Max Müller further remarks, that the Rig-Veda contains allusions, although vague, to a place of punishment for the wicked. ‘The dogs of Yama, the king of the departed, present some terrible aspects, and Yama is asked to protect the departed from them. Again, a pit is mentioned, into which the lawless are said to be hurled down, and into which Indra casts those who offer no sacrifices.’ 20. A religion like this, however pure at its commencement, was likely soon to become corrupted. It speedily merged into idolatry and polytheism, as far at least as the main body of the worshippers were concerned, while at the same time the rule of the Brahmans or officiating priests became strengthened into an insupportable social tyranny. Thus a double reformation was to be apprehended, corresponding on the one hand to the religious, and on the other to the ceremonial and social, development of the system. 21. The first reformation was that attributed to Zoroaster and his disciples, whose belief is contained in the Zend-Avesta. In his confession of faith, the disciple of the Eranian or Zoroastrian religion declares, ‘I cease to be a worshipper of the daêvas.’ It must however be remembered that in this religion _daeva_ means _devil_, or evil spirit. Thus the earliest forms of the Zoroastrian religion need not have excluded, and apparently did not exclude, the worship of good spirits. Whilst the Zoroastrian disciples believed in a supreme God who rules the world, they yet gave a prominent place to a spirit of evil, which afterwards received the name of Ahriman, and was supposed to exercise very considerable influence over the order of nature and the minds of men. Indeed, Ahriman is apparently an independent power so strong that but for the fact that he acts before he thinks, while Ormuzd (the good spirit) thinks before he acts, the victory of good would be doubtful. The whole system hinges on this and on the fact that everything noxious and evil in creation is the work of Ahriman. Max Müller is of opinion that ‘the Zoroastrian religion was founded on a solemn protest against the whole worship of the powers of nature involved in the Vedas;’ and again the same writer says, ‘The characteristic change that has taken place between the Veda and Avesta is, that the battle is no longer a conflict of gods and demons for cows (alluding to a Vaidik myth), nor of light and darkness for rain. It is the battle of a pious man against the power of evil.’ 22. The disciples of the Zoroastrian religion believed in a future state; the ill-speaker (the devil), we are told in the Zend-Avesta, shall not destroy the second life. The following extracts given by Max Müller from a catechism of the modern Parsis or disciples of Zoroaster give us a very good idea of their present creed:— ‘Q. Whom do we of the Zarthosti community believe in? ‘A. We believe in only one God, and we do not believe in any besides Him. ‘Q. Do we not believe in any other God?