|
HISTORY OF THE PERSIAN EMPIRE |
Translated by E. W. West, from Sacred Books of the East, volume 24, Oxford University Press, 1880.
PART 1
0.
Through the name and power
and assistance of the creator Ohrmazd and all good beings, all the heavenly and
earthly angels, and every creature and creation that Ohrmazd set going for his
own angels and all pertaining to the celestial spheres.
1
To those of the good
religion, who are these inquirers owing to devout force of demeanor and strength
of character, the type of wisdom and standard of ability -- and of whom,
moreover, the questions, seeking wisdom, contemplating good works, and
investigating religion, are specified the blessing and reply of Manuschihar, son
of Yudan-Yim, are these: -- 2. That is, forasmuch as with full affection, great
dignity, and grandeur you have blessed me in this inquiring epistle, so much as
you have blessed, and just as you have blessed, with full measure and perfect
profusion, may it happen fully likewise unto you, in the first place, and to
your connections, separately for yourselves and dependents; may it come upon you
for a long period, and may it be connected with a happy end.
3.
As to that which you ordered
to write about wishes for an interview and conversation with me, and the
friendliness and regard for religion of yourselves and our former disciple
(lanmanak kadmon) -- who is a servant of the sacred beings (yazdano) and a
fellow-soldier in struggling with the fiend, alike persistent in reliance upon
the good religion of Mazda-worship -- I am equally desirous of that one path of
righteousness when its extension is to a place in the best existence, and
equally hopeful of resurrection (akhezisno) at the renovation of the best
existence. 4. As to the interview and important conversation of that disciple of
ours (manak), and his going, and that also which he expounded of the religion --
that of him who is intimate in interview and conversation with him who is wise
and righteous the stunted good works are then more developing -- and as to the
degree of praise which you ordered to write concerning me, much greater than
reason, and the important statements full of the observations of friendship as
to kind regards, my course about these is also that which leads to gratitude.
5.
That which you ordered to
write about the way of knowing and understanding not being for any one else but
for your servant, was owing to your affection, and for the sake of kind regard;
but on account of the importance of truth it is more expressly to be regarded as
being proper to write also to other spiritual men, as to the learning which is
more fully studied by them. 6. For even with the perplexing struggle of the
fiend, and the grievous devastation and collapse (nizorih) which have happened
to religious people, after all, through the persistence (khvaparih) of the
sacred beings even now there are pontiffs (radano), priests, high-priests,
judges, and also other religious leaders of those of the religion in various
quarters. 7. Moreover, the other priests and spiritual men here enumerated have
well considered the commentary (zand) of the text (mansar) [scripture] which is
muttered, are acquainted with opinions explaining the religion, and are, in many
places, the cause of preferring good works; with whom also, on account of their
understanding and knowing about such opinions, the sacred beings are pleased.
8.
The desires expressed, and
the good wishes as to what is mine and has happened to me, which you ordered to
write, are likewise marks of friendship and kind regard, and owing to them a
like measure of friendship and kind regard becomes your own.
9.
As to that which you ordered
to write in much friendship and commendation and profusely about me as regards
the administration of the realm (keshvar dastobarih), of the unity without
counterpart (dadigarih), and the singleness co-extensive with any duality -- if
the writing of that, too, were owing to your friendship, even then it seemed to
me disquieting, owing to this being so much praise. 10. If in these times and
countries there be an understanding of the time and a boasting about any one, if
it be graceful as regards him who is a leader of the religion (dino peshupai) of
long-continued faith, I consider it not suitable for myself. 11. Though the
praise of a leader (sardar), raised by agreeable voices, is uttered about me,
yet I am not pleased when they extol my greatness more than that of their own
leader; for my wish is for that praise which is due to my own rank and similar
limits, and seems suitable to me; and humility in oneself is as correct as
grandeur among inferiors.
12.
That which is about the
lengthy writing of questions, as to your worldly circumstances (stihaniha) and
worldly affairs, has also shown this, that I should write a reply at a time in
which I have leisure. 13. That is more important on account of your
well-expressed questions and boldness about ambiguous answers, and your ardent
desire for the setting aside of time; for the setting aside, or not beginning,
of a reply is implied. 14. But owing to the perplexing struggle on account of
the fiend there is little leisure for quick and searching thought, and owing to
that which is undecided there is little for indispensable (frezvaniko) work.
15.
As to a reply at a period of
leisure time, the occurrence of the time appointed is manifested in everything,
apart even from the kind regards of friendship, and the collection of
information whereby, owing to my little leisure, it is declared unto you. 16.
And I have, too, this confidence, that your questions are written with religious
faith and desiring religious decision; and in the reply the statement of reasons
from revelation (dino) is manifold, for guidance which is not destitute of
wisdom and which is without risk from every kind of importunity.
17.
And this same epistle came
in the month Tishtar, at such season as, owing to entreaties for three years
from the country-folk (desikano), and the burden of troubles of the offspring
(sarako) of those of the good religion, the much importunity for arranging what
was undecided among them -- which, inasmuch as I had no power about
investigating that trouble and suffering, was the more indispensable -- the
arrangements for the preservation and education of disciples, and many private
matters which had accumulated, I obtained no opportunity for properly looking
over these same questions till the month Shahrewar, when I came to Shiraz and
had at various times a little leisure.
18.
