Book of God's Word

Being contemporaneous with the cycle of Fragapatti, Son of Jehovih. As the upper book [Book of Fragapatti] is of heavenly things, so is this lower book of the earthly administration of God for the same period of time. And it is called the Book of God's Word, because it is about the first descent of God to the earth to establish his word with man. Through Zarathustra, a man of Par'si'e, God came for that purpose, eight thousand nine hundred years before the Kosmon era. |622|

CHAPTER 1 God's Word

21/1.1. Hear my word, O man, said I'hua'Mazda. |623| Perceive my utterances in things that have been and that will be. Remember the lapse of time; open your understanding to the substance of the affairs of the ancients.

21/1.2. Do not quibble over names, said I'hua'Mazda. Nor over places, nor words. All places are my places; all words, my words; all names, my names. All truth is my speech. All fact is my voice. By my commandments all the nations of the earth shall be made to know me and my works.

21/1.3. The Master of the I'huans, Samati, High God of heaven, whose home was in Mount Vibhraj, a heaven created in heaven, a thousand miles high.

21/1.4. I'hua'Mazda said: How shall they know me, I, Holy Mazda? They are sealed up; their souls blind as death. Behold, the king, high ruler of Oas, king So‑qi; valorous with a strong sword. So‑qi! So‑qi! I call, but he does not hear. I go to the temple; it is closed against God, I'hua'Mazda!

21/1.5. Where are the altars of your God? The place of the holy dance. So‑qi does not hear. None can hear the Voice of I'hua'Mazda. Angels and Gods are rejected with disdain. |624|

21/1.6. O man, can you measure swords with your Creator? If only you could open the curtains of heaven, and see! What does your little learning amount to? Shall a chick that is not hatched discourse on the philosophy of life?

21/1.7. Behold, O man, I have told you that the natural senses (corporeal senses) cannot understand spiritual things. But I will reach you, you vain city, Oas. You, king So‑qi! Your sword shall fall from the hilt; your mandates shall be like a breath blown away.

21/1.8. Hear me, O man, said I'hua'Mazda: I opened the door a little, so that you might learn a little about the stars. And now that you are puffed up; vain boaster of your knowledge, you slam the door in the face of your Master!

21/1.9. You had gone in darkness; a driveler |625| to familiar spirits; lazy and longing to die. Then I said to you: Behold, it is a good world; go, then, and be wise. Quickly you were changed; bewailing the stupidity of the ancients. How much better are you than them? Because I delivered you from darkness, you kill my prophets.

21/1.10. I'hua'Mazda said: I make you free, O man, but you deny my person. When I suffer you to fall in bondage, you cry: O God, my God! When I deliver you into freedom, you go with a sword and spear to lay your fellows in death.

21/1.11. Hear me, O man, in what I have done for you, said I'hua'Mazda. Of A'su I cleft a rib |626| and stood it up, saying: Be a man, upright in likeness of your God. And my voice made you----what you are, but were not, proves I am. I said: Save your seed, O man. I'hins stood aloof from the Asu'ans, and were holy; but your brother dwelt with A'su and brought forth to destruction.

21/1.12. Be admonished, said I'hua'Mazda. I struck the earth and broke it like an egg is broken; for I would cut loose the bound in heaven. Then all the tribes of men cried out: There is a Mazda! An All Power Unseen!

622  God's Word is an important book, because it is the father and mother of all other religions in the world. The best historical accounts place Zoroaster [Zoraaster, Zarathustra] about six thousand years before Moses' time. That the Persians and Indians [Hindus] were far advanced in learning in those days, we have the proof that the stars and planets were then named and mapped. As much of the astronomy of that period is blended with our astronomy of today, so is the Zoroasterian [Zarathustrian] religion the framework and foundation of modern Buddhism and Christianity. The student will find that a thorough knowledge of the sacred books of the Chinese, Hindoos [Hindus], Persians, etc., will facilitate the classification of names here used. I'hua'Mazda, is synonymous with God; Mazda, [Ormazd] synonymous with Jehovih. --Ed.

623  I'hua'Mazda, The Master Voice, or, as we would say, thus says God, or, God said, etc. --Ed.

624  contempt, beneath oneself to consider

625  one who follows another like a drooling dog follows its master; one who eagerly embraces drivel (nonsense, foolishness); a minion, a flunky

626  that is, much as one would cleft a scion (insert a shoot into a stock plant), so into the stock of Asu a scion (a bud or shoot, i.e., soul of light from angels) was grafted

CHAPTER 2 God's Word

21/2.1. In those days when an army captured a large city, slaying the people, they carried back the spoil to So‑qi, king of Oas, capital of Par'si'e, and received rewards according to the amount of plunder. The wars were between the different nations of I'huans. The sacred people, the I'hins, had nothing to be plundered; and they were unmolested.

21/2.2. I said: Whoever lays up treasures in this world, shall find no peace! But you have built so great a city, you hope nothing can break it down. Now I will show you, O king: Your city shall prove to be the weakest of cities. I will raise up one man out of the seed of the I'hins; and Oas, the mighty city, shall fall before his hand.

21/2.3. I'hua'Mazda, God of heaven, sent certain loo'is, highly knowledgeable angels, to look around, and afterward he called them and asked what they saw. They said: Work! Work! I'hua'Mazda said: Work it shall be! Go, you holy masters of generations, down to mortals close about the city of Oas. And search out seed of the I'hin race, and by inspiration lead them to the fairest daughters of I'hua, in the city of Oas; and they shall be tempted, and soon a quickened fruit shall ripen in the city, sons and daughters. Again go to the I'hins, and by inspiration bring others and have them tempted by the improved fruit. And yet again repeat this method, and in the sixth generation you shall raise up a son having the gifts of su'is and sar'gis, and you shall call him Zarathustra.

