Nebuchadrezzar lasted for a period quite as brief, and yet the main outlines of its history can be established with some certainty in spite of large blanks and much obscurity. Whereas at Babylon, moreover, original documents abound, enabling us to put together, feature by feature, the picture of its ancient civilisation and of the chronology of its kings, we possess no contemporary monuments of Ecbatana to furnish direct information as to its history. To form any idea of the Median kings or their people, we are reduced to haphazard notices gleaned from the chroniclers of other lands, retailing a few isolated facts, anecdotes, legends, and conjectures, and, as these materials reach us through the medium of the Babylonians or the Greeks of the fifth or sixth century B.C., the picture which we endeavour to compose from them is always imperfect or out of perspective. We seemingly catch glimpses of ostentatious luxury, of a political and military organisation, and a method of government analogous to that which prevailed at later periods among the Persians, but more imperfect, ruder, and nearer to barbarism—a Persia, in fact, in the rudimentary stage, with its ruling spirit and essential characteristics as yet undeveloped. The machinery of state had doubtless been adopted almost in its entirety from the political organisations which obtained in the kingdoms of Assyria, Elam, and Chaldæa, with which sovereignties the founders of the Median empire had held in turns relations as vassals, enemies, and allies; but once we penetrate this veneer of Mesopotamian civilisation and reach the inner life of the people, we find in the religion they profess—mingled with some borrowed traits—a world of unfamiliar myths and dogmas of native origin.

The main outlines of this religion were already fixed when the Medes rose in rebellion against Assur-bani-pal; and the very name of Confessor—Fravartîsh—applied to the chief of that day, proves that it was the faith of the royal family. It was a religion common to all the Iranians, the Persians as well as the Medes, and legend honoured as its first lawgiver and expounder an ancient prophet named Zarathustra, known to us as Zoroaster.* Most classical writers relegated Zoroaster to some remote age of antiquity—thus he is variously said to have lived six thousand years before the death of Plato,** five thousand before the Trojan war,*** one thousand before Moses, and six hundred before Xerxes' campaign against Athens; while some few only affirmed that he had lived at a comparatively recent period, and made him out a disciple of the philosopher Pythagoras, who flourished about the middle of the fifth century B.C.

According to the most ancient national traditions, he was born in the Aryanem-vaêjô, or, in other words, in the region between the Araxes and the Kur, to the west of the Caspian Sea. Later tradition asserted that his conception was attended by supernatural circumstances, and the miracles which accompanied his birth announced the advent of a saint destined to regenerate the world by the revelation of the True Law. In the belief of an Iranian, every man, every living creature now existing or henceforth to exist, not excluding the gods themselves, possesses a Frôhar, or guardian spirit, who is assigned to him at his entrance into the world, and who is thenceforth devoted entirely to watching over his material and moral well-being,* About the time appointed for the appearance of the prophet, his Frôhar was, by divine grace, imprisoned in the heart of a Haoma,** and was absorbed, along with the juice of the plant, by the priest Purushâspa,*** during a sacrifice, a ray of heavenly glory descending at the same time into the bosom of a maiden of noble race, named Dughdôva, whom Purushâspa shortly afterwards espoused.

Zoroaster was engendered from the mingling of the Frôhar with the celestial ray. The evil spirit, whose supremacy he threatened, endeavoured to destroy him as soon as he saw the light, and despatched one of his agents, named Bôuiti, from the country of the far north to oppose him; but the infant prophet immediately pronounced the formula with which the psalm for the offering of the waters opens: "The will of the Lord is the rule of good!" and proceeded to pour libations in honour of the river Darêja, on the banks of which he had been born a moment before, reciting at the same time the "profession of faith which puts evil spirits to flight." Bôuiti fled aghast, but his master set to work upon some fresh device. Zoroaster allowed him, however, no time to complete his plans: he rose up, and undismayed by the malicious riddles propounded to him by his adversary, advanced against him with his hands full of stones—stones as large as a house—with which the good deity supplied him. The mere sight of him dispersed the demons, and they regained the gates of their hell in headlong flight, shrieking out, "How shall we succeed in destroying him? For he is the weapon which strikes down evil beings; he is the scourge of evil beings." His infancy and youth were spent in constant disputation with evil spirits: ever assailed, he ever came out victorious, and issued more perfect from each attack. When he was thirty years old, one of the good spirits, Vôhumanô, appeared to him, and conducted him into the presence of Ahura-mazdâ, the Supreme Being. When invited to question the deity, Zoroaster asked, "Which is the best of the creatures which are upon the earth?" The answer was, that the man whose heart is pure, he excels among his fellows. He next desired to know the names and functions of the angels, and the nature and attributes of evil. His instruction ended, he crossed a mountain of flames, and underwent a terrible ordeal of purification, during which his breast was pierced with a sword, and melted lead poured into his entrails without his suffering any pain: only after this ordeal did he receive from the hands of Ahura-mazdâ the Book of the Law, the Avesta, was then sent back to his native land bearing his precious burden. At that time, Vîshtâspa, son of Aurvatâspa, was reigning over Bactria. For ten years Zoroaster had only one disciple, his cousin Maidhyoi-Mâonha, but after that he succeeded in converting, one after the other, the two sons of Hvôgva, the grand vizir Jâmâspa, who afterwards married the prophet's daughter, and Frashaoshtra, whose daughter Hvôgvi he himself espoused; the