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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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