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ZOF Altona and Göttingen, and afterwards travelled in various continental countries. In 1783 he finally settled at Rome, where he continued to reside until the end of his life. It was to the study of the fine arts and archæology that Zoëga devoted his attention, and in the latter department especially he has acquired European renown. His chief productions are a work on Egyptian numismatics that appeared in 1787; a treatise on obelisks, "De Origine et Usu Obeliscorum," printed in 1800; and the "Bassi rilievi Antichi di Roma," an account of the ancient Roman bas-reliefs; only a portion of which, however, was published prior to his decease. He died on the 10th of February, 1809.—J. J.  ZOFFANIJ,, R. A., a distinguished portrait painter of a Bohemian family, was born at Regensburg or Frankfurt about 1735. His father, who was an architect, sent him early to Italy to complete his education as a painter. Having practised some time at Coblentz, Zoffanij came when still young to England, and was in 1768 elected one of the original thirty-six members of the Royal Academy in London. In 1771 Zoffanij acquired the patronage of George III. He had already made himself famous by his theatrical portraits, single and in groups, and some of these pictures are exceedingly clever. He painted for George III. several pictures and portraits. He exhibited a large picture of the royal family in 1770; and in 1772 he exhibited "The Portraits of the Academicians of the Royal Academy," which was in the International exhibition of 1862. In 1774 he went again to Italy, and painted the "Interior of the Florentine Gallery," which was purchased by George III.—that part of it called the "Tribune." This picture was exhibited in 1780, after Zoifanij's return to England. It contains many portraits, and was also in the International exhibition. In 1782 he went to India, residing chiefly at Lucknow, and there painted many portraits and some pageants, and returned to England in 1789 or 1790, with a large fortune. He died at Kew in 1810.—R. N. W.  ZOILUS, a grammarian of Amphipolis, who, according to Vitruvius, was a contemporary of Ptolemy Philadelphus, though Ælian says he flourished about the 95th Olympiad. He was called Homeromastix or Homer's Scourge, because he wrote against Homer. He flew at high game, as, besides Homer, he attacked Plato and the great Greek writers. Zoilus, indeed, seems to have been of an envious and crabbed temper, and his name in consequence came to be used as expressive of all the worst qualities of the critic.—R. M., A.  ZOLLIKOFER,, a distinguished German preacher, was born at St. Gall in Switzerland, 5th August, 1730, and was educated in the schools of Frankfort and Bremen, and at the university of Utrecht. His first pastoral charge was at Murten in the canton de Vaud; and in 1758 he accepted an invitation to the pastorate of the reformed congregation of Leipsic, where he remained till his death in 1788. The congregation was a highly educated one; and he was on terms of intimate intercourse with many of the professors of the university. These circumstances served to stimulate and develope his powers as a preacher, while his exemplary character and life gave weight to his public teaching. He was especially useful to the young students of theology at the university, and his discourses were valued for their eminently practical character. His published sermons extended to twenty-one volumes, of which six volumes were brought out by himself, and the rest were posthumous. They were much valued in Germany for the moral instruction which they contained. In point of doctrine, they partook of the negative theological tendencies of the age and society in which the preacher lived.—P. L.  ZONARAS,, a Byzantine historian, belonged to the twelfth century. He was commander of the body-guards of Alexis I. (Comnenus), and his first private secretary; but he afterwards retired to the monastery on Mount Athos, where he spent the rest of his life in literary labours. He died at the age of eighty-eight. He is the author of "" (Annales), in eighteen books, from the creation till the death of Alexis, 1118. The greater part of the work is a compilation from various authors —Josephus, Dio Cassius, and others. Zonaras also wrote a Greek Lexicon, an "Exposition of the Canons of the Apostles, Councils, and Fathers," some tracts, and epistles. The best edition of the "Annals" is Finder's, 8vo, Bonn, 1841, &c. Professor Tittmann of Leipsic first published the Lexicon; and Beveridge published his Commentaries on the Canons, &c., in Greek and Latin in his Pandectas Canonum, Oxford, 1672, folio.—S. D.  