And we worship the fire here, Ahūra Mazda’s son, And the Izads, having the seed of fire in them; And we worship the Fravishas of the saints And we worship Sraosha who smites to victory And the holy man, and the entire creation of the clean. * * * * * * * * * * And we sacrifice to the fields and the waters... We take up our homage to the good waters, And to the fertile fruit-trees, And the Fravishas of the saints, and to the kine. And we sacrifice to that listening, that hears our prayers, And to that mercy, and to the hearing of our homage, And to that mercy shown in response to our praise, And we sacrifice to that good praise which is without hypocrisy. And which has no malice as its end. * * * * * * * * * * With this chant fully chanted, And which is for the Bountiful Immortals And by means of these ceremonial actions, We desire to utter our supplications for the kine. It is that chant which the saint has recognized As good and fruitful of blessed gifts, And which the sinner does not know. May we never reach that misfortune That the sinner may outstrip us in our chanting. Nor in the matter of the plan thought out, Or in words delivered, or ceremonies done, Nor yet in any offering whatever, when he approaches us for harm.[201] TEACHING OF THE MODERN PĀRSĪS. This résumé of the ancient books will be closed by a brief explanation of their faith in Dualism, as given by some learned Indian Pārsīs of Bombay to Sir M. Monier-Williams during his stay in India. In speaking of the Dualism of Zoroaster, as understood in modern times, Prof. Williams says: “The explanation given to me was that Zoroaster, although a believer in one Supreme Being, and a teacher of Monotheism, set himself to account for the existence of evil, which could not have its source in an all- wise Creator. He therefore taught that two opposite—but not opposing, forces, which he calls ‘twins,’ were inherent in the nature of the Supreme Being, called by him Ahūra Mazda (or in Persian Ormazd), and emanated from that Being, just as in Hindūism, Vishṇu and Śiva emanate from the Supreme Brahmā. These two forces were set in motion by Ahūra Mazda, as his appointed mode of maintaining the continuity of the Universe. The one was constructive, the other destructive. One created and composed. The other disintegrated and decomposed, but only to co-operate with the creative principle by providing fresh material for the work of re-composition. Hence there could be no new life without death, no existence without non-existence. Hence, also, according to Zoroaster, there was originally no really antagonistic force of evil opposed to good.