And I looked over these same
questions; and when I saw the compact writing (ham-dadakiha-yektibunishnih) it
then seemed to me more important to make each chapter of the questions separate
and more explanatory. 19. And I gave the questions to a writer, in the same copy
which you ordered to write, and instructed him to write the various chapters,
every single question in one chapter; and the several opinions, both due to my
acquaintance with the religion and my remembrance in perfection, both of the
decisions (dastobarih) of the ancients and as regards wisdom, are the replies I
intend to write below the questions.
20.
When there is nothing in
such as you ask, concerning which I consider such otherwise, as I write, than
what is like that which was once advisedly our different opinion from those
high-priests of the ancients who were better and wiser, and have become our lord
(ahvo), master (rado), and high-priest, I have written that, even though the
usual decision on the same subject is such as our high-priests, who are of our
family, have maintained in particular. 21. Afterwards, moreover, about the
sayings of that high-priest whose custom is otherwise there is no difference of
opinion expressed; and if there be any one for whose opinion I have acquired
perfect reverence, a priestly man acquainted with the religion, who understands
and who manages intelligently, by holding in reverence the ancient treatises and
truth, and the sayings of the high-priests, whatever of his is to the purpose,
as regards the reply, this also is written as successful illustration.
22.
If owing to such cause it be
not fully perceived, or regarding the decision it be not clear, it is chiefly
not owing to the incompleteness of the decision of revelation in clearness of
demonstration and correctness of meaning, but owing to our incomplete attainment
to understanding the authoritative decrees (nikezak fragufto) of the religion.
23. From the imperfection (avehih) of that also which is asked of us the hasty
thinking, notably therein, owing to the grievousness of the times, is even till
now devoid of a distinct knowledge, interpreting the texts about the compassion
of the good spirits, and regarding a clearer demonstration of the exposition of
revelation which is thereby more fully declared, as regards religious practice,
from two sources, one is from the treatises which are an exposition of the rules
and wisdom of the leader of the religion, and one -- which is more descriptively
expressed (madi-ganotar hankhetunto) -- is the writings (vutako) of various
glorified ancients, those who were the great leaders of those of the primitive
faith [paoiryo-tkaesha]. 24. Owing to that, as their writings (nipikan) about
the demonstration of reasons, on account of depth and minute wording, are not
well known, even to minute observers and penetrative (vehramako) understandings,
and through the little diffusion (frajo-padikhuih), likewise, of difficult
words, there may be doubts among the less intelligent, so, about the purport of
these same questions, if there be anything which is wanted by you more clear and
more plain in meaning, or a nearer way to a true interpretation, not without
clearness, of any decision, of a learned leader of the religion, I will give a
reply, whenever you ask and I am able, so far as my knowledge and want of power
permit.
25.
When one has to observe the
nature of the attributes (goharano) of the sacred beings the investigator's
great advantage is the perfection, peace, equipment with righteousness, and
fiend-destroying power of his own people; and since you are made aware of the
result of wishes and actions, and are directed by me, many new blessings also
arise from you.
6.
That which is written to you
yourselves and unto all, in the beginning and even the end, is completely
adapted to your own several wants; may it have an exalted end, with one courier
(ae-barido) and continuously from beginning to end, and also perpetually!
27.
A fair copy (burzishniko
pachino) of the questions, as well as the replies, is this; so that, when there
is nothing in it which owing to that cause is different, I am of opinion as is
here written.
1.
First you ask thus: Why is a
righteous man created better than the stars and moon and sun and fire of
Ohrmazd, and is called in revelation greater and better than the spiritual
creation, and also than that which is worldly?
2.
The reply is this, that the
greatness and goodness of advance in wisdom and just judgment over the creatures
arise from proficiency (hunar). 3. Justice is the one good proficiency over the
creatures, the means of wisdom are great, and praise bestowed is the most
effectual performance of what is desirable (kamishn-karih). 4. For all three are
mutually connected together; since the manifestation of justice is through
wisdom, and its advantage is the performance of what is desirable for the
creator; wisdom is the performance of what is desirable for the requirements of
the creator, and its weapon (zeno) is justice; and the desire of the creator,
which is progress, is in wisdom with justice. 5. All three are great among the
creatures, and their lodgment in the superior beings and righteous men is
spiritual, in the spirit which is the pure guardian angel [farohar], in the
understanding for encountering, averting, smiting, and prostrating (khvapak) the
fiend, in the army of angels, and in the sovereignty of the far-seeing
(dur-venako) spirit, Ohrmazd; and, materially, in the worldly equipment and
mutual connection of body and life. 6. And their appliances are the wisdom and
worldly efficacy of treatises on the wise adoption of good thoughts, good words,
and good deeds, and the relinquishment and discontinuance of evil thoughts, evil
words, and evil deeds. 7. And their acquirer is the worldly ruler who is
providing for Ohrmazd, and approving and stimulating the pure religion, a
praiser of the good and pure creator, and a director of persistence in
destruction of the fiend. 8. And in the promulgation (rubako-dahishnih) of the
good and religious liturgy (mansar), the coming of the good cause of the
resurrection, and the production of the renovation of the universe [Frashegird]
are his cooperation and his own thanksgiving; and over the creatures of this
prior world he is a guardian, defender, and manager.
9.
And such rulers are great
and pre-eminent; yet every man is not for that greatness, but it is mentioned as
to superior beings and concerning righteous men, in whom it has arisen, and the
best are the three who are the beginning, middle, and end of the creation. 10.
