(11) In the same way, O man, reckon up with intelligence In relation to this man Zaid is as Satan, The latter calls Zaid a sincere Mussulman, Zaid, one and the same person, is life to the one, If you desire that God may be pleasing to you, Look not at that Beauty with your own eyes, Look at that Object of desire with His votaries' eyes; Shut your own eyes from beholding that sweet Object, And borrow from His admirers their eyes; Nay, borrow from Him both eyes and sight,

(41) Mediæval investigators of the Nature spirits were of the opinion that the most common form of salamander was lizard-like in shape, a foot or more in length, and visible as a glowing Urodela, twisting and crawling in the midst of the fire. Another group was described as huge flaming giants in flowing robes, protected with sheets of fiery armor. Certain mediæval authorities, among them the Abbé de Villars, held that Zarathustra (Zoroaster) was the son of Vesta (believed to have been the wife of Noah) and the great salamander Oromasis. Hence, from that time onward, undying fires have been maintained upon the Persian altars in honor of Zarathustra's flaming father.

(14) (But where is such an one?) Whom hast thou Zarathustra ! thus a holy friend for the great (effort of the) cause? Who is it who thus desires to speak it forth? (Zarathustra answers. Aye, such an one have.) It is our Kavi Vîstâspa , the heroic; (and not he alone, but all) whom thou shalt (as in Thy prophet) meet in the assembly, O Ahura Mazda! these likewise will I call (to my attempt), and with Thy Good Mind's words.

(5) The great ones stand on their shrines before him, the prince of the gods of the Tuat, the great power of the sky, the lord of the living, and the king of those who are therein. Thousands glorify him in Cherāba, the future ones rejoice in him. He receives the choicest meat offerings in the upper abodes; haunches are presented to him in Memphis, the festival of the Eve’s provender is celebrated to him in Sechem, he is the great, the mighty one

(1) As by the laws of the primeval world, so will our spiritual chieftain act (that chief besought-for by the Kine , and named as Zarathustra by the Lord). Deeds most just he will do toward the wicked, as toward the righteous, and toward him whose deeds of fraud and righteous deeds combine (in equal measure).

(13) Yea, he who will propitiate Zarathustra Spitâma with gifts midst men, this man is fitted for the proclamation, and to him Ahura Mazda will give the (prospered) life. And he will likewise cause the settlements to thrive in mental goodness. We think him, therefore, Your good companion to (further and maintain) Your Righteousness (and meet for Your approach).

(41) Alexander Wilder, in his Philosophy and Ethics of the Zoroasters, states that Mithras is the Zend title for the sun, and he is supposed to dwell within that shining orb. Mithras has a male and a female aspect, though not himself androgynous. As Mithras, he is the ford of the sun, powerful and radiant, and most magnificent of the Yazatas (Izads, or Genii, of the sun). As Mithra, this deity represents the feminine principle; the mundane universe is recognized as her symbol. She represents Nature as receptive and terrestrial, and as fruitful only when bathed in the glory of the solar orb. The Mithraic cult is a simplification of the more elaborate teachings of Zarathustra (Zoroaster), the Persian fire magician.

(15) But this is the reward which Zarathustra declared before (to his friends who counsel with Asha), and are fitted for the cause ; Ahura Mazda will come the first into His Song Home, Garôdman, and then these gifts will be given you by the Good Mind (within you), and with blessings for the cause of the Righteous Order (in His hosts).

(8) Then to him I, Zarathustra, as my first answer, said: To the wicked (would that I could be) in very truth a strong tormentor and avenger, but to the righteous may I be a mighty help and joy , since to preparations for Thy Kingdom, and in desire (for its approach), I would devote myself so long as to Thee, O Mazda! I may praise, and weave my song.

(9) Zoroaster the Magus, Pythagoras showed to be a Persian. Of the secret books of this man, those who follow the heresy of Prodicus boast to be in possession.

(55) Ye †mighty kings† who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azâzêl, and all his associates, and all his hosts in the name of the Lord of Spirits.'

(3) 'He is also Vâmanî, for he leads (nayati) all blessings (vâma). He leads all blessings who knows this.

