Book of the Arc of Bon

Being a history of Capilya, Moses and Chine, the three great leaders‑forth of the Faithists in the time of Lika, Son of Jehovih. As Lika's book is of the heavens, so is this book chiefly of earthly affairs in the administration of God.


History of Capilya





27/1.1. In the mountains of Dharma, in the high country of Yatinghadatta, in Vind'yu, God, Son of Jehovih, chose the family of Capilya for gathering together the scattered Faithists, and establishing them in safety and prosperity.

27/1.2. Six generations previous to the time of Capilya, God came down from his holy hill in heaven to visit the land of Shem, now called Vind'yu.

27/1.3. And God called aloud over all that land, but no man could hear his voice.

27/1.4. Then God called his angels, saying: Come here. Behold, here is a great country, with millions of people, but they cannot hear the voice of God.

27/1.5. God commanded the angels to go down among mortals, and to dwell with them for six generations.

27/1.6. To the angels God said: By inspiration and otherwise, lead man and woman together as husband and wife, to the profit of the voice of God. Raise me up a man who can hear me, for I will deliver the Father's chosen.

27/1.7. The angels of God, half a million of them, then came down to the earth. The angel, Hirattax, was commander over them. He divided his angel hosts into groups, and allotted them certain places in the land of Vind'yu, where they were to dwell and to labor.

27/1.8. In those days the Faithists were known by the names Vede, Par'si'e, Hiyah, and Syiattahoma, beside various other names of less note.

27/1.9. In some places they were slaves; in other places serfs; and in still other places, hidden away in wildernesses and among the mountains; being nonresistant and timorous, having suffered great persecution by the idolaters of Dyaus and other false Gods and Lords.










27/2.1. These are the generations of the scattered tribes, contributory to the bringing forth of Capilya:

27/2.2. In Brahma, begotten of the Lord, Hathiv, who begot Runoad, who begot Yaid, who begot Ovarana, who begot Chesam, who begot Hottaya, who begot Riviat, who begot Dhor, who begot Avra, who begot Lutha, who begot Jaim, who begot Yanhad, who begot Vravishaah, who begot Hoamya, who begot Wothcha, who begot Saratta, who begot Hriviista, who begot Samatrav, who begot Gatonat, who begot Thurin, who begot Vrissagga, who begot Hesemwotchi, who begot Ratha, who begot Yoshorvat, who begot Capilya.

27/2.3. Know, then, the way of God through his holy angels, and profit in the light of his revelations.

27/2.4. Capilya was a natural born iesu; and also a natural born su'is and sar'gis.

27/2.5. God said: Behold, man shall not only learn to bring forth seedless fruits in his garden, but also learn that all flesh tends in the same direction, toward barrenness.

27/2.6. And as man draws nearer and nearer toward the light of Jehovih, so does his race become less prolific. And when man attains to be one with the All Light, behold he is iesu also.

27/2.7 God said: By diet and by fasting, iesu can be attained, even by many who do not have it. But the natural born iesu stands more to the way of Jehovih.

27/2.8. When Capilya was born, a light in the form of a crescent appeared above his head, and the voice of God spoke out of its light, saying: This is my son. By him I will overthrow the governments of the tyrants who have persecuted my people.

27/2.9. When Capilya's mother was pregnant, the angels of Jehovih, under the archangel Hirattax, stood guard over her, thinking holy thoughts night and day, by which the mother's soul ran constantly to heavenly things.

27/2.10. And when Capilya was born, behold, Hirattax appointed a host of one hundred and forty‑four angels to be with the child day and night. Into four watches of six hours each, he divided the guardian angels.

27/2.11. So the angels of God taught Capilya from the time of his birth, and he became wise above all other children.

27/2.12. || But, of the way in which God rules over nations for the glory of the Creator, consider the history of this deliverance. ||

27/2.13. Jehovih had allowed the power of the kings of Vind'yu to become centered chiefly in Yokovrana, king of Hafghanistun, of the capital, Oblowski, a great city dedicated to Dyaus. Yokovrana held forty provinces and four hundred cities tributary to himself, and every city furnished one governor, and these were the Royal Council of king Yokovrana.

27/2.14. By the laws of Hafghanistun, the oldest male heir succeeded to the throne; but in case the king had no male heir, then the king's oldest brother's male heir succeeded to the throne. Therefore, every king desired a son, but Yokovrana was frustrated by the plans of the loo'is, the angels of Jehovih.

27/2.15. For Hirattax, chief loo'is, had said: I will not only raise up an heir to You, Jehovih; but I will have dominion over Your enemies, to Your own glory. For by inspiration, I will lead the king of kings to marry with a barren woman; and because he shall have no heirs, he shall become a tool in my hands for the deliverance of the Faithists, who are persecuted and outlawed.

27/2.16. And in those days, whoever was of the seed of the worshippers of the Great Spirit, Ormazd, was outlawed from receiving instruction. So that the chosen, the Faithists, were held in ignorance, lest a man of learning might rise up among them and deliver them. And the angel of Jehovih foresaw that Capilya should be a learned man, and acquainted with the cities and the Royal Council. For which matter the angel, Hirattax, provided the chief king, Yokovrana, to be childless, and to desire an heir as successor to the throne.

27/2.17. When the king consulted the oracle, behold, the angels of Jehovih had possession, and they answered the king, saying: Put your wife away in a dark chamber for nine months, and she will deliver into your hand a male child, who shall save the crown from your brother's child.

27/2.18. The king told the queen, who was near the time of limit for women (menopause), and she would not believe. Nevertheless, she also went to consult the oracle, and to her the angel of Jehovih said: Have not kings killed their wives in order to obtain one who shall birth an heir to the throne?

27/2.19. The queen acknowledged this, adding: What, then, shall I do, for in truth I know I shall bear no child.

27/2.20. The angel said: Do as the king has said, and the angels will bring a male child to you in your dark chamber; and your maids and your servants shall see to it that no other woman enters into your place; and they will testify that the child is your own. Neither shall you, under penalty of death, inform the king otherwise.

27/2.21. On the other hand, the angels of Jehovih foretold the father and mother of Capilya, even before his birth, that the child would be carried away and given to the king, Yokovrana, known for his cruelty and the most hated of men. And the angels said, moreover: Neither shall you grieve the loss of the child, for Ormazd will make him a deliverer of his people. And it shall come to pass that on the day the child is delivered to the queen, its own mother shall become its nurse.

27/2.22. Thus it came to pass; and, at the time of the birth of Capilya, the angels carried him into the city of Oblowski, into the king's palace, and to the queen's arms, in the dark chamber. And in that same instant of time, the angels illumined the chamber, so that all the maids and servants saw the child and the light, and they were frightened, and fell down, beseeching Dyaus for protection.










27/3.1. When Yokovrana went to the temple to do sacrifice, the high priest implored him to consult the oracle in reference to the child, and for his kingdom's sake. And so he consulted the oracle, and the angels of Ormazd said to him: O king, before whom all people fear, hear the angels of heaven and be wise, for your kingdom's sake, and for Capilya. Behold, you have maintained the custom of your forefathers, and caused to be slain on the altar of your God, Dyaus, twelve young men and twelve virgins for every day of the twelfth new moon, so that by blood your God would triumph on the earth, and that you would be the most feared of kings. And you have subdued all the regions of the rich earth to honor you and your laws.

27/3.2. Therefore, the God of heaven says you shall no longer pursue the sacrifice of human blood, but instead you shall make the blood of the lamb sacred, and the sacrificial lamb shall be called the Lamb of your God. And on the day of your first sacrifice, you shall bring Capilya to the altar, and sprinkle upon his head, as a blood offering to your God, the blood of the lamb you have slain. And he shall be called Capilya, the Lamb of Heaven.

27/3.3. To this the king assented, and Capilya was accordingly sprinkled with the blood of a lamb, which was sacrificed in the altar of the king. Thus ended the first of the evil edicts of the evil Gods of Vind'yu; and from that time, mortals were no longer sacrificed to the Gods by consent of the kings.

27/3.4. Capilya was called Yokovrana's son; and he was taught all things that were lawful in those days to teach a prince; and because he was prepared for the throne, he was made acquainted with the kings and governors of all the tributary cities and countries in the land of Vind'yu.

