render all happy; but who would examine him to discover a plan which may be compared to that of Jesus?

82. In what relates to Zerdusht, or Zoroaster the Mede, of whom I am now to speak, I suppose it to be decided, that the books of the Zend-Avesta, lately brought into Europe,* contain the real principles of this reformer of the Magian religion. The close investigations that have been made respecting the genuineness and antiquity of this remarkable work, have turned out so much to its advantage, that nothing farther can be justly required. By the same means it has also been shown, that the spirit of the religion taught by Zoroaster, notwithstanding the superstition it contains, and much that is incapable of proof, and the numerous ceremonies and petty formalities with which it is burdened, is, in many respects, benevolent and exalting to

* [By Anquetil du Perron. Much had been said, both by French and English travellers, though but little was known, respecting the religion of the ancient Persians, the Guebers or Gauers and their sacred books, the Zend-Avesta or Living Word, previous to the time of this gentleman, who, during a residence in India, acquired a knowledge of the sacred language in which these books are written, and, on his return to Europe, in 1762, brought copies of them with him, a French translation of which he published in 1771. Every thing respecting them has since been thoroughly investigated by the Germans, as may be seen by consulting the books referred to in the notes, a short article in the Bibl. Repos., No. II. p. 407, and the articles, Zend-Avesta and Zoroaster, in the Convs. Lex., or the Encyclopedia Americana, now in a course of publication. TR.]

+ Comp. Meiner's four treatises respecting Zoroaster and the religion of the Persians, [in which the genuineness of the Zend-Avesta is attacked,] in the Commentationes Societ. Reg. Scient. Goetting., with Kleuker's Inquiry, [in which its genuineness is defended,] respecting the character, age, and worth of the Zendic books, in the second Vol. of his Anhang zum Zend-Avesta, and Tychsen's first Commentatio, De religionum Zoroastricarum apud exteras gentes vestigiis, Vol. XI. of the Commentationes already quoted, p. 112 seqq. [The following have decided in favor of at least the partial genuineness of the Zend-Avesta, viz. Wahl, Gesch. der morgenländ. Sprachen und Litteratur, S. 341; Buhle, Lehrbuch der Gesch. der Philosophie, I. 66-71, where a connected representation is given of the arguments on both sides; Heeren; Joh. v. Müller, Werke VI. 135; Creuzer, Symbolik, I. 655; and Rask, Ueber Alter und Echtheit der Zendsphrache und des Zend-Avesta, von v. Hagen, Berlin, 1826.]

the heart. The worshipper and servant of Ormuzd* considered himself as belonging to the kingdom of light, and felt himself called upon, in common with the holy creator of this kingdom, and those pure heavenly beings that derived their existence from him and surrounded his throne, to fight with all his efforts against the kingdom of darkness. He was to labor, therefore, with ceaseless exertions in all he did, to transform every thing to light; he was to spread existence, life, power, and happiness around him,' and preserve himself pure from extravagance and vice, while, on the other hand, he was to impede and suppress every thing that might injure and destroy, or produce disorder in the moral and physical world.† This religion infused into its adherents a still and peaceful disposition, which led them to keep public utility in view, and which quickened, cultivated, and beautified every thing, and made even the brute creation, so far as they are harmless, and inanimate nature itself, objects of tender solicitude and benevolent care. Such a disposition the remnant of these adherents, formerly so numerous, in a measure, still possess. History, however, furnishes us with no trace of Zoroaster's ever having intended to impart his religion

*

[According to the Zoroastric religion, two beings coexisted from eternity, Ormuzd and Ahriman, the principles of the universe. Ormuzd is the purest and eternal source of light and all perfections. Ahriman originally partook of the light, and was so far good, but by envying the light of Ormuzd, he eclipsed his own, and became Ormuzd's enemy, and the father of every thing evil and of all wicked beings, who, in conjunction with himself, were drawn into combat with the good. Ormuzd and Ahriman completed the creation at different periods, the former being father of the good, and the latter of the evil, and the one mutually striving with the other after the dominion of the world. TR.]

Kleuker's short representation of the religious doctrines of the ancient Persians and their sacred worship, according to the Zendic books, in the first part of the Zend-Avesta, S. 1 ff., or his treatise respecting the nature of the worship to be paid to Ormuzd, as founded by Zoroaster, in the Zend-Avesta im Kleinen, Th. III. S. 135 ff.

Niebuhr, Reisebeschreibung nach Arabien, B. II. S. 49 f. [Voyage en Arabie. The work has been imperfectly translated into English by Heron, but the edition is not at hand, TR.]

to the whole world. That he was anxious, indeed, to have other nations assent to his principles, he has declared in no very indistinct terms; and considering the zeal, amounting almost to enthusiasm, with which he sought to give them currency, it was very natural that he should be.* From the Zendic books however themselves, it is clear, that his entire plan was laid out for his native country, and in general, could have been carried into effect only in the despotic governments of Asia. Every part of it had reference to the Bactrian kingdom of the Medes, in which Zoroaster made his appearance, as a founder of religion, and a legislator. His object was to transform the despotic government which he found there, into a mild and paternal one; the established orders of which the nation was composed, into a well arranged and sympathizing whole; and the rough nomads who consituted a great part of the people, into the industrious and happy inhabitants and cultivators of a land which nature had richly blessed.† Notwithstanding all the great, and in some respects, exalted conceptions of Zoroaster, therefore, respecting the kingdom of light under the control of the good principle, and its future triumph over wickedness, he was never able to form the resolution of collecting all nations into it, and thus becoming the benefactor of the whole human family.‡

*

Comp. his life in Hyde, De religione veter. Persar., cap. XIV., and in Kleuker's Zend-Avesta, Th. III.

