The true originality of Zoroastrianism as a religious system lies in the dualistic conception of creation which is the nexus that connects all its parts. This was seen at once, when the Avesta became known in Europe, but the idea was so entirely misunderstood and even travestied, that Zoroaster was represented as a believer in two gods whose power was equal, if, indeed, the power of the evil one were not the greater. Recently among the manuscripts of Leopardi were found these opening lines of an unfinished “Hymn to Ahriman”:— “Re delle cose, autor del mondo, arcana Malvagità, sommo potere e somma Intelligenza, eterno Dator de’ mali e regitor del moto....” They are fine lines, but if Anro-Mainyus might fitly be called “arcana malvagità” and “dator de’ mali,” nothing could be farther removed from the Zoroastrian idea than the rest of the description. Ahriman possessed neither supreme power nor supreme intelligence, nor was he author of the world, but only of a small portion of it. To this day, however, it has pleased pessimists to claim Zoroaster, the most optimist of prophets, as one of their fraternity. The real Ahriman gains in tremendous force from the vagueness of his personality. Sometimes he _acts_ as a person: as in the Temptation of Zoroaster when he offers him the kingdoms of the world if he will but serve him. But no artist would have dared to give him human form. And surely no one in Iran would have alluded to him by mild or good-humoured euphemisms. He shares this, however, with the mediæval devil, that he works at an eternally pre-destined disadvantage. He is fore-doomed to failure. Good is stronger than Evil, and Good is lasting, Evil is passing. In the end, Evil must cease to be. Though not immortal, Ahriman was primordial. Unlike the fallen star of the morning, what he is, that he was. He did not choose Evil: he _is_ Evil as Ormuzd _is_ Good. He can create, but only things like himself. The notion that both Ormuzd and Ahriman proceeded from a prior entity, Boundless Time, is a late legend. Ormuzd and Ahriman existed always, the one in eternal light, the other in beginningless darkness. An immense vacuum divided the light from the darkness and Ahriman knew not Ormuzd, Evil knew not Good, till Good was externalised in the beneficent creation. “Young life lowed through the meadows, the woods and the echoing mountains, Wandered bleating in valleys and warbled on blossoming branches.” The sight of created things gave Ahriman the will to create corresponding things, evil instead of good. He made sin, disease, death, the flood, the earthquake, famine, slaughter, noxious animals. So the pieces were set down on the chess-board of being, and, as in all religions, man’s soul was the stake.