“For sin’s so sweet, As minds ill-bent Rarely repent, Until they meet Their punishment.” Such lines as these indicate a relation between man and his GOD which could never obtain between the Zarathustrian and his Ahura-Mazda. His was a cold, unimpassioned, logical creed, warmed by no single heart-throb of Divine love and mercy; a creed which demanded human worship for a sinless God, but did not invite human faith in a loving Redeemer; and, consequently, a creed which left untouched the deepest springs and most responsive chords of our humanity. * * * * * Both the excellencies and the short-comings of Magianism are shown in the confessions and prayers included in the Zendavesta. For example, there is much that is elevated and noble in the following, yet its tone is curiously Pharisaical, and may be contrasted with that of Ben Jonson’s verses. Instead of being the aspiration of a sinful soul after forgiveness, and a reaching forth towards love and light, it is the self-eulogium of a mind confident in its own sustaining power, and to appreciate its weakness we need only to contrast it with the fervour of a David or a S. Paul. We remember that the Hebrew king exclaimed: “My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me,” and how the Apostle confessed himself “the chief of sinners.” With no such aching consciousness of weakness does the Zarathustrian bow himself before God. There is all the pride of self-righteousness in his prayer. Thus: “I remain standing fast in the statutes of the law which Ahura-Mazda gave to Zarathustra. As long as life endures I will stand fast in good thoughts in my soul, in good words in my speech, in good deeds in my actions. With all good am I in harmony, with all evil am I at variance. With the punishments of the future life I am content. I have taken hold of good thoughts, words, and works. I have forsaken evil thoughts, words, and works. May the power of Ahriman be broken! may the reign of Ahura-Mazda increase!” And again: