|
HISTORY OF THE PERSIAN EMPIRE |
Translated
by E. W. West, from Sacred Books of the East, volume 24, Oxford
University Press, 1880.
Through the
name and power and assistance of the creator Ohrmazd, the archangels who are
good rulers and good performers, and all the angels of the spiritual and the
angels of the worldly existences, by a happy dispensation (dahishn) and well-omened
we write the Opinions of the Spirit of Wisdom through the will of the
sacred beings.
1.
In the name and for the
propitiation of the all-benefiting creator Ohrmazd, (2) of all the angels of the
spiritual and worldly creations, (3) and of the learning of learnings, the
Mazda-worshipping religion, (4) forth from which this, which is such a source of
wisdom, is a selector. 5. Through the glory and will of the creator Ohrmazd who
is promoting the prosperity of the two existences -- (6) and of all the greatly
powerful angels, (7) and through the completely calm repose of the sacred
beings, the princely, purpose-fulfilling sages, (8) presentations of various
novelties for the appropriation of wisdom, (9) through largely acquiring
reasoning thought, are most wholesome for the body and soul in the two
existences.
10.
As in the pure marvel of
marvels, the unquestionable and well-betokened good religion of the
Mazda-worshippers, by the words of the creator. Ohrmazd, and Zartosht the
Spitaman, it is in many places decided, (11) that he, who is the all-good
creator, created these creatures through wisdom, (12) and his maintenance of the
invisible revolutions is through wisdom; (13) and the imperishable and
undisturbed state, in that which is immortality for ever and everlasting, he
reserves for himself by means of the most deliberative means of wisdom. 14. For
the same reason it is declared, (15) that there was a sage who said, (16) that
'if this be known, that the religion of the sacred beings (yazdan) is truth, and
its law is virtue, and it is desirous of welfare and compassionate as regards
the creatures, (17) wherefore are there mostly many sects, many beliefs, and
many original evolutions of mankind? 18. And, especially, that which is a sect,
law, and belief, causing harm to the property (khel) of the sacred beings, and
is not good? 19, 20. And this, too, one has to consider, that, in border to
become a chooser in this matter, trouble to be undergone; (21) and it is
necessary to become acquainted with this matter, (22) because, in the end, the
body is mingled with the dust, and reliance is on the soul. 23. And every one is
to undergo trouble for the soul, (24) and is to become acquainted with duty and
good works; (25) because that good work which a man does unwittingly is little
of a good work, (26) and that sin which a man commits unwittingly amounts to a
sin in its origin. 27. And it is declared by the Avesta (28) thus:
"Nothing was taken by him by whom the soul was not! taken (29) hitherto,
and he takes nothing who does not take the soul (30) henceforward likewise; (31)
because the spiritual and worldly existences are such-like as two strongholds,
(32) one it is declared certain that they shall capture, and one it is not
possible to capture."'
33.
After being replete with those
good actions of which it is declared certain that it is not possible to capture,
(34) and when he surveyed the incitement for this, (35) he started forth (fravafto),
in search of wisdom, into the various countries and various districts of this
world; (36) and of the many religions and belief of those people who are
superior in their wisdom he thought and inquired, and he investigated and came
upon their origin. 37. And when he saw that they are so mutually afflicting (hanbeshin)
and inimical among one another, (38) he then knew that these religions and
beliefs and diverse customs, which are so mutually afflicting among one another
in this world, are not worthy to be from the appointment of the sacred beings;
(39) because the religion of the sacred beings is truth, and its law is virtue.
40. And through this he became without doubt that, as to whatever is not in this
pure religion, there is then doubtfulness for them in everything, (41) and in
every cause they see distraction.
42.
After that he became more
diligent in the inquiry and practice of religion; (43) and he inquired of the
high-priests who have become wiser in this religion and more acquainted with the
religion, (44) thus: 'For the maintenance of the body and preservation of the
soul what thing is good and more perfect?'
45.
And they spoke, through the
statement from revelation, (46) thus: 'Of the benefit which happens to men
wisdom is good; (47) because it is possible to manage the worldly existence
through wisdom, (48) and it is possible to provide also the spiritual existence
for oneself through the power of wisdom. 49. And this, too, is declared, that
Ohrmazd has produced these creatures and creation, which are in the worldly
existence, through innate wisdom [asn khrad]; (50) and the management of the
worldly and spiritual existences is also through wisdom.'
51.
And when, in that manner, he saw
the great advantage and preciousness of wisdom, he became more thankful unto
Ohrmazd, the lord, and the archangels of the spirit of wisdom; (52) and he took
the spirit of wisdom as a protection. 53. For the spirit of wisdom one is to
perform more homage and service than for the remaining archangels. 54. And this,
too, he knew, that it is possible to do for oneself every duty and good work and
proper action through the power of wisdom; (55) and it is necessary to be
diligent for the satisfaction of the spirit of wisdom. 56. And, thenceforward,
he became more diligent in performing the ceremonial of the spirit of wisdom.
57.
After that the spirit of wisdom,
on account of the thoughts and wishes of that sage, displayed his person unto
him. 58. And he spoke to him (59) thus: ' O friend and glorifier! good from
perfect righteousness! (60) seek advancement from me, the spirit of wisdom, (61)
that I may become thy guide to the satisfaction of the sacred beings and the
good, and to the maintenance of the body in the worldly existence and the
preservation of the soul in the spiritual one.'
1.
The sage asked the spirit of
wisdom (2) thus: 'How is it possible to seek the maintenance and prosperity of
the body without injury of the soul, and the preservation of the soul without
injury of the body?'
3.
The spirit of wisdom answered
(4) thus: 'Him who is less than thee consider as an equal, and an equal as a
superior, (5) and a greater than him as a chieftain, and a chieftain as a ruler.
6. And among rulers one is to be acquiescent, obedient, and true-speaking; (7)
and among accusers [or associates] be submissive, mild, and kindly regardful.
8.
'Commit no slander; (9) so that
infamy and wickedness may not happen unto thee. 10. For it is said (11) that
slander is more grievous than witchcraft; (12) and in hell the rush of every
fiend [druj] is to the front, but the rush of the fiend of slander, on account
of the grievous sinfulness, is to the rear.
13.
'Form no covetous desire; (14)
so that the demon of greediness may not deceive thee (15) and the treasure of
the world may not be tasteless to thee, and that of the spirit unperceived.
16.
'Indulge in no wrathfulness;
(17) for a man, when he indulges in wrath, becomes then forgetful of his duty
and good works, of prayer and the service of the sacred beings, (18) and sin and
crime of every kind occur unto his mind, and until the subsiding of the wrath
(19) he is said to be just like Ahriman.
20.
'Suffer no anxiety; (21) for he
who is a sufferer of anxiety becomes regardless of enjoyment of the world and
the spirit, (22) and contraction happens to his body and soul.
