ment of most importance, on the religion of the Parsees, of which we were in possession, before M. Anquetil du Perron's publication of the Zend-Avesta, was the Sadder, a book used by the Magi, containing an account of the laws and precepts of the Parsees; it is divided into an hundred chapters, is written in the modern Persian, in verse, and is thought to have been composed by a Persian priest about the 16th century.

7. This leads to the important inquiry respecting the Authenticity of the works, from which M. Anquetil du Perron translated the compilation, published by him under the title of The Zend-Avesta. It is clear that he did not wilfully impose on the world, either a translation or supposed translation of a spurious original; that the books translated by him really exist in a Zendish original; and that he endeavoured, to the utmost of his power, and probably with success, to give a faithful translation of them. It is also

clear, that, if they are genuine, they form a small part only of the original Zend-Avesta. Thus far, there is a reasonable degree of certainty: it is probable, that the original, from which M. Anquetil's compilation was framed, is of the highest antiquity; that parts of M. Anquetil's compilations, particularly those which contain a dialogue between Zoroaster and Ormuzd, or in which Zoroaster repeats the information or precepts he received from Ormuzd, are portions of the original Zend-Avesta; it is also probable, that other parts of it, particularly those, which are in the form of prayers or invocations, are of a later date than the Zoroaster assigned to the æra of Darius Hystaspes; and it also is probable that the Zend-Avesta, in its present form, is as antient as the Mahometan invasion of Persia; and it may, for some reasons, be assigned to the time of Artaxerxes the founder of the Sassanian dynasty.

8. To obtain an accurate notion of the

religion of the Parsees, it is necessary to consider their Mythology, Morality and Ceremonial.

Under the name of Zerouane, or Time without bounds or beginning, they recognized a first and original Being. That by him and in him, they believed the universe to exist, appears sufficiently clear: but they seem to have considered him rather as a Principle, giving motion to a machine, or an impulse of fate, than a real object possessed of wisdom, independence and energy. From him, Ormuzd and Ahriman proceeded; each independent of the other, each possessed of the power of creation. Ormuzd is the being absorbed in excellence, living in primæval light, good in his essence, the cause of all good; Ahriman was originally good, but, froni envy against Ormuzd, became a Dew, that is, wicked; was hurled down into darkness, is evil, is the cause of all evil: his throne is in Duzah's depths,— the thickest darkness. Ormuzd formed

mankind for virtue and happiness; the malice of Ahriman plunges him in vice and misery; whatever is good in the moral or physical world, is the production of Ormuzd; all that is bad, is the production of Ahriman. The opposition of their nature produces a necessary conflict between them: twelve thousand years were to pass from the first creation of Ormuzd and Ahriman; during the first 3000 of them, Ahriman was to remain inactive; the conflict was then to begin, and during the next 3000 years, Ormuzd was to have the advantage; in the following 3000 years, Ormuzd and Ahriman were to be alternately victorious; in the last 3000, Ahriman was to prevail, till, at the end of them, Ormuzd was to gain the ascendant, and to obtain a complete victory over Ahriman and his powers: but Ahriman shall himself finally undergo a purgation in metallic fiery streams: he shall then be reconciled to Ormuzd, and join with him in singing praises to the Being of

Beings. To protect the beings, he intended to create, from the attacks of Ahriman, Ormuzd created seven Amshaspands, or Celestial Beings, through whose ministry he should communicate his favours to man; he also created several celestial beings of an inferior degree called Izeds, of whom Mithra, the being of light, whose habitation is between the sun and the moon, is the most illustrious: the second, Korshid, the Sun, great, immortal, the eye of Ormuzd, has four horses, and finishes his course in 365 days. Next to these, he created the Ferouers, or that part of every created being which partakes of the divinity, answering to the vous which the Greek philosophers called the superior or divine part of the soul, in opposition to the ux, its inferior or terrene part. Ormuzd also created the sun, moon, stars, and the four elements; first the light, then the water which covered the whole earth, and was, by an heavenly wind, driven upwards, and formed the