During the 7th and 6th centuries BC the ancient polytheistic religion of the Iranians was reformed and given new dimensions by the prophet Zoroaster (or Zarathusthra).在第七和第六届公元前数百年的古老polytheistic宗教的伊朗人进行了改革，并赋予其新的层面，由先知zoroaster （或zarathusthra ） 。 Zoroaster's life dates have been traditionally given as (c. 628 - 551 BC), but many scholars argue for earlier dates. zoroaster的生活日期已历来为（长628 -5 51B C）的，但许多学者争论较早日期。 Linguistic evidence suggests that he was born in northeastern Iran, but the prophet's message was to spread throughout the Persian Empire.语言学的证据表明，他出生于伊朗东北部，但先知的讯息是扩散到整个波斯帝国。 Adopted as the faith of the Persian kings, Zoroastrianism became the official religion of the Achaemenid empire and flourished under its successors, the Parthian and Sassanian empires. Its theology and cosmology may have influenced the development of Greek, later Jewish, Christian, and Muslim thought. The Muslim conquest of the 7th century AD marked the beginning of a steady decline of Zoroastrianism.采用为信仰的波斯国王， zoroastrianism成为官方宗教的阿契美尼德帝国和蓬勃发展下，其继承人，帕提亚人，并sassanian帝国， 它的神学和宇宙论可能影响发展的希腊文，后来犹太教，基督教，回教思想。穆斯林征服公元7世纪专案标志着开始稳步下降的zoroastrianism 。 Persecution resulted in the migration (about the 10th century) of the majority of Zoroastrians to India, where the Parsis of Bombay are their modern descendants.迫害导致移民（约10世纪）的大多数人的索罗亚斯德教徒到印度，那里帕西孟买是他们的现代子孙。
The religion of ancient Iran was derived from that of the ancient Indo Europeans, or Aryans.宗教古代伊朗是来自这古老的印度支那欧洲人，或者雅利安人。 The language of the earliest Zoroastrian writings is close to that of the Indian Vedas, and much of the mythology is recognizably the same.语言最早zoroastrian著作是接近这样的印度vedas ，以及大部分的神话就是能够辨别出相同的。 Two groups of gods were worshiped, the ahuras and the daevas.两组的神人崇拜， ahuras和daevas 。 The worship of the ahuras (lords) may have reflected the practice of the pastoral upper classes, and tradition holds that Zoroaster was born into a family that worshiped only the ahuras. The message of the prophet, however, was that Ahura Mazda, the Wise Lord, was the sole creator and lord of the world and that the worship of the daevas was the worship of evil. In Zoroaster's theology the Amesha Spentas, or Bountiful Immortals, were divine beings who acted essentially as agents of the power of Ahura Mazda; they were traditionally seven in number: Bounteous Spirit, Good Mind, Truth, Rightmindedness, Dominion, Health, and Life.崇拜的ahuras （上议院） ，可能反映了实践的牧区和上层阶级，与传统认为zoroaster是出生在一个家庭中崇尚只有ahuras 。 讯息的先知，但是，大多数人认为阿胡拉马自达，明智主，是唯一的创造者和上帝的世界，并认为崇拜的daevas是崇拜的邪恶。 zoroaster的神学该amesha spentas ，或丰硕的神仙，都是神的人采取行动，基本上是作为代理人的权力，阿胡拉马自达;他们在传统上七个号码： bounteous精神，良好的心态，真理， rightmindedness ， Dominion的，健康和生命。 The first of these, Spenta Mainyu, is of special importance in that he is paired with a "twin," Angra Mainyu, or Hostile Spirit.上述第一， spenta曼纽，具有特殊的重要意义在于他是成对一个"双胞胎" ， angra曼纽，或敌意的精神。
When given a choice between good and evil, or truth and the lie, Bounteous Spirit chose truth and Hostile Spirit the lie.当给一个选择善和恶，或真理和谎言， bounteous精神，选择了真理和敌对的精神所在。 Creation becomes a battleground, with the demoted ahuras invoked for the doing of good and the daevas enlisted by Angra Mainyu in the doing of evil.创建成为一个战场，随着降职ahuras援引该做的好的和daevas大使angra曼纽在这样的邪恶。 Nevertheless, Ahura Mazda has decreed that truth will triumph, and the old world will be destroyed by fire and a new creation instituted.不过， 阿胡拉马自达已经颁布法令，真相会胜利，而旧世界将被烧毁和新的创作制度。
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This dualist view eventually became the orthodox position.这种二元论的观点，最终成为正统地位。 Its development may have owed much to the Magi, a hereditary priestly caste, although their role is unclear.它的发展可能在很大程度上要归功于贤士，世袭的司铎种姓，虽然它们的作用尚不清楚。 From them, however, the Greco Roman world learned much of what it knew of the religion.从他们的，但是，希腊罗马世界学到了很多的是什么知道的宗教。 An important reform movement, however, arose within Zoroastrianism - the movement around Zurvan.一项重要的改革运动，不过，出现在zoroastrianism -运动尔宛。 The Zurvanites posited a supreme god, Zurvan (Infinite Time), who had sacrificed for 1,000 years in order to gain offspring.该zurvanites假定一个最高神，尔宛（无限时间） ，他们已经牺牲，为1000年中，以获得后代。 At the end of that time he experienced momentary doubt, and from that doubt arose Ahriman; at the same time, Ormazd came into being because of the efficacy of the sacrifices.在去年底，当时，他经历了短暂的质疑，而从这个疑问出现ahriman ;在同一时间内， ormazd应运而生，因为对疗效的牺牲。 At the end of 3,000 years Ahriman crossed the void that separated them and attacked Ormazd.在去年底的3000年ahriman跨过无效，横亘于它们之间，并攻击ormazd 。 The two made a pact to limit the struggle, and Ahriman fell back into the abyss, where he lay for 3,000 years.两个下了一个协议，以限制斗争中，并ahriman回落到深渊，在那里他奠定为3000年。
During that period Ormazd created the material and spiritual world; in retaliation, Ahriman called into being six demons and an opposing material world.在这期间ormazd创造了物质文明和精神文明的世界;报复， ahriman所谓成六恶魔和另一种相反的物质世界。 In the next 3,000 year period Ahriman attempted to corrupt the creation of Ormazd; he was successful but was trapped in the world of light. The final period of 3,000 years was ushered in by the birth of Zoroaster, who revealed this struggle to man; the prophet is to be followed by three saviors, appearing at intervals of 1,000 years. At the appearance of the last, a day of judgment will occur, the drink of immortality will be offered to those who have fought against Ahriman, and a new creation will be established.在未来三千年期ahriman企图舞弊创造ormazd ，他是成功的，但被夹在世界的光。 最后期限3000年是迎来了由诞生zoroaster ，他们发现这场斗争中，以男子;先知是应遵循的三个救世者，出现间隔1000年，在外观上，一天的判断会发生，但饮用的不朽将提供给那些反抗ahriman和一个新的创举将待确定。
The sacred literature of Zoroastrianism is found in the Avesta, which was compiled sometime during the Sassanian period (224 - 640 AD) from much earlier materials. 神圣的文学zoroastrianism被发现在该avesta ，这是编制约在sassanian期（ 224 -6 40A D）的，从远早于材料。 Only a portion of the Avesta remains, but the language of its earliest sections is extremely ancient, closely related to that of the Indian Vedas.只有部分的avesta依然存在，但语言的，其最早的路段，是十分古老的，密切的关系，即印度vedas 。 These sections, the Gathas, are thought to be by Zoroaster himself.这些章节中， gathas ，人们认为，这些规定是由zoroaster自己。 They are hymns and form the primary part of the Yasna, the central liturgy of the religion.他们是赞美诗和形式主要部分的yasna ，中央礼仪中的宗教。 Also contained in the Avesta are the Yashts, hymns to a number of the ahuras, and later in date than the Gathas.也包含在avesta是yashts ，圣歌到一个数量的ahuras ，和后来在日期比gathas 。 Finally comes the Videvdat, which is concerned with purity and ritual.最后，随之而来的videvdat ，这是关心的纯洁性和礼仪。 A large body of commentary exists in Pahlavi, dating from the 9th century AD, which contains quotations from earlier material no longer extant.一个大机构的评论中存在巴列维，可以追溯到9世纪的广告，其中载有报价由早前的材料不再是现存。
The rituals of Zoroastrianism revolve around devotion to the good and the battle against the forces of evil. Fire plays a major role, being seen as the manifestation of the truth of Ahura Mazda, as preached by Zoroaster. 仪式zoroastrianism围绕奉献，善，对抗邪恶势力。火灾中发挥着重要作用，被视为体现了实事求是的阿胡拉，马自达，作为宣扬的zoroaster 。 Also important is the ritual drink, haoma, which is related to the Vedic soma.同样重要的是礼仪酒后， haoma ，这是关系到吠陀体。
Tamara M Green塔玛拉23米绿化
Bibliography:
参考书目：
MA Boyce, Zoroastrians: Their Religious
Beliefs and Practices (1979); M Dhalla, History of Zoroastrianism (1938) and
Zoroastrian Theology from the Earliest Times to the Present Day (1914); J
Duchesne - Guillemin, Symbols and Values in Zoroastrianism (1966) and The
Western Response to Zoroaster (1958); JH Moulton, Early Zoroastrianism (1913);
RC Zaehner, The Dawn and Twilight of Zoroastrianism (1961) and The Teachings of
the Magi: A Compendium of Zoroastrian Beliefs
(1956).马博伊斯，索罗亚斯德教徒：他们的宗教信仰和习俗（ 1979年） ;米dhalla ，历史的zoroastrianism （ 1938
）及zoroastrian神学，从最早的时候到现在的一天（ 1914年） ; j duchesne -g uillemin，符号和价值观z
oroastrianism（ 1 966 ）和西部回应zoroaster （ 1958年） ; JH的moulton ，早期zoroastrianism （
1913年） ;钢筋zaehner ，黎明和黄昏的zoroastrianism （ 1961年）和教义教规贤士：汇编zoroastrian信仰（ 1956 ）
。
The fundamental idea of Zoroastrianism is that since the beginning, there has existed a spirit of good (Ahura Mazda or Ormazd) and a spirit of evil (Ahriman) who are in perpetual conflict, with the soul of man as the great object of the war.基本理念zoroastrianism的是，年初以来，已存在本着善意的精神（阿胡拉马自达或ormazd ）与和解精神的邪恶（ ahriman ）的人员，在永恒的冲突，与灵魂的人，作为伟大的对象战争。 Ormazd created men free, so that if they allow themselves to fall under the sway of Ahriman they are held to be justly punishable. When a person dies, his good and evil deeds will be weighed against each other, and accordingly as the balance is struck he will be sent to heaven or to hell. If they are exactly equal, the soul passes into an intermediate state and remains there until the day of judgment. ormazd创造了男子自由，所以，如果他们让自己属于晃动的ahriman他们是举行公正，应予惩处。 当一个人去世后，他的善良与邪恶事迹将加以权衡对方，并据此作为平衡是击中他将被送到天堂还是下地狱，如果他们是完全平等的，抓住了灵魂，通过成为一种中间状态，并且仍然存在，直到有一天的判断。 Ormazd is to triumph ultimately, and then there will be one undivided kingdom of God in heaven and on earth. ormazd是最终的胜利，届时将有一个都守不住神的国度，天上和地上。
The 'bible' of Zoroastrians is the Zend - Avesta. '圣经'的索罗亚斯德教徒是在Zend -a vesta。
It is divided into 5 parts:它分为5个部分：
Zoroastrianism is a religion that developed in Iran from about the sixth century BC, generally ascribed to Zoroaster (Zarathustra), who was born in Iran '258 years before Alexander.' zoroastrianism它也是一种宗教，发达国家在伊朗从约公元前六世纪，从总体归功于zoroaster （查拉图斯特拉） ，他是出生在伊朗'258年前，亚历山大。 The date of Zoroaster's birth has been given variously as 6000 BC, 1400 BC, and 1000 BC, but Herzfeld accepts the traditional date, approximately, as now confirmed (Herzfeld, (570 - 500 BC); Jackson, 660 - 583 BC).日期zoroaster的诞生已考虑各种为公元前6000个， 1400个小组，公元前1000年，但herzfeld接受传统的日期，大约有，因为现在已经证实（ herzfeld ， （ 570 -西元前5 00年） ;杰克逊， 6 60- 58 3BC ）的。 Accordingly, Zoroaster was contemporary with other great religious personages, including Buddha, Confucius, Lao Tze, and several Hebrew prophets.因此， zoroaster是当代与其他伟大的宗教人士，包括佛陀，孔子，老子，和几个希伯来先知。 That Zoroaster used Vedic materials found in early Hinduism can hardly be denied; that he was a polytheist like Darius, Xerxes, and others who were probably Zoroastrians (at least, their inscriptions pay homage to Ahura Mazda) seems most likely.这zoroaster用吠陀材料发现，在早期印度教难以抹杀，他是一个polytheist像大流士， xerxes ，和其他人的大概索罗亚斯德教徒（至少，他们的题词是顶礼膜拜，阿胡拉马自达）似乎是最有可能的。
But Zoroaster was protesting against the false and cruel in religion, and followed the principle, "If the gods do aught shameful, they are not gods."但zoroaster抗议反对虚假和残酷的宗教和遵循的原则， "如果神不听取任何可耻，但他们不是神" 。 Accordingly, he exalted Ahura Mazda ("wise Lord," often improperly translated "Lord of light") as supreme among the gods or spirits, and viewed the world as an agelong struggle between Ahura Mazda and Angra Mainy (or Ahramanyus, Ahriman, "Spirit of evil"), both of whom came into existence independently in the distant past.因此，他崇高的阿胡拉马自达汽车（下称"英明的主啊， "常常不当翻译的"魔戒之灯" ）为最高人民法院其中神明或烈酒，并观看了世界作为一个agelong之间的斗争，阿胡拉马自达和angra mainy （或ahramanyus ， ahriman "精神之恶" ） ，他们两人也开始存在独立于遥远的过去。 Zoroastrianism is therefore called a dualism, but it is a limited dualism. zoroastrianism因此被称为二元论，但它是一个有限的二元论。
Zoroaster calls upon human beings to join in this conflict on the side of Ahura Mazda, the key words of such religion being "good thoughts, good works, good deeds." zoroaster吁请人加入这一冲突对一边的阿胡拉，马自达，关键词等宗教的"好思想，好作品，好事迹" 。 The ultimate victory of Ahura Mazda, however, was not to be accomplished by human assistance but by the advent of a messiahlike figure, the Saoshyant.最终的胜利，阿胡拉马自达，不过，没有得到这样的成绩，由人力援助，但所出现一个messiahlike数字中， saoshyant 。 The duration of the struggle was to be six thousand years (three thousand had already passed when Zoroaster was born), following which was to be the resurrection and judgment.期限较长的斗争是为了六千年（ 3000已经过去了，当zoroaster出生） ，随后是为了复活和判断能力。 Many of the details of Zoroastrianism are later developments, some post Christian and even post Mohammedan, and scholars are divided on what elements are to be traced to Zoroaster's own teaching.很多细节的zoroastrianism是后来的发展，一些邮政基督教，甚至邮政穆罕默德和学者则意见分歧哪些内容，以追查到zoroaster自己的教学。
Because of the fact that the revelation of the doctrines of resurrection, angels, Satan, and the Messiah comes late in the OT or even in the intertestamental period in early Judaism, scholars have frequently traced these ideas to Zoroastrian influence exerted upon the Jewish people after the Babylonian exile.由于对事实的启示学说的复活，天使，撒旦和弥赛亚来晚在酒店或什至在intertestamental时期，在早期犹太教，学者们经常追踪这些理念贯彻到zoroastrian施加影响后，犹太人民经过巴比伦放逐。 Moulton examined these points in detail and concluded that they were "not proven." moulton研究这些问题的细节，并得出结论说，他们"并没有被证明" 。 The discovery of the Dead Sea Scrolls has reopened the discussion, due to the presence of marked "Zoroastrian" influences in the Qumran literature.发现死海古卷已重开讨论，但由于在场的标有" zoroastrian "的影响，在库姆兰文学。 Some of the most striking parallels to Jewish Christian eschatology can be shown to be very late developments in Zoroastrianism.一些最引人注目的平行线，以犹太基督教末世可被证明是非常晚的发展zoroastrianism 。 On the other hand, it would not do violence to a high view of inspiration to admit that God could have used Zoroastrianism as a means of stimulating the Jewish mind to think on these subjects even as he used hellenism to prepare the Jewish mind for the Christian revelation (witness Saul of Tarsus).在另一方面，它不会做暴力的一个高鉴于灵感承认上帝，可以使用zoroastrianism作为手段刺激犹太人心目中认为对这些科目，甚至作为他用希腊准备犹太人心目中对于基督徒启示（证人娑罗双树的跗关节） 。 The magi ("wise men") of the birth narrative may have been Zoroastrian priests.贤士（ "智者" ）的诞生，说明可能已经zoroastrian神父。
A branch of Zoroastrians is the Parsees, who are fire worshipers.的一个分支，索罗亚斯德教徒是parsees ，他们是消防香客。 Zoroastrians generally worship natural objects, such as the sun and fire, and of great heroes.索罗亚斯德教徒普遍崇拜自然物，如太阳和火，具有十分重要的英雄。
WS Lasor被lasor
Bibliography:
参考书目：
JH Moulton, HDB; AVW Jackson, Jewish
Encyclopedia; E Herzfeld, Zoroaster and His World; RP Masani, The Religion of
the Good Life, Zoroastrianism; JJ Modi, The Religious Ceremonies and Customs of
the Parsees; M Boyce, "Zoroastrianism," in Historia Religionum.
