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GENERAL TENDENCIES SINCE

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Originally appearing in Volume V28, Page 1043 of the 1911 Encyclopedia Britannica.
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GENERAL TENDENCIES SINCE DARWIN Darwin may be said to have founded the science of bionomics, and at the same time to have given new stimulus and new direction to morphography, physiology, and plasmology, by uniting them as contributories to one common biological doctrine—the doctrine of organic evolution—itself but a part of the wider doctrine of universal evolution based on the laws of physics and chemistry. The immediate result was, as pointed out above, a reconstruction of the classification of animals upon a genealogical basis, and an investigation of the individual development of animals in relation to the steps of their gradual building up by cell-division, with a view to obtaining evidence of their genetic relationships. On the other hand, the studies which occupied Darwin himself so largely subsequently to the publication of the Origin of Species, viz. the explanation of animal (and vegetable) mechanism, colouring, habits, &c., as advantageous to the species or to its ancestors, are only gradually being carried further. The most important work in this direction has been done by Fritz Muller (Fur Darwin), by Herman Muller (Fertilization of Plants by Insects), by August Weismann (memoirs translated by Meldola) by Edward B. Poulton (see his addresses and memoirs published in the Transactions of the Entomological Society and else-where), and by Abbot Thayer (Concealing Coloration in the Animal Kingdom, Macmillan & Co. 191o). In the branch of bionomics, however, concerned with the laws of variation and heredity (thremmatology), there has been considerable progress. In the first place, the continued study of human population has thrown additional light on some of the questions involved, whilst the progress of microscopical research has given us a clear foundation as to the structural facts connected with the origin of the egg-cell and sperm-cell and the process of fertilization. Great attention has been given lately to the important experiments upon the results of hybridizing certain cultivated varieties of plants which were published so long ago as 1865, by the Abbe Mendel, but failed to attract notice until thirty-five years later, sixteen years after his death (see MENDELISM). Mendel- Mendel's object was to gain further knowledge as to Ism. the result of mixing by cross-fertilization or inter-breeding two strains exhibiting diverse characters or structural features. The whole question as to the mixture of characters in offspring thus produced was—and remains—very imperfectly observed. Mendel's observations constitute an ingenious attempt to throw light on the matter, and in the opinion of some biologists have led to the discovery of an important principle. Mendel made his chief experiments with cultivated varieties of the self-fertilizing edible pea. He selected a variety with some one marked structural feature and crossed it with another variety in which that feature was absent. Instances of his selected varieties are the tall variety which he hybridized with a dwarf variety, a yellow-seeded variety which he hybridized with a green-seeded variety, and again a smooth-seeded variety which he hybridized with a wrinkle-seeded variety. In each set of experiments he concentrated his attention on the one character selected for observation. Having obtained a first hybrid generation, he allowed the hybrids to self-fertilize, and recorded the result in a large number of instances (a thousand or more) as to the number of individuals in the first, second, third and fourth generations in which the character selected for experiment made its appearance. In the first hybrid gene-ration formed by the union of the reproductive germs of the positive variety (that possessing the structural character selected for observation) with those of the negative variety, it is not surprising that all or nearly all the individuals were found to exhibit, as a result of the mixture, the positive character. In subsequent generations produced by self-fertilization of the hybrids it was found that the positive character was not present in all the individuals, but that a result was obtained showing that in the formation of the reproductive cells (ova and sperms) of the hybrid, half were endowed with the positive character and half with the negative. Consequently the result of the haphazard pairing of a large number of these two groups of reproductive cells was to yield, according to the regular law of chance combination, the proportion IPP, 2PN, INN, where P stands for the positive character and N for its absence or negative character—the positive character being accordingly present in three-fourths of the offspring and absent from one-fourth. The fact that in the formation of the reproductive cells of the hybrid generation the material which carries the positive quality is not subdivided so as to give a half-quantity to each reproductive cell, but on the contrary is apparently distributed as an undivided whole to half only of the reproductive cells and not at all to the remainder, is the important inference from Mendel's experiments. Whether this inference is applicable to other classes of cases than those studied by Mendel and his followers is a question which is still under investigation. The failure of the material carrying a positive character to divide so as to distribute itself among all the reproductive cells of a hybrid individual, and the limitation of its distribution to half only of those cells, must prevent the " swamping " of a newly appearing character in the course ofthe inter-breeding of those individuals possessed of the character with those which do not possess it. The tendency of the pro-portions in the offspring of IPP, 2PN, INN is to give in a series of generations a regular reversion from the hybrid form PN to the two pure races, viz. the race with the positive character simply and the race with the total absence of it. It has been maintained that this tendency to a severance of the hybrid stock into its components must favour the persistence of a new character of large volume suddenly appearing in a stock, and the observations of Mendel have been held to favour in this way the views of those who hold that the variations upon which natural selection has acted in the production of new species are not small variations but large and " discontinuous." It does not, however, appear that " large " variations would thus be favoured any more than small ones, nor that the eliminating action of natural selection upon an unfavourable variation could be checked. A good deal of confusion has arisen in the discussions of this latter topic, owing to defective nomenclature. By some writers the word " mutation " is applied only to large and suddenly appearing variations which are found to be capable of hereditary transmission, whilst the term " fluctuation " is applied to small variations whether capable of transmission or not. By others the word " fluctuation " is apparently applied only to those small " acquired " variations due to the direct action of changes in food, moisture and other features of the environment. It is no discovery that this latter kind of variation is not hereditable, and it is not the fact that the small variations, to which Darwin attached great but not exclusive importance as the material upon which natural selection operates, are of this latter kind. The most instructive classification of the " variations " exhibited by fully formed organisms consists in the separation in the first place of those which arise from antecedent congenital, innate, constitutional or germinal variations from those which arise merely from the operation of variation of the environment or the food-supply upon normally constituted individuals. The former are " innate " variations, the latter are " superimposed " variations (so-called " acquired variations "). Both innate and superimposed variations are capable of division into those which are more and those which are less obvious to the human eye. Scarcely perceptible variations of the innate class are regularly and in-variably present in every new generation of every species of living thing. Their greatness or smallness so far as human perception goes is not of much significance; their real importance in regard to the origin of new species depends on whether they are of value to the organism and therefore capable