The Historians' History of the World 02

It is apparent that this ideal system was copied from the constitutions of the oriental monarchies, and conversely, the forms of the first were applied to the latter: the whole being obviously adapted to the place and circumstances of time in which the legislator appeared. He lived in a country situated on the borders of the nomad tribes, where he had opportunities of comparing the advantages of civil society with the striking contrast presented by the wandering and lawless hordes, which incessantly laid waste his native land. He beheld, as it were, his kingdoms of light and of darkness realised on the earth: Iran, the Medo-Bactrian kingdom, subject to Gustasp, being the image of the kingdom of Ormuzd, and the monarch, of Ormuzd himself; while Turan, the land of the nomad nations to the north, of which Afrasiab was king, was the picture of the kingdom of darkness under the rule of Ahriman. The leading ideas, originally distinct, have been so intimately mixed up together, that if not absolutely confounded, at all events many of the subordinate images have been transferred from one to the other. For instance, as Turan lay to the north of Iran, the kingdom of Ahriman is made to occupy the same relative position; thence descend the Devs, which at all times inflict infinite mischiefs on Iran. As the inhabitants of Turan led a lawless, unsettled life, causing continual mischief by their incursions, so the Devs wander in all directions from their abodes in the north, and seek occasions of inflicting mischief everywhere. Nevertheless, as Ahriman shall eventually be overcome, and his kingdom annihilated, so shall the power of the chiefs of the Turanians be broken; the laws of Zoroaster prevail, and the golden age of Jemshid return.

Such are the principal ideas on which the system of Zoroaster turns. He did not, however, confine himself to generalities, but applied his principles to the different species of created beings. All that exists appertains either to the kingdom of Ormuzd or to that of Ahriman, whether rational or irrational, animate or inanimate. There are pure men, pure animals, pure vegetables (all these the creation of Ormuzd); and again, there are impure men, impure animals, impure vegetables, subject to the dominion of the Devs, and appertaining to the kingdom of Ahriman.

All men are accounted impure (kharfasters), who by thought, word, or deed despise the laws of Zoroaster; all poisonous and pernicious animals or reptiles (which in the countries bordering on Media are much more abundant and formidable than in Europe), with all plants and vegetables possessing the same qualities. On the other hand, in the country where the law of Zoroaster is revered, everything is pure, everything is holy: so that his precepts extend their influence not only over the human race, but even to the brute and inanimate creation. It is the duty of the servant of Ormuzd (mazdryesnan) to foster everything in nature which is pure and holy, as all such things are the creations of Ormuzd, at the same time that the enmity he has vowed against Ahriman and his creation make it incumbent on him to attack and destroy all impure animals. On these principles Zoroaster built his laws for the improvement of the soil by means of agriculture, by tending of cattle, and gardening, which he perpetually inculcates, as if he could not sufficiently impress his disciples with a sense of their importance.

In the internal organisation of his kingdom, Zoroaster continued faithfully to copy the character peculiar to the despotic governments of the East. The whole system reposed on a four-fold division of castes: that of the priests, the warriors, the agriculturists, and the artificers of whatever denomination. This is the order in which they are enumerated, but the legislator omits no opportunity of elevating and dignifying that of the agriculturists. These extract plenty from the earth; their hands wield the blade of Jemshid with which he clove the ground, and drew forth the treasures of abundance. It is to be observed, however, that this division into castes is not described as an institution of Zoroaster, but as having existed from the era of Jemshid; an institution which the legislator did not originate, but merely maintained.

The gradation of ranks is conformable to the hierarchy of the kingdom of Ormuzd. We hear of rulers of petty towns, rulers of streets (or portions of cities), rulers of cities, and rulers of provinces; the head of all these potentates being the king. All, as subjects of Ormuzd, are supposed good and upright, especially the highest of all, the monarch. He is the soul of all, on whom all depend, and around whom the whole system revolves. His commands are absolute and irrevocable, but the religion of Ormuzd forbids him to ordain anything but what is just and good.