she brought in disease, and poison, and all disorder, 'sowing the seeds of sin in mankind as in a ploughed field.' Death became the divine punishment of wickedness, the spontaneously fertile earth went to jungle and rock and mud, plants and animals grew poisonous and fierce, throughout nature good and evil were commingled, and still the fight goes on between the two great powers. So far all Khonds agree, and it is on the practical relation of good and evil that they split into their two hostile sects of Būra and Tari. Būra's sect hold that he triumphed over Tari, in sign of her discomfiture imposed the cares of childbirth on her sex, and makes her still his subject instrument wherewith to punish; Tari's sect hold that she still maintains the struggle, and even practically disposes of the happiness of man, doing evil or good on her own account, and allowing or not allowing the Creator's blessings to reach mankind.[1]
Now that the sacred books of the Zend-Avesta are open to us, it is possible to compare the doctrines of savage tribes with those of the great faith through which of all others Dualism seems to have impressed itself on the higher nations. The religion of Zarathustra was a schism from that ancient Aryan nature-worship which is represented in a pure and early form in the Veda, and in depravity and decay in modern Hinduism. The leading thought of the Zarathustrian faith was the contest of Good and Evil in the world, a contrast typified and involved in that of Day and Night, Light and Darkness, and brought to personal shape in the warfare of Ahura-Mazda and Anra-Mainyu, the Good and Evil Deity, Ormuzd and Ahriman. The prophet Zarathustra said: 'In the beginning there was a pair of twins, two spirits, each of a peculiar activity. These are the good and the base in thought, word, and deed. Choose one of these two spirits. Be good, not base!' The sacred Vendidad begins with the record of the primæval contest of the two principles. Ahura-Mazda created the best of regions
- ↑ Macpherson, 'India,' p. 84.
