Free from all animal desires, these spirits are created wholly for love and harmony, for friendship and unity. They are unaffected by local and temporal changes, and control the planetary spheres, without finding the motion of the heaviest too heavy, or of the lightest too light. Their never-ending existence is a prolonged happiness, owing to their nearness to the Supreme GOD; whom they praise day and night, like the Angels, with no sense of fatigue or satiety, and whose will they ever obey with the keenest joy. Free agents, they are never inclined towards the evil. They turn towards the good as readily as the flower towards the light. Passing on to the cosmogonical part of the Zabian system, we find that it is based on the existence of five primæval principles,--the Creator, Reason, the Soul, Space, and the Void. These are the constituents of all creation. But apart from these, or comprehending these, the Zabians seem to have regarded two principles, GOD and the Soul, as specially active and ever-living. Some writers represent them as believing also in a passive principle, Matter; and in two principles which are neither living nor passive, Time and Space. They appear to have regarded Matter as primeval and everlasting, and to have ascribed to it the origin and duration of Evil. GOD Himself created only the spheres, and the heavenly bodies which they contain. These spheres (fathers) convey the types or ideas to the elementary substances (mothers), and out of the combination, conjunction, and motion of these spheres and elements are produced the various earthly things (children). According to the Zabians, the world is renewed with every “world-year,” or cycle, that is once every 36,425 ordinary years. And at the close of each cycle, the life, vegetable, animal, and human that had flourished within it cease to multiply, and new forms or types spring into existence. The vacillating and contending nature of man is due to the contradictory elements of which he is composed. The desires and passions which sway him to and fro, depress him to the low standard of the brute creation, and his fall would be complete but for such religious rites as purifications, sacrifices, and other means of grace. Through these he is able again to draw near to the great gods, and to attain a resemblance unto them. The human soul is dual, that is, it consists partly of the nature of the animal soul and partly of that of the angelic soul. It is immortal, and subject to future recompense and punishment, but not for ever, nor in any world but this, though at different epochs of existence. Hence, our present happiness is a reward for the good deeds done by us in an earlier stage of existence; and our present suffering the just chastisement for evil actions committed in the past. In its nature they hold that the soul is primitive, because otherwise it must be material, and a material soul is an impossibility.