Zoroastrain Scriptures: Menog-i-Khrad The Spirit of Wisdom

CHAPTER 3.

1. The sage asked the spirit of wisdom (2) thus; 'Is liberality good, or truth, (3) or gratitude, or wisdom, (4) or complete mindfulness, or contentment?'

5. The spirit of wisdom answered (6) thus: 'As to the soul it is liberality, as to all the world it is truth, (7) unto the sacred-beings it is gratitude, as to a man's self it is wisdom, (8) as to all business it is complete mindfulness, and as to the comfort of the body and the vanquishing of Ahriman and the demons contentment is good.'

CHAPTER 4.

1. The sage asked the spirit of wisdom? thus: Which is a good work that is great and good?'

3. The spirit of wisdom answered (4) thus: 'The greatest good work is liberality, and the second is truth and next-of-kin marriage. 5. The third is keeping the season festivals [Gahambars], and the fourth is celebrating all the religious rites. 6. The fifth is the ceremonial of the sacred beings, and the providing of lodging for traders. 7. The sixth is the wishing of happiness for every one. 8. And the seventh is a kind regard for the good.'

CHAPTER 5.

1. The sage asked the spirit of wisdom (2) thus: 'Which land is the happier?'

3. The spirit of wisdom answered (4) thus: 'That is the happier, in which a righteous man, who is true-speaking, makes his abode. 5. The second, in which they make the abode of fires. 6. The third, when oxen and sheep repose upon it. 7. The fourth is uncultivated and uninhabited land when they bring it back to cultivation and habitableness. 8. The fifth, from which they extirpate the burrows of noxious creatures. 9. The sixth, on which exist the ceremonies and coming of the sacred beings, and the sitting of the good. 10. The seventh, when they make populous that which was desolate. 11. The eighth, when from the possession of the bad it comes into the possession of the good. 12. The ninth, when of the produce and yield (beto) which arise from it they provide the share of the sacred beings, the good, and the worthy. 13. And the tenth in which they provide holy-water and ceremonies.'

CHAPTER 6.

1. The sage asked the spirit of wisdom (2) thus: 'Which land is the unhappier?'

3. The spirit of wisdom answered (4) thus: 'That land is the more afflicted, in which hell is formed. 5. The second, when they slay in it a righteous man who is innocent. 6. The third, for whose sake the demons and fiends work. 7. The fourth, in which they construct an idol-temple. 8. The fifth, when a wicked man, who is an evil-doer, makes an abode in it. 9. The sixth, when the interment of a corpse is performed below. 10. The seventh, in which a noxious creature has a burrow. 11. The eighth, when from the possession of the good it comes into the possession of the bad. 12. The ninth, when they make desolate that which was populous. 13. And the tenth, in which they make lamentation and weeping.'

CHAPTER 7.

1. The sage asked the spirit of wisdom (2) thus: 'How is heaven, and how many? 3. How are the ever-stationary (hamistagan), and how many? 4. And how is hell, and how many? 5. What is the decision about the righteous in heaven, and from what is their happiness? 6. What are the misery and affliction of the wicked in hell? 7. And what and how is the decision about those who are among the ever-stationary?'

8. The spirit of wisdom answered (9) thus: 'Heaven is, first, from the star station unto the moon station; (10) second, from the moon station unto the sun; (11) and, third, from the sun station unto the supreme heaven (garothman), whereon the creator Ohrmazd is seated. 12. Of heaven the first part is that of good thoughts (humato), the second is that of good words (hukhto), and the third is that of good deeds (huvarshto).

13. 'The righteous in heaven are undecaying and immortal, unalarmed, undistressed, and undisturbed. 14. And, everywhere, they are full of glory, fragrant, and joyful, full of delight and full of happiness. 15. And, at all times, a fragrant breeze and a scent which is like sweet basil come to meet them, which are more pleasant than every pleasure, and more fragrant than every fragrance. 16. For them, also, there is no satiety owing to the existence in heaven. 17. And their sitting and walking, perception and enjoyment are with the angels and archangels and the righteous for ever and everlasting.

18. 'Regarding the ever-stationary it is declared, that they are from the earth unto the star station; (19) and its affliction for them is then nothing whatever except cold and heat.

20. 'Of hell the first part is that of evil thoughts (dush-humato), the second is that of evil words (dush-hukhto), and the third is that of evil deeds (dush-huvarshto). 21. With the fourth step the wicked person arrives at that which is the darkest hell; (22) and they lead him forwards to the vicinity of Ahriman, the wicked. 23. And Ahriman and the demons, thereupon, make ridicule and mockery of him (24) thus: "What was thy trouble and complaint, as regards Ohrmazd and the archangels, and the fragrant and joyful heaven, when thou approachedst for a sight of us and gloomy hell, (25) although we cause thee misery therein and do not pity, and thou shalt see misery of long duration?" 26. And, afterwards, they execute punishment and torment of various kinds upon him.

27. 'There is a place where, as to cold, it is such as that of the coldest frozen snow. 28. There is a place where, as to heat, it is such as that of the hottest and most blazing fire. 29. There is a place where noxious creatures are gnawing them, just as a dog does the bones. 30. There is a place where, as to stench, it is such that they stagger about (bara larzhend) and fall down. 31. And the darkness is always such-like as though it is possible for them to seize upon it with the hand.'

CHAPTER 8.

1. The sage asked the spirit of wisdom (2) thus: 'How and in what manner has Ohrmazd created these creatures and creation? 3. And how and in what manner were the archangels and the spirit of wisdom formed and created by him? 4. And how are the demons and fiends and also the remaining corrupted ones of Ahriman, the wicked, miscreated? 5. How do every good and evil happen which occur to mankind and also the remaining creatures? 6. And is it possible to alter anything which is destined, or not?'

7. The spirit of wisdom answered (8) thus: 'The creator, Ohrmazd, produced these creatures and creation, the archangels and the spirit of wisdom from that which is his own splendor, and with the blessing of unlimited time (zurvan). 9. For this reason, because unlimited time is undecaying and immortal, painless and hungerless, thirstless and undisturbed; and for ever and everlasting no one is able to seize upon it, or to make it non-predominant as regards his own affairs.

10. 'And Ahriman, the wicked, miscreated the demons and fiends, and also the remaining corrupted ones, by his own unnatural intercourse. 11. A treaty of nine thousand winters in unlimited time (daman) was also made by him with Ohrmazd; (12) and, until it has become fully completed, no one is able to alter it and to act otherwise. 13. And when the nine thousand years have become completed, Ahriman is quite impotent; (14) and Srosh, the righteous, will smite Eshm, (15) and Mihr and unlimited time and the spirit of justice, who deceives no one in anything, and destiny and divine providence will smite the creatures and creation of Ahriman of every kind, and, in the end, even Azho [i.e. Az], the demon. 16. And every creature and creation of Ohrmazd becomes again as undisturbed as those which were produced and created by him in the beginning.

17. 'Every good and the reverse which happen to mankind, and also the other creatures, happen through the seven planets and the twelve constellations. 18. And those twelve constellations are such as in revelation are the twelve chieftains who are on the side of Ohrmazd, (19) and those seven planets are called the seven chieftains who are on the side of Ahriman. 20. Those seven planets pervert every creature and creation, and deliver them up to death and every evil. 21. And, as it were, those twelve constellations and seven planets are organizing and managing the world.

