eaction. Therefore, if human beings act favorably, they will in turn receive favorable actions and vice versa. Zoroaster's god was not a god who was neither a bribe taker nor a dealer. Ahura Mazda, as told by Zoroaster, did not need to be flattered by his creatures in ritualistic sacrifices (Zaehner 85); neither did he need to be bought with bribes of expensive offerings. (Wadia 53-56) The god of Zoroaster is a god of justice, kindness and truthfulness. Ahura Mazda, in turn, guides his people to practice the same principles, because no man is more worthy than the other. That is why Zoroaster has based his theology on good reflection, good word and good deed. Contrary to some religions practiced at that time, Zoroastrians are not predetermined in their fate to either eternal happiness or everlasting damnation. According to the Avesta (Zoroasterian scripture) everybody has the liberty to choose the `right' or `wrong'. This idea of free will may have taken root in the home community of Zoroaster as described in the Gathas (Zoroastrian hymns). The Gathas tells the story of a peaceful pastoral and cattle breeding society (presumably Zoroaster's), which was constantly raided by fierce nomadic tribes. The latter Zoroaster constantly refers to as dregvants (the followers of the Lie) where as his own people are the ashavants (the followers of Truth). (Zaehner 34) "Zoroastrianism proposes an ethical dualism, implying a radical choice made between good and evil, exemplified by these two spirits..." (dreg and asha) (Clark 9) Yet not only does Zoroaster present an ethical dualism, but also a religious one as well. The monotheistic basis of Zoroaster's teaching appears to be dualistic. Ahura Mazda appears to have an opposing (evil) force. Contrary, Zoroaster taught that in the beginning there was a meeting of two spirits, who were free to choose "life or not life." This original choice gave birth to a good (Spenta Mainyu) and an evil ...