JH的moulton ，建屋局; avw杰克逊，犹太百科全书;电子herzfeld ， zoroaster和他的世界;反相masani ，宗教的幸福生活，
zoroastrianism ;莫迪的JJ ，宗教仪式和习俗的parsees ;米博伊斯" ， zoroastrianism "在历史religionum
。
Zoroastrianism is a religion that developed in Iran from about the sixth century BC, generally ascribed to Zoroaster (Zarathustra), who was born in Iran "258 years before Alexander." zoroastrianism它也是一种宗教，发达国家在伊朗从约公元前六世纪，从总体归功于zoroaster （查拉图斯特拉） ，他是出生在伊朗的" 258年前亚历山大大帝" The date of Zoroaster's birth has been given variously as 6000 BC, 1400 BC, and 1000 BC, but Herzfeld accepts the traditional date, approximately, as now confirmed (Herzfeld, 570-500 BC; Jackson, 660-583 BC).日期zoroaster的诞生已考虑各种为公元前6000个， 1400个小组，公元前1000年，但herzfeld接受传统的日期，大约有，因为现在已经证实（ herzfeld ，公元前570-500 ;杰克逊，公元前660-583 ） 。 Accordingly, Zoroaster was contemporary with other great religious personages, including Buddha, Confucius, Lao Tze, and several Hebrew prophets.因此， zoroaster是当代与其他伟大的宗教人士，包括佛陀，孔子，老子，和几个希伯来先知。 That Zoroaster used Vedic materials found in early Hinduism can hardly be denied; that he was a polytheist like Darius, Xerxes, and others who were probably Zoroastrians (at least, their inscriptions pay homage to Ahura Mazda) seems most likely.这zoroaster用吠陀材料发现，在早期印度教难以抹杀，他是一个polytheist像大流士， xerxes ，和其他人的大概索罗亚斯德教徒（至少，他们的题词是顶礼膜拜，阿胡拉马自达）似乎是最有可能的。 But Zoroaster was protesting against the false and cruel in religion, and followed the principle, "If the gods do aught shameful, they are not gods."但zoroaster抗议反对虚假和残酷的宗教和遵循的原则， "如果神不听取任何可耻，但他们不是神" 。 Accordingly, he exalted Ahura Mazda ("wise Lord," often improperly translated "Lord of light") as supreme among the gods or spirits, and viewed the world as an agelong struggle between Ahura Mazda and Angra Mainy (or Ahramanyus, Ahriman, "Spirit of evil"), both of whom came into existence independently in the distant past.因此，他崇高的阿胡拉马自达汽车（下称"英明的主啊， "常常不当翻译的"魔戒之灯" ）为最高人民法院其中神明或烈酒，并观看了世界作为一个agelong之间的斗争，阿胡拉马自达和angra mainy （或ahramanyus ， ahriman "精神之恶" ） ，他们两人也开始存在独立于遥远的过去。 Zoroastrianism is therefore called a dualism, but it is a limited dualism. zoroastrianism因此被称为二元论，但它是一个有限的二元论。
Zoroaster calls upon human beings to join in this conflict on the side of Ahura Mazda, the key words of such religion being "good thoughts, good works, good deeds." zoroaster吁请人加入这一冲突对一边的阿胡拉，马自达，关键词等宗教的"好思想，好作品，好事迹" 。 The ultimate victory of Ahura Mazda, however, was not to be accomplished by human assistance but by the advent of a messiahlike figure, the Saoshyant.最终的胜利，阿胡拉马自达，不过，没有得到这样的成绩，由人力援助，但所出现一个messiahlike数字中， saoshyant 。 The duration of the struggle was to be six thousand years (three thousand had already passed when Zoroaster was born), following which was to be the resurrection and judgment.期限较长的斗争是为了六千年（ 3000已经过去了，当zoroaster出生） ，随后是为了复活和判断能力。 Many of the details of Zoroastrianism are later developments, some post-Christian and even post-Mohammedan, and scholars are divided on what elements are to be traced to Zoroaster's own teaching.很多细节的zoroastrianism是后来的发展，一些专基督教，甚至邮政-穆罕默德，学者则意见分歧哪些内容，以追查到zoroaster自己的教学。
Because of the fact that the revelation of the doctrines of resurrection, angels, Satan, and the Messiah comes late in the OT or even in the intertestamental period in early Judaism, scholars have frequently traced these ideas to Zoroastrian influence exerted upon the Jewish people after the Babylonian exile.由于对事实的启示学说的复活，天使，撒旦和弥赛亚来晚在酒店或什至在intertestamental时期，在早期犹太教，学者们经常追踪这些理念贯彻到zoroastrian施加影响后，犹太人民经过巴比伦放逐。 Moulton examined these points in detail and concluded that they were "not proven." moulton研究这些问题的细节，并得出结论说，他们"并没有被证明" 。 The discovery of the Dead Sea Scrolls has reopened the discussion, due to the presence of marked "Zoroastrian" influences in the Qumran literature.发现死海古卷已重开讨论，但由于在场的标有" zoroastrian "的影响，在库姆兰文学。 Some of the most striking parallels to Jewish-Christian eschatology can be shown to be very late developments in Zoroastrianism.一些最引人注目的平行线，以犹太-基督教末世可被证明是非常晚的发展zoroastrianism 。 On the other hand, it would not do violence to a high view of inspiration to admit that God could have used Zoroastrianism as a means of stimulating the Jewish mind to think on these subjects even as he used hellenism to prepare the Jewish mind for the Christian revelation (witness Saul of Tarsus).在另一方面，它不会做暴力的一个高鉴于灵感承认上帝，可以使用zoroastrianism作为手段刺激犹太人心目中认为对这些科目，甚至作为他用希腊准备犹太人心目中对于基督徒启示（证人娑罗双树的跗关节） 。 The magi ("wise men") of the birth narrative may have been Zoroastrian priests.贤士（ "智者" ）的诞生，说明可能已经zoroastrian神父。
WS
Lasor被lasor
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
JH Moulton, HDB;
AVW Jackson, Jewish Encyclopedia; E. Herzfeld, Zoroaster and His World, 2 vols.;
RP Masani, The Religion of the Good Life, Zoroastrianism; JJ Modi, The Religious
Ceremonies and Customs of the Parsees; M. Boyce, "Zoroastrianism," in Historia
Religionum, ed. JH的moulton ，建屋局; avw杰克逊，犹太百科全书;体育herzfeld ，
zoroaster和他的世界，第2卷;反相masani ，宗教的幸福生活， zoroastrianism ;莫迪的JJ ，宗教仪式和习俗的parsees
;米。博伊斯" ， zoroastrianism " ，在历史religionum ，教育署。 CJ Bleeker and G.
