ve darkness;
and virtue will maintain the eternal peace and harmony of the universe.
[11] [1101]

[Footnote 1001: Zeruane Akerene, so translated by Anquetil and Kleuker.
There is a dissertation of Foucher on this subject, Mem. de l'Acad. des
Inscr. t. xxix. According to Bohlen (das alte Indien) it is the Sanskrit
Sarvan Akaranam, the Uncreated Whole; or, according to Fred. Schlegel,
Sarvan Akharyam the Uncreate Indivisible.--M.]

[Footnote 1002: This is an error. Ahriman was not forced by his invariable
nature to do evil; the Zendavesta expressly recognizes (see the
Izeschne) that he was born good, that in his origin he was light; envy
rendered him evil; he became jealous of the power and attributes
of Ormuzd; then light was changed into darkness, and Ahriman was
precipitated into the abyss. See the Abridgment of the Doctrine of the
Ancient Persians, by Anquetil, c. ii Section 2.--G.]

[Footnote 11: The modern Parsees (and in some degree the Sadder) exalt
Ormusd into the first and omnipotent cause, whilst they degrade Ahriman
into an inferior but rebellious spirit. Their desire of pleasing the
Mahometans may have contributed to refine their theological systems.]

[Footnote 1101: According to the Zendavesta, Ahriman will not be
annihilated or precipitated forever into darkness: at the resurrection
of the dead he will be entirely defeated by Ormuzd, his power will be
destroyed, his kingdom overthrown to its foundations, he will himself be
purified in torrents of melting metal; he will change his heart and his
will, become holy, heavenly establish in his dominions the law and word
of Ormuzd, unite himself with him in everlasting friendship, and
both will sing hymns in honor of the Great Eternal. See Anquetil's
Abridgment. Kleuker, Anhang part iii. p 85, 36; and the Izeschne, one of
the books of the Zendavesta. According to the Sadder Bun-Dehesch, a more
modern work, Ahriman is to be annihilated: but this is contrary to the
text itself of the Zendavesta, and to the idea its author gives of the
kingdom of Eternity, after the twelve thousand years assigned to the
contest between Good and Evil.--G.]

Chapter VIII: State Of Persion And Restoration Of The Monarchy.--Part II.

The theology of Zoroaster was darkly comprehended by foreigners, and
even by the far greater number of his disciples; but the most careless
observers were struck with the philosophic simplicity of the Persian
worship. "That people," said Herodot