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The Teachings of Zoroaster, by S.A. Kaadia, !"#$%&, at sacred'
texts.com
. "%
THE
TEACHINGS OF
ZOROASTER,
AND
THE PHILOSOPHY OF THE PARSI RELIGION
INTRODUCTION
(I WI)) no* te++ you *ho are assemb+ed here the *ise
sayin,s of -a.da, / the raises of Ahura, 0 and the hymns of
the 1ood Sirit, the sub+ime truth *hich I see risin, out of
these f+ames. 2ou sha++ therefore 3EA4KEN T5 T3E S56)
57 NAT64E. 8ontem+ate the beams of fire *ith a most
ious mind9 Every one, both men and *omen, ou,ht today
to choose his :read. 2e offsrin, of reno*ned ancestors,
a*a;e to a,ree *ith us.( So reached Zoroaster, the rohet
of the Parsis, in one of his ear+iest sermons near+y <,%$$
years a,o.
P=,ina " de >% The Teachin,s of Zoroaster? Introduction
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Imbued from his infancy with deep philosophical
p. 16
and religious thoughts for the welfare and well-being of
mankind, this ancient prophet of Bactria derived his holy
inspiration after thirty years of divine meditation on a
secluded and inaccessible mountain-top of "shidarena."
!hus fortified in communion with "hura-#a$da, "%pitama
&arathustra" proceeded to the city of Balkh, at the time the
capital of the 'ing of Iran, 'ava (ishta)pa. *
+lothed in pure white flowing vestments, bearing with him
the sacred fire, , ""dar Bur$in #ehr," and a staff or sceptre
made of a cypress tree, this sage of anti-uity appeared
before the court of 'ava (ishta)pa. By persuasion and
argument he unfolded his religious mission. and proclaimed
the mandate of "hura, in order to elevate the ancient faith of
the "ryas to its lofty and intellectual purity of monotheism.
%omewhere in the region washed by the eastern shires of the
+aspian %ea, on the fertile soil of "tropatene, the primeval
"ryas toiled and laboured in peaceful pastoral pursuit. In the
early days of &oroaster homage was paid and prayers were
offered to the %upreme Being, usually through the
recogni$ed symbols of the /eity. !he heavenly firmament,
tinted with cerulean hue0one limitless vault of refulgence
and indescribable splendour0the resplendent orb of the
rising sun, the ethereal gentleness of the
p. 11
beaming moon, with her coruscating companions, the
planets and the stars, the verdant earth, the swift-flowing
river, murmuring in sweet cadence of eternity and bliss, the
roaring sea of life and death, and the glorious fire of
2mpyrean,0all these, in the days of the primitive "ryan
religion, were believed to be so many manifestations of the
"lmighty 3od, and were accordingly symboli$ed. !hings,
which were originally manifestations of 3od4s good work,
became in course of time personified. assumed shapes of
deities in the frail imagination of the devotees. and finally
came to be adored in lieu of the 3reat "rchitect of the
world. !hus, a religious system, in itself philosophically
sublime, degenerated into a system of polytheism, having
for its ob5ect adoration of idols and visible forms of good
and evil spirits, reflective of human imagination. !his was
the great evil, the crime of ignoring the +reator for the
created, which our prophet &arathustra laboured to remedy.
and to restore the then ancient faith to its pristine purity of
"hura worship was his chief ob5ect.
!his led to a schism amongst the Indo-2ranians. 6ne branch
of the ancient "ryas, powerfully supported by the %tate,
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became Mazdayasnians (Monotheists), and the other of the
same stock remained staunch to the worship of material
gods, and were known as Davayasnians (Polytheists)
!nevitable war of creed and faith resulted
p "#
in the migration of the weaker and polytheistic branch to the
fertile plains of !ndia, where it took root and blossomed into
the absolute $rahminism of the modern %indoos &he other
remained on the native soil, flourished for centuries, built up
an empire, and finally in its turn gave place to the Moslem
hordes of 'rabia !t migrated, and by the irony of (ate,
sought and obtained shelter with religious toleration among
the banished sister branch of the primeval stock
&he appearance of )oroaster, to teach his e*cellent religion
before +ing ,ushtasp and his wise and learned courtiers,
may be well compared to that of -t 'ugustine before +ing
.thelbert in the si*th century of the /hristian era !t is a
curious historical coincidence that in both oases e*treme
piety, religious convictions, elo0uent and persuasive
arguments, prevailed .ngland received the blessings of
/hristianity through the -a*on +ing .thelbert, and rose in
its might to be a great /hristian nation, whose empire in the
twentieth century of the /hristian era e*tends over land
beyond the seas1 and under whose sceptre are folded
together vast millions of most loyal sub2ects of %is
$ritannic Ma2esty +ing .dward 3!! -o, 4,566 years ago,
did the mighty ,ushtasp of !ran espouse the cause of
)oroaster and spread the Mazdayasnian religion to all the
corners of his
p "7
vast empire %e was the first founder of the doctrine of the
-tate religion 8nder the renowned and mighty warriors
/yrus and Darius of Persia, the national flag of -tate and
)oroastrianism, welded together in unity, proudly floated
over untold millions, who claimed protection and paid
homage to the Persian /ourt &hus, through generations and
generations, flourished )oroastrianism, to be ultimately
shattered and almost annihilated by the 'rabs of the +haliph
9mar at the battle of :eh;vand, 'D <=> -ubse0uent
events may well be described in the words of &homas
Moore?
