CHAPTER 2.
1. First you ask thus: Why is a righteous man created better
than the stars and moon and sun and fire of Ohrmazd, and is called
in revelation greater and better than the spiritual creation,
and also than that which is worldly?
2. The reply is this, that the greatness and goodness of advance
in wisdom and just judgment over the creatures arise from proficiency
(hûnar).
3. Justice is the one good proficiency over the creatures,
the means of wisdom are great, and praise bestowed is the most
effectual performance
[12]
of what is desirable (kamishn-karih). 4.
For all three are mutually connected together; since the manifestation
of justice is through wisdom, and its advantage is the performance
of what is desirable for the creator; wisdom is the performance
of what is desirable for the requirements of the creator, and
its weapon (zeno) is justice; and the desire of the creator, which
is progress, is in wisdom with justice. 5. All three are great
among the creatures, and their lodgment in the superior beings
and righteous men is spiritual, in the spirit which is the pure
guardian angel [farohar], in the understanding for encountering,
averting, smiting, and prostrating (khvapak) the fiend, in the
army of angels, and in the sovereignty of the far-seeing (dur-venako)
spirit, Ohrmazd; and, materially, in the worldly equipment and
mutual connection of body and life. 6. And their appliances are
the wisdom and worldly efficacy of treatises on the wise adoption
of good thoughts, good words, and good deeds, and the relinquishment
and discontinuance of evil thoughts, evil words, and evil deeds.
7. And their acquirer is the worldly ruler who is providing for
Ohrmazd, and approving and stimulating the pure religion, a praiser
of the good and pure creator, and a director of persistence in
destruction of the fiend. 8. And in the promulgation (rubako-dahishnih)
of the good and religious liturgy (mansar), the coming of the
good cause of the resurrection, and the production of the renovation
of the universe [Frashegird] are his cooperation and his own thanksgiving;
and over the creatures of this prior world he is a guardian, defender,
and manager.
9. And such rulers are great and pre-eminent; yet every man is
not for that greatness, but it is mentioned as to superior beings
and concerning righteous men, in whom it has arisen, and the best
are the three who are the beginning, middle, and end of the creation.
10. One is the pure man, Gayomard, who was its first rational
praiser; he in whose keeping was the whole creation of the sacred
beings, from its beginning and immaturity unto the final completion
of the worldly creatures, over which was the exercise of goodness
of his well-destined progeny, such as Hooshang, Takhmorup, Yim [Jamshed],
and Faridoon, such as the apostles of the religion, like Zartosht,
Aushedar, and Aushedar-mah, and the producers of the renovation
of the universe, like Saoshant, Roshanp-chashm, and Khur-chashm.
11. The approver of the enterprises (rubak-dahishniha) of cooperators,
the purely-praising and just worshipper of the sacred beings through
the strength of the spirit, the disabler of the worldly activity
of the fiend as regards worldly bodies, and the one of pure religion
— which is his charge (spor), the revelation of the place of
the beneficent spirit and of the destruction of the depravity
of the evil spirit, the subjugation (khvapishno) of the fiend,
the completion of the triumph of the creator, and the unlimited
progress of the creatures — is the upholder of Mazda-worship.
12. And likewise through the goodness of Gayomard, which is the
begetting of Zartosht, he is also just; likewise through the goodness
of Saoshant, by which he is the progeny of Zartosht, he is also
progressive in every good thought, good word, and good deed, more
than the creatures which are produced with a hope of the religion,
and equally thankful. 13. And one is the producer of bodies, the
renovator (Frashegar) Saoshant, who is the putter down, with complete
subjugation from the world, of the glorification of fiends and
demons, and of the contention with angels in apostasy and heterodoxy
of various kinds and unatoned for; and the completer of the renovation
[Frashegird] through the full continuance of the glorification
of the angels, and the perfect continuance of the pure religion.
14. And through that excellent, unblemished, brotherly work such
a ruler may be seen above the sun with swift horses, the primeval
luminaries, and all removal of darkness, the advance of illumination
which is the display (tojishno) of the days and nights of the
world. 15. Regarding the same completion of the renovation of
the universe it is said in the revelation of the Mazda-worshippers,
that this great light is the vesture of the like righteous men.
CHAPTER 3.
1. The second is that which you ask thus: For what purpose is
a righteous man created for the world, and what manner is it necessary
for him to exist in the world?
2. The reply is this, that the creator created the creatures
for progress, which is his wish; and it is necessary for us to
promote whatever is his wish, so that we may obtain whatever is
our wish. 3. And, since that persistent creator is powerful, whatever
is our wish, and so far as we remain very faithful, such is as
it were deserving of his wish, which is for our obtainment of
whatever is our wish.
4. The miracle of these creatures was fully achieved (avorido)
not unequally, and the gain (guaftako) also from the achievement
of the same miracle is manifest; that is, achieving, and knowing
that his achievement is with design (chim) and his desire is goodness,
when the designed achievement, which is his creature, and also
the goodness, which is his wish, are certain, and likewise, owing
to the perfect ability which is due to the creator, the wish is
achieved, it is manifest. 5. And, afterwards, it is decided by
wisdom that he has achieved it, and the creatures, as perfected
for the complete progress which is his wish, lapse into evil;
and since when evil exists good becomes the subjugation of evil
— for when evil is not complete, and after it is expressly said
that his creatures are created for his own will, the progress
due to subjugations of evil is on account of the good completed
— it is similarly testified, in accordance with the will aforesaid,
that it is achieved.
6. The creatures are for the performance of what is desirable
for the creator, and the performance of what is desirable for
the creator is necessary for two purposes, which are the practice
of worship and contention. 7. As the worship is that of the persistent
creator, who is a friend to his own creatures, and the contention
is that with the fiend — the contender who is an enemy to the
creation of the creator — that great worship is a pledge, most
intimate to one's self, of the utmost contention also, and a pledge
for the prosperity owing to the friend subjugating by a look which
is a contender with the enemy, the great endeavor of the acquirers
of reliance upon any mortals whatever. 8. For when the persistent
one accomplished that most perfect and wholly miraculous creation
of the lord, and his unwavering look — which was upon the coming
on of the wandering evil spirit, the erratic, unobservant spirit
— was unmingled with the sight of an eye, he made a spirit of
observant temperament, which was the necessary soul, the virtuous
lord of the body moving into the world. 9. And the animating life,
the preserving guardian spirit, the acquiring intellect, the protecting
understanding, the deciding wisdom, the demeanor which is itself
a physician, the impelling strength, the eye for what is seen,
the ear for what is heard, the nose for what is smelt, the mouth
for recognizing flavor, the body for approaching the assembly
(pidram) of the righteous, the heart for thinking, the tongue
for speaking; the hand for working, the foot for walking, these
which make life comfortable, these which are developments in creating,
these which are to join the body, these which are to be considered
perfected, are urged on by him continuously, and the means of
industry of the original body are arranged advisedly. 10. And
by proper regulation, and the recompense of good thoughts, good
words, and good deeds, he announced and adorned conspicuous, patient,
and virtuous conduct; and that procurer of the indispensable did
not forget to keep men in his own true service and proper bounds,
the supreme sovereignty of the creator.
11. And man became a pure glorifier and pure praiser of that all-good
friend, through the progress which is his wish. 12. Because pure
friendship is owing to sure meditation on every virtue, and from
its existence no harm whatever arose, pure glorifying is owing
to glorifying every goodness, and from its existence no vileness
whatever arose; and pure praising is owing to all prosperity,
and from its existence no distress whatever arose. 13. And pronouncing
the benedictions he is steadfast in the same pure friendship,
just glorifying, and expressive praising, which are performed
even as though Vohuman were kept lodging in the thoughts, Srosh
in the words, and Ard in the actions. 14. That, moreover, which
is owing to the lodgment of Vohuman in the thoughts is virtuously
rushing unto true propitiation from the heart, and keeping selfishness
away from the desires; the lodgment of Srosh in the words is owing
to him who is intelligent being a true speaker, and him who is
unintelligent being a listener to what is true and to the high-priests;
and the lodgment of Ard in the actions is declared to be owing
to promoting that which is known as goodness, and abstaining,
from that which one does not know. 15. And these three benefits
which have been recited are sent down (farostako) in two ways
that the ancients have mentioned, which are that deliberately
taken and that they should deliberately leave, whose means are
wisdom and proper exertion.
16. And his (man's) high-priest is he whose instigation is to
keep him truly in accordance with the revelation (dino) of the
sacred beings, and is the origin of his pure meditation which
is truly through goodness like Vohuman's. 17. As the religious
of the ancients have religiously said, that of him who keeps the
goodness of Vohuman lodging in the thoughts the true way is then
that of the good spirit. 18. The Mazda-worshipper understands
the will of the creator in the true way, and grows and acquires
by performing what is desirable for the creator, which obtains
the benefit of the renovation.
19. A more concise reply is this, that a righteous man is the
creature by whom is accepted that occupation which is provided
for him, and is fully watchful in the world as to his not being
deceived by the rapacious fiend. 20. And as a determiner, by wisdom,
of the will of the creator — one who is himself a propitiator
and understander, and a promoter of the understanding of goodness
— and of whatever pertains to him (the creator), he is a giver
of heed thereto; and it is necessary for him to be thus, so that
such greatness and goodness may also be his more securely in the
spiritual existence.
CHAPTER 4.
1. The third question is that you ask thus: For what reason does
this greatness of a righteous man exist?
2. The reply is this, that it is for the performance of what
is desirable for the creator by the Mazda-worshipper; because
he strives unhesitatingly that the way for the performance of
what is desirable for the creator may be the propitiation which
is his desire, and that desired propitiation becomes perfect through
sound wisdom. 3. The wisdom by which he understands about the
desire of the heavenly angels is not appointed (vakht), but is
the true, pure religion which is knowledge of the spirits, the
science of sciences, the teacher of the teaching of the angels,
and the source of all knowledge.
4. And the progress, too, of the pure religion of the Mazda-worshippers
is through the righteous man, as is shown of him in revelation
thus: 'I created, O Zartosht the Spitaman! the righteous man who
is very active, and I will guard his hands from evil deeds; I
will also have him conveyed unto those who are afterwards righteous
and more actively wise. 5. And at the same time the religion of
me who created him is his desire, and it is the obtainment of
a ruler which is to be changed by the well-organized renovation
of the universe.'
6. As through wisdom is created the world of righteousness, through
wisdom is subjugated every evil, and through wisdom is perfected
every good; and the best wisdom is the pure religion whose progress
is that achieved by the upholders of religion, the greatness of
the best men of the righteous, in whose destiny it is, such as
that which was shown about Gayomard, Zartosht, and Soshans.
CHAPTER 5.
1. The fourth question is that which you ask thus: Of this destruction
(zadam) and terror which ever happen to us from the retribution
of the period, and are a cause of the other evils and defects
of the good religion, what kind of opinion exists? And is there
a good opinion of us among the spirits, or not?
2. The reply is this, that it is said in the revelation of the
Mazda-worshippers that the impediments (ras-bandih), through which
there is vexation in righteousness, are because its doctrine is
this, that, regarding the difficulty, anxiety, and discomfort
which occur through good works set going, it is not desirable
to account them as much difficulty, trouble, and discomfort. 3.
Whereas it is not desirable to account them as anxiety and difficulty,
it is then declared by it thereof, that, as its recompense, so
much comfort and pleasure will come to the soul, as that no one
is to think of that difficulty and discomfort which came upon
him through so many such good works, because he is steadfast to
maintain the good religion, and utters thanksgivings (va stayedo).
4. And as regards the discomfort, which the same good religion
of ours has had, it comes on from the opponents of the religion.
5. Through the coming of religion we have full enjoyment (bara
gukarem), and owing to religion, unlike bondsmen (aburdoganvar),
we do not become changeable among the angels; our spiritual life
(ahvoih) of praise then arrives in readiness, and owing to the
angels there are joyous salutation, spiritual life, and glory
for the soul.
CHAPTER 6.
1. The fifth question is that you ask thus: Why does evil always
happen more to the good than to the bad?
2. The reply is this, that not at every time and every place,
and not to all the good, does evil happen more — for the spiritual
welfare of the good is certainly more — but in the world it is
very much more manifest. 3. And the reasons for it are many; one
which is conclusive is even this, that the modes and causes of
its occurrence are more; for the occurrence of evil is more particularly
appointed (vakhto) by two modes, one by the demons, the appointers
of evil, and one by the vile, the doers of evil; even to the vileness
of creation and the vile they cause vexation. 4. Moreover, incalculable
is the evil which happens to the vile from the demons, and that
to the good from the demons and also from the vile, and the mode
of its occurrence is in the same way without a demon.
5. This, too, is more particularly such as the ancients have
said, that the labor and trouble of the good are much more in
the world, and their reward and recompense are more certain in
the spiritual existence; and the comfort and pleasure of the vile
are more in the world, and their pain and punishment in the spiritual
existence are more severe. 6. And this, too, is the case, that
the good, through fear of the pain and punishment of hell, should
forsake the comfort and ease in the world, and should not think,
speak, or do anything improper whatever. 7. And through hope for
the comfort and pleasure in heaven they should accept willingly,
for the neck, much trouble and fear in the practice of virtue
in thought, word, and deed.
8. The vile, through provision with temporary enjoyment — even
that enjoyment of improprieties for which eventually there is
hell — then enjoy themselves therein temporarily, and lustfully
on account of selfishness; those various actions also, through
which there would be a way to heaven, they do not trouble themselves
with.
9. And in this way, in the world, the comfort and pleasure of
the vile are more, and the anxiety, vexation, despondency, and
distress of the good have become more; the reason is revealed
by the stars.
CHAPTER 7.
1. The sixth question is that which you ask thus: Why are we
men produced for the world, and what is it necessary for us to
do therein?
2. The reply is this, that even in the reply to an accompanying
question it is written that the creatures are achieved for justice
and the performance of what is desirable for the creator; and
to prepare thoroughly well that which is unlimited and the virtuous
progress of the creatures, whose distress is like fear, there
is the unparalleled (abradarvato) renovation of the universe.
3. And that preparation arises from the complete predominance
of the creator and the non-predominance of the fiend, as is said
of it in revelation thus: 'In that time I become completely predominant,
I who am Ohrmazd; in nothing whatever is the evil spirit predominant.'
4. And also about the good procedure of the creature-creation
it is recounted thus: 'Happy am I when the creatures are so created
by me, and according to any wish whatever of mine they give the
sovereignty to me, and also come to the sovereignty when I have
created it for the performance of what is desirable for the expression
of what sovereignty is.'
5. And it is necessary for us to become so in the world as that
the supreme sovereignty of the creator may be kept more friendly
to us, its own true servants. 6. The way to that true service
is known through wisdom, is believed (vavari-aito) through truth,
and is utilized through goodness; and the path of excellence more
particularly leads to it. 7. And to set the good spirit rightly
in the place of thought it is deliberately taken and they should
deliberately leave it, as it is said in revelation that Ohrmazd
spoke out to Zartosht thus: 'Thou shouldst assist Vohuman with
thy pure spiritual faculties (ahvo), so that they may make him
fully welcome; for when thou assistest Vohuman with thy pure spiritual
faculties, so that they make him fully welcome, thou shalt thus
fully understand the two ways, that which is good conduct, and
that also which is bad conduct.'
