The Zend-Avesta assumes _one_ Universal Being, clothed in an outward form, but this form is _Light_. Light is neither a serpent, nor a stone, nor a four-handed monster, nor a three-headed Brahmā, nor a bull, owl, or hawk; it is a simple manifestation, it has no particular existence, it perceptibly pervades universality. It admits of a highly symbolical interpretation; it is virtue, it is truth, proficiency, knowledge, and directing will. Light involves an opposite--darkness, just as virtue has an antithesis--evil. Both light and darkness took their origin in the unlimited All (Zeruane-Akerene). We have here clearly a purer Trinitarian conception. We have (1) the Infinite All, producing (2) light or good (Ormuzd), and (3) darkness or evil (Ahriman). With the Indians _Brahmā_ is ether; _Vishnu_, water; and _S’iva_, fire; and in spite of all spiritualisation we have _matter_ before us. The Persians, in becoming conscious of light and darkness, destroyed the innocence of mankind, but proclaimed to the world _moral_ consciousness. Without a knowledge of evil there is no knowledge of good; to be virtuous is to know the evil and to do the good. This led the Cis-Himâlâyans a step further. The two opposing phenomena, light and darkness, were placed, like good and evil, purity and impurity, right and wrong, truth and falsehood, knowledge and ignorance, in eternal conflict. Creation was thus considered as in everlasting strife. This strife was life-activity in honour of Ormuzd or Ahriman. This activity was carried beyond this world; for the followers of Ormuzd, there was a heaven, and for the followers of Ahriman, a hell in the future. Ormuzd had _Fervers_ as attendants; Ahriman, _Dews_ or _Devas_ (in Keltic _Dusii_, devils). On the Persian and Assyrian slabs we see, floating over the heads of the kings, their winged portraits; these represent their protecting Fervers, one of whom continually watched over each good man, and protected him from the influences of Ahriman’s servants. The worship of Ormuzd, in whose sight all creatures were _equal_, but equally dependent, was threefold:-- (_a_) _Pure thoughts_, through which alone we may approach the beginning of all things, wisdom and light--God. (_b_) _Pure words_, the word of God (the Logos), which is no longer personified as some visible form, but is the mere vibration of the spirit of God, embodied in abstract signs in the Zend-Avesta. (_c_) _Pure deeds_, accomplished by one’s own efforts, as we are endowed with perfect individual freedom.