@!s !ranAs pride then gone for ever,
Buenched with the flame in MithraAs cavesC
:oDshe has sons, that neverEnever
Fill stoop to be the MoslemAs slaves,
Fhile heaven has light or earth has graves@
!nspired with zealous fervour, con0uered but never
van0uished, a few Magian fathers of the .ast boldly sallied
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forth in a frail bark to seek their fortunes in other climes
'fter undergoing terrible hardships, they floated, at the
mercy of the tempestuous ocean, to the hospitable shores of
Festern !ndia -ince then, centuries have passed, and the
Parsis have made themselves known in the Fest for their
charity and benevolence1 for their staunch loyalty to the
/rown1 for their commercial, educational, and political
achievements
p >6
! have often wondered what powerful influence, what
intrinsic philosophy, what imperceptible charm of thought
and theology have been at work to endear )oroastrianism to
the heart of the modern ParsisEdevoid as it is of the
powerful support of the -tate1 uprooted from its native soil
and transplanted for centuries amongst the %indoos !n the
following pages ! shall endeavour to show why
)oroastrianism has maintained its divine power and prestige
amongst them
:early 4,566 years ago, at Jae, in Media, there lived a man
of the name of Pourushaspa, who led a holy and righteous
life with his wife Dogdho
!t is related of this holy man, on the authority of the ninth
chapter of the KaLna, that, being desirous of perpetuating
his posterity, he prepared a religious ceremony as a
thanksgiving to the 'lmighty, and solemnly prayed for the
favour of a child &his worthy manAs prayers were duly
answered, and a son was born to him, who laboured
amongst our primitive forefathers for the amelioration of
mankind and their deliverance from the everlasting ruin %is
mission was prior to the advent of $uddhism, /hristianity,
and !slam
%e left behind him, written in letters of golden fire, in the
%istory of the Forld, his illustrious name, )arathustra, as a
permanent landmark and everlasting beacon for the welfare
of the
p >"
body and the guidance of the soul in its passage from the
known to the unknown
@9 Maker of the material worldM to what greatness,
goodness, and fairness, can this davaDdestroying teaching
NMonotheismO of )oroaster be comparedC@
&he answer came?
@'s high as %eaven is above the earth, which it
encompasses, so high above all other utterances the law of
Mazdeism stands@ P
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@K98 -%'II &%.J.(9J. %.'J+.: &9
&%. -98I 9( :'&8J.@
! shall now e*plain the theology and moral philosophy of
the religion of )oroaster !t is purely a monotheistic religion,
based on the worship and adoration of Ahura-Mazda, the
@'llDknowing Iord@ !t teaches?
(") 9f the life on the earth?
(>) 9f the life hereafter?
(4) 9f !mmortality of the soul and the resurrection of
the body
$riefly, it teaches and develops the noblest instinct of
mankindEviz, as )oroaster himself has termed it, @&%.
-98I 9( :'&8J.@ !n the wordDpicture of the solemn
chants of the ,athas of the )oroastrian religion, a notion of
,od of all the 8niverse is convincingly interwoven
p >>
%e, to whom no form, shape, or colour is attributed, stands
alone, Omni Unique, the :ature of !nfinite of Infinite
Perfection !t is not given to mortals of finite mind to define
%im, the most 2ust, the most benevolent, the most merciful
%e is 9ne, who dwells in boundless space, clothed in the
most resplendent and illumined glory of inscrutable :ature
!n +hordahD'vesta, the prayerDbook of the Parsis, ,od
describes all %is attributes, in the following words?
@! am the +eeper1 ! am the /reator and the Maintainer1 ! am
the Discerner1 ! am the Most $eneficent -pirit
@My name is the $estower of %ealth1 the Priest1 'hura Nthe
IordO1 Mazda Nthe 'llDknowingO1 the %oly1 the ,lorious1 the
(arseeing1 the Protector1 the FellDwisher1 the /reator1 the
Producer of Prosperity1 the +ing who rules at %is Fill1 9ne
who does not deceive1 %e who is not deceived1 %e who
destroys malice1 %e who con0uers everything1 %e who has
shaped everything1 'll Feal1 (ull Feal1 Master of Feal1
%e who can benefit at %is wish1 the $eneficent 9ne1 the
.nergetic 9ne1 %oliness1 the ,reat 9ne1 the $est of
-overeigns1 the Fise 9ne@ P
@%e is the Iight and -ource of Iight1 %e is the Fisdom and
!ntellect %e is in possession of all good things, spiritual and
worldly, such as
p >4
good mind NvohumanoO, immortality NameretadO, health
NhaurvatadO, the best truth Nasha vahistaO, devotion and
piety NarmaitiO, and abundance of every earthly good
Nparagraph
continuesO
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[Khshathra vairya]. All these gifts He grants to the
righteous man who is upright in thoughts, words, and deeds.
As the ruler of the whole universe, He not only rewards the
good, but He is a punisher of the wicked at the same time." *
n the !oroastrian "iturgy #$a%na .&, !arathustra describes
'od as
#(& ")he *reator Ahura+,a-da, the .rilliant, ,a/estic,
'reatest, .est, ,ost .eautiful.
. . . . .
#0& "who created us, who formed us, who keeps us, the
Holiest among the heavenly." 1
)he scope of this work does not permit me to discuss
comparative theology2 but this will say, that ancient as the
!oroastrian religion is, no more comprehensive, lucid, and
intelligible definition of the 'reat *reative *ause can be
found in any religious books of the modern religions. t is
worthy of note that ,ilton, who wrote nearly 3,455 years
after !oroaster, had grasped the true spirit of the !oroastrian
ideal of 'od.
p. 30
"6nspeakable who sit7st above these heavens,
)o us invisible or dimly seen
n these )hy lowest works, yet these declare
)hy goodness beyond thought, and power divine."
. . . . .
Having established the belief in the 'reat *reative 8ower,
!oroaster proceeded to strengthen and fortify his followers
by carefully warning them against the influence of the 9vil
:pirit. ;ne of the greatest evils in the time of the prophet
was the tendency of the populace to adore and worship
'od<s manifestations or created elements. :lowly,
superstitious belief, for want of good guidance, created
imaginary and fanciful gods, who were materiali-ed in idols,
and worshipped at the whim of the believer. n the language
of the period, amongst the ancient Aryas, the word Dava
signified 'od, from the Aryan root div, to shine, and
conse=uently all those personified manifestations of >ature
were called Davas. !oroaster =uickly perceived that the
ancient monotheistic religion of the Aryas was degenerating
into a state of image and idol worship. He had already
taught the people ")H9 :;6" ;? >A)6@9." t became
necessary that he should stamp out the so+called idol-
davas.
)henceforth !oroaster, in the Avesta language, used the
word Dava in the sense of an evil or wicked spirit. )he old
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root div, to shine, has given us such words as Deus in Latin,
Dava in Sanskrit, Zeus in Greek, and Tius in German,
p. 25
for God. The Avesta language of Zoroaster is the onl
ancient language in which !uite a contrar and evil meaning
is attached to this word, and, so far as this religion is
concerned, the word dava still has an evil meaning. "ad
the great #er$es %een successful in his wars with the
Greeks, the &a'daasnian faith would have %een
esta%lished in the (est, and all the modern languages would
pro%a%l have %een now using the word Dava for the
)evil, or the *vil +ne.
