Menog-i Khrad ('The Spirit of Wisdom')

Translated by E. W. West, from Sacred Books of the East, volume 24, Oxford University Press, 1880.

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 more fully defined by means of the setting (nishivako) of the sun and moon.'

CHAPTER 50.

1.

The sage asked the spirit of wisdom (2) thus: 'Which is that opulent person who is to be considered as fortunate, and which is that one who is to be considered as evil-conditioned?'

3.

The spirit of wisdom answered (4) thus: 'That one who has produced opulence by proper exertion is to be considered as fortunate; and that one who has produced it by dishonesty, as evil-conditioned.'

CHAPTER 51.

1.

The sage asked the spirit of wisdom (2) thus: 'Wherefore is it when there are instances when a lazy, ignorant, and bad man attains to eminence and great welfare, (3) and there are instances when a worthy, wise, and good man attains to grievous misery, perplexity, and indigence?'

4.

The spirit of wisdom answered (5) thus: 'As to him who is a lazy, ignorant, and bad man, when his destiny becomes a helper, that laziness of his then becomes like unto diligence, that ignorance unto knowledge, and that vileness unto a goodness. 6. And as to him who is a wise, worthy, and good man, when his destiny is an opponent, that wisdom of his then turns to stupidity and foolishness (alakih), and that worthiness to ignorance; (7) and his knowledge, skill, and worthiness become manifestly secluded.'

CHAPTER 52.

1.

The sage asked the spirit of wisdom (2) thus: 'How is it necessary to perform the ceremonial of the sacred beings and the thanksgiving for the welfare which is owing to the sacred beings? 3. And how is the renunciation of sin to be performed for the preservation of the soul?'

4.

The spirit of wisdom answered (5) thus: 'That ceremonial of the sacred beings is good which they perform in this pure, good religion of the Mazda-worshippers. 6. Its origin, also, is goodness and truth, and freedom from doubt in the sacred beings 7. And for the little and the much that has come there has arisen thanksgiving unto the sacred beings; and one is to meditate upon the gratifications (shnumakan) and prosperity which are owing to the sacred beings and to keep grateful. 8. And even when perplexity and misery come on from Ahriman and the demons, he is not to become doubtful as to the treasure of the sacred beings, (9) and not to diminish the thanksgiving unto the sacred beings. 10. And every disaster which springs up he is to give back to the violence of Ahriman and the demons. 11. He is not to seek his own welfare and advantage through the injury of any one else; (12) and he becomes compassionate as regards the creatures of Ohrmazd. 13. In duty and good works he is diligent and striving; (14) and especially in the care of water and fire he is to persevere much. 15. And he is to be without doubt as to this, that, except happiness, the sacred beings do not then give anything whatever, as a modification of it, unto men; and Ahriman and the demons, except misery, do not then give them any happiness.

16.

'For the existence of renunciation of sin the special thing is this, that one commits no sin voluntarily; (17) and if, through folly, or weakness and ignorance, a sin occurs, he is then in renunciation of sin before the high-priests and the good. 18. And after that, when he does not commit it, then that sin which is committed by him becomes thus a sweeping (esvarako) from his body; (19) just as the wind which is hasty and mighty, when it comes swift and strong, sweeps so over the plain that it carries away every single blade of grass (giyyakichako-I) and anything which is broken in that place.'

CHAPTER 53.

1.

The sage asked the spirit of wisdom (2) thus: 'How are the homage and glorifying of the sacred beings to be performed?'

3.

The spirit of wisdom answered (4) thus: 'Every day three times, standing opposite the sun and Mihr, as they proceed together, (5) and the moon and fire of Warharan, or the fire of fires, in like manner, morning, noon, and evening, homage and glorifying are performed, (6) and one has become grateful. 7. And if a sin, or a deficiency (frotmand-I), has occurred, especially as regards the angels of the spiritual and worldly existences, men and beasts of burden, oxen and sheep, dogs and the dog species, and other creatures and creations of Ohrmazd the lord, (8) one is to become sorrowful, penitent, and in renunciation of sin before the sun and Mihr, the moon and the fire of Ohrmazd; (9) and, for the sake of atonement for the sin, good works are to be practiced as much as is well possible.'

