بیشترتوضیحاتافزودن یادداشت جدید
4 great prophet of Iran who lived and taught in the age of Solon and Thales. In the dim light of modern oriental research we see ancient Iranians -divided between two camps-partisans of the powers of good, and partisans of the powers of evil when the great sage joins their furious contest, and with his moral enthusiasm stamps out once for all the worship of demons as well as the intolerable ritual of the Magian priesthood. It is, however, beside our purpose to trace the origin and growth of Zoroasters religious system. Our object, in so far as the present investigation is concerned, is to glance at the metaphysical side of his revelation. We, therefore, wish to fix our attention on the sacred trinity of philosophy - God, Man and Nature. Geiger, in his "Civilisation of Eastern Iranians in Ancient Times", points out that Zoroaster inherited two fundamental principles from his Aryan ancestry:- (1.) There is law in Nature. (2.) There is conflict in Nature. It is the observation of law and conflict in the vast panorama of being that constitutes the philosophical foundation of his system. The problem before him was to reconcile the existence of evil with the eternal goodness of God. His predecessors worshipped a plurality of good spirits all of which he reduced to a unity and called it Ahuramazda. On the other hand he reduced all the powers of evil to a similar unity and called it Druj-Ahriman. Thus by a process of unification he arrived at two fundamental principles which, as Haug shows, he
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