(9) Through false believers the tormentor makes Thy helpers refusers ; (those who once helped our heroes shall no longer give succour). The estranged thus desires, and the reprobate wills it, with the will that he harbours to conquer our honour . Where is then the Lord righteous who will smite them from life , and (beguile) them of license? Mazda! Thine is that power, (which will banish and conquer). And Thine is the Kingdom ; and by it Thou bestowest the highest (of blessings) on the right-living poor ! 190:1 Some lay stress upon the literal form 'was heard,' and regard the expression as indicating the fact that Zarathustra was no longer living (see the remarks in the summary). 190:2 Free. 190:3 I follow the Pahlavi with all; it has hû-âhûînâd. 190:4 I follow the frîftâr of the Pahlavi, as the conversion of those formerly hostile is suggested by vaurayâ and Fryâna, not to speak of the primary rendering of duserethrîs kikhshnushâ. The Pahlavi also has, 'even he who is the deceiver is to be instructed in the word and deed of the good religion.' The MSS. should not hastily be abandoned. 190:5 That more than a ritualistic sanctity is meant is certain (see Y. XXX, 3); but that no sanctity could be recognised apart from worship is equally undeniable. 190:6 Who was the Zarathustrian Spitâma? Some change the text after the Pahlavi translator, reading Zarathustra Spitâma; but I would not follow this evil example in a first translation of a translatable text. Why should a Spitâma, who was not Zarathustra, be called Zarathustrian? Were some of the Spitâmas not in sympathy with their great kinsman, Spitâmas who were Mazdayasnians, but not 'of Zarathustra's order?' One would however suppose that some one of Zarathustra's family was meant who occupied the position of his especial representative and natural successor. 191:1 Free. 191:2 Recall the 'path made for the Kine,' and 'the way' which 'Thou declarest to be that of the Good Mind.' 191:3 That is, will permanently found, establish. 191:4 Verses have here fallen out, as some allusion must have been made to the bridegroom. 191:5 So more according to the hint of the Pahlavi and the statement of the Bundahis; West, XXXII, 5. So Geldner, K.Z. 28, 195. 191:6 Or, 'will he, the Saoshyant, the bride's father.' 191:7 A chieftain, a protecting head. 191:8 It is, perhaps, safer to refer this 'questioning' to the pair; but forms of ham with pares are also used of consultations with the Deity (see Y. XXXIII, 6). Y. XLIV, 13 nearly necessitates the wider and less concrete view here. 191:9 Varânî looks somewhat like a gloss, but the metre seems to demand it. 191:10 Her father's sanction was a reason for devotion to the man to whom he had given her. 192:1 The Pahlavi translator has sîrîh here. 192:2 Bet = bád lies certainly nearer than beet=bavat. 192:3 See the previous verse. 192:4 Or, 'being zealous.' 192:5 These words do not seem adapted to the bridesmaids. 192:6 Gaini is elsewhere used in an evil sense. 192:7 I can only render thus literally: From the Drûg as a generous guide (I) who (compare ye in Y. XXVIII) (for) mine, (mê) a watching guardian (I guide as a râthema; nom. sing. with verbal force) increasing prosperity, i.e. progress, of the Drûg I pray (forth*; I exorcise) of the bond (?) (of the Drûg) the malicious injuries* from the body or person. *yêsê-parâ. *to 3rd pî. 192:8 'If ye bear, or promote, the interests of Vayu.' 192:9 Or, 'evil food.' 192:10 Some line here is gloss; the first thought would be to eliminate p. 193 the difficult second line; but the third line might be an effort (by the poet himself, or an associate, see the metrical form) to explain, or relieve, the awkward second line. Reading yemâ and râthemâ, and taking genayô as in an evil sense, with spasuthâ as a second plural, we might render as a question: 'Do ye, O ye twain, ye helpers of the Drûg; do ye regard promotion (as thus to be gained)?' But in that case verses 6 and 7 should be regarded as separated by many lost verses from the fifth verse. But is not the first line the gloss? It is merely an address. 193:1 Free. 193:2 Lit. 'the greatness.' 193:3 The difficulty here lies in the first line which seems to declare a reward in a good sense. Mîzdem is hardly used of retribution. It must therefore be taken in a good sense. The following evil results must be supposed to have been avoided; and 'Vayu' to be uttered in triumph. Vayu is used in an evil sense in verse 6. If mîzdem could be supposed to express retribution, then evil men and women would be threatened, and Vayu would be a cry uttered in woe. As to Vayu with his two natures, see part ii as per index. 193:4 The foiling of the evil here recalls âdebaomâ. 193:5 The Pahlavi translator seems to me too free in rendering zahvyâkâ (zahyâkâ), zanisn-hômand. It also makes a curious imitation of letters in gêh va mar for genarãm. It is of course far from certain that he had our present text. 193:6 See verse 9; also Y. XLVI, 4. 193:7 Recall the delivering of the evil into the two hands of Asha (Y. XXX, 8, and Y. XLIV, 14). 193:8 Khrûnerãmkâ must be a gloss. 194:1 'Let him "rout" or "stir" them.' 194:2 Comp. mazista = the strongest in Y. XLIX, 1, 'the prevailer.' Lit. 'with the chaining of death the greatest.' 194:3 For narpîs I can only suggest the suspiciously simple nar = hero (comp. the frequent nâ) and pî = nourish, support. The Pahlavi translator seems likewise to have had some such rendering in mind, for he translates dastôbar. 194:4 As to rigîs, the Pahlavi translation, which is here more than usually difficult, hints in the direction above followed, by a word which I would restore as rêgînênd. 194:5 The Pahlavi translator erroneously sees 'bridge' in peshô, or is free with his tanâpûharkânŏ hômand. See Geldner, Stud. 3. 194:6 See Geldner, Stud. 54. 194:7 See Y. XLVI, 4. 194:8 Comp. the Ahuna-vairya which takes its last line from this place, and Y. XXXIV, 5. Vahyô is a variation for vangheus vahyô. 194:9 Here I have endeavoured to imitate the swing of the rhythm by breaking up the sentences, especially in the second line. Literally it would be, 'with the desire, with the virtue-conquering (desire) of the reprobate.' Such freedom as the above is often a critical necessity in the attempts to reproduce the warmth of the original. Next: Yasna I. The Sacrifice Commences Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... Index Next: The Zend Avesta, Part III (SBE31): The Yasna: Yasna I. Th... » Sacred Texts | Zoroastrianism