21/2.4. The loo'is, the angels who were guardians over mortals for such purpose, went and accomplished what had been commanded by God. And the child's mother's name was Too'che, and the father's name Lo'ab. Too'che herself was su'is born, and before she conceived, was obsessed by Sa'moan, an angel; and during the time of maternity she was not suffered |627| to wake from her unconscious trance. And by the loo'is, her soul was often taken to high heaven (etherea) to see its glories, and then returned to inhabit her own body. Thus, the child was born of All Light, and at that same time the obsession fled, and Too'che proclaimed within the city that no man was father to the child, but that she conceived from All Light, believing so, because she was unconscious during gestation.

21/2.5. The learned men cast the horoscope, but found nothing in the stars to alarm the kings, found nothing to support the maiden's story. The loo'is went before God, saying: Behold, a child is born, capable of All Light. Then God spoke, saying: I will come; go and lead the way.

21/2.6. When the child was still a nursling, I'hua'Mazda spoke through the child, while its own spirit slept. Then again came the learned men, chief of whom was Asha, son of Zista, learned in a thousand stars and all living creatures and in the bones of animals no longer living. So Asha spoke to Too'che, saying: Can your suckling talk? And God answered him, saying:

21/2.7. Not the child, but I, I'hua'Mazda. Do not think, O man, these small lips utter words prompted by this child's soul. I come to stop the cruel hand of war; to make man know there is an Unseen Master. Behold, this child has no sex! He is an Yeshuah (Iesu), a passionless birth.

21/2.8. To which Asha said: Can it be this woman has a man hidden under her cloak, and hopes to evade the just punishment of the king! O harlot! You who told a shameful tale of conception without a man! Your lies are now added to others to make good the first. Out of the city, wretch! or you shall be stoned to death, and your child with you!

21/2.9. Too'che made no answer, except with a flood of tears. Then I'hua'Mazda spoke, saying: Hold your hand on these lips; and perceive how I gesticulate |628| with these little hands. Yes, take the little form in your own arms.

21/2.10. Then Asha feared, but wanted to hide his fear and so took the child, while I'hua'Mazda spoke, saying: O man, if only you could behold the spirit, and would temper your judgment with patience and wisdom!

21/2.11. Asha said: If in truth you are the Mazda of the I'huan race, why have you come in such questionable weakness? What can a child do? Can you wield a sword with these little hands? I would have hoped to see a God come in stronger shape, and in majesty of a thousand angels, winged, and in flames of fire!

21/2.12. I'hua'Mazda said: My wisdom is not man's wisdom; my weapons, not arrows and sharp swords. What is great in man's judgment is as nothing to me; what is as nothing to man, I will make great, for I shall overturn this mighty city. Because I come in peace and love, the city shall be divided, man against man, and bloody war run riot in this walled kingdom.

21/2.13. Asha said: To what end have you come? For if it is true you are a God born in this questionable shape, you have some greater motive than to overthrow the town. I charge you, then, most precocious youth, tell me what your purpose is, so justice may be done?

21/2.14. I'hua'Mazda said: The cities of man are as nothing in my sight; I come to teach man of other worlds, and that the souls of the righteous shall live forever; I come to deliver man from darkness into everlasting light.

21/2.15. Asha said: Your words are wisdom, or else my sudden surprise has affected my judgment. I will go now, so that I may reflect on this wonder. Tomorrow I will come again. Keep this matter private. For if it is known that I, of such high estate, have talked with tolerance regarding spiritual things, I will be doomed to death.

627  not given scope or latitude, not allowed

628  make gestures with the hands and arms; speak with the hands

CHAPTER 3 God's Word

21/3.1. When Asha had gone, I'hua'Mazda spoke to Too'che, the virgin mother, saying: Take your child away and hide yourself, lest the king has you and your child put to death. So Too'che departed with her child, and hid in another part of the city.

21/3.2. Now Asha went directly to So‑qi, the king, and related what had transpired. When he had finished, the king said: According to the histories of the ancients, when a God appeared among mortals, there were signs and miracles. You have told me only words. Go, therefore again to the child and say: The king desires a miracle.

21/3.3. Asha returned the next day, but lo and behold, woman and child were gone, and not one of the neighbors knew where. Asha said: If I go before the king with this story, he will have me slain as an inventor of lies. So he did not return to the king.

21/3.4. But where Too'che and her child dwelt, there came a maker of songs, by name Choe'jon, and he spoke to the virgin, saying: Where is the child? She answered: He sleeps in the rack of hay; I will fetch him. So she brought the child from his bed of new hay; and straws stuck to the baby's mantle, and these straws had no roots.

21/3.5. I'hua'Mazda spoke through the child while its own spirit slept, saying: I came to you, O Choe'jon; I brought you here, for you shall frame songs about the virgin's baby. Choe'jon was frightened, but nevertheless he said: Can it be true, in this enlightened age! A miracle! Shall I talk to you, O child? Then I'hua'Mazda said:

21/3.6. Behold, you do not speak to the child, but to I'hua'Mazda. Take these straws to your writing‑box and plant them in new earth, and in one day they shall grow and bear ripe wheat. So Choe'jon departed and planted the straws, and in one day, they grew and bore ripe wheat.

21/3.7. Choe'jon had previously sung his songs before the king, and so had permission to approach the court; and he went and told the king of the miracle. The king said: The philosopher, Asha, told me about this child, and I sent him for a miracle, but he does not return. Now you have come and said: Behold, a miracle! || What value is a miracle, except to those who witness it? Shall your king accept a thing because of belief? Is not belief the fruit of darkness? Go, therefore, again to the child and bring it before me, so I may see with my own eyes.

21/3.8. Choe'jon returned to the place, but lo and behold, virgin and child were gone; nor did the neighbors know where. But she was concealed in another part of the city. And now there came before her one Os'shan, who was weeping because of the apparent death of his son. To him I'hua'Mazda spoke, saying: Do not weep, for I have healed your son and also given sight to your daughter.

21/3.9. Os'shan trembled at such words coming from the lips of a child, and he ran away; and he found his son healed, and his daughter restored to sight. In his joy he returned to the place, but the virgin and child were gone. Os'shan was hostler |629| to the king, and capable of audience, and so he went and told the king of his good fortune.