Let me %ut for a moment lift the veil, and show ou the most
hallowed and impressive picture of Zoroastrian speculative
philosoph. ,n the plenitude of the creation there, one
perceives the hand of the -reator in "is &ight &a.est,
creating and completing this universe at si$ different
periods/first, the heavenl firmament0 second, water0 third,
the earth0 fourth, plants0 fifth, lower animals0 and si$th and
last, man. &an is created free to act after his own heart and
understanding.
1, have made ever land dear to its dwellers, even though it
had no charms whatever in it,1 2 said Ahura3&a'da to
Zoroaster.
Si$teen different regions and countries created % Ahura3
&a'da are carefull descri%ed in the first 4argard of the
5endidad, giving a more or less geographical notion to
modern readers of the origin of the population in -entral
Asia.
p. 26
7ut the most important speculative philosoph, disclosed %
this 4argard, is the e$istence of two primeval -auses in the
state of 8ature, working in opposition to each other, known
in the Avesta language as Spenta Mainyus 9the -reative or
Augmenting Spirit:, and Angro Mainyus 9the )estructive or
)ecreasing Spirit:. Since the creation, there has %een an
incessant state of conflict %etween these rivals0 the records
of these encounters, in which man as a free agent plas his
part with his soul for a stake, are %ound up in the annals of
the world, to %e finall unfolded, read and ad.udged on the
great )a of ;udgment.
This philosoph of the Good and the *vil Spirit, creative of
the material world, is not to %e confused with the idea of
dualism. &an learned writers, of *uropean fame, have
clearl proved that Zoroaster did not preach dualism. The
*vil Spirit is not endowed with an of the attri%utes of the
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Almight0 neither is he placed in opposition to, or made a
rival of, God. , have carefull read the e$haustive comments
made % (estern scholars on this su%.ect, some in favour,
and the ma.orit of them against the theor of dualism.
As a great deal of controvers has %een raised on the
doctrine of two rival spirits, , think it necessar to !uote
from the Avesta, and also from the later <ahlavi te$t, to
prove that dualism is not one of the doctrines preached %
Zoroaster.
p. 2>
1Ahura3&a'da, through omniscience, knew that Ahriman
e$ists. . . .
1The *vil Spirit, on account of %ackward knowledge, was
not aware of the e$istence of Ahura3&a'da. . . .
1"e IAhura3&a'daJ sets the vault into which the *vil Spirit
fled, in that metal0 he %rings the land of hell %ack for the
enlargement of the world, the renovation arises in the
universe % his will, and the world is immortal for ever and
everlasting. . . .
. . . So it is declared that Ahura3&a'da is supreme in
omniscience and goodness, and E8G,5ALL*) in splendour.
Gevelation is the e$planation of %oth spirits together? one is
he who is independent of unlimited time, %ecause Ahura3
&a'da and the region, religion, and time of Ahura3&a'da
were and are and ever will %e0 while Ahriman in darkness,
with %ackward understanding and desire for destruction, was
in the a%ss, and it is he who will not be.1
Amongst others, the cele%rated )r. (est, to whom the
<arsis are greatl inde%ted for his researches in the Avesta
writings, finall refutes the charge of dualism %rought
against Zoroastrianism % some learned divines, who
discovered dualism through the spectacles of modern
religions.
1The reader will search in vain for an confirmation
p. 2@
of the foreign notion that &a'da3worship is decidedl more
dualistic than -hristianit is usuall shown to %e %
orthodo$ writers, or for an allusion to the descent of the
good and evil spirits from a personification of K%oundless
timeK as asserted % strangers to the faith.1 2
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Reading carefully Fargard I. of the Vendidad, I cannot help
admiring the sublime theory of Nature, so far as it relates to
the Destructive Spirit. Now, what are the evils employed by
ngro !ainyus" great serpent# winter months free$ing
water and earth, and retarding the growth of fruit%bearing
trees and other vegetation useful to man&ind# a poisonous
wasp# evil thoughts# wild beasts destructive to animal &ind#
doubt or unbelief in the 'reator# indolence and poverty# idol
and image worship# devastation or plague# sorcery# fevers#
falsehood# dar&ness# no(ious smells# and wic&edness.
)hese are the few evils employed by ngro !ainyus to
retard the progress of, and if possible, destroy man&ind. It is
*uite evident, that the sole aim of +oroaster,s teachings is to
raise -od,s best and fairest wor&.man.to that level of
human perfection by good words, good thoughts, and good
deeds, so as to enlist the services of the -ood Spirit. Spenta
!ainyus being thus
p. /0
invo&ed, a protection from evils can be obtained# and the
soul of man at the trumpet%call can be clothed in a fit and
proper state of piety to render homage to his 'reator.
1F )23 4IF3 1N )23 3R)2
graphic description of si(teen of the regions and countries
created by the lmighty is given in the Vendidad. )hey
e(tend from the shores of the 'aspian to the ban&s of the
Indus in 2industan. )he favoured man of -od was Yima,
&nown in the Shah Nameh as 5amshid. )o him -od,s
command, 63nlarge !y world, ma&e !y world fruitful,
obey !e as 7rotector, Nourisher, and 1verseer of the
8orld,6 was given. 9ima was presented with a plough and a
golden spear, as symbols of sovereignty. 2e set to wor& to
carry out this holy mandate, brought large tracts of land into
cultivation and filled them with men, cattle, beasts of
burden, dogs, birds, and ruddy burning fires.
Imagination soars high at this picture of pastoral bliss, of
peaceful occupation in cultivating the virgin soil and
propagating the species. 3vil was un&nown. )he day of
perpetual brightness, the summer of radiant :oy, and all
heavenly peace had cast their mantle of transcendent glory
over the land of Iran, of which 9ima was -od,s chosen
overseer.
4ittle did 9ima &now that there e(isted in
p. ;<
the state of Nature the 3vil Spirit =ngro !ainyus>, to
attempt to mar his handiwor& by snow, frost, and deluge.