22. 'Ohrmazd is wishing good, and never approves nor contemplates evil. 23. Ahriman is wishing evil, and does not meditate nor approve anything good whatever. 24. Ohrmazd, when he wishes it, is able to alter as regards the creatures of Ahriman; and Ahriman, too, it is, who, when he wishes it, can do so as regards the creatures of Ohrmazd, (25) but he is only able to alter so that in the final effect there may be no injury of Ohrmazd, (26) because the final victory is Ohrmazd's own. 27. For it is declared, that "the Yim [Jamshed] and Faridoon and Kay Us of Ohrmazd are created immortal, (28) and Ahriman so altered them as is known. 29. And Ahriman so contemplated that Bevarasp [= Azi Zohak] and Frasiyav and Alexander should be immortal, (30) but Ohrmazd, for great advantage, so altered them as that which is declared."'

CHAPTER 9.

1. The sage asked the spirit of wisdom (2) thus: 'Is it possible to go from region to region [karshwar], or not? 3. From what substance is the sky made? 4. And how and in what manner is the mingling of the water in the earth?'

5. The spirit of wisdom answered (6) thus: 'Without the permission of the sacred beings, or the permission of the demons, it is then not possible for one to go from region to region.

7. 'The sky is made from the substance of the blood-stone, such as they also call diamond (almast).

8. 'And the mingling of the water in the earth is just like the blood in the body of man.'

CHAPTER 10.

1. The sage asked the spirit of wisdom (2) thus: 'Can there be any peace and affection whatever of Ahriman, the wicked, and his demons and miscreations, with Ohrmazd and the archangels, one with the other, or not?'

3. The spirit of wisdom answered (4) thus: 'There cannot be, on any account whatever; (5) because Ahriman meditates evil falsehood and its deeds, wrath and malice and discord, (6) and Ohrmazd meditates righteousness and its deeds, good works and goodness and truth. 7. And everything can change, except good and bad nature. 8. A good nature cannot change to evil by any means whatever, and a bad nature to goodness in any manner. 9. Ohrmazd, on account of a good nature, approves no evil and falsehood; (10) and Ahriman, on account of a bad nature, accepts no goodness and truth; (11) and, on this account, there cannot be for them any peace and affection whatever, one with the other.'

CHAPTER 11.

1. The sage asked the spirit of wisdom (2) thus: 'Is wisdom good, or skill, or goodness?'

3. The spirit of wisdom answered (4) thus: 'Wisdom with which there is no goodness, is not to be considered as wisdom; (5) and skill with which there is no wisdom, is not to be considered as skill.'

CHAPTER 12.

1. The sage asked the spirit of wisdom (2) thus: Wherefore is it when the treasure of the spiritual existence is allotted so truly, and that of the worldly existence so falsely?'

3. The spirit of wisdom answered (4) thus: 'The treasure of the worldly existence was a allotted as truly, in the original creation, as that of the spiritual existence. 5. And the creator, Ohrmazd, provided the happiness of every kind, that is in these creatures and creation, for the use (bun) of the sun and moon and those twelve constellations which are called the twelve chieftains by revelation; (6) and they, too, accepted it in order to allot it truly and deservedly.

7. 'And, afterwards, Ahriman produced those seven planets, such as are called the seven chieftains of Ahriman, for dissipating and carrying off that happiness from the creatures of Ohrmazd, in opposition to the sun and moon and those twelve constellations. 8. And as to every happiness which those constellations bestow on the creatures of Ohrmazd, (9) those planets take away as much of it as it is possible for them (the constellations) to give, (10) and give it up to the power of the demons and fiends and the bad.

11. 'And the treasure of the spiritual existence is so true on this account, because Ohrmazd, the lord, with all the angels and archangels, is undisturbed, (12) and they make the struggle with Ahriman and the demons, and also the account of the souls of men, with justice. 13. And the place of him whose good work is more is in heaven, (14) the place of him whose good work and sin are equal is among the ever-stationary, (15) and when the crime is more, his path is then to hell.'

CHAPTER 13.

1. The sage asked the spirit of wisdom (2) thus: 'Wherefore is it when oxen and sheep, birds, flying creatures, and fish are, each one, properly learned in that which is their own knowledge, (3) and men, so long as they bring no instruction unto them, and they do not perform much toil and trouble (anjino) about it, are not able to obtain and know the learning of the human race?'

4. The spirit of wisdom answered (5) thus: 'Men have been so wise, in the original creation, that, as to the good works and crime which were performed by them, the recompense of the good works and the punishment of the crime were then seen by them with their own eyes, (6) and no crime whatever proceeded from men. 7. But, afterwards, Ahriman, the wicked, concealed the recompense of good works and the punishment of sin. 8. And on this account, moreover, it is said in revelation (9) that: "These four things are worse and more grievous than every evil which the accursed evil one, the wicked, committed upon the creatures of Ohrmazd, (10) that is, when the reward of good works and punishment of sin, the thoughts of men, and the consequence of actions were quite concealed by him."

11. 'And, for the same reason, he made many devotions and improper creeds current in the world. 12. And, on account of men's not knowing of duty and good works, every one believes that most, and considers it as good, which his teaching in devotion has included. 13. And that devotion, in particular, is more powerful, with which sovereignty exists. 14. But that one is the lordship and sovereignty of Vishtasp, the king of kings, (15) by whom, on account of knowing it unquestionably and certainly (aevariha), the perfect and true religion, which is in the word of the creator Ohrmazd, was received from the unique Zartosht, the Spitaman, (16) who has manifested clearly, explicitly, and unquestionably the treasure of the worldly and spiritual existences, of every kind, from the good religion of the Mazda-worshippers. 17. There is then no other creed, through which it is possible for one to obtain and know the treasure of the worldly and spiritual existences so explicitly and clearly, (18) but, on account of much controversy, they are so cut up (agishtako) and entangled, that the statements of their beginning are much unlike to the middle, and the middle to the end.'

CHAPTER 14.

1. The sage asked the spirit of wisdom (2) thus: 'Which protection is the more defensive? 3. Which friend (4) and which supporter of fame are good? 5. Which helper of enjoyment is good? 6. Which wealth is the pleasanter? 7. And which is the supremest pleasure of all pleasures?'

8. The spirit of wisdom answered (9) thus: 'The sacred being is the more defensive protection. 10. A virtuous brother is a good friend. 11. A child, who is virtuous and an upholder of religion, is a good supporter of fame. 12. A virtuous wife, who is well-disposed, is a good helper of enjoyment. 13. That wealth is better and pleasanter which is collected by honesty, and one consumes and maintains with duties and good works. 14. And the pleasures which are superior to all pleasures are health of body, freedom from fear, good repute, and righteousness.'

CHAPTER 15.

1. The sage asked the spirit of wisdom (2) thus: 'Is poverty good, or opulence?'

3. The spirit of wisdom answered (4) thus: 'Poverty which is through honesty is better than opulence which is from the treasure of others. 5. For it is stated (6) thus: "As to him who is the poorest and most secluded (armeshttum) person, whenever he keeps his thoughts, words, and deeds honest, and in duty to the sacred beings, for him even there is lawfully a share of all the duties and good works which mankind shall do in the world. 7. As to him, too, who is opulent, who is a man of much wealth, when the wealth is not produced by honesty, though he takes trouble (anjinako) in duties and good works and righteous gifts, his good work is then not his own, (8) because the good work is his from whom the wealth is abstracted."

9. 'And as to that much wealth which is collected by proper exertion, and one consumes and maintains with duties and good works and pleasure, even that is no better thereby, (10) because it is necessary to consider that as perfect. 11. But as to him who is a man of much wealth, whose wealth is collected by proper exertion, and he consumes and maintains it with duties and good works and pleasure, he is great and good and more perfect'.