21/3.10. The king said: Asha, the philosopher, told me a fine story of this child, but when I sent him for information he did not return. Then came Choe'jon, the maker of songs, telling me what he had witnessed. I sent him to have mother and child brought before me, but he did not return. Now you come with tale of a miracle, like those told in the dark ages. Go, therefore, and search the city over till you find this wonder, and bring him before me.

21/3.11. On the next day another man, the king's brother's son, came before the king, saying: Today I have seen such a wonder that it would have been marvelous in the days of angels and Gods. Behold, a little child spoke to me such words of philosophy that they made me tremble. And yet, O king, you know I am no coward. My house is hung with a hundred scalps. Yes, and this child already proclaims itself Zarathustra in communion with the God I'hua'Mazda! To me it said: Why do you kill the sons and daughters of your God? Do not think that your many scalps are a glory before heaven. Behold, I am stronger with my little finger than So‑qi, your king.

21/3.12. So‑qi, the king, said: Enough! Unless this mother and child are brought at once before me, so I may see the truth of these wonders, every male child in Oas shall be cast into fire! || The king's brother's wife had a child, and the son's wife had a child, and they foresaw that the decree of the king would affect them dearly; so many went forth searching for Too'che and Zarathustra.

21/3.13. But the spirit, I'hua'Mazda, had previously directed the mother to go beyond the gates, and led her far off into the Forest of Goats, where the tribes of Listians lived by fishing and hunting, and on goats' milk. I'hua'Mazda talked to the virgin, saying: Twenty years you shall dwell in the forest, fearing nothing, for your God will provide for you. And when your son has grown to be larger and stronger than other men, behold, your God will manifest for the redemption of the races of men who are hunted and slain for the glory of the kings.

21/3.14. So the virgin and her son dwelt in the Forest of Goats until Zarathustra was a large man and grown to maturity, and his stature was equal to three ordinary men; nor could any number of men lay him on his back. But because of his gentleness like a young goat, the tribes of the forest called him the Lamb of God, signifying, strength and goodwill. |630|

629  one who tends horses and stables; Os'shan was most likely supervisor over this department

630  see image i108 Zarathustra

i108 Zarathustra.   (see image only)

CHAPTER 4 God's Word

21/4.1. When So‑qi, the king, issued the decree to have Zarathustra found and brought before him or else all the male infants of Oas were to be slain, the Lords sent travail on the king's wife and on the king's daughter, wife of Asha, the philosopher, and the two women gave birth that same day to two sons, a month before their time, but nevertheless to life and strength and beauty. Now, according to the laws of Oas, a king could not rescind or change his own decrees, for he had assumed the position of infallibility, in consequence of which, he had doomed to death kin of his kin, flesh of his flesh.

21/4.2. Accordingly, after search had been made in vain to find Zarathustra, the king repented of his decree, but knew no way to justify a change of commandment. Asha, hearing of this, came out of concealment, saying to himself: Now I will go to the king and hold him to his decree, even demanding that he slay me also. So Asha came before So‑qi, and after saluting, said: O king, I have heard of your strait, |631| and have come to you so that I may counsel you.

21/4.3. The king was angry, and he said: Asha, my friend, hear your king: You came before me, relating a marvelous story regarding an infant son of the virgin who says she never knew a man. Now, according to the laws of the City of the Sun, any man stating as truth that which he cannot prove, is already adjudged to death. Shall the law be unfulfilled, because, in fact, you are near me in blood?

21/4.4. Asha said: Most assuredly, O king, the laws must be carried out. Are they not the all highest? For it follows that if man is the all highest, then his laws, above all else, must never be set aside. Therefore, you shall have me slain. Do not think I come before you to plead an excuse, in order to save myself; rather let all men perish than allow the king's decrees to go amiss.

21/4.5. The king said: You are wise, O Asha. The laws cannot err, for they are the standard by which to judge all else. And he who has risen to be king stands, by nature, the infallible highest of all things. History has proven this. But hear me yet, for you have wisdom from the movements of the sun and moon and stars: The king, being the all highest, how can he be bound? Can he not decree new decrees forever?

21/4.6. Asha said: I will not deceive you, O king! I know you are not arguing for me, but for your own infant son, and for your daughter's infant son. Nor have I come before you in prowess |632| (to save you from your decrees), although I love life. But here is the dilemma: By changing one law, you admit that all laws made by man may also need changing; which is to say, wisdom is folly. |633| How, then, shall the judge try any man by the laws? Is it not setting up error in order to find truth? |634|

21/4.7. The king said: You reason well. This morning, in my walk in the market gardens, when the soldiers were spreading the scalps of their enemies in the sun to dry, I wondered whether or not, in ages to come, the weaker nations and tribes of men might attempt to justify their right to life. So, if the kings admit to fallibility in their decrees and laws, then no man can foresee the end; for even slaves, servants and women will rise up against the laws, and claim their right to life. How, then, would the earth be large enough for all the people? Yet, for what reason, O Asha, comes this heartache of mine against killing my own son?

21/4.8. Asha said: What are your sympathies, O king? If you were to justify the escape of your child's death for sympathy's sake, would my wife and my children not justify their sympathy in desiring me to live? No, sympathy is the enemy of law and justice; it is the evil in our natures that cries out for evil. The laws must be maintained; the decrees must be maintained; the king's word must be maintained. No man must permit his judgment to go higher than the law, or the decree, or the king.

21/4.9. Asha said: This is the City of the Sun. If this city goes back on its own laws, what will the tributary cities do? Will they not also begin to disrespect the laws, or say: Perhaps the laws are in error? This will result in anarchy. To one purpose only can a great city be maintained. To divide the purposes and judgment of men is to scatter to the four winds the glory of our civil liberty. Was it not disrespect of the laws, combined with superstition, that caused the nations of ancients to perish?

21/4.10. The king said: What shall I do, O Asha? My son has smiled in my face!

21/4.11. Asha said: You shall send me and your son and your daughter's son, and all male infants to the slaughter pen, and have us all beheaded and cast into the fire. Otherwise, it will come true what the infant Zarathustra has said: Behold, my hand shall strike the city of Oas, and it shall fall like a heap of straw.