One is the pure man, Gayomard, who was its first rational praiser; he in whose
keeping was the whole creation of the sacred beings, from its beginning and
immaturity unto the final completion of the worldly creatures, over which was
the exercise of goodness of his well-destined progeny, such as Hooshang,
Takhmorup, Yim [Jamshed], and Faridoon, such as the apostles of the religion,
like Zartosht, Aushedar, and Aushedar-mah, and the producers of the renovation
of the universe, like Saoshant, Roshanp-chashm, and Khur-chashm. 11. The
approver of the enterprises (rubak-dahishniha) of cooperators, the
purely-praising and just worshipper of the sacred beings through the strength of
the spirit, the disabler of the worldly activity of the fiend as regards worldly
bodies, and the one of pure religion -- which is his charge (spor), the
revelation of the place of the beneficent spirit and of the destruction of the
depravity of the evil spirit, the subjugation (khvapishno) of the fiend, the
completion of the triumph of the creator, and the unlimited progress of the
creatures -- is the upholder of Mazda-worship. 12. And likewise through the
goodness of Gayomard, which is the begetting of Zartosht, he is also just;
likewise through the goodness of Saoshant, by which he is the progeny of
Zartosht, he is also progressive in every good thought, good word, and good
deed, more than the creatures which are produced with a hope of the religion,
and equally thankful. 13. And one is the producer of bodies, the renovator
(Frashegar) Saoshant, who is the putter down, with complete subjugation from the
world, of the glorification of fiends and demons, and of the contention with
angels in apostasy and heterodoxy of various kinds and unatoned for; and the
completer of the renovation [Frashegird] through the full continuance of the
glorification of the angels, and the perfect continuance of the pure religion.
14.
And through that excellent,
unblemished, brotherly work such a ruler may be seen above the sun with swift
horses, the primeval luminaries, and all removal of darkness, the advance of
illumination which is the display (tojishno) of the days and nights of the
world. 15. Regarding the same completion of the renovation of the universe it is
said in the revelation of the Mazda-worshippers, that this great light is the
vesture of the like righteous men.
1.
The second is that which you
ask thus: For what purpose is a righteous man created for the world, and what
manner is it necessary for him to exist in the world?
2.
The reply is this, that the
creator created the creatures for progress, which is his wish; and it is
necessary for us to promote whatever is his wish, so that we may obtain whatever
is our wish. 3. And, since that persistent creator is powerful, whatever is our
wish, and so far as we remain very faithful, such is as it were deserving of his
wish, which is for our obtainment of whatever is our wish.
4.
The miracle of these
creatures was fully achieved (avorido) not unequally, and the gain (guaftako)
also from the achievement of the same miracle is manifest; that is, achieving,
and knowing that his achievement is with design (chim) and his desire is
goodness, when the designed achievement, which is his creature, and also the
goodness, which is his wish, are certain, and likewise, owing to the perfect
ability which is due to the creator, the wish is achieved, it is manifest. 5.
And, afterwards, it is decided by wisdom that he has achieved it, and the
creatures, as perfected for the complete progress which is his wish, lapse into
evil; and since when evil exists good becomes the subjugation of evil -- for
when evil is not complete, and after it is expressly said that his creatures are
created for his own will, the progress due to subjugations of evil is on account
of the good completed -- it is similarly testified, in accordance with the will
aforesaid, that it is achieved.
6.
The creatures are for the
performance of what is desirable for the creator, and the performance of what is
desirable for the creator is necessary for two purposes, which are the practice
of worship and contention. 7. As the worship is that of the persistent creator,
who is a friend to his own creatures, and the contention is that with the fiend
-- the contender who is an enemy to the ccreation of the creator -- that great
worship is a pledge, most intimate to one's self, of the utmost contention also,
and a pledge for the prosperity owing to the friend subjugating by a look which
is a contender with the enemy, the great endeavor of the acquirers of reliance
upon any mortals whatever. 8. For when the persistent one accomplished that most
perfect and wholly miraculous creation of the lord, and his unwavering look --
which was upon the coming on of the wandering evil spirit, the erratic,
unobservant spirit -- was unmingled with the sight of an eye, he made a spirit
of observant temperament, which was the necessary soul, the virtuous lord of the
body moving into the world. 9. And the animating life, the preserving guardian
spirit, the acquiring intellect, the protecting understanding, the deciding
wisdom, the demeanor which is itself a physician, the impelling strength, the
eye for what is seen, the ear for what is heard, the nose for what is smelt, the
mouth for recognizing flavor, the body for approaching the assembly (pidram) of
the righteous, the heart for thinking, the tongue for speaking; the hand for
working, the foot for walking, these which make life comfortable, these which
are developments in creating, these which are to join the body, these which are
to be considered perfected, are urged on by him continuously, and the means of
industry of the original body are arranged advisedly. 10. And by proper
regulation, and the recompense of good thoughts, good words, and good deeds, he
announced and adorned conspicuous, patient, and virtuous conduct; and that
procurer of the indispensable did not forget to keep men in his own true service
and proper bounds, the supreme sovereignty of the creator.
11.
And man became a pure
glorifier and pure praiser of that all-good friend, through the progress which
is his wish. 12. Because pure friendship is owing to sure meditation on every
virtue, and from its existence no harm whatever arose, pure glorifying is owing
to glorifying every goodness, and from its existence no vileness whatever arose;
and pure praising is owing to all prosperity, and from its existence no distress
whatever arose. 13. And pronouncing the benedictions he is steadfast in the same
pure friendship, just glorifying, and expressive praising, which are performed
even as though Vohuman were kept lodging in the thoughts, Srosh in the words,
and Ard in the actions. 14. That, moreover, which is owing to the lodgment of
Vohuman in the thoughts is virtuously rushing unto true propitiation from the
heart, and keeping selfishness away from the desires; the lodgment of Srosh in
the words is owing to him who is intelligent being a true speaker, and him who
is unintelligent being a listener to what is true and to the high-priests; and
the lodgment of Ard in the actions is declared to be owing to promoting that
which is known as goodness, and abstaining, from that which one does not know.
