Page:From Constantinople to the home of Omar Khayyam.djvu/103

Rh by driving, or better by rail with a short spin in a phaeton afterwards. Common tradition has long associated the one-time sanctity of this region with the veneration of the so-called Zoroastrian Fire-worshipers, though whether with absolute justice must remain to be seen.

Zoroaster flourished at least as early as 600 B.C., and his religion became the faith of Ancient Iran, continuing as its creed until the seventh century of the Christian era. This remarkably pure religion, which bears striking resemblances to Judaism and to our own faith, which it antedates, was supplanted in the seventh century of our era by the new and militant creed of Islam. Ormazd yielded his throne in heaven to Allah, the Avesta gave place to the Kuran, and Zoroaster was superseded by Muhammad as the acknowledged prophet of truth. Having previously devoted a volume to the life and legend of Zoroaster and a monograph to his religion, as well as given special attention to the subject as a whole in my former book on Persia, I shall not now go further into the history and fortunes of the ancient creed. Suffice it to say that a few Zoroastrians refused to adopt Muhammadanism when the conquest came (650 ). Some of this scanty band sought refuge and freedom to worship Ormazd in India, where they became the ancestors of the flourishing community of the Parsis in Bombay; a remnant persisted in staying in their old home, only to meet with persecution and hatred as infidel Gabrs, 'Ghebers, Unbelievers,' and these still find an insecure asylum at Yazd and Kerman in the desert, while a handful even reside in Teheran. They see not God but the purest effulgence of God in the Flame Divine, and they abhor the name of 'Fire-worshipers.' Yet in the eyes of Muhammadans they are such, and it is not strange that local tradition associates their name with Baku as the very source of eternal fire.