21/4.12. Do not think, O king, I am superstitious and fear such threats; but this I perceive: Permit the laws to be impeached, and every man in Oas will set himself up to interpret the laws to be wrong and himself right. And your officers will rebel against you on all sides, and the glory of your kingdom will perish. ||

21/4.13. After the city had been searched for thirty days, and the virgin and child still not found, the king appointed a day for the slaughter, according to his former decree; and there were ninety thousand male infants adjudged to death, the king's son among the rest.

21/4.14. While these matters were maturing, the Lord went to Choe'jon, and inspired him to make songs about Zarathustra, the infant who was stronger than a king; and also songs about the decree of death to the ninety thousand infant sons of Oas. And the beauty of the songs, together with the nature of these proceedings, caused the songs to be sung in the streets day and night; and the songs, in satire, approved of the horrors, so that even the king could not interdict the singing.

631  predicament, difficulty, plight, distress

632  a display of expertise (being here: superior reasoning)

633  i.e., wisdom is imperfect (and therefore cannot be trusted)

634  Asha's argument eventuates to: Man must have an all highest perfection against which to judge; all lesser wisdom flows down from the all highest wisdom; if the all highest wisdom is imperfect, then all lesser wisdom must be imperfect, and man is left without a standard by which to judge. This sets the stage for the disintegration of man's society, and eventually anarchy ensues---for without a perfect all highest, there is no unity and the whole system comes crashing down.

CHAPTER 5 God's Word

21/5.1. When the day arrived for the slaughter of the male infants, no more than a thousand mothers appeared at the place of execution with their infants, the others having risen in the previous night and departed out of the gates, more than eighty‑nine thousand mothers!

21/5.2. When the king went to the place of execution, having set aside the day as a holiday, and finding only a thousand infants present, he inquired the reason, and, having been told, he said: Can it be that mothers love their offspring more than they respect the decrees of the king? Asha was standing near, having stripped himself ready for execution, and he answered the king, saying:

21/5.3. Because they love their offspring, is it not the love of the flesh? And does the law not stand above all flesh? In this matter, then, because they have evaded the law, they have also adjudged themselves to death.

21/5.4. Then came Betraj, the king's wife, bringing the infant. Betraj said: Here is your son, O king, ready for the sacrifice. Asha reasons well; there must be an All Highest, which never errs; which is the law of the king. Take your flesh and blood and prove your decrees. What! Why hesitate? If you swerve the tiniest bit, then you shall open the door for all men to find an excuse against the law. Does the sun not blight a harvest when he will? Yes, and strike dead our most beloved? Are you not descended from the Sun Gods? Who will obey the laws if you, yourself, do not?

21/5.5. The king said: Behold, it is yet early morning; let the officers go fetch all who have escaped beyond the walls, and both mothers and children shall be put to death. Till then, let the proceedings be suspended. || Now, a vast multitude had congregated, anxious to witness the slaughter; and when the king suspended matters, there went up cries of disappointment. And many said: When a thing touches the king, he is a coward.

21/5.6. The king departed for his palace, leaving Asha standing stripped for the execution. And the multitude cried out: Asha is more like a king than So‑qi. Let us make him king. (As to) King So‑qi! We will not have a sheep for a king! || And none could restrain them, or be heard above their noise; and they ran after the king and slew him with stones, and they made Asha King of the Sun. And not one infant was slain according to the decrees.

21/5.7. God said: Do not think, O man, that things happen without a cause, or that all things are left to chance. In my works I plan the way ahead of time, even more carefully than a captain lays siege to a city. Before Zarathustra was born I sent out ashars to choose my personages. Do not think that Asha made his own arguments; but by virtue of the presence of my ashars, whom he did not see, he spoke and behaved in my commandments, all the while not knowing it. And it was the same with the king's wife; my angels also inspired her to speak before the king. And those who fled out of the city, were inspired by my hosts of angels.

21/5.8. God said: Yet with the king's decree I had no part, for I foresaw he would do this of his own will; and with the multitude in slaying the king I had no part, for I saw they would do this on their own account. Nor would the multitude hear my voice, even though I had spoken to every man's soul; for in them tetracts were the ascendant power.

21/5.9. God said: The multitude slew the king because he had gone so far from me he no longer heeded me. And I made Asha king because he came so near me, that my power was with him through my ashars.

CHAPTER 6 God's Word

21/6.1. During the infant age of Zarathustra, God did not manifest through him again; but he sent Ejah, one of his Lords, to be with Zarathustra, day and night. And Ejah taught the infant wisdom in all things, but showed himself to none other.

21/6.2. When Zarathustra was half grown, the Lord began to manifest through him, giving signs, miracles and prophecy before the Listians who lived in the Forest of Goats. This forest was of the width in every direction, except the east, of forty days' walking journey for a man; and in all that region, there were no houses, the inhabitants living in tents made of bark and skins.

21/6.3. The Lord inspired Zarathustra to teach them to build houses, and tame the goats, and to live in cities, and otherwise subdue the earth through righteousness; the chief center of their habitations being on the river Apherteon and its tributaries. And it was from these inhabitants that sprang in after years the migrants called Fonece'ans, signifying, out of the mountains. Nevertheless, these people were I'huans, but because of the cruelties of the Par'si'ean kings, they fled and lived in the forests.

21/6.4. The Lord said to Zarathustra: Behold the people who fly from the kings! I have made them kings over goats and over the beasts of the fields.

21/6.5. And from this time forward the Listians styled themselves shepherd kings. And Zarathustra taught them about the Lord, and that man should have dominion over the beasts of the forests, but that no man should hold dominion over his neighbor. Consequently, every man of the Listians styled himself a king, and every woman styled herself a queen.

21/6.6. Again the Lord said to Zarathustra: Go, my son, where I will lead you, and you shall find a people sacred to the Great Spirit. So Zarathustra wandered beyond the Forest of Goats, and came to Hara'woetchij, to the south of the mountains of Oe‑tahka, where there were three large cities and twelve small ones, inhabited by I'hins.

21/6.7. And the Lord had been with the I'hins, and foretold them Zarathustra was coming, so that it was confirmed to both sides. The Lord said to the high priest: You shall permit Zarathustra to come within the walls of the cities, for he is pure.

