4 Lrg omits pavan, ‘for.’ 5 Nér. has ‘unblemished.’
* Lrg omits ‘path of;’ and it may possibly be superfluous.
7 Or it may be ‘the destroyer and adversary,’ as in L19; the last word being defective in K43.
14 pinA-f mMainéc-f KHIRAD.
Before rulers and kings discreet speaking is good, and in? an assembly good recital; (76) among friends repose and rational friends? are good; (77) and with an associate to one’s own deeds the giving of advantage (sik6) is good. 78. Among those greater than one (agas mas4n) mildness and humility are good, (79) and among those less than one flattery® and civility are good. 80. Among doers of deeds speaking of thanks and performance of generosity are good; (81) and among those of the same race the formation of friendship (hOm4nd6th)* is good. 82. For bodily health moderate eating and keeping the body in action are good; (83) and among the skilled in thanksgiving performance is good. 84. Among chieftains unanimity and seeking advantage are good; (85) among those in unison and servants good behaviour and an exhibition of awe are good; (86) and for having little trouble in oneself contentment is good. 87. In chieftainship to understand thoroughly the good in ther goodness and the vile in ¢hecry vileness is good; and to make the vile unseen, through retribution’, is good. 88. In every place and time to restrain oneself from sin and to be diligent in meritorious work are good; (89) and every day to consider azd keep in remembrance Afthaymazd, as regards creativeness, and Aharman, as regards destructiveness, is good. 90. And for dishonour not to come unto one a knowledge of oneself is good.” 91. All these are proper
1 Lrg omits pavan, ‘in.’ 2 Lig has ‘friendship.’
8 Or ‘adaptation.’ .
‘ Lrg has humati, ‘ good intention.’
5 Lig has ‘to cause the reward of the good and the punishment of the vile.’
CHAPTER II, 76-96..
and true and of the same description, (92) but occupation and guarding the tongue (p4d@-hdzvanth)! above everything.
93. ‘Abstain far from the service of idols? and demon-worship. 94. Because z¢ is declared (95) that : “If Kat-Khdsréi? should not have extirpated the idol-temples (atgdés-4r) which were on the lake of Kééast‘, then in these three millenniums of Hdshédar, Hashédar-m4h, and Sésh4ns '—of whom one of them comes separately at the end of each millennium, who arranges again all® the affairs of the world, and utterly destroys the breakers of promises and servers of idols who are in the realm—the adversary’ would have become so much more violent, that it would not have been possible to produce the resurrection and future existence.”
96. ‘In forming a store® of good works thou
1 Lrg has ‘ preserving pure language.’
3 More correctly ‘temple-worship,’ as afizd&és means ‘an erection.’
‘In forming a store® of good works thou
1 Lrg has ‘ preserving pure language.’
3 More correctly ‘temple-worship,’ as afizd&és means ‘an erection.’
5 Av. Kavi Husravangh, the third of the Kayan kings, who reigned sixty years, and was the grandson of his predecessor, Kai- Us, and son of Sty4vakhsh (see Bd. XXXI, 25, XXXIV, 7).
“ The present Lake Urumiyah according to Bd. XXII, 2. This feat of Kai-Khfisrét is also mentioned in Bd. XVII, 7, and his exploits in the same neighbourhood are stated in Aban Yt. 49, 52, Gés Yt. 18, 21, 22, Ashi Yt. 38, 41, 42; but it is possible that the Avesta name, Kaéasta, may have been transferred to Lake Urumiyah in later times.
* The three future apostles who are supposed to be sons of Zaratfist, whose births have been deferred till later times (see Bd. XXXII, 8). Their Avesta names are Ukhshyad-ereta, Ukhshyad-nemangh, and Saoshyas.
* Lrg omits ‘all.’ 7 The evil spirit.
8 Lrg has ‘in always doing;’ having read hamvér, ‘always,’ instead of amb4r, ‘a store.’
16 pinA-t Matnéc-f KHIRAD.
shouldst be diligent, (97) so that it may come to thy’ assistance among the spirits.
98. ‘Thou shouldst not become presumptuous through any happiness of the world; (99) for the happiness of the world is such-like as a cloud that comes on a rainy day, which one does not ward off by any hill. °
100. ‘Thou shouldst not be 400 much arranging the world; (101) for the world-arranging man _ becomes spirit-destroying.
102. ‘Thou shouldst not become presumptuous through much treasure and wealth; (103) for in the end it is necessary for thee to leave all.
104. ‘Thou shouldst not become presumptuous through predominance; (105) for in the end it is necessary for thee to become non-predominant.
106. ‘Thou shouldst not become presumptuous through respect and reverence; (107) for respectfulness does not assist in the spiritual avistence.
108. ‘Thou shouldst not become presumptuous through great connections and race; (109) for in the end thy ? trust is on thine own deeds.
110. ‘Thou shouldst not become presumptuous through life; (111) for death comes upon thee ® a¢ last, (112) the dog and the bird lacerate the corpse‘,
(113) and the perishable part (seginakS) § falls to the ground. 114. During three days®* and nights
1 K43 omits ‘thy,’ * Lrg omits ‘thy.’
5 Lrg omits ‘ thee.’
* Referring to the mode of disposing of the dead adopted by the Parsis (see Sls. II, 6n, Dd. XV, 5, XVII, 17, XVIII, 2-4).
5 Lig has ast, ‘bone.’
® Including the day of death. The fate of the soul after death, as detailed in §§ 114-194, is also described in Vend. XIX, 90- 112, Hn. II, III, Aog. 8-19, AV. IV-XI, XVII
CHAPTER II, 97-115. 17
II, 6n, Dd. XV, 5, XVII, 17, XVIII, 2-4).