CHAPTER 54.

1.

The sage asked the spirit of wisdom (2) thus: 'Wherefore is it when an ignorant man -- when they bring advancement to him -- considers the learning and advancement of the wise and good mostly so, through greediness, that to teach it to him is difficult?'

3.

The spirit of wisdom answered (4) thus: 'For this reason, because the ignorant man considers, in thought, his own ignorance as good as the sage does, in thought, his own knowledge.'

CHAPTER 55.

1.

The sage asked the spirit of wisdom (2) thus: 'Wherefore is he who is an ill-natured man no friend of the good, nor an untalented man of a talented one?'

3.

The spirit of wisdom answered (4) thus: 'For this reason, because he who is an ill-talented man is at all times in fear of the talented, (5) lest "they should trouble us by their skill and talent, and, owing to that circumstance, shame may come upon us before the good and our opponents."

6.

'And the ill-natured are no friends of the good for this reason, because there is a time for their annihilation and destruction by the hands of the good.'

CHAPTER 56.

1.

The sage asked the spirit of wisdom (2) thus: 'Wherefore are these mountains and rivers made, which are in the world?'

3.

The spirit of wisdom answered (4) thus: 'Of these mountains, which are in the world, there are some which are moderators of the wind, and there are some which are warders off; (5) there are some which are the place and vent, the resting-place and support of the rainy cloud; (6) and there are some which are smiters of Ahriman and the demons, and maintainers and vivifiers of the creatures and creation of Ohrmazd, the lord.

7.

'And these rivers, which are in the world, the creator Ohrmazd has formed, from the borders of Alburz, for providing the protection and for the vivification of his own creatures and creation.'

CHAPTER 57.

1.

The sage asked the spirit of wisdom (2) thus: 'Wherefore is it when the knowledge and sagacity of the spiritual and worldly existences, both united, are connected with thee?'

3.

The spirit of wisdom answered (4) thus: 'For this reason, because, from the first, I, who am the innate wisdom, apart from the spiritual and worldly existences, have been with Ohrmazd. 5. And the creator Ohrmazd created (afrito) the angels of the spiritual and worldly creations, and all the other creatures and creations through the power and mightiness, the wisdom and sagacity of innate wisdom; and I produce and he maintains and stimulates them. 6. And at the end of the renovation of the universe it is possible to cause the annihilation and destruction of Ahriman and his miscreations more fully by the power of wisdom; (7) and Soshyant, with Kay Khosraw, and those who cause the resurrection and future existence are able to act more fully, by means of the power and help of wisdom.

8.

'The knowledge and sagacity of the worldly existence, the learning and teaching in every profession, and all advancement of temporal beings are through wisdom. 9. The souls of the righteous, in escaping from hell and coming to heaven and the supreme heaven (Garothman), arrive much better by means of the power and protection of wisdom. 10. And it is possible to seek the good living pleasure, good repute, and every happiness of people in the worldly existence, through the power of wisdom.

11.

'And the maintenance of the seeds of men and beasts of burden, oxen and sheep, and also every other creature and creation of Ohrmazd, the lord, the seating of them in the womb, and making manifest what is their food in the womb, so that they shall not die from hunger and thirst, and the allotment and maturing of the limbs are effected more fully by means of the durability (dorangarih) and great potency which are in the force of wisdom.

12.