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"He [Evil Spirit] does not think, nor speak, nor act for the
welfare of the creatures of Ahura-Mazda; and his usiness is
un!ercifulness and the destruction of this welfare, so that
the creatures which Ahura-Mazda shall increase he will
destro"; and his e"esi#ht [evil e"e] does not refrain fro!
doin# the creatures har!$"
%i!a, " his piet" and devotion to the &reator, had enlisted
the services of the 'ood Spirit, and throu#h hi! it was !ade
!anifest to hi! that on this corporeal world snow, frost, and
delu#e would co!e$ He was warned of this disaster in ti!e,
and ordered to prepare an enclosure lar#e enou#h to hold
cattle, easts of urden, useful ani!als, !en and wo!en, of
the lar#est, est, and !ost eautiful kinds, to#ether with
irds, red urnin# fires, and seeds of all kinds of trees("all
these in pairs"(without an" le!ish or tokens of the Evil
Spirit )An#ro Main"us*$
+ious %i!a, like ,oah of old, enefited " this ti!el"
counsel, and ulti!atel" succeeded in savin# the chosen
creation, which for!ed his ancient do!ain of Air"ana-
-a./0$
1ne cannot help notin# in the 2oroastrian Scriptures a
certain si!ilarit" to the later-da" histor" of ,oah and his
ark$ Spenta Main"us
p$ 34
planted the seed of a #ood fruit-earin# tree, nourished it
with water of purit", cultivated it with honest industr" and
dili#ence, watched its #rowth in divine conte!plation of its
losso!in# forth #ood thou#hts, #ood words, and #ood
deeds )humata, hukhta, and havarahta*, when fro! "the
re#ion of the ,orth $ $ $ forth rushed An#ro Main"us, the
deadl", the 5a.va of the 5a.vas," and with one chill last of
snow and frost )"6alsehood" and "7ickedness," vide
Avesta* s!ote and retarded the risin# sap of the #rowin#
tree$ 8hus, hi#h fro! aove, war was declared etween
'ood and Evil, etween the +ious and the 7icked, etween
9i#ht and 5arkness,(one preservin# and the other s!itin#
'od:s #lorified works$
A #ood portion of the 2oroastrian theolo#" is directed
towards protectin# !ankind in his efforts to fi#ht a#ainst
An#ro Main"us and his wicked acco!plices$
"8hat one wish which Ahura-Mazda, the 9ord,
conte!plates, as re#ards !en, is this, that :%e shall full"
understand Me; for ever" one who full" understands Me,
co!es after Me and strives for M" satisfaction$:" ;
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Zoroaster, in order to stem the tide of destruction, went to
the root of the evil and laid the foundation-stone of his great
moral philosophy,
p. 32
by making certain well-defined hygienic rules and
regulations to preserve the pastoral community from being
totally destroyed by pestilence, which we know as a
visitation of God. In this brief sketch I shall enumerate a few
of them for the appreciation and due consideration of my
readers.
utrefaction or decomposition, occasioned by the dead
bodies, from which thousands of untold evils may arise, was
the first sub!ect dealt with in the sacred books of the "vesta.
It is written, that directly death occurs, the evil element of
putrefaction, known in the "vesta language as #$rukhs
%a&us,# takes possession of the dead body. In the figurative
language of the period, #$rukhs %a&us# 'putrefaction( is
personified into a pernicious fly, full of filth and disease,
and capable of spreading great harm among the living
creation. )he duration of the period at which it takes
possession of the dead body greatly depends on the nature
and the cause of death. *odern medical science has nearly
elucidated this mystery of cadaverous rigidity and the e+act
time of the putrefaction of the body. )hese have been
graphically described in ,argard -II. of the -endidad.
.areful instructions are given as to the part of the house, and
the manner, in which the dead body should be kept, pending
its ultimate disposal/ the place of its final rest, where it may
p. 33
dissolve into its natural elements/ the subse0uent
purification of the place where the body may have lain in
the house/ the people who carry the corpse/ the clothes that
may have come in contact with it/ and the purification of the
flowing water in which the corpse may have been found.
#urity is the best thing for men after birth,# says the
"vesta. )hose who are desirous of further investigating the
sub!ect will be handsomely repaid their trouble in perusing
,argards -., -I., -II., -III., and I1. of the -endidad,
wherein they will find scientific instructions as to the germ
theory and the preservation of the public health. )hough
enunciated thousands of years ago, they are now carefully
and minutely followed by western nations in the twentieth
century.
%e+t in order comes the command to cultivate the soil, to
produce corn, provender, and fruit-bearing trees, to irrigate
dry land and drain the marshes, and to populate the whole
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with men, cattle, and useful beasts of burden. Zoroastrian
philosophy shudders with horror at the contemplation of the
motherly earth being defiled by the burial therein of dead
bodies, and consequently means are devised of disposing of
corpses on high mountain tops by birds of prey or by the
process of nature. The modern Parsis, in accordance with
the ancient regulations, have devised Towers of Silence. The
Parsis of Bombay are
p. 3
grateful to their ancient prophet, who taught them the great
hygienic principle of sanitation.
!uring recent years it has saved them, a handful as they are,
from the bubonic plague. This great "!ru#hs $a%us" carried
away thousands of natives, hour by hour and day by day,
and yet signally failed in his wholesale attac# on the Parsis.
The reason is obvious. The armour of health, forged by
Zoroaster during his pious contemplation of thirty years&
duration on the mount "'shidarena," and so fittingly worn
by the Parsis of the present day, is invulnerable to the attac#
of (ngro )ainyus and such of his satellites as "!ru#hs
$a%us." Strict ordinances are made for the care and welfare
of women during certain periods, including those of
gestation and child*birth, so that no in+ury may happen in
the latter instance to the parent and the offspring and to
those who have to assist at this great function of $ature.
Besides these, there are numerous directions as to observing
cleanliness in ordinary daily life, all tending to the care and
purification of the body and prevention of infectious
diseases by contact.
"This is purity, , Zarathustra, the )a-dayasnian law.
".e who #eeps himself pure by good thoughts, words, and
wor#s.
p. 3/
"(s to the right purity of one0s own body, that is the
purification of every one in this corporeal world for his own
state,
"1hen he #eeps himself pure by good thoughts, words, and
wor#s." 2
.aving made men invulnerable to diseases, Zoroaster
proceeded to loo# after their morals. .is moral philosophy
deals with two attributes inherent in man the 3ood )ind
and the 4vil )ind. These two are allegorically termed
"5ohumana" 6the 3ood )ind7 and "(#amana" 6the 4vil
)ind7.
