Iqbals The Development of Metaphysics in Persia [Electronic resources] نسخه متنی

6
of their opponent''s
position. Shahrastani (1) describes briefly the different explanations of the
Magi. The Zarwanians look upon Light and Darkness as the sons of Infinite Time.
The Kiyumarthiyya hold that the original principle was Light which was afraid of
a hostile power, and it was this thought of an adversary mixed with fear that
led to the birth of Darkness. Another branch of Zarwanians maintain that the
original principle doubted concerning something and this doubt produced Ahriman.
Ibn Hazm (2) speaks of another sect who explained the principle of Darkness as
the obscuration of a part of the fundamental principle of Light itself.

Whether the philosophical dualism of Zoroaster can be reconciled with his
monotheism or not, it is unquestionable that, from a metaphysical standpoint he
has made a profound suggestion in regard to the ultimate nature of reality. The
idea seems to have influenced ancient Greek Philosophy (3) as well

1. Shahrastani : ed. Cureton, London, 1846,
pp-182-185.

2.Ibn Hazm
- Kitab al-Milal w''al-Nihal: ed. Cairo, Vol. Il, p. 34.

3. 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. 1, 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. IT, p. 147) looks upon Zoroaster as a
precursor of Hegel.