23.
'Commit no lustfulness, (24) so
that harm and regret may not reach thee from thine own actions.
25.
'Bear no improper envy; (26) so
that thy life may not become tasteless.
27.
'Commit no sin on account of
disgrace; (28) because happiness and adornment, celebrity (khanidih) and
dominion, skill and suitability are not through the will and action of men, but
through the appointment, destiny, and will of the sacred beings.
29.
'Practice no sloth; (30) so that
the duty and good work, which it is necessary for thee to do, may not remain
undone.
31.
'Choose a wife who is of
character; (32) because that one is good who in the end is more respected.
33.
'Commit no unseasonable chatter;
(34) so that grievous distress may not happen unto Hordad and Amurdad, the
archangels, through thee.
35.
'Commit no running about
uncovered; (36) so that harm may not come upon thy bipeds and quadrupeds, and
ruin upon thy children.
37.
'Walk not with one boot; (38) so
that grievous distress may not happen to thy soul.
39.
'Perform no discharge of urine (peshar-var)
standing on foot; (40) so that thou mayst not become a captive by a habit of the
demons, (41) and the demons may not drag thee to hell on account of that sin.
42.
'Thou shouldst be (yehevunes)
diligent and moderate, (43) and eat of thine own regular industry, (44) and
provide the share of the sacred beings and the good; (45) and, thus, the
practice of this, in thy occupation is the greatest good work.
46.
'Do not extort from the wealth
of others; (47) so that thine own regular industry may not become unheeded. 48.
For it is said (49) that: "He who eats anything, not from his own regular
industry, but from another, is such-like as one who holds a human head in his
hand, and eats human brains."
50.
'Thou shouldst be an abstainer
from the wives of others; (51) because all these three would become disregarded
by thee, alike wealth, alike body, and alike soul.
52.
'With enemies fight with equity.
53. With a friend proceed with the approval of friends. 54. With a malicious man
carry on no conflict, (55) and do not molest him in any way whatever. 56. With a
greedy man thou shouldst not be a partner, (57) and do not trust him with the
leadership. 58. With a slanderous man do not go to the door of kings. 59. With
an ill-famed man form no connection. 60. With an ignorant man thou shouldst not
become a confederate and associate. 6I. With a foolish man make no dispute. 62.
With a drunken man do not walk on the road. 63. From an ill-natured man take no
loan.
64.
'In thanksgiving unto the sacred
beings, and worship, praise, ceremonies, invocation, and performing the learning
of knowledge thou shouldst be energetic and life-expending. 65. For it is said
(66) that: "In aid of the contingencies (jahishno) among men wisdom is
good; (67) in seeking renown and preserving the soul liberality is good; (68) in
the advancement of business and justice complete mindfulness is good; (69) and
in the statements of those who confess (khustivan), with a bearing on the custom
of the law, truth is good. 70. In the progress of business energy is good, (71)
for every one to become confident therein steadfastness is good, (72) and for
the coming of benefit thereto thankfulness is good. 73. In keeping oneself
untroubled (anairang) the discreet speaking which is in the path of truth is
good; (74) and in keeping away the disturbance of the destroyer from oneself
employment is good. 75. Before rulers and kings discreet speaking is good, and
in an assembly good recital; (76) among friends repose and rational friends are
good; (77) and with an associate to one's own deeds the giving of advantage (suko)
is good. 78. Among those greater than one (ajas masan) mildness and humility are
good, (79) and among those less than one flattery and civility are good. 80.
Among doers of deeds speaking of thanks and performance of generosity are good;
(81) and among those of the same race the formation of friendship (humanoih) is
good. 82. For bodily health moderate eating and keeping the body in action are
good; (83) and among the skilled in thanksgiving performance is good. 84. Among
chieftains unanimity and seeking advantage are good; (85) among those in unison
and servants good behavior and an exhibition of awe are good; (86) and for
having little trouble in oneself contentment is good. 87. In chieftainship to
understand thoroughly the good in their goodness and the vile in their vileness
is good; and to make the vile unseen, through retribution, is good. 88. In every
place and time to restrain oneself from sin and to be diligent in meritorious
work are good; (89) and every day to consider and keep in remembrance Ohrmazd,
as regards creativeness, and Ahriman, as regards destructiveness, is good. 90.
And for dishonor not to come unto one a knowledge of oneself is good." 91.
All these are proper and true and of the same description, (92) but occupation
and guarding the tongue (pat-huzvanih) above everything.
93.
'Abstain far from the service of
idols and demon-worship. 94. Because it is declared (95) that: "If Kay
Khosraw should not have extirpated the idol-temples (aujdes-char) which were on
the lake of Chechast, then in these three millenniums of Hoshedar, Hoshedarmah,
and Soshyant -- of whom one of them comes separately at the end of each
millennium, who arranges again all the affairs of the world, and utterly
destroys the breakers of promises and servers of idols who are in the realm --
the adversary would have become so much more violent, that it would not have
been possible to produce the resurrection and future existence."
96.
'In forming a store of good
works thou shouldst be diligent, (97) so that it may come to thy assistance
among the spirits.
98.
'Thou shouldst not become
presumptuous through any happiness of the world; (99) for the happiness of the
world is such-like as a cloud that comes on a rainy day, which one does not ward
off by any hill.
100.
'Thou shouldst not be too much
arranging the world; (101) for the world-arranging man becomes
spirit-destroying.
102.
'Thou shouldst not become
presumptuous through much treasure and wealth; (103) for in the end it is
necessary for thee to leave all.
104.
'Thou shouldst not become
presumptuous through predominance; (105) for in the end it is necessary for thee
to become non-predominant.
106.
'Thou shouldst not become
presumptuous through respect and reverence; (107) for respectfulness does not
assist in the spiritual existence.
108.
'Thou shouldst not become
presumptuous through great connections and race; (109) for in the end thy trust
is on thine own deeds.
110.
'Thou shouldst not become
presumptuous through life; (111) for death comes upon thee at last, (112) the
dog and the bird lacerate the corpse, (113) and the perishable part (sejinako)
falls to the ground. 114. During three days and nights the soul sits at the
crown of the head of the body. 115. And the fourth day, in the light of dawn
with the cooperation of Srosh the righteous, Vae the good, and Warharan the
strong, the opposition of Astwihad, Vae the bad, Frazishto the demon, and
Nizishto the demon, and the evil-designing action of Eshm, the evil-doer, the
impetuous assailant it goes up to the awful, lofty Chinwad bridge, to which
every one, righteous and wicked, is coming. 116. And many opponents have watched
there, (117) with the desire of evil of Eshm, the impetuous assailant, and of
Astwihad who devours creatures of every kind and knows no satiety, (118) and the
mediation of Mihr and Srosh and Rashn, (119) and the weighing of Rashn, the
just, (120) with the balance of the spirits, which renders no favor (hu-girai)
on any side, neither for the righteous nor yet the wicked, neither for the lords
nor yet the monarchs. 121. As much as a hair's breadth it will not turn, and has
no partiality; (122) and he who is a lord and monarch it considers equally, in
its decision, with him who is the least of mankind.
123.
'And when a soul of the
righteous passes upon that bridge, the width of the bridge becomes as it were a
league (parasang), (124) and the righteous soul passes over with the cooperation
of Srosh the righteous. 125. And his own deeds of a virtuous kind come to meet
him in the form of a maiden, (126) who is handsomer and better than every maiden
in the world.
127.
'And the righteous soul speaks
(128) thus: "Who mayst thou be, that a maiden who is handsomer and better
than thee was never seen by me in the worldly existence?"
129.
'In reply that maiden form
responds (130) thus: "I am no maiden, but I am thy virtuous deeds, thou
youth who art well-thinking, well-speaking, well-doing, and of good religion!
131. For when thou sawest in the world him who performed demon-worship, then
thou hast sat down, and thy performance was the worship of the sacred beings.
132. And when it was seen by thee that there was any one who caused oppression
and plunder, and distressed or scorned a good person, and acquired wealth by
crime, then thou keptest back from the creatures their own risk of oppression
and plunder; (133) the good person was also thought of by thee, and lodging and
entertainment provided; and alms were given by thee to him (134) who came forth
from near and him, too, who was from afar; and wealth which was due to honesty
was acquired by thee. 135. And when thou sawest him who practiced false justice
and taking of bribes, and false evidence was given by him, then thou hast sat
down, and the recitation of truth and virtue was uttered by thee. 136. I am this
of thine, the good thoughts, the good words, and the good deeds which were
thought and spoken and done by thee. 137. For when I have become commendable, I
am then made altogether more commendable by thee; (138) when I have become
precious, I am then made altogether still more precious by thee; (139) and when
I have become glorious, I am then made altogether still more glorious by
thee."
140.
'And when he walks onwards from
there, a sweet-scented breeze comes then to meet him, which is more fragrant
than all perfume. 141. The soul of the righteous inquires of Srosh (142) thus:
"That breeze is this, that never in the world so fragrant a breeze came
into contact with me?"
143.
'Then Srosh, the righteous,
replies to that righteous soul (144) thus: "This breeze is from heaven,
which is so fragrant."
145.
'Afterwards, on his march, the
first step is set on the place of good thoughts, the second on that of good
words, the third on that of good deeds, (146) and the fourth step reaches up
unto the endless light which is all-radiant. 147. And angels and archangels of
every description come to meet him, (148) and ask tidings from him (149) thus:
"How hast thou come, from that which is a perishable, fearful, and very
miserable existence, to this which is an imperishable existence that is
undisturbed, thou youth who art well-thinking, well-speaking, well-doing, and of
good religion?"
150.
'Then Ohrmazd, the lord, speaks
(151) thus: "Ask ye from him no tidings; for he has parted from that which
was a precious body, and has come by that which is a fearful road. 152. And
bring ye unto him the most agreeable of eatables, that which is the mid-spring
butter [Maidyozarem roghan], (153) so that he may rest his soul from that bridge
of the three nights, unto which he came from Astwihad and the remaining demons;
(154) and seat him upon an all-embellished throne."
155.
'As it is declared (156) that:
"Unto the righteous man and woman, after passing away, they bring food of
the most agreeable of eatables -- the food of the angels of the spiritual
existences -- that which is the mid-spring butter; and they seat them down on an
all-embellished throne. 157. For ever and everlasting they remain in all glory
with the angels of the spiritual existences everlastingly."
158.
'And when he who is wicked dies,
his soul then rushes about for three days and nights in the vicinity of the head
of that wicked one, and sobs (159) thus: "Whither do I go, and now what do
I make as a refuge?" 160. And the sin and crime of every kind, that were
committed by him in the worldly existence, he sees with his eyes in those three
days and nights. 161. The fourth day Vizaresh, the demon, comes and binds the
soul of the wicked with the very evil noose; (162) and with the opposition of
Srosh, the righteous, he leads it up to the Chinwad bridge. 163. Then Rashn, the
just, detects that soul of the wicked through its wickedness.
164.
'Afterwards, Vizaresh, the
demon, takes that soul of the wicked, and mercilessly and maliciously beats and
maltreats it. 165. And that soul of the wicked weeps with a loud voice, is
fundamentally horrified, implores with many supplicating entreaties, and makes
many struggles for life disconnectedly. 166. Whom -- when his struggling and
supplication are of no avail whatever, and no one comes to his assistance from
the divinities (bagan), nor yet from the demons -- moreover, Vizaresh, the
demon, drags miserably to the inevitable hell.
167.
'And then a maiden who is not
like unto maidens comes to meet him. 168. And that soul of the wicked speaks to
that evil maiden (169) thus: "Who mayst thou be, that never in the worldly
existence was an evil maiden seen by me, who was viler and more hideous than
thee?"
170.
'And she speaks in reply to him
(171) thus: "I am not a maiden, but I am thy deeds, thou monster who art
evil-thinking, evil-speaking, evil-doing, and of evil religion! 172. For even
when thou sawest him who performed the worship of the sacred beings, still then
thou hast sat down, and demon-worship was performed by thee, (173) and the
demons and fiends were served. 174. And also when thou sawest him who provided
lodging and entertainment, and gave alms, for a good person who came forth from
near and him, too, who was from afar, (175) then thou actedst scornfully and
disrespectfully to the good person, and gave no alms, and even shut up the door.
176. And when thou sawest him who practiced true justice, took no bribe, gave
true evidence, and uttered virtuous recitation, (177) even then thou hast sat
down, and false justice was practiced by thee, evidence was given by thee with
falsehood, and vicious recitation was uttered by thee. 178. I am this of thine,
the evil thoughts, the evil words, and the evil deeds which were thought and
spoken and done by thee. 179. For when I have become uncommendable, I am then
made altogether still more uncommendable, by thee; (180) when I have become
unrespected, I am then made altogether still more unrespected by thee; (181) and
when I have sat in an eye-offending position, I am then made altogether still
more really eye-offending (chashm-kah-ichtar-ich) by thee."
182.
'Afterwards he enters, the first
step on the place of evil thoughts, the second on that of evil words, the third
step on that of evil deeds, (183) and the fourth step rushes into the presence
of the wicked evil spirit and the other demons. 184. And the demons make
ridicule and mockery of him (185) thus: "What was thy trouble and
complaint, as regards Ohrmazd, the lord, and the archangels, and the fragrant
and joyful heaven, when thou approachedst for a sight of Ahriman and the demons
and gloomy hell, (186) although we cause thee misery therein and do not pity,
and thou shalt see misery of long duration?"
187.
