this people, is said to have been one of the Magi, named Zerdusht. I
mention this, because Hyde, and other learned men, have imagined this
Zerdusht to have been the antient Zoroaster. They have gone so far as to
suppose the two names to have been the [938]same; between which I can
scarce descry any resemblance. There seem to have been many persons styled
Zoroaster: so that if the name had casually retained any affinity, or if it
had been literally the same, yet it would not follow, that this Persic and
Indian Theologist was the person of whom antiquity speaks so loudly. We
read of persons of this name in different parts of the world, who were all
of them Magi, or Priests, and denominated from the rites of Zoroaster,
which they followed. Suidas mentions a Zoroaster, whom he styles an
Assyrian; and another whom he calls [Greek: Perso-Medes], Perso-Medes: and
describes them both as great in science. There was a Zoroaster
Proconnesius, in the time of Xerxes, spoken of by [939]Pliny. Arnobius
mentions Zoroastres Bactrianus: and Zoroastres Zostriani nepos
[940]Armenius. Clemens Alexandrinus takes notice of Zoroaster [941]Medus,
who is probably the same as the Perso-Medes of Suidas. Zoroastres Armenius
is likewise mentioned by him, but is styled the son of [942]Armenius, and a
Pamphylian. It is said of him that he had a renewal of life: and that
during the term that he was in a state of death, he learned many things of
the Gods. This was a piece of mythology, which I imagine did not relate to
the Pamphylian Magus, but to the head of all the Magi, who was reverenced
and worshipped by them. There was another styled a Persian, whom Pythagoras
is said to have [943]visited. Justin takes notice of the Bactrian
[944]Zoroaster, whom he places in the time of Ninus. He is also mentioned
by [945]Cephalion, who speaks of his birth, and the birth of Semiramis
([Greek: genesin Semirameos kai Zoroastrou Magou]) as of the same date. The
natives of India have a notion of a Zoroaster, who was of Chinese original,
as we are informed by [946]Hyde. This learned man supposes all these
personages, the Mede, the Medo-Persic, the Proconnesian, the Bactrian, the
Pamphylian, &c. to have been one and the same. This is very wonderful; as
they are by their history apparently different. He moreover adds, that
however people may differ about the origin of this person, yet all are
unanimous about the time when he [947]lived. To see that these could not
all be the same person, we need only to cast our eye back upon the evidence
which has been collected above: and it will be equally certain, that they
could not be all of the same aera. There are many specified in history; but
we may perceive, that there was one person more antient and celebrated than
the rest; whose history has been confounded with that of others who came
after him. This is a circumstance which has been observed by [948]many: but
this ingenious writer unfortunately opposes all who have written upon the
subject, however determinately they may have expressed themselves. [949]At
quicquid dixerint, ille (Zoroaster) fuit tantum unus, isque tempore Darii
Hystaspis: nec ejus nomine plures unquam extitere. It is to be observed,
that the person, whom he styles Zoroaster, was one Zerdusht. He lived, it
seems, in the reign of Darius, the father of Xerxes; which was about the
time of the battle of Marathon: consequently not a century before the birth
of Eudoxus, Xenophon, and Plato. We have therefore no authority to suppose
[950]this Zerdusht to have been the famous Zoroaster. He was apparently the
renewer of the Sabian rites: and we may be assured, that he could not be
the person so celebrated by the antients, who was referred to the first
ages. Hyde asserts, that all writers agree about the time, when Zoroaster
made his appearance: and he places him, as we have seen above, in the reign
of Darius. But Xanthus Lydius made him above [951]six hundred years prior.
And [952]Suidas from some anonymous author places him five hundred years
before the war of Troy. Hermodorus Platonicus went much farther, and made
him five thousand years before that [953]aera. Hermippus, who professedly
wrote of his doctrines, supposed him to have been of the same
[954]antiquity. Plutarch also [955]concurs, and allows him five thousand
years before that war. Eudoxus, who was a consummate philosopher, and a
great traveller, supposed him to have flourished six thousand years before
the death of [956]Plato. Moses [957]Chorenensis, and [958]Cephalion, make
him only contemporary with Ninus, and Semiramis: but even this removes him
very far from the reign of Darius. Pliny goes beyond them all; and places
him many thousand years before Moses. [959]Est et alia Magices factio, a
Mose, et Jamne, et Lotapea Judaeis pendens: sed multis millibus annorum post
Zoroastrem. The numbers in all these authors, are extravagant: but so much
we may learn from them, that they relate to a person of the highest
antiquity. And the purport of the original writers, from whence the
Grecians borrowed their evidence, was undoubtedly to shew, that the person
spoken of lived at the extent of time; at the commencement of all
historical data. No fact, no memorial upon record, is placed so high as
they have carried this personage. Had Zoroaster been no earlier than
Darius, Eudoxus would never have advanced him to this degree of antiquity.