15. And these three benefits which have been recited are sent down (farostako)
in two ways that the ancients have mentioned, which are that deliberately taken
and that they should deliberately leave, whose means are wisdom and proper
exertion.
16.
And his (man's) high-priest
is he whose instigation is to keep him truly in accordance with the revelation
(dino) of the sacred beings, and is the origin of his pure meditation which is
truly through goodness like Vohuman's. 17. As the religious of the ancients have
religiously said, that of him who keeps the goodness of Vohuman lodging in the
thoughts the true way is then that of the good spirit. 18. The Mazda-worshipper
understands the will of the creator in the true way, and grows and acquires by
performing what is desirable for the creator, which obtains the benefit of the
renovation.
19.
A more concise reply is
this, that a righteous man is the creature by whom is accepted that occupation
which is provided for him, and is fully watchful in the world as to his not
being deceived by the rapacious fiend. 20. And as a determiner, by wisdom, of
the will of the creator -- one who is himself a propitiator and understander,
and a promoter of the understanding of goodness -- and of whatever pertains to
him (the creator), he is a giver of heed thereto; and it is necessary for him to
be thus, so that such greatness and goodness may also be his more securely in
the spiritual existence.
1.
The third question is that
you ask thus: For what reason does this greatness of a righteous man exist?
2.
The reply is this, that it
is for the performance of what is desirable for the creator by the
Mazda-worshipper; because he strives unhesitatingly that the way for the
performance of what is desirable for the creator may be the propitiation which
is his desire, and that desired propitiation becomes perfect through sound
wisdom. 3. The wisdom by which he understands about the desire of the heavenly
angels is not appointed (vakht), but is the true, pure religion which is
knowledge of the spirits, the science of sciences, the teacher of the teaching
of the angels, and the source of all knowledge.
4.
And the progress, too, of
the pure religion of the Mazda-worshippers is through the righteous man, as is
shown of him in revelation thus: 'I created, O Zartosht the Spitaman! the
righteous man who is very active, and I will guard his hands from evil deeds; I
will also have him conveyed unto those who are afterwards righteous and more
actively wise. 5. And at the same time the religion of me who created him is his
desire, and it is the obtainment of a ruler which is to be changed by the
well-organized renovation of the universe.'
6.
As through wisdom is created
the world of righteousness, through wisdom is subjugated every evil, and through
wisdom is perfected every good; and the best wisdom is the pure religion whose
progress is that achieved by the upholders of religion, the greatness of the
best men of the righteous, in whose destiny it is, such as that which was shown
about Gayomard, Zartosht, and Soshans.
1.
The fourth question is that
which you ask thus: Of this destruction (zadam) and terror which ever happen to
us from the retribution of the period, and are a cause of the other evils and
defects of the good religion, what kind of opinion exists? And is there a good
opinion of us among the spirits, or not?
2.
The reply is this, that it
is said in the revelation of the Mazda-worshippers that the impediments
(ras-bandih), through which there is vexation in righteousness, are because its
doctrine is this, that, regarding the difficulty, anxiety, and discomfort which
occur through good works set going, it is not desirable to account them as much
difficulty, trouble, and discomfort. 3. Whereas it is not desirable to account
them as anxiety and difficulty, it is then declared by it thereof, that, as its
recompense, so much comfort and pleasure will come to the soul, as that no one
is to think of that difficulty and discomfort which came upon him through so
many such good works, because he is steadfast to maintain the good religion, and
utters thanksgivings (va stayedo). 4. And as regards the discomfort, which the
same good religion of ours has had, it comes on from the opponents of the
religion.
5.
Through the coming of
religion we have full enjoyment (bara gukarem), and owing to religion, unlike
bondsmen (aburdoganvar), we do not become changeable among the angels; our
spiritual life (ahvoih) of praise then arrives in readiness, and owing to the
angels there are joyous salutation, spiritual life, and glory for the soul.
1.
The fifth question is that
you ask thus: Why does evil always happen more to the good than to the bad?
2.
The reply is this, that not
at every time and every place, and not to all the good, does evil happen more --
for the spiritual welfare of the good is certainly more -- but in the world it
is very much more manifest. 3. And the reasons for it are many; one which is
conclusive is even this, that the modes and causes of its occurrence are more;
for the occurrence of evil is more particularly appointed (vakhto) by two modes,
one by the demons, the appointers of evil, and one by the vile, the doers of
evil; even to the vileness of creation and the vile they cause vexation. 4.
Moreover, incalculable is the evil which happens to the vile from the demons,
and that to the good from the demons and also from the vile, and the mode of its
occurrence is in the same way without a demon.
5.
This, too, is more
particularly such as the ancients have said, that the labor and trouble of the
good are much more in the world, and their reward and recompense are more
certain in the spiritual existence; and the comfort and pleasure of the vile are
more in the world, and their pain and punishment in the spiritual existence are
more severe. 6. And this, too, is the case, that the good, through fear of the
pain and punishment of hell, should forsake the comfort and ease in the world,
and should not think, speak, or do anything improper whatever. 7. And through
hope for the comfort and pleasure in heaven they should accept willingly, for
the neck, much trouble and fear in the practice of virtue in thought, word, and
deed.
