In the Zendavesta the myth of Hercules and Cacus has given rise to a vast system of theology. The fiendish Panis are concentrated in Ahriman or Anro-mainyas, whose name signifies the "spirit of darkness," and who carries on a perpetual warfare against Ormuzd or Ahuramazda, who is described by his ordinary surname, Spentomainyas, as the "spirit of light." The ancient polytheism here gives place to a refined dualism, not very different from what in many Christian sects has passed current as monotheism. Ahriman is the archfiend, who struggles with Ormuzd, not for the possession of a herd of perishable cattle, but for the dominion of the universe. Ormuzd creates the world pure and beautiful, but Ahriman comes after him and creates everything that is evil in it. He not only keeps the earth covered with darkness during half of the day, and withholds the rain and destroys the crops, but he is the author of all evil thoughts and the instigator of all wicked actions. Like his progenitor Vritra and his offspring Satan, he is represented under the form of a serpent; and the destruction which ultimately awaits these demons is also in reserve for him. Eventually there is to be a day of reckoning, when Ahriman will be bound in chains and rendered powerless, or when, according to another account, he will be converted to righteousness, as Burns hoped and Origen believed would be the case with Satan.
This dualism of the ancient Persians has exerted a powerful influence upon the development of Christian theology. The very idea of an archfiend Satan, which Christianity received from Judaism, seems either to have been suggested by the Persian Ahriman, or at least to have derived its principal characteristics from that source. There is no evidence that the Jews, previous to the Babylonish captivity, possessed the conception of a Devil as the author of all evil. In the earlier books of the Old Testament Jehovah is represented as dispensing with his own hand the good and the evil, like the Zeus of the Iliad.[115] The story of the serpent in Eden--an Aryan story in every particular, which has crept into the Pentateuch--is not once alluded to in the Old Testament; and the notion of Satan as the author of evil appears only in the later books, composed after the Jews had come into close contact with Persian ideas.[116] In the Book of Job, as Reville observes, Satan is "still a member of the celestial court, being one of the sons of the Elohim, but having as his special office the continual accusation of men, and having become so suspicious by his practice as public accuser, that he believes in the virtue of no one, and always presupposes interested motives for the purest manifestations of human piety." In this way the character of this angel became injured, and he became more and more an object of dread and dislike to men, until the later Jews ascribed to him all the attributes of Ahriman, and in this singularly altered shape he passed into Christian theology. Between the Satan of the Book of Job and the mediaeval Devil the metamorphosis is as great as that which degraded the stern Erinys, who brings evil deeds to light, into the demon-like Fury who torments wrong-doers in Tartarus; and, ****** allowance for difference of circumstances, the process of degradation has been very nearly the same in the two cases.
[115] "I create evil," Isaiah xiv. 7; "Shall there be evil in the city, and the Lord hath not done it?" Amos iii. 6; cf.
Iliad, xxiv. 527, and contrast 2 Samuel xxiv. 1 with 1Chronicles xxi. 1.
[116] Nor is there any ground for believing that the serpent in the Eden myth is intended for Satan. The identification is entirely the work of modern dogmatic theology, and is due, naturally enough, to the habit, so common alike among theologians and laymen, of reasoning about the Bible as if it were a single book, and not a collection of writings of different ages and of very different degrees of historic authenticity. In a future work, entitled "Aryana Vaedjo," Ihope to examine, at considerable length, this interesting myth of the garden of Eden.
