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Updated: May 13, 2025
Ormuzd created man and supplied him with all the materials of happiness; but Ahriman marred this happiness by introducing evil into the world, and creating savage beasts and poisonous reptiles and plants. In consequence of this, evil and good are now mingled together in every part of the world, and the followers of good and evil the adherents of Ormuzd and Ahriman carry on incessant war.
Light, then, being the body or symbol of Ormuzd, is worshiped in the sun and stars, in fire, and wherever it is found. Men are either the servants of Ormuzd, through virtue and wisdom, or the slaves of Ahriman, through folly and vice. Zoroaster explained the history of the world as the long contest of these two principles, which was to close with the conquest of Ormuzd over Ahriman.
In a similar manner Exodus provides a revelation which Moses received. In the Avesta Ormuzd said: ahmi yad ahmi. Word for word the declarations are identical. Each means I am that I am. The conformity of the pronouncements may be fortuitous. Their relative priority uncertain chronology obscures.
He regarded the contest between them as one between Ormuzd and Ahriman, and wrote of Sedan, as he had written of Rossbach, with exultation.
It is this that has led people to imagine the fault of the first father of us all, original sin, future rewards and punishments, the incarnation, immortality, the two principles of the Manicheans, the Ormuzd and Ahriman of the Persians, the doctrine of emanations, the empire of light and darkness, metempsychosis, optimism, and other absurdities that have found credit among the different nations of the earth, where there is always to be found some hollow vision of a dream, by way of answer to a clear, precise, and definite fact.
John, or more exactly his homonym, repeated the pronouncement, adding: "The word was made flesh." But, save for a mention of the glory which he had before the world was, he omitted to further follow the thought of Ormuzd, who, in describing paradise to Zarathrustra, likened it, in every way, to heaven.
Grey, I am not a great genius like Goethe, and unfortunately can not candidly echo his declaration, that, 'Nothing ever came to me in my sleep. I can scarcely tell you when this idea was first born in my busy, tireless brain, but it took form one evening after I had read Charlotte Bronté's 'Woman Titan, in 'Shirley, and compared it with that glowing description of Jean Paul Richter, 'And so the Sun stands at the border of the Earth, and looks back on his stately Spring, whose robe-folds are valleys, whose breast-bouquet is gardens, whose blush is a vernal evening, and who, when she rises, will be Summer. Still it was vague, and eluded me, until I found somewhere in my most desultory reading, an account of 'Espendérmad, one of the six angels of Ormuzd, to whom was entrusted the guardianship of the earth.
Meanness, thanklessness, loquaciousness, jealousy, an unbecoming attire, evil thoughts, whatever is sensual, whatever is coarse, any promenade in mud actual or metaphorical, severely it condemned. Particularly was avarice censured. "There are many who do not like to give," Ormuzd, in the Vendidad, confided to Zarathrustra. The high god added: "Ahriman awaits them."
But this state of things will not last forever. The time will come when the adherents of Ormuzd shall everywhere be victorious, and Ahriman and his followers be consigned to darkness forever. The religious rites of the ancient Persians were exceedingly simple. They used neither temples, altars, nor statues, and performed their sacrifices on the tops of mountains.
"Then you might have been able to distinguish good and evil, light and darkness, Ormuzd and Ahriman. And you would have lived in the hope that light will eventually conquer; and that all discordances will be reconciled through suffering." "I can at any rate try. Is it a large book?" "What are the names of your sacred books?" "Sacred! What is that?"
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