of selection in the struggle for existence. An absolutely imperceptible physiological difference arising as a variation may be of selective value, and it may carry with it correlated variations which appeal to the human eye but are of no selective value themselves. The present writer has, for many years, urged the importance of this consideration. The views of de Vries and others as to the importance of "saltatory variation," the soundness of which was still by no means generally accepted in 1910, may be gathered from the articles MENDELISM and VARIATION. A due appreciation of the far-reaching results of " correlated variation " must, it appears, give a new and distinct explanation to the phenomena which are referred to as " large mutations," discontinuous variation " and " saltatory evolution." Whatever value is to be attached to Mendel's observation of the breaking up of self-fertilized hybrids of cultivated varieties into the two original parent forms according to the formula " IPP, ON, INN," it cannot be considered as more than a contribution to the extensive investigation of heredity which still remains to be carried out. The analysis of the specific variations of organic form so as to determine what is really the nature and limitation of a single " character " or " individual variation," and whether two such true and strictly defined single variations of a single structural unit can actually " blend " when one is transmitted by the male parent and the other by the female parent, are matters which have yet to be determined. We do not yet know whether such absolute blending is possible or not, or whether all apparent blending is only a more or less minutely subdivided " mosaic" of non-combinable characters of the parents, in fact whether the combinations due to heredity in reproduction are ever analogous to chemical compounds or are always comparable to particulate mixtures. The attempt to connect Mendel's observation with the structure of the sperm-cells and egg-cells of plants and animals has already been made. The suggestion is obvious that the halving of the number of nuclear threads in the reproductive cells as compared with the number of those present in the ordinary cells of the tissues—a phenomenon which has now been demonstrated as universal —may he directly connected with the facts of segregation of hybrid characters observed by Mendel. The suggestion requires further experimental testing, for which the case of the parthenogenetic production of a portion of the offspring, in such insects as the bee, offers a valuable opportunity for research. Another important development of Darwin's conclusions deserves special notice here, as it is the most distinct advance Varia- in the department of bionomics since Darwin's own lion. writings, and at the same time touches questions of fundamental interest. The matter strictly relates to the consideration of the " causes of variation," and is as follows. The fact of variation is a familiar one. 'No two animals, even of the same brood, are alike: whilst exhibiting a close similarity to their parents, they yet present differences, sometimes very marked differences, from their parents and from one another. Lamarck had put forward the hypothesis that structural alterations acquired by (that is to say, superimposed upon) a parent in the course of its life are transmitted to the offspring, and that, as these structural alterations are acquired by an animal or plant in consequence of the direct action of the environment, the offspring inheriting them would as a consequence not unfrequently start with a greater fitness for these conditions than its parents started with. In its turn, being operated upon by the conditions of life, it would acquire a greater development of the same modification, which it would in turn transmit to its offspring. In the course of several generations, Lamarck argued, a structural alteration amounting to such difference as we call " specific " might be thus acquired. The familiar illustration of Lamarck's hypothesis is that of the giraffe, whose long neck might, he suggested, have been acquired by the efforts of a primitively short-necked race of herbivores who stretched their necks to reach the foliage of trees in a land where grass was deficient, the effort producing a distinct elongation in the neck of each generation, which was then transmitted to the next. This process is known as " direct adaptation "; and there is no doubt that such structural adaptations are acquired by an animal in the course of its life, though such changes are strictly limited in degree and rare rather than frequent and obvious. Whether such acquired characters can be transmitted to the next generation is a separate question. It was not proved by Lamarck that they can be, and, indeed, never has been proved by actual observation. Nevertheless it has been assumed, and also indirectly argued, that such acquired characters must be transmitted. Darwin's great merit was that he excluded from his theory of development any necessary assumption of the transmission of acquired characters. He pointed to the admitted fact of congenital variation, and he showed that con-genital variations are arbitrary and, so to speak, non-significant. causes of Their causes are extremely difficult to trace in detail, congeal- but it appears that they are largely due to a " shaking oaf varia- up " of the living matter which constitutes the dO°' fertilized germ or embryo-cell, by the process of mixture in it of the substance of two cells—the germ-cell and the sperm-cell—derived from two different individuals. Other mechanical disturbances may assist in this production of congenital variation. Whatever its causes, Darwin showed that it is all-important. In some cases a pair of animals pro-duce ten million offspring, and in such a number a large rangeof congenital variation is possible. Since on the average only two of the young survive in the struggle for existence to take the place of their two parents, there is a selection out of the ten million young, none of which are exactly alike, and the selection is determined in nature by the survival of the congenital variety which is fittest to the conditions of life. Hence there is no necessity for an assumption of the perpetuation of direct adapta- tions. The selection of the fortuitously (fortuitously, Trans. that is to say, so far as the conditions of survival are mission concerned) produced varieties is sufficient, since it of ax- is ascertained that they will tend to transmit those qufred and in- characters with which they themselves were born, herded although it is not ascertained that they could transmit char-characters acquired on the way through life. A "lers. simple illustration of the difference is this: a man born with four fingers only on his right hand is ascertained to be likely to transmit this peculiarity to some at least of his offspring; on the other hand, there is not the slightest ground for supposing that a man who has had one finger chopped off, or has even lost his arm at any period of his life, will produce offspring who are defective in the slightest degree in regard to fingers, hand or arm. Darwin himself, influenced by the consideration of certain classes of facts which seem to favour the Iamarckian hypothesis, was of the opinion that acquired characters are in some cases transmitted. It should be observed, however, that Darwin did not attribute an essential part to this Lamarckian hypothesis of the transmission of acquired characters, but expressly assigned to it an entirely subordinate importance. The new attitude which has been taken since Darwin's writings on this question is to ask for evidence of the asserted transmission of acquired characters. It is held 1 that the Darwinian doctrine of selection of fortuitous congenital variations is sufficient to account for all cases, that the Lamarckian hypothesis of transmission cf acquired characters is not sup-ported by experimental evidence, and that the latter should therefore be dismissed. Weismann has also ingeniously argued from the structure of the egg-cell and sperm-cell, and from the way in which, and the period at which, they are derived in the course of the growth of the embryo from the egg—from the fertilized egg-cell—that it is impossible (it would be better to say highly improbable) that an alteration in parental structure could produce any exactly representative change in the sub-stance of the germ or sperm-cells. The one fact which the Lamarekians can produce in their favour is the account of experiments by Brown-Sequard, in which he produced epilepsy