27/3.5. || Of the matters concerning Capilya revealed in this history, know that in all things he was directed by the angels of Jehovih (Ormazd). |1054| ||








































1054  see image i114






i114 Capilya, of India, an i‑e‑su, living three thousand four hundred years before kosmon in the cycle of Lika.   (see image only)



27/3.6. When Capilya had attained maturity, he asked the king for leave to travel, saying to the king: Is the greatest wisdom not that which comes by the eye and the ear? And is it not wise that he who may some day become king should acquaint himself with his kingdom while he is yet young? For then, he will not only see and hear better than if he were old, but he will have time to weigh the nature of the government, as to its best adaptation to the people.

27/3.7. To this the king replied: You are already wise, my son; you know enough about the earth and her people according to the laws of the ancients. Therefore to travel for wisdom's sake would be great folly. Your eyes and ears are too sharp already; it is better for you that you do not see the people of your kingdom. For the time may come when you shall need to use great severity upon them; therefore, if they remain strangers to you, your sympathy will not lead you away from justice.

27/3.8. Capilya said: You reason well, O king; and because you are wise, I have no credit in being wise also. For it must be true that a son has his wisdom from his father. And since you have so wisely put me off with your arguments, answer me this: Is it not profitable to a young prince, before he has the cares of a mighty kingdom, to go abroad and enjoy the pleasure of the world?

27/3.9. The king said: There are only three pleasures in all the world: eating and drinking is one; sleeping is another; the presence of women is the third. Why, then, shall a man go abroad?

27/3.10. Capilya said: And yet you hide the true reason as to why you desire your son not to travel.

27/3.11. The king said: If you tell me the true cause, then you shall go wherever you desire.

27/3.12. Capilya said: First, then, I will say to you that I rejoiced because you did deny me; for I so loved you, O king, that I knew no joy but to remain with you. And, moreover, you so love your son, you would not have him go far from you?

27/3.13. The king was so delighted with this answer, he said: In truth, O prince, you have guessed rightly. And if you find it in your heart to leave me for a season of travel, then I will indeed bear with your loss until you return.

27/3.14. Capilya traveled for nine years, and he went to the uttermost extent of the land of Vind'yu, east and west, and north and south. And because his nurse, who was in fact his real mother, had told him thousands of tales about the persecution of the Faithists, and their sufferings, he sought to obtain information about these scattered people, but as yet he did not know he was of that race.

27/3.15. At the end of nine years Capilya returned to Yatinghadatta, rich in knowledge about the inhabitants of Vind'yu. And when he came before the king, Yokovrana, where he was received in great honor, he related the knowledge he had obtained concerning the country, its extent and grandeur, and its hundreds of great cities and innumerable people. To all of this wisdom the king lent a willing ear; and he declared Capilya was the wisest and most learned man in all the world.

27/3.16. And now the time had come when God, Son of Jehovih, came to establish Jehovih, and begin the deliverance of the Faithists, and to collect them together in the places designed for them.










27/4.1. The word of Jehovih (Ormazd) came to Capilya, saying: Son of heaven, hear the Voice of the Ever Present! Capilya asked: What do You mean, the Ever Present?

27/4.2. Jehovih (Ormazd) said: Behold Me; I am not of the king's laws; I am the Maker of kings. They have made a law against Me, the Ever Present. They have scattered My people. They have denied My people the right to obtain knowledge.

27/4.3. Capilya said: My eyes and ears have proved these things. What shall Your servant do?

27/4.4. Jehovih said: You shall deliver the slaves to freedom, and provide them places to dwell together, according to the laws of the ancients.

27/4.5. Capilya said: O Ormazd (Jehovih), why have You put this upon me, Your servant? Why did You not place this matter into the hands of the Vrix? [Faithists --Ed.]

27/4.6. Jehovih said: You are yourself of the race of Faithists [Vrix'Vede --Ed.], and have been prepared for this labor from the time of your birth. Go and find your nurse who cared for you in infancy, and when you have her alone, say to her: Nurse, the voice of heaven has come to me, saying "Capilya, you are of the race of Faithists," what do you say? And the nurse will say to you: My son! My son! Alas me! Do you think I would be the cause of your death, or your mother's death? For is that not the law?

27/4.7. Capilya went and inquired of the nurse, and she said to him: My son, my son. Alas me! Do you think I would be the cause of your death, or your mother's death? For is that not the law? Capilya answered: That is the law. But tell me the truth, and I swear to you, both under the name of Dyaus and under the name of your God, Jehovih (Ormazd), that your words shall be secret with me, as the God's will. Am I an adopted Vrix?

27/4.8. The nurse said: Behold, you have loved me all your days; from my own breasts you were fed. Shall I then lose your love, and so, die of a broken heart?

27/4.9. Then Capilya made an oath before the Gods, and after that she answered him, saying: I am your mother, O prince! The angels of the Ever Present came to me in the moment you were born, and carried you into the queen's arms; and the king did not know, even to this day, that you were anything other than his.

27/4.10. Capilya said: Why has this been done to me?

27/4.11. The nurse said: Hear me, O prince! The king's wife was barren; the king desired a son who would be heir to the throne.

27/4.12. Capilya interrupted: And you bartered your flesh and blood with the queen for this?

27/4.13. The nurse said: Patience, O prince! I am of a race that owns only One King, the Ever Present! Respect me, therefore, till you have learned the whole truth. The angels of Ormazd came to me before your birth, saying: Alas, the Chosen People are persecuted and abused, scattered and despised; but because they are faithful and most virtuous, the Ever Present will come and deliver them. Then I said to the angels: What is this matter to me? Behold, I am myself only a servant, and can do nothing.

27/4.14. Then the angel answered, saying: You shall have a son and name him Capilya; and he shall be the deliverer of your people. For which purpose he shall receive great learning. But because great learning is denied to your people, your son shall be adopted by the queen; and the king, believing it is his own son, will render to the child learning, and power also.

27/4.15. And I said to the angel: Flesh and blood of me are nothing if by this I can serve Jehovih (Ormazd).

27/4.16. Capilya said: Since you committed me to your God, then I am indeed His. || Now while they were yet talking, Jehovih spoke to Capilya, saying: I come not to give new doctrines to men, but to rescue My people from bondage, and to restore equal rights to the inhabitants of the earth. For this purpose you, O Capilya, were sent into the world. Because you were of the race of the Faithists, My voice has come to you.

27/4.17. Because the king imagines you are his son, and loves you dearly, you shall not suffer from his hand. Go, then, where I will lead you, and it shall be testimony to you, that I am the Ever Present, moving the Faithists by means of the spirit to come to you. ||

27/4.18. In due time the prince departed from home, not advising the king of his purpose; and he went as Jehovih led him, and came to Hosagoweth, near the river Vesuthata, where there was a forest, with meadows interspersed, and he found a camp of four families of wandering Faithists, and they were famished with hunger, and ragged.

27/4.19. The prince, seeing they feared him, said: Do not be afraid; I am not here to persecute or drive you away. As you perceive by my dress, I am a prince, yet do not judge me to be your enemy come to destroy you. For, by the same power you were led here, I was also led. And I bequeath to you this land, to be yours forever. Cease, therefore, traveling about, but stay and begin tilling the soil.

27/4.20. Yatithackka, the rab'bah, said: What do you mean you were brought here by the same God? Then, in truth, you know the signs and passwords?

27/4.21. Capilya said: I have learned none of these things; but even as there is a legend among your people that one would come of Jehovih and restore His chosen people, so do I declare to you, I am he. So you may know your Ruler is my Ruler, take me in private with you, O rab'bah, and the Ever Present will give the signs and passwords, and thus prove me.

27/4.22. Moreover, I say to you in prophecy, that before three suns have risen and set, there shall come to this place hundreds and hundreds of your people. || Now when the rab'bah had examined Capilya, and found that he had the signs and passwords, he wondered exceedingly. The prince then had the Faithists lay wood and stone in the form of a crescent, and its size was sufficient to seat one hundred people. He said: This is the altar of Jehovih (Ormazd). Let us sit here tonight, for the Father's voice is with me.

27/4.23. During the day, many more came; so by nightfall there were one hundred, men, women and children, and the prince commanded them to sit on the altar of Jehovih (the crescent). And presently the Voice spoke in the middle of the altar, saying: This is My Son, about whom it has been prophesied, that one would come to restore My people. Behold, I am the Ever Present, and not in the figure or image of a man, but I am the All Space and Place, doing My will through My angels and through the souls of men. Be steadfast in righteous works and love toward one another; and most just to a fraction with all other peoples. I will establish Myself with you, even as I was in the ancient days with your forefathers.

27/4.24. Capilya then appointed the oldest rab'bah as chief of the altar; and this was the first established family [community --Ed.] since many hundreds of years, that was assured by a prince that they would not be driven off.