5 Lig has ast, ‘bone.’
® Including the day of death. The fate of the soul after death, as detailed in §§ 114-194, is also described in Vend. XIX, 90- 112, Hn. II, III, Aog. 8-19, AV. IV-XI, XVII
CHAPTER II, 97-115. 17
the soul sits at the crown of the head of the body’. 115. And the fourth day, in the light of dawn—with the co-operation of Srésh the righteous, V4é the good, and Vahram the strong’, the opposition of Asté-vidad 3, V4é the bad‘, Frazisté the demon, and Niztst6 the demon®, and the evil-designing action of Aeshm %, the evil-doer, the impetuous assailant—
1 Reciting a passage from the GAthas or sacred hymns (see Hn. I, 4, 5, III, 3, 4, AV. 1V, 9-11, XVII, 6, 7).
2 These three angels are personifications of Av. sraosha, ‘listening, obedience,’ vaya or vayu, ‘the upper air (uncontaminated by the evil spirit),’ and verethraghna, ‘victorious, triumphant ;’ the last is more literally ‘demon-smiting,’ that is, ‘smiting Verethra (the demon),’ Sans. vr7trahan.
8 Av. Ast6-vidhd6tu, ‘the bone-dislocator,’ or demon of death who binds the parting soul (see Vend. V, 25, 31); in later writings, such as the Book of Dadar bin Dad-dukht, he is said to throw a noose over the neck of the soul to drag it to hell, but if its good works have exceeded its sins, it throws off the noose and goes to heaven; and this noose is also mentioned in Bd. III, 22, Dd. XXIII, 3. In Bd. XXVIII, 35 this demon is said to be the same as the bad V4é, but all other authorities consider them as distinct beings. It may be noted that a different demon of death is usually mentioned when the soul is wicked (see § 161).
* Av. vaya or vayu, ‘the lower air (vitiated by the evil spirit).’
\ Just as the wind (vad) may be either an angel or a demon, according as its strength makes it a refreshing breeze or a violent hurricane, so may the air be a good or evil being, according as it retains its original purity or has been vitiated by the evil spirit. That the angel V4é is the upper air appears from its epithet upar6-kairya, ‘working aloft,’ in the Ram Yt.; and that it is only the lower air that is vitiated by the evil spirit is in accordance with the division of the sky into three thirds, of which the uppermost is inaccessible to the evil spirit (see Dd. XXXVII, 24-31). But this distinction between a good and bad V4é is not made in Vend.V, 25, 31, where we are told that Vay6d conveys the soul when bound by Astévidhétu. .
5 These two demons have not been recognised elsewhere.
6 The demon of wrath, Av. Aéshmé daéva, appears to be the Asmodeus of the Book of Tobit. “’
[24] c ~
18 pinA-t MAindc-t KHIRAD.
.
5 These two demons have not been recognised elsewhere.
6 The demon of wrath, Av. Aéshmé daéva, appears to be the Asmodeus of the Book of Tobit. “’
[24] c ~
18 pinA-t MAindc-t KHIRAD.
[it goes]! up to the awful, lofty Kindvar? bridge, to which every one, righteous and wicked, is coming *. 116, And many opponents have watched there, (117) with the desire of evil of Aeshm, the impetuous assailant, and of Asté-vidid who devours, creatures of every kind and knows no satiety, (118) and the mediation of Mityé* and Srésh and Rashnd, (119) and the weighing of Rashnd, the just, (120) with the balance® of the spirits, which renders no favour (hQ-girdi) om any side®, neither for the righteous nor yet the wicked, neither for the lords nor yet the monarchs. 121. As much as a hair's breadth it will not turn, and has no partiality; (122) and he who is a lord and monarch’ it considers equally, in z¢s decision, with him who is the least of mankind. 123. ‘And when a soul of the righteous passes upon that bridge, the width of the bridge becomes as it were a league (parasang)®, (124) and the
* K43 omits this verb.
* Or, perhaps, Xingvar, a partial translation of Av. Kinvad (gv being a mispronunciation of v or w, as in gvad for vad, ‘ wind;’ and Pers. var translating Av. vad). The Pazand writers have Kandér. It is the bridge of ever-varying breadth which leads to heaven (see Vend. XIX, roo, ror, AV. III, 1, IV, 7, V, 1, 2, XVII, 1, Bd. XII, 7, Dd. XX, XXI), but it is not mentioned in Hn.
® Literally, ‘is a comer.’
* The angel of the sun’s light; being a personification of friendship and good faith he is specially concerned in calling the soul to account (see Dd. XIV, 3).
5 In which the actions of men are weighed by Rashnf, the angel of justice, to ascertain whether the good or the evil preponderate.
* Lig has ‘who makes no unjust balance of the spirits on either side.’
7 K43 adds rad, ‘master,’ but this is evidently an abortive beginning of the next word, levatman, which has been left unerased.
8 Nine spears (about 126 English feet) in AV. V, 1, Dd. XXI, 5.
CHAPTER II, 116-135. 19
righteous soul passes over with the co-operation of Srésh the righteous. 125. And his own deeds of a virtuous kind! come to meet him in the form of a maiden, (126) who is handsomer and better than every maiden in the world.
127. ‘And the righteous soul speaks (128) thus: “Who mayst thou be?, that a maiden who is handsomer and better than thee was never seen by me in the worldly exestence ?”
come to meet him in the form of a maiden, (126) who is handsomer and better than every maiden in the world.
127. ‘And the righteous soul speaks (128) thus: “Who mayst thou be?, that a maiden who is handsomer and better than thee was never seen by me in the worldly exestence ?”
129. ‘In reply that maiden form responds (130) thus: “Iam no maiden, but I am thy virtuous deeds, thou youth who art well-thinking, well-speaking, welldoing, and of good religion! 131. For when thou sawest in the world 42m who performed demonworship, then thou hast sat down, and thy performance was the worship of the sacred beings. 132. And when z¢ was seen by thee that there was any one who caused oppression and plunder, and distressed oy scorned a good person, and acquired wealth by crime, then thou keptest back from the creatures their own vzsk of oppression and plunder ;
(133) the good person was also thought of by thee, and lodging and entertainment provided; and alms were given by thee ¢o him (134) who came forth from near and zm, too, who was from afar; and wealth which was due to honesty was acquired by thee. 135. And when thou sawest 42m who practised
The parasang is probably used here as an equivalent for Av. hathra, ‘a mile.’