in guinea-pigs by section of the large nerves or spinal cord, and in the course of which he was led to believe that in a few rare instances the artificially produced epilepsy and mutilation of the nerves was transmitted. This instance does not stand the test of criticism. The record of Brown-Sequard's original experiment is not satisfactory, and the subsequent attempts to obtain similar results have not been attended with success. On the other hand, the vast number of experiments in the cropping of the tails and ears of domestic animals, as well as of similar operations on man, are attended with negative results. No case of the transmission of the results of an injury can be produced. Stories of tailless kittens, puppies and calves, born from parents one of whom had been thus injured, are abundant, but they have hitherto entirely failed to stand before examination. Whilst simple evidence of the fact of the transmission of an acquired character is wanting, the a priori arguments in its favour break down one after another when discussed. The very cases which are advanced as only to be explained on the Lamarckian assumption are found on examination and experiment to be better explained, or only to be explained, by the Darwinian principle. Thus the occurrence of blind animals in caves and in the deep sea was a fact which Darwin himself regarded as best explained by the atrophy of the organ of vision in successive generations through the absence of light and 1 Weismann, Vererbung, &c. (1886). consequent disuse, and the transmission (as Lamarck would have supposed) of a more and more weakened and structurally impaired eye to the offspring in successive generations, until the eye finally disappeared. But this instance is really fully explained (as the present writer has shown) by the theory of natural selection acting on congenital fortuitous variations. It is definitely ascertained that many animals are thus born with distorted or defective eyes whose parents have not had their eyes submitted to any peculiar conditions. Supposing a number of some species of arthropod or fish to be swept into a cavern or to be carried from less to greater depths in the sea, those individuals with perfect eyes would follow the glimmer of light and eventually escape to the outer air or the shallower depths, leaving behind those with imperfect eyes to breed in the dark place. A natural selection would thus he effected. In every succeeding generation this would be the case, and even those with weak but still seeing eyes would in the course of time escape, until only a pure race of eyeless or blind animals would be left in the cavern or deep sea. It is a remarkable fact that it was overlooked alike by the supporters and opponents of Lamarck's views until pointed out by the present writer (Nature, 1894,'p. 127), that the two statements called by Lamarck his first and second laws are contradictory one of the other. Lamarck's first law asserts that a past history of indefinite duration is powerless to create educe- a bias by which the present can be controlled. He bi&y declares that in spite of long-established conditions and correspondingly evoked characters new conditions will cause new responsive characters. Yet in the second law he asserts that these new characters will resist the action of yet newer conditions or a reversion to the old conditions and be maintained by heredity. If the earlier characters were not maintained by heredity why should the later be ? If a character of much longer standing (certain properties of height, length, breadth, colour, &c.) had not become fixed and con-genital after many thousands of successive generations of individuals had developed it in response to environment, but gave place to a new character when new moulding conditions operated on an individual (Lamarck's first law), why should we suppose that the new character is likely to become fixed and transmitted by mere heredity after a much shorter time of existence in response to environmental stimulus? Why should we assume that it will be able to escape the moulding by environment (once its evoking cause is removed) to which, according to Lamarck's first law, all parts of organisms are subject ? Clearly Lamarck gives us no reason for any such assumption, and his followers or latter-day adherents have not attempted to do so. His enunciation of his theory is itself destructive of that theory. Though an acquired or " superimposed " character is not transmitted to offspring as the consequence of the action of the external agencies which determine the " acquirement," yet the tendency to react to such agencies possessed by the parent is transmitted and may be increased and largely developed by survival, if the character developed by the reaction is valuable. This newly discovered inheritance of " variation in the tendency to react " has a wide application and has led the present writer to coin the word " educability." It has application to all kinds of organs and qualities, but is of especial significance in regard to the development of the brain and the mental qualities of animals and of man (see the jubilee volume of the Soc. de Biologie, 1899, and Nature, 1900, p. 624). It has been argued that the elaborate structural adaptations of the nervous system which are the corporeal correlatives of Theory complicated instincts must have been slowly built of trans- up by the transmission to offspring of acquired ex- mission perience, that is to say, of acquired brain structure. of In- At first sight it appears difficult to understand how sancta. the complicated series of actions which are definitely exhibited as so-called " instincts " by a variety of animals can have been due to the selection of congenital variations, or can be otherwise explained than by the transmission of habitsacquired by the parent as the result of experience, and continuously elaborated and added to in successive generations. It is, however, to be noted, in the first place, that the imitation of the parent by the young possibly accounts for some part of these complicated actions, and, secondly, that there are cases in which curiously elaborate actions are performed by animals as a characteristic of the species, and as subserving the general advantage of the race or species, which, nevertheless, can not be explained as resulting from the transmission of acquired experience, and must be supposed to be due to the natural selection of a fortuitously developed habit which, like fortuitous colour or form variation, happens to prove beneficial. Such cases are the habits of " shamming dead " and the combined posturing and colour peculiarities of certain caterpillars (Lepidopterous larvae) which cause them to resemble dead twigs or similar surrounding' objects. The advantage to the animal of this imitation of surrounding objects is that it escapes the pursuit of (say) a bird which would, were it not deceived by the resemblance, attack and eat the caterpillar. Now it is clear that preceding generations of caterpillars cannot have acquired this habit of posturing by experience. Either the caterpillar postures and escapes, or it does not posture and is eaten; it is not half eaten and allowed to profit by experience. We seem to be justified in assuming that there are many movements of stretching and posturing possible to caterpillars, and that some caterpillars had a congenital fortuitous tendency to one position, some to another, and, finally that among all the variety of habitual movements thus exhibited one has been selected and perpetuated because it coincided with the necessary conditions of safety, since it happened to give the caterpillar an increased resemblance to a twig. The view that instinct is the hereditarily fixed result of habit derived from experience long dominated all inquiry into the subject, but we may now expect to see a renewed and careful study of animal instincts carried out with the view of testing the applicability to each instance of the pure Darwinian theory without the aid of Lamarckism. Nothing can be further from the truth than the once favourite theory that instincts are the survivals of lapsed reasoning processes. Instincts, or the inherited structural mechanisms of the nervous centres, are in antagonism to the results of the reasoning process, which are not capable of hereditary trans-mission. Every higher vertebrate animal possesses the power of forming for itself a series of cerebral mechanisms or reasoned conclusions based on its individual experience, in proportion as it has a large cerebrum and has got rid of or has acquired the power of controlling