Widengren.终审法院首席法官鱼和G维登格伦。
The sacred books of Parsees, or Zoroastrians, and the main source of our knowledge concerning the religious and spiritual life the ancient Persians.神圣的帐簿parsees ，或索罗亚斯德教徒，而主要来源，据我们所知有关的宗教和精神生活的古代波斯人。 This collection of writings occupies the same place in the literature of Iran (ancient Persia) that the Vedas do in India.这本文集的著作中占据同一个地方，在文献上的伊朗（古代波斯）表示， vedas在印度。 The designation Zend-Avesta, which is often employed to denote the sacred code, is not strictly correct.指定的Zend - avesta ，它通常被用来指神圣守则，严格来说，这不是正确的。 It owes its origin to a mistaken inversion of the Pahlavi designation Avistak u Zand, a term which probably means "Text and Commentary"; for the word Zand (in the Avesta itself, Zainti) signifies "explanation" and even in the Avesta is applied to the exegetical matter in the text.它欠它的原产地，以一个错误的反转的巴列维指定avistak u赞德，任期，这可能是指"文本和评注" ;一词赞德（在avesta本身， zainti ） ，标志着"解释" ，甚至在avesta应用向训诂问题，在文本。 It is similarly used by the Parsee priests to denote the Pahlavi version and commentary, but not the original scriptures.它是用同样由parsee神父指巴列维版和评论，而不是原来的经文。 Whether the term Avistak, which is the Pahlavi form of the word Avesta, has the meaning of "text", "law", is not absolutely certain.一词是否avistak ，这是巴列维形式的字avesta ，具有意义的"文本" ， "法律" ，是不能绝对肯定。 Some scholars interpret it as "wisdom", "knowledge".一些学者将它解释为"智慧" ， "知识" 。
Little was known concerning the religion and customs of ancient Persia before the Avesta was brought to Europe in the eighteenth century.所知甚少涉及宗教和习俗的古代波斯之前avesta被带到欧洲，在十八世纪。 From the allusions in Greek and Roman writers, like Herodotus, Plutarch, Pliny, and others, it had long been surmised that such a body of scriptures existed.从典故的希腊和古罗马时期的作家，如希罗多德，普鲁塔克，普林尼，和其他人来说，这是早就推测，这样一个机构的经文存在。 Scattered allusions in Arabic and Syriac writers strengthened this conviction.分散典故，在阿拉伯语和叙利亚文作家加强了这个信念。 But the information to be extracted from these references was vague and meagre.但这些资料能够被提取出来，从这些用语是模糊的，并且微不足道。 The first scholar to make the language and the contents of the sacred books of the Parsees known to Europe was a young Frenchman, Anquetil du Perron, who in 1754 went to India for this very purpose.第一学者，使语言和内容的神圣书籍的parsees众所周知，欧洲是一个年轻的法国人， anquetil杜Perron的，他们在1754年前往印度这个目的。 His enthusiasm and perseverance overcame the many obstacles he encountered on his journey to Hindustan and the difficuities he met during his stay in Surat.他的热情和毅力，克服了许多障碍，他遇到了他的征途上，以印度斯坦和difficuities他会见了在华盛顿逗留期间，在苏拉特。 Success at last crowned his efforts, and on his return in 1771 he was able to give to the world the first translation of the Avesta.终于成功了加冕他的努力，他返回在1771年，他可以给世界上首次翻译的avesta 。 From the moment of its publication a bitter controversy arose concerning the authenticity of the work.从目前的出版苦争议出现关于真实性的工作。 Some scholars, like Sir William Jones, declared that it was a clumsy forgery of modern Parsee priests, and the question was disputed for half a century until the advance made in the study of Sanskrit and comparative philology decided the matter and vindicated the genuineness of the scriptures and the value of Anquetil's work, although his translation, as a first attempt, was necessarily, imperfect in many respects.有些学者，如威廉琼斯宣称，这是一个拙劣的伪造现代parsee祭司，而问题是有争议了半世纪，直到取得进展，在研究梵文和比较语言学决定此事，并证实了道地的经文和价值anquetil的工作，尽管他的翻译，作为第一次尝试，是必然的，不完善的，在许多方面。
CONTENT AND DIVISIONS内容和告
Originally, the sacred scriptures of the Parsees were of far greater extent than would appear from the Avesta in the form in which we now possess it.原来，神圣经文的parsees被远在更大程度上可能会比出现从avesta在以何种形式，我们现在已经拥有它。 Only a relatively small portion of the original has in fact been preserved, and that is collected from several manuscripts, since no single codex contains all the texts now known.只有一小部分原已在事实上被保存下来，这就是从收集到的几个手稿，因为没有一个单一的食品法典包含了所有文本，现在众所周知的。 In its present form, therefore, the Avesta is a compilation from various sources, and its different parts date from different periods and vary widely in character.以其目前的形式，因此， avesta是汇编了从各种来源，它的不同部位的日期，从不同的历史时期，并有很大的不同性质。 Tradition tells us that the Zoroastrian scriptures consisted originally of twenty-one nasks (books), but only one of these, the Vendidad, had been completely preserved.传统告诉我们，该zoroastrian经文，原本的21 nasks （图书） ，但只有其中之一，该vendidad ，已被完全保存下来。 The loss of the sacred books is attributed by the followers of Zoroaster to the invasion of Alexander "the accursed Iskandar", as they call him, who burned the palace library at Persepolis, thus destroying one archetype copy of the text, and threw the other into the river near Samarkand, according to the statement of the Pahlavi records (Dinkard, bk. III, West, "Sacred Books of the East", XXXVII, pp. xxx, xxxi, and Shatroiha-i Airan, 2-5).丧失了神圣的书籍，是因为由信徒zoroaster向入侵的亚历山大"招致谴责iskandar " ，因为他们喊他，他们放火烧宫图书馆在波斯波利斯，从而破坏了一个原型的文本，并把其他到河附近的撒马尔罕，将根据需要向美国的巴列维记录（ dinkard ，交通银行第三节，西， "神圣的书籍西气东输" ，第三十七卷，页三十，三十一， shatroiha我airan ， 2-5 ） 。 For wellnigh five hundred years after the Macedonian invasion the Parsee scriptures remained in a scattered condition, much being preserved only by memory, until the great Zoroastrian under the Sassanian dynasty (AD 226-651), when the texts were again collected, codified, translated into Pahlavi, and interpreted.为wellnigh五百年后，马其顿入侵parsee经文处于分散状态，许多被保存下来，只有记忆，直到伟大zoroastrian下sassanian时期（公元226-651 ） ，该文被再次收集，整理，翻译到巴列维，和解释。 A beginning in this direction had already been made under the last of the Parthian kings, but the great final redaction took place in Sassanian times, under Shahpuhar II (309-379).一个开端，在这方面已取得了下最后的帕提亚人的国王，但伟大的最后节录发生在sassanian倍，根据shahpuhar二（ 309-379 ） 。 Our present Avesta is essentially the work of this redaction, although important sections of the text have been lost since then, especially after the Arabs conquered Persia.我们目前avesta本质上的工作，这节录的，虽然重要路段文本已经丧失自那时起，特别是在阿拉伯人征服波斯。 This conquest (637-651) was fatal to the Iranian religion, and caused Zoroastrianism to be supplanted by Mohammedanism and the Avesta by the Koran.这种征服（ 637-651 ） ，是致命的伊朗宗教，并造成zoroastrianism被supplanted由mohammedanism和avesta由可兰经。 As already mentioned, great portions of the scriptures have since disappeared entirely; out of the original twenty-one nasks, the nineteenth alone (the Verdidad) has survived.正如我说过，伟大的部分会念经已自完全消失;脱离原来的21 nasks ，第十九单（ verdidad ）生还。 Portions of other nasks are preserved, interspersed here and there among the Yasna and Vispered, or have come down to us as flattered fragments in Pahlavi works, or have been rendered into Pahlavi, like the Bundahishn (Book of Creation) and the Shayast-la-Shayast (Treatise on the Lawful and Unlawful).部分其他nasks得以保存，穿插在这里和那里之间yasna和vispered ，或有所下调，给我们受宠若惊片段在巴列维工程，或已变得成巴列维，像bundahishn （图书创作）和shayast香格里拉- shayast （伤寒论合法与不合法的） 。 In this way we are able to make good some of our losses of the old scriptures enough has been said, however, to explain the lack of coherence noticeable in certain parts of the Avestan code.这样，我们才可以作出好，我们的一些亏损的旧经文不够的，已经说的，但解释缺乏连贯性显着，在某些部分的阿维斯塔文典。 The Avesta, as we now have it, is usually divided into five sections, relating to the ritual, hymns of praise, the liturgy, and the law.该avesta ，因为我们现在有它，一般分为五个部分，涉及到礼仪，圣歌赞美，礼仪中，反法律。 These sections:这些章节：
the Yasna, including the Gathas, or hymns;该yasna ，包括gathas ，或圣歌;
Vispered; vispered ;
Yashts; yashts ;
minor texts, such as the Nyaishes (favourite prayers in daily use among the Parsees), and轻微的文本，如nyaishes （最喜爱的祈祷，在日常使用当中parsees ） ，并
Vendidad. vendidad 。
Besides this there are some independent fragments preserved in Pahlavi books (Hadhokt Nask, etc).此外，还有一些独立的片段，保存在巴列维书籍（ hadhokt参加NASK等） 。 The main divisions, when taken together, again fall into two groups, the one liturgical comprising Vendidad, Vispered and Yasna, or the Avesta proper, the other general, called Khorda Avesta (Abridged Avesta) and comprising the minor texts and the Yashts.主要分部，当两者合计，又分为两个组，一个礼仪组成vendidad ， vispered和yasna ，或avesta正确的，其他的一般，所谓科尔达avesta （节选avesta ） ，并组成小文本和yashts 。 A brief characterization of the five divisions will now be given.简短表征的5个师现在将加以考虑。
(1) The Yasna (Skt. yajna), "sacrifice", "worship", the chief liturgical portions of the sacred canon. （ 1 ） yasna （ skt.究那） ， "牺牲" ， "崇拜" ，政务礼仪部分的神圣佳能。 It consists principally of prayers and hymns used in the ritual, and is divided into seventy-two ha or haiti (chapters), symbolized by the seventy-two strands of the kushti, or sacred girdle with which the young Zoroastrian is invested on his being received into the Church.它主要的祈祷和赞美诗常用于祭祀，并分为72公顷或海地（章） ，其标志是由72束的kushti ，或神圣与肩带，这些年青zoroastrian是投资于他的正接到进入教堂。 The middle third of the Yasna (Ys., 28-53), however, is not directly connected with the ritual, but contains the Gathas, the holy psalms, songs which preserved the metrical sayings of Zoroaster himself as used in his sermons.中间三分之一的yasna （ ys. ， 28-53 ） ，不过，并没有直接关连，与祭祀，但包含了gathas ，神圣的诗篇，歌曲，其中保存了格律的格言zoroaster自己是用在他的布道。 This is the oldest portion of the Avesta and descends directly from the prophet and his disciples.这是最古老部分的avesta和降，直接从先知和他的弟子。 These canticles are metrical in their structure and are composed in the so-called Gatha-dialect, a more archaic form of language than is used in the rest of the Avesta.这些canticles是格律，在它们的结构和组成，在所谓gatha -方言，这是一种较为陈旧的形式语言，而不是用在其余的avesta 。 There are seventeen of the hymns, grouped in five divisions, each group taking its name from the opening words; thus Ahunavaiti, Ushtavaiti, etc. Inserted in the midst of the Gathas is the Yasna Haptanghaiti (the Seven-chapter Yasna) consisting of prayers and hymns in honour of the Supreme Deity, Ahura Mazda, the Angels, Fire, Water, and Earth.有十七年的圣歌，分成5个师，每个小组要考虑到其名字从开头语，因此ahunavaiti ， ushtavaiti等插在复杂多变的gathas是yasna haptanghaiti （七章yasna ）构成的祈祷和圣诗，在荣誉的最高神，阿胡拉马自达，天使，水，火，土。 This selection also shows a more archaic type of language, and stands next to the Gathas in point of antiquity.这一选择也表明，一个更古旧类型的语言，并站在旁边的gathas点的古物。 Its structure though handed down in prose, may once have been metrical.它的结构虽然传世散文，可一旦有格律。
(2) The Vispered (vispe ratavo, "all the lords") is really a short liturgy, very similar in style and form to the Yasna, which it supplements in a briefer form. （ 2 ） vispered （比斯佩ratavo " ，所有的上议院" ） ，实在是一个短期的礼仪中，十分相似，在风格和形式向yasna ，它补充了一个简短的表格。 It owes its name to the fact that it contains invocations to "all the lords".它欠它的名字到一个事实：它包含调用"的所有上议院" 。
(3) The Yashts (yeshti, "worship by praise"), of which there are twenty-one, are hymns in honour of various divinities. （ 3 ） yashts （ yeshti " ，崇拜所赞美" ） ，其中有01年，是赞美诗，在荣誉的各种神。 These hymns are for the most part metrical in structure, and they show considerable poetic merit in certain instances, which is not common in Avesta.这些圣歌大部分资料都是格律在结构上，他们显示出相当优异的诗在某些情况下，这是并不常见avesta 。 They are of especial interest historically on account of the glimpses they afford us of the great mythological and legendary material in the folklore of ancient Iran used so effectively by Firdausi in his great epic of the Persian kings, the "Shah Namah".他们的特殊利益，在历史上就交代了片段，他们负担不起，我们的伟大的神话和传奇般的物质，在民间传说古代伊朗使用，所以有效地firdausi在他的伟大史诗的波斯国王， "沙阿namah " 。 Among the divinities to whom special yashts are devoted we find Ardvi Sura the goddess of waters; Tishtrya, the star Sirius; Mithra, the divinity of light and truth; the Fravashis, or departed souls of the righteous, Verethragna, the genius of Victory and the Kavaya Hvarenah, "kingly glory", the divine light illuminating the ancient kings of Iran.其中神的人特别yashts致力于我们发现ardvi苏拉女神的水域; tishtrya ，星;密特拉，神的光与真理; fravashis ，或背离了心灵的正义， verethragna ，天才的胜利，并该kavaya hvarenah ， "王道荣耀"的，神圣的光照亮古代君王的伊朗。