CHAPTER 8.
1. The seventh question is that you ask thus: When a man is passing
away, and after the occurrence of his passing away, how does the
good work then go to him and assist him, which any others may
do for him who has gone out from the world, on the third night
in the dawn, at which he goes out to the balance? And is its greatness
such as though it be done by his own hand, or otherwise?
2. The reply is this: When any others do a good work for him
who has passed away, after the passing away, and if he who has
passed away did not order that good work in his lifetime, and
did not bequeath it, nor was its originator, and it was not even
his by design (dado), then it does not go and does not reach him
out at the balance. 3. Even at the time for being proceeded with,
when that good work does not assist it is not appropriated, for
that which is appropriated as the design of some one is appropriated
by acceptance from some one; when it is not his by design it is
then not accepted as his.
4. If he who has passed away did not order that good work, and
did not even bequeath it, but was consenting to it by design,
that which shall be done in his lifetime then reaches out in the
three nights (satuih) for the aggrandizement of his position;
but that which shall be done after his passing away is not in
the account of the three nights and the balance, but reaches out,
at the time the good work is proceeded with, for the enjoyment
of the soul.
5. And if he who has passed away ordered that good work in his
own lifetime, or bequeathed it, or was the originator and cause
of the soul's employment, although it is proceeded with after
his passing away, it then reaches out to him for the happiness
of his soul, since the origin of the thanksgiving (sipas), and
the orderer and ownership of the good work are certain.
6. Any good work whatever which is proceeded with is clearly
a like good work as regards those who account for it as with him
who is the doer of it; also in the account of his soul the good
work is as much with him who did it, but the soul of him by whom
the good work is done by his own hand, is handsomer and stronger
than of him by whom it is ordered. 7. And its similitude is such
as when a man's handsome and seemly suit of clothes is his own,
and he wears it on his body and is handsomer, more splendid, and
more seemly than another man who wears a suit of clothes, in like
manner, which is his own by theft.
CHAPTER 9.
1. The eighth question is that which you ask thus: Of him who,
out of his own wealth, himself directed others thus: 'Let them
act advantageously (khanjinako) for my soul,' is it so that what
others may do for him out of that wealth and that done by his
own toil are very different, one from the other, or not?
2. The reply is this, that they are very different, one from
the other; for that which he orders out of his own wealth is more
effectual than that which others may do for him without order.
3. And among the kinds of good work, that is more effectual which
one practices himself and with his own toil; then that which one
sets going out of whatever is his own by his own order, regarding
which he afterwards bequeaths and orders out of his own property
and it comes into progress; and, lastly, that which others may
do for him.
4. Since thus his own and that which is his by design, when any
one manages for him and in his lifetime, aggrandize his position
then, and his soul is preserved, when he manages for him thereafter
the enjoyment then reaches unto his soul. 5. When not consenting
as to the good work, and it is not his by design, even though
others may do it for him it does not then come into his possession.
CHAPTER 10.
1. The ninth question is that which you ask thus: How much does
the growth of his good works increase, from the time when the
good works are done, so long as he is living?
2. The reply is this, that from the time when a good work comes
into progress its growth remains on the increase so long as he
is living; moreover, when he is distressed by that good work,
while the increase does not desist from increase, it grows just
as a child becomes enlarged in the womb of a mother.
CHAPTER 11.
1. The tenth question is that which you ask thus: Does the growth
which increases become as commendable in the fourth night as the
original good work in his possession, or does it become otherwise?
2. The reply is this, that it is otherwise; for the original
good work stands up opposing sin, and the growing good work stands
up opposed to the growth of sin.
CHAPTER 12.
1. The eleventh question is that you ask thus: Does the growth
of a good work eradicate sin just like the original good work,
or not?
2.
The reply is this, that the growth does eradicate it, as happens
with the good work which is for atonement for sin; it shall be
done as retribution for sin, and it eradicates the sin, which
is specially mentioned in revelation. 3. 'Then the place of his
other good work is evidently the soul; and, in order to be with
the sin at its origin, it remains and is taken into account.'
4. 'Through good works and the growth of good works is the recompense
of the soul, so that they should do those good works in atonement
for sin.' 5. And concerning the sin eradicated it is said: 'An
original good work eradicates original sin, and the growth of
a good work eradicates the growth of a sin.'
CHAPTER 13.
1. The twelfth question is that which you ask thus: In the fourth
night do they score off (bara angarend) the sin by the good works,
and does he go by the residue (bon); or do they inflict punishment
on him for the sin which has happened to him, and give reward
and recompense for the good works which he has done?
2.
The reply is this, that at dawn of the third night the account
is prepared it is said, and about the sin which he has atoned
for, and the good work which is its equivalent (avar) there is
no need for account, since the account is about the good works
which may be appropriated by him as his own, and about the sin
which may remain in him as its origin. 3. Because the origin of
it (the sin atoned for) remains distinct, and it is canceled (astardo)
by it (the good work), they balance it therewith; and they weigh
the excess and deficiency, as it may be, of the other good works
and sin.
4.
Of those living, at the just, impartial (achafsishno) balance
the man of proper habits (dado), whose good works are more, when
sin has happened to him, undergoes a temporary (vidanaik) punishment
and becomes eternally cleansed by the good works; and he of improper
habits, of much sin and little good works, attains temporary enjoyment
by those good works, but through the sin which they perceive in
him he is suffering punishment unto the resurrection.
CHAPTER 14.
1. The thirteenth question is that which you ask thus: Who should
prepare the account of the soul as to sin and good works, and
in what place should they make it up? And when punishment is inflicted
by them, where is their place then?
2.
The reply is this, that the account about the doers of actions,
as to good works and sin, three times every day whilst the doer
of the actions is living, Vohuman the archangel should prepare;
because taking account of the thoughts, words, and deeds of all
material existences is among his duties. 3. And about the sin
which affects accusers, which is committed by (val) breakers of
promises, even in the world Mihr is said to be over the bodies,
words, and fortunes (hu-bakhtako) of the promise-breakers; and
as to the amount, and also as to being more than the stipulation
when there is a period of time, Mihr is the account-keeper. 4.
In the three nights' account (satuih) Srosh the righteous and
Rashnu the just are over the estimate of the limits of the good
works and sin of righteousness and wickedness. 5. In the future
existence, the completion of every account, the creator Ohrmazd
himself takes account, by whom both the former account of the
three nights and all the thoughts, words, and deeds of the creatures
are known through his omniscient wisdom.
6.
The punishment for a soul of the sinners comes from that spirit
with whom the sin, which was committed by it, is connected; fostered
by the iniquity practiced, that punishment comes upon the souls
of the sinful and wicked, first on earth, afterwards in hell,
and lastly at the organization of the future existence. 7. When.
the punishment of the three nights is undergone the soul of the
righteous attains to heaven and the best existence, and the soul
of the wicked to hell and the worst existence, 8. When they have
undergone their punishment at the renovation of the universe they
attain, by complete purification from every sin, unto the everlasting
progress, happy progress, and perfect progress of the best and
undisturbed existence.
CHAPTER 15.
1. The fourteenth question is that which you ask thus: Is the
eradication of life the gnawing of dogs and birds upon the corpse?
And does the sin of those who suppose it a sin proceed from that
origin, or not?
2. [1]
The reply is this, that the decrease of sin and increase of
good works, owing to good thoughts, good words, and good deeds,
arise really from the effort and disquietude which come on by
means of the religion the soul practices, and through the strength
in effort, steadfastness of religion, and protection of soul which
the faithful possess. 3. That evil which occurs when doing good
works, which is the one (hana) when doing iniquity, and when one
strives it is the one when he does not strive, the one when content
and the one when not content, and after it is undesired, and no
cause of good works is with it, it occurs just as undesired, for
the sake of favor and reward, is the certain eradication of life.
4. It happens once only (aetum) unto the righteous and the wicked,
every one who may have received the reward — that reward is living
until the time of passing away — but the gnawing of dogs and
birds does not happen unto every one and every body. 5. It is
necessary for those to act very differently whose understanding
of good works is owing to proper heed; of dead matter; and, on
account of the rapid change (vardi-hastano) of that pollution,
and a desire of atonement for sin, they should carry the body
of one passed away out to a mountain-spur (kof vakhsh), or a place
of that description, enjoining unanimously that the dogs and birds
may gnaw it, owing to the position of the appointed place. 6.
Therefore, as owing to that fear, the commands of religion, and
progressive desire it is accepted strenuously for the wicked himself,
his own recompense is therein, and it happens to him in that way
for the removal (narafsishno) of sin and for the gratification
of his soul.
1. Compare M. F. Kanga, Henning Memorial Volume, pg. 223 ff.
CHAPTER 16.
1.
The fifteenth question is that which you ask thus: When the
dogs and birds tear it (the corpse) does the soul know it, and
does it occur uncomfortably for it, or how is it?
2.
The reply is this, that the pain occasioned by the tearing
and gnawing so galls (maledo) the body of men that, though the
soul were abiding with the body, such soul, which one knows is
happy and immortal, would then depart from the body, along with
the animating life, the informing (sinayinako) consciousness,
and the remaining resources of life. 3. The body is inert, unmoving,
and not to be galled; and at last no pain whatever galls it, nor
is it perceived; and the soul, with the life, is outside of the
body, and is not unsafe as regards its gnawing, but through the
spiritual perception it sees and knows it.
4.
That which is wicked is then again desirous of its bodily
existence, when it sees them thus: the wonderfully-constructed
body which was its vesture, and is dispersed, and that spiritual
life (huko) which was with its heart, and is even on account of
this — that is: 'Because in my bodily existence and worldly progress
there was no atonement for sin and no accumulation of righteousness'
— also in mourning about it thus: 'In the prosperity which this
body of mine had, it would have been possible for me to atone
for sin and to save the soul, but now I am separated from every
one and from the joy of the world, which is great hope of spiritual
life; and I have attained to the perplexing account and more serious
danger.' 5. And the gnawing becomes as grievous to it, on account
of that body, as a closely-shut arsenal (afzar beta-i badtum)
and a concealed innermost garment are useless among those with
limbs provided with weapons and accouterments, and are destroyed.
6.
And of that, too, which is righteous and filled with the great
joy that arises from being really certain of the best existence,
then also the spiritual life which was with its body, on account
of the great righteousness, fit for the exalted (firakhtaganik),
which was ever accumulated by it with the body, is well developed
(madam hu-tashido), and the wonderfully-constructed body is destroyed
in the manner of a garment, particularly when its dispersion (apashishno)
occurs thereby.
7.
And the consciousness of men, as it sits three nights outside
of the body, in the vicinity of the body, has to remember and
expect that which is truly fear and trouble (khar) unto the demons [devs],
and reward, peace, and glad tidings (novik) unto the spirits of
the good; and, on account of the dispersion and injuring of the
body, it utters a cry spiritually, thus: 'Why do the dogs and
birds gnaw this organized body, when still at last the body and
life unite together at the raising of the dead?' 8. And this is
the reminding of the resurrection and liberation, and it becomes
the happiness and hope of the spirit of the body and the other
good spirits, and the fear and vexation of the demons and fiends
[devs and drujs].
CHAPTER 17.
1.
The sixteenth question is that which you ask thus: What is
the purpose of giving up a corpse to the birds?
2.
The reply is this, that the construction of the body of those
passed away is so wonderful that two co-existences have come together
for it, one which is to occasion endurance (der padayinidano)
and one which is to cause conflict (nipordinidano), and their
natures are these, for watching the angels and averting the demons.
3. After appertaining to it the life — so long as it is in the
locality of the place of the body — and the demons of dull intellects,
who are frightened by the body, are just like a sheep startled
by wolves when they shall further frighten it by a wolf. 4. The
spirit of the body, on account of being the spiritual life (huko)
for the heart in the body, is indestructible; so is the will which
resided therein, even when they shall release it from its abode.
5.
In the same way the body of those who are passed away is so
much the more innocently worthy of the rights (sano) of one properly
passed away, and what it is therein provided with, as it has uttered
thanksgivings. 6. For those guardian spirits who keep watch over
the body of Keresasp the Saman are also such praises from the
life and body, for that reason, moreover, when they unite.
7.
The injury of the destroyer to the body of those passed away
is contaminating; the Nasush ('corruption') rushes on it and,
owing to its violence when it becomes triumphant over the life
of the righteous man, and frightens it from the place of the catastrophe
(hankardikih), and puts itself into the place of the body, that
body is then, for that reason, called Nasai ('dead matter'). 8.
And, on account of the coexistence of rapid changing and the mode
of attacking of the same Nasush, even when it is necessary for
the disintegration of the body, this is also then to lie and change
sanatorily.
9.
Hence, as the body of men is formed out of hard bone and soft
fat, that which is established is the expulsion of the bone from
the fat. 10. For the bone through its hardness, when no damp fat
is with it, and it does not become a holder of its damp, is itself
essentially dry; and it becomes unconsumable and attaining durability,
through dryness, out of the dead matter even for perpetuity. 11.
And the sun is provided to make rotten, dispersed, and useless
the fat that is around the bone, which on the decay of the animating
life is to become increasingly damp, and, after the departure
of life through terror and disgust (adostih), it comes to rottenness
and stench; and the noxious creatures in it alike afflict it and
the hard part such as bone.
12.
As regards the shrinking away of those who are sinners, the
nearer way to a remedy is the gnawer away from men; the fat becomes
separate from the bone, and is seized and digested, as by the
separation of the fat from the dead matter for digestion, moreover,
the permanent matter (asarih) and bone attain more fully unto
their own nature (sano), and the body (kalpudo) to emptiness.
13. Because there is no other way to consume that fat of men,
since it is most grievous to them (the sinners), and the pollution
and contamination are made a blessing unto it (the gnawer). 14.
The dispersers (astardo-garan) completely disperse from it; they
are appointed and produced, a production not worthy, for its defilement
of those purified and animals is contaminating, through contact
again with men. 15. The crow (galag) and such-like, through scorching
away by the fire of the luminaries, become worthy; moreover, the
affliction of that which is completely pure fire arises therefrom,
as it is not able itself to come unto the scorched one, for then
the defilement (darvakh) of the scorcher by the most grievous
gnawer would be possible.
16.
But it is not proper to recount (angastano) the devouring
of the noxious creatures, for the spirit of the body is troubled
when it observes the alarmed (vazid) spirituality which was in
the body of those destroyed, the noxious creatures upon the goodly
forms, and the mode and strangeness of their disintegration and
spoliation. 17. And so it then becomes the more remedial way when,
as it is ordered in revelation, the body fraught with corruption
is placed on the ground of a clear mountain spur (kof vakhsh);
and, in order not to convey it to the water, plants, and men of
the plain, it is fastened in the customary manner, so that the
corpse-eating dogs and corpse-eating birds, which are not subject
to the hand (dasto-amuko) of men, and are likewise not entertained
as food, shall yet not drag any of it away for man's eating of
dead matter.
18.
For streams and waters go themselves and consume that fat,
and are digested by the vital fire [vohu-fryan fire] which is
in the life of the creatures of Ohrmazd; and from fat the corpses
and dead matter are reduced unto dregs of clay and permanent matter,
even with the dust they are mingled and become scattered about.
