ZOROASTEIANISM. 798 ZORRILLA Y MORAL. teachings may be summed up in the three car- dinal Avestan words humata, hfixta, Inarila, 'good thoughts, good words, good deeds,' which form the watchword of the faith of the modern Parsis and Ghebers. The idea of goodness im- plies largely the choice of the good religion of Mazda and following its precepts, in preference to devil-worship, or the cult of the demon. This implies scrupulously preserving the purity alike of body and soul, and is chietly to be ob- tained through religious observances and cere- monial rites that are extreme in their exactions. The elements of earth, fire, and water, moreover, must be carefully shielded from defilement, es- pecially from contact with dead matter. It was this prescription which led to the peculiar Zo- Toastrian method of exposing the dead bodies on Dakhmas or Towers of Silence { q.v. ) , to be de- voured by dogs and birds — a custom which the modern Zoroastrians quite strictly observe. Furthermore, the care of useful animals, particu- larly of the cow and the dog. is enjoined; and the importance of agricultural pursuits as a re- ligious duty is strongly inculcated. There are many minor observances and beliefs found, especially in the Avestan Vendld-ud, that recall the Penta- teuch. These features and others were noticed by the classical writers, such as Herodotus, Plu- tarch, and Strabo, as characteristic of the Per- sian religion. The main points of Zoroaster's philosophy may be gathered from the Gathas and supplemented by other portions of the Avesta and Pahlavi literature. A summary of the orthodox beliefs of the ancient Zoroastrians will be found in Yasna 12, which is sometimes called the Avestan creed. Comparisons of Zoroastrian with other re- ligions sliow more resemblances to Judaism and Ciiristianity than to other Oriental faiths, and the possibility of mutual influences, direct and indirect, has been the subject of much discus- sion. The affinities of the religion of Iran with the ancient faith of India, for example, with regard to likenesses between the divine ideas of Mithra and Mitra, Verethraghna and Vritrahan, and the like, or in the cult of Haoma and Soma (q.v.), or in the differences between Ahura- Asura, Daeva-Deva, are striking, and point back to the period of common Indo-Iranian or Aryan unity. Parallels also have been .sought be- tween ancient Babj'lonian and Zoroastrian beliefs. which may be due in part to the proximity of the two peoples. With regard to primitive ideas, moreover, we may recognize in the Zoroastrian faith and in some of its ceremonies a few traits that recall possible survivals of primitive ani- mism, s])iritism, fetishism, and ancestor worship. As a rule, however, the ideality and lofty spirit- uality of Zoroaster's teachings have been gen- erally recognized; and the efficiency of the faith as a working religion may be seen in the fruits which it has borne in various ways through his- torj' and in its present followers, the Parsis and Ghebers. BlULlOGRAlMiY. .lackson, "Die iranische Reli- gion." in Geiger and Kulm, Cnindrins der irunisch- I'li I'hiloluyie, vol. ji. (Strassbiug, l'JOO-03) ; Haug, Esuays on the Sacred Lnnntiiuic WrUinfix. mid Religion of lite Parsis (3d ed.. by West. London. 1884) : Hovelacque. L'Aresta. Xoroastrr et Ic Mazdiismc (Paris, 1880); Castartelli, The Phi- losophy of the Muzdai/asninn ItcJifiion under the Sassanids, transl. from the French (Bombay, 1889) ; Bharucha, An Essay on the Zoroastrian Religion and Customs (ib., 1883) ; Lehmann, "Die Perser," in Chantepie de la Saussaye, Lehihuch der Religionsgeschichte (2d ed., Freiburg, 1897) ; Stave, Ueber den Einfliiss des Parsismus auf das Judentum (Haarlem, 1898) ; Tide, Geschichte der Religion im Altertum, vol. ii. (Gotha, 1898) ; Soderblom, La vie future d'aprcs le Mazdiisme (Paris, 1901) ; Boklen, Verwandtschaft der jiidisch-christlichen mit der parsischen Esehato- logie (Giittingen, 1902) ; Tiele, Kompendixun der Religionsgeschichte (3d ed.. by Sijderblom, Bres- lau, 1903). Consult also the authorities referred to under Avesta ; Ghebers ; Magi ; Pahlavi Language ajjd Literature; and Zoroaster. ZORRILLA Y MORAL, thor-rel'ya e m6-ral', Jost (1817-93). A Spanish poet and playwright, born in Valladolid February 21, 1817." After studying law for a while at Toledo and Madrid, he first gained notice ( 1837 ) by his verses on the satirist Larra (Figaro). Many lyrics and poetic legends followed these verses ; then came dramas in the same abundance. He composed and pub- lished his incomplete poem, Granada (1852), in Paris. Always in straitened circumstances, he went to Mexico to try his fortunes in lS5r>, and, going back to Spain for a visit in 1866, was cut otf from returning to ^Mexico bv the disasters that befell JIaximilian. From 187l'to 1883 he suffered want, though the theatres, as he complains in his Rceucnfos del tiempo riejo (1880), were making fortunes by his plays. His last years were freed from want by a Government pension of 30,000 reals. He died at Jladrid .January 23, 1893. The Holedad del campo and the Indecisidn are his most important lyric works. But he shows to greatest advantage in his various leyendas, in which he has embodied the history of Spain, not as it is to be found in the written records, but such as a poetic genius, working imder the inspiration given by association with the monu- ments and ruins of medioeval Spain, could recon- struct from the Christian and chivalrous tra- ditions of the Middle Ages. In thus turning back to the Middle Ages, Zorrilla obeys one of the chief tendencies of the Romantic movement in Spain as elsewhere in Europe. Poetic eloquence, descriptive force, patriotism, religious fervor, and strong idealism characterize his legends, and these qualities are found alre.adv in the Cantos del trovador (1840-41). The Granada (1852) would, if completed, be the great epic of modern Spain. The legends that followed the appearance of this fragment are inferior to it in worth, viz.. the Leijenda del Cid (1882), and El rantar del Romero. Zorrilla's first play, written in collaboration with Garcfa Gutierrez, was the ■hian Dtiudolo (1839). A long series of plays followed, and of these the best are El zapaiero y el rey; Traidor, ineonfeso y mfirtir ; A huen juez mejor tcstigo; and Don Juan Tenorio. The great success of these plays in Spain was due to the fact that they are inspired by Spanisli poetic tradition, by Spani'^h histoi'y and legend. The Don Juan Tenorio treats the tradition which Tirso de Molina's Purlador de Scrilta had made famous on the Spanish stage. Zorrilla's Don .Tuan differs from the general con- ception of that scniindrel in that he is made to die repentant. The Don Juan Tenorio is so great
