|
HISTORY OF THE PERSIAN EMPIRE |
A Zoroastrian apologetic
from the ninth century
By Mardan-farrokh Ohrmazd-dad.
Translation of E. W. West,
SBE
From Sacred Books of the East.
1.
In the name of Ohrmazd,
the lord, the greatest and wise, [the all-ruling, all-knowing, and almighty, (2)
who is a spirit even among spirits, (3) and from his self-existence, single in
unity, was the creation of the faithful. 4. He also created, by his own
unrivaled power, the seven supreme archangels,] all the angels of the spiritual
and worldly existences, (5) and the seven worldly characteristics which are man,
animals, fire, metal, earth, water and plants.
6.
And man was created by
him, as a control of the creatures, for the advancement of his will. 7. From him
likewise came at various times, through his own compassion, mercifulness to his
own creatures, religion, and a natural desire of the knowledge of purity and -
contamination. 8. So, also, as to the intellect, understanding, wisdom,
knowledge, consciousness, and guardian spirit-which are the appliances of the
soul that are seeking information of these spiritual appliances, the five which
are the sight, hearing, smell, taste, and touch, (9) through the five worldly
appliances, which are the eye, the ear, the nose, the mouth, and the rubbing
surfaces of the whole body - (10) he likewise created man with the accompaniment
of these appliances, for the management of the creatures.
11.
He also created the
religion of omniscience like an immense tree, (12) of which there are one stem,
two branches, three boughs, four twigs, and five shoots. 13. And its one stem is
agreement. 14. The two branches are performance and abstinence. 15. The three
boughs are Humat, Hukht, and Huvarsht, which are good thoughts, good words, and
good deeds. 16. The four twigs are the four classes of the religion, by whom the
religion and world are prepared, (17) which are priesthood, warriorship,
husbandry, and artisanship. 18. The five shoots are the five rulers whose
scriptural names are the house-ruler, the village-ruler, the tribe-ruler, the
province-ruler, and the supreme Zartosht [Zarathushtrotema]. 19. And the one
chief of chiefs, who is the king of kings, is the ruler of the world.
20.
Likewise, the work
manifested by him in the world - which is man - is in the likeness of these four
classes of the world. 21. As unto the head is priesthood, (22) unto the hand is
warriorship, (23) unto the belly is husbandry, (24) and unto the foot is
artisanship.
25.
So, also, of the four
capabilities (hunaran) that are in man - which are temper, ability, wisdom, and
diligence - (26) unto temper (khim) is priesthood, as the greatest duty of
priests is the temper that they do not commit sin on account of shame and fear;
(27) unto ability (hunar) is warriorship, that is, the most princely adornment
of warriors is the ability which is expended, the manliness which is owing to
self-possession (khvadih); (28) unto husbandmen is the wisdom (khrad) which is
strenuous performance of the tillage of the world, and continuance unto the
renovation of the universe; (29) and unto artisans is the diligence (tukhshakih)
which is the greatest advancement of their class.
30.
This arrangement of
every kind is upon one stem, truth and agreement, opposing the fiend and his
appliances which are coexistent. 31. These, which are recounted by me, are of
many kinds and many species, as many are religious and many believing at a
period that all are mutually afflicting, coexistent destroyers and injurers, one
as regards the other. 32. And with the mutual afflictiveness, destructiveness,
and combativeness which are theirs, one towards the other, they afterwards also
contend against the one truth cooperatively and with united strength.
33.
The possession of truth
is the one power of the faithful, through the singleness of truth. 34. The many
kinds of falsehood, which must become confused and mutually afflicting to many,
are, in the aggregate, from one source of deceitfulness.
35.
As to that, this
composition is provided by me, who am Mardan-farukh son of Ohrmazd-dad, as I saw
in the age much religiousness and much good consideration of sects (keshan) of
many species; (36) and I have been fervent-mindedly, at all times in my whole
youthful career, an inquirer and investigator of the truth of them. 37. For the
same reason I have wandered forth also to many realms and the seashore. 38. And
of these compendious statements which, owing thereto, are an inquiry of those
desiring the truth, and a collection and selection (vijidano) of it, for these
memoranda, from the writings and memoranda of the ancient sages and high-priests
of the just -- and especially those of the glorified Atur-padiyavand -- the name
Shkand-gumanik Vizar is appointed by me. 39. As it is very suitable for
explaining away the doubts of new learners about the thorough understanding of
the truth, the blessedness and truth of the good religion, and the inward
dignity of those free from strife.
40.
And it is composed and
arranged by me not for the wise and talented, but for preceptors (farhangikan)
and those newly qualified. 4I. So that, while many become freer from doubt about
the miraculousness and blessedness of the statements of the good religion and
primitive faith, (42) I am still begging of distinguished sages, (43) that
whoever wants to look, should not look to the religion of the particular speaker
and composer, but to the greatness of the truth, blessedness, and definite
statements of the ancient sages. 44. Because I, who am the composer, do not hold
the station of teaching, but that of learning.
45.
And it seemed to me,
through liberal thought, a statement, from that knowledge of the religion,
destined and important even for new learners. 46. Because he who distributes to
the worthy, out of the little knowledge which is his, is more acceptable than he
who knows much and the worthy are without benefit and without help from him.
47.
Since those ancient
sages decided, (48) that liberality is of three kinds, of thought, of word, and
of deed. 49. Liberality of thought being that whose wishing of happiness for any
others whatever, of a like disposition, is as much as for its own. 50.
Liberality in word being that which teaches to the worthy something out of every
virtuous knowledge and information which have come to it; (51) just as that
which a certain sage said (52) thus: 'I desire that I may understand all
information which is advantageous, and I will teach it to friends and acquire
the result which is obtainable.' 53. And the liberality which is in deed being
that which, out of any benefit whatever that has come to it, is a benefit to the
worthy.
54.
Again, it is a reminding
of the good as to the preservation of the soul; (55) and for the same reason I
have arranged that while the wise are kindly observant of me, through their own
compassion, they may remember about the immortality of the soul 56. Since it is
said, that the eye of him who observes all good creatures with kind eyes is the
eye of the sun; (57) because the sun is, indeed, an observer and beautifier with
kind eyes for all creatures.
Why
Ahriman advanced towards the light, though of a different nature
1.
The first subject (2) is
about several questions that the ever-successful Mitro-aiyyar, son of Mahmad,
from Spahan, asked with good intent and not in search of defects, and the answer
thereto.
3.
As to that which is
asked thus: 'Why did Ahriman hurry on to the light, and how was it possible to
be so when he is not of a like nature with it, though we always see that
whatever is not of a like nature abstains from a different nature as much as
water does from fire?' 4. The answer is this, that the cause itself of the
hurrying on of Ahriman, which was to the light, was his different nature. 5. And
on account of the desire of a destroyer, which was perpetually in his nature, he
is a destroyer of different natures.
6.
Being injured and
injuring, however they occur, do not take place except from difference of nature
and those of a different nature. 7. Because in those of a like nature there
exist similarity of will and unanimity, one towards the other, not injuring and
being injured. 8. And those of a different nature, on account of their opposing
nature, are destroyers and injurers, one of the other, however they come
together. 9. Those of a like nature, on account of unanimity and similarity of
nature, are lively, efficient, and mutually helping, when they come together.
10.
The disintegration and
separation of like natures is the disunion of different natures. 11. Just as
heat and cold which, on account of their opposing nature, are destroyers and
injurers, resisting and disintegrating one another, through their perpetual
nature. 12. Because every disintegration is owing to the laws (rastagan) of cold
and dryness, heat and moisture, (13) and their destruction, injuring, and
opposition of one another. 14. For the disintegration of bodies is owing to the
perpetual struggling of heat and cold, dryness and moisture; (15) and owing to
their struggling, one with the other, bodies are disintegrated and disabled.
