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not merely a translation, but an Epochal Discovery that two Yasna Sections are not a chaotic Sequence but Parallel Dgraphies, one Personal, and one Priestly.
These are printed on Opposite Pages.

by

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M., (Harward and Sewanee); Ph.D., (Tulane and Columbia); M.D., (Pennsylvania); D.D., (Indianapolis). Professor in Extension, University of the South, Sewanee, Restorer of Zoroaster, Pythagoras, Numenius, Plotinus and Proclus. Author of "Votive Garlands," the "Reuniting Pilgrimage,"

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At the end of the book will be found
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Of Communion
Life,

God

Times and Philosophy ofPlotinos

The Message of Philo Judaeus

Numenius of Apamea, Works, Life and Teachings
The Gathas, or

Hymns

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or, the Picture,

The Greek Tjlgtim's Progtcss/

by Kebes

A

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Friendship

Hymns

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^LOTINUS,
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tlje

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(A new

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Translated by
llennetii

^plban

iSutfirie

A.Mo Harvard;
M«A.» G«Do

Ph«D«t Tulane; M«D«» Medico-ChirurgicaU Phlla«

Professor In Extension, University of the Soutli,

Sewanet

Copyright, J9J4, by Kenneth Sylvan Guthrie, All Rights, including that of Translation, Reaerved.

tEfie

Comparatibe literature Ij^xt^si
X62 0or«ot
street, l&tooklfn, Jt4?.

All Rights, including that of Translation,
Copyright, 1914, by

Reserved

Kenneth Sylvan Guthrie

THE LIBRARY UNI\ERSITT nRIGHA^4 YOUNG
PROVO,

UTAH

Hdwrmony of
l-S

the

GATHAS
fl.1,2

B.
7
I.

INTRODUCTION* ZARATHUSHTRA^S EDUCATIONA.

Zarathushtra'fl Discontent at

II.
4
13

Home among the Magians Zarathushtra as Student with Vohumanist Cult [43.11b] Vision 1. Fire-glow of Retribution
Vision 2. Punishments are Undeceivable Vision 5. The Sincere shall be Supported
in. Zarathushtra as Student with Ashaist Cult Vision 4. Theophany of Asha

43.3

43.4

43.5,6
43.11,12

5,6

7,8

43.9,10

12,13 Vision 3. Wavering to be Ended by Support of Ashaists 43.7,8 8-11 Vision 6. Demand for Help to execute God's Judgments 43.13,14

18-22; 34.9,10

Vision

7.

Armaiti Aligns the Parties

43.15,16

IV.
6,7; 33.6

Zarathushtra Seeks Immortality in Vain (33.6) He is Rejected by Spentamainyuist Cult

44.17,18

3-5,7,8,11,14-17; 34.12-15

V. Studies with Mazdists

43.4; 44.1-16,19,20; 47.2; 50.6

ZARATHUSHTRA'S ENTRANCE INTO PUBLIC
[9,10

LIFE
44.6,20

I.

Creation of Cattle;

its

Choice of a Master

51-7; 44.16

1-5

Capture of Ashaist Cult: Appointment as Judge Capture of Vohumanist Cult: Dualism Proclaimed
Zarathushtra
is afflicted

45.1-3; 49.3

I.

with sickness; the Metallic Fire-test
51.9

6,7; 32.7; 33.10,12,14

drives him to Seek Help in a Vision

21;

V. Wherein he receives the long-sought Mystic Health and Immortality 32.5; 33.8,9; 34-1,11

Word

of

45.4-11; 47.1; 48.1

I.

Capture of Spentamainyuist Cult:
31.7; 33.5

Coming of the Holy Ghost:
43.8,12,16; 45.8; 46.17; 47.

1,5.

1,2; 32.1,2

VH. Zarathushtra

is

accepted publicly

D*
3-16

ESTABUSHMENT OF MAGIAN MOVEMENT46.1-8; 48; 49 Fight with the Daevas Zarathushtra is Worsted, and in despair drives the Magians 46.9-13; 50; 51.1-15 into open agricultural country

I.

II.

Vishtaspa assumes leadership; Praise for Heroes 46.14-19; 51.16-22 IV Jamaspa, induced by matrimonial alliance, Joins the

Magian movement

9

^e

Life qf Zarathu^htr^.

^e LIFE cf ZARATHUSHTRA
According to
A.
the

Shorter, Priestly Document.

INTRODUCTION.
for Protection

L Congregational Prayer

and

Instruction*

XXXIV.—
Among
the foremost (of thy worshippers)
lord,

we

offer to thee,

C

Ahura Mazdah mindful
Mentality,

through the mind of the gooc
25

XXXIV.—
All the deeds, speeches

and hymns
(immortality)

25

Through which (deeds, speeches and hymns)

25
Asha,
(justice

Thou

shalt

bestow Ameretat,

Xshathra, (power) and Haurvatat, (health)

25

And we

bear the praises of thy grateful people, with a bounteous

ness, such as

would gratefully follow along the paths of Ash

(justice)

2
realms (of-the-heavenly-presence) of

(Even)

into the outer

(divinity) such as

You,

O

Ahura Mazdah

(lord mindful)

!

26

XXXIV.--3
But
to thee,

O

Ahura Mazdah (lord mindful) and to Asha, (ju
with reverence
oflfer

tice)

we

shall

the oblation
disposition)

26i

(That) you with

Vohu Manah (good
which are
in the

may

cause

al

substantial beings

Xshathra (realm) to matun

(into perfection

B),

2

Seeing that the perfecting of the beneficent
valuable in (the sight of) One-like- You.

man

is

at all time

Tte Life qf Zarathushtra

^e LIFE qf 2ARATHUSHTRA
According to
A.
the

Longer, Personal Document

INTRODUCTION
301 over
2

Me, to You, and to Whosoever will May AHURA Mazdah (mindful lord) who rules
uccESS to
all

at will

things, grant

|(That) both Enduringness and Vitality (health and immortality)

may come
desire this
!

to thee

(O

Believer)!

Of Thee,

O

Lord,
3

do
to

I

rsice)! And

me, grant

me

that

I

maintain

my

hold on Asha

(just-

do Thou,

O

Armaiti (love), grant
life

Riches, Compensations, and the
disposition)!
43-2

me of Vohu Manah

4
(good
5

Yea,
all

Vohu Manah (good
his wish.

disposition) will give the best of

things to this Zarathushtra;

306

According to
heaven.

He

will give

him

the comfort of

7
(mindful), through

O Mazdah
ality)

Thy most (bounteous ment8
dis-

Spenta Mainyu reveal All these blissful mysteries of Vohu Manah (good position) which Thou givest through Asha (justice)

9

With

all

the joys that are long and vital on every day!

10

(

Tie Life qf Zarathu^rhtraw

B.

ZARATHUSHTRA'S EDUCATION
Home
amon|( the Marians

h
Come

Di«rcontented at

XXXIIL—
hither to

me

O you

Best (divinities)

;

come here

personally,

Mazdah (mindful) Visibly, with Asha (justice), and Vohu Manah (good
tion)
;

O

232
disposi-

inform

me how

I

may

be heard before

(M)

or outsidi

of (B) the Magians; (and, for this purpose)

233
23^

Let reverent services of worship be
manifestly

(performed) clearly an(

among

us.

IL A«r Student with
VISION L The

the

Vohumanist Cult

Fire-glow of Retribution.

XXXIV.

We
is

wish

O

Mazdah, (lord mindful) that thy

fire,

whose strength
26!

Asha, (justice)
be a promised (swift

M) powerful, clear, delightful foi supporting the land or the people 26e But (that it may be) for the enemies a visible, suggestive am
practical token of

May

harm,

26^

III

^e

Life qf Zarathu^htra^

B.
I.

ZARATHUSHTRA'S EDUCATION
Home among the Magians
O
Mazdah
(mind-

Di«rcontented at

ay he (Zarathushtra) who, like Thee,
ful), is faithful,

well-informed, and bounteous,

ho would teach us the just paths of profit namely, hose of the good life (both) corporeal and mental,
lead to
le real

315
12
that

13

worlds where dwells (the lord) ahura;
(

14

ay

he

Zarathushtra

)

arrive

to

What-is-better-than1

good!

II.

Ay* Student with

the

Vohumd^nist Cult.

VISION L The

Fire-glow of Retribution

43*4

order that

I

may

receive the

power of Vohu Manah

1(good
vould,

disposition)
in

320

Thee,
the

O

ahura Mazdah
in

(mindful lord),

re1

cognize heroism and bounteousness,
)

17 which thou boldest le Compensation to be given to Drujist and Ashaist, 18 id (2) through the glow of thy (judgment) Fire, whose

Through

Hand

vigor

is

Asha

(justice).

^9

^Ihe

Life

(jf

Zarathu^rhtraw

VISION

n. Punishments Ginnot be Avoided even

by Deceit

XXXIIL— 13
In order to grant

me

support,

O

thou wide glancing (divini

show me

(that) the incomparable (riches)

Of thy

realm,

O

Ahura

(lord), (are) the compensations of

Vo
As

Manah, (good disposition)

O

bounteous Armaiti, (love) instruct the spirits through
(justice).

Tfe Life qf Zarathu^htrsw

VISION n

Ptinishments Cannot he Avoided even by Deceit*
43.5

I

acknowledged thee, O ahura Mazdah (mindful the bounteous divinity when
[)

lord), as

321
Q.2

At

the beginning,

I

beheld Thee at the birth of life

i)

When Thou

didst establish (proper) Compensations for
:

deeds and words
^

23

bad (compensation) for the bad, and a good compensation for the

good

;

Which

is

to occur,)
;

with

Thy

skill,

at the last crisis

24 of
125

of creation

43-6

X which
iTith

come Thou, O Mazdah (mindful), Thy Spenta Mainyu (bounteous mentality),
crisis

with

326

Xshathra (power), Vohu Manah (good

disposition),

^7 and Asha (justice), 'hrough whose deeds are prospered the human-estates 28 29 I'or which Armaiti (love) formulates judgments ever )f (mindful) Mazdah's understanding which no one
deceives.

3^

8

Tie Life qf Zarathu^rhtr^.

VISION V* The

Sincere shall be Supported*

XXXIV.—
Have You (enough) Xshathra (power) ? Have You (enough' Wealth? O Ahura Mazdah (lord mindful), for the deed 23 which I (urge) You (to do, namely),
With Asha,
tect

(justice)

and Vohu Manah (good disposition), to

prcr

Your poor? Through (our preaching among)
and doomed-men, we

26!

the daevic-enemies, savages, anr

will declare

You

to all foreigners.

27(

XXXIV.—
Since

You

therefore actually have the above powers,
(lord mindful), with

O

Ahur:
27'

Mazdah

Asha

(justice)

and Vohu Manalj

(good disposition),
Therefbre grant
this life,

me

as token thereof, a change for better
.

now

ii

27;

So

that I

may

the

more approach You with greater joy and ado
27;

ration.

Tie Life qf Zarathu«rhtr&.

VISION V- The

Sincere shall be Supported.

43.

JJ

.

recognized Thee,
the

O

ahura Mazdah
Your

(mindful lord), as

bounteous
(i) I

(divinity)

351
utterances;

A/

Hen

was

first

instructed in

52

\vA when with (good disposition) Vohu Manah, (some man) came-around to me, (and asked), ^;^
Will the doing of that which
Best (to do)

You

have told

me

is

the

54

\rouse trouble

among men forme?"
4342

55

\nd

same time, when Thou him, "Depend on Asha ( justice)
at the

toldst

me

to
!"

answer

for support

356
57

Irhen to

me (Zarathushtra,)
command:

who was not disobedient. Thou
com5^

utteredst the

fThou
^

hadst better arouse (thy prophecy) before the

ing

3f Sraosha (obedience) together with the rich Ashay (com\

pensation),

59

\N\io will distribute to both contending Parties compensations for their profit."

^^

lO

The Life qf Zarathu«rhtrdw

III.

As Student with
VISION

the

Ashaist Cult

IV- Theophany of

ASHA.

XXXIV.—
(O
Lord,
listen to

me who

wish to ask thee about certain people!

Are they

faithful to thee,

O Ahura

Mazdah, (lord mindful), whc
dispostion),
27'i

though they know of

Vohu Manah, (good

Turn

the difficulties of traditionally-iniherited doctrine unto thei
27!

own advantage, by sophistries ? As for me, I know none other but You,
us.

O

Asha therefore protec
!

27i

XXXIV.--8

With such specious deeds, under which lurk danger for many
they are intimidating us
;

especially

27
is

Me, who am
commands,

the weaker, for

(Bendva)

strong with hate of

th]

O

Mazdah, (mindful).

27J

But those who think not of Asha, (justice) they are surely distan from Vohu Manah (good disposition)

27^

The Life of Zarathu^htr&.

II

IIL

As Student with
VISION
IV.

the

Ashaist Cult
of Asha.

Thcophany
43.9

recognized Thee,

O

ahura Mazdah

(mindful lord), as

the bounteous (divinity)
^hen, with (good disposition)

341

Vohu Manah, (some man)
42

i came-around to me, and asked (a question).

o his question,
7A

"What

cause dost thou intend to adopt ?"

"At each oblation of reverence brought to Thy sacrificial fire (O Lord) 44 Asha on to the extent of my ability, fix my mind 7Siwill,
(Zarathushtra), answered,
in

(justice)!

45
43-10

iut,

(O God), show me
!"

the

Asha

(justice)

whom

I in-

voke

!JJ/Iazdah

hy;

"In company with Armaiti (love), [Asha (justice) I have come, 47 (men) powerful -Jbr Dr thy tn^ question was as the question of 49 /hen some ruler insists on having his mighty powerful
speaks:)
75!

346 and

wish (granted by) thee.

5^

ow ask Us what thou

hast to ask

Us

!"

48

12

^The

Lite qf Zarathu-rhtraw

VISION

in.

Wavering

to be

Ended by Supporting the Ashaist

XXXL~12
(Amidst such sublime issues) vulgar

men who speak

either false)
1|
i

or justly, the Expert-knower or the ignorant.

Each (according
raise his

to the fancy of his heart

and mind, dares

(impudent) voice

Ic

Where Armaiti

(love) counsels sucessively with the spirits wtj
\\

yet are wavering.

XXXL-.13

O Mazdah
(1) Over

(mindful), thou with

Asha

(justice), keepest a wat

with thy watchful gleaming eyes,
all

these

(men who ask) questions openly or

furtive]
13l

and
(2) (Over
all officials

who)

inflict

the greatest penance for evenii
13

small transgression.

Vhe Life qf Zarathu^rhtrdi.

13

^lON HI*

Wavering

to be ended

by Sappor ting the

Ashaists*

43-7

recognized

Thee, O ahura Mazdah (mindful lord), as the bounteous (divinity), through the answer with which
was inspired
to

I

331

Vhen, with (good disposition)

Vohu Manah, (some man)

me, and asked, 32 ^ho art thou? To what divinity belongest thou? ^2 Vith what (divine) token wilt thou appoint the Day-for^

came around

questioning

bout thy substance and thyself?'

34 35

43.8

therefore I, Zarathushtra, said to
\

him

at first:

23^
37 38
lim-

would wish
that I
ited

to be a genuine

enemy

to the Drujist,

lit
I)

a vigorous support for the Ashaist,

may

plan for the developments of the now

Xshathra (coming kingdom)

39
praising

jVith) as-much-(zeal)-as I

am now

and lauding

Thee,

O Mazdah

(mindful)

40

14

flhe

Life

(jf

Zarathu^htr^.
\

VISION
And

VI*

Demand

for

Help to Execute God's Judgments.

XXX.—
thereupon, when the punishments of those malefactors
shall obtain for thee,

shal

occur,

8

Then, (the saved man)
ful), with the help

O

Mazdah (mind
disposition), th

of

Vohu Manah (good

Xshathra (power) realm.

8

Which

be the fulfillment (of the world's destiny,) and thi will be obtained by those, who shall deliver the Druj, into-the
will
91
i

two-hands of Asha (justice)

And may we

be those
!

XXX.~9 who shall make

life

progressive

(M)

Oj

purposeful (B) 9 Assemble together, along with Asha (justice), O Ahuras Mazdal (lords mindfuls) and come hither 9i: So that here where our thoughts formerly developed (separately) they may now mature together, (fuse, or culminate) and becom«| wisdom. 9i

XXX.— 10
Then
shall the success of the
all

Druj break down,

9-^

be attaining a good renown 9i Shall obtain their reward, meeting at the good dwelling of Voht, Manah, (good disposition), Mazdah, (mindful), and Asha
shall

And

those

who

(justice).

gj

XXX.-ll When, O you Mortals, you have familiarized yourselves with thesi commandments of Mazdah (mindful) (about the twin Men' talities), (which mean) 9J Prosperity as opposed to adversity, and the length of the sufferinf]
of the Drujists, as contrasted with the useful progress of Ashaists
th(

oj

(When,

you have fully realized the significance of thii! contrast, I feel quite sure none of) you all, will (hesitate or de lay to) enter into the desired abode of praise. 9f
I

repeat,

^e

Life cf Zarathu^rhtrsw

15

^lON VI»

Demand

for

Help

to Execute God's Judgments*

4343
ecognized Thee,
:he

O

ahura Mazdah

(mindful lord), as

bounteous (divinity)

361

(good disposition) Vohu Manah, (some man) :ame-around 62
len, with

learn the details of
ive

my

desire

61^

me

the inalienable gift of long enjoyment
existence

64

the

desired

which

is

said

to

be in

Thy
6^

Cshathra (realm)."

43J4
t

as a wealthy

man, according

to his

knowledge or

abil-

ty

gives to a friend,

3^^
(mindful lord), give to

Thou,
hose

O
as

AHURA Mazdah

me
67
so

Thy

provisions of support,

much
lat I

Thou endowedst me

with

Asha

(justice),

might stand forth
those

68
mystic

th all

arouse

who remember Thy those who make (scorn,

Word

70

B, doubtful) of

Thy
69

cachings.

The Life of Zarathu^rhtrsw

VISION

VII. Mission of

Orthodoxy— Amiaiti Aligns
XXXI.-~19

the Pattic

But hearken

him who thought out Asha, (justice) Zarathushtra who is the life healing Expert-knower
to
is

;

that

i:

15
th,

Him who
Latter

able to vindicate his tongue's speeches at will, (at

IS Day) (When) O Ahura Mazdah, (lord-mindful), with thy red (fird the good (compensations) of the two contending parties are t be distributed; (with thy red fire, produced by the two goo

rubbing sticks).

