|
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.
49.
'And the advantage from Sahm
was this, (50) that the serpent Srobovar and the wolf Kaput, which they also
call Pehino, the watery demon Gandarep, the bird Kamak, and the deluding demon
were slain by him. 51. And he also performed many other great and valuable
actions, (52) and kept back much disturbance from the world, (53) as to which,
when one of those disturbances, in particular should have remained behind, it
would not have been possible to produce the resurrection and future existence.
54.
'And the advantage from Kay
Us was this, (55) as Siyavakhsh was produced from his body. 56. Many other
actions also proceeded from him.
57.
'And the advantage from
Siyavakhsh was this, (58) such as the begetting of Kay Khosraw, and the
formation of Kangdez.
59.
'And the advantage from Kay
Khosraw was this, (60) such as the slaying of Frasiyav, (61) the extirpation of
the idol-temples which were on the lake of Chechast, (62) and the management of
Kangdez. 63. And he is able to do good through his assistance of the raising of
the dead by the restorer of the dead, the triumphant Soshyant, which is in the
future existence.
64.
'And the advantage from Kay
Lohrasp was this, (65) that dominion was well exercised by him, (66) and he
became a thanksgiver unto the sacred beings. 67. He demolished the Jerusalem of
the Jews, and made the Jews dispersed and scattered; and the accepter of the
religion, Kay Vishtasp, was produced from his body.
68.
'And the advantage from
Vishtasp was this, (69) such as the acceptance and solemnization of the good
religion of the Mazda-worshippers, (70) through the divine voice (bakan aevaz)
of the Ahunwar, the word of the creator Ohrmazd; (71) the annihilation and
destruction of the bodies of the demons and fiends; (72) and the pleasure and
comfort of water and fire and all the angels and spirits of the worldly
existences. 73. And he was full of the hope of the good and worthy, (74) through
a virtuous desire for his own determination, (75) the compensation (nosh dashno)
and gratification of Ohrmazd, with the archangels, (76) and the affliction and
destruction of Ahriman and the miscreations.'
1.
'The sage asked the spirit
of wisdom (2) thus: 'Who is the more forgiving (vakhshayaniktar)? 3. What is the
more in strength? 4. What is the swifter? 5. What is the happier? 6. What is the
more miserable?'
7.
The spirit of wisdom
answered (8) thus: 'Ohrmazd, the lord, is the more forgiving. 9. He saw the nine
thousand years' mischief among his own creatures, owing to Ahriman, yet
afterwards, through justice and forgiveness, he does not then smite him for it.
10.
'And the celestial sphere is
the more in strength. 11. 'The intellect of mankind is the swifter. 12. The
souls of the righteous are the happier. 13. And those of the wicked are the more
penitent.'
1.
The sage asked the spirit of
wisdom (2) thus: 'What is it necessary to keep with more regard and more
protection?'
3.
The spirit of wisdom
answered (4) thus: 'It is necessary to keep a young serving-boy (rasik), a wife,
a beast of burden, and a fire with more protection and more regard.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Which of any living existence (zivendag-I) is the worse? 3.
And in wisdom who is the more unforeseeing?'
4.
The spirit of wisdom
answered (5) thus: 'A life of him is the worse, who lives in fear and falsehood.
6. And in wisdom he is the more unforeseeing, who does not provide for the
spiritual existence, and attends to the worldly one.'
1.
The sage asked the spirit of
wisdom (2) thus: 'What is the business of the priests, warriors, and husbandmen,
each separately?'
3.
The spirit of wisdom
answered (4) thus: 'The business of the priests is to maintain the religion
properly; (5) and to perform the ceremonial and invocation of the sacred beings
well and with attention, (6) and the decrees, decisions, custom, and control, as
revealed by the pure, good religion of the Mazda-worshippers. 7. To make people
aware of the goodness of good works; (8) and to show the way to heaven, and the
danger and avoidance of hell.
9.
'The business of the
warriors is to defeat the enemy; (10) and to keep their own country and land
(bum) unalarmed and tranquil.
11.
'And the business of the
husbandmen is to perform tillage and cultivation; (12) and, to the extent of
their ability, to keep the world invigorated and populous.'
1.
The sage asked the spirit of
wisdom (2) thus: 'What is the business of the well-endeavoring, the artisans?'
3.
The spirit of wisdom
answered (4) thus: 'The business of the artisans is this, (5) that as to that
work which they do not understand, they do not bring a hand to it; (6) and that
which they well understand (hu-danend), they perform well and with attention;
(7) and they demand wages lawfully. (8). For as to him who persists in doing
that work which he does not understand, it is he by whom that work is spoiled
and becomes useless; and when, moreover, he is a man whose work makes himself
satisfied, it then becomes even an origin of sin for him.'
1.
The sage asked the spirit of
wisdom (2) thus: 'As to a ruler, (3) a chieftain, (4) a friend, (5) a kinsman,
(6) a wife, (7) a child, (8) and a country, which is the worse?'
9.
The spirit of wisdom
answered (10) thus: 'That ruler is the worse, that is not able to keep the
country unalarmed, and the people untroubled. 11. That chieftain is the worse,
who is defective in ability, unthankful unto agents (kartaran), and no helper
and interceder for a servant (ashak). 12. That friend is the worse, who is not
fit to be relied upon. 13. That kinsman is the worse, who is no helper in
illness (khastanak). 14. That wife is the worse, with whom it is not possible to
live with pleasure. 15. That child is the worse, who is no bringer of renown.
16. And that country is the worse, in which it is not possible to live in
happiness, fearlessness, and permanence.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Has the creator Ohrmazd produced the creation of anything
whatever for the worldly existence, unto which Ahriman is not able to bring
disturbance?'
