through_ a constant upheaving agitation, and thus finally the world originated.”[413] In the later Zoroastrian books, after that Darius had restored both the worship of Ormazd and added to it the purer magianism of the primitive _Secret Wisdom_--חכמות־נסתרה, of which, as the inscription tells us, he was himself a hierophant, we see again reappearing the Zeru-ana, or boundless time, represented by the Brahmans in the _chakkra_, or a circle; that we see figuring on the uplifted finger of the principal deities. Further on, we will show the relation in which it stands to the Pythagorean, mystical numbers--the first and the last--which is a _zero_ (0), and to the greatest of the Mystery-Gods IAO. The identity of this symbol alone, in all the old religions, is sufficient to show their common descent from one primitive Faith.[414] This term of “boundless time,” which can be applied but to the ONE who has neither beginning nor end, is called by the Zoroastrians Zeruana-Akarene, because he has always existed. “His glory,” they say, is too exalted, his light too resplendent for either human intellect or mortal eyes to grasp and see. His primal emanation is eternal light which, from having been previously concealed in darkness, was called out to manifest itself, and thus was formed Ormazd, “the King of Life.” He is the first-born of boundless time, but like his own antitype, or preëxisting spiritual idea, has lived within primitive darkness from all eternity. His _Logos_ created the pure intellectual world. After the lapse of three grand cycles[415] he created the material world in six periods. The six Amshaspands, or _primitive_ spiritual men, whom Ormazd created in his own image, are the mediators between this world and himself. Mithras is an emanation of the Logos and the chief of the twenty-eight _izeds_, who are the tutelary angels over the spiritual portion of mankind--the souls of men. The _Ferouers_ are infinite in number. They are the ideas or rather the ideal conceptions of things which formed themselves in the mind of Ormazd or Ahuramazda before he willed them to assume a concrete form. They are what Aristotle terms “privations” of forms and substances. The religion of Zarathustra, as he is always called in the _Avesta_, is one from which the ancient Jews have the most borrowed. In one of the Yashts, Ahuramazda, the Supreme, gives to the seer as one of his sacred names, _Ahmi_, “I am;” and in another place, _ahmi yat ahmi_, “I am that I am,” as Jehovah is alleged to have given it to Moses.