19. Likewise to those dogs, flying creatures, and birds they themselves
(the waters) have given the corpse-eating quality and habit, and
on account of dull intellect they (the creatures) are not overwhelmed
even by that sin.
20.
From that fat which is mingled with the living body of a creature
of Ohrmazd then arises also the assault of the demons, as is shown
in the chapter on the reason for showing a dog to a dead person,
so that the body of those passed away, when the gnawers away are
mingled with the living body of a creature of Ohrmazd, exhibits
a partial resurrection and the tokens of it, and thereby the demons
keep in it (the living body), and give pain by the will of the
sacred being.
CHAPTER 18.
1.
The seventeenth question is that you ask thus: Is it better
when they give it to the birds, or what mode is better?
2.
The reply is this, that after showing the dog [sag did] —
the reason of which is as declared in its own chapter — they
shall carry the corpse at once to the hills and rising ground
(vakhsh bum); and, for the reason that the dogs and birds should
not bring that dead matter away to a watered, cultivated, or inhabited
place, one is to fasten it in the manner of a thief. 3. When the
corpse-eating birds have eaten the fat, that fat which, when it
is not possible to eat it, becomes rotten, offensive, and fraught
with noxious creatures, then men shall properly convey the bones
away to the bone-receptacle (astodano), which one is to elevate
so from the ground, and over which a roof (ashkupo) so stands,
that in no way does the rain fall upon the dead matter, nor the
water reach up to it therein, nor the damp make up to it therein,
nor are the dog and fox able to go to it, and for the sake of
light coming to it a hole is made therein.
4.
More authoritatively (dastobariha) it is said that bone-receptacle
is a vault (kadako) of solid stone, and its covering (nihumbako)
one is to construct also of a single stone which is cut perforated
(sulak-homand), and around it one is to fill in with stone and
mortar.
CHAPTER 19.
1.
The eighteenth question is that which you ask thus: When the
souls of the righteous and the souls of the wicked go out to the
spirits, will it then be possible for them to see Ohrmazd and
Ahriman, or not?
2.
The reply is this, that concerning Ahriman it is said that
his is no material existence (stish); and Ohrmazd, as a spirit
among the spirits, is to be heard by those who are material and
those also who are spiritual, but his form (kerpo) is not completely
visible except through wisdom. 3. And a semblance of his power
is seen, as was told unto Zartosht the Spitaman when he saw the
result (zah) of his handiwork, and he (Ohrmazd) spoke thus: 'Grasp
the hand of a righteous man! for the kindly operation of my religion
through thee thyself is as much as he shall grasp, and thou mayst
see him whose reception (mahmanih) of my wisdom and glory is the
most.'
4.
And about the souls of the righteous and wicked, in the spiritual
places they see the throne (gas), which they deem a sight of Ohrmazd.
5. And so also those who are domiciled with (ham-neman) Ahriman,
through that wisdom with reference to whose creator they shall
suffer, will understand minutely as regards Ohrmazd and the nature
of Ahriman (Ahrimanih). 6. And he who is of the righteous is delighted
at escaping from Ahriman and coming to the existence pertaining
to Ohrmazd; and they shall offer homage to the glory of Ohrmazd.
7. And he who is wicked, through being deceived by Ahriman, and
turning from the direction (pelag) of Ohrmazd, becomes more vexed
and more penitent; the hope (zahishno) and forgiveness which he
possesses, and the retribution and manacling which are his among
the fiends and spirits through his own handiwork, are by the permission
which comes from the most persistent of the persistent at the
period of the resurrection.
CHAPTER 20.
1.
The nineteenth question is that you ask thus: To what place
do the righteous and wicked go?
2.
The reply is this, that it is thus said that the souls of
those passed away and of the dead are three nights on earth; and
the first night satisfaction comes to them from their good thoughts
and vexation from their evil thoughts, the second night come pleasure
from their good words and discomfort and punishment from their
evil words, and the third night come exaltation from their good
deeds and punishment from their evil deeds. 3. And that third
night, in the dawn, they go to the place of account on Alburz;
the account being rendered they proceed to the bridge, and he
who is righteous passes over the bridge on the ascent (lalaih),
and if belonging to the ever-stationary (hamistagan) [purgatory]
he goes thither where their place is, if along with an excess
of good works his habits are correct (frarun-dad) he goes even
unto heaven (vahishto), and if along with an excess of good works
and correct habits he has chanted the sacred hymns (gasano) he
goes even unto the supreme heaven (garothman). 4. He who is of
the wicked falls from the lower end (tih) of the bridge, or from
the middle of the bridge; he falls head-foremost to hell, and
is precipitated (nikuni-aito) unto that grade which is suitable
for his wickedness.
CHAPTER 21.
1.
The twentieth question is that which you ask thus: How are
the Chinwad bridge, the Daitih peak (chakad), and the path of
the righteous and wicked; how are they when one is righteous,
and how when one is wicked?
2.
The reply is this, that thus the high-priests have said, that
the Daitih peak is in Airan-vej [Eranwej], in the middle of the
world; reaching unto the vicinity of that peak is that beam-shaped
(dar-kerpo) spirit, the Chinwad bridge, which is thrown across
from the Alburz enclosure (var) back to the Daitih peak. 3. As
it were that bridge is like a beam of many sides, of whose edges
(posto) there are some which are broad, and there are some which
are thin and sharp; its broad sides (sukiha) are so large that
its width is twenty-seven reeds (nai), and its sharp sides are
so contracted (tang) that in thinness it is just like the edge
of a razor. 4. And when the souls of the righteous and wicked
arrive it turns to that side which is suitable to their necessities,
through the great glory of the creator and the command of him
who takes the just account.
5.
Moreover, the bridge becomes a broad bridge for the righteous,
as much as the height of nine spears (nizhako) — and the length
of those which they carry is each separately three reeds—; and
it becomes a narrow bridge for the wicked, even unto a resemblance
to the edge of a razor. 6. And he who is of the righteous passes
over the bridge, and a worldly similitude of the pleasantness
of his path upon it is when thou shalt eagerly and unweariedly
walk in the golden-colored spring, and with the gallant (hu-chir)
body and sweet-scented blossom in the pleasant skin of that maiden
spirit, the price of goodness. 7. He who is of the wicked, as
he places a footstep on to the bridge, on account of affliction
(siparih) and its sharpness, falls from the middle of the bridge,
and rolls over head-foremost. 8. And the unpleasantness of his
path to hell is in similitude such as the worldly one in the midst
of that stinking and dying existence (hastan), there where numbers
of the sharp-pointed darts (tezo muk dujo) are planted out inverted
and point upwards, and they come unwillingly running; they shall
not allow them to stay behind, or to make delay. 9. So much greater
than the worldly similitude is that pleasantness and unpleasantness
unto the souls, as such as is fit for the spirit is greater than
that fit for the world.
CHAPTER 22.
1.
The twenty-first question is that which you ask thus: When
he who is righteous passes away, who has performed much worship
of the sacred beings, and many duties and good works, do the spirit
of creation, the spirit of the sacred ceremony (yazishno) and
religion of the Mazda-worshippers, the water, earth, plants, and
animals, make complaint unto Ohrmazd, owing to the passing away
of him who is righteous, and is it distressing to them when he
goes out from the world, or how is it?
2.
The reply is this, that as to him who is of the righteous,
in his transit of worldly pain in passing away, and also after
passing away to the passage onwards which is his limit (shtar)
still in the perplexing account, and, after the account, in his
own joy, and in what occurs when his gossips (ham-vachan) in the
world — by whom the spiritual beings are also not unrecognized,
nor his position unknown — are in worldly demeanor downcast and
grieving, on all these occasions his thoughts, procuring forgiveness,
are about the sacred beings. 3. And the spirit of creation, and
the good spirit of the religion of the Mazda-worshippers, which
are in the worldly existence — of which also, in the world, that
righteous one is a praiser, an employer, a manager, a protection,
and a forbearing friend — shall make an outcry to the creator
about him who is righteous, who is away from worldly protection,
also for the granting of a promoter of forbearance, and for a
restorer (avordar) of what is extorted; likewise a petition about
the compensatory concomitants as to his new protection and disposer.
4.
And the almighty creator responds, and allots a teacher for
smiting the fiend, for the satisfaction of the righteous, and
for the protection of the good creatures. 5. As it is said, that
in every age a high-priest of the religion and his managing of
the creatures are made manifest, in whom, in that age, the protection
of the creatures and the will of the sacred beings are progressing.
CHAPTER 23.
Death and how the life departs from the body
1.
The twenty-second question is that which you ask thus: When
they shall snatch forth the life from the body of man how does
it depart?
2.
The reply is this, that it is said to be in resemblance such
as when the redness is drawn up out of a fire; for when the inflammable
material of a fire is burnt, and has remained without glowing,
and when it does not obtain new inflammable material, or extinguishing
matter (nizhayishnik) comes upon it, its redness and heat then
depart from it; the life, too, on the departure of the breath
(vado vashakih), does not stay in the body, but in like manner
departs.
3.
To a like purport the high-priests of the religion have also
said this, that mortals and men by listening perceive the time
when the spirits shall put a noose (band) on the neck; when his
time has fully come one then conducts him with a companion (pavan
ham-bar), and at his falling are the place of death and cause
of death; and having made lethargy (bushasp) deliver him up, and
terrified his fever (tapo), death (aosh) seizes decrepitude (zarman)
away from him.
4.
The strength in those intrusted with him, and the good proceedings
and pursuit of means which remain behind, giving them strength,
are the determination (vichir) which is their own inward physician.
5. And should it be a passing away (vidarg) which obtains no light,
and on account of their disquietudes they have gone to the understanders
of remedies for strength for the remedial duties, and the way
is closed, he proceeds with insufficiency of means. 6. And the
soul of the body, which is the master of its house (kadak khudai),
along with the animating life, goes out of the impotent body to
the immortal souls, as a wise master of a house goes out of a
foreign (anirano) house to a residence of the good worship.
7.
It was also told to the ancient learned that life (khaya)
is where there is a living spirit within the soul's body, which
is connected with the soul, as much as a development (sarituntano)
of the body, and is the life (zivandakih) of the soul of a body
of one passed away.
CHAPTER 24.
1.
The twenty-third question is that which you ask thus: When
he who is righteous passes away, where is the place the soul sits
the first night, the second, and the third; and what does it do?
2.
The reply is this, that thus it is said, that the soul of
man, itself the spirit of the body, after passing away, is three
nights upon earth, doubtful about its own position (gas), and
in fear of the account; and it experiences terror, distress (dahyako),
and fear through anxiety about the Chinwad bridge; and as it sits
it notices about its own good works and sin. 3. And the soul,
which in a manner belongs to that same spirit of the body which
is alike experiencing and alike touching it, becomes acquainted
by sight with the sin which it has committed, and the good works
which it has scantily done.
4.
And the first night from its own good thoughts, the second
night from its good words, and the third night from its good deeds
it obtains pleasure for the soul; and if also, with the righteousness,
there be sin which remains in it as its origin, the first punishment
in retribution for the evil deed occurs that same third night.
5. The same third night, on the fresh arrival of a dawn, the treasurer
of good works, like a handsome maiden (kaniko), comes out to meet
it with the store of its own good works; and, collected by witches
(pariko-chind), the sin and crime unatoned for (atokhto) come
on to the account and are justly accounted for.
6.
For the remaining (ketrund) sin it undergoes punishment at
the [chinwad] bridge, and the evil thoughts, evil words, and evil
deeds are atoned for; and with the good thoughts, good words,
and good deeds of its own commendable and pleasing spirit it steps
forward unto the supreme heaven (garothman), or to heaven (vahishto),
or to the ever-stationary (hamistagan) [purgatory] of the righteous,
there where there is a place for it in righteousness.
CHAPTER 25.
1.
The twenty-fourth question is that which you ask thus: When
he who is wicked shall die, where is the place the soul sits the
first night, the second, and the third; and what does it say and
do?
2.
The reply is this, that those three nights the soul is upon
earth, and notices about the thoughts, words, and deeds of its
own body; it is doubtful about its own position, and experiences
grievous fear of the account, great terror of the bridge, and
perplexing fear on account of hell. 3. Thought is oppressive as
an indicator of fear, and the soul, in a manner the spirit of
the body, is a computer and acquirer of acquaintance by sight
about the good works which it has not done, and the sin which
it has committed.
4.
And the first night it is hastening away from its own evil
thoughts? the second night from its own evil words, and the third
night from its own evil deeds; but, owing to the good works which
it has done in the world, the first night the spirit of its good
thoughts, the second night the spirit of its good words, and the
third night the spirit of its good deeds, come unto the soul,
and become pleasing and commendable to it.
5.
And the third night, on the fresh arrival of a dawn, its sin,
in the frightful, polluted shape of a maiden (charatik) who is
an injurer, comes to meet it with the store of its sin; and a
stinking northerly wind comes out to meet it, and it comes on
shudderingly, quiveringly, and unwillingly running to the account.
6. And through being deceived and deceiving, heresy (avarun-dinoih),
unrelenting and false accusation of constant companions, and the
wide-spread sinfulness of a fiend-like existence (druj-stihih)
it is ruined, falls from the bridge, and is precipitated to hell.
CHAPTER 26.
1.
The twenty-fifth question is that which you ask thus: How
are the nature of heaven (vahisht), and the comfort and pleasure
which are in heaven?
2.
The reply is this, that it is lofty, exalted, and supreme,
most brilliant, most fragrant, and most pure, most supplied with
beautiful existences, most desirable, and most good, and the place
and abode of the sacred beings (yazdano). 3. And in it are all
comfort, pleasure, joy, happiness (vashidagih), and welfare, more
and better even than the greatest and most supreme welfare and
pleasure in the world; and there is no want, pain, distress, or
discomfort whatever in it; and its pleasantness and: the welfare
of the angels are from that constantly beneficial place (gas),
the full and undiminishable space (gunj), the good and boundless
world.
4.
And the freedom of the heavenly from danger from evil in heaven
is like unto their freedom from disturbance, and the coming of
the good angels is like unto the heavenly ones' own good works
provided. 5. This prosperity (freh-hasto) and welfare of the spiritual
existence is more than that of the world, as much as that which
is unlimited and everlasting is more than that which is limited
and demoniacal (shedaniko).
CHAPTER 27.
1.
The twenty-sixth question is that which you ask thus: How
are the nature of hell, and the pain, discomfort, punishment,
and stench of hell?
2.
The reply is this, that it is sunken, deep, and descending,
most dark, most stinking, and most terrible, most supplied with
wretched existences (anazidantum), and most bad, the place and
cave (grestako) of the demons and fiends. 3. And in it is no comfort,
pleasantness, or joy whatever; but in it are all stench, filth,
pain, punishment, distress, profound evil, and discomfort; and
there is no resemblance of it whatever to worldly stench, filthiness,
pain, and evil. 4. And since there is no resemblance of the mixed
evil of the world to that which is its sole-indicating (ae-numai)
good, there is also a deviation (gumishno) of it from the origin
and abode of evil.
5.
