, and which Ormuzd cannot annihilate; nor can the latter prevent the effects of the power by which his enemy destroys the people of the just, and banishes the moral good from the earth.
An account of Ahriman’s origin, somewhat different from this, will be seen hereafter in the Dabistán.—A. T.