BASIS OF VEDE.
1. Variena, a circle divided by cross-lines into four quarters; made for Thraetaono, a holy name, which had power over the Dahaka, serpent, i.e., evil.
2. Nisai, faith, belief; a created place in the unseen heavens, which nurture man's soul, created by Ahura'Mazda, the good Creator.
3. Kanthiuzhada, unbelief; a place in the unseen heavens which nurture unbelief in mortals, created by Anra'mainyus, the evil creator.
4. Yatu, to sin against Ahura'Mazda, or against one's own being.
5. Hapta Hendu, India; land of seven rivers.
6. Yima, a Savior; self-assumed Lord of the earth. A spirit with many provinces in atmospherea. He sent emissaries (spirits) to the temples and oracles of India, for over a thousand years, and thus compelled mortals to worship him. He said he was the Son of Ahura'Mazda, doing His will. He claimed to have been born of Mi, Mother of the Creator, and he was the only begotten Son; that he lived on earth and worked miracles, even cleaving the earth asunder and enlarging it. Through him and his spirit emissaries, mortals were inspired to construct the written doctrines of the Vedas as they now are, for his final overthrow in atmospherea, where he had four hundred million slaves.
7. Daevas, all evil, and evil men in general. But a real and wholly acting Daeva is a sodomite.
8. Druks Nagus, literally, rotting; also that decomposition of flesh which become food for insects and vermin.
9. Crossha or Craosha, an angel sent by the Creator, speaking for Him.
10. Druks and Daeva druks, sinful men.
11. Tistrya, an angel from the still heavens who ruled the flocks of mortals. He was said to reside on Sirius; and that star was afterward named after him; and mortals afterward worshiped the star, forgetting the legend of their forefathers.
12. Ctara, or Gaura, who, in like manner, dwelt on a star, and was forgotten in the lapse of ages, and the star worshiped in his stead.
13. Zami, another angel who became a star in like manner.
14. Urvar, also a star thus named.
15. Gogpend, ditto. These different Gods were originally assigned certain labor on earth. One had charge of all growing things in the water; another of the purity of vegetable seeds; another of grain seeds; another of breeding of horses and cows; another of mortal marriages; another of young children, newborn. Yima, who was chief God over all the other Gods, thus assigned them places; and each and all these Gods of second degree had hosts of ministering spirits under them, and these were distributed and appointed over mortals as guardian angels, and, by inspiration and by other impressions, caused mortals to thus worship their masters, the Gods who claimed to reside on the stars. Thus did Yima teach mortals that through him, and his kingdoms only, could man prosper on earth, and rise in heaven after death. In course of time, however, the inhabitants of earth forgot the angels, and worshiped the stars instead.
16. Jahi, taurus, the bull. The God of force. In the Ebraic language this same God is called Jah. In course of time mortals forgot the origin of this God, and ignorantly supposed the name to be an abbreviation of Jehovih. In the Cuneiform inscriptions his name is called Bagho. The Panic origin is Taughad. (See Tablet Biene Poit, the figure of a bull, with man's face.) The spiritual meaning, force, or force of character, or energy to do, or decree with authority. As the pope issue a Bull, of which the foregoing was the original.
17. Caoka, or gha-oka. Good, genial and amorous. (See Tablet Biene Poit, the figure of a ram.) He is also called Hoebah and goa-bah.
18. Airyana, a protector. (See Tablet Se'moin.) In Tablet Biene he is made in the form of a lion, with man's face.
19. The term, horses, signify dominions in the lower heavens.
20. The term, cow, usually mean''' adaptability to the creative period. In the original Panic, cow meant receptivity, as in English a term of dollars signify the extent of a man's possessions, although he may have only lands and houses. So horses in the Yi-ha had no reference to the animal horse, nor had cow any reference to the animal cow. But in the lapse of ages, these figures received an earthly interpretation.
