by the world first arose." Again, from the Khorda-Avesta we read:
"In the name of God, the giver, forgiver, rich in love, praise be to the
name of Ormazd, who always was, always is, and always will be; from whom
alone is derived rule." From these and other passages we infer that the
religion of the Iranians was monotheistic. And yet the sun also was
worshipped under the name of Mithra. Says Zoroaster: "I invoke Mithra,
the lofty, the immortal, the pure, the sun, the ruler, the eye of
Ormazd." It would seem from this that the sun was identified with the
Supreme Being. There was no other power than the sun which was
worshipped. There was no multitude of gods, nothing like polytheism,
such as existed in Egypt. The Iranians believed in one supreme, eternal
God, who created all things, beneficent and all-wise; yet this supreme
power was worshipped under the symbol of the sun, although the sun was
created by him. This confounding the sun with a supreme and intelligent
being makes the Iranian religion indefinite, and hard to be
comprehended; but compared with the polytheism of Egypt and Babylon, it
is much higher and purer. We see in it no degrading rites, no offensive
sacerdotalism, no caste, no worship of animals or images; all is
spiritual and elevated, but little inferior to the religion of the
Hebrews. In the Zend-Avesta we find no doctrines; but we do find prayers
and praises and supplication to a Supreme Being. In the Vedas--the Hindu
books--the powers of Nature are gods; in the Avesta they are spirits, or
servants of the Supreme.

"The main difference between the Vedic and Avestan religions is that in
the latter the Vedic worship of natural powers and phenomena is
superseded by a more ethical and personal interest. Ahura-Mazda
(Ormazd), the living wisdom, replaces Indra, the lightning-god. In Iran
there grew up, what India never saw, a consciousness of world-purpose,
ethical and spiritual; a reference of the ideal to the future rather
than the present; a promise of progress; and the idea that the law of
the universe means the final deliverance of good from evil, and its
eternal triumph." [1]

[Footnote 1: Samuel Johnson's Religion of Persia.]

The loftiness which modern scholars like Haug, Lenormant, and Spiegel
see in the Zend-Avesta pertains more directly to the earlier portions of
these sacred writings, attributable to Zoroaster, called the Gathas. But
in the course of time the Avesta was subjected to many additio