ZEND, or Zendavesta, a book ascribed to Zoroaster, and containing his pretended revelations, which the ancient Magians and modern Parsees, called also Gaurs, observe and reverence in the same manner as the Christians do the Bible and the Mahommedans the Koran, making it the sole rule both of their faith and manners. The word, it is said, originally signified any instrument for kindling fire, and it is applied to this book to denote its aptitude for kindling the flame of religion in the hearts of those who read it.

The Zend contains a reformed system of Magianism, teaching that there is a Supreme Being, eternal, self-existent, and independent, who created both light and darkness, out of which he made all other things; that these are in a state of conflict, which will continue till the end of the world; that then there shall be a general resurrection and judgment, and that just retribution shall be rendered unto men according to their works; that the angel of darkness with his followers shall be consigned to a place of everlasting darkness and punishment, and the angel of light with his disciples introduced into a state of everlasting light and happiness; after which light and darkness shall no more interfere with each other. The Zend also enjoins the constant maintenance of sacred fires and fire-temples for religious worship; the distinction of clean and unclean beasts; the payment of tithes to priests, which are to be of one family or tribe; a multitude of washings and purifications, resembling those of the Jewish law; and a variety of rules and exhortations for the exercise of benevolence and charity.

In this book there are many passages evidently taken out of the Scriptures of the Old Testament, particularly out of the Psalms of David. The author represents Adam and Eve as the first parents of all mankind, gives in substance the same account of the creation and deluge with Moses, differing indeed with regard to the former, by converting [7:21:985]the six days of the Mosaic account into six times, comprehending in the whole 365 days; and speaks also of Abraham, Joseph, Moses, and Solomon. Dr Baumgarten moreover asserts, that this work contains doctrines, opinions, and facts, actually borrowed from the Jews, Christians, and Mahommedans; whence, and from other circumstances, he concludes that both the history and writings of this prophet were probably invented in the later ages, when the fire-worshippers under the Mahommedan government thought fit to vindicate their religion from the suspicion of idolatry.

At whatever period the Zend may have been written, we are assured by Dr Hyde that it is in the pure old Persian language, and in the character called Peplavi. Some parts of it contain the original text, and others Zoroaster’s second thoughts subjoined, for explaining more fully his doctrine. These were occasioned by the opposition of adversaries, and unforeseen circumstances which occurred during the progress of the imposture. About 300 years ago, when the old Persian language had become antiquated and little understood, one of the destours or high priests among the Parsees composed the Sadda, which is a compendium, in the vulgar or modern Persic tongue, of those parts of the Zend that relate to religion, or a kind of code of canons and precepts, drawn from the theological writings of Zoroaster, serving as an authoritative rule of faith and practice for his followers. This Sadda is written in a low kind of Persic verse; and, as Dr Hyde informs us, it is bonorum et malorum farrago·, having many good and pious things, and others very superstitious and trifling.