mythology. They are "wicked, bad, false, untrue, the originators of
mischief, most baneful, destructive, the basest of all beings." The
whole universe is full of them. They aim primarily at destroying all
the good creations of Ahura-mazda; but if unable to destroy they content
themselves with perverting and corrupting. They dog the steps of men,
tempting them to sin; and, as soon as sin, obtaining a fearful power
over them.

At the head of Ahura-mazda's army is the angel Sraosha (Serosh). Serosh
is "the sincere, the beautiful, the victorious, the true, the master
of truth." He protects the territories of the Iranians, wounds, and
sometimes even slays the demons, and is engaged in a perpetual struggle
against them, never slumbering night or day, but guarding the world with
his drawn sword, more particularly after sunset, when the demons have
the greatest power.

Angro-mainyus appears not to possess any such general-in-chief. Besides
the six councillors above mentioned, there are indeed various demons
of importance, as Drukhs, "destruction;" Aeshemo, "rapine;" Daivis,
"deceit;" Driwis, "poverty," etc.; but no one of these seems to occupy
a parallel place in the evil world to that which is assigned to
Serosh in the good. Perhaps we have here a recognition of the anarchic
character of evil, whose attacks are like those of a huge undisciplined
host--casual, fitful, irregular--destitute wholly of that principle of
law and order which gives to the resisting power of good a great portion
of its efficacy.

To the belief in a spiritual world composed of all these various
intelligences--one half of whom were good, and the other half evil--the
early Zoroastrians added notions with respect to human duties and human
prospects far more enlightened than those which have usually prevailed
among heathen nations. In their system truth, purity, piety, and
industry were the virtues chiefly valued and inculcated. Evil was traced
up to its root in the heart of man; and it was distinctly taught that
no virtue deserved the name but such as was co-extensive with the whole
sphere of human activity, including the thought, as well as the word and
deed. The purity required was inward as well as outward, mental as
well as bodily. The industry was to be of a peculiar character. Man was
placed upon the earth to preserve the good creation; and this could only
be done by careful tilling of the soil, eradication of thorns and weeds,
and reclamation of