towards themselves, progressing in turns towards a
common aim. Then he is to be proclaimed by us like a winner in a
contest. The charioteer governs all things as if pulling in the reins of
a draught-horse. He whom two beings of the same age serve, two twins
dwelling together in one common abode, the gray one has been born as a
youth by night as by day, the ageless one who wanders through many
generations of men. The prayers, the ten fingers stir him up. We, the
mortals, call him, the god, for his protection. From the dry land he
hastens to the declivities. With those who approached him he has
established new rules. Thou indeed, O Agni, reignest by thy own nature
over the heavenly and over the terrestrial world as a shepherd takes
care of his cattle. These two variegated, great goddesses striving for
gloriousness, the golden ones who move crookedly, have approached thy
sacrificial grass. Agni! Be gratified and accept graciously this prayer,
O joy-giver, independent one, who art born in the Rita, good-willed one,
whose face is turned towards us from all sides, conspicuous one, gay in
thy aspect, like a dwelling-place rich in food.

[Footnote 8: The sun.]

SELECTIONS FROM THE ZEND-AVESTA

Translation by James Darmestetter

INTRODUCTION

The study of religion, like the study of poetry, brings us face to face
with the fundamental principles of human nature. Religion, whether it be
natural religion or that which is formulated in a book, is as universal
as poetry, and like poetry, existed before letters and writing. It is
only in a serious and sympathetic frame of mind that we should approach
the rudest forms of these two departments of human activity. A general
analysis of the "Zend-Avesta" suggests to us the mind of the Persian
sage Zarathustra, or Zoroaster, fixed upon the phenomena of nature and
life, and trying to give a systematized account of them. He sees good
and evil, life and death, sickness and health, right and wrong, engaged
in almost equal conflict. He sees in the sun the origin of light and
heat, the source of comfort and life to man. Thus he institutes the
doctrine of Dualism and the worship of Fire. The evil things that come
unexpectedly and irresistibly, he attributes to the Devas: the help and
comfort that man needs and often obtains by means which are beyond his
control, he attributes to the "Holy Immortal Ones," who stand around the
Presence of Ormuzd. As he watches the purity of the f