 The Athanasian Creed by Athanasius of Alexandria recorded for LibriVox Coffee Break Collection Volume 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Athanasian Creed by Athanasius of Alexandria Whoever will be saved before all things it is necessary that he hold the Catholic faith, which faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic faith is this, that we worship one God in trinity and trinity in unity, neither confounding the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal. Such as the Father is, such as the Son, and such as the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible. The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one eternal. As also there are not three uncreated, nor three incomprehensible, but one uncreated and one incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty. And yet they are not three almighties, but one almighty. So the Father is God, the Son is God, and the Holy Spirit is God, and yet they are not three gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord, and yet they are not three lords, but one Lord. Lord. For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord, so are we forbidden by the Catholic religion to say, there are three gods or three lords. The Father is made of none, neither created nor begotten. The Son is of the Father alone, not made nor created, but begotten. The Holy Spirit is of the Father and of the Son, neither made nor created nor begotten, but proceeding. So there is one Father, not three Fathers, one Son, not three Sons, one Holy Spirit, not three Holy Spirits. And in this trinity none is a four or after another, none is greater or less than another. But the whole three persons are co-eternal and co-equal, so that in all things, as a four said, the unity in trinity and the trinity in unity is to be worshiped. He therefore that will be saved must thus think of the trinity. Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. God of the substance of the Father begotten before the worlds, and man of substance of his mother born in the world, perfect God and perfect man of a reasonable soul and human flesh subsisting. Equal to the Father as touching his Godhead, and inferior to the Father as touching his manhood, who, although he is God and man, yet he is not two but one Christ. One not by conversion of the Godhead into flesh, but by taking of that manhood into God. One altogether not by confusion of substance, but by unity of person. For as the reasonable soul and flesh is one man, so God and man is one Christ, who suffered for our salvation, descended into hell, rose again the third day from the dead, he ascended into heaven, he sits on the right hand of the Father, God Almighty, from thence he will come to judge the quick and the dead, at whose coming all men shall rise again with their bodies and shall give account of their own works, and they that have done good shall go into life everlasting, and they that have done evil into everlasting fire. This is the Catholic faith, which except a man believed faithfully, he cannot be saved. End of the Athanasian Creed, Recording by Tricia G. The Chinese Items by William C. Pond, from the American Missionary, August 1888, for coffee break, number two, Faith. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, reading by Milano Times. The Chinese Items by William C. Pond. Number one. The item of greatest importance to us is the establishment of a mission at Los Angeles. The AMA was first on this field, having a prosperous and useful mission school there, more than fourteen years ago, but early in 1876, Reverend Ira M. Condit, a missionary returned from China, well versed in the Chinese language, went with his family to that city to open a mission under the Presbyterian board, in the belief that, with such advantages, better work could be done by them than by us. We transferred our mission to them, pupils, teacher, and all. I have seen much reason sense to doubt the wisdom of this step, and to feel that I should never repeat it. But the open doors have been too numerous, and the pressure from points where there seem to be none to care for these souls has been too great for me to think of using any of our limited resources for the purpose of crowding in, where brethren of another name were working. And it is only because the city has now become so large, and the Chinese population in it covers so great an area, and their appeal for a mission so urgent, and their assurance so full that it could not now be a rival to other missions, but rather a welcome co-worker with them, that I consented to resume. The result is gratifying indeed. No less than seventy-five were enrolled as pupils the first month. An association of Christian-Chinese husband-formed, having already a large