And so much more grievous is the evil in hell than even the
most grievous evil on earth, as the greatness of the spiritual
existence is more than that of the world; and more grievous is
the terror of the punishment on the soul than that of the vileness
of the demons on the body. 6. And the punishment on the soul is
from those whose abode it has become, from the demons and darkness
— a likeness of that evil to hell — the head (kamarako) of whom
is Ahriman the deadly.
7.
And the words of the expressive utterance of the high-priests
are these, that where there is a fear of every other thing it
is more than the thing itself but hell is a thing worse than the
fear of it.
CHAPTER 28.
1.
The twenty-seventh question is that which you ask thus: Why
and what is the ceremony of the three nights (satuih), when during
three days they order and perform the sacred-cake ceremony (yazishno
drono) of Srosh?
2.
The reply is this, that the life and soul, when from the realm
of the spirit of air they attain unto worldly attire, and have
passed into its pain and misfortune, are more sensitive (nazuktar);
owing to their nurture, birth, and mission, protection and defense
are more desirable and more suitable for the discreet (hu-chiraganiktar);
and milk food, and renewed (navagunak) and constant attention
to the fire are requisite. 3. So also when they are ousted from
bodily existence, and pain and the eradication of life have come
upon them, they are in like manner more sensitive, and sending
them protection and defense from spirits and worldly existences
is more desirable. 4. And on account of their spiritual character
the offering (firishtishno) of gifts for the angels, fit for the
ritual of a spirit (mainok nirangik), is more presentable; and
also a fire newly tended (nogond) is that which is more the custom
in the sacred ceremony (yazishno).
5.
For the same reason in the three days when in connection with
the soul the sacred ceremony, the burning of fire, its cleanly
clearance (gondishno), and other religious and ritualistic defense,
feeding on milk and eating with a spoon are ordered, because —
as the sacred ceremony, the defense and protection of the worldly
existences, is, by order of the creator, the business of Srosh
the righteous, and he is also one of those taking the account
in the three nights — Srosh the righteous gives the soul, for
three days and nights, the place of the spirit of air in the world,
and protection. 6. And because of the protectiveness of Srosh,
and that one is assisted likewise by Srosh's taking the account,
and for that purpose, are the manifest reasons for performing
and ordering the ceremony of Srosh for three days and nights.
7.
And the fourth day the ordering and performing the ceremony
of the righteous guardian spirit (asho farohar) are for the same
soul and the remaining righteous guardian spirits of those who
are and were and will be, from Gayomard the propitious to Soshans
the triumphant.
CHAPTER 29.
1.
The twenty-eighth question is that you ask thus: For what
reason is it not allowable to perform the ceremony of Srosh, the
living spirit (ahvo), along with other propitiations (shnumano),
when they reverence him separately?
2.
The reply is this, that the lord of all things is the creator
who is persistent over his own creatures, and a precious work
is his own true service which is given by him to Srosh the righteous
whom, for this reason, one is to reverence separately when even
his name is not frequently mentioned, and one is not even to reverence
the names of the archangels [amahraspandan] with him.
CHAPTER 30.
1.
The twenty-ninth question is that which you ask thus: The
third night, in the light of dawn, what is the reason for consecrating
separately the three sacred cakes [dron] with three dedications
(shnuman)?
2.
The reply is this, that one sacred cake, whose dedication
is to Rashn and Ashtad, is for satisfying the light of dawn and
the period of Ushahin, because the mountain Aushdashtar [Av. Ushi-darena]
is mentioned in the propitiation of the angel [Yazad] Ashtad.
3. With Ashtad is the propitiation of the period of Ushahin, and
she is the ruler of glory [khwarenah] of that time when the account
occurs; the souls are in the light of the dawn of Ushahin when
they go to the account; their passage (vidar) is through the bright
dawn.
4.
One sacred cake, which is in propitiation of the good Vae,
is, moreover, on this account: whereas the bad Vae is a despoiler
and destroyer, even so the good Vae is a resister (kukhshidar),
and likewise encountering the bad Vae; he is also a diminisher
(vizudar) of his abstraction of life, and a receiver and protection
of life, on account of the sacred cake [Dron].
CHAPTER 31.
1.
The thirtieth question is that which you ask thus: When a
soul of the righteous goes on to heaven, in what manner does it
go; also, who receives it, who leads it, and who makes it a household
attendant of Ohrmazd? Also, does any one of the righteous in heaven
come out to meet it, and shall any thereof make inquiry of it,
or how? 2. Shall they also make up an account as to its sin and
good works, and how is the comfort and pleasantness in heaven
shown to it; also, what is its food? 3. Is it also their assistance
which reaches unto the world, or not? And is the limit (samano)
of heaven manifest, or what way is it?
4.
The reply is this, that a soul of the righteous steps forth
unto heaven through the strength of the spirit of good works,
along with the good spirit which is the escort (parvanako) of
the soul, into its allotted station and the uppermost (tayiko)
which is for its own good works; along with the spiritual good
works, without those for the world, and a crown and coronet, a
turban-sash and a fourfold fillet-pendant, a decorated robe (jamako)
and suitable equipments, spiritually flying unto heaven (vahisht)
or to the supreme heaven (Garothman), there where its place is.
5. And Vohuman, the archangel [amahraspand], makes it a household
attendant (khavag-i-maninedo) to Ohrmazd the creator, and by order
of Ohrmazd announces its position (gas) and reward; and it becomes
glad to beg for the position of household attendant of Ohrmazd,
through what it sees and knows.
6.
Ohrmazd the creator of good producers (dahakan) is a spirit
even among spirits, and spirits even have looked for a sight of
him; which spirits are manifestly above worldly existences. 7.
But when, through the majesty of the creator, spirits put on worldly
appearances (venishnoiha), or are attending (sinayaniko) to the
world and spirit, and put away appearance (venishno apadojend),
then he whose patron spirit (ahvo) is in the world is able to
see the attending spirits, in such similitude as when they see
bodies in which is a soul, or when they see a fire in which is
Warharan, or see water in which is its own spirit. 8. Moreover,
in that household attendance, that Ohrmazd has seen the soul is
certain, for Ohrmazd sees all things; and many even of the fiend's
souls, who are put away from those of Ohrmazd in spiritual understanding,
are delighted by the appearance (numudano) of those of Ohrmazd.
9.
And the righteous in heaven, who have been his intimate friends,
of the same religion and like goodness, speak to him of the display
of affection, the courteous inquiry, and the suitable eminence
from coming to heaven, and his everlasting well-being in heaven.
10.
And the account as to sin and good works does not occur unto
the heavenly ones; it is itself among the perplexing questions
of this treatise, for the taking of the account and the atonement
for the sins of a soul of those passed away and appointed unto
heaven happen so, although its place (gas) is there until the
renovation of the universe, and it has no need for a new account.
11. And that account is at the time the account occurs; those
taking the account are Ohrmazd, Vohuman, Mihr, Srosh, and Rashn,
and they shall make up the account of all with justice, each one
at his own time, as the reply is written in its own chapter.
12.
As to that which you ask concerning food, the meals of the
world are taken in two ways: one is the distribution of water
in haste, and one is with enjoyment (aurvazishno) to the end;
but in heaven there is no haste as to water, and rejoicing with
much delight they are like unto those who, as worldly beings,
make an end of a meal of luxury (aurvazishnikih). 13. To that
also which is the spiritual completion of the soul's pleasure
it is attaining in like proportion, and in its appearance to worldly
beings it is a butter of the name of Maidyozarem. 14. And the
reason of that name of it is this, that of the material food in
the world that which is the product of cattle is said to be the
best (pashum), among the products of cattle in use as food is
the butter of milk, and among butters that is extolled as to goodness
which they shall make in the second month of the year, and when
Mihr is in the constellation Taurus; as that month is scripturally
(dinoiko) called Zaremaya, the explanation of the name to be accounted
for is this, that its worldly representative (andazako) is the
best food in the world.
15.
And there is no giving out of assistance by the soul of the
righteous from heaven and the supreme heaven; for, as to that
existence full of joy, there is then no deserving of it for any
one unless each one is fully worthy of it. 16. But the soul has
a remembrance of the world and worldly people, its relations and
gossips; and he who is unremembered and unexpecting (abarmarvad)
is undisturbed, and enjoys in his own time all the pleasure of
the world as it occurs in the renovation of the universe, and
wishes to attain to it. 17. And, in like manner, of the comfort,
pleasure, and joy of the soul, which, being attained in proportion,
they cause to produce in heaven and the supreme heaven, its own
good works of every kind are a comfort and pleasure such as there
are in the world from a man who is a wise friend — he who is
a reverent worshipper — and other educated men, to her who is
a beautiful, modest, and husband-loving woman — she who is a
manager (arastar) under protection — and other women who are
clever producers of advantage. 18. This, too, which arises from
beasts of burden, cattle, wild beasts, birds, fish, and other
species of animals; this, too, from luminaries, fires, streams
(hu-tajishnan), winds, decorations, metals, and colored earths;
this, too, which is from the fences (pardakano) of grounds, houses,
and the primitive lands of the well-yielding cattle; this, too,
which is from rivers, fountains, wells, and the primary species
of water; this, too, which is from trees and shrubs, fruits, grain,
and fodder, salads, aromatic herbs, and other plants; this, too,
which is the preparation of the land for these creatures and primitive
creations; this, too, from the species of pleasant tastes, smells,
and colors of all natures, the producers of protections, the patron
spirits (ahuan), and the appliances of the patron spirits, can
come unto mortals.
19.
And what the spirit of good works is in similitude is expressly
a likeness of stars and males, females and cattle, fires and sacred
fires, metals of every kind, dogs, lands, waters, and plants.
20. The spiritual good works are attached (avayukhto) to the soul,
and in the degree and proportion which are their strength, due
to the advancement of good works by him who is righteous, they
are suitable as enjoyment for him who is righteous. 21. He obtains
durability thereby and necessarily preparation, conjointly with
constant pleasure and without a single day's vexation (ayomae-beshiha).
22.
There is also an abundant joyfulness, of which no example
is appointed (vakhto) in the world from the beginning, but it
comes thus to those who are heavenly ones and those of the supreme
heaven; and of which even the highest worldly happiness and pleasure
are no similitude, except through the possession of knowledge
which is said to be a sample of it for worldly beings. 23. And
of its indications by the world the limited with the unlimited,
the imperishable with perishableness, the consumable with inconsumableness
are then no equivalent similitudes of it. 24. And it is the limited,
perishable, and consumable things of the world's existence which
are the imperishable and inconsumable ones of the existence of
endless light, the indestructible ones of the all-beneficial and
ever-beneficial space (gunj), and the all-joyful ones — without
a single day's vexation — of the radiant supreme heaven (Garothman).
25. And the throne (gas) of the righteous in heaven and the supreme
heaven is the reward he obtains first, and is his until the resurrection,
when even the world becomes pure and undisturbed; he is himself
unchangeable thereby, but through the resurrection he obtains
what is great and good and perfect, and is eternally glorious.
CHAPTER 32.
1.
The thirty-first question is that which you ask thus: When
he who is wicked goes to hell, how does he go, and in what manner
does he go; also, who comes to meet him, and who leads him to
hell; also, does any one of the infernal ones (dushahuikano) come
to meet him, or how is it? 2. Shall they also inflict punishment
upon him, for the sin which he has committed, at once, or is his
punishment the same until the future existence? 3. Also, what
is their food in hell, and of what description are their pain
and discomfort; and is the limit of hell manifest, or how is it?
4.
The reply is this, that a soul of the wicked, the fourth night
after passing away, its account being rendered, rolls head-foremost
and totters (kapinedo) from the Chinwad bridge; and Vizarash,
the demon, conveys (nayedo) him cruelly bound therefrom, and leads
him unto hell. 5. And with him are the spirits and demons connected
with the sin of that soul, watching in many guises, resembling
the very producers of doubt (viman-dadaran-ich), the wounders,
slayers, destroyers, deadly ones, monsters (dush-gerpano), and
criminals, those who are unseemly, those, too, who are diseased
and polluted, biters and tearers, noxious creatures, windy stenches,
glooms, fiery stenches, thirsty ones, those of evil habits, disturbers
of sleep (khvap-kharan), and other special causers of sin and
kinds of perverting, with whom, in worldly semblance, are the
spiritual causers of distress. 6. And proportional to the strength
and power which have become theirs, owing to his sin, they surround
him uncomfortably, and make him experience vexation, even unto
the time of the renovation of the universe. 7. And through the
leading of Vizarash he comes unwillingly unto hell, becomes a
household attendant (khavag-i-manoi-aito) of the fiend and evil
one, is repentant of the delusion of a desire for fables (vardakiha),
is a longer for getting away from hell to the world, and has a
wonderful desire for good works.
8.
And his food is as a sample of those which are among the most
fetid, most putrid, most polluted, and most thoroughly unpleasant;
and there is no enjoyment and completeness in his eating, but
he shall devour (jalad) with a craving which keeps him hungry
and thirsty, due to water which is hastily sipped. 9. Owing to
that vicious habit there is no satisfaction therefrom, but it
increases his haste and the punishment, rapidity, and tediousness
of his anguish.
10.
The locality in hell is not limited (samani-ait) before the
resurrection, and until the time of the renovation of the universe
[Frashegird] he is in hell. 11. Also out of his sin is the punishment
connected with it, and that punishment comes upon him, from the
fiend and spirit of his own sin, in that manner and proportion
with which he has harassed and vexed others and has reverenced,
praised, and served that which is vile.
12.
And at the time of the renovation, when the fiend perishes,
the souls of the wicked pass into melted-metal (ayeno) for three
days; and all fiends and evil thoughts, which are owing to their
sin, have anguish effectually, and are hurried away by the cutting
and breaking away of the accumulation (ham-dadakih) of sin of
the wicked souls. 13. And by that pre-eminent (avartum) ablution
in the melted metal they are thoroughly purified from guilt and
infamy (dasto va raspako), and through the perseverance (khvaparih)
and mercifulness of the pre-eminent persistent ones they are pardoned,
and become most saintly (mogtum) pure ones; as it is said in metaphor
that the pure are of two kinds, one which is glorious (khvarvato),
and one which is metallic (ayenavato).
14.
And after that purification there are no demons, no punishment,
and no hell as regards the wicked, and their disposal (virastako)
also is just; they become righteous, painless, deathless, fearless,
and free from harm. 15. And with them comes the spirit of the
good works which were done and instigated by them in the world,
and procures them pleasure and joy in the degree and proportion
of those good works. 16. But the recompense of a soul of the righteous
is a better formation (veh-dadih) and more.
CHAPTER 33.
1. As to the thirty-second question and reply, that which you
ask is thus: In which direction and which land is hell, and how
is it?
2.
The reply is this, that the place of a soul of the wicked,
after the dying off of the body, is in three districts (vimand):
one of them is called that of the ever-stationary [hamistagan
or purgatory] of the wicked, and it is a chaos (gumezako), but
the evil is abundantly and considerably more than the good; and
the place is terrible, dark, stinking, and grievous with evil.
3. And one is that which is called the worst existence, and it
is there the first tormentors (vikhrunigano) and demons have their
abode; it is full of evil and punishment, and there is no comfort
and pleasure whatever. 4. And one is called Drujaskan, and is
at the bottom of the gloomy existence, where the head (kamarako)
of the demons rushes; there is the populous abode of all darkness
and all evil.
