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16though, unlike Mani, he supposes the principle of objectification or individuation - " the sinful bent " of the will to life - to exist in the very nature of the Primal Will and not independent of it. Turning now to the remarkable socialist of ancient Persia, Mazdak. This early prophet of communism appeared during the reign of Anushirwan the just (531-578 A.D.), and marked another dualistic reaction against the prevailing Zarwanian doctrine (1). Mazdak, like Mani, taught that the diversity of things springs from the mixture of two independent, eternal principles which he called Shid (Light) and Tar (Darkness). But he differs from his predecessor in holding that the fact of their mixture as well as their final separation, are quite accidental, and not at all the result of choice. Mazdak's God is endowed with sensation, and has four principal energies in his eternal presence-power of discrimination, memory, understanding and bliss. These four energies have four personal manifestations who, assisted by four other persons, superintend the course of the Universe. Variety in things and men is due to the various combinations of the original principles. But the most characteristic feature of the Mazdakite teaching is its communism, which is evidently an inference from the cosmopolitan spirit of Mani's Philosophy. All men, said Mazdak, are equal; and the notion of individual property was introduced by the hostile demons whose object is to turn God's 1 The Zarwanian doctrine prevailed in Persia in the 5th century B. C. (See Z. D. M. G., Val. LVII, p. 562.)
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