This writer was at the same distance from Darius, as Plato, of whom he
speaks: and it is not to be believed, that he could be so ignorant, as not
to distinguish between a century, and six thousand years. Agathias indeed
mentions, that some of the Persians had a notion, that he flourished in the
time of one Hystaspes; but he confesses, that who the Hystaspes was, and at
what time he lived, was [960]uncertain. Aristotle wrote not long after
Eudoxus, when the history of the Persians was more known to the Grecians,
and he allots the same number of years between Zoroaster and Plato, as had
been [961]before given. These accounts are for the most part carried too
far; but at the same time, they fully ascertain the high antiquity of this
person, whose aera is in question. It is plain that these writers in general
extend the time of his life to the aera of the world, according to their
estimation; and make it prior to Inachus, and Phoroneus, and AEgialeus of
Sicyon.
Huetius takes notice of the various accounts in respect to his country.
[962]Zoroastrem nunc Persam, nunc Medum ponit Clemens Alexandrinus;
Persomedum Suidas; plerique Bactrianuni; alii AEthiopem, quos inter ait
Arnobius ex AEthiopia interiore per igneam Zonam venisse Zoroastrem. In
short, they have supposed a Zoroaster, wherever there was a Zoroastrian:
that is, wherever the religion of the Magi was adopted, or revived. Many
were called after him: but who among men was the Prototype can only be
found out by diligently collating the histories, which have been
transmitted. I mention _among men_; for the title originally belonged to
the Sun; but was metaphorically bestowed upon sacred and enlightened
personages. Some have thought that the person alluded to was Ham. He has by
others been taken for Chus, also for Mizraim, and [963]Nimrod: and by
Huetius for Moses. It may be worth while to consider the primitive
character, as given by different writers. He was esteemed the first
observer of the heavens; and it is said that the antient Babylonians
received their knowledge in Astronomy from him: which was afterwards
revived under Ostanes; and from them it was derived to the [964]Egyptians,
and to the Greeks. Zoroaster was looked upon as the head of all those, who
are supposed to have followed his [965]institutes: consequently he must
have been prior to the Magi, and Magia, the priests, and worship, which
were derived from him. Of what antiquity they were, may be learned from
Aristotle. [966][Greek: Aristoteles d' en protoi peri philosophias (tous
Magous) kai presbuterous einai ton Aiguption.] _The Magi, according to
Aristotle, were prior even to the Egyptians_: and with the antiquity of the
Egyptians, we are well acquainted. Plato styles him the son of
[967]Oromazes, who was the chief Deity of the Persians: and it is said of
him, that he laughed upon the day on which he was [968]born. By this I
imagine, that something fortunate was supposed to be portended: some
indication, that the child would prove a blessing to the world. In his
childhood he is said to have been under the care of [969]Azonaces: which I
should imagine was a name of the chief Deity Oromazes, his reputed father.
He was in process of time greatly enriched with knowledge, and became in
high repute for his [970]piety, and justice. He first sacrificed to the
Gods, and taught men to do the [971]same. He likewise instructed them in
science, for which he was greatly [972]famed: and was the first who gave
them laws. The Babylonians seem to have referred to him every thing, which
by the Egyptians was attributed to Thoth and Hermes. He had the title of
[973]Zarades, which signifies the Lord of light, and is equivalent to Orus,
Oromanes, and Osiris, It was sometimes expressed [974]Zar-Atis, and
supposed to belong to a feminine Deity of the Persians. Moses Chorenensis
styles him [975]Zarovanus, and speaks of him as the father of the Gods.
Plutarch would insinuate, that he was author of the doctrine, embraced
afterwards by the Manicheans, concerning two prevailing principles, the one
good, and the other evil[976]: the former of these was named Oromazes, the
latter Areimanius. But these notions were of late [977]date, in comparison
of the antiquity which is attributed to [978]Zoroaster. If we might credit
what was delivered in the writings transmitted under his name, which were
probably composed by some of the later Magi, they would afford us a much
higher notion of his doctrines. Or if the account given by Ostanes were
genuine, it would prove, that there had been a true notion of the Deity
transmitted from [979]Zoroaster, and kept up by the Magi, when the rest of
the gentile world was in darkness. But this was by no means true. It is
said of Zoroaster, that he had a renewal of [980]life: for I apply to the
original person of the name, what was attributed to the Magus of Pamphylia:
and it is related of him, that while he was in the intermediate state of
death, he was instructed by the [981]Gods. Some speak of his retiring to a
mountain of Armenia, where he had an intercourse with the [982]Deity: and
when the mountain burned with fire, he was preserved unhurt. The place to
which he retired, according to the Persic writers, was in the region called
[983]Adarbain; where in aftertimes was the greatest Puratheion in Asia.
