Note 519 — Chapter I · (continued 3)

Nothing existed before the first principle began the work of creation; this principle is called in the Bun-Dehesh Zaruam akarené, “the boundless time;” that is, “sine extremitatibus anterioribus et posterioribus.” Distinct from it is “the long time,” which is said to be created by God, and not “self-existing” as the first. Among the productions of this first principle, some are “self-creating,” such as Ormuzd and Ahriman (see note, pp. 235-236); others act only upon what exists already, such as the three substances—the primordial light, the primordial water, and the primordial fire. This is the doctrine expressed in Zand, Pehlvi, and the most ancient Persian books. The above statement about the eternal existence of the heavens seems therefore not in accordance with it. The Abádians or the Kaiomarsiáns acknowledged the good principle under the name of Yezdan, and the bad principle under that of Ahriman; but they believed that the first only was from eternity, and not the last; or in other terms, that light only was eternal and darkness created. The cosmogony of this sect was the same as that related in the Bun-Dehesh, or as that of Zoroaster; it is briefly as follows: The primordial bull was the principle of all irrational creatures as well as of the human race. According to the Izeshné and the Bun-Dehesh, the primitive man came forth from the side of the bull; he was called in Zand gaya mereta, and in Pehlvi gayo mard; a word compounded of gaya, “bull or life,” and of mĕrĕta, “mortal,” or “man;” hence came Gayomars, or Kaïomars, the name of a most ancient Persian king (see note, p. 29). From the seed of Gayomard sprung a tree which was shaped like two men, and the fruit of which comprised ten different species of men; from these two bodies came the twins Meshia and Meshiané, man and woman, the ancestors of mankind. Although created for happiness, they were seduced by Ahriman, and averted from the adoration of Ormuzd; they wandered in the wilderness, were addicted to hunting, clad in skins of animals, and their posterity peopled the earth.

But Ormuzd did not forsake his creatures. In order to emancipate them from the rule of Ahriman, he destined to them his word, the law of Zartusht, who always existed, but his feruer, that is, “the ideal of his perfection,” was to be produced by Zardusht’s fire.

He was to be preceded by Hom, the first apostle of the law, whom Jemshid followed. This king and prophet erected but few fire-temples; mankind venerated the elements and the stars, not without a number of evil genii, and a gross superstition began to prevail. For opposing this and renewing the primitive law, Zardusht appeared.—A. T.