orate theories of the Bundehesch. We
find the Zearna-Akerana, in the Vendidad (XIX. 33,44,55),--"The Infinite
Time," or "All-embracing Time,"--as the creator of Ahriman, according to
some translations. Spiegel, indeed, considers this supreme being, above
both Ormazd and Ahriman, as not belonging to the original Persian
religion, but as borrowed from Semitic sources. But if so, then Ormazd is
the supreme and uncreated being, and creator of all things. Why, then, has
Ormazd a Fravashi, or archetype? And in that case, he must either himself
have created Ahriman, or else Ahriman is as eternal as he; which latter
supposition presents us with an absolute, irreconcilable dualism. The
better opinion seems, therefore, to be, that behind the two opposing
powers of good and evil, the thesis and antithesis of moral life, remains
the obscure background of original being, the identity of both, from which
both have proceeded, and into whose abyss both shall return.

This great consummation is also intimated by the fact that in the same
Fargard of the Vendidad (XIX. 18) the future restorer or saviour is
mentioned, Sosioch (Caoshyanc), who is expected by the Parsis to come at
the end of all things, and accomplish the resurrection, and introduce a
kingdom of untroubled happiness.[148] Whether the resurrection belongs to
the primitive form of the religion remains as doubtful, but also as
probable, as when Mr. Alger discussed the whole question in his admirable
monograph on the Doctrine of the Future Life. Our remaining fragments of
the Zend Avesta say nothing of the periods of three thousand years'
duration. Two or three passages in the Avesta refer to the
resurrection.[149] But the conflict between Ormazd and Ahriman, the
present struggle between good and evil, the ideal world of the Fravashis
and good spirits,--these unquestionably belong to the original belief.

Sec. 10. Relation of this System to Christianity. The Kingdom of Heaven.

Of this system we will say, in conclusion, that in some respects it comes
nearer to Christianity than any other. Moreover, though so long dead, like
the great nation of which it was the inspiration and life,--though swept
away by Mohammedanism,--its influence remains, and has permeated both
Judaism and Christianity. Christianity has probably received from it,
through Judaism, its doctrine of angels and devils, and its tendency to
establish evil in the world as the permanent and equal adversary of go