'And the evil spirit shouts to
the demons (188) thus: "Ask ye no tidings from him (189) who is parted from
that which was a precious body, and has come on by that which is a very bad
road. 190. But bring ye unto him the foulest and vilest of eatables, the food
which is nurtured in hell."
191.
'They bring the poison and venom
of the snake and scorpion and other noxious creatures that are in hell, (192)
and give him to eat. 193. And until the resurrection and future existence he
must be in hell, in much misery and punishment of various kinds. 194. Especially
that it is possible to eat food there only as though by similitude.'
195.
The spirit of innate wisdom
spoke to the sage (196) thus: 'This which was asked by thee, as to the
maintenance of the body and concerning the preservation of the soul, is also
spoken about by me, and thou art admonished. 197. Be virtuously assiduous about
it, and keep it in practice; (198) for this is thy chief way for the maintenance
of the body and preservation of the soul.'
1.
The
sage asked the spirit of wisdom (2) thus; 'Is liberality good, or truth, (3) or
gratitude, or wisdom, (4) or complete mindfulness, or contentment?'
5.
The
spirit of wisdom answered (6) thus: 'As to the soul it is liberality, as to all
the world it is truth, (7) unto the sacred-beings it is gratitude, as to a man's
self it is wisdom, (8) as to all business it is complete mindfulness, and as to
the comfort of the body and the vanquishing of Ahriman and the demons
contentment is good.'
1.
The
sage asked the spirit of wisdom? thus: Which is a good work that is great and
good?'
3.
The
spirit of wisdom answered (4) thus: 'The greatest good work is liberality, and
the second is truth and next-of-kin marriage. 5. The third is keeping the season
festivals [Gahambars], and the fourth is celebrating all the religious rites. 6.
The fifth is the ceremonial of the sacred beings, and the providing of lodging
for traders. 7. The sixth is the wishing of happiness for every one. 8. And the
seventh is a kind regard for the good.'
1.
The
sage asked the spirit of wisdom (2) thus: 'Which land is the happier?'
3.
The
spirit of wisdom answered (4) thus: 'That is the happier, in which a righteous
man, who is true-speaking, makes his abode. 5. The second, in which they make
the abode of fires. 6. The third, when oxen and sheep repose upon it. 7. The
fourth is uncultivated and uninhabited land when they bring it back to
cultivation and habitableness. 8. The fifth, from which they extirpate the
burrows of noxious creatures. 9. The sixth, on which exist the ceremonies and
coming of the sacred beings, and the sitting of the good. 10. The seventh, when
they make populous that which was desolate. 11. The eighth, when from the
possession of the bad it comes into the possession of the good. 12. The ninth,
when of the produce and yield (beto) which arise from it they provide the share
of the sacred beings, the good, and the worthy. 13. And the tenth in which they
provide holy-water and ceremonies.'
1.
The
sage asked the spirit of wisdom (2) thus: 'Which land is the unhappier?'
3.
The
spirit of wisdom answered (4) thus: 'That land is the more afflicted, in which
hell is formed. 5. The second, when they slay in it a righteous man who is
innocent. 6. The third, for whose sake the demons and fiends work. 7. The
fourth, in which they construct an idol-temple. 8. The fifth, when a wicked man,
who is an evil-doer, makes an abode in it. 9. The sixth, when the interment of a
corpse is performed below. 10. The seventh, in which a noxious creature has a
burrow. 11. The eighth, when from the possession of the good it comes into the
possession of the bad. 12. The ninth, when they make desolate that which was
populous. 13. And the tenth, in which they make lamentation and weeping.'
1.
The
sage asked the spirit of wisdom (2) thus: 'How is heaven, and how many? 3. How
are the ever-stationary (hamistagan), and how many? 4. And how is hell, and how
many? 5. What is the decision about the righteous in heaven, and from what is
their happiness? 6. What are the misery and affliction of the wicked in hell? 7.
And what and how is the decision about those who are among the ever-stationary?'
8.
The
spirit of wisdom answered (9) thus: 'Heaven is, first, from the star station
unto the moon station; (10) second, from the moon station unto the sun; (11)
and, third, from the sun station unto the supreme heaven (garothman), whereon
the creator Ohrmazd is seated. 12. Of heaven the first part is that of good
thoughts (humato), the second is that of good words (hukhto), and the third is
that of good deeds (huvarshto).
13.
'The
righteous in heaven are undecaying and immortal, unalarmed, undistressed, and
undisturbed. 14. And, everywhere, they are full of glory, fragrant, and joyful,
full of delight and full of happiness. 15. And, at all times, a fragrant breeze
and a scent which is like sweet basil come to meet them, which are more pleasant
than every pleasure, and more fragrant than every fragrance. 16. For them, also,
there is no satiety owing to the existence in heaven. 17. And their sitting and
walking, perception and enjoyment are with the angels and archangels and the
righteous for ever and everlasting.
18.
'Regarding
the ever-stationary it is declared, that they are from the earth unto the star
station; (19) and its affliction for them is then nothing whatever except cold
and heat.
20.
'Of
hell the first part is that of evil thoughts (dush-humato), the second is that
of evil words (dush-hukhto), and the third is that of evil deeds (dush-huvarshto).
21. With the fourth step the wicked person arrives at that which is the darkest
hell; (22) and they lead him forwards to the vicinity of Ahriman, the wicked.
23. And Ahriman and the demons, thereupon, make ridicule and mockery of him (24)
thus: "What was thy trouble and complaint, as regards Ohrmazd and the
archangels, and the fragrant and joyful heaven, when thou approachedst for a
sight of us and gloomy hell, (25) although we cause thee misery therein and do
not pity, and thou shalt see misery of long duration?" 26. And, afterwards,
they execute punishment and torment of various kinds upon him.
27.
'There
is a place where, as to cold, it is such as that of the coldest frozen snow. 28.
There is a place where, as to heat, it is such as that of the hottest and most
blazing fire. 29. There is a place where noxious creatures are gnawing them,
just as a dog does the bones. 30. There is a place where, as to stench, it is
such that they stagger about (bara larzhend) and fall down. 31. And the darkness
is always such-like as though it is possible for them to seize upon it with the
hand.'
1.
The
sage asked the spirit of wisdom (2) thus: 'How and in what manner has Ohrmazd
created these creatures and creation? 3. And how and in what manner were the
archangels and the spirit of wisdom formed and created by him? 4. And how are
the demons and fiends and also the remaining corrupted ones of Ahriman, the
wicked, miscreated? 5. How do every good and evil happen which occur to mankind
and also the remaining creatures? 6. And is it possible to alter anything which
is destined, or not?'
7.