its inherited instincts. Man, The compared with other animals, has the fewest inherited Record mental mechanisms or instincts and at the same time a the the largest cerebrum in proportion to the size of his Past. body. He builds up, from birth onwards, his own mental mechanisms, and forms more of them, that is to say, is more " educable," and takes longer in doing so, that is to say, in growing up and maturing his experience, than any other animal. The later stages of evolution leading from his ape-like ancestors to man have consisted definitely in the acquirement of a larger and therefore more educable brain by man and in the consequent education of that brain. A new and. most important feature in organic development makes its appearance when we set out the facts of man's evolutional history. It amounts to a new and unprecedented factor in organic development, external to the organism and yet produced by the activity of the organism upon which it permanently reacts. This factor is the Record of the Past, which grows and develops by laws other than those affecting the perishable bodies of successive generations of mankind, and exerts an incomparable influence upon the educable brain, so that man, by the interaction of the Record and his educability, is removed to a large extent from the status of the organic world and placed in a new and unique position, subject to new laws and new methods of development unlike those by which the rest of the living world is governed. That which we term the Record of the Past comprises the " taboos," the customs, the traditions, the beliefs, the knowledge which Such considerations have the very greatest importance for the are handed on by one generation to another independently guidance of the action of civilized man in seeking the health of organic propagation. By it a new heredity, free from the and happiness of the community. But it must not be forgotten limitations of protoplasmic continuity, is established. Its first that the problems presented by human communities are ex-beginnings are seen in the imitative tendencies of animals by tremely complex, and that the absence of any selection of healthy which the young of one generation acquire some of the habits or desirable stock in the breeding of human communities leads of their parents, and by which gregarious and social animals to undesirable consequences. The most thrifty and capable acquire a community of procedure ensuring the advantage of sections of the people at the present day are not (it has been the group. " Taboo," the systematic imposition by the com- shown) in overcrowded areas, producing offspring at such a munity of restrictions upon the conduct of the individual, is rate as to contribute to the increase of the population. That one of its earliest manifestations in primitive man and can increase, it has been shown, is due to the early marriage and be observed even in animal communities. But with the de- excessive reproduction of the reckless and hopeless, the poorest, velopment of the power of inter-communication by the use of least capable, least desirable members of the community. The language, the Record rapidly acquired an increased develop- questions raised by these considerations have attracted much ment, which was enormously extended by the continuous growth public attention under the newly invented name of "eugenics," in mankind of the faculty of memory. To the mere tradition but they are of an exceedingly difficult and delicate nature. preserved by memory and handed on by speech was then added (E. R. L.) the written record and its later multiplication by the mechanical ZORILLA, MANUEL RUIZ, DoN (1834-1895), Spanish arts of printing, by which it acquired permanence and universal politician, was born at Burgo de Osma in 1834. He began his distribution. The result is the creation of an almost incon- education at Valladolid, and studied law afterwards at Madrid ceivably vast body of traditional custom, law and knowledge University, where he leaned towards Radicalism in politics. into which every human being is born, less in the more isolated In 1856 he was elected deputy, and soon attracted notice among and barbarous communities, but large everywhere. Educa- the most advanced Progressists and Democrats. He took tion is not in its essential nature a training administered to the part in the revolutionary propaganda that led to the military young by an older generation, but is the natural and unaided movement in Madrid on the 22nd of June 1866. He had to assimilation of the Record of the Past by the automatically take refuge in France for two years, like his fellow-conspirators, educable brain—an assimilation which is always in all races and only returned to Spain when the revolution of 1868 took very large but becomes far larger in civilized communities. It place. He was one of the members of the first cabinet after is among them so important whilst the Record in all its details the revolution, and in 1869, under the regency of Marshal is so far beyond the receptive capacity of the brain, that selec- Serrano, he became minister of grace and justice. In 187o tion and guidance are employed by the elders in order to enable he was elected president of the House of Deputies, and seconded the younger generation to benefit to the utmost by the absorp- Prim in offering the throne to Amadeus of Savoy. He went to tion (so to speak) in the limited span of a lifetime of the most Italy as president of the commission, carrying to the prince at valuable influences to be acquired from this prodigious envelope Florence the official news of his election. On the arrival of of Recorded Experience. The imperishable Record invests Amadeus in Spain, Ruiz Zorilla became minister of public, the human race like a protective atmosphere, a new and yet works for a short time, and resigned by way of protesting a natural dispensation, giving to man, as compared with his against Serrano and Topete entering the councils of the new animal ancestry, a new heaven and a new earth ! king. Six months later, in 1871, he was invited by Amadeus A result of the very greatest importance arising from the to form a cabinet, and he continued to be the principal councillor application of the generalizations of Darwinism to human of the king until February 1873, when the monarch abdicated development and to the actual phase of existing human popu- in disgust at the resistance he met with in the army, and at lation is that education has no direct effect upon the mental or the lack of sincerity on the part of the very politicians and physical features of the race or stock: it can only affect those generals who had asked him to ascend the throne. After the of the individual. Educability, defects or excellences, or departure of Amadeus, Ruiz Zorilla advocated the establish-peculiarities of mind or body, can be handed on from parent ment of a republic, Notwithstanding this, he was not called to offspring by protoplasmic continuity in reproduction. But upon either by the Federal Republicans to help them during the results of education cannot be so handed on. The educated the year 1873, or by Marshal Serrano during 1874 to join Martos man who has acquired new experiences, new knowledge, can and Sagasta in his cabinet. Immediately after the restoraplace these on the great Record for the benefit of future genera- tion of Alphonso XII., early in 1875, Ruiz Zorilla went to tions of men, but he cannot bodily transmit his acquirements France. He was for nearly eighteen years the soul of the to his offspring. Were acquired (superimposed) characters republican conspiracies, the prompter of revolutionary propareally transmissible by breeding, then every child born would ganda, the chief inspirer of intrigues concerted by disconinherit, more or less completely, the knowledge acquired by tented military men of all ranks. He gave so much trouble to both its parents. But we know this is not the case: the child the Madrid governments that they organized a watch over him has to begin with a clean slate and learn for itself. Aptitudes with the assistance of the French government and police, and want of aptitude, which are innate and constitutional, especially when it was discovered that the two military move-are transmitted to offspring, but not the results of experience, ments of August 1883 and September 1886 had been prepared education and training. Blemishes in the stock, defects of and assisted by him. During the last two years of his life Ruiz mind or body, though they may be to some extent corrected Zorilla became less active; failing health and the loss of