Page:History of Zoroastrianism.djvu/497

Radian, Shidrangian, Paikarian, Milanian, Alarian, Shidabian, Akhshiyan, Zardushtian, and Mazdakian. Several of these sects are stated to have flourished from very remote times, going back to the Pahlavi and Avestan periods, nay stretching even back to a period of which history has not a word to tell. With the exception of these two works, however, we have no inkling of other sects in the genuine Iranian texts. The statements contained in them are not corroborated by any authority in the writings of the Zoroastrian priests. They do not mention them by name, they are entirely unaware of their existence. The account of the majority of these sects, as found in the Dabistan, is very meagre. We meet with some attempts in them to explain the primordial principle from which creation came into being, and we have some sort of crude metaphysics grafted on physics. Sun, fire, air, nature, water, and earth are alternately put forward as having been the physical sources of existence according to various schools of thinkers.^[1] Others still preach a strict monism, and assume that the world of phenomena was caused by illusion.^[2] The teachings of the Yazdanians and others are characterized by a belief in metempsychosis, as well as in the efficiency of rigorous austerities and ascetic virtues. Our present concern, however, is with the author's account of the Zoroastrian mystics, and we shall now turn to the matter immediately.

Zoroastrian mystics. At this period we meet with some Parsi thinkers who were not satisfied with the formal side of religion, and looked with indifference upon the ritual observances. Outward formalism and literal interpretation of the teachings of the prophet failed to meet with the longings of these men of mystic temperament. They ever remained in search of mysteries hidden beneath the outward garb of dogmas and rituals. The Parsi priesthood could not satisfy the wants of such ecstatic enthusiasts. They revolted from authority, and set about thinking for themselves. These dissenters as a body lived a life different from that led by their neighbours. Many of them found consolation in the teachings of the Hindu Yogis and became their willing disciples. Under these circumstances we have to turn to the Dabistan for the general information of this sect, as the historic Parsi works are silent over the question and do not even notice its existence.