A Comparative View of Religions | Page 6

appears. The resurrection of the dead, not taught by Zarathustra or in the Vendidad, takes place. The judgment of the world begins; the good are received into paradise and the sinners banished to hell. At last, all is purified, and Angro-mainyus himself and his Dews submit themselves to Ahura-Mazda, whose victory is celebrated in heaven with songs of praise.
Thus among the Iranian races, out of the old patriarchal worship of fire and light, on the occasion of the religious struggle with the Indian Arya, and under the influence of Zarathustra, there was developed the doctrine of one supreme God,[3] who, surrounded by the good spirits of heaven, wages war against evil, whence arose later the moral opposition between Ahura-Mazda and Angro-mainyus resulting in the victory of the good principle over the bad. The old dualism of force and matter, beneficent and destructive powers of nature, light and darkness, becomes in Parsism moral. The deity, no longer identified with nature, becomes a personal, spiritual being, the creator of mankind; and the end of the world's development is conceived as the triumph of the good. Hence the high rank which the doctrine of Zarathustra and its further development holds in the history of religion.
3. THE GREEKS.
As man rises in spiritual development, nature becomes to him a revelation ever more and more manifold of the divine. To the Greek (Pelasgi, Hellenes) the whole of nature was living, and his imagination peopled her everywhere with divine beings, who in wood and field, in rivers and on mountains (Oreads, Dryads, Naiads, Sileni, &c.), hovered friendly round him. The Greek was indeed distinguished from other nations by this richer and more elevated view of nature; but he excelled them most of all in this, that the divine object which he worshiped was conceived both in form and character after the human. Zeus, Phoebus Apollo, Pallas Athene, Aphrodite, Ares, Hephaestus, Hestia, Hermes, Artemis, were originally powers of nature personified, as some epithets in Homer[4] still indicate; but they became, sometimes under the same names, types of power and lordship, science and art, courage and sensuous beauty. While Dionysus, Demeter, Hades, and Persephone remained earthly, and Helios, Eos, Iris, and Hecate, heavenly divinities, and Oceanus, Poseidon, Amphitrite, Proteus, and Nereus ruled the waters, Zeus was conceived as the god of the sky and of thunder, who hurled the bolts, the great king and lawgiver, the father of men, and Hera, originally the air, became the protecting goddess of married life; Apollo, the god of light, who shot forth his arrows, not at first identified with Helios, became the god of divination and poetry, who led the choir of the muses; the goddess of light, Athene, became the contentious goddess of wisdom; Aphrodite, born of the foam of the sea, once the symbol of the fruitful power of nature, later, encircled by the Graces, became the type of womanly beauty and charm, to which the strength of man, personified in Ares, corresponds. In like manner in the later mythology, Hephaestus, the god of fire, appeared as the god of the forge, Hestia, the goddess of fire, as the protector of the household hearth, and Hermes, the god of the storm and of rain, as the messenger of the gods, the type of cunning and craftiness, while Artemis, the goddess of the moon, the fruitful mother of nature, took the character of the chaste maiden, the goddess of hunting, who with her nymphs and hounds nightly roamed the fields and woods. The monsters, the Sphinx, the Minotaur, the Cyclops, the Centaurs, symbols of a yet unhuman or half human power of nature, were overcome by the Greek heroes, Perseus, Hercules, Jason, Theseus, OEdipus, the types of human strength and valor. The religious festivals were enlivened by trials of men's strength and skill in games, and the historian and poet offered to the gods the products of human genius. In the religion of the Greeks, however, the moral element, although not passed over and in the Greek epic and tragedy not seldom expressed in grand characters, stood nevertheless too little in the foreground, so that the worship of the divine, as in the older nature-worship, especially in the feasts in honor of Dionysus and Aphrodite, was marked by immoral practices. The conception of a future life, which taken in connection with a future retribution has a moral tendency, had but little attraction for the Greek, who rejoiced in the glory of the earth, and saw in nature and in man the kingdom of the divine. The passage from the earlier poetical nature-worship to the worship of the divine in human form seems to be indicated in the war which Olympian Zeus waged with Cronos and the Titans. The origin and development of the various elements and powers of nature, Chaos, Eros,