3.
The spirit of wisdom
answered (4) thus: 'To him who is a wise and contented man it is but little
possible to bring disturbance.'
1.
The sage asked the spirit of
wisdom (2) thus: 'How many are those people whom it is necessary to consider as
rich, and how many are those who are poor?'
3.
The spirit of wisdom
answered (4) thus: 'These are the people it is necessary to consider as rich: --
(5) one is he who is perfect in wisdom; (6) the second, whose body is healthy,
and he lives fearlessly; (7) the third, who is content with that which has come;
(8) the fourth, he whose destiny is a helper in virtue; (9) the fifth, who is
well-famed in the eyes of the sacred beings, and by the tongues of the good;
(10) the sixth, whose trust is on this one, pure, good religion of the
Mazda-worshippers; (11) and the seventh, whose wealth is from honesty.
12.
'And these are the people to
be considered as poor: -- (13) one is he with whom there is no wisdom; (14) the
second, whose body is not healthy; (15) the third, who lives in his fear,
terror, and falsehood; (16) the fourth, who is not ruling in his own body; (17)
the fifth, whose destiny is no helper; (18) the sixth, who is infamous in the
eyes of the sacred beings, and on the tongues of the good; (19) and the seventh,
who is old, and no child and kindred exist.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Which sin is the more heinous?'
3.
The spirit of wisdom
answered (4) thus: 'Of the sin which people commit, unnatural intercourse is the
more heinous. 5. The second is he who has suffered or performed intercourse with
men. 6. The third, who slays a righteous man. 7. The fourth, who breaks off a
next-of-kin marriage. 8. The fifth, who destroys the arrangement of an adopted
son (sator). 9. The sixth, who smites the fire of Warharan. 10. The seventh, who
kills a water-beaver [baprako-i avik = Av. bawrish upapo]. 11. The eighth, who
worships an idol. 12. The ninth, who believes and wishes to worship in every
religion. 13. The tenth, who consumes anything which is received into his
custody, and becomes an embezzler. 14. The eleventh is he who, through
sinfulness, provides support for wickedness. 15. The twelfth, who does no work,
but eats unthankfully and unlawfully. 16. The thirteenth, who commits heresy (zandikih).
17. The fourteenth, who commits witchcraft. 18. The fifteenth, who commits
apostasy (aharmokih). 19. The sixteenth, who commits demon-worship. 20. The
seventeenth, who commits theft, or abetting (avagitih) of thieves. 21. The
eighteenth, who commits promise-breaking. 22. The nineteenth, who commits
maliciousness. 23. The twentieth, who commits oppression to make the things of
others his own. 24. The twenty-first, who distresses a righteous man. 25. The
twenty-second, who commits slander. 26. The twenty-third, who commits arrogance.
27. The twenty-fourth, who goes to a professional courtesan. 28. The
twenty-fifth, who commits ingratitude. 29. The twenty-sixth, who speaks false
and untrue. 30. The twenty-seventh, who causes discontent as to the affairs of
those who are departed. 31. The twenty-eighth, whose pleasure is from
viciousness and harassing the good. 32. The twenty-ninth, who considers sin as
to be urged on, and a good work as a day's delay. 33. And the thirtieth, who
becomes grieved by that happiness which is provided by him for anyone.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Through how many ways and motives of good works do people
arrive most at heaven?'
3.
The spirit of wisdom
answered (4) thus: The first good work is liberality. 5. The second, truth. 6.
The third, thankfulness. 7. The fourth, contentment. The fifth, wanting to
produce welfare for the good, and becoming a friend to every one. 9. The sixth,
being without doubt as to this, that the sky and earth and every benefit of the
worldly and spiritual existences are owing to the creator Ohrmazd. 10. The
seventh, being so as to the unquestionableness of this, that all misery and
affliction are owing to Ahriman the wicked, who is accursed. 11. The eighth,
freedom from doubt as to the resurrection and future existence. 12. The ninth,
who for love of the soul effects a next-of-kin marriage. 13. The tenth, who
arranges adoption. 14. The eleventh, who practices regular industry. 15. The
twelfth, who is without doubt in this pure, good religion of the
Mazda-worshippers. 16. The thirteenth, who is kindly regardful as to the ability
and means of every one. 17. The fourteenth, who perceives the kind regard of the
good, and becomes himself, also, kindly regardful as to the goodness which one
wants among the good. 18. The fifteenth, who seeks the affection of the good.
19. The sixteenth, who keeps malice and uncharitableness far from his mind. 20.
The seventeenth, who bears no improper envy. 21. The eighteenth, who forms no
desire of lust. 22. The nineteenth, who produces no discord with any one. 23.
The twentieth, who brings no distress into the affairs of a departed and
unassisted one (avijit). 24. The twenty-first, who lets no wrath into his body.
25. The twenty-second, who commits no sin on account of disgrace. 26. The
twenty-third, who forms no desire of lethargy on account of laziness. 27. The
twenty-fourth, who is without doubt as to the sacred beings. 28. The
twenty-fifth, who is without doubt as to the existence of heaven and hell, and
the account which is to be rendered by the soul, the glory which is in heaven,
and the misery which is in hell. 29. The twenty-sixth, who abstains from slander
and envious looks. 30. The twenty-seventh, who causes the happiness of himself,
and gives happy advancement also to others. 31. The twenty-eighth, who becomes
the help of the good, and accuser of the bad. 32. The twenty-ninth, who
restrains himself from deceit and evil (dushih). 33. The thirtieth, who does not
speak false and untrue. 34. The thirty-first, who restrains himself firmly from
promise-breaking. 35. The thirty-second, who, for the sake of seeking his own
benefit and happiness, causes the abstinence of others from evil. 36. And the
thirty-third, who provides lodging accommodation for the sick and secluded and
traders.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Wherefore is it when they do not allot the happiness of the
worldly existence according to worthiness, and they make the soul a seizer upon
the spiritual existences by worthiness of action?'