27/4.25. The next day the prince took the people a little way off, about half an hour's walk, and he said to them: Build here another altar, for again, before nightfall, others shall come, but here. Let the Ever Present have an altar provided for them. Accordingly the people labored in faith, and built another altar; and when it was finished, and before the sun had set, many wanderers, Faithists, came to the place.

27/4.26. Capilya said to them: Come to the altar of Ormazd, for He desires sacrifice [worship --Ed.] of all whom He blesses. And they went in and sang, and prayed, giving thanks to God. Jehovih said: Permit Capilya, whom I have sent to you, to build three more altars at like distances apart; for I will bring My people together for the three places of sacrifice.

27/4.27. The next day, many more wanderers came, who had escaped from the province of Anassayon, where a war was being carried on against raiders from Tubet, the high mountain region. And Capilya built altars for them also; and he also appointed rab'bahs and chief rab'bahs to them.

27/4.28. Now, behold, they were without food, and many had been famished for many days. Capilya, perceiving that some of the people were suspicious of him, said to them: Whoever has faith in me that I am of Jehovih, let him stand with me tonight, for the Father will manifest to us.

27/4.29. Not more than forty came to the place designated; for they feared Capilya was an impostor. And when they were assembled, Capilya tried them, and found, in truth, they had faith. And he said to them: Stand in a circle and join hands, and I will stand in the center. Yet I do not know what the Great Spirit will do for us.

27/4.30. And when they were standing thus, Jehovih sent a cold wind, and down from heaven came an abundance of Ahaoma, |1055| enough to feed all the people for many days. Nor did any man know what ahaoma was made of; but it was savory and nutritious.

27/4.31. And the people came and ate, and also gathered up the ahaoma, and carried it home. Capilya said to them: Because Ormazd has done this, go into the altars and return thanks to Him.

27/4.32. And the people did as commanded; and from this time forth not one of them lacked faith in Capilya. And so he said to them: This place shall be called Maksabi, for it is the first colony (Tarag‑attu) in all the world where the Father has fed His people with His Own hand. So the place was called Maksabi, which, in Vedic, would be Suta‑ci‑ci (I speak with food!).


















































































































































































1055  Haoma signifies spiritual food. From this it would appear that ahaoma meant earth food. I have myself stood in the spirit circle when various kinds of fruits and flowers were brought by the spirits and cast in the midst of the circle. And it is always preceded by a cold wind. Hundreds of thousands of Spiritualists have now witnessed this manifestation. --Ed.








27/5.1. For forty days Capilya remained in Maksabi, teaching and helping the people; and on the fortieth day he said to them: I go now; the Father desires me. Be faithful to Jehovih, and maintain the sacrifices (worship). The eye of Jehovih is upon you; His ear hears not only your spoken words, but the thoughts in your hearts. I will come again to you at a later time, and restore your rites and ceremonies.

27/5.2. Jehovih said to Capilya: Even as you have done in Hosagoweth, so shall you do in Tibethkilrath; for there I will also bring My chosen from the Province of Yusitra.

27/5.3. So Capilya went to Tibethkilrath, where more than seven hundred Faithists were assembled; and they feared him, saying to one another: Is this not someone sent by the king to entrap us?

27/5.4. But when Capilya saw they feared him, he said to them: He who has faith in Ormazd fears nothing in heaven or earth. For the Father appoints a time to all peoples; nor can they make it more or less. Throtona, one of the rab'bahs, said to Capilya: Are you indeed one of us? Capilya said: Because I am as I am, I cannot answer you. If I say I am of your race, then your people will not be restored to liberty; for I would suffer death, being a teacher of your people. If I say I am not of your race, then your people will not have faith in me.

27/5.5. I say to you, I am only a man, even as you are; neither am I pure and good; for there is only One pure, the Creator. Therefore, put your faith in Jehovih, and where my words and my labors are good, render to me even as to any other man, no more no less. And yet, even as you believe in the Ever Present, so do I; and even as you do not believe in a man‑God, so also do I not believe.

27/5.6. Are all men not brothers, and created by the same Spirit? Because the kings do not acknowledge this doctrine, they persecute and outlaw your race. To restore your people, who are my people also, for this reason I am sent into the world. My labor is now upon me; and for that purpose I am here with you and your people.

27/5.7. This land, around about, I bequeath to the Faithists; and they shall settle here and till the soil, and reap the harvests, and shall not be driven away. And in time to come I will provide teachers, and the Faithists shall have the right to obtain knowledge.

27/5.8. Capilya built altars for the multitude, saying to them: First of all, you shall dedicate to God all things you put your hands to, for without the rites of bestowal upon the Great Spirit, your people cannot be in harmony. To neglect the rites is to neglect all things. Do you know the doctrines of the ancients?

27/5.9. None of the rab'bahs could answer Capilya, and so he said: Ormazd provided your servant with great learning. For this I am sent to you. Know, then, the doctrines of the ancients, even from the time of Zarathustra and Brahma:

27/5.10. To rise with the sun; to bathe the body once every day; to eat no flesh nor fish; to pray to Ormazd at sunrise, at high noon, at sunset, and before lying down to sleep.

27/5.11. Certain philosophers, wise in vanity, said: To rise an hour after the sun is no sin; to bathe one day in seven is sufficient; to eat fish‑flesh, which is of cold blood, is no sin. Now, behold, it came to pass that they lay in bed two hours; they ceased to bathe altogether, and as to eating, they did not stop with fish‑flesh, but ate of all flesh. And sin came upon them; by their behavior they cut themselves off from the Father.

27/5.12. Be scrupulous in following the texts; and as to him who opens the door for disobedience, have nothing to do with him or his philosophy.

27/5.13. Capilya asked: Why does one man do a good act rather than a bad act? Why does another man commit a bad act rather than a good one? The rab'bahs said: The first is the speech of Ormazd; the second is the speech of satan; for as these dwell in men, so do they manifest.

27/5.14. Capilya said: I am pleased with the answer; for which reason I have previously commanded you to build altars and do sacrifice; for these are the expression of your souls, which testify you would rather serve the Creator than the destroyer.

27/5.15. This was also of the ancient doctrines of Zarathustra; but certain other philosophers, vain in self‑knowledge, said: Can a man not worship in the soul, and without building an altar of stone and wood? And the multitude listened to them; but afterward they went further, and said: Why worship at all? So, they fell in darkness. A soul without an outward expression of worship stands on the brink of hell.

27/5.16. To see an altar, as we pass along, enforces upon us the thought of worship, and of Ormazd, the Creator; it leads the soul upward. To see evil, or the temptation of it, is to lead the soul toward darkness. Therefore, let men and women be discreet of their persons; but make the altars of sacrifice numerous. |1056|

27/5.17. Capilya asked: What is the first poison? The rab'bahs did not know how to answer, perceiving Capilya had great learning and wisdom. Capilya said: The first poison is self. One man says: Rites and prayers are good for the stupid and unlearned; I do not need them. || I say to you that such a man is drunk on the first poison; do not let his breath breathe upon you; for here enters the wedge of destruction.

27/5.18. Capilya said: What is the second poison? But when he perceived no one would answer, he said: The first leads to the second, which is desire to lead others and rule over them. Htah‑ai, one of the rab'bahs, asked: How can we get on without leaders?

27/5.19. Capilya said: Allow no man to lead you; good men are expressions of the All Light. Capilya asked: What is the best and yet the most dangerous thing? Some replied as to one thing, and some as to another. Capilya said: The best and yet most dangerous thing is speech. To talk of good things; of delights; of love; of Ormazd and His wonderful creations; of life and death; of everlasting happiness; these are good speech, and give the soul great happiness. To talk of evil; of dark deeds; of one's neighbors; of disgusting things and words; these enrich satan's harvest.

27/5.20. Certain three men traveled through a great city, and when they returned home, and the neighbors assembled to hear the story of their travels, one of the travelers related all that he saw, good and bad; another one related only all the bad things he saw; and the other one related only the good things he saw, the delights and most beautiful things. Now which of the three would you say does most for the Father's kingdom? The rab'bahs said: The last one. Capilya said: True! Be, then, like him, even to one another; for by this course only, is speech not dangerous, but of profit to the world.

27/5.21. Sufficient is the number of evil men to relate the evils in the world; instead, relate the good, for by constantly walking in clean ground you shall remain clean, in word and deed.

27/5.22. Search both spirits and men, not for the brilliancy of speech, for often its brilliancy hides its poison, or steals on the senses unawares; |1057| but search their words as to holy ideas and good delights, to make man rejoice in his life. He who harps on deceivers, liars and debauchees, is a fireman for satan's hells. Do not reply to him, lest your speech becomes a snare to entrap yourselves.






































































































1056  That is, be discreet in their dress and behavior; instead of drawing attention to themselves, set out plenty of altars to raise the soul upward.









































1057  without being noticed; unexpectedly








27/6.1. For three years Capilya traveled over the land of Vind'yu, east and west and north and south, establishing the Faithists wherever he found them; and he donated to them whatever lands lay waste and untilled; |1058| but he did not touch any land on which other people dwelt and tilled the soil.

27/6.2. And it came to pass that the servants in the provinces fled from their masters and went and dwelt in the places of Jehovih, to so great an extent that the governors and sub‑kings complained against Capilya, and he was reported to Yokovrana, the king in chief, Capilya's foster‑father. And the king sent a commission summoning his supposed son to the capital, to answer the charges against him.

27/6.3. When Capilya was before the Royal Council, and demanded by the king why he had come, Capilya said: The servant of the great king answers; his words are bound words. Whatever comes out of Capilya's mouth, Capilya holds as his. There are those who maintain that man, whose tongue is moved by the spirits of the dead, is not responsible for his words. Capilya creeps not through so small a hole. To be master of one's flesh, and desires, passions and words, these are great gifts indeed. Capilya professes these. Therefore, Capilya binds himself in every word.

27/6.4. Know, then, Most Royal Council, servants to our Great King, Yokovrana, Capilya was summoned here by the king, to answer certain charges made by members of the Royal Council. These charges prefer |1059| that Capilya has founded certain colonies, which have attracted away the servants of the sub‑kings and of the rich, and by this, sowed disobedience in the remainder.

27/6.5. Capilya has come to answer these charges. Hear, then, Capilya's answer: Capilya being heir to the throne, asked the king for leave to travel, and the king said to him: Do whatever your soul observes that may be good for the United Kingdoms. Did the king not say this?

27/6.6. Yokovrana said: Yes, my son. So Capilya continued his answer: When Capilya traveled near and far, for nine years, his heart was sick because of the misery of the poor and the glory of the rich. He saw many forests and many plains where no man dwelt; and he said to himself: Let the poor come here and live. Yet he did not call any poor man. Was it, then, an evil for Capilya to say this to himself?

27/6.7. The king said: Surely not. Then Capilya went on: After a long season of idleness Capilya went the second time to travel, and when he came to the forests and plains, behold, the poor were gathered together, with still more coming. So Capilya went among them to show them how to dwell together wisely. Was this an evil in Capilya?

27/6.8. The king said: No; in truth it was good. Then Capilya said: In a little while they discovered it was good for them to dwell together and to help one another; and the news spread abroad, and soon the servants of the governors, and the rich, ran away from them. Is it not just to say of the king, governors and rich men, that they are driving their servants away from themselves, because of hardships that are greater than the hardships of the Gods?

27/6.9. The king said: A good proof. But why do you say, the Gods? These people for the most part do not believe in the Gods. And many of them, I hear, are believers in the Great Spirit! Capilya said: You speak the truth, O king. But that is their matter, and not Capilya's. The king said: You are right, my son. But what do you say about education? Shall the laws not be maintained?

27/6.10. Capilya said: Are you the king? Or merely the servant of the dead? Shall Capilya call him father who is only a servant to carry out the laws of the dead? If so, then Capilya has sinned against the law. But listen, you who are of great learning; do you obey one law of the ancients and not another? The law of the ancients was that with the death of the king all laws died, and whoever became king afterward must by necessity make new laws of his own. The law against educating the Faithists is a law of the ancients. Let Capilya's accusers find that which they will; for if they stand by the laws of the ancients, then, indeed, have we no laws, and no king nor sub‑kings. If they repudiate the laws of the ancients, then Capilya has not sinned against any law.

27/6.11. Yokovrana said: You are acquitted, Capilya. The laws of the ancients cannot bind your king nor the king's kings. Touching these matters, then, the Royal Council shall make new laws. And since Capilya has not contravened any law, the new laws shall not interrupt the orders of the state as they now are. ||

27/6.12. Because of Capilya's presence in the Royal Chamber, the power of Jehovih and His angels was great in that house.

27/6.13. The speeches of the sub‑kings and governors were in the following manner: To permit great learning to the Faithists is to overthrow Dyaus and his reigning Gods and Lords; for by great learning the Faithists will ultimately become members of the Royal Council; therefore, at all hazards, |1060| great learning must be prohibited. Great learning is inimical |1061| to good servitude.

27/6.14. Jehovih said to Capilya: Be present when these laws are passed; for by this means My holy angels will rule over the Royal Council for the good of all men.

27/6.15. For one hundred days the Royal Council discussed the matter, but the angels of heaven kept them divided as to opinion and belief, so that no law was passed by them. Now after they had thus wasted much time to no purpose, Capilya asked permission to speak before the king and Council as to what was wisdom in the government of the nations; and it was granted to him. This that follows is, then, the substance of Capilya's speech:







1058  uncultivated, un-worked, inactive, unused, wild
























1059  submit, present for remedy, accuse, lodge a complaint







































































1060  no matter what the detriment, harm, loss, disadvantage; no matter what the cost; at all costs; no matter the circumstances

1061  against the interests of, contrary, adverse, detrimental, harmful








27/7.1. Whoever is born into the world is, in part, possessor of the world by fact of his birth. All come into the world naked and helpless, and they deserve our assistance because of helplessness. To help the helpless is the highest virtue.

27/7.2. Two wise men are greater than one; a nation of wise men, what could be greater than this? Yet all men come into the world knowing nothing; to give them great wisdom is to make the nations wise and great. To open the avenues on every side to great learning, this is the foundation for a great kingdom.

27/7.3. To have the soil tilled, is this not greater than hunting and fishing? To throw the lands open in the east and west, and north and south, to the tiller of the soil, this is the foundation of plenty. When the poor and ignorant are supplied with necessities, to eat and to wear, with a place to live, there is little crime, but great virtue; and such people are a great strength in that kingdom.

27/7.4. To hold more land than one can till is to sin against those who have none, who do not have the means to live or to earn a living. Yes, such a one is an enemy to the nation.

27/7.5. There are two kinds of governments, one is government for the government, and the other is government for the people. The latter government the people will endorse, and by their wills make it mighty. The former government seeks to make itself mighty at the expense of the people. Such a government is in the throes of death.

27/7.6. To make government and people one, as to prosperity and peace; this is the highest government. For the government to render to the people bountifully, as to land and water, and as to great learning, and to music, |1062| this is the wisest, best government.

27/7.7. What man is there who does not love liberty, the chief of all desires? Can a government abridge this without crippling itself or forfeiting the love and cooperation of its people? To bestow liberty, and to maintain liberty to all people, this is the greatest good thing a government can do.

27/7.8. But who shall say what liberty is, and its limit? A man who makes offense |1063| against his neighbor, or deprives him of virtuous livelihood, shall not have liberty. No man should run naked; nor should a man have liberty to go into another's field and take his harvest. How, then, shall a government take a man's possessions against his will? But he who has received great learning will not offend by nakedness, nor by taking that which is another's.

27/7.9. What, then, is greater than for a government to bestow great learning on the people? It is not enough to say to the poor: Here is land; feed yourselves. But men of great learning shall be sent among them, showing them how to till the soil, and how to build, and to keep themselves pure in soul and body. For great learning is not in the books only; no, there are men of great knowledge as to books, who are themselves gluttons and debauchees, and bigots, and tyrants, and base authority. Such men do not have great learning, in fact, but great vanity.

27/7.10. Two kingdoms, lying side by side; in the one are great philosophers and colleges, but the multitude are in need; in the other kingdom there are no philosophers, as such, nor colleges; but the multitude have plenty: The latter is a kingdom of greater learning than the former. For what does great learning consist of, if not in knowing how to live wisely? A few philosophers are not a nation. To bestow such knowledge on the people as will enable them to live wisely and be happy to a good old age, this is the labor of the best, great government.

27/7.11. It is a common saying that such and such a king |1064| is a great king, because, behold, he has founded colleges. And this is no small matter. But how much greater is the king who has founded a thousand poor families, and taught them how to live wisely? (And so, in this way, is casting out poverty from his kingdom, enriching it, strengthening it.)

