ZOOPHITE ZOROASTER. 



183 



FAMILY in SOLIPED. 

 Kfuus (Horse). 



ORDER VIII. RUMINANTIA. 

 (Without horns.) 



Camelu*. 



(Horned.) 



Cercus (Doer). 



Camelopardalii (Giraffe)- 



Antelope. 



Capra (Goat). 



(M* (.Sheep). 



B<a (Ox). 



ORDER IX. CETACEA. 



FAMILY i. HERBIVOROUS. 



Munatvs (Lamantin). 

 Diiffong (Halicurux, Hlig ) 

 Stellerat (R'jtina, Illig.)' 



FAMILY 11. COMMON CETACICA. 



Drtyhimig (Dolphin) 

 .Vflrir/' ./' V'OVO/UH, L.). 

 CachAot (Physeter, L.) 

 Baiana- 



Cuss II. Aees. See Ornithology. 

 CLASS III. Reptiles. See Reptile*. 

 CLASS IV. Piicet. See Ichthyology. 



The second general division of Ouvier comprises 

 the molhuctnu animals (see Conchology), the third 

 the articulated animals (see Entomology'), and the 

 fourth the radiated animals (see Zoophytes). 

 Consult Fleming's Philosophy of Zoology (2 rols., 

 Edinburgh, 1822), and Griffith's Animal Kingdom 

 of Cuvi< r, with additional Descriptions, (London, 

 i827, et seq. 5 vols., 8vo.) 



ZOOPHITE (from *., animal, and <fv. plant), 

 in a wider sense, comprises the five classes of ani- 

 mals included hy Cuvier in the fourth great division 

 of the animal kingdom, to which he gives the name 

 of radiated animals, from their often exhibiting a 

 radiated form of the whole body, or of some of its 

 parts. We have described the general characters 

 of this division, and the five classes of which it con- 

 sists, in the article Animal. They are termed apa- 

 thica (, without, *&;, feeling) by Lamarck, from 

 their all being destitute of organs of sense, and 

 even of nerves, and from his considering their mo- 

 tions to be mere automatic phenomena, not accom 

 panied with feeling. They form the division called 

 acephala (, without, xitpa,*.*, head) by Latreille, 

 from their having no part analogous to the head ol 

 the articulated classes. In a narrower sense, the 

 term is applied to the fourth class of this division 

 which we have described at great length in the 

 article Polypi. 



ZOOTOMY. See Anatomy. 

 ZOPYRUS ; a Persian, son of Megabyzus, who 

 to show his attachment to Darius, the son o 

 Jlystaspes, while he besieged Babylon, cut off hi: 

 ears and nose, and fled to the enemy, telling then 

 that he had received such treatment from his roya 

 master because he had advised him to raise the 

 siege, as the city was impregnable. This wa 

 credited by the Babylonians ; and Zopyrus was ap 

 pointed commander of all their forces. When he 

 had totally gained their confidence, he betrayed th 

 city into the hands of Darius, for which he wa 

 liberally rewarded. Darius used to say that he ha< 

 rather have Zopyrus not mutilated than twent 

 Babylons. 



ZORNDORF, BATTLE OF; the bloodiest, an 

 in many respects, one of the most remarKabl 

 battles in the seven years' war, fought on Aug. 25 



1758, between the Prussians commanded by Fre 

 deric the Great, and the Russians under general 

 Fermour, the latter 50,000 men strong, the former 

 30,000. Frederic was victorious. The Russians 

 lost towards 19,000 killed, and 3000 taken prison- 

 ers; the Prussians 10,000 killed. Frederic was 

 bliged, immediately after, to hasten to Saxony. 



ZOROASTER, OR ZERDUSHT ; the distin- 

 uished reformer of religion in Media, whose doc- 

 rines also spread into Persia. There are no cer- 

 ;ain accounts of him : his history is mostly enve- 

 oped in darkness. It is highly probable that he 

 was by birth a Median, and lived under the Median 

 dng Gustasp, who, according to Hammer, was the 

 ame as Darius Hystaspes, but, according to others, 

 Cyaxares I. If the last supposition is correct, he 

 ived not much before the time of Cyrus. The 

 eligion introduced by him ought not to be con- 

 idered as entirely new. From the investigations 

 if Hammer, it would appear that pure fire-worship 

 k in which, however, the fire was only symbolical) 

 vas the oldest religion of the Bactro-Median race ; 

 and from this the worship of the planets sprung. 

 Zoroaster refined this fire-worship. It is not 

 settled whether his improvements were, at first, 

 adopted by the magi only, or whether they were 

 received by the Medians generally, and afterwards 

 communicated by them to the Persians, their con- 

 querors. The latter supposition has much in its 

 avour, particularly the circumstance that the Per- 

 sians showed a great readiness to adopt foreign re- 

 igions, which may have arisen, in a great measure, 

 "rom their deification of the powers of nature. 

 Shortly after the time of Socrates, the religion of 

 Zoroaster had spread throughout Persia. 



The following are its principal doctrines: From 

 eternity there have existed two beings, Ormuzd and 

 Ahriman, the principles of the universe. Ormuzd 

 is pure, eternal light, the original source of all per- 

 fection. The nature of Ahriman, likewise belonged 

 originally to light ; and so far he was good ; '.but 

 because he envied the light of Ormuzd, he obscured 

 his own, became an enemy of Ormuzd, and the 

 father of evil and of all bad beings, who join with 

 him in a contest with the good. Ormuzd and Ahri- 

 man performed the work of creation at different 

 epochs, and brought into existence various species 

 of beings. Ormuzd created, by his living word, that 

 is, the power of his will, the community of good 

 spirits first, six immortal spirits of light, for the 

 service of his throne (Amshaspand) ; then twenty- 

 eight subordinate spirits, representatives of the 

 months and days ; and, at last a multitude of human 

 souls. Ahriman produced a number of bad spirits, 

 six arch-devs, spirits of darkness, and innumerable 

 devs of lower rank. The good dwell with Ormuzd 

 in light. Ahriman lives with his creatures in the 

 kingdom of darkness. 3000 years Ormuzd ruled 

 alone ; after which he created material beings, in 

 their various degrees; at last, man, and, after the 

 labour, celebrated the first festival of creation with 

 the good spirits. Again he ruled in this world of 

 innocence and happiness 3000 years. In the next 

 period of equal length, begins the contest between 

 light and darkness, Ormuzd and Ahriman, who, in 

 a continual struggle, divide the dominion of the 

 world. The following 3000 years extend and con- 

 firm the power of Ahriman : afterwards his power 

 declines; the devs sink to nothing; their former 

 prince does homage to Ormuzd ; the bad disappear. 

 The dead arise ; the primitive kingdom of happy 

 souls, under the government of Ormuzd, returns 