3.
The spirit of wisdom
answered (4) thus: 'On account of the compassion of Ohrmazd, the lord, as
regards the creatures, he allots all happiness alike among the good and alike
among the bad. 5. But when it does not always come upon them, it is on account
of the oppression of Ahriman and the demons, and the extortion of those seven
planets.
6.
'And they make one a seizer
upon the spiritual existences, by worthiness of action, on this account, because
the wickedness of anyone arises through the performance of his own actions.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Which power is the more seemly? 3. In wisdom who is the more
complete? 4. And in disposition who is the more faithful? 5. Whose speech is the
more proper? 6. In whose mind is the goodness little? 7. And as a friend who is
the worse? 8. In whose mind is the pleasure little? 9. In heart who is the more
seemly? 10. In endurance who is the more approvable? 11. Who is not to be
considered as faithful? 12. What is that which is worth keeping with every one?
13. And what is that which is not to be kept with any one? 14. What is to be
preserved in conversation? 15. Who is he that is not to be accepted as a
witness? I6. And unto whom is it necessary to be obedient? 17. What is it more
necessary to mind and to keep praising? 18. What is that which is not to be made
unrespected in any way? 19. What is he who, in his own degree, is said to be
such as Ohrmazd and the archangels? 20. And what is he who, in his own degree,
is such as Ahriman and the demons?'
21.
The spirit of wisdom
answered (22) thus: 'In power he is the more seemly who, when he indulges his
wrath, is able to allay the wrath, and not commit sin and gratify himself. 23.
And in wisdom he is the more complete who is able to preserve his own soul. 24.
In disposition he is the more faithful, in whom there is nothing whatever of
deceit and pretense. 25. The speech of him is the more proper who speaks more
true. 26. Goodness is little in the mind of a man of wrath. 27. As a friend,
malicious man who is a fighter is worse. 28. And pleasure is little in the mind
of him who is an envious man. 29. In heart he is the more seemly who abandons
the worldly existence and seizes the spiritual one; (30) and by his own will
accepts righteousness as a yoke (val chavarman). 31. And in endurance he is the
more approvable who, contentedly and with a will accepts, as a yoke, the misery
and affliction which come upon him from Ahriman and the demons and the vile;
(32) and it, in no way, harasses his own soul. 33. He is not to be considered as
faithful who has no fear of the sacred beings, nor shame as to mankind. 34.
Those which are worth keeping with every one are peace and affection. 35. And
those which are not to be kept with any one whatever are malice and discord. 36.
All these three are to be preserved in conversation: good thoughts, good words,
and good deeds in one's own thinking, speaking, and doing. 37. These three are
not to be accepted as a witness: a woman, a young serving-boy, and a man-slave.
38. These are such as must be personally obedient and do service: (39) the wife
unto the husband, (40) and the child unto the father and mother, the chieftain
and high-priest, the teacher, the adopted son, and secluded kindred. 41. And
unto rulers, chieftains, and teachers one is also to be obedient. 42. The sacred
beings it is more necessary to mind and to keep praising. 43. And one's own soul
is not to be made unrespected in any mode, (44) and is always to be kept in
remembrance. 45. The judge who exercises true justice, and takes no bribe, is,
in his own degree, such as Ohrmazd and the archangels. 46. And he who exercises
false justice is said to be, in his own degree, such as Ahriman and the demons.'
1.
The sage asked the spirit of
wisdom (2) thus: 'What is the colder and what is the warmer? 3. What is the
brighter and what is the darker? 4. What is the fuller and what is the emptier?
5. What end is the more fruitless? 6. What is that thing of which no superfluity
arises for any one? 7. What is that which no one is able to deprive one of? 8.
What is that thing which it is not possible to buy at a price? 9. What is that
thing with which every one is always satisfied? 10. What is that with which no
one whatever is satisfied? 11. What is that one wish that Ohrmazd, the lord,
contemplates as regards men? 12. What is that one wish that Ahriman, the wicked,
contemplates as regards men? 13. What is the end of the worldly existence and
what is the end of the spiritual one?' 14. The spirit of wisdom answered (15)
thus: 'The heart of the righteous is the warmer, and that of the wicked the
colder. 16. Righteousness is the brighter, and wickedness the darker. 17. The
hope and protection which pertain to the sacred beings are the fuller, and those
which pertain to the demons are the emptier. 18. The end of the world-arranging
and spirit-destroying man is the more fruitless. 19. It is knowledge of which no
one knows a superfluity. 20. It is learning and skill which no one is able to
deprive one of. 21. It is understanding and intellect which it is not possible
to buy at a price. 22. It is wisdom with which every one and one's own self are
untroubled and satisfied. 23. It is stupidity and ignorance with which every one
and even one's own self are troubled and not satisfied.
24.
'That one wish which Ohrmazd,
the lord, contemplates as regards men is this, (25) that "ye shall fully
understand me; for every one who fully understands me, comes after me and
strives for my satisfaction." 26. And that one wish which Ahriman
contemplates as regards men is this, (27) that "ye shall not understand
me;" for he knows that whoever fully understands that wicked one, does not
go after his evil deeds, (28) and nothing whatever of power and help for him
arises from that man.
29.