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Thoughts, words, and deeds are liable to the influence of
either "Vohumana" (the Good Mind) or "Akamana" (the
Evil Mind) !oroaster has summed u" the whole of his
moral "hiloso"h# in three e$"ressive
words%"&umata" (good thoughts), "&ukhta" (good words),
and "&varshta" (good deeds) The wa# to heaven is laid
through these three m#stic avenues, and the seeker of them
is borne through with the self'consciousness of having s"ent
his allotted s"an of life to the use and furtherance of God(s
good creation, and to &is eternal glor#
"Turn #ourself, not awa# from three best things%Good
Thought, Good )ord, and Good *eed"
+# "Good Thoughts," a !oroastrian is able to concentrate
his mind in divine contem"lation of
" ,-
the .reator, and live in "eace, unit#, and harmon# with his
fellow'brethren /or the love of his fellowmen, he is
en0oined to "rotect them in danger1 to hel" them in need and
want1 to raise their understanding in education1 to enable
them to enter into hol# bonds of matrimon#1 and to the best
of his resources to enhance the "ros"erit# and welfare of the
communit# of his brotherhood in "articular, and of all
mankind in general
+# "Good )ords," he is en0oined not to break his contract
with others, to observe honest# and integrit# in all
commercial transactions, faithfull# to "a# back an#
borrowed mone# at the risk of being called a thief, to
"revent hurting the feelings of others, and to engender
feelings of love and charit# in the Ma2da#asnian fraternit#
+# "Good *eeds," he is directed to relieve the "oor,
deserving and undeserving, to irrigate and cultivate the soil,
to "rovide food and fresh water in "laces where needed, to
encourage matrimon#, and to devote the sur"lus of his
wealth in charit# to the well'being and "ros"erit# of his co'
religionists and others
The 3arsis of 4ndia are too well known for their disinterested
charities amongst the "eo"le of all denominations to need
an# eulogistic remarks from me 4t is a matter of great "ride
to me, as a 3arsi, and a sub0ect of dee" thankfulness to God,
as one of &is beings, that in this matter m# co'religionists in
the East have trul#
" ,5
and faithfull#, and with the utmost tolerance, distributed
their wealth in wise and useful charities, to lessen the
sorrows and untold miseries, and brighten the homes of our
less fortunate brethren
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"I praise the well-thought sentiment, the well-spoken
speech, the well-performed action.
"I praise the good Mazdayasnian law, the free from doubt,
removing strife." *
ne can picture to himself the properly ordained household
of a !oroastrian, who has carefully imbibed the abstract
principles of ""umata," ""ukhta," and ""varshta," and put
them to practical purposes in an ordinary workaday life.
Marriage is particularly recommended as a great factor
towards leading a religious and virtuous life, in addition to
the social comforts of physical, mental, and moral
recreations. #he household of a man $f well-regulated mind
is his peaceful domain, wherein he is the lord with his
worthy consort, both entwined together and actuated by that
religious affinity which the !oroastrian religion, by wise
and philosophical precepts, never fails to infuse. %s the land
improves by fertilization, so should mankind by union, says
the !oroastrian philosophy. ne of the five things most
pleasing to &od, mentioned in 'argard III. of the (endidad,
is that a holy
p. )*
man should build himself a habitation, provide himself with
a wife, children, fire, and a herd of cattle. #he husband is
re+uired to obey the laws of health and be brave, to protect
and preserve his family from any outside violence, to be
industrious, to provide them with necessaries of life, to be
tolerant, truthful, and chaste, and to complete the domestic
happiness of his family circle.
,hastity and implicit obedience from a wife to her husband
are considered to be the greatest virtues in a woman, the
breach whereof will be punished as a sin.
In every way, the wife is e+ual to her husband in social
status, en-oying perfect liberty of action. #hese wise
domestic regulations are so faithfully followed by the
modern .arsis that misbehaviour or misconduct of a woman
is altogether conspicuous by its absence. /ivorce for
misconduct is almost an unknown thing, and the writer
cannot but congratulate his community on the fact of total
absence of women of loose morals.
It is one of the ordinances of the faith that a father must look
after the spiritual and temporal education of his children,
and bring them up well fortified physically and morally to
fight the battle of life with perseverance, diligence, honesty,
and integrity, thus enhancing the reputation of his family
and the honour of his community.
p. )0
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"May the desirable obedience come hither, for joy to the
men and women of Zarathustra." *
Tolerance is another great feature of the Parsi faith. Though
taught to revere his own religion and despise and destroy
idols and images, he is also impressed with the idea of
observing great tolerance and discretion in passing judgment
on the religious belief of others. Zoroaster himself set the
eample of this ecellent precept, whilst praising the soul
!""ravashi"#.
"The "ravashis of the pure men in all regions praise we." $
%t is evident that he prayed for all wise and holy men and
women who believed in &od. That the same spirit eists to
the present day, is proved by the munificent gifts of the
Parsis for charitable purposes to people, irrespective of
creed or caste, having for their sole object the relief of
man'ind.
(trict as the law of chastity is, a great spirit of tolerance is
shown in the )vesta writing in reference to an unmarried
woman, who happens to fall a victim to the charms of an
insidious man. True, it is a punishable sin, yet the )lmighty,
in *is mercy, has ta'en due notice of such a misfortune
happening in a household.
%n the poetic language of the )vesta, it is laid down that a
virgin, who whilst under the protection of her parents, either
betrothed or not
p. +,
betrothed, is in a way to become a mother, should not for the
very shame of the act attempt to destroy herself. (he must
not add to the sin already committed, a further and more
heinous crime of self-destruction. "urther, she is forbidden,
under the penalty of a grave sin, from see'ing to destroy the
fruit of her body, either with the assistance of her partner in
the guilt or that of her parents in order to hide her shame
from the world. (he must not see', at the instigation of her
betrayer from the path of chastity, the assistance of "an old
woman" versed in herbology. The putative father must
protect the unfortunate partner of his guilt and the child.
*ere is a tragic drama of the twentieth century, so of ten
enacted in our criminal courts, written and commented upon
by Zoroaster in his gospel, in the primitive pastoral age, at
the beginning of the history of the world. .hat thoughts,
what deep moral philosophy, what superhuman 'nowledge,
must have been invo'ed by the great %ranian sage to soften
the hardships of life, by introducing a ray of heavenly
mercy, of which Tom *ood sang centuries after/
P0gina 12 de 32 The Teachings of Zoroaster/ %ntroduction
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"Take her up tenderly
Lift her with care;
Fashiond so slenderly,
Young and so fair.
p. 41
"Touch her not scornfully;
Think of her ournfully,
!ently and huanly;
"#T #F T$% &T'("& #F $%)*
'll that reains of her
"ow is pure woanly."
The whole creation is placed under the guardianship of !od
as the head, and si+ 'eshaspends ,archangels-.
