FOOTNOTES:
[2:1] Some European Scholars have held Zoroaster to be nothing more than a mythical personage. But since the publication of Professor Jackson's admirable Life of Zoroaster, the Iranian Prophet has, I believe, finally got out of the ordeal of modern criticism.
[4:1] Essays, p. 303.
[4:2] "In the beginning there was a pair of twins, two spirits, each of a peculiar activity". Yas. XXX. 1.
[4:3] "The more beneficial of my spirits has produced, by speaking it, the whole rightful creation". Yas. XIX. 9.
[4:4] The following verse from Buudahish Chap. I. will indicate the Zendik view:— "And between them (the two principles) there was empty space, that is what they call "air" in which is now their meeting".
[5:1] Shahrastānī; ed. Cureton, London, 1846, pp. 182–185.
[5:2] Ibn Ḥazm—Kitāb al-Milal w’al-Niḥal. Ed. Cairo. Vol. II, p. 34.
[6:1] In connection with the influence of Zoroastrian ideas on Ancient Greek thought, the following statement made by Erdmann is noteworthy, though Lawrence Mills (American Journal of Philology Vol. 22) regards such influence as improbable:—"The fact that the handmaids of this force, which he (Heraclitus) calls the seed of all that happens and the measure of all order, are entitled the "tongues" has probably been slightly ascribed to the influence of the Persian Magi. On the other hand he connects himself with his country's mythology, not indeed without a change of exegesis when he places Apollo and Dionysus beside Zeus, i.e. The ultimate fire, as the two aspects of his nature". History of Philosophy Vol. I, p. 50.
It is, perhaps, owing to this doubtful influence of Zoroastrianism on Heraclitus that Lassalle (quoted by Paul Janet in his History of the Problems of Philosophy Vol. II, p. 147) looks upon Zoroaster as a precursor of Hegel.