maidens, the husband of wives. As cows go to their stalls, all that moves and we, for the sake of a dwelling, reach him. who has been kindled. Like the flood of the Sindhu he has driven forward the downward-flowing waters. The cows lowed at the sight of the sun. XI The Hotri goes forward in order to fufil his duty by his wonderful power, directing upwards the brightly adorned prayer. He steps towards the sacrificial ladles which are turned to the right, and which first kiss his foundation. They have greeted with shouts the streams of Rita which were hidden at the birthplace of the god, at his seat. When He dwelt dispersed in the lap of the waters, he drank the draughts by the power of which he moves. Two beings of the same age try to draw that wonderful shape 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. TH INTRODUCTION HE 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 flame, of the limpid stream, and of the sweet smelling ground, he connects it with the moral purity which springs from innocence and rectitude, and in his code it is as reprehensible to pollute the fire by burning the dead, or the stream by committing the corpse to its waves, or the earth by making it a burial-place, as it is to cheat or lie or commit an act of violence. The wonders of Nature furnish abundant imagery for his hymns or his litanies, and he relies for his cosmogony on the faint traditions of the past gathered from whatever nation, and reduced into conformity with his Dualistic creed. "Zend-Avesta" is the religious book of the Persians who professed the creed of Zarathustra, known in classic and modern times as Zoroaster. Zoroaster is to be classed with such great religious leaders as Buddha and Mohammed. He was the predecessor of Mohammed and the worship and belief which he instituted were trampled out in Persia by the forces of Islam in the seventh century of our era. The Persian Zoroastrians fled to India, where they are still found as Parsis on the west coast of Hindostan. The religion of Zoroaster was a Dualism. Two powerful and creative beings, the one good the one evil, have control of the universe. Thus, in the account of the creation, the two deities are said to have equal though opposite share in the work. This is indicated. by the following passage The third of the good lands and countries which I, Ahura Mazda (Ormuzd) created, was the strong, holy Môuru (Merv). Thereupon came Angra Mainyu (Ahriman), who is all death, and he counter-created plunder and sin. This constant struggle of the two divinities with their armies of good and bad spirits formed the background of Zoroastrian supernaturalism. The worship of the Persians was the worship of the powers of Nature, and especially of fire, although water, earth, and air, are also addressed in the litanies of the "Zend-Avesta." The down-falling water and the uprising mist are thus spoken of in one passage: As the sea (Vouru-kasha) is the gathering place of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way: thus rise up and roll along! thou in whose rising and growing Ahura Mazda made the aerial way. The sun is also invoked: Up! rise up and roll along! thou swift-horsed Sun, above Hara Berezaiti, and produce light for the world. The earth was considered to be polluted by the burial of the dead, who are to be exposed in high places to be devoured by the birds of the air and swept away by the streams into which the rain should wash their remains. But the principal subjects of Zoroaster's teaching was the struggle between Ormuzd and Ahriman and their hosts "The Holy Immortal Ones" and the Devas, or evil spirits. This is the basis of all the activities of the world and, according to Zoroaster, is to result in a triumph of the good. Zoroaster taught that the life of man has two parts, that on |