(4) The fourth division (minor texts) comprises brief prayers, like the five Nyaishes (to the Sun, Moon, Mithra, Water, and Fire), the Gahs, Siruzas and Afringans (blessings). （ 4 ）第四个师（小文）的组成简短的祈祷，像五nyaishes （太阳，月亮，密特拉，水，火） ， gahs ， siruzas和afringans （祝福） 。 These selections form a manual of daily devotion.这些选曲形成一个手动的，每天奉献。
(5) The fifth division, Vendidad (from vi daeva data, "law against the demons"), is the religious law code of Zoroastrianism and comprises twenty-two fargards (chapters). （五）第五师， vendidad （从六daeva数据， "依法打击魔鬼" ） ，它是宗教法守则zoroastrianism组成22 fargards （章） 。 It begins with an account of Creation in which Ormuzd, the god, is thwarted by Ahriman, the devil; then it describes the occurrence of a destructive winter, a sort of Iranian deluge.它是从一个账户的设立，其中ormuzd ，神，是挫败ahriman ，魔鬼，然后它描述发生毁灭性的冬天，一种伊朗雨淋。 The remainder of the book is largely devoted to elaborate prescriptions with regard to ceremonial purification, especially the cleansing from defilement incurred by contact with the dead, and to a list of special penances imposed as a means of atoning for impurity.在余下的这本书主要是用于阐述药方对于礼仪的净化，尤其是洁净污秽所招致的接触死人，并列出特别penances作为一种手段atoning为杂质。 The Vendidad is an ecclesiastical code, not a liturgical manual.该vendidad是教会法典，而不是一个礼仪手册。 Its different parts vary widely in character and in age.它的不同部位有很大的不同性质和年龄。 Some parts may be comparatively recent in origins although the greater part is very old.部分地区可能较近期在起源，虽然大部份是很老。
The Avesta does not represent the whole of the sacred scriptures of the Parsees.该avesta并不代表整个神圣经文的parsees 。 It is supplemented by an extensive Pahlavi literature, consisting in part of translations from the sacred canon and in part of original matter.它是辅以广泛巴列维文献，其中部分的翻译，从神圣佳能和部分原此事。 The most notable Pahlavi works belonging here are the Dinkard (Acts of Religion), dating from the ninth century of the Christian Era; Bundahishn, "Original Creation", finished in the eleventh or twelfth century of the Christian Era, but containing material as old as the Avesta itself, being in part a version of one of the original nasks; the Mainog-i-Khirad (Spirit of Wisdom), a religious conference on questions of faith, and the Arda Viraf Namak, a sort of Zoroastrian "Divina Commedia", which is especially important because of its account of the Persian ideas concerning the future life.最显着的巴列维工程属于这里是dinkard （使徒的宗教） ，可以追溯到9世纪的基督教时代; bundahishn ， "独创" ，在完成了第十一届或12世纪的基督教时代，但物质和老作为avesta本身，在部分版本的一个原始nasks ; mainog - - khirad （精神智慧） ，是一个宗教会议，对问题的信念，和阿尔达viraf namak ，一种zoroastrian " divina commedia " ，这是特别重要，因为其交代了波斯语的思想，为将来的生活。 There is also some later Zoroastrian literature in modern Persian, comprising works like the Zartushtnamah (Book of Zoroaster), the Sad-dar (Hundred Doors, or Chapters), the Rivayats (traditional treatises).也有一些后来zoroastrian文学中的现代波斯语，包括工程一样zartushtnamah （书zoroaster ） ，难过达（百门，或章节） ， rivayats （传统论文） 。
LANGUAGE语文
The language of the Avesta is best designated simply as Avestan, not as Zend, for the reasons given in the beginning of this article.语文的avesta是最好的指定仅仅作为阿维斯塔文，而不是如ZENG ，理由已在本文开头。 Nor is Old Bactrian a desirable term, since it is by no means proved that the language of the Avesta was spoken in ancient Bactria.也不是旧双峰驼一个可取的任期，因为这绝非是证明了语言的avesta是口语古代巴克特里亚。 The Avestan language is an Indo-Germanic tongue and belongs more specifically to the Iranian group, the other members being the Old Persian of the cuneiform inscriptions, the Pahlavi, and Pazend (or Middle Iranian), and the later dialects, New Persian, Kurdish, Afghan, etc. The Avestan speech is very closely related to Sanskrit; in fact, we are able to transpose any word from one language into the other by the application of special phonetic laws.该阿维斯塔文语言是印支日耳曼舌头，属于更具体地向伊朗组，而其他成员被旧波斯语的楔形文字铭文，巴列维， pazend （或中等伊朗） ，以及后来的方言，新波斯语，库尔德语，阿富汗等阿维斯塔文讲话，是非常密切的关联性，以梵语;事实上，我们可以以移调任何一个字，从一语成其他所应用的特殊注音法。 The script employed in the Avestan texts, as five have them, is not so old as the language itself, but dates from the Sassanian period.剧本是受聘于阿维斯塔文文本的，因为有5个，它们是没有那么老，因为语言本身，但日期从sassanian时期。 It is read from right to left and can be traced ultimately to a Semitic sources.它是只读的，由右至左，可以追溯到最终是一个反犹的来源。 It is not known in what script the original Avesta was recorded.我们不知道在什么剧本原来avesta记录。
ZOROASTER zoroaster
It can no longer be doubted that Zoroaster was a real historical personage.它不能再被怀疑zoroaster是一个真实的历史人物。 The attempts of some scholars to represent him as a mythical being have failed, even though much that is related about his life is legendary, as in the case of Buddha.试图对一些学者的代表，他是一个神话，目前有失败，即使很多是有关他的生活，是具有传奇色彩，因为在案件佛祖。 The man Zoroaster in the original texts appears as Zarathushtra, from which Zoroaster, our present form of the prophet's name, is derived through the Greek and Latin.该名男子zoroaster在原来的文本，看似着查拉图斯特拉，从中zoroaster ，我们目前的形式先知的名字，是源自透过希腊文和拉丁文。 The Avesta always writes Zarathushtra; the Pahlavi has Zartusht; the modern Persian, Zardusht.该avesta一直写到着查拉图斯特拉;巴列维已zartusht ;现代波斯语，扎杜什特。 What the meaning of the name is, cannot be stated positively.什么意思名称，不能说明给予积极评价。 All that we know is that the name is a compound, and that the second element, ushtra, means "camel", the first part has been variously rendered as "old", "lively", "golden", "ploughing", etc. There has been much discussion as to the date when the prophet lived.所有我们知道的是，这个名称是一个复合型，并认为第二个要素， ushtra ，意思是"骆驼" ，第一部分已经提供了不同程度的"老" ， "活泼" ， "黄金" ， "耕耘"等曾有过许多讨论，至于何时先知住了。 The traditional date in the Pahlavi books places his era between the earlier half of the seventh and the sixth century BC, or, more specially, 660-583 BC; but many scholars assign him to a century, or even several centuries, earlier.传统的日期在巴列维书籍的地方，他的时代与早期一半的第七和公元前六世纪，或者更专门，公元前660-583 ，但许多学者都指派他的一个世纪，甚至几百年了，早。 There is much uncertainty regarding his birthplace and the details of his life.有许多的不确定性，他的出生地和细节了他的命。 He was undoubtly born in Western Iran.他无疑是出生在伊朗西部。 From Western Iran, more specifically Azerbaijan (the ancient Atropatene) he seems to have gone Ragha (Rai) in Media, and even his mission did not meet with success in that region he turned to the East, to Bactria.从伊朗西部，更具体地说，阿塞拜疆（古代atropatene ） ，但他似乎已经ragha （詹瑞）在新闻媒体，甚至是他的使命也未与成功的在该地区他又转向东，到巴克特里亚。 There a certain king named named Vishtaspa became converted to his creed, the generous patronage of this powerful defender of the faith the new religion soon gained a firm footing.有一定的国王命名命名vishtaspa改建成了他的信条，慷慨赞助的这个强大的捍卫者的信仰，新宗教，很快有了一个坚实的立足点。 Presumably the faith was carried from Bactria to Media, whence it spread into Persia and was accepted in all probability by the great Achaemenian kings.据推测信仰进行了从巴克特里亚媒体，何时传入波斯和被接受，在所有概率大achaemenian国王队。 In the case of Cyrus there is some doubt whether he was adherent of Zoroastrian law, but Darius was a pronounced Mazda-worshipper and presumably, therefore, a true Zoroastrian, as we know that the last kings of the Achaemenian dynasty were genuine followers of the religion.在案件居鲁士也有一些疑问，他是否坚持者zoroastrian法，但大流士是一个突出的马自达-媚和推测，因此，一个真正的zoroastrian ，因为我们知道，过去国王的achaemenian王朝真正信徒的宗教。 If tradition can be believed, Zoroaster began his ministry at the age of thirty, made a convert, when he was forty-two, of King Vishtaspa, and was slain at the age of seventy-seven, when the Turanians stormed Balkh.如果传统，可以相信， zoroaster开始了他的部在年满三十，提出了转换时，他曾42 ，国王vishtaspa ，被杀害，当时年仅77 ，当turanians冲进巴尔赫。 This account of the prophet's death is given, at least, by Firdausi.这个帐户的先知的死亡是由于，至少，由firdausi 。
Under the kings of the Achaemenian line the religion founded by Zoroaster became one of the great religions of the ancient East.根据国王的achaemenian线宗教创办zoroaster成为一个伟大的宗教的古老东方。 But it shared the fate of the Persian monarchy, it was shattered, though not overthrown, by the conquest of Alexander and fell consequently into neglect under the Seleucid and Parthian dynasties.但共同的命运，波斯君主的，它是破灭了，虽然并没有推翻，由征服亚历山大和下跌因此成为忽视下seleucid和帕提亚人王朝。 With the accession of the Sassanian dynasty it met with a great revival.随着加入的sassanian王朝都会晤了伟大的复兴。 The kings ot the house of Sassan were zealous believers and did everything in their power to spread the faith as a national creed, so that its prosperity rose again to the zenith.国王酒店众议院sassan被热心的信徒，并没有在其权力范围传播信仰作为一个国家信条，所以它的繁荣再次上升到顶点。 Sectarian movements, to be sure, were not lacking.宗派运动，可以肯定的是，不缺少的。 The heresy of Mazdak for a moment imperilled the union of the Zoroastrian Church and State, and Manichaeism, that menace of early Christian orthodoxy, also threatened the ascendancy of the Iranian national faith, which was really its parent.邪说马兹达克一个时刻危及联盟的zoroastrian教会与国家，摩尼教，这一威胁的早期基督教正统，也威胁着向上提升的伊朗国家的信仰，这是真的，其母公司。 These dangers, however, were only temporary and of minor importance as compared with the Arab conquest, which followed in the seventh century (651) and dealt the fatal blow from which Zoroastrianism never recovered.这些危险的，不过，如果只是暂时的和轻微的重要性相比，与阿拉伯征服，随后在公元7世纪（ 651 ） ，并又给了致命的一击来自哪zoroastrianism再也没有恢复过来。 The victorious followers of Mohammed carried on their proselytizing campaign with relentless vigour.战胜国的追随者进行了穆罕默德对他们的传教运动与无情的活力。 The few Zoroastrians who stood firmly by their faith were oppressed and persecuted.少数索罗亚斯德教徒，他们坚定不移地站在他们的信仰被压迫和迫害。 Some remained, and were scattered throughout their native land; but the majority took refuge in India, where their descendants, the Parsees, are found even at the present day.有的依然存在，则散布在其整个故土，但大多数人躲避在印度，他们的后代， parsees ，发现即使是在今天。 About 10,000 are here and there throughout Persia, chiefly at Yazd and Kirman, but the bulk of the Zoroastrians, upwards of 90,000 souls, constitute a prosperous community in India, chiefly at Bombay.约10000人在这里，有整个波斯，主要是在亚兹德和柯曼，但大部分的索罗亚斯德教徒，达90000心灵，构成一个繁荣的社会，在印度，主要是在孟买。
Publication information Written by Arthur FJ Remy.出版信息书面亚瑟FJ的人头马。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
I. GOD一神
The name of the Supreme God of the Avestic system is Ahura Mazda (in the Achaemenid royal inscriptions, Auramazda), which probably signifies the All-Wise Lord.名字的至高无上的神的avestic制度是阿胡拉马自达（在阿契美尼德皇家碑文， auramazda ） ，这很可能标志着全英明主。 This divine name was later modified into the Pahlavi form Auharmazd, the modern Persian Ormuzd (Greek Oromazes).这个神圣的名字后来被改装成的巴列维形式auharmazd ，现代波斯语ormuzd （希腊语oromazes ） 。 Hence the name of Mazdeism commonly applied to Avestic religion.由此得名的mazdeism普遍应用于avestic宗教。
Ahura Mazda is a pure spirit; His chief attributes are eternity, wisdom, truth, goodness, majesty, power.阿胡拉马自达是一个纯粹的精神，他的行政属性，是永恒的，需要智慧，需要真，善，陛下，电源。 He is the Creator (datar) of the all good creatures - not, however, of Evil, or evil beings.他是造物主（ datar ）的所有好的动物-不过，这并不邪恶，还是邪恶。 He is the supreme Lawgiver, the Rewarder of moral good, and the Punisher of moral evil.他是国家的最高lawgiver ， rewarder道德良好，并punisher的道德上的邪恶。 He dwells in Eternal Light; in the later literature light is spoken of as the clothing of Ahura Mazda or even His "body", ie a kind of manifestation of His presence, like the Old Testament Shekinah.他整篇都在永恒的光;在后来的文学轻，是口语的，因为服装的阿胡拉马自达甚至他的"法身" ，即一种体现他的存在，就像旧约舍吉拿。 In this same patristic (Pahlavi) literature we find frequent enumerations of the attributes of Ahura Mazda; thus these are said to be "omniscience, omnipotence, all-sovereignty, all-goodness".在这同时教父（巴列维）文献，我们发现频繁enumerations的属性阿胡拉马自达，所以这些都是说是"全知，全能，全方位的主权，全善" 。 Again He is styled "Supreme Sovereign, Wise Creator, Supporter, Protector, Giver of good things, Virtuous in act, Merciful, Pure Lawgiver, Lord of the good Creations".他又是如何施展"最高主权，智慧的创造者，支持者，保护者，赐予好的东西，善良的，在法，慈悲，纯lawgiver ，上帝的好作品" 。
