BOOK OF GODíS WORD.
BEING CONTEMPORARY WITH THE CYCLE OF FRAGAPATTI, SON OF JEHOVIH. AS THE UPPER BOOK IS OF HEAVENLY THINGS, SO IS THIS LOWER BOOK OF THE EARTHLY ADMINISTRATION OF GOD FOR THE SAME PERIOD OF TIME, AND IT IS CALLED THE BOOK OF GODíS WORD, BECAUSE IT IS OF THE FIRST DESCENT OF GOD TO THE EARTH TO ESTABLISH HIS WORD WITH MAN. THROUGH ZARATHUSTRA, A MAN OF PARíSIíE, CAME GOD TO THIS END, EIGHT THOUSAND NINE HUNDRED YEARS BEFORE THE KOSMON ERA.1
1. Hear My word, O man, saith I'hua'Mazda.2 Perceive My utterances in things that have been and that will be. Remember the lapse of time; open your*** understanding to the substance of the affairs of the ancients.
2. Quibble not on names, saith I'hua'Mazda. Nor on places, nor words. All places are My places; all words, My words; all names, My names. All truth is My speech. All fact is My voice. By My commandments should all the nations of the earth be made to know Me and My works.
3. The Master of the I'huans, Samati, High God of heaven, whose home was in Mount Vibhraj, a heaven created in heaven, a thousand miles high.
4. I'hua'Mazda said: How should they know me, I, Holy Mazda? They are sealed up; their souls blind as death. Behold, the king, high ruler of Oas, king So-qi? Valorous with a strong sword. So-qi! So-qi! I call, but he hear''' not. I go to the temple; it is closed against God, I'hua'Mazda!
5. Where are the altars of your*** God? The place of the holy dance. So-qi hear''' not. None can hear the Voice of I'hua'Mazda. Angels and Gods are scouted.
6. O man, can you measure swords with your*** Creator? O that you couldst open the curtains of heaven, and see! What is your*** little learning? Should a chick that is not hatched discourse on the philosophy of life?
7. Behold, O man, I have told you* that the natural senses cannot understand spiritual things. But I will reach you*; you vain city, Oas. You, king So-qi! Thy sword should fall from the hilt; your*** mandates be as a breath blown away.
8. Hear me, O man, saith I'hua'Mazda: I opened the door a little, that you mightst learn a little about the stars. And now you are puffed up; vain boaster of your*** knowledge, thou slammest the door in the face of your*** Master!
9. You hast gone in darkness; a driveler to familiar spirits; lazy and longing to die. Then I said to you*: Behold, it is a good world; go, then, and be wise. Quickly you wert changed; bewailing the stupidity of the ancients. What better art thou? Because I delivered you* from darkness, you killest my prophets.
10. I'hua'Mazda said: I make you* free, O man, but you deniest My person. When I suffer thee to fall in bondage, you criest: O God, my God! When I deliver you* into freedom, you goest with a sword and spear to lay your*** fellows in death.
11. Hear, me, O man, what I have done for you*, saith I'hua'Mazda. Of A'su I cleft a rib and stood it up, saying: Be you a man, upright in likeness of thy God. And My Voice made you*; what you art, but was not, prove I am. I said: Save your*** seed, O man. I'hin stood aloof from the Asu'ans, and was holy; but your*** brother, dwelt with them and brought forth unto destruction.
12. Be admonished, saith I'hua'Mazda. I smote the earth and broke it as an egg is broken; for I would cut loose the bound in heaven. Then all the tribes of men cried out: There is a Mazda! An All Power Unseen!
1 GOD'S WORD is an important book, because it is the father and mother of all other religions in the world. The best historical accounts place Zoroaster about six thousand years before Moses' time. That the Persians and Indians were far advanced in learning in those days, we have the proof that the stars and planets were then named and mapped. As much of the astronomy of that period is blended with our astronomy of to-day, so is the Zoroasterian religion the frame-work and foundation of modern Budhism and Christianity. The Brahmans justly say: "When you are tired of the lies of your Christian missionaries, come to us and learn what has been old with us for thousands of years." The student will find that a thorough knowledge of the sacred books of the Chinese, Hindoos, Persians, etc., will facilitate the classification of names here used. I'hua'Mazda, is synonymous with God; Mazda, synonymous with Jehovih.
2 I'hua'Mazda, The MASTER VOICE, or, as we would say, Saith God or, God said, etc.
1. In those days when an army captured a large city, slaying the people, they carried back the spoil to So-qi, king of Oas, capital of Par'si'e, and received rewards according to the amount of plunder. The wars were between the different nations of I'huans. The sacred people, the I'hins, had nothing; they were unmolested.
