Chapter IV.—Relation of Manichæism to Zoroastrianism. The very close connection of these two systems has commonly been presupposed, and is undeniable.  In fact Manichæism has frequently been represented as Zoroastrian dualism, slightly modified by contact with Christianity and other systems.  No one could possibly gain even a superficial view of the two systems without being strongly impressed with their points of resemblance.  A closer examination, however, will reveal points of antagonism 19 just as striking, and will enable us to account for the fact that Mani was put to death by a zealous Zoroastrian ruler on account of his recognized hostility to the state religion.  The leading features of the Manichæan system are already before us.  Instead of quoting at length from the Zend-Avesta, which is now happily accessible in an excellent English translation, we may for the sake of brevity quote Tiele’s description of Zoroastrian dualism as a basis of comparison:8 "Parsism is decidedly dualistic, not in the sense of accepting two hostile deities, for it recognizes no worship of evil beings, and teaches the adoration only of Ahura Mazda and the spirits subject to him; but in the sense of placing in hostility to each other two sharply divided kingdoms, that of light, of truth, and of purity, and that of darkness, of falsehood, and of impurity.  This division is carried through the whole creation, organic and inorganic, material and spiritual.  Above, in the highest sphere, is the domain of the undisputed sover- eignty of the All-wise God; beneath, in the lowest abyss, the kingdom of his mighty adversary; midway between the two lies this world, the theatre of the contest.… This dualism further dominates the cosmogony, the cultus, and the entire view of the moral order of the world held by the Mazda worshippers.  Not only does Anro-Maînyus (Ahriman) spoil by his counter-creations all the good creations of Ahura-Mazda (Ormuzd), but by slaying the protoplasts of man and beast, he brings death into the world, seduces the first pair to sin, and also brings forth noxious animals and plants.  Man finds himself, in consequence, sur- rounded on all sides by the works of the spirits of darkness and by his hosts.  It is the object of worship to secure the pious against their influence." Let us bring in review some of the points of resemblance between the two systems.  Both are in a sense dualistic.  In both the kingdoms of Light and Darkness are set over against each other in the sharpest antagonism.  In both we have similar emanations from these kingdoms (or kings).  Yet, while in the Manichæan system the dualism is absolute and eternal, in the later Zoroastrian system (as in the Jewish and Christian doctrine of Satan), Ahriman (Satan) if not merely a fallen creature9 of Ormuzd (the good and supreme God) 8 Outlines of the Hist. of Religion (1877), p. 173.  Cf. J. Darmsteter, Introduction to the Zend-Avesta, p. xliii., xliv., lvi., lxxii., lxxiv. sq.; and his article in the Contemporary Review (Oct. 1879), on "The Supreme God in the Indo-European Mythology." 9 This is confidently asserted by Kessler (Art. Mani in Herzog’s RE, 2d ed. vol. IX. p. 258), and after him by Harnack, Encyclopædia Britannica, art. Manichæism.  On the other hand, Lenormant (Anc. Hist. II. p. 30), says:  Relation of Manichæism to Zoroastrianism. 27 Relation of Manichæism to Zoroastrianism.