'eshaspends are ystical guardian spirits, who work
night and day incessantly for the welfare and protection of
the creation coitted to their charge .y the 'lighty.
!od is the protector of an.
,1- /ahan is gi0en the custody of all useful doestic
anials and .irds.
,1- 'rdi.ihist has the control of fire and life2gi0ing heat.
,3- &hahre0ar is the president of all kinds of etals and
inerals.
,4- 'spandarat is the custodian of the earth, with
in4unctions to keep it fruitful, clean, and culti0ated.
,5- 6hordat has to see to the purity of water and water2
courses.
,7- 'erdad tends to trees and 0egetation.
8ith the assistance of Ya9ats ,angels- night and day they
police this earth and guard their respecti0e charges against
the encroachent of the %0il &pirit ,'ngro :ainyus-.
;oroaster, ha0ing dealt with the welfare of ankind, has not
forgotten lower anials in his
p. 41
oral philosophy. &pecial regulations are laid down for
their kind and considerate treatent. $e has recogni9ed the
necessity of slaughtering anials for huan food,
prescri.ed which kinds of anials and .irds are fit for that
purpose, and shown the ost huane and e+peditious
ethods of killing the ethods which, curiously enough,
are now recoended and adopted in this country .y pu.lic
authorities. <nnecessary slaughter is for.idden, and
shooting for ere pleasure is a.solutely discountenanced.
=>gina 17 de 15 The Teachings of ;oroaster? (ntroduction
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One instance, woven in traditional Oriental imagery, will
suffice to convey the sentiments of the Parsis on this
subject. The Over-Lord of the herd of the domestic cattle
(Geush-rvan! raises his "laintive call of heart-rending
"athos to the #lmighty $reator, and humbly beseeches %is
intercession to alleviate the "ain and sufferings his fellow-
&ind have to undergo at the hand of men. The "oor
"etitioner becomes aware of the fact, that in accordance with
the "re-arranged "lan, his herd was created for the su""ort
and advancement of the cor"oreal world' that it is e("ected
of them to furnish flesh food and mil&, and to be useful to
the cultivator of the soil. )n return men are enjoined, under
"enalty of severe "unishment, to be &ind and attentive to
their many wants, and merciful in their necessary slaughter.
The bovine leader is further informed that *oroaster, by
sweetness of s"eech, will
". +,
assuage their sufferings and engender a benevolent s"irit of
humanity amongst their cruel tormentors. The dumb
"etitioner, whose vision of "rotection being limited to the
sole as"iration of obtaining the su""ort of a "owerfully
armed warrior, is not able to understand that in many
instances "ersuasive and convincing words are far more
"otent than a shar"-edged sword of the best tem"ered steel
and more effective in their "ur"ose than the brute force of a
salient blow.
#s to &indness to dumb animals, the following "assage from
Patet -rani . (/hordah-#vesta! will show what the
*oroastrians thin&0
1Of all &inds of sins which ) have committed with reference
to %eaven against the #meshas"end 2ahman 3the "rotector
of cattle4 with reference to the world against the cattle and
the various &inds of cattle, if ) have beaten it, tortured it,
slain it wrongfully, if ) have not given it fodder and water at
the right time, if ) have castrated it, not "rotected it from the
robber, the wolf, and the waylayer, if ) have not "rotected it
from e(treme heat and cold, if ) have &illed cattle of useful
strength, wor&ing cattle, war-horses, rams, goats, coc&s, and
hens, so that ali&e these good things and their "rotector
2ahman have been injured by me and not contented with
me, ) re"ent.1
". ++
This merciful and ancient teaching does not call for the
intervention of any "ublic society to "revent cruelty to
animals, so far as the Parsis are concerned. ) humbly venture
to suggest, that it is not the im"osition of fine or
im"risonment by the $ivil Law of the country that deters the
evil-doer. 5hat is wanted, is a sound doctrine of moral
P6gina 78 de 9: The Teachings of *oroaster0 )ntroduction
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philosophy, as expounded by Zoroaster, preached and
brought home to these people by a carefully organised
system. Man has conscience and a soul to be saved; and,
however hardened his nature may have become, it is within
the bounds of possibility to awaken him to his wickedness
and cowardice to dumb animals, who patiently and
courageously work for him, and are the means of procuring
him ease and comfort in his worldly existence.
Unlike other religions, it condemns fasting or total
abstaining from food as a wicked and a foolish act, which
injures and enervates the body.
!o one who does not eat, has strength to do works of
holiness, strength to do works of husbandry. "y eating,
every material creature lives; by not eating, it dies away. #
$ith us the keeping of fast is this, that we keep fast from
committing sin with our eyes, and tongue, and ears, and
hands, and feet. . . .
%ince & have spoken in this manner, and have
p. '(
brought forward the fasting of the seven members of the
body, that which, in other religions, is fasting owing to not
eating, is, in our religion, fasting owing to not committing
sin )excess*. #
+eaders, such are a few salient principles of the Zoroastrian
theology of the ,ife on the -arth, which & now close by
.uoting from the /endidad0
&!1+-2%-, ,&/- 34- $45,- 3&M- 56 347 ,&6-,
2% ,5!8 2% 345U $&,3 ,&/-. 9
56 34- ,&6- 4-+-263-+
7et know, vain sceptics: know, th; 2lmighty Mind,
$ho breathed on man a portion of 4is fire
"ade his free soul, by earth nor time confined,
3o heaven, to immortality aspire.
%lowly and solemnly, now & approach this subject of great
theological mystery, of the migration from the known to the
unknown universe.
. . . 3he worldly existence is, in the end, death, and
disappearance, and of the spiritual existence, in the end, that
of a soul of the righteous is undecaying, immortal, and
undisturbed, full of glory and full of enjoyment, for ever and
everlasting, with the angels and archangels and the guardian
spirits of the righteous.
p. '<
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The hour of departure rings out in solemn silence, when the
severance of terrestrial friendship and unity which existed in
him as a man must take placeone to ascend, and the
remnant to dissolve into its elements. The scriptures of
Zoroaster most vividly describe this solemn event, and give
evidence right through of the great belief in immortality of
the soul and the resurrection of the body.
