As priest and leader of the believers in Ahura he strikes at once at the root of the dissension. The worshippers of the dævas are blind followers of the Evil One, who seek the souls of men to destroy them. The Hindus developed into gross polytheism. The Iranians grew into a monotheism, at once all comprehending and simple; a philosophy profound, and yet without dogma; a system of morality noble and true, which has compelled the admiration of the wise and spiritual of all ages. This was the work of Zara-thustra, or Zoroaster. He pointed to the existence in all nature of two principles—Good and Evil. These were the offices of Ahura-Mazda, the all good, and Angro-Mainyash, the all evil. In the regions of Light, the abode of Ahura-Mazda, there could be no contact between Ahura-Mazda and the Spirit of Evil and of Outer Darkness. In his wisdom, Ahura-Mazda, the Creator, brought man into existence, forming the earth for his abode. He endowed man also with intelligence to perceive, and freedom to choose between good and evil, so far as his immediate actions were concerned. As a natural consequence, the earth became the arena of conflict between the powers of Good and Evil. The object of both was the souls of men. Over those who chose purity of life, who were pure and noble in all their dealings with others, were just and merciful, over these, Ahriman, the Evil Spirit, could obtain no mastery. To the man impure in thought and action, unjust, dishonest and cruel, the great god Ahura-Mazda could not extend his protection, and except through earnest and honest repentance his soul was doomed in the life to come to the service of the Evil One and to final destruction. On the other hand, the man who followed the leadings of the God of Goodness and Wisdom, was assured that at his death his soul passed to a state of eternal blessedness. These “sweet and reasonable doctrines” included no taint of fanaticism. While pervaded by the spirit of their founder, they were never urged at the point of the sword. In the 30th chapter of the Yasna, in which is preserved the celebrated speech of Zoroaster to Vistacpe and his court, it is distinctly stated that the great prophet relied solely upon persuasion and argument. In the account given by Firdusi of this occasion, Zoroaster is quoted as saying: “Learn, O King, the rites and doctrines of the religion of excellence; for without religion there cannot be any worth in a king.” “When the mighty monarch heard him speak of the excellent religion, he accepted from him the rights and doctrines.” The date of Zoroaster is uncertain. Various authors assign him to different periods, from 2500 to 1000 B. C.; while others refer him to still remoter dates. Anquetil Duperron places him in the time of Hystaspes, father of Darius; and Bunsen at 2500 B. C.; but scholars generally agree upon the period between 1400 to 1000 B. C.