16.
Of water and fire,
through their own nature, no injury whatever is manifest; (17) but the cold of
their fraternization is mingled with the moisture of the water, and is an
opponent of the heat of the fire; (18) and the dryness of their fraternization
is mingled with the heat of the fire, and is counteractingly an injurer of the
moisture of the water.
Why
Ohrmazd did not use his omnipotence to repel Ahriman
1.
And as to that which is
asked (2) thus: 'Why does not the creator Ohrmazd keep Ahriman back from evil
doing and evil seeking, when he is the mighty maker? 3. As I assert that no
mighty maker is afterwards imperfect nor yet unresisting.'
4.
The answer is this, (5)
that the evil deeds of Ahriman are owing to the evil nature and evil will which
are always his, as a fiend. 6. The omnipotence of the creator Ohrmazd is that
which is over all that is possible to be, and is limited thereby.
7.
That which is not
possible to be is not stirred up by a capable or an incapable being. 8. Whoever
says it is so is not within the limits of understanding the words. 9. Because,
though he said that it is not possible to be, he says again that the sacred
being is capable of it, and that has brought it out of the limits of what is not
possible to be. 10. For then it is not the not-possible, but the possible to be.
11.
As his capability is
limited, so also is his will, thereby. 12. For he is sagacious, (13) and the
will of a sagacious being is all for that which is possible to be, (14) and his
will does not pass on to that which is not possible, (15) because he wills all
that which is possible and fit to be.
16.
If I say that the
creator Ohrmazd is able to keep Ahriman back from the evil which is his
perpetual nature, (17) it is possible to change that nature which is demoniacal
into a divine one, and that which is divine into a demoniacal one; (18) and it
is possible to make the dark light, and the light dark.
19.
Of the changing of a
nature by its own self those not understanding nature speak, (20) who are
uninformed of the nature of the result in actions and propensities; (21) and
they account the wolf and noxious creatures as a benefit.
22.
Since the harm and evil
which arise from mankind and cattle are not naturally their own, but are owing
to the havoc, deceit, solicitation, and deluding of the fiend, (23) they are
from the like vileness of other fiends who are such as the malice, wrath, and
lust which are mingled with mankind. 24. Just as the swallowing of bitter
medicine, which is mingled with poison, is not the accomplishment of happiness,
but for the removal of the pain and sickness which are owing to an extraneous
nature (bara gohar). 25. As of a statement which is true or false -- (26) though
it may be that, connected with a false statement, a righteous man is preserved
from much harm, and is ruined by that which is true -- (27) mostly that benefit
is not from the false statement, but from the removal of the destruction and
evil which are mingled with the vile, (28) and that harm is not from the true
statement, but from the evil which is mingled with the vile.
29.
Also, as regards that
which happens when opponents have appeared in order to remove each one its own
competitor, (30) every one is unrestricted in keeping away that which is its own
opponent, (31) such as light and darkness, perfume and stench, good works and
crime, erudition and ignorance. 32. That which is not unrestricted is the light
to keep away stench, nor the perfume darkness, (33) but they have each
separately appeared in order to keep away their own opponent.
34.
As to that, too, which
they say, that in the dark night a righteous man is preserved from the lion,
wolves, dogs, and robbers, (35) while in the light day he becomes a captive in
their hands, (36) it is not proper to consider that as a benefit owing to
darkness, nor yet as an evil owing to light. 37. Because light is created for
the removal of darkness, not for the keeping away of the lion, wolf, and noxious
creatures. And there are many other things which are of this nature. 38. On
account of tediousness this is collected merely as a summary; the virtue and
understanding of you triumphant ones (39) are so much, that you may obtain more
from revelation.
How
the stars came to be distributors both of the good produced by Ohrmazd,
and of the evil produced by Ahriman
1.
And as to that which is
asked (2) thus: 'When I always see that all things ever arise from the celestial
sphere and stars, (3) and who created this sphere, then it is like that which
those of the Virod (contradictory) religion say, that he created good and evil.
4. If Ahriman created anything, how did he become able to create the effect of
these marvelous things, (5) and why is it when they are stars by which
assistance of virtue is always bestowed? 6. If Ohrmazd and Ahriman created in
conference, then that way if is manifest that Ohrmazd is an accomplice and
confederate with Ahriman, in the harm and evil which ever arise from the
celestial sphere.' 7. The answer is this, (8) that the celestial sphere is the
place of the divinities (baghan), who are the distributors of happiness, from
which they always justly bestow their distribution of every happiness. 9. And
the forms of the seven planets (star) are witches who rush below them,
despoilers who are antagonistic distributors, (l0) whose scriptural name is
Gadug.
11.
Through the creator
Ohrmazd was the arrangement of these creatures and creation, methodically and
sagaciously, and for the sake of the continuance of the renovation of the
universe. 12. As the evil spirit was entangled in the sky, that fiend, with evil
astuteness and with lying falsehood, encompassed and mingled with the light,
together with the fiends of crimes of many kinds, who are those of a gloomy
race, thinking thus: 'I will make these creatures and creation of Ohrmazd
extinct, or I must make them for my own.'
13.
Those luminaries, the
highest of those of the good being, became aware, by means of omniscience, of
the blemishing operation and the lies and falsehoods of the fiend, (14) and of
this too, that is, of what extent was this power of his, by which this
blemishing operation and work of ruin creep on, (15) So that, henceforth, there
exists no power whatever for its restoration, which is free from the complete
daubing of restraint, pain, and entanglement that is inside the sky.
16.
It is they who are
sagaciously mingled by him (the good being) with the substance of the
luminaries, because that fiend encompassed and was entangled with his
luminaries, therefore all his powers and resources are for the purpose of not
allowing the fiends of crimes of many kinds their own performance of what is
desirable for them each separately; (17) such as the fiendish venom of the
noxious creatures which the four elements (zahakan), pertaining to Ohrmazd [keep
enveloped. 18. For if this fiendish venom of the noxious creatures] does not
remain entangled [with the four elements of the bodily formations pertaining to
Ohrmazd] -- which are water, fire, earth, and air -- it is just as though they
came to the sky and spiritual existence. 19. And if they attained to
spirituality and a disembodied existence, it would not be possible for those
creatures of Ohrmazd to avoid and escape from that demoniacal venom of theirs.
20. It would be in the grasp (grohe) and mingled with the breath (vad) of
mankind and the other creatures, and their restoration, support, increase, and
growth would not be possible.
21.
So they also keep those
planets enveloped in light, because the fiendish venom of the noxious creatures
is in the substance of those luminaries. 22. On account of that, too, the
existence of somewhat of advantage is manifest from the serpent species, which
are dissolving venom from the multitudes of other wild animals and noxious
creatures. 23. So also from the planets; on account of the commingling of the
inferior splendor of those luminaries, benefit is manifested by them.
24.
A similitude of these
planets and the benefit which they always bestow (25) is such as the brigands (gadugan)
and highwaymen who interrupt the path of traders in a caravan. 26. They abstract
important things from many, (27) and do not grant and give them to the diligent
and worthy, but to sinners, idlers, courtesans, paramours, and the unworthy.
28.