his in the individual by training, cannot be got rid of from the stock wife had decreased his energies, and the Madrid government by any such process. A defective stock, if allowed to breed, allowed him to return to Spain some months before he died will perpetuate its defects, in spite of the concealment of those at Burgos, on the 13th of June 1895, of heart disease. defects in an individual by training or other treatment. Equally ZORNDORF, a village of Prussia, in the Oder valley, north-it must be concluded that the weakness and degradation pro- east of Ciistrin. It is famous as the scene of a battle in which duced by semi-starvation and insanitary conditions of life are the Prussians under Frederick the Great defeated the Russians only an effect on the individual and cannot affect the stock. commanded by Fermor, on the 25th of August 1758 (see SEVEN The stock may be destroyed, killed out by adverse conditions, YEARS' WAR). but its quality is not directly affected, and if removed to more ZOROASTER, one of the great teachers of the East, the favourable conditions it will show no hereditary results of the pre- founder of what was the national religion of the Perso-Iranian vious adversity; indeed it will probably have been strengthened people from the time of the Achaemenidae to the close of the in some ways by the destruction in severe conditions of its Sassanian period. The name (Zcepoavrpr,r) is the corrupt weaker members and the survival of the stronger individuals. Greek form of the old Iranian Zarathustra (new Persian, Zardusht). Its signification is obscure; but it certainly contains the word ushtra, " camel." Zoroaster was already famous in classical antiquity as the founder of the widely renowned wisdom of the Magi. His Evidence name is not mentioned by Herodotus in his sketch far his of the Mcdo-Persian religion (i. 131 seq.). It occurs fife. for the first time in a fragment of Xanthus (29), and in the Alcibiades of Plato (i. p. 122), who calls him the son of Oromazdes. For occidental writers, Zoroaster is always the Magus, or the founder of the whole Magian system (Plut. de Is. et Osir. 46 ; Plat. loc. cit.; Diog. Laert. prooem. 2: other passages in Jackson's Zoroaster, 6 seq.). They sometimes call him a Bactrian, sometimes a Median or Persian (cf. Jackson, op. cit. 186). The ancients also recount a few points regarding the childhood of Zoroaster and his hermit-life. Thus, according to Pliny (Nat. Hist. vii. 15), he laughed on the very day of his birth—a statement found also in the Zardusht-Ndma—and lived in the wilderness upon cheese (xi. 97). Plutarch speaks of his intercourse with the deity, and compares him with Lycurgus and Numa (Numa, 4). Dio Chrysostom, Plutarch's contemporary, declares that neither Homer nor Hesiod sang of the chariot and horses of Zeus so worthily as Zoroaster, of whom the Persians tell that, out of love to wisdom and righteousness, he withdrew himself from men, and lived in solitude upon a mountain. The mountain was consumed by fire, but Zoroaster escaped uninjured and spoke to the multitude (vol. ii. p. 6o). Plutarch, drawing partly on Theopompus, speaks of his religion in his Isis and Osiris (cc. 46-47). He gives a faithful sketch of the doctrines, mythology and dualistic system of the Magian Zoroaster. As to the period in which he lived, most of the Greeks have already lost the true perspective. Hermodorus and Hermippus of Smyrna place him 500o ears before the Trojan war, Xanthus 6000 years before Xerxes, Eudoxus and Aristotle 6000 years before the death of Plato. Agathias remarks (ii. 24), with perfect truth, that it is no longer possible to determine with any certainty when he lived and legislated. " The Persians," he adds, " say that Zoroaster lived under Hystaspes, but do not make it clear whether by this name they mean the father of Darius or another Hystaspes. But, whatever may have been his date, he was their teacher and instructor in the Magian religion, modified their former religious customs, and introduced a variegated and composite belief." He is nowhere mentioned in the cuneiform inscriptions of the Achaemeuidae, although Darius and his successors were without doubt devoted adherents of Zoroastrianism. The Avesta is, indeed, our principal source for the doctrine of Zoroaster; on the subject of his person and his life it is comparatively reticent; with regard to his date it is, naturally enough, absolutely silent. The 13th section, or Spend Nask, which was mainly consecrated to the description of his life, has perished; while the biographies founded upon it in the 7th book of the Dinkard (9th century A.D.), the Shah-_Noma, and the Zardusht-Norma (13th century), are thoroughly legendary—full of wonders, fabulous histories and miraculous deliverances. Under all circumstances we must imitate the ancient authors in holding fast to the historic personality of Zoroaster; though he—like many another name of the dim past—has failed to escape the fate of being regarded as a purely mythical creation (for instance, by Kern and by Darmesteter, in the Sacred Books of the East, vol. iv. 188o, introd. 76). According to Darmesteter, the Zarathustra of the Avesta is a mere myth, a divinity invested with human attributes, an incarnation of the storm-god, who with his divine word, the thunder, comes and smites the demons. Darmesteter has failed to realize sufficiently the distinction between the Zoroaster of the later Avesta and the Zoroaster of the Gathas. It cannot be denied that in the later Avesta, and still more in writings of more recent date, he is presented in a legendary light and endowed with superhuman powers. At his appearing all nature rejoices (Yoshi, 13, 93) ; he enters into conflict with the demons and rids the earth of their presence (Yasht, 17,19); Satan approaches him as tempter to make him renounce his faith (Vendidad, 19, 6). The Gathas alone within the Avesta make claim to be the ipsissima verba of the prophet; in the rest of that work they are put into Zoroaster's own mouth (Yasna, 9, r) and are expressly called " the Gathas of the holy Zoroaster " (Yasna, 57, 8). The litanies of the Yasna, and the Yashts, refer to him as a personage belonging to the past. The Vendidad also merely gives accounts of the dialogues between Ormazd and Zoroaster. The Gathas alone claim to be authentic utterances of Zoroaster, his actual expressions in presence of the assembled congregation. They are the last genuine survivals of the doctrinal discourses with which—as the promulgator of a new religion—he appeared at the court of King Vishtaspa The person of the Zoroaster whom we meet with in these hymns differs toto coelo from the Zoroaster of the younger Avesta. He is the exact opposite of the miraculous personage of later legend—a mere man, standing always on the solid ground of reality, whose only arms are trust in his God and the protection of his powerful allies, At times his position is precarious enough. He whom we hear in the Gathas has had to face, not merely all forms of outward opposition and the unbelief and lukewarmness of adherents, but also the inward misgivings of his own heart as to the truth and final victory of his cause. At one time hope, at another despondency, now assured confidence, now doubt and despair, here a firm faith in the speedy coining of the kingdom of heaven, there the thought of taking refuge by flight---such is the range of the emotions which find their immediate expression in these hymns. And the whole breathes such a genuine originality, all is psychologically so accurate and just, the earliest beginnings of the new religious movement, the childhood of a new community of faith, are reflected so naturally in them all, that it is impossible for a moment to think of a later period of composition by a priesthood whom we know to have been devoid of .any historical sense, and incapable of reconstructing the spiritual conditions under which Zoroaster lived. So soon as the point of view is clear—that in the Gathas we have firm historical ground on which Zoroaster and his surroundings may rest, that here we have the beginnings of the Zoroastrian religion—then it becomes impossible to answer otherwise than affirmatively every general question as to the historical character of Zoroaster. Yet we must not expect too much from the Gathas in the way of definite detail. They give no historical account of the life and teaching of their prophet, but rather are, so to say, versus memoriales, which recapitulate the main points of interest, often again in brief outlines. They are more of general admonitions, asseverations, solemn prophecies, sometimes directed to the faithful flock or to the princes, but generally cast in the form of dialogues with God and the arch-angels, whom he repeatedly invokes as witnesses to his veracity. Moreover, they contain many allusions to personal events which later generations have forgotten. It must be remembered, too, that their extent is limited, and their meaning, moreover, frequently dubious or obscure. The Person of the Prophet.