1 Lig has ‘his own virtuous deeds.’ The conscience of the soul meets it in the form of a damsel, beautiful in proportion to the goodness of its deeds. In AV. IV, 18-36, Dd. XXIV, 5, XXV, 5 the conscience meets the soul before it attempts the bridge.
? More literally, ‘ what may be thou?’ as the verb is in the third person here, though not so in the similar phrase in § 169.
C 2
20 pinA-t MAfNOG-f KHIRAD.
false justice and taking of bribes, and false evidence was given by him, then thou hast sat down, and the recitation of truth and virtue! was uttered by thee. 136. I am this of thine, the good thoughts, the good words, and the good deeds which were thought and spoken and done by thee. 137. For when I have become commendable, I am then made altogether more commendable by thee; (138) when I have become precious, I am then made altogether still more precious by thee; (139) and when I have become glorious, 1 am then made altogether? still more glorious by thee.”
140. ‘And when he walks onwards from there, a sweet-scented breeze comes then to meet him, which is more fragrant than all perfume. 141. The soul of the righteous enquires of Srésh (142) thus : “ What breeze is this, that never in the world so fragrant a breeze came into contact with me?”
143. ‘Then Srésh, the righteous, replies to that righteous soul (144) thus: “This breeze is from heaven, which is so fragrant.”
145. ‘Afterwards, on 4zs march, the first step is set? on the place of good thoughts, the second on that of good words, the third on that of good deeds‘,
(146) and the fourth step reaches up unto the endless light ® which is all-radiant. 147. And angels
1 Meaning probably the recitation of the Avesta texts.
on the place of good thoughts, the second on that of good words, the third on that of good deeds‘, (146) and the fourth step reaches up unto the endless light ® which is all-radiant. 147. And angels
1 Meaning probably the recitation of the Avesta texts.
® K43 omits bar, ‘ quite, altogether,’ in this third clause.
® Lrg has ‘afterwards, he rests the first step ;’ but awar 4r4med, ‘he rests,’ is a misreading of madam kh4rdm dad,‘ on the march is set.’
‘ These are the three lowermost grades of heaven, himat, hakht, and hfivarst (see Chap. VII, 12).
® The highest grade of heaven, where AXharmazd and the angels are supposed to dwell (see Chap. VII, 11).
a
CHAPTER II, 136-156. 21
and archangels of every description come to meet him, (148) and ask tidings from him (149) thus: “ How hast thou come, from that which is a perishable, fearful, azd very miserable existence, to this which is an imperishable existence that is undisturbed, ¢Zou youth who art well-thinking, well-speaking, well-doing, azd of good religion ?”
150. ‘Then Adharmazd, the lord, speaks (151) thus: “Ask ye from him no tidings; for he has parted from that which was a precious body, and has come by that which is a fearful road. 152. And bring ye unto him the most agreeable of eatables, that which is the midspring butter!, (153) so that he may rest his soul from that bridge of the three nights, unto which he came from Asté-viddd and the remaining demons?; (154) and seat him upon an all-embellished throne.”
155. ‘As z¢ zs declared (156) that: “ Unto® the righteous man‘ and woman, after passing away 5, they bring food * of the most agreeable of eatables—
! The Maidhyé-zarm réghan, which is explained in Dd. XXXI, 14 as the spiritual representative of butter made during the Maidhyé-zaremaya, ‘mid-verdure,’ festival, which was considered the best of the year. This festival is held on the forty-fifth day of the Parsi year, which was about 4th May when the year was fixed to begin at the vernal equinox as described in Bd. XXV, 3-7, 20. The heavenly food which goes by this name is not to be confounded with the Hfsh which is expected to be prepared at the resurrection, from the fat of the ox Hadhayés and the white Hém, for the purpose of making mankind immortal (see Bd. XXX, 25) ; although some such confusion appears to exist in AV. X,5. K43 has rfiban, ‘soul,’ instead of r6ghan, ‘butter.’
2 See §§ 114-123. 5 K43 omits ‘unto.’
* Literally, ‘ male.’
5 Lig adds ‘from the body and consciousness.’
® Reading kazag, instead of kazad, both here and in the next clause of the sentence. Lz1g has ‘the angels of the spiritual exzs/-
22 pinA-i MAfNdGc-f KHIRAD.
the food of the angels of the spiritual exzstences— that which is the midspring butter’; and they seat them down on an all-embellished throne. 157. For ever and everlasting they remain in all glory with the angels of the spiritual exzs¢ences everlastingly.”
the food of the angels of the spiritual exzstences— that which is the midspring butter’; and they seat them down on an all-embellished throne. 157. For ever and everlasting they remain in all glory with the angels of the spiritual exzs¢ences everlastingly.”
158. ‘And when he who is wicked dies, his soul then rushes aéout for three days and nights in the vicinity of the head of that wicked ome, and sobs?
(159) thus: “Whither do I go, and now what do I make*® as a refuge?” 160. And the sin and crime of every kind, that weve committed by him in the worldly exzstence, he sees with 4zs eyes in those three days and nights. 161. The fourth day Vizaresh 4, the demon, comes and binds the soul of the wicked with the very evil noose®; (162) and with the opposition of Srésh, the righteous, he leads 7z¢ up to the Kindvar bridge*. 163. Then Rashnd’, the just, detects that soul of the wicked through és wickedness.
164. ‘Afterwards, Vizaresh, the demon, takes that ences bring the most agreeable of eatables,’ by omitting the first kazag, and misreading the second one. ;
1 K43 has rfiban again, as in § 152, for r6ghan. Although this sentence resembles Hn. II, 38, 39, it is evidently quoted from some other source, as its difference is more striking than its resemblance.
2 This verb is Huz. bekhfinéd=Paz. giryéd, but Nér. has read banginéd, ‘laments,’ and has written vagined,
5 Or it may be ‘take,’ as these two verbs are written alike in Huzvaris. This exclamation is a quotation from the Gathas or sacred hymns, being the first line of Yas. XLV, 1.
* The Av. Vizaresha of Vend. XIX, 94, who carries off the souls of the wicked; he is also mentioned in Bd. XXVIII, 18,
Dd. XXXII, 4, 7, XXXVI, 44.
5 Reading saryatar sfi/an. Lig has vad band, ‘an evil tie.’
® See § 115. T See §§ 119, 120.
CHAPTER II, 157-174. 23
soul of the wicked, and mercilessly and maliciously beats axd maltreats 27. 165. And that soul of the wicked weeps with a loud voice, is fundamentally horrified?, implores with many supplicating? entreaties, and makes many struggles for life disconnectedly*. 166. Whom ‘*—when his struggling and supplication are of no avail whatever, and no one comes to his assistance from the divinities (bag4n)§, nor yet from the demons—moreover, Vizaresh, the demon, drags miserably * to the inevitable” hell.
167. ‘And then a maiden who is not like unto maidens comes to meet him. 168. And that soul of the wicked speaks to that evil maiden (169) thus: “Who mayst thou be, that never in the worldly existence was an evil maiden seen by me, who was viler and more hideous than thee ?”
167. ‘And then a maiden who is not like unto maidens comes to meet him. 168. And that soul of the wicked speaks to that evil maiden (169) thus: “Who mayst thou be, that never in the worldly existence was an evil maiden seen by me, who was viler and more hideous than thee ?”
170. ‘And she ® speaks in reply to him (171) thus: “I am not a maiden, but I am thy deeds®, ¢hou monster who avé evil-thinking, evil-speaking, evildoing, and of evil religion! 172. For even when thou sawest }° 42m who performed the worship of the sacred beings, still then thou hast sat down, and demon-worship was performed by thee, (173) and the demons and fiends weve served. 174. And also when thou sawest 4zm who provided lodging and
1 Instead of burz-vangtha bekhfinéd, bun rAméd, Lig has burzavandiha vagtned u vardmed, ‘loudly shrieks and weeps.’
2 Reading lapaké-kartha.
§ Instead of apadvandih4, Lig has apathih4, ‘ fruitlessly,’
* Lrg has ‘and.’ 5 Lig has vehi, ‘ the good.’
* Instead of 4k-hémandfha, Lig has anaomediha, ‘hopelessly.’ ‘
7 Reading nagirz, but this is uncertain ; Lig has azer, ‘lower.’
® Lrg has ‘that evil maiden.’ ® Lrg has ‘evil deeds.’
entertainment, and gave alms, for a good person who came forth from near and 4zm, too, who was from afar?, (175) then thou actedst scornfully and disrespectfully ¢o the good person, and gave no alms, and even shut up the door. 176. And when thou sawest 42m who practised true justice, took no bribe, gave true evidence, and uttered virtuous recitation, (177) even then thou hast sat down, and false justice was practised by thee, evidence was given by thee with falsehood, and vicious recitation was uttered by thee. 178. I am this of thine, the evil thoughts, the evil words, and the evil deeds which were thought and spoken and done by thee. 179. For when I have become uncommendable, I am then made altogether still more uncommendable by thee ; (180) when I have become unrespected, I am then made altogether still more unrespected by thee; (181) and when I have sat in an eye-offending® position, I am then made altogether still more really eye-offending (£Aashm-kah-t&tar-ié) by thee.”
182. ‘Afterwards he enters 3, the first step on the place of evil thoughts, the second on that of evil words, the third step on ¢hat of evil deeds *, (183) and the fourth step rushes into the presence of the
* In Lrg the words ‘near’ and ‘afar’ change places.
3 Literally, ‘eye-consuming,’ the reading adopted by Nér., but, though it gives a satisfactory meaning, it is not quite certain that it represents the Pahlavi text correctly.
5 For.dén vazlfinéd, ‘he goes in,’ Lrg has azdar zréved, indicating that the first letter, va, of vazlanéd had been omitted in the Pahl. MS. used by Nér., which misled him into reading the remaining letters as a new Paz. verb zréved, as already remarked by Néldeke in Gét. gel. Anz. 1882, p. 975.
5 For.dén vazlfinéd, ‘he goes in,’ Lrg has azdar zréved, indicating that the first letter, va, of vazlanéd had been omitted in the Pahl. MS. used by Nér., which misled him into reading the remaining letters as a new Paz. verb zréved, as already remarked by Néldeke in Gét. gel. Anz. 1882, p. 975.
‘ These are the three uppermost grades of hell, dis-himat, dfis-hakht, and dfis-hfvarst (see Chap. VII, 20).
CHAPTER II, 175-197. 25
wicked evil spirit and the other demons’. 184. And the demons make ridicule and mockery of him (185) thus: “What was thy trouble and complaint, as regards Afharmazd, the lord, and the archangels, and the fragrant and joyful heaven, when thou approachedst for a sight of Aharman and the demons and gloomy hell, (186) although we cause thee misery therein and do not pity, and thou shalt see misery of long duration ?”
187. ‘And the evil spirit shouts to the demons
(188) thus: “ Ask ye no tidings from him (189) who is parted from * that which was a precious body, and has come on by that which is a very bad road. 190. But bring ye unto him the foulest and vilest of eatables, the food which is nurtured in hell.”
191. ‘They bring the poison and venom of? the ~ snake and scorpion and other noxious creatures that are in hell, (192) and give him to eat. 193. And until the resurrection and future existence he must be in hell, in much misery and punishment of various kinds‘. 194. Especially that it is possible to eat food there only as though by similitude 5’
195. The spirit of innate wisdom spoke to the sage (196) thus: ‘This which was asked by thee, as to the maintenance of the body axd concerning the preservation of the soul, is also spoken about by me, and thou art admonished. 197. Be virtuously
1 In the lowermost grade of hell (see Chap. VII, 21).
2 Lig has ‘ for Ae Aas parted from,’ as in § 151.
5 Lig has ‘and.’
* Lrg has ‘he is in much misery and punishment of kinds worthy of hell.’