12. 'And regarding even that which is sovereignty they state (13) thus: "What is good government in a village is better than what is bad government in a realm. 14. Because the creator Ohrmazd produced good government for effecting the protection of the creatures, (15) and Ahriman, the wicked, has produced bad government as the adversary of good government."

16. 'Good government is that which maintains and directs a province flourishing, the poor untroubled, and the law and custom true, (17) and sets aside improper laws and customs. 18. It well maintains water and fire by law, (19) and keeps in progress the ceremonial of the sacred beings, duties, and good works. 20. It causes friendliness and pleading for the poor, (21) and delivers up itself, and even that which is its own life, for the sake of the good religion of the Mazda-worshippers. 22. And if there be any one who desists from the way of the sacred beings, then it orders some one to effect his restoration thereto; (23) it also makes him a prisoner, and brings him back to the way of the sacred beings; (24) it allots, out of the wealth that is his, the share of the sacred beings and the worthy, of good works and the poor; (25) and delivers up the body for the sake of the soul. 26. A good king, who is of that kind, is called equal to the angels and archangels.

27. 'Bad government is that (28) which destroys the true and proper law and custom, (29) and brings oppression, plunder, and injudiciousness into practice. 30. It dissipates the treasure of the spiritual existence, (31) and considers duty and good works a vexation, through greediness. 32. It keeps back a person performing good works from doing good works, (33) and he thereby becomes a doer of harm. (34) Its disbursement, too, of every kind is for its own self, (35) the administration of the treasure of the worldly existence, (36) the celebrity and exaltation of the vile, (37) the destruction and neglect of the good, (38) and the annihilation of the poor. 39. A bad king, who is of that kind, is called equal to Ahriman and the demons.'

CHAPTER 16.

1. The sage asked the spirit of wisdom (2) thus: 'Of the food which men eat, and the clothing which men put on, which are the more valuable and good?'

3. The spirit of wisdom answered (4) thus: 'Of the food which men eat, the milk of goats is produced good. 5. Because, as to men and quadrupeds, who are born from a mother, until the time when food is eaten by them, their growth and nourishment are then from milk, (6) and on milk they can well live. 7. And if men, when they withdraw from the milk of the mother, make thorough experience of the milk of goats, (8) then bread is not necessary for use among them. 9. Since it is declared, (10) that "the food of mankind, who are in Arezahi and Sawahi, Fradadhafshu and Widadhafshu, Wourubareshti and Wourujareshti, is the milk of goats and cows; (11) other food they do not eat." 12. And he who is a milk-consuming man is healthier and stronger, and even the procreation of children becomes more harmless.

13. 'Of grains wheat is called great and good, (14) because it is the chief of grains, (15) and even by the Avesta its name is then specified in the chieftainship of grains.

16. 'And of fruit the date and grape are called great and good. 17. When bread has not come, it is necessary to consecrate the sacred cake by means of fruit; (18) when the fruit to consecrate is the date or grape, it is allowable to eat every fruit; (19) and when those have not come, it is necessary to eat that fruit which is consecrated.

20. 'Regarding wine it is evident, that it is possible for good and bad temper to come to manifestation through wine. 21. The goodness of a man is manifested in anger, the wisdom of a man in irregular desire. 22. For he whom anger hurries on (aushtavet) is able to recover himself from it through goodness, (23) he whom lust hurries on is able to recover himself from it through wisdom, (24) and he whom wine hurries on is able to recover himself from it through temper.

25. 'It is not requisite for investigation, (26) because he who is a good-tempered man, when he drinks wine, is such-like as a gold or silver cup which, however much more they burn it, becomes purer and brighter. 27. It also keeps his thoughts, words, and deeds more virtuous; (28) and he becomes gentler and pleasanter unto wife and child, companions and friends, (29) and is more diligent in every duty and good work.

30. 'And he who is a bad-tempered man, when he drinks wine, thinks and considers himself more than ordinary. 31. He carries on a quarrel with companions, displays insolence, makes ridicule and mockery, (32) and acts arrogantly to a good person. 33. He distresses his own wife and child, slave and servant; (34) and dissipates the joy of the good, (35) carries off peace, and brings in discord.

36. 'But every one must be cautious as to the moderate drinking of wine. 37. Because, from the moderate drinking of wine, thus much benefit happens to him: (38) since it digests the food, (39) kindles the vital fire, (40) increases the understanding and intellect, semen and blood, (41) removes vexation, (42) and inflames the complexion. 43. It causes recollection of things forgotten, (44) and goodness takes a place in the mind. (45) It likewise increases the sight of the eye, the hearing of the ear, and the speaking of the tongue; (46) and work, which it is necessary to do and expedite, becomes more progressive. 47. He also sleeps pleasantly in the sleeping place, and rises light. 48. And, on account of these contingencies, good repute for the body, righteousness for the soul, and also the approbation of the good come upon him.

49. 'And in him who drinks wine more than moderately, thus much defect becomes manifest, (50) since it diminishes his wisdom, understanding and intellect, semen and blood; (51) it injures the liver and accumulates disease, (52) it alters the complexion, (53) and diminishes the strength and vigor. 54. The homage and glorification of the sacred beings become forgotten. 55. The sight of the eye, the hearing of the ear, and the speaking of the tongue become less. 56. He distresses Hordad and Amurdad (57) and entertains a desire of lethargy. 58. That, also, which it is necessary for him to say and do, remains undone; (59) and he sleeps in uneasiness, and rises uncomfortably. 60. And, on account of these contingencies, himself, wife, and child, friend and kindred are distressed and unhappy, (61) and the superintendent of troubles and the enemy are glad. 62. The sacred beings, also, are not pleased with him; (63) and infamy comes to his body, and even wickedness to his soul.

64. 'Of the dress which people possess and put on, silk is good for the body, and cotton for the soul. 65. For this reason, because silk arises from a noxious creature, (66) and the nourishment of cotton is from water, and its growth from earth; and as a treasure of the soul it is called great and good and more valuable.'

CHAPTER 17.

1. The sage asked the spirit of wisdom (2) thus: 'Which is that pleasure which is worse than unhappiness?'

3. The spirit of wisdom answered (4) thus: 'Whoever has acquired wealth by crime, and he becomes glad of it thereby, then that pleasure is worse for him than unhappiness.'

CHAPTER 18.

1. The sage asked the spirit of wisdom (2) thus: 'Wherefore do people consider these very little, these four things which it is necessary for them to consider more, as warnings (dakhshak), (3) the changeableness of the things of the worldly existence, the death of the body, the account of the soul, and the fear of hell?'

4. The spirit of wisdom answered (5) thus: 'On account of the delusiveness (niyazanih) of the demon of greediness, and of discontent.'

CHAPTER 19.

1. The sage asked the spirit of wisdom (2) thus: 'Is living in fear and falsehood worse, or death?'

3. The spirit of wisdom answered (4) thus: 'To live in fear and falsehood is worse than death. 5. Because every one's life is necessary for the enjoyment and pleasure of the worldly existence, (6) and when the enjoyment and pleasure of the worldly existence are not his, and fear and even falsehood are with him, it is called worse than death.'

CHAPTER 20.

1. The sage asked the spirit of wisdom (2) thus: 'For kings which is the one thing more advantageous, and which the more injurious?'

3. The spirit of wisdom answered (4) thus: 'For kings conversation with the wise and good is the one thing more advantageous, (5) and speaking and conversation with slanderers and double-dealers are the more injurious for them.'

CHAPTER 21.