The
spirit of wisdom answered (8) thus: 'The creator, Ohrmazd, produced these
creatures and creation, the archangels and the spirit of wisdom from that which
is his own splendor, and with the blessing of unlimited time (zurvan). 9. For
this reason, because unlimited time is undecaying and immortal, painless and
hungerless, thirstless and undisturbed; and for ever and everlasting no one is
able to seize upon it, or to make it non-predominant as regards his own affairs.
10.
'And
Ahriman, the wicked, miscreated the demons and fiends, and also the remaining
corrupted ones, by his own unnatural intercourse. 11. A treaty of nine thousand
winters in unlimited time (daman) was also made by him with Ohrmazd; (12) and,
until it has become fully completed, no one is able to alter it and to act
otherwise. 13. And when the nine thousand years have become completed, Ahriman
is quite impotent; (14) and Srosh, the righteous, will smite Eshm, (15) and Mihr
and unlimited time and the spirit of justice, who deceives no one in anything,
and destiny and divine providence will smite the creatures and creation of
Ahriman of every kind, and, in the end, even Azho [i.e. Az], the demon. 16. And
every creature and creation of Ohrmazd becomes again as undisturbed as those
which were produced and created by him in the beginning.
17.
'Every
good and the reverse which happen to mankind, and also the other creatures,
happen through the seven planets and the twelve constellations. 18. And those
twelve constellations are such as in revelation are the twelve chieftains who
are on the side of Ohrmazd, (19) and those seven planets are called the seven
chieftains who are on the side of Ahriman. 20. Those seven planets pervert every
creature and creation, and deliver them up to death and every evil. 21. And, as
it were, those twelve constellations and seven planets are organizing and
managing the world.
22.
'Ohrmazd
is wishing good, and never approves nor contemplates evil. 23. Ahriman is
wishing evil, and does not meditate nor approve anything good whatever. 24.
Ohrmazd, when he wishes it, is able to alter as regards the creatures of Ahriman;
and Ahriman, too, it is, who, when he wishes it, can do so as regards the
creatures of Ohrmazd, (25) but he is only able to alter so that in the final
effect there may be no injury of Ohrmazd, (26) because the final victory is
Ohrmazd's own. 27. For it is declared, that "the Yim [Jamshed] and Faridoon
and Kay Us of Ohrmazd are created immortal, (28) and Ahriman so altered them as
is known. 29. And Ahriman so contemplated that Bevarasp [= Azi Zohak] and
Frasiyav and Alexander should be immortal, (30) but Ohrmazd, for great
advantage, so altered them as that which is declared."'
1.
The
sage asked the spirit of wisdom (2) thus: 'Is it possible to go from region to
region [karshwar], or not? 3. From what substance is the sky made? 4. And how
and in what manner is the mingling of the water in the earth?'
5.
The
spirit of wisdom answered (6) thus: 'Without the permission of the sacred
beings, or the permission of the demons, it is then not possible for one to go
from region to region.
7.
'The
sky is made from the substance of the blood-stone, such as they also call
diamond (almast).
8.
'And
the mingling of the water in the earth is just like the blood in the body of
man.'
1.
The
sage asked the spirit of wisdom (2) thus: 'Can there be any peace and affection
whatever of Ahriman, the wicked, and his demons and miscreations, with Ohrmazd
and the archangels, one with the other, or not?'
3.
The
spirit of wisdom answered (4) thus: 'There cannot be, on any account whatever;
(5) because Ahriman meditates evil falsehood and its deeds, wrath and malice and
discord, (6) and Ohrmazd meditates righteousness and its deeds, good works and
goodness and truth. 7. And everything can change, except good and bad nature. 8.
A good nature cannot change to evil by any means whatever, and a bad nature to
goodness in any manner. 9. Ohrmazd, on account of a good nature, approves no
evil and falsehood; (10) and Ahriman, on account of a bad nature, accepts no
goodness and truth; (11) and, on this account, there cannot be for them any
peace and affection whatever, one with the other.'
1.
The
sage asked the spirit of wisdom (2) thus: 'Is wisdom good, or skill, or
goodness?'
3.
The
spirit of wisdom answered (4) thus: 'Wisdom with which there is no goodness, is
not to be considered as wisdom; (5) and skill with which there is no wisdom, is
not to be considered as skill.'
1.
The
sage asked the spirit of wisdom (2) thus: Wherefore is it when the treasure of
the spiritual existence is allotted so truly, and that of the worldly existence
so falsely?'
3.
The
spirit of wisdom answered (4) thus: 'The treasure of the worldly existence was a
allotted as truly, in the original creation, as that of the spiritual existence.
5. And the creator, Ohrmazd, provided the happiness of every kind, that is in
these creatures and creation, for the use (bun) of the sun and moon and those
twelve constellations which are called the twelve chieftains by revelation; (6)
and they, too, accepted it in order to allot it truly and deservedly.
7.
'And,
afterwards, Ahriman produced those seven planets, such as are called the seven
chieftains of Ahriman, for dissipating and carrying off that happiness from the
creatures of Ohrmazd, in opposition to the sun and moon and those twelve
constellations. 8. And as to every happiness which those constellations bestow
on the creatures of Ohrmazd, (9) those planets take away as much of it as it is
possible for them (the constellations) to give, (10) and give it up to the power
of the demons and fiends and the bad.
11.
'And
the treasure of the spiritual existence is so true on this account, because
Ohrmazd, the lord, with all the angels and archangels, is undisturbed, (12) and
they make the struggle with Ahriman and the demons, and also the account of the
souls of men, with justice. 13. And the place of him whose good work is more is
in heaven, (14) the place of him whose good work and sin are equal is among the
ever-stationary, (15) and when the crime is more, his path is then to hell.'
1.
The
sage asked the spirit of wisdom (2) thus: 'Wherefore is it when oxen and sheep,
birds, flying creatures, and fish are, each one, properly learned in that which
is their own knowledge, (3) and men, so long as they bring no instruction unto
them, and they do not perform much toil and trouble (anjino) about it, are not
able to obtain and know the learning of the human race?'
4.
The
spirit of wisdom answered (5) thus: 'Men have been so wise, in the original
creation, that, as to the good works and crime which were performed by them, the
recompense of the good works and the punishment of the crime were then seen by
them with their own eyes, (6) and no crime whatever proceeded from men. 7. But,
afterwards, Ahriman, the wicked, concealed the recompense of good works and the
punishment of sin. 8. And on this account, moreover, it is said in revelation
(9) that: "These four things are worse and more grievous than every evil
which the accursed evil one, the wicked, committed upon the creatures of Ohrmazd,
(10) that is, when the reward of good works and punishment of sin, the thoughts
of men, and the consequence of actions were quite concealed by him."
11.
'And,
for the same reason, he made many devotions and improper creeds current in the
world. 12. And, on account of men's not knowing of duty and good works, every
one believes that most, and considers it as good, which his teaching in devotion
has included. 13. And that devotion, in particular, is more powerful, with which
sovereignty exists. 14. But that one is the lordship and sovereignty of Vishtasp,
the king of kings, (15) by whom, on account of knowing it unquestionably and
certainly (aevariha), the perfect and true religion, which is in the word of the
creator Ohrmazd, was received from the unique Zartosht, the Spitaman, (16) who
has manifested clearly, explicitly, and unquestionably the treasure of the
worldly and spiritual existences, of every kind, from the good religion of the
Mazda-worshippers. 17. There is then no other creed, through which it is
possible for one to obtain and know the treasure of the worldly and spiritual
existences so explicitly and clearly, (18) but, on account of much controversy,
they are so cut up (agishtako) and entangled, that the statements of their
beginning are much unlike to the middle, and the middle to the end.'
1.
The
sage asked the spirit of wisdom (2) thus: 'Which protection is the more
defensive? 3. Which friend (4) and which supporter of fame are good? 5. Which
helper of enjoyment is good? 6. Which wealth is the pleasanter? 7. And which is
the supremest pleasure of all pleasures?'
8.
The
spirit of wisdom answered (9) thus: 'The sacred being is the more defensive
protection. 10. A virtuous brother is a good friend. 11. A child, who is
virtuous and an upholder of religion, is a good supporter of fame. 12. A
virtuous wife, who is well-disposed, is a good helper of enjoyment. 13. That
wealth is better and pleasanter which is collected by honesty, and one consumes
and maintains with duties and good works. 14. And the pleasures which are
superior to all pleasures are health of body, freedom from fear, good repute,
and righteousness.'
1.
The
sage asked the spirit of wisdom (2) thus: 'Is poverty good, or opulence?'
3.
The
spirit of wisdom answered (4) thus: 'Poverty which is through honesty is better
than opulence which is from the treasure of others. 5. For it is stated (6)
thus: "As to him who is the poorest and most secluded (armeshttum) person,
whenever he keeps his thoughts, words, and deeds honest, and in duty to the
sacred beings, for him even there is lawfully a share of all the duties and good
works which mankind shall do in the world. 7. As to him, too, who is opulent,
who is a man of much wealth, when the wealth is not produced by honesty, though
he takes trouble (anjinako) in duties and good works and righteous gifts, his
good work is then not his own, (8) because the good work is his from whom the
wealth is abstracted."
9.
'And
as to that much wealth which is collected by proper exertion, and one consumes
and maintains with duties and good works and pleasure, even that is no better
thereby, (10) because it is necessary to consider that as perfect. 11. But as to
him who is a man of much wealth, whose wealth is collected by proper exertion,
and he consumes and maintains it with duties and good works and pleasure, he is
great and good and more perfect'.
12.
'And
regarding even that which is sovereignty they state (13) thus: "What is
good government in a village is better than what is bad government in a realm.
14. Because the creator Ohrmazd produced good government for effecting the
protection of the creatures, (15) and Ahriman, the wicked, has produced bad
government as the adversary of good government."
16.
'Good
government is that which maintains and directs a province flourishing, the poor
untroubled, and the law and custom true, (17) and sets aside improper laws and
customs. 18. It well maintains water and fire by law, (19) and keeps in progress
the ceremonial of the sacred beings, duties, and good works. 20. It causes
friendliness and pleading for the poor, (21) and delivers up itself, and even
that which is its own life, for the sake of the good religion of the
Mazda-worshippers. 22. And if there be any one who desists from the way of the
sacred beings, then it orders some one to effect his restoration thereto; (23)
it also makes him a prisoner, and brings him back to the way of the sacred
beings; (24) it allots, out of the wealth that is his, the share of the sacred
beings and the worthy, of good works and the poor; (25) and delivers up the body
for the sake of the soul. 26. A good king, who is of that kind, is called equal
to the angels and archangels.
27.
'Bad
government is that (28) which destroys the true and proper law and custom, (29)
and brings oppression, plunder, and injudiciousness into practice. 30. It
dissipates the treasure of the spiritual existence, (31) and considers duty and
good works a vexation, through greediness. 32. It keeps back a person performing
good works from doing good works, (33) and he thereby becomes a doer of harm.
(34) Its disbursement, too, of every kind is for its own self, (35) the
administration of the treasure of the worldly existence, (36) the celebrity and
exaltation of the vile, (37) the destruction and neglect of the good, (38) and
the annihilation of the poor. 39. A bad king, who is of that kind, is called
equal to Ahriman and the demons.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Of the food which men eat, and the clothing which men put on,
which are the more valuable and good?'
3.
The spirit of wisdom
answered (4) thus: 'Of the food which men eat, the milk of goats is produced
good. 5. Because, as to men and quadrupeds, who are born from a mother, until
the time when food is eaten by them, their growth and nourishment are then from
milk, (6) and on milk they can well live. 7. And if men, when they withdraw from
the milk of the mother, make thorough experience of the milk of goats, (8) then
bread is not necessary for use among them. 9. Since it is declared, (10) that
"the food of mankind, who are in Arezahi and Sawahi, Fradadhafshu and
Widadhafshu, Wourubareshti and Wourujareshti, is the milk of goats and cows;
(11) other food they do not eat." 12. And he who is a milk-consuming man is
healthier and stronger, and even the procreation of children becomes more
harmless.
13.
'Of grains wheat is called
great and good, (14) because it is the chief of grains, (15) and even by the
Avesta its name is then specified in the chieftainship of grains.
16.
'And of fruit the date and
grape are called great and good. 17. When bread has not come, it is necessary to
consecrate the sacred cake by means of fruit; (18) when the fruit to consecrate
is the date or grape, it is allowable to eat every fruit; (19) and when those
have not come, it is necessary to eat that fruit which is consecrated.
20.
'Regarding wine it is
evident, that it is possible for good and bad temper to come to manifestation
through wine. 21. The goodness of a man is manifested in anger, the wisdom of a
man in irregular desire. 22. For he whom anger hurries on (aushtavet) is able to
recover himself from it through goodness, (23) he whom lust hurries on is able
to recover himself from it through wisdom, (24) and he whom wine hurries on is
able to recover himself from it through temper.
25.
'It is not requisite for
investigation, (26) because he who is a good-tempered man, when he drinks wine,
is such-like as a gold or silver cup which, however much more they burn it,
becomes purer and brighter. 27. It also keeps his thoughts, words, and deeds
more virtuous; (28) and he becomes gentler and pleasanter unto wife and child,
companions and friends, (29) and is more diligent in every duty and good work.
30.
'And he who is a
bad-tempered man, when he drinks wine, thinks and considers himself more than
ordinary. 31. He carries on a quarrel with companions, displays insolence, makes
ridicule and mockery, (32) and acts arrogantly to a good person. 33. He
distresses his own wife and child, slave and servant; (34) and dissipates the
joy of the good, (35) carries off peace, and brings in discord.
36.
