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 self-conscious priests who composed these later formularies, or the laity who accepted them. Still, after all has been said, after it has been freely admitted that subsequent speculation, or imagination, or the influence of neighboring creeds, introduced a host of minor spirits or quasi-gods, of whom Zarathustra knew nothing, it must also be emphatically asserted that the God of Zarathustra never loses, among the multitude of his associates, either his supremacy or his unique and transcendent attributes. While in the Gâthâs Ahura-Mazda alone is worshiped; while in the later chapters of the Yaçna many other personages receive a more or less limited homage along with him; while in the Yashts these personages are singled out one after another for what appears unbounded adoration,—the original God invariably maintains his rank as the Creator; the one Supreme Lord of mankind, as of all his creatures; the instructor of Zarathustra; the Being compared to whom all others stand related as the thing made towards its Maker. Theism does not in the Avesta pass into polytheism. Strictly speaking, its spirit is monotheistic throughout, though we might often be betrayed into thinking the contrary by the extravagance of its language. Nor can I discover in its pages the doctrine which some have held to be contained in it, namely, that above Ahura-Mazda, somewhere in the dark background of the universe, was a God still greater than him, the ultimate Power to which even he must yield, Zrvâna-Akarana, or Infinite Time. The very name of this highly abtract being appears but rarely in the Avesta, and never, so far as I am able to discover, in the character thus assigned to him. Ahura-Mazda remains throughout the God of Gods; his is the highest and most sacred name known to his worshipers, and none can compare with him, the Infinite Creator, in greatness, in glory, or in power.

It is not to be expected that, in the early stage of social progress at which a great part at least of the Avesta was written, its moral doctrines should be altogether faultless. Nevertheless, it may well sustain a comparison in this respect with the codes which have been received as authoritative by other nations. Subject to the drawback, common to all theologically-influenced systems of ethics, of laying as much stress upon