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sarily true, they perceive, if the have worked—therefore he was instory itself is true. Thus, if Beli- capacitated for work by blindness. sarius, after his disgrace, was re- And if he begged he must have duced to the last degree of pauper- been glad of the smallest coinsism, he must have taken to begging, therefore he used to say Date therefore the great general became obolum, “ Please a penny for Belia beggar. But he would not have sarius.” condescended to beg if he could
(To be continued.)
ON A BED OF MOSS
I lay and dreamed, all yestereve,
A dream of deep delight;
Visions surpassing sight.
Shaded by forest boughs,
And aureoles on their brows.
They told me mysteries magical,
Strange unto ears terrene,
They need no moon-ray sheen;
With the light that makes their day,
Surrounds each dancing fay.
I asked for one I loved and lost,
Whom long ago they stole;
Till the king drew forth her soul.
And made her all his own ;
She dares not walk alone.
“ And why with her should this be so,
Her, pure as any fay ?” “ Ay,” said they,“ pure as mountain snow,
And cold as arctic day:
But she is learning now;
An aureole on her brow!”
“Oh, tell me," then I cried in tears,
“For my slow heart she waits ?”
Ye are true faery mates.”
Singing a lulling song;
The heart's pull was so strong.
“Not so!” cried they, and, pacing round,
They wrought a glamour deep,
In a wondrous happy sleep;
That flashed from the faery king;
I could hear the faeries sing :
“ Gather thou strength from the world of sin,
Find wisdom on thy way,
From the warmth of the faeries' day :
By grip of the spear of truth !-
Shall give thee the faeries' youth!”
And then I waked from my gentle dream,
While the sweet song died away:
I saw no form of fay.
And the forest boughs above,
A. L. K. AN ARYAN ANCESTOR.
Ar first sight it would seem that character of that more truly subto dwell upon the final or resurrec- stantial life, in archetypal mintage tion condition of the Zoroastrian undefaced, or as near thereto as Adam would be to turn away from may be attained, and he must be the consideration of his genesis, pre-eminent in earthly uses as and to be regarding the creation well. legend of the Parsis through lenses Kaiômart, or the pure man, as that invert.
manifested in the Aryan books, is But if we follow the Aryan belief represented as the summit of the that earth life, when spiritually re- animal creation, differentiated from garded, is related to eternal life the lower degrees by his upright as but an episode of sleep or carriage, his articulate speech, his dream, then either side of that response to the mind of the shadowy period must equally be Heavenly Supreme. He retains the fringe of the true state from his hold upon essential life, perhaps which all our so-called protoplasm in the continued consciousness of draws its essential vitality. Under relation to his angelic counterpart. such an aspect, birth and death His pre-eminence of type is declared alike are rifts in the veil which by his being described as the white covers us; and the difference man par excellence. This attribute between them is only in the direc- of the arch-natural man was, no tion of the soul's passage—whether doubt, a mark of high distinction into or out from the umbrageous in the days when the myth of creaavenue of mortality.
tion was embodied. The tribes If, notwithstanding our very among whom the Aryans made natural and wholesome prejudices their way were probably for the in favour of the existence in which most part dark and degraded aboWe are called to manifest ourselves rigines of a lower race than them. in the all-important present, the selves. But Kaiômart, or the ideal now hidden life be the sphere from man, was not only white and which proceeds that magic quality radiant; he is represented as by which bids chemical atoms uprise origin an immortal being, with eyes in organic force and beauty; and looking up to heaven. The liquid if, as contradistinguished from the of life had been applied to him in seventy years journey in the caravan creation which rendered him ever whose protection we have found beautiful and radiant, as a spiritual temporarily serviceable, the un being would be who could domi. realised dream state be the abiding nate this body of mortality. The and virtual life; then the ideal or prophet Zoroaster is represented in standard man of any complete the paintings and sculptures as philosophy of creation, whether endowed with a nimbus, a glory or entering upon his perigee or apogee, crown of radiance, which is meant must represent the strength and to typify the shining forth of the
atmosphere that fills the world of mischief of moonshine unto the light.
modern mind, well swaddled as it We may assume that Kaiômart is by that most useful mother, the was understood never to have lost physically real; but whatever may the consciousness of the unity of be the right and wholesome way the two worlds. That oneness, of practical life, philosophically Persian writers have said, even dis. we have no right to ignore tinguished ascetics may compre- the bridges by men in every age hend. To understand the theory held to exist between the present of resurrection, as it chimes in with “solid unreality” and the regions such views as these, and to make where arean intelligent analysis of the word itself as we find it in the philoso
" trodden upon by noiseless angels,
Long mysterious reaches fed with moonphical language of Greece, it will
light.” be necessary to bear in mind a matter that is considered in Persian Such questions must rest upon books as belonging to ancient lore; their merits. Though speaking a doctrine, moreover, that is revived philosophically, an earth life may by new believers in every age. This be but episodical; yet it is, at is the belief, as summarised by the least, a considerable episode and authors of the Synopsis of the the real business during its proDabistan, “that a man may attain gress. To fill out one's existence the faculty to quit and reassume from a plane, however superior, to his body, or to consider it as a loose which one is not adjusted at the garment, which he may put off at time, instead of expanding into the pleasure, for ascending to the world best capacities of the life that is of light, and on his return be re- present, would indeed be to turn united with the material elements.” what may be truest sunshine on
It is logically manifest that these its own plane into merest moonmystic passages must in a partial shine on another. The mate. way be in themselves a resurrection rialistic mind in its own purblind and a new birth. If birth and death fashion is no doubt conscious of are entrances and exits in due this truth, but forgets the fact that form and ceremony with all one's morbid cravings after the life belongings through the great portals withdrawn, while they may be an of our mortal career, in which infringement of a true and wholewe are come to stay; these other some balance, are no more so than movements are like unencumbered is the equally morbid resort to a and hasty errands, to execute which hoodwink of false science and a one steps out unnoticed through a puerile arrogance of certainty, private door, which is either left assumed in order that all beyond a open or the master carries the key. defined horizon can be ignored.
There is no double evolution If, by reason of our having necessary for this, for the physical journeyed “ further from the east" frame is quiescent, held only by to learn the mighty mechanics of life's cord of ductile gold; but the the physical plane, we fail to symprocesses by which the spirit adapts pathise with the dreams of our itself to the degrees of the spheres Aryan cousins, we may test the or transcends from rarer to denser breadth of our own philosophic atmospheres, are told of only in standing according as we fling the mazy utterances of seers them away those beliefs as worthless selves.
with the feeble ridicule of ignorThis kind of occultism is very ance, or accept them as contribu