27/7.12. To make a law to prevent liberty; to bind slaves more rigidly, is to weaken the nation; to weaken the kingdom. For example, a man had ten servants, and they were free; then he bound nine of them with chains, and complained because they did not serve him well. He was a fool.

27/7.13. To labor for one's self at the expense of the state, is to rob the state; to hoard up possessions is to rob the poor. What treasure has any man that he can take out of the world? It is better to give it while one may, for tomorrow we die, leaving it to them who did not earn it.

27/7.14. The highest peace is the peace of the soul, which comes of consciousness of having done the wisest and the best in all things according to one's own light. For after all, is not the earth‑life only the beginning, in which we are as in a womb, molding our souls into the condition which will come upon us after death? In which case we should with alacrity |1065| seize upon the passing time and appropriate it to doing righteous works to one another.





































1062  Under the head of [definition of] music is reckoned in India the same as in ancient Greece; i.e., everything that contributes to harmony between individuals, and between individuals and the state, is music. --Ed.





1063  evil-doing, sin, wrong-doing, attack, assault, crime






























1064  i.e., a non-specified king, being any king applicable to the situation























1065  all due speed, eagerness, ready willingness








27/8.1. When the king and the Royal Council saw the great wisdom of Capilya, they were struck dumb in their seats. After a while the king said: Was it not by blood that our forefathers established Dyaus? Scattering the Faithists with great havoc? Shall we gather up the escaped races and nurse them only to have them turn upon us and bite us? Shall we not with our valiant arms defend Dyaus?

27/8.2. To this Capilya answered: Sufficient for his own battles is the God of Vind'yu. If the king must by necessity fight Dyaus' battles, then Dyaus is a weak God indeed. Heaven forbid that Capilya believe in such a God, or labor for one so weak!

27/8.3. But you are right, O king; by blood our forefathers established Dyaus; but where is there, either in ancient or modern learning, a commandment that Dyaus shall be maintained by blood? Did you yourself not receive a commandment to stop the sacrifice of human blood on the altar? Is it, then, indeed a holier place on the battlefield, that these things must continue?

27/8.4. Man loves vengeance; and more for this than for righteousness he desires to inflict or destroy others. Nevertheless, all things are answered accordingly as they are; vengeance answers vengeance; blood answers blood; war answers war. And the same rule applies to virtue, which begets virtue; love, which begets love; peace, peace; good works, good works. For in these things our souls play a greater part than do our external bodies. ||

27/8.5. One of the Royal Council said: What do you say about rites and ceremonies? Capilya answered: Without rites and ceremonies the spiritual person of the state and of the community, and of the nation, is like a man that has thrown away his clothes, and then, with disgust, drowned himself. As the soldiers of the army have drill, which is discipline, so shall the worshippers have rites and ceremonies, which are the drill to keep one's soul in reverence for the Creator.

27/8.6. But it does not fall to my lot to say to you what rites or what ceremonies; for these also come under the head of liberty.

27/8.7. Another one of the Royal Council asked: Some men, who are bad men, have great pleasures and enjoyments; some men, who are virtuous and wise, have great trials and misery: What, then, is the prize that your philosophy offers to those who practice righteousness and good works?

27/8.8. Capilya said: If your eyes could see as mine have seen, or your ears hear as mine have heard, then it would be easy to answer you. Nevertheless I declare to you a great truth, which is also revealed in the doctrines of the ancients, that this is not the real life, but the embryonic state. And many who have great pleasures and enjoyments in this life, wake up only as babes in heaven; while many who are virtuous and wise, but suffer great misery in this life, wake up in heaven in strength and glory. More are trials and exertions to be desired than ease and enjoyment; for the former causes the soul to look upward; but the latter causes the soul to look downward. Nevertheless, severe trials are a great injustice to any man. ||

27/8.9. When the king and Royal Council perceived that Capilya had greater wisdom than any other man, the king said to them: No man in all the world has enough wisdom to try my son. What do you say? And they answered: That is true. So the king said: Capilya, hear the king's decree, and it shall be a law to you in all the kingdoms of the world, which is, that you have been tried by the greatest king on the earth, and are acquitted and declared to be above the dominion of mortals. And you shall go wherever you will in any land, doing whatever you desire, and no man shall arrest you or forbid you in anything at all. And whatever law you make, no king shall make another law above yours, to set yours aside. If you were not my own son I would say you were begotten |1066| by the Gods!

27/8.10. The king's decree was recorded in the House of Records, and copies of the decree sent to the tributary cities and kingdoms throughout Vind'yu. Yokovrana also had a copy made of Capilya's speech, and it was also recorded and signed by the king and Council, under the name, The Foundation of Laws.

27/8.11. Jehovih said to Capilya: I have allowed this land to endure war for hundreds of years, so that they would be ready for this. Behold, they are not slow to accept doctrines of peace and liberty.

27/8.12. Capilya inquired concerning the laws, and Jehovih said: Do not trouble yourself anymore with this; My hand is upon the king and Council. They will pass laws endorsing what you have said. Go forth, then, My son, among My chosen, and you shall establish them anew in rites and ceremonies.















































































1066  sired, fathered








27/9.1. When Capilya had come to Wes‑tu‑chaw‑aw, Jehovih said to him: Send messengers into twelve colonies which I will name to you, to its chief rab'bahs, summoning them here, for you shall teach them all alike.

27/9.2. The colonies were: Tahdayis, L'wellaat, Ha'darax, Thowaka, Dormstdatta, Ghiballatu, Yhon, Themmista, Vrach'hao, Ebotha, Ewen and Sravat, and each of them sent the high priest (rab'bah) with three accompanying rab'bahs, so that in all, there were thirteen chief rab'bahs, and thirty‑nine rab'bahs. And Capilya had them put on red hats, without brims, after the custom of the ancient Zarathustrians.

27/9.3. Jehovih said to Capilya: Choose twenty damsels who are young and well grown; and twenty dames who have borne children. And these you shall adorn with blue hats with earflaps, after the manner of the Daughters of the Zarathustrian law.

27/9.4. When Capilya had them clothed with hats and aprons, he had the rab'bahs and the women go with him to the summit of a mountain, so that they could not be approached by idlers or spectators without due warning. And on the summit of the mountain Capilya said: When you were babes I prayed for you; now that you are mature, you shall worship the Creator with your own words. Bring, therefore, every one a stone, and cast it down, for it shall be an altar before Jehovih for our sacrifice. And as I do, you do.

27/9.5. They all took stones and cast them into a pile; and when they were still standing near, Capilya raised his hands to heaven and said: Father, when I was weak, You provided for me. My mother and my father and my rab'bah prayed for me, and taught me of You. And for that reason I praise You with thanks and glorification. Now that I am strong, I stand upright before You and praise You and pray to You with my own words, and not as the heathen who have priests to pray for them.

27/9.6. Because You made me a man I will labor to prove myself before You. |1067| As I have here cast down this stone, let it stand as my covenant to You that I will, from this time forward, cast away earthly passions and desires. And because I have raised up both my hands to You, lead me, O Father, in the right way!

27/9.7. When they had all repeated these words, Capilya walked once around the altar, followed by the others, and he said: Jehovih (Ormazd) Almighty, glory to You forever! You are on the mountaintop and in the valley; Your circle is the circumference of the world. I walk in the circle with You; You are forever by my side; Your light, the glory of my soul. Praise Him, O you mountains and valleys; sing to Him, you moon, and you stars; His hand holds you up; His breath moves all things!

27/9.8. In You I live; of Yourself You made me! O that I may not dishonor Your handiwork; or make myself ashamed before You. Because You are Ever Present, I fear You; because I cannot hide from You, I will be most circumspect in my behavior.

27/9.9. Capilya then sat down on the altar, saying: Go out a little way, and then return, so that I may teach you how to approach the altar of Jehovih. The people did as commanded, and when they came near, Capilya said: Who comes?

27/9.10. Now here are the questions and answers as Jehovih taught His children through Capilya:

27/9.11. A worshipper of Jehovih (Ormazd): Behold the altar of my people, who are known by their piety and good works, and in helping one another.

27/9.12. Who is Jehovih?

27/9.13. The Ever Present. He fills all place and space. He created me alive, and taught me to adore Him and His works.

27/9.14. Why do you come to this place above any other? If He is Ever Present why not worship Him in any other place?

27/9.15. He sends guardian angels to abide with His children who are pure and good. These angels desire certain places and times, in which my soul may be given to Jehovih. Through His holy angels He teaches me in wisdom and love.

