Perhaps there has never been so philosophical and satisfactory a
treatment of the Fire-Symbol, which, however, our author says is not
peculiar to the religion of Persian Zoroaster, as we find in Mr.
Johnson's chapter under that head. As light, heat, cosmic vital energy,
astronomical centre, as all producing and all sustaining force, the sun
and the other burning and brilliant objects lighted therefrom, furnish
very much of the symbolism of all religions. "The Sun of Rightousness"
is a favorite figure with Jew and Christian. It is doubtless as
incorrect to characterize the Persians as "fire worshipers" as it would
be to say that Christians, who use the same symbol, give their worship
to the symbol rather than the Being symbolized. Still our author finds
this emblem a very important one in the religion of the followers of
Zoroaster and thinks he detects a progress in thought and civilization
marked by the coming of the people to give religious regard to the sun
and heavenly bodies, instead of fire kindled by human hands--a new
stability of being corresponding with the passage of early people's art
of nomadic or shepherd life into agriculture with its fixed abodes and
domestic associations.

The two deities of the Zend Avesta, Ormuzd and Ahriman, the good and the
evil in perpetual conflict, could not have been conceived of in Southern
Asia where the human will is kept under, and where self-consciousness is
so moderately developed. This battle is in the Avestan faith and morals
largely in the human breast, and is the same that Paul is conscious of
in the combat he describes between himself and sin that was in him. The
Avestan _Morals_ are brought out by Mr. Johnson in their original
and exceeding purity.

But the larger sweep of Mr. Johnson's purpose carries him into an