the life of zoroaster in the words of his own hymns, the gathas - kenneth sylvan guthrie

7/30/2019 The Life of Zoroaster in the Words of His Own Hymns, The Gathas - Kenneth Sylvan Guthrie

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94 ^e Life of Zarathu/*htrdw

tion) ; inform me how I may be heard before (M) or outsideof (B) the Magians; (and, for this purpose) 233

Let reverent services of worship be (performed) dearly andmanifestly among us. 234

!! Pf aycf fof General Conversion*

XXXIII.--^

O do Thou regard (1) the interests which I am advancing!through Vohu Manah (good disposition), 2351

(2) The hymn, O Mazdah (mindful) (addressed to) one-like-You and (3) my grateful communions with Asha (justice), 236

And give me Your-twin enduring possessions of Ameretat (im-mortality) and Haurvatat (health). 237

XXXIIl.

But let me O Mazdah (mindful) bring the (holy) Mentality ofthese two (divine) companions who prosper (the)

Ashaist(just) life238

Unto the comfortable dwellings, with me, who have the bestManah (best disposition), 239'

In thus arousing the support of these two (divinities) whose soulsare accompanying each other. 2401

XXXIIL 10 I

Distribute, O Mazdah, from thy delight, all the pleasures of life,"Which were, and are, and are yet becoming 242And cause my-body to grow as-I-wish, with Vohu Manah (gooddisposition,) Xshathra (power,) and Asha (justice.) 243


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"The Life qf Zarathu^htr^.^^

L How to Form New Settlements.

504

Except Thy Asha (justice) or Thy Vohu Manah( gooddisposition), O ahura Mazdah (mindful lord), 750

Whom may I, with certainty, invoke oTo protect my cattle and myself ? cq,Dn what help may my soul count? cj

50.2

low, O Mazdah (mindful), might (a man) seek (posses-sion of ) a fortune-bringing cow, 54

f he desire both (i) her and (2) the pasture? 55Jy living justly among the many men who appreciate the

comforts (or, agricultural benefits) of the sun ; 56

\y settling open lands (or, bad lands, as yet belonging to

i the bad Drujists) to be acquired or, settled-down *as a

clever man' would do, cleverly; or, which may be given

as gifts. 57

he text is in a hopeless condition. This interpretation is as faithful

3 possible, yet is partially suggested by the context. It possesses the

lerit of agreeing with the practical interests of that civilization.


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96 ^e Life qf Zarathu^rhtr^.

in* Pf ayef for Paradise*

XXXIIL 11

(Thou) (Asha) who art the strongest Ahura of Mazdah (lordiof mindful) and ArmaitI (love), 244

Prospering, as if they were earthly substance, Asha, (justice) and;

Vohu Manah, (good disposition) and Xshathra (power), 245

Hear me, pity me, when to every man (shall come) retribution!XXXIII. 12

Arise up to me, O Ahura Mazdah, (lord mindful) grant me (1)through Armaiti (love) , vitality 247

(2) Through the most bounteous Mentality, grant me strength ;j(3) through good Ada (retribution), 2481

And through Asha (justice) (grant me) powerful might, (4)and through Vohu Manah (good disposition) (grant) compen-sation. 249

XXXIII.--13

In order to grant me support, O thou wide glancing (divinity,)show me (that) the incomparable (riches) 250

Of thy realm, O Ahura (lord), (are) the compensations of VohuManah, (good disposition)

; 2511

O bounteous Armaiti, (love) instruct the spirits through Asha,(justice). 252j

XXXIIL 14

But, O Ahura Mazdah (lord mindful), Zarathushtra offers as ai^oblation his own body, 2:

And the first fruits of Vohu Manah (good disposition), ZAnd the Sraosha (obedience) and Xshathra (power) of

deeds and uttered words, through Asha (justice). 255


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Tte Life qf Zarathushtr^w 97503

But through Asha (justice) shall (legal right), O ahura

Mazdah (mindful lord), be (the portion of) this (pio-neer) ;

^y^g

[Getting possession) of what (settlements) the good (teach-ing, or teacher, Zarathushtra) taught him (to take posses-sion of) with (wit) Vohu Manah and (good managementor power) Xshathra ; ^o

And who, through the vigor of compensation (by payingan equivalent), (may acquire) 60

The nearest estate which the (nomadic) Drujists may (yet)share (for some time). 61

n These Settlers are to Act as Missionaries*

50-4Thereupon, when the Wisher (for a recently settled home)

stands upon the path leading to the (above-mentioned)

open (or, bad, lands), then 765I (Zarathushtra) will hear (these) faithful (home-seekers)

(going) to (their new) dwelling (which, when occupied,

will be full) of (grateful) praise 64

/Vnd I, (Zarathushtra), praising You, O ahura Mazdah(mindful lord) with Asha (justice) and the best (disposi-

tion) Manah, and Xshathra (power), 63

Will, (for this joyful information about new settlements)

worship You!