15

I

XXXL—20
Destruction, lasting darkness, bad food,
Shall at the (Latter

and imprecations

li

Day) be kept away from whomsoever
(it is

identifi^

himself with the Ashaists,

15
to) that sort of existence that yot
li

(Beware)

O

Drujists:

(evil) spirit

may

lead you!

XXXI.—21
From
the resources of his innate glory,
ful) shall grant sustained

Ahura Mazdah communion

(lord min<
If

And

fulness of Haurvatat, (health)

and Ameretat, (immortalit;

and of Asha, (justice) and of Xshathra, (power) and Voh Manah (good disposition) If

To whomsoever

is

a friend (to

Ahura Mazdah,

(lord mindful)

3

•:

mind and deeds.

K
.

XXXI.~22 The man who is well-disposed, (understands) this as clearly 1 does Mazdah (mindful) who knows with the (divine) Mana'j
(disposition).
(It

^
i

man) who holds Asha (justice) union with the good Xshathra (political power), through speech and deeds.
well-disposed
is

is

this

h'

j^

(It

this well-disposed

ion to thee,

O

man) who is the most prospering compa| Ahura Mazdah (lord mindful.) h

Tie Life qf Zarathu^rhtr^i.

17

^SION Vn*

Mission of

Orthodoxy— Atmaiti Aligns
43-J5

the Parties

•ecognized Thee,

O
ask

ahura Mazdah

(mindful lord), as

the bounteous (divinity)

jyi

hen, with (good disposition)

Vohu Manah, (some man)
ya
devotion) inspired

came around
len the best

(to

me

a question).
(silent

Tushnamatay
(as

me
73
fa-

to proclaim (to him)
L

(man

as)

important

an Ashaist) should not curry

vor with a Drujist,
)r (it is

74
all

the duty) of the Ashaist (to consider)

(Drujists

las)

hostile."

75

;a,

O

AHURA Mazdah
(mindful),

(mindful lord), inasmuch as Zara-

thushtra chooses the (bounteous Mentality)

Mainyu of
376

Mazdah

e (Zarathustra) teaches that each

most bounteous (man)
77 78
Xshathra (realm)

should to himself attach Asha (justice) living in a vigorous corporeal manner.
'

ay Armaiti (love) (be found)
that ever beholds the
here,

in the

Sun

;

79

Armaiti (love), with Vohu Manah (good disposition), to all grant a Compensation, through the instrumentality of the deeds they may have per-

we

pray,

may

formed

!

80

i8

^e

Life qf Zarathu^rhtrsw

XXXI.-18
Therefore

O

well disposed believer, hearken not to the mystf
li

words or teachings of any of the Drujists,
For these would reduce house,
tune or death
Therefore, rather oppose them with the
village, clan or province, to

misfo
1^

weapon

11

XXXIV.—
Those
evil

doers

who

highly prized by the

away bounteous Armaiti, (love) Expert-knower O Mazdah (mindful) 2\
drive

Because they have no share of

Vohu Manah (good

dispositioi

Are shunned by the man endowed by Asha, (justice) as much the savages are shunned by us. 2i

XXXIV.— 10
The
clever

Expert-knower

will say

he holds (1) to the deeds
2i

Vohu Manah, (good disposition) And (2) to the bounteous creator Armaiti
(wife?) of Asha (justice)

(love) tbe associa
2i

And

(3) to all thy

hopes (that are to be realized) in thy Xshath:
(lord mindful)
2f

(power),

O

Ahura Mazdah,

Ihe Life qf Zarathu^-htra.

19

!

20

^e

Life

flf

Zarathu^rhtraw

IV. Zarathushtra Seeks Immortality In Vain.
Zarathushtra
is

Rejected by the Spenta-Mainyuist Cult (33.6)*

XXX.—
The Daevaists
because
Just as they were deliberating, (there)
so that they should choose the

did not discriminate accurately between these two,;

82

came upon them a delusion 83 Worst Mind,

I

So

that, all together, they
afflict

rushed-over to

Aeshma

(fury) through!

which they

the life of

man

with disease.

84

XXX.~-7

And

to this

(man now

sick)

came (Mazdah Ahura) (mindful

lord) with the Xshathra

(power) realm, with Vohu

Manah
85

(good disposition) and with Asha (justice),

And Armaiti

(love)

endowed the
first

(sick)

body (of man) (with)
86
(the tests

firmness and endurance

So that he may become the

of those (surviving)

of passing) through the metallic trials)
(the retributions).

and through Adanas
87

XXXIII.-6
I

who, as priest (coming) through Asha (justice) from the Best (Mind) desire (to walk) the just (paths) of the Bounteous
|

Mentality

229

Going (from us) (the Ashaisfs priests) towards the pastures which advisory-managers ought to work through the (Vohu)

Manah

(disposition).
I

230
wish,

*

(For these two objects)
Mentality) visibly.

O

to consult together (both the Best

Ahura Mazah (lord mindful) (Mind) and the Bounteous
231

Tfe Life qf Zarathu^/^htrew

ai

IV. Zarathushtra Seeks Immorta.lity in Vain,
Zarathushtra
is

Rejected by the Spenta-Mainyuist Cult* (33*6)

44.17
'

AHURA Mazdah
speak to

(mindful lord),
!

this

I

ask

of Thee

:

me

truly

461

[ow

shall I carry out the object inspired

by You,

62

Namely,)
speech
)

my

attachment to You,

in order that (i)

my
63

may grow mighty, and
that

That by

word of mine the adherent of Asha

(jus-

tice)

lay in-the-future

commune

with Haurvatat (health),

64 and

Ameretat (immortality)?

65

44J5

AHURA Mazdah
speak to
tion

(mindful lord),
!

this I

ask of Thee
466:

me

truly

".[ow shall I

earn through

Asha

(justice) that

compensa67

7hich was announced to me, on account of Haurvatat
(health)

and Ameretat (immortality)
stallions,

69
6S

Kamely,) ten mares with
(.0

and a camel

that) I might-in-the-future impart the mystic

Word

of

these twin divinities to those adherents of

Asha

(justice)?

22

Tte Life qf Zarathu^rhtraw

V. As Student with

the

Mazdist Cult

In order that

I

may

cause

XXXI.— all men to choose

aright, (I pray thee)

O
(1)

Ahura Mazdah

(lord mindful), with the tongue of thy

mouth
lOS

to tell

What
to

satisfaction,

taught through
Parties,

Asha

(justice), thou will

give
fire;

both

contending

through

Mentality

and
lOf

(2)

What

is

thy

command

for the enlightened, that

we may

un-

derstand (that command).

10/
i

XXXI.-4
(And
this

other

command is), Ahuras Mazdah

that as far as

Asha

(Justice)

and

the
in-

(lords mindfuls) are willing to be

voked

lOS
besi

Through Ashay (compensation) and Armaiti (love) and the

Manah
So

(disposition),

IK

myself the Xshathra (power of realm) b) the vigorous increase whereof, we may defeat the Druj. Ill

far shall I seek for

XXXI.—
Tell me,

O

Ahura Mazdah
is

(lord mindful)

what

is

not to occur
1 \l

and what

to occur,
I

In order that

may

distinguish that,

what (ever success therein
(justice)

You may have
thing,

given me, through

Asha

was the

bettei

11^

In (2) order that
disposition)

standing

it

may understand it through Vohu Manah (gooc and (3) may ponder-over this (so that by under fully) I may gather therefrom a reward. 11;
I

^e

Life qf Zarathu^/-htra^

n

V.

As Student with
L

the

Mazdist Cult

Questions about Theology*

O

AHURA Mazdah
speak to

(mindful lord), this
!

I

ask

of Thee
j8

:

me
I

truly

How
May

should

pray,

when

I

wish to pray to One-like-You?
(mindful),

One-like-You,

O Mazdah

who

is

friendly,

teach one-like-me?

83

And may You
Asha

give us supporting-aids through the friendly

(justice),

84
to us

And

tell

us

how You may come

with

Vohu Manah
85

(good disposition?)

44-2

O
4,

AHURA Mazdah
speak to

(mindful
!

lord),

this

I

ask of Thee

me

truly

3^^
life
?

Whether
2,

at the

beginning of the best

87
88

The And

retributions will be of profit to their recipients

who is bounteous to all through 89 Asha (justice), and a, who watches the End Through His (mentality) Mainyu,— (whether) He is the
whether
I,

He

life-healing

Friend (of the people,

M)

?

9^

24

^e

Life qf Zarathu^rhtr^w

XXXI.—
(2)

Whether Mazdah (mindful) was the

first

one to

fill

the glories

(of heaven) with lights (of stars or flames), (3)

118

Whether Mazdah (mindful) through understanding created Asha (justice), and (4) whether Asha (justice) will maintain

the best activity of

Vohu Manah (good

disposition)

119

(5)

Whether Mazdah (mindful)
to prosper

shall cause these

(Asha and
120

Vohu Manah)
IS

through the (Holy) Mentality, which

ever the same until the present time.

XXXL-8
Whereupon, when Zarathushtra with his (own) eye (by looking at nature) and through (his) mind by puzzling out its significance,
tion),

comprehended Mazdah (mindful) and
that

Manah

(disposi-

122

Then Zarathushtra understood
both the
first

Mazdah (mindful) was
:

(1)

and youngest of creation (2) and the father of Vohu Manah (good disposition) 121

(3)

The genuine

creator of

Asha

(justice)

and (4) the (ruling)
123

lord in the deeds of life;

XXXL— 11
(7) That at
first

thou,

O

Mazdah (mindful) with thy mind and
130

understanding,
(a)

Thou
(c)

didst shape substance
life,

and

spirits,

and (b) didst

establish

body and

131

And

deeds and doctrines whereby

men who

exercised their

faculties of choice

might develop convictions.

132

The Life qf Zarathu^htrd^
44.3

115

O

AHURA Mazdah
speak to

(mindful lord), this
!

I

ask

of Thee:
o^i

me

truly

Who
(to

was the

first

father of

Asha

(justice)

by (giving) birth
92

Him)?
established the sun(lit day)s and
the

Who

star (glistering

sphere) and the (Milky)

Way?
(the law)

no

Who, apart from Thee, established moon waxes and wanes ?
These and other things would
44.4

by which the 94

I like to

know
I

!

95

O

AHURA Mazdah
speak to

(mindful lord), this
!

ask of Thee

:

me

truly

396
sustaining the earth and the clouds

iWho was from beneath

So-that-they-would-not-fall-down?

Who

made

the waters

and the plants ? 98 *Who yoked the-two-swift-ones (thunder and lightning?)
to the

wind and to the clouds
the creator of

?

99
?

Who

is

Vohu Manah
44-5

400

O AHURA Mazdah
speak to

(mindful lord), this
!

I

ask of

Thee

:

me

truly

401
lights

Who Who
Who

produced the well-made
produced
sleep,

and darkness ?

2

well-induced

through laborious
3

waking?
trast

produced the dawns and the noon through the conwith the night

4
? 5

Whose

daily changes (act) for the enlightened believers (as)

monitors of their interests

26

^e
Ahura Mazdah

Life of Zarathu*rhtr&,
XXXI.-14

O

(lord mindful), I ask thee about these con-

ditions, present

and future
will

139
be given to satisfy the

(Namely), (1) what compensations
claims of the Ashaist,

140
shall

(And what compensations

be enforced) from the Drujist:

How
tions?

shall

both stand at the time of awarding the compensa-

141

XXXI.— 15
(2)

O Ahura

(lord) I ask thee

what

shall

be the punishments (a)

who encourage the dominion of the Drujist, 142 (b) of those who cannot make their living 143 Without violence to cattle and to men devoted to herding
of those

them.

144

XXXI.— 16
(3)

O Mazdah Ahura,

(mindful lord)
strive

I

ask thee whether the well145

disposed

man who may

To improve

the houses, the villages, the clans

and the provinces,
145

through Asha (justice)

Whether (a) he may (at all) become a being like unto Thee; (b) if so, when shall he arise (unto this likeness) and (c) what
(deeds) he shall do (to become such).

147

XXXI.— 17
(4)
(Tell

me

O

lord),

which

is

the

more important object

of

choice— that of the Ashaist or that of the Drujist? 148 Do thou who art the Expert-knower inform me who would become one, and do not permit the ignorant man
to continue deluding

(such as

O

me who would like Ahura Mazdah, be Thou to
!

to learn)

I49

us an instructor of

(good disposition)

Vohu Manah
j^q

The Life qf Zarathu«rhtr&.
44.6

27

AHURA Mazdah
speak to
s

(mindful lord),
!

this

I

ask

of Thee:

me

truly
I

406
7

the message

Does
Dost

Armaiti

about to proclaim genuine? (love) support Asha (justice)

am

through
8

deeds ?

Thou

with

Vohu Manah (good

disposition)

destine

the Xshathra (realm) for these (behevers)?

9
for-

For

whom

but these (believers) didst
?

Thou

shape the

tune-bringing cattle

10
44.7

3

AHURA Mazdah
speak to

(mindful lord), this
!

I

ask

of Thee

:

me

truly

411
12

Nho
A^ho,
1

shaped prized Armaiti (love) with Xshathra (power) ?

by guidance (education, M), rendered sons reverent
?

to their fathers
It is) I

13

who

strive to learn-to-recognize

Thee

14
as
1

Through the (bounteous Mentality) Spenta Mainyu
Giver of
I )

all

(good things)
44.8
lord),
this
I

AHURA Mazdah (mindful
speak to

ask

of Thee

:

me

truly

!

4^6
a

I

would like) to know (i) what (sort) of Thine ), that I may be mindful of it;

purpose

( is

17
I

2)

What
The

are

Thy

utterances, about which

asked through
18
(justice) 19

the aid of
])
\)

Vohu Manah (good
life

disposition);

proper knowledge of
shall

through Asha

How

my

soul, encouraged

by

bliss, arrive at that

good reward?

^^

28

Tie Life qf Zarathu^rhtra^

XXXIV.— 12 What is Thy decree? What is Thy wish? What praise, wha 28! hymn ( wouldst thou have me raise to Thee ?) (In order) that we may hear it, do thou, O Ahura Mazdah, (Ion
mindful), reveal what compensation thou wilt grant (as a
re

ward) Teach

for keeping

Thy

observances.

29

us,

O Asha

(1) the passable paths of

Vohu Manah, (goo
29

disposition)

XXXIV.— 13

And
(b)

(2) the

way
is

of

Vohu Manah (good

disposition, (a) of

whic
29

thou toldst me,

Which

well

formed by Asha, (justice) (c) on which

tt

spirits

of the Saviors progress
thou,

25
hast assigned for
tl

(d)

Which

O

Mazdah (mindful)

clever, as

one of the compensations which are at thy disposa

XXXIV.— 14
Which
'choice'

(compensation)

O

Ahura Mazdah

(lord mindful
2S

give (1) to

my

corporeal Hfe

Through
(2) to

the action of

Vohu Manah (good
;

dispositions)

;

an

whomsoever belongs to-the-groups-of-those- who-labo:|
29

at-herding calving (cows)
(

For your compensations consist of ) good wisdom of the undej standing, which causes prosperity- for-the-caste-of-laboring-me:

XXXIV— 15

O Ahura Mazdah,
sition),

(lord mindful), with

and with Asha (justice),

Vohu Manah (good inform me of

dispf

2S
oui

The

best teachings

and deeds and speeches, and what praise of
due.
that,

You

claim as

Your

25

Through Xsthathra (power) grant
humanity may be progressive.

according to

Your

w
3(

Tie Life qf Zarathu^rhtr^
44.9

29

iO

AHURA Mazdah
speak to

(mindful lord),
!

this

I

ask

of Thee

:

me

truly

421

tHow may I accomplish the sanctification of those spirits 22 To whom Thou, the well-disposed Master of the Coming
I

(Kingdom) Xshathra, Hast pronounced promises about
ing with
ition
) ?

23
its

genuine blessings,

24

IPromising that those spirits shall dwell in the

Asha

(justice)

and Vohu Manah

(

same Dwellgood dispos25

I

44J0
lord),
this
I

lO AHURA Mazdah (mindful
!

ask of

thee

:

speak to
deeds,

me

truly

!

426
29
spir-

(How)

will

(such a promise) properly nurture (i) (good)

— Which are the best qualities of these my followers'
I

its

—together with
will (the

(2) utterances of humility?

27
28

'\How)

promise) cause

my

(followers') settlements

to prosper

through Asha (justice)?

The

aspirations of

my

mystic wisdom shall wish for

Thy
30

(second birth, see 48.5),

O

Mazdah

(mindful)

44.n

D AHURA Mazdah speak to me truly

(mindful lord),
!

this

I

ask

of Thee:

43 ^ Hiow will Armaiti (love) actually, in deeds, extend over 3^ those (persons) To whom Thy spirit (religion ?) was announced ( as a doctrine)?
z:i

;

3n account of
(and

whom
I

I first

was elected
hostility

(acknowledged, M)

J.

whom
I

love);

34
of mentality
!

Ul others

look upon with

35

I

30

Ihe Life qf Zarathu^htr^

Vie Life qf 2arathu«rhtrdi
IL Questions about Propaganda by

31

Wan
ask of

44J2
)

AHURA Mazdah
speak to

(mindful lord),
!

this I

Thee
405

me

truly

[ow

from among those whom tell the Ashaist from the Drujist? which of these two is the Enemy of
shall I, shall I
profit is

I

am

addressing,

)r

^y life (opposed)? 38 take it for granted that whoever opposes Thy an enemy and a Drujist? 39
(the Druj-

i^hat is
ist) ?

the real condition of affairs with him
Shall he not be considered an
44.13

enemy?
I

40

1
>

AHURA Mazdah
speak to
exclaim,
ience,

(mindful
!

lord),

this

ask of Thee:

me

truly

441

low may we drive

off

from us the Drujist?
full

42
of disobed43

"Down

with those who, being

[)
i)

Do

not strive to be together with Asha (justice),
desire to understand the

44
45

Nor

problems of Vohu Ma-

nah (good disposition)."
44.14

AHURA Mazdah
speak to

(mindful lord), this
!

I

ask of Thee

:

me
I

truly

44^

low

may

deliver the Druj into the hands of

Asha (jus^

tice)?

47

hat I may smite them down (according to the promises, OR, through the power) of Thy Words of ( Thy ) doctrines,
|)

48

that (even) within (or,

among) the

Drujists (I)

may
49 5^

accomplish powerful destruction,
hat those torturers

and haters may

perish.

32

*Pk Life of Zar&thu«rhtr&.

