In the case of no other people of antiquity, except the people of Israel, did the conception of deity exercise a greater influence upon morality than in that of the ancient Persians. The supreme being, Ahura Mazda, was conceived, as we have already noted, as the creator of the light and of all good things, as the god of righteous order and benevolence. He was the lover of truth. Truth was the innermost essence of his being, as love is the innermost essence of the God of Christianity. Farther on we shall see how this conception of deity formed the mold in which was cast the Persian ideal of moral excellence. [Sidenote: The ethical character of Mithra] Ahura Mazda was the god of the sky. As time passed, Mithra, the god of the sun, gradually came into greater prominence and finally quite eclipsed the at first supreme deity, Ahura. As the solar god he appropriated the ethical attributes of the sky god and became preëeminently the god of light, the champion of truth, and the avenger of lies. He it is who, when not deceived, establisheth nations in victory and strength.[306] It was from this solar deity that Zoroastrianism in the later pre-Christian centuries was called Mithraism, under which name, as we shall see, it entered the Greco-Roman world and there became a chief competitor with Christianity for the control and guidance of the moral life of the European nations. [Sidenote: Doctrine of the sacredness of the elements--fire, earth, and water] The principle of Persian world philosophy which, next after that of the divided government of the universe, had probably the greatest consequences, and those not wholly favorable, for Persian morality, was the principle of the purity and sacredness of the elements--fire, earth, and water. From this principle or belief were deduced endless ritual requirements whose aim was to preserve these elements from pollution, or to restore their purity after defilement, and thus one large division of the moral code embraced mainly artificial duties, duties which had no vital relation to natural morality, that is, to conduct deriving its sanction from the natural feelings of moral right and wrong. [Sidenote: The personality of a great reformer, Zarathustra] As the great moral systems of Confucianism, Buddhism, Christianity, and Mohammedanism bear each the impress of the moral consciousness of some great teacher, so is it with Zoroastrianism. For the moral ideal of Persia, while doubtless largely the creation of the ethical feelings and convictions of the Iranian race, developed through many centuries of race experiences, nevertheless bears the unmistakable imprint of a unique personality. That the Zarathustra of tradition represents a real historical personage, there can hardly be longer a reasonable doubt.[307]