^^

50*5

^s You (also) have rejoiced with-and-for-Your-prophet's

(joy), 767

therefore, O Mazdah ahura (mindful lord), I have,through Asha (justice), aroused myself, 66

Dn-account-of Your visible and manifest help, 68


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98 *rhe Life of Zar&thu^htr&.


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^e Life qf Zarathushtra^ 99

Through hand-sought (labor), which restores us (the faith-

ful) to (prosperous) well-being (from the destitution con-sequent on the furious rapine of the Drujists) 69

50.6

(I) Zarathushtra, (i) (who) through reverence am the friendof Asha (justice), yyi

And (2) who give direction(s) to the settlements throughmy tongue, 72

(I pray), O Mazdah (mindful), that (the Wisher-Settler)may (also) raise up his speech in a word (as I do), 70

And with (the aid of) Vohu Manah (good disposition)may teach the commands of my understanding 73

50-7

(By thus enlisting missionaries) for You, O Mazdah (mind-ful), with Asha (justice) and Vohu Manah (good dispo-

sition), 776

I-will-yoke-on speedy runners, thick-set and strong, 74

With spurs of adoration of You, 75Through which (runners) may You (and Your cause) drive

on (to progress) : and might You aid me (too, last, but

not least) ! 77

50.8

With these Verses, which arefamous as (verses) of zeal, 78

I will, with stretched-out hands, encompass You, O Maz-

dah (mindful) ! 779

You also, O Asha (justice), with the reverence of thefaithful

^"^

You also, (all Ye divinities), with the full ability of Vohu

Manah (good disposition) ^'


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loo *Ihe Life qf Zarathu>*htr&.


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Tie Life qf Zarathu^rhtra^ lOl

in. But Zatathushtra Remains the Only Mcdiatot*

50-9

I will come towards You, O Mazdah (mindful), and Asha(justice),

^ 782Praising (i) with these hymns, and with the deeds of (good

disposition) Vohu Manah; g^And when 1 shall rule-at-will over my Compensation, 84Then shall I become recipient (thereof), caring for that of

the well-disposed (faithful believer). 85

50-10

Thus, (i) whatever deedsI

may have done before, 786And (2) whatever (objects) interest the eye through VohuManah (good disposition), (still they are as nothingwhen compared to) 87

The lights (of the sky), the sun, the dawn (^the shimmer-ing bull of days') 88

All these, O ahura Mazdah (mindful lord), and Asha(justice), exist for Your adoration ! 89

50.n

I will preach that I am Your praise-singer, O Mazdah(mindful) ! 790

And-may-I-be-this, O Asha (justice), as far as 1 am able,and can ! 9^

May the Creator-of-life, through the help of Vohu Manah

(good disposition), 9^

Prosper whatever genuine work is most suitable to His

Will 93


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I02 ^e Life qf Zarathurhtrd^


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Tie Life qf Zarathu^htrsw 103

L The Children of the Kingdom*

5J.J

Ash A (justice) will procure the good Xshathra (realm),which is a ^choice* and most productive destiny, 704

For those who, with zeal, through theirdeeds, practice the

best (doctrines),^ oc

p (mindful) Mazdah ! (Grant that) I may effect (carry intoexecution, realize) that (realm) 06

5U2rirst of all, O ahura Mazdah (mindful lord), assure me

the Xshathra (realm) of Compensation, 797|And then Thine, O Asha (justice) ! and Thine, O Armaiti

(love) ! 98

Through Vohu Manah (good disposition), oh do Yougrant profit to the worshipper of You 99

5J3

Thou, O Mazdah (mindful), art the first Teacher of those

who 802With their deeds, and in their tongue, commune with the

utterances of Vohu Manah (good disposition) ; 801

May they attract (the attention of) Your ears, O ahuraMazdah (mindful lord), and O Asha (justice) 800


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I04 ^^ Life qf Zarathurhtrd^


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Tfe Life qf Zarathushtra^ 1 05

'(Well) mayest thou ask all these (following questions:) 806

Where are the Compensations for griefs? Where may wefind pity? 803

Where may (men) attain Asha (justice)? Where may aman establish the bounteous Armaiti (love)?