'And as to that which is
asked by thee 'concerning the spiritual and worldly existences, the worldly
existence is, in the end, death and, disappearance, (30) and of the spiritual
existence, in the end, that of a soul of the righteous is undecaying, immortal,
and undisturbed, full of glory and full of enjoyment, forever and everlasting,
with the angels and archangels and the guardian spirits [farohars] of the
righteous. 31. And the [Chinwad] bridge and destruction and punishment of the
wicked in hell are for ever and everlasting. 32. And the wicked soul, apart from
the punishment, contemplates the existence, and even the appearance, with the
demons and fiends just as, in the worldly existence, a healthy man does that
with him who is very grievously sick.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Which man is the mightier? 3. Which road is the more dreadful?
4. Which account is the more perplexing? 5. Which tie is the pleasanter? 6.
Which work is the more regrettable? 7. And which gift is the more unprofitable?'
8.
The spirit of wisdom
answered (9) thus: 'That man is the mightier who is able to struggle with his
own fiends; (10) and, in particular, he who keeps these five fiends far from his
person, (11) which are such as greediness, wrath, lust, disgrace, and
discontent. 12. The road in passing over the Chinwad bridge is the more
dreadful. 13. The account for a soul of the wicked is the more perplexing. 14.
The tie of children is the pleasanter and more desirable. 15. That work is the
more regrettable which they do for the ungrateful. 16. And that gift is the more
unprofitable which they give to the unworthy.'
1.
The sage asked the spirit of
wisdom (2) thus: 'How many kinds of man are there?'
3.
The spirit of wisdom
answered (4) thus: 'There are three kinds of man, (5) one is man, one is demi-man,
and one is demi-demon.
6.
'A man is he who is without
doubt as to the creativeness of Ohrmazd, the destructiveness of Ahriman, and the
existence of the resurrection and future existence; and also as regards every
other happiness and misery, in the worldly and spiritual existences, (7) that
its origin is from both of those beings, from Ohrmazd and Ahriman. 8. And his
belief is in this one pure, good religion of the Mazda-worshippers; (9) and he
does not believe in, and does not hearken unto, any heterodoxy. (10)
'A demi-man is he who performs the affairs of the worldly and spiritual
existences according to his own opinion, self-conceitedly and obstinately; (11)
be they duties and good works by the will of Ohrmazd, or be they by the will of
Ahriman, they proceed from him.
12.
'A demi-demon is he in whom
there is only as it were the name of man and the human race, but in his doing of
every action he is then like unto a two-legged demon. 13. He understands no
worldly and no spiritual existence, (14) he understands no good work and no sin,
(15) he understands no heaven and no hell, (16) and even the account which is to
be rendered by the soul he does not think of.'
1.
The sage asked the spirit of
wisdom (2) thus: 'How is it possible to make Ohrmazd, the archangels, and the
fragrant, well-pleasing heaven more fully for oneself? 3. And how is it possible
to make Ahriman, the wicked, and the demons confounded and to escape from hell,
the depreciated and dark?'
4.
The spirit of wisdom
answered (5) thus: 'To make Ohrmazd, the lord, and the archangels, and the
fragrant, well-pleasing heaven for oneself, and Ahriman, the wicked, and the
demons confounded, and to escape from hell, the dark and depreciated, are
possible thus: (6) that is, when they make the spirit of wisdom a protection for
the back (pushtik-panakih), (7) and wear the spirit of contentment on the body,
like arms and armor and valor, (8) and make the spirit of truth a shield, (9)
the spirit of thankfulness a club, (10) the spirit of complete mindfulness a
bow, (11) and the spirit of liberality an arrow; (12) and they make the spirit
of moderation like a spear, (13) the spirit of perseverance a gauntlet, and they
put forth the spirit of destiny as a protection. 14. In this manner it is
possible to come to heaven and the sight of the sacred beings, and to escape
from Ahriman, the wicked, and hell, the depreciated.'
1.
The sage asked the spirit of
wisdom (2) thus: 'How are the sky and earth arranged? 3. How are the flow and
arrangement of the water in the world? 4. Whereon do the clouds rest? 5. Where
is the demon of winter more predominant? 6. And which country is the more
undisturbed?'
7.
The spirit of wisdom
answered (8) thus: 'The sky and earth and water, and whatever else is within
them are egg-like (khaiyak-dish), just as it were like the egg of a bird. 9. The
sky is arranged above the earth, like an egg, by the handiwork of the creator
Ohrmazd; (10) and the semblance of the earth, in the midst of the sky, is just
like as it were the yolk amid the egg; (11) and the water within the earth and
sky is such as the water within the egg.
12.
'And the flow of the water
of every kind which is in the world is from the region of Arezahi (13) there
where the sun comes up; and its downward surge (nigun balishno) is towards the
region of Sawahi (14) where the sun goes down; and the surging on (abalishno) of
the water is into the sea Putik, (15) and from the sea Putik it goes back to the
sea Varkash.
16.
'The abode and seat of the
clouds are on Alburz.
17.
'The demon of winter is more
predominant in Eranvej. 18. And it is declared by revelation, (19) that in
Eranvej there are "ten months winter and two months summer," (20) and
"even those" two months of warm weather "are cold as to water,
cold as to earth, and cold as to plants." 21. And their adversity is the
winter, (22) and the snakes therein are many, (23) while their other adversity
is little.
24.
'It is declared that Ohrmazd
created Eranvej better than other places and districts. 25. And its goodness is
this, that the life of the people is three hundred years, (26) and of the oxen
and sheep one hundred and fifty years. 27. Their pain and sickness, also, are
little; (28) they fabricate (drujend) no lies, (29) they make no lamentation and
weeping, (30) and the domination of the demon of greediness (Az) in their bodies
is little. 31. When they eat one loaf among tell men, they are satisfied. 32.
And in every forty years one child is born from one woman and one man. 33. Their
law, also, is goodness, and their religion the primitive faith; (34) and when
they die they are righteous. 35. Their spiritual chief (ratu), likewise, is
Gopaito, and their lord and king is Srosh.'