—As to his birthplace the testimonies are conflicting. According to the Avesta (Yasna, 9, 17), Airyanem Vaejo, on the river Da.itya, the old sacred country of the gods, was the home of Zoroaster, and the scene of his first appearance. There, on the river Darejya, assuming that the passage (Vend., 19, 4) is correctly interpreted, stood the house of his father; and the Bundahish (20, 32 and 24, 15) says expressly that the river Daraja lay in Airan Vej, on its bank was the dwelling of his father, and that there Zoroaster was born. Now, according to the Bundahish (29, 12), Airan Vej was situated in the direction of Atropatene, and consequently Airyanem Vaejo is for the most part identified with the district of Arran on the river Aras (Araxes), close by the north-western frontier of Media. Other traditions, however, make him a native of Rai (Ragha, `Payat). According to Yasna, 19, 18, the zarathushtrotema, or supreme head of the Zoroastrian priest-hood, had at a later (Sasanian) time, his residence in Ragha. The Arabic writer Shahrastani endeavours to bridge the divergence between the two traditions by means of the following theory: his father was a man of Atropatene, while the mother was from Rai. In his home tradition recounts he enjoyed the celestial visions and the conversations with the archangels and Ormazd which are mentioned already in the Gathas. There, too, according to Yasht, 5, 105, he prayed that he might succeed in converting King Vishtaspa. He then appears to have quitted his native district. On this point the Avesta is wholly silent: only one obscure passage (Yasna, 53, 9) seems to intimate that he found an ill reception in Rai. Finally, in the person of Vishtaspa, who seems to have been a prince resident in east Iran, he gained the powerful protector and faithful disciple of the new religion whom he desired—though after almost super-human dangers and difficulties, which the later books depict in lively colours. According to the epic legend, Vishtaspa was king of Bactria. Already in the later Avesta he has become a half-mythical figure, the last in the series of heroes of east Iranian legend, in the arrangement of which series priestly influence is unmistakably evident. He stands at the meeting-point between the old world and the new era which begins with Zoroaster. In the Gathas he appears as a quite historical personage; it is essentially to his power and good example that the prophet is indebted for his success. In Yasna, 53, 2. he is spoken of as a pioneer of the doctrine revealed by Ormazd. In the relation between Zoroaster and Vishtaspa already lies the germ of the state church which afterwards became completely subservient to the interests of the dynasty and sought its protection from it. Among the grandees of the court of Vishtaspa mention is made of two brothers, Frashaoshtra and Jamaspa; both were, according to the later legend, vizirs of Vishtaspa. Zoroaster was nearly related to both: his wife, Hvovi, was the daughter of Frashaoshtra, and the husband of his daughter, Pourucista, was Jamaspa. The actual role of intermediary was played by the pious queen Hutaosa. Apart from this connexion, the new prophet relies especially upon his own kindred (hvaelush). His first disciple, Maidhyoimaongha, was his cousin: his father was, according to the later Avesta, Pourushaspa, his mother Dughdova, his great-grandfather Haecataspa, and the ancestor of the whole family Spitama, for which reason Zarathushtra usually bears this surname. His sons and daughters are repeatedly spoken of. His death is, for reasons easily intelligible, nowhere mentioned in the Avesta; in the Shah-Noma he is reformation. While in India the conception of the asura had said to have been murdered at the altar by the Turanians in veered more and more towards the dreadful and the dreaded, Zoroaster elevated it again—at the cost, indeed, of the daivas (daevas), whom he degraded to the rank of malicious powers and devils. In one Asura, whose Aryan original was Varuna, he concentrated the whole of the divine character, and conferred upon it the epithet of "the wise" (mazddo). This culminating stage in the asura-conception is the work of Zoroaster. The Wise Lord (Ahuro Mazdao—later Ormazd) is the primeval spiritual being, the All-father, who was existent before ever the world arose. From him that world has emanated, and its course is governed by his foreseeing eye. His guiding spirit is the Holy Spirit, which wills the good: yet it is not free, but restricted, in this temporal epoch, by its antagonist and own twin-brother (Yasna, 30, 3), the Evil Spirit (angro mainyush, Ahriman), who in the beginning was banished by the Good Spirit by means of the famous ban contained in Yasna, 45, 2, and since then drags out his existence in the darkness of Hell as the principle of ill—the arch-devil. 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!" The very daevas are only the inferior instruments, the corrupted children of Ahriman, from whom come all that is evil in the world. The daevas, unmasked and attacked by Zoroaster. as the true enemies of mankind, are still, in the Gathas, without doubt the perfectly definite gods of old popular belief—the idols of the people. For Zoroaster they sink to the rank of spurious deities, and in his eyes their priests and votaries are idolaters and heretics. In the later, developed system the daevas are the evil spirits in general, and their number has increased to millions. Some few of these have names; and among those names of the old Aryan divinities emerge here and there, e.g. Indra and Naonhaitya. With some, of course—such as the god of fire=the connexion with the good deity was a priori indissoluble. Other powers of light, such as Mitra the god of day (Iranian Mithra), survived unforgotten in popular belief till the later system incorporated them in the angelic body. The authentic doctrine of the Gathas had no room either for the cult of Mithra or for that of the Haoma. 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. This hypostasization and all-egotization is especially characteristic of the Zoroastrian religion. 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. The essence of the wicked spirit is falsehood: and falsehood, as the embodiment of the evil principle, is much more frequently mentioned in the Gathas than Ahriman himself. Zoroaster says of himself that he had received from God a of God and the old religion of India lies in this, that while in the Avesta the evil spirits are called daeva (Modern Persian div), the Aryans of India, in common with the Italians, Celts and Letts, gave the name of dews to their good spirits, the spirits of light. An alternative designation for deity in the Rig-Veda is asura. In the more recent hymns of the Rig-Veda and in later India, on the other hand, only evil spirits are understood by asuras, while in Iran the corresponding word ahura was, and ever has continued to be, the designation of God the Lord. Thus ahura-daeva, deva-asura in Zoroastrian and in later Brahman theology are in their meanings diametrically opposed. Asura-daiva represent originally two distinct races of gods (like the Northern Aser and Vaner)—two different aspects of the conception of deity, comparable to Saiµwv and &os. Asura indicates the more sublime and awful divine character, for which man entertains the greater reverence and fear: daiva denotes the kind gods of light, the vulgar—more sensuous and anthropomorphic—deities. This twofold development of the idea of God formed the point of leverage for Zoroaster's the storming of Balkh. We are quite ignorant as to the date of Zoroaster; King Vishtaspa does not seem to have any place in any historical chronology, and the Gathas give no hint on the subject. In former times the assertion often was, and even now is often put forward, that Vishtaspa was one and the same person with the historical Hystaspes, father of Darius I. This identification can only be purchased at the cost of a complete renunciation of the Avestan genealogy. Hutaosa is the same name as Atossa: but in history Atossa was the wife of Cambyses and Darius. Otherwise, not one single name in the entourage of our Vishtaspa can be brought into