isdom compounded and co-mingled them.
Sometimes they make out that light is the original principle and express
themselves thus: The existence of light is a real existence. Darkness,
however, is only a consequence like the shadow of a person. It was
alleged that darkness was a thing produced though not created in
reality, and that God had produced light and that darkness had come out
as a consequence, because contrast was a matter of necessity in
existence. Hence the existence of darkness was also essential. And thus
it had become a thing created although not as in the first view, as
brought out with reference to a man's shadow.

[Sidenote: Zend Ave-ta.]

He [Zaradusht] also had composed a book about which people said that it
was revealed to him, namely, the _Zand Awasta_ which divides the world
into two parts, Mino or the spiritual and Geti or the corporeal; that is
to say, into spiritual and corporeal worlds, or in other words, into
mental and physical. And just as the creation is divided into two
worlds, so according to him, all that was in the world was again divided
into two, namely, _Bakhshis_ [Haarbrucker translates _Bakhshis_ by
_gnade_ or favour, but the original Arabic expression is _takdir_ which
means _destiny_, and _kunish_ or _deed_, by which are meant
pre-destination By God and human action.]

[Sidenote: Zoroastrian Ethics.]

Further, he discussed the duties relating to the religious law and these
have reference to the movements of man. He divided them into three parts
_Manish, Guyish_ and _Kunish_, meaning thereby belief, speech, and act,
and these comprehended all the duties. When in this a man is wanting he
is out of obedience and out of creed. But if he conducts himself in
these three movements according to the standard of the law and the
ordinance he attains to the highest good.[1]

[Footnote 1: Here is an instance where the Arab philosopher and writer
hands down to posterity the spirit of Zoroastrianism without prejudice
and with precision.]

[Sidenote: Some Miracles explained.]

The Zaradashtiya ascribed to Zaradusht a number of miracles including
that while Zaradusht was thrown into prison the forefeet of the horse of
Bishtasb entered into its body. When he was set at liberty, the feet of
the animal came out. Next, it is said that he happened to pass a blind
man at Dinawar and to have told him, "Take the herb", which he described
to him "and press its juice into your eye and you will be abl