5 So that starvation is one of the punishments of hell. Lrg has ‘and especially that the food there can be only like putrid blood.’
26 pinA-t MA{N6G-? KHIRAD.
assiduous about it, and keep z¢ in practice; (198) for this is thy chief way for the maintenance of the body and preservation of the soul.’
Cuapter III.
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 z¢ zs liberality, as to all the world z¢ zs truth, (7) unto the sacred beings z¢ zs gratitude, as to a man’s self z¢ zs wisdom, (8) as to all business zt zs complete mindfulness, and as to the comfort of the body and the vanquishing of Aharman and the demons contentment is good.’
Cuapter IV.
1. The sage asked the spirit of wisdom (2) thus: ‘Which is a good work ¢hat zs great and good ?’
1. The sage asked the spirit of wisdom (2) thus: ‘Which is a good work ¢hat zs 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
1 K43 has ‘or thy truth.’ 2 Lig has ‘or is gratitude. good.’
5 Lig has ‘or is complete mindfulness good.’
* Literally, ‘the body of a man.’
5 This was the meaning of the term khvétik-das when this work was written, but some centuries ago such marriages were discontinued, and the term was then confined to marriages between first cousins, as at present (see Sacred Books of the East, vol. xviii, app. III).
CHAPTER II, 198-V, 5. 27
keeping the season festivals}, ad 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 V.
1. The sage asked the spirit of wisdom (2) thus: . ‘Which land is the happier ?’
3. The spirit of wisdom answered (4) thus : ‘That land is the happier, in which a righteous man, who is true-speaking, makes his abode. 5. The second,
1 Of which there are six, each held for five days. These Gas4nbars or Gahambars end, respectively, on the 45th, rosth, 18oth, zroth, 2goth, and 365th days of the Parsi year; and when that year was fixed to begin at the vernal equinox, they celebrated the periods of midspring, midsummer, the beginning of autumn, the beginning of winter, midwinter, and the beginning of spring (see Sls. XVIII, 3). In modern times they have been supposed to commemorate the several creations of the sky, water, earth, vegetation, animals, and man; but this idea must have been borrowed from a foreign source.
* The periodical ceremonies which are obligatory for all Parsis (see Dd. XLIV, 2n).
5 Literally, ‘for the producers of business.’
‘ That is, for the priests) The Parsi-Persian version divides these good works into nine items, by counting ‘next-of-kin marriage’ as the third, and ‘ providing of lodging’ as the seventh. For a fuller detail of good works, see Chap. XXXVII.
5 This chapter is an imitation of Vend. III, 1-20, where it is stated that the five most pleasing spots on the earth are, first, where a righteous man performs ceremonies; second, where he has built his house and keeps his fire, cattle, family, and retainers ; third, where the land is best cultivated; fourth, where most oxen and sheep are produced; and fifth, that which is most manured by oxen and sheep,
28 pinA-f MAiNéc-f KHIRAD.
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 z¢ 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 (béd6) which arise from it they provide the share of the sacred beings, the good, and the worthy. 13. Aud the tenth, in which they provide holy-water and ceremonies.’
Cuapter VI.
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+
' That is, the ceremonial precinct where the priests sit to conduct the ceremonies.
2 This chapter is an imitation of Vend. HI, 21-37, where it is stated that the five most unpleasing spots on the earth are, first, the ridge of Arez(ira, on which the demons congregate from the pit of the fiend; second, where most dead dogs and men lie buried ; third, where most depositories for the dead are constructed ; fourth, where there are most burrows of the creatures of the evil spirit; and fifth, where the family of a righteous man is driven into captivity.
5 Bd. III, 27 states that ‘hell is in the middle of the earth.’
* Reading min...rfind-f padas. Instead of drigdn rfind,
CHAPTER V, 6—VII, 9. 29
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 *%.
Cuapter VII.
1. The sage asked the spirit of wisdom (2) thus: ‘ How is heaven, and how many? 3. How are the ever-stationary (hamist4n), 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 ¢heiy happiness? 6. What are the misery and affliction of the wicked in hell? 7. And what and how is the decision aéout those who are among the ever-stationary ?’
8. The spirit of wisdom answered (9) thus: ‘Heaven is, first, from the star station unto the
6. What are the misery and affliction of the wicked in hell? 7. And what and how is the decision aéout those who are among the ever-stationary ?’
8. The spirit of wisdom answered (9) thus: ‘Heaven is, first, from the star station unto the
Nér. has read drog hanrfiné, and assumed the last word to be equivalent to Av. hazdvarena, ‘concourse ;’ so as to obtain the meaning, ‘in which the demons and the fiend form a congress.’ But Av. hazdvarena is Pahl. ham-dfibérisnih (see Pahl. Vend. VII, 137).
1 Or ‘when much interment of corpses is performed,’ as it is doubtful whether we ought to read avtr, ‘much,’ or azir, ‘below.’
2 That is, for the dead. Such outward manifestations of mourning being considered sinful by the Parsis, as they ought to be by all unselfish people who believe in a future existence of happiness.
30 pinA-f MAtNéc-f KHIRAD.
moon station; (10) second, from the moon station unto the sun; (11) aad, third, from the sun station unto the supreme heaven (garédm4n6), whereon the creator Athavmazd is seated. 12. Of heaven the first art is that of good thoughts (himatd), the second is ¢hat of good words (hikht6), and the third is ¢hat of good deeds (hivarsté).
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, a¢ all times, a fragrant breeze and a scent which is like sweet basil come to meet ¢hem, 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 z¢ is declared, that ¢hey 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 (dis-haimatd), the second is ¢hat of evil words (das-hakhté), and the third is that of evil deeds
1 Nér. has ‘at all times,’ which may be correct, as g4s means both ‘time’ and ‘place.’ It should be noticed, however, that the word used in § 15 is dam4n, which means ‘time’ only.
2 Nér. has ‘their affliction is otherwise,’ by mistaking Huz. adinas-san, ‘then its... for them,’ for a supposed P4z. ainasa, ‘otherwise their,’ which seems to have no real existence, as wherever he reads ain4, ‘ otherwise,’ the Pahl. text has adinas, ‘then its.’
CHAPTER VII, 10-31. 31
2 Nér. has ‘their affliction is otherwise,’ by mistaking Huz. adinas-san, ‘then its... for them,’ for a supposed P4z. ainasa, ‘otherwise their,’ which seems to have no real existence, as wherever he reads ain4, ‘ otherwise,’ the Pahl. text has adinas, ‘then its.’
CHAPTER VII, 10-31. 31
(das-hdvarst6)', 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 Aharman, the wicked. 23. And Aharman and the demons, thereupon, make ridicule and mockery of him (24) thus*: “ What was thy trouble and complaint, as regards Aflharmazd 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, z¢ is such as that of the coldest frozen* snow. 28. There is a place where, as to heat, z¢ 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, z¢ is such that they stagger about (barv4 larzénd)® and fall down. 31. And the darkness is always such-like as though it is possible for them to seize upon z¢ with the hand?’
1 These names, as here written, mean literally ‘ evil good thoughts, evil good words, and evil good deeds,’ as if they implied that these places are for those whose best thoughts, words, and deeds are evil; but it is not quite certain that the Pahlavi names are spelt correctly.
2 As already stated in Chap. II, 183-186.
5 Lrg has ‘he is experienced’ in §§ 27-30, owing to Nér. having read danak, ‘knowing, experienced,’ instead of divak, ‘a place.’
* Literally, ‘stone-possessing, stony’ if we read sang-dar, as " seems most plausible; but we might read sékh4r and consider Pers. khasAr or khasar, ‘ice,’ as a corruption of it, by transposition. Lrg has ‘ice (yah) and snow.’
5 Lig has be resend, ‘they vomit up,’ which is evidently a misreading.
32 pinA-f Mainéc-f KHIRAD.
Cuapter VIII.
1. The sage asked the spirit of wisdom (2) thus: ‘How and in what manner 4as Atharmazd 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 oes]? of Aharman, 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?’
4. And how are the demons and fiends [and also the remaining corrupted oes]? of Aharman, 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, Aihaymazd, produced these creatures and creation, the archangels and the spirit of wisdom from that which is his own splendour, and with the blessing of unlimited time (zérv4n). 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 zz, ov to make z¢ non-predominant as regards his own affairs.
1o. ‘And Aharman, the wicked, miscreated the demons and fiends, and also the remaining corrupted
1 «Even darkness which may be felt’ (Ex. x. 21).
2 K43 omits the phrase in brackets, as well as § 5; but these passages are supplied from L1g, merely substituting yahidakan, ‘corrupted ones,’ as in § ro, for the vashfdag4, ‘ miscreations,’ of Lrg.
CHAPTER VIII, I-16. 33
ones!, by his own unnatural intercourse. 11. A treaty of nine thousand winters? in unlimited time (dam4n) was also made by him with Afhaymazd; (12) and, until it 4as become fully completed, no one is able to alter z¢ and to act otherwise. 13. And when the nine thousand years Zave become completed, Aharman is quite impotent ; (14) and Srésh3, the righteous, will smite Aeshm?, (15) ad Mitvé* 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 Aharman of every kind, and, in the end, even Azd, the demon. 16. And every creature and creation of Adhaymazd becomes again as undisturbed as those which were produced and created by him in the beginning.
1 Reading yahidakan, but it may be yAtuk4n, ‘ wizards,’
though the word requires an additional long vowel to represent either term correctly. Lig has vash dag, ‘ miscreations.’ , ® According to the Bundahis, time consists of twelve thousand "years (see Bd. XXXIV, 1). In the beginning Afharmazd created the spiritual prototypes (Bd. I, 8) who remained undisturbed for the first three thousand years, when Aharman appeared and agreed to a conflict for the remaining nine thousand years (Bd. I, 18), during the first three of which Afharmazg’s will was undisputed, while during the next three Aharman is active in interference, and during the last three his influence will diminish till, in the end, it will disappear (Bd. I, 20). The nine thousand years of the conflict were supposed to extend from about B.c. 5400 to A.D. 3600 (see Byt. III, 11 n, 44 n).
5 See Chap. II, rrg. * See Chap. II, 118.
5 Probably the angel Rashn@i (see Chap. II, 118, 119).
® Assuming that the vig6-bakht6 of K43 is equivalent to the bagh6é-bakht, ‘divine appointment,’ of Lrg.
5400 to A.D. 3600 (see Byt. III, 11 n, 44 n).
5 See Chap. II, rrg. * See Chap. II, 118.
5 Probably the angel Rashn@i (see Chap. II, 118, 119).
® Assuming that the vig6-bakht6 of K43 is equivalent to the bagh6é-bakht, ‘divine appointment,’ of Lrg.
7 Av. 4zi of Yas. XVII, 46, LXVH, 22, Vend. XVIII, 45, 50, Ast4d Yt. 1, zu of Yas. LII, 7, and the demon of ‘greediness’ in Chap. II, 13, 14, XVII, 5, &c., Bd. XXVIII, 27, and modern Persian, who seems to be a being distinct from Av. azi, ‘serpent.’
[24] . D
34 pinA-f Mainéc-f KHIRAD.
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 Afhaymazd, (19) and those seven planets are called the seven chieftains who are on the side of Aharman. 20. Those seven planets pervert every creature and creation, and deliver ¢hem up to death and every evil. 21. And, as z¢ were, those twelve constellations and seven planets‘ are organizing and managing the world.
2. ‘Atharmazd is wishing good, and never approves nor contemplates evil. 23. Aharman is wishing evil, and does not meditate nor approve anything good whatever. 24. Athaymazd, when he wishes it, is able to alter as regards the creatures of Aharman; and Aharman, too, it is, who, when [he wishes]® it, caz do so as regards the creatures of Atharvmazd, (25) but 4e is only able to alter so that in the final effect there may be no injury of Athazmazda, (26) because the final victory is Afthaymaza’s own. 27. For it is declared, that “the Yim® and
? Lrg has ‘evil’ % The zodiacal signs.