Tie Life qf Zarathu^htrii

ZZ

44J5
)

AHURA Mazdah
speak to

(mindful lord), this
!

I

ask of Thee:

me

truly

4p
me. Thou hast tak^a
53
shall meet,

Tell

me) whether,

in order to protect

en control of this (opposition)?

Whenever the two hostile armies
y those commands maintain,

of righteousness which

Thou

shalt

b which of

the two Parties wilt

Thou

give victory?

54 55

44J6
)

AHURA Mazdah (mindful
speak to

lord),

this

I

ask

of Thee:

me

truly

!

456
doctrines to
are existent?

Tell

me) who comes victoriously with Thy

protect those

who

57

Do Thou who

art) life-healing, clearly designate to

me

an

established judge

5^

o him, whosoever he be, to
this

whom Thou

wishest (to give

appointment

as judge),

60

o him

may

(then) Sraosha (obedience), with

Vohu Ma59

nah (good disposition), then come?

24

^f

Life cf 2arathu^htrd^

Tie Life gf Zarathu^/^htraw

35

44J9
^
!

AHURA Mazdah
speak to

(mindful
!

lord),

this

I

ask of Thee:

How

471 be punished) he who does not give (the above) compensation to (me who earned it,) 72
shall
it)

me

truly

To me) who (earned
(Day);
ut
(tell)

by uttering just teachings? 73 know what punishment will overtake him at the Last
74

me what punishment

^

^

will

overtake him here in

this first (life)?

75

44.20

3 People, you might
judge for yourselves

as well
:)

obey mc,

as I shall let

you

lave you prospered under the rule of the Daevas
\s umpires between us)
I

?

476
77

shall ask those for the sake of

whose feeding he Karapas and the Uxic give up the Cattle (fury and rapine),
or

to

Aeshma
7^

the Kavays exceedingly,

whom

have

made

(the Cattle)

lament

79
(justice),

istead of,

through Asha

prospering pasturage,

so as to care for (the Cattle).

80

36

Tie Life qf Zarathu^htra^

C.
I.

ENTRANCE INTO PUBLIC
the

LIFE.

Creation qf

Cattle

:

Its

Choice of a Master,

XXXI.—
(5) That,

O

Mazdah Ahura (mindful

lord), to thee belongs

botl,

Armaiti and the Shaper of the Bovine (creation) which
part of) the understanding of the (holy) Mentality.
(6) That

wa
\2\

when
will,

for (the

cow) thou

didst ordain a path (of free
12.

dom

of

following which)

She might repudiate the herdsman, and go to abide with th

nomad

12i

XXXI.— 10
Then she chose
lords,

from among the two (possible' (the herdsman or nomad) the herdsman who wouli
for herself
121

follow her,

(Namely), the Ashaist, (who feels-that-it-is-his-mission-to-see-td
it-that-all-things-that-belong to

Vohu Manah

(good-disposition;
12!

prosper, and who-in-return-is-prospered-by-him,

(Whereas) the nomad
disposition) 's

shall not get a share of

Vohu Manah
as
it

(goo(
in
th(
hi

favorable-report

(at

the judgment,

verse 14) even though he should urge for
will not

(so long as

herd

cattle).

12!

^e

Life qf Zarathu^rhtra^

37

C.

ENTRANCE INTO PUBLIC
the

LIFE.

t.

Creation qf

Cattle

:

Its

Choice qf a Master.

51-7

b Mazdah
Bovine

(mindful),

(Thou who

art the)

Fashioner of the
!

812 Through the most (bounteous Mentality) Spenta Mainyu, grant me Ameretat (immortality) and Haurvatat (health)
(creation), the waters

and the plants

Which

are full-of-vitality,

and

are,

through

Vohu Manah
14

(good disposition), enduring

in the

holy doctrines.

4446;

b AHURA Mazdah speak to me truly
Tell me)

(mindful lord),
!

this

I

ask of Thee

:

45^

who comes victoriously with Thy doctrines to 57 protect those who are existent? Do Thou who art) life-healing, clearly designate to me an
established judge
;

5^
be, to

To him, whosoever he
this

whom Thou

wishest (to give

appointment

as judge),

^^

To him may

(then) Sraosha (obedience), with
?

Vohu Ma59

nah (good disposition) then come

38

flhe

Life qf Zarathu^htra^

IL Capture qf Ashaist Cult: Appointment as Judgi
L The Bovine
The
Creation

Demands XXIX.—
fashion

Protection*
I

soul of the Bovine (creation) complained to
cruelty,

You:
3^

For whose benefit did You Fury (rages) against me; violence and
I

me ? Who shaped me ?

maltreatment anc
3i

roughness oppress me have no herdsman except You: therefore procure me good pasture.

(it is)

You

(I beg)

t(
3(!

XXIX.—
Then the Shaper of the Bovine (creation) asked Asha (justice) 37 "What was thy idea about a judge for the Bovine ?'* "Did You make an energetic herdsman along with the pasture when You made the Bovine (creation) ?'' 3i

"On whom have You

decided as her lord,

who may

repel the fur}
3S
"

(of the attack) by the Drujists?''

XXIX.—
(Mazdah (mindful) who was) with Asha (justice), answered tc the Shaper of the Bovine creation), For the Bovine do I noknow of a helper who would not be liable to do harm. 4(

Those (savages) yonder do not comprehend how just (mer| would) treat their dependents." 41 But (if there is no human helper), to whomsoever of living beingr I come as help, he is the strongest of living beings. 41\

(Asha most

(justice)

interrupts.)

XXIX.— Mazdah (mindful)
in the past;

is

the (being)'
b) 4^

retentive of the plans,

which have been performed

Daevas, (gods) and

men

And

performed in the future. 4^ (And as to the present it is) he Ahura (Lord) who makes the decisions; (it is) whatever he wills, (that) will happen to us. 4f:
shall be

also of the plans

which

XXIX.—
("If that
shall
is

so," said the

both) my (mindful) with questions, 4; And placate him with outstretched hands, (praying that) 4( No destruction may affect the mst-Iiving farmer (who dwells)

Shaper of the Bovine creation, "ther soul and that of the calving cow, urge Mazdah

among

the Drujists."

4i

The Life gf Zarathu^htr&>

39

f.

Capture qf Ashaist Cult Appointment as Judge
:

44.6

AHURA Mazdah (mindful
^J)
{{

lord),

this I

ask of Thee

:

speak to
s

me

truly
I

!

406
about to proclaim genuine ?
support
7

the message

am

poes Armaiti
,.

(love)

Asha

(justice)

through
8

deeds?

l!!)ost

Thou

with

Vohu Manah (good

disposition) destine

[

the Xshathra (realm) for these (believers)?
""or

9 lO

whom

but these (believers) didst

Thou

shape the for-

:c:

tune-bringing Cattle?
44.20

)li

C
t:

O
;

People, you might as well obey me, as
:

I

shall let

you 476
of

judge for yourselves

)

^'iave

you prospered under the
us)
I

rule of the

Daevas

?

As umpires between

shall ask those for the sake

whose feeding The Karapas and the Uxic give up the Cattle
(fury
-^""or

77
to

Aeshma
78
lament

and rapine), whom the Kavays have made (the
through Asha

Cattle)

exceedingly,
nstead of,

79
(justice), prospering pasturage,

so as to care for (the cattle).

80

40

kno^s (In answer to spoke: himself wisdom, for the decrees which (make) ("In as much as) neither overlord, nor rightly appointed jud
exists for thee,

Life qf Zarathu*rhtr&. XXIX.-6 which) Ahura Mazdah (Lord mindful) who

^e

Therefore

I,

who am

the Fashioner, shaped thee for the

farm

and pasturer."

XXIX.—
This decree, which provided fat (pastoral) food for the cattl (and destined) the (cattle) milk-food for the hungry (farm and pasturer), (Was uttered by) Ahura Mazdah (lord mindful) in agreeme with Asha (justice), through his bountiful teaching. (But the Bovine pair were at a loss for some one to enforce th decree on earth, so they asked,) ''What (man) hast thou Vohu Manah (good disposition) who could tend us both amor
'

I

men?"
IL

The

Call of Zarathushtta as

Teacher and Protector
:

XXIX.—
"The only persd (Vohu Manah (good disposition) answered) known unto me here who has hearkened to our teaching
I

Is

Zarathushtra Spitama; he is desirous of proclaiming tl (divine) thought, [ For Mazdah (mindful) and Asha (justice) ; so we will endow h words with (attractive) sweetness." f

XXIX.—
Thereupon the soul of the Bovine (creation) lamented: "(Woe is me that it is I) who must for a Preparer (for
needs)
vc
;

Put up with the impotent speech of an impotent man (I) who wished for myself a self depending (divine) ruler; In what age shall he who may give me energetic help arise ?"

I

t

XXIX.— 10
(Zarathushtra speaks:) ("I beg) You, Ahura (lord), and Ash (justice) that You will give to these-two, (the soul of tl Bovine creation and the calving cow) t Such vigor and ruling power as gives peace of dwelling throug

O

Vohu Manah's (good disposition's) assistance. As to me, O Mazdah, (mindful), I have (in this my

t

call to ser\ thee) recognized thee as the original provider of supplies."

Ihe Life qf 2arathu^htra>.

41

4a

^Pie

Life qf Zarathu«rhtrd^

XXIX.— 11
Where
(else,

-"

except with thee,

O

Mazdah) (mindful)

is

As!

(justice)
(political

and Vohu Manah (good disposition) and Xshathi
power)
?

So,

O

mortals, receive

me among you
Magian

that I

may

impart to yc
t

instruction for the great

cause.

Grant us help, now

O

Ahura Mazdah (mindful

lord)

!

(For)

wlv

intend to be) of service to such divinities as You.

IIL Capture of Vohumanist Cult

Dualism Proclaimed.
L

To

Exhortation to the Faithful Open theit Eats to the Mystery^

|

i

XXX.-1.
But
thus,

O

(souls) desirous (of hearing), I will utter (1) thos

remembered by the Expert-knower 6! (2) The praises for Ahura (lord), and (3) hymns (worthy) o Vohu Manah (good disposition), 6!

things worthy to be

And

remembered with the aid of Asha (justice), and the propitious (omens) beheld through the lights (of the stars
65

things well

or of the altar-flames )

XXX.-2
Listen with your ears to the best (information)
;

behold witl
7C

(your) sight, and with (your) mind;

Man by man,
Before

each for his

own

person, distinguishing between both
7J

confessions,
this great crisis.

Consider again!

72

^e
III.

Life gf 2arathu>rhtr&>

43

Capture qf Vohutnanist Cult Dualism Procldwimed
Repeated Exhortation to the Faithful To Open their Ears to the Mystery*
45-1

L

SJow
Sfou

will I

speak out:
far

who, from
)

and hear, and near, have come-to-seck
listen

481
(

my
82

word
S'ow
(I

exhort you) clearly to impress on your

memory

(the evil teacher)

and

his faults

^o longer

shall the evil
life,

Teacher

;

(for)

druj that he is!

—des84
life.

83

troy the second

n (the speech of) his tongue misleading to the
IL

evil

85

The

Doctrinal Dualistic Foundation of Partisanship
45-2

Now

will I

speak out

:

At

the beginning of

life

486
87 88

jThe holier (Mentality) said to the (opposing Mentality

who
j

was) more hostile,

fNeither our thoughts, doctrines, plans,
I

Reliefs,

utterances, deeds,

1

individualities,
I

nor souls agree."
Spirit

89 9^

nL The Good
^ow
will
life

Teaches the Best Word of Agriculture*

463
I

speak out

!

Of

that (which) at the beginning

:

of

49^
lord) said

The knowing ahura Mazdah (mindful Those who do not practise the Word,
Vs I consider

92
93

and declare

it,

94
life/'

rhcy shall have woe at the end of

95

44

^e

Life qf Zarathu»/-htr^.
-I

!! Revelation of the Doctrinal Root of the Division of the Partic

XXX.-.3

At

the beginning both-these Mentalities

became conscious of eac
7

other,

The one being

a Mentality better in thought, and word, and deec

than the (other Mentality

who

is) bad.

?•

Now

let

the just

(man) discriminate between these two, am
7

choose the benevolent one, not the bad one.

XXX.-

But when the twin-Mentalities came together, they produced

7(

The

first life,

and

lifelessness,

and

(settled)

(on the state of) th
711

last condition

of existence,

The worst for the Drujists, but for the Ashaists the best mind.

7\

XXX.—
The Drujist chose between
these twin-Mentalities, the one wh(
7?

perpetrated the worst (deeds),

But he (1) who (was inspired) by the most Bountiful Mentalit) that is clothed upon by the most adamantine stone-quarriec
heavens as a garment,
8(

And

he (2)

who

cheer fuly satisfied

Ahura Mazdah

(lord mindful}
81'

with sincere deeds, chose Asha (justice.)

Tf€ Life qf Zarathu^htr^i^

45

L Revelation of the Dualistic

Root of the Division

of the Patties*

493
h our
'

belief,

Asha

(justice)

is

set

down

as the

means

to

profit;
V^hile,

710
in their teaching the Lie-of-the set

on the contrary,
is

Druj

down
I

as the

means

to harm;

1

onsequently,

zealously-insist-on
disposition),

communion
all

with

Vohu
12

Manah (good
.nd

on ^swearing-ofF' (renouncing)

association with the

Druj.

13

46

^e

Life gf Zarathu^htra^

IV. Zarathushtra is Afflicted with Sickness: the Metallic Fire-test Drives him to Seek Help in a Vision.

XXXL—
(This
is

the best reward of life: namely), that Xshathra (realm
it)

which (the man who receives

may
;

for his

(own

concurreii

advantage) increase for Mazdah (the mindful one), throug

Vohu Manah (good

disposition)

11!

May

this best

(reward) be granted to him
(the

who

after

having

dis

covered for himself,

right solution to these
tell

followinj

problems that distress me), will
(1)

me

sincerely
is

11

Asha

(justice)

's

mystic

word (which

the secret) of

Haur
Ill

vatat (health)

and Ameretat (immortality).

XXXI.—
(2) Whether Mazdah (mindful) was the
first

one to

fill

the glorie
111

(of heaven) with lights (of stars or flames),
(3)

Whether Mazdah (mindful) through understanding create( Asha (justice), and (4) whether Asha (justice) will maintaii

Vohu Manah (good disposition), HI (5) Whether Mazdah (mindful) shall cause these (Asha ant Vohu Manah) to prosper through the (Holy) Mentality, whicl
the best activity of
is

ever the same until the present time.

12(

XXXIL—
The Expert-knower
lence,
is

not to commit any of these deeds of
end,
thou,

vio-

whose knowest
is

(fatal)

O

Ahura
if

Mazdah

best

184

(He

not to commit any of them, even

tempted to do

so)

through a (well intentioned, misguided) desire for (proper)
gain;
186

(For

it

was) such

(

a desire that) led (Grehma) to become no-

torious through his glittering

sword of violence

.

185

^Ihe

Life qf Zarathu^htra.

47

IV. Zarathushtra is Afflicted with Sickness: the Metallic Fire-test Drives him to Seek Help in a Vision.

5J.9
1

id

do Thou,

O

Mazdah

(mindful), within (the nature of)

both contending Parties, set satisfaction, as a token (of
[Thy healing Presence as a relief from the suffering

aused by the disease which consumes
e metal,
hall)

me

as if

it

were)
sifter,

molten through

Thy

red

fire

(which, as a

irm the Drujist, but profit the Ashaist.

8i8 20

48

^Ihe

Life qf Zarathu^rhtra.

XXXIIL— 10
Mazdah, from thy delight, all the pleasures of lifi 24 Which were, and are, and are yet becoming
Distribute,

O

And

cause my-body to

grow

as-I-wish, with

Vohu Manah
(justice.)

(goci

disposition,)

Xshathra (power,) and Asha

24

XXXIII.— 12
Arise up to me,

O

Ahura Mazdah,
(

(lord mindful) grant

me

(1

through Armaiti
(2)

love )

,

vitality

2^

Through

the most bounteous Mentality, grant

me

strengtl
2^
(^

(3) through good

Ada

(retribution),

And

through Asha (justice)

(grant

me) powerful might,

and through Vohu Manah (good disposition) (grant) compe:
sation.

2

XXXIII.—14
But,

O

Ahura Mazdah

(lord mindful), Zarathushtra offers as

s

oblation his

own

body,
of

21

And And

the

first fruits

Vohu Manah (good

disposition),

2.

the

Sraosha (obedience)

and Xshathra (power)

of

t

deeds and uttered words, through Asha (justice).

21

Ihe Life qf 2arathu^htra>.

49

II

50

^e

Life cf Zarathu^htr^.

V. In Vision

He Receives

the

Word qf

Immortalil'

XXXI.~21

From

the resources of his innate glory,

ful) shall grant sustained

Ahura Mazdah communion

(lord min1<)

And

fulness of Haurvatat, (health)

and Ameretat, (immortalit

and of Asha, (justice) and of Xshathra, (power) and Voli Hi Manah (good disposition) To whomsoever is a friend (to Ahura Mazdah, (lord mindful) M mind and deeds.
i

XXXIL—
Therefore, you will defraud
tality

man

of good

life

(here) and immc,
i;

(beyond)
evil

Because with

mind and bad speech

(he,

Grehma, verse 12)
i;

the evil Mentality,

Advises the deeds with which he causes you,
the Drujist

who

are Daevas,

ai
1^

(man

afore mentioned,) to perish.

Tie Life qf 2arathu>-htraw
V. In Vision

51

He Receives

the

Word

qf Immortality

45-4

*i

the best of life: 496 Through Asha (justice), Mazdah (mindful), have I discovered (i) Thee, who hast created Him (Asha); 97 (2) That Mazdah (mindful) is the Father of the working
will I
is)

Now

speak out (what

O

Vohu Manah (good
(3)

disposition);

98
deeds,
is

And And

that Armaiti (love),

who produces good
ahura
(lord)
is

His daughter;
'^(4)

99
not to be

that the all-detecting

deceived.
45-5

500
this

Now

will I,

best for

who am the Utterer of mortal men to hear,

Word

which

is

the

501
2

Speak out what the most bounteous ahura Mazdah (mindful lord) said to

me

:

"Those who,

for

(the attainment of) this (mystic manthric

Word) grant Me their obedience, They shall come up with Haurvatat
tat (immortality),

3
(health),

and Amere-

4
5
will

With

the deeds of the good (Mentality) Mainyu."

\y.