5.
These three places, collectively, are called hell, which is
northerly, descending, and underneath this earth, even unto the
utmost declivity of the sky; and its gate is in the earth, a place
of the northern quarter, and is called the Arezur ridge, a mountain
which, among its fellow mountains of the name of Arezur that are
amid the rugged (kofik) mountains, is said in revelation to have
a great fame with the demons, and the rushing together and assembly
of the demons in the world are on the summit of that mountain,
or as it is called 'the head of Arezur.'
CHAPTER 34.
1.
As to the thirty-third question and reply, that which you
ask is thus: In what manner is there one way of the righteous
from the Daitih peak to heaven, and one of the wicked to hell;
and what is their nature?
2.
The reply is this, that: one is for ascent, and one for descent;
and on account of both being of one appearance I write thus much
for understanding and full explanation, that is to say: (3) The
righteous souls pass over on the Chinwad bridge by spiritual flight
and the power of good works; and they step forth up to the star,
or to the moon, or to the sun station, or to the endless light
[Anagran]. 4. The soul of the wicked, owing to its falling from
the bridge, its lying demon, and the pollution collected by its
sin, they shall lead therefrom to the descent into the earth,
as both ways lead from that bridge on the Daitih peak.
CHAPTER 35.
1.
The thirty-fourth question is that which you ask thus: Does
this world become quite without men, so that there is no bodily
existence in it what- ever, and then shall they produce the resurrection,
or how is it?
2.
The reply is this, that this world, continuously from its
immaturity even unto its pure renovation [Frashegird] has never
been, and also will not be, without men; and in the evil spirit,
the worthless (ashapir), no stirring desire of this arises. 3.
And near to the time of the renovation the bodily existences desist
from eating, and live without food (pavan akhurishnih); and the
offspring who are born from them are those of an immortal, for
they possess durable and blood-exhausted (khun-girai) bodies.
4. Such are they who are the bodily-existing men that are in the
world when there are men, passed away, who rise again and live
again.
CHAPTER 36.
1.
The thirty-fifth question is that which you ask thus: Who
are they who are requisite in producing the renovation of the
universe [Frashegird], who were they, and how are they?
2.
The reply is this, that of those assignable for that most
perfect work the statements recited are lengthy, for even Gayomard,
Yim the splendid [Jamshed], Zartosht the Spitaman, the spiritual
chief (rado) of the righteous, and many great thanksgivers were
appointed for completing the appliances of the renovation; and
their great miracles and successful (avachiraganik) management
have moved on, which works for the production of the renovation.
3. Likewise, on the approach of the renovation, Keresasp the Saman
who smites Dahak [Zohak], Kai-Khusro who was made to pass away
by Vae the long-continuing lord, Tus and Vevan [Giw] the allies
(avakano), and many other mighty doers are aiding the production
of the renovation.
4.
But those who are the producers of the renovation more renowned
throughout the spheres (vaspoharakaniktar) are said to be seven,
whose names are Roshano-chashm [Av. Raochas-chaeshman], Khur-chashm
[Av. Hvare-chaeshman], Fradat-gadman [Fradat-hvareno], Varedat-gadman
[Av. Varedat-hvareno], Kamak-vakhshishn [Av. Vouru-nemo], Kamak-sud
[Av. Vouru-savo], and Soshans [Av. Saoshyas]. 5. As it is said
that in the fifty-seven years, which are the period of the raising
of the dead, Roshan-chashm in Arzah, Khur-chashm in Savah, Fradat-gadman
in Fradatafsh, Varedat-gadman in Vidatafsh, Kamak-vakhshishn in
Vorubarst, and Kamak-sud in Vorujarsht, while Soshans in the illustrious
and pure Khwaniras is connected with them, are immortal. 6. The
completely good sense, perfect hearing, and full glory of those
seven producers of the renovation [Frashegird] are so miraculous
that they converse from region unto region, every one together
with the six others, just as now men at an interview utter words
of conference and cooperation with the tongue, one to the other,
and can hold a conversation.
7.
The same perfect deeds for six years in the six other regions,
and for fifty years in the illustrious Khwaniras, prepare immortality,
and set going everlasting life and everlasting weal (sudih) through
the help and power and glory of the omniscient and beneficent
spirit, the creator Ohrmazd.
CHAPTER 37.
1.
As to the thirty-sixth question and reply, that which you
ask is thus: How shall they produce the resurrection, how do they
prepare the dead, and when the dead are prepared by them, how
are they? 2. When it is produced by them, is an increase in the
brilliance of the stars, moon, and sun necessary, and does it
arise, or not? are there seas, rivers, and mountains, or not?
and is the world just as large as this, or does it become more
so and wider?
3.
The reply is this, that the preparation and production of
the resurrection are an achievement connected with miracle, a
sublimity (rabaih), and, afterwards, also a wondrous appearance
unto the creatures who are uninformed. 4. The secrets and affairs
of the persistent creator are like every mystery and secret; excepting
himself — he who is capable of all knowledge, the fully-informed,
and all in all (vispano vispo) — no one of the worldly beings
and imperfect spirits has known them.
5.
A true proverb (gobishno-go) of the intelligent and worldly,
which is obvious, is that as it is easier in teaching to teach
again learning already taught and forgotten than that which was
untaught, and easier to repair again a well-built house, given
gratuitously, than that which is not so given, so also the formation
again of that which was formed is more excellent (hunirtar), and
the wonder is less, than the creation of creatures. 6. And through
the wisdom and glory of the omniscient and omnipotent creator,
by whom the saddened (alikhto) creatures were created, that which
was to perish is produced again anew, and that which was not to
perish, except a little, is produced handsome even for a creation
of the creator.
7.
He who is a pure, spiritual creature is made unblemished;
he, also, who is a worldly creature is immortal and undecaying,
hungerless and thirstless, undistressed and painless; while, though
he moves (jundedo) in a gloomy, evil existence, the fiend is rightly
judging from its arrangement (min nivardo) that it is not the
place of a beneficent being, but the place of an existence which
is deadly, ignorant, deceiving, full of malice, seducing, destroying,
causing disgrace, making unobservant (aubengar), and full of envy.
8. And his existence is so full of malice, deceit, seductiveness,
unobservance, destructiveness, and destruction that he has no
voice except for accomplices (ham-budikan) and antagonists, except
also for his own creatures and gossips when their hearts are desirous
of evil, seducing, destroying, making unobservant, causing malice,
and bearing envy. 9. And he is disclosed (vishad) from his own
origin and abyss full of darkness, unto the limits of darkness
and confines of the luminaries; and in his terribleness and demoniacal
deliberation he gazes at the unblemished light and creatures of
the beneficent Ohrmazd. 10. And through abundant envy and complete
maliciousness is his lying; and he mounts (subaredo) to seize,
destroy, render unobservant, and cause to perish these same well-formed
creatures of the sacred beings. 11. And owing to his observance
of falsehood he directed falsehood and lies with avidity (vareno),
which were necessary for obtaining his success in his own rendering
others unobservant (aubeno); even in the nine thousand winters
(hazangrok zim) of falsehood that which is disregarded therein
is his own falsity.
12.
He who is the most lordly of the lords of the pre-eminent
luminaries, and the most spiritual of spirits, and all the beings
of Ohrmazd the creator — who was himself capable of an effectual
(tubano) gain for every scheme of his — do not allow that fiend
into the interior, into the radiance (farogid) of the luminaries.
13. And they understood through their own universal wisdom that
fiend's thoughts of vileness, and meditation of falsehood and
lies, and became aware of them by themselves and through their
own intuition, and shall not accept the perdition (aoshih) of
the fiend, but are to be rightly listening to the commands of
him [Ohrmazd] who is worthy. 14. For his [the fiend's] is not
the nature of him who is good, nor the wisdom of him who is propitious;
and he does not turn from the confines of the shining ones, and
the developments pertaining to those of the good being, until
he arrives at the creatures; and he struggles in an attempt (auzmano),
spreads forth into the sky, is mobbed (garohagi-ait) in combats,
is completely surrounded, and is tested with perfect appliances.
15. His resources, also, are destroyed, his internal vigor is
subdued, his weapons of falsehood are disregarded, and his means
of deceiving shall perish; and with completeness of experience,
thorough painfulness, routed troops, broken battle-array, and
disarranged means he enjoys on the outside the radiance of the
luminaries with the impotence (anaiyyaragih) of a desire which
again returns to him.
16.
And the same well-shining light of all kinds of the creator,
when they shall not let in him who is Ahriman, shall remain an
unlimited time, while the fiend is in household attendance on
those of the frontier through not being let in, and constantly
troubled at the everlasting creatures. 17. The household attendance
of the fiend seemed to it [the light] perpetually afflicting;
and also the previous struggle of the fiend when the celestial
spirit (ahvo) pertaining to the luminaries was not contended with
by him, his defeat (makhituntano) when the luminaries were not
defeated by him, his infliction of punishment before sin, and
his causing hatred before hatred exists are all recounted by it
to the justice and judiciousness whose unchangeableness, will,
persistence, and freedom from hatred — which is the character
of its faithful ones — are not so, to him who is the primeval
(peshako) creator.
18.
The fiend, after his falsity, the struggle — on account of
the fighting of the shining ones and the decreed keeping him away
which was due to the fighter for the luminaries — and the ill-success
of the struggle of himself and army, ordered the beating back
of the worthy fighter against destruction, the malicious avenging
again of the causer of hatred, and the destroyer's internal vileness
and disorganization anew of his own place. 19. He saw the beneficent
actions by which, through the wisdom of Ohrmazd, the spiritual
wisdom, within the allotted (burin-homond) time, the limited space,
the restricted conflict, the moderate trouble, and the definite
(farjam-homand) labor existing, struggles against the fiend, who
is the unlawful establisher of the wizard; and he returned inside
to fall disarmed (asamano) and alive, and until he shall be fully
tormented (pur-dardag-hae) and shall be thoroughly experienced,
they shall not let him out again in the allotted time that the
fiend ordered for the success of falsehood and lies. 20. And the
same fiend and the primeval (kadmon) demons are cast out confusedly,
irreverently, sorrowfully, disconcertedly, fully afflicting their
friends, thoroughly experienced, even with their falsehoods and
not inordinate means, with lengthy slumbers, with broken-down
(avasist) deceits and dissipated resources, confounded and impotent,
into the perdition of Ahriman, the disappearance of the fiend,
the annihilation of the demons, and the non-existence of antagonism.
21.
To make the good creatures again fresh and pure, and to keep
them constant and forward in pure and virtuous conduct is to render
them immortal; and the not letting in of the coexistent one, owing
to the many new assaults (padjastoih) that occur in his perpetual
household attendance of falsity — through which there would have
been a constant terror of light for the creatures of the sacred
beings [Yazads] — is to maintain a greater advantage. 22. And
his (Ohrmazd's) means are not the not letting in of the fiend,
but the triumph arranged for himself in the end — the endless,
unlimited light being also produced by him, and the constantly-beneficial
space that is self-sustained — which (triumph) is the resource
of all natures, races, characters, powers, and duties from the
beginning and maturing of those of the good religion and the rushing
of the liar and destroyer on to the creatures, which are requisite
for the final, legitimate triumph of the well-directing creator,
and for the termination of the struggles of all by the protection
and recompense of the praises and propitiation performed, which
are the healing of the righteous and the restoration of the wicked
at the renovation [Frashegird]. 23. Even these developments, even
these established habits (dad-shaniha), even these emissions of
strength, even these births, even these races, even these townspeople
(dihikoiha), even these characters, even these sciences, even
these manageable and managing ones, and even these other, many,
special species and manners which at various periods (anbano)
of time are in the hope that the quantity and nature of their
auxiliaries may be complete, and their coming accomplished and
not deficient in success (vakhto), are distributed and made happy
by him.
24.
The sky is in three thirds, of which the one at the top is
joined to the endless light, in which is the constantly-beneficial
space; the one at the bottom reached to the gloomy abyss, in which
is the fiend full of evil; and one is between those two thirds
which are below and above. 25. And the uppermost third, which
is called 'the rampart of the supreme heaven' (garothmano drupushto),
was made by him with purity, all splendor, and every pleasure,
and no access to it for the fiend. 26. And he provided that third
for undisturbedly convoking the pure, the archangels [amahraspandan],
and the righteous that have offered praises who, as it were unarmed
(azenavar), struggle unprepared and thoroughly in contest with
the champions of the coexistent one, and they smite the coexistent
one and his own progeny (goharako) already described, and afford
support to the imperishable state, through the help of the archangels
[amahraspandan] and the glory of the creator. 27. And, again also,
in their fearlessness they seek for the destruction of the demons
and for the perfection of the creatures of the good beings; as
one who is fearless, owing to some rampart which is inaccessible
to arrows and blows, and shoots arrows at the expanse below, is
troubled (bakhsedo) for friends below.
28.
And he made a distinction in the prescribed splendor and glory
for the lowermost third of the sky; and the difference is that
it is liable to injury (pavan resh), so that the fiend, who is
void of goodness, comes and makes that third full of darkness
and full of demons, and shall be able to perplex in that difficulty
when the thousand winters occur, and the five detested (lakhsidako)
kinds of the demons of life have also overwhelmed with sin those
of the wicked who are deceived by the demons and have fled from
the contest. 29. But they shall not let the fiend fully in, owing
to the luminaries of the resplendent one, during the allotted
time when the demons' punishing and the repentance of the wicked
are accomplished.
30.
And he appointed for the middle third the creatures of the
world separated from the world and the spiritual existence; and
among those creatures were produced for them the managing man
as a guardian of the creatures, and the deciding wisdom as an
appliance of man; and the true religion, the best of knowledge
was prepared by him. 31. And that third is for the place of combat
and the contest of the two different natures; and in the uppermost
part of the same third is stationed by him the light of the brilliant
sun and moon and glorious stars, and they are provided by him
that they may watch the coming of the adversary, and revolve around
the creatures. 32. All the sacred ceremonies of the distant earth
(bum), the light, the abundant rains, and the good angels vanquish
and smite the wizards and witches who rush about below them, and
struggle to perplex by injury to the creatures; they make all
such assailants become fugitives. 33. And through their revolution
the ascents and descents, the increase and diminution (narafsishno),
of the creatures shall occur, the flow and ebb of the seas, and
the increase of the dye-like blood of the inferior creatures;
also owing to them and through them have elapsed the divisions
of the days, nights, months, years, periods, and all the millenniums
(hazagrok ziman) of time.
34.
He also appointed unto our forefathers the equipment which
is their own, a material vesture, a sturdy bravery, and the guardian
spirits of the righteous [asho farohar]; and he provided that
they should remain at various times in their own nature, and come
into worldly vesture. 35. And those for great hosts and many slaves
are born, for the duties of the period, into some tribe; he who
has plenty of offspring is like Fravak, he who is of the early
law (peshdad) like Hoshang, he who is a smiter of the demon like
Takhmorup, he who is full of glory like Yim [Jamshed], he who
is full of healing like Feridoon, he who has both wisdoms like
the righteous Manushchihar, he who is full of strength like Keresasp,
he who is of a glorious race like Kai-Kavad, he who is full of
wisdom like Aoshanar [Av. Aoshnara?]. 36. He who is noble is like
Siyavash [Av. Kavi Syavarshan], he who is an eminent doer (avarkar)
like Kai-Khusro, he who is exalted like Kai-Vishtasp, he who is
completely good like the righteous Zartosht, he who arranges the
world like Peshyotanu, he who is over the religion (dino-avarag)
like Aturo-pad [Adurbad], he who is liturgical like Hushedar,
he who is legal like Hushedar-mah, and he who is metrical and
concluding like Soshans. 37. Among them are many illustrious ones,
glorious doers, supporters of the religion, and good managers,
who are completely (apur) for the smiting of the fiend and the
will of the creator.