1.
The sage asked the spirit of
wisdom (2) thus: 'By what does Ahriman most deceive and lead people to hell? 3.
And from what is his pleasure most? 4. Where is the place he has a foundation?
5. Where, also, is his coming, together with the demons, most? 6. And from what
is his food?'
7.
The spirit of wisdom
answered (8) thus: 'Ahriman deceives people most by prosperity and adversity,
the fiend of apostasy, skepticism, and covetousness. 9. His pleasure, also, is
most from the discord of men. 10. And his food is from the impenitence and
reticence of men. 11. He has a foundation in the malicious. 12. And his coming
and going are most with the wrathful.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Which is the one oppression, as regards men, that Ahriman
considers as the more injurious and great?'
3.
The spirit of wisdom
answered (4) thus: 'Ahriman, when he wrings life and wife and child and worldly
happiness of every kind away from men, does not consider, as to this, that any
injury whatever is inflicted by him upon that person; (5) but when he wrings
away the soul of a single individual, and makes it utterly depraved, he then
considers, as to this, that "an injury which is complete would thereby be
inflicted by me," because this is done by him through his own depravity of
wish and action.'
1.
The sage asked the spirit of
wisdom (2) thus: 'What is that thing which is the most perfect of all wealth? 3.
What is that which is predominant over everything whatever? 4. And what is that
from which no one is able to escape?'
5.
The spirit of wisdom
answered (6) thus: 'It is wisdom which is better than the wealth of every kind
which is in the world. 7. It is destiny which is predominant over every one and
everything. 8. And it is Vae the bad from whom no one is able to escape.'
1.
The sage asked the spirit of
wisdom (2) thus: 'How is the dwelling of the understanding and intellect and
seed of men in the body?'
3.
The spirit of wisdom
answered (4) thus: 'The place of the understanding and intellect and seed of men
is in the brain of the head. 5. And when the brain of the head is sound, the
understanding and intellect and seed are on the increase; (6) but when a person
attains unto old age, the brain of the head remains only at a diminution. 7. And
he who is an aged man, on account of the diminution of understanding and
intellect, sees less and knows less of that which it is necessary to do with
wisdom. 8. Wisdom, in the beginning, mingles with the marrow of the fingers of
men's hands; (9) and, afterwards, its seat and abode and place 1 are in the
heart. 10. And its dwelling in the whole body becomes such as the shape of the
foot in various shoes (mugchako).'
1.
The sage asked the spirit of
wisdom (2) thus: 'As to these stars which are apparent in the sky, and their
number is so great, what is then their duty and influence? 3. And how is the
motion of the sun and moon and stars?'
4.
The spirit of wisdom
answered (5) thus: 'Of the stars which are in the sky the first star is Tishtar,
which is said to be great and good, more valuable and more glorious. 6. And
prosperity of every kind and the fertility of the world are in the path of
Tishtar.
7-8.
'And the star of water germs
is for the increase of the star of plant germs. 9-10. And the star of plant
germs is for the increase of cattle germs. 11. And water, fire, plant, and
cattle germs are created for the increase of man germs.
12.
'And the star Vanand is
entrusted with the passes and gates of Alburz; (13) so that the demons and
witches and fiends may turn from those gates and passes, (14) that it may not be
possible for them to cut off and break up the road and passage of the sun and
moon and stars.
15.
'And the star Haptoring,
with 99,999 guardian spirits [farohars] of the righteous, is entrusted with the
gate and passage of hell, (16) for the keeping back of those 99,999 demons and
fiends, witches and wizards, who are in opposition to the celestial sphere and
constellations of the zodiac. 17. Its motion, also, is round about hell; (18)
and its special business is this, as it were it holds the twelve signs of the
zodiac by the hand, in their proper going and coming. 19. And those twelve
constellations also proceed in like manner by the power and help of Haptoring;
(20) and every single constellation, when it comes in at Alburz, provides
support for Haptoring, (21) and begs protection from Haptoring.
22.
'The remaining unnumbered
and innumerable constellations which are apparent are said to be the guardian
spirits of the worldly existences. 23. Because, as to the creatures and
creations of every kind, that the creator Ohrmazd created for the worldly
existence, which are procreative and also which are developable (arodishnik),
for every single body there is apparent its own single guardian spirit of a like
nature.
24.
'And the motion of the sun
and moon is the special illumination of the world, (25) and the maturing of
procreations and growths of all kinds. 26. And the correct keeping of the day,
month, and year, summer and winter, spring and autumn, and other calculations
and accounts of all kinds which men ought to obtain, perceive, and understand,
(27) are more fully defined by means of the setting (nishivako) of the sun and
moon.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Which is that opulent person who is to be considered as
fortunate, and which is that one who is to be considered as evil-conditioned?'
3.
The spirit of wisdom
answered (4) thus: 'That one who has produced opulence by proper exertion is to
be considered as fortunate; and that one who has produced it by dishonesty, as
evil-conditioned.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Wherefore is it when there are instances when a lazy,
ignorant, and bad man attains to eminence and great welfare, (3) and there are
instances when a worthy, wise, and good man attains to grievous misery,
perplexity, and indigence?'
4.
The spirit of wisdom
answered (5) thus: 'As to him who is a lazy, ignorant, and bad man, when his
destiny becomes a helper, that laziness of his then becomes like unto diligence,
that ignorance unto knowledge, and that vileness unto a goodness. 6. And as to
him who is a wise, worthy, and good man, when his destiny is an opponent, that
wisdom of his then turns to stupidity and foolishness (alakih), and that
worthiness to ignorance; (7) and his knowledge, skill, and worthiness become
manifestly secluded.'