This region was in Armenia: and some make him to have been born in the same
country, upon one of the Gordiaean [984]mountains. Here it was, that he
first instituted sacrifices, and gave laws to his followers; which laws are
supposed to be contained in the sacred book named Zandavasta. To him has
been attributed the invention of Magic; which notion has arisen from a
misapplication of terms. The Magi Were priests, and they called religion in
general Magia. They, and their rites, grew into disrepute; in consequence
of which they were by the Greeks called [Greek: apateones, pharmakeutai]:
_jugglers, and conjurers_. But the Persians of old esteemed them very
highly. [985][Greek: Magon, ton theosebe, kai theologon, kai hierea, hoi
Persai houtos legousin.] _By a Magus, the Persians understand a sacred
person, a professor of theology, and a Priest._ [Greek: Para Persais]
[986][Greek: Magoi hoi philosophoi, kai theophiloi.] _Among the Persians,
the Magi are persons addicted to philosophy, and to the worship of the
Deity._ [987]Dion. Chrysostom, and Porphyry speak to the same purpose. By
Zoroaster being the author of Magia, is meant, that he was the first
promoter of religious rites, and the instructor of men in their duty to
God. The war of Ninus with Zoroaster of Bactria relates probably to some
hostilities carried on between the Ninevites of Assyria, and the Bactrians,
who had embraced the Zoroastrian rites. Their priest, or prince, for they
were of old the same, was named [988]Oxuartes; but from his office had the
title of Zoroaster; which was properly the name of the Sun, whom he adored.
This religion began in Chaldea; and it is expressly said of this Bactrian
king, that he borrowed the knowledge of it from that country, and added to
it largely. [989]Cujus scientiae saeculis priscis multa ex Chaldaeorum arcanis
Bactrianus addidit Zoroastres. When the Persians gained the empire in Asia,
they renewed these rites, and doctrines. [990]Multa deinde (addidit)
Hystaspes Rex prudentissimus, Darii pater. These rites were idolatrous; yet
not so totally depraved, and gross, as those of other nations. They were
introduced by Chus; at least by the Cuthites: one branch of whom were the
Peresians, or Persians. The Cuthites of Chaldea were the original Magi, and
they gave to Chus the title of Zoroaster Magus, as being the first of the
order. Hence the account given by Gregorius Turonensis is in a great degree
true. [991]Primogeniti Cham filii Noe fuit Chus. Hic ad Persas transiit,
quem Persae vocitavere Zoroastrem. Chus, we find, was called by this title;
and from him the religion styled Magia passed to the Persians. But titles,
as I have shewn, were not always determinately appropriated: nor was Chus
the original person, who was called Zoroaster. There was another beyond
him, who was the first deified mortal, and the prototype in this worship.
To whom I allude, may, I think, be known from the history given above. It
will not fail of being rendered very clear in the course of my procedure.
The purport of the term Zoroaster is said, by [992]the author of the
Recognitions, and by others, to be _the living star_: and they speak of it
as if it were of Grecian etymology, and from the words [Greek: zoon] and
[Greek: aster]. It is certainly compounded of Aster, which, among many
nations, signified a star. But, in respect to the former term, as the
object of the Persic and Chaldaic worship was the Sun, and most of their
titles were derived from thence; we may be pretty certain, that by
Zoro-Aster was meant Sol Asterius. Zor, Sor, Sur, Sehor, among the
Amonians, always related to the Sun. Eusebius says, that Osiris was
esteemed the same as Dionusus, and the Sun: and that he was called
[993]Surius. The region of Syria was hence denominated [Greek: Suria]; and
is at this day called Souria, from Sur, and Sehor, the Sun. The Dea Syria
at Hierapolis was properly Dea Solaris. In consequence of the Sun's being
called Sor, and Sur, we find that his temple is often mentioned under the
name of [994]Beth-Sur, and [995]Beth-Sura, which Josephus renders
[996][Greek: Beth-Sour]. It was also called Beth-Sor, and Beth-Soron, as we
learn from [997]Eusebius, and [998]Jerome. That Suria was not merely a
provincial title is plain, from the Suria Dea being worshipped at Erix in
[999]Sicily; and from an inscription to her at [1000]Rome. She was
worshipped under the same title in Britain, as we may infer from an
Inscription at Sir Robert Cotton's, of Connington, in Cambridgeshire.