38.
He also produced the creatures as contenders, and granted
assistance (vedvarih), through the great, in the struggle for
the perfect happiness from heaven at the renovation [Frashegird]
of the universe; and he made them universally (vaspoharakaniha)
contented. 39. A vitiated thought of a living, well-disposed being
is a stumble (nishivo) which is owing to evil; and these are even
those contented with death, because they know their limit, and
it shall be definite (burino-homond) and terminable; the evil
of the world, in life, is definite, and they shall not make one
exist unlimitedly and indefinitely in the evil of the world, through
an eternal life with pain.
40.
And through a great mystery, wholly miraculous, he produced
a durable immortality for the living; a perplexity so long as
the best and utmost of it is such an immortality of adversity,
for it is ever living molested and eternally suffering. 41. And
their development, the strength of lineage obtained, is ever young
in succession, and the tender, well-destined ones, who are good,
are in adversity and perpetuity of life, so that there is a succession
of life through their own well-destined offspring. 42. They become
eternally famous, so that they obtain, every one, an old age which
is renewed, free from sickness and decay, visibly in their own
offspring and family (goharako) whenever they become complete;
and any one of the combative, whose struggle is through the smiting
that his fellow-combatant obtains, is of a comfortable disposition
at the balance. 43. This one, too, is for stepping forth to heaven,
even as that pre-eminent one of the righteous, the greatest of
the apostles and the most fortunate of those born, the chief of
worldly beings, the righteous Zartosht the Spitaman, when the
omniscient wisdom, as a trance (gip), came upon him from Ohrmazd,
and he saw him who was immortal and childless, and also him who
was mortal and provided with children; that perpetual life of
the childless then seemed to him terrible, and that succession
of mortals seemed commendable; so that the coming of his assured
offspring, Hushedar, Hushedar-mah, and Soshans, became more longed
for and more desired, and death more than the perpetual life of
his own body.
44.
And when he who is all-watchful and all-knowing had arranged
the means of opposing the fiend, there came for destroying, like
a general leader (vispvar), that fiend of deceiving nature, the
harassing, rushing, evil-wishing, primeval (pesh) contender, together
with the demons Akomano ('evil thought'), Aeshm ('wrath'), Zarman
('decrepitude'), Bushasp ('lethargy'), craving distress, bygone
luck, Vae, Vareno ('lust'), Asto-vidad, and Vizarash, and the
original, innumerable demons and fiends of Mazendara. 45. And
his darkness and gloom, scorpions (kadzuno), porcupines, and vermin,
poison and venom, and the mischief originally in the lowermost
third of the sky, issue upwards, astute in evil, into the middle
third, in which are the agreeable creatures which Ohrmazd created.
46.
And he smote the ox, he made Gayomard mortal, and he shook
the earth; and the land was shattered, creation became dark, and
the demons rushed below, above, and on all sides, and they mounted
even to the uppermost third of the sky. 47. And there the barricade
(band) and rampart fortifying (vakhshiko) the spiritual world
is approached, for which the safeguard (nigas) of all barricades,
that is itself the great glory of the pure religion, solving doubts
— which is the safeguard of all barricades — is arrayed. 48.
And the splendid, belt-bearing Pleiades, like the star-studded
girdle of the spirit-fashioned, good religion of the Mazda-worshippers,
are so arrayed as luminaries of the fully-glorious ones. 49. And
there was no possibility (aitokih) of any demon or fiend, nor
yet even of the demon of demons, the mightiest (mazvantum) in
valor, rushing up across that boundary; they are beaten back now,
when they have not reached it from the gloom, at once and finally
(yak-vayo akhar).
50.
And the fiend of gloomy race, accustomed to destruction (aosh-ayin),
changed into causes of death the position (gas) of the brilliant,
supreme heaven of the pure, heavenly angels — which he ordained
through the power of Mitokht ('falsehood') — and the triumph
of the glory of the world's creatures, as ordained through two
decrees (ziko): one, the destruction of the living by the power
of death; and one causing the manacling of souls by a course of
wickedness. 51. And he made as leaders therein that one astute
in evil who is already named, and Asto-vidad who is explained
as 'the disintegration of material beings;' he also entrusted
the demon Bushasp ('lethargy') with the weakening of the breath,
the demon Tap ('fever') with stupefying and disordering the understanding,
and the demon Az ('greediness') with suggesting cravings and causing
drinking before having the thirst of a dog. 52. Also the demon
Zarman ('decrepitude') for injuring the body and abstracting the
strength; the bad Vae's tearing away the life by stupefying the
body; the demon Aeshm ('wrath') for occasioning trouble by contests,
and causing an increase of slaughter; the noxious creatures of
gloomy places for producing stinging and causing injury; the demon
Zairich for poisoning eatables and producing causes of death;
with Niyaz ('want') the stealthily-moving and dreading the light,
the fearfulness of Nihiv ('terror') chilling the warmth, and many
injurious powers and demons of the destroyers were made by him
constant assistants of Asto-vidad in causing death.
53.
Also, for rendering wicked and making fit for hell those whose
souls are under the sway of falsehood (kadba), which in religious
language is called Mitokht — since it is said in revelation that
that is as much an evil as all the demons with the demons of demons
— there is Akomano ('evil thought'), who is with the evil spirit
owing to the speaking of Mitokht ('falsehood'). 54. And for his
doctrine (dinoih) of falsehood, and winning the creatures, slander
the deceiver, lust the selfish, hatred, and envy, besides the
overpowering progress of disgrace (nang), the improper desires
of the creatures, indolence in seeking wisdom, quarreling about
that which is no indication of learning, disputing (sitoj) about
the nature of a righteous one, and many other seductive powers
and demons helping to win, were made auxiliary to the doctrine
of falsehood in deceiving the creatures.
55.
Also, to turn his disturbance to creatures of even other kinds,
there are demons and fiends of further descriptions (freh-aitan);
and for the assistance of those combatants he established also
those afflictions (nivakan) of many, the witches of natures for
gloomy places, whose vesture is the radiance of the lights that
fall [meteors], and rush, and turn below the luminaries which
have to soar (vazishnikano) in stopping the way of any little
concealment of the spirits and worldly beings. 56. And they (the
witches) overspread the light and glory of those luminaries, of
whose bestowal of glory and their own diminution of it, moreover,
for seizing the creatures, consist the pain, death, and original
evil of the abode for the demon of demons.
57.
And those demons and original fiends, who are the heads and
mighty ones of the demons, injudiciously, prematurely moving,
prematurely speaking, not for their own disciplined advantage,
but with unbecoming hatred, lawless manner, envy, and spears exposing
the body, undesirably struggle together — a perplexing contention
of troublers — about the destruction of the luminaries. 58. The
army of angels, judiciously and leisurely fighting for the good
creatures of the sacred beings, not with premature hatred and
forward spears (pesh-nizahih), but by keeping harm away from themselves
— the champions' customary mode of wounding — valiantly, strongly,
properly, and completely triumphantly struggle for a victory triumphantly
fought. 59. For Ahriman the demons are procurers (vashikano) of
success in the contests till the end, when the fiend becomes invisible
and the creatures become pure.
60.
Since worldly beings observe, explain, and declare among worldly
beings the work of the spirits and knowledge of customs (ristako),
by true observation, through wisdom, that that life (zik) is proper
when it is in the similitude of the true power of wisdom, and
the visible life is undiscerning of that which is to come and
that which is provided, so also the evidence of a knowledge of
the end of the contention is certain and clearly visible. 61.
And tokens are discernible and signs apparent which, to the wisdom
of the ancients — if it extended, indeed, to a knowledge about
this pre-eminent subject — were hidden by the fiends, who are
concealers of them from the perception (hazishno) of worldly beings,
and also from their coming to the perception of worldly beings.
62.
The learned high-priests who were founders (payinikano) of
the religion knew it (the evidence), and those portions of it
were transmitted by them to the ancients which the successive
realizers of it, for the ages before me (levinam), have possessed.
63. The deceivers [unorthodox] of the transmitters, who have existed
at various times, even among those who are blessed, have remained
a mass of knowledge for me, by being my reminder of the mature
and proper duty of those truly wise (hu-chiraganiko), through
the directions issuable by even worldly decision, and of so many
of which I have a remembrance, for the writing of which there
would be no end. 64. Then the manifest power of the fiend among
us below, and the way provided by the creator for his becoming
invisible and his impotence are clear; so also the full power
of the creator of the army of angels, assuredly the procurers
of success in the end, and the accomplishment all-powerfully —
which is his own advantage — of the completely-happy progress,
forever, of all creations which are his creatures, are thereby
visible and manifest; and many tokens and signs thereof are manifestly
clear.
65.
One is this, that the creator is in his own predestined (bagdadako)
abode, and the fiend is advancing and has rushed in, and his advancing
is for the subjugation of the creation.
66.
One, that the creatures of Ohrmazd are spiritual and also
worldly, and that is no world of the fiend, but he gathers an
evil spiritual state into the world; and as among so many the
greed of success is only in one, so the triumph is manifest of
the good spirits and worldly beings over the evil spirits.
67.
One is this, that his defeat in the end is manifest from his
contention and aggression (pesh-zadarih); for the fiend is an
aggressor in an unlawful struggle, and leaving the army of Ohrmazd
— subsequently the lawful defender (lakhvar-zadar) — the fiend
of violence is a cause of power among those wholly unrequiting
the creator in the world. 68. If, also, every time that he smites
the creatures he is equally and lawfully beaten once again, it
is assuredly evident therefrom that, when their beating and being
beaten are on an equality together, at first he whose hand was
foremost was the smiter, and the backward fighter was beaten;
but at last that backward fighter is the smiter, and the foremost
fighter becomes beaten; for when he is beaten in the former combat,
there is then a combat again, and his enemy is beaten.
69.
One is this, that when the supply of weapons, the fighting,
and the ability of the contenders are equal, the supply of weapons
of him who is the beginner (peshidar) has always sooner disappeared,
and, at last, he is unarmed and his opponent remains armed; and
an armed man is known to be victorious over him who is unarmed,
just as one fighting is triumphant over one not fighting. 70.
And a similitude of it, which is derived from the world, is even
such as when each one of two furious ones (ardo) of equal strength,
in a fight together, has an arrow, and each one is in fear of
the other's possession of an arrow; and one of them alone shoots
his arrow, and makes it reach his opponent; then he is without
an arrow, and his opponent, fully mindful of it, has an arrow,
and becomes fearless through possession of the arrow, his own
intrepidity, and the lack of arrows and complete terror of that
earlier shooter. 71. And as regards mighty deeds he is successful;
and though there be as much strength for the earlier fighter a
successful termination is undiscoverable for him; despoiled of
possession by him who is later, and ruined in that which is all-powerful,
his end and disappearance are undoubted, clear, and manifest.
72.
One is this, that owing to the previous non-appearance of
the fiend, the coming forward of sickness and death unto the creatures
of the sacred beings occurred when the fiend rushed in, and he
rendered the existence of men sickly; he also destroyed and put
to death the progeny of animals. 73. Afterwards, through lawfully
driving him away, sickness and death come in turn (barikiha) unto
the demons, and the healthiness of the righteous and perfect life
unto the creatures of the sacred beings, as its counterpart is
the great healthiness which comes, more rightly rising, unto the
creatures advised by the sacred beings, through united arrangement.
74. And, in the end, a worldly similitude of the sickness and
grievous, complete death for the fiends, and of the healthiness
and intrinsic (benafshman-chigunih) life for the creatures of
the sacred beings, is that which occurs when one of two litigants
(ham-patkar), prematurely revengeful, gives to his fellow-litigant
an irritating [ordeal?] poison, and himself eats wholesome flour
before the later litigant gives a poison, as an antidote, to the
earlier litigant, and himself eats the poison-subduing flour;
after which he is cured by the poison, and his enemy is dead through
the poison of the later flour.
75.
One is this, that Ohrmazd the creator, is a manager with omniscient
wisdom, and the contention of the fiend of scornful looks (tar
nigirishn) is through lust of defilement; of united power is the
management of that creator, as existing with (hamzik) all the
vigilance in the wisdom which is in everything; and that united
power is the strength of the management of heaven. 76. And of
much power is the contention of the fiend, as his manifold changing
of will — which is hostile to the will of even his own creatures,
and is through the weakness and exhausted strength of an evil
nature — is the contending power which forms his visible strength.
77.
One is this, that is, on account of the fiend's contending
ill-advisedly, however strongly the contest is adapted for the
damage of his own fiendishness, and regret and bad consequences
therefrom are perceptible. 78. Such as the very paralyzing affliction
which was appointed (nihado) by him for the creatures of the world
in putting the living to death, which he ordered with violence
and the hope that it would be his greatest triumph. 79. Even that
is what is so self-damaging to the same fiend that, when he puts
to death him who is wicked, and he who is wicked, who is performing
what is desirable for him (the fiend) — that performance of what
is desirable being the practice of sin — is useless and goes
thither where he is penitent of that seduction, the spirit of
the owner (shah) of the sin, whose soul is wicked, is righteous,
in whose worldly body exist the fetters of pain and darkness;
and owing to the unfettering of its hands from that pain it (the
spirit) is far away, and goes to heaven, which is the most fortified
of fortresses. 80. Fearlessly it fights for it, even as the guardian
spirit [Farohar] of Yim the splendid [Jamshed] kept away all trouble
(vesham), the guardian spirit [Farohar] of Faridoon kept away
even those active in vexing, and other guardian spirits of those
passed away are enumerated as engaged in the defeat of many fiends.
81.
One is this, that the most grievous severance that is owing
to him (the fiend) is the production of the mortality of the creatures,
in which the afflicting (nizgun) demon Asto-vidad is the head
of the many Mazainya demons. 82. And the propitious creator's
developers were thus unprovoked (anargond) when the only person,
who is called Gayomard, was destroyed by him, and came back to
the world as a man and a woman whose names were Marhaya and Marhiyoih
[Mashye and Mashyane]; and the propagation and connection of races
were through their next-of-kin marriage [kwetodas] of a sister.
83. The unlucky fiend, while he increased offspring and fortune
for them through death, so uplifted his voice in their presence,
about the death of the living ones of their offspring and lineage,
that together with the unmeasured destructiveness of the deadly
evil spirit, and the unjust contention of his through death and
the conveyer of death [Asto-vidad], the sting also of birth was
owing to death. 84. The repetitions of the cry were many, so that
the issue (bar) of thousands and thousands of myriads from those
two persons, and the multitude passed away, from a number which
is limited and a counterpart (aedunoih) of the living people in
the world, are apparent; and for the annihilation of many fiends,
through death, the propitiousness of the contending power of the
creator is clear and manifest.
85.
One is this, that the most steadfast quality of the demon
himself is darkness, the evil of which is so complete that they
shall call the demons also those of a gloomy race. 86. But such
is the power in the arms and resources of the angels [Yazads],
that even the first gloomy darkness in the world is perpetually
subdued by the one power really originating with the sun and suitable
thereto, and the world is illuminated.
87.
One is this, that the most mischievous weapon of the demons
is the habit of self-deception which, on account of rendering
the soul wicked thereby, seemed to them as the greatest triumph
for themselves, and a complete disaster for the angels [Yazads].
88. In the great glory of the pure, true religion of the sacred
beings is as much strength as is adapted to the full power of
the lawlessness and much opposition of falsehood, and also to
the fully accurate (arshido) speaking which is in itself an evidence
of the true speaking of every proper truth; and no truth whatever
is perverted by it. 89. And the false sayings are many, and good
sayings — their opponents through good statement — do not escape
from their imperfect truth; since a similitude of them is that
which occurs when, concerning that which is white-colored, the
whole of the truthful speak about its white color, but as to the
liars there are some who speak of its black color, some of its
mud color, some of its blue color, some of its bran color, some
of its red color, and some of its yellow color. 90. And every
single statement of each of the truthful is as much evidence,
about those several colors of those who are liars, as even the
compiled sayings of the Abraham of the Christians, which are the
word of him who is also called their Messiah, about the Son of
the Supreme Being; thus, they recount that the Son, who is not
less than the Father, is himself He, the Being whom they consider
undying. 91. One falsehood they tell about the same Messiah is
that he died, and one falsehood they tell is that he did not die;
it is a falsehood for those who say he did not die, and for those
who say he did die; wherefore did he not die, when he is not dead?
and wherefore is it said he did not die, when he is mentioned
as dead? 92. Even the compilation itself is an opponent to its
own words, for, though it said he is dead, it spoke unto one not
dead; and though he is not dead, it spoke unto one dead. 93. The
proper office (gas) of a compiler and mutilator — through whose
complete attainments the demons of like power as to the force
of truth are strengthened, and the pure, good religion of the
Mazda-worshippers is itself dissipated and rendered useless for
itself — is a habit (dado) growing with the fiend; and, as he
is seen to be victorious who overturns reliance on changeableness
and similar powers, the final disruption of forces is a disruption
of peculiarities (khudih vishopishno).
94.
One is this, that is, even that prodigious devastation of
which it is declared that it happens through the rain of Malkos,
when, through snow, immoderate cold, and the unproductiveness
of the world, most mortals die; and even the things attainable
by mortals are attended with threatenings of scarcity. 95. Afterwards
— as among the all-wise, preconcerted remedies (pesh charih)
of the beneficent spirit such a remedy was established (and nihad
char) that there is one of the species of lands, that is called
'the enclosure formed by Yim [Jamshed],' through which, by orders
issued by Yim the splendid and rich in flocks, the son of Vivangha,
the world is again filled men of the best races, animals of good
breeds, the loftiest trees, and most savory (kharejistano) foods,
in that manner came back miraculously for the restoration of the
world; which new men are substituted for the former created beings,
which is an upraising of the dead. 96. Likewise from that miracle
is manifested the non-attainment of the evil spirit to the universal
control of the glory of the creator for every purpose.
97.
One is this, that — when the heterodox (dush-dino) Dahak
[Zohak], on whom most powerful demons and fiends in the shape
of serpents are winged, escapes from the fetters of Faridoon,
and, through witchcraft, remains a demon even to the demons and
a destroyer — a mighty man who is roused up beforehand from the
dead, and is called Keresasp the Saman, crushes that fiendishness
with a club consisting of a cypress tree, and brings that Dahak
through wholesome fear to the just law of the sacred beings.
98.
One is this, that these, which are distinct from those born
and the men who have labored together, Asto-vidad has not obtained,
nor even will obtain, for death; and through the power of immortals,
and the action of the good discourses (hu-sakhunaganih), they
urge on to the sacred beings those who are inquiring (kav-homand),
even to the immortality which is the renovation of the other creatures.
99. One, which is where the mingled conflict of the meeting of
good and evil occurs, is the glorious good-yielding one of the
creator which is guarded by purity, so that the fiend has not
attained to injuring it, since it is pronounced to be the uninjured
ox which is called Hadhayas. 100. Also the long life which is
through its all-controlling power until they cause the end to
occur, and the devourers of fires are subdued by it — besides
the whole strength of the unboasting (achum) creatures of the
beneficent spirit, after they live even without eating — is because
of the Hom that is white and the promoter (frashm) of perfect
glory, which possesses the wholesomeness of the elixir of immortality,
and through it the living become ever-living. 101. And also as
many more specially pure glorious ones whose enumeration would
be tedious.
102.
One is this, that the struggle of the evil one and the demons
with the creatures is not precisely the existence of various kinds
of contest, but by natural operation and through desire of deceit.
103. And the demon of slander (Spazg), whose nature it is to make
the indignation (zohar) of the creatures pour out, one upon the
other, about nothing, as he does not succeed in making it pour
out among the righteous, he makes the wicked even pour it out
upon the wicked; and as he does not succeed even in making it
pour out among the wicked, he makes a demon pour it out upon a
demon. 104. The impetuous assailant, Wrath (Aeshm), as he does
not succeed in causing strife among the righteous, flings discord
and strife amid the wicked; and when he does not succeed as to
the strife even of the wicked, he makes the demons and fiends
fight together. 105. So also the demon of greediness (Az), when
he does not attain, in devouring, to that of the good, mounts
by his own nature unto devouring that of the demons. 106. So also
the deadly Asto-vidad is ever an antagonistic operator; when there
is no righteous one who is mortal, nor any creatures in the world,
the wicked dying one (mirak) rides to the fiends through a death
which is an antagonism of himself.
107.
The means of the united forces are means such as the wise
and the high-priests have proclaimed, that is, at the time of
the renovation of the universe [Frashegird] being nigh, when completion
has come to generation — those who were provided being born —
and after they occasion freedom from generation (azerkhunishnih),
they cause men and animals to exist, though passed away and dead.
108. All men, righteous and wicked, who continue in the world
become immortal, the men are righteous whom Asto-vidad does not
obtain for death by evil noosing (dush-vadishno) from behind,
and who have completely attained to the rules of the sacred beings
(yang-i yazdan); and the soul of the wicked, which is repentant
of deceit, turns back upon the demons and fiends themselves all
that previous violence of destruction and perversion, contention
and blinding which is natural to a demon, and they fight, and
strike, and tear, and cause to tear, and destroy among themselves
(benafshman val benafshman) so long as they are in hell and numerous.
109.
The wicked who are penitent become courageous anew as to the
demon who perverts, the living occasion strength, and the retribution
of the hellish existence of the wicked is completed, because the
increase of sins, owing to the sin which they committed, ceases.
110. They are let out from hell, though their sins are thus accumulated
by the demons; they have also prepared the spirit of sin by the
three days in molten metal, which drives away tears, as its name
is owing to the lessening of tears, which is all in that which
occurs when all the doers of actions for the demon of falsehood
pass through that preparation. 111. And he who, for three days,
thus bathes (vushakedo) his sins which are owing to the fiend,
and has destroyed the filth (chakhu) of the accumulated sins,
is like those who have passed off and turned over a burden.
112.
And the impotence of sin is owing to the destroyer of the
fiend by the perception of light, who was their creator they (men)
all see all, they all forgive, and they all are powerful as regards
all things for the creator. 113. And, moreover, after the three
days, when they occur, all the creatures of the good creator are
purified and pure by the perfect washing passed through, by the
most amazing preparation ordained (bakhto), and by the most complete
account they render complete. 114. And they are triumphant over
the fiend through their own weapons, through their own driving
away of their own littleness (kasvidarih), and the glory of the
creator and that of the angels; and since he becomes exhausted
in resources (den char) they make him become extinct.
115.
But previously they are attacked, and dispersed, and subdued,
and this even fully painfully and with complete experience; and
they aid, through backward goodness, in the antagonism of means
which are separated divergently, through scattered resources and
subdued strength, like the life from the body of worldly mortals,
and this, moreover, confusedly, uselessly, and unmovingly. 116.
But the abode for the essential material existence (sti-i chihariko),
about which there is a seeking for interment, is not powerless,
and on inquiring the wishes of such numbers they have cast him
out; and no share whatever, nor fragment of a share, of fiendishness,
nor even so much as some morsel of unpardonableness sent by fiendishness,
remains in this light.
117.
Those who are righteous, intelligent through their own glory
of religion (Den) which is a spirit in the form of light are scattered
(parvandag-aito) equally around the sky of skies, when from every
single side of it there arises, for the sake of margin, three
times as much space as the earth created by Ohrmazd, in the preparation
of the creatures which were created by him. 118. Through his own
will he again constructs the bodies of the evil creation, unlaboriously,
easily, and full-gloriously, though their construction is even
from the clay of [Mount] Aushdashtar, and their moisture is from
the purified water of Areduisur the undefiled [Av. Ardvi Sura
Anahita]. 119. And from that which is a good protector through
him, and which is also connected with him, even from the Hadhayas
ox, is the strength of everlasting welfare (vehgarih) and immortality;
and the living are again produced for the body, they have immortal
life, and they become hungerless and thirstless, undecaying and
undying, undistressed and undiseased, ever-living and ever-beneficial.
120.
After the renovation of the universe there is no demon, because
there is no deceit; and no fiend, because there is no falsity;
there is no evil spirit (angramino), because there is no destruction;
there is no hell, because there is no wickedness; there is no
strife, because there is no anger; there is no hatred, because
there is no ill-temper (dazih); there is no pain, because there
is no disease. 121. There is also no Dahak [Zohak], because there
is no fear; there is no want, because there is no greediness;
there is no shame, because there is no deformity; there is no
falsehood, because there is no desire of falsehood; there is no
heterodoxy, because there are no false statements; and there is
no tardiness, because it speaks of a dilatory (shusto) race in
that which is said thus: 'They are all those of evil thoughts,
of evil words, of evil deeds, a race of all evils to be made to
tear by the evil spirit.'
122.
And on his (the demon's) disappearance every evil has disappeared,
on the disappearance of evil every good is perfected, and in the
time of complete goodness it is not possible to occasion (andakhtano)
any pain or distress whatever, by any means, to any creature.
123. Those who are present (nunak) sufferers, when there is a
blow of a fist on the body, or the point of a nail (tekh burak)
is driven into a limb, are pained on account of the combination
(ham-dadakih) of a different nature for the purposes of the fiend
in the body. 124. But at that time of no complication (ahamyakhtih),
when a limb is struck upon a limb, or even such a thing as a knife,
or sword, or club, or stone, or arrow reaches the body, there
is no pain or discomfort whatever corresponding to that present
pain. 125. And at that time one consideration (vushid-ae) occurs,
for now the pain from that beating and striking is always owing
to that different nature, and on account of their being suitable
to it, but at that time everything being of like nature and like
formation there is never any distress.
126.
And in that most happy time they let the sun, moon, and luminaries
exist, but there is no need for a return of the day and a removal
of its going forth (frashm), for the world is a dispenser (vakhtar)
of all light, and all creatures, too, are brilliant, those luminaries
also become as it were perfectly splendid for them. 127. And every
creature, too, is of like will and like power; whichever were
mortals, unenvious of the welfare of all creatures, are alike
joyous, and that share of their position and pleasure rejoices
them which has come to them from the glory of all the existences
and capabilities of him, the all-good, who is aware of all of
everything through his own perfect persistence and complete resources.
128.
And he allots, to the doers of good works and the suitable
ranks, the power of a judge (dadako), wealthiness, goodness, and
the directorship (radih) of what is intended. 129. He is the designer
of what is intended, as it is said about his creatures and capability
that fire is producing wind, fire is producing water, and fire
is producing earth; wind is producing fire, wind is producing
water, and wind is producing earth; water is producing fire, water
is producing wind, and water is producing earth; earth is producing
fire, earth is producing wind, and earth is producing water. 130.
The spirit is both the cause of spirit and the cause of matter
(stish); and the cause of matter, too, is also the cause of spirit,
through that perpetual capability.
131.
And, moreover, all the angels, the souls, and the guardian
spirits [Farohars] are attending to the wishes of the glory of
the creator and the commands of the creator, without trouble and
fully rejoicing, in likeness unto the forms of seas, rivers, mountains,
trees, and waters; and they have comforted and decorated the creation.
132. And the angels, souls, and guardian spirits, themselves also
the constituted spirits of a former contact with life, are thereby
pleased and rejoiced; eternal and thoroughly prepared they are
naturalized in that complete joy.
CHAPTER 38.
1.
As to the thirty-seventh question and reply, that which you
ask is thus: The measure that they measure good works with being
revealed, how is it then when there is more, or not, done by us?
2.
The reply is this, that every thought, word, and deed whose
result is joy, happiness, and commendable recompense — when a
happy result is obtainable, and the exuberance (afzuno) of thought,
word, and deed is important — is well-thought, well-said, and
well-done. 3. And for him the result of whose wish for good works
is conclusively joy and exaltation of soul — which are his attainment
of recompense from the constantly-beneficial space, the immortal
and unlimited, which shall never perish — there is no measure
of the multitude of good works. 4. For everyone by whom many are
performed, and who engages in still more, appropriates the result
more fully, and is more worthy; but it is not obtained for the
completion of that which is a definite measure, therefore he does
not obtain still more, and it is not necessary he should; and
it is, moreover, not obtained even for the completion of a limit
of unlimitedness.
CHAPTER 39.
1.
As to the thirty-eighth question and reply, that which you
ask is thus: What are the reason and cause of tying on the sacred
thread-girdle (kusti) which, when they shall tie it on is said
to be so greatly valuable, and when they shall not tie it the
sin is so grievous?
2.
The reply is this, that the all-good, most spiritual of spirits,
and most ruling of rulers is the creator, and there is no need
of troubles for men of the poor as to any wealth or anything,
for all are his own. 3. And through his will as ruler, and all-powerful,
he demands this of men, to remain properly skirted as a true servant
not even bound — which is due to that service, and also the indication
of a servant as is seen and clearly declared in the ever-fixed
(hamai-dado) religion and belief.
4.
Formerly men paid homage through the will and worship, as
it were more effectually, more essentially, and more suitably
for the discreet; and every day spent in worship offered and homage
paid they account as of the greatest use, particularly for observing
the world, and understanding its character. 5. And as to him of
whose offering of homage no worldly advantage whatever is apparent
— as fruit is apparent from trees, flavor from foods, fragrance
from aromatic herbs, tint (bam) from colors, the good quality
of spears from the forest, health from the patient (molvarakan),
and decision from words — but, audibly speaking, his head is
lowered in sign of humility as though the head, which is uppermost
in the body and in the most pre-eminent position, and is lowered
as far even as the sole of the foot, which is lowermost in the
body, salutes and is placed on the ground in thought about worship
and desire of paying homage — and the appearance which exists
as regards himself through that lowliest (kihasto) servitude is
in accordance with that which is apparent from trees, food, and
the many other worldly advantages before recited — whoever has
offered homage and such advantageous (veshishnako) appearance
is manifest — even then that sign of humility and servitude is
what great multitudes consider the offering of homage of a man
more essential for hypocrisy (shedo).
