CHAPTER VII.
1. Whoever is born into the world is in part possessor of the world by fact of his birth. All come into the world naked and helpless, and they deserve our assistance because of helplessness. To help the helpless is the highest virtue.
2. Two wise men are greater than one; a nation of wise men, what could be greater than this? Yet all men come into the world knowing nothing; to give them great wisdom is to make the nations wise and great. To open the avenues on every side to great learning, this is the foundation for a great kingdom
3. To have the soil tilled, is this not greater than hunting and fishing? To throw the lands open in the east and west, north and south, to the tiller of the soil, this is the foundation of plenty. When the poor and ignorant are supplied with what to eat and to wear, with a place to live, there is little crime, but great virtue; and such are great strength in that kingdom.
4. To hold more land than one can till is to sin against them that have none, who have not wherewith to live or to earn a living. Yea, such a one is an enemy to the nation.
5. There are two kinds of governments: one is government for the government; and the other is government for the people. The latter government the people will endorse, and by their wills make mighty. The former government seeketh to make itself mighty at the expense of the people. Such a government is in the throes of death.
6. To make government and people one, as to prosperity and peace; this is the highest government. For the government to render unto the people bountifully, as to land and water, and as to great learning, and to music, this is the wisest, best government.
7. What man is there that loveth not liberty, the chief of all desires? Can a government abridge this without crippling itself or forfeiting the love and co-operation of its people? To bestow liberty, and maintain it unto all people, this is the greatest good thing a government can do.
8. But who shall say what is liberty, and the end thereof? A man shall not have liberty that offendeth his neighbor, or depriveth him of virtuous livelihood. No man should run naked; nor should a man have liberty to go into another's field and take his harvest. How, then, shall the government take a man's possessions against his will? But he who hath received great learning will not offend by nakedness, nor by taking that which is another's.
9. What, then, is greater than for a government to bestow great learning on the people? It is not enough to say to the poor: Here is land; feed yourselves. But men of great learning shall be sent amongst them, showing them how to till the soil, and how to build, and to keep themselves pure in soul and body. For great learning is not in the books only; nay, there be men of great knowledge as to books, who are themselves gluttons and debauchees, and bigots, and tyrants, and base authority. Such men have not great learning; in fact, but great vanity.
10. Two kingdoms, lying side by side; in the one are great philosophers and colleges, but the multitude are in want; in the other kingdom there are no philosophers as such, nor colleges; but the multitude have plenty: The latter is a kingdom of greater learning than the former. For of what consisteth great learning, but in knowing how to live wisely? A few philosophers are not a nation, to bestow such knowledge on the people as will enable them to live wisely and be happy to a good old age, this is the labor of the best, great government.
11. It is a common saying that such and such a king is a great king, because, forsooth, he hath founded colleges. And this is no small matter. But how much greater is the king who founded a thousand poor families, and taught them how to live wisely?
12. To make a law to prevent liberty; to bind slaves more rigidly, is to weaken the nation; to weaken the kingdom. For, see ye, a man had ten servants, and they were free; then he bound nine of them with chains, and complained because they served him not well. He was a fool.
13. To labor for one's self at the expense of the state, is to rob the state; to horde up possessions is to rob the poor. What treasure hath any man that he can take out of the world? Better is it to give it whilst one may, for to-morrow we die, leaving it to them that earnt it not.
14. The highest peace is the peace of the soul, which cometh of consciousness of having done the wisest and best in all things according to one's own light. For after all, is not the earth-life but the beginning, wherein we are as in a womb, molding our souls into the condition which will come upon us after death? In which case we should with alacrity seize upon the passing of time and appropriate it to doing righteous works to one another.
CHAPTER VIII.
1. When the king and the Royal Council beheld the great wisdom of Capilya, they were struck dumb in their seats. After a while the king said: Was it not by blood that our forefathers established Dyaus? Scattering the Faithists with great havoc? Shall we gather up the escaped races and nurse them and have them turn upon us and bite us? Shall we not with our valiant arms defend Dyaus?
2. To this Capilya answered: Sufficient unto his own battles is the God of Vind'yu. If the king must need fight Dyaus' battles, then Dyaus is a weak God indeed. Heaven forbid that Capilya believe in such a God, or labor for one so weak!
3. But thou art right, O king; by blood our forefathers established Dyaus; but where is there, either in ancient or modern learning, a commandment that Dyaus shall be maintained by blood? Didst not thou thyself receive a commandment to stop the sacrifice of human blood on the altar? Is it, then, indeed a holier place on the battle-field, that these things must continue?
4. Man loveth vengeance; and more for this than for righteousness he desireth to inflict or destroy others. Nevertheless, all things are answered accordingly as they are; vengeance answereth vengeance; blood answereth blood; war answereth war. And the same rule applieth to virtue, which begetteth virtue; love, which begetteth love; peace, peace; good works, good works. For in these things our souls play a greater part than do our external bodies.