[1001]DEAE SURIAE
SUB CALPURNIO
LEG. AUG. &c.
Syria is called Sour, and Souristan, at this day.
[Illustration: Pl. XI. _Deus Azon Persicus._]
The Grecians therefore were wrong in their etymology; and we may trace the
origin of their mistake, when they supposed the meaning of Zoroaster to
have been vivens astrum. I have mentioned, that both Zon and [1002]Zoan
signified the Sun: and the term Zor had the same meaning. In consequence of
this, when the Grecians were told that Zor-Aster was the same as
Zoan-Aster, they, by an uniform mode of mistake, expressed the latter
[Greek: zoon]; and interpreted Zoroaster [Greek: astera zoon]. But Zoan
signified the Sun. The city Zoan in Egypt was Heliopolis; and the land of
Zoan the Heliopolitan nome. Both Zoan-Aster, and Zor-Aster, signified Sol
Asterius. The God Menes was worshipped under the symbol of a bull; and
oftentimes under the symbol of a bull and a man. Hence we read of
Meno-Taur, and of Taur-Men, in Crete, Sicily, and other places. The same
person was also styled simply [1003]Taurus, from the emblem under which he
was represented. This Taurus was also called Aster, and Asterius, as we
learn from [1004]Lycophron, and his Scholiast. [Greek: Ho Asterios houtos
estin ho kai Minotauros]. _By Asterius is signified the same person as the
Minotaur._ This Taur-Aster is exactly analogous to [1005]Zor-Aster above.
It was the same emblem as the Mneuis, or sacred bull of Egypt; which was
described with a star between his horns. Upon some of the
[1006]entablatures at Naki Rustan, supposed to have been the antient
Persepolis, we find the Sun to be described under the appearance of a
bright [1007]star: and nothing can better explain the history there
represented, than the account given of Zoroaster. He was the reputed son of
Oromazes, the chief Deity; and his principal instructor was Azonaces, the
same person under a different title. He is spoken of as one greatly beloved
by heaven: and it is mentioned of him, that he longed very much to see the
Deity, which at his importunity was granted to him. This interview,
however, was not effected by his own corporeal eyes, but by the mediation
of an [1008]angel. Through this medium the vision was performed: and he
obtained a view of the Deity surrounded with light. The angel, through
whose intervention this favour was imparted, seems to have been one of
those styled Zoni, and [1009]Azoni. All the vestments of the priests, and
those in which they used to apparel their Deities, had sacred names, taken
from terms in their worship. Such were Camise, Candys, Camia, Cidaris,
Mitra, Zona, and the like. The last was a sacred fillet, or girdle, which
they esteemed an emblem of the orbit described by Zon, the Sun. They either
represented their Gods as girded round with a serpent, which was an emblem
of the same meaning; or else with this bandage, denominated [1010]Zona.
They seem to have been secondary Deities, who were called Zoni and
[1011]Azoni. The term signifies Heliadae: and they were looked upon as
aethereal essences, a kind of emanation from the Sun. They were exhibited
under different representations; and oftentimes like Cneph of Egypt. The
fillet, with which the Azoni were girded, is described as of a fiery
nature: and they were supposed to have been wafted through the air.
Arnobius speaks of it in this light. [1012]Age, nunc, veniat, quaeso, per
igneam zonam Magus ab interiore orbe Zoroastres. I imagine, that by
Azonaces, [Greek: Azonakes], beforementioned, the reputed teacher of
Zoroaster, was meant the chief Deity, the same as Oromanes, and Oromasdes.
He seems to have been the supreme of those aethereal spirits described
above; and to have been named Azon-Nakis, which signifies the great Lord,
[1013]Azon. Naki, Nakis, Nachis, Nachus, Negus, all in different parts of
the world betoken a king. The temple at Istachar, near which these
representations were found, is at this day called the palace of Naki
Rustan, whoever that personage may have been.
[Illustration: Pl. XII. _Apud Kaempferum in Amoenitat. Exot. p. 312_]
[Illustration: Zor-Aster, sive Taurus Solaris AEgyptiacus]
ORPHEUS.
The character of Orpheus is in some respects not unlike that of Zoroaster,
as will appear in the sequel. He went over many regions of the earth; and
in all places, whither he came, was esteemed both as a priest, and a
prophet. There seems to be more in his history than at first sight appears:
all which will by degrees be unfolded. His skill in harmony is represented
as very wonderful: insomuch that he is said to have tamed the wild beasts
of the forest, and made the trees follow him. He likewise could calm the
winds, and appease the raging of the sea. These last circumstances are
taken notice of by a poet in some fine verses, wherein he laments his
death.