4Where (may he establish) the best (disposition) Manah?Where, O Mazdah (mindful), (may He establish) ThyXshathra (realm)? 5

5J.5

Where may the Pasturer, having become a just manthrough his deeds, acquire cattle? 806

Will he (succeed in) doing so if, being of good under-

standing, he reverently prays to 7

Him who is a just Judge, ruling over both Compen-

sations for the benefit of the^clever' (believers)? 8

5U6

(The mindful lord) ahura Mazdah (is He) who, at the last

crisis of life, through His ( power ) Xshathra, dis-

tributes ^^^

(i) What is better-than-good to any one who prepares (the

world) for His Will, 9

But (a) what is worse-than-bad to (every one) who does not

distribute (contributions to Zarathushtra, see 44.19,or

46.1, 10, 18).^^


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io6 ^The Life qf Zarathurhtrd^


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Tie Life qf Zarathu^htrdw 107

5IJ

Mazdah (mindful), (Thou who art the) Fashioner of theBovine (creation), the waters and the plants ! 812

Through the most (bounteous Mentality) Spenta Mainyu,grant me Ameretat (immortahty) and Haurvatat (health)

Which are fuU-of-vitality, and are, through Vohu Manah(good disposition), enduring in the holy doctrines.

14

!! Opposition;^! the Prophet is Enmity to Humanity.

51-8

1 shall speak for Thee, O Mazdah (mindful), about what(i) is threatened against the Drujist, and (2) what is

wished-for (and promised) to him-who maintains Asha

(justice). 816

(I shall speak thus because it is proper) to speak to the (in-

telligent man, referred to as the) Expert-knower ; 15

(And besides, the prophet) rejoices through the Wordwhich is told to the Expert-knower. 17

5J.9

And do Thou, O Mazdah (mindful), within (the nature of)

both contending Parties,set satisfaction, as a token (of

the accuracy of my prophecy of the Judgment by) 819The metal, molten through Thy red fire (which, as a sifter,

shall) ^8

Harm the Drujist, (but) profit the Ashaist. 20


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io8 ^e Life qf Zarathurhtra^


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^e Life gf Zarathu^htr^. 109

5J.J0

therefore I am fearless ; even those who would kill mehere are only bringing me closer to my reward)

iVhereas, he who would wish to kill me, not consideringthis coming event, O (mindful) Mazdah, 821

rie (punishes himself by becoming) malicious towards the

I

creatures that are existent, (and thereby becomes) a son

of the Druj (and will therefore share their fate), 22Vhile I, (even though killed) will, for myself, call Asha

(justice), that He may come with a good Compensation.

Such being the fate of my enemies, I would like to know)

O (mindful) Mazdah, who is a friend to Spitama Zara-thushtra? 824

Is it not he) who has consulted with Asha (justice)? Who(has produced or sought) bounteous Armaiti (love)? 25

)r who, as a just (supporter) for the Magian Cause, show-

ed himself to be considerate of Vohu Manah(good dis-

positon ) ? ^6

\5Ui2

Returning to my enemies,) not very much did (Kik,) that

pederast (or, vulgar fellow) of the Kavay-tribe ingratiate

himself with me ^^7Vhen at the bridge (or passage) of (the) earth (a mountain

pass?) he refused hospitality (i) to Zarathushtra Spitama

^nd (2) to both (the oxen?) shivering with cold,whom he

(Zarathushtra) was driving along (all uncertain). 29


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no The Life qf Zarathu^htr&.


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fihe Life qf Zarathu^htraw III

i.

5J.J3

hus the spirit of the Druj destroys the genuine (reward)of the straight (path) 830

And his soul trembles at the Bridge of the Sifting whichwill make manifest (his deeds), 31(Giving access to the other world, M)

And through his deeds, and (through whose evil words oftheir) tongue, the Druj have perished from the path of

Asha (justice). 32

5JJ4

(Even) the friend(ly disposed) Karapans do not cultivate

their pasture properly by the proper rules 833

They effect, by their deeds and doctrines, griefs for the

Bovine (creation) 34

Which doctrine will at last bring (the Karapans) into the

Dwelling of the Druj ! 35

5J-J5

On the contrary, when) ahura Mazdah (the mindful lord)

shall, as first-comer, come into Garodman (the Dwellmg

, of Praise). 537

; [, Zarathushtra, expect, through (having produced) profits

I

for Asha (justice), and through Vohu Manah (good dis-

) position), 3

The Compensation which I taught to the Magians. 36


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112 life Life qf Zarathu^htr&

III. Vishtaspa Assumes Leadership of Heroe./*.

XXVIII.

To the utmost of my ability, will I teach men to seek Asha (jus-jtice) ! (And this will I do) 12

XXVIII.-lWith outstretched hands ; and by reverent prayer for support, O

Mazdah, (mindful) \I will entreat, as the first (blessing) of the Spenta Mainyu

(bountiful mentality) that all (my) actions, (may be per-formed) with (the aid of) Asha (justice), 2

(That I may receive) the understanding of Vohu Manah (gooddisposition), and that I may thus satisfy the Soul of the Bovine(creation),

^

XXVIILI

(And this do I) who entreat You, O Ahura Mazdah, (lord mind-ful) through Asha, (justice) 4

To grant me both lives, that of the body and of the mind, 5With the felicity with which Mazdah, through Asha, supports

(those to whom) Mazdah (mindful) gives the two-lives fortheir comfort : /f

\


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Tie Life qf Zarathu^rhtrd^ "3

III. Vishtaspa Assumes Leadership of Heroer.

V* Praise for the Supporters of his Cause*

46J4

(Would you like to know) who is (one of these, namely,)a friendly Ashaist? 6oi

(One) who would like to be-heard-from-for-the-Magian-Cause along with Zarathushtra a

In the crisis (of poHtical establishment)? (It is) KavayVishtaspa 3

(He is,) O AHURA Mazdah (mindful lord), (one of those)whom Thou wilt (surely) unite (to Thyself) in Thysame Abode (of Praise, Garodman); 4

Them (from among the people) am I inviting with utter-ances of Vohu Manah (good disposition) 5

46.16

Frashaoshtra Hvogva, go thou with the faithful to 610Where we both desire to be, (namely), with those-who-are-

Beloved ; 11

Where Armaiti (love's well-being) follows along with Asha(justice), 12

Where are found the treasures of Vohu Manah (good dis-position), 13

And where (the mindful lord) ahura Mazdah dwells andprospers the Xshathra (kingdom). 14

VI. Partisanship with Zarathushtra Essential to Gain Paradise.

4645

1 will inform you, O you (clansmen of) Haechataspa, andof Spitama, ^^^

How to sift the Clever from the Foolish : 7 (missing ?)With these deeds you maintain for yourselves Asha (jus-

tice)^

Through the first decrees of (the lord) ahura 9


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114 Tte Life qf ZarathiLrhtr^

XXVIIL

(And this do I) who will sing hymns to You O Ahura Mazdah,jthrough Asha (justice) and Vohu Manah (good disposition),!

as never before; 7

And (I will) also (sing hymns to) those (faithful believers) forwhom Armaiti prospers the never decreasing realm-of-Xshathra 8

Hither, (O you divinities, come) to my support; come to mycall! 9

XXVIII.

(And this do I) who with Vohu Manah (good disposition) amimindful to watch over the Soul of the Bovine (creation), lOj

And who knows (with what) compensations are rewarded thedeeds of (the kind inspired by) Ahura Mazdah. 11

To the utmost of my ability, will I teach men to seek Asha(justice) 12

XXVIIL

O Asha (justice) ! When shall I through thee behold Vohu Manah'(good disposition) as an Expert-knower, discovering-or-attain-

ing, (among the Magian tribe) I3'

The throne, and (the tribe-men's) Sraosha-( obedience) for (thejprospering of the cause of) the most powerful (mindful).Mazdah Ahura- (lord) ? I4I

With this mystic word (of promise B) I will cause those savages'to choose (the cause of) the greatest Mazdah Ahura- (mindfullord). jji


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^e Life cf Zarathu*rhtr&. n^46 J 7

3 that in (this) place of trouble, O Jamaspa Hvogva, 615

amuttering for (all of)

you utterances, not of indifferentmatters, 616ut praises of the Preparer (Zarathushtra himself), who-will-have-stood-for-you together with Sraosha (obedience)

/ho shall sift the Clever from the Fools 18hrough Asha (justice), his clever advisory-manager,

O AHURA Mazdah (mindful lord)! 19ALTERNATES for linCS 615-617:/here I shall mention your misfortunes only, so as to

arouse Mazdah's pity, B./here I shall sing in metred, not unmetred lines, M.

46J8

his is the sifting-conclusion of my understanding, and ofmy mind: 624A/^hoever to me concedes the best our age (affords in the

way of recognition or contributions), to him would-I-by-teaching (promise) 20

'he best (treasures) of my wealth, with the Vohu Manah

(gooddisposition); 21

ut I will oppose hate to those-who-hate us, 22

Knd in doing so, I consider), O Mazdah (mindful), that Iam, through Asha (justice), satisfying Your Will/ 23

A6A9

Vhoever, through the inspiration of Asha (justice) may

genuinely cooperate with me,Zarathushtra, 625

Doing those deeds) which suit my will, ^6

These deeds) will earn for him future Compensation, 27

Lnd with all (other) expected (rewards in Paradise), apair

of calving cows (on the ^pasture of Asha'? see 33.3) 28

Lnd mayest Thou, O Mazdah (mindful), effect these

(promises) (to those) whom (they) best (suit)!

29


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ii6 Tie Life qf Zarathuy*htr&.

xxvni.-^

O Mazdah Ahura- (mindful lord), come with long life of Ashs(justice) gifts, with Vohu Manah (good disposition), 1^

With just utterances, and give (these) to Zarathushtra as th Tulane; M.D^, Medko-Chirorglcal, Phila.

For the first time in any modern language, thewriter here resurrects Numenius from the oblivionof 1700 years, in a definitive edition, for the sake

of which he visited the Escorial Library in Spain,to rescue a supposed work of Numenius, which turn-ed out to be already published among the works ofPlotinus. Besides adding to the fragments, he gives

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1 . How was Numenius the Father of Neoplatonism?2- His Life, and significance as philosopher, poet, hum-orist, man of the world, and revealer of mysteries.

3* His teachings about Matter.

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9. Psychology and Ethics.

10. Purpose of Life: the threefold Salvation.

1 1 . Mysticism, true and false.

A German edition is published by B.G, Teubner, Leipzig

An English Edition will appear in the Bohn Library, ofMessrs G. W.BelVs Sons, London. Ask information of

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Plotino$,bi$Cife, times and PbilosopbyBy Kenneth Syhan Guthrie, A.M., Harvard, Ph.D.y Tulane,

This is a lucid, scholarly systematization of the views of Plo-

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To make so lucid and capable a compendium oi the works of so great a giantof philosophy as Plotinos, the author must have spent much time in analysing thetext and satisfying himself as to the meaning of many obscure passages; to test his

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L The Gate of Life, and its Delusions.II. The Road upwards to Happiness^

III. Those who Fail, and Why*IV. The Value of Science.

V. What is Good and Evil?

The book might be called a

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Of eontmtinion mth m.By Kenneth Sylvan Guthrie, A.M., Harvard, Ph.D., Tulanc.

In Four Books: Of Love; Of the Presence of God; Of Adora-tion; Of Peace.

It was the aim of the Author to write a book of Devotion,freed from the mystic incoherence of the Theologia Germanica,and from the repulsive bloody dogmatism of other books that havefrightened so many souls away from personal communion with Godby identifying in their minds Devotion with the immorahties of Vi-car iousness and superstitious Fanaticism.

How far this attempt has succeeded the following words tell:The Literary World: Is not unworthy to be laid alongside of Gold Dust

and the Imitation AS FOOD FOR THE SOUL IN ITS MOST SACREDHOURS. Are these meditations all your own, Mr Guthrie, or are they translationsor adaptations? . . Not very long ago, in speaking what were intended to be words

of high commendation for a little devotional work . . we used language which hasbeen erroneously and unfortunately interpreted as implying a doubt of its originality.

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with Gold Dust and the Imitation, and asking the author in a tone of friendly

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of another's, we meant not disparagement, but COMPLIMENT, and to signifyour sense of the UNUSUAL MERIT of his pages. We wish now to make theexpression of that sense plain and unequivocal, and to say in so many words what

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The Congregationalist: It expresses tender spiritual sensitiveness ... It

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EpitomeOF

R. KENNETH SYLVAN GUTHRIE'S

TH S'PIRITUAL MESSAQEOF LlTE%cATURE

THE 'NECESSITY OF COM^AR-INg LITERATURES

Comparison is the root of all learning-,gg-estion, insight, and improvement,

le writer, though all his life he hadudied music, for the first tinie under-ood how to criticise music whpn, at asrman Saengerfest in Philadelphia, heard the same song sung successively

a dozen different male choruses. Hetie knows only one language, does notiderstand language as such. All ourcial evils survive simply for lack of

oper social inter-relations. The Salva-)n Army has established bureaus fornsultation with intending suicides; noisfortune is really so great that is. does)t admit of relief, if we could only getto touch with well-intentioned holders

respurces. Thought itself is a socialOduct; and over-individuality is only a

lite name for insanUy, provincialism,stinacy, and stupidity. Solitary con-lement is the supreme punishment.If then unification is the supreme good,i that stands in its way is of evil;.mely, ignorance or personalities. Sepa-te languages are inevitable; each hasJ own "bouquet" and contributes anireplaceable element to spirituality.le evil is not preference for one's own

inguage, but ignorance of others. To.then the significance of even our own

k erature, therefore, we must discover itslie function in the universal organism.

we only realized it. our best thoughts

affect to despise and ignore; and unlesswe understand the elements of thoughtwith which we deal, we lose the racialaroma, the predestination which makesof our own life a note in the hymn ofdestiny. How quickly we would run awayfrom a man who would be eternallytwanging at a single harp-string! Butwhen supported by a chord, even a .singlenote may alternately plead, as a medi-ant; attack as a dorminant, or triumphas a tonic. The differing colors, gather-ed, form white light, something sublimerthan any of them. With all the strings ofthe harp, the harpist can improvise heart-moving symphonic achievement. Ourmodern literature, unanalyzed. is a per-sonal pastime; appreciated in the light ofits origins, it is the latest revelations ofthe evolving divinity.

THE TIVO KINDS OF L1TE%/RYSOURCeS

Running through every human life arethe twin relations of individual and thegroup to which he belongs. So we havethe pupil and the class; the priest andthe church; the toiler and the trade.Their ideas are not always identical.There is often friction; in ancient timescalled heresy, nowadays it is disharmony.Therefore, if we are to listen to the dif-ferent voices of literature, we shall haveto listen both to racial and to individualsolutions of the problems of des iny.

In the past, of course, the racial ele-ment was the most noticeable; in moderntimes, the individual; and yet it couldeasily bn demonstrated that neither could

exist without the other, any more thanthe flower without the root, or even the

root wi-hout the flower.Indeed, what we are pleased to call the

more original individual messages con-sist really of hybridization of racial

characteristics; like Matthew Arnold,

who brought to the English languageFrench pellucidity, and charm.

Originality, indeed, is only grasp of

better sources. What Macrobius did toVirgil, what Higher Critic has done to

the Pentateuch,could be done to every

great writer, who, indeed is great chiefly

because he was so receptive to the in-

fluences and sources of his times that he

adequately represents them. Goethe

frankly acknowledged pillaging;but

what a pillaging it was! And if Goethe

had not studied sufficient foreignlitera-

tures he would not have hadanything

to pillage. The more originaltherefore

a genius you want to be. thew^der will

have to be yourerudition. Th. saner

j dg t you wish to pass, the more


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comparative must it be. The more indi-vidual you wish to become, more sanelymust you discriminate the streams of rac-ial inspiration, and the more judiciousmust be your combination thereof.

IVHcAT IS LITRATU%?Before beginning our search for the

messages of races and of individuals, wemust ask ourselves: What is literature?

This has been defined as memorability;for which there may be many individualcauses, none alone being sufficient tomeasure up to, or secure immorality. Forinstance, felicity of diction; importance ofmessage; emotion; and first of all, beau-ty. We hear sometimes of the religionof literature, and the literature of relig-ion; but after all, literature is religionof the right kind, and religion of theright kind is the right kind of literature.

These miserable divisions between relig-ion, literature, science, poetry, and artare only fetishes for the short-sighted; ofcourse very useful to calculate with;especially useful in heresy-trials; but whowould care to be a Torquemade? Besides,they are useful to earn salaries; to raisemeetings to hysteric generosity, to sellbooks, or even to make armies kill eachother with; but to satisfy each soul'sdesire for truth, justice, humanity, wis-

dom, no! The larger truth, the highertruth, these are irreducible margins,which presentiment tells us are the basisof universal brotherhood. We are alllonging for a single, all-comprehendine:heaA^en, where all those distinctions willbe transformed into the many-sided ser-vice of the Supreme life. Wagner's opera,a union of music, poetry and actionadumbrated this yearning for unifica-tion. Someday there will be a "UnitedStates of Europe," and later an inter-continental co-operation foreshadowed bythe postal system, and the Hague Palaceof Peace.

So if we prefer to use a new term toindicate the unity of all these variousterms, we may, as most convenient, fixon the term "prophecy," to represent thegist or significance, or spiritual messageof a=!Diration, of which we are especiallyto study the literary expressions.

THE RACIAL


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l in their bible, the poetry of Homer,[fit, but not least, was their worship ofjissic beauty.

"o surviving aborigines such as thenerican Indians we can trace the poetic3)ression for love of flowers, and genial1 dness.

'o the Northern sources, from Iceland,Vrway, and adjacent countries we may

ce the bardic ideals, and the expres-; n of Manliness, something which could[) come from any of the southern civili-i:''jns, among whom slavery was ani.itution.

ISEMI-RACIAL VOICES

having thus mentioned the chief racialiitributions to our spiritual heritage,& may now turn to the semi-racial onesV ch come to us in the shape of legends.Cse are not racial, for many of themKider around the globe in the suprem-li disregard of frontiers and nationality,r^y appear as epics, and in later daysl]5mas or poems by great authors, whosieavored to interpret them spiritually.

he legend of Job, as it appears in the3'le, enforces moral trial, disinterestedfk, confidence in the inner light, andcntific humility, or trust in God.

tie Hindu Haritschandra legend teach-(S.he sacredness of a promise, duty asa ng precedence of love, and mag-nimity or generosity.

tie Greek Prometheus legend teachesh contradiction between mind and pas-ti

; the supremacy of the rational overt irrational nature; the avoidance ofi by intelligent mechanical contriv-i3s; and the divinty of Man as con-

i'-ted with dogmatic heavens and hells.Jl ley's continuation thereof teachesh lesson of pain, which is forgiveness;h' search of the intellect after truth;h destruction of the tyranny of custom,^i the attainment of a moral character.

ato's Republic teaches scientific gov-rnent, as against the practical corrup-i( of brute force, or, science versus^om.

inte's Divine Comedy sets forth moralujre as salvation.

Id^ron's Prodigious Magician showsh the failure of every other naturalniod of progress proves the veridicityfr he Christian religion.

Ve Faust legend, in Goethe's hand,eJhes divine discontent.

' e Golden Tvegrend. popularized by^'c^fellow, sets for+^ t^r^ beauty of self-aifice, but also the duty to refuse it.

' e Holv Grail legends teach a Questf the divine on earth, and that with-u purity none may find it.

Te Wandering Jew legends, asex-

pressed by Quinet, teach thatThreTfonot life IS to produce culture for ourdescendants.Hardy's "Dynasts" reads Into the Na-

poleonic legendary crises the paroxysmsot an unconscious Will, of which menare but the deceived puppets.

Moody's "Masque of Judgment" servesup, in modern form, the old millennialworld-crisis, in the form that passion isgood while controlled, but that its evillies in its moments of rebellion.

Wilbrandt's Master of Palmyra expres-es in modern form the universal idea ofre-incarnation, and its possible explana-tion of the injustices of life, and the ulti-mate achievement of perfect moralcharacter.

Flaubert, in his "Temptation of St. An-thony" adapted that age-long legend toportray the moral progress of a soulthrough physical needs, sectarianism,philosophy, national ideals, and panthe-ism, to scientific research as the heraldof a new age.

I^NpiVIDUcAL VOICESThose who have attempted to invent

the scaffolding on which to drape theircharacteristic message were able to ac-complish far more purposive results, but,of course, their creations suffered in pic-

turesque objectivity, which, after all, isthe basis of literary immortality. Amongthem, we mny listen to

Kebes, the disciple of Socrates, whenhe paints a Greek Pilgrim's Progress, inhis "Picture" teaching intellectual cul-ture, virtue, happiness and sobriety.

Bunyan, following in his footsteps,adapted to it the Christian religion, andits practical life.

St. Augustine, when he dreams of thecosmic progress of a newer civilization.

Spenser, when he objectifies for us thebeauty of the virtues of holiness.

Byron, when in "Manfred," he exhibitsthe dangers of failure in moral matters,even after the substantial victory is won.

Krasinsky, in his "Infernal Comedy,"shows that poetic humanitarian dreamslead only to bloody revolutions, to mis-

fortunes of those we love, and to blind-ness of one's own powers. Democracy isdisgusting; aristocracy is effete andtreacherous. Nothing remains but the

Christian religion.Madach's "Tragedy of Humanity" illus-

trates the tendency of religious obscur-

antism to ruin knowledp-e and culture,

the suicidal results of blind credulity.

Ibppn. in pointing out the inevitable

suicidal result of over-logical consecra-

tion to unearthly ideals, such as those

of Brand.


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Victor Huffo, who, in his "Dieu," sym-

bolizes the stages of mind of man, andshows that only under rationalism, the

proper use of reason, can man be fullyhimself.

Tolstoi, who in his "Power of Dark-ness" illustrates the power of guilt to

condemn man to greater guilt; and thatthe only way out is open confession.

Campoamor, in his "Universal Drama,"illustrates the tortuous agony of expia-tion of crime, that guilt clings to us in

unimagined conditions until transformedinto moral achievement.