By Rewards and Punishments
45.6

Ahura Mazdah

Vindicate Zarathtishtra as Judge*

^Now
J

will I

speak out about the greatest (Being) of
(justice) praising
!

all

506

Through Asha
blesses
all

Mazdah

(mindful),

who

7 Spenta through hear, Let AHURA Mazdah (mindful lord) 8 Mainyu (the bounteous Mentality), (the fact)

existent (beings)

That

consulted Vohu Manah (good disposition) (as to) 9 how I should adore (Mazdah, mindful), VoHe, may Through whose (Mazdah's) understanding, 10 hu Manah, teach me the best (teachings ?)
I

5^

^e

Life qf Zarathtiyhtr&.

!! Prayer for Gcnctai Convetsion.

XXXIII.—

O

do Thou regard (1) the interests which through Vohu Manah (good disposition),

I

am
to)

advancing
231
one-like-

(2)

The hymn,

You and (3) And give me Your-twin enduring

Mazdah (mindful) (addressed my grateful communions with Asha

O

(justice), 23f

possessions of Ameretat (im237^

mortality) and Haurvatat (health).

XXXIIL—
But
let

me

O

Mazdah (mindful) bring

the (holy) Mentality

o1

two (divine) companions who prosper (the) AshaistI (just) life 238 Unto the comfortable dwellings, with me, who have the best
these

Manah

(best disposition),

239

In thus arousing the support of these two (divinities) are accompanying each other.

whose

soulsi

240

Tte Life qf Zarathu^rhtr^.
45^7

53

Let the Preparers (for the conversion of the world), both those who were, and (those who) are (yet) becoming 512 Wish for the profits of the Compensations 1 soul of the Ashaist (abiding) in Ameretat The successful
;
!

(immortality)
;

j^

With enduringness
I'And
all

(while) the Drujists shall endure griefs
(the mindful lord)
creates

this

ahura Mazdah

through Xshathra (the coming of the kingdom).

ic

\
;

4S8 Thou-shalt-seek-to-win (Mazdah, mindful) with such
ses

prai-

I

of reverence

(as) for instance (this psalm:)
I

516
17

'^With

my

(own) eyes shall

now behold

(the heaven)

3f the good Mentality of word and deed;
jrlaving,

18

through Asha
let us, in

(justice),

known ahura Mazdah
19
adorations for the
fil-

(the mindful lord),

To

whom

heaven, set

down

ling

of the (dwelling of praise, paradise) Garodman/' 20
45.9

i-Iim

(Mazdah), along with Vohu Manah (good
thou seek-to-satisfy for
us,
it is)

disposi-

tion), shalt

521
or

Because

He

who, by His

will,

makes our fortune

misfortune.
vlay

22
(the mindful lord) through his Xsha-

AHURA Mazdah

thra (realm)
jrant, for the

^3

group of herdsmen, prospering of our
of

cattle

and

men
Vohu Manah

^4
(good disposition),

\y the proficiency

through Asha (justice).

^5

54

^Ihe

Life qf Zarathu«rhtr&.

XXXIV—l
Among
the foremost (of thy worshippers)
lord,

j

we

offer to thee,

O

Ahura Mazdah mindful
Mentality,

through the mind of the good
258!

XXXIV.-2
All the deeds, speeches and

hymns

25S

Through which (deeds, speeches and hymns) Thou shalt bestow Ameretat, (immortality) Asha,
Xshathra, (power) and Haurvatat, (health)

25C
(justice)

257

And we

bear the praises of thy grateful people, with a bounteous-

ness, such as

would gratefully follow along the paths of Asha
26C

(justice)

(Even)

into the outer realms

(of-the-heavenly-presence) of
(lord mindful)
!

i

(divinity) such as

You,

O

Ahura Mazdah

261

XXXIV.— 11
Thus
for
(that

Expert-knower) both Haurvatat (health)
(serve)
for food

anc
28f

Ameretat (immortality)

And

Armaiti ever has caused the-two enduring and vital
mentioned,) to

(divinioi

ties just

grow through

the Xsathra (power)

Vohu Manah (good disposition) and through Asha (justice) Thus, O Mazdah (mindful), thou blessest the opponents of thj
enemies
28^

I

7^g Life gf 2a rathuy>htr^w
4540
i^ow shalt thou,

55

(O

individual believer),

with

hymns of
r26

Armaiti (love), magnify

3im who
Since

is

reputed to be
;

ahura Mazdah

(the

mindful

lord) for eternity

27
(justice),
dis-

through Asha

position).

He

and Vohu Manah (good has (promised us)

28

That

His Xshathra (realm) we shall obtain Haurvatat (health) and Ameretat (immortahty) 29 5ut we shall obtain that His (heavenly) dwelling through
in
;

vitality

and enduringness.
is

30
therefore the Chief Duty.

V* Supporting the Prophet

45.11

Whoever,

therefore, in the future scorns (i) the Daevas 531

And
\nd

(2) the
all

men who

scorn him (Zarathushtra),
is

32
de-

others (luke-warm neutrals) except whoever

,

33 Shall be considered, by the bounteous individuahty of (Zarathushtra, who is) Savior and Master-of-the-house 34
his

voted to him (Zarathushtra),

As
,

Friend,

Brother, or
!

Father,

—O

ahura Mazdah
35

(mindful lord)
I

I

56

*Ihe

Life qf Zarathu^htrSk.

Tfe Life qf Zarathu^htr^.

57

474

With Spenta Mainyu
the best

Manah

(the bounteous Mentality), and with (disposition), 6^0
(love),

With the Xshathra (power), and Armaiti
I'

ahura
^3

Mazdah

(the mindful lord)

Gives Haurvatat (health), and Ameretat (immortality) For the deeds and speeches caused by Asha (justice).

32 31

484

When
When

(Zarathushtra) shall overcome the Druj by retribu-

tions through

Asha
at

(justice),

654
announced

he arrives

Through
Then,

55 (unbe(the fate of) Daevas and the ^Doomed'

what long

since was

lievers), in (the

realm of) Immortality,
(lord), (Zarathushtra)
will,

56
with profits,

O

ahura

prosper (the faithful believer who) prays to Thee.

57

58

ffffe

Life qf Zafathu^htra>.

Vhe Life qf Zarathu^htrdw

59

VI. Capture of Spenta-Mainyuist Cult

Coming
Therefore

qf the

Holy Ghost

43.8
I,

Zarathushtra, said to him at

first

:

336
37

"I would wish to be a genuine enemy to the Drujist,

But a vigorous support
So that
ited
I

for the Ashaist,

38

may

plan for the developments of the

now

lim-

Xshathra (coming kingdom)
I

39
praising

(With) as-much-(zeal)-as

am now

and lauding

Thee,

O

Mazdah

(mindful)
43. J2

40

And

same time, when Thou toldst me to answer !" him, "Depend on Asha (justice) for support 356
at the

Then

to

me

(Zarathushtra),

who was

not disobedient.

Thou
57
58

utteredst the

command

:

Thou
ing

hadst better arouse (thy prophecy) before the comwith

Of Sraosha

(obedience),

together

the

rich

Ashay

I

59 Who will distribute to both contending Parties compens60 ations for their profit."

(compensation),

43J6
i^'ea,

(mindful lord), inasmuch as Zarathushtra chooses the (bounteous Mentality) Mainyu of

O

AHURA Mazdah
(mindful),

Mazdah

37^

6o

Ihe Life of Zarathu^htr^.

Tie Life cf Zarathu^htra.

6i

He

(Zarathushtra) teaches that each most bounteous (man) should to himself attach Asha (justice) 77 By living in a vigorous corporeal manner, 78

Armaiti (love) (be found) in the Xshathra (realm) that ever beholds the Sun ; 70 Where, we pray, may Armaiti (love), with Vohu Manah

May

(good disposition), to
the

all

grant a Compensation, through

instrumentality
!

of the deeds they

may have

per-

formed

80
45.8

Thou-shalt-seek-to-win (Mazdah, mindful) with such praises

of reverence

(as) for instance (this

psalm

:)

516
17

"With

my

(own) eyes

shall I

now behold

(the heaven)
;

Of

good Mentality of word and deed 18 Having, through Asha (justice), known ahura Mazdah
the
(the mindful lord),

19

To whom
ling of

let us, in

heaven, set

down

adorations for the

fil-

Garodman

(the dwelling of praise. Paradise)." 20

4647
So that
I

in (this) place
(all

of trouble,
of
)

O

Jamaspa Hvogva, 615
^^

am

uttering for

you

utterances, not of indifferent

matters,

But praises for the Preparer (Zarathushtra himself), who will-have-stood-for you together with Sraosha (obedience) 18 Who shall sift the Clever from the Foolish

Through Asha

(justice),
(

his

clever
)

advisory-manager,

O

AHURA Mazdah

mindful lord

19

62

^iftf

Life of 2arathu^htr&.

^Ihe

Life gf Zarathu^htrs.

Si,

Song

of the Spirit as Inspiref of

War.

With Spcnta Mainyu
the best

(the bounteous Mentality), and with

Manah

(disposition),
(love),

g^o

With the Xshathra (power), and Armaiti

ahura
oo

Mazdah

(the mindful lord)

Gives Haurvatat (health) and Ameretat (immortality)

For the deeds and speeches caused by Asha

(justice).

32 31

47-2

mtm

(mindful) is tbe father OT

mU
in the

(justice)!

With

this doctrinal

thought

'Zarathushtra (i) declares) the best (treasure)

634 of the most
35

(Bounteous Mentality) Spenta Mainyu

With utterances through the tongue
disposition)

mouth of (good
36

Vohu Manah

;

^nd

(2)

works the deeds of Armaiti

(love) with-both-his-

hands.

Z^

473
rhou
art the

bounteous
(i)

(father)

of this Mentality,

638
for this

Who

hast

shaped

the

fortune-bringing

Cow

(Zarathushtra),

39

40 ^nd (2) peace-bringing Armaiti (love) as her pasture, good .A^hen (the Mentality) consulted with Vohu Manah (
'

disposition),

O

Mazdah

(mindful)

4^

64

^e

Life qf Zarathu«rhtr&.

Tte Life qf Zarathu^htr^>

65

47*4

rhe Drujists have apostacised from

this

bounteous

(

Fa-

ther) of the Mentality (namely. Thyself),

642
43

Mazdah (mindful) But not thus the rhough a man be no more than poor,
!

Ashaists; (for)

yet should he, to

the best of his ability, entertain the Ashaists

44
^r

[And, in addition,)

if a

man

is

powerful, he should effect

evil for the Drujists.

47.5

And through that (Bounteous O AHURA Mazdah (mindful
Mayest Thou
But
deeds) are the best
shall the Drujist,

Mentality) Spenta Mainyu,
lord),

46 teach to the Ashaist what (doctrines and 47

(who) lacks
of

And
'

dwells with the deeds of the

Thy good pleasure, 48 Aka Manah (bad disporeward)?

sition) have-a-share

this (best

49

47-6

Mayest Thou,

O

ahura Mazdah

(mindful lord), give that

(Best) thro' (Bounteous Mentality) Spenta

Mainyu 650
by means
5^
(jus-

(At) a distribution to both contending (Parties)
(i)
(2)

of the good Fire,
the support of Armaiti (love) and

And by

Asha

tice),
(I

5^ will cause feel sure that) this (distribution of the Best) many who desire (the Best) to choose conversion (to it)

66

Tte Life qf Zarathu^rhirsw

VIL

Zarathushtrdw

i«r

Accepted Publicly.

XXXI.—
Minding these your commands, (O Gods),
speeches
let

us pronounc
100

Unheeded by those who would, by the commands of Druj, destroyj 101 the substance of Asha (justice), But most acceptable to them who will trust in Mazdah (mindful),

XXXI.—
But
since the preferable path
is

not always obvious

103
10^

Therefore, as (heaven) appointed arbiter and judge over both
parties,

Will

I

go

to you, that

we may

live

in

accordance with Asha!
105

(justice).

L

Public Self-consecration^ and

its

Acceptance*

XXXII.~1
(All three classes)

peer

shall,

Pray

for the

The kinsman-lord, the worker and the priestly O Daeva, (in spite of You) 166 joys of Ahura Mazdah (lord mindful) according tO(
:

my

conceptions, (says Zoroaster).
classes

167
to repel
168i

(The three
those

answer:)

who

hostilely

May we be thy messengers, decive You (O divine beings).
is

To them
By

replied

XXXII.—2 Ahura Mazdah, (lord mindful), who
disposition,)

in

com169'

munion with Vohu Manah (good
ing Asha, (justice),

Xshathra, (power), with the gloriously sunny, well-befriend170i

"We

have accepted (this) your holy, good, submissive confession
;

(which we name Armaiti)

she shall be Ours."

171

^e

Life qf Zarathu«rhtrd^

67

68

Tie Life qf Zarathuy-htra^

D.
Cf

ESTABLISHMENT MAGIAN MOVEMENT
Fight with M^

L

Daeva^
Grehma
to the Daevas*

!! Zatathushtfa Vituperates his Rival

XXXII.—
(Zarathushtra to the Daevas)
seed (descended from) the
:

But you

O

Daevas are

all

as a

Bad Mind,
is

172

And whatever

mortal

man

will

dare to reverence you, he shall be
proud,
173

considered as belonging to the Druj (party), for he (the opposite of Armaiti (love,)

For you have become notorious, event

to the seventh (region) of

the earth, as being long since preceded by (the evil reputation of) your deeds. 174

XXXII.-4
Since
it

is

due to you that the worst behaving

men

are called
1 75

daeva-darlings

And

are excluded from

Vohu Manah (good

disposition's)

(fel-

176 Perishing away from Asha (justice) and from the understanding of Mazdah Ahura (mindful lord) 177 ;

lowship in the congregation)

The Life gf Zarathuj-htra.

69

of

ESTABLISHMENT MAGIAN MOVEMENT
D.
the

L Fight with

Daeva^
for Vindication

Failure in Conversion, and

Demand on Mazdah

Toward what earth
turn to escape?
ifhe
i|

shall I turn to flee?

Whither

shall

I

536
off^er

groups of the herdsmen do not
offers

me

the satisfac-

tion of support;

38
(gifts)

'

Nobody
Neither

me

on the part of gentleman or of

\ peer;
do those who
I

are princes of the land (favor

27 me)

If

because of the Drujist;
ever please

39
establishment
lord)
?

flow shall
I

of

Thy

cult),

O

Thee (by successful AHURA Mazdah (mindful
46*2

40

[

know,
I

O

AHURA Mazdah
I

(mindful lord), the reason

why
541

I

am

so (despised as to be) impotent

It is
[

possess so few flocks and followers! 42 complain of this to Thee Investigate this complaint, 43

only because

!

^nd then support me
But
1

as friendship

would

dictate

!

44

specially ask instruction (as to
(justice)

Asha

the possession

how of Vohu Manah (good
45

to attain) through

disposition)

70

^Ihe

Life of Zarathu>*htrdw

XXXIL—
Therefore, you will defraud
tality

man

of good

life

(here) and immoi

(beyond)
evil

17

Because with

mind and bad speech

(he,

Grehma, verse 12) o
17

the evil Mentality,

Advises the deeds with which he causes you,
the Drujist

who

are Daevas, an

(man

afore mentioned,) to perish.

18

XXXII.~6
(Grehma) has (so
far) succeeded in perpetrating the

many

vie!

lences through which he has

become notorious

18

(But) whether he shall (continue this success, here on earth) tho
alone knowest through thy

Vohu Manah (good

disposition)

(

Ahura (lord);
(But of
this I

18
sure: that) in thy Xshathra (realm)

am

O

Mazdal

(mindful),
(justice).

Your

doctrinal decision shall be given for Ashi

18

XXXIL—
The Expert-knower
lence,
is

not to commit any of these deeds of vie
end,
thou,

whose

(fatal)

O

Ahura
if

Mazdah

bes

knowest.

18

(He

is

not to commit any of them, even

tempted to do

soj

through a (well intentioned, misguided) desire for (proper
gain
ISJ

(For

it

was) such

(

a desire that) led (Grehma) to become nc

torious through his glittering

sword of violence

.

18

Tte Life qf 2arathu^htr&>
463

71

When,

O

AHURA Mazdah
life

(mindful lord)

will

(glorious) days arrive

those 'bully' ^ .g

When
^

humanity's

will attain (the blessings)

of Asha

(justice)

47
saviors

^'

Through the growing teachings of men) of understanding?

(who

will

be a^

Who
(aid),

are they) to

whom

(Zarathushtra) will
to help?
fulfil (it),

come
with

with

(good disposition)

Vohu Manah

49

]For myself I choose (this mission), to

Thy
50

O

AHURA
is

(lord)!

A6A
jBut the Drujist

restraining those

who

are a-prospering of

Asha
JTo

(justice)
cattle,

551
or of the village,

prosper (the interests) of the or of the province

52
53 despatch him from the

Being notorious, repulsive through his
^So

own

deeds,

who(ever) (realm) Xshathra of life,
so, that)

much

may

54
be

will (i) be doing the community a service, and (a) ^e going-on, on the progressing paths of good teachings.

55

n* Rules

How

to Treat Convetts*

46.5

Whatever well-informed person may have managed
hold an Ashaist or Drujist From keeping his vows or engagements (that are
5o as to

to with-

556
evil),

57
5^

come

to a decision to live according to the divine

observances,

That (above well-informed person) should give-due-public59 notice (of that conversion) to some gentleman

So that this gentleman might from then on) protect-theconvert from further maltreatment, O ahura Mazdah
(mindfiil lord)
!

^

72

The Life qf Zarathu^rhtra^
XXXII.--8

As is (well) known, (there was) among these (committers) II violence a ctrtain Yima (son) of Vivahvant,

Who
I

order to satisfy our men, gave pieces of beef to be voured.
in

(i(

1<

(certainly) expect to be (divided)

from these (sinners)
!

in th

discriminating-judgment,

O

Mazdah (mindful)
his

18

XXXIL—
The prophet of
evil,

Grehma, with

pronouncements
life,

will destro

the words (which form) the understanding of

19

By

hindering

my

wealth, the prized possession of
^

Vohu Manj
19

(good disposition).

With
I

these uttered expressions (of

appeal to thee,

O

thought (as a complaint Mazdah (mindful), through Asha (justice

my

XXXIL— 10
(It is

Grehma) who destroys

(the effect of)

my

words, and

wh
19

(1) preaches that

The

cattle

and the sun are the worst objects to behold, and (2
19-

who makes Drujists out of clever (believers), And (3) who destroys the cultivated lands, and
weapon against
the Ashaist.

(4) raises

th
19^

His followers would destroy

XXXIL— 11 my life. They

have had

many

con
19(|

sultations with the Drujists, so as

(1) To deprive the (Ashaist) masters and the mistresses of th possession of their inheritance, and 19.'!

(2)

To

cause the Ashaists to apostacize from the Best Mind, C
191

Mazdah (mindful),

XXXIL— 12
(3)

And by

their speeches, to cause

men

to apostacize

from

thei^
^9.

best deeds.

Mazdah (mindful) spoke:
of cattle with cries of joy,

"Bad are ye (1) who destroy
Karpa and
the

the

lif

20<

And who

(2) to Asha prefer Grehma, able to the Druj."

power favor
20

Tie Life qf Zarathuj-htra^
46.6

73

But whoever, when thus warned of the convert('s conversion), shall not go (to his side) to stand-up-for-him, 561

He

shall-be-banished-to the genuine

Houses of

the Druj

(he will be accounted a genuine Druj),
(Just as) a Drujist
is

62
63 an Ashaist 64
first

most
is

attractive to the Drujist,
is

(While) the Ashaist
Since (the time

dear to whomsoever
createdst
)

when) Thou
(

the

spirits,

O

AHURA Mazdah

mindful lord

65

III.

Actual Struggle to Ptotcct Converts (from Bendva?)
46.7

Whom, O Mazdah
Whenever me?

(mindful), wilt

Thou commission

as

guardian for one-like-me,

566
67
like

the Drujist prepares to commit violence against

Unless he be some one of divine power

Thee, such
(justice)

as

Thy
I

Fire and

Manah

(mind),

68

Through
This
is

the deeds of both of

whom Asha

is

ripened for the consummation,
the

O

ahura

(lord)

69

teaching

I

propose to proclaim to human

,

I

spirits.

70
46.8

May
Of

571 not misfortune attain me through the deeds any one who intends-to-commit-violence against my
!

substance

7^
his

Rather,

may

deeds (i) with

hostility

rebound on

his

own body,
(2)
(3)

73

And

restrain

him from good

life,

O

Mazdah

(mindful),

And, with

hostility, fail to restrain

him from the bad75

life

74

flhe

Life of Zarathu^rhtra^
XXXII.-~13

Through which Xshathra (power) of the above Asha (justice) Grehma will be degraded to hell, the dwelling of the Worslj
Mind,
202!

(Where dwell)

the destroyers of this life;

and (then)

O

Mazdah
20

(mindful) he will complain, being

moved by a

desire

For the message of thy prophet, who (then) (however)

will kee

him from beholding Asha

(justice).

2
(Asha, justice);

XXXIL— 14
Grehma
(1)
(plans)
the

subjection of this

(2) long since he supports both the
(Drujists) through his plans,

Kavayas and the powerful
205i

Which

raises help

unto the Drujist;

2061

And

(3) (he cries that) the

cow

is

to be killed;

and (4) he

will

burn (the Ashaist) who-repels-death from her (by being) of
help to her.
in* Zarathushtra will Exult in Executing this Final

207

Judgment*

XXXIL— 15
But through these Ashaists,
Kavayites
I will

expel both the Karapans and

208
permit the Ashaists to rule their lives as they wish
cattle

Who

will not

(by the divine law of

herding)

209

Which (Ashaists) I pray will be borne (to heaven) the (dwelling of Vohu Manah (good disposition) by the twins (Haurvatat and
Ameretat.)

210

XXXII.— 16
All this
IS

from that Best (divinity) who

is

teaching in the wide

light (of the Stars)

(or of the altar-flame,

(M)

211

Thou,

O

Mazdah Ahura (mindful-lord), controUest whomsoever

threatens

So

that I

me with destruction, may encourage the beloved

212
(believers)

by setting

limits

to the violence of the Druj,

by (the words of)

my

mouth.

213

Tie Life qf Zarathu^htraw

75

L Hope

for

Rewards

in

This

Life.

iVhen (Zarathushtra) shall overcome the Druj by retributions through

Asha

(justice),

5^^
55 (unbec6

N\itn he arrives at what long since was announced Through (the fate of) Daevas and the ^Doomed'
lievers), in (the

realm of) Immortality,
(lord),

Then,

O

ahura

(Zarathushtra)

will,

with profits,

prosper (the faithful believer who) prays to Thee,

57

48.2

[peak to me,

O

ahura

(lord)

!

For Thou

art

an Expcrt-

knower
Vill the

Ashaist overcome the Drujist

(in this

world)

658 60

Jefore the-beginning-of the

Compensations (which) Thou
59
to the world!

hast thought out?

hat

would be

a

good Message

6i

n. Punishment for Opposets and Waverets*

483
Jut, for

an Expert-knower, (that)

is

the best of teachings 61
is-teaching,

Vhich the beneficent ahura (lord)
(justice).

with

Asha
663

The Expert-knower

who

(mindful), through the

Mazdah understanding of Vohu Manah
is

one-like-Thee,

O

(good disposition),

^4

[nows bounteous secrets which-are-exprcsscd-in-the-doctrines.

^

76

Ihe Life qf Zarathu^htf a^

Tte Life qf Zarathu^htra^
48.4

77

Vhoever,

O Mazdah
better,

(mindful), exercises his mind

(now)

through the

(and then again)

through the worse

(meditations),

555
spirit

^ho(ever) exercises his

with such uncertain deed and

word,
such uncertainty,
hall he, in

67

V^ho(ever) follows the delights, wishes, and convictions of

68
(or,

Thy

estimation, at last be separated from those

who have done Thy Will
I

who

are

worthy of being
69

in several places; or,

of becoming confused)?

in*

Right

of Believers to Present Comfort*

48.5
•lay

not bad

rulers rule

over us

!

(Rather,)

may good

rulers rule

Vith deeds (inspired by) good
maiti (love),

doctrinal thoughts,

O

670 Ar71

Who),
iut (2)

for (i)

(Thou) Best One! mortal men, dost

perfect an additional-or-

later-or-especial-birth,

72
pasturage

for the

Cattle (perfecting) that
It for

which
73

should fatten

our food.
48*6

)

Armaiti (love), prized by

(men of good

disposition)

Vohu Manah!
or (i)

674

men, She produced good dwelHng, enduringness,
75
that (Cattle),

and
with
Lt

vitality;

iut for (2)

ahura Mazdah

(the mindful lord)
^(>

Asha

(justice), caused plants to
first life.

grow

the birth of the

77

yS

lite

Life qf Zarathu^htr&.

The Life gf Zarathu^htra.

79

487

Aeshma (fury of rapine) be put down; oppose cruelty Ye who wish-to-assure-yourselves of the reward of Vohu Manah (good disposition), 679 Through Asha (justice), to whose bond would wish to belong the bounteous man 80 Who shall abide in Thy Dwelling, O ahura (lord)! 81
Let
IV* Uncertainty Here and Hereafter*
48-8

AHURA Mazdah

(mindful lord),

is

the wealth of

Thy

1

'

good Xshathra (realm) (meant for me?) 682 Is (the wealth) of Thy Compensation (meant) for me? 83 Will Thy (realm and Compensation) please the faithful (believer) when it shall have been made manifest through Asha (justice)? 84 This would indeed be) an incitation (M) or, weighing-off (B) of the deeds of the good Mentality 85
48.9

I

When may I know, O ahura Mazdah (mindful whether Thou rulest through Asha (justice),
3ver-every-one from

lord),

686
87
in

whom

destruction threatens

me?
me,

X

no-more-than right that Thou shouldst tell just words, the decrees of Vohu Manah (good
is

disposi-

tion),

88

^or (I Zarathushtra

who am)

the Savior would-like-to-know
shall

how

his

(my) compensation

be given to him (me)?

8o

*rhe

Life qf Zarathu^htra.

^^

Life qf Zarathu^htra^

8i

V* Nobles must resign Luxury, enforce Security, gain Salvation*

4540

When,

O
will

ahura Mazdah

(mindful lord),

will

men gam
goo
intoxica-

knowledge of the Message?

When

they expel the dregs of

this

(Haoma)
hostile
in

tion?

gi

Whereby

And

(2)

by (i) the the bad land-rulers (who are)
is-practised-deceit

Karapans 92
oi

(the position to)

understand.

4841

When,
Asha

O Mazdah
(justice),

(mindful),

will

Armaiti

(love)

with

Come

(to

and Xshathra (power), 694 us) through (our being able to have) good dwell95 peace through bloody (slaughter) of the
96
will the

ing, (and eventuate) in a pastoral realm?

Who

will give us

Drujists?

Unto whom

doctrinal-thought of

Vohu Manah
97

(good disposition) enter (and with him abide)?

4842

But these are the Saviors of

lands,

O

Mazdah

(mindful).

Who,

with

Vohu Manah

(good disposition) and Asha

(justice),

699

Strive to satisfy

Thy

teachings-or-doctrines through deeds.
(fury of rapine)! 701

They become conquerors of Aeshma

82

*Pt€

Life qf Zarathu^htr^.

^e

Life qf Zarathuy>htr&>

83

L Zar athushtf a Utters Imprecations on
49.1

his Successful

Opponent*

Ever has Bendva hindered me,
greater (of us two)

(

and proved himself the

)

^q^
(mindful), through

When

I,

O Mazdah

Asha

(justice),
o

was trying to

satisfy the

misled (crowds)
to

(O mindful Mazdah), come

my

support with

Thy good

Ada (retribution), 4 And with the Vohu Manah ( good disposition ) ( through whom) Thou (fore)knowest the (impending) destruction
of that (Bendva).
49.2

^

But that Bcndva's teacher (Grehma,

that) apostate

from

Asha (justice), That Druj, has long hindered me

706
7

He

'fails

to

insist

on having with him the bounteous
8
(mindful), does he counsel with

Armaiti (love),
Neither,

O

Mazdah

Vohu
9

Manah (good
In our belief,
profit;

disposition).

493

Asha

(justice)

is

set

down

as the

means

to

7^^
in their teaching, the Lie-of-the-

While, on the contrary,

Druj

is

set

down
I

as the

means

to

harm

;

H
with

Consequently,

zealously-insist-on

communion
all

Vohu
^^

Manah (good disposition), And on *swearing-ofF* (renouncing)
Druj

association with the

^3

84

*Iife

Life qf Zarathu^htra.

Tie Life of Zarathu^rhtra^

85

49.4

Who, through

perverted principles, increase fury-of-rapine
^i

(Aeshma) and cruelty

Among

the herd-prosperers, by their tongues' conversation,
;

themselves not being herd-prosperers

ir

Whose own These may
(or,

crimes they do not overcome with good works;
(yet) establish the divinities
spirits

of the

Daevas,
ly
!

through the

of the Drujists.

Away

with them into the Dwelling of the Daevas

B)

49.5

May
Who,

zeal

and

fat

food (reward) him
with

718
dispo-

in spirit,

communes

Vohu Manah (good

sition),

19
is

Because he

well-informed about Armaiti (love) through

Asha
I

(justice)
all
!

20

judge

these

belong into

Thy

realm,

O Mazdah
21

(mindful)

IL Ff ashaoshtta

is

Urged Jo Become Defender.
49.6

O

AHURA Mazdah
(justice)

(mindful lord),

I

beg

You and Asha
7^^^

to declare

Your wisdom's (double) purposes in The proper solution of the problem

connection with

23

24
^5

How

to obtain a (ready) hearing for the spirit of One-like-

You

86

'The

Life qf Zarathu^htr&.

7»e Life cf Zarathu^rhtrsw

87

49*7

Hear,

O

Vohu Manah (good

disposition)!

Hear,

O

Asha
y26
27

(justice)!

Hearken Thou,

O

ahura Mazdah

(mindful lord)!

What
I

peer,

what gentleman (whose influence would enforce

regulations) will initiate regulations

Whose

28 observance would earn a good reputation for the
29

group-of-those-who-labor-at-herding-cattle ?

49-8
I

beg of Thee,

O

ahura Mazdah

(mindful lord) to grant

(i)

To

Frashaoshtra the most
(justice);

blissful

communion with
731 Xshathra (realm)

Asha

And

(2) to

me, to

attain the

Good

in the

While

(3) both-of-us- wish-to-be

Thy

messengers for ever-

in-the-age.

33

49.9

Let the Prosperer (Ashaist believer) who was shaped (or
formed) to profit the world,
listen to the teachings
!

734

Let not him who (utters or, possesses) the just Words
have any communion with the Drujists 35 Let the spirits (occupied in search) of the best Compensa;

tion join together;

3^

Let both the

man
!

(Zarathushtra) and Jamaspa unite with

Asha

(justice)

37

88

Ihe Life qf Zarathuyhtra.

Tte Life qf Zarathu^htra.

89

49J0

Whereupon, O ahura Mazdah (mindful tra will commit to Thy DweUing
(As treasury of merit of the 'mindful'

lord), Zarathushy-.g

divinity, the

memory
39
of
the

of) the good thoughts, souls, and adorations,

With

the

zeal

and

(loving)

Armaiti-devotions

Ashaists,

40

All of which,

O

(great ruler)

Xshathra,

mayest Thou
41

guard with enduring energy (B; doubtful, M).

49.

n
(

(But, on the other hand, for the evil man), the

psycho-

pompic) souls, (carrying) foods, will go to meet FThe bad administration, bad deeds, bad speeches,

742
43

And bad

44 (Who) will be genuine (worthy and accepted) companions (to the inmates) of the DwelHng of the Druj 45
!

spirits

of the evil-minded Drujists

49-J2

O Asha

What sort of help hast Thou for me, 46 Zarathushtra, who am calling to Thee? With Vohu Manah (good disposition), what help hast 47 Thou perhaps for me? O AHURA Mazdah, with praises do I sue for Thy friend(justice)
!

ship,

Praying for whatever
rewards
!

is

48 best among Your compensating

49

90

the Life cf Zarathuyhtrdk.

II.

Zarathushtra
the

is

Worsted anb
:

in Despair Drive

Marians into Open Agricultural Country.

(Apparently belonging to the Qose of the fotmer Hymn^ on) Zarathoshtra's Exultation on Executing the Final Judgment.

XXXIII.—
In accordance with these laws of the
first

Hfe

214
as

The judge

will enact, the

most just decisions for the Drujist,
the false and just actions

well as the Ashaist,

215

And

man who combines (and do whatever may suit the (^)
for the

(B)
216

needs of the false and the just^

XXXIII

2

But whoever (1) by speech, word or deed do harm to the Drujist Or (2) converts one to the good (i. e., either injures or converts)
or (3) mstructs a fellow believer, They (are those who are thereby)
(great

218
will,

working for the (divine)

and for the pleasure of Ahura Mazdah (lord mindful)

in the

work of

the) preparation.

219

Who

a well wisher of the Ashaist, whether he be gentleman-bybirth or a worker,
is

Or an

220

expert peer, or

is

zealous for the cattle

Surely he will come to be on the pasturage of

Vohu Manah (good

Ahura (lord), Asha (justice) and
222
'

O

disposition)

The Life qf Zarathu«rhtr&.

91

II.

Zarathushtra
the

is

Worsted

Marians into Open

in Despair Drives A|(ricultural Country.
j

atid

IV^ Zatathtjshtra is the First Ptophctj Obedience to him Gains Paradise.
46.9

Who
To
And
(On

IS

that faithful (believer)

teach

me

one 576 (by object lesson) to consider Thee the most
will
first

who

be the

helpful (divinity),

the

most bounteous lord

(as)

judge over deeds?

yy 78

the contrary,) the believers are, with the aid of

Vohu

Manah (good disposition), seeking (to hear) from me 79 What Asha (justice) uttered to Thee, and what the Shaper
of the Cattle uttered to Asha
46.(0
(justice).

80

(O AHURA Mazdah, mindful

lord,

grant)

Xshathra (the

power of the coming kingdom) through Vohu Manah (good disposition) as a Compensation to doers-of-right
(namely,)
^

583

Whatever any man or woman may contribute or give to 81 me, (do Thou, O Lord, reward with) What (spiritual gifts) Thou, O ahura Mazdah (mindful
lord),

knowest to be best

for

life

(or, people)

82

And

I will

also urge these (rewarded people) to adoration

84 (When) I precede all of these (rewarded contributors) on 85 to the Sifter's Bridge of Judgment.

of such-as-You

92

^e

Life of Zarathu^rhtr^w

L Prayer

for Acceptation.

XXXIILI,

who, by praying, would,
jure

O

Ahura Mazdah

(lord mindful) con-

away

(1) disobedience and badness

ents think of) thee,

from (what the oppon223

And

(2) contrariness from the gentleman, and (3) the neighbor-

224 hood of the Drujist from the group of laboring men, And (4) cursing from the peer, and (5) poor farmers (fodder)

(M) from
who

the pasturage of the cattle;

225

XXXIIL-~5
I

will

invoke Sraosha

(obedience) as the greatest of

all

(divinities) for help (to

man)
life,

226
(2)
the realm of

Having reached (1) long
(good disposition)

Vohu Manah
227

And

(3) the

Asha

(justice) straightened paths,

on which Ahura
228

Mazdah

(lord mindful) dwells;

XXXIIL—
I

who, as

priest

(coming) through Asha (justice) from the Best
the just (paths)

(Mind)

desire (to walk)

of the Bounteous

Mentality

229
(the Ashaist's priests)

Going (from us)

towards the pastures

which advisory-managers ought to work through the (Vohu)

Manah

(disposition).
I

230
wish,

(For these two objects)
Mentality) visibly.

to consult together (both the

Ahura Mazah (lord mindful) Best (Mind) and the Bounteous
231

O

XXXIIL—
Come hither to me O you Best O Mazdah (mindful)
Visibly, with

(divinities)

;

come here

personally,

232

Asha

(justice),

and Vohu Manah (good disposi-

TJVe

Life cf Zarathu«rhtrd^

93

Through their Kavays
Fools

political

power, the Karapans
of

will join the

586
life

n destroying the (second)
!

men through

evil-deeds;

whereas) their

own

souls and spirits shall terrify

them
iVhen they shall come to the
\s
(fit)

88
Sifter's

Bridge of Judgment

companions

shall they be admitted to the
!

Home
90

of the Druj forever

46J2

^hen, through

the (help) of

Asha

(justice)

among

the vig-

orous (closer) relatives and (more distant)

relatives

591

pf the Friendly Turas,
(love)
I

92 >uch-as-will, with zeal, prosper the substance of Armaiti

there shall arise

93
lord), with the aid

then
of

ahura Mazdah (the mindful Vohu Manah (good disposition),
shall

94
95

n-the-consummation, give support to these (Friendly Turas),

46J3
A^hoever
1

satisfies

Spitama Zarathushtra through prepara59^
is

tions (for him)

Imong men,

(i) he

worthy to be heard of;
life

97

And
12)
i

besides, he shall be given

(or, people)

by

(the

mindful lord)

ahura Mazdah

;

9^

'3)

And shall have his substance prospered through Vohu 99 Manah (good disposition) Asha with 4) And he shall be considered well-befriended
(justice).