II.二。 DUALISM二元
It has been remarked above that Ahura Mazda is the Creator of all good creatures.它已经说过上述表示，阿胡拉马自达是造物主的所有好的海洋生物。 This at once indicates the specific and characteristic feature of the Avestic theology generally known as "dualism".这一次显示了特殊和别具特色的特征之一avestic神学，一般被称为"二元论" 。 The great problem of the origin of evil which has ever been the main stumbling-block of religious systems, was solved in the Zoroastrian Reform by the trenchant, if illogical, device of two separate creators and creations: one good, the other evil.伟大的起源问题的罪恶都一直是主要的绊脚石的宗教制度，是解决在zoroastrian改革所trenchant ，如果不合逻辑，装置的两个独立的创作者和作品：一个好的，等社会丑恶现象。 Opposed to Ahura Mazda, or Ormuzd, is His rival, Anro Mainyus (later, Aharman, Ahriman), the Evil Spirit.反对阿胡拉马自达，或ormuzd ，是他的对手， anro mainyus （后来， aharman ， ahriman ） ，邪恶的精神。 He is conceived as existing quite independently of Ahura Mazda, apparently from eternity, but destined to destruction at the end of time.他的设想是作为现有相当独立的阿胡拉，马自达，显然是从永恒的，但注定要销毁在去年底的时候。 Evil by nature and in every detail the exact opposite of Ahura Mazda, he is the creator of all evil, both moral and physical.邪恶本质，并在每一个细节刚好相反马自达阿胡拉，他是造物主的一切邪恶，道德和身体。 Zoroaster in the Gathas says (Ys., xlv, 2, Jackon's translation): zoroaster在gathas说（ ys. ，四十五， 2 ， jackon的翻译） ：
Now shall I preach of the World's two primal Spirits,现在我应该宣扬的是世界的两大原始的精神状态，
The Holier one of which did thus address the Evil:该holier其中之一是没有因此解决邪恶：
Neither do our minds, our teachings, nor our concepts,既不尽我们的头脑，我们的教诲，更不是我们的观念，
Nor our beliefs, nor words, nor do our deeds in sooth,也不是我们的信仰，也不说话，也不是我们的事迹在sooth ，
Nor yet our consciences, nor souls agree in aught.也不是我们的良知，也没有灵魂的同意，在听取任何。
It is here to be remarked that the specific name of Ahura Mazda in opposition to the Evil Spirit is Spento Mainyus, the Holy Spirit, and Ahura Mazda and Spento Mainyus are used as synonyms throughout the Avesta.正是在这里要指出具体姓名的阿胡拉马自达在反对邪恶的精神，是spento mainyus ，圣灵，和阿胡拉马自达和spento mainyus用来作为同义词整个avesta 。 The obviously illogical doctrine of two separate and supreme creators eventually led to certain philosophical attempts to reduce the double system to uniformity.这项显然是不合逻辑的学说两个单独的和最高的创造者，最终导致了一定的哲学，企图以减少双系统统一性。 One of these consisted in throwing back the Divine unity to an anterior stage in which Zrvana Akarana, "illimitable time", becomes the single, indifferent, primordial source from which both spirits proceed.其中的构成在投掷回神统一前的一个阶段，其中zrvana akarana ， " illimitable时间" ，成为单一的，无所谓，原始来源，从双方的精神进行。 Another solution was sought in attributing two spirits (faculties or functions) to Ahura Mazda himself, his Spento Mainyus and his Anro Mainyus, or his creative and destructive spirit -- an idea probably borrowed from lndian philosophy.另一种解决办法是寻求归咎于两种精神（院系或功能） ，以阿胡拉马自达本人，其spento mainyus和他的anro mainyus ，或他的创造性和破坏性的精神-一个想法可能是借来的，由l ndian哲学。 This seems the favourite doctrine of the modern Parsees of Bombay, as may be seen in Mr. Navroji Maneckji Kanga's article in the "Babylonian and Oriental Record" for May, 1900 (VIII, 224-28), and it is claimed to be strictly founded on teaching of the Gathas; but although such a development of thought a real monotheism with the Zoroastrian dualism, these theories cannot really be called Avestic at all, except in so far as Zrvana Akarana is an Avestic term.这似乎是热门的学说的现代parsees的孟买，可以看出在先生navroji maneckji kanga的文章中的"巴比伦和东方纪录" ，为5月， 1900 （第八， 224-28 ） ，并声称是必须严格执行成立于教学的gathas ;不过，尽管这样的发展思路，真正的一神论与zoroastrian二元论，这些理论并不能真正称为avestic一切，除了在已有zrvana akarana是avestic任期。 They are "patristic" or "scholastic".他们是"教父"或"学术" 。 The result of the dualistic conception of the universe is that of a continuous warfare that has been going on even from the beginning between two hostile worlds or camps.结果二元观的宇宙，是一个持续的战争已经持续了，甚至从一开始就与两个敌对的世界或营地。 All creatures belong to one or another of the camps, not only sentient and intelligent beings, like the spirit and man, but also the animal and the vegetable worlds.所有的动物都属于一个或另一个营地，而不是只具有感觉和智能的人，想的精神和人，而且动物和植物的世界。 All dangerous, noxious, poisonous animals and plants are evil by their very creation and nature.所有危险，有毒，有害动物和植物都是邪恶的，以他们的创作和性质。 [We see here the primal germ of Manichæism. [我们在这里看到了原始胚芽的manichæism 。 Mani was a heretic of the Mazdean faith (AD 258).玛尼是一个邪教组织的mazdean信仰（公元258 ） 。 This "heresy" is often reprobated in the Pahlavi religious books, together with Judaism and Christianity.] Hence - in sharp contrast to the Hindi ahimsa, a characteristic tenet of Buddhism, which prohibits the killing of any creature, even the smallest and the most noxious insect - to kill as many as possible of the Khrafstras, or noxious creatures of the Evil Spirit (such as wolves, serpents, snakes, locusts, intestinal worms, ants), is one of the most meritorious of religious actions.这个"邪"往往是reprobated在巴列维宗教书籍，连同与犹太教和基督教。 ] ，所以-形成鲜明对比的印地语a himsa，一个特点，特尼特的佛教，即禁止杀害任何动物，即使是最小和最有毒昆虫-杀死尽可能多的k hrafstras，或有毒生物的恶灵（如狼， s erpents，蛇，蝗虫，肠道蠕虫，蚂蚁） ，是其中一个最优良的宗教行动。 This great warfare, both spiritual and material, will go on to the end of time.这个伟大的战争，无论是精神上和物质上，将继续到结束的时间。 It is to end in a final triumph of the Good and the annihilation (apparently) of Evil, including Anro Mainyus himself.它是结束，在最后的胜利好的和湮没（显然）的邪恶，包括anro mainyus自己。 Such at least is the teaching in the later "patristic" literature.这样的，至少是教学在后来的"教父"的文学作品。
III.三。 ANGELOLOGY angelology
Dualism in its widest sense seems to be an inherent and ineradicable tendency of the Iranian mind.二元论，在广泛的层面来说，似乎是一种固有的和不可磨灭的趋势，伊朗的态度。 Almost everything is conceived in pairs or doubles.几乎一切都是构思成对或双打。 Hence the constant reference to the "Two Worlds", the spiritual and the material.因此，不断地提及"两个世界" ，精神与物质之间。 The doctrine of the Spirit World, whether belonging to the good or the evil creation, is highly developed in the Avesta and subsequent literature.该学说的精神世界，是否属于良好或邪恶创造，是高度发达，在avesta和随后的文学作品。 Around Ahura Mazda is a whole hierarchy of spirits, corresponding very closely with our "angels".靠近阿胡拉马自达是一个整体层次的精神状态，相应非常密切地同我们的"天使" 。 There is, however, this to be noted, that in the Zoroastrian system many of these creature-spirits are demonstrably old Aryan nature deities who have been skilfully transformed into angels, and so fitted into a monotheistic framework, frequently enough, in hymns and other passages, by the simple interpolation of the epithet Mazdadata (created by Mazda), before their names.有，不过，这必须指出的，即在zoroastrian制度，许多这些造物-精神，是被证实对旧雅利安人的神性已被巧妙地转化为天使，在装配成一神教框架，不够经常，在圣歌及其他旅费，由简单的内插的修饰语mazdadata （由马自达） ，然后他们的名字。 Of the good spirits who surround Ahura, the most important are the Amesha Spentas ("Holy Immortals" or "Immortal Saints") generally reckoned as six (though Ahura Mazda himself is frequently included among them, and they are then called seven).的精神面貌很好，人包围阿胡拉，最重要的是amesha spentas （ "圣仙"或"不朽的圣人" ） ，一般估计，由于六年（虽然阿胡拉马自达自己是经常列入其中，他们都是当时称为七） 。 These are the characteristic genii of the Gathas and their very names show that they are merely personified attributes of the Creator Himself.这些都是特点genii的gathas和他们非常名称显示，他们只是人格化属性的创造者本人。 They are: Vohu Manah (Good Mind), Asha Vahishta (Best Holiness), Khshathra Vairya (Desirable Sovereignty), Spenta Armaiti (Holy Piety, a female spirit), Haurvatat (Health), and Ameretat (Immortality).他们分别是： vohu manah （好记） ，阿莎vahishta （最佳成圣） ， khshathra vairya （可取的主权） ， spenta爱尔麦蒂（圣地的虔诚，一位女精神） ， haurvatat （生） ，并ameretat （不死） 。 In the Younger Avesta and later traditional literature these evident personifications, whose very names are but abstract nouns, become more and more concrete personages or genii, with varying functions, most of all Vohu Manah (Vohuman) rises to a position of unique importance.在年轻avesta后来传统文学的这些显而易见的拟人，他们非常的名字，但抽象名词，变得更具体的人物或genii ，取得了不同的功能，大部分都vohu manah （ vohuman ）上升到一个地位独特的重要性。 Dr. LH Gray, however, argues, in a very striking article, that even these are evolutions of original naturalistic deities [Archiv für religions wissenschaft (Leipzig, 1904), VII, 345-372].博士LH的是灰色的，然而，争论，在一个非常引人注目的文章，即使这些都是演化的原始自然神灵[ archiv f黵宗教wissenschaft （莱比锡， 1904年） ，第七章， 345-372 ] 。 In later patristic literature Vohu Manah is conceived as the "Son of the Creator" and identified with the Alexandrine Logos.在以后的教父文学vohu manah设想为"儿子的造物主" ，并确定了与亚历山大标志。 (See Casartelli, Philosophy of the Mazdayasnian Religion, 42-90.) Asha, also (the equivalent of the Sanskrit Rta=Dharma), is the Divine Law, Right, Sanctity (cf. Ps. cxviii), and occupies a most conspicuous position throughout the Avesta. （见卡萨尔泰利，哲学的mazdayasnian宗教， 42-90 ） 。阿莎，也（相当于梵文的RTA =弘法） ，它是神圣的法律，权利，神圣不可侵犯（参见聚苯乙烯。 cxviii ） ，并占有最突出位置在整个avesta 。
But besides the Amesha Spentas, there are a few other archangels whose rank is scarcely less, if it does not sometimes exceed theirs.但除了amesha spentas ，有几个其他archangels其官阶几乎少，如果不有时会超过他们。 Such is Sraosha ("Obedience" - ie to the divine Law).这种斯拉欧加（ "服从" -即以神圣的法律） 。 With him are associated, in a trio, Rashnu (Right, Justice) and Mithra.与他有联系的，在一个三重奏， rashnu （右，正义）和密特拉。 This last is perhaps the most characteristic, as he is the most enigmatical, figure of the Iranian angelology.最后这也许是最典型，因为他是最enigmatical ，数字伊朗angelology 。 Undoubtedly in origin (like the Vedic Mitra) a Sun-deity of the primitive Aryan nature-worship, he has been taken over into the Avesta system as the Spirit of Light and Truth - the favourite and typical virtue of the Iranian race, as testified even by the Greek historians.毫无疑问，在原产地（如吠陀Mitra ） ）太阳神的原始雅利安人自然崇拜，他已接管纳入avesta制度，作为精神的光与真理-喜爱和典型凭借伊朗种族，因为作证甚至由希腊历史学家。 So important is his position that he is constantly linked with Ahura Mazda himself, apparently almost as an equal, in a manner recalling some of the divine couples of the Vedas.这么重要的是他的立场，即他是在不断联系在一起的阿胡拉马自达本人，显然几乎是作为一个平等的，在一个地回顾一些神圣夫妇的vedas 。 It is well known how in later times the Mithra cult became a regular religion and spread from Persia all over the Roman Empire, even into Britain.这是人所共知的，如何在以后的时候，密特拉邪教已成为经常性的宗教和蔓延，从波斯都超过了罗马帝国，甚至到英国。 [See, especially, Cumont's great work, Monuments relatifs au culte de Mithra" (Paris, 1893).] Nor must mention be omitted of Atars, the Genius of Fire, on account of the particular importance and sanctity attached to fire as a symbol of the divinity and its conspicuous use in the cult (which has given rise to the entirely erroneous conception of Zoroastrianism as "Fire-worship", and of the Parsees as "Fire-worshippers"). Water, Sun, Moon, Stars, the sacred Haoma plant (Skt. Soma), and other natural elements all have their special spirits. But particular mention must be made of the enigmatical Farvashis, the origin and nature of whom is still uncertain. Some writers [especially Soderblom, "Les Fravashis" (Paris, 1899); "La vie future" (Paris, 1901)] have seen in them the spirits of the departed, like the dii manes, or the Hindu pitris. But, as a matter of fact, their primal conception seems to approach nearest to the pre-existent Ideai of Plato. Every living creature has its own Fravashi, existing before its creation; nay in some places inanimate beings, and, stranger still, Ahura Mazda Himself, have their Fravashis. They play an important role in both the psychology and the ritual cult of Mazdeism. [见的，特别是库蒙的伟大工作，对相关的古迹凹culte德密特拉" （巴黎， 1893年） 。 ] ，也必须提到被遗漏的atars ，天才的火灾，对帐户的特殊重要性和神圣性的重视防火作为一个符号该神及其突出使用在邪教（这已经引起了完全错误的概念， zoroastrianism为"火崇拜" ，以及有关parsees为"消防善信" ） 。水，太阳，月亮，星星，神圣haoma厂（ skt.体） ，以及其他自然因素都有其特殊的灵魂，但特别提到必须作出的enigmatical farvashis ，起源和本质的人，目前还是未知数。有些作者[尤其是索德布罗姆， "就业辅导组fravashis " （巴黎， 1899年） ; "生命与未来" （巴黎， 1901年） ] ，亲眼目睹了他们的灵魂离去，想直接投资收益毛，或印度教提取，但是，作为一个问题，事实上，他们的原始概念似乎办法就近向预先存在ideai柏拉图，每个生物都有自己的fravashi ，现有之前，其艺术创作;不仅如此，在有些地方是无生命的人，而且，更奇怪的，阿胡拉马自达自己，有自己的fravashis ，他们发挥了重要作用无论是心理和祭祀崇拜mazdeism 。
