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