Evil were represented in the sanctuaries under the emblems of light and darkness: the formidable spectacle of the combat between these two opposed principles was given there to the initiate; and after many scenes of terror, the most obscure night was insensibly succeeded by the purest and most brilliant day.[1] It was exactly this that Zoroaster had publicly taught.
Ormuzd [said this theosophist] knew by his sovereign science
that at first he could in no way influence Ahriman; but that
afterwards he united with him and that at last he finished by
subjugating him and changing him to such a degree that the
Universe existed without evil for a duration of centuries.[2]
When the end of the world comes [he said in another place]
the wickedest of the infernal spirits will be pure, excellent,
celestial: yes [he adds], he will become celestial, this liar, this evil
doer; he will become holy, celestial, excellent, this cruel one:
vice itself, breathing only virtue, will make long offerings of
praise to Ormuzd before all the world.[3]
These words are the more remarkable when one considers
that the dogma relating to the downfall of the rebellious angel
has passed from the cosmogony of the Parsees into that of
the Hebrews, and that it is upon this dogma alone, imperfectly
interpreted by the vulgar, that the contradictory
doctrine of the eternity of evil and the torments that follow
it, have been founded. This doctrine, but little understood,
has been sharply attacked.[4] Simon, very inappropriately
surnamed the Magician, forced St. Peter himself, disputing with him, to acknowledge that the Hebraic writings had said nothing positive on this subject.ə This is certain. These writings, interpreted as they have been by the Hellenic Jews and given out under the name of Version