1.
The sage asked the spirit of
wisdom (2) thus: 'How is it necessary to perform the ceremonial of the sacred
beings and the thanksgiving for the welfare which is owing to the sacred beings?
3. And how is the renunciation of sin to be performed for the preservation of
the soul?'
4.
The spirit of wisdom
answered (5) thus: 'That ceremonial of the sacred beings is good which they
perform in this pure, good religion of the Mazda-worshippers. 6. Its origin,
also, is goodness and truth, and freedom from doubt in the sacred beings 7. And
for the little and the much that has come there has arisen thanksgiving unto the
sacred beings; and one is to meditate upon the gratifications (shnumakan) and
prosperity which are owing to the sacred beings and to keep grateful. 8. And
even when perplexity and misery come on from Ahriman and the demons, he is not
to become doubtful as to the treasure of the sacred beings, (9) and not to
diminish the thanksgiving unto the sacred beings. 10. And every disaster which
springs up he is to give back to the violence of Ahriman and the demons. 11. He
is not to seek his own welfare and advantage through the injury of any one else;
(12) and he becomes compassionate as regards the creatures of Ohrmazd. 13. In
duty and good works he is diligent and striving; (14) and especially in the care
of water and fire he is to persevere much. 15. And he is to be without doubt as
to this, that, except happiness, the sacred beings do not then give anything
whatever, as a modification of it, unto men; and Ahriman and the demons, except
misery, do not then give them any happiness.
16.
'For the existence of
renunciation of sin the special thing is this, that one commits no sin
voluntarily; (17) and if, through folly, or weakness and ignorance, a sin
occurs, he is then in renunciation of sin before the high-priests and the good.
18. And after that, when he does not commit it, then that sin which is committed
by him becomes thus a sweeping (esvarako) from his body; (19) just as the wind
which is hasty and mighty, when it comes swift and strong, sweeps so over the
plain that it carries away every single blade of grass (giyyakichako-I) and
anything which is broken in that place.'
1.
The sage asked the spirit of
wisdom (2) thus: 'How are the homage and glorifying of the sacred beings to be
performed?'
3.
The spirit of wisdom
answered (4) thus: 'Every day three times, standing opposite the sun and Mihr,
as they proceed together, (5) and the moon and fire of Warharan, or the fire of
fires, in like manner, morning, noon, and evening, homage and glorifying are
performed, (6) and one has become grateful. 7. And if a sin, or a deficiency (frotmand-I),
has occurred, especially as regards the angels of the spiritual and worldly
existences, men and beasts of burden, oxen and sheep, dogs and the dog species,
and other creatures and creations of Ohrmazd the lord, (8) one is to become
sorrowful, penitent, and in renunciation of sin before the sun and Mihr, the
moon and the fire of Ohrmazd; (9) and, for the sake of atonement for the sin,
good works are to be practiced as much as is well possible.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Wherefore is it when an ignorant man -- when they bring
advancement to him -- considers the learning and advancement of the wise and
good mostly so, through greediness, that to teach it to him is difficult?'
3.
The spirit of wisdom
answered (4) thus: 'For this reason, because the ignorant man considers, in
thought, his own ignorance as good as the sage does, in thought, his own
knowledge.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Wherefore is he who is an ill-natured man no friend of the
good, nor an untalented man of a talented one?'
3.
The spirit of wisdom
answered (4) thus: 'For this reason, because he who is an ill-talented man is at
all times in fear of the talented, (5) lest "they should trouble us by
their skill and talent, and, owing to that circumstance, shame may come upon us
before the good and our opponents."
6.
'And the ill-natured are no
friends of the good for this reason, because there is a time for their
annihilation and destruction by the hands of the good.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Wherefore are these mountains and rivers made, which are in
the world?'
3.
The spirit of wisdom
answered (4) thus: 'Of these mountains, which are in the world, there are some
which are moderators of the wind, and there are some which are warders off; (5)
there are some which are the place and vent, the resting-place and support of
the rainy cloud; (6) and there are some which are smiters of Ahriman and the
demons, and maintainers and vivifiers of the creatures and creation of Ohrmazd,
the lord.
7.
'And these rivers, which are
in the world, the creator Ohrmazd has formed, from the borders of Alburz, for
providing the protection and for the vivification of his own creatures and
creation.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Wherefore is it when the knowledge and sagacity of the
spiritual and worldly existences, both united, are connected with thee?'
3.
The spirit of wisdom
answered (4) thus: 'For this reason, because, from the first, I, who am the
innate wisdom, apart from the spiritual and worldly existences, have been with
Ohrmazd. 5. And the creator Ohrmazd created (afrito) the angels of the spiritual
and worldly creations, and all the other creatures and creations through the
power and mightiness, the wisdom and sagacity of innate wisdom; and I produce
and he maintains and stimulates them. 6. And at the end of the renovation of the
universe it is possible to cause the annihilation and destruction of Ahriman and
his miscreations more fully by the power of wisdom; (7) and Soshyant, with Kay
Khosraw, and those who cause the resurrection and future existence are able to
act more fully, by means of the power and help of wisdom.
8.
'The knowledge and sagacity
of the worldly existence, the learning and teaching in every profession, and all
advancement of temporal beings are through wisdom. 9. The souls of the
righteous, in escaping from hell and coming to heaven and the supreme heaven (Garothman),
arrive much better by means of the power and protection of wisdom. 10. And it is
possible to seek the good living pleasure, good repute, and every happiness of
people in the worldly existence, through the power of wisdom.
11.