At the glorious sunset of the pious life, the soul remains
three days near his lifelong friend the body, and perceives
and "sees as much oyfulness as the whole living world
possesses." !or him, the fourth day dawns in gloria in
excelsis. !rom the midst of his worldly nearest and dearest
relatives, friends, and neighbours, the soul, having been
bidden pious adieux in holy blessings, ascends in the
company of his guardian angel, "hros, to render his account
at the gate of "#hinvat $ridge." %n his upward ethereal
ourney, floating in the region of the sweet&scented balm of
the south soft wind, he meets his own astral self,
transformed into a handsome figure of gracefulness and
seraphic beauty. This figure reveals itself to him as his 'ood
Thoughts, 'ood (ords, and 'ood )eeds. *leased with his
welcome, and having rendered his account to +,-.
)A/A., the recorder at the gate of -eaven, he passes the
barrier to eternal bliss and happiness, and awaits his body on
the great day
p. 01
of resurrection. 2n the contrary, there is a drastic picture
drawn of the soul of a wicked man. %t must suffer till the last
day of the 'reat 'athering, when everybody will be udged,
the battle will end, the ,vil "pirit will no more have power
to play man as a pawn, and there will be everlasting
peacepeace and happiness. The subect is a vast one, and
the space limited for this purpose does not permit me, as %
should like, to deal with it in extenso. % hope the extracts
given on this subect will interest the readers.
A sinful soul need never despair of mercy and forgiveness
of 'od. (icked as he may have been, a due notice of any
good deed done by him will be taken into consideration by
the 'reat +erciful. 2ne of the numerous 3uestions asked by
Zoroaster of Ahura&+a4da, was in reference to a man whose
body was feeling the torments of hell, with the exception of
his right foot. %t was participating in the heavenly bliss and
comfort. The man was a wicked king in the world below,
who ruled his country with oppression, lawlessness, and
violence. -e was incapable of practising any known virtue.
2ne day, when he was out hunting for his pleasure, he saw a
goat, tethered to a stake, vainly trying to reach a morsel of
hay. The sight of a poor hungry beast straining at the rope
kindled a spark of mercy in his otherwise obdurate heart.
Thus moved by a
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p. 48
sudden impulse, he, with his right foot, kicked the morsel of
hay within reach of the famished beast. The incident was
duly recorded in the Book of Fate, and the foot received its
reward. This legend, savouring of antiquity, and backed up
by ancient authorities, reveals to a oroastrian the sublime
doctrine of reward and punishment.
!fter a youth has attained the age of fifteen and sought the
oroastrian "aw, he is en#oined to be liberal in thoughts and
deeds, pious, and religious in ceremonial rites, #ust and wise
as a ruler, truthful and honest in his dealings, careful in
keeping the elements pure and undefiled, active in
destroying evil, attentive to the care and want of the
domestic animals, industrious in cultivating and irrigating
land, persevering in education of himself and others,
temperate in all desires, and useful to mankind in promoting
harmony, concord, and unity amongst his kinsfolk, friends,
and others. $e must carefully weigh the merits and demerits
of every step he has to take on the path of life. %f by want of
knowledge or ignorance, he does anything which turns out
to be a sinful act, he must, at the earliest possible
opportunity, rectify and remedy the same. From his early
youth he is taught the belief that all his good and evil deeds
will be duly recorded& that with the flight of time they will
grow, multiply, and accumulate. 'n the day of the ascension
of his soul, the recording angel (ehr )avar will ask him to
render an
p. 4*
account of his short span of corporeal life, before bidding
him enter that place of supreme bliss, known to the modern
+arsis as ,-arothman Behest.,
.eaders of this brief sketch might say that this is a
philosophy couleur de rose. /ay, ask yourselves the
question, 0hat has been achieved by the teachings of
oroaster1 2ou will find that they have brought peace and
happiness to +arsi households& they have made them loyal
and peace3abiding sub#ects of the British 4rown, and a
benevolent community to the people of the world& they have
lessened pauperism, crime, infamy, and immorality& they
have made them a race worthy of its proud traditions, which
command the respect, confidence, and admiration of those
with whom they come in contact. %t is very rare to find a
+arsi of a criminal instinct. 4rime mania, if it can be
designated as such, has no suitable soil prepared for it to
flourish in, in a +arsi community. %t must wither in its very
inception, for the antidote prepared by oroaster, and
faithfully handed down from generation to generation to his
disciples and followers, has raised an effective rampart
against the approach of this foul and degrading instinct.
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At the moment of writing this, a subject of vast importance
to my fellow-creatures in this country passes in review
before me. In the course of my professional duties I have
been, on numerous
p. 50
occasions, an unwilling spectator of many tragic dramas
which are daily enacted in our criminal Courts. ithin a few
yards of gaiety and pleasure, prosperity and brilliancy, one
can easily step into a veritable slum life of this great
metropolis, A poor, half-starved, pale, and delicate-loo!ing
waif, bootless and hatless, with scarcely a semblance of
garments, spies your intrusion into his domain. It is sad to
contemplate his fate, his end, and his ultimate destination.
"his fruit, of ill-conditioned parents, grows up to loo! upon
society as his natural foes to be preyed upon. #ardened and
rendered callous by the rigour of the criminal law, the nation
has in him an utterly worthless and a dangerous man. $ne
as!s, #as he heard a word of moral truth% #as he been
taught the moral philosophy% #as he ac&uired the
conception of 'od and (ature% "houghtless, friendless,
homeless, and 'odless, he roams, a prey to the )vil *ind
+A!amana,. In the ne-t scene of life we find him the willing
slave of the devil +Angro *ainyus,. $ne step further and a
sentence from the blac!-capped judge, is his reward. a short
delay, and then comes the end. ho can tell the terrible
anguish, the torturing thoughts, and the painful agonies of
unrestrained remorse of this wretched being, who is
awa!ened and enlightened at the eleventh hour by the
ministration of some holy man of 'od% /ad to say, it is too
late for this earth. /tanding on
p. 50
the threshold of eternity for one brief moment, listening to
the soothing words of his own burial service, he mutely
prays what% 1or 'od2s forgiveness for those who could have
done better for him and his wretched !ind. 3et me ring
down the curtain in mercy to one more miserable soul that
has gone aloft to render his account.
It is not the fault of one class of men or the other. it is not
the fault of the clergy that 'od2s superior and gifted animal
has been allowed to become a prey of the )vil /pirit and
then hounded out of e-istence by our law4 it is the fault of
our system, want of unity, of proper charitable organisation,
and of discriminate support by the well-to-do and
prosperous class. ere 5oroaster to visit this country, I
venture to say, that his first step in practical moral
philosophy would be to organi6e a national institution,
where these poor waifs and strays could be bent from their
infancy to the righteous path of '$$7 "#$8'#"/, '$$7
$97/, and '$$7 7))7/.
