The Kingdoms of Good and Evil.

One of the characteristic features of Zoroastrianism is the doctrine of dualism, recognizing the powers of good and evil as two personified principles at war with each other. Ahuramazda, or Ormuzd (“the Wise Lord”), leads the forces of good; Angra-Mainyu, or Ahriman (“the Spiritual Enemy”), heads the hosts of evil. Bands of angels and archangels follow the divine leader, while troops of demons and archfiends hasten after the evil lord. (…) The rabble of hell, led by Ahriman, is ill organized, and the chief archfiend, after Ahriman himself, is the demon Aeshma (Dæva), (…) In addition to the six archfiends there is a legion of minor fiends and demons (“dæva,” “druj”).

Millennial Doctrines.

The conflict between the opposing kingdoms of light and darkness forms the history of the world, which lasts for 12,000 years and is divided into four great eons. The first 3,000 years is the period of spiritual existence. Ormuzd knows of Ahriman’s coexistence, and creates the world first in a spiritual state before giving it a material form, the “fravashis” being the models of the future types of things. Ahriman is ignorant of his great rival’s existence, but on discovering this he counter-creates the hosts of demons and fiends. In the second 3,000 years, while Ahriman and his host have been confounded by Ormuzd, the latter creates the world in its material form, and the world is then invaded by Ahriman. The third 3,000 years is the period of conflict between the rival powers and the struggle for the soul of man, until Zoroaster comes into the world. His birth inaugurates a new era, and the fourth and last 3,000 years begins. These final millennial eras are presided over by Zoroaster himself and his three posthumous sons, who are to be born in future ages in an ideal manner, the last being the Messiah called Saoshyant (“Savior,” “Benefactor”; lit. “he who will benefit and save the world”). In its general bearings this dualistic scheme of the universe is theologically monotheistic in so far as it postulates the final predominance ofOrmuzd; and it is optimistic in its philosophy, inasmuch as it looks for a complete regeneration of the world.

In all this struggle man is the important figure; for the ultimate triumph of right depends upon him. He is a free agent according to Zoroaster (“Yasna,” xxx. 20, xxxi. 11), but he must ever be on his guard against the misguidance of evil. The purpose of Zoroaster’s coming into the world and the aim of his teaching are to guide man to choose aright, to lead him in the path of righteousness, in order that the world may attain to ultimate perfection. This perfection will come with the establishment of the Good Kingdom (Avesta, “Vohu Khshathra”), the Wished-for Kingdom (Avesta, “Khshathra Vairya”), or the Kingdom of Desire (Avesta, “Khshathra Ishtōish”). When this shall come to pass the world will become regenerate (Avesta, “Ahūm Frashem Kar”; or “Frashōkereti”); a final battle between the powers of good and evil will take place; Ahriman and his hosts will be routed; and good shall reign supreme (“Yasht,” xix. 89-93; Bundahis, xxx. 1-33). The advent of the Messiah (Saoshyant) will be accompanied by the resurrection of the dead and the general judgment of the world, which thenceforth will be free from evil and free from harm.