The origin of this religious belief is lost in the darkness of antiquity. The Magi existed, a body highly honoured, long before the time of Zerdusht or Zoroaster, who lived B.C. 589. He seems to have remodelled and formulated the ancient doctrine. According to his teaching, there are two independent ruling powers, Ormuzd and Ahriman, the principles of good and evil, symbolized by light and darkness.[59] Ormuzd created man good and happy. Ahriman marred his happiness by the introduction of evil. The strife between these two is to continue, until the victory is finally gained by Ormuzd. Their religious rites are of a very simple character. They had originally neither temples, altars, nor statues, though later on, fire temples were built. They adored fire, light, and the sun, as the emblems of purity and beneficence. But, in the first instance at all events, they did not regard these as independent deities; though afterwards, following the rule of all false religions, they offered worship to the symbols themselves, instead of the principles symbolized. They exposed their dead to be devoured by vultures, considering it an abomination to bury them in the earth. They still exist, a numerous people, in India, under the name of Parsees, a name derived from Pars, said to be the ancient designation of Persia. By some it is affirmed that Zoroaster maintained the existence of a third deity, superior to the other two. FOOTNOTES: [48] Josephus, who wrote as late as Trajan’s reign, evidently knows nothing of them. [49] The Parthian kingdom, after a long decline, may be said to have died out, A.D. 230. [50] See note at the end of the chapter. [51] Such is Jost’s statement (ii. 141). He adds that the Jews obeyed the edict, but very unwillingly. [52] Nothing more, that is, than discontented murmurs. It is related that when Abba bar Huna lay sick at Pumbeditha, and Rabbi Jehuda was attending him, a Magian came into the room and carried off the light: whereupon the Rabbi prayed that the people might pass under the dominion of the Romans again, rather than endure such ignominy. [53] The date of Mani’s birth seems uncertain. The time when he attracted notice was circ. 272. He returned to the Persian Court circ. 278, when Hormisdas, or some say Varanes, caused him to be flayed alive, for failing to cure the king’s son; but Beausobre discredits this story. [54] To quote an example of these. A disputation was held between the Rabbins and the Christians, headed by Pope Sylvester. The Jews brought in an ox, and one of their miracle-mongers whispered the name of God in its ear, whereupon it instantly fell dead. But Sylvester, no-way discomposed, ordered the ox, in the name of Jesus Christ, to return to life. Upon which, we are told, it got up and began feeding! [55] Chrysost. _Or. in Jud._ He seems to have confounded Constantine with Adrian. [56] Eutych. vol. i. 466.