membership, and the purpose and promise of vigorous Christian work. The teacher in charge of the mission is Mrs. C. A. Sheldon, long connected with our work in San Francisco, and then whom no teacher ever employed by us endeared herself more to her pupils or wrought more successfully on their behalf. We have reason to believe that from the start the evangelistic spirit will be strong in this mission, and I look to see many turning from darkness to light, and from the power of Satan unto God too. The next item of greatest interest relates to our new mission at Tucson, Arizona. It closed its operations for this fiscal year with a month of May, not because of any decrease of interest, but for the reason that the extreme heat of the summer months at that place forbids exertion, and compels alike in things religious and things secular, a long vacation. Here too, and association, has been formed of eleven members who, in joining it, forsake idolatry and profess themselves followers of Christ. The work has been greatly furthered through the deep interest taken in it by the pastor, Reverend H. H. Cole, and many members of his church. Yong Zhen, one of her evangelists, has spent nearly two months with this mission, and I give in his own language an account of the closing exercises. Last evening we had a pleasant time, and invited all of the Sunday School teachers and some other friends to come to the school room with us. It has over forty Americans and over twenty Chinese, make the room full of people. Our brethren or scholars recite some scriptures, and I read a report on what I think. Then follows his report, from which I quote a few sentences. This school was founded on the twenty-fourth of January, 1888, and now has twenty-three scholars, but only fourteen or fifteen usual attend. Several of these scholars have improved greatly. I think that Mr. J. Kavanaugh is a very good teacher, and I hope God will give him good health when he goes to hot springs. And also they had very good and kind Sunday School teachers, who taught them how to read and sing. They sang on Wednesday evening too. You help our Chinese very much, for which we thank you, and we never will forget you or your kindness. I think Mr. Cole is a kind and faithful pastor. He called our Chinese to come to church to hear him pray and preach, and sometimes he came to the school room and talked to them, and taught them the words of the Lord Jesus. The program for the evening had no less than twenty-six different exercises, each one, of course, brief, but there was much prayer, much singing, both in English and Chinese, one or two brief addresses, much reciting of Scripture, and, to close with, refreshments abundant and toothsome, provided by the pupils for their guests. The work will be resumed when the heats of summer are passed, and I believe that the next year's work will be even more fruitful than this. Three. My items become chapters in spite of me. I must content myself with one more, a brief extract from a letter from Mrs. Carrington, our devoted and successful teacher at Sacramento. I asked you a few months ago to pray for Fong Bing through the blessing of God he has come into the light and is one of the earnest ones. Now I wish you to especially remember Li Yang, who wishes to be a Christian, but thinks he must wait till he returns from China. I hope he will not wait, but will soon be one with us in Christ. Will our readers join us in this prayer? End of The Chinese. Items by William C. Pond. Conscience from The Value of a Praying Mother by Isabelle C. Byrom. Recorded for LibriVox Coffee Break Collection, Volume 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Conscience from The Value of a Praying Mother by Isabelle C. Byrom. One day when Bessie was about eight years old, she said, Mama, you've often told me that if I'd listened to the voice of conscience, it would keep me out of danger. What is conscience? I don't understand. My dear child, answered her mother, your happiness depends upon a pure conscience, one that is void of offense. By the Lord's help I will gladly explain. Conscience is that which causes us to feel bad when we do what we've been taught to be wrong. At first it is very tender and active. Then, no matter how enticing the temptation, the conscience will warn one not to yield. You've heard your conscience speaking to you, haven't you, Bessie? Yes, Mama, answered Bessie. That was why I wanted to know more about it. I thought at first it was some person speaking. But when I remembered you had told me that we each have a conscience to tell us to do right, I knew it must be the voice of conscience. When it speaks, you must listen, said Mrs. Worthington. Give heed to its warnings. This little story will show you how careful we should be to heed the warning