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in his essence, and the cause of all good. Ahriman was originally 
good, but from envy against Ormuzd became wicked; was hurled 
into darkness, is evil, and the cause of all evil. Ormuzd formed 
mankind for virtue and happiness; the malice of Ahriman plunges 
them in vice and misery: whatever is good in the moral or phy- 
sical world, is the production of Ormuzd; all that is bad is the 
production of Ahriman. 
“ The morality of the Zend-Avesta is entitled to praise: purity 
of word, action, and thought, is repeatedly inculcated; an atten- 
tion to truth is likewise particularly enforced. To multiply the 
human species, increase its happiness, and prevent evil, are the 
general duties inculcated by Zoroaster to his disciples; agriculture 
and the multiplication of useful animals, are particularly recom- 
mended to them. “ He,” says Zoroaster, “ who sows the ground 
s< with diligence, acquires a greater stock of religious merit, than 
“ he could gain by ten thousand prayers.” The disciple of Zo- 
roaster is enjoined to pardon injuries; to honour his parents and 
the king, whose rights are derived from Ormuzd ; to respect old 
age; to observe a general gentleness of manners, and to practise 
universal benevolence. Fasting and celibacy are forbidden to the 
men; and as far as may depend on themselves, the latter is dis- 
couraged in women: if a man's wife be not barren, one wife only 
is allowed to him: a marriage with his cousin-german is recom- 
mended to him as an act particularly pleasing to heaven. 
“ Fire was considered by Zoroaster as the purest symbol of the 
divinity; and the original element from which Ormuzd produced 
all beings: he therefore enjoined his disciples to keep up a perpe- 
tual fire, and to perform other devotional exercises in the presence 