CONSENSUS OF P%O^HETSWe have just studied the messages of

those poets who took the trouble to in-carnate their intentions into coherent,

and dramatic works of art. But the firststep of prophecy is mere bardism, or trou-badour-effusions, or lyric poetry. So mani-fold, so disconnected, so transitory are

these, that few if any have suspectedthat they could ever have a consistentsignificance. Still, this could be guessedfrom the fact that lyric effusions areafter all judged by universal standardssuch as beauty, emotional power, imagi-nativeness, sincerety, and the like. Wemay therefore assume that it may bepossible sohietime, as indeed is done inthe standard anthologies, to classify andsystematize the lyric poetry of the world,and ultimately come to some definite sig-nificance thereof. It is admitted that itsbulk, its continual accessions, its fluctu-

ating standards of criticism, will evermake a final conclusion merely provision-al, and valid only for the seeker himself;but nevertheless every intelligent manwill make his own deductions, according

to hislights,

and to theextent of his

erudition.In Dr. Guthrie's "Spiritual Message of

liiteratiire,*' such an inspirational questis conducted, with the following result:

The basic lyric aspirations consists ofconsecration of self to some object oranother. Passion is attractive primarilyfor its keen appreciation of beauty. Butnain inevitablv arises, and teaches itslesson of law-abidinerness. This constitutes

a rational control of the passions, a ra-tional lization of life, eventuating in nuri-ty of heart. This leads to impartial love,whose education results in cosmopoli-tanif^m. Idolatry is a half-way stationon the way to devotion to the divine.

We have now arrived Pt considerationof our human potenialities. which mightbe summarized by the single word "con-servation."

Constructivism, instead of destructiv-

ism, it at the root of this; in religious

I

dialect, "edification." This leads nece;!sarily to discipline, which can be effeced only by labor. Thus is developed cha:iacter, which is best shown by responsbility. Only watchfulness to avoid failuipermits us to achieve our ideals.

Having thus created the individual, %are ready to examine the contents of hjideals, which might be termed a "high-pantheism," or, in a single word, "attai I

ment." God then is universally recognied as being immanent in the world, aithe next higher view is his immanenin the self. This is practically objectiled by the ancient maxim, "Know Thself." This really constitutes our divijdestiny, which, when carried outachieved, appears as self-dependencBut if we are evolving, it is evident thdivine discontent is the ultimate reveltion of the divinity; for even the diviniimust still be progressing, or he wounot be perfect, one element of whiconception must surely be progress.

While this is the true basis of li^poetry has loved to clothe it in a religiomysticism, who've gateway was initiaticHThis tells us in poetic words that turoot of all gross polytheism really wassense of the human progress towardivinity; whose highest definition hever been some sort of love, which mwell be associated with wisdom. The unijof both applied to our problems, is treligious demonstrations of soul-praye:progress, namelv, salvation.

j

This is the spiritual message of univisal literature; and, in his book of ttltitle, Dr. ICenneth Guthrie has attemptlito give the quotations justifyingpresenting sufficient of the detailsunderlying dramas, legends, and

contributions thereto to enable the giera! reader to gain a very substantive f'preciation thereof. It contains quotatioifrom, and accounts of many literalworks generally unknown, but which, ithe future, will be better known on ciside of the Atlantic.

\\

It also contains precise informatiabout all the great epics of the w^and lists of books for systematic readiin literature and religion.

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Dispersal SaleOt the Works of KENNETH SYLVAN LAUNFAL GUTHI

A.M. (Harvard and Sewanee); Ph.D. (Tulane and Columbia);(Pennsylvania); Yi.D, \\n6\2Ln2ii^o\\s)

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THE HYMNS OF ZOROASTER (The Gathas), in English, $This is not merely a translation, but an Epochal Discovery that the two Yasna Sections are not a chaotic Sequence, but parallel Biographies, one Personal, and omPriestly. These are printed on Opposite Pages; with the traditional picture oiZoroaster.

THE HYMNS OF ZOROASTER. Complete Handbook $:English, with Text, Translated, with Dictionary and Grammar, Outlines, and Ex

planation of Zoroaster's Significance. Adapted for Class Use, and Libraries. ClotJbound copies, at $3.00.

PLOTINUS. Complete Works, Picture, 1 vol $'A few 4 vol. sets, with Picture and Introduction, available at $12. Some .DamagecCopies Cheap. All Cloth-bound.

THE PHILOSOPHY OF PLOTINUS. Lite, Times, Works $THE SPIRITUAL MESSAGE OF LITERATURE %\

The Earliest and still Completest Hand-book of Comparative Literature. A fascinating Guide to Reading, Suitable for. Clubs, Church Meetings, Women's SocietiesSchools and Colleges. It is a Libei-al Education in a Nutshell, 350 pp. An Eloquent

Summary available at 10 cents. *


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the life of zoroaster in the words of his own hymns, the gathas - kenneth sylvan guthrie

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