ars in other systems.

As the Monad in religion is an expression of one infinite supreme
presence, pervading all nature and life, so the Duad shows the antagonism
and conflict between truth and falsehood, right and wrong, good and evil,
the infinite perfection and the finite imperfection. This is a conflict
actually existing in the world, and one which religion must accept and
account for. Brahmanism does not accept it, but ignores it. This whole
conflict is Maya, a deception and illusion. Yet, in this form of illusion,
it makes itself so far felt, that it must be met by sacrifices, prayers,
penances, and the law of transmigration; until all the apparent antagonism
shall be swallowed up in the Infinite One, the only substance in the
universe.

Buddhism recognizes the conflict more fully. It frankly accepts the Duad
as the true explanation of the actual universe. The ideal universe as
Nirvana may be one; but of this we know nothing. The actual world is a
twofold world, composed of souls and the natural laws. The battle of life
is with these laws. Every soul, by learning to obey them, is able to
conquer and use them, as steps in an ascent toward Nirvana.

But the belief of Zoroaster and that of Scandinavia regard the Duad as
still more deeply rooted in the essence of existing things. All life is
battle,--battle with moral or physical evil. Courage is therefore the
chief virtue in both systems. The Devil first appears in theology in these
two forms of faith. The Persian devil is Ahriman; the Scandinavian devil
is Loki. Judaism, with its absolute and supreme God, could never admit
such a rival to his power as the Persian Ahriman; yet as a being
permitted, for wise purposes, to tempt and try men, he comes into their
system as Satan. Satan, on his first appearance in the Book of Job, is one
of the angels of God. He is the heavenly critic; his business is to test
human virtue by trial, and see how deep it goes. His object in testing Job
was to find whether he loved virtue for its rewards, or for its own sake.
"Does Job serve God for naught?" According to this view, the man who is
good merely for the sake of reward is not good at all.

In the Egyptian system, as in the later faith of India, the evil principle
appears as a power of destruction. Siva and Typhon are the destroying
agencies from whom proceed all the mischief done in the world.
Nevertheless, they are gods, not devils, and have their worship and
worshippers among