Face to face with the hierarchy of celestial spirits is a diabolical one, that of the daevas (demons, Pahlavi and Mod. Persian div or dev) and druj's of the Evil Spirit.面对面地同等级的天体精神是一个邪恶的，那该daevas （魔，巴列维和国防部。波斯语理学系或发展）和druj的的恶灵。 They fill exactly the places of the devils in Christian and Jewish theology.他们填补正是地方的魔鬼在基督教和犹太教神学。 Chief of them is Aka Manah (Pahlavi Akoman, "Evil Mind"), the direct opponent of Vohu Manah.行政他们是又名manah （巴列维akoman ， "邪恶记" ） ，直接的对手vohu manah 。 Perhaps the most frequently mentioned of all is Aeshma, the Demon of Wrath or Violence, whose name has come down to us in the Asmodeus (Aeshmo daeva) of the Book of Tobias (iii, 8).也许是人们最常提到的是aeshma ，恶魔的愤怒或暴力，他的名字已回落到我们在asmodeus （ aeshmo daeva ）这本书的托比亚斯（三， 8 ） 。 The Pairikas are female spirits of seductive but malignant nature, who are familiar to us finder the form of the Peris of later Persian poetry and Iegend.该pairikas是女性精神的诱人，但恶性的性质，他们熟悉我们搜索器形式的peris后来波斯诗歌和iegend 。
IV.四。 MAN男子
In the midst of the secular warfare that has gone on from the beginning between the two hosts of Good and Evil stands Man.在一片世俗的战争已进行了从一开始就两国间宿主的善良与邪恶的停机位的人。 Man is the creature of the Good Spirit, but endowed with a free will and power of choice, able to place himself on the side of Ahura Mazda or on that of Anro Mainyus.人是受造物的良好精神，但它赋予一个自由意志和选择权力，能够为自己捞取好处的阿胡拉马自达或上的anro mainyus 。 The former has given him, through His prophet Zarathushtra (Zoroaster) His Divine revelation and law is (daena).前者已给了他，通过他的先知着查拉图斯特拉（ zoroaster ）表示，他的神圣启示和法律是（ daena ） 。 According as man obeys or disobeys this Divine law his future lot will be decided; by it he will be judged at his death.据当人服从还是不服从这一神圣法则，他的未来有很多会决定，通过它，他会判断，在他的死因。 The whole ethical system is built upon this great principle, as in the Christian theology.整个道德体系是建立在这一伟大原则，在基督教神学。 Moral good, righteousness, sanctity (asha) is according to the Divine will and decrees; Man by his free will conforms to, or transgresses, these.品德良好，义，礼的神圣性（阿莎） ，是根据神的意志和政令畅通;男子，由他的自由意志，符合或transgresses ，这些。 The Evil Spirit and his innumerable hosts tempt Man to deny or transgress the Divine law, as he tempted Zoroaster himself, promising him as reward the sovereignty of the whole world.邪恶的精神，他无数东道主诱惑男子否认或超越神圣的法律，因为他的诱惑zoroaster自己，答应他作为报酬的主权，也符合整个世界的。 - "No!" -"不" ！ replied the Prophet, "I will not renounce it, even if body and soul and life should be severed!"回答先知， "我决不会放弃它，即使是身体与灵魂和生命，应断绝" ！ (Vendidad, xix, 25, 26). （ vendidad ，十九，二十五，二十六日） 。 It is well to emphasize this basis of Avestic moral theology, because it at once marks off the Avesta system from the fatalistic systems of India with their karma and innate pessimism.该会是为了强调这一点的基础上avestic道德神学，因为它在一次起飞，标志着该avesta制度，从听天由命系统的印度与因果报应与天生悲观。 [See Casartelli, "Idée du péché chez les Indo-Eraniens" (Fribourg, 1898.)]. [见卡萨尔泰利， " id闲杜péché chez就业辅导组印支eraniens " （弗里堡， 1898年） ] 。 A characteristic note of Iranian religious philosophy is its essential optimism; if there is human sin, there is also repentance and expiation.一个特点，注意到伊朗宗教哲学，是其基本乐观，如果是人类的罪恶，也有忏悔和被害人。 In the later Pahlavi religious literature there is a proper confession of sin (patet) and a developed casuistry.在后来的巴列维宗教文学有一个正确的自白的罪过（ patet ）和发达决疑。 Asceticism, however, finds no place therein.禁欲主义，但是，没有发现任何地方。
Divine worship, with elaborate ritual, is an essential duty of man towards his Creator.神的崇拜，精心制作的仪式中，是一个重要的职责男子对他的创造者。 There is indeed no animal sacrifice; the leading rites are the offering of the quasi-divine haoma (the fermented juice of the a sacred plant, a species of Asclepias), the exact counterpart of the Vedic soma-sacrifice; the care of the Sacred Fire, the chanting of the ritual hymns and prayers, and passages of the Sacred Books (Avesta).确有没有动物牺牲;领先仪式，提供准神haoma （发酵汁中的一个神圣的植物，动物种类的asclepias ） ，确切对应的吠陀的Soma -牺牲;照顾神圣火灾事件后，他们高喊的祭祀圣诗和祈祷，及通道的神圣书籍（ avesta ） 。
The moral teaching is closely akin to our own.德育教学是密切类似于我们自己的事。 Stress is constantly laid on the necessity of goodness in thought, word, and deed (humata, hakhta, hvarshta) as opposed to evil thought, word, and deed (dushmata, duzhukhta, duzhvarshta).强调的是不断延展的必要性，善，在思想，一言以蔽之，谨言慎行（ humata ， hakhta ， hvarshta ）为反对邪恶的思想，一言以蔽之，谨言慎行（ dushmata ， duzhukhta ， duzhvarshta ） 。 Note the emphatic recognition of sin in thought.注意强调承认罪过，在思考。 Virtues and vices are enumerated and estimated much as in Christian ethics.美德和虎钳列举并估计得多，因为在基督教伦理。 Special value is attributed to the virtues of religion, truthfulness, purity and generosity to the poor.特殊价值是由于美德，宗教，真，善，忍的纯洁性和慷慨给穷人。 Heresy, untruthfulness, perjury, sexual sins, violence, tyranny are specially reprobated.异端， untruthfulness ，伪证，性罪孽，暴力，暴政是专门reprobated 。 Zoroaster's reform being social as well as religious agriculture and farming are raised to the rank of religious duties and regarded as spiritually meritorious. zoroaster的改革被社会以及宗教和农业耕作是提高职级的宗教职责，并视为精神上的功勋。 The same will account for the exaggerated importance, almost sanctity, attached to the dog.同时将占到夸张的重要性，几乎是神圣不可侵犯的，附着在狗。 On the other hand, the one repulsive feature of Avestic morality is the glorification, as a religious meritorious act, of the Khvaetva-datha, which is nothing else than intermarriage between the nearest of kin, even brothers and sisters.另一方面，关于一个丑恶的特点avestic道德是歌颂，作为一种宗教的有功行为，对khvaetva -达塔，这是什么都没有超过通婚之间最接近的近亲，甚至兄弟姐妹。 In later times this practice was entirely repudiated by the modern Parsees.在稍后的时间，这种做法是完全推翻了由现代parsees 。
V. ESCHATOLOGY五，末世
After death the disembodied soul hovers around the corpse for three days.去世后，该disembodied灵魂徘徊于尸体3天。 Then it sets off across the Cinvat bridge to meet its judgment and final doom in the world beyond the grave.那么，引发全国cinvat桥梁，以满足其判断，并且末劫时期，在世界上超越了坟墓。 The three judges of souls are Mithra, Sraosha, and Rashnu.三名法官的心灵，是密特拉，斯拉欧加， rashnu 。 The soul of the just passes safely over the bridge into a happy eternity, into heaven (Auhu vahishta, Garo nmana), the abode of Ahura and His blessed angels.灵魂刚刚及格平安过大桥成为一个快乐永恒，到天堂（ auhu vahishta ，加罗nmana ） ，居留权的阿胡拉和他的神天使。 The wicked soul falls from the fatal bridge and is precipitated into hell (Duzh auhu).恶人的灵魂瀑布从致命的桥梁，是沉淀到地狱（ duzh auhu ） 。 Of this abode of misery a lively description occurs in the later Pahlavi "Vision of Arda Viraf", whose visit to the Inferno, with the realistic description of its torments, vividly recalls that of Dante.本居留权的苦难，生动描述发生在后来的巴列维"的愿景viraf阿尔达" ，其访问了地狱，符合实际的描述，其磨折，生动地回顾了但丁。 The state called Hamestakan, or Middle State, does not appear in Avesta itself, but is a development of the later patristic theology.国务院所谓hamestakan ，或中间状态，没有出现在avesta本身，而且是一个发展的后期教父神学。 It is not, however, conceived, exactly as our Purgatory, but rather as an indifferent state for those whose good and evil deeds are found at death to be in perfect equilibrium.这不是，但构思的，正是因为我们的炼狱，而是作为一个冷漠的国家，为那些善良与邪恶的事迹是发现死在完美的平衡。 They are therfore neither in suffering nor in happiness.他们既不所以，在痛苦，也没有幸福。 At the end of time, the approach of which is described in the Pahlavi literature in terms strikingly like those of our Apocalypse, will come to the last Prophet, Saosyant (Saviour) under whom all occur the Ressurection of the Dead (Frashokereti), the General Judgment the apokatastasis or renewal of the whole world by the great conflagration of the earth and consequent flood of burning matter.在去年底的时候，该办法的，这是形容在巴列维文学中的条款惊人地像我们的启示，会来最后一个先知， saosyant （救世主） ，其中发生的一切死人复活（ frashokereti ） ，一般判断， apokatastasis或续期的，整个世界由大战火的地球和相应的防洪燃烧此事。 According to the Pahlavi sources, this terrible flood will purify all creatures; even the wicked will be cleansed and added to the "new heavens and the new earth".据该巴列维消息人士透露，这一可怕的洪水将净化所有的动物，即使恶人必被清洗，并补充说，以"新的天地，新的地球" 。 Meanwhile a mighty combat takes place between Saoshyant and his followers and the demon hosts of the Evil Spirit, who are utterly routed and destroyed forever.同时，一个强大的战斗发生之间saoshyant和他的追随者和恶魔的主持人恶灵，他们打得落花流水，并摧毁了永远。 (See Yasht, xix and xiii) （见yasht ，十九和十三）
VI.六。 MAZDEISM AND THE PERSIAN KINGS mazdeism和波斯国王
It is frequently asserted or assumed that the Avesta religion as above sketched was the religion of Darius and the other Achaemenid Kings of Persia (549-336 BC) From the cuneiform inscriptions of these sovereigns (in the Old Persian language, a sister dialect of the Avestic Zend) we know pretty well what their religion was.这是经常断言或假设，这avesta宗教如上描绘的是宗教的大流士和其他阿契美尼德国王的波斯（公元前549-336 ）从楔形文字铭文的这些统治者（在旧波斯语语言，一个姐妹方言的avestic的Zend ） ，我们知道，相当好自己的宗教。 They proclaim themselves Mazdeans (Auramazdiya, Darius, Behistun Column, IV, 56); their Supreme God is Auramazda, greatest of gods (Mathishta baganam).他们宣布自己mazdeans （ auramazdiya ，大流士， behistun柱，四， 56 ） ;其至高无上的神，是auramazda ，最大的神（ mathishta baganam ） 。 He is Creator of all things - heaven, earth, and man - all things happen by His will (vashna); He sees and knows all things, man must obey His precepts (framana), and follow the "good way" (pathim rastam); man must invoke and praise Him; He hates sin, especially falsehood which is denounced as the chief ot sins, also insubordination and despotism.他是造物主的一切事物-天，地，人-所有的事情由他的意志（v a shna）;他看到并知道所有的事情，人必须服从他的戒律（f r amana），并按照"好办法"（ p a thim拉斯塔姆） ;男子必须引用和赞美他，他痛恨罪恶，尤其是谬误，是声讨作为行政职能治疗罪孽，也违抗命令和专制。 Inferior spirits are associated with Him, "clan gods" and particularly Mithra and Anahita.伪劣精神，是与他有联系的， "氏族神" ，特别是密特拉和哈希塔。 Yet, with all these close similarities, we must hesitate to consider the two religious systems are identical.然而，同所有这些密切相似性，我们必须毫不犹豫地把两个宗教制度是一致的。 For in this Achaemenid inscriptions there is absolutely no trace of the dualism which is the characteristic and all-prevailing feature of the Avesta, and no allusion whatever to the great prophet Zoroaster, or the revelation of which he was the mouthpiece.因为在这个阿契美尼德题字是绝对不存在的微量的二元论，这是特点和全普遍存在的特征之一avesta ，并没有什么典故向伟大的先知zoroaster ，或启示，他的喉舌。 The exact relation between the two systems remains enigmatical.确切的关系，这两个系统仍然enigmatical 。
SUMMARY摘要