8.
The vile, through provision
with temporary enjoyment -- even that enjoyment of improprieties for which
eventually there is hell -- then enjoy themselves therein temporarily, and
lustfully on account of selfishness; those various actions also, through which
there would be a way to heaven, they do not trouble themselves with.
9.
And in this way, in the
world, the comfort and pleasure of the vile are more, and the anxiety, vexation,
despondency, and distress of the good have become more; the reason is revealed
by the stars.
1.
The sixth question is that
which you ask thus: Why are we men produced for the world, and what is it
necessary for us to do therein?
2.
The reply is this, that even
in the reply to an accompanying question it is written that the creatures are
achieved for justice and the performance of what is desirable for the creator;
and to prepare thoroughly well that which is unlimited and the virtuous progress
of the creatures, whose distress is like fear, there is the unparalleled
(abradarvato) renovation of the universe.
3.
And that preparation arises
from the complete predominance of the creator and the non-predominance of the
fiend, as is said of it in revelation thus: 'In that time I become completely
predominant, I who am Ohrmazd; in nothing whatever is the evil spirit
predominant.' 4. And also about the good procedure of the creature-creation it
is recounted thus: 'Happy am I when the creatures are so created by me, and
according to any wish whatever of mine they give the sovereignty to me, and also
come to the sovereignty when I have created it for the performance of what is
desirable for the expression of what sovereignty is.'
5.
And it is necessary for us
to become so in the world as that the supreme sovereignty of the creator may be
kept more friendly to us, its own true servants. 6. The way to that true service
is known through wisdom, is believed (vavari-aito) through truth, and is
utilized through goodness; and the path of excellence more particularly leads to
it. 7. And to set the good spirit rightly in the place of thought it is
deliberately taken and they should deliberately leave it, as it is said in
revelation that Ohrmazd spoke out to Zartosht thus: 'Thou shouldst assist
Vohuman with thy pure spiritual faculties (ahvo), so that they may make him
fully welcome; for when thou assistest Vohuman with thy pure spiritual
faculties, so that they make him fully welcome, thou shalt thus fully understand
the two ways, that which is good conduct, and that also which is bad conduct.'
1.
The seventh question is that
you ask thus: When a man is passing away, and after the occurrence of his
passing away, how does the good work then go to him and assist him, which any
others may do for him who has gone out from the world, on the third night in the
dawn, at which he goes out to the balance? And is its greatness such as though
it be done by his own hand, or otherwise?
2.
The reply is this: When any
others do a good work for him who has passed away, after the passing away, and
if he who has passed away did not order that good work in his lifetime, and did
not bequeath it, nor was its originator, and it was not even his by design
(dado), then it does not go and does not reach him out at the balance. 3. Even
at the time for being proceeded with, when that good work does not assist it is
not appropriated, for that which is appropriated as the design of some one is
appropriated by acceptance from some one; when it is not his by design it is
then not accepted as his.
4.
If he who has passed away
did not order that good work, and did not even bequeath it, but was consenting
to it by design, that which shall be done in his lifetime then reaches out in
the three nights (satuih) for the aggrandizement of his position; but that which
shall be done after his passing away is not in the account of the three nights
and the balance, but reaches out, at the time the good work is proceeded with,
for the enjoyment of the soul.
5.
And if he who has passed
away ordered that good work in his own lifetime, or bequeathed it, or was the
originator and cause of the soul's employment, although it is proceeded with
after his passing away, it then reaches out to him for the happiness of his
soul, since the origin of the thanksgiving (sipas), and the orderer and
ownership of the good work are certain.
6.
Any good work whatever which
is proceeded with is clearly a like good work as regards those who account for
it as with him who is the doer of it; also in the account of his soul the good
work is as much with him who did it, but the soul of him by whom the good work
is done by his own hand, is handsomer and stronger than of him by whom it is
ordered. 7. And its similitude is such as when a man's handsome and seemly suit
of clothes is his own, and he wears it on his body and is handsomer, more
splendid, and more seemly than another man who wears a suit of clothes, in like
manner, which is his own by theft.
1.
The eighth question is that
which you ask thus: Of him who, out of his own wealth, himself directed others
thus: 'Let them act advantageously (khanjinako) for my soul,' is it so that what
others may do for him out of that wealth and that done by his own toil are very
different, one from the other, or not?
2.
The reply is this, that they
are very different, one from the other; for that which he orders out of his own
wealth is more effectual than that which others may do for him without order. 3.
And among the kinds of good work, that is more effectual which one practices
himself and with his own toil; then that which one sets going out of whatever is
his own by his own order, regarding which he afterwards bequeaths and orders out
of his own property and it comes into progress; and, lastly, that which others
may do for him.
4.
Since thus his own and that
which is his by design, when any one manages for him and in his lifetime,
aggrandize his position then, and his soul is preserved, when he manages for him
thereafter the enjoyment then reaches unto his soul. 5. When not consenting as
to the good work, and it is not his by design, even though others may do it for
him it does not then come into his possession.
1.
The ninth question is that
which you ask thus: How much does the growth of his good works increase, from
the time when the good works are done, so long as he is living?
2.
The reply is this, that from
the time when a good work comes into progress its growth remains on the increase
so long as he is living; moreover, when he is distressed by that good work,
while the increase does not desist from increase, it grows just as a child
becomes enlarged in the womb of a mother.
1.
The tenth question is that
which you ask thus: Does the growth which increases become as commendable in the
fourth night as the original good work in his possession, or does it become
otherwise?