6.
But owing to that which happens when they plant a tree in
the name of a sacred being and eat the produce, and practice other
worldly labor of worldly advantage, owing also to work of this
kind through the doing of which they preserve all the growing
crops of the whole world, and through tillage and multitudinous
cultivated plots (khustakiha) it is manifest that they should
meditate inwardly (den minoyen). 7. A token and sign of worship
is of great use, and a great assistance (banjishno) therein is
this belt (band), which is called the Kusti, that is tied on the
middle of the body.
8.
The reasons of the assistance are numerous; and its first
assistance is this, that as to him who — as a worshipper of the
sacred beings, owing to the undeceitful (akadba) religion whose
indication is sagaciously propitiating with the purifying cup
— wears upon the body that spiritual, customary, and doctrinal
indication of the sacred beings with a wisdom which is truly religion,
his steadfastness and religious service of the sacred beings are
audibly spoken thereby; even for the religious it is commanded,
because it is an assisting motive of beneficial high-priests and
such-like submitters to the commands of the religion of the sacred
beings.
9.
One is this, that, as the lowliest servant and greatest lord
are steadily agreed, and it is beneficial when they (the servants)
wear a belt upon the body as a sign of service — because it is
not the custom to grant that little at any time without guardianship
— the lapse of which service is also not a beneficial lapse,
then those unbound are without a token of the lord's service.
10.
One is this, that it is commanded in revelation to keep thought,
word, and deed confined from sin by a belt, and just like a servant;
for the sake of confinement of sins from purity of thought, whose
dwelling is the heart, one is to wear the same belt, which is
the token of a servant, on the middle of the body and before the
heart; and the periodical (hangamikano) sight of the token and
sign of confined sins, and of the constant reminder for one's
own mind, is the necessity of wearing it as a belt which is very
restraining from the sin in thought, word, and deed that is manifest
even in experience; which wearing of the same belt is as a reason
and cause of much remembrance of much sin, that in the same way
is therefore a restraint of it.
11.
One is this, that the ancients acquainted with religion have
communicated these tidings (srobo) unto our ancestors and to us:
'When the destroyer came upon the creatures, the demons and witches
(parikas) especially rushed up in the earth and atmosphere, and
even to just below the position of the stars; and they saw multitudes
of luminaries, and also the barricade and rampart of the glory
of the religion, and the girdle (parvand) of the wishes and good
works of all, when it is arrayed like a brilliant thread-girdle
(kusti), and all its luminaries are girded (parvasto) by the girdle
as the girdle of the omniscient wisdom has girded the all-intelligent
angels.' 12. That great glory of the pure religion, solving doubts,
became as beautiful and far-adorning as is stated in the liturgy
(mansar) thus: 'The star-studded girdle (aiwiyangano) of the
spirit-fashioned, good religion of the Mazda-worshippers.' 13.
All the demons and fiends were terrified by the great glory of
the religion, and it is said that, by the recital, practice, and
promulgation of the whole routine of the enlightened religion,
all those fiends are subdued, and the renovation of the universe
is produced by the will of the patron spirits (ahvan). 14. Likewise,
on account of that terror, none of the demons and fiends, who
are the mightiest of the demons, rushed upon the creatures of
that uppermost third of the sky, who are in purity and indestructibility.
15. And it (the girdle) [kusti] is commanded in revelation for
men, more particularly for upholders of the religion, to be within
the middle third and near to the uppermost third of the body.
16.
One is this, that Yim the splendid [Jamshed], son of Vivangha,
who in his worldly career was most prosperous in worldly affairs,
a keeper away of all agitations of temper and all death, and a
provider of freedom from decay and exemption from death, when
he was deceived by the fiend was thereby made eager for supreme
sovereignty instead of the service of Ohrmazd. 17. And about his
administration (dadarih) of the creatures it is said he himself
became cut away from radiant glory [khwarrah] by that fiendishness,
and their cause of wandering (garinishno) is the demon, and mankind
perishes in that wandering from plain and hill-side. 18. And his
pardon originated from the fully-persistent creator; therefore
he spoke and gave advice unto his successors as to the retribution
of those who shall abandon the service of the creator; and therein
is explained about the fortress of the angels, with the many proper
actions which are the strength of the fortress, and about the
proportional way it is strengthened when a belt worn on the waist
is ordered for men by him — the fully glorious ruler who was
lord of the world, and also in gloriousness well-betokening the
good creation — and they likewise order it.
19.
One is this, that just as through that reason, which is an
appointment (pado-dahishno) that the sacred beings decreed, the
sacred thread-girdle [kusti] was worn even before the coming of
Zartosht the Spitaman, so after the coming of that messenger (vakhshvar)
of the sacred beings, the righteous Zartosht — who enjoined the
commands of the good spirits and the exposition of the religion,
with discourse praising the sacred beings and scriptures (avistako)
about steadfastness in the good religion — the same religious
girdle is put on, with a religious formula [nirang], around the
body, over the garment of Vohuman [i.e. the sudre]. 20. Because
the same intimation, relative to girding (parvandishnik) is wisdom
for which the race of the religion is so justly famed that innumerable
people, with the same customs and equally proper girding, wear
the sacred thread-girdle [kusti], the ceremonial belt of the religion
and indication of the creator, on the middle of the body; and
it becomes more destructive of the power of destruction, more
obstructive of the way to sin, and more contesting (kastaktar)
the will of the demons.
21.
One is this, that he is unwise that has not worn it when that
man has arrived in whose law no belting and no girdling are ordered,
and more perplexing and more grievous destruction is so manifested
at the time, that it is similar evidence to that exposition of
revelation, the purport (aevaz) of whose question and reply is
spoken thus: '"O creator! in whom is the manifestation of
secretly-progressing destruction, that is, in whom is its progress?"
And Ohrmazd spoke thus: "In him who is the guide of a vile
religion; whoever it is who puts on a girdle [kusti] at most thrice
(3-tumak) in a year, that is, he does not wear a sacred shirt
[sudre] and thread-girdle [kusti], and his law also is this, that
it is not necessary to wear them"' — and when the law of
no belting is so grievous that, when that law shall be accepted,
it is observed that destruction is strengthened.
22.
The same belt, kept on after the command of Yim [Jamshed],
was the first token as regards which an annihilator of destruction
is mentioned and established by law, and on both occasions destruction
is more grievously manifest. 23. That which is more particularly
important is such as the destroyer of destruction, Yim the splendid,
advised, which the high-priest of the good, Zartosht the Spitaman,
mentioned thus: 'The sacred thread-girdle [kusti] is as a sign of the
service of the sacred beings, a token of sin ended, and a presage
of beneficence; and one is to put it on and to gird it, in the
neighborhood of the heart and on the middle of the body, with
the religious formula accompanying the glorious scripture.' 24.
That is also betokened by its equally-dividing (hambur) position
and determining fashion; for, as a wise man becomes a discriminator
between benefit and injury, between good and evil, so also the
place of the sacred thread-girdle is between below and above.
25. With a low sacred girdle [kusti] there is a passage for one's want
of openness (avishodano) and secret ruin, and also a shutting
up of life; with a high sacred girdle there is a way for thought,
word, and deed, and no confinement (agirishnokarih) of life; and
tying the sacred girdle with a religious rite (ham-dino) is like
a glory amid the glories of the angels, for it is itself through
the aid of the patron spirit (ahvo). 26. And from the heart, which
is the place of thought and dwelling of life, on the upper side
(lalaih) are the eye, ear, tongue, and brain, which are the dwellings
of sight, hearing, speech, understanding, and intellect; and on
its lower side (frodih) is the abode of a father's generativeness.
27.
When this sacred thread-girdle [kusti], whose token, sign, and presage
are such, is tied, it is girded on with this glorious rite of
the glorious ones, the custom of the learned, the command of rulers,
and the decree of apostles.
28.
That secretly-progressing destruction, which arises from the
fiend of insubordination (asardarih) who was much afraid of Yim
[Jamshed], and which is averse to the labor of men and the service
of Ohrmazd, is a demon and irreligious (dush-dino), who is full
of fear of the girdles (parvandiha) of the glory of religion,
with which both angels and also worldlings have become belted
and diligent.
29.
Then, because the glory for this belt of ours, which is called
the Kusti and is worn on the middle of the body, remains unreleased
(avi-vukht) from the angels, who are givers of glory, and from
men who are glorious — which is explained as a similitude and
sample of fortunes (baharakoiha) among worldlings, even those
who are actually primitive creatures likewise — it has, therefore,
seemed comely and desirable. 30. And their heart, will, knowledge,
and purpose are as much for it as that which is perceptible where,
even apart from those of the good religion who shall tie the sacred
thread-girdle with the scripture formula, some of the faiths of
all countries, except those who are unbelted, possess the religious
custom. 31. Also outside the seat of the existence of faith all
men have the waist, or the palms of the hands, or similar joints
for a girdle (kustiko); and it is deemed comely, desirable, and
convenient for work to wear it. 32. And it is manifestly the lot
(dako) of the thoroughly-praising one whose own desire is truth
and the enjoyment of welfare, it is a token of the service of
the sacred beings, and a sign of walking in the commands of religion,
which they shall tie on account of the superior beings (pashuman)
with the proper formula, more particularly with that which one
utters when there is reliance upon the scripture itself.
CHAPTER 40.
1.
As to the thirty-ninth question and reply, that which you
ask is thus: What kind of goodness and want of goodness can there
be in the sacred thread-girdle [kusti] and shirt [sudre]; and
what are the sin of running about uncovered, of prayer offered
and prayer not offered, and the purpose of cleansing (mishn)?
2.
The reply is this, that it (the shirt) is needful to be perfectly
pure white and single, which one fold is because Vohuman also
is thus the one creature who was first, and afterwards from him
the garment which is innermost and concealed is called in revelation.
3.
Proper girdling is double, which two folds are because he
also who is in the course of the twofold religious wisdom is intelligent,
and the duties due to the sacred beings are themselves in two
divisions which are called the instinctive and that heard by the
ears.
4.
After a man is in the girding they shall tie on, the symptoms
of any sins of the belted body are free from sin which is condemned
(vijirinido); and when he walks uncovered, or naked, or with a
two-fold garment, there is then no root of the sin of running
about uncovered in him. 5. Moreover, on hymns [Gathas] being chanted
during a meal an inward prayer is not also necessary.
6.
The purpose of a cleansing (mishn-ae) is this, that the suitableness
of men for eating is due to worship of the sacred beings and glorification
of the sacred beings. 7. And as to their necessary recommendation
(siparih) of any food for eating, the glorifying of the sacred
beings, and the true usages about recounting it, it is commanded,
before eating, when the mouth is not soiled with food, that the
mouth (dahan) should proceed with the utterance of the pure glorification.
8. Being thereupon suitably seated, and having properly eaten
the food, one is to make the mouth clean with a toothpick and
water; and after eating, before all words, the praise of the sacred
beings is glorified by the mouth cleansed by washing. 9. And between
the glorifying before eating and the after glorification one is
not to speak other words, and when during a meal a word is spoken
by the mouth, that kind of glorification which it is the custom
to utter before and after eating is offered by its own organ (andam).
10.
And every single organ has one function, but two special functions
are connected with the mouth, which are speaking and eating; and
because they are together they are mutually opposed, for speaking
connects that which is an inward possession with outside teachings
(chashiha), and through eating, the outside food comes for the
inward further vitality of life. 11. As the ancients have said,
where one operation is appointed unto two operators, it is more
expressly so that during eating two operations may not both at
once (ayag-ich-gun) be produced, by speaking and by eating.
12.
To keep those two operations distinct, one from the other,
the custom of uttering the praise of sacred beings and the glorification
of sacred beings when the mouth remains in the act of eating,
until the mouth becomes clean from food, is decreed as inconsistent
with goodness (aham-vehih). 13. And that which remains from the
outpouring (rikh) at the time of a cleansing is called 'a cleansing
(misn-ae).'
14.
One means for the retention of knowledge is through not having
that retention of knowledge exhausted, but when one thus speaks
during that: cleansing the words are really originating with the
mouth, for he does not retain them; and whenever (maman) he does
not speak anything whatever with the tongue, that religious glorification
which it is the custom to utter before and after eating is then
offered by him from his own limited resources (samano-i vimand),
and it will be offered from his own limited resources.
CHAPTER 41.
[Apostasy, Conversion]
1.
As to the fortieth question and reply, that which you ask
is thus: Of those whose decision is this, that it is not necessary
to be steadfast in the religion of the Mazda-worshippers — by
which decision this is asserted, that they should abandon the
religion of the Mazda-worshippers — some one disparages the religion
and goes over to a foreign faith (an-airih), then of what nature
is his sin owing thereto, and what does the sin owing thereto,
as regards those of the same foreign religion, amount to? 2. Or
order some one then to tell us clearly concerning it, how it is,
and how is the disobedience due to this sin.
3.
The reply is this, that an adult is worthy of death [i.e.
guilty of a mortal sin] on account of the good religion they would
abandon, on account also of the adopted law of the foreign faith
he is worthy of death, in whose reliance upon the improper law
is also the sin which they maintain and practice by law, and through
being in the same law he is equally sinful with them. 4. And also
when any one is on that course, and his wish is for the same protection,
of which a similitude is in the enduring words of that good law
they would forsake, and he adopts that which is vile, even through
that impropriety he is equally sinful.
5.
When he dies, without renunciation of that sin and impenitently,
in that improperly-constituted law, the position of his soul is
then in the worst existence, and his punishment is that of many
sins worthy of death; from the demons also there come grievously,
hand in hand, pain and suffering, gnawing and stench of many kinds,
stinging, tearing, and lacerating, primary evil and discomfort.
6. And through their [the foreigners'] law and faith his distress
in that worst existence is thus until the last change of existence,
when the renovation of the universe is produced by will among
living beings.
7.
But reality (aitoih), as regards living, arises from renunciation
of that disobedience; it makes those attract to the good law who
seduced him to that evil law, that which established him improperly
in the law it eradicates from his conduct (rubakih), advancing
sins it again restrains, and whatever has advanced it repairs
again anew through the religion of the Mazda-worshippers, and
he becomes thoughtful, constant, and steadfast. 8. The sin which
he set going he restrains and atones for by wealth, trouble, and
authorizing commands; even in the body he also undergoes punishment
in the three nights (satuih); he then obtains forgiveness, and
his soul is saved.
9.
And as it is said in the persistent law of the sacred beings,
that 'the good religion of the sacred beings, who are the Mazda-worshipping
superiors, ordains it as retribution,' so that the sin it takes
away (spayeiti)l may not exist in him, his retribution is declared
by revelation. 10. And by the same witness it is said, that all
of the primitive faith [Paoiryo-tkaesha] have been quite of the
same opinion about this, that from the good religion except by
the way of renunciation of sin there is none unless to hell; but
that renunciation should be during life, for it is said that 'whoever
when living does not become righteous, that is, does not fully
atone for sin, for him when dead there is no grant of the best
existence.' 11. To commit no sin is better than retribution and
renunciation of sin.
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