(2) "Let us go, let us go to search and see if our [tribal] symbols are in safety; if we can find what we must burn before them. For being as we are, there is no one who watches for us," said Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam. And having heard of a city, they went there. Now then, the name of the place where Balam-Quitzé, Balam-Acab, Mahucutah, and IquiBalam and those of Tamub and Ilocab went was Tulán-Zuivá, Vucub-Pec, Vucub-Ziván. This was the name of the city where they went to receive their gods. So, then, all arrived at Tulán. It was impossible to count the men who arrived; there were very many and they walked in an orderly way. Then was the appearance of their gods; first those of Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam who were filled with joy: "At last we have found that for which we searched!" they said.

(43) "According to the mystical canon, there are always on earth a certain number of holy men who are admitted to intimate communion with the Deity. The one who occupies the highest position among his contemporaries is called the 'Axis' (Qūtb) or 'Pole' of his time. * * * Subordinate to the Qūtb are two holy beings who bear the title of 'The Faithful Ones,' and are assigned places on his right and left respectively. Below these is a quartette of 'Intermediate Ones' (Evtād); and on successively lower planes ate five 'Lights' (Envār), and seven 'Very Good' (Akhyār). The next rank is filled by forty 'Absent Ones' (Rijal-i-ghaib), also termed 'Martyrs' (Shuheda). When an 'Axis' quits this earthly existence, he is succeeded by the 'Faithful One' who has occupied the place at his right hand. * * * For to these holy men, who also bear the collective titles of 'Lords of Souls,' and 'Directors,' is committed a spiritual supremacy over mankind far exceeding the temporal authority of earthly rulers." (See Mysticism and Magic in Turkey, by L. M. J. Garnett.)

(8) This man is found for me here who alone has hearkened to our enunciations, Zarathustra Spitama! Our mighty and completed acts of grace he desires to enounce for us, for (Me), the Great Creator and for Righteousness; wherefore I will give him the good abode (and authoritative place) of such an one as speaks !

(6) (Therefore will I incite him to his task the more. Let him indeed proclaim the righteous way ) he who already lifts his voice in Mãthras, O Ahura Mazda! he, Zarathustra , the faithful friend in accordance with the Holy Order, and with self-abasing worship, giver of understanding for this land, voice-guider (of the way to glory ), let him indeed proclaim and teach my regulations, and in accordance with Thy Good Mind (as his law).

(24) Mighty Enlightener, who risest up in the Sky and raisest up the tribes of men by thy Stream, and givest holiday to all districts, towns and temples; and raising food, nourishment and dainties

(3) God produced Zain, predominant in movement, crowned, combined, and formed Gemini in the world, Sivan in the year, and the left foot of man.

The celebrated Sufi, Abu Yazid or Bayazid of Bastam, in Khorasan, who lived in the third century of the Flight, was once making a pilgrimage to Mecca, and visiting all the "Pillars of insight" who lived m the various towns that lay on his route. At last he discovered the "Khizr of the age" in the person of a venerable Darvesh, with whom he held the following conversation: