I remain standing fast in the statutes of the law which Ahura-Mazda gave to Zarathustra. As long as life endures I will stand fast in good thoughts in my soul, in good words in my speech, in good deeds in my actions. With all good am I in harmony, with all evil am I at variance. With the punishments of the future life I am content. I have taken hold of good thoughts, words, and works. I have forsaken evil thoughts, words, and works. May the power of Ahriman be broken! may the reign of Ahura-Mazda increase!
And again:
I am steadfast in this faith, and turn myself not away from it, for the sake of a happy life, or for the sake of a longer life, nor for power, nor for a kingdom. If I must give up my body for the sake of my soul, I give it willingly. I believe firmly in the good Mazda-yusaian faith; in the Resurrection; in the bridge of souls, in the invariable reward of good deeds and punishment of bad deeds, in the everlasting continuance of paradise and the annihilation of hell; and I believe that, at the last, Ahura-Mazda will be victorious, and Ahrimanes will perish with the Devs, and all the children of darkness I am full of hope that I shall attain to Paradise and the shining Garathânan, where all majesty dwelleth. I make this confession in the hope that I may hereafter become more zealous to accomplish good works and keep myself more from sin; and that my good deeds may serve for the diminution of evil and the increase of good till the rising again.
We know the form of prayer taught us by Jesus Christ; how simple it is, how complete, how absolute in its renunciation of self, how comprehensive in its charity. Thy will be done Forgive us our trespasses as we forgive them who trespass against us Lead us not into temptation. Such are its leading thoughts: submission before God, charity before Man; both implying and demanding the conquest and humiliation of self. Let us contrast it with a Zarathustrian prayer:
In the name of God the Giver and Forgiver, Rich in Love, praise be to Ahura-Mazda, the God with the name Who always was, always is, and always will be. Ahura-Mazda the Wise, the Creator, the Over-seeing God, pure, good, and just! With all strength bring I thank-offerings and praise to the Lord, the completer of good works, who made men greater than all earthly beings, and through the gift of speech created them to rule over the creatures and to war against the evil spirits. Praise to the omniscience of God who has sent through the holy Zarathustra power and knowledge of the law. All good do I accept at Thy command, O God, and think, speak, and do it. I believe in the pure law, and by every good work I seek forgiveness for sins. I keep pure the six powers thought, speech, act, memory, reason, understanding. According to Thy will am I able to fulfil (these resolutions.) O Accomplisher of Good, to Thy honour are good thoughts, good words, and good works. I enter on the shining way to Paradise. May the terror of hell not overcome me! May I pass the bridge Chinavat and attain to Paradise, the bright and odoriferous, where are all joys. Praise to the Lord who awards those who accomplish good deeds according to His will, who purifies the obedient, and at last purifies the wicked in hell. All praise be to the Creator, Ahura-Mazda, the All-Wise, the Mighty, the Rich in Love.
Prayer, according to Zarathustra, is not the humbling of the soul before its Creator, not the aspirations of the spirit towards the Source of all Love and Mercy, not the desire of the creature to be at peace with God, but the renunciation of will, a noble and worthy aim in itself, but not fulfilling the Christian idea of prayer. To do good and to shun evil is, no doubt, the motive of the Christian life; but prayer is something more and something higher, the sacrifice of an humble and a contrite heart.
Heaven is the magazine wherein God puts
and therefore, full of the self-righteousness which his creed was so well adapted to inculcate, he faced the passage of the Dark River without fear. He knew not of any need to implore the mercy of a Redeemer, to humble himself in sackcloth and ashes, to base his hope on the infinite love of God made man, on the glorious sacrifice of the Cross; his soul passed straight to Paradise, as an arrow flies towards its mark. In the Khordah Avesta we can follow the stages of its journey: On the first night after death the soul dwelt near the head of the inanimate body it had just deserted, and sat there praying, rejoicing in as much joy as is vouchsafed to the whole living world. And so did it dwell on the second night, praying. And so did it dwell on the third night, praying. But when the third night verged upon dawn, the soul of the pure man went forward. A wind, sweeter than all other winds, blew to meet it from the south. And in that wind came to embrace the pilgrim his own law , under the figure of a maiden beautiful and shining, fair as the fairest of created beings. The pilgrim then took the first step in his celestial progress, and arrived in the paradise Hamata ; he took the second, and reached the paradise Hûkhta ; he took the third, and arrived at the paradise Hvarsta . The beatified wanderer made yet another step, and gained the presence of the Eternal Light. There was he addressed by an already beatified soul: How art thou, O pure deceased, who hast come from the perishable world hither to the imperishable? Ahura-Mazda here interrupted: Ask him not, for he has come on the fearful trembling way, the separation of soul and body. Bring him hither of the food of the full fatness, that is, of the filling food for those who think, speak, and do good, for the pure after death.