voice of conscience. Wishing to arise at an early hour each morning, a gentleman purchased an alarm clock. He took it home, and, having said it, went to bed and slept soundly. In the morning to the gentleman's great delight, the clock aroused him so that he was able to get to work on time. For a time he would spring out of bed as soon as the alarm sounded, and the clock never failed to wake him. One morning, however, on hearing the clock sound its usual alarm, he awoke, but, feeling a little sleepy, he lay back on his pillow, thinking that he would get up in a short time. In a few minutes he fell asleep, and did not awake again until very late. He dressed hastily, and, missing his breakfast, hurried away to his work. He resolved not to be so foolish again, and for a time did better, but in a few days he had again overslept. He became more and more neglectful, failing time after time to heed the alarm. At length it only partially aroused him, and he soon slumbered again. Day by day it disturbed him less, until at last it did not arouse him at all, although it sounded as loudly as ever. So will it be with your conscience. If you don't heed its voice, you'll hear it speaking less loudly each day, until its voice will at last cause you no discomfort. You'll then be in a very dangerous moral condition. No one but God can help you out. This is one reason why, Bessie, many people can do things that you cannot. Satan aimed his first blow at the conscience, for if he can silence it, then he can lead the soul deeper and deeper into sin. End of CONSCIENCE from THE VALUE OF A PRAYING MOTHER, read by Tricia G. THE CELL OF SELF KNOWLEDGE Seven English Mystical Treaties, author Various, translator Edmund G. Gardner, how the virtues of abstinence and patience rise in the sensuality by Various. Recorded for LibriVox Coffee Break Collection Volume 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. How the Virtues of Abstinence and Patience Rise in the Sensuality by Various When Leah saw that Rachel, her sister, made great joy of these two bastards born of Bilhah, her maiden, she called forth her maiden Zopa to put to her husband Jacob, having other two bastards gotten of her maiden Zopa, and thus it is seemingly a man's soul for it to be that from the time that reason hath refrained the great jangling of imagination and hath put her to be underlawed to God, and maketh her to bear some fruit in helping of her knowing that right so the affection refrained the lust and the thirst of the sensuality and make her to be underlawed to God, and so to bear some fruit in helping of her feeling. But what fruit may she bear? Ought but that she learn to live temperately in easy things and patiently in uneasy things. These are they, the children of Zopa, Gad and Asher. Gad is abstinence and Asher is patience. Gad is the sooner born child and Asher the latter. For first it needeth that we be a temper in ourselves with discrete abstinence, and after that we bear outward dis-ease in strength of patience. These are the children that Zopa brought forth in sorrow. For in abstinence and patience the sensuality is punished in the flesh. But that that is sorrow to the sensuality turneth to much comfort and bliss to the affection, and therefore it is that when Gad was born Leah cried and said happily, and therefore Gad is clept in the story happiness or silliness. And so it is well said that abstinence in the sensuality is happiness in the affection. For why ever the less that the sensuality is delighted in her lust, the more sweetness feeleth the affection in her love. Also after when Asher was born Leah said, This shall be for my bliss, and therefore was Asher called in the story blessed. And so it is well said that patience in the sensuality is bliss in the affection. For why ever the more dis-ease that the sensuality suffereth, the more blessed is the soul in the affection. And thus by abstinence and patience we shall not only understand the temperance in meat and drink, and suffering of outward retribution, but also in all manner of fleshly, kindly, and worldly delight, in all manner of dis-ease, bodily and ghostly, within or without, reasonable or unreasonable, that by any of our five wits torment or delight the sensuality. On this wise beareth the sensuality fruit in help of affection, her lady. Much peace and rest is in that soul that neither is drunken in the lust of the sensuality nor grudges in the pain thereof. The first of these is gotten by Gad and the latter by Asher. Here it is to weep what first was Rachel's maiden put to the husband, or the maiden of Leah. And this is a skill why, for truly, and if the jangling of the imagination, that is to say, the in-running of being thought be first refrained, without out the lust of the sensuality may not be