ZOROASTER, religious reformer of an cient Persia. Termed Zarathustra in the Avesta or primitive Iranian code, and in later Persian Zardusht, its meaning has teen vari ously interpreted—one of its roots is un doubtedly 'camel.' Its modern form Zoroaster was adopted from. the Greek and Latin. The story of his birth and activities has little au thentic basis, although his historic personality is admitted. All details are scanty, and it is impossible to distinguish between legend and fact, as is true in general of old time founders of religions, whose personality and exploits Later ages have magnified out of all proportion to their real stature and deeds.
Greek and Roman writers make frequent mention of him as founder of the wisdom of the Magi and tell of his childhood and solitary life. Plato in his 'Alcibiades' (I, p. 122) makes one of the earliest references. Pliny, Plutarch, Dio Chrysostom are explicit in their accounts, which border on the miraculous. No mention is made, as might be expected, in the cunei form inscriptions of the Achaemenida, the an cestral royal line of Persia, although Darius and his successors were loyal followers of the prophet. Darmesteter terms Zoroaster a myth, the incarnation of the storm-god. As Dr. Geldner states, however, the French scholar does not distinguish between the Zoroaster of the younger Avesta and of the Gathas, or 'songs,' in which the very words of the sage are expressed, his authentic say ings, the last survivals of the sermons which he spoke at the court of King Vishtospa. In these psalms, hymns, or songs, he appears as a man on solid ground, like some later world prophet, with his alternation of confidence and despair, but with his hold on God firmly re tained in all changes of fortune. The Gathas, on the other hand, furnish no precise his torical data, merely a number of verses that allude to personal events interwoven with sage reflections and counsel — a kind of modern pastoral admonition. A comparison to the Psalms of David will illustrate this point of literary content to a certain degree.
Admitting, then, his historical personality. what do the Persian traditions tell of his origin? His father bore the title Spitarna, indicating a noble line; his mother's name, too, is mentioned. His birthplace was on the hill of the river Darga (Darya). Another legend traces his birth to Ragha in Media, the seat of the imperial hereditary church in Sassanian times. Like others of his type—Mohammed.
for example — he had heavenly visions in early years and conversed with archangels and the Highest. At the age of 30 he had a celestial vision on the banks of the river. An angel in sited him to a conference with Mazda. or the Highest, a symbol of the new era and religion which he was to found, abolishing the crude notions of his ace and environment and de veloping a loftier ideal of the Supreme and humanity. Sent by Mazda to the court of Nine Vishtaspa. king of Bactria in epic legend, he suffered ind!gnities at first and was thrown into prison—how familiar these points in the narrative! Then on his %eft). be converted to the newaith the king hansni, wife, brother and the two viziers, all of ahem became ardent devotees and gave strength to the cause, despite the many severe trials it had to endure. Finally, on an invasion of the kingdom, Zoroaster was slain in his 77th year by a Turanian. His sons and daughters are frequently mentioned. As to the date of Zoroaster, the chronology is obscure. The tome of his birth varies from the extravagance of Greek writers who place him 5.000 years bei.ire the Trojan War to the Parsee tradition, which puts his birth at 660 a.c_ and his death at 583 sc. Edward Meyer and [hacker eise 1000 ac as date of his birth, after carein: study of available sources.
While the doctrines in general of Zoroas trianism are discussed elsewhere, the persona. declarations of its founder as expressed. a. before stated, in the Gathas, are emnaenni quotable. His conviction of his mission and it. sacred message is breathed in the words •1 am thy chosen one from the beginning; al' others I consider my opponents.' •To thee I cry: Behold, 0 Lord, and grant me assistance as a friend grants it to a dear friend' tc sounds his appeal 'Tell me right, 0 Lord will thed deeds of men be rewarded a: ready before the best life comes?' is his = spiting question. •Who sustains the earth here below, and the space above, that they do not fall? Who made the waters and the pants Who has yoked to the winds the storm clouds. the two swiftest of things?' is in the spirit ri Job's glorification of the Creator.
Jackson, A. V. W., 'Zoroaster, the Prophet of Ancient Iran' (New York 1899) Ram Z. A., 'The Story of Media, Babylon and Persia' (New York 1:.:-:).