5. One of the Royal Council said: How sayest thou of rites and ceremonies? Capilya answered: Without rites and ceremonies the spiritual person of the state and of the community, and of the nation, is like a man that hath thrown away his clothes, and then, with disgust, drowned himself. As the soldiers of the army have drill, which is discipline, so shall the worshippers have rites and ceremonies, which are the drill to keep one's soul in reverence for the Creator.
6. But it falleth not to my lot to say unto you what rites or what ceremonies; for these also come under the head of LIBERTY.
7. Another one of the Royal Council asked: Some men, who are bad men, have great pleasures and enjoyments; some men, who are virtuous and wise, have great trials and misery: What, then, is the prize which thy philosophy offereth to them that practice righteousness and good works?
8. Capilya said: Could thine eyes see as mine have seen, or thine ears hear as mine have heard, then it were easy to answer thee. Nevertheless, I declare unto thee a great truth, which is also revealed in the doctrines of the ancients, that this is not the real life, but the embryotic state. And many that have great pleasures and enjoyments in this life, waken up as babes in heaven; whilst many who are virtuous and wise, but suffer great misery, in this life, wake up in heaven in strength and glory. More are trials and exertions to be desired than ease and enjoyment; for the former causeth the soul to look upward; but the latter causeth the soul to look downward. Nevertheless, severe trials are a great injustice to any man.
9. When the king and Royal Council beheld that Capilya had greater wisdom than any other man, the king said unto them: No man in all the world hath wisdom sufficient to try my son. How say ye? And they answered: That is true. Whereupon the king said: Capilya, hear thou the king's decree, and it shall be a law unto thee in all the kingdoms of the world, which is, that thou hast been tried by the greatest king on the earth, and art acquitted and declared to be above the dominion of mortals. And thou shalt go whithersoever thou wilt in any land, doing whatsoever thou desirest, and no man shall arrest thee or forbid thee in anything whatsoever. And whatsoever law thou makest no king shall make another law, above thine, to set it aside. Wert thou not mine own son I would say thou wert begotten by the Gods!
10. The king's decree was recorded in the House of Records, and copies of the decree sent to the tributary cities and kingdoms throughout Vind'yu. Yokovrana had also a copy made of Capilya's speech, and it was also recorded and signed by the king and Council, under the name, THE FOUNDATION OF LAWS.
11. Jehovih said to Capilya: I have suffered this land to endure war for hundreds of years, that they might be ready for this. Behold, they are not slow to accept doctrines of peace and liberty.
12. Capilya inquired concerning the laws, and Jehovih said: Trouble not thyself more; My hand is upon the king and Council. They will pass laws endorsing what thou hast said. Go forth, then, My son, amongst My chosen, and thou shalt establish them anew in rites and ceremonies.
CHAPTER IX.
1. When Capilya had come to Wes-tu-chaw-aw, Jehovih said to him: Send messengers into twelve colonies which I will name to thee, to the chief rab'bahs thereof, summoning them hither, for thou shalt teach them alike and like.
2. The colonies were: Tahdayis, L'wellaat, Ha'darax, Thowaka, Dormstdatta, Ghiballatu, Yhon, Themmista, Vrach'hao, Ebotha, Ewen and Sravat, and each of them sent the high priest (rab'bah) with three accompanying rab'bahs, so that in all, there were thirteen chief rab'bahs, and thirty-nine rab'bahs. And Capilya caused them to put on red hats, without brims, after the custom of the ancient Zarathustrians.
3. Jehovih said to Capilya: Choose thou twenty damsels who are young and well grown; and twenty dames who have borne children. And these shalt thou adorn with blue hats with ear-flaps, after the manner of the Daughters of the Zarathustrian law.
4. When Capilya had them clothed with hats and aprons, he caused the rab'bahs and the women to go with him to the summit of a mountain, so that they might not be approached by idlers or spectators without due warning. And on the summit of the mountain Capilya said: When ye were babes, I prayed for you; now that ye are mature ye shall worship the Creator with your own words. Bring, therefore, every one a stone, and cast it down, for it shall be an altar before Jehovih for our sacrifice. And as I do, do ye.
5. They all took stones and cast them in a pile; and when they were yet standing near, Capilya raised his hands to heaven and said: Father, when I was weak, Thou providedst for me. My mother and my father and my rab'bah prayed for me, and taught me of Thee. Wherefore I praise Thee with thanks and glorification. Now that I am strong, I stand upright before Thee and praise Thee and pray to Thee with mine own words, and not as the heathen who have priests to pray for them.
6. Because Thou madest me a man (woman) I will labor to prove myself before Thee. As I have here cast down this stone, let it stand as my covenant to Thee that I will from this time cast away earthly passions and desires. And because I have raised up both my hands unto Thee, lead Thou me, O Father, in the right way!
7. When they had all repeated these words, Capilya walked once around the altar, followed by the others, and he said: Jehovih (Ormazd) Almighty, glory be to Thee forever! Thou art on the mountain-top and in the valley; Thy circle is the circumference of the world. I walk in the circle with Thee; Thou art forever by my side; Thy light the glory of my soul. Praise Him, O ye mountains and valleys; sing to Him, thou moon, and ye stars; His hand holdeth ye up; His breath moveth all things!
