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5looked upon not as two
independent activities, but as two parts or rather aspects of the same Primary
Being. Dr. Haug, therefore, holds that the Prophet of ancient Iran was
theologically a monotheist and philosophically a dualist(1). But to maintain
that there are "twin" (2) spirits - creators of reality and nonreality - and at
the same time to hold that these two spirits are united in the Supreme Being,(3)
is virtually to say that the principle of evil constitutes a part of the very
essence of God; and the conflict between good and evil is nothing more than the
struggle of God against Himself. There is, therefore, an inherent weakness in
his attempt to reconcile theological monotheism with philosophical dualism, and
the result was a schism among the prophet's followers. The Zendiks (4) whom Dr.
Haug calls heretics, but who were, I believe, decidedly more consistent than
their opponents, maintained the independence of the two original spirits from
each other, while the Magi upheld their unity. The upholders of unity
endeavoured, in various ways, to meet the Zendiks; but the very fact that they
tried different phrases and expressions to express the unity of the "Primal
Twins", indicates dissatisfaction with their own philosophical explanations, and
the strength

1.Essays, p. 303.

2."In the beginning there was
a pair of twins, two spirits, each of a peculiar activity." Yas. XXX.
I

3."The more
beneficial of my spirits has produced, by speaking it, the whole rightful
creation." Yas. XIX. 9.

4.The following verse from
Bundahish Chap. 1, will indicate the Zendik view :- "And between them (the two
principles) there was empty space, that is what they call "air" in which is now
their meeting."

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