a temper, and therefore whoso will refrain him from fleshly and worldly lust, in him be who with first seldom or never think any vain thought. And also never in this life may a man perfectly despise the ease of the flesh, and not dread the dis-ease. But if he have before busily beholden the meads and the torments that are to come, but here it is to weep how that, with these four sons of these two maidens, the city of our conscience, is kept wonderfully from all temptations. For all temptation, either it rises within by thought, or else without by some of our five whips. But within shall Dan deem and dam evil thoughts by sight of pain, and without shall Gad put against false delights by use of abstinence. Dan waketh within, and Gad without. And also there other two brethren helping them full much. Nephtali maketh peace within with Dan, and Asher, bideth Gad have no dread of his enemies. Dan feareth the heart with ugsomeness of hell, and Nephtali cherisheth it with be-hiting of heavenly bliss. Also Asher helpeth his brother without, so that, through them both, the wall of the city is not broken. Gad holdeth out-ease, and Asher pursueth dis-ease. Asher soon deceiveth his enemy when he bringeth to mind the patience of his father, and the be-hiting of Nephtali, and thus oft-times ever the more enemies he hath, the more matter ye hath of overcoming. And therefore it is that when he hath overcome his enemies, that is to say the adversities of this world, soon he churneth him to his brother Gad to help to destroy his enemies. And without fail from that he become, soon they turn the back and flee. The enemies of Gad are fleshly delights, but truly, from the time that a man have patience in the pain of his abstinence, false delights find no warning stead in him. And of the virtues of abstinence and patience rise in the sensuality. Recorded by Craig Campbell in Appleton, Wisconsin, in 2009, him eat sacrificial post by various authors, from Rig Veda, translated by Ralph T. H. Griffith in 1896. Recorded for LibriVox Coffee Break Collection Volume 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recorded by Craig Campbell, him eat sacrificial post. 1. God serving men, O sovereign of the forest, with heavenly meat at sacrifice anoint thee. Grant wealth to us when thou art standing upright, as when reposing on this mother's bosom. 2. Set up to eastward of the fire in Kindle, accepting prayer that waste not, rich in hero, driving far from us poverty and famine. Lift thyself up to bring us great fortune. 3. Lord of the forest, raise thyself up on the loftiest spot of earth. Give splendor, fixed and measured well, to him who brings the sacrifice. 4. Well-robed enveloped he is come, the youthful, springing to life his glory waxeth greater. Contemplative in mind and God adoring, sages of high intelligence upraise him. 5. Sprung up he rises in the day's fair weather, increasing in the men-frequented synod, with song the wise and skillful consecrate him, his voice the God adoring singer utters. 6. Ye whom religious men have firmly planted, thou forest sovereign whom the axe hath fashioned. Let those, the stakes divine, which here are standing, be feigned to grant us wealth with store of children. 7. O men who lift the ladles up, these hewn implanted in the ground, bringing a blessing to the field, shall bear our precious gift to gods. 8. Adityas, rudras, basas, careful leaders, earth, heaven, and protivi, and heirs mid-region. According deities shall bless our worship and make our sacrifices endsom lofty. 9. Like swans that flee in lengthened line, the pillars have come to us arrayed in brilliant color. They lifted up on high by sages eastward, go forth as gods to the gods dwelling places. 10. Those stakes upon the earth with rings that deck them seem to the eye like horns of horned creatures, or, as upraised by priests in invocation, let them assist us in the rush to battle. 11. Lord of the wood, rise with a hundred branches, with thousand branches, may we rise to greatness, thou whom this hatchet with an edge well wedded for great felicity hath brought before us. 11. Navajo Liturgy, author and translator unknown. O you who dwell in the house made of the dawn, in the home of evening twilight, in the house made of dark cloud, in the house made of the he-rains, in the house made of the dark mist, in the house made of the she-rain, in the house made of peace, where the dark mist curtains the door, the path to which is on the rainbow, where the zigzag lightning on high it stands, male deity divine. With your moccasins of dark cloud, come to us. With your headdress of dark cloud, come to us. With clouds dark, your mind enveloping, come to us. You, above thunder dark, high flying, come to us. With cloud having shape at your feet, high flying, come to