2. I said: Whosoever lie up treasures in this world, should find no peace! But you**** have built so great a city, you**** hope nothing can break it down. Now I will show you*, O king: thy city should prove the weakest of cities. I will raise up one man out of the seed of the I'hins; and, Oas, the mighty city, should fall before his hand.
3. I'hua'Mazda, God of heaven, sent certain loo'is, highly learned angels, to look around, and afterward he called them and asked what they saw? They said: Work! Work! I'hua'Mazda said: Work it should be! Go you****, holy masters of generations, down to mortals close around the city of Oas. And search you**** out seed of the I'hin race, and by inspiration lead them to the fairest daughters of I'hua, in the city of Oas; and they should be tempted, and anon a quickened fruit should ripen in the city, sons and daughters. Again go you**** to the I'hins, and by inspiration bring others and have them tempted by the improved fruit. And yet again repeat this method, and in the sixth generation you**** should raise up a son having the gifts of su'is and sar'gis, and you**** should call him Zarathustra.
4. The loo'is, the angels who were guardians over mortals for such purpose, went and accomplished what had been commanded by God. And the child's mother's name was Too'che, and the father's name Lo'ab. Too'che was su'is born herself, and was by Sa'moan, an angel, obsessed before she conceived, and during the time of maternity not suffered to wake from her unconscious trance. And by the loo'is, her soul was oft taken to high heaven to behold its glories, and then to return and inhabit her own body. Thus, the child was born of All Light, and in that same day the obsession fled, and Too'che proclaimed within the city that no man was father to the child, but that she conceived from All Light, believing, because unconscious in gestation.
5. The learned men cast the horoscope, but found nothing in the stars to alarm the kings, or worthy of credence to the maiden's story. The loo'is went before God, saying: Behold, a child is born, capable of All Light. Then spake God, saying: I will come; go you**** and lead the way.
6. When yet the child nursed, I'hua'Mazda spake through the child, whilst its own spirit slept. Then again came the learned men, chief of whom was Asha, son of Zista, learned in a thousand stars and all living creatures, and in the bones of animals no longer living. So Asha spake to Too'che, saying: Can your*** suckling talk? Whereupon God answered him, saying:
7. Not the child, but I, even I'hua'Mazda. Think not, O man, these small lips utter words prompted by this child's soul. I am come to stay the cruel hand of war; to make man know there is an Unseen Master. Behold, this child hath no sex! He is an Yeshuah (Iesu), a passionless birth.
8. To which Asha said: Can it be this woman hath a man hidden under her cloak, and hopes to evade the just punishment of the king! O, you harlot! That toldest a shameful tale of conception without a man! Thy lies are now added to others to make good the first. Out of the city, wretch! or you should be stoned to death, and your*** child with you*!
9. Too'che made no answer, save with a flood of tears. Then spake I'hua'Mazda, saying: Hold your*** hand on these lips, and perceive you how I gesticulate with these little hands. Yea, take you the little form in your** own arms.
10. Then Asha feared, but fain would hide his fear, and so took the child, whilst I'hua'Mazda spake, saying: O man, that you couldst behold the spirit, and would temper thy judgment down to patience and wisdom!
11. Asha said: If it be in truth you are the Mazda of the I'huan race, why hast you come in so questionable weakness? What can a child do? Wieldest you a sword with these little hands? I had hoped to see a God come in stronger shape, and in majesty of a thousand angels, winged, and in flames of fire!
12. I'hua'Mazda said: My wisdom is not man's wisdom; my weapons, not arrows and sharp swords. What is great in man's judgment is as nothing to me; what is as nothing to man, I will make great, for I should overturn this mighty city. Because I am come in peace and love, the city should be divided, man against man, and bloody war run riot in this walled kingdom.
13. Asha said: To what end are you come? For if it be true you are a God born in this questionable shape, you hast some motive more than to overthrow the town. I charge thee, then, most precocious youth, tell me what your*** purpose is, that justice may be done?
14. I'hua'Mazda said: The cities of man are as nothing in my sight; I come to teach man of other worlds, and that the souls of the righteous should live forever; I come to deliver man from darkness into everlasting light.
15. Asha said: Thy words are wisdom, or else my sudden surprise hath unfitted my judgment. I will go now, that I may reflect on this wonder. To-morrow I will come again. Keep this matter quietly. For if it be known that I, of so high estate, have talked in temperance on spiritual things, I will be doomed to death.