21/6.8. So Zarathustra went in; and in the time of worship before the altar of God, the Lord appeared in a great light and commanded the high priest, saying: Behold, I have brought my son to you. Him you shall anoint as a priest according to the I'hin laws; and you shall teach him the rites and ceremonies of the ancients.

21/6.9. Accordingly, Zarathustra was made a priest and was otherwise accepted as an I'hin and bestowed under the rod with water and with fire. And he was also taught the sacred words and the art of writing and making tablets; and of weaving cloth and making clothes from flax.

21/6.10. Seven years Zarathustra remained with the I'hins, fasting and praying, and singing and dancing before the Lord. And then the Lord commanded him to return through the Forest of Goats, which he did, teaching the Listians wherever he stopped for a rest, and the Lord was with him, working miracles.

21/6.11. The Lord said to Zarathustra: Behold, the dawn of light has come! You shall, therefore, leave your mother with your people, and I will lead you to the city of your birth. Zarathustra said: Tell me, O Lord, about the city of my birth?

21/6.12. The Lord said: It is a great city, but it shall fall before your hand; for I'hua'Mazda has turned his favor away from its kings.

21/6.13. In two days' time, Zarathustra came to Oas, and entered into the city, but he brought no provender |635| with him. Now, it was a law of Oas that all strangers coming into the city should bring provender, as a testimony of fidelity to the laws and to the king. So, when he came to the inner gate, the keeper asked him for provender; but Zarathustra answered him, saying:

21/6.14. Naked I came into the world, and Ormazd |636| did not ask me for provender. |637| Is your king greater than the Creator?

21/6.15. The keeper said: I do not understand your words; shall a servant explain laws? To which Zarathustra said: You are wise; neither shall you suffer for disobedience in letting me pass. The Lord will give you food.

21/6.16. When he had spoken thus, an abundance of fruit fell at the feet of the keeper, and the keeper feared and stood aside, permitting Zarathustra to pass into the city. The keeper not only told the people of the miracle, but ran and likewise told the king. This was Asha, who had reigned since the death of So‑qi; and Asha no sooner heard of the miracle than he imagined the person to be the same whom he had seen in infancy.

21/6.17. Asha, the king, sent officers at once to find Zarathustra, and bring him before the court. But the Lord, knowing these things, inspired Zarathustra to go on his own account; and he went accordingly before the king, even before the officers returned.

21/6.18. The king said: Who are you? And for what purpose have you come before the king?

21/6.19. Then spoke I'hua'Mazda through Zarathustra, saying: I am I'hua'Mazda, God of the I'huans. The one through whom I speak, is Zarathustra, whom you saw in his mother's arms. We two are one. I have come before you, O king, because of two reasons: You have sent for me; and I desire to use you.

21/6.20. The king said: Speak further, stranger, so that I may approve of your words.

21/6.21. In the time of So‑qi, said I'hua'Mazda, I made you king of Oas, and from that day to this my ashars have been with you and heard you often praying privately for information about the infant you saw; for it rests heavily on your judgment whether or not man is immortal. Sit with me privately tonight, and I will show you So‑qi's soul.

21/6.22. Asha said: You were to strike the city and it would fall. Behold, it stands! Yet I desire not to stand in my own light. |638| || Then Zarathustra spoke on his own account, saying: Do not fear, O king, regarding this prophecy. As you would bend a straw, so do the Gods wield the nations of the earth. The city will fall before six years pass, and you shall be reduced to beggary, and yet you shall be happier than now.

635  In essence, this food and/or drink was an admission fee for strangers to enter the city.

636  Ormazd, signifies Jehovih, the Creator; more definitely, Master of Light. Or is both Hebraic and Vedic for Light. Mazda, or Mazd, is the origin of our word Master. --Ed.

637  That is, I was born with nothing, and Jehovih didn't require anything from me to enter the world.

638  i.e., I don't want to judge before hearing your side of the story; in other words, it is not my light (thoughts, reasoning, meaning) that I wish to examine, it is yours; I wish to hear you speak further.

CHAPTER 7 God's Word

21/7.1. When night came, the king sat privately with Zarathustra; and I'hua'Mazda cast a light on the wall, and the soul of So‑qi came and appeared before Asha. So‑qi said: Do you know who I am? And Asha said: Yes, So‑qi.

21/7.2. So‑qi said: True, O king, the soul is immortal! || And then it disappeared. Asha said: It seems to be So‑qi. And yet if it were he, would he not have called me, Asha, instead of, O king? Then spoke Zarathustra, saying: Call for some other spirit? Asha said: Permit, then, the soul of my wife to appear.

21/7.3. Again the light appeared, and the soul of Asha's wife inhabited it, and he saw her. Asha said: It is, indeed. And then she disappeared. Asha said: Had it been my wife, she would have spoken. Zarathustra said: Call for another spirit. Asha called for Choe'jon, the songster, who looked like no other man under the sun. And Choe'jon also appeared; and even sang one of the songs about the slaughter of the infants.

21/7.4. Asha said: It was like Choe'jon; but had it been he, he surely would have mentioned the miracle. Then Zarathustra said: Call yet for another spirit. And Asha called, and another appeared; and thus it continued until twenty souls of the dead had shown themselves, and talked with him, face to face, and every one had related things pertinent to themselves. |639|

21/7.5. Then Zarathustra spoke, saying: Tomorrow night you shall sit with me again. Now on the next night, twenty other spirits of the dead appeared and spoke face to face with the king. But yet he did not believe. So I'hua'Mazda spoke through Zarathustra, saying: What will satisfy you, O man? For I declare to you, that spirit is not provable by corpor, nor corpor by spirit. There are two things: one grows by aggregating; and the other grows by dissemination, of which All Light is the highest. As by darkness light is known, and by light darkness known, similarly diverse are corpor and spirit known.

21/7.6. I'hua'Mazda said: Your generations, O king, have long been bred in unbelief in spirit, and unbelief is so entailed upon you that evidence is worthless before you. Who do you think I am?