8 Lrg has ‘are called in revelation.’ The authority, here quoted, was not the Bundahis, because that book speaks of seven chieftains of the constellations opposed to the seven planets (see Bd. V, 1).
‘ Lig omits ‘and seven planets,’ but has a blank space at this place in both texts, Pazand and Sanskrit.
5 K43 omits the words in brackets, which may, perhaps, be superfluous in the Pahlavi text. —
* Av. Yima or Yima khshaéta of Vend. II, the Jamshéd of the Shahnamah, some of whose deeds are mentioned in Chap. XXVII, 24-33, Yas. IX, 13-20. He was the third of the Pésd4d dynasty, and is said to have been perverted by Aharman in his old
CHAPTER VIII, 17-IX, 2. 35
Frédin! and K4i-Us? of Adhaymazd are created immortal, (28) and Aharman so altered ¢hem as is known. 29. 4zd Aharman so contemplated that Bévaraésp* and Frasiyak* and Alexander® should be immortal, (30) du¢ Adharmaczd, for great advantage, so altered ¢hem as that which is declared.”’
CuapTer IX.
1. The sage asked the spirit of wisdom (2) thus: ‘Is it possible to go from region to region®, or not ?
age, when he lost the royal glory (see Dd. XXXIX, 16, 17), and was overthrown by the foreign dynasty of Az-i Dahak.
1. The sage asked the spirit of wisdom (2) thus: ‘Is it possible to go from region to region®, or not ?
age, when he lost the royal glory (see Dd. XXXIX, 16, 17), and was overthrown by the foreign dynasty of Az-i Dahak.
1 Av. Thraétaona, who conquered Az-i Dahak (see Chap. XXVII, 38-40, Yas. IX, 24-27). He was misled by Aharman into dividing his empire between his three sons, two of whom revolted and slew the third (see Chaps. XXI, 25, XXVII, 42).
2 Av. Kava Usan or Kavi Usadhan, the Kai-K4vis of the Shahn4mah, misread Kahdéds in Pazand. He was the second monarch of the Kayan dynasty, and made an unsuccessful attempt to reach heaven, mentioned in Bd. XXXIV, 7, to which he may be supposed to have been instigated by Aharman, but he was also unfortunate in many other enterprises.
5 A title of Az-t Dahak in the Shahnémah, literally, ‘with a myriad horses.’ This king, or dynasty, is said to have conquered Yim and reigned for a thousand years, but was overthrown by Frédin. In the Avesta (Yas. IX, 2g, Aban Yt. 34, Af. Zarat. 3) Az-t Dahdak, ‘the destructive serpent,’ is described as hazangrayaokhsti, ‘with a thousand perceptions, a term analogous to baévare-spasana, ‘with a myriad glances, which is usually applied to Mithra, the angel of the sun. From this latter, if used for the former, bévarasp might easily be corrupted.
‘ Av. Frangrasyan, the Afrasiyab of the Shahnamah, a Tfranian king who conquered the Iranians for twelve years during the reign of Manfiskihar (see Bd. XXXIV, 6).
® The earth is supposed to be divided into seven regions, of which the central one is as large as the other six united; two of
D 2
36 pinA-t MAfNOG- KHIRAD.
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 (alm 4st).
8. ‘And the mingling of the water in the earth is just like the blood in the body of man.’
CHAPTER X.
1. The sage asked the spirit of wisdom (2) thus: ‘Can there be any peace and affection whatever of Aharman, the wicked, and his demons and miscreations, with Adhaymazd and the archangels, one with the other, or not ?’
3. The spirit of wisdom answered (4) thus: ‘ 7here cannot be, on any account whatever; (5) because Aharman meditates evil falsehood and its deeds, wrath and malice and discord, (6) and Afhaymazd meditates righteousness and its deeds, good works the six lie to the north, two to the south, one to the east, and one to the west; and they are said to be separated by seas or mountains, difficult to cross (see Bd. XI). For their names, see Chaps. XVI, 10, XXVII, 40.
XI). For their names, see Chaps. XVI, 10, XXVII, 40.
1 Instead of adinas, ‘then for one,’ Nér. has manufactured a word ainda, ‘otherwise’ (see also Chap. VII, 19 n).
2 This information is derived from Pahl. Vend. I, 4a.
5 Or ‘ruby,’ referring to the rosy tints of dawn and sunset. The same statement is made in Bd. XII, 6. Nér. has ‘steel,’ and the word can be translated ‘ blood-metal.’
CHAPTER IX, 3—XII, 5. 37
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 what} ever, and a bad nature to goodness in any manner. 9. Adhavmazd, on account of a good nature, approves no evil and falsehood ; (10) and Aharman, 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.’
CuHaPTeR XI.
t. 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 ¢here 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.’
CuapTer XII.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore is z¢ when the treasure of the spiritual existence is allotted so truly, axzd that of the worldly existence so falsely ?’
3. The spirit of wisdom answered (4) thus: ‘ The treasure of the worldly exzstence was? allotted as truly, in the original creation, as that of the spiritual exzs¢ence. 5. And the creator, AdXhavmazd, provided the
1 Lig omits the last two words, but they are evidently referred to in the reply. 2 Literally, ‘is.’
38 pinA-f MAinéG-f KHIRAD.
happiness of every kind, that is in these creatures and creation, for the use (b(n) of the sun! and moon and those twelve constellations which are called the | twelve chieftains? by revelation; (6) and they, too, accepted 2¢ in order to allot z¢ truly and deservedly.
7. ‘And, afterwards, Aharman produced those seven planets, such as are called the seven chieftains of Aharman, for dissipating ° avd carrying off that happiness from the creatures of Athaymazd, in Opposition to the sun and moon and those twelve constellations. 8. And as fo every happiness which those constellations bestow on the creatures of Athaymazd, (9) those planets take away as much of it as z¢ is possible for them (the constellations) to give 4,
(10) and give z¢ up to the power of the demons® and fiends and the bad.
