power clears the way for the good teachings.[1] Succouring the wicked is tantamount to practising wickedness. It is expressly said that the one who is good to the wicked is himself wicked.[2] Those who with their thoughts, words, and deeds bring punishment to the wicked fulfil the desire of Mazda.[3] No one, therefore, should be the cause of rejoicing to the wicked.[4] Every one, on the contrary, should always practise goodness towards the righteous, but deal out ill to the wicked.[5] The man of truthful words should not give chieftainship to the wicked.[6]
Druj's disciples fare no better in the next world. Ahura Mazda reckons the followers of Druj as wicked, and therefore retribution and misery await their souls.[7] Ahura Mazda gives happiness and joy hereafter to the righteous, but on the wicked he inflicts punishment and pain.[8] The wicked, according to the teachings of the Gathas, are led by their conscience through their own deeds to the Abode of Darkness.[9] One of the names of the inferno, as we shall see, is drujo demāna, 'Abode of Druj.' There rush the wilfully blind and deaf,[10] thither go to perdition the crew of the wicked.[11]
Final defeat of Druj. The logical sequence to the war between the powers of righteousness and wickedness in these sharply defined poles of existence is the demanded ultimate victory of righteousness over wickedness. This is the goal towards which the world of humanity moves. When punishment will come to the wicked and the divine kingdom descend upon earth, Druj will fall forever into the hands of Asha.[12] Hence Zarathushtra abjures Druj,[13] and prays for power that he and his followers may be able to smite Druj.[14] He asks Ahura Mazda how it will be possible to deliver over Druj into the hands of Asha,[15] and it will eventually come to pass that the righteous will rout the wicked.[16] The tone of his divine inquiry implies the answer that when humanity unanimously adheres to Righteousness, Wickedness will ultimately perish.[17]