"The highest religious result to which human reason unaided by revelation, can attain" is the deliberate verdict of a learned Jesuit theologian (Father Ernest Hull, SJ, in "Bombay Examiner" 28 March, 1903). "最高宗教的结果，而人类理性的，由无外援的启示，可以达到" ，是蓄意不服的有识之士，耶稣会神学家（父亲欧内斯特船体，律政司司长，在"孟买考官" ， 1903年3月28日） 。 This estimate does not appear exaggerated.这个估计数字似乎并不夸张。 The Avesta system may be best defined as monotheism modified by a physical and moral dualism, with an ethical system based on a Divinely revealed moral code and human free will.该avesta系统可能是最好定义为一神教修饰的身体和道德的两重性，同一个道德体系的基础上，揭示了神圣的道德准则和人的自由意志。 As it is now followed by the living descendents of its first votaries, the Parsees of India, it is virtually the same as it appears in the Avesta itself, except that its monotheism is more rigid and determined, and that it has shed such objectionable practices as Khvetuk-das (Khvaetva-datha) and seeks to explain them away.因为它是现在所居住的后裔，其第一votaries ， parsees的印度，它几乎是相同的，因为它出现在avesta本身，但其神更僵硬和决心，并表示，它已经裁减了这种不良行为作为khvetuk -之（ khvaetva -达塔） ，并设法解释他们离开。 A great revival in the knowledge of the old sacred languages (Zend and Pahlavi) which had become almost forgotten, has taken place during the past half-century under the stimulus of European scholarship, whose results have been widely adopted and assimilated.伟大的复兴在知识的旧神圣语言（的Zend和巴列维） ，它已成为几乎忘记了，确已发生，在过去半世纪下刺激经济的欧洲学术研究，其成果已被广泛采纳和吸收。 The religious cult is scrupulously maintained as of old.宗教，邪教终究是一丝不苟地保持着作为老。 The ancient traditional and characteristically national virtues of truth and open-handed generosity flourish exceedingly in the small, but highly intelligent, community.古老的传统和特有的民族美德，真理和开放的霸道，慷慨兴旺无比，在小，但高度智能化，社区。
Publication information Written by LC Casartelli.出版信息书面的LC卡萨尔泰利。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
The religion of ancient Persia as founded by Zoroaster; one of the world's great faiths that bears the closest resemblance to Judaism and Christianity.宗教的古代波斯，作为创办zoroaster ;之一，世界上最伟大的信仰，关系最密切的相似性，以犹太教和基督教。 According to the tradition in the Parsee books, Zoroaster was born in 660 BC and died in 583; but many scholars claim that he must have flourished at a much earlier time.根据传统，在parsee书籍， zoroaster出生于公元前660 ，并分别于583 ，但许多学者都声称，他必须有蓬勃发展，在很早期的时候。 All investigators, however, are agreed that his teachings were generally in force throughout Iran before the time of the Jewish Captivity.所有调查员，但都一致认为，他的教诲，普遍部队在伊朗面前的时候，犹太人圈养。 His name in its ancient form in the Avesta is "Zarathustra," and in later Persian, "Zardusht"; the form "Zoroaster," which is now common, has been adopted from the Greek and Latin "Zoroastres."他的名字在其古老的形式，在avesta是"查拉图斯特拉" ，并在以后的波斯语， "扎杜什特"形式" zoroaster " ，也就是现在常见的，已通过了由希腊文和拉丁文的" zoroastres " 。 The native country of the prophet is now believed to have been Media, in western Iran, and there are reasons for claiming that his birthplace was in the province of Atropatene, the modern Azerbaijan; but much of his ministry, or rather most of his prophetic career, was passed in eastern Iran, especially in the region of Bactria, where he won a powerful patron for his religion.本土国的先知，现在相信已被媒体报道，在伊朗西部，而且有原因，声称他的出生地是在该省的atropatene ，现代阿塞拜疆，但他的大部分省，或者更确切地说，他的大部分预言果然职业生涯中，通过在伊朗东部，特别是在该地区的巴克特里亚，在那里他赢得了一个强大的靠山为他的宗教。 This defender of the faith was a king named Vishtaspa, or Gushtasp, a name identical with that of Hystaspes, the father of Darius, although the two personages are not to be confounded, as has sometimes been done.这卫士的信念，是一个国王命名vishtaspa ，或gushtasp ，姓名完全相同，即希斯塔斯普，父亲的大流士，尽管这两个人物都是不被混淆，但有时得到伸张。
Tenets of the Faith.原理的信念。
Zoroaster was originally a Magian priest, but he appears to have reformed or purified the creed of the Magi. zoroaster本来是一个magian牧师，但他似乎已经改革或净化了信仰的贤士。 His religious teachings are preserved in the Avesta.他的宗教的教义都是保存在avesta 。 The character of the Persian religion before Zoroaster's time is not known, but a comparison with that of India shows that it must have had much in common with the early religion of the Hindus.性格波斯宗教之前zoroaster的时间是不为人所知，但对比结果表明，印度表明，它必须有很多共同之处，与早期宗教的印度教徒。 It may be presumed that it was a modified nature-worship, with polytheistic features and some traces of demonistic beliefs.它可以假定这是一个改造自然崇拜，与polytheistic特点和一些痕迹demonistic信念。 Herodotus ("Hist." i. 131 et seq.) states that the Persians from the earliest times worshiped the sun, moon, stars, and earth, and the waters and wind, and he intimates in precise words that they had borrowed certain religious elements from the Assyrians.希罗多德（ " 250 "一131页起）国波斯人从最早的时候崇拜太阳，月亮，星辰，大地，水与风，而且他暗示，在精确的话，他们曾借来的某些宗教团体分子从亚述人。 One or two superstitious practises which he describes, such as the propitiation of the powers of evil (ib. iii. 35, vii. 114), show survivals of demoniacal rites, against which Zoroaster so strongly inveighed; and the account which he gives of the Magian ceremonies is quite in accordance with Zoroastrianism.一个或两个迷信做法，他描述，如以propitiation的权力的邪恶（ ib.三， 35 ，七， 114 ） ，显示存活的demoniacal仪轨，对其中zoroaster如此强烈inveighed以及帐，使他的该magian仪式颇为按照zoroastrianism 。
The Kingdoms of Good and Evil.该王国的善良与邪恶。
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.其中一个主要特征zoroastrianism是中庸的二元论，认识到权力的善良与邪恶，因为两个拟人化的原则，在战争与对方。 Ahuramazda, or Ormuzd ("the Wise Lord"), leads the forces of good; Angra-Mainyu, or Ahriman ("the Spiritual Enemy"), heads the hosts of evil. ahuramazda ，或ormuzd （ "智者主" ） ，会导致力量好; angra -曼纽，或ahriman （以下简称"精神敌人" ） ，负责主机的邪恶。 Bands of angels and archangels follow the divine leader, while troops of demons and archfiends hasten after the evil lord.阶的天使和archangels跟随神的领袖，而军队的恶魔和archfiends催生后，邪恶的主。 The archangels are six in number and are called by the general name Amesha Spentas ("Immortal Holy Ones"); they are personifications of virtues and abstract ideas, and are named Vohu Manah ("Good Mind"), Asha Vahishta ("Perfect Righteousness"), Khshathra Vairya ("Wished-for Kingdom"), Spenta Armaiti (a feminine personification of harmony and the earth), Haurvatat ("Health," "Salvation"), and Ameretat ("Immortality").该archangels六个数目，并呼吁由一般的名字amesha spentas （ "不朽的圣三一" ） ，他们都是拟人的美德和抽象的意念，并命名为vohu manah （ "良记" ） ，阿莎vahishta （ "完美正义" ） ， khshathra vairya （下称"希望-为王国" ） ， spenta爱尔麦蒂（一个女性人格化的和谐与地球） ， haurvatat （ "健康" ， "救赎" ） ，并ameretat （ "不朽" ） 。 The angels and lesser divine beings are termed Yazatas ("Worshipful Ones") and are very numerous, although twenty-one of them are more prominent than the rest; these include divine embodiments of the sun, moon, stars, fire, earth, water and air, the spirits of the righteous (called "fravashis"), and also several abstract concepts, like victory, religion, kingly glory, and the divinity known as Mithra, an incarnation of light and truth.天使和较少的神称为yazatas （ " worshipful三一" ） ，而且非常众多，尽管2001年他们放在更加突出的，比休息;这些措施包括神的体现，太阳，月亮，星辰，火，土，水和空气，神的公义（所谓的" fravashis " ） ，并也有若干抽象的概念，像胜利，宗教，王道荣耀，和神称为密特拉，是一个化身的光与真理。 The rabble of hell, led by Ahriman, is ill organized, and the chief archfiend, after Ahriman himself, is the demon Aeshma (Dæva), a name which is thought to be found in the Book of Tobit as Asmodeus, although this view is not accepted by some (see Asmodeus).该乌合之众的地狱，率领ahriman ，患病有组织，有行政魔王后， ahriman自己，是恶魔aeshma （ dæva ） ，名字都被认为是被发现在这本书的Tobit回归作为asmodeus ，虽然这种观点是不接受一些国家（见asmodeus ） 。 In addition to the six archfiends there is a legion of minor fiends and demons ("dæva," "druj").除了六种archfiends有一个军团的未成年朋友与魔鬼（ " dæva " ， " druj " ） 。
Millennial Doctrines.千禧年的教义。
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.之间的冲突，对立演义的光明与黑暗，构成了世界的历史，历时1.2万年，它分为四个大eons 。 The first 3,000 years is the period of spiritual existence.第一届3000年，是一段心灵的存在。 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. ormuzd知悉ahriman的共存，并创造了世界第一，在精神状态，才使它具有物质形态， " fravashis "作为型号的将来类型的东西。 Ahriman is ignorant of his great rival's existence, but on discovering this he counter-creates the hosts of demons and fiends. ahriman昧于他的伟大对手的存在，但发现这个他反创造了大量的妖魔和朋友。 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.在第二次3000年，而ahriman和他的东道主已经混淆了由ormuzd ，后者创造世界，在它的物质形式，和世界是那么侵略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.第三届3000年，是一段之间的冲突，对手的权力和斗争，为灵魂的人，直到zoroaster开始走向世界。 His birth inaugurates a new era, and the fourth and last 3,000 years begins.他出生时推出一个新的时代，以及第四次和上次3000年开始。 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").这些最后千年的时代正在主持由zoroaster本人和他的三个追授儿子，他们将出生在今后的年龄在一个理想的方式，而最近的弥赛亚所谓saoshyant （ "救世主" ， "恩人" ;亮着， "他的人会效益和拯救世界" ） 。 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.在一般轴承这个二元计划的宇宙，是theologically一神教在这么远，因为它假设最后的强势oformuzd ;这是乐观的，在其经营理念，因为它看来，为一个完整的再生的世界。
In all this struggle man is the important figure; for the ultimate triumph of right depends upon him.在这一切斗争中，人是重要人物，为最终取得胜利的权利，取决于他。 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.他是一个自由代理人根据zoroaster （ " yasna ， "三十。 20 ，三十一11 ） ，但他必须将永远不会对他的防范误导的邪恶。 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.为了zoroaster的未来融入世界和宗旨，他的教导是去引导人选择的戒律，导致他在正确道路的，为了使世界上可以达到的最终完善。 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").这个完美的将来，与建立良好的英国（ avesta ， " vohu khshathra " ） ，希望为英国（ avesta ， " khshathra vairya " ） ，还是英国的欲望（ 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).当本今后将世界将变得再生（ avesta ， " ahūm frashem家" ，或者" frashōkereti " ） ;最后的战役大国之间的善良与邪恶将发生; ahriman和他的东道主，将改为;好应至高无上（ " yasht ， "十九。 89-93 ; bundahis了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.来临的弥赛亚（ saoshyant ）将伴随着死人的复活和一般判断的世界，它此后将免于邪恶与自由不受伤害。
Ethical Teachings and Religious Practises.道德教义和宗教习俗。
The motto of the Zoroastrian religion is "Good thoughts, good words, good deeds" (Avesta, "Humata, hūkhta, hvarshta").座右铭的zoroastrian宗教是"好想法，好说话，好事迹" （ avesta ， " humata ， hūkhta ， hvarshta " ） 。 Man in his daily life is enjoined to preserve purity of body and soul alike.男子在他的日常生活中是受命维护纯洁的身体与灵魂一样。 He is to exercise scrupulous care in keeping the elements earth, fire, and water free from defilement of any kind.他，就是为了照顾一丝不苟，在保持元素地球，火，水，不受污辱任何种类的。 Truth-speaking and honest dealing are made the basis of every action; kindliness and generosity are virtues to be cultivated; and agriculture and cattle-raising are prescribed as religious duties.实事求是讲，诚实交易是根据每个行动; kindliness和慷慨的美德，培养，以及农业和家畜养殖是明为宗教职责。 Marriage within the community of the faithful, even to wedlock with blood relatives, is lauded; and according to the Avesta ("Vendidād," iv. 47), "he who has a wife is to be accounted far above him who has none; and he who has children is far above the childless man."婚姻共同体内部的忠诚，即使是非婚生子女与血缘亲属，是称许;根据该avesta （ " vendidād ， "四， 47分） ， "他有一个妻子，是被占，远远超出他的人却没有;和他的人有子女，远高于没有孩子的人" 。
In disposing of the dead, it is unlawful to burn or bury the body or to throw it into water, as any of these modes of disposal would defile one of the sacred elements; the dead must therefore be exposed in high places to be devoured by birds and dogs, a custom which is still observed by the Parsees and Gabars in their "Towers of Silence."在处理死者的，它是不合法的烧毁或尸体掩埋或扔化成水了，它作为上述任何方式处置，将强奸其中一个最神圣的元素;死者，因此，必须暴露在高的地方被吞食，由鸟类和狗，习俗仍在观察所parsees和gabars在他们的"塔的沉默" 。
Priesthood and Ritual.神职人员和礼仪。