21. Hukairya, a kingdom in etherea.
22. The Lords of atmospherea ministering through the temples and oracles to mortals of the Hyan period, and embraced in Mithra inspiration, were as follow: Maidhyozaremaya, Moidhyosheema, Paitis-hahaya, Ayathrecma, Maidhyairya, Hamacpathmoedaya, the Holy Lordess, the Gatha-Ahunavaiti, Yacna-Haptan-haiti, the Goddess Mother, Gatha-Ustavaiti, her Holy Sister, Goddess Gatha-Cpenta-Mainyu, her Holy Daughter, Goddess Gatha-Vohu-Khsha-thra, the Lord of Measure, Airyama, Fshnsha-manthea, Hadhaokhta, Creator, Ever Present Spirit in all places, Ruler over all else and Dispenser.
23. (For the origin of the words refer to the cyclean period of Ahura.)
24. Mazdayacniaus, Faithists in the Great Spirit. Opposite to idolaters. The Haptans did not worship the Lords nor Gods, but revered them as exalted spirits sent from etherea, to minister to mortals, both through the temples and oracles, and in the family spirit circle, even as Christians of this day believe that Christ minister'''. With the Haptans, however, Mithra occupied the position that Christ doth in men's eyes, and the Lords and Lordesses, and Gods and Goddesses, were under Him, alternately with Yima.
25. The traveling hosts from heaven were as follow: Havanana, Atarevakhsha, Fraberata, Abert, Agnata, Racthwiskare and Craoshavareza.
26. Haoma, juice, milk, that which is received. As milk nurture the corporeal man, so haoma feed the spirit, i.e., spirit nutrition.
27. After the invocation to Ahura'Mazda, the Creator, the All Brilliant, the All Majestic, the All Greatest, Best and Most Beautiful, then the following Gods are invited, to wit:
28. Vohu-mano, who is the voice and engraved word. (In the back period the Scriptures were taught orally, man to man, repeating over and over the same texts, until the whole three thousand Holy and Most Sacred Verses were learned. The position of the Most Holy Lord, Vohu, was to be present in spirit and person or through His representative spirit underlings, and see to it that there were no innovations in the original text, and to assist the learner to remember the words. Vohu, i.e., ga-mo, signify voice. Mano, i.e., c'fome, signify word in the Yi-ha language.
29. Ashavahista (properly Ashaohavah), the God of self-subduing. To teach and assist man to put aside selfish desires.
30. Ksha-thra-vairya (Ka-sha-thrag-o-mak), the Most Holy Teacher and Bracer-up of Faith.
31. Cpenta-armaiti (originally feminine), Goddess and God, Adapter. That which within man make him compatible to others. (Yi-ha.)
32. Haurvat, home. He who made spiritual homes in heaven for mortals, and brought the Kingdom of the Father to men's souls. (Yi-ha.)
33. Amareth, forgiveness. Anh-air-that (Yi-ha). To make one's self child-like and willing to learn. To make one's soul like a sieve, that it will not hold anger.
34. Havani, the Bearer of souls to the second heaven. The Most Holy Lord of Transit. (Yi-ha.)
35. The emissaries under these, the Most Holy Lords, active on earth, were called, Cavanhi-Vicya. Twenty-eight of these helps and Lords appointed ministered in each and all the temples of Baragas (Upper Tibet), and during the religious ceremonies of mortals were often seen participating near the altars.
36. Ushi-darena, a mountain above which the Most Holy Lords held their spirit Congress for over three hundred years! In this Congress, Zantuma was president. It was through this Spirit Congress that Mithra, the Savior of the Haptans of that day, promulgated the doctrine that Ahura'Mazda was not Creator, but merely the star (Iaza) Jupiter and that he, Mithra, was the Chief and Highest of all personages, either on earth or in heaven. This was the beginning of a war in heaven between Yima and Mithra.
37. Arbury, the Father's Kingdom, literally around about all worlds. Alburj (Yi'ha), Gaisi mortal (or earthly things), became confounded with heavenly, for the migration of the people on earth confounded the stratagems of Mithra, the Savior.
