Page:History of Zoroastrianism.djvu/387

This page has been proofread, but needs to be validated.
354
ORMAZD

Ormazd is light physically, morally he is truth. When Viraf, as hallowed visitant of true faith to the realms supernal, is escorted by Srosh and Atar as angel guides to the presence of Ormazd, he finds to his utter bewilderment that, although the almighty Lord is graciously pleased to greet him with audible divine words, he himself can see nothing in the ineffable presence but the sovereign light.[1] This endless light is emblematic of Ormazd, who dwells therein.[2] All light proceeds from Ormazd.[3] In the moral sphere Ormazd is eternal truth. Porphyry of Tyre[4] says that he learnt from the Magi that they upheld the view that the body of Ormazd resembled light, and his soul was a likeness of truth.[5]

He is all-just. Great is the goodness of Ormazd, but his justice demands that he shall not make awards regardless of the merits or demerits of man. He is the divine law-giver, and as such he is the sovereign judge. The guilty man who affronts him, the sinner who lives and moves without contrition in his heart, the rebel who discards divine authority, all need a corrective. As the lord of mercy he forgives, but as the lord of justice he punishes as well. He is the giver of the reward of merit,[6] and does not let pass a single good deed of man unrewarded.[7]

Man should devote himself body and soul to Ormazd. Man has an inborn impulse that prompts him to strive after the divine. He looks to God for the satisfaction of the yearnings of his heart, even though the Evil Spirit ever struggles to steal away his heart from Ormazd. In the age-long conflict between good and evil, man's soul forms the prize of the two combatants. Whether he shall be a willing prize in the hands of Ormazd, or a rebel prey in the clutches of Ahriman, rests with him. Man, therefore, should learn to know himself. Religion best teaches him to do this. This knowledge of the self it is that will put him into right relation with his Heavenly Father, and thus save him from falling a victim to Druj.[8] Man toils to teach the parrot and the pet nightingale, but neglects to tame himself in the service of the Lord. The animal in his makeup asserts itself under such circumstances and prevents his spirit from singing glory to his creator. Man's evil thoughts and sensual appetites,

  1. ↑ AV. 101. 4–12.
  2. ↑ Bd. 1. 2; Zsp. 1. 2.
  3. ↑ Gs. 132.
  4. ↑ About 230–300 A. D.
  5. ↑ Vita Pyth., 41.
  6. ↑ Dk., vol. 6, p. 361.
  7. ↑ Dk., vol. 6, p. 385, 386.
  8. ↑ Dk., vol. 6, p. 356.
This article is issued from Wikisource. The text is available under Creative Commons Attribution-Share Alike 4.0 unless otherwise noted. Additional terms may apply for the media files.