he problem is to
trace how these successively entered into contact with Mazdeism or
Zoroastrianism, which is the religion most native to Iran, and were
embodied in it. The different religions belonged to a certain extent
to different provinces. We know that Persia, the conqueror of Media,
was conquered in turn by the Median religion; we also know that the
religion of the Persian kings as read in their inscriptions[2] does
not correspond to any of the religious positions held in the Avesta.
The Magi, from whom also the religion as a whole derives one of its
names, belonged to Media and passed from there to greater power in
Iran as a whole. From the Scythians on the north and from Babylonia
on the south, ideas and practices were imported; and in these and
other ways, forms of religion arose as different from the faith of
Zoroaster as later forms of Christianity from the simplicity of
Christ, yet looking to him as their founder and the giver of their
law.

[Footnote 2: _Records of the Past_, i. 107.]

Zoroaster.--We begin with the teaching of Zoroaster. Dr. E. Meyer in
his _Geschichte des Alterthums_, vol. i., and Mr. Darmesteter in his
admirable introduction to the Avesta (_S. B. E._ vol. iv.) both treat
Zoroaster as a mythical personage, a figure-head of the official
class of the religion, who give currency to their edicts under his
name. Weighty authorities may, however, be quoted for the historical
reality of Zoroaster, and what appears to us most important of all,
the editor of the Gathas, in the _S. B. E._ vol. xxxi., departing
from his collaborateur, Mr. Darmesteter, has treated these hymns,
which give an account of the founder's acts and experiences when
first proclaiming the true doctrine, in such a way as to produce on
the mind of the reader the strongest impression of the historical
reality of the prophet and of his mission. They introduce us to a
religious movement actually in progress in the poet's time, a
movement in which a pure and lofty faith is struggling to establish
itself against prevailing superstitions. The doctrine placed in the
mouth of the reformer is that which is most central in Persian
religion; and only by such deep earnestness and devotion as is here
ascribed to him, could it have attained that position. We start,
then, with Zoroaster and his work; and first of all we ask what was
his date, where did he live, and what kind of religion did he find
existing in his country?

The date of Zor