38. Gah, the change of the watch of the Gods. A prefix to the names of Gods. Gah, true, a fact (Gau). The times of day and evening and night.
39. Fradat-vira, God of numeration of mortals, interest in progeny.
40. Nairy-Canha, God of messengers. All spirits coming from Mithra's throne in atmospherea as messengers were under the command of Mairya-canha. Of these there were thirty-three messengers-in-chief, and they held offices for one year, when they were replaced by new appointments. When the time of changing watch came, they gave to mortals ten days for feast, five days in honor of the ex-messengers, and five days in honor of the new messengers. It was customary to have thirty vases or dishes in the temples, adapted to as many varieties of food, and each and all of these were also named after the name of the spirit messengers.
41. Zaothra, holy water, also God of sprinkling. When the worshipers were assembled they were frequently sprinkled with water by the spirits.
42. Zaota, a priest, through whom the Gods can cause rain to fall.
43. Barecme, literally, spirit light. Some were baptized by water, and some by fire.
44. Moon Gods, four in number, were usually changed once in seven years. But when Mithra proclaimed himself God and Savior of (the Indian) heaven, he allotted the moon Gods a hundred years each. But the chief of these remained in office for four hundred years. This was:
45. Arstat, chief moon God of that period, and a friend to the God Craosha. Mortals, however, continued to keep holy one day in seven, in honor of the moon's changes, which were accredited to the change of watch of the Gods. In the original worship mortals were taught to wish here, with love and praise, the four reigning Gods. But they were so full of devotion that on the seventh day they remembered many of the ex-Gods also, sometimes a hundred or more, all of whom they wished here with love and praise. Many of those Gods (spirits), taking advantage of the devotion of mortals, established themselves in petty kingdoms in atmospherea belonging to Vind'yu, and thus aggrandized themselves, making slaves of spirits newborn into heaven.
46. Beside the week-day festivals, the Gods of Mithra, through the priests and magicians, established monthly festivals, on which occasion the Gods were honored with new prayers, and all these Lords and Gods of the lower heavens, were awarded by Mithra with petty kingdoms in atmospherea belonging to Vind'yu. Usually, each mortal city was allotted to the keeping of one of these spirit Lords or Gods, and the guardian spirits of mortals within that city were subjects to such chief Lord or God. The places of meeting of these spirits were in temples of worship. And all of the foregoing Lords, Saviors and Gods professed to give the revelations of Zarathustra, who had ceased in men's eyes to be a man, but a principle of Truth descended from Ahura'Mazda, Creator.
47. Myazda or Dracona,, feast of sacrament. Rice or other meal made into cakes and ate in remembrance of the VOW TO PURIFY MYSELF.
48. Haoma, in the latter sacrament of the Vede, was saluted as heaven's perfect type of corporeal beauty and cleanliness.
49. Yima, a self-made God in after times, who announced himself, Son of Vivanho.
50. Cruvara, serpent with four legs. This was the lizard species, and in the time of Yi-ha they were sufficiently large to eat twelve full-grown men at a meal. They were of a dark green color, and fifty paces in length.
51. Gaccus, a giant who contrived traps to destroy the great serpents, the Cruvaras.
52. Asha, oratory. Power of reciting with effect.
53. Fravashi, pure spirits of the Faithist order, i.e., spirits who are not bound to idols, Gods, nor Saviors, but having faith in Ahura'Mazda, the Creator.