1. The sage asked the spirit of wisdom (2) thus: 'What is the end of the world-arranging and spirit-destroying man? 3. What is the end of him who is a scoffing man? 4-6. What is the end of the idle, the malicious, and the lazy man? 7. What is the end of a false-hearted one, (8) and the end of an arrogant one?'

9. The spirit of wisdom answered (10) thus: 'He who is a world-arranging and spirit-destroying man is as injured, in the punishment of the three nights [i.e. the final judgment], as a raging fire when water comes upon it.

11. 'Of him who is a scoffing man there is no glory in body and soul; (12) and every time when he opens his mouth his wickedness then increases. 13. All the fiends, too, become so lodged in his body, that they leave no goodness whatever for his body; (14) and he makes mockery of the good, and glorification of the vile. 15. Also in the worldly existence his body is infamous, and in the spiritual existence his soul is wicked. 16. And, for effecting his punishment in hell, they deliver him over to the scoffing fiend; (17) and that fiend inflicts a ridicule and a mockery upon him with every single punishment.

18. 'As to him who is an idle man, yet devoid of wickedness, mostly when death comes on in the worldly existence, he thereupon (ajash) begets pleasantly for the sake of another.

19. 'The bridge [Chinwad] which is for the soul of him who is a malicious man is more difficult than for the other wicked who are in hell. 20. For this reason, because malice proceeds by lineage; (21) and it is possible to manage every sin better than malice, (22) because malice will abide in a lineage. 23. There are instances when it adheres until the renovation of the universe; (24) for it is clearly declared by the pure revelation, (25) that the origin of the estrangement (aniranih) of the Arumans, and even the Turanians, from the Iranians, was owing to that malice which was generated by them through the slaughter of Airik; (26) as it always adheres until the renovation.

27. 'He who is a lazy man is said to be the most unworthy of men. 28. Because it is declared by revelation, (29) that the creator Ohrmazd produced no corn for him who is a lazy man; (30) for him who is a lazy man there is then no giving of anything in gifts and charity, (31) and lodging and entertainment are not to be provided for him. 32. For this reason, because that food which a lazy man eats, he eats through impropriety and injustice; (33) and, on account of his laziness and unjust eating, his body then becomes infamous and the soul wicked.

34. 'He who is a false-hearted man is as dubious in good things as in bad; (35) he is dubious as to the treasure of the spiritual and worldly existences, and also as to the ceremonial, invocation, and service of the sacred beings. 36. And, on account of these circumstances, the angels and archangels shall accept little of the ceremonial and invocations which he performs, (37) and give unto him little of the gain, too, which he seeks. 38. And in the mouth of the good man he is always infamous, (39) and his soul becomes wicked.

40. 'The friends of him who is an arrogant man are few, and his enemies many. 41. And even of the gifts which he gives to any one, and the ceremonial, too, which he performs for the sacred beings, they shall accept little, on account of his arrogance, (42) and give little of the gain, too, which he seeks. 43. And in hell they deliver him to the fiend of arrogance, in order to inflict punishment upon his soul; (44) and the fiend of arrogance inflicts punishment of various kinds upon it, and is not pacified.'

CHAPTER 22.

1. The sage asked the spirit of wisdom (2) thus: 'Is it possible to provide, for one's own hand, the treasure and wealth of the worldly existence through exertion, or not?'

3. The spirit of wisdom answered (4) thus: 'It is not possible to provide for one's self, through exertion, that benefit which is not ordained; (5) but a morsel (kazd) of that which is ordained comes on by means of exertion. 6. Yet the exertion, when it is fruitless in the worldly existence, through the sacred beings not being with it, still comes, afterwards, to one's assistance in the spiritual existence, and outweighs in the balance.'

CHAPTER 23.

1. The sage asked the spirit of wisdom (2) thus; 'Is it possible to contend with destiny through wisdom and knowledge, or not?'

3. The spirit of wisdom answered (4) thus: 'Even with the might and powerfulness of wisdom and knowledge, even then it is not possible to contend with destiny. 5. Because, when predestination as to virtue, or as to the reverse, comes forth, the wise becomes wanting (niyazan) in duty, and the astute in evil becomes intelligent; (6) the faint-hearted becomes braver, and the braver becomes faint-hearted; (7) the diligent becomes lazy, and the lazy acts diligently. (8) Just as is predestined as to the matter, the cause enters into it, (9) and thrusts out everything else.'

CHAPTER 24.

1. The sage asked the spirit of wisdom (2) thus: 'On account of the begging of favors, and the practice and worthiness of good works, do the sacred beings also grant anything to men otherwise, or not?'

3. The spirit of wisdom answered (4) thus: 'They grant; (5) for there are such as they call thus: "Destiny and divine providence." 6. Destiny is that which is ordained from the beginning, (7) and divine providence is that which they also grant otherwise. 8. But the sacred beings provide and manifest in the spiritual existence little of that grant, on this account, because Ahriman, the wicked, through the power of the seven planets extorts wealth, and also every other benefit of the worldly existence, from the good and worthy, and grants them more fully to the bad and unworthy.'

CHAPTER 25.

1. The sage asked the spirit of wisdom (2) thus: 'Of the rich who is the poorer, and of the poor who is the richer?'

3. The spirit of wisdom answered (4) thus: 'Of the rich he is the poorer who is not content with that which is his, (5) and suffers anxiety for the increase of anything.

6. 'And of the poor he is the richer who is content with that which has come, (7) and cares not for the increase of anything.'

CHAPTER 26.

1. The sage asked the spirit of wisdom (2) thus: 'Is a blind eye worse, or a blind mind (dil)? 3. Is the ill-informed worse, or the bad-tempered?'

4. The spirit of wisdom answered (5) thus: 'He who is blind-eyed, when he has understanding in anything, and accomplishes learning, is to be considered as sound-eyed. 6. And he who is sound-eyed, when he has no knowledge and understanding, and even that which they teach him he does not accept, then that is worse than even a blind eye.

7. 'The ill-tempered is less evil than the ill-informed; (8) because the ill-tempered, except by a decree, is not able to seize anything away from any one; (g) and as to the ill-informed man, his desire of every kind is then for oppression and plunder. 10. Concerning him who is ill-informed it is declared that, apart from predestination, he is born free from fresh understanding.'

CHAPTER 27.

1. The sage asked the spirit of wisdom (2) thus: 'Wherefore have the people who were from Gayomard, and those, too, who were lords and monarchs, from Hooshang, the Peshdad, even unto Vishtasp, the king of kings, been such doers of their own wills? 3. Much benefit was also obtained by them from the sacred beings, (4) and they have been mostly those who were ungrateful unto the sacred beings, (5) and there are some even who have been very ungrateful, promise-breaking, and sinful. 6. For what benefit then have they been severally created, (7) and what result and advantage proceeded from them?'

8. The spirit of wisdom answered (9) thus: 'That which thou askest concerning them, as to benefit, or as to the reverse, thou shouldst become aware of and fully understand. 10. Because the affairs of the world of every kind proceed through destiny and time and the supreme decree of the self-existent eternity (zurvan), the king and long-continuing lord. 11. Since, at various periods, it happens unto every one, for whom it is allotted, just as that which is necessary to happen. 12. As even from the mutual connection of those ancients, who are passed away, it is manifest (13) that, ultimately, that benefit arose which was necessary to come from them to the creatures of Ohrmazd.

14. 'Because the advantage from Gayomard was this, (15) first, the slaying of Arzur, and making delivery of his own body, with great judiciousness, to Ahriman. 16. And the second advantage was this, (17) that mankind and all the guardian spirits of the producers of the renovation of the universe, males and females, were produced from his body. 18. And, thirdly, this, that even the metals were produced and formed from his body.

