Zoroastrianism And Freemasonry.

reward is indeed one step higher to that of the former , but inferior to that of one who has culminated his good intentions and speeches in this life by realising them into action . The man who is beneficent proclaims his supremacy over all . The Grandest of virtuesand the crown over

, them all , is active universal beneficence ; and he who practises that virtue attains to the highest of heavens , the Garothman itself , where Yazads and Ameshascpands all vie to sing the praises of the living OmniscientAhirra Mazda himself . Thus

, a Zoroastrian must naturally find utmost p leasure in meeting with a Freemason brother , because he knows the brother has the same common belief with himself as regards the rewards in the next world . Iu what other system can he find believers

whose notions of the principle of recompense in after-life can come so close to his ? In meeting a Freemason , a Zoroastrian meets one who is in accord with him on the two main most important princip les of his religion , viz ., a belief in

one God , and in rewards and punishments in after-life in the measure of one ' s deeds here below . The more we contemplate , the more we are convinced that Zoroastrians should flock into Freemasonry rather than shun it , if they desire to meet and associate with men of a like belief

with them . But an objection might be raised that , as , according to the extract given above from the 12 th Ha of the Yacna , a Zoroastrian binds himself to relieve distress and affliction if found in

Zoroastrian homes and among the Zoroastrian clan , and since a Zoroastrian Freemason will have to go beyond his Zoroastrian circle and offer the same relief and assistance to other homes and clans which be would to those of his co-religionistsafter he has joined a Masonic

, Lodge in which he bouudedly recognises no caste distinotions , aud where all are equally claimants to his assistance and help , the Zoroastrian Freemason will put himself under an embarrassment . As a Freemasonit is acknowledged that a

, Zoroastrian is bound to extend brotherly love , relief , and truth to his brethren of the Craft , be they of any caste , colour or clime . Hrs sympathies ought not to be confined to his own people . His charity ought not to know anv bounds , save those

of prudence and justice , and his obligations towards his family . To him all the world should be an extensive brotherhood . Granted all this as perfectly true , and as what ought to be , and yet nothing that has appeared in the 12 th Ha can possibly prevent a Zoroastrian Freemason from

help ing a Christian , Mahomedan , or Hindoo Freemason . In Freemasonry our principle is that , though our sympathies should be universal , they are to be regulated and adjudged according to the means at our command . If our ability is

onlylimited , our practical sympathy should be limited also aud displayed , confining ourselves prominently and immediately only to the household of the faith . Again , though we are bound to succour those of the household of the faith , our first and direct duties are towards our own family . We are not to seek , with out limited means to benefit Masonic brethren to the

detriment and privation of our own families . But , if our means allow commensurate to it , our sympathies should expand . So on this principle , though immediate claims can be preferentially made first by our own families , then by the household of the faiththat need not

, necessarily dry up the fountain of benevolence , benevocence , and beneficence against all other claimants . Though -l Zoroastrianism is held to be the reli gion , others based on the same principles are not to ba disregarded , since they are

in the Avesta , honourably mentioned and respected . There is no intolerance towards the rest of the world . It is not maintained that the good and the pious can be found only in that religion . On the contraryit is p lainly stated thatbeyond

, , the pale of Zoroastrianism , piety does exist , and is to be respected and revered . The Farvardin Yasht abounds with the names of the virtuous and the pious that have existed in the land of its composition . There spirits are invoked with a view to

following their good examples . In this Yasht , the pious of other countries and relig ion are not ignored , as will be seen by the following extract : " We call upon the spirits of the pious men and women of our own country , of those strange to us , of Iran , Turan , Salem , China , " & c . —in fact , of all the countries of the then known world . " We call upon the spirits