ZOROASTRIANS. The ancient Persian religion has been called Zoroastrianism after Zoroaster (the Greek form of the name Zarathustra), who is commonly sup posed to have been its originator. Zoroaster is thought to have been a Mede or Bactrian; but very little is known about his life, and his historical existence is doubtful. If he existed, he would seem to have flourished about 1100 B.C. It is claimed that, although in the later parts of the Avesta he appears in a mythical garb, in the Gathas, which are perhaps the earliest parts, he is repre sented in such a simple way as to suggest a real person. In any ease, as L. H. Mills says, he " was probably only the last visible link in a far extended chain. His system, like those of his predecessors and successors, was a growth. His main conceptions had been surmised, although not spoken before." J. M. Robertson thinks that the name Zarathustra is simply an ancient title for a kind of priest-king. According to legend, Zoroaster was born by the side of a river, and was in danger of being slain as an Infant ; later " he was brought by angels before Ahura Mazda (the great Lord of Wisdom), who conversed with him at length and revealed his laws to him " (Reinach). The teaching of the Zoroastrian
religion is found in the sacred book or collection called the Avesta (ry.v.), or rather in parts of it. The system is dualistic, being based upon the doctrine of a conflict between the powers of light, represented by Ormuzd (q.v.) and his angels the Amshashpends (q.v.), and the powers of darkness, represented by Ahriman or Ahura mazda (q.v.) and his demons or Devas. Fire, as being a means of purification, is symbolical of Ormuzd. Vic tory over the powers of darkness can only be achieved by means of veracity, purity, ritual exactitude, and the active pursuit of agriculture. See further the separate articles. Also J. Darmsteter, Ormazd et Ahriman, 1876; Le Zendavesta, 1802: Reinach, 0., 1909: J. M. Robertson, P.C.; J. H. Moulton, The Treasure of the Magi, 1917.