8. In Thee I live; of Thyself madest Thou me! O that I may not dishonor Thy handiwork; or make myself ashamed before Thee. Because Thou art Ever Present, I fear Thee; because I can not hide from Thee, I will be most circumspect in my behavior.
9. Capilya then sat down on the altar, saying: Go ye hence a little way, and then return, that I may teach you how to approach the altar of Jehovih. The people did as commanded, and when they came near, Capilya said: Who cometh?
10. Now herein are the questions and answers as Jehovih taught His children through Capilya:
11. A worshipper of Jehovih (Ormazd): Behold, the altar of My people, who are known by their piety and good works, and in helping one another.
12. Who is Jehovih?
13. The Ever Present. He filleth all place and space. He created me alive, and taught me to adore Him and His works.
14. Why comest thou to this place above any other? If He be Ever Present why not worship Him in any other place?
15. He sendeth guardian angels to abide with His children who are pure and good. These angels desire certain places and times, wherein my soul may be given to Jehovih. Through His holy angels He teacheth me in wisdom and love.
16. Why not worship the angels themselves, since they are thy guardians and benefactors?
17. To call not on the name of any angel who is Lord or God, is my religion; but to call on Jehovih, the Great Spirit. Whoso calleth on the name of angels, or Lords, or Gods, will be answered by them, but whoso calleth on the Creator will be answered by Him, Who is the All Highest.
18. How can Jehovih answer thee? Hath He lips, and tongue, and mouth?
19. Jehovih is the Soul of all things; He speaketh to Soul. His voice hath had many names; by the heathen and the idolater he is called Conscience.
20. What profit hath thou in worshipping Him?
21. I am so created; because of the fullness of Him in me, I desire to express my adoration, and to commune with Him. Whoso hath not this desire is an evil man.
22. Will He answer thy prayers? Turn aside from His usual course and come especially to thee more than to another?
23. As a horse drinketh water from a trough and so enlargeth himself, so doth the soul of the righteous man drink from the Everlasting Fountain, Jehovih, and the soul of man thus enlargeth and accomplisheth in answer to its own prayer; nevertheless, it all cometh from Jehovih. Neither turneth He aside from His usual course, for He is Ever Present, and thus answereth the prayer of the soul of man.
24. What prayers answereth He? And what prayers answereth He not?
25. He answereth the prayer for purity and love and wisdom and virtue. Whoso prayeth to Him for permission to do good unto others, He answereth without fail. He answereth not selfishness, nor the prayers of the wicked. Wherefore the wicked say: He answereth not prayer.
26. Capilya said: My beloved, when ye approach the altar of Jehovih, ye shall repeat the wise words I have taught you; but not aloud like the idolaters, but in whisper or low voice.
27. What is the worship of Jehovih's chosen? and wherein differeth it from the heathen's?
28. Jehovih's chosen stand equal before the Father, and everyone shall work out his own resurrection, both in this world and the next. Hence they are direct worshippers, being taught to worship Jehovih with their own prayers and songs. The heathen have priests to do worship for the people, who contribute to them in money for the service. The heathen priests worship the spirits of the dead, who call themselves Lord, and God, and Savior. The chosen children war not, resent not by violence, but answer evil by good, and practice charity and love. The heathen, the worshippers of God, and of Lord, and of Dyaus, and all other idols, practice war, maintain armies of soldiers, who are taught the art of killing with great havoc. They build monuments to men, and otherwise blaspheme against Jehovih. They teach that Jehovih is void, but that He made Himself into Dyaus, a large man, and then created all things, after which He retired to His throne, leaving certain laws to govern His works.
29. What is the Zarathustrian law of life?
30. To eat not flesh of anything Jehovih created with the breath of life. To bathe once every day. To rise with the morning sun, and be temperate in all things.
31. What is the Zarathustrian fatherhood and motherhood?
32. To have but one wife; to have but one husband; to maintain sacred the maternal period.
33. What was the Zarathustrian compensation?
34. All things belong to Jehovih; man is but His servant. The fruits of the earth and of all labor shall be cast into the rab'bah's house, and by him delivered unto the needy.
35. Why were the Zarathustrians persecuted and destroyed?
36. Because they resisted not by violence, and because they worshipped not the idols of the heathens.
37. Had they no way of saving themselves?
38. To that end Jehovih gave them certain signs and pass-words, whereby they might know one another, and in time of distress assist one another to flee away.
39. Why did not Jehovih preserve His chosen people?
40. By the laws of circumcision the Faithists could only marry amongst themselves, in order to preserve a knowledge of Jehovih (Ormazd) amongst mortals. They who were holy were preserved; they who went after earthly things, and after the idolaters, were cut off. But even in this Jehovih profited the seed of the Faithist, by raising up heirs of su'is amongst the heathen.
41. Capilya said: Teach ye these things to your children from their youth up, and enjoin it upon them to teach them to their children.
