CHAPTER IV.

1. The word of Jehovih (Ormazd) came to Capilya, saying: Son of heaven, hear you the Voice of the Ever Present! Capilya asked: How sayest Thou? The Ever Present?

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.

3. Capilya said: Mine eyes and ears have proved these things. What should Thy servant do?

4. Jehovih said: You should deliver the slaves unto freedom, and provide them places to dwell together, according to the laws of the ancients.

5. Capilya said: O Ormazd (Jehovih), why hast You put this upon me, Thy servant? Why gavest You not such matters into the hands of the Vrix?

6. Jehovih said: You are thyself of the race of Faithists, and have been prepared for this labor from the time of your*** birth. Go you and find your*** nurse that cared for you* in infancy, and when you hast her alone, say to her: Nurse, the voice of heaven hath come to me, saying: Capilya, you are of the race of Faithists: how sayest thou? And the nurse will say to you*: My son! my son! Alas me! Thinkest you I would by your*** death, or your*** mothers death? For is not such the law?

7. Capilya went and inquired of the nurse, and she said to him: My son, my son. Alas me! Thinkest you I would be your*** death, or your*** mother's death? For is not such the law? Capilya answered: Such is the law. But tell me the truth, and I swear unto you*, both under the name Dyaus and under the name of your*** God, Jehovih (Ormazd), that your*** words should be secret with me, as the God's will. Am I an adopted Vrix?

8. The nurse said: Behold, you hast loved me all your*** days; from mine own breasts wert you fed. Should I, then, lose your*** love, and so die of a broken heart?

9. Then Capilya made oath before the Gods, and thereafter she answered him, saying: I am your*** mother, O prince! The angels of the Ever Present came to me in the moment thou wert born, and carried you* into the queen's arms; and the king knew not even to this day but you wert his.

10. Capilya said: Why hath this been done unto me?

11. The nurse said: Hearken, O prince! The king's wife was barren; the king desired a son who should be heir to the throne.

12. Capilya interrupted: And you barteredst your*** flesh and flood with the queen for this?

13. The nurse said: Patience, O prince! I am of a race that own''' only One King, the Ever Present! Respect me, therefore, till you hast 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 unto the angels: What is this matter to me? Behold, I am myself but a servant, and can do nothing.

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

15. And I said unto the angel: Flesh and blood of me are nothing if I can thereby serve Jehovih (Ormazd).

16. Capilya said: Since you committedst me to your*** God, then am I indeed his. Now whilst they were yet talking, Jehovih spake to Capilya, saying: I am not come to give new doctrines unto men, but to rescue My people from bondage, and to restore equal rights unto the inhabitants of the earth. For this purpose wert you, O Capilya, sent into the world. Because you wert of the race of the Faithists My voice hath come to you*.

17. Because the king imagine you are his son, and love thee dearly, you should not suffer from his hand. Go, then, whither I will lead you*, and it should be testimony to you*, that I am the Ever Present,1 moving them by means of the spirit to come to you*.

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 were ragged.

19. The prince, seeing they feared him, said: Be not afraid; I come not to persecute or drive you hence. As you**** perceive by my dress, I am a prince, judge you**** not me to be your enemy, come to destroy you. For, by the same power you**** were led hither, am I come also. This land do I bequeath to you, to be yours forever. Cease you****, therefore, traveling about, but begin and till the soil.

20. Yatithackka, the rab'bah, said: How sayest thou? You wert brought here by the same God? Then, of a truth, you knowest the signs and pass-words?

21. Capilya said: None of these things have I learnt; but even as there is a legend amongst thy people that one would come of Jehovih and restore His chosen people, so declare I unto you, I am he. That your*** Ruler is my Ruler; take me in private with you*, O rab'bah, and the Ever Present will give the signs and pass-words, and thus prove me.

22. Moreover, I say to you* in prophecy, ere three suns have risen and set, there should 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 pass-words, he wondered exceedingly. The prince then caused wood and stone to be laid in the form of a crescent, and its size was sufficient for seats for one hundred people. He said: This is the altar of Jehovih (Ormazd). Let us sit this night, for the Father's voice is with me.