19. 'And the advantage from Hooshang, the Peshdad, was this, (20) that, of three parts, he slew two parts of the Mazendaran demons, who were destroyers of the world.

21. 'The advantage from Tahmurasp, the well- grown, was this, (22) that the accursed evil one, the wicked, was kept by him thirty years as a charger. 23. And the writing of penmanship of seven kinds, which that wicked one kept in concealment, he brought out to publicity.

24. 'The advantage from the well-flocked Yimshed [Jamshed], son of Vivangha, was this, (25) that an immortality of six hundred years, six months, and sixteen days is provided by him for the creatures and creation, of every kind, of the creator Ohrmazd; (26) and they are made unsuffering, undecaying, and undisturbed. (27) Secondly, this, that the enclosure formed by Yim [Jamshed] was made by him; (28) and when that rain of Malkos occurs -- since it is declared in revelation that mankind and the other creatures and creations of Ohrmazd, the lord, are mostly those which shall perish' -- (29) one shall afterwards open the gate of that enclosure formed by Yim [Jamshed], (30) and the people and cattle, and other creatures and creations of the creator Ohrmazd, shall come out from that enclosure, (31) and arrange the world again. 32. Thirdly, (33) when he brought back the proportion of the worldly existences, which that evil-producing wicked one had swallowed, from his belly. Fourthly, when a goat (gospend) was not given by him to the demons in the character of an old man.

34. 'And the advantage from Azi Dahak [Zohak], the Bevarasp, and the accursed Frasiyav of Tur was this, (35) that, if the dominion should not have come to Bevarasp and Frasiyav, the accursed evil spirit would then have given that dominion unto Eshm; (36) and when it would have come unto Eshm, it would not have been possible to take it away from him till the resurrection and future existence, (37) for this reason, because he has no bodily existence.

38. 'And the advantage from Faridoon was this, (39) such as the vanquishing and binding of Azi Dahak [Zohak], the Bevarasp, who was so grievously sinful. 40. And, again too, many Mazendaran demons were smitten by him, and expelled from the region of Xwaniratha.

41. 'And the advantage from Manuschihar was this, (42, 43) that, in revenge for Airik, who was his grandfather, Salm and Tuj were kept back by him from disturbing the world. 44. From the land of Patashkhvargar unto the beginning of Dujako, such as Frasiyav had taken, by treaty (patmano) he seized back from Frasiyav, and brought it into the possession of the countries of Iran. And as to the enlargement of the sea of Kansai [Kyansih, i.e. Hamun], such as Frasiyav supplied, he also expelled the water from it.

45. 'And the advantage from Kay Kobad was this, (46) that he became a thanksgiver unto the sacred beings. 47. Dominion, also, was well exercised by him, (48) and the family and race of the Kayanians proceeded again from him.

49. 'And the advantage from Sahm was this, (50) that the serpent Srobovar and the wolf Kaput, which they also call Pehino, the watery demon Gandarep, the bird Kamak, and the deluding demon were slain by him. 51. And he also performed many other great and valuable actions, (52) and kept back much disturbance from the world, (53) as to which, when one of those disturbances, in particular should have remained behind, it would not have been possible to produce the resurrection and future existence.

54. 'And the advantage from Kay Us was this, (55) as Siyavakhsh was produced from his body. 56. Many other actions also proceeded from him.

57. 'And the advantage from Siyavakhsh was this, (58) such as the begetting of Kay Khosraw, and the formation of Kangdez.

59. 'And the advantage from Kay Khosraw was this, (60) such as the slaying of Frasiyav, (61) the extirpation of the idol-temples which were on the lake of Chechast, (62) and the management of Kangdez. 63. And he is able to do good through his assistance of the raising of the dead by the restorer of the dead, the triumphant Soshyant, which is in the future existence.

64. 'And the advantage from Kay Lohrasp was this, (65) that dominion was well exercised by him, (66) and he became a thanksgiver unto the sacred beings. 67. He demolished the Jerusalem of the Jews, and made the Jews dispersed and scattered; and the accepter of the religion, Kay Vishtasp, was produced from his body.

68. 'And the advantage from Vishtasp was this, (69) such as the acceptance and solemnization of the good religion of the Mazda-worshippers, (70) through the divine voice (bakan aevaz) of the Ahunwar, the word of the creator Ohrmazd; (71) the annihilation and destruction of the bodies of the demons and fiends; (72) and the pleasure and comfort of water and fire and all the angels and spirits of the worldly existences. 73. And he was full of the hope of the good and worthy, (74) through a virtuous desire for his own determination, (75) the compensation (nosh dashno) and gratification of Ohrmazd, with the archangels, (76) and the affliction and destruction of Ahriman and the miscreations.'

CHAPTER 28.

1. 'The sage asked the spirit of wisdom (2) thus: 'Who is the more forgiving (vakhshayaniktar)? 3. What is the more in strength? 4. What is the swifter? 5. What is the happier? 6. What is the more miserable?'

7. The spirit of wisdom answered (8) thus: 'Ohrmazd, the lord, is the more forgiving. 9. He saw the nine thousand years' mischief among his own creatures, owing to Ahriman, yet afterwards, through justice and forgiveness, he does not then smite him for it.

10. 'And the celestial sphere is the more in strength. 11. 'The intellect of mankind is the swifter. 12. The souls of the righteous are the happier. 13. And those of the wicked are the more penitent.'

CHAPTER 29.

1. The sage asked the spirit of wisdom (2) thus: 'What is it necessary to keep with more regard and more protection?'

3. The spirit of wisdom answered (4) thus: 'It is necessary to keep a young serving-boy (rasik), a wife, a beast of burden, and a fire with more protection and more regard.'

CHAPTER 30.

1. The sage asked the spirit of wisdom (2) thus: 'Which of any living existence (zivendag-I) is the worse? 3. And in wisdom who is the more unforeseeing?'

4. The spirit of wisdom answered (5) thus: 'A life of him is the worse, who lives in fear and falsehood. 6. And in wisdom he is the more unforeseeing, who does not provide for the spiritual existence, and attends to the worldly one.'

CHAPTER 31.

1. The sage asked the spirit of wisdom (2) thus: 'What is the business of the priests, warriors, and husbandmen, each separately?'

3. The spirit of wisdom answered (4) thus: 'The business of the priests is to maintain the religion properly; (5) and to perform the ceremonial and invocation of the sacred beings well and with attention, (6) and the decrees, decisions, custom, and control, as revealed by the pure, good religion of the Mazda-worshippers. 7. To make people aware of the goodness of good works; (8) and to show the way to heaven, and the danger and avoidance of hell.

9. 'The business of the warriors is to defeat the enemy; (10) and to keep their own country and land (bum) unalarmed and tranquil.

11. 'And the business of the husbandmen is to perform tillage and cultivation; (12) and, to the extent of their ability, to keep the world invigorated and populous.'

CHAPTER 32.

1. The sage asked the spirit of wisdom (2) thus: 'What is the business of the well-endeavoring, the artisans?'

3. The spirit of wisdom answered (4) thus: 'The business of the artisans is this, (5) that as to that work which they do not understand, they do not bring a hand to it; (6) and that which they well understand (hu-danend), they perform well and with attention; (7) and they demand wages lawfully. (8). For as to him who persists in doing that work which he does not understand, it is he by whom that work is spoiled and becomes useless; and when, moreover, he is a man whose work makes himself satisfied, it then becomes even an origin of sin for him.'

CHAPTER 33.

1. The sage asked the spirit of wisdom (2) thus: 'As to a ruler, (3) a chieftain, (4) a friend, (5) a kinsman, (6) a wife, (7) a child, (8) and a country, which is the worse?'

9. The spirit of wisdom answered (10) thus: 'That ruler is the worse, that is not able to keep the country unalarmed, and the people untroubled. 11. That chieftain is the worse, who is defective in ability, unthankful unto agents (kartaran), and no helper and interceder for a servant (ashak). 12. That friend is the worse, who is not fit to be relied upon. 13. That kinsman is the worse, who is no helper in illness (khastanak). 14. That wife is the worse, with whom it is not possible to live with pleasure. 15. That child is the worse, who is no bringer of renown. 16. And that country is the worse, in which it is not possible to live in happiness, fearlessness, and permanence.'

CHAPTER 34.

1. The sage asked the spirit of wisdom (2) thus: 'Has the creator Ohrmazd produced the creation of anything whatever for the worldly existence, unto which Ahriman is not able to bring disturbance?'

3. The spirit of wisdom answered (4) thus: 'To him who is a wise and contented man it is but little possible to bring disturbance.'

CHAPTER 35.

1. The sage asked the spirit of wisdom (2) thus: 'How many are those people whom it is necessary to consider as rich, and how many are those who are poor?'

3. The spirit of wisdom answered (4) thus: 'These are the people it is necessary to consider as rich: -- (5) one is he who is perfect in wisdom; (6) the second, whose body is healthy, and he lives fearlessly; (7) the third, who is content with that which has come; (8) the fourth, he whose destiny is a helper in virtue; (9) the fifth, who is well-famed in the eyes of the sacred beings, and by the tongues of the good; (10) the sixth, whose trust is on this one, pure, good religion of the Mazda-worshippers; (11) and the seventh, whose wealth is from honesty.

12. 'And these are the people to be considered as poor: -- (13) one is he with whom there is no wisdom; (14) the second, whose body is not healthy; (15) the third, who lives in his fear, terror, and falsehood; (16) the fourth, who is not ruling in his own body; (17) the fifth, whose destiny is no helper; (18) the sixth, who is infamous in the eyes of the sacred beings, and on the tongues of the good; (19) and the seventh, who is old, and no child and kindred exist.'

CHAPTER 36.

1. The sage asked the spirit of wisdom (2) thus: 'Which sin is the more heinous?'

3. The spirit of wisdom answered (4) thus: 'Of the sin which people commit, unnatural intercourse is the more heinous. 5. The second is he who has suffered or performed intercourse with men. 6. The third, who slays a righteous man. 7. The fourth, who breaks off a next-of-kin marriage. 8. The fifth, who destroys the arrangement of an adopted son (sator). 9. The sixth, who smites the fire of Warharan. 10. The seventh, who kills a water-beaver [baprako-i avik = Av. bawrish upapo]. 11. The eighth, who worships an idol. 12. The ninth, who believes and wishes to worship in every religion. 13. The tenth, who consumes anything which is received into his custody, and becomes an embezzler. 14. The eleventh is he who, through sinfulness, provides support for wickedness. 15. The twelfth, who does no work, but eats unthankfully and unlawfully. 16. The thirteenth, who commits heresy (zandikih). 17. The fourteenth, who commits witchcraft. 18. The fifteenth, who commits apostasy (aharmokih). 19. The sixteenth, who commits demon-worship. 20. The seventeenth, who commits theft, or abetting (avagitih) of thieves. 21. The eighteenth, who commits promise-breaking. 22. The nineteenth, who commits maliciousness. 23. The twentieth, who commits oppression to make the things of others his own. 24. The twenty-first, who distresses a righteous man. 25. The twenty-second, who commits slander. 26. The twenty-third, who commits arrogance. 27. The twenty-fourth, who goes to a professional courtesan. 28. The twenty-fifth, who commits ingratitude. 29. The twenty-sixth, who speaks false and untrue. 30. The twenty-seventh, who causes discontent as to the affairs of those who are departed. 31. The twenty-eighth, whose pleasure is from viciousness and harassing the good. 32. The twenty-ninth, who considers sin as to be urged on, and a good work as a day's delay. 33. And the thirtieth, who becomes grieved by that happiness which is provided by him for anyone.'

CHAPTER 37.

1. The sage asked the spirit of wisdom (2) thus: 'Through how many ways and motives of good works do people arrive most at heaven?'

3. The spirit of wisdom answered (4) thus: The first good work is liberality. 5. The second, truth. 6. The third, thankfulness. 7. The fourth, contentment. The fifth, wanting to produce welfare for the good, and becoming a friend to every one. 9. The sixth, being without doubt as to this, that the sky and earth and every benefit of the worldly and spiritual existences are owing to the creator Ohrmazd. 10. The seventh, being so as to the unquestionableness of this, that all misery and affliction are owing to Ahriman the wicked, who is accursed. 11. The eighth, freedom from doubt as to the resurrection and future existence. 12. The ninth, who for love of the soul effects a next-of-kin marriage. 13. The tenth, who arranges adoption. 14. The eleventh, who practices regular industry. 15. The twelfth, who is without doubt in this pure, good religion of the Mazda-worshippers. 16. The thirteenth, who is kindly regardful as to the ability and means of every one. 17. The fourteenth, who perceives the kind regard of the good, and becomes himself, also, kindly regardful as to the goodness which one wants among the good. 18. The fifteenth, who seeks the affection of the good. 19. The sixteenth, who keeps malice and uncharitableness far from his mind. 20. The seventeenth, who bears no improper envy. 21. The eighteenth, who forms no desire of lust. 22. The nineteenth, who produces no discord with any one. 23. The twentieth, who brings no distress into the affairs of a departed and unassisted one (avijit). 24. The twenty-first, who lets no wrath into his body. 25. The twenty-second, who commits no sin on account of disgrace. 26. The twenty-third, who forms no desire of lethargy on account of laziness. 27. The twenty-fourth, who is without doubt as to the sacred beings. 28. The twenty-fifth, who is without doubt as to the existence of heaven and hell, and the account which is to be rendered by the soul, the glory which is in heaven, and the misery which is in hell. 29. The twenty-sixth, who abstains from slander and envious looks. 30. The twenty-seventh, who causes the happiness of himself, and gives happy advancement also to others. 31. The twenty-eighth, who becomes the help of the good, and accuser of the bad. 32. The twenty-ninth, who restrains himself from deceit and evil (dushih). 33. The thirtieth, who does not speak false and untrue. 34. The thirty-first, who restrains himself firmly from promise-breaking. 35. The thirty-second, who, for the sake of seeking his own benefit and happiness, causes the abstinence of others from evil. 36. And the thirty-third, who provides lodging accommodation for the sick and secluded and traders.'

CHAPTER 38.

1. The sage asked the spirit of wisdom (2) thus: 'Wherefore is it when they do not allot the happiness of the worldly existence according to worthiness, and they make the soul a seizer upon the spiritual existences by worthiness of action?'

3. The spirit of wisdom answered (4) thus: 'On account of the compassion of Ohrmazd, the lord, as regards the creatures, he allots all happiness alike among the good and alike among the bad. 5. But when it does not always come upon them, it is on account of the oppression of Ahriman and the demons, and the extortion of those seven planets.

6. 'And they make one a seizer upon the spiritual existences, by worthiness of action, on this account, because the wickedness of anyone arises through the performance of his own actions.'

CHAPTER 39.