harmony with historical nomenclature. According to the Arda Viraf, 1, 2, Zoroaster taught, in round numbers, some 300 years before the invasion of Alexander. The testimony of Assyrian inscriptions relegates him to a far more ancient period. If these prove the name Mazdaka to have formed part of Median proper names in the year 715 B.C., Eduard Meyer (v. Ancient Persia) is justified in maintaining that the Zoroastrian religion must even then have been predominant in Media. Meyer, therefore, conjecturally puts the date of Zoroaster at i000 B.C., as had already been done by Duncker (Geschichte des Altertums, 44, 78). This, in its turn, may be too high: but, in any case, Zoroaster belongs to a prehistoric era. Probably he emanated from the old school of Median Magi, and appeared first in Media as the prophet of a new faith, but met with sacerdotal opposition, and turned his steps eastward. In the east of Iran the novel creed first acquired a solid footing, and subsequently reacted with success upon the West. Zoroastrianism. Zoroaster taught a new religion; but this must not be taken as meaning that everything he taught came, so to say, out of his own head. His doctrine was rooted in the old Iranian—or Aryan—folk-religion, of which we can only form an approximate representation by comparison with the religion of the Veda. The newly discovered Hittite inscriptions have now thrown a welcome ray of light on the primitive Iranian creed (Ed. Meyer, Sitzungsl erichie der Preuss. Akademie, igo8). In these inscriptions Mitra, Varuna, Indra and Nasatya are mentioned as deities of the Iranian kings of Mitani at the beginning of the 14th century—all of them names with which we are familiar from the Indian pantheon. The Aryan folk-religion was polytheistic. Worship was paid to popular divinities, such as the war-god and dragon-slayer Indra, to natural forces and elements such as fire, but the Aryans also believed in the ruling of moral powers and of an eternal law in nature (v. Ed. Meyer in the article PERSIA: History, § Ancient). On solemn occasions the inspiring drink soma (haoma) ministered to the enjoyment of the devout. Numerous coincidences with the Indian religion survive in Zoroastrianism, side by side with astonishing diversities. The most striking difference between Zoroaster's doctrine commission to purify religion (Yasna, 44, 9). He purified it I from the grossly sensual elements of daeva worship, and up-lifted the idea of religion to a higher and purer sphere. The motley body of Aryan folk-belief, when subjected to the unifying thought of a speculative brain, was transformed to a self-contained theory of the universe and a logical dualistic principle. But this dualism is a temporally limited dualism—no more than an episode in the world-whole—and is destined to terminate in monotheism. Later sects sought to rise from it to a higher unity in other ways. Thus the Zarvanites represented Ormazd and Ahriman as twin sons proceeding from the fundamental principle of all—Zrvana Akarana, or limitless time. Ethically, too, the new doctrine stands on a higher plane, and represents, in its moral laws, a superior civilization. The devil-worshippers, at their sacrifices, slay the ox; and this the daevas favour, for they are foes to the cattle and to cattle-breeding, and friends to those who work ill to the cow. 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. It is the religion of the settled grazier and the peasant, while the ruder daeva-cult holds its ground among the uncivilized nomadic tribes. In an old confession of faith, the convert is pledged to abjure the theft and robbery of cattle and the ravaging of villages inhabited by worshippers of Mazda (Yasna, i2, 2). Zoroaster's teachings show him to have been a man of a highly speculative turn, faithful, however, with all his originality, to the Iranian national character. With zeal for the faith, and boldness and energy, he combined diplomatic skill in his dealings with his exalted protectors. His thinking is consecutive, self-restrained, practical, devoid of everything that might be called fantastic or excessive. His form of expression is tangible and concrete: his system is constructed on a clearly conceived plan and stands on a high moral level ; for its time it was a great advance in civilization. The doctrine of Zoroaster and the Zoroastrian Church may be summarized somewhat as follows: At the beginning of things there existed the two spirits who represented good and evil (Yasna, 30, 3). The existence of evil in the world is thus presupposed from the beginning. Both spirits possess creative power, which manifests itself positively in the one and negatively in the other. Ormazd is light and life, and creates all that is pure and good—in the ethical world of law, order and truth. His antithesis is darkness, filth, death, and produces all that is evil in the world. Until then the two spirits had counter-balanced one another. The ultimate triumph of the good spirit is an ethical demand of the religious consciousness and the quint-essence of Zoroaster's religion. The evil spirit with his wicked hosts appears in the Gathas much less endowed with the attributes of personality and individuality than does Ahura Mazda. 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. He is not alone in his doings and conflicts, but has in conjunction with himself a number of genii—for the most part personifications of ethical ideas. These are his creatures, his instruments, servants and assistants. They are comprehended under the general name of amesha spentd (" immortal holy ones ") and are the prototypes of the seven amshaspands of a later date. These are-(I) Vohu Maria (eGvora), good sense, i.e. 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 &.a+W alt), 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, after-wards Khshathrem Vairim (dwosaa), 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 (Bo&ia), due reverence for the divine, verecundia, spoken of as daughter of Ormazd and regarded as having her abode upon the earth; (5) Haurvatat (,Xo"uros), perfection; (6) Ameretat, immortality. Other ministering angels are Geush Urvan (" the genius and defender of animals "), and Sraosha, the genius of obedience and faithful hearing. As soon as the two separate spirits (cf. Bundahish, i, 4) encounter one another, their creative activity and at the same time their permanent conflict begin. The history of this conflict is the history of the world. A great cleft runs right through the world: all creation divides itself into that which is Ahura's and that which is Ahriman's. Not that the two spirits carry on the struggle in person; they leave it to be fought out by their respective creations and creatures which they sent into the field. The field of battle is the present world. In the centre of battle is man: his soul is the object of the war. 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. This freedom of the will is clearly expressed in Yasna, 3 1 , 1 1 : " Since thou, 0 Mazda, didst at the first create our being and our consciences in accordance with thy mind, and didst create our understanding and our life together with the body, and works and words in which man according to his own will can frame his confession, the liar and the truth-speaker alike lay hold of the word, the knowing and the ignorant each after his own heart and understanding. Armaiti searches, following thy spirt, where errors are found." Man takes part in this conflict by all his life and activity in the world. 