us. With the dark cloud over your head, made of far darkness, high flying, come to us. With the far darkness, made out of the he-rain over your head, high flying, come to us. With your head over mist dark, made of far darkness, high flying, come to us. With the she-rain over your head, made of far darkness, high flying, come to us. With your head over zigzag lightning, far outflung, high flying, come to us. With your head over far hanging rainbow, high flying, come to us. With clouds dark on the ends of your wings, made of far darkness, high flying, come to us. With the far darkness, made of the he-rain on the ends of your wings, high flying, come to us. With the dark mist on the ends of your wings, made of far darkness, high flying, come to us. With the far darkness, made of the she-rain on the ends of your wings, high flying, come to us. With zigzag lightning, flung out afar on the ends of your wings, high flying, come to us. With the rainbow hanging far on the ends of your wings, high flying, come to us. With the near darkness, made of dark cloud, of he-rain, of dark mist, of she-rain, high flying, come to us. In the earth, darkness, come to us. With these also the foam to float on the flowing river over the roots of the great corn, that I wish. Your sacrifice I have made. For you the smoke have I prepared. My feet for me restore. My body for me restore. My mind for me restore. My voice for me restore. This day your spell for me take out. This day your spell for me remove. Away from me you have taken it. Far off from me it is taken. Far off you have done it. In a way of beauty I recover. Happily my eyes regain their power. Happily for me the spell is taken off. Impervious to pain I walk. Feeling light within I walk. Thus happily you accomplish your tasks. Happily the old men will regard you. Happily the children will regard you. Happily as they approach their homes they will regard you. Happily may their trails home be in the way of peace. Happily may all return. With beauty before me I walk. With beauty above me I walk. With beauty it is finished. With beauty again it is finished. For more information or to volunteer please visit LibriVox.org recorded by Craig Campbell in Appleton, Wisconsin. On the Day of Atonement 1. Both hegoats for the Day of Atonement are commanded to be alike in color, and in stature, and in price, and to be selected at the same time. And although they be not equal, yet are they lawful. If one be selected today and the other tomorrow, they are lawful. If one of them die, if he die before the lot be cast, the priest shall take a pair for the second, and if after the lot be cast he die, the priest shall fetch another pair and cast a lot over them anew. And he shall say, if that for the name die, this over which this lot comes will be a substitute for the name, and if that for a zazzle die, this over which this lot comes will be a substitute for a zazzle. And the second shall go to pastor until he become blemished, and he shall be sold, and his price must be put into the offeratory. Since the sin offering of the congregation dies not, Arjuda said, Thou shalt die. And again said Arjuda, Is his blood shed? The one to be sent forth shall die. Has the one to be sent forth died? His blood shall be shed. 2. The high priest came to the side of the goat to be sent forth, and he placed his two hands on him, and made confession, and thus he spake. I beseech thee, O name, Thy people, the house of Israel, have done perversely, have transgressed and sinned before thee. I beseech thee, O name, pardon now their perverse doings and their transgressions and their sins, which they have perversely committed and transgress, and sinned before thee. Thy people, the house of Israel, as is written in the law of Moses, Thy servant, saying, For on that day shall he make an atonement for you, to cleanse you from all your sins, before the Lord ye shall be pure. And the priests and the people who stood in the court, on hearing the name clearly pronounced by the mouth of the high priest, knelt and worshiped, and fell on their faces and said, Blessed be the name, the honor of his kingdom for ever and ever. 3. They delivered the goat to his conductor, all were eligible for conducting him, but the great priests made a rule, and they did not permit Israel to lead him forth. Sadar Joseph, it occurred that Arsela of Zippori lead him forth, and he was an Israelite. 