Observe this, too, that
this performance of good works which astrologers compute and state from those
planets is for this reason, (29) when they have not preferred the method of the
divinities (baghan) who are distributing welfare, and that, also, of the five
constellations pertaining to Ohrmazd -- which are the great one that is supreme
and measurable, Haptoring, created by Mazda, and the stars Vanand, Sataves, and
Tishtar -- as regards the brigands (gadugan) and distributors of evil. 30. And
those are the five planets that rush below them in the shape of stars, and they
keep them enveloped in light, which are Saturn, Jupiter, Mars, Venus, and
Mercury. 31. Since the supreme constellation, the great one of the
north-opposing (32) Haptoring, is opposing Saturn, (33) Haptoring, created by
Mazda, is opposing Jupiter, (34) Vanand, the smiter of noxious creatures, is
opposing Mars, (35) the star Sataves is opposing Venus, (36) and the star
Tishtar is opposing the planetary Mercury, (37) the welfare, which they say is
from those brigands (gadugan), is from those five constellations pertaining to
Ohrmazd, (38) as they obtain the triumph of much power and little injury.
39.
And for the sake of not
leaving these five planets to their own wills, they are bound by the creator,
Ohrmazd, each one by two threads (jik) to the sun (Mihr) and moon. 40. And their
forward motion and backward motion are owing to the same cause. 41. There are
some whose length of thread is longer, such as Saturn and Jupiter,(42) and there
are some of which it is shorter, such as Mercury and Venus. 43. Every time when
they go to the end of the threads, they draw them back from behind, (44) and
they do not allow them to proceed by their own wills, (45) so that they may not
injure the creatures.
46.
And those two fiends
that are greatly powerful, who are opponents of the planetary sun and moon, move
below the splendor of those two luminaries. 47. Another -- even that which is
called the brigand (gadug) of the stars, as regards the welfare that exists --
is likewise confined below the splendor of the sun. 48. And when it gets far
from control, it commits damage and harm on the constellation into which it
springs, and on the quarter which is the particular concern of that
constellation, (49) until it becomes again, a second time, bound and fettered to
the sun.
50.
The statement which they
offer about it (51) is this, the conflict of the superior beings within the star
station. 52. Out of the inferior of those are the conflicts of Tishtar and the
demon Spozgar, (53) of the fire Vazisht and the demon Avaush, (54) and of other
good spirits with gloomy ones, for the formation of rain and allotment of
welfare to the creatures.
55.
Below them are mankind
and cattle, noxious creatures and deadly ones, and other creatures that are good
and bad. 56. Because propensities (gadashni) are mingled with mankind, (57)
which are greed, lust, malice, wrath, and lethargy, (58) wisdom, temper, skill,
knowledge, understanding, and intellect, (59) as the good influences and bad
influences are called, which are the causes of good works and sin.
60.
All this welfare of the
creatures is specially owing to the creator of the creatures, (61) who is
himself the healer and perfect ruler, the maintainer of protection, nourisher,
and caretaker, preserving his own creatures. 62. And, for his own creatures, he
has thoroughly created and taught the means of preservation from evil, and the
appliances for abstaining from crime.
63.
A semblance, too, of him
is such as a wise orchard-owner and gardener who wishes to diminish the wild
animals and birds which are mischievous and destructive for his orchard by
spoiling the fruit of the trees. 64. And that wise gardener, effacing (padasae)
his own little trouble, for the sake of keeping those mischievous wild animals
away from his own orchard, arranges the appliances which are necessary for the
capture of those wild animals, (65) such as springs, traps, and snares for
birds. 66. So that when a wild animal sees the snare, and wishes to proceed with
suspicion of it, through unconsciousness of the spring and trap he is captured
therein.
67.
This is certain, that,
when a wild animal falls into a trap, it is not a victory of the trap, but that
of the arranger of the trap, (68) and through him the wild animal is captured in
the trap. 69. The-proprietor and orchard-owner, who is the arranger of the trap,
is aware through sagacity that the wild animal is powerful, and to what extent
and how long a time. 70. 'The power and strength of that wild animal, which are
in its body, are exhausted and poured out by struggling, as much as it is able,
in demolishing the trap and in endeavoring to destroy and spoil the spring. 7l.
And when, on account of imperfect strength, its power of struggling totters and
is exhausted, that wise gardener then, by his own will and his own result of
determination, wisely throws that wild animal out of the trap, with its existing
nature and exhausted strength. 72. And he consigns his own trap and spring,
rearranged and undamaged, back to the storehouse.
73.
Even like him is the
creator Ohrmazd, who is the preserver of creations and arranger of creatures,
the disabler of the evil original evolution and protector of his own orchard
from the injurer. 74. The mischievous wild animal, which is the spoiler of the
orchard, is that accursed Ahriman who is the hurrier and disturber of the
creatures. 75. The good trap is the sky, in which the good creations are
lodging, (76) and in which the evil spirit and his rudimentary miscreations are
captured. 77. And pertaining to the spring and trap of the wild animal, who is
mischievous owing to his own willfulness, is the exhauster (78) time that, for
the struggling of Ahriman and his powers and resources, is for the long period
(79) which, through the struggling of the wild animal in the spring and trap, is
an exhaustion of its strength. 80. The sole creator of the creatures arranges a
preservation again, which is the preparation of an eternal happy progress free
from his adversary, which that wise orchard-owner does with his own-trap and
springe.
81.
Then the scanty power
and want of ability of that fiend for it, in his struggling for the luminaries,
are manifest even from this. 82. When as with lying falsehood he thought thus:
'I will make this sky and earth and the creatures of Ohrmazd extinct, or I will
turn them from their own nature and bring them to my own,' (83) even then, with
all the power, desire of destruction, and perpetual struggling of the fiend, no
slaughter whatever by the demons is free from effectual limits; it is this earth
and sky, and these creatures, (84) that are propagating from few to many, as is
manifest, (85) and innumerable persons are convinced of it. 86. For, if in this
struggling any victory should have specially occurred, it would have been
impossible to attain from few to many.
87.
Moreover, if the births
of the worldly existence are mostly manifest through the occurrence of death
therein, even then it is seen that that death is not a complete dissolution of
existence, but a necessity of going from place to place, from duty to duty. 88.
For, as the existence of all these creations is derived from the four elements,
it is manifest to the sight that those worldly bodies of theirs are to be
mingled again with the four elements. 89. The spiritual parts, which are the
rudimentary appliances of the life stimulating the body, are mingled with the
soul -- (90) on account of unity of nature they are not dispersed -- (91) and
the soul is accountable (amarhomand) for its own deeds. 92. Its treasurers,
also, unto whom its good works and offenses are entrusted, advance there for a
contest. 93. When the treasurer of the good works is of greater strength, she
preserves it, by her victory, from the hands of the accuser, and settles it for
the great throne and the mutual delightfulness of the luminaries; (94) and it is
assisted eternally in virtuous progress. 95. And when the treasurer of its
offenses is of greater strength, it is dragged, through her victory, away from
the hands of the helper, (96) and is delivered up to the place of thirst and
hunger and the agonizing abode of disease. 97. And, even there, those feeble
good works, which were practiced by it in the worldly existence, are not useless
to it, (98) for, owing to this same reason, that hunger and thirst and
punishment are inflicted on it proportionately to the sin, and not lawlessly,
(99) because there is a watcher of the infliction of its punishment. 100. And,
ultimately, the compassionate creator, who is the forgiver of the creatures,
does not leave any goal creature captive in the hands of the enemy. 101. But,
one day, he saves even those who are sinful, and those of the righteous through
atonement for sin, by the hands of the purifiers, and makes them proceed on the
happy course which is eternal.
102.