[1014][Greek: Houk eti koimaseis anemon bromon, ouchi chalazan,]
[Greek: Ou nipheton surmous, ou patageusan hala.]
[Greek: Oleo gar. kl.]
He is mentioned, as having been twice in a state of [1015]death; which is
represented as a twofold descent to the shades below. There is also an
obscure piece of mythology about his wife, and a serpent; also of the Rhoia
or Pomegranate: which seems to have been taken from some symbolical
representation at a time, when the purport was no longer understood. The
Orpheans dealt particularly in symbols, as we learn from Proclus.
[1016][Greek: Orphikoi dia sumbolon, Puthagoreioi dia eikonon, ta theia
menuein ephiemenoi.] His character for science was very great; and
Euripides takes particular notice of some antient tablets, containing much
salutary knowledge, which were bequeathed to the Thracians by Orpheus:
[1017][Greek: has Orpheie kategrapse gerus.] Plato styles his works
[1018][Greek: biblon homadon], _a vast lumber of learning_, from the
quantity, which people pretended had been transmitted from him. He one
while resided in Greece; and particularly at Thebes in Boeotia. Here he
introduced the rites of Dionusus, and celebrated his Orgies upon mount
[1019]Cithaeron. He is said to have been the first who instituted those
rites: and was the author of all mysterious worship. [1020][Greek: Protos
Orpheus musteria Theon paredoken.] All these were accompanied with science
of another nature: for he is reputed to have been skilled in many arts.
From Thebes he travelled towards the sea-coast of Chaonia, in order to
recover his lost Eurydice; who had been killed by a serpent. According to
[1021]Agatharchides Cnidius it was at Aorthon in Epirus, that he descended
for this purpose to the shades below. The same account is given by
[1022]Pausanias, who calls the place more truly Aornon. In the Orphic
Argonauts it is said to have been performed at Taenarus in [1023]Laconia. He
likewise resided in Egypt, and travelled over the regions of Libya; and
every where instructed people in the rites, and religion, which he
professed. In the same manner he went over a great part of the world.
[1024][Greek: Os hikomen epi gaian apeireton, ede poleas,]
[Greek: Aiguptoi, Libuei te, brotois ana thesphata phainon.]
Some make Orpheus by birth a Thracian; some an Arcadian: others a Theban.
Pausanias mentions it as an opinion among the [1025]Egyptians, that both
Orpheus, and Amphion, were from their country. There is great uncertainty
about his parents. He is generally supposed to have been the son of
Oeagrus, and Calliope: but Asclepiades made him the son of Apollo, by that
[1026]Goddess. By some his mother was said to have been Menippe; by others
[1027]Polymnia. He is also mentioned as the son of [1028]Thamyras. Plato
differs from them all, and styles both Orpheus, and Musaeus, [1029][Greek:
Selenes kai Mouson engonoi], _the offspring of the Moon, and the Muses_: in
which account is contained some curious mythology. The principal place of
his residence is thought to have been in Pieria near mount Haemus. He is
also said to have resided among the Edonians; and in Sithonia, at the foot
of mount Pangaeus; also upon the sea-coast at Zona. In all these places he
displayed his superiority in science; for he was not only a Poet, and
skilled in harmony, but a great Theologist and Prophet; also very knowing
in medicine, and in the history of the [1030]heavens. According to
Antipater Sidonius, he was the author of Heroic verse. And some go so far
as to ascribe to him the invention of letters; and deduce all knowledge
from [1031]him.
Many of the things, reported to have been done by Orpheus, are attributed
to other persons, such as [1032]Eetion, Musaeus, Melampus, Linus, Cadmus,
and Philammon. Some of these are said to have had the same [1033]parents.
Authors in their accounts of Orpheus, do not agree about the manner of his
[1034]death. The common notion is, that he was torn to pieces by the
Thracian women. But, according to Leonides, in Laertius, he was slain by
lightning: and there is an [1035]epitaph to that purpose. The name of
Orpheus is to be found in the lists of the Argonauts: and he is mentioned
in the two principal poems upon that subject. Yet there were writers who
placed him eleven generations before the war of Troy, consequently ten
generations before that expedition. [1036][Greek: Gegone pro 11 geneon ton
Troikon--bionai de geneas 9; hoi de 11 phesin.] _He was born eleven ages
before the siege of Troy, and he is said to have lived nine ages; and
according to some eleven_. This extent of [1037]life has been given him in
order to bring him down as low as the aera of the Argonauts: though, if we
may believe Pherecydes Syrus, he had no share in that expedition.