THE NEW SCHAFF-HERZOG
522,
gete in the purely theological realm, and aimed to make usable for his period the T'etrasticha and Monosticha of Gregory Nazianzen. In this he succeeded, but his work was confused and blended with that of Nicetas Paphlago, and the many manuscripts and editions reveal this. A work formerly attributed to Nicetas on this theme is now to be given to Zonaras (cf. Legrand, Bibliographie Hellenique, i. 314, Paris, 1885). Zonaras also wrote a commentary on the Kanones anastasimot of the Octoechos, now lost except for the introduction (in Specilegium Romanum, v. 384-389, Rome, 1841). The Canon eis tén hyperagian theotokon appears to be an independent work (printed in Cotelier, Monumenta Greece ecclesie, ili. 465-472, Paris, 1686), a noteworthy poem in nine odes and twenty-nine verses giving a catalogue of heretics from Arius on. It has always given great offense to the Roman Catholics. Zonaras is also the author of the well-known Epitome historién, one of the most important historical works of the Byzantine period, valuable for secular and ecclesiastical history. It treats of world history from creation till 1118, and is of particular value because of the use it makes of very early and
now lost sources. The work was edited by H. Wolf (Basel, 1557), Ducange (Paris, 1686), and Dindorf (in CSHB, 6 vols., 1868-76). (PHitipp MEYER.)
BIBLIOGRAPHY: W. Cave, Scriptorum ecclesiasticorwm historia literaria, ii. 201 sqq., Oxford, 1748; Fabricius-Harles, Bibliotheca Greca, vii. 465-468, viii. 433, xi. 222-228, Hamburg, 1801-08; E. Dronke, De Niceta Davide et Zonara interpretibus carmina S. Gregorii Nazianzeni, Coblenz, 1839; idem, S. Gregorii Nazianzeni carmina selecta, Géttingen, 1840; C. W. E. Heimbach, in Ersch and Gruber, Encyklopddie, I., Ixxxvi' 376 sqq., 461-462; Christ, in SMA, 1870, pp. 75-108; A. C. Demetracopulos, Grecia orthodoxa, p. 15, Leipsic, 1872; H. Haupt, Neue Beitrdge zu den Fragmenten des Dio Cassius, in Hermes, xiv (1879), 430-446; P. Sauerbrei, in Commentationes philologice Jenenses, i (1881), 1-81; T. Bittner-Wobst, in Commentationes Fleckeiseniane, pp. 123-170, Leipsic, 1890; idem, in Byzantinische Zeitschrift, 1896, pp. 610-611; U. P. Boissevain, in Hermes, xxvi (1891), 440-452; idem, in Byzantinische Zeitschrift, 1895, pp. 250-271; M. Heinemann, Questiones Zonarew, Dresden, 1895; E. Patzig, in Byzantinische Zeitschrift, 1896, pp. 24-58, 1897, pp. 322-356, 1906, pp. 513-514; K. Prachter, in the same, 1897, pp. 509-525; Krumbacher, Geschichte, pp. 370-376 et passim (with excellent bibliography); N. Milasch, Das Kirchenrecht der morgenlindischen Kirche, 2d ed., Vienna, 1905.
ZONE. See VesTMENTS AND Instanra, EccuE- SIASTICAL.
ZOROASTER, ZOROASTRIANISM.
I. Introduction. II. The People. III. Sources.
Language and Alphabet (§ 7). The Pahlavi Language (§ 8). Pahlavi Literature (§ 9).
To the Sassanian Empire (§ 1).
To the Mohammedan Conquest (§ 2).
The Zoroastrian System.
Mazdeism and Vedism (§ 1).
Cosmology (§ 2).
The Hierarchies (§ 3).
VII.
IV. The Literature. V. The Prophet. Outline History of the Literature The Name (§ 1). (§ 1). Zoroaster Historical (§ 2). Native Accounts of the Scriptures His Early Life (§ 3). (SEZy2 Founding of the Religion (§ 4).
Significance of this Account (§ 3).
Final Work and Death of Zoro-
Other Celestial Spirits (§ 4). Anthropology (§ 5).
Discovery and Early Study of the aster (§ 5). Eschatology (§ 6). Avesta (§ 4). VI. History of the Religion after Ethics and Religious Duties (§ 7). The Name “ Zend-Avesta”’ (§ 5). Zoroaster. The Cult (§ 8).
The Avesta (§ 6).
I. Introduction: Interest in the religion of Zoroaster is evoked by several historical circumstances, aside from the veil of obscurity and romance which hides the person of the prophet and founder from the eye of the present, so that he seems like a veritable Moses in the mountains of Iran. The lofty monotheism (for Zoroastrianism is this in its issue, whatever one may say of its practical and theoretical dualism, or of the polytheism which it long was to the rank and file of its followers) gives it a place in the history of religion beside Judaism, Christianity, and Mohammedanism. It has also been said of it with considerable truth that it missed only narrowly becoming a world religion. As Charles Martel in 732 and Leo III. in 740 saved western Europe from Mohammedanism, so possibly the battles of Marathon and Salamis averted from eastern Europe, perhaps from the entire West, subjection to the religion of Zoroaster. Before this it had begun to supplant the old faith and polytheism of Babylonia, where also it had come into contact with Judaism. How extensive its influence was upon Judaism, and then upon Christianity, is one of the problems yet under debate; most competent scholars admit a debt on the part of both with respect to angelology and the doctrine of Satan. The indebtedness of Mohammedanism in the realm of eschatology is very considerable, although it must be admitted that the lingering influence
VIII. The Parsees.
of Babylonian religion somewhat obscures the exact degree which is to be conceded here. As the old form of the faith and parent of the institutions and community of the modern Parsees this religion claims attention, for they assert their possession of the pure religion of the Persian prophet. Still further, Zoroastrianism is remarkable for its implied hostility to the Brahman faith of India, whose deities it in part reduced to the rank of demons, choosing (possibly) one of its chief deities as its own and calling him Ahura Mazda. One of the strangest and most difficult features of the faith is the remarkable series of abstractions which received personification as good and evil beings, the former being approached with an adoration that differed little from worship. This religion also furnishes another example of the faiths of the world whose religious books seem to have been the object: of persecution and have suffered fatal losses. Once more, for the philologist and the textual critic and exegete no literature offers deeper problems or more exacting tasks than that of Iran. And, finally, the story of the recovery of the ancient books and sources, so far as they exist, is a romance both in its beginnings and in the discussions which have followed.
II. The People: The Zoroastrian religion arose and ran almost its entire course among one of the earliest of the seven branches of the Indo-European family, named “ Aryans’’ in the sacred literature.