The conclusion is this,
that the creator is the healer and perfect ruler, the maintainer and nourisher,
protecting and preserving the creatures; not a producer of the disease, a causer
of the pain, and an inflicter of the punishment of his own creatures. 103. And
it is more explicitly written below, with the arrangement of the two original
evolutions, among the assertors of the non-existence of a sacred being, and the
contemplators of unity.
104.
As ordered and requested
by you it is provided (padarast); do you direct and observe it with kind
regards. 105. Because, as written above by us, I do not hold the station of
teaching, but really that of learning. 106. Even this teaching of doctrines is
that which was obtained by me, through the religion of wisdom, from the writing
(nipik) of Atur-padhiyavand, and is here indicated. 107. And his teachings are
in the Denkard manuscript (nipik), which the supremely learned Atur-frobag, son
of Farukh-zadh, who was the leader of those of the good religion, explained out
of his knowledge of the religion, and which consists of a thousand subjects.
108.
Of that, too, which is
asked by you about unlimitedness and limitation, I have written below, through
the will of the sacred beings.
Proof
of the existence of a creator derived from the evident design in the creation
1.
Another subject, among
the assertors of the non-existence of a sacred being, is about the existence of
the sacred being and his competitor.
2.
Of the knowledge
approvable by wisdom and the statements of the limits of evidence, about the
existence of the sacred being and his competitor, (3) this is a summary: -- One
knows it should be enjoined, that the supreme first knowledge, most suitable for
the well-discerning, is comprehending the sacred being. 4. He, of whom this
knowledge; is not the leader of knowledge, is unaided by other knowledge. 5.
Comprehending the sacred being is possible through undecayed understanding,
fervent intellect, and decisive wisdom.
6.
Since comprehending the
sacred being is not, thus far, more than that one knows that a sacred being
exists, (7) because whoever is acquainted with the existence of a certain thing,
and is unaware of its nature, is thinking thus, that that thing is good or bad,
erudite or ignorant, antidote or poison, cold and frozen or hot and scorching,
dry and withering or damp, (8) and, when unaware of its nature, his only
knowledge of it is then useless -- (9) for it is possible to cause the
commendation and condemnation of any person or thing, not through its existence
but through its nature -- (10) therefore one knows this should be also enjoined,
that a knowledge of anything is acquired in three modes: -- (11) by knowing what
is inevitable, or by knowing what is analogous, or by what is possible and fit
to exist.
12.
Inevitable knowledge is
such as once one is one, and twice two are four. 13. For within the bounds of
the really inevitable it is not possible to say, (14) that there was or will be
a time, or a place, where twice two are said to be five or three.
15.
Knowledge by analogy is
that which announces, from anything manifest, something which is not manifest,
(16) and brings, out of anything visible, something invisible, in the likeness
of a hand put up, for the household service of the perception of wisdom, (17)
through complete similarity, resemblance, or partial resemblance.
18.
Complete similarity is
such as that of a man of Pars to a man of another district. 19. Resemblance is
such as that of cheese to the white of an egg. 20. And partial resemblance is
such as that of cheese to chalk, (21) since this is about the limit of partial
resemblance, because cheese is like unto chalk only in whiteness, (22) but to
the white of an egg in whiteness and also as food.
23.
And there is also that
which is called more resembling than resemblance, and more partially resembling
than partial resemblance. 24. That which is more than complete similarity is not
spoken about, (25) because completion does not become more complete.
26.
By this mode it is set
forth a second time at more length. 27. To demonstrate an invisible from a
visible thing is such as from a thing made and maintained, which is not
domestically serving the maker and maintainer, (28) and from a thing written,
whose writer is not declared, (29) are manifest a maker of that which is made, a
maintainer of that which is maintained, and a writer of that which is written,
who are inevitable, (30) because that which is not manifest and is invisible is
demonstrated by the thing which is manifest and visible.
31.
Information of that
which is within the possible and fit to exist is credible, (32) such as what one
states thus: 'I saw a man by whom a lion, or a lion by whom a man, was slain
outright.' 33. And this, being that which is within the limits of the possible
and fit to exist, may be a lie. 34. But when a man announces that intelligence,
who is renowned for truth and tested in judgment, it is within the limits of
truth and reality. 35. If a man announces it, who is disgraced by falsehood and
tested in misjudgment it is within the limits of falsehood and unreality.
36.
Another mode, outside of
these and within the limits of the inevitable, is by knowing what has not
occurred and is not possible; (37) such as what one states thus: 'It is possible
to bring the world, in secrecy, into the inside of an egg,' (38) or 'it is
possible for an elephant to pass into an eye of a needle,' (39) in such a manner
as though one of them really becomes no greater and no less, (40) or its
substance is something which is not a rudiment.
41.
A struggle which should
not be limited, (42) an existing thing which is not temporary and localized,
(43) or is localized and not limited, (44) the working of a vain miracle, (45)
and other things of this description of speaking and imagining are faulty and
false and not possible.
46.
Then the knowledge of
the existence of him who is the exalted sacred being, apart from tangibility of
nature and other evidence, is through the inevitable and analogy, (47) as much
visible before the sight of wisdom as from the prosperity, formation, and
organization which are, according to different statements of many kinds, the
formation of the things of the world and mankind whose particles, and the
appliances which are owing thereto, are such as the elements; of the body and
life, from which they are prepared and farmed, (48) which are fire, water, air,
and earth, (49) that are, each separately, a stimulus so qualified and ennobled
for their own operations, (50) that the operation of fire, through its own
quality (ciharih) and nobility (vaspuharakanih), is such that the operations of
water, air, and earth are not to stimulate unrestricted (atang) by it. 51. Thus,
also, the operation of water, through its own quality, is such that the
operations of air, fire, and earth are not unrestricted by it. 52. So, also, of
air, the operations of fire, water, and earth are not unrestricted by it. 53.
So, also, of earth, the operations of these others are to stimulate not
unrestricted by it. 54. But each separately is for its own operation, just as
they are ennobled and qualified (55) by him who is, sagaciously and
methodically, a qualifier, a constructor, and an ennobler. 56. And the
organization is constructed, prepared, qualified, and ennobled as is suitable
for those operations.
57.
So, also, as to mankind
and the other creatures, who are the germinating of these elements, (58) whose
organization of bone, fat, sinew, veins, and skin, each separately (59) without
sympathy, one for the other is visible altogether. 60. Thus, too, are the
nobility and qualification of the internal organs, (61) such as the liver,
heart, lungs, kidneys, gall-bladder, and other appliances, for every one of
which a function of its own is manifest. 62. They are qualified and ennobled for
their defense by those functions which are their own.
63.
So, also, is the
qualification of the eye, ear, nose, tongue, mouth, teeth, hand, foot, and other
external appliances, whose own functions are each separate. 64. And it is
visibly manifest therein; inasmuch as, when one of these organs is disabled, any
one of the rest is - not suitable for the work of that other one, for which it
is not qualified. 65. And when only the construction of one of the organs of the
body is examined into -- that is, how it is -- it is wonderfully sagaciously
constructed.
66.
Such as the eye, which
is of many natures of different names and different purposes, (67) as the
eyelash, the eyelid, the white, the eyeball (khayak), the iris (sayak), and the
pupil (tedhak), (68) in such way that the white is fat, (69) the iris is water
which has so stood in the prison of fat that the turning of the eye, from side
to side, occurs through it, (70) and the pupil, itself the sight, is like a view
into the water. 71. The iris stands in the prison of white, like the standing of
water in a prison of fat; (72) and the pupil is within the iris, like the view
of a thing within clear water, (73) or the form of a column in a shining mirror.