'But every one must be
cautious as to the moderate drinking of wine. 37. Because, from the moderate
drinking of wine, thus much benefit happens to him: (38) since it digests the
food, (39) kindles the vital fire, (40) increases the understanding and
intellect, semen and blood, (41) removes vexation, (42) and inflames the
complexion. 43. It causes recollection of things forgotten, (44) and goodness
takes a place in the mind. (45) It likewise increases the sight of the eye, the
hearing of the ear, and the speaking of the tongue; (46) and work, which it is
necessary to do and expedite, becomes more progressive. 47. He also sleeps
pleasantly in the sleeping place, and rises light. 48. And, on account of these
contingencies, good repute for the body, righteousness for the soul, and also
the approbation of the good come upon him.
49.
'And in him who drinks wine
more than moderately, thus much defect becomes manifest, (50) since it
diminishes his wisdom, understanding and intellect, semen and blood; (51) it
injures the liver and accumulates disease, (52) it alters the complexion, (53)
and diminishes the strength and vigor. 54. The homage and glorification of the
sacred beings become forgotten. 55. The sight of the eye, the hearing of the
ear, and the speaking of the tongue become less. 56. He distresses Hordad and
Amurdad (57) and entertains a desire of lethargy. 58. That, also, which it is
necessary for him to say and do, remains undone; (59) and he sleeps in
uneasiness, and rises uncomfortably. 60. And, on account of these contingencies,
himself, wife, and child, friend and kindred are distressed and unhappy, (61)
and the superintendent of troubles and the enemy are glad. 62. The sacred
beings, also, are not pleased with him; (63) and infamy comes to his body, and
even wickedness to his soul.
64.
'Of the dress which people
possess and put on, silk is good for the body, and cotton for the soul. 65. For
this reason, because silk arises from a noxious creature, (66) and the
nourishment of cotton is from water, and its growth from earth; and as a
treasure of the soul it is called great and good and more valuable.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Which is that pleasure which is worse than unhappiness?'
3.
The spirit of wisdom
answered (4) thus: 'Whoever has acquired wealth by crime, and he becomes glad of
it thereby, then that pleasure is worse for him than unhappiness.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Wherefore do people consider these very little, these four
things which it is necessary for them to consider more, as warnings (dakhshak),
(3) the changeableness of the things of the worldly existence, the death of the
body, the account of the soul, and the fear of hell?'
4.
The spirit of wisdom
answered (5) thus: 'On account of the delusiveness (niyazanih) of the demon of
greediness, and of discontent.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Is living in fear and falsehood worse, or death?'
3.
The spirit of wisdom
answered (4) thus: 'To live in fear and falsehood is worse than death. 5.
Because every one's life is necessary for the enjoyment and pleasure of the
worldly existence, (6) and when the enjoyment and pleasure of the worldly
existence are not his, and fear and even falsehood are with him, it is called
worse than death.'
1.
The sage asked the spirit of
wisdom (2) thus: 'For kings which is the one thing more advantageous, and which
the more injurious?'
3.
The spirit of wisdom
answered (4) thus: 'For kings conversation with the wise and good is the one
thing more advantageous, (5) and speaking and conversation with slanderers and
double-dealers are the more injurious for them.'
1.
The sage asked the spirit of
wisdom (2) thus: 'What is the end of the world-arranging and spirit-destroying
man? 3. What is the end of him who is a scoffing man? 4-6. What is the end of
the idle, the malicious, and the lazy man? 7. What is the end of a false-hearted
one, (8) and the end of an arrogant one?'
9.
The spirit of wisdom
answered (10) thus: 'He who is a world-arranging and spirit-destroying man is as
injured, in the punishment of the three nights [i.e. the final judgment], as a
raging fire when water comes upon it.
11.
'Of him who is a scoffing
man there is no glory in body and soul; (12) and every time when he opens his
mouth his wickedness then increases. 13. All the fiends, too, become so lodged
in his body, that they leave no goodness whatever for his body; (14) and he
makes mockery of the good, and glorification of the vile. 15. Also in the
worldly existence his body is infamous, and in the spiritual existence his soul
is wicked. 16. And, for effecting his punishment in hell, they deliver him over
to the scoffing fiend; (17) and that fiend inflicts a ridicule and a mockery
upon him with every single punishment.
18.
'As to him who is an idle
man, yet devoid of wickedness, mostly when death comes on in the worldly
existence, he thereupon (ajash) begets pleasantly for the sake of another.
19.
'The bridge [Chinwad] which
is for the soul of him who is a malicious man is more difficult than for the
other wicked who are in hell. 20. For this reason, because malice proceeds by
lineage; (21) and it is possible to manage every sin better than malice, (22)
because malice will abide in a lineage. 23. There are instances when it adheres
until the renovation of the universe; (24) for it is clearly declared by the
pure revelation, (25) that the origin of the estrangement (aniranih) of the
Arumans, and even the Turanians, from the Iranians, was owing to that malice
which was generated by them through the slaughter of Airik; (26) as it always
adheres until the renovation.
27.
'He who is a lazy man is
said to be the most unworthy of men. 28. Because it is declared by revelation,
(29) that the creator Ohrmazd produced no corn for him who is a lazy man; (30)
for him who is a lazy man there is then no giving of anything in gifts and
charity, (31) and lodging and entertainment are not to be provided for him. 32.
For this reason, because that food which a lazy man eats, he eats through
impropriety and injustice; (33) and, on account of his laziness and unjust
eating, his body then becomes infamous and the soul wicked.
34.
'He who is a false-hearted
man is as dubious in good things as in bad; (35) he is dubious as to the
treasure of the spiritual and worldly existences, and also as to the ceremonial,
invocation, and service of the sacred beings. 36. And, on account of these
circumstances, the angels and archangels shall accept little of the ceremonial
and invocations which he performs, (37) and give unto him little of the gain,
too, which he seeks. 38. And in the mouth of the good man he is always infamous,
(39) and his soul becomes wicked.
40.
'The friends of him who is
an arrogant man are few, and his enemies many. 41. And even of the gifts which
he gives to any one, and the ceremonial, too, which he performs for the sacred
beings, they shall accept little, on account of his arrogance, (42) and give
little of the gain, too, which he seeks. 43. And in hell they deliver him to the
fiend of arrogance, in order to inflict punishment upon his soul; (44) and the
fiend of arrogance inflicts punishment of various kinds upon it, and is not
pacified.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Is it possible to provide, for one's own hand, the treasure
and wealth of the worldly existence through exertion, or not?'
3.
The spirit of wisdom
answered (4) thus: 'It is not possible to provide for one's self, through
exertion, that benefit which is not ordained; (5) but a morsel (kazd) of that
which is ordained comes on by means of exertion. 6. Yet the exertion, when it is
fruitless in the worldly existence, through the sacred beings not being with it,
still comes, afterwards, to one's assistance in the spiritual existence, and
outweighs in the balance.'