'And the maintenance of the
seeds of men and beasts of burden, oxen and sheep, and also every other creature
and creation of Ohrmazd, the lord, the seating of them in the womb, and making
manifest what is their food in the womb, so that they shall not die from hunger
and thirst, and the allotment and maturing of the limbs are effected more fully
by means of the durability (dorangarih) and great potency which are in the force
of wisdom.
12.
'The arrangement of the
earth and the mingling of the water in the earth, the growth and increase of
plants, color of various kinds, and the scent, taste, and pleasantness of
various things are allotted and produced more fully through wisdom. 13. And the
arrangement of Alburz around the world, the manifestation of the earth of the
seven regions and the sky above the mountain of Alburz, the motion of the sun
and moon and twelve constellations, the six times of the season festivals (Gahambars),
the five times devoted to the guardian spirits (Frawardigan), the heaven which
is in the place of good thoughts, the place of good words, the place of good
deeds, and the perfect supreme heaven (Garothman) of all gloriousness, the path
of the spirits and worldly existences, and the Chinwad bridge are produced and
allotted through the power of wisdom.
14.
'The watery-looking cloud's
seizing water from the sea, advancing in the atmosphere, and gradually breaking
away, drop by drop, to the earth, and Ohrmazd's creatures' thoroughly
understanding the nature of heaven and hell, the compassion of Ohrmazd the
archangels, and other angels as regards their own creatures, and the devastation
and destructiveness of Ahriman and the demons as regards the creatures of
Ohrmazd it is possible to comprehend through the more complete power of wisdom.
15. And the good religion of the Mazda-worshippers, the sayings and teaching of
the spirits, and the demons' demolishing the worldly body and making it
imperceptible by the sight of men are apprehended more fully by means of the
most perfect means of wisdom. 16. And even the struggle and warfare of Iran with
foreigners (an-airan), and the smiting of Ahriman and the demons it is possible
to effect through the power of wisdom.
17.
'To occasion the sun's
inspection of the hidden water also, below the earth, it is expedient to convey
it for tillage and cultivation, and the advantage, comfort, and enjoyment of men
and beasts of burden, oxen and sheep, through the power of wisdom. 18. The
thorough understanding of the pain and sickness of men and beasts of burden,
oxen, sheep, and other animals, and the bringing of medicine and remedies,
health of body and comfort unto them are much more possible to effect by means
of the power of wisdom.
19.
'And as to every man whose
participation in wisdom is much, his share of heaven is then much more. 20. Even
as to Vishtasp, Zartosht, Gayomard, and those others whose share of heaven was
much the more as on account of the much coming of wisdom unto them. 21. And as
to Yim [Jamshed], Faridoon, Kay Us, and those other rulers who obtained splendor
(varjo) and mightiness (tagakih) from the sacred beings just as the
participation of Vishtasp and other rulers in the religion occurred -- and their
not attaining to the religion, and also as to the times when they have become
ungrateful unto their own lord, it was on account of the little coming of wisdom
unto them.
22.
'And Ahriman, also, and the
demons deceive that man more, and lead him to hell, who is poorer of wisdom and
unsteadier in disposition. 23. And it is manifest, that, unto him who is
virtuous in disposition, habit, and demeanor, praise is then due, owing to his
maintenance of wisdom. 24. For it is declared, that Ahriman shouted to Zartosht
thus: "If thou desist from this good religion of the Mazda-worshippers,
then I will give thee a thousand years' dominion of the worldly existence, (25)
as was given to the Vadakan monarch Dahak [Zohak]." 26. On account of
complete wisdom, the virtuous disposition and demeanor of Zartosht not having
hearkened and not being deluded, he did not become deceived and longing through
that temptation of the accursed evil one, the wicked. 27. And he spoke to
Ahriman (28) thus: "I will shatter and cause to run (dukanam), and will
make downcast (niguisar) for thee, the bodies of your demons and fiends, wizards
and witches, through the Haoma and sacred twigs, and the good, true religion
which the creator Ohrmazd has taught to me." 29. Ahriman, when those words
were heard by him, became confounded and stupefied, and rushed to hell, and
remained confounded a long time.
31.
'This, too, is declared,
that for the nine thousand years of renovation, until the resurrection and
future existence, wisdom maintains and stimulates the creatures and creation of
every kind.
32.
'And this, too, is declared,
that, as to him who is an ignorant and bad-tempered man, when he attains even to
much eminence, opulence, and authority, even then he is not fit to elevate into
that welfare and authority.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Wherefore is it when one turns the ignorance and foolishness
of an ignorant king back to knowledge and cleverness, on account of the
sovereignty which is his; (3) and, as to a poor man, who is wise, one turns the
knowledge and sagacity, which are his, back to foolishness and uselessness, on
account of the poverty?'
4.
The spirit of wisdom
answered (5) thus: 'On account of the deceit and violence of the fiend of
greediness (6) men utter more words as to the manliness of every one whose
wealth and power are more, and recount his deeds and actions more fully; (7)
but, in the eyes of the angels and archangels, a poor man who is innocent and
wise is better and more precious than a king or opulent man who is ignorant.'
1.
The sage asked the spirit of
wisdom (2) thus: 'What are the vices of priests? 3. What are the vices of
warriors? 4. What are the vices of husbandmen? 5. And what are the vices of
artisans?' 6. The spirit of wisdom answered (7) thus: 'The vices of priests are
heresy, covetousness, negligence, trafficking (sudakih), attention to trifles,
and unbelief in the religion.
8.
'The vices of warriors are
oppression, violence, promise-breaking, unmercifulness (an-avokhshaga-vandih),
ostentation (dakhshih), haughtiness, and arrogance.
9.
'The vices of husbandmen are
ignorance, enviousness, ill-will, and maliciousness.
10.