27/9.16. Why not worship the angels themselves, since they are your guardians and benefactors?

27/9.17. To not call on the name of any angel who is Lord or God, is my religion; but to call on Jehovih, the Great Spirit. Whoever calls on the name of angels, or Lords, or Gods, will be answered by them, but whoever calls on the Creator will be answered by Him, Who is the All Highest.

27/9.18. How can Jehovih answer you? Does He have lips, and tongue, and mouth?

27/9.19. Jehovih is the Soul of all things; He speaks to soul. His voice has had many names; by the heathen and the idolater He is called Conscience.

27/9.20. What profit do you have in worshipping Him?

27/9.21. I am created so; because of the fullness of Him in me, I desire to express my adoration, and to commune with Him. Whoever does not have this desire is an evil man.

27/9.22. Will He answer your prayers? Turn aside from His usual course and come especially to you more than to another?

27/9.23. As a horse drinks water from a trough and so enlarges himself, so does the soul of the righteous man drink from the everlasting Fountain, Jehovih, and the soul of man thus enlarges and accomplishes in answer to its own prayer; nevertheless, it all comes from Jehovih. Nor does He turn aside from His usual course, for He is Ever Present, and thus answers the prayer of the soul of man.

27/9.24. What prayers does He answer? And what prayers does He not answer?

27/9.25. He answers the prayer for purity, and for love, and wisdom, and virtue. Whoever prays to Him for permission to do good to others, He answers without fail. He does not answer selfishness, or the prayers of the wicked. And for this reason the wicked say: He does not answer prayer. ||

27/9.26. Capilya said: My beloved, when you approach the altar of Jehovih, you shall repeat the wise words I have taught you; but not aloud like the idolaters, but in whisper or low voice.

27/9.27. What is the worship of Jehovih's chosen? And how does it differ from the heathen's?

27/9.28. Jehovih's chosen stand equal before the Father, and every one shall work out his own resurrection, both in this world and the next. Hence they are direct worshippers, being taught to worship Jehovih with their own prayers and songs. The heathen have priests to do worship for the people, who contribute to them in money for the service. The heathen priests worship the spirits of the dead, who call themselves Lord, and God, and Savior. The chosen children do not war, do not resent by violence, but answer evil by good, and practice charity and love. The heathen, the worshippers of God, and of Lord, and of Dyaus, and all other idols, practice war, and maintain armies of soldiers, who are taught the art of killing with great havoc. They build monuments to men, and otherwise blaspheme against Jehovih. They teach that Jehovih is void, but that He made Himself into Dyaus, a large man, and then created all things, after which He retired to His throne, leaving certain laws to govern His works.

27/9.29. What is the Zarathustrian law of life?

27/9.30. To not eat flesh of anything Jehovih created with the breath of life. To bathe once every day. To rise with the morning sun, and be temperate in all things.

27/9.31. What is the Zarathustrian fatherhood and motherhood?

27/9.32. To have only one wife; to have only one husband; to maintain sacred the maternal period.

27/9.33. What was the Zarathustrian compensation?

27/9.34. All things belong to Jehovih; man is only His servant. The fruits of the earth and of all labor shall be cast into the rab'bah's house, and by him delivered to the needy.

27/9.35. Why were the Zarathustrians persecuted and destroyed?

27/9.36. Because they did not resist by violence, and because they did not worship the idols of the heathens.

27/9.37. Had they no way of saving themselves?

27/9.38. To that end Jehovih gave them certain signs and passwords, by which they could know one another, and in time of distress assist one another to flee away.

27/9.39. Why did Jehovih not preserve His chosen people?

27/9.40. By the laws of the circumcision the Faithists could only marry among themselves, in order to preserve a knowledge of Jehovih (Ormazd) among mortals. Those who were holy were preserved; those who went after earthly things, and after the idolaters, were cut off. But even in this Jehovih profited the seed of the Faithist, by raising up heirs of su'is among the heathen.

27/9.41. Capilya said: Teach these things to your children from their youth up, and enjoin it upon them to teach these to their children.











































1067  That is, Jehovih made humans with capacity to contribute to their growth; and it is up to each person, male or female, to prove that he or she is more than an animal, and worthy of emancipation in the order of man.



CHAPTER 10 Arc Bon





27/10.1. Jehovih said to Capilya: You shall remain with My chosen until they have learned these rites and ceremonies and doctrines; after which you shall go to another region where I will lead you, and there teach the same things, and in the same way. || And Capilya obeyed the commandments of the Great Spirit in all these things.

27/10.2. In the fifth year of Capilya's preaching, the voice of Jehovih came to him saying: Behold, your foster‑father is near death's door. Go to him and have the law of protection established before his death; and when you are king after his death, you shall ratify the law, and then abdicate the throne.

27/10.3. So Capilya returned to Yokovrana, the king, who was ill with fever. The king said: O my son, my son! I feared I might die before my eyes could gaze upon you once again. A few days more, and it will be over with me. You will be king. Think now, what would you ask of me, while I may yet accomplish it.

27/10.4. Capilya said: Call your Royal Council and pass a law guaranteeing Brahmans, the Zarathustrians (Faithists), the lands they have possessed and tilled and are now dwelling upon, to be theirs forever.

27/10.5. The king assented to this, and the law was so enacted; and this was the first law made by any king in all the world granting land to the Faithists, to be their own. And the law stipulated that the Faithists could worship in their own way; nor could they be impressed into any army as soldiers of war.

27/10.6. After the law was established, Yokovrana said to Capilya: I was wondering why you did not wait till you were king, and then enact the law yourself, and it could not be set aside during your lifetime? I will die soon, and the law will die with me.

27/10.7. Capilya answered: I shall ratify your law on the day I ascend the throne, which is binding, according to the rules of the ancients. Had I waited until I was king, then I would have been bound, according to my religion, which is that no one individual possesses land, except what he tills, and then only by donation from the community in which he dwells, and only during his lifetime, after which it reverts to the community. |1068|

27/10.8. Yokovrana said: You are wise, O my son! What is it that you do not understand? After the king rested a while, he said: Capilya, you have often said you have seen the angels of heaven: Who do you say they are?

27/10.9. Capilya said: Persons who once inhabited this earth. Some of them once lived on the stars.

27/10.10. The king said: Since you say so, it must be so. I thought, sometimes, they might be different beings that dwell in the air, and never dwelt here. Do you say, Capilya, that all souls are immortal?

27/10.11. Capilya said: They are born so into life; nevertheless, not all inherit everlasting life. Even as the body goes into destruction, so can the spirit of a man dissolve out of being. The fruit of those who have attained to faith in everlasting life are safe; but for those who have fallen from faith in everlasting life, and from faith in the Creator, I pity them and their heirs.

27/10.12. The king said: Why do the oracles tell lies? They are the words of angels.

27/10.13. Capilya said: If a man will not think for himself, examine for himself, the Creator allows him to be the recipient of lies. He is a wise man who has attained to disbelief in angels and men; for then he will turn to the Creator, Who is All Truth. This is the beginning of wisdom. Some fair men, with stunted souls, who fail to look to doing good in the world, require the serpent's fang in order to make them think.

27/10.14. The king said: I have killed many men in my day; do you say I have sinned? Capilya said: Inquire of your Creator. I am not your judge, nor any man's. The king asked: If a man is killed and his soul lives, then the killing amounts to little. We put away the body, but the soul may come back and retaliate. Is it not so? Capilya said: Yes, O king.

27/10.15. The king reflected a while, and then he asked: My son, can the spirits of those we have slain catch us in heaven and injure us? Capilya said: Yes, O king. The king said: And they, having been in heaven first, would have the advantage in battle. And if they go in gangs and have a leader (beelzebub), they might do great hurt. Know O, Capilya, I have a great secret for your philosophy; which is: When death draws near, we begin to shake in the soul as to what we have done all our lives. Sometimes I think of saying to Dyaus: Here, I will pray to you! But then I remember I have no merchandise that he would accept. How strong we are in health and prosperity, and how weak in adversity and in death! Do you think prayers would make my case stand better in heaven?

27/10.16. Capilya said: I am not master in heaven; or if I were, my love for you would shield you from all darkness. The king said: The priest says if I pay him money he can intercede with Dyaus and so, secure me a high seat in heaven. I think he falsifies, for Dyaus owes him nothing. Two things I have found, even with my little wisdom: Both the caterer to the king and the caterer to Dyaus |1069| make great pretenses, but actually do little regarding their promises. These two men, O my son, beware of them.

