From Ahura Mazda. They were the ancient Persian nobles who worshipped Ormazd, and, rejecting images, inspired the Jews with the same horror for every concrete representation of the Deity. They seemed in Herodotus' time to have been superseded by the Magian religionists. The Parsis and Gebers, (geberim, mighty men, of Genesis vi. and x. 8) appear to be Magian religionists.
See Also
Spiegel's Yasna, xl
Reference
H. P. Blavatsky, 1892. The Theosophical Glossary. London: The Theosophical Publishing Society
The earlier Mazdeans thus included the Positive and Negative principles in their concept of the Divine Nature, and did not thereby impair their perception of the Divine Goodness.
Thus, in the Mazdean philosophy, the eternal world is an ocean of living intelligences, a milky sea of very life, from which all mortals are generated, sustained and afforded purification from evil.
Enough, that the ethics and philosophy of Mazdean religion have been wholesome in their influence and a potent leaven to promote the fermentation of thought.
All in all Mazdean philosophy treats almost all relevant themes, i.e., the general laws of being (st^), human thinking, and the process of knowledge, which are subdivided in the present article into the doctrines of Being, Time, Space, Movement, Nature, Man, the Prime Cause, Cosmogony, Epistemology, Logic, Ethics, and Aesthetics.
The principle of dualism (q.v.) of Being as a synthesis of antithetic elements is the heart of the Mazdean ontology.
In Mazdean normative ethics the gist of goodness (we@h^h) is the Mean (payma@n), whose offspring (zahag) is law (da@d, q.v.), and its integrants are wisdom (xrad), character (xe@m), modesty (œarm), love (mihr), generosity (ra@d^h), veracity (ra@st^h), and gratitude (spa@sda@r^h; De@nkard, p.
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