BOOK OF GOD担 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 GOD担 WORD, BECAUSE IT IS OF THE FIRST DESCENT OF GOD TO THE EARTH TO ESTABLISH HIS WORD WITH MAN. THROUGH ZARATHUSTRA, A MAN OF PAR担I脱, CAME GOD TO THIS END, EIGHT THOUSAND NINE HUNDRED YEARS BEFORE THE KOSMON ERA.1

CHAPTER I.

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.

CHAPTER II.

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.

CHAPTER III.

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.

CHAPTER IV.

1. When So-qi, the king, issued the decree to have Zarathustra found and brought before him, otherwise all the male infants of Oas to be slain, the Lords sent travail on the king’s wife and on the king’s daughter, wife of Asha, the philosopher, and the two women gave birth that day to two sons, a month before their time, but nevertheless unto life and strength and beauty. Now, according to the laws of Oas, a king could not rescind or change his own decrees, for he had assumed the position of infallibility, whereupon he had doomed to death kin of his kin, flesh of his flesh.
2. Accordingly, after search had been made in vain to find Zarathustra, the king repented of his decree, but knew no way to justify a change of commandment. Asha, hearing of this, came out of concealment, saying to himself: Now will I go to the king and hold him to his decree, even demanding that he slay me also. So Asha came before So-qi, and after saluting, said: O king, I have heard of your*** strait, and am come to you* that I may counsel thee.
3. The king was angered, and he said: Asha, my friend, hear you your*** king: You camest before me, relating a marvelous story regarding an infant son of the virgin who saith she never knew a man. Now, according to the laws of the City of the Sun, any man stating for truth that which he cannot prove, is already adjudged to death. Should not the law be fulfilled, because, forsooth, you are near me in blood?
4. Asha said: Most assuredly, O king, the laws must be carried out. Are they not the all highest? For it follow that man being the all highest person, his laws, above all else, must never be set aside. Therefore, you should have me slain. Think not I am come before thee to plead an excuse, in order to save myself; rather let all men perish than that the king’s decrees go amiss.
5. The king said: You are wise, O Asha. The laws cannot err, for they are the standard by which to judge all else. And he who hath risen to be king stand by nature the infallible highest of all things. History hath proven this. But yet hear me, you who hast wisdom from the movements of the sun and moon and stars: The king, being the all highest, how can he be bound? Cannot he decree new decrees forever?
6. Asha said: I will not deceive you, O king! I know you are arguing not for me, but for thine own infant son, and for your** daughter’s infant son. Neither have I come before you* in prowess, though I love life. But here is the matter: If you change one law, you admittest that all laws made by man may also need changing; which is to say, wisdom is folly. How, then, should the judge, judge any man by the laws? Is it not setting up error in order to find truth?
7. The king said: You reasonest well. Methought this morning, in my walk in the market gardens, when the soldiers were spreading the scalps of their enemies in the sun to dry, whether or no, in ages to come, the weaker nations and tribes of men might not attempt to justify their right to life. And were the kings to admit fallibility in their decrees and laws, no man can foresee the end; for even slaves and servants and women will raise up against the laws, and claim their right to life. Wherein, then, would the earth be large enough for all the people? Yet, wherefore, O Asha, come this heart-ache of mine against killing mine own son?
8. Asha said: What are your*** sympathies, O king? If you wert to justify the escape of thy child’s death for sympathy, would not my wife and my children justify their sympathy in desiring me to live? Nay, sympathy is the enemy of law and justice. It is the evil in our natures that cry out for evil. The laws must be maintained; the decrees must be maintained; the king’s word must be maintained. No man must suffer his judgment to go higher than the law, or the decree, or the king.
9. Asha said: This is the City of the Sun. If this citygo back on its own laws, what will not the tributary cities do? Will not they also begin to disrespect the laws, or say: Perhaps the laws are in error? This will come to anarchy. To one purpose only can a great city be maintained. To divide the purposes and judgment of men is to scatter to the four winds the glory of our civil liberty. Was it not disrespect of the laws, combined with superstition, that caused the nations of ancients to perish?
10. The king said: What should I do, O Asha? My son hath smiled in my face!
11. Asha said: You should send me and your* son and your* daughter’s son, and all male infants to the slaughter’s pen, and have us all beheaded and cast into the fire. Otherwise, it will come true what the infant Zarathustra hath said: Behold, my hand should smite the city of Oas, and it should fall as a heap of straw.
12. Think not, O king, I am superstitious and fear such threats; but this I perceive: Suffer the laws to be impeached, and every man in Oas will set up to interpret the laws to be wrong and himself right. And your* officers will rebel against thee on all sides, and the glory of your* kingdom will perish.
13. After the city had been searched for thirty days, and the virgin and child not found, the king appointed a day for the slaughter, according to his former decree; and there were ninety thousand male infants adjudged to death, the king’s son among the rest.
14. Whilst these matters were maturing, the Lord went to Choe’jon, and inspired him to make songs about Zarathustra, the infant that was stronger than a king. And also songs about the decree of death to the ninety thousand infant sons of Oas. And the beauty of the songs, together with the nature of these proceedings, caused the songs to be sung in the streets day and night; and the songs, in satire, approved of the horrors, so that even the king could not interdict the singing.