2.
The reply is this, that it
is otherwise; for the original good work stands up opposing sin, and the growing
good work stands up opposed to the growth of sin.
1.
The eleventh question is
that you ask thus: Does the growth of a good work eradicate sin just like the
original good work, or not?
2.
The reply is this, that the
growth does eradicate it, as happens with the good work which is for atonement
for sin; it shall be done as retribution for sin, and it eradicates the sin,
which is specially mentioned in revelation. 3. 'Then the place of his other good
work is evidently the soul; and, in order to be with the sin at its origin, it
remains and is taken into account.' 4. 'Through good works and the growth of
good works is the recompense of the soul, so that they should do those good
works in atonement for sin.' 5. And concerning the sin eradicated it is said:
'An original good work eradicates original sin, and the growth of a good work
eradicates the growth of a sin.'
1.
The twelfth question is that
which you ask thus: In the fourth night do they score off (bara angarend) the
sin by the good works, and does he go by the residue (bon); or do they inflict
punishment on him for the sin which has happened to him, and give reward and
recompense for the good works which he has done?
2.
The reply is this, that at
dawn of the third night the account is prepared it is said, and about the sin
which he has atoned for, and the good work which is its equivalent (avar) there
is no need for account, since the account is about the good works which may be
appropriated by him as his own, and about the sin which may remain in him as its
origin. 3. Because the origin of it (the sin atoned for) remains distinct, and
it is canceled (astardo) by it (the good work), they balance it therewith; and
they weigh the excess and deficiency, as it may be, of the other good works and
sin.
4.
Of those living, at the
just, impartial (achafsishno) balance the man of proper habits (dado), whose
good works are more, when sin has happened to him, undergoes a temporary
(vidanaik) punishment and becomes eternally cleansed by the good works; and he
of improper habits, of much sin and little good works, attains temporary
enjoyment by those good works, but through the sin which they perceive in him he
is suffering punishment unto the resurrection.
1.
The thirteenth question is
that which you ask thus: Who should prepare the account of the soul as to sin
and good works, and in what place should they make it up? And when punishment is
inflicted by them, where is their place then?
2.
The reply is this, that the
account about the doers of actions, as to good works and sin, three times every
day whilst the doer of the actions is living, Vohuman the archangel should
prepare; because taking account of the thoughts, words, and deeds of all
material existences is among his duties. 3. And about the sin which affects
accusers, which is committed by (val) breakers of promises, even in the world
Mihr is said to be over the bodies, words, and fortunes (hu-bakhtako) of the
promise-breakers; and as to the amount, and also as to being more than the
stipulation when there is a period of time, Mihr is the account-keeper. 4. In
the three nights' account (satuih) Srosh the righteous and Rashnu the just are
over the estimate of the limits of the good works and sin of righteousness and
wickedness. 5. In the future existence, the completion of every account, the
creator Ohrmazd himself takes account, by whom both the former account of the
three nights and all the thoughts, words, and deeds of the creatures are known
through his omniscient wisdom.
6.
The punishment for a soul of
the sinners comes from that spirit with whom the sin, which was committed by it,
is connected; fostered by the iniquity practiced, that punishment comes upon the
souls of the sinful and wicked, first on earth, afterwards in hell, and lastly
at the organization of the future existence. 7. When. the punishment of the
three nights is undergone the soul of the righteous attains to heaven and the
best existence, and the soul of the wicked to hell and the worst existence, 8.
When they have undergone their punishment at the renovation of the universe they
attain, by complete purification from every sin, unto the everlasting progress,
happy progress, and perfect progress of the best and undisturbed existence.
1.
The fourteenth question is
that which you ask thus: Is the eradication of life the gnawing of dogs and
birds upon the corpse? And does the sin of those who suppose it a sin proceed
from that origin, or not?
2.
[1]
The reply is this, that the
decrease of sin and increase of good works, owing to good thoughts, good words,
and good deeds, arise really from the effort and disquietude which come on by
means of the religion the soul practices, and through the strength in effort,
steadfastness of religion, and protection of soul which the faithful possess. 3.
That evil which occurs when doing good works, which is the one (hana) when doing
iniquity, and when one strives it is the one when he does not strive, the one
when content and the one when not content, and after it is undesired, and no
cause of good works is with it, it occurs just as undesired, for the sake of
favor and reward, is the certain eradication of life. 4. It happens once only
(aetum) unto the righteous and the wicked, every one who may have received the
reward -- that reward is living until the time of passing away -- but the
gnawing of dogs and birds does not happen unto every one and every body. 5. It
is necessary for those to act very differently whose understanding of good works
is owing to proper heed; of dead matter; and, on account of the rapid change
(vardi-hastano) of that pollution, and a desire of atonement for sin, they
should carry the body of one passed away out to a mountain-spur (kof vakhsh), or
a place of that description, enjoining unanimously that the dogs and birds may
gnaw it, owing to the position of the appointed place. 6. Therefore, as owing to
that fear, the commands of religion, and progressive desire it is accepted
strenuously for the wicked himself, his own recompense is therein, and it
happens to him in that way for the removal (narafsishno) of sin and for the
gratification of his soul.
1. Compare
M. F. Kanga, Henning Memorial Volume, pg. 223 ff.
1.
The fifteenth question is
that which you ask thus: When the dogs and birds tear it (the corpse) does the
soul know it, and does it occur uncomfortably for it, or how is it?
2.