21/7.7. Asha said: Zarathustra. Then Zarathustra asked him, saying: Who do you think I am?

21/7.8. Again Asha said: Zarathustra. To which I'hua'Mazda said: Because you see this corporeal body with your eyes, and hear this corporeal voice with your ears, even so does your corporeal judgment find an answer.

21/7.9. But I declare to you, O king, there is a spiritual judgment as well as a corporeal judgment. There is a spiritual man within all men, and it never dies. The spiritual man, which is within, is the only one that can discern spiritual things. It is the only one that can recognize the spirits of the dead.

21/7.10. Then Asha said: How can I be sure that there is not some element belonging to you personally, that is like a mirror, reproducing a semblance (likeness, copy, image), of whatever is within your thoughts?

21/7.11. I'hua'Mazda said: What would that benefit you, if proven? And what benefit if not proven? |640| Hear me, then, for this is wisdom: There are millions of souls in heaven who are in the same doubt you are now in, not knowing that they themselves are dead; especially those slain in war and in unbelief of spirit life.

21/7.12. The king said: Who, then, do you say you are? I'hua'Mazda said: First, there is Ormazd, Creator, Who is over all and within all, Whose Person is the Whole All. Then there are the unseen worlds in the sky; then this world, and the stars, sun and moon. After them, mortals, and the spirits of the dead.

21/7.13. Hear me, O king; because the dead do not know the All High heavens, the Ormazd, Whose name signifies Master of All Light, sends His exalted angels down to the earth as masters and teachers, having captains and high captains, so that their labor is orderly. The highest captain is therefore called I'hua'Mazda, that is, master voice over mortals and spirits for their exaltation.

21/7.14. Know, then, O king, I, who speak, have you and your city and your country within my keeping. I come to stop man's bloody hand. And through Zarathustra I will reveal the laws of Ormazd; and they shall stand above all other laws. Because you are the most skilled of men, I made you king; because you have seen that man must have an All Highest Law, I have come to you. Yes, from your youth up, during your long life, I have spoken to your soul, saying: Asha, find the All Highest; Asha, you shall have a strange labor before you die! Asha, you, who have attained to the measurement of the stars, shall find a Power behind the stars!

21/7.15. The king said. Enough! Enough! O stranger! You turned my head with wonders. I hardly know if I am living or dead, because of the mastery of your wisdom. Alas, my kindred are dead; my friends are fools! I have no one to tell these wonders to. You shall live all your days in my palace, and whoever you demand for wife, shall be granted to you.

21/7.16. I'hua'Mazda said: Till I come again to you, O king, keep your own counsel. For the present, I must return to the forest. Give me, therefore, some of your choicest ink, brushes and writing cloth, and send two servants with me. Asha said: Allow me to be one of your servants, and I will abdicate my throne!

21/7.17. I'hua'Mazda said: I shall need you where you are. Thus ended the interview with the king. The next day Zarathustra returned to the forest, to write the Zarathustrian laws.

639  Even today, the spirits who communicate to their mortal kin and friends either directly or through psychics, usually relate details about themselves or about the mortals to whom they are communicating, as a verification that they are who they appear or claim to be. This is to assure the persons still on earth that their loved one lives on in spirit, and that is why the messages are usually insignificant. --cns ed.

640  For are you not still left in darkness concerning the unseen? --ed. || Asha's need to have his corporeal understanding satisfied, is not the issue here, for whether an explanation is found in the physical or not, the cause is still in the spiritual. For the issue, as God indicates, is not proof but belief, for Asha is rationalizing to support his belief that spirit is nothing and all cause lies in the physical. --cns ed.

CHAPTER 8 God's Word

21/8.1. These, then, are the Zarathustrian laws; the I'hua'Mazdian laws; which, being interpreted into the English language, should be described as God's Word, transcribed from the libraries of heaven by the will of Jehovih!

21/8.2. That is to say:

21/8.3. Zarathustra said: Interpret to me, O Holy One.

21/8.4. I'hua'Mazda said: O Pure One, All Pure! Hear and I will interpret; therefore, write.

21/8.5. Zarathustra wrote. Then spoke I'hua'Mazda to Zarathustra, the All Pure!

21/8.6. First, Ormazd was, and He created all created things. He was All; He is All. He was All Round, and put forth hands and wings. Then began the beginning of things seen, and of things unseen.

21/8.7. The first best highest place He created was the All Possibility. And the second best highest place He created was the All Good. With Him all things are Possible. With Him all things are Good.

21/8.8. Ormazd then created the highest of good creation, the Airyana‑vaja (etherea), the longest enduring.

21/8.9. The third best of created places created by Ormazd, was Haraiti, a high heavenly good place, a Home of Fragapatti, a Creator Son of the heavenly Airyana‑vaja, a rescuer of men and spirits from Anra'mainyus, the evil of blood and bone.

21/8.10. The fourth best of created places created by Ormazd, the Creator, was Gau, the dwelling‑place of Sooghda, |641| of heavenly shape, with straight limbs and arms, and ample chest, full of music.

21/8.11. Out of Mouru, of the regions of Haraiti, came the Voice, created by the Creator Ormazd; came to I'hua'Mazda; and now comes to you, Zarathustra, you All Pure.

21/8.12. The fifth best place created by the Creator was the Bakhdhi, |642| with lofty standards.

21/8.13. Then came Anra'mainyus, the Black Doubt, the Sa‑gwan, sowing seeds.

21/8.14. After that, the Creator created Tee‑Sughi, the reason of man, and turned his eyes inward, so that he could see his own soul.

641  Sooghda, or, improperly, Sughda, is known as Apollo to English and Latin students. --Ed.

642  The plan of salvation; the word that leads to everlasting life. In the Chinese language this "dhi" is a separate word, and pronounced "jhi." --Ed.

CHAPTER 9 God's Word

21/9.1. By the hosts of Haraiti, the voice of I'hua'Mazda came to Zarathustra, the All Pure: Hear me, O Zarathustra; I am I'hua'Mazda. Hear about your Creator, Who created all created things.

21/9.2. These are the chief best places created: First, the earth, the air and the water, and all the living that are on them and in them.

21/9.3. Out of darkness came Void! Waste! And nothing was; as seeming nothing. And He, the Creator, Ormazd, shaped the shape of things.

21/9.4. The living that live; the living that are dead; the first of all that breathed; these the Creator, Ormazd, created.

21/9.5. With legs or wings; and with hair, feathers or naked; meant to crawl, walk or fly---so created the Creator, Ormazd, all the living.

21/9.6. To all to live a life; a right to live and die: Out of the life of Ormazd, He gave them life and death.

21/9.7. Then asked Zarathustra, the All Pure, inquiring of I'hua'Mazda, saying: To whom else have you spoken these things?

21/9.8. I'hua'Mazda said: Since I told you, a million! Before I told you, a million! More than a thousand millions! Then asked Zarathustra: Tell me one, one to whom you have revealed? Then answered I'hua'Mazda: To Vivanho, the first of men who had words; the first of women who had words. In the first days when pure men and pure women were created, I came, I revealed. Then Zarathustra, the All Pure, said:

21/9.9. To be all pure; to be all good; to be all wise; to be all holy; to do all good works; what are these?

21/9.10. I'hua'Mazda said: These are to hear my voice, O Zarathustra. Then Zarathustra said: To be all bad; to be all foolish; to be all evil thinking; to do evil works, what are these?

21/9.11. I'hua'Mazda said: These are not to hear my voice; these are Anra'mainyus, O Zarathustra! Then Zarathustra inquired, saying: Is the 'not to hear your voice' a person? Is the 'to hear your voice' a person? (i.e., Is Anra'mainyus a person? Is Vivanho a person?)

21/9.12. I'hua'Mazda said to Zarathustra, the All Pure: Anra'mainyus was a person, but he is dead; Vivanho is a person, and he lives to all the holy, to all the good, to all the wise. But to all the evil, to all the bad, to all the foolish, Anra'mainyus is not dead.

21/9.13. Then inquired Zarathustra, the All Pure: Where did all good come from; where did all evil come from? Who is the All Good; who is the All Evil? Then answered I'hua'Mazda to Zarathustra, saying: You perceive now, All Evil must have a name; All Good must have a name. Without names, no man could talk. Behold, I will write for you, O Zarathustra, you All Pure. The mark I make first, you shall call the All Good, the Creator, the Master, the Light! Here, then, I have made a circle and a cross and a leaf. |643|

643  see image i033r01i; or image i001 (with text)

21/9.14. I'hua'Mazda said to Zarathustra, the All Pure: Whoever looks upon this mark, whoever sees it, sees the Name of All Names, the Creator. Whoever makes this mark, writes the name of the All Good; whoever pronounces this mark, pronounces the name of Ormazd, the All Master.

21/9.15. Then I'hua'Mazda made a circle, and painted four dark corners in it, and called it Anra'mainyus, the Uh‑druk, the opposition to All Truth, and All Light, and All Good. And I'hua'Mazda explained to Zarathustra.

21/9.16. And, behold, there stood within the circle of evil, the name of All Good, the cross, and it was light, and the corners were black. I'hua'Mazda called this mark Fate, explaining to Zarathustra, the All Pure, saying: These three marks embrace all the created creation; hence, the name of the third one is Fate, from which there is no escape, nor separation, forever.

21/9.17. Zarathustra inquired of I'hua'Mazda, saying: Is evil, evil; is good, good? I'hua'Mazda said: Evil is evil to man, but evil is not evil to Ormazd. Good is good to man; but good is not good to Ormazd. Only two conditions are before Ormazd; neither evil, nor good; but ripe and unripe. To Ormazd, that which man calls evil is unripe; to Ormazd, that which man calls good is ripe.

21/9.18. I'hua'Mazda went on explaining, saying: For the sake of understanding, O Zarathustra; for the sake of not confounding, you shall call evil, evil; and good, good. Hear me, then, my son:

21/9.19. Without green fruit, none could be ripe; without evil none could be good. So Ormazd created all creation, and called it good; but lo and behold, there was nothing to do. All things never moved, as if dead; all things were as nothing.

21/9.20. Then Ormazd blew His breath outward, and every created thing went into motion. And those at the front were called All Good, and those at the rear were called All Evil. Thus the Creator created the Good Creation and the Evil Creation; the I'hua'Mazda and the Anra'mainyus.

i033r01i Jehovih or Ormazd.

(see image only)

i122 Fate.

(see image only)

CHAPTER 10 God's Word

21/10.1. Then I'hua'Mazda spoke to Zarathustra, the All Pure, saying: Thus your Creator created all things; and the time of the creation was as a time, and a time, and a time, and without measure.

21/10.2. I'hua'Mazda said to Zarathustra: Thus are the created creations; thus were the created creations; thus shall ever be the created creations. The Light of all light is Ormazd; He, the Soul of all souls. These are the things seen and things unseen, created by Ormazd, your Creator: Mi, the Mother Almighty: Then is Voice, the Expression of things, the All Speech, the All Communion, created by Ormazd, your Creator, and by Mi, the Almighty Mother, a virgin never before conceived; and this was Vivanho, the Son.

21/10.3. I'hua'Mazda said to Zarathustra, the All Pure: Watch me, O Zarathustra! Here I make one straight line; and now I make another straight line, and now another, all joined.

21/10.4. Then Zarathustra answered, saying: You have made a triangle: What is the meaning, O I'hua'Mazda? Then I'hua'Mazda answered, saying: Three in one, O Zarathustra: Father, Mother and Son; Ormazd, the ghost of things; |644| Mi, the seen and unseen; |645| and Vivanho, the expression of things. |646|

21/10.5. I'hua'Mazda said to Zarathustra: These three comprise all things; and all things are just one; nor were there more, nor ever shall be. Nevertheless, O my son, each of these has a million parts, a billion parts, a trillion parts. And every part is like the whole; you, O Zarathustra, also. For you have within yourself those three attributes, and no more. And each and all created things have these three attributes in them. Thus Ormazd created all the living creation; brothers and sisters He created them, in likeness of Himself, with three entities embraced in one, which are: first, the ghost, the soul, which is incomprehensible; second, the beast, the figure, the person, which is called individual; and third, the expression, to receive and to impart.