600

^

94
tion)
;

^e
inform

Life of Zarathu«/*htrdw
I

me how

may

be heard before

(M)

or outside

of (B) the Magians; (and, for this purpose)

233
dearly and

Let reverent services of worship be
manifestly

(performed)

among

us.

234

!! Pfaycf fof General Conversion*

XXXIII.--^

O

do Thou regard (1) the interests which I am advancing! through Vohu Manah (good disposition), 2351 (2) The hymn, O Mazdah (mindful) (addressed to) one-like-

You and (3) my grateful communions with Asha (justice), 236 And give me Your-twin enduring possessions of Ameretat (immortality) and Haurvatat (health).

237

XXXIIl.—
But
let

me O Mazdah

(mindful) bring the (holy) Mentality of

these

two (divine) companions who prosper (the) Ashaist
238

(just) life

Unto

the comfortable dwellings, with me, Manah (best disposition),

who have

the best
239'

In thus arousing the support of these two (divinities) whose souls are accompanying each other.

2401

XXXIIL— 10
Distribute,

I

O Mazdah, from thy delight, all the pleasures of life," Which were, and are, and are yet becoming 242 And cause my-body to grow as-I-wish, with
disposition,)

Vohu Manah (good
243

Xshathra (power,) and Asha (justice.)

"The

Life qf Zarathu^htr^.

^^

L

How

to

Form

New

Settlements.

504
Except

Thy Asha

(justice) or

Thy Vohu Manah
(mindful lord),

disposition),

O

(

good
750

ahura Mazdah

Whom may I, with certainty, invoke To protect my cattle and myself ?
Dn what help may

o
cq,

my

soul count?

cj

50.2

•low,

O Mazdah
)

(mindful), might (a man) seek (posses-

sion of

a fortune-bringing cow,

54
55
appreciate the
;

f he desire both (i) her and (2) the pasture?
Jy living justly

among

the

many men who

comforts (or, agricultural benefits) of the sun 56 \y settling open lands (or, bad lands, as yet belonging to
i

the bad Drujists) to be acquired or, settled-down
clever

*as a

man' would do,

cleverly; or, which

may

be given

as gifts.
he text
3

57

a hopeless condition. This interpretation is as faithful possible, yet is partially suggested by the context. It possesses the
is in

lerit

of agreeing with the practical interests of that civilization.

96

^e

Life qf Zarathu^rhtr^.

in*

Pfayef

for Paradise*

XXXIIL— 11
(Thou) (Asha) who art the strongest Ahura of Mazdah (lordi 244 of mindful) and ArmaitI (love), Prospering, as if they were earthly substance, Asha, (justice) and; Vohu Manah, (good disposition) and Xshathra (power), 245

Hear me,

pity me,

when

to every

man

(shall

come) retribution!

XXXIII.— 12
Arise up to me,

O

Ahura Mazdah, (lord mindful) grant me (1)
,

through Armaiti (love)
(2)

vitality

247

Through

the

most bounteous Mentality, grant

me

strength

;j

2481 (3) through good Ada (retribution), And through Asha (justice) (grant me) powerful might, (4)

and through Vohu
sation.

Manah (good

disposition) (grant) compen-

249
XXXIII.--13

In order to grant

me

support,

O

thou wide glancing (divinity,)
250

show me

(that) the incomparable (riches)

Of

thy realm,

O Ahura

(lord), (are) the compensations of
;

Vohu
2511

Manah, (good disposition)

O

bounteous Armaiti, (love) instruct the spirits through Asha,
(justice).
252j

XXXIIL— 14
But,

O

Ahura Mazdah

(lord mindful), Zarathushtra offers as

ai^

oblation his

own

body,
of

2:

And And

the

first fruits

Vohu Manah (good
Asha

disposition),

Z
of

the

Sraosha (obedience)

and Xshathra (power)
(justice).

deeds and uttered words, through

255

Tte Life qf Zarathushtr^w
503
But through Asha (justice)
shall
(legal right),

97

O

ahura
y^g

Mazdah
neer)
;

(mindful lord), be (the portion of)
^

this (pio-

[Getting possession) of what (settlements) the good (teaching, or teacher, Zarathushtra) taught him (to take possession of) with (wit)

Vohu Manah and (good management
;

or power) Xshathra

^o
(by paying

And who, through
The

the vigor of compensation

an equivalent), (may acquire)
nearest estate which the (nomadic) Drujists

60

may

(yet)

share (for

some

time).

61
50-4

n« These Settlers are to Act as Missionaries*

Thereupon, when the Wisher
stands

(for a recently settled

home)
765

upon

the path leading to
lands), then
(these)

the (above-mentioned)

open (or, bad,
I

(Zarathushtra) will hear

faithful

(home-seekers)

(going) to (their new) dwelling
will

(which,

when occupied,
64

be

full)

of (grateful) praise
praising

/Vnd

I,

(Zarathushtra),

You,

O

ahura Mazdah
63

(mindful lord) with Asha (justice) and the best (disposition)

Manah, and Xshathra

(power),

Will,

(for this joyful information about

new

settlements)

worship

You

!

^^
50*5

^s You
(joy),

(also)

have rejoiced with-and-for-Your-prophet's 767

therefore,

O

Mazdah ahura

(mindful lord),

I

have,

through Asha

(justice), aroused myself,

66
68

Dn-account-of Your visible and manifest help,

98

*rhe

Life of Zar&thu^htr&.

^e
ful) to

Life qf Zarathushtra^
(labor),

99
faith-

Through hand-sought

which restores us (the

(prosperous) well-being (from the destitution consequent on the furious rapine of the Drujists)
50.6
(I)

69

Zarathushtra, (i) (who) through reverence
(justice),

am

the friend

of Asha

yyi

And (2) who give my tongue,
(I pray),

direction(s) to the settlements through

O

Mazdah
up

(mindful),
his

that

72 (the Wisher-Settler)
(as I do),

may

(also) raise

speech in a word

70

And

with (the aid of)
teach the

may

Vohu Manah (good disposition) commands of my understanding 73
50-7

(By thus
ful),

enlisting missionaries) for

with

Asha

(justice)

Mazdah (mindand Vohu Manah (good dispoYou,
776
74
75
cause) drive

O

sition),

I-will-yoke-on speedy runners, thick-set and strong,

With spurs of adoration of You, Through which (runners) may You (and Your
on
(to progress)
!

:

and might You

aid

me

(too, last, but

not least)

77
50.8

With
I will,

these Verses, which are famous as (verses) of zeal, 78

with stretched-out hands, encompass You,
!

O Maz779
of the
^"^

dah (mindful)

You

also,

O
(all

Asha

(justice), with

the

reverence

faithful

You also, Manah

Ye

divinities), with the full ability

of Vohu
^'

(good disposition)

loo

*Ihe

Life qf Zarathu>*htr&.

Tie Life qf Zarathu^rhtra^
But Zatathushtra Remains the Only Mcdiatot*
50-9
I will

lOl

in.

come towards You,
^

O

Mazdah

(mindful), and

Asha

782 Praising (i) with these hymns, and with the deeds of (good disposition) Vohu Manah; g^

(justice),

And when
Then

1 shall rule-at-will

over

my

Compensation,

84
85

shall I

become

recipient (thereof), caring for that of

the well-disposed (faithful believer).

50-10

Thus,

(i)

And (2) Manah
The

786 whatever (objects) interest the eye through Vohu
(good disposition),
to)
(still

whatever deeds

I

may have done
they

before,

are

as

nothing
87

when compared

lights (of the sky),

the sun, the

dawn

(^the

shimmer-

ing bull of days')

88
lord),

All these,

O

(justice),

ahura Mazdah (mindful exist for Your adoration
!

and Asha
89

50.n
I will

preach that
!

I

am Your

praise-singer,

O

Mazdah
790

(mindful)

And-may-I-be-this,

O

Asha

(justice),

as far as 1

am

able,

and can

!

9^

May

the Creator-of-life, through the help of

Vohu Manah
9^

(good disposition), Prosper whatever genuine work

is

most

suitable to

His
93

Will

I02

^e

Life qf Zarathu«rhtrd^

Tie Life qf Zarathu^htrsw

103

L The

Children of the Kingdom*

5J.J

Ash A

(justice) will procure the
is

good Xshathra

(realm),

which

a ^choice* and most productive destiny,
zeal,
^
!

For those who, with
best (doctrines),

704 through their deeds, practice the oc
I

p

(mindful)

Mazdah

(Grant that)

may

effect (carry into

execution, realize) that (realm)

06

5U2
rirst of
all,

O

ahura Mazdah

(mindful lord), assure

me
797

the Xshathra (realm) of Compensation,

|And then Thine,
(love)
!

O

Asha

(justice)

!

and Thine,

O

Armaiti

98
disposition),

Through Vohu Manah (good

oh do You

grant profit to the worshipper of

You

99

5J3

Thou,

O Mazdah

(mindful), art the

first

Teacher of those
802
with the

who With their

deeds, and in their tongue,

commune
;

utterances of

Vohu Manah

(good disposition)
ears,

801

May

they attract (the attention of) Your
(mindful lord), and

O

ahura
800

Mazdah

O

Asha

(justice)

I04

^^

Life qf Zarathu«rhtrd^

I

Tfe Life qf Zarathushtra^
'(Well) mayest thou ask

1

05

all

these (following questions:) 806

Where

are the

Compensations

for griefs?

Where may we
803

find pity?

Where may (men) attain Asha (justice)? Where may a man establish the bounteous Armaiti (love)? 4 Where (may he establish) the best (disposition) Manah? Where, O Mazdah (mindful), (may He establish) Thy
Xshathra (realm)?
5J.5
5

Where may
through
standing,

the

Pasturer,

having become a just man
cattle?
if,

his

deeds,
in)

acquire

806
under7

Will he (succeed
he
is

doing so

being of good
to

reverently
a

prays

Him who

just Judge, ruling over both

Compen8

sations for the benefit of the ^clever' (believers)?

5U6

(The mindful
crisis

lord)

ahura Mazdah
His
(

(is

He) who,
)

at the last

of

life,

through

power

Xshathra,

dis-

tributes
(i)

^^^
is

What
(a)

better-than-good to any one

who

prepares (the

world) for His Will,

9

But

what

is

worse-than-bad to (every one) who does not

or distribute (contributions to Zarathushtra, see 44.19, ^^ 46.1, 10, 18).

io6

^The

Life qf Zarathu«rhtrd^

Tie Life qf Zarathu^htrdw

107

5IJ

Mazdah
Bovine

(mindful),

(Thou who

art the)

Fashioner of the
!

(creation), the waters

and the plants

812

Through
grant

the most (bounteous Mentality) Spenta Mainyu,

me Ameretat

(immortahty) and Haurvatat (health)

Which

are fuU-of-vitality,

and

are,

through Vohu

Manah
14

(good disposition), enduring
!!•

in the

holy doctrines.
to

Opposition;^!© the Prophet

is

Enmity

Humanity.

51-8
1 shall

speak for Thee,

O

Mazdah

(mindful), about what

(i)

is

threatened against the

Drujist,

and

(2)

what

is

wished-for (and promised) to him-who maintains Asha
(justice).
(I shall

816
it is

speak thus because

proper) to speak to the
;

(in-

telligent

man,

referred to as the) Expert-knower

15

(And

besides,
is

the prophet)

rejoices

through the

Word
17

which

told to the Expert-knower.

5J.9

And do Thou,

O

Mazdah

(mindful), within (the nature of)

both contending Parties, set satisfaction, as a token (of the accuracy of my prophecy of the Judgment by) 819

The

metal, molten through

Thy

red

fire

(which, as a

sifter,

shall)

^8

Harm

the Drujist, (but) profit the Ashaist.

20

io8

^e

Life qf Zarathu«rhtra^

^e
therefore
iVhereas,
this
rie
I

Life gf Zarathu^htr^.

109

5J.J0
I

am

fearless

;

even those who would
closer to
kill

kill

me

here are only bringing

me

my reward)
me, not considering
821

he

who would

wish to
(mindful)

coming event,

O

Mazdah,

(punishes himself by becoming) malicious towards the
will therefore share their fate),
will,

creatures that are existent, (and thereby becomes) a son

of the Druj (and
Vhile
I,

22

(even though killed)

for myself,

call

Asha

(justice), that

He may

come with

a

good Compensation.

Such being the

fate

of

my

enemies,
is

I

would

like to

know)
824

O
Is it

(mindful)

Mazdah, who

a friend to Spitama Zara-

thushtra?

not he)

who

has consulted with Asha (justice)?

Who

(has
)r

produced or sought) bounteous Armaiti (love)? 25 who, as a just (supporter) for the Magian Cause, show-

ed himself to be considerate of
positon
) ?

Vohu Manah (good

dis-

^6

\

5Ui2
Returning to
enemies,) not very much did (Kik,) that pederast (or, vulgar fellow) of the Kavay-tribe ingratiate

my

himself with

me

Vhen

of (the) earth (a Spitama pass?) he refused hospitality (i) to Zarathushtra whom he ^nd (2) to both (the oxen?) shivering with cold, 29 (Zarathushtra) was driving along (all uncertain).
at the bridge (or passage)

^^7 mountain

no

The Life qf Zarathu^htr&.

fihe

Life qf Zarathu^htraw

III

5J.J3

i.

hus the

spirit

of the Druj destroys the genuine (reward)

of the straight (path)

830
31

And

his soul trembles at the Bridge of the Sifting which

will

make

manifest (his deeds),

(Giving access to the other world,

M)

And through
their)

and (through whose evil words of tongue, the Druj have perished from the path of
his deeds,

Asha

(justice).

32

5JJ4
(Even) the friend(ly disposed) Karapans do not
their pasture properly
cultivate

They

effect,

by

their

by the proper rules deeds and doctrines,

833
griefs for the

Bovine (creation)

Which

doctrine will at last
!

34 the into Karapans) bring (the

Dwelling of the Druj

35

5J-J5

On
,

the contrary, when)

shall, as first-comer,

ahura Mazdah (the mindful lord) come into Garodman (the Dwellmg

;

[,

537 profits produced) Zarathushtra, expect, through (having (good disfor As«ha (justice), and through Vohu Manah

of Praise).

I

)

position),

3
I

The

Compensation which

taught to the Magians.

36

112

life

Life qf Zarathu^htr&

III.

Vishtaspa Assumes Leadership of Heroe./*.

XXVIII.

To

the utmost of
!

my

ability, will I

teach

men

to seek

Asha

(jus-j

tice)

(And

this will I

do)

12

XXVIII.-l

With outstretched hands and by reverent prayer for support,
;

O
\

Mazdah, (mindful)
I

will

entreat,

as

the

first

(blessing)
all

of the

Spenta Mainyu

(bountiful mentality)— that

(my)

actions,

(may be

per-

formed) with (the aid of) Asha (justice), (That I may receive) the understanding of Vohu
disposition),

2

Manah (good
^

and that

I

may

thus satisfy the Soul of the Bovine

(creation),

XXVIIL—
I

(And
ful)

this

do

I)

who

entreat You,

O Ahura

Mazdah, (lord mind4
5

through Asha, (justice)

To

grant

me

both

lives, that

of the body and of the mind,

With

the felicity with

which Mazdah, through Asha, supports
gives the two-lives for
/f

\

(those to
their

whom) Mazdah (mindful)
:

comfort

Tie Life qf Zarathu^rhtrd^
III.

"3

Vishtaspa Assumes Leadership of Heroe«r.
V* Praise
for the Supporters of his Cause*

46J4
(one of these, namely,) 6oi (One) who would like to be-heard-from-for-the-MagianCause along with Zarathushtra a In the crisis (of poHtical establishment)? (It is) Kavay Vishtaspa 3 AHURA Mazdah (mindful lord), (one of those) (He is,) whom Thou wilt (surely) unite (to Thyself) in Thy same Abode (of Praise, Garodman); 4 Them (from among the people) am I inviting with utterances of Vohu Manah (good disposition) 5
is

(Would you

like to

know) who

a friendly Ashaist?

O

46.16

Frashaoshtra Hvogva, go thou with the faithful to 610 Where we both desire to be, (namely), with those-who-are11 Beloved ; Where Armaiti (love's well-being) follows along with Asha
(justice),

12

Where

are

found the treasures of Vohu Manah (good

dis-

position),

13

And

where (the mindful lord) prospers the Xshathra (kingdom).

ahura Mazdah

dwells and

14

VI. Partisanship with Zarathushtra Essential to Gain Paradise.

4645
1 will

inform you, O you (clansmen of) Haechataspa, and ^^^ of Spitama, 7 How to sift the Clever from the Foolish

— —

:

(missing

?)

With

these deeds
the
first

you

maintain for yourselves

Asha

(jus-

tice)

^
decrees of (the lord) ahura.

Through

9

114

Tte Life qf ZarathiLrhtr^

XXVIIL—
(And
this

do I) who

will sing

through Asha (justice)
as never before;

You O Ahura Mazdah,j and Vohu Manah (good disposition),!
hymns
to

7
(sing

And (I will) also whom Armaiti
Xshathra
Hither,
call!

hymns

to) those (faithful believers) for

prospers

the

never

decreasing

realm-of-

8
divinities,

(O you

come)

to

my

support; come to

my
9

XXVIII.—

(And

this

do I)

who

with

Vohu Manah (good

disposition)

ami
lOj

mindful to watch over the Soul of the Bovine (creation),

And who knows
To

(with what) compensations are rewarded the

deeds of (the kind inspired by)
the utmost of

Ahura Mazdah.
I

11 to seek

my

ability,

will

teach

men

Asha
12

(justice)

XXVIIL—

O Asha
ing,

(justice)

!

When

shall I

through thee behold

Vohu Manah'
I3'

(good disposition) as an Expert-knower, discovering-or-attain-

(among

the

Magian

tribe)

and (the tribe-men's) Sraosha-( obedience) for (thej the most powerful (mindful). Mazdah Ahura- (lord) ? I4I With this mystic word (of promise B) I will cause
throne,

The

prospering of the cause of)

those savages'

to choose (the cause of) the greatest lord).

