"To what country shall I go? where shall I take refuge? what country gives shelter to the master (Zarathustra) and his companion? None of the servants pay reverence to me, nor do the wicked rulers of the country. How shall I worship thee further, living Wise One? "I know that I am helpless. Look at me being amongst few men, for I have few men (I have lost my followers or they have left me); I implore thee weeping, thou living God who grantest happiness as a friend gives _a present_ to his friend. The good of the good mind is in thy own possession, thou True One!... "The sway is given into the hands of the priests and prophets of idols, who, by their _atrocious_ actions, endeavor to destroy the life of man.... "To him who makes this very life increase by means of truth to the utmost for me, who am Zarathustra myself, to such an one the first (earthly) and the other (spiritual) life will be granted as a reward together with all good things to be had on the imperishable earth. Thou, living Wise One, art the very owner of all these things to the greatest extent; thou, who art my friend, O Wise One!" (Yasna. xlv. 1, 2, 11, 19.) And elsewhere we come across this exclamation: "What help did Zarathustra receive, when he proclaimed the truths? What did he obtain through the good mind?" (Ibid., xlix. 12.) And the piteous question is put to Ahura Mazda: "Why has the truthful one so few adherents, while all the mighty, who are unbelievers, follow the Liar in great numbers?" (Ibid., xlvii. 4.) These simple and natural verses point to a prophet who was—for a time at least—without honor in his own country. Whereas the later representations of his career depict him as the triumphant revealer of a new faith, before whose words of power the "Devas," or god of polytheism, flee in terror and dismay, we meet with him here in the character of a persecuted and lonely man, unsupported by the authorities of his nation, opposed by a powerful majority, and imploring, in the distress and desolation of his mind, the all-powerful assistance of his God. Such is the reality; how widely it differs from the fiction we have already seen. But as is always the case with great prophets, who are rejected in their own days and honored after their death, the reality is forgotten; the fiction is universally accepted.