In religious matters the priesthood was supreme in authority, and the sacerdotal order was hereditary.在宗教事务的神职人员，是最高人民法院在管理局，以及sacerdotal秩序是世袭。 The Mobeds and Herbeds were the Levites and Kohanim of Zoroastrianism.该mobeds和herbeds被利和kohanim的zoroastrianism 。 The name for priest, "athaurvan," in the Avesta corresponds to "atharvan" in India; the Magi were a sacerdotal tribe of Median origin.名称为神父， " athaurvan ， "在avesta相当于" atharvan "在印度;贤士一sacerdotal部落位数的原产地。 In acts of worship (Avesta, "Yasna") animal sacrifices were sometimes offered, especially in more ancient times, but these immolations were subordinate and gave place more and more to offerings of praise and thanks-giving accompanied by oblations of consecrated milk, bread, and water.违反纪律的行为崇拜（ avesta ， " yasna " ）的动物牺牲，有时提供的，特别是在更多的远古时代，但这些immolations均服从和让出其位，越来越多的产品的称赞和感谢，愿伴随着oblations的consecrated牛奶，面包和水。 The performance of these rites was attended by the recitation of long litanies, especially in connection with the preparation of the sacred drink "haoma," made from a plant resembling the Indian "sōma," from which an exhilarating juice was extracted.履行这些仪式，出席了朗诵长litanies ，尤其是在与编写的神圣喝" haoma " ，从植物相似的印度" sōma " ，从其中一个令人振奋的汁中提取。 It has been thought that the twigs (Avesta, "baresman"; modern Persian, "barsom") employed by the Zoroastrian priests in their ritual are alluded to as the "branch" held to the nose by the sun-worshipers in the vision of Ezekiel (viii. 16-17); and the consecrated cake (Avesta, "draonah"; modern Persian, "darūn") has been compared with the Hebrew showbread.它已被认为树枝（ avesta ， " baresman " ，现代波斯语， "巴尔逊" ） ，所雇用的zoroastrian神父在其仪式是暗示为"分行"的举行，以鼻子是由太阳朝拜，在远景以西结书（ viii. 16-17 ） ，以及consecrated蛋糕（ avesta ， " draonah " ，现代波斯语， " darūn " ）已与希伯来语showbread 。
Resemblances Between Zoroastrianism and Judaism.相似之处之间zoroastrianism和犹太教。
The points of resemblance between Zoroastrianism and Judaism, and hence also between the former and Christianity, are many and striking.各点的相似性之间zoroastrianism和犹太教的，因此也与前任和基督教，还有很多惊人的。 Ahuramazda, the supreme lord of Iran, omniscient, omnipresent, and eternal, endowed with creative power, which he exercises especially through the medium of his Spenta Mainyu ("Holy Spirit"), and governing the universe through the instrumentality of angels and archangels, presents the nearest parallel to Yhwh that is found in antiquity. ahuramazda ，最高人民法院主的伊朗，无所不知，无所不在，永恒的，赋有创造性的力量，这是他练习，特别是通过新闻媒介他spenta曼纽（ "圣灵" ） ，和执政的宇宙中，通过工具性的天使和长，礼物最接近平行yhwh即发现古物。 But Ormuzd's power is hampered by his adversary, Ahriman, whose dominion, however, like Satan's, shall be destroyed at the end of the world.但ormuzd的权力是受到他的对手的情况下， ahriman ，其统治，但它像撒旦的，应予以销毁，在世界的末了。 Zoroastrianism and Judaism present a number of resemblances to each other in their general systems of angelology and demonology, points of similarity which have been especially emphasized by the Jewish rabbinical scholars Schorr and Kohut and the Christian theologian Stave. zoroastrianism和犹太教目前一些相似之处，对方在其一般性制度angelology和demonology ，分相似，其中都特别强调了犹太犹太教学者schorr和科胡特和基督教神学家壁。 There are striking parallels between the two faiths and Christianity in their eschatological teachings-the doctrines of a regenerate world, a perfect kingdom, the coming of a Messiah, the resurrection of the dead, and the life everlasting.有许多惊人的相似之处两国之间的信仰和基督教在其eschatological教诲-学说一个再生的世界，一个完美的英国，今后一个弥赛亚，从死中复活，生命永恒。 Both Zoroastrianism and Judaism are revealed religions: in the one Ahuramazda imparts his revelation and pronounces his commandments to Zarathustra on "the Mountain of the Two Holy Communing Ones"; in the other Yhwh holds a similar communion with Moses on Sinai.双方zoroastrianism和犹太教是天启宗教：在一个ahuramazda imparts他的启示，并判决他的诫命，以查拉图斯特拉"山区的两个圣地communing者" ，在其他yhwh持有类似的共融与摩西对西奈。 The Magian laws of purification, moreover, more particularly those practised to remove pollution incurred through contact with dead or unclean matter, are given in the Avestan Vendïdād quite as elaborately as in the Levitical code, with which the Zoroastrian book has been compared (see Avesta).该magian法律的净化，此外，更特别是那些实行以消除污染引起的，通过接触已死或不洁的事，是由于在阿维斯塔文vendïdād那般精心在levitical代码，其中zoroastrian该书已由相比（见avesta ） 。 The two religions agree in certain respects with regard to their cosmological ideas.两个宗教同意，在某些方面，对于他们宇宙的想法。 The six days of Creation in Genesis find a parallel in the six periods of Creation described in the Zoroastrian scriptures.为期六天的创作成因找到一个平行的，在6个时期的创作形容在zoroastrian经文。 Mankind, according to each religion, is descended from a single couple, and Mashya (man) and Mashyana are the Iranian Adam (man) and Eve.人类的，根据每一个宗教，是从一个单一的夫妇，并mashya （ MAN ）和mashyana是伊朗亚当（ MAN ）和除夕。 In the Bible a deluge destroys all people except a single righteous individual and his family; in the Avesta a winter depopulates the earth except in the Vara ("enclosure") of the blessed Yima.在圣经中的泛滥破坏了所有的人，除了一个单一正义的个人和他的家人，在avesta冬季depopulates地球除在翻的（ "圈地" ）的祝福义马。 In each case the earth is peopled anew with the best two of every kind, and is afterward divided into three realms.在每一种情况下，地球是peopled重新拥有最佳的两位每样，并随后分成三个境界。 The three sons of Yima's successor Thraetaona, named Erij (Avesta, "Airya"), Selm (Avesta, "Sairima"), and Tur (Avesta, "Tura"), are the inheritors in the Persian account; Shem, Ham, and Japheth, in the Semiticstory.三个儿子的义马的继任者thraetaona ，命名erij （ avesta ， " airya " ） ， selm （ avesta ， " sairima " ） ，并tur （ avesta ， " tura " ） ，是继承者，在波斯语帐户; SHEM后，火腿，并japheth ，在semiticstory 。 Likenesses in minor matters, in certain details of ceremony and ritual, ideas of uncleanness, and the like, are to be noted, as well as parallels between Zoroaster and Moses as sacred lawgivers; and many of these resemblances are treated in the works referred to at the end of this article.肖像在小事，在某些细节的典礼和仪式，意念的腐坏，等等，都是必须指出的，以及平行线之间zoroaster和摩西作为神圣lawgivers ;不少的相似之处，这些都是处理在工程中提到在结束这篇文章。
Causes of Analogies Uncertain.原因类比不确定。
It is difficult to account for these analogies.这是很难占到这些类比。 It is known, of course, as a historic fact that the Jews and the Persians came in contact with each other at an early period in antiquity and remained in more or less close relation throughout their history (see Avesta; Media; Persia).这是众所周知的，当然，作为一个历史事实，即犹太人和波斯人来，在相互接触，在早期期间，在古代，并保持在较为密切的关系，在其整个历史（见avesta ;媒体;波斯） 。 Most scholars, Jewish as well as non-Jewish, are of the opinion that Judaism was strongly influenced by Zoroastrianism in views relating to angelology and demonology, and probably also in the doctrine of the resurrection, as well as in eschatological ideas in general, and also that the monotheistic conception of Yhwh may have been quickened and strengthened by being opposed to the dualism or quasi-monotheism of the Persians.大多数的学者，犹太人以及非犹太人，都认为是犹太教的强烈影响zoroastrianism意见，在有关angelology和demonology ，大概也是在中庸思想的复活，以及在eschatological意念一般，还认为一神教观yhwh可能已经加快，并加强了正反对以二元论或半神的波斯人。 But, on the other hand, the late James Darmesteter advocated exactly the opposite view, maintaining that early Persian thought was strongly influenced by Jewish ideas.但是，在另一方面，已故詹姆斯达梅斯特泰主张完全相反的看法，认为早期波斯语以为是强烈的影响，犹太人的想法。 He insisted that the Avesta, as we have it, is of late origin and is much tinctured by foreign elements, especially those derived from Judaism, and also those taken from Neoplatonism through the writings of Philo Judæus.他坚持认为avesta ，因为我们有它，是已故的起源和远tinctured外国分子，尤其是那些来自犹太教，以及那些从neoplatonism通过著作斐洛judæus 。 These views, put forward shortly before the French scholar's death in 1894, have been violently combated by specialists since that time, and can not be said to have met with decided favor on any side.这些意见后，提出前不久，法国学者的去世于1894年，曾受到暴力打击，由专家自那时起，并不能说已经受到了决定讨好任何一方。 At the present time it is impossible to settle the question; the truth lies probably somewhere between the radical extremes, and it is possible that when knowledge of the Assyrian and Babylonian religion is more precise in certain details, additional light may be thrown on the problem of the source of these analogies, and may show the likelihood of a common influence at work upon both the Persian and Jewish cults.在目前这个时候，是不可能解决这个问题;真相，谎言大概介于激进极端的，也是可能的，当知识的亚述和巴比伦的宗教是更精确的，在某些细节，增加轻，可投掷该问题该消息人士的这些类比，并可能呈现的可能性的共同影响，在工作后，无论是波斯语和犹太邪教。
Kaufmann Kohler,
AVW Jackson考夫曼科勒， avw杰克逊
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
For general works on the subject
consult bibliographies under articles Avesta, Media, and
Persia.对于一般工程就此事征询目录下的文章avesta ，媒体，和波斯。 Special works on Zoroaster and the
religion: Jackson, Zoroaster the Prophet of Ancient Iran, New York, 1899; idem,
Die Iranische Religion, in Geiger and Kuhn, Grundriss der Iranischen Philologie,
Leipsic, 1904; Justi, Die Aelteste Iranische Religion und Ihr Stifter
Zarathustra, in Preussische Jahrbücher, lxxxviii.特殊工程zoroaster与宗教：杰克逊，
zoroaster先知古代伊朗，纽约， 1899年;同上，模具iranische宗教，在盖革和库恩， grundriss明镜iranischen和哲学，
leipsic ， 1904年; justi ，模具aelteste
iranische宗教und国际卫生条例stifter查拉图斯特拉，在preussische jahrbücher ， lxxxviii 。
55-86, 231-262, Berlin, 1897; Lehmann,
Die Parsen, in Chantepie de la Saussaye, Lehrbuch der Religionsgeschichte, 3d
ed., Tübingen, 1905; idem, Zarathustra, en Bog om Persernes Gamle Tro,
pp. 55-86 ， 231-262 ，柏林， 1897年;莱曼，模具parsen ，在chantepie德香格里拉saussaye ，
lehrbuch明镜religionsgeschichte ，三维版，蒂宾根， 1905年;同上，查拉图斯特拉，恩沼泽关于persernes gamle tro
，聚丙烯。 1-2, Copenhagen,
1899, 1902; Tiele, Geschichte der Religion: Die Religion bei den Iranischen
Völkern, vol. 1-2 ，哥本哈根， 1899年， 1902年; tiele ，历史馆明镜宗教：死于宗教鼻书斋iranischen
völkern ，第一卷。 ii., section 1,
translated by Gehrich, Gotha, 1898 (English transl. by Nariman in Indian
Antiquary, vols. xxxii. et seq., Bombay, 1903).二，第1条中，翻译gehrich ，哥达，
1898年（英文译所纳里曼在印度antiquary ，卷三十二。段及以下各段，孟买， 1903年） 。 Particular treatises on the analogies
between Zoroastrianism and Judaism: Schorr, in He-Ḥaluẓ, ii.-v.; Kohut, Ueber
die Jüdische Angelologie und Dämonologie in Ihrer Abhängigkeit vom Parsismus,
Leipsic, 1866; idem, Was Hat die Talmudische Eschatologie aus dem Parsismus
Aufgenommen?尤其是论文就类比之间zoroastrianism和犹太教： schorr ，在他- ḥaluẓ ， ii.-v.
;科胡特， ueber模具jüdische angelologie und dämonologie在与自己的abhängigkeit vom parsismus
， leipsic ， 1866年;同上，是帽子模具talmudische eschatologie澳元，数字高程模型parsismus aufgenommen
？ in ZDMG
xxi.在zdmg二十一。 552-591; De Harlez, Avesta,
Introduction, pp. 552-591 ;德harlez ， avesta ，导言，页。 ccv.-ccvi., ccix., Paris, 1881;
Spiegel, Eranische Alterthumskunde, ii. ccv. - ccvi ， ccix ，巴黎， 1881年;周刊，
eranische alterthumskunde ，二。 17, 19, 26, 34, 40, 50 et seq., 63-65,
75, 117, 166 et seq., 169-171, Leipsic, 1878; Darmesteter, La Zend-Avesta, iii.,
Introduction, pp. 17 ， 19 ， 26 ， 34 ， 40 ， 50段及以下各段， 63-65 ， 75 ， 117 ，
166页起， 169-171 ， leipsic ， 1878年;达梅斯特泰，香格里拉的Zend - avesta ，三，导言，页。 lvi.-lxii., Paris, 1893; SBE 2d ed.,
iv., Introduction, pp. lvi. - lxii ，巴黎， 1893年;磺丁醚二维版，四，引种页。 lvii.-lix.; Cheyne, Origin and
Religious Concepts of the Psalter, London, 1891; Aiken, The Avesta and the
Bible, in Catholic University Bulletin, iii. lvii. - lix
;进益，出身和宗教观念的psalter ，伦敦， 1891年;艾肯， avesta与圣经，在天主教大学简讯三。 243-291, Washington, 1897; Stave,
Einfluss des Parsismus auf das Judenthum, Haarlem, 1898; Söderblom, La Vie
Future d'Après le Mazdeisme, Paris, 1901; Böklen, Verwandschaft der
Jüdisch-Christlichen mit der Parsischen Eschatologie, Göttingen, 1902; Moulton,
in Expository Times, ix. 243-291 ，华盛顿， 1897年;木板， einfluss万parsismus
auf之judenthum ，哈莱姆， 1898年; söderblom ，对生命与未来-镳乐m azdeisme，巴黎， 1 901年; b öklen， v
erwandschaft明镜j üdisch- c hristlichen麻省理工学院明镜p arsischene schatologie，哥廷根，
1902年; moulton ，在阐述时代，第九。 351-359, xi. 351-359 ，十一。
257-260, and in Journal of Theological
Studies, July, 1902, pp. 257-260 ，并在杂志的神学思想建设， 7月， 1902年，页。 514-527; Mills, The Avesta,
Neoplatonism and Philo Judœus, i., Leipsic, 1904; Moffat, Zoroastrianism and
Primitive Christianity, in Hibbert Journal, 1903, i. 514-527 ;造纸厂， avesta
， neoplatonism和斐洛judœus ，一， leipsic ， 1904年;采访时，
zoroastrianism及原始基督教，在hibbert学报， 1903 ，一。 763-780.KAVWJ 763 -
780.kavwj
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