The reply is this, that the
pain occasioned by the tearing and gnawing so galls (maledo) the body of men
that, though the soul were abiding with the body, such soul, which one knows is
happy and immortal, would then depart from the body, along with the animating
life, the informing (sinayinako) consciousness, and the remaining resources of
life. 3. The body is inert, unmoving, and not to be galled; and at last no pain
whatever galls it, nor is it perceived; and the soul, with the life, is outside
of the body, and is not unsafe as regards its gnawing, but through the spiritual
perception it sees and knows it.
4.
That which is wicked is then
again desirous of its bodily existence, when it sees them thus: the
wonderfully-constructed body which was its vesture, and is dispersed, and that
spiritual life (huko) which was with its heart, and is even on account of this
-- that is: 'Because in my bodily existennce and worldly progress there was no
atonement for sin and no accumulation of righteousness' -- also in mourning
about it thus: 'In the prosperity which this body of mine had, it would have
been possible for me to atone for sin and to save the soul, but now I am
separated from every one and from the joy of the world, which is great hope of
spiritual life; and I have attained to the perplexing account and more serious
danger.' 5. And the gnawing becomes as grievous to it, on account of that body,
as a closely-shut arsenal (afzar beta-i badtum) and a concealed innermost
garment are useless among those with limbs provided with weapons and
accouterments, and are destroyed.
6.
And of that, too, which is
righteous and filled with the great joy that arises from being really certain of
the best existence, then also the spiritual life which was with its body, on
account of the great righteousness, fit for the exalted (firakhtaganik), which
was ever accumulated by it with the body, is well developed (madam hu-tashido),
and the wonderfully-constructed body is destroyed in the manner of a garment,
particularly when its dispersion (apashishno) occurs thereby.
7.
And the consciousness of
men, as it sits three nights outside of the body, in the vicinity of the body,
has to remember and expect that which is truly fear and trouble (khar) unto the
demons [devs], and reward, peace, and glad tidings (novik) unto the spirits of
the good; and, on account of the dispersion and injuring of the body, it utters
a cry spiritually, thus: 'Why do the dogs and birds gnaw this organized body,
when still at last the body and life unite together at the raising of the dead?'
8. And this is the reminding of the resurrection and liberation, and it becomes
the happiness and hope of the spirit of the body and the other good spirits, and
the fear and vexation of the demons and fiends [devs and drujs].
1.
The sixteenth question is
that which you ask thus: What is the purpose of giving up a corpse to the birds?
2.
The reply is this, that the
construction of the body of those passed away is so wonderful that two
co-existences have come together for it, one which is to occasion endurance (der
padayinidano) and one which is to cause conflict (nipordinidano), and their
natures are these, for watching the angels and averting the demons. 3. After
appertaining to it the life -- so long as it is in the locality of the place of
the body -- and the demons of dull intellects, who are frightened by the body,
are just like a sheep startled by wolves when they shall further frighten it by
a wolf. 4. The spirit of the body, on account of being the spiritual life (huko)
for the heart in the body, is indestructible; so is the will which resided
therein, even when they shall release it from its abode.
5.
In the same way the body of
those who are passed away is so much the more innocently worthy of the rights
(sano) of one properly passed away, and what it is therein provided with, as it
has uttered thanksgivings. 6. For those guardian spirits who keep watch over the
body of Keresasp the Saman are also such praises from the life and body, for
that reason, moreover, when they unite.
7.
The injury of the destroyer
to the body of those passed away is contaminating; the Nasush ('corruption')
rushes on it and, owing to its violence when it becomes triumphant over the life
of the righteous man, and frightens it from the place of the catastrophe
(hankardikih), and puts itself into the place of the body, that body is then,
for that reason, called Nasai ('dead matter'). 8. And, on account of the
coexistence of rapid changing and the mode of attacking of the same Nasush, even
when it is necessary for the disintegration of the body, this is also then to
lie and change sanatorily.
9.
Hence, as the body of men is
formed out of hard bone and soft fat, that which is established is the expulsion
of the bone from the fat. 10. For the bone through its hardness, when no damp
fat is with it, and it does not become a holder of its damp, is itself
essentially dry; and it becomes unconsumable and attaining durability, through
dryness, out of the dead matter even for perpetuity. 11. And the sun is provided
to make rotten, dispersed, and useless the fat that is around the bone, which on
the decay of the animating life is to become increasingly damp, and, after the
departure of life through terror and disgust (adostih), it comes to rottenness
and stench; and the noxious creatures in it alike afflict it and the hard part
such as bone.
12.
As regards the shrinking
away of those who are sinners, the nearer way to a remedy is the gnawer away
from men; the fat becomes separate from the bone, and is seized and digested, as
by the separation of the fat from the dead matter for digestion, moreover, the
permanent matter (asarih) and bone attain more fully unto their own nature
(sano), and the body (kalpudo) to emptiness. 13. Because there is no other way
to consume that fat of men, since it is most grievous to them (the sinners), and
the pollution and contamination are made a blessing unto it (the gnawer). 14.
The dispersers (astardo-garan) completely disperse from it; they are appointed
and produced, a production not worthy, for its defilement of those purified and
animals is contaminating, through contact again with men. 15. The crow (galag)
and such-like, through scorching away by the fire of the luminaries, become
worthy; moreover, the affliction of that which is completely pure fire arises
therefrom, as it is not able itself to come unto the scorched one, for then the
defilement (darvakh) of the scorcher by the most grievous gnawer would be
possible.
16.
