ua's sons, Selm,
Tur, and Irij; of Zal, or Mino'chihr, or Eustem; of Afrasiab, or Kai
Kobad; of Sohrab, or Isfendiar. And of the heroic names which actually
occur in the Zendavesta, several, as Gayo-marathan, Haoshyariha, Kava
Uc, and Kava Hugrava, are met with only in the later portions, which
belong probably to about the fourth century before our era. The only
legends which we know to be primitive are those above related, which are
found in portions of the Zendavesta, whereto the best critics ascribe a
high antiquity. The negative argument is not, however, conclusive; and
it is quite possible that a very large proportion of Firdausi's tale may
consist of ancient legends dressed up in a garb comparatively modern.

Two phases of the early Iranic religion have been now briefly described;
the first a simple and highly spiritual creed, remarkable for its
distinct assertion of monotheism, its hatred of idolatry, and the
strongly marked antithesis which it maintained between good and evil;
the second, a natural corruption of the first, Dualistic, complicated
by the importance which it ascribed to angelic beings verging upon
polytheism. It remains to give an account of a third phase into which
the religion passed in consequence of an influence exercised upon it
from without by an alien system.

When the Iranic nations, cramped for space in the countries east and
south of the Caspian, began to push themselves further to the west, and
then to the south, they were brought into contact with various Scythic
tribes inhabiting the mountain regions of Armenia, Azerbijan, Kurdistan,
and Luristan, whose religion appears to have been Magism. It was here,
in these elevated tracts, where the mountains almost seem to reach the
skies, that the most venerated and ancient of the fire-temples were
established, some of which remain, seemingly in their primitive
condition, at the present day. [PLATE VI., Fig. 4.] Here tradition
placed the original seat of the fire-worship; and from hence many taught
that Zoroaster, whom they regarded as the founder of Magism, had sprung.
Magism was, essentially, the worship of the elements, the recognition
of fire, air, earth, and water as the only proper objects of human
reverence. The Magi held no personal gods, and therefore naturally
rejected temples, shrines, and images, as tending to encourage the
notion that gods existed of a like nature with man, i.e., possessing
personality--living and intelligent bein