54. The opposers in heaven to the Fravashi were: The Daeva, Pairika, Cathra, Kaoza and the Karapana.
55. Verethragha, a God in heaven who labored for the Fravashi and against their opposers.
56. The following plateaux in the lower heavens belong to Vind'yu are often described as mountains, and in later days earth-mountains have had corresponding names given to them. That is to say: Mount Tshidarena, Haraiti, Zereaho, Ushidhao, Ushidarena, Erezifya, Fraorepa, Arezura, Bumza, Eezisho, Arana, Bazana, Vapa, Iskata, Kancotofedhra, Hamankuna, Vagna, Fravanku, Vidwana, Aezaka, Maenaka, Vakhedhrakae, Acaya, Tudhockoe, Ishvkoe,Asnavao, Draoshisvao, Cairivao, Nanhusmao, Kakahyu, Anterekanha, Cichindavaoo, Ahuna, Racmana, Asha-ctimbana, Urunyvovaidhae, Ushaoma, Usta-garenas, Cyamaka, Vafrayo, Voouusha, Jatara, Adhutavao, Cpitavarenao, Cpentodata, Kadrva-acpa, Kaoirica, Taera, Barocrayana, Barana, Frapavao, Udrya and Kaevao. To each and every one of the foregoing plateaux in atmospherea was assigned a God or a Lord, and these had direct superintendence over the affairs of mortals vertically under them. (Vede.)
57. Kanculoo, a running (es) sea in atmospherea, dividing the foregoing plateaux.
58. Caoshyanc, God of the (es) sea, Kanculoo, supposed by people in darkness to be the God whose coming would be the Second coming, or manifestation of Ahura'Mazda on earth. It was believed that with his second coming all sin on earth would be put down, and all things revealed. Caoshyanc, a Savior; to sin not. (Anar.)
59. Franrava, God of the Turanians, the opposers of Faithists. He who inspired the Turanians to war and to deeds of cruelty.
60. Parodars, an angel, a bird, a picture, or as one looking in a mirror sees himself. That which he sees reflected is parodars. Thus, when a pure man die, his soul for three days remain''' near the head of his corporeal body, reciting prayers and anthems, but on the fourth day he wak''' to his condition and rise and goforth. The first living creature he see is parodars (a female); a flying person of great beauty. He salute her, inquiring who she is. She answer''' him, saying: I am your** own soul and good thoughts. I am the law you hast builded up on the corporeal earth. Behold me, I am thyself, and now thou seest your** own self. I am most beautiful, because your*** earth-thoughts were beautiful. I am pure because your*** earth-thoughts were pure. Put away thyself and come you and inhabit myself. I am the part that can ascend to nirvana, the second heaven; you are the part that dwell''' as a druj, a bound spirit. On the fifth day the pure man put away self and inhabit''' the parodars, and so ascend and become a Lord in heaven. (Foivitat.)
61. Foivitat saith: If an evil man die, his soul remain''' at his feet three days. On the fourth itgo abroad; but because of its clouds, it behold not parodars, the smothered bird, but itgo into places that stink the nose, to the places that deafen the ears, to the places that blind the eyes, and, like a druj, can not speak truth, can not find love, can not learn. The soul of such a man become the inhabitant of foul houses and of battle-fields where madness live on madness, and evil spirits can not depart.
62. Kava-viscacpa, a councilor and friend of Zarathustra, a high, Holy Lord and Giver of Truth.
63. Hura, a one-time man.
64. Hura the entity, HAPPINESS. In all the Avanischor system, which descended to the Haptans and afterward to the Hijans, and finally to the Vedes of the Upper Tibet, happiness is called an entity; so is unhappiness; so is faith; so is unbelief; and they are likened to seeds planted, which grow by nurture, according to the behavior of mortals, into great trees. If, therefore, a man strive for Hura (happiness), it will grow in him, and not until he so strive. And likewise of the other entities.
65. Kam, the air, the unseen atmosphere, or Kam-qactra, the high air, etherea, beyond the earth's atmosphere; that part of the firmament beyond the earth and earth's atmosphere which hath laws of its own. Etherea, the higher abode for exalted spirits who have risen above corporeal laws. As Anra'mainyus (evil), in atmospherea, look''' downward to the earth to evil, so Cpenta'mainyus (good), of etherea, look''' upward to good.