CHAPTER V.

1. When the day arrived for the slaughter of the male infants, not more than a thousand mothers appeared at the place of execution with their infants, the others having risen in the night previous and departed out of the gates, upward of eighty-nine thousand mothers.
2. When the king went to the place of execution, having set apart the day as a holiday, and not finding but a thousand infants present, he inquired the reason, and, having been told, he said: Can it be that mothers love their offspring more than they respect the decrees of the king? Asha was standing near, having stripped himself ready for execution, and he answered the king, saying:
3. Because they love their offspring, is it not the love of the flesh? And doth not the law stand above all flesh? In this matter, then, because they have evaded the law, they have adjudged themselves also to death.
4. Then came Betraj, the king’s wife, bringing the infant. Betraj said: Here is your*** son, O king, ready for the sacrifice. Asha reasonest well; there must be an All Highest, which never err”’; which is the law of the king. Take you my flesh and blood and prove thy decrees. What! Why hesitate? If you swerve one jot or tittle, then should you open the door for all men to find an excuse against the law. Doth not the sun blight a harvest when he will? Yea, and strike dead our most beloved? Art you not descended from the Sun Gods? Who will obey the laws if you, thyself, do not?
5. The king said: Behold, it is yet early morn; let the officers go fetch all who have escaped beyond the walls, and both mothers and children should be put to death. Till then, let the proceedings be suspended. Now there had congregated a vast multitude, anxious to witness the slaughter; and when the king suspended matters, there went up cries of disappointment. And many said: When a thing touch”’ the king, he is a coward.
6. The king returned for his palace, leaving Asha standing stripped for the execution. And the multitude cried out: More is Asha like a king than So-qi. Let us make him king. King So-qi! We will not have a sheep for a king! And none could stay them, or be heard above their noise; and they ran after the king and slew him with stones, and they made Asha King of the Sun. And there was not one infant slain according to the decrees.
7. God saith: Think not, O man, that things happen without a cause, or that all things are left to chance. In my works I go beforehand and plan the way, even more carefully than a captain lie siege to a city. Before Zarathustra was born I sent ashars to choose out my personages. Think not that Asha made his own arguments; but by virtue of the presence of my ashars, whom he saw not, he spake and behaved in my commandments, not knowing it. And even so was it with the king’s wife; my angels also inspired her to speak before the king. And those that fled out of the city, were inspired by my hosts of angels.
8. God said: Yet with the king’s decree I had no part, for I foresaw he would do this of his own will; and with the multitude in slaying the king I had no part, for I saw they would do this on their own account. Neither would the multitude hear my voice, even though I had spoken to every man’s soul; for in them tetracts were the ascendant power.
9. God saith: The multitude slew the king because he had gone so far from me he heeded me not. And I made Asha king, because he came so near me my power was with him through my ashars.

CHAPTER VI.

