The theology of Zoroaster was darkly comprehended by foreigners, and even by the far greater number of his disciples; but the most careless observers were struck with the philosophic simplicity of the Persian worship. “That people,” said Herodotus, “rejects the use of temples, of altars, and of statues, and smiles at the folly of those nations who imagine that the gods are sprung from, or bear any affinity with, the human nature. The tops of the highest mountains are the places chosen for sacrifices. Hymns and prayers are the principal worship; the Supreme God, who fills the wide circle of heaven, is the object to whom they are addressed.” Yet, at the same time, in the true spirit of a polytheist, he accuseth them of adoring Earth, Water, Fire, the Winds, and the Sun and Moon. But the Persians of every age have denied the charge, and explained the equivocal conduct, which might appear to give a color to it. The elements, and more particularly Fire, Light, and the Sun, whom they called Mithra, were the objects of their religious reverence because they considered them as the purest symbols, the noblest productions, and the most powerful agents of the Divine Power and Nature. Every mode of religion, to make a deep and lasting impression on the human mind, must exercise our obedience, by enjoining practices of devotion, for which we can assign no reason; and must acquire our esteem, by inculcating moral duties analogous to the dictates of our own hearts. The religion of Zoroaster was abundantly provided with the former and possessed a sufficient portion of the latter. At the age of puberty, the faithful Persian was invested with a mysterious girdle, the badge of the divine protection; and from that moment all the actions of his life, even the most indifferent, or the most necessary, were sanctified by their peculiar prayers, ejaculations, or genuflections; the omission of which, under any circumstances, was a grievous sin, not inferior in guilt to the violation of the moral duties. The moral duties, however, of justice, mercy, liberality, &c., were in their turn required of the disciple of Zoroaster, who wished to escape the persecution of Ahriman, and to live with Ormusd in a blissful eternity, where the degree of felicity will be exactly proportioned to the degree of virtue and piety.