God's Book of Eskra

Etchessa, angel chief of the loo’is, who brought forth Sakaya, seeing the resolution of Sakaya, departed at once to Paradise, before God on the throne, to receive the commission of Jehovih, and to establish a line of es’ean light to the mortal sphere.

And so, God had his officers select the highest grades from the volunteers, and arrange them in a line of light down to the earth, to Sakaya, so that the voice of God and his Holy Eleven could speak the wisdom of Jehovih through Sakaya. These hosts were to be under the direction of Etchessa.

The million loo’is were also summoned to their places in the line; and in five days’ time, the light of the throne of God was made one with the soul of Sakaya, and he began preaching, even from the steps of the palace of the king, his father.

Meanwhile, the loo’is of the hosts of Etchessa inspired their mortal wards to come before Sakaya; being those men and women born into the world to become disciples and followers of Sakaya.

And it came to pass that soon men and women, from remote distances, assembled in Sakaya’s native city, to hear him preach. So that people said to one another: Such coming of strangers proves that the Great Spirit is with Sakaya.

These, then, that follow, are the substance of the doctrines preached by Sakaya, being a re-establishing of the Zarathustrian law, that is to say:

I am only a man; do not worship me. Nor honor me for my words, for they are not my words in fact.

All men’s wise words are the accumulation of things previous; nothing is new. Nor do I proclaim any new doctrine or new rites and ceremonies.

On the contrary, I declare my follies publicly before you. Inasmuch as I have been an example of folly, learn to be wise by not following my past footsteps.

In my youth, I was quickened to see the miseries, sorrows and afflictions of mortals. And I cried out to Ahura’Mazda, as the priests had directed me, to find some sure way to do great good in the world.

But in the legends of the ancients I learned that certain signs and miracles attended Capilya and Brahma and Zarathustra. So I grieved to attain to signs and miracles.

You know the rest. I fasted and prayed and tortured my flesh, to make the earth abhorrent in my sight, even according to the rules of the Brahmin priests.

But nothing came to me more than to the commonest magician.

So I declare to you, I have renounced Brahminism and asceticism, and taken up the Zarathustrian religion, which is, that good works are the only salvation.

To know, then, what are good works, and to apply these to the inhabitants of the earth. This should be the chief study of a preacher.

And since most crime and misery come because of poverty, and because of the division of the affairs of men (castes), it is wise to devise, first, a remedy against poverty, and second, a means of attraction to bring about a brotherhood between men.

To accomplish which, the association of families of tens, twenties, hundreds and thousands, with rab’bahs (priests), to each, as Capilya taught, is the highest and best plan.

In which families, there shall be neither buying nor selling, nor ownership, nor divisions, nor castes, nor privileges of one above another, nor rich, nor poor. ||

When Sakaya was asked: How about those who can work fast, and are strong, and can accomplish much, shall they not have preference over those who produce little?

Sakaya said: A certain man had two sons, one was strong and the other weak, and yet that father did not distinguish between his sons in his will. Was he then just?

They said: A most just father.

Sakaya said: So I declare to you the Ormazdian law: to give to one another all things required, and without distinction as to strength or expertise.