But it is not proper to
recount (angastano) the devouring of the noxious creatures, for the spirit of
the body is troubled when it observes the alarmed (vazid) spirituality which was
in the body of those destroyed, the noxious creatures upon the goodly forms, and
the mode and strangeness of their disintegration and spoliation. 17. And so it
then becomes the more remedial way when, as it is ordered in revelation, the
body fraught with corruption is placed on the ground of a clear mountain spur
(kof vakhsh); and, in order not to convey it to the water, plants, and men of
the plain, it is fastened in the customary manner, so that the corpse-eating
dogs and corpse-eating birds, which are not subject to the hand (dasto-amuko) of
men, and are likewise not entertained as food, shall yet not drag any of it away
for man's eating of dead matter.
18.
For streams and waters go
themselves and consume that fat, and are digested by the vital fire [vohu-fryan
fire] which is in the life of the creatures of Ohrmazd; and from fat the corpses
and dead matter are reduced unto dregs of clay and permanent matter, even with
the dust they are mingled and become scattered about. 19. Likewise to those
dogs, flying creatures, and birds they themselves (the waters) have given the
corpse-eating quality and habit, and on account of dull intellect they (the
creatures) are not overwhelmed even by that sin.
20.
From that fat which is
mingled with the living body of a creature of Ohrmazd then arises also the
assault of the demons, as is shown in the chapter on the reason for showing a
dog to a dead person, so that the body of those passed away, when the gnawers
away are mingled with the living body of a creature of Ohrmazd, exhibits a
partial resurrection and the tokens of it, and thereby the demons keep in it
(the living body), and give pain by the will of the sacred being.
1.
The seventeenth question is
that you ask thus: Is it better when they give it to the birds, or what mode is
better?
2.
The reply is this, that
after showing the dog [sag did] -- the reason of which is as declared in its own
chapter -- they shall carry the corpse at once to the hills and rising ground
(vakhsh bum); and, for the reason that the dogs and birds should not bring that
dead matter away to a watered, cultivated, or inhabited place, one is to fasten
it in the manner of a thief. 3. When the corpse-eating birds have eaten the fat,
that fat which, when it is not possible to eat it, becomes rotten, offensive,
and fraught with noxious creatures, then men shall properly convey the bones
away to the bone-receptacle (astodano), which one is to elevate so from the
ground, and over which a roof (ashkupo) so stands, that in no way does the rain
fall upon the dead matter, nor the water reach up to it therein, nor the damp
make up to it therein, nor are the dog and fox able to go to it, and for the
sake of light coming to it a hole is made therein.
4.
More authoritatively
(dastobariha) it is said that bone-receptacle is a vault (kadako) of solid
stone, and its covering (nihumbako) one is to construct also of a single stone
which is cut perforated (sulak-homand), and around it one is to fill in with
stone and mortar.
1.
The eighteenth question is
that which you ask thus: When the souls of the righteous and the souls of the
wicked go out to the spirits, will it then be possible for them to see Ohrmazd
and Ahriman, or not?
2.
The reply is this, that
concerning Ahriman it is said that his is no material existence (stish); and
Ohrmazd, as a spirit among the spirits, is to be heard by those who are material
and those also who are spiritual, but his form (kerpo) is not completely visible
except through wisdom. 3. And a semblance of his power is seen, as was told unto
Zartosht the Spitaman when he saw the result (zah) of his handiwork, and he
(Ohrmazd) spoke thus: 'Grasp the hand of a righteous man! for the kindly
operation of my religion through thee thyself is as much as he shall grasp, and
thou mayst see him whose reception (mahmanih) of my wisdom and glory is the
most.'
4.
And about the souls of the
righteous and wicked, in the spiritual places they see the throne (gas), which
they deem a sight of Ohrmazd. 5. And so also those who are domiciled with
(ham-neman) Ahriman, through that wisdom with reference to whose creator they
shall suffer, will understand minutely as regards Ohrmazd and the nature of
Ahriman (Ahrimanih). 6. And he who is of the righteous is delighted at escaping
from Ahriman and coming to the existence pertaining to Ohrmazd; and they shall
offer homage to the glory of Ohrmazd. 7. And he who is wicked, through being
deceived by Ahriman, and turning from the direction (pelag) of Ohrmazd, becomes
more vexed and more penitent; the hope (zahishno) and forgiveness which he
possesses, and the retribution and manacling which are his among the fiends and
spirits through his own handiwork, are by the permission which comes from the
most persistent of the persistent at the period of the resurrection.
1.
The nineteenth question is
that you ask thus: To what place do the righteous and wicked go?
2.
The reply is this, that it
is thus said that the souls of those passed away and of the dead are three
nights on earth; and the first night satisfaction comes to them from their good
thoughts and vexation from their evil thoughts, the second night come pleasure
from their good words and discomfort and punishment from their evil words, and
the third night come exaltation from their good deeds and punishment from their
evil deeds. 3. And that third night, in the dawn, they go to the place of
account on Alburz; the account being rendered they proceed to the bridge, and he
who is righteous passes over the bridge on the ascent (lalaih), and if belonging
to the ever-stationary (hamistagan) [purgatory] he goes thither where their
place is, if along with an excess of good works his habits are correct
(frarun-dad) he goes even unto heaven (vahishto), and if along with an excess of
good works and correct habits he has chanted the sacred hymns (gasano) he goes
even unto the supreme heaven (garothman). 4. He who is of the wicked falls from
the lower end (tih) of the bridge, or from the middle of the bridge; he falls
head-foremost to hell, and is precipitated (nikuni-aito) unto that grade which
is suitable for his wickedness.