exercises
his "legal rights" without restraint, these animal cravings which first
called so piteously for gratification, will soon be gorged, and flying
away laugh at the poor fool who nursed them in his breast. The wife
will come to know that her husband is a coward, because she sees him
squirm under the lash of his animal passions; and as woman loves
strength and power, so in proportion as he loses his love, will she lose
her confidence. He will look upon her as a burden, and she will look
upon him in disgust as a brute. Conjugal happiness will have departed,
and misery, divorce or death will be the end.

The remedy for all these evils is continence, and it has been our object
to show its necessity, for it was the object of this article.

--F. Hartmann

Zoroastrianism on the Septenary Constitution of Man

Many of the esoteric doctrines given out through the Theosophical
Society reveal a spirit akin to that of the older religions of the East,
especially the Vedic and the Zendic. Leaving aside the former, I
propose to point out by a few instances the close resemblance which the
doctrines of the old Zendic Scriptures, as far as they are now
preserved, bear to these recent teachings.

Any ordinary Parsi, while reciting his daily Niyashes, Gehs and Yashts,
provided he yields to the curiosity of looking into the meanings of what
he recites, will, with a little exertion, perceive how the same ideas,
only clothed in a more intelligible and comprehensive garb, are
reflected in these teachings. The description of the septenary
constitution of man found in the 54th chapter of the Yasna, one of the
most authoritative books of the Mazdiasnian religion, shows the identity
of the doctrines of Avesta and the esoteric philosophy. Indeed, as a
Mazdiasnian, I felt quite ashamed that, having such undeniable and
unmistakable evidence before their eyes, the Zoroastrians of the present
day should not avail themselves of the opportunity offered of throwing
light upon their now entirely misunderstood and misinterpreted
Scriptures by the assistance and under the guidance of the Theosophical
Society. If Zend scholars and students of Avesta would only care to
study and search for themselves, they would, perhaps, find to assist
them, men who are in possession of the right and only key to the true
esoteric wisdom; men, who would be willing to guide and help them to
reach the true and hidden meaning, and to supply them with th