1. The sage asked the spirit of wisdom (2) thus: 'Which power is the more seemly? 3. In wisdom who is the more complete? 4. And in disposition who is the more faithful? 5. Whose speech is the more proper? 6. In whose mind is the goodness little? 7. And as a friend who is the worse? 8. In whose mind is the pleasure little? 9. In heart who is the more seemly? 10. In endurance who is the more approvable? 11. Who is not to be considered as faithful? 12. What is that which is worth keeping with every one? 13. And what is that which is not to be kept with any one? 14. What is to be preserved in conversation? 15. Who is he that is not to be accepted as a witness? I6. And unto whom is it necessary to be obedient? 17. What is it more necessary to mind and to keep praising? 18. What is that which is not to be made unrespected in any way? 19. What is he who, in his own degree, is said to be such as Ohrmazd and the archangels? 20. And what is he who, in his own degree, is such as Ahriman and the demons?'

21. The spirit of wisdom answered (22) thus: 'In power he is the more seemly who, when he indulges his wrath, is able to allay the wrath, and not commit sin and gratify himself. 23. And in wisdom he is the more complete who is able to preserve his own soul. 24. In disposition he is the more faithful, in whom there is nothing whatever of deceit and pretense. 25. The speech of him is the more proper who speaks more true. 26. Goodness is little in the mind of a man of wrath. 27. As a friend, malicious man who is a fighter is worse. 28. And pleasure is little in the mind of him who is an envious man. 29. In heart he is the more seemly who abandons the worldly existence and seizes the spiritual one; (30) and by his own will accepts righteousness as a yoke (val chavarman). 31. And in endurance he is the more approvable who, contentedly and with a will accepts, as a yoke, the misery and affliction which come upon him from Ahriman and the demons and the vile; (32) and it, in no way, harasses his own soul. 33. He is not to be considered as faithful who has no fear of the sacred beings, nor shame as to mankind. 34. Those which are worth keeping with every one are peace and affection. 35. And those which are not to be kept with any one whatever are malice and discord. 36. All these three are to be preserved in conversation: good thoughts, good words, and good deeds in one's own thinking, speaking, and doing. 37. These three are not to be accepted as a witness: a woman, a young serving-boy, and a man-slave. 38. These are such as must be personally obedient and do service: (39) the wife unto the husband, (40) and the child unto the father and mother, the chieftain and high-priest, the teacher, the adopted son, and secluded kindred. 41. And unto rulers, chieftains, and teachers one is also to be obedient. 42. The sacred beings it is more necessary to mind and to keep praising. 43. And one's own soul is not to be made unrespected in any mode, (44) and is always to be kept in remembrance. 45. The judge who exercises true justice, and takes no bribe, is, in his own degree, such as Ohrmazd and the archangels. 46. And he who exercises false justice is said to be, in his own degree, such as Ahriman and the demons.'

CHAPTER 40.

1. The sage asked the spirit of wisdom (2) thus: 'What is the colder and what is the warmer? 3. What is the brighter and what is the darker? 4. What is the fuller and what is the emptier? 5. What end is the more fruitless? 6. What is that thing of which no superfluity arises for any one? 7. What is that which no one is able to deprive one of? 8. What is that thing which it is not possible to buy at a price? 9. What is that thing with which every one is always satisfied? 10. What is that with which no one whatever is satisfied? 11. What is that one wish that Ohrmazd, the lord, contemplates as regards men? 12. What is that one wish that Ahriman, the wicked, contemplates as regards men? 13. What is the end of the worldly existence and what is the end of the spiritual one?'

14. The spirit of wisdom answered (15) thus: 'The heart of the righteous is the warmer, and that of the wicked the colder. 16. Righteousness is the brighter, and wickedness the darker. 17. The hope and protection which pertain to the sacred beings are the fuller, and those which pertain to the demons are the emptier. 18. The end of the world-arranging and spirit-destroying man is the more fruitless. 19. It is knowledge of which no one knows a superfluity. 20. It is learning and skill which no one is able to deprive one of. 21. It is understanding and intellect which it is not possible to buy at a price. 22. It is wisdom with which every one and one's own self are untroubled and satisfied. 23. It is stupidity and ignorance with which every one and even one's own self are troubled and not satisfied.

24. 'That one wish which Ohrmazd, the lord, contemplates as regards men is this, (25) that "ye shall fully understand me; for every one who fully understands me, comes after me and strives for my satisfaction." 26. And that one wish which Ahriman contemplates as regards men is this, (27) that "ye shall not understand me;" for he knows that whoever fully understands that wicked one, does not go after his evil deeds, (28) and nothing whatever of power and help for him arises from that man.

29. 'And as to that which is asked by thee 'concerning the spiritual and worldly existences, the worldly existence is, in the end, death and, disappearance, (30) and of the spiritual existence, in the end, that of a soul of the righteous is undecaying, immortal, and undisturbed, full of glory and full of enjoyment, forever and everlasting, with the angels and archangels and the guardian spirits [farohars] of the righteous. 31. And the [Chinwad] bridge and destruction and punishment of the wicked in hell are for ever and everlasting. 32. And the wicked soul, apart from the punishment, contemplates the existence, and even the appearance, with the demons and fiends just as, in the worldly existence, a healthy man does that with him who is very grievously sick.'

CHAPTER 41.

1. The sage asked the spirit of wisdom (2) thus: 'Which man is the mightier? 3. Which road is the more dreadful? 4. Which account is the more perplexing? 5. Which tie is the pleasanter? 6. Which work is the more regrettable? 7. And which gift is the more unprofitable?'

8. The spirit of wisdom answered (9) thus: 'That man is the mightier who is able to struggle with his own fiends; (10) and, in particular, he who keeps these five fiends far from his person, (11) which are such as greediness, wrath, lust, disgrace, and discontent. 12. The road in passing over the Chinwad bridge is the more dreadful. 13. The account for a soul of the wicked is the more perplexing. 14. The tie of children is the pleasanter and more desirable. 15. That work is the more regrettable which they do for the ungrateful. 16. And that gift is the more unprofitable which they give to the unworthy.'

CHAPTER 42.

1. The sage asked the spirit of wisdom (2) thus: 'How many kinds of man are there?'

3. The spirit of wisdom answered (4) thus: 'There are three kinds of man, (5) one is man, one is demi-man, and one is demi-demon.

6. 'A man is he who is without doubt as to the creativeness of Ohrmazd, the destructiveness of Ahriman, and the existence of the resurrection and future existence; and also as regards every other happiness and misery, in the worldly and spiritual existences, (7) that its origin is from both of those beings, from Ohrmazd and Ahriman. 8. And his belief is in this one pure, good religion of the Mazda-worshippers; (9) and he does not believe in, and does not hearken unto, any heterodoxy.

10. 'A demi-man is he who performs the affairs of the worldly and spiritual existences according to his own opinion, self-conceitedly and obstinately; (11) be they duties and good works by the will of Ohrmazd, or be they by the will of Ahriman, they proceed from him.

12. 'A demi-demon is he in whom there is only as it were the name of man and the human race, but in his doing of every action he is then like unto a two-legged demon. 13. He understands no worldly and no spiritual existence, (14) he understands no good work and no sin, (15) he understands no heaven and no hell, (16) and even the account which is to be rendered by the soul he does not think of.'

CHAPTER 43.

1. The sage asked the spirit of wisdom (2) thus: 'How is it possible to make Ohrmazd, the archangels, and the fragrant, well-pleasing heaven more fully for oneself? 3. And how is it possible to make Ahriman, the wicked, and the demons confounded and to escape from hell, the depreciated and dark?'