27/10.17. I owe my greatness to this discretion more than to wisdom. They are at the bottom |1070| of all the wars and evils in this world. They can deceive even the Gods, I am told. When you are king, Capilya, apply your wisdom to this matter; do not spare them; they are the curse of the world. I regret that I did not slay more of them; my conscience pricks me for this.

27/10.18. Capilya said: Since man's conscience is only part of the man, might it not err? Is the conscience not dependent on other things for wisdom? And after all, if we have done that which seemed the highest, best thing at the time, have we not fulfilled the law?

27/10.19. The king said: It would seem so. Conscience must depend for its errors or its justice on the education it has received. But is it possible that conscience is a disease in the heart? To regret over not having done a thing; to regret over having done a thing, these are irreparable complaints. Whoever can say beforehand, and yet not err, is wise indeed. I find that no man brought himself into the world; nor can he live except for a short period at most. When we are young we dislike to die; but at my great age I desire not to live. Evidently He Who created us has more mastery over us than we have over ourselves.

27/10.20. Capilya said: That is true; at best, man has no more than half mastery of himself. Yokovrana interrupted, saying: I interrupt you, my son, because my time is short. I would ask you what is the greatest consolation to a dying man?

27/10.21. Capilya said: There are two consolations that are great to a dying man; one is to know that he left no heirs after him; and the other is, that he leaves after him a noble son. The king said: You are wise, my son. I asked the priest in the oracle‑house the same thing, and he said: For a dying man to have faith that his soul will enter paradise. So I said to him: No honest man can have such faith; for such a fate would be cheating heaven with one's sins. If I were the Creator, I would break the necks of half the world. Still, it may please a foolish dying man to tell him such a tale regarding his soul. You alone, my son, have told me the greatest consolation to a dying man.

27/10.22. My slaves may have faith that they will be kings, but they will wake up in their folly. A man may have faith that his soul will enter paradise, and he may wake up and find it was a mistake. Faith without a guarantee is folly.

27/10.23. Capilya said: A man who of his own knowledge knows a thing, has the greatest of all wisdom. To be as you are, a philosopher in time of death, is evidence of a great soul. Few have attained to this.

27/10.24. The king said: Compared to you I am nothing as to wisdom. You are a mystery to me. Your mother, whom the doctors slew to put her out of her misery from long sickness, was not wise. And as to myself, I am only great, not wise. I can make men fear me; but you know the secret of love, which is a great thing. Your name, O Capilya, will be honored long after mine is forgotten, even though I am the greatest king in all the world. O Capilya, my most wonderful son!

27/10.25. Capilya said: Because you gave me great learning and a father's kingly care, why should I not be an honor to you, O king? When you are in heaven, and can look upon me, I hope you may not lose your hope for me.

27/10.26. The king said: It does not seem wise to me that angels should see too closely their mortal kin, or else, in truth, they would never rise up to higher heavens. The seers say heaven and angels are around us all the time. I think this is a lie, otherwise it would be more hell than heaven to them.

27/10.27. After the king rested a while he said: I have been surmising what to say to you, for I feel the blood in my veins is nearly stopped. And this makes me think more than ever that man at best is only a gaming ball for the Gods to play with. Who knows, perhaps even now they laugh up their sleeves as to how they have used me for some hellish game! O if only man had some standpoint to judge things by! O if only he had a measure and a foundation to stand upon! I have searched the spirits of the dead, and the Gods of the oracles, and they are lies, lies, lies!

27/10.28. Capilya said: The small spark of light within our souls is right at the start; and if it is rightly cultivated it will grow brighter and clearer every day. For is it not in the nature of all things to grow by culture?

27/10.29. The king said: To rightly cultivate! There is the matter, O my son. To settle that point the world has been washed all over with man's blood. Rightly! Who knows that word? O if only my enemies were mistaken, and that I was clear in perceiving what was right!

27/10.30. Again he rested a while and then he said: I had hoped that when death came on, I would get glimpses of what is in store for me; but even death is silent, dark and deceiving. My members weaken evenly. This shows I was born from good blood. Had you not been my son, I would rejoice more than I do. For then I would know that my family line had run out, and so I could have ascended to the higher heavens. Now I may be obliged to dwell on the earth for a long season. As I understand myself now, even with all your wisdom and your love, I would rather you had been some other man's son. Then I could die easier and not care so much about leaving you. I have no other kin.

27/10.31. Capilya said: O king! You have torn my heart in two! In truth I am not your son! When your wife lay in the dark chamber, the angels of heaven stole me and brought me there. She who nursed me was my mother; and her husband was my father. I am a Brahman of Zarathustrian blood, a Faithist!

27/10.32. The king said: Is this true? It cannot be! Go call your nurse! Capilya called in the nurse, and the king said to her: Before I doom you to death, I command you to answer: Is this your son, and is your husband his father? She answered him: I am sworn to Jehovih and cannot answer you. Therefore sentence me, for I have carried a great load for many years. Behold! An angel of heaven appears!

27/10.33. Jehovih's angel appeared before the king, and they all saw the angel, who said: Capilya is not your son, O king! And yet no sin has been committed! And at that, the angel vanished.

27/10.34. The king said: If this was not a counterfeit made by the Gods, then it was my angel wife. So, Capilya! Must our love end here? The earth is going fast from me now! Capilya said: Our love will never die! For the good you have done for the Zarathustrians, the Great Spirit will provide you a home suited to your great soul. If you had any faults, you have more than balanced them.

27/10.35. The king beckoned for Capilya and the nurse to come to him, and then he said, feebly: It seems to me I hear the Gods laughing! Keep up the joke! My brother's oldest son knows nothing of it! A kingdom is but a farce. Hold me up, Capilya. I would have my eyes feast on the sky only, after having seen your sweet face.

27/10.36. Capilya lifted him up, and the king said to the nurse: I bless you! You brought forth a good prop! O aden (sky), Aden! All is something! All is nothing!

27/10.37. And the breath went out of him; he was dead.













































1068  This land law is still in existence in rural districts in India. --Ed. [Keep in mind '--Ed.' refers to the 1882 editor.]
























































1069  A caterer to the king is what we call a politician. A caterer to Dyaus is a priest. --Ed. [The editor's generalization seems too broad; and instead of all politicians, Yokovrana appears to be talking about panderers to the king, being flatterers, sycophants, yes-men, self-serving opportunists and similar ilk, but not those who are statesmanlike in their demeanor and conduct.]

1070  the underlying cause



CHAPTER 11 Arc Bon





27/11.1. Jehovih said to Capilya: My chosen shall not have kings; I, Jehovih, am King. As through Zarathustra I gave rab'bahs and chief rab'bahs, so have I done the same through you; and their families are My families.

27/11.2. To the unrighteous I give kings and kingdoms of men; for they who do not perceive Me, Who am the higher law, shall have that which they can perceive, which is the lower law.

27/11.3. A kingdom is thrust upon you; what will you do? Capilya said: What shall I do, O Jehovih? Jehovih answered, saying: Permit yourself to be proclaimed at home and in the provinces, after which, you shall ratify the laws, and then abdicate, and the kingdom shall fall into other hands.

27/11.4. Capilya was proclaimed, and known as king Capilya, and he abdicated, and then Heloepesus became king, and he became obligated to Capilya, so that the latter, though not king, stood as a protector over the Faithists, even greater than Heloepesus; nor could any laws be enacted affecting the Faithists without the consent of Capilya.

27/11.5. Jehovih had said: My people shall be a separate people; they shall live under My laws, for I am their King.

27/11.6. Now the whole time, from Capilya's first beginning of the restoration of the Zarathustrians (Faithists), until establishing a protectorate for them, was five years. After this, Capilya traveled about, east and west, and north and south, collecting together the scattered remnants of his people; and he established them in colonies, and taught them not only rites and ceremonies, but also taught the lost arts of tilling the soil and of making fabrics out of hemp, wool and silk; and he established schools and provided teachers for the people.

27/11.7. Capilya said: The first virtue is to learn to find Jehovih in all things, and to love and glorify Him.

27/11.8. The second virtue is Cleanliness; all people, old and young, shall bathe once a day.

27/11.9. The third virtue is to eat no fish nor flesh, nor other unclean thing; for what profit is it to bathe the outer part if one puts filth within?