74. And the arrangement of the white in the orbit is for the reason that the
dust whirling from the atmosphere, when it arrives at the eye, shall not be
concealed in it, (75) but shall turn to the lid (gumb) of the eye, (76) and
shall not injure the sight of the eye. 77. Just as the construction of the tube
(rag) of the ear is undilated (afahal), for the reason (78) that whirls of dust
and winged noxious creatures shall not rightly enter therein. 79, And the
moisture of oneself, the secretion of the ear, and the venom of noxious
creatures are manifestly as useful.
80.
When the appliances of
life and soul are observed -- (81) such as the smell, hearing, sight, taste, and
touch which are causing the intelligence. of living beings, (82) as also the
wisdom of every pontiff (radh), which is pronounced decisive, (83) the knowledge
which is acquiring, (84) the intellect which is a seeker and transmitter, (85)
the understanding which is a treasurer and defender, (86) the consciousness
which is itself the sight of the soul, (87) the guardian spirit (farohar) which
is itself the nature that is a maintainer of the body, (88) the spiritual life (ahu)
which is pure, (89) and the other spiritual existences that are maintaining the
body, which are each separately qualified, in that manner, for their operation
and duty -- (90) they are perfect in their own operation, as to duty such as
they are ennobled and qualified for. 91. As to that for which they are not
qualified, they are not suitable.
92.
The two arguments which
are each separate in the Denkard manuscript, as the supremely learned one has
explained them out of his knowledge of the religion, are here set forth at
length. 93. He whose wish is to fully understand the wonderfulness of the
Mazda-worshipping religion and the statements of the primitive faith, (94)
examines into it in a manuscript of that character, (95) and shall understand
more fully the wonderfulness and truth of the religion.
Further
proofs of a similar description
1.
As to another delusion
of those asserting the non-existence of a sacred being -- (2) whom they call
atheistical (dahari) -- (3) that they are ordained free from religious trouble (alag)
and the toil of practicing good works, (4) and the unlimited twaddle (drayishn)
they abundantly chatter, (5) you should observe this: -- 6. That they account
this world, with the much change and adjustment of description of its members
and appliances, their antagonism to one another, and their confusion with one
another, as an original evolution of boundless time. 7. And this, too, that
there is no reward of good works, no punishment of sin, no heaven and hell, and
no stimulator of good works and crime. 8. Besides this, that things are only
worldly, and there is no spirit.
9.
As I have written and
shown above -- (10) that to be made without a maker, and decided without a
decider, is as impossible as to prepare what is written without a writer, or a
house without a mortar-mixer (razh) and building (deshak) -- (11) things made,
of all kinds, cannot arise without making.
12.
And this worldly
existence is owing to the mingling of competing powers. 13. So its numerous
possessions are so constructed, selected, and made of diverse races (ciharan),
diverse colors, diverse scents, diverse characteristics, and diverse species as
I have stated above about the body, (14) that it is constructed and made out of
many things, such as bone, fat, sinew, veins, skin, blood, breath, hair,
fundament, hand, foot, head, belly, and other members, internal and external,
(15) in two series of things of many kinds, of which to be never made by means
of the diverse nature of diverse powers, (16) or to arise without a maker, the
impossibility is certain.
17.
And in like manner of
the other creatures, plants and trees, water and fire, earth and air, their
stimulus, too, which is not themselves, is to their own duty; and they are not
stimulators, (18) but there is a stimulator, a building (deshak), and a making
for them. 19. And the usage (vazar) which is changing and urging them, from
stimulus to stimulus, from statement to statement, and from time to time, is not
according to the will and requirement of those made, but according to those that
are stimulating and making.
20.
Even so, indicative of
the rotation of the years, months, days, and hours, is the revolution of the
celestial sphere and stars which are settled (pasakhtak), and of the sun and
moon which are adjusted (nivardhak), a well-horsed progress and conspicuous
revolution. 21. This, too, is an indication that the movements of every
appearance (ciharih) are owing to an exhibitor, by whom the movement of that
appearance is exhibited.
22.
Owing to other
differences and different management in the worldly existence (23) it is
possible to know, from the worldly existence at various times and various
periods, that this worldly existence is not without a manager. 24. Or that its
manager is not a sacred being, who is learned, acting reasonably, of unlimited
power, and illumining the sky, is also that which is visible when the
development, decay, and death of the world are such, that the nature alike of
mankind and animals, and alike of races and trees, is to come from youth to old
age, and from old age to death. 25. No one whatever is seen that has come from
old age back to youth, or from death back to life, and it is not possible to say
so. 26. Nor yet is it proper to think, say, or believe this, (27) that there is
no recompense of good works and punishment of crime, (28) nor even an appearance
of an attainable creator of all the creatures, and of the daubing of a
destroyer.
29.
Moreover, as to this
latter, that is precious to those who are more friends of penury than of the
comfort of ill-famed vileness -- (30) because they produce their happiness
thereby, and are grateful, (31) and when they see distress they become
suppliants (32) even from this destiny and dispensation which cannot become
spiritual except by the spirits (33) even so, in the appearance of every one of
the hungry, (34) and in every one hurrying and straitened, who is imploring
favors, is a manifestation of the maintenance of a hope for a supreme inspection
over mankind, and, indeed, over wild animals, birds, and quadrupeds.
35.
As to this, too, which
they call sophistical, (36) that there is no assurance of even one of these
things, (37) because all are jaundiced -- (38) for whoever says that honey is
bitter and honey is sweet, is right in both, (39) since it is bitter to those
abounding in bile, and sweet to others; (40) also bread is pleasant and bread is
unpleasant are both true, (41) since it is pleasant to the hungry, and
unpleasant to the surfeited; (42) and many other statements of this description
-- (43) that which should be said in replyy to their twaddle is summarily (44)
such as the wise have told them (45) thus: -- 'Even this statement of you
sophists, about the jaundiced nature of everything, is alike jaundiced, and
there is no truth in it.'
46.
Many other things are
said among them; (47) and this that is indicated by us is the predominant
information for you victors, (48) so that you may obtain more from revelation.
Proof
of the existence of an injurer from the provision made against him
1.
Another subject is about
the existence of a competitor of a different nature, as shown above, (2) that,
from the constructing, qualifying, and ennobling of things so sagaciously, and
even from the circumstances of an unimproving (acarik) hand put upon the
concentrated light, it is manifest that its maker, constructor, concentrator,
and qualifier is sagacious. 3. Also his constructing sagaciously is manifest,
from each separately, through the qualifying and ennobling of his own works
severally. 4. And his working sagaciously is an indicator that his work is
purposed and caused, (5) because every one of the works of the sagacious ought
to be purposed and caused. 6. The purpose and cause of a work arise first, the
work itself afterwards.
7.
From the many kinds of
his work it is manifest that his work is willed and requisite. 8. For there are
two modes of doing a work, (9) either the willed is of the many kinds which are
his will, (10) or the quality is of one kind which is as it is qualified; (11)
so from the many kinds of work of the creator it is manifest that his work is
willed and requisite. 12. And his will is owing to a necessity of different
limit, (13) because his will was a requisite for the power of the original
evolution.
14.
The purpose and cause of
a work are before the necessity, (15) because while the purpose of the necessity
of a work does not occur, the necessity does not exist. 16. The purpose of a
work arises from the cause, towards which the necessity of that work instigates.
17. The necessity and willing of a thing which is caused exist; (18) and a cause
of the necessity of a thing owing to its own self is not well suited, (19)
because the cause arises from progression, (20) concerning which an indicator is
the purposed work that is sagacious. 21. The purpose is owing to a cause, the
cause is owing to promptitude (aushtav), the promptitude is owing to an
exception (bara), the exception is owing to an injurer, and the injury is owing
to an opponent, without further words.
22.
I have also shown, on
this subject, through inevitable knowledge and through analogy, the making and
qualification of the world and its circumstances and appliances. 23. From the
making and qualification of the world is manifested a maker and qualifier; (24)
and [through the purposely-made work of the sagacious creator, (25) owing to]
the purposely-made work, is manifested the existence of an injurer from without.
Proofs
of the same from the existence of evil
1.
Again, about the
existence of a competing and different original evolution, there are these (2)
that are manifest from the good and evil which are in the world, (3) and the
particulars of its good maker which are self-limited. 4. Such as darkness and
light, (5) erudition and ignorance, (6) perfume and stench, (7) life and death,
(8) sickness and health, (9) order (dad) and disorder, (10) distress and freedom
from care (azhadih), (11) and other coexisting factors whose certain existence
is visible in every district and land, and every age. 12. So that no district or
land whatever is discovered, nor yet any age has existed or shall exist, (13)
wherein these good and bad terms and particulars have not existed or do not
exist. 14. And it is not possible to say, as to any place or age, that good and
evil are changeable in themselves by their own nature.
15.
So, moreover, of the
other coexistences whose difference is not through different duty, through
different species, or through different quality -- (16) as the difference of
those of a like nature among one another, such as male and female, (17) of the
varieties of scents and flavors, and of the sun and moon and stars, whose
difference is not through different nature, but through different duty, through
different qualification, and through different construction, which are such as
are attainable for various duties (18) the good and evil, light and dark, and
other different natures are then their distinction not through different duty,
but through different nature, (I9) the incompatible quality and the
injuriousness which are manifest in them, one towards the other. 20. Therefore,
when good is there, the non-existence of evil is unquestionable; (21) when light
has come, darkness is removed. 22. Even so of the other coexistences whose
incompatibility and injuriousness together are owing to the cause of difference
of nature, (23) because, in the worldly existence, there is a manifestation of
the competing nature and injuriousness of the things, one towards the other.
24.
The worldly existence is
the fruit of the spiritual, and the spiritual is its root, (25) because fruit is
obtained through a root. 26. In like manner the giver of the evidence arisen
among the intelligent is clear. 27. Of the worldly existence being the fruit,
and the spiritual being the root, the evidence is this, (28) when the progress (madano)
of every visible and tangible thing from imperceptibility to perceptibility is
explicitly manifest. 29. Because the arising of mankind and other creatures, who
are visible and tangible, from a spiritual existence which is invisible and
intangible is known, (30) as much as the mirrored length and breadth of the body
being an emanation of itself 3I. And the perceptibility of the body of man and
other creatures was imperceptible and invisible in the semen which is derived
from their fathers; (32) the semen itself, too, came into perceptibility,
visibility, and tangibility in the skin of the fathers.
33.
It is now possible to
know inevitably that this worldly existence, which is visible and tangible, is
produced and has arisen from a spiritual existence which is invisible and
intangible. 34. In like manner the lapsing (yehevuntano) from visibility and
tangibility into invisibility and intangibility, which are themselves a
spiritual state, is unquestionable.
35.
When these are seen by
us, in the worldly existence, the competing nature, formation, and injuriousness
of one towards the other, even as to the property of the spiritual existence,
(36) which is the root of the worldly one; (37) and, in like manner, there is no
doubt of the existence of its fruit of worldly possessions; (38) this is that
which is manifest as regards a competing nature. 39. Then its purpose and cause
were indicated by me above, which are the sagaciously working of the creator,
(40) who created the creature which is an indicator of the existence of an
opponent.
41.
For it is known that
work due to workers is of two kinds, designed or qualified. 42. That which is
designed is of three kinds. 43. Two are due to the wise and sagacious; (44)
either through seeking for their own working of advantage and benefit, (45) or
through removing and keeping away the harm and evil which are from without. 46.
And one is due to the ignorant and unwise, (47) done defectively and without a
purpose. 48. From the wise and sagacious, work ought I not to arise without a
purpose and without a cause.
49.
As the sagacious
creator, who is all-knowing, perfectly capable, and fully complete in his own
self, has sought that which is not a necessity for any advantage and
aggrandizement of his from without, (50) it is, therefore, necessary to
understand that the purpose and causes of his works are of that one kind, (51)
to remove and keep away the harm which is due to his opponent and the injurer
who may arise from without, which is itself the purpose and cause of the
creation of the creatures. 52. Also this, that that sagacious creator is
good-willed, (53) and his will is all goodness. 54. The creatures were also
created by him predominantly of his own will. 55. And the completely-stirring
desire of him who is good-willed and sagacious is to subdue evil and make it
extinct, (56) for while evil is not subdued the will of him who is good-willed
is not fulfilled. 57. And this, that the goodness of that sagacious creator is
manifest from creativeness, cherishing, and protection, and from commanding and
teaching the means of putting away the path of evil and causing forbearance from
crime; (58) also from the qualities and powers of the body in pain and sickness
from without.
59.
And, as a cause of the
body, (60) to remove and keep away the opponent who comes to the body, and to be
the maintenance, the cause of maturity, and the cause of growth of animals and
sprouting plants, through the power of maintaining and cherishing their
qualities, there is a cooperator who is scripturally called the Fravash. 61. And
through those four powers that are accumulative, which are the powers of
attracting, seizing, digesting, and extracting -- (62) and which, owing to the
creator's sagacity of every kind, are cooperators with proportionate power for
keeping away the pain and sickness of various kinds which are owing to the
opponent, who is working defectively and desirous of evil (63) and through
others that are of like strength and auxiliary, the good will of the creator is
manifest.
64.
Of this, too, that this
one is no creator of the pain and death which are dissipaters of the body, who
is good-willed and a maintainer and cherisher of the body, (65) the evidence is
even from this, when the sagacious creator is not a sufferer from sorrow (apakhshadar)
and performing penitence, (66) and is no dissipater and disabler of his own
achievements, (67) because he is sagacious and all-knowing.
68.
As to this other and the
sorrow and penitence of the kind which is owing to his own work, it is fitting
to speak about him as of deficient knowledge, incomplete wisdom, and
inconclusive understanding. 69. As work does not arise from the wise and
sagacious without a purpose and without a cause, (70) in like manner work from
the unwise and ignorant and those of inconclusive understanding is all
defective, without a purpose, ands without a cause. 71. And that sagacious one
is a contriver, working sagaciously and methodically, for keeping away that
defective work and inconclusive understanding from his own creatures.
72.
He who is working
defectively produced distorted and entangled scriptures among the creatures;
(73) because this is known, that it is not possible so to keep away and cramp
him who is a moving and living nature in a boundless void, and to become without
risk of injury. 74. But, though he does not become entangled, fenced in, and
captive, (75) he is spreading anguish into the entanglement and captivity, and
it is a means of grievous punishment. 76. Only while a complete wiping away of
the anguish due to him, and complete information as to his owl ignorant activity
do not arise, he has meditated with lying falsehood on that which is connected
therewith. 77. And the complete capability of the almighty creator is the wiping
away of the anguish.
78.
Owing to the complete
wiping away of anguish, through the almightiness of the sagacious creator, he
casts him back impotent into the boundless void. 79. And the good creatures
thereby become fearless, immortal, and undistressed (80) through the completely
methodical sagacity and discernment of means of that omniscient creator of good
beings.
81.
From observation of
possessions the difference of things is manifest. 82. And the difference is of
two kinds, as mentioned above. 83. One is difference of operation, and the other
is difference of nature. 84. Difference of operation is owing to mutual
assistance and united strength, (85) and difference of nature is owing to want
of an adapter and to opposition. 86. And not in a single place is a permanence
of possessions manifest.
87.
If one of anything shall
exist and one does not exist, its name shall exist, (88) for the sake of
recognizing things, one from the other, and preserving the name. 89. The bad, by
separation from the good existence, is originally evolved in such a manner that
the one is really no cause of the other. 90. Because each one is existent (ait-homand)
through its own self, (91) owing to the perpetual injury and antagonism which
are manifestly theirs, one towards the other.
92.
If any one shall say
that, as the competing formations of the competitors are numerous -- (93) such
as good and evil, dark and light, perfume and stench, life and death, sickness
and health, pleasure and vexation -- (94) there ought to be many other such
original evolutions, many in number and of many species; (95) then they may give
this reply, (96) that, even when there are many names and many species of
competitors, still then all are within the compass of two names. 97. And these
two names are their including-source, which are good and evil. 98. Their
different names and different species are tokens of these two sources.
99.
There is nothing
whatever that is not in the compass of these two names. 100. There has not been
and will not be anything which is not good or evil, or a mixture of both. 101.
On which account it is explicitly manifest that the original evolutions are two,
and not more; (102) and also this, that it is not possible for good to arise
from evil, and evil from good.
103.
From this, too, it is
possible to understand, (104) that it is not possible for complete evil to arise
from that thing which is filled with goodness. 105. If it be possible, then it
is not full; (106) because any one thing, when said to be full, is no place for
anything else; (107) and when there is no place for anything else, other things
are not improved by it.
108.
If the sacred being be
perfect in goodness and wisdom, the folly and evil of any one are known not to
arise from him. 109. If it be possible for them to arise from him, then he is
not perfect. 110. If he be not perfect, it is not proper to glorify him for the
sacredness of complete goodness. 111. If good and evil have crept on from the
sacred being, he is imperfect in goodness. 112. If he be imperfect in goodness,
he is imperfect in good information. 113. If he be imperfect in good
information, so also he is imperfect in wisdom, understanding, knowledge,
intellect, and other appliances of sagacity. 114. If he be imperfect in wisdom,
understanding, intellect, and knowledge, he is imperfect in health. 115. If he
be imperfect in health, he is apt to become sick. 116. If he be apt to become
sick, he is imperfect in life.
117.
If anyone shall speak
thus: 'I always see that from one nature, such as that of mankind, alike good
and alike evil have always crept on, through actions owing to them,' (118) that
is for this reason, because mankind are not perfect even in one thing. 119. And,
on account of imperfection in goodness, evil has crept on from them; (120) and
also on account of imperfection, even in health, they become sick. 121. For the
same reason they die, (122) because the cause of death is the struggling of two
competing propensities within one nature. 123. There where two competing
propensities exist within one nature, the occurrence of sickness and death is
known.
124.
If any one shall say
that there are good and evil actions which, until they are done, do not exist,
(125) then they may give this reply, (126) that the occurrence of an action
apart from doing is as impossible as any propensity apart from a nature; and, as
to the nature, (127) its continuance and arrangement are then known thereby not
to occur through its own self. 128. For when a man indulges in wrath, Vohuman is
far from there; (129) and when Vohuman holds the position; wrath is not there.
130. When a man tells a lie, truth is far from there; (131) and when he speaks
true, falsehood has no position there, and that man is called truthful. 132. So
also when sickness has come, health is not there; (133) and when health has
come, sickness has gone. 134. Just as a substance which is not moving can exist,
(135) but movement, except in a substance, cannot exist.
136.
About this chapter, too,
collected as a summary, (137) do you reverently and discreetly observe and
instruct thereon.
Proof
of the existence of the opponent before the creation,
and of his appearance afterwards
1.
Other information about
the existence of the competitor, similarly testified by the Denkard manuscript (nipik),
is here well noted, for you. 2. For both this which is written above and that
which is written here are all grown from the seed which the glorified
Atur-padiyavand sowed, (3) and from the original thanksgiving (spas) of the
supremely learned Atur-frobag, son of Farukh-zad, himself.
4.
The fourth subject,
which is from the Denkard, is about the existence of an opponent of the
creatures and of an opponent earlier than the creatures, and is from the
exposition of the good religion.
5.
That is, a knowledge of
the existence of an opponent of the creatures is obtainable from the innermost
recesses of the body of man even to the outermost objects of which sight is
susceptible, (6) and beyond those, within the certain limits of analogy. 7. The
innermost recesses of man are the innermost of life, (8) and are seen through
complete observation, within the same limits.
9.
This is, as ignorance is
to erudition, (10) deceit to good disposition, (11) and falsehood to truth, (12)
other defects of the capabilities which are the source of erudition, good
disposition, and truth are the opponent, (13) and the cause of the wickedness of
the soul. 14. Again, these irregularities of the rules of arrangement of the
body, within the compass of the body, are the opponent, and the cause of the
disintegration of the body. 15. Again, as to these among the emanations, cold is
the opponent of heat, dryness is of moisture, and the other doers of mischief
are opponents of the operations of existence.
16.
Within time darkness is
the opponent of light, stench of perfume, ugliness of handsomeness, unsavoriness
of savoriness, poison of its antidote, noxious creatures and the wolf of the
well-yielding cattle, and the vile felon (mar) of the good man. 17. Beyond time
the brigand planets (gadugan) are the opponents of the work of the divine
bestowers.
18.
Beyond the knowledge
obtainable of all these champions susceptible to sight, are those who are within
the limits of analogy and the certain information of multitudes, the demons who
are the opponents of the sacred beings.
19.
The existence of an
opponent before the creation of the creatures, and his coming to the creatures
(20) after the creation of the creatures, and also to the creator, are presented
comprehensibly through reasons which are suitable and presentable, and through
the provision of a remedy, a creation which is for a purpose. 21. This one
statement (vacak) possesses five arguments (saman). 22. One is the being
presented comprehensibly. 23. One is the being presented through reasons. 24.
One is the reasons which are presentable and suitable that the creation existed.
25. One is the remedy appointed for the creation. 26. And one is the creation of
the creatures of the creator for a purpose.
27.
The existence of these
five arguments is manifest through the creations and achievements themselves.
28. The presenting comprehensibly is wisely arranging the testimony of the
effect of the creatures, (29) through the reasons presented, which are a
declaration owing to the same sagacity. 30. The reason obtainable, that the
creation existed, (31) with the arrangement of the creation so methodically,
ought to arise from the suitable state of the creation; (32) and the suitable
design of the creation itself possesses the testimony, through its appearance.
33. The remedy appointed is a comprehensible and presentable demonstrator, (34)
because it becomes a desire of knowledge and an appearance of the desire. 35.
The being created for a purpose is manifest through the desire of activity of
the creation, both severally and naturally.
36.
The evidences of the
existence of an opponent before the creation of the creatures are many. 37. And
one of them is the suitable state of the creation of the creatures, (38) because
the limit of suitability is not well fitted for anything except necessity. (39)
That which is inferred from suitability is necessity. from necessity haste, and
from haste the existence of an opponent who is before the suitable work which is
the creation.
40.
