"The fact that the odd numbers are put above the even has been emphasised by Gladisch in his comparison of the Pythagorian with the Chinese doctrine, and the fact, moreover, that among the oppositions we find those of light and darkness, good and evil, has induced many, in ancient and modern times, to suppose that they were borrowed from Zoroastrianism." Vol. I, p. 33. [6:2] Among modern English thinkers Mr. Bradley arrives at a conclusion similar to that of Zoroaster. Discussing the ethical significance of Bradley's Philosophy, Prof. Sorley says:--"Mr. Bradley, like Green, has faith in an eternal reality which might be called spiritual, inasmuch as it is not material; like Green he looks upon man's moral activity as an appearance--what Green calls a reproduction--of this eternal reality. But under this general agreement there lies a world of difference. He refuses by the use of the term self-conscious, to liken his Absolute to the personality of man, and he brings out the consequence which in Green is more or less concealed, that the evil equally with the good in man and in the world are appearances of the Absolute". Recent tendencies in Ethics, pp. 100–101. Turning now to his Cosmology, his dualism leads him to bifurcate, as it were, the whole universe into two departments of being--reality i.e. the sum of all good creations flowing from the creative activity of the beneficial spirit, and non-reality[8:1] i.e. the sum of all evil creations proceeding from the hostile spirit. The original conflict of the two spirits is manifested in the opposing forces of nature, which, therefore, presents a continual struggle between the powers of Good and the powers of Evil. But it should be remembered that nothing intervenes between the original spirits and their respective creations. Things are good and bad because they proceed from good or bad creative agencies, in their own nature they are quite indifferent. Zoroaster's conception of creation is fundamentally different from that of Plato and Schopenhauer to whom spheres of empirical reality reflect non-temporal or temporal ideas which, so to speak, mediate between Reality and Appearance. There are, according to Zoroaster, only two categories of existence, and the history of the universe is nothing more than a progressive conflict between the forces falling respectively under these categories. We are, like other things, partakers of this struggle, and it is our duty to range ourselves on the side of Light which will eventually prevail and completely vanquish the spirit of Darkness. The metaphysics of the Iranian Prophet, like that of Plato, passes on into Ethics, and it is in the peculiarity of the Ethical aspect of his thought that the influence of his social environment is most apparent.