Mazdah Ahura- (mindful
jji

^e
3

Life cf Zarathu*rhtr&.
46 J 7

n^

that in (this) place of trouble,

O

Jamaspa Hvogva, 615

am

uttering for

(all

of) you utterances, not of indifferent

616 ut praises of the Preparer (Zarathushtra himself), whowill-have-stood-for-you together with Sraosha (obedience)

matters,

/ho

shall sift the Clever

from the Fools
his

18

hrough

Asha

(justice),

clever

advisory-manager,
19
as to

O

AHURA Mazdah (mindful lord)!

ALTERNATES for linCS 615-617: /here I shall mention your misfortunes only, so arouse Mazdah's pity, /here I shall sing in metred, not unmetred lines, 46J8
his
is

B.

M.

the sifting-conclusion of

my

understanding, and of

my

mind:

624

A/^hoever to

concedes the best our age (affords in the way of recognition or contributions), to him would-I-by20 teaching (promise)

me

'he best (treasures)

of

my

wealth, with the

Vohu Manah
21

(good disposition);
ut
I

will

oppose hate to those-who-hate

us,

22

doing so, I consider), O Mazdah (mindful), that I 23 am, through Asha (justice), satisfying Your Will/ A6A9 Vhoever, through the inspiration of Asha (justice) may 625 genuinely cooperate with me, Zarathushtra, ^6 Doing those deeds) which suit my will,

Knd

in

27 future Compensation, pair Lnd with all (other) expected (rewards in Paradise), a 28 of calving cows (on the ^pasture of Asha'? see 33.3) (mindful), effect these

These deeds)

will earn for

him

Lnd mayest Thou,

O

Mazdah

(promises) (to those)

whom

(they) best (suit)

!

29

ii6

Tie Life qf Zarathuy*htr&.

xxvni.-^

O

Mazdah Ahura- (mindful
(justice) gifts, with

lord),

come with long

life

of Ashs
1^
th<
11

Vohu Manah (good

disposition),

With

just utterances,

and give (these) to Zarathushtra as

means-of a vigorous support.
(Then, give these) to us, that
hostilities of the

we

(thereby)

may overcome

th<
IJ

enemy.

XXVIIL—
Grant,
of

O Asha

(justice), this

compensation: namely, the
;

felicitie

Vohu Manah (good

disposition)

IS

Grant,

O Armaiti

(love), the wish of Vishtaspa

and of myself

;

2C

O

Thou

greatest Ruler, grant a (ready) hearing unto

him-who21

prepares with the

Word.
XXVIII.--8

For the best do

I entreat the

Lord Ahura,

like willed

with thee
2i

the best Manah-digposition,

And
And
all

with the best Asha's-justice, supplicating
(3) for
the

Asha

(justice)

foij

(1) the hero Frashaoshtra, and (2) me,

2
foil

whomsoever thou wouldst grant Asha-(justice) age of Vohu Manah (good disposition.)
XXVIII.--9

2^

We

would not vex

You by

those supplications,

O

Ahura Mazdal
Manah-(goo(
2t

(mindful lord), (nor would
disposition),

we vex)

the best

Because of these (expected) benefactions; rather would
to offer praise

we

hast<
2!

(To) You, who are the best prosperer of human wishes for (here below and in) the Xshathra-realm (to come).

profit
2)

Vhe Life qf Zarathu-rhtr^.

117

m.

Supporters of the Prophet are Heroes and Saints*

5U\6 attained (more than) these (both rewards); together with the rule over the Magian tribe, 839 Through Asha (justice) as advisory-manager, and through the Verses of (good disposition) Vohu Manah, he attained Chisti (Sophia, or wisdom) 40 Thus, for us (the faithful) is ahura Mazdah (the mindful

But Kava Vishtaspa

;

lord) bounteous-at-wish.

41

Frashaoshtra

Hvogva
I

has

shown (and promised)
attain

to

me

(as

wife his daughter's) prized body.

842
(to be) the recipient of

(Now,) in-order-that

may

Asha
lord)

(justice),

may

the ruling

ahura Mazdah
for

(mindful

44

Grant

(to

me) her desired (body)
she
1

the

benefit

good

spirit (that

may

be saved through

me

of her as hus-

band, SEE 53.3)

43

5IJ8

Jamaspa Hvogva, glorious with riches, choosing this Chisti (Sophia, wisdom, daughter of Zarathushtra, whom 845 he marries in Yasna 53) Through Asha (justice) (also) partake in that Xshathra 46 (realm) of (the good disposition) Vohu Manah
;

May

May AHURA Mazdah
they

(the mindful lord) grant to

me
!

that

may

find support with

Thee (Ahura Mazdah)

47
has

O

Maidyomangha-Spitama

!

He

(Zarathushtra)

who

given that (prize of verse 18, his daughter Chisti) to this 848 (Jamaspa),

Who,

having known through his wishing again the (the second),
as

spirit the (first)

Hfe,

is

49

ii8

Tie Life cf Zarathu^rhtr^.

XXVIIT.— 10 Ahura Mazdah (lord mindful), crown with attainments the
desire of such clever (persons)

29

As thou knowest, through Asha (justice) to be both (1) worthy 28 and (2) of Vohu Manah (good disposition) (And this I pray because) I know that supplicatory words reach
You, and are
effective.

30

XXVIII.— 11

who am to protect (the worship of) Asha- (justice) and Vohu Manah (good disposition) for ever, 31 (I beg) thee, Mazdah Ahura (mindful lord) to reveal to me (the truth), so that I may (be able) to proclaim 32 What is the development of the (present) first (dispensation of)
1
life

out of thy

Mainyu (mentality)

(as

if it

was being uttered)
33

through thy mouth.

Tie Life qf Zarathu^htrdi.

119

Says that thou (hast) the better (part) of life, having (practiced) the decrees of (mindful) Mazdah through thy deeds. cq
5J-20

That

(better part

which

is)

a profit of yours,

all

(you like15-19,

willed four leaders of the four preceding verses

Vishtaspa, Frashaoshtra, Jamaspa, and Maidyomangha),
(I repeat, that better part

induces you) to give (utter851

ance to)

Utterances with which Armaiti (love), with

Vohu Manah

(good disposition) being worshipped with reverence, 52 Will grant Asha (justice) as a support of Mazdah (mindf«i).

53
5J.2J

I

desire a

good Compensation (such
is

as)

this

:

to

grow
856

bounteous through the influence of Armaiti

(love);

Such a person
trinal

prospering Asha (justice) with his dochis utterances,

(thought Sophia, wisdom) through
a person) will (the mindful lord)

deeds, and spirit

54

(To such

ahura Mazdah
grant the

through

Vohu Manah

(good disposition),

Xshathra (realm or power).
5J.22

55

If (the mindful lord)

of the

Mazdah ahura knows among (any 858 men) who were, and who (yet) are (living,

Any

persons) to

whom
Asha

because of their

hymns

the best

57 even These (men, like the above-mentioned four heroes), individually); by their names will I worship (publicly and
(reward) from

(justice, is) yet (to come),

and into

praise their presence will I enter with

!

59

I20

Hie Life qf Zarathu«rhtrd^

I

Tfe Life qf Zarathu^htr^.
IV. Induced by dw Mdwtrimonial Alliance Jamaspa Joins the Magian Movement L Marriage Ceremony*
53.1

121

rhe best riches that have been heard of are those of Zarathushtra, 85q
Jince (the

mindful lord) ahura Mazdah grants to him by
5i
(i) felicities,
(2) a

Asha
or
all

(justice)

eternity

good

life,
;

and

(3) (the

conversion of) those

who

deceived him

62

And

Zarathushtra prays that his followers) may learn to formulate-correctly the utterances and deeds of the good
spirit-of-religion.

63
53.2

Vnd may Vishtaspa and (Maidyomangha)
trian

the Zarathush-

son of-the-Spitama-family, and Frashaoshtra,

866

Establish the straightly just paths of the spirits for

whom
67

(the lord)

ahura

has appointed Saviors

Who

through utterances and deeds (inspired by Vohu) Manah (good disposition) 64 To utter cheerfully hymns for the adoration of (the mindful) Mazdah (in order to give him) satisfaction. 65
strive

533
) Pouruchista, daughter of Haechataspa,

868
69 a husband

rhou youngest of the daughters of Zarathushtra,

Zarathushtra) gives to thee this (Jamaspa as who will) impress (on thee) communion with Vohu Manah (good disposition), Asha (justice), and Mazdah 7^ (mindful)
^

lo

take counsel with thy understanding (so that

it

may

be-

come) most bounteous (when
disposed Armaiti (love).

it

has become

full)

of well7^

122

f[he

Life qf Zarathu^htr^.

Tfe Life gf Zarathu^htr^w
53.4

123

(The bride speaks:)

Him
I

will I

emulate

!

(The bridegroom
872

speaks:) (Her) will

choose

Who-shall-generously-distribute-service to father, husband, pasturer, gentleman, Ashaist and pagan y^
!

(The bride speaks:) The sunlit fruit of (good disposition) Vohu Manah shall be mine (I shall have a child? M)74 (The bridegroom speaks:) May (the mindful lord) ahura Mazdah grant it to (thy) good spirit for all eternity 75
!

53-5

(Zarathushtra speaks :)

I

utter admonitions to those

who
876
re-

are being married, and to maidens

(That which)

I

am
life

counseling to you, you should heed,

member, and
Striving for the

realize,

77

of (good disposition) Vohu Manah, 78 Vying with each other in Asha (justice), and spiritual precepts: thus shall

you be happy
53.6

!

79

Thus

shall

you be genuine men and women (husband and
880

wife?)

For, can you discover any advantage in belonging to the
party of the Drujists?
i

For what the Drujists
bodies:

desire shall be kept

away from

their

ahura Mazdah (the mindful lord) bad food to those who (then shall be)

shall present

crying 'woe',

and shall withdraw comfort from the law-scorning Druj; 2 Thereby (with these other contrasting actions) you destroy
the spiritual
life (for

yourselves).

3

124

*rhe

Life cf Zarathuyhtr&.

Tfe Life qf Zarathu^rhtr^w
53J
But to you (the newly-married pair) shall be Compensation of the Magian Cause
in

125

(granted) the

884
.

In-the-measure-that most hearty zeal (therefor) be rooted

your body
if

But

you dismiss (abandon) the Magian Cause, you
Voe!'

shall

at the last cry

5

When
II*

the spirits of the Druj dodge downwards, and dis!

appear

y

The

Bride-groom

is

Goaded
53.8

to Conversion

by the Sword*

Thereby

let all

the malefactors be deluded through Causes

other (than the Magian)

888

Through whose good

rulers peace shall be given to the

dwellings and villages;

90

(On

the contrary, let the malefactors through
let

whom
all

are ef-

fected)

murder and bloody deed, doned, and cry upwards in vain
;

them

be aban-

89

Let the greatest torture attack those captives of destrucand let that occur soon, too 91 tion

!

53.9

(Vagabond nomads) shall reach the Place of Decay with the Malefactors who, being law-scorning, and, as to their
bodies,

doomed,
worthy (Magians). the (Ashaist) lord who will deprive them of
to degrade the

892
93
free-

Are seeking

Where
(And

is

dom and

of

life,

94

establish)

the

(Kingdom)

Xshathra,
give,
?

by
the

which,

O

(mindful)

Mazdah, Thou

shalt

to

Poor

man, who

lives justly, that Better (part)

95

ttn
With

Spiritual

mma^e of

Dteraturc,

A Manual of Comparative Literature,
Outlines for Study, and Lists of Important Books*

By Kenneth SvK'an 6utbrie, A.M., Harvafdj Ph*D., Tulane; M^D., Medko-Chittirglcal, Phila*
fascinating GUIDE TO READING for every Reader, Suitable for Literary Clubs, Institutes, Schools, Colleges.

A

It forms
It
It

an unusually liberal education in Literature. spiritual gist of the world's best lyric poetry. the gives shows where the greatest thinkers agreed or differed. It enables you to form mature literary judgments. It directs your efforts to the most fruitful fields.

Cbe Racial €otttrn)ution$ to tDe (Uoria's Tdcals are gathered from Hindu, Persian, Muhammadan, Mongolian, Egyptian, Babylonian, Zoroastrian, Greek, Mexican,

Malagasy, Slav, and Icelandic Sources.

Cbe Great Ccdends
are studied in

of tbe lUoria their elaborations by Aeschylos, Plato,

Kschemisvara, Dante, Calderon, Goethe, Shelley, Quinet Tennyson, Longfellow, Hardy, Moody, and others.

Cbc Great (Uorld-Dramas of Salvation by Kebes, Augustine, Spenser, Bunyan, Byron, Ibsen, Hugo, Tolstoi, Krasinsky, Madach, Wilbrandt and Campoamor and others are explained in simple words.

Recommended by Vice-Chancellor Hall,
Dr.
I

of Sewanee.
it:

Matthew Woods,

of Philadelphia, writes of

have carefully gone over the manuscript of Dr Guthrie's exceedingly interesting book, and have found in it, combined with much original thought, the learning of a studious life^ It cannot fail to make a profound impression*
Netpriccj

350 pages,

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LONDON:

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Street.

Hendersons', 66 Charing Cross Road.

nuitienius of Jlpatnea
fbe

f atber

of

neo-PlatonUwi:

OlorRs in Cext ana translation, £ife ana Ceacbingi

By Kenneth Sylvan Gutbrie, A.M., Harvard; Ph.D»> Tulane; M.D^, Medko-Chirorglcal,
For the
first

Phila.

time in any modern language, the writer here resurrects Numenius from the oblivion of 1700 years, in a definitive edition, for the sake of which he visited the Escorial Library in Spain, to rescue a supposed work of Numenius, which turned out to be already published among the works of Plotinus. Besides adding to the fragments, he gives a complete translation, and explains Numenius's great importance under the following heads:
1

2-

was Numenius the Father of Neoplatonism? His Life, and significance as philosopher, poet, hum.

How

orist,

man
4.

of the world, and revealer of mysteries. 3* His teachings about Matter.

The World as a divine Harmony. 5. The supreme Divinity. 6. The subordinate Divinity. 7. The World-divinities.
8.

Theology.

Psychology and Ethics. 10. Purpose of Life: the threefold Salvation. Mysticism, true and false. 1 1
9.
.

A German edition is published by B.G, Teubner, Leipzig An English Edition will appear in the Bohn Library, of
Messrs G. W.BelVs Sons, London. Ask information of

De

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182 Monroe Street,

BEOOKLYN,

Plotino$,bi$Cife,
By Kenneth Syhan
Guthrie,

times and Pbilosopby
A.M., Harvard, Ph.D.y Tulane,

This is a lucid, scholarly systematization of the views of Plodnos, giving translation of important and useful passages. It is preences, and a

ceded by a careful indication and exposition of his formative influfull biography dealing with his supposed obligations to Christianity. Accurate references are given for every statement and

of, and references on Hermetic philosothe price of the book. worth phy are by themselves Dr Harris, U.S. Commissioner of Education has written about it in the highest terms. Dr. Paul Cams, Editor of the Open Court, devoted half a page of the July 1 897 issue to an appreciative and commendatory Review of it. Among the many other strong commendations of the work are the following: From G,R.S,Mead, Editor The Theosophical Review ^ London:

quotation.

The

cxposidon

It

may

be stated, on the basis of a fairly wide knowledge of the subject, that the
is

summary of our anonymous author

the

CLEAREST

and

MOST INTELLIGupon the
original text,

ENT which has as yet appeared.

The

writer bases himself

and his happy phrasing of Platonic terms and his deep sympathy with Platonic
thought proclaim the presence of a capable translator of Plotinos amongst us
, ,

.

To make so lucid
of philosophy

and capable a compendium oi the works of so great a giant

as Plotinos, the author

must have spent much time in analysing the
to test his

text and satisfying himself as to the
absolute accuracy

meaning of many obscure passages;
verification

would require the

of every reference among the hund-

reds given in the tables at the
verify

end of the pamphlet, and

we have

only had time to

one or two of the more striking. These are as accurate as anything in a di-

gest can rightly be

expeded to

be.

In addition to the

detailed chapters

on the seven

lealmE of the Plotinic philosophy,

on

reincarnation, ethics,

and

aesthetics,

we have

introdudory chapters on Platonism, Aristotelianism, Stoicism, and

Emanationism,

and on the relationship of Plotinos to Christianity and Paganism.

Those who

desire to enter into

the Plotinian precinfb of the temple of Greek

philosophy by the most expeditious path
little

CANNOT do BETTER
it is

than take

this

pamphlet for their guidej

it is

of course not perfed, but

undeniably

THE

BEST

which has

yet appeared.

We have recommended
it.

the T.P.S. to procure a

supply of this pamphlet, for to our Platonic friends and colleagues

we

say not only

YOU SHOULD,
atory review, says:

but

YOU MUST read
Nov, 1897,

Human Brotherhood,

in a very extended

and most commend-

TOO GREAT PRAISE COULD HARDLY BE BESTOWPlatonic literature.

ED upon this scholaily contribution to

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Kcnnetb Svlwn eutftrle, A*M*, Harvard; Ph.D., Tulane; M.D», Medico-Chirurgical,

Next to Plato, Pliilo Judaeus is the author whose discursive and incidental manner of treating the deep truths of life makes the modern searcher after facts, who has no time to waste, most despair. Here however Philo's teachings are so thoroughly systematized that a single glance will explain to even the casual reader just what and where Philo speaks of

His Life and Works
Allegoric Interpretation and Mysteries

God
Our World

Human

psychology and ethics

Church and Sacraments;
Spirit

and

the Eucharist. Inspiration.

Eschatology.

Who

Salvation. were the Therapeuts ?

Philo Judaetts is important because he is the fountainhead not only of Neo-PIatonism, but also of that GraecoEgyptian theology which gradually conquered the civilised worlds and which cannot be understood without him
'Congratulations on your splendid analysis of Philo!' Albert J. Edmunds, author of 'Buddhist & Christian Gospels'

Highly recommended by Schmidt, 0/ Cornell University: Nathanael Prof.
recently gone through with some care The Message of Philo Judceus which you were good enough to send me. It seems to me that you have rendered a real service to many hy this classified outline of Philo's utterances on important subjects. The chapter on the Therapeuts also appears to me very useful. The idea suggested on p. 86 that Philo's Therapeuts may be a
I liave

sort of Utopia, like Plato's Republic,

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m
A

Greek

T\Wm*%
as
and

Progress*

Generally

known

^e Picture, by Kebes,
the friend of Plato.

disciple ofSokrates,

This book is one of the few treasures of antiquity which has not grown old. Without the cutting out of a single passage, it can be read with pleasure and profit at the present day. It is short enough to be read at a single sitting.
It sets forth in picturesque
ific

imagery and

scient-

ideals the Progress
soul,

human

and Ascent of the Soul. The passing through the Gate of Life, must,
Scientific Recognition,

avoid the mazes of the wrong uses of the sciences. By acquiring virtues, it climbs the Mountain of True Culture to the Temple of Happiness, whence it returns to guide upwards souls still below. Its divisions are

under the guidance of

L The Gate of Life, and its Delusions. II. The Road upwards to Happiness^ III. Those who Fail, and Why* IV. The Value of Science. V. What is Good and Evil?
The book might be called a Panorama of Modern Scientific Ideals of
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Life.

