The Vendidad also merely gives accounts of the dialogues between Ormazd and Zoroaster.
Visions and the conversations with the archangels and Ormazd which are mentioned already in the Gathas.
Wise Lord (Ahuro Mazdao - later Ormazd) is the primeval spiritual being, the All-father, who was existent before ever the world arose.
In the Gathas the Good Spirit of Mazda and the Evil Spirit are the two great opposing forces in the world, and Ormazd himself is to a certain extent placed above them both.
Later the Holy Spirit is made directly equivalent to Ormazd; and then the great watchword is: "Here Ormazd, there Ahriman!"
Beyond the Lord and his Fire, the Gathas only recognize the archangels and certain ministers of Ormazd, who are, without exception, personifications of abstract ideas.
The essence of Ormazd is Truth and Law asha= Vedic rta) : this quality he embodies, and its personification (though conceived as sexless) is always by his side, a constant companion and intimate.
Thus the Zarvanites represented Ormazd and Ahriman as twin sons proceeding from the fundamental principle of all - Zrvana Akarana, or limitless time.
In Zoroaster's eyes this is an abomination: for the cow is a gift of Ormazd to man, and the religion of Mazda protects the sacred animal.
Ormazd is light and life, and creates all that is pure and good - in the ethical world of law, order and truth.
Within the world of the good Ormazd is Lord and God alone.
In this sense Zoroastrianism is often referred to as the faith of Ormazd or as Mazdaism.
Ormazd in his exalted majesty is the ideal figure of an Oriental king.
The good principle, the idea of the good, the principle that works in man inclining him to what is good; (2) Ashem, afterwards Ashem Vahishtem (Plutarch's hX'i 3 O sa), the genius of truth and the embodiment of all that is true, good and right, upright law and rule - ideas practically identical for Zoroaster; (3) Khshathrem, afterwards Khshathrem Vairim (euvoµla), the power and kingdom of Ormazd, which have subsisted from the first but not in integral completeness, the evil having crept in like tares among the wheat: the time is yet to come when it shall be fully manifested in all its unclouded majesty; (4) Armaiti (BoOa), due reverence for the divine, verecundia, spoken of as daughter of Ormazd and regarded as having her abode upon the earth; (5) Haurvatat (71Xou-os), perfection; (6) Ameretat, immortality.
Man is a creation of Ormazd, who therefore has the right to call him to account.
But Ormazd created him free in his determinations and in his actions, wherefore he is accessible to the influences of the evil powers.
By a true confession of faith, by every good deed, word and thought, by continually keeping pure his body and his soul, he impairs the power of Satan and strengthens the might of goodness, and establishes a claim for reward upon Ormazd; by a false confession, by every evil deed, word and thought and defilement, he increases the evil and renders service to Satan.
Therefore it is that Ormazd in his grace determined to open the eyes of mankind by sending a prophet to lead them by the right way, the way of salvation.
According to later legend (Vd., 2, I), Ormazd at first wished to entrust this task to Yima (Jemshid), the ideal of an Iranian king.
Among the former those most inculcated are renunciation of Satan, adoration of Ormazd, purity of soul and body, and care of the cow.
It was, he held, the final appeal of Ormazd to mankind at large.
Ormazd will summon together all his powers for a final decisive struggle and break the power of evil for ever; by his help the faithful will achieve the victory over their detested enemies, the daeva worshippers, and render them impotent.
Thereupon Ormazd will hold a judicium universale, in the form of a general ordeal, a great test of all mankind by fire and molten metal, and will judge strictly according to justice, punish the wicked, and assign to the good the hoped-for reward.
Here the sun will for ever shine, and all the pious and faithful will live a happy life, which no evil power can disturb, in the eternal fellowship of Ormazd and his angels.
Though but faintly pictured in the Vedic hymns, he is there invoked with Ormazd, or Ahuramazda, the god of the sky, and is clearly a divinity of light, the protector of truth and the enemy of error and falsehood.
In the Avesta, after the separation of the Iranian stock from the Hindu and the rise of Zoroastrianism, which elevated Ormazd to the summit of the Persian theological system, his role was more distinct, though less important; between Ormazd, who reigned in eternal brightness, and Ahriman, whose realm was eternal darkness, he occupied an intermediate position as the greatest of the yazatas, beings created by Ormazd to aid in the destruction of evil and the administration of the world.
The Persian belief that the legitimate sovereign reigned by the grace of Ormazd, whose favour was made manifest by the sending of the Hvareno, a kind of celestial aureole of fire, resulted in the doctrine that the sun was the giver of the Hvareno.
In the first group are found Infinite Time, or Cronus; Tellus and Atlas supporting the globe, representing the union of Earth and Heaven; Oceanus; the Fates; Infinite Time giving into the hand of his successor Ormazd the thunderbolt, the symbol of authority; Ormazd struggling with a giant of evil - the Mithraic gigantomachy.
Finally a fire desolated the earth, and only the creatures of Ormazd escaped.
ORMAZD, or ORmuzD (0.
At all times it was believed that Ormazd would ultimately vanquish Ahriman.
In the Bundahish, however (9th century), the twelve " Akhtars," designated by the same names as our signs, lead the army of Ormazd, while the seven " Awakhtars " or planets (including a meteor and a comet) fight for Ahriman.
In the same fragment we read of the ruin of Azidahaka Mazainya, which name Darmesteter interprets in the Persian sources as the demon serpent, the sorcerer (Ormazd et Ahriman, Paris, 18 77, p. 1 57).
Later on Zarvan was elevated to the position of supreme principle, creator of Ormazd and Ahriman, and, long 1 Analogous to this is the veneration in which the Catholic monks and the Neoplatonic "` philosophers" were held; but the prestige of the Manichaean electi was greater than that of the monks and the philosophers.
This idea has its original source in the apocalypses of Iran, for these are based upon the conflict between Ahura-Mazda (Auramazda, Ormazd) and Angro-Mainyush (Ahriman) and its consummation at the end of the world.
Like Rita, it rises into an object of worship, and in its most exalted aspect (Asha vahista, the " best " Asha, most excellent righteousness) it is identified with Ahura himself, being fourth among his sacred names (Ormazd Yasht, § 7; S.B.E.