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. The life of man falls into two parts—its earthly portion and that which is lived after death is past. The lot assigned to him after death is the result and consequence of his life upon earth. No religion has so clearly grasped the ideas of guilt and of merit. On the works of men here below a strict reckoning will be held in heaven (according to later representations, by Rashnu, the genius of justice, and Mithra). All the thoughts, words and deeds of each are entered in the book of life as separate items--all the evil works, &c., as debts. Wicked actions cannot be undone, but in the heavenly account can be counterbalanced by a surplus of good works. It is only in this sense that an evil deed can be atoned for by a good deed. Of a real remission of sins the old doctrine of Zoroaster knows nothing, whilst the later Zoroastrian Church admits repentance, expiation and remission. ° After death the soul arrives at the cinvatO peretu, or accountant's bridge, over which lies the way to heaven. Here the statement of his life account is made out. If he has a balance of good works in his favour, he passes forthwith into paradise (Gard demana) and the blessed life. If his evil works outweigh his good, he falls finally under the power of Satan, 'and the pains of hell are his portion for ever. Should the evil and the good be equally balanced, the soul passes into an intermediary stage of existence (the Hamestakans of the Pahlavi books) and its final lot is not decided until the last judgment. This court of reckoning, the judicium particulare, is called aka. The course of inexorable law cannot be turned aside by any sacrifice or offering, nor yet even by the free grace of God. But man has been smitten with blindness and ignorance: he knows neither the eternal law nor the things which await him after death. He allows himself too easily to be ensnared by the craft of the evil powers who seek to ruin his future existence. He worships and serves false gods, being unable to distinguish between truth and lies. Therefore it is that Ormazd in his grace deter-mined 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. But Yima, the secular man, felt himself unfitted for it and declined it. He con-tented himself therefore with establishing in his paradise (vara) a heavenly kingdom in miniature, to serve at the same time as a pattern for the heavenly kingdom that was to come. Zorcaster at last, as being a spiritual man, was found fit for the mission. He experienced within himself the inward call to seek the amelioration of mankind and their deliverance from ruin, and regarded this inner impulse, intensified as it was by long, contemplative solitude and by visions, as being the call addressed to him by God Him-self. Like Mahommed after him he often speaks of his conversations with God and the archangels. He calls himself most frequently manthran (" prophet "), ratu (" spiritual authority "), and saoshyant (" the coming helper "—that is to say, when men come to be judged according to their deeds). The full contents of his dogmatic and ethical teaching we cannot gather from the Gathas. He speaks for the most part only in general references of the divine commands and of good and evil works. Among the former those most inculcated are renunciation of Satan, adoration of Ormazd, purity of soul and body, and care of the cow. We learn little otherwise regarding the practices connected with his doctrines. A ceremonial worship is hardly mentioned. He speaks more in the character of prophet than in that of lawgiver. The contents of the Gathas are essentially eschatological. Revelations concerning the last things and the future lot, whether bliss or woe, of human souls, promises for true believers, threatenings for misbelievers, his firm confidence as to the future triumph of the good—such are the themes continually dwelt on with endless variations. It was not without special reason—so Zoroaster believed—that the calling of a prophet should have taken place precisely when it did. It was, he held, the final appeal of Ormazd to mankind at large. Like John the Baptist and the Apostles of Jesus, Zoroaster also believed that the fulness of time was near, that the kingdom of heaven was at hand. Through the whole of the Gathas runs the pious hope that the end of the present world is not far distant. He himself hopes, with his followers, to live to see the decisive turn of things, the dawn of the new and better aeon. 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 deli-ea 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. Satan will be cast, along with all those who have been delivered over to him to suffer the pains of hell, into the abyss, where he will henceforward lie powerless. Forthwith begins the one undivided kingdom of God in heaven and on earth. This is called, sometimes the good kingdom, sometimes simply the kingdom. 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. Every believer will receive as his guerdon the inexhaustible cow and the gracious gifts of the Vohu mane. The prophet and his princely patrons will be accorded special honour. History and Later Development.—For the great mass of the people Zoroaster's doctrine was too abstract and spiritualistic. The vulgar fancy requires sensuous, plastic deities, which admit of visible representation; and so the old gods received honour again and new gods won acceptance. They are the angels (yazala) of New Zoroastrianism. Thus, in the later Avesta, we find not only Mithra but also purely popular divinities such as the angel of victory, Verethraghna, Anahita (Anaitis), the goddess of the water, Tishrya (Sirius), and other heavenly bodies, invoked with special preference. The Gathas know nothing of a new belief which afterwards arose in the Fravashi, or guardian angels of the faithful. Fravashi properly means " confession of faith," and when personified comes to be regarded as a protecting spirit. Unbelievers have no fravashi. On the basis of the new teaching arose a widely spread priest-hood (athravane) who systematized its doctrines, organized and carried on its worship, and laid down the minutely elaborated laws for the purifying and keeping clean of soul and body, which are met with in the Vendidad. To these ecclesiastical precepts and expiations belong in particular the numerous ablutions, bodily chastisements, love of truth, beneficial works, support of comrades in the faith, alms, chastity, improvement of the land, arboriculture, breeding of cattle, agriculture, protection of useful animals, as the dog, the destruction of noxious animals, and the prohibition either to burn or to bury the dead. These are to be left on the appointed places (dakhmas) and exposed to the vultures and wild dogs. In the worship the drink prepared from the haoma (Indian soma) plant had a prominent place. Worship in the Zoroastrian Church was devoid of pomp; it was independent of temples. Its centre was the holy fire on the altar. The fire altars afterwards developed to fire temples. In the sanctuary of these temples the various sacrifices and high and low masses were celebrated. As offerings meat, milk, show-bread, fruits, flowers and consecrated water were used. The priests were the privileged keepers and teachers of religion. They only performed the sacrifices (Herodotus, i. 132), educated the young clergy, imposed the penances; they in person executed the circumstantial ceremonies of purification and exercised a spiritual guardianship and pastoral care of the laymen. Every young believer in Mazda, after having been received into the religious community by being girt with the holy lace, had to choose a confessor and a spiritual guide (ratu). Also in eschatology, as may be expected, a change took place. The last things and the end of the world are relegated to the close of a long period of time (3000 years after Zoroaster), when a new Saoshyant is to be born of the seed of the prophet, the dead are to come to life, and a new incorruptible world to begin. Zoroastrianism was the national religion of Iran, but it was not permanently restricted to the Iranians, being professed by Turanians as well. The worship of the Persian gods spread to Armenia and Cappadocia and over the whole of the Near East (Strabo, xv. 3, 14; xi. 8, 4; 14, 76). Of the Zoroastrian Church under the Achaemenides and Aeracides little is known. After the overthrow of the dynasty of the Achaemenides a period of decay seems to have set in. Yet the Aeracides and the Indo-Scythian kings as well as the Achaemenides were believers in Mazda. The national restoration of the Sasanides brought new life to the Zoroastrian religion and long-lasting sway to the Church. Protected by this dynasty, the priesthood developed into a completely organized state church, which was able to employ the power of the state in enforcing strict compliance with the religious law-book hitherto enjoined by their unaided efforts only. The head of the Church Clara-Shushtrotema) had his seat at Rai in Media and was the first person in the state next to the king. The formation of sects was at this period not infrequent (cf. MANICHAEISM). The Mohammedan' invasion (636), with the terrible persecutions of the following centuries, was the death-blow of Zoroastrianism. In Persia itself only a few followers of Zoroaster. are now found (in Kerman and Yezd). The PARSEES (q.v.) in and around Bombay hold by Zoroaster as their prophet and by the ancient religious usages, but their doctrine has reached the stage of a pure monotheism.
End of Article: GENERAL TENDENCIES SINCE
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GENERAL WORKS ON HYDROZOA

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