23. During the day, many more came; so by night there were one hundred, men, women and children, and the prince commanded them to sit about the altar of Jehovih. And presently the Voice spake in the midst of the altar, saying: This is My Son, of whom it hath been prophesied, 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 you**** steadfast in righteous works and love toward one another; and most just to a fraction with all other peoples. With you will I establish Myself, even as in the ancient days with your forefathers.

24. Capilya then appointed the oldest rab'bah as chief of the altar; and this was the first established family (community) since many a hundred years, that was assured by a prince that they should not be driven off.

25. On the next day the prince took the people a little way off, about half an hour's walk, and he said to them: Build you**** here another altar, for yet, ere night comes, there should come others even here. Let the Ever Present have an altar provided unto them. Accordingly the people fell to in faith, and built another altar; and when it was finished, and the sun gone down, there came many wanderers, Faithists, to the place.

26. Capilya said unto them: Come you**** to the altar of Ormazd, for he desire sacrifice of all whom he bless'''. And they went in and sang, and prayed, giving thanks to God. Jehovih said: Suffer him I have sent unto you to build three more altars at like distances apart; for I will bring My people together for three places of sacrifice.

27. On the next day there came many more wanderers, 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 to them he also appointed rab'bahs and chief rab'bahs.

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 unto them: Whoso hath faith in me of Jehovih, let him stand with me this night, for the Father will manifest unto us.

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

30. And when they were thus standing, Jehovih sent a cold wind, and there came down from heaven an abundance of Ahaoma,2 sufficient to feed the whole of the people for many days. Neither knew any man of what ahaoma was made; but it was savory and nutritious.

31. And the people came and ate, and also gathered up the ahaoma, and carried it home. Capilya said unto them: Because Ormazd hath done this, go you**** into the altars and return thanks unto Him.

32. And the people did as commanded; and from this time forth not one of them lacked faith in Capilya. And thereupon he said unto them: This place should be called Maksabi, for it is the first colony (Tarag-attu) in all the world where the Father hath 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!).

1 It will be seen in the Book of Lika that these angels were commissioned to speak in the name of the Ever Present. Otherwise mortals would worship the angel instead of Jehovih.
2 Haoma signify spiritual food. From this it would appear that ahaoma meant earth food.

CHAPTER V.

1. For forty days Capilya remained in Maksabi, teaching and helping the people; and on the fortieth day he said unto them: I go now; the Father desire me. Be you**** faithful unto Jehovih, and maintain the sacrifices (worship). The eye of Jehovih is upon you; His ear hear''' not only your spoken words; but the thoughts in your hearts. In time after this I will come again unto you, and restore your rites and ceremonies.

2. Jehovih said unto Capilya: Even as you hast done in Hosagoweth, so should you do in Tibethkilrath; for thither will I also bring My chosen from the Province of Yusitra.

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

4. But when Capilya beheld they feared him, he said unto them: He who hath faith in Ormazd fear''' nothing in heaven or earth. For the Father appoint''' a time unto all peoples; nor can they make it more or less. Throtona, one of the rab'bahs, said unto Capilya: Art you indeed one of us? Capilya said: Because I am as I am, I cannot answer thee. If I say I am of your*** race, then will not your*** people 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.

5. I say unto you*, I am but a man, even as you are; neither am I pure and good; for there is but One pure, the Creator. Therefore, put your*** faith in Jehovih, and wherein my words and labors are good, render unto me even as to any other man, nor more nor less. And yet, even as you believest in the Ever Present, so do I; as you believest not in a man-God, so do not I.

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

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

8. Capilya built altars for the multitude, saying to them: First of all, you should dedicate to God all things you puttest 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. Know ye the doctrines of the ancients?

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

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 laying down to sleep.

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 laid in bed two hours; they ceased to bathe altogether, and as to eating, they halted not with fish-flesh, but ate of all flesh. And sin came upon them; by their behavior they cut themselves off from the Father.

12. Be you**** scrupulous in following the texts; and as to him that open the door for disobedience, have nothing to do with him or his philosophy.

13. Capilya asked: Why do one man a good act rather than a bad act? Why do another man 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.

