[4:4] The following verse from Buudahish Chap. I. will indicate the Zendik view:-- "And between them (the two principles) there was empty space, that is what they call "air" in which is now their meeting". [5:1] S̱ẖahrastānī; ed. Cureton, London, 1846, pp. 182–185. [5:2] Ibn Ḥazm--Kitāb al-Milal w’al-Niḥal. Ed. Cairo. Vol. II, p. 34. Whether the philosophical dualism of Zoroaster can be reconciled with his monotheism or not, it is unquestionable that, from a metaphysical standpoint, he has made a profound suggestion in regard to the ultimate nature of reality. The idea seems to have influenced ancient Greek Philosophy[6:1] as well as early Christian Gnostic speculation, and through the latter, some aspects of modern western thought.[6:2] As a thinker he is worthy of great respect not only because he approached the problem of objective multiplicity in a philosophical spirit; but also because he endeavoured, having been led to metaphysical dualism, to reduce his Primary Duality to a higher unity. He seems to have perceived, what the mystic shoemaker of Germany perceived long after him, that the diversity of nature could not be explained without postulating a principle of negativity or self-differentiation in the very nature of God. His immediate successors did not, however, quite realise the deep significance of their master's suggestions; but we shall see, as we advance, how Zoroaster's idea finds a more spiritualised expression in some of the aspects of later Persian thought. [6:1] In connection with the influence of Zoroastrian ideas on Ancient Greek thought, the following statement made by Erdmann is noteworthy, though Lawrence Mills (American Journal of Philology Vol. 22) regards such influence as improbable:--"The fact that the handmaids of this force, which he (Heraclitus) calls the seed of all that happens and the measure of all order, are entitled the "tongues" has probably been slightly ascribed to the influence of the Persian Magi. On the other hand he connects himself with his country's mythology, not indeed without a change of exegesis when he places Apollo and Dionysus beside Zeus, i.e. The ultimate fire, as the two aspects of his nature". History of Philosophy Vol. I, p. 50. It is, perhaps, owing to this doubtful influence of Zoroastrianism on Heraclitus that Lassalle (quoted by Paul Janet in his History of the Problems of Philosophy Vol. II, p. 147) looks upon Zoroaster as a precursor of Hegel. Of Zoroastrian influence on Pythagoras Erdmann says:--