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^mnumt tmmxt

Of eontmtinion mth
By Kenneth Sylvan
In Four Books:
tion;

m.
Tulanc.

Guthrie,

A.M., Harvard, Ph.D.,

Of

Love;

Of the

Presence of God;
to write a

Of Peace.
It

Of Adora-

book of Devotion, of the Theologia Germanica, and from the repulsive bloody dogmatism of other books that have frightened so many souls away from personal communion with God
freed from the

was the aim of the Author
mystic incoherence

by identifying car iousness and

in their

minds Devotion with the immorahties of Vitell:

superstitious Fanaticism.

How

far this

attempt has succeeded the following words

The Literary World: Is not unworthy to be laid alongside of Gold Dust and the Imitation AS FOOD FOR THE SOUL IN ITS MOST SACRED HOURS. Are these meditations all your own, Mr Guthrie, or are they translations
or adaptations?
. .

Not

very long ago, in speaking what were intended to be words
for a little devotional

of high commendation

work
as

.

.

we

used language
its

which has
originality.

been erroneously and unfortunately interpreted

implying a doubt of

Perhaps our language was open to that interpretation, though in comparing the book

with

Gold Dust and
whether

the Imitation, and asking the author in a tone of friendly

familiarity

his meditations

were his own, or the adaptations or

translations

of another's,

we meant

not disparagement, but

our sense of the

UNUSUAL MERIT

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COMPLIMENT, pages. We wish now

and to signify
to

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easily to

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unequivocal,

and to say in so many words what

we aimed

to say then by implication, that the book,

though small and

be

overlooked, IS

ONE OF THE STRIKING AND REMARKABLE BOOKS OF ITS CLASS, THE LIKE OF WHICH SELDOM APPEARS, and that
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Guthrie
is its

true author.
I

Dr MiEL, Ed. L' Avenir:
charafteristics

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it

with

as

much

interest as edification
it.

and cannot but congratulate you for having thought,

felt,

and written

All the

of the truly Christian Life are there presented

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spirit

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short

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The

of Christ breathes

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:

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little

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of every Christian.

The

Living Church

A
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valuable

book

to promote devout meditation.
excellent thought.

Southern Churchman:
Bishop Gailor, of Tenn.
it

Very good, with wise and
Is admirable
I like
it

very

much, and

believe

will be helpful to all devout people.

The Congregationalist:
will be

It expresses tender spiritual
is

sensitiveness

...

It

found helpful by many, and

prettily printed.

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classic
:

Dating the frequent delivery of
various parts of the country
directness, clearness

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Here follows the outline

Sntrobuction
Explanation, from natural analogies, of the nature of Prayer, showing why it is an unsuspected and inalienable resource.

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Epitome
R.

OF KENNETH SYLVAN GUTHRIE'S

affect to despise and ignore; and we understand the elements of unless thought with which we deal, we lose the racial aroma, the predestination which makes of our own life a note in the hymn of destiny. How quickly we would

when supported by a chord, even note may alternately plead, as

run away from a man who would be eternally twanging at a single harp-string! But

a .single a medi-

ant; attack as a dorminant, or triumph as a tonic. The differing colors, gathered, form white light, something sublimer than any of them. With all the strings of the harp, the harpist can improvise heart-

moving modern

achievement. Our unanalyzed. is a personal pastime; appreciated in the light of its origins, it is the latest revelations of the evolving divinity.
literature,

symphonic

THE TIVO KINDS OF L1TE%/RY
TH£ S'PIRITUAL MESSAQE
OF LlTE%cATURE THE 'NECESSITY OF COM^ARINg LITERATURES
Comparison
is

SOURCeS
Running through every human
life

are

the root of

all learning-,

gg-estion, insight, le writer, though

improvement, all his life he had udied music, for the first tinie underood how to criticise music whpn, at a

and

the twin relations of individual and the group to which he belongs. So we have the pupil and the class; the priest and the church; the toiler and the trade. Their ideas are not always identical. There is often friction; in ancient times called heresy, nowadays it is disharmony. Therefore, if we are to listen to the different voices of literature, we shall have
to listen both to racial and to individual solutions of the problems of des iny. In the past, of course, the racial ele-

srman Saengerfest in Philadelphia, he ard the same song sung successively a dozen different male choruses. He
tie

knows only one language, does not
language as
such.
All

iderstand
cial

our

evils survive simply for lack of oper social inter-relations. The Salva)n Army has established bureaus for nsultation with intending suicides; no

isfortune
)t

is

really so great that

is.

does

admit of relief, if we could only get to touch with well-intentioned holders respurces. Thought itself is a social Oduct; and over-individuality is only a
•lite

ment was the most noticeable; in modern times, the individual; and yet it could easily bn demonstrated that neither could exist without the other, any more than the flower without the root, or even the root wi-hout the flower. Indeed, what we are pleased to call the more original individual messages conracial of sist really of hybridization Matthew Arnold, like characteristics;

who brought
French

to the English pellucidity, and charm.
is

language
grasp
of

name

•stinacy,

for insanUy, provincialism, and stupidity. Solitary con-

lement is the supreme punishment. If then unification is the supreme good,
that stands in its way is of evil; .mely, ignorance or personalities. Sepate languages are inevitable; each has
i
J

own "bouquet" and
element
is

contributes
to

an

ireplaceable
le evil

spirituality.

not preference for one's

own

Macrobius did to to Virgil, what Higher Critic has done every the Pentateuch, could be done to chiefly great writer, who, indeed is great to the inreceptive so was he because that he fluences and sources of his times Goethe adequately represents them. but pillaging; acknowledged frankly Goethe what a pillaging it was! And if

Originality, indeed, better sources. What

only

inguage, but ignorance of others. To .then the significance of even our own
k
lie

we must discover its function in the universal organism. we only realized it. our best thoughts e the efflorescence of civilizations we
erature, therefore,

literahad not studied sufficient foreign anything had have not tures he would original therefore to pillage. The more the w^der will be. to want a genius you Th. saner erudition. have to be your pass, the more to wish you judgment

comparative must

it

be.

The more

indi-

vidual you wish to become, more sanely must you discriminate the streams of racial inspiration, and the more judicious must be your combination thereof.

their husbands additional wives for Readiness to forgive, as shown by Rama
is

not

far

removed from

this.

Mora

IVHcAT
Before

IS

LIT£RATU%£?

desert, spiritual culture, and deificatioil higher developments are in addition thereof. Compassion is the chief histori.

for the messages of races and of individuals, we must ask ourselves: What is literature?

beginning our search

of Buddhism. The northern brand their race, the Persians express it more intellectual aspect by fidelity, truth telling, and marital faithfulness. Th

d

gma

of

This has been defined as memorability; for which there may be many individual causes, none alone being sufficient to measure up to, or secure immorality. For instance, felicity of diction; importance of message; emotion; and first of all, beauty. We hear sometimes of the religion
of literature, and the literature of religion; but after all, literature is religion of the right kind, and religion of the right kind is the right kind of literature. These miserable divisions between religion, literature, science, poetry, and art are only fetishes for the short-sighted; of with; calculate course very useful to especially useful in heresy-trials; but who would care to be a Torquemade? Besides, they are useful to earn salaries; to raise meetings to hysteric generosity, to sell books, or even to make armies kill each other with; but to satisfy each soul's desire for truth, justice, humanity, wisdom, no! The larger truth, the higher truth, these irreducible are margins,

Arabians express
in their will of

its

more militant aspec
resignation to
thti

Mohammedan
God.

When we turn to the Chino-Japanesd world, we find an entirely different cate gory of religious conceptions. The Chin ese teach us moderation, duty and rightj eousness, and character, as well as fidelij ty to the family as the social unit. Tht Japanese owed their superiority to th^
Chinese because of their imitativenei for all that is great in their civilizatio is originally Chinese. But what matter?, that to us. as long as they artistically) gracefully, and charmingly selected thj best? In Japan first did art become selfj conscious, for all they are is owed to ihi way in which they spoiled the Chines^ The Semitic world is an entirely differ
ent group. The Egyptians were obsesse(( by the idea of Judgment, as shown in their Book of the Dead, which represent ed the soul going towards sunset, pass| ing through Judgment, and thereafter bej ing "manifested to light" with the sun rise in another world. In other words they taught the world immortality. Wha is represented to us by the word "intel lectual culture" appears for the first timn* among the Assyrio-Babylonians. wh<^ wrote myths about creation, and taughj what we might best call "communioi with the Divinity," such as we find i later in the Hebrew Psalms. Although th* Zoroastrians in a certain sense belong U the Hindu group, yet their political estabj lishment in this valley, and consequen influence on te Hebrews when in captivi ty, forces us to class them here; for thi last gift to the world of this wonderfU| valley of the Euphrates were the Zoroasj trian conceptions of purity, an angelii^ hierarchy, a future savior, a milleniun of restoration, and the divine fire. The Greek's world's influence upon th world has not, in the past been overrated bill, the general state of ignorance o other civilizations has caused it to eclips our debts to other races and civilizations must how^ever give this Greek civlli zation its due place in our "spiritual in heritance." From Greece came the conception 0|v heroic magnanimity, social success. an<|j| the healthy objectivity so well representi^
.

which presentiment
of

tells us are the basis brotherhood. We are all longing for a single, all-comprehendine: heaA^en, where all those distinctions will be transformed into the many-sided service of the Supreme life. Wagner's opera, a union of music, poetry and action

universal

adumbrated
tion.

this

yearning

for

unifica-

Someday

there will

be a "United

States of Europe," and later an intercontinental co-operation foreshadowed by the postal system, and the Hague Palace of Peace. So if we prefer to use a new term to indicate the unity of all these various terms, we may, as most convenient, fix on the term "prophecy," to represent the gist or significance, or spiritual message of a«=!Diration, of which we are especially to study the literary expressions.

THE RACIAL <^ESSAG€S
is manifold. undisciplined peoof their literary expressions represent a quality of which the best interpretation is generosity. The political states support whole classes of religious devotees. It is the land of classic friendships. Here the widow burns herself on her husband's pyre, and wives seek out

The message

of the

Hindus

In

common ple, many

with

many

We

their bible, the poetry of Homer, but not least, was their worship of jissic beauty. "o surviving aborigines such as the nerican Indians we can trace the poetic
l

in

[fit,

pressed by Quinet, teach thatThreTfon ot life IS to produce culture for our descendants.

3)ression for love of flowers, 1 dness.
'o

and genial

the Northern sources, from Iceland, Vrway, and adjacent countries we may ce the bardic ideals, and the expresn of Manliness, something which could come from any of the southern civilii:''jns, among whom slavery was an
;
[)

ot an unconscious Will, of which are but the deceived puppets.

Hardy's "Dynasts" reads Into the Napoleonic legendary crises the paroxysms

men

i.itution.

I
&

SEMI-RACIAL VOICES
may now

having thus mentioned the chief racial

to our spiritual heritage, turn to the semi-racial ones V ch come to us in the shape of legends. C»se are not racial, for many of them Kider around the globe in the supremdisregard of frontiers and nationality, r^y appear as epics, and in later days l]5mas or poems by great authors, who

iitributions

of Judgment" serves up, in modern form, the old millennial world-crisis, in the form that passion is good while controlled, but that its evil lies in its moments of rebellion. Wilbrandt's Master of Palmyra expreses in modern form the universal idea of re-incarnation, and its possible explanation of the injustices of life, and the ultimate achievement of perfect moral character. Flaubert, in his "Temptation of St. Anthony" adapted that age-long legend to portray the moral progress of a soul through physical needs, sectarianism,

Moody's "Masque

li

philosophy, national ideals, and pantheism, to scientific research as the herald of a new age.

sieavored to interpret he legend of Job, as
3'le,

them
it

spiritually.

appears in the

I^NpiVIDUcAL VOICES
Those who have attempted to invent the scaffolding on which to drape their characteristic message were able to accomplish far more purposive results, but,
of course, their creations suffered in pic-

enforces moral trial, disinterested confidence in the inner light, and fk, cntific humility, or trust in God. tie Hindu Haritschandra legend teach(S.he sacredness of a promise, duty as a ng precedence of love, and magnimity or generosity. tie Greek Prometheus legend teaches h contradiction between mind and pasthe supremacy of the rational over t irrational nature; the avoidance of
ti
;

by intelligent mechanical contrivand the divinty of Man as coni'-ted with dogmatic heavens and hells.
i

i3s;

turesque objectivity, which, after all, is the basis of literary immortality. Among them, we mny listen to Kebes, the disciple of Socrates, when he paints a Greek Pilgrim's Progress, in his "Picture" teaching intellectual culture, virtue, happiness and sobriety. Bunyan, following in his footsteps, adapted to it the Christian religion, and
its

Jl

ley's continuation thereof teaches h lesson of pain, which is forgiveness;
h'

practical

life.

search of the intellect after truth; destruction of the tyranny of custom, ^i the attainment of a moral character. ato's Republic teaches scientific govrnent, as against the practical corrupi( of brute force, or, science versus
h

Augustine, when he dreams of the cosmic progress of a newer civilization. Spenser, when he objectifies for us the
St.

^om.
inte's Divine Comedy sets forth moral ujre as salvation. Id^ron's Prodigious Magician shows h the failure of every other natural n«iod of progress proves the veridicity fr he Christian religion. Ve Faust legend, in Goethe's hand, eJhes divine discontent.
'

beauty of the virtues of holiness. Byron, when in "Manfred," he exhibits the dangers of failure in moral matters, even after the substantial victory is won. Krasinsky, in his "Infernal Comedy," shows that poetic humanitarian dreams lead only to bloody revolutions, to misfortunes of those we love, and to blindness of one's own powers. Democracy is and effete disgusting; aristocracy is the treacherous. Nothing remains but Christian religion.

e

Golden

Tvegrend.

popularized

by

^'c^fellow, sets for+^ t^r^
'

beauty of selfaifice, but also the duty to refuse it. e Holv Grail legends teach a Quest f the divine on earth, and that withu purity none may find it.

antism to ruin knowledp-e and culture, credulity. the suicidal results of blind inevitable the out pointing in Ibppn. suicidal result of over-logical consecration to unearthly ideals, such as those
of Brand.

Madach's "Tragedy of Humanity" illusobscurtrates the tendency of religious

Te

Wandering Jew

legends,

as

ex-

I

Victor Huffo, who, in his "Dieu," symbolizes the stages of mind of man, and shows that only under rationalism, the proper use of reason, can man be fully
himself. Tolstoi,

dialect, "edification." This leads nece;! sarily to discipline, which can be effec

ed only by labor. Thus
acter,
bility.

is

developed

cha:i

which is best shown by respons Only watchfulness to avoid failui

who in his "Power of Darkness" illustrates the power of guilt to condemn man to greater guilt; and that

the only

way

out

is

open confession.

Campoamor,

in his "Universal

Drama,"

illustrates the tortuous agony of expiation of crime, that guilt clings to us in unimagined conditions until transformed

into

moral achievement.

CONSENSUS OF P%O^HETS We have just studied the messages

of

those poets who took the trouble to incarnate their intentions into coherent, and dramatic works of art. But the first step of prophecy is mere bardism, or troubadour-effusions, or lyric poetry. So manifold, so disconnected, so transitory are these, that few if any have suspected that they could ever have a consistent significance. Still, this could be guessed from the fact that lyric effusions are after all judged by universal standards such as beauty, emotional power, imaginativeness, sincerety, and the like. may therefore assume that it may be possible sohietime, as indeed is done in the standard anthologies, to classify and systematize the lyric poetry of the world, and ultimately come to some definite significance thereof. It is admitted that its bulk, its continual accessions, its fluctuating standards of criticism, will ever make a final conclusion merely provisional, and valid only for the seeker himself; but nevertheless every intelligent man will make his own deductions, according to his lights, and to the extent of his

We

permits us to achieve our ideals. Having thus created the individual, % are ready to examine the contents of hj ideals, which might be termed a "highpantheism," or, in a single word, "attai ment." God then is universally recogni ed as being immanent in the world, ai the next higher view is his immanen in the self. This is practically objectil ed by the ancient maxim, "Know Th self." This really constitutes our divij when carried out destiny, which, self-dependenc achieved, appears as But if we are evolving, it is evident th divine discontent is the ultimate revel tion of the divinity; for even the divinii must still be progressing, or he wou not be perfect, one element of whi conception must surely be progress. While this is the true basis of li^ poetry has loved to clothe it in a religio mysticism, who've gateway was initiaticH This tells us in poetic words that tu root of all gross polytheism really was sense of the human progress towar divinity; whose highest definition h ever been some sort of love, which m well be associated with wisdom. The unij of both applied to our problems, is t religious demonstrations of soul-praye: progress, namelv, salvation. This is the spiritual message of univi
I
j

erudition.

In Dr. Guthrie's "Spiritual Message of liiteratiire,*' such an inspirational quest is conducted, with the following result:

The basic lyric aspirations consists of consecration of self to some object or another. Passion is attractive primarily for its keen appreciation of beauty. But nain inevitablv arises, and teaches its lesson of law-abidinerness. This constitutes a rational control of the passions, a rational lization of life, eventuating in nurity of heart. This leads to impartial love, whose education results in cosmopolitanif^m. Idolatry is a half-way station on the way to devotion to the divine. have now arrived Pt consideration of our human potenialities. which might be summarized by the single word "con-

and, in his book of ttl Dr. ICenneth Guthrie has attemptli emptii to give the quotations justifying it, aJi presenting sufficient of the details of t underlying dramas, legends, and racl contributions thereto to enable the gi era! reader to gain a very substantive preciation thereof. It contains quotatioi from, and accounts of many literal works generally unknown, but which, i the future, will be better known on ci side of the Atlantic. It also contains precise informati about all the great epics of the w^ and lists of books for systematic readi
sal

literature;

title,

y.

f'

\\

in literature

and

religion.

We

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