4. And they made steps for him by reason of the Babylonians, who plucked off his hair, and said to him, Take and go, take and go. The nobles of Jerusalem escorted him to the first booth. There were ten booths, from Jerusalem to Zook, ninety stadia, seven and a half to every mile. Five. At every booth they said to him, There is food, there is water. And they escorted him from booth to booth, except the last, for they came not with him to Zook, but stood afar off and saw his ax. 6. What did he do? His conductor divided the tongue of brightness, half he twisted on the rock, and half he twisted between his horns. And he thrust him backwards, and the goat rolled, and descended. And he had not reached to the half of the mountain till his members were made members. He returned and sat under the last booth until darkness set in. And when did he render garments unclean? From his exit, from the wall of Jerusalem, our Simon said, from the time of his thrusting at Zook. 7. The high priest came beside the bullock, and he got which were to be burned. He cleft them, and brought out their entrails. He put them on a dish, and caused them to smoke upon the altar. He folded them in their skins, and caused them to be carried to the place of burning. And when did he render garments unclean? From his proceeding without the wall of the court, our Simon said, when the fire kindled on the greatest part of the sacrifice. 8. They said to the high priest, The he goat has arrived in the wilderness, and whence knew they that the he goat had arrived in the wilderness? They said, Watchmen, who waved handkerchiefs, and they knew that the he goat had arrived in the wilderness, said our Judah, and was not this a great sign to them? From Jerusalem to Beth Horan there were three miles. They went a mile and returned, and rested a time for a mile. And they knew that the he goat arrived in the desert, our Ishmael said, and was not there another sign to them? A tongue of brightness was twisted on the door of the sanctuary, and when the he goat arrived in the wilderness, the tongue blanched. As is said, though your skins be as scarlet, they shall be white as snow. End of On the Day of Atonement Psalm 23 From the Good Shepherd A Life of Christ for Children by Anonymous Recorded by Bologna Times for Coffee Break Collection Number 2, Faith This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org Psalm 23 The Lord is my shepherd, I shall not want. He maketh me to lie down in green pastures. He leadeth me beside the still waters. He restores my soul. He leadeth me in the paths of righteousness for his namesake. Yea, though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me. Thy rod and thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies. Thou anointest my head with oil. My cup runneth over. Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever. End of Psalm 23 Sadi Rebuked for his Fault Finding from the Bustan of Sadi by Muslehudin Masharif Ibn Abdullah Recorded for LibriVox Coffee Break Collection Volume 2 This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org Recorded by Craig Campbell Sadi Rebuked for his Fault Finding by Muslehudin Masharif Ibn Abdullah There was a certain young preacher who was learned and intelligent, a man of sanctity and a true worshiper. He was forcible in eloquence and correct in grammar, but his articulation was so faulty that he could not properly repeat the letters of the alphabet. I said to a holy man, the youth has not got his front teeth. Speak not thus, he replied, thou hast discerned his fault, but thine eyes are closed to his many virtues. Thorns and roses grow together. Why regardest thou only the thorns? He who is of bad nature sees nothing in the peacock, but its ugly feet. Expose not the faults of others, for thereby art thou forgetful of thine own failings. Whether I be good or evil, keep thou silent, for I am the bearer of my own profit and loss, and God is better acquainted with my character than thou. I seek no reward from thee for my virtues, so that I may not be afflicted by thee by reason of my sins. For every good act God will bestow not one, but ten rewards. If thou see one virtue in a man, do thou pass over the ten faults that he hath? Are not all things created the product of the art of God? Black they are, and white, handsome and deformed, not every eye and eyebrow, that thou seeest is good. Eat the kernel of the nut, and throw the husk away. End of Sadi rebuked for his fault finding. Gamshade by Zarathustra. Translated by James Darmestetter. 