Very little wonder is it that, from North Hindustan, the doctrines of Buddha soon largely prevailed over Central, Southern, and Eastern Asia. Of the almost numberless sects into which Buddhism is divided, all go back for their inspiration to his teachings. In fact, he left little for his disciples to do in the matter of enunciating a pure and virtuous system of ethics, so thoroughly did he cover the ground himself. When we remember that Confucius was living in China at almost the identical time that Buddha was preaching in Hindustan, we cannot help but wonder at the strangeness of the occurrence--both enunciating a philosophy or system of ethics which was destined to affect the conduct of so large a portion of the human race. As we read Lao-Tse's injunction to "requite hatred with goodness," it seems that he must have drawn his inspiration from an Indian source. We return now to the location in Central Asia, and to the remote antiquity from which we digressed. At the same time the Indians in the southeast have been developing their religion, the Iranians have not remained quiescent. Their great sage, Zarathustra, or Zoroaster, had been teaching his dualism--in many respects the most subtle religious philosophy ever promulgated. From what little of the Zend lore that has escaped the ravages of time, we are able to-day to trace the outlines of a religion and philosophy based upon primal polarities. Ahura is to Zoroaster the great Life-Spirit-Lord, the Great Creator, the Great Wise One. His six characteristics are the fundamental laws of a righteous universe; simple, clear, and pure. Ahura creates the world during six periods: in the first, heaven; in the second, water; in the third, earth; in the fourth, plants; in the fifth, animals; and in the sixth, man. All of the human race is descended from a primitive pair. There is a deluge, and one man is selected to save and protect representatives of each species so that the earth may be repeopled with a better race. Zoroaster questions Ahura on the Mount of Holy Conversations, and receives from him answers. So far, the parallel between Zoroastrianism and Judaism is complete. The difference now appears, for the former held that the world was to last four periods--during the first two, Ahura has complete authority. Then comes Ahriman, the self-existent evil-principle, and their conflict fills the third period. The fourth period, which opens with the advent of Zoroaster, ends with the downfall of Ahriman, and the resurrection of the soul for a future life. It is entirely within the power of the individual as to whether he wishes to come under the power of the Good or Evil Spirit, and with whom he chooses to ally himself. But the struggle is incessant, and watchfulness must always be maintained. So much for the religion--now for the ethics. To the Zoroastrian, the natural and normal in life is not derided and scorned, nor is woman looked upon as "a necessary evil," as is the case in Buddhism,