21/10.6. I'hua'Mazda said to Zarathustra, the All Pure: To receive and to impart; what else has man; what more does he desire? Then I'hua'Mazda drew a picture of a cow, and a picture of a horse, a strong male horse dashing forth. And he asked Zarathustra, saying: Which of these signifies receiving; which of these signifies to impart? And Zarathustra perceived.

21/10.7. I'hua'Mazda said to Zarathustra: To be negative is to be a cow (receiving); to be positive is to be a horse (imparting).

21/10.8. Zarathustra inquired of I'hua'Mazda, saying: How many words are there, that can be written words! You have now written many wise words, full of meaning. How many more words are there? Then answered I'hua'Mazda, saying: A thousand words and ten thousand words would not be all; but ten times ten thousand hundred thousand, and those are all the words created.

21/10.9. Then Zarathustra, the All Pure, said: Write down all the words for me, and explain the meaning of them to me, so that I may go before the world teaching All Truth, so that men will no longer be in darkness.

21/10.10. Then I'hua'Mazda wrote down tens of hundreds, and thousands of words, and explained the meaning. After that, Zarathustra sat in the bushes for thirty days and thirty nights, neither eating nor drinking nor sleeping. And then I'hua'Mazda revealed the secrets of heaven and earth to him, and commanded him to write them in a book; which he did; and this was the first book, the Zarathustrian law, the I'hua'Mazdian law.

644  i.e., the intangible essence of things, which, for convenience or ease of understanding, is here called soul

645  i.e., all form (shape and structure) whether in corpor, atmospherea or etherea

646  Thus we have an unseen essence, the form around it, and its expression.

CHAPTER 11 God's Word

21/11.1. By this authority then, I, Zarathustra, by the power of I'hua'Mazda, reveal the created creations.

21/11.2. Ormazd created a good creation. First, the land and water and firm things; out of the unseen and void He created them. Second, the heavenly lights; and the heat and the cold everywhere. Third, all living animals, fish, and birds. Fourth, man and woman.

21/11.3. Then Ormazd spoke through His Son, Vivanho, saying: Speech! Voice! Words! And man and woman were the only talking animals created in all the created world.

21/11.4. Ormazd then created death, Anra'mainyus; creating him with seven heads. First vanity (uk), then tattling (owow), then worthlessness (hoe'zee), then lying (ugs'ga), then incurable wickedness (hiss'ce), then evil inventions for evil (bowh‑hiss), then king and leader (daevas). |647|

21/11.5. Ormazd then created association (clans) by words bringing men together, Haroyu.

21/11.6. Ormazd then created habitations (oke'a); and then He created dwelling‑places for the Gods, Varena; with four good corners and four evil corners He created them.

21/11.7. And Ormazd created sustenance for the living and the dead, haoma. Then He created the boon |648| of rest, for the weary, haraquaiti. After that He created sweet‑smelling and rich-growing pastures (meadows), Urva. |649|

21/11.8. And Ormazd created combination (unity), which is strength, chakhra. Then power to receive knowledge, haden'amazd.

21/11.9. Ormazd then created the holy day (rak). Then He made the four signs of the moon, Uk'git, E'git, Ki'git and M'git, for all holiness.

21/11.10. And He said: Six days you shall labor, O man; and worship on the seventh, because they are the moon's times.

21/11.11. Then Ormazd, the Creator, created the power to live without kings, like the I'hins in the east, and the name of this power He created was Ranha. ||

21/11.12. Then spoke I'hua'Mazda to Zarathustra, the All Pure, saying: To attain to Ranha; how to attain to Ranha; this, then, is the holy Mazdian law:

21/11.13. Ormazd shall be King, and you shall acknowledge no other. He shall be your All Highest love forever, and above all other loves.

21/11.14. You shall disown all other rulers, kings, queens, Lords, and Gods.

21/11.15. You shall not bow down in reverence except to Ormazd your Creator.

21/11.16. You shall covenant yourself to your Creator every day, and teach your children to do so also.

21/11.17. You shall keep holy the four moon days, for they are the change of watch of the Gods and angels over man.

21/11.18. You shall not kill what your Creator created alive.

21/11.19. You shall love your father next to your Creator, and obey his voice, and honor your mother, because she brought you forth by the will of your Creator.

21/11.20. You shall not allow your desires to lead you after woman. |650|

21/11.21. You shall not take that which is another's.

21/11.22. You shall not be vain, for nothing is yours.

21/11.23. You shall not speak untruth.

21/11.24. You shall not talk about your neighbor behind his back, for Ormazd hears you, and the angels will go tell your neighbor's soul what you have said.

21/11.25. You shall not be idle or lazy, or your flesh will become weak and bear down your soul.

21/11.26. You shall not envy, nor harbor hatred against any man, woman or child.

21/11.27. You shall not reprove |651| any man or woman for their evil, for they are the Creator's.

21/11.28. You shall reprove your own child, and teach him the right way.

21/11.29. You shall not lie with your wife during pregnancy. |652|

21/11.30. You shall not marry any of your kin, except beyond the fifth generation.

21/11.31. You shall not take to wife a woman of unclean habits. |653|

21/11.32. You shall not commit the self‑habit.

21/11.33. You shall not desire of your neighbor more than you would give.

21/11.34. You shall fast one day of the fourth moon all your life, neither eating fish nor flesh, nor bread nor fruit; nor shall anything but water enter your mouth.

21/11.35. One whole year of your life you shall dwell with the poor, live with the poor, sleep with the poor, begging for alms for the poor.

647  These are the same as the seven tetracts of the Hebrew Scriptures. --Ed. [For more on the seven tetracts see 10/13.9-12; 11/1.68.]

648  blessing, benefit

649  Much of this subject matter is still to be found in the Vedas. --Ed.

650  Was there a parallel rule for woman regarding her desires?

651  express disapproval of, rebuke, criticize

652  Was there a parallel rule regarding a pregnant wife not lying with her husband?

653  And was there a parallel rule here?