+ Heeren, Ideen über die Politik, den Verkehr und den Handel der vornehmsten alten Völker, Th. II. S. 400-423, [fourth ed. Th. I. Abth. 1, S. 433-461, Hist. Schriften, Th. X.]

[Besides, it is a fact worthy of particular consideration, that the Zoroastric religion was but little adapted for universal extension, and radically healing the moral diseases of mankind. The only proper object of religious homage is at least kept entirely out of the view of the people, by means of the obscurity in which the real character of Zeruane-Akherene is involved. The doctrine respecting Ahriman is essentially different from the diabolology of the Bible, and irreconcilable with Monotheism. The worship which it inculcates is almost entirely lost in a worship of nature, which cultivates an inclination for magic and astrology, and in which the elements and creatures with their genii, are invoked. In this case, a multitude of external, strange, trifling, and indecent exercises and ceremonies, are

*

$83. Finally, equally limited were the plans of the Chinese Kong-fu-tsee, or Confucius. It may be doubted whether this man should be reckoned among the founders of religions, or be considered as belonging to the class of philosophers. He never pretended to be a divine messenger, and never appealed to revelations, but solely to the principles of reason. As, however, he was the founder of a party which still exists, and has the form and name of a religious sect, it seems proper that he should be mentioned in this place. That he never extended his plans beyond the limits of his native country, is evident from the whole tenor of his life. The greater part of it was spent in travelling around among his fellow citizens, and recommending to all the practice of integrity and virtue. By means of the influence which he exerted upon the chief magistrate in the little kingdom of Lu, where he was born, he was enabled to give it a better constitution; but this influence being diminished by a change of disposition in this magistrate, he left court, and turned back to the troublesome, and for him at that time, dangerous business of a travelling teacher of virtue, in which he continued until his death. When he died, his hopes of

required, which are altogether incompatible with a free and pure morality, and often cherish inhumanity itself. Comp. Schlegel, Ueber den Geist der Religiosität aller Zeiten und Völker, I. 263— 319. One will therefore hardly be able to approve of Ewald's opinion, (Die Religionslehren der Bibel, I. 110,) that Zoroaster must be admitted, in a certain sense, to have been inspired. So far is this opinion from being necessary, that even Ewald himself concedes, that Zoroaster may have borrowed the best part of his religion from the Old Testament; and Jahn, in his Biblical Archæology, III. 151153, has shown this to have been the case, from a multitude of examples, and the same has been done in Zoroaster's Life, (Kleuker's Grosser Zend-Avesta, III. 14.) Comp. Storr, Opuscul. Acad. II. 425; Prideaux's Connexion, I. 269. 262 seqq. Lond. 1808. TR.]

* Zoroastre, Confucius et Mahomet_comparés comme Sectaires, Legislateurs et Moralistes, par Msr. de Pastoret, p. 389 and 396.

† Vid. his life in the work: Confucius, Sinarum philosophus, sive scientia Sinensis, p. 117 seqq.

With respect to his principles, compare Noel, Sinensis imperii libri classici sex, and his Philosophia Sinica, both printed at Prague, 1711.

*

the success of his efforts were so small, that he almost despaired of the possibility of improving his fellow citizens. If, in addition to this, we take into consideration the despondency so peculiar to him, and the almost fainthearted humility with which he used to judge of himself, it will appear evident, that he was incapable of bold undertakings or great plans.†

$84. Among the benefactors of the human race, whose merits I have now'described, the priests of the old nations have not even been deliberately mentioned. They are in no respect worthy of a place among the honorable men that have occupied my attention; for though this order was always appointed for the express purpose of preserving true religion, and extending good dispositions and feelings, yet it is well known from history, that the priests of the ancient nations not only neglected this important calling, but that they acted in direct opposition to what had been imposed upon them. They were every where zealously careful to maintain and propagate the crudest notions of religion, and the most senseless forms of superstition; to cry down and suppress all the new light and information that might be derived from philosophy, while they favored the divisions and bitter hostilities which originated in a variety of superstitious religions, and employed them to their own advantage. Very high notions were ordinarily entertained of the wisdom of the old Egyptian priests, and it almost became a custom to look upon them as the guardians of profound mysteries, and to send the greatest men of antiquity to them for instruction. They

*

Compare his life, already quoted, S. 121.

+ [Ewald, indeed, 60 ff. 122 ff. and elsewhere, has very properly suggested many things in opposition to the too low opinion entertained respecting the doctrines of Confucius in Less, Ueber die Religion, I. 426 ff. The morality of Confucius, however, ranks very low, and is almost entirely destitute of thorough-going religious elements, as is shown in the Chouking, un des livres sacrés des Chinois, par Gaubil et de Guignes, Par. 1770. It embodies nothing like common rules of wisdom and uprightness for the regulation of rulers. Did its laws and religion contain a sound, living principle, China would not present us with the miserable spectacle of a stagnant nation.]