1.
The sage asked the spirit of
wisdom (2) thus; 'Is it possible to contend with destiny through wisdom and
knowledge, or not?'
3.
The spirit of wisdom
answered (4) thus: 'Even with the might and powerfulness of wisdom and
knowledge, even then it is not possible to contend with destiny. 5. Because,
when predestination as to virtue, or as to the reverse, comes forth, the wise
becomes wanting (niyazan) in duty, and the astute in evil becomes intelligent;
(6) the faint-hearted becomes braver, and the braver becomes faint-hearted; (7)
the diligent becomes lazy, and the lazy acts diligently. (8) Just as is
predestined as to the matter, the cause enters into it, (9) and thrusts out
everything else.'
1.
The sage asked the spirit of
wisdom (2) thus: 'On account of the begging of favors, and the practice and
worthiness of good works, do the sacred beings also grant anything to men
otherwise, or not?'
3.
The spirit of wisdom
answered (4) thus: 'They grant; (5) for there are such as they call thus:
"Destiny and divine providence." 6. Destiny is that which is ordained
from the beginning, (7) and divine providence is that which they also grant
otherwise. 8. But the sacred beings provide and manifest in the spiritual
existence little of that grant, on this account, because Ahriman, the wicked,
through the power of the seven planets extorts wealth, and also every other
benefit of the worldly existence, from the good and worthy, and grants them more
fully to the bad and unworthy.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Of the rich who is the poorer, and of the poor who is the
richer?'
3.
The spirit of wisdom
answered (4) thus: 'Of the rich he is the poorer who is not content with that
which is his, (5) and suffers anxiety for the increase of anything.
6.
'And of the poor he is the
richer who is content with that which has come, (7) and cares not for the
increase of anything.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Is a blind eye worse, or a blind mind (dil)? 3. Is the
ill-informed worse, or the bad-tempered?'
4.
The spirit of wisdom
answered (5) thus: 'He who is blind-eyed, when he has understanding in anything,
and accomplishes learning, is to be considered as sound-eyed. 6. And he who is
sound-eyed, when he has no knowledge and understanding, and even that which they
teach him he does not accept, then that is worse than even a blind eye.
7.
'The ill-tempered is less
evil than the ill-informed; (8) because the ill-tempered, except by a decree, is
not able to seize anything away from any one; (g) and as to the ill-informed
man, his desire of every kind is then for oppression and plunder. 10. Concerning
him who is ill-informed it is declared that, apart from predestination, he is
born free from fresh understanding.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Wherefore have the people who were from Gayomard, and those,
too, who were lords and monarchs, from Hooshang, the Peshdad, even unto Vishtasp,
the king of kings, been such doers of their own wills? 3. Much benefit was also
obtained by them from the sacred beings, (4) and they have been mostly those who
were ungrateful unto the sacred beings, (5) and there are some even who have
been very ungrateful, promise-breaking, and sinful. 6. For what benefit then
have they been severally created, (7) and what result and advantage proceeded
from them?'
8.
The spirit of wisdom
answered (9) thus: 'That which thou askest concerning them, as to benefit, or as
to the reverse, thou shouldst become aware of and fully understand. 10. Because
the affairs of the world of every kind proceed through destiny and time and the
supreme decree of the self-existent eternity (zurvan), the king and
long-continuing lord. 11. Since, at various periods, it happens unto every one,
for whom it is allotted, just as that which is necessary to happen. 12. As even
from the mutual connection of those ancients, who are passed away, it is
manifest (13) that, ultimately, that benefit arose which was necessary to come
from them to the creatures of Ohrmazd.
14.
'Because the advantage from
Gayomard was this, (15) first, the slaying of Arzur, and making delivery of his
own body, with great judiciousness, to Ahriman. 16. And the second advantage was
this, (17) that mankind and all the guardian spirits of the producers of the
renovation of the universe, males and females, were produced from his body. 18.
And, thirdly, this, that even the metals were produced and formed from his body.
19.
'And the advantage from
Hooshang, the Peshdad, was this, (20) that, of three parts, he slew two parts of
the Mazendaran demons, who were destroyers of the world.
21.
'The advantage from
Tahmurasp, the well- grown, was this, (22) that the accursed evil one, the
wicked, was kept by him thirty years as a charger. 23. And the writing of
penmanship of seven kinds, which that wicked one kept in concealment, he brought
out to publicity.
24.
'The advantage from the
well-flocked Yimshed [Jamshed], son of Vivangha, was this, (25) that an
immortality of six hundred years, six months, and sixteen days is provided by
him for the creatures and creation, of every kind, of the creator Ohrmazd; (26)
and they are made unsuffering, undecaying, and undisturbed. (27) Secondly, this,
that the enclosure formed by Yim [Jamshed] was made by him; (28) and when that
rain of Malkos occurs -- since it is declared in revelation that mankind and the
other creatures and creations of Ohrmazd, the lord, are mostly those which shall
perish' -- (29) one shall afterwards open the gate of that enclosure formed by
Yim [Jamshed], (30) and the people and cattle, and other creatures and creations
of the creator Ohrmazd, shall come out from that enclosure, (31) and arrange the
world again. 32. Thirdly, (33) when he brought back the proportion of the
worldly existences, which that evil-producing wicked one had swallowed, from his
belly. Fourthly, when a goat (gospend) was not given by him to the demons in the
character of an old man.
34.
'And the advantage from Azi
Dahak [Zohak], the Bevarasp, and the accursed Frasiyav of Tur was this, (35)
that, if the dominion should not have come to Bevarasp and Frasiyav, the
accursed evil spirit would then have given that dominion unto Eshm; (36) and
when it would have come unto Eshm, it would not have been possible to take it
away from him till the resurrection and future existence, (37) for this reason,
because he has no bodily existence.
38.
'And the advantage from
Faridoon was this, (39) such as the vanquishing and binding of Azi Dahak [Zohak],
the Bevarasp, who was so grievously sinful. 40. And, again too, many Mazendaran
demons were smitten by him, and expelled from the region of Xwaniratha.
41.
'And the advantage from
Manuschihar was this, (42, 43) that, in revenge for Airik, who was his
grandfather, Salm and Tuj were kept back by him from disturbing the world. 44.
From the land of Patashkhvargar unto the beginning of Dujako, such as Frasiyav
had taken, by treaty (patmano) he seized back from Frasiyav, and brought it into
the possession of the countries of Iran. And as to the enlargement of the sea of
Kansai [Kyansih, i.e. Hamun], such as Frasiyav supplied, he also expelled the
water from it.
45.
'And the advantage from Kay Kobad was this, (46) that he became a thanksgiver unto the sacred beings. 47. Dominion, also, was well exercised by him, (48) and the family and race of the Kayanians proceeded again from him.