The evidence of the
coming of the destroyer to the creatures, after the creation of the creatures,
is the formation of the means of the creator, for encountering an opponent,
before the arrival of the opponent, (41) which are omnisciently a provision
before creation by the creator. 42. And there is a demonstrator of these same
means of the creatures that is prepared, which is the struggling opposed to the
opponent through the arrangement of their nature. 43. One duty of the nature of
the creatures is the subduing of so much vexation. 44. Their preparation, too,
is like a contest that is forming an enemy opposing the opponent, (45) and their
natural desire for duty is removing all haste.
Those
who believe in the unity of creation,
also believe in a corrupting influence which is really another being
1.
Another subject is about
the deliberating of the deliberators on unity, from which even the preparation
of the duality is manifested.
2.
It should be known, that
whoever wishes to understand a creator, except when he gives trouble to his own
life, (3) should meditate reverently. 4. First, he fully understands his own
body and soul, (5) that is, who produced them, out of what, and for what
purpose? 6. Also, who is his accuser and adversary; (7) and who is his friend
and helper? 8. Likewise, who instigates him to commit crime, (9) of what nature
is he, (10) and how is it possible to escape him?
11.
Then he is not able to
understand him as the creator through his nature and his coming to himself. 12.
For when he bore the name of creator, then, with it, he brought these three
creations: -- (13) creation, religion, and soul. 14. Because the name of creator
is known from the occurrence of creation. 15. This implies that the creator of
the creation created the creations for duty, (16) but does not release them from
duty. 17. And the duty of the creatures is to understand and perform the will of
the creator, (18) and to abstain from what is disliked by him. I9. To act by the
will of the creator, and to abstain from what is disliked by him, is to preserve
the soul. 20. The will of the creator is not understood, except from the
religion of the creator. 21. And the religion is appointed by the creator free
from doubt.
22.
Now it is expedient to
know that the sacred being appointed the religion for the understanding of his
will, (23) and from the understanding of his will for the preservation of the
soul are manifested the compassion and mercifulness of the sacred being. 24.
From the preservativeness of the religion for the soul are manifested the
grandeur and valuableness of the religion; (25) from the necessity of preserving
the soul are manifested the defilement and delusion of the soul; (26) and from
the defilement and delusion of the soul is manifested a defiler and deluder of
the thoughts, words, and deeds of mankind. 27. On the whole a corrupter of souls
is manifest.
28.
And now it is expedient
for us to well recognize and know, as to that defiler who is a corrupter of
souls, of what nature he is. 29. Because, if the creation and achievement of the
sacred being are said to be of a like nature, then how did the sacred being
appoint the religion for the preservation of the soul? 30. That is not expedient
for him -- if a defiler and deluder of souls to produce as his own creation and
will. 31. For if he be himself the creator, and be himself the defiler and
corrupter of souls, and nothing occurs except by his will, (32) then, when it is
necessary for us to write of preservation from the sacred being, whom shall we
make as a refuge?
33.
Now it is necessary for
every intelligent person to understand and to know thus much, (34) that is, from
whom it is necessary for us to flee and to abstain, (35) and with whom is the
hope, and with whom the maintenance, of our protection. 36. The method for this
acquisition is nothing else but to understand the sacred being in his nature,
(37) because, as I wrote above, it is not only to know his existence, but it is
necessary to understand his nature and his will.
38.
And I have observed, in
the world, the sectarian belief of all maintainers of sects who hold [the two
fundamental doctrines]. 39. One is that which asserts that all the good and
evil, which are in the world, are owing to the sacred being. 40. And one is that
which asserts that all the good of the world, besides the hope of preserving the
soul, is owing to the sacred being; (41) and the cause of all evil of the body,
besides the risk of the soul, is owing to Ahriman; (42) and all things have
started from appointment by these two origins into various formations and
various subdivisions.
43.
Now I have been an
inquirer everywhere, for understanding the sacred being, as written above,
fervent-minded in the investigation of his religion and will; (44) as likewise I
have wandered, for the sake of investigation, to the region without and the land
of the Hindus, and to many different races. 45. Because, as to religion, I did
not admire that which was in supremacy, (46) but I sought that which was more
steadfast and more acceptable in wisdom and testimony. 47. I went also into
association with many different races, (48) until a time (49) when, owing to the
compassion of the sacred beings, and the strength, glory, and power of the good
religion, I escaped from much gloomy depth and ill-solvable doubt.
50.
By the united power of
knowledge of the religion (51) and the well-reflecting writing of the wise, (52)
the marvelous allegorical writings of the learned Atur-padiyavand, (53) and by
that writing which the glorified Roshan, son of Atur-frobag, prepared (54) for
which he appointed the name of the Roshan manuscript (nipik) (55) and likewise
that for which the supremely learned and righteous Atur-frobag, son of
Farukh-zad, (56) who was the leader of those of the -good religion, (57)
appointed the name of the Denkard manuscript -- owing to its explaining the
religion -- (58) I am saved from the many doubts, delusion, deceits, and follies
of sects, (59) and, especially, from those of the deceivers, the very great and
very mighty, very evil-teaching and empty-skulled Manicheans, (60) whose
devotion is witchcraft, whose religion is deceitfulness, and whose teaching is
folly and intricate secret proceedings.
61.
I have been deliberately
confirmed by the power of wisdom and the strength of knowledge of the religion,
(62) not through obstinate faith, but by the pure revelation opposed to the
demon, which is the decision of Ohrmazd (63) that was taught by the creator
Ohrmazd to the righteous Zartosht.
64.
Zartosht came alone, on
a true mission, to the lofty portal of Kay Vishtasp, (65) and the religion was
taught by him, with a powerful tongue, to Kay Vishtasp and the learned through
the speech of wisdom, through manual gestures, through definite words, through
explanation of many doubts, and through presentation of the visible testimony of
the archangels, together with many miracles. 66. And a greatness in power which
is not the destiny of worldly existences was theirs who saw him of the vehement
guardian spirit. 67. And Kay Spend-dad and Zargar and other royal sons (zadak),
instigating the many conflicts and shedding the blood of those of the realm,
accepted the religion as a yoke, (68) while they even wandered to Arum and the
Hindus, outside the realm, in propagating the religion.
69.
Owing to progress
onwards it came in succession to the descendants of the divinities, the rulers
who were those of the Kayanian race who were exalted ones. 70. And still onwards
even until the achievement with melted metal pouring upon the chest of the
glorified Adarpad Mahraspandan, in the reign of that divinity (bagh) Shahpuhr,
the king of kings who was the son of Hormazd, in a controversy with apostates of
different species of many kinds. 71. He was preserved from those most mighty
apostates, who are called even by the name of their desires.
72.
And the Arumans, who
have been, at various periods, termed untruthful, have asked many ill-solvable
questions of this religion; (73) but there has been no doubtfulness of any
question that is explained by this religion, (74) and the learned of the country
of Iran have always been sustainers of victory among them. 75. Not like other
sects whose religion is secretly progressive and deceiving, delusively for the
deceived, and undutifully among the customs and assemblages of the
less-informed, unintelligent, and demon-natured whose information was nothing
whatever of knowledge and understanding of wisdom. 76. Then, so far as the
assemblages that are very secretly deceived and deluded by them, nobody is
presented for detection (ashkarakih); (77) but afterwards, owing to the capture
of the many of little knowledge and unintelligent opinions who are deluded by
them, it is discovered they are provided with much mutually afflicting speech,
falsehood, and disconnection, which are their religion.
78.
So that I here notice
some of their much inconsistency and disconnection, for informing the judgment
of new learners, (79) for the reason that when the writings of the learned
ancients have specially minutely and reverently discoursed of what is most
astute in evil, to impel one to good knowledge, (80) you should observe with
kind regards what is ordered.