27/11.10. The fourth virtue is Industry. Because the Father gave man neither feathers, nor hair nor wool; let it be testimony of His commandment that man shall clothe himself. To clothe one's self, and to provide one's self with food; these are the enforced industry upon all people. In addition to these, to labor for the helpless; to bathe them and feed them, and house them and clothe them; these are the volunteer industries permitted by the Father, so that you may prove your soul's worthiness before Him. Without industry no people can be virtuous.

27/11.11. One of the rab'bahs asked him what Industry was? To this Capilya replied: To keep one's self in constant action to a profitable result. To rise before the sun and bathe and perform the religious rites by the time the sun rises; and then to labor, not severely but pleasantly, until sunset. This is Industry. The industrious man finds little time for satan's inspiration.

27/11.12. The fifth virtue is of the same kind, which is Labor. There shall be no rich among you; but all shall labor. As reasonable labor develops the strength of your corporeal bodies, so also by the act of labor, the spirit of man develops beneficial growth for its habitation in heaven. For I declare to you a great truth, which is, that the idle and the rich, who do not labor with the corporeal body, are born into heaven helpless as babes.

27/11.13. The sixth virtue, which is greater than all the rest, is Abnegation of one's self. Without Abnegation no man shall have peace of soul, either on earth or in heaven. Consider what you do, not that it shall profit yourself, but whether it will benefit others, even as if you were not one of them. Without the sixth virtue no family can dwell together in peace.

27/11.14. The seventh virtue is Love. When you speak, consider whether your words will promote love; if not, then do not speak. And you shall have no enemies all the days of your life. But if you can justly say a good thing about any man, do not be silent; this is the secret to win many loves.

27/11.15. The eighth virtue is Discretion, especially in words. Consider well, and then speak. If all men would do this, you would be surprised at the wisdom of your neighbors. Discretion is a regulator; without it, man is like a tangled thread.

27/11.16. The ninth virtue is System and Order. A weak man, with System and Order, does more than a strong man without them.

27/11.17. The tenth virtue is Observance. With Observance a man accepts from the ancients those things that have been proven to be good, such as rites and ceremonies. Without Observance a man begins back even with the earliest of the ancients, and thus casts aside his profit in the world. |1071|

27/11.18. The eleventh virtue is Discipline, the Discipline for the individual and the family. He who does not have Discipline is like a racehorse without a rider. A time to rise; a time to eat; a time to pray; a time to dance; a time to labor; these are good in any man; but the family that practices them in unison with one another has Discipline.

27/11.19. The twelfth virtue is like discipline, and is Obedience. All good and great men are obedient. He who boasts about his disobedience to discipline is a fool and a mad man. Greater and better is the weak man of obedience, than the strong man of defiance; for the first promotes the harmony of the family; but the other ruptures it.

27/11.20. Consider these twelve virtues; they are sufficient laws for the whole world. Man may multiply books and laws forever, but they will not make the family, or colony, or state, happy, without the adoption of these twelve virtues.




































































































1071  That is, casts aside his advancement in the world. This can be likened to casting aside wheels and therefore anything that depends on wheels. If continued, man could lose knowledge of wheels, including their desirability; and eventually, if he would advance, would have to reinvent the wheel, inventions built with it (gears, transportation, etc.) and the social order built upon them.

Observance concerns beneficial spiritual practices. So that man, in casting them aside, foregoes not only their immediate benefit, but eventually loses knowledge of them, of their purpose, benefits, and advances built upon them, thus casting aside his profit, advancement and accumulated benefits in the world; and so if he would advance, he must start again from a rudimentary and undeveloped state.



CHAPTER 12 Arc Bon





27/12.1. Capilya (being inspired of Jehovih) said: Let your life be your preacher. The behavior of one good man, even in a sparse country, is of more help than a thousand preachers.

27/12.2. The clamor of the tongue makes speedy converts, but it does not change the blood. Those thus converted perform the rites and ceremonies, but their behavior is not of the twelve virtues.

27/12.3. One community (family) of a score of men and women, who dwell together in peace and love, doing good toward one another, is the manifestation of more wisdom than all the books in the world.

27/12.4. A man who has learned sympathy is better learned than the philosopher who will kick a cat or a dog. Great learning is not only in books; he who has learned to harmonize with Jehovih has great learning.

27/12.5. The doctrine of the idolater is war; but My Sons and Daughters practice peace, not resisting any man with weapons of death, says Jehovih. |1072|

27/12.6. My sermons are not in wordy professions, but in the souls of My people who practice My commandments.

27/12.7. You have witnessed that Sudga's followers said: Behold, Sudga is our Lamb of Peace! But they were nations of warriors; they built monuments to glorify their greatest slayers of men.

27/12.8. My people say little; profess little, regarding their virtues; but their practice is My Voice!

27/12.9. Capilya said: Whatever the character of one man should be, so the character of the family (community) should be, and likewise so the character of the state should be. Because harmony in a man's soul is his greatest blessing, even so harmony in the family soul is its greatest blessing; likewise of the state and its soul.

27/12.10. Whoever will sacrifice self‑gratification for the good of the family is the greatest, best one in the family. Whoever triumphs in self‑desire, or in inflicting on others his opinions or doctrines, is the worst, bad man in the family.

27/12.11. My Father in heaven, is your Father also; all men and women are my brothers and sisters. To magnify one's soul so as to realize this brotherhood, is a great virtue. No matter what name He has, there is, nevertheless, only One Creator; and all peoples are His children. Call Him whatever name you will, I will not quarrel with you. I am a child of His love; by love I will prove it to you. No man can prove this by war.

27/12.12. At death the real life begins; mold yourself well while your soul has a good anchor (the physical body). The highest, best life in this world, finds the highest best life in heaven. To love your Father Who created you; virtuous happiness is little more than this. The happiness of lust, is hate to your Creator.

27/12.13. The man learning to swim had better go in with corks, till he finds the stroke; your Creator gave you a corporeal body, which is like the corks, to sustain you while you grow in spirit. Do not be in haste to enter the unseen world; make sure that you have learned the stroke of the resurrection before you put aside your flesh and bones.

27/12.14. Religion is the learning of music (harmonious flow) in a community, in which the rab'bah is the keynote. Music is of two kinds, sounds and assimilation. Dumb instruments may make sound‑music; but assimilation comes to the real matter of putting one's behavior in harmony with the community.

27/12.15. Good works! Who knows the meaning of these words? King Yokovrana judged the good works of a man by the number of bad men he had slain. When alms‑houses promote laziness they are not good works. Preaching, praying, and singing, are not works; they are the blossoms, and with enticing fragrance. Yet satan persuades man that these are good works. Nevertheless, all fruit is preceded by blossoms. The most learned man, the most pious man, and the greatest philosopher cannot tell what is the meaning of the words, good works. But a mother, with a child one day old, can tell; a farmer, who has sowed and reaped one harvest, and given half of it away to the less fortunate, can tell also.

27/12.16. To bring forth out of the earth food or clothing, these are good works only so far as they exceed one's own requirements and are given to others. To live on the earnings of others, except in time of helplessness, is evil. To preach and not produce substance for others; such a man is a vampire. He sells sermons and opinions to the ignorant, making believe his words are Jehovih's concerns.

27/12.17. The preacher shall dwell with the poor, taking hold with his own hands; teaching and helping; he who gives words only, and not labor, is a servant of hell. He finds honeyed words, and drawls his voice; he lives in ease and plenty; he stretches out a long face seriously; he is a hypocrite and a blasphemer against his Creator.

27/12.18. With love and rejoicing, and with willing hearts, stand upright before Jehovih; for your preaching shall bear evidence of joyful light; and your presence give to the weary and disconsolate assurance that you are the Creator's son, come in earnest to glorify Him by righteous works and a helping hand. ||

27/12.19. Besides Capilya's book of maxims, the quarter of which is not here related, he also restored the Zarathustrian commandments and the songs of Vivanho. Not since two thousand years were the children of Jehovih so well standing before the world. And peace and plenty came upon the land of Vind'yu, even greater than in the days of Brahma.

27/12.20. Thus closes the history of Capilya, who was led in all things by Jehovih, through His angels, even to the words he uttered, though often he did not know it. Such it is to walk with the Creator. Now while this was going on in Vind'yu, the Creator also labored through His angels in the land of Egupt, with Moses, about whom, hear the following:





















1072  The resistless character and refinement of Capilya's doctrines in India attained to so great an extent, that when the Christians, under the guise of the East India Company, began the enforcement of Christ and plunder, thousands of them submitted to be shot down rather than take up arms to shed human blood. And the missionaries and the British press published this doctrine of peace among the East Indians as evidence of foolish idolatry. --Ed.




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