4. The spirit of wisdom answered (5) thus: 'To make Ohrmazd, the lord, and the archangels, and the fragrant, well-pleasing heaven for oneself, and Ahriman, the wicked, and the demons confounded, and to escape from hell, the dark and depreciated, are possible thus: (6) that is, when they make the spirit of wisdom a protection for the back (pushtik-panakih), (7) and wear the spirit of contentment on the body, like arms and armor and valor, (8) and make the spirit of truth a shield, (9) the spirit of thankfulness a club, (10) the spirit of complete mindfulness a bow, (11) and the spirit of liberality an arrow; (12) and they make the spirit of moderation like a spear, (13) the spirit of perseverance a gauntlet, and they put forth the spirit of destiny as a protection. 14. In this manner it is possible to come to heaven and the sight of the sacred beings, and to escape from Ahriman, the wicked, and hell, the depreciated.'

CHAPTER 44.

1. The sage asked the spirit of wisdom (2) thus: 'How are the sky and earth arranged? 3. How are the flow and arrangement of the water in the world? 4. Whereon do the clouds rest? 5. Where is the demon of winter more predominant? 6. And which country is the more undisturbed?'

7. The spirit of wisdom answered (8) thus: 'The sky and earth and water, and whatever else is within them are egg-like (khaiyak-dish), just as it were like the egg of a bird. 9. The sky is arranged above the earth, like an egg, by the handiwork of the creator Ohrmazd; (10) and the semblance of the earth, in the midst of the sky, is just like as it were the yolk amid the egg; (11) and the water within the earth and sky is such as the water within the egg.

12. 'And the flow of the water of every kind which is in the world is from the region of Arezahi (13) there where the sun comes up; and its downward surge (nigun balishno) is towards the region of Sawahi (14) where the sun goes down; and the surging on (abalishno) of the water is into the sea Putik, (15) and from the sea Putik it goes back to the sea Varkash.

16. 'The abode and seat of the clouds are on Alburz.

17. 'The demon of winter is more predominant in Eranvej. 18. And it is declared by revelation, (19) that in Eranvej there are "ten months winter and two months summer," (20) and "even those" two months of warm weather "are cold as to water, cold as to earth, and cold as to plants." 21. And their adversity is the winter, (22) and the snakes therein are many, (23) while their other adversity is little.

24. 'It is declared that Ohrmazd created Eranvej better than other places and districts. 25. And its goodness is this, that the life of the people is three hundred years, (26) and of the oxen and sheep one hundred and fifty years. 27. Their pain and sickness, also, are little; (28) they fabricate (drujend) no lies, (29) they make no lamentation and weeping, (30) and the domination of the demon of greediness (Az) in their bodies is little. 31. When they eat one loaf among tell men, they are satisfied. 32. And in every forty years one child is born from one woman and one man. 33. Their law, also, is goodness, and their religion the primitive faith; (34) and when they die they are righteous. 35. Their spiritual chief (ratu), likewise, is Gopaito, and their lord and king is Srosh.'

CHAPTER 45.

1. The sage asked the spirit of wisdom (2) thus: 'By what does Ahriman most deceive and lead people to hell? 3. And from what is his pleasure most? 4. Where is the place he has a foundation? 5. Where, also, is his coming, together with the demons, most? 6. And from what is his food?'

7. The spirit of wisdom answered (8) thus: 'Ahriman deceives people most by prosperity and adversity, the fiend of apostasy, skepticism, and covetousness. 9. His pleasure, also, is most from the discord of men. 10. And his food is from the impenitence and reticence of men. 11. He has a foundation in the malicious. 12. And his coming and going are most with the wrathful.'

CHAPTER 46.

1. The sage asked the spirit of wisdom (2) thus: 'Which is the one oppression, as regards men, that Ahriman considers as the more injurious and great?'

3. The spirit of wisdom answered (4) thus: 'Ahriman, when he wrings life and wife and child and worldly happiness of every kind away from men, does not consider, as to this, that any injury whatever is inflicted by him upon that person; (5) but when he wrings away the soul of a single individual, and makes it utterly depraved, he then considers, as to this, that "an injury which is complete would thereby be inflicted by me," because this is done by him through his own depravity of wish and action.'

CHAPTER 47.

1. The sage asked the spirit of wisdom (2) thus: 'What is that thing which is the most perfect of all wealth? 3. What is that which is predominant over everything whatever? 4. And what is that from which no one is able to escape?'

5. The spirit of wisdom answered (6) thus: 'It is wisdom which is better than the wealth of every kind which is in the world. 7. It is destiny which is predominant over every one and everything. 8. And it is Vae the bad from whom no one is able to escape.'

CHAPTER 48.

1. The sage asked the spirit of wisdom (2) thus: 'How is the dwelling of the understanding and intellect and seed of men in the body?'

3. The spirit of wisdom answered (4) thus: 'The place of the understanding and intellect and seed of men is in the brain of the head. 5. And when the brain of the head is sound, the understanding and intellect and seed are on the increase; (6) but when a person attains unto old age, the brain of the head remains only at a diminution. 7. And he who is an aged man, on account of the diminution of understanding and intellect, sees less and knows less of that which it is necessary to do with wisdom. 8. Wisdom, in the beginning, mingles with the marrow of the fingers of men's hands; (9) and, afterwards, its seat and abode and place 1 are in the heart. 10. And its dwelling in the whole body becomes such as the shape of the foot in various shoes (mugchako).'

CHAPTER 49.

1. The sage asked the spirit of wisdom (2) thus: 'As to these stars which are apparent in the sky, and their number is so great, what is then their duty and influence? 3. And how is the motion of the sun and moon and stars?'

4. The spirit of wisdom answered (5) thus: 'Of the stars which are in the sky the first star is Tishtar, which is said to be great and good, more valuable and more glorious. 6. And prosperity of every kind and the fertility of the world are in the path of Tishtar.

7-8. 'And the star of water germs is for the increase of the star of plant germs. 9-10. And the star of plant germs is for the increase of cattle germs. 11. And water, fire, plant, and cattle germs are created for the increase of man germs.

12. 'And the star Vanand is entrusted with the passes and gates of Alburz; (13) so that the demons and witches and fiends may turn from those gates and passes, (14) that it may not be possible for them to cut off and break up the road and passage of the sun and moon and stars.

15. 'And the star Haptoring, with 99,999 guardian spirits [farohars] of the righteous, is entrusted with the gate and passage of hell, (16) for the keeping back of those 99,999 demons and fiends, witches and wizards, who are in opposition to the celestial sphere and constellations of the zodiac. 17. Its motion, also, is round about hell; (18) and its special business is this, as it were it holds the twelve signs of the zodiac by the hand, in their proper going and coming. 19. And those twelve constellations also proceed in like manner by the power and help of Haptoring; (20) and every single constellation, when it comes in at Alburz, provides support for Haptoring, (21) and begs protection from Haptoring.

22. 'The remaining unnumbered and innumerable constellations which are apparent are said to be the guardian spirits of the worldly existences. 23. Because, as to the creatures and creations of every kind, that the creator Ohrmazd created for the worldly existence, which are procreative and also which are developable (arodishnik), for every single body there is apparent its own single guardian spirit of a like nature.

24. 'And the motion of the sun and moon is the special illumination of the world, (25) and the maturing of procreations and growths of all kinds. 26. And the correct keeping of the day, month, and year, summer and winter, spring and autumn, and other calculations and accounts of all kinds which men ought to obtain, perceive, and understand, (27) are mo