'The arrangement of the earth and the mingling of the water in the earth, the growth and increase of plants, color of various kinds, and the scent, taste, and pleasantness of various things are allotted and produced more fully through wisdom. 13. And the arrangement of Alburz around the world, the manifestation of the earth of the seven regions and the sky above the mountain of Alburz, the motion of the sun and moon and twelve constellations, the six times of the season festivals (Gahambars), the five times devoted to the guardian spirits (Frawardigan), the heaven which is in the place of good thoughts, the place of good words, the place of good deeds, and the perfect supreme heaven (Garothman) of all gloriousness, the path of the spirits and worldly existences, and the Chinwad bridge are produced and allotted through the power of wisdom.

14.

'The watery-looking cloud's seizing water from the sea, advancing in the atmosphere, and gradually breaking away, drop by drop, to the earth, and Ohrmazd's creatures' thoroughly understanding the nature of heaven and hell, the compassion of Ohrmazd the archangels, and other angels as regards their own creatures, and the devastation and destructiveness of Ahriman and the demons as regards the creatures of Ohrmazd it is possible to comprehend through the more complete power of wisdom. 15. And the good religion of the Mazda-worshippers, the sayings and teaching of the spirits, and the demons' demolishing the worldly body and making it imperceptible by the sight of men are apprehended more fully by means of the most perfect means of wisdom. 16. And even the struggle and warfare of Iran with foreigners (an-airan), and the smiting of Ahriman and the demons it is possible to effect through the power of wisdom.

17.

'To occasion the sun's inspection of the hidden water also, below the earth, it is expedient to convey it for tillage and cultivation, and the advantage, comfort, and enjoyment of men and beasts of burden, oxen and sheep, through the power of wisdom. 18. The thorough understanding of the pain and sickness of men and beasts of burden, oxen, sheep, and other animals, and the bringing of medicine and remedies, health of body and comfort unto them are much more possible to effect by means of the power of wisdom.

19.

'And as to every man whose participation in wisdom is much, his share of heaven is then much more. 20. Even as to Vishtasp, Zartosht, Gayomard, and those others whose share of heaven was much the more as on account of the much coming of wisdom unto them. 21. And as to Yim [Jamshed], Faridoon, Kay Us, and those other rulers who obtained splendor (varjo) and mightiness (tagakih) from the sacred beings just as the participation of Vishtasp and other rulers in the religion occurred -- and their not attaining to the religion, and also as to the times when they have become ungrateful unto their own lord, it was on account of the little coming of wisdom unto them.

22.

'And Ahriman, also, and the demons deceive that man more, and lead him to hell, who is poorer of wisdom and unsteadier in disposition. 23. And it is manifest, that, unto him who is virtuous in disposition, habit, and demeanor, praise is then due, owing to his maintenance of wisdom. 24. For it is declared, that Ahriman shouted to Zartosht thus: "If thou desist from this good religion of the Mazda-worshippers, then I will give thee a thousand years' dominion of the worldly existence, (25) as was given to the Vadakan monarch Dahak [Zohak]." 26. On account of complete wisdom, the virtuous disposition and demeanor of Zartosht not having hearkened and not being deluded, he did not become deceived and longing through that temptation of the accursed evil one, the wicked. 27. And he spoke to Ahriman (28) thus: "I will shatter and cause to run (dukanam), and will make downcast (niguisar) for thee, the bodies of your demons and fiends, wizards and witches, through the Haoma and sacred twigs, and the good, true religion which the creator Ohrmazd has taught to me." 29. Ahriman, when those words were heard by him, became confounded and stupefied, and rushed to hell, and remained confounded a long time.

30.

'This, too, is declared, that Ohrmazd, when Ahriman, by agreement, had further operated with his (Ohrmazd's) creatures and creation of every kind, afterwards formed an assembly with the angels and archangels of every kind, and the welfare (avadih) due to his own wisdom was mentioned and recounted by him.

31.

'This, too, is declared, that for the nine thousand years of renovation, until the resurrection and future existence, wisdom maintains and stimulates the creatures and creation of every kind.

32.

'And this, too, is declared, that, as to him who is an ignorant and bad-tempered man, when he attains even to much eminence, opulence, and authority, even then he is not fit to elevate into that welfare and authority.'