'And the vices of artisans
are unbelief, want of thanksgiving, improper muttering of prayers, moroseness,
and abusiveness.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Of mankind which are more conversant with good and evil?'
3.
The spirit of wisdom
answered (4) thus: 'Of mankind he whose sojourn and business are with the bad,
and they provide him a name for good repute and goodness, is the man more
conversant with good. 5. And he whose sojourn and business are with the good,
and they provide him a name for disrepute, is the man more conversant with evil.
6.
'Because it is said, (7, 8)
that whoever joins with the good brings good with him, and whoever joins with
the bad brings evil (9) just like the wind which, when it impinges on stench, is
stench, (10) and when it impinges on perfume, is perfume, -- (11) it is,
therefore, notorious, (12) that he whose business is with the good receives
good, (13) and he whose business is with the bad receives evil; (14) but, even
then, both are to be considered as an experiment (auzmayishno).'
1.
The sage asked the spirit of
wisdom (2) thus: 'Which is the chief of men? Which is the chief of women? 3.
Which is the chief of horses? Which is the chief of flying creatures? 4. Which
is the chief of oxen? Which is the chief of wild animals? Which is the chief of
grains?'
5.
The spirit of wisdom
answered (6) thus: 'The man who is wise, who is steadfast in the religion, who
is well-praising, who is true-speaking is chief over his associates.
7.
'The woman who is young, who
is properly disposed, who is faithful, who is respected, who is good-natured,
who enlivens the house, whose modesty and awe are virtuous, a friend of her own
father and elders, husband and guardian, handsome and replete with animation is
chief over the women who are her own associates.
8.
'The ox which is glorious,
which is tall-eared, which has a herd of cows is chief over oxen.
9.
'The Chiharav is the chief
of birds. 10. The horse which is swift is the chief of horses. 11. The hare is
the chief of wild animals; and wheat; is the chief of grains.'
1.
The sage asked the spirit of
wisdom (2) thus: 'In what place stands Kangdez? 3. Where is the enclosure formed
by Yim [Jamshed] constructed? 4. In what place lies the body of Sahm? 5. Where
is the abode of Srosh? 6. In what place stands the three-legged ass? 7. Where is
the Haoma grown, the preparer of the dead, with which they restore the dead and
produce the future existence? 8. In which place is Gopaitoshah? 9. With what
work is the Kar fish entrusted? 10. Where has the griffin bird a nest (ashiyan)?
11. In what place sits Chinamrosh, and what is his work?'
12.
The spirit of wisdom
answered (13) thus: 'Kangdez is entrusted with the eastern quarter, near to
Sataves, (14) on the frontier of Eranvej.
15.
'The enclosure formed by Yim
[Jamshed] is constructed in Eranvej, below the earth. 16. And every species and
seed of all the creatures and creations of Ohrmazd, the lord, whatever is better
and more select of man and beast of burden, of cattle and flying creatures is
brought thither'. 17. And every forty years one child is born from one woman and
one man who are of that place; (18) their life, too, is three hundred years,
(19) and their pain and disturbance are little.
20.
'The body of Sahm is in the
plain of Peshandas, near to Mount Damawand. 21. And on that plain, except corn
and the eatable things they sow and reap and live upon, there is not so much as
a single other tree, or shrub, or plant; (22) and its golden color is mostly
wormwood. 23. And the angels and archangels have appointed 99,999 guardian
spirits [fravashis] of the righteous as a protection for the body of Sahm, (24)
so that the demons and fiends may not injure it.
25.
'The abode of Srosh is
mostly in Arezahi, and afterwards also in Sawahi and the whole world.
26.
'The three-legged ass sits
amid the sea Varkash; (27) and as to water of every kind that rains on dead
matter, the menstrual discharge, and other bodily refuse, when it arrives at the
three-legged ass, he makes every kind clean and-purified, with watchfulness.
28.
'The Haoma, which is the
preparer of the dead, is grown in the sea Varkash, in that which is the deepest
place; (29) and 99,999 guardian spirits [fravashis] of the righteous are
appointed as its protection. 30. The Kar fish, too, ever circles around it, and
always keeps the frog and other noxious creatures away from it.
30.
'Gopaitoshah is in Eranvej,
within the region of Xwaniratha. 32. From foot to mid-body he is an ox, and from
mid-body to the top he is a man. 33. And at all times he sits on the sea-shore,
(34) and always performs the ceremonial of the sacred beings, and pours
holy-water into the sea. 35. On account of which, through the pouring of that
holy-water, innumerable noxious creatures in the sea will die. 36. Because, if
he does not specially perform that celebration of the ceremonial, and does not
pour that holy-water into the sea where those innumerable noxious creatures
shall utterly perish -- then, whenever the rain shall rain, the noxious
creatures have to rain just like rain.
37.
'The nest of the griffin
bird is on the tree opposed to harm, the many-seeded. 38. Whenever he rises
aloft a thousand twigs will shoot out from that tree, (39) and when he alights
he breaks off the thousand twigs and bites the seed from them. 40. And the bird
Chinamrosh alights likewise in that vicinity; (41) and his work is this, that he
collects those seeds which are bitten from the tree of many seeds, which is
opposed to harm, and he scatters (parganded) them there where Tishtar seizes the
water; (42) so that, while Tishtar shall seize the water, together with those
seeds of all kinds, he shall rain them on the world with the rain.'
1.
The sage asked the spirit of
wisdom (2) thus: 'Which is that good work which is greater and better than all
good works, and no trouble (anjinako) whatever is necessary for its
performance?'
3.
The spirit of wisdom
answered (4) thus: 'To be grateful in the world, (5) and to wish happiness for
every one. 6. This is greater and better than every good work, and no commotion
(angejinako) whatever is necessary for its performance.'
THE
END