ZOPPO,, the founder of the earlier school of painting in Bologna. He studied in the school of Squarcione at Padua. His known works extend from 1471 to 1498, and he has also the distinction of having been the master of Francia. Zoppo's works are hard in taste, but are finished with great delicacy. The National gallery possesses an excellent picture of the kind ascribed to him.—R. N. W.  ZOROASTER or ZERDUSHT, the founder of the Magian religion, lived in a very remote time under a king called Gushtasp, who has been incorrectly identified with Darius Hystaspes by many scholars; by others with Cyaxares I. Zoroaster must be taken higher up into antiquity. The primary development of the religion associated with his name, differs from a reformation of it which may have taken place under the Medo-Persian monarchy. The Magian religion was founded long before the Medo-Persian or the Persian monarchy. Zoroaster seems to have belonged to eastern Iran or Bactria, and was therefore probably a Bactrian, though he has been called a Median, a Perso-Median, a Chaldean, a Persian, an Armenian, a Pamphylian, and a native of Proconnesus. The fact of the Magian religion being introduced into these countries does not prove its founder to have lived there. All the oracles or writings ascribed to Zoroaster by various authors, must be considered the productions of later times, and consequently spurious. Niebuhr thinks that he is a mythical person—an opinion which is probably erroneous. The religion attributed to him must have had a founder; and the Zendavesta contains the name and person as though they had at least a historical basis. The marvellous stories which are related concerning him are later than the Zendavesta, and do not invalidate his personal existence. The Greek and Roman writers evidently knew nothing of his country or ago, and their contradictory accounts must be rejected as unworthy of credit. Even Aristotle affirms that Zoroaster lived six thousand years before Plato's death, which is nothing more than a vague assertion. The true principles of Magianism are contained in the liturgies and institutes of the Zendavesta, a work whose antiquity and genuineness cannot be well doubted, though the name of Anquetil du Perron, who first brought it from the East, has been subjected to suspicion by Sir W. Jones. He did not, however, forge the documents. The fundamental tenet of the system of Zoroaster was the doctrine of two principles. The first being in whom the universe exists is denominated "Time without bounds;" and Gibbon remarks very justly that this infinite substance seems rather a metaphysical abstraction of the mind than a real object endowed with self-consciousness. From the operation of this infinite Time the two active principles of the universe were produced from all eternity, Ormuzd and Ahriman, each disposed to exercise his powers of creation in different ways. Ahriman became jealous and envious of the attributes of Ormuzd. The latter formed man capable of virtue; the former, changed into darkness from light by malice, introduced evil into the works of Ormuzd. Hence, good and evil are intimately commingled. At the last day, however, Ormuzd will triumph over his rival; Ahriman and his followers will sink into their native darkness, and virtue will prevail throughout the universe.—S. D.  * ZORRILLA Y MORAL,, one of the most distinguished living Spanish poets, was born 21st February, 1817, and educated at the college for nobles in Madrid. He was afterwards sent to the university of Toledo to study law, but he soon manifested his preference for far different studies. Subsequently he was sent to Valladolid, but his conduct there not being more conformable to his father's desires, the latter sent a trusty messenger to bring him home, considering that he was incapable of following the career marked out for him. Young Zorrilla, however, anticipating the treatment which awaited him, made his escape on the homeward journey, and lived for nearly a year in Madrid, evading all the researches of his friends. His first public appearance was at the funeral of the ill-fated poet Larra, 14th February, 1837. The funeral oration had been delivered by the eloquent Roca de Togares, and the assembly was about to separate, when an unknown youth stepped forward and recited some verses which produced an almost magical effect. The next day the young poet was the lion of the literary circles of the capital, and the conductors of several periodicals were eager to secure his productions. Within the year a volume of poems appeared, with a preface by the eminent critic, Pastor Draz. Seven or eight others followed in the course of the next three years, and as many more since that time. There seems, indeed, good ground for the remark of Schach, that while his works contain passages which, for brilliancy <section end="705Zcontin" />