1. During the infant age of Zarathustra, God manifested no more through him; but he sent Ejah, one of his Lords, to be with Zarathustra, day and night. And Ejah taught the infant wisdom in all things, but showed himself to none else.
2. When Zarathustra was half grown, the Lord began to manifest through him, giving signs and miracles and prophecy before the Listians who lived in the Forest of Goats. This forest was of the width in every direction, save the east, of forty days’ journey for a man, and in all that region there were no houses, the inhabitants living in tents made of bark and skins.
3. The Lord inspired Zarathustra to teach them to build houses, and tame the goats, and to live in cities, and otherwise subdue the earth through righteousness; the chief center of their habitations being on the river Apherteon and its tributaries. And it was from these inhabitants that sprang in after years the migrants called Fonece’ans, signifying, out of the mountains. Nevertheless, these people were I’huans, but because of the cruelties of the Par’si’ean kings, they fled and lived in the forests.
4. The Lord said to Zarathustra: Behold the people who fly from the kings! I have made them kings over goats and over the beasts of the fields.
5. And from this time forth the Listians styled themselves shepherd kings. And Zarathustra taught them of the Lord, that man should have dominion over the beasts of the forests, but that no man should hold dominion over his neighbor. Consequently, every man of the Listians styled himself a king, and every woman styled herself a queen.
6. Again the Lord said to Zarathustra: Go you, my son, whither I will lead you*, and thou should find a people sacred to the Great Spirit. So Zarathustra wandered beyond the Forest of Goats, and came to Hara’woetchij, to the south of the mountains of Oe’tahka, where were three large cities and twelve small ones, inhabited by I’hins.
7. And the Lord had been with the I’hins, and foretold them Zarathustra was coming, so that it was proven on both sides. The Lord said to the high priest: You should suffer Zarathustra to come within the walls of the cities, for he is pure.
8. So Zarathustra went in, and, in the time of worship before the altar of God, the Lord appeared in a great light and commanded the high priest, saying: Behold, I have brought my son to you*. Him should you anoint as a priest according to the I’hin laws; and thou should teach him the rites and ceremonies of the ancients.
9. Accordingly Zarathustra was made a priest and was otherwise accepted as an I’hin, and bestowed under the rod with water and with fire. And he also taught the sacred words and the are of writing and making tablets; and of weaving cloth and making clothes from flax.
10. Seven years Zarathustra remained with the I’hins, fasting and praying, and singing and dancing before the Lord. And then the Lord commanded him to return through the Forest of Goats, the which he did, teaching before the Listians whithersoever he halted for a rest, and the Lord was with him, working miracles.
11. At the end of another seven years the Lord said to Zarathustra: Behold, the dawn of light is come! You should, therefore, bestow your* mother with thy people, and I will lead thee to the city of your* birth. Zarathustra said: Tell me, O Lord, of the city of my birth?
12. The Lord said: It is a great city, but it should fall before your*** hand; for I’hua’Mazda hath turned his favor away from its kings.
13. In two days’ journey Zarathustra came to Oas, and entered into the city, but he brought no provender with him. Now, it was a law of Oas, that all strangers coming into the city, should bring provender as a testimony of fidelity to the laws and to the king. So, when he came to the inner gate, the keeper asked him for provender; but Zarathustra answered him, saying:
14. Naked I came into the world, and Ormazd asked me not for provender. Is your*** king greater than the Creator?
15. The keeper said: I know not your*** words; should a servant explain laws? To which Zarathustra said: You are wise; neither should you suffer for disobedience in letting me pass. The Lord will give you* food.
16. When he had spoken thus, there fell at the feet of the keeper an abundance of fruit,3 and the keeper feared and stood aside, suffering Zarathustra to pass in. The keeper not only told the people of the miracle, but ran and told the king, likewise. This was Asha, who had reigned since the death of So-qi; and Asha no sooner heard of the miracle than he imagined the person to be the same whom he had seen in infancy.
17. Asha, the king, sent officers at once to find Zarathustra, and bring him before the court. But the Lord knowing these things, inspired Zarathustra to go on his own account; and he went accordingly before the king, even before the officers returned.
18. The king said: Who are thou? and for what purpose hast you come before the king?
19. Then spake I’hua’Mazda through Zarathustra, saying: I am I’hua’Mazda, God of the I’huans. He through whom I speak, is Zarathustra, whom you sawest in his mother’s arms. We twain are one. I have come before you, O king, because of two reasons: thou hast sent for me; and I desire to use you.
20. The king said: Speak further, stranger, that I may approve of your*** words.
21. In the time of So-qi, said I’hua’Mazda, I made you* king of Oas, and from that day to this my ashars have been with you* and heard you* oft praying privately for information of the infant you sawest; for it rest”’ heavily on your*** judgment whether or no man be immortal. Sit you with me this night privily, and I will show you* So-qi’s soul.
22. Asha said: You wert to smite the city and it would fall. Behold, it stand! Yet I desire not to stand in my own light. Then Zarathustra spake on his own account, saying: Fear not, O king, for this philosophy. As you wouldst bend a straw, so do the Gods wield the nations of the earth. The city will fall ere six years pass, and you should be reduced to beggary, and yet you should be happier than now.

3 See 259, 24; 263,10; 264, 23.