1. Zarathustra asked Ahura Mazda. O Ahura Mazda, most beneficent spirit, maker of the material world, thou holy one. Who was the first mortal before myself, Zarathustra, with whom thou Ahura Mazda didst converse, whom thou didst teach the law of Ahura, the law of Zarathustra? Ahura Mazda answered, The fair Yima, the great shepherd, O holy Zarathustra, he was the first mortal before thee, Zarathustra, with whom I, Ahura Mazda, did converse, whom I taught the law of Ahura, the law of Zarathustra. Unto him, O Zarathustra, I, Ahura Mazda, spake, saying, Well, fair Yima, son of Vivancat, be thou the preacher and the bearer of my law. And the fair Yima, O Zarathustra, replied unto me, saying, I was not born, I was not taught to be the preacher, and the bearer of thy law. Then I, Ahura Mazda, said thus unto him, O Zarathustra, since thou wantest not to be the preacher and the bearer of my law, then make thou my world's thrive, make my world's increase, undertake thou to nourish, to rule, and to watch over my world. And the fair Yima, replied unto me, O Zarathustra, saying, Yes, I will make thy world's thrive, I will make thy world's increase, yes, I will nourish and rule and watch over thy world. There shall be, while I am king, neither cold wind nor hot wind, neither disease nor death. Then I, Ahura Mazda, brought to implements unto him, a golden ring and a ponyard inlaid with gold. Behold, here Yima bears the royal sway. Thus under the sway of Yima, three hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds, and with red blazing fires. And there was no more room for flocks, herds, and men. Then I warned the fair Yima, saying, O fair Yima, son of Vivancat, the earth has become full of flocks and herds, of men and dogs and birds, and of red blazing fires, and there is no more room for flocks, herds, and men. Then Yima stepped forward towards the luminous space southwards to meet the sun, and afterwards he pressed the earth with the golden ring, and bored it with the ponyard speaking thus, O spente ar-maiti, kindly open asunder and stretch thyself afar to bear flocks and herds and men. And Yima made the earth grow larger by one third than it was before, and there came flocks and herds and men at his will and wish, as many as he wished. Thus under the sway of Yima, six hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds, and with red blazing fires, and there was no more room for flocks, herds, and men. And I warned the fair Yima, saying, O fair Yima, son of Vivancat, the earth has become full of flocks and herds, of men and dogs and birds, and of red blazing fires, and there is no more room for flocks, herds, and men. Then Yima stepped forward towards the luminous space southwards to meet the sun, and afterwards he pressed the earth with the golden ring, and bored it with the ponyard speaking thus, O spente ar-maiti, kindly open asunder and stretch thyself afar to bear flocks and herds and men. And Yima made the earth grow larger by two-thirds than it was before, and there came flocks and herds and men at his will and wish, as many as he wished. Thus under the sway of Yima, nine hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds, and with red blazing fires, and there was no more room for flocks, herds, and men. And I warned the fair Yima, saying, O fair Yima, son of Vivancat, the earth has become full of flocks and herds, of men and dogs and birds, and of red blazing fires, and there is no more room for flocks, herds, and men. Then Yima stepped forward towards the luminous space southwards to meet the sun, and afterwards he pressed the earth with the golden ring and bored it with the ponyard speaking thus. O spenta armaiti, kindly open asunder and stretch thyself afar to bear flocks and herds and men, and Yima made the earth grow larger by three-thirds than it was before, and there came flocks and herds and men at his will and wish, as many as he wished. Two. The maker Ahura Mazda, of high renown, in the Ayurjana Vayego, by the good river Daitya, called together a meeting of the celestial gods. The fair Yima, the good shepherd of high renown, in the Ayurjana Vayego, by the good river Daitya, called together a meeting of the excellent mortals. To that meeting came Ahura Mazda, of high renown, in the Ayurjana Vayego, by the good river Daitya. He came together with the celestial gods. To that meeting came the fair Yima, the good shepherd of high renown, in the Ayurjana Vayego, by the good river Daitya. He came together with the excellent mortals. And Ahura Mazda spake unto Yima, saying, O fair Yima, son of Yivankhat, upon the material world the fatal winters are going to fall, that shall bring the fierce fowl frost, upon the material world the fatal winters are going to fall, that shall make snowflakes fall thick, even as a red bee deep on the highest tops of mountains, and all the three sorts of beasts shall perish, those that live in the wilderness, and those that live on the tops of the mountains, and those that live in the bosom of the dale, under the shelter of stables. Before that winter, those fields would bear plenty of grass for cattle. Now with floods that stream, with snows that melt, it will seem a happy land in the world, the land wherein footprints, even of sheep, may still be seen. Therefore make the Avara, long as riding ground on every side of the square, and thither bring the seeds of sheep and oxen, of men, of dogs, of birds, and of