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Then the nation will be rewarded by the sight of the sons of
the soil, marching in distant climes for the glory and honour
of the British flag, as soldiers of God and the King, and
pioneers of the ever-extending British Empire, as did their
heroic brethren in Persia of old under the victorious flag of
illustrious Go! "
p! #$
%E&'%%E(T)*+
) cannot do better than refer to the following passage in
,Bundahis,, on this sub-ect!
.arathustra as/ed 0hura-1a2da, ,3hence does a body form
again which the wind has carried and the water conveyed4
and how does the resurrection occur5,
0hura-1a2da answered thus6 ,when through 1e the s/y
arose from the substance of the ruby, without columns, on
the spiritual support of far-compassed light4 when through
1e the earth arose, which bore the material life, and there is
no maintainer of the worldly creation but it4 when by 1e the
sun and moon and stars are conducted in the firmament of
luminous bodies4 when by 1e corn was created so that,
scattered about in the earth, it grew again and returned with
increase4 when by 1e colour of various /inds was created in
plants4 when by 1e fire " was created in plants and other
things without combustion4 when by 1e a son was created
and fashioned in the womb of a mother, and the structure
severally of the s/in, nails, blood, feet, eyes, ears, and other
things was produced4 when by 1e legs 7 were created for
the water, so that it flows away, and the cloud was created
which carries the water of the world and rains there where it
has a
p! #8
purpose4 when by 1e the air was created which conveys in
one9s eyesight, through the strength of the wind, the
lowermost upwards, according to its will, and one is not able
to grasp it with the hand outstretched4 each one of them,
when created by 1e, was herein more difficult than causing
the resurrection, for it is an assistance to 1e in the
resurrection that they exist, but when they were formed it
was not forming the future out of the past!,
0ccording to the ancient ,Bundahis,, " at the time of the
resurrection, the soul will demand its original body out of
the custody of the three /nown elements the Earth, the
3ater, and the :ire! 0ll the dead will rise with
consciousness of their good and evil deeds! 0t the Great
0ssembly, in the presence of the righteous, they will
penitently deplore their misdeeds! Then will there be the
P;gina $$ de $# The Teachings of .oroaster6 )ntroduction
$<=>?=$>@A file6===(6='sers='suario=0ppBata=Cocal=Temp=Cow=3((K)%8G!htm
separation of the righteous from the wicked for three nights
and days the wicked,
"Full in the sight of Paradise,
Beholding Heaven and feeling Hell."
The reign of terror, at the end of the stipulated time,
vanishes into olivion, and its chief factor !hriman goes to
meet his doom of total e"tinction,
p. #$
whilst !hura%&a'da the (mnipotent )ictor remains the
*+,!T !-- ./ !--.
!fter this great penance, *od in His mercy prepares a ath
of purification, through which all pass, and arise in
sanctified purity. Hallowed and conscious of all ties of
relationship and friendship which e"isted in their terrestrial
life, they glide, in company with the hierarchy of Heaven,
into the domain of .mmortality for ever and everlasting.
The memory of the dead is handed down, from generation to
generation, in religious ceremonies, which are periodically
performed y the priests. (ne incident . must mention
efore closing this sulime theme. (n an occasion
somewhat similar to the 0hristian "!ll 1ouls" 2ay, the souls
of the 3oroastrians visit this sulunary earth once a year.
Those, who have participated in the ceremonies on these
occasions, can ut feel that heavenly inspiration which
ecomes one4s nature y faith and strict pious devotion.
2uring the period of this pious visit, every Parsi household
is thoroughly cleansed of the minutest impurity. .n the est
room of the house, a place is set apart, full of choice sweet%
scented and fragrant flowers, and fruits5a perfect picture of
peaceful liss5with fire of sandal%wood urning, and the
priests and memers of the household, in the midst of a
glorious illumination, chanting hymns of glory to *od and
His creation, -et there e
p. ##
no dissent from a picture so noly grand and a ceremony so
sulime, as it is ut an innocent homage to *od4s infinite
lessings, and to us a source of comfort to hold communion
with and feel in spirit the presence of those whom we have
loved, respected, and adored5fathers and mothers, wives,
rothers and sisters, relations and friends5who have done
their duty and have gone efore us, in accordance with the
law, and with whom we hope to mingle5the ody, dust to
dust, the soul, in eternal liss of "*arodemana." 6
1. !. 7!P!2.!.
P8gina 9: de 9# The Teachings of 3oroaster; .ntroduction
9<=>?=9>@$ file;===0;=Asers=Asuario=!pp2ata=-ocal=Temp=-ow=B007.+:*.htm
INNER TEMPLE, LONDON,
January 1905.
Footnotes
15:* All-Knowing.
15: The Lo!.
1":* King #$%h&'%(.
1": )*+,ol o- Li-e.
.1:* /ee &'n%l'&ion o- /'g'! 0. o- &he 0en!i!'!.
..:* O+$1! 2'%&. T. ,* D'+e%&e&e.
.3:* D. 4'$g.
.3: /o -$&he in-o+'&ion on &hi% %$,5e6& %ee e7&'6&%
2'8n' 9LI0.
.5:* /'g'! I. o- &he 0en!i!'!.
.::* D. E. ;. ;e%&<% =In&o!$6&ion &o &he )'6e! >oo?% o-
&he E'%&,= 0ol. 1:.
31:* Din@-A M'AnBg-A Khi'!.
35:* /'g'! 9. o- &he 0en!i!'!.
3C:* 2'8n' 9I0.
39:* 2'8n' LIII.
39: /'D'!in-2'%h&.
E3:* A ('*e o- e(en&'n6e -o %in.
EE:* /'g'! III. o- &he 0en!i!'! FD'+e%&e&eG.
E5:* )'! D' L999III.
E5: /'g'! 90III. F>lee6?<% T'n%l'&ionG.
51:* )ee Notes.
5.:* Me'n% li-e o Di&'li&*.
5.: Hon!$i&, 6'n'l o w'&e w'*%.
53:* =Oigin'l He'&ion= F' ,oo?G.
53: =L'll' Roo?h= FTho+'% MooeG.
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55:* =4o$%e o- h*+n%=M&he highe%& 4e'Den.
Ne7&: E7&'6&%
PIgin' .5 !e .5 The Te'6hing% o- Joo'%&e: In&o!$6&ion
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