The thoughtful dwellers in Farsistan also developed a religion close to man’s wants by dividing the gods into those who aid and those who harm him, subject the one class to Ahura-Mazda, the other to Anya-Mainyus. Early in their history this assumed almost a moral aspect, and there is little to be added to one of the most ancient precepts of their law--“Happiness be to the man who conduces to the happiness of all.”[184-1] When this dual classification sought expression through natural contrasts, there was one which nigh everywhere offered itself as the most appropriate. The savage, the nomad, limited to the utmost in artificial contrivances, met nothing which more signally aided the accomplishment of his wishes than _light_; nothing which more certainly frustrated them than _darkness_. From these two sources flow numerous myths, symbols, and rites, as narratives or acts which convey religious thought to the eye or the ear of sense. As the bringers of light, man adored the sun, the dawn, and fire; associated with warmth and spring, his further meditations saw in it the source of his own and of all life, and led him to connect with its worship that of the reproductive principle. As it comes from above, and seems to dwell in the far-off sky, he located there his good gods, and lifted his hands or his eyes when he prayed. As light is necessary to sight, and as to see is to know, the faculty of knowing was typified as enlightenment, an inward god-given light. The great and beneficent deities are always the gods of light. Their names often show this. Deva, Deus, means the shining one; Michabo, the great white one; the Mongols call Tien, the chief Turanian god, the bright one, the luminous one; the northern Buddhist prays to Amitabha, Infinite Light; and the Christian to the Light of the World. On the other hand, darkness was connected with feelings of helplessness and terror. It exposed him to attacks of wild beasts and all accidents. It was the precursor of the storm. It was like to death and the grave. The realm of the departed was supposed to be a land of shadows, an underground region, an unseeing Hades or hell. The task would be easy to show many strange corroborations of these early chosen symbols by the exacter studies of later ages. Light, as the indispensable condition of life, is no dream, but a fact; sight is the highest sentient faculty; and the luminous rays are real intellectual stimulants.[186-1] But such reflections will not escape the contemplative reader.