red blazing fires. Therefore make the Avara, long as a riding ground on every side of the square, to be in a boat for men. Avara, long as a riding ground on every side of the square, to be a fold for flocks. There thou shalt make waters flow in a bed of hafra long, there thou shalt settle birds by the evergreen banks that bear never-failing food, there thou shalt establish dwelling places, consisting of a house with a balcony, a courtyard, and a gallery. Thither thou shalt bring the seeds of men and women, of the greatest, best, and finest kinds on this earth. Thither thou shalt bring the seeds of every kind of cattle, of the greatest, best, and finest kinds on this earth. Thither thou shalt bring the seeds of every kind of tree, of the greatest, best, and finest kinds on this earth. Thither Thou shalt bring the seeds of every kind of fruit, The fullest of food and sweetest of odour. All those seeds shalt thou bring, Two of every kind, To be kept inexhaustible there, so long As those men shall stay in the vara. There shall be no hump-backed, None bulged forward there, No impotent, no lunatic, no poverty, No lying, no meanness, no jealousy, no decayed Tooth, no leprous to be confined, Nor any of the brands wherewith angra minu Stamps the bodies of mortals. In the largest part of that place, Thou shalt make nine streets, Six in the middle part, Three in the smallest. To the streets of the largest part, Thou shalt bring a thousand seeds of men and women. To the streets of the middle part, Six hundred. To the streets of the smallest part, Three hundred. At vara Thou shalt seal up with the golden ring, And Thou shalt make a door, And a window self-shining within. Then Yima said within himself, How shall I manage to make that vara, Which Ahura Mazda has commanded me to make? And Ahura Mazda said unto Yima, O fair Yima, son of Vivancut, Crush the earth with a stamp of thy heel, And then knead it with thy hands, As the potter does when kneading the potter's clay. And Yima did, as Ahura Mazda wished, He crushed the earth with a stamp of his heel, He kneaded it with his hands, As the potter does when kneading the potter's clay. And Yima made a vara, Long as a riding-ground on every side of the square, There he brought the seeds of sheep and oxen, Of men, of dogs of birds, And of red blazing fires. He made vara, Long as a riding-ground on every side of the square, To be in a boat for men, A vara, Long as a riding-ground on every side of the square, To be a fold for flocks. There he made waters flow in a bed of hathralong, There he settled birds by the evergreen banks That bear never-failing food. There he established dwelling-places, Consisting of a house with a balcony, A courtyard, and a gallery. There he brought the seeds of men and women Of the greatest, best, and finest kinds On this earth. There he brought the seeds of every kind of cattle, Of the greatest, best, and finest kinds On this earth. There he brought the seeds of every kind of tree, Of the greatest, best, and finest kinds On this earth. There he brought the seeds of every kind of fruit, the fullest of food and sweetest of odour, all those seeds he brought, two of every kind, to be kept inexhaustible there, so long as those men shall stay in the vara. And there were no humpbacked, none bulged for there, no impotent, no lunatic, no poverty, no lying, no meanness, no jealousy, no decayed tooth, no leprous to be confined, nor any of the brands were with Angra Mainu, stamps the bodies of mortals. In the largest part of the place he made nine streets six in the middle part three in the smallest, to the streets of the largest party brought a thousand seeds of men and women, to the streets of the middle part six hundred, to the streets of the smallest part three hundred, that vara he sealed up with the golden ring, and he made a door and a window self shining within. O maker of the material world, thou holy one, what lights are there to give light in the vara which Yimma made? Ahura Mazda answered, there are uncreated lights and created lights, there the stars, the moon, and the sun are only once a year seen to rise and set, and a year seems only as a day. Every fortieth year to every couple two are born, a male and a female, and thus it is for every sort of cattle, and the men in the vara which Yimma made live the happiest life. O maker of the material world, thou holy one, who is he who brought the law of Mazda into the vara which Yimma made? Ahura Mazda answered, it was the bird Karshipta, O holy Zarathustra, O maker of the material world, thou holy one, who is the lord and ruler there? Ahura Mazda answered, Orvatadnara, O Zarathustra, and thyself Zarathustra. End of Vendidad, Fagard II, Yimma Gamshed, by Zarathustra. End of Vendidad, Fagard II, Yimma Gamshed, by Zarathustra.