1. When Asha had gone, I'hua'Mazda spake to Too'che, the virgin mother, saying: Take you your*** child away and hide thyself, lest the king have you* and your*** child put to death. So Too'che departed with her child, and hid away in another part of the city.
2. Now Asha went direct to So-qi, the king, and related what had transpired. When he had finished, the king said: According to the histories of the ancients, when a God appeared amongst mortals, there were signs and miracles. You hast told me only words. Go, therefore, again to the child and say: The king desire a miracle.
3. Asha returned the next day, but lo and behold, woman and child were gone, and not one of the neighbors knew whither. Asha said: If I go before the king with this story, he will have me slain as an inventor of lies. So he returned not to the king.
4. But where Too'che and her child dwelt, there came a maker of songs, by name Choe'jon, and he spake to the virgin, saying: Where is the child? She answered: He sleep''' in the rack of hay; I will fetch him. So she brought the child from its bed of new hay, fetching straws with its mantle, neither had the straws roots.
5. I'hua'Mazda spake through the child whilst its own spirit slept, saying: I came to you*, O Choe'jon; I brought you* here, for you should frame songs about the virgin's babe. Choe'jon was frightened, but nevertheless, he said: Can it be true, in this enlightened age! A miracle! Should I talk to you*, O child? Then I'hua'Mazda said:
6. Behold, you speakest not to the child, but to I'hua'Mazda. Take these straws to thy writing-box and plant them in new earth, and in one day they should grow and bear ripe wheat. So Choe'jon departed and planted the straws, and in one day, they grew and bore ripe wheat.
7. Choe'jon had sung his songs before the king, and so had permission of the court; and he went and told the king of the miracle. The king said: The philosopher, Asha, told me about this child, and I sent him for a miracle, but he return''' not. You hast come and said: Behold, a miracle! What value is a miracle, save to those who witness it? Should thy king take a thing in belief only? Is not belief the fruit of darkness? Go, therefore, again to the child and bring it before me, that I may see with mine own eyes.
8. Choe'jon returned to the place, but, lo and behold, virgin and child were gone; neither knew the neighbors whither. But she was concealed in another part of the city. And now there came before her one Os'shan, who was weeping because of the apparent death of his son. To him I'hua'Mazda spake, saying: Weep not, O man; I have healed your*** son and also given sight to your*** daughter.
9. Os'shan trembled at such words coming from the lips of a child, and he ran away, finding of a truth his son was healed, and his daughter restored to sight. In his joy he returned to the place, but the virgin and child were gone. Os'shan was hostler to the king, and capable of audience, and so he went and told the king of his good fortune.
10. The king said: Asha, the philosopher, told me a fine story of this child, but when I sent him for information, he returned not. Then came Choe'jon, the maker of songs, telling me what he had witnessed. I sent him to have the mother and child brought before me, but he return''' not. Now you comest with a miracle, such as were told in the dark ages. Go you, therefore, and search the city over till you findest this wonder, and bring it before me.
11. On the next day another man, even the king's brother's son, came before the king, saying: This day I have seen such a wonder as would have been marvelous in the days of angels and Gods. Behold, a little child hath spoken to me such words of philosophy as made me tremble. And yet, O king, you knowest I am no coward. My house is hung with a hundred scalps. Ay, and this child already proclaim''' itself Zarathustra in communion with the God, I'hua'Mazda! To me it said: Why killest you the sons and daughters of thy God? Think not that your*** multitude of scalps are a glory before heaven. Behold, I am stronger with my little finger than So-qi, your*** king.
12. So-qi, the king, said: It is enough. Save this mother and child be brought at once before me, that I may behold the truth of these wonders, every male child in Oas should be cast into fire. The king's brother's wife had a child, and the son's wife had a child, and they foresaw that the decree of the king touched them closely; so there went forth many, searching for Too'che and Zarathustra.
13. But the spirit, I'hua'Mazda, directed the mother to go beyond the gates, and led her far off into the Forest of Goats, where the tribes of Listians lived by fishing and hunting, and on goat's milk. I'hua'Mazda talked to the virgin, saying: Twenty years should you tarry in the forest, fearing nothing, for your*** God will provide for you*. And when your*** son should be larger and stronger than other men, behold, your*** God will manifest for the redemption of the races of men who are hunted and slain for the glory of the kings.
14. So it came about that the virgin and her son dwelt in the Forest of Goats until Zarathustra was a large man and of mature years, and his stature was equal to three ordinary men; nor could any number of men lay him on his back. But because of his gentleness like a young goat, the tribes of the forest called him the Lamb of God, signifying, strength and good-will.