THE IRANIENS.

- It seems established that Mazdéisme takes place after the XIXth century before Christ, time when begins the era védique, and previous to the VIIIth century before Christ; where from we conclude that the author of the Avesta preceded the law of Manou and was not able to be contemporary of Pythagore as assert it some Greek historians. Maybe moreover Zoroastre is a generic name (as were him probably those of Manou and Buddha) who indicates ( appoints ? ) a series of legislators the last one of which would be the one that Pythagore would have known in Babylon and to Balk where he held school.

The classic art Iran was east of the big salty desert of Khaver, formerly inner sea; his ( her;its ? ) centre was Merv and Balk. Close was, otherwise the cradle of the race Aryan, at least its last station, before the separation of its two Asian branches.

We agree to recognize in Zoroastre a reformer who wanted to raise ( find ? ) his country succumbing to the exploitation of the Witches (magicians) and to the slowness, and to regenerate him ( it ? ) by the work, especially agricultural, and by the development of the population based on the marriage, the good customs and the ideas of purity. Here are his ( her;its ? ) two essential rules which we find in the law of Moses:

Avoid and cleanse the physical and moral stains; credit note of the pure customs to increase the population. Zoroastre recommends the art to be cured and bans the magic, his ( her ? ) code is only a moral and physical therapeutics.

He can, as well as someone claim him ( it ? ) of Moses, to have borrowed ( taken ? ) in Egypt a big part ( party ? ) of its rules on stains and purifications.

What dominates in the morality of Zoroastre, it is the horror of the lie; this line ( feature ? ) is in none of the religions of the East and in no character of any of its races, except the Iranians and the Bod ( former ( ancient ? ) Scythians).

As principle, he ( it ? ) appears to derive from the quasi-worship of the light, which makes the bottom of Mazdéisme. We have to honour there certainly also the righteousness and the rise of character of his ( her ? ) founder.

The moral aspiration of Mazdéen, its philosophy of life, the duty and the human fate, are expressed in the following prayer:

« I shall ask you, ô Ozmuzd, for the pleasures, for the purity, for the holiness. Grant ( tune ? ) me a long and well filled life. Look to the men ( people ? ) of the pure and holy pleasures, that they are _toujours engendering, always in them plaisirs_. »

« Defend ( forbid ? ) the sincere and the sincere against the liar and _versez lumière_. »

After the lie, the biggest of the crimes, with the eyes of Zoroastre, is the dissoluteness, both under the shape of onanisme or sterile love and under that of illegitimate and muddled love.

The loss of fécondants germs is the biggest fault with the eyes of the company ( society ? ) and the God.

The Iranian without woman is said « _au below of tout_. »

The father has his daughter and the brother of his sister.

The girl must be virgin. The priest says to the father: « you give this virgin for the rejoicing of the earth ( ground ? ) and the sky, to be a hostess and govern a place. »

The conjugal act must be sanctified by a prayer: « I confide ( entrust ? ) you this semen, ô Sapondamad » (the girl of Ozmuzd).

Every morning, the husband has to call upon Oschen (who gives abundantly germs).

If the lover shies away, the woman whom he returned mother has the right to kill him ( it ? ).

The child killer ( infanticide ? ) and the cohabitation are punished for death ( dead man ? ), but the law promulgates nothing against the women « publicly lovers, gays and satisfied, who are held by roads and feed at random on what we give them. » This tolerance is a sort of air valve opened to the passions to prevent the cohabitation and the adultery.

Zoroastre also recommends the coupling up of the cattle.

He ( It ? ) prescribes to treat ( handle ? ) dogs almost as well as men ( people ? ); the one will be damned who will strike a bitch mother. In all the East we find only in Thibet this almost pious care for dogs. Besides the rules on the marriage and the stains, there are many of the other points of resemblance between Avesta and Bible. Mr Renan concluded that from it there was certainly a crossing between the Iranian development and the Jewish development. Mr. de Bunsen published a book to demonstrate that the Christianity is the other thing ( matter ? ) no than the doctrine of Zoroastre, passed on by a certain number of intermediaries up to saint Jean whose gospel is, according to some some, the expression of the secret doctrine of Jesus, of its metaphysics. He ( it ? ) supports that the formula « I believe in the father, in the son and in the spirit » to whom ( which ? ) was reduced, according to Mr. Michel Nicolas, _Credo_ first Christians, is not Jewish, but that it comes from Zoroastre.

It is not surprising that a man of imagination so identifies two doctrines which get closer by their purity a lot.

Mr. Emile Burnouf, from his part, thinks that it _Credo_ was also that of Ariahs in Ariavarta, what can win with Mr de Bunsen's thesis.

The same author makes divert the Christian symbolism of the primitive cult of Ariahs.

They are of diamonds perceived rather than facts there strictly acquired in the science. What is not disputed, it is the identity almost completed by rules on the customs at the Iranians and at the Jews, and as a consequence at the Christians. So that we are struck, it is enough to call back ( to remind ? ):

1 ° The rules of the Decalogue: VIth « You will not fornicate »; « IXth You will not wish the woman of your fellow man »; either the God's 6th command: « the work of flesh you will make, that in marriage only », and the 9th « Lustful will not be, of body nor assent. »

2 ° The doctrine of the Church on Onanisme (Father Gury, moral theology).

« The pollution consists in spreading its semen without having business with the other one; the perfectly voluntary direct pollution is always a mortal sin. »

« Any burst of semen, made by deliberated comment, however weak it is, is a pollution and as a consequence a mortal sin. »

« OF THE ONANISME IN PARTICULAR »

« The onanisme pulls ( fires ? ) its name of Onam, second son of the patriarch Juda, who after the death of his ( her ? ) brother Her, was forced, according to the custom, to marry his ( her ? ) sister Thamar to give an offspring to his ( her ? ) brother. But, approaching the wife of his brother, he spread his semen with earth ( ground ? ) so that children no naquissent not no under the name of his ( her ? ) brother. So the Lord struck him ( it ? ) because he made an abominable thing ( matter ? ) (Genèse XXXVIII, 9 and 10).

« 922. - The voluntary onanisme is always a mortal sin as against the nature; so he can be never allowed the couple, because:

1 ° He ( It ? ) is against the main end of the marriage and tightens ( stretches out ? ) as a rule at the extinction of the company ( society ? ) and consequently knocks down the natural order;

2 ° Because he ( it ? ) was strictly forbidden by the supreme and creative legislator, as it results from the aforesaid text of the Genesis. »