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

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

16. To see an altar, as we pass along, enforce upon us the thought of worship, and of Ormazd, the Creator; it lead 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.

17. Capilya asked: What is the first poison? The rab'bahs knew not how to answer, perceiving Capilya had great learning and wisdom. Capilya said: The first poison is self. One man saith: Rites and prayers are good for the stupid and unlearned; I need them not. I say unto you that that man is drunk on the first poison; let not his breath breathe upon you; for here enter''' the wedge of destruction.

18. Capilya said: What is the second poison? But when he perceived none would answer, he said: The first lead 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?

19. Capilya said: Suffer 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.

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. Which, now, of the three, say you**** do most for the Father's kingdom? The rab'bahs said: The last one. Capilya said: True! Be you****, then, like him even to one another; for by this course only is speech not dangerous, but of profit unto the world.

21. Sufficient is the number of evil men to relate the evils in the world; relate you**** the good, for by constantly walking in clean ground you**** should remain clean, in word and deed.

22. Search you**** both spirits and men, not for the brilliancy of speech, for oft its brilliancy hid its poison, or steal''' on the senses unawares; but search their words as to holy ideas and good delights, to make man rejoice in his life. He who harp''' on deceivers and liars and debauchees, is a fireman for satan's hells. Reply not to him, lest your speech become a snare to entrap yourselves.

CHAPTER VI.

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 laid waste and not tilled; but he touched not any land whereon other people dwelt and tilled the soil.

2. And it came to pass, 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.

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 answer'''; his words are bound words. Whatsoever come out of Capilya's mouth, Capilya hold as his. There be such as maintain that man, whose tongue is moved by the spirits of the dead, is irresponsible for his words. Capilya creep''' not through so small a hole. To be master of one's flesh, and desires, and passions and words, these are great gifts indeed. Capilya profess''' these. Therefore, Capilya bind himself in every word.

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 that Capilya hath founded certain colonies which have attracted away the servants of the sub-kings and of the rich, and thereby sowed disobedience in the remainder.

5. Capilya is come to answer these charges. Hear you****, then, Capilya's answer: Capilya being heir to the throne besought the king for leave to travel, and the king said unto him: Whatsoever the soul observe that may be good for the United Kingdoms, do you. Said not the king this?

6. Yokovrana said: Yea, my son. Thereupon Capilya said: 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 beheld many forests and many plains where no man dwelt; and he said to himself: Let the poor come here and live. Yet he called not any poor man. Was it, then, an evil for Capilya to say this to himself?

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, and yet more coming. So Capilya went amongst them to show them how to dwell together wisely. Was this an evil in Capilya?

8. The king said: Nay; of a 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, whereupon the servants of the governors, and the rich, ran away from them. Is it not just to say of the king and governors and rich men that they are driving their servants away from themselves, because of hardships which are greater than the hardships of the Gods?

9. The king said: A good proof. But why sayest you, the Gods? These people for the most part believe not in the Gods. And many of them, I hear, are believers in the Great Spirit! Capilya said: You sayest truly, O king. But that is their matter, and not Capilya's. The king said: You are right, my son. But how sayest you of education? Should not the laws be maintained?

10. Capilya said: Art you the king? or merely the servant of the dead? Should Capilya call him father who is only a servant to carry out the laws of the dead? If so, then hath Capilya sinned against the law. But hear 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 whoso became king afterward must need make new laws of his own. The law against educating the Faithists is a law of the ancients. Let Capilya's accusers find 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 hath not sinned against any law.

11. Yokovrana said: You are acquitted, Capilya. The laws of the ancients can not bind thy king nor the king's kings. Touching these matters, then, the Royal Council should make new laws. And since Capilya hath not contravened any law, neither should the new laws interrupt the orders of the state as they now are.

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

13. After this manner, that follow, were the speeches of the sub-kings and governors: To permit great learning to the Faithists is to overthrow Dyaus and his reigning Gods and Lords; for by great learning will the Faithists ultimately become members of the Royal Council; therefore, at all hazards, great learning must be prohibited. Great learning is inimical to good servitude.

14. Jehovih said to Capilya: Be you 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.

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 unto him. This that follow is, then, the substance of Capilya's speech.

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