reality, and that God had produced light and that darkness had come out as a consequence, because contrast was a matter of necessity in existence. Hence the existence of darkness was also essential. And thus it had become a thing created although not as in the first view, as brought out with reference to a man's shadow. [Sidenote: Zend Ave-ta.] He [Zaradusht] also had composed a book about which people said that it was revealed to him, namely, the _Zand Awasta_ which divides the world into two parts, Mino or the spiritual and Geti or the corporeal; that is to say, into spiritual and corporeal worlds, or in other words, into mental and physical. And just as the creation is divided into two worlds, so according to him, all that was in the world was again divided into two, namely, _Bakhshis_ [Haarbrucker translates _Bakhshis_ by _gnade_ or favour, but the original Arabic expression is _takdir_ which means _destiny_, and _kunish_ or _deed_, by which are meant pre-destination By God and human action.] [Sidenote: Zoroastrian Ethics.] Further, he discussed the duties relating to the religious law and these have reference to the movements of man. He divided them into three parts _Manish, Guyish_ and _Kunish_, meaning thereby belief, speech, and act, and these comprehended all the duties. When in this a man is wanting he is out of obedience and out of creed. But if he conducts himself in these three movements according to the standard of the law and the ordinance he attains to the highest good.[1] [Footnote 1: Here is an instance where the Arab philosopher and writer hands down to posterity the spirit of Zoroastrianism without prejudice and with precision.] [Sidenote: Some Miracles explained.] The Zaradashtiya ascribed to Zaradusht a number of miracles including that while Zaradusht was thrown into prison the forefeet of the horse of Bishtasb entered into its body. When he was set at liberty, the feet of the animal came out. Next, it is said that he happened to pass a blind man at Dinawar and to have told him, "Take the herb", which he described to him "and press its juice into your eye and you will be able to see". This was done and the blind man was restored to his sight. This, however, is to be attributed to his knowledge of the properties of the herb and so it is in no wise a miracle. (Here Gotthiel omits one section on the Saisaniya and the Bihafridiya[1]).