8. And as fo every happiness which those constellations bestow on the creatures of Athaymazd, (9) those planets take away as much of it as z¢ is possible for them (the constellations) to give 4,
(10) and give z¢ up to the power of the demons® and fiends and the bad.
11. ‘And the treasure of the spiritual exzstence is so true on this account, because Afhaymazd, the lord, with all the angels azd archangels, is* undisturbed, (12) and they make the struggle with Aharman 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 42m whose good work and sin are equal is among the ever-stationary’, (15) and when the crime is more, his path is then to hell.’
1 Literally, ‘ Mitré,’ the angel of the sun.
2 See Chap. VIII, 17-21.
5 By omitting one letter K43 has ‘ miscreating.’
* By omitting this verb Lrg has ‘ possible for them (the planets).’
5 So understood by Nér., but all the best MSS. omit the relative particle, as if ‘the powerful demons’ were meant.
® Literally, ‘are.’ ™ See Chap. VII, 18.
CHAPTER XII, 6—XIII, 10. 39
CuapTer XIII.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore is 2¢ 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 (angind)! 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 4o 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. Bud, afterwards, Aharman, 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 ove, the wicked, committed upon the creatures of Adhavmazd, (ro) [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]*.”
1 Nér. has read khvaginak, and taken it as equivalent to Pers. khazinah, ‘treasury,’ in the sense of ‘expenditure;’ but this is very doubtful.
? The words in brackets, in §§ 9, 10, are taken from the Pazand version, as the passage containing them has been omitted by mistake in K 43. ’ 8 The Pandnamah of Buzurg-Mihir states ‘this, too, is declared, that the evil spirit committed even this very grievous thing upon
40 ptnA-t Matnédc-? KHIRAD.
’ 8 The Pandnamah of Buzurg-Mihir states ‘this, too, is declared, that the evil spirit committed even this very grievous thing upon
40 ptnA-t Matnédc-? KHIRAD.
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 z¢ 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 Vistasp?, the king of kings, (15) by whom, on account of knowing z¢ unquestionably and certainly (aévariha), the perfect and true religion, which is in the word of the creator Aftharymazd, was recetved from the unique Zaratist, the Spitam4n’, (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 Mazdaworshippers. 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 exs¢ences so explicitly and clearly, (18) but, on account of much controversy’, they are so cut up (4gistak5)
the creatures of Aftharmasd, when the reward of good works and punishment of sin were quite concealed by him, in the thoughts of men, as the consequence of actions.’
1 Nér. has ‘purer,’ by connecting pAdiy 4vandtar with padty4z, ‘ablution ;’ but this is hardly possible, whereas the former word can be readily traced to Av. paitit+ya+vamt, with the meaning ‘resistant, stubborn, strong ;’ compare Pers. pay 4b, ‘ power.’
2 Av. Vistaspa, Pers. Gustasp, the fifth king of the Kay4n dynasty, who adopted the religion of Zaratust in the thirtieth year of his reign, and is said to have reigned 120 years (see Bd. XXXIV, 7).
5 See Chap. I, 10 n.
‘ Instead of ‘then for one,’ Nér. has ‘otherwise,’ as in Chap. IX, 6.
* Reading vigfftakth. Nér. has ‘by much contemplation,’
CHAPTER XIII, II-XIV, 14. 41
and entangled, that the statements of their beginning are much unlike to the middle, and the middle to the end.’
CHAPTER XIV.
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 ??’
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, azd 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, axd righteousness*,’
having read vénaftakih. Both words are very uncommon, and it is doubtful which of them is the more appropriate to the context.
* From this point to Chap. XXVII, 49 the Pahlavi text of K43 is missing, owing to the loss of nine folios in that MS., but a copy of the missing passage, made by Dastur Hoshangji Jamaspji from TDz, has been consulted for the purpose of controlling the Paz. version of Lig.
? Lig inserts ‘is good?’
8 TDz has ‘ which is the friend who is the supremest of friends ;’ but this does not correspond well with the reply in § 14.
* TDa2 adds ‘ and are good.’
42 pinA-f MAtnéc-f KHIRAD.
CHAPTER XV.
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 ¢o him who is the poorest and most secluded (armésttQm)? person, whenever he keeps his thoughts, words, azd deeds honest, and in duty to the sacred beings, for him even ¢here 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 (anginak6) 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 ¢he wealth is abstracted.”
1 Lig adds ‘or sovereignty,’ to account for §§ 12-39.
2 Ay. armaésta, applied to water, means ‘most stationary, stagnant ;’ Pahl. armést (Av. airima) is applied to the place of ‘seclusion’ for impure men and women, and in Sls. VI, 1 it seems to refer to ‘helpless’ idiots or lunatics; Nér. explains it in Sanskrit as ‘lame, crippled, immobility,’ but ‘secluded, immured, helpless’ are terms better adapted to the context, whether the word be applied to persons, as it is here and in Chaps. XXXVII, 36, XXXIX, 40, or to learning and character, as in Chap. LI, 7.
explains it in Sanskrit as ‘lame, crippled, immobility,’ but ‘secluded, immured, helpless’ are terms better adapted to the context, whether the word be applied to persons, as it is here and in Chaps. XXXVII, 36, XXXIX, 40, or to learning and character, as in Chap. LI, 7.
’ Persons who are wholly unable to perform good works are supposed to be entitled to a share of any supererogatory good works performed by others (see Sls. VI, 1, 2), but the allotment of such imputed good works seems to be at the discretion of the angels who keep them in store (see Sls. VIII, 4).
‘ Nér. has ‘makes expenditure on,’ by reading khvaztnak, as in Chap. XIII, 3.
5 § 8 does not occur in Lrg, but is found in TD2, PAro, and MHz.
UNIVELS CHAPTER XV, I-20, 43.
“Se g. ‘And as ¢o that much wealth which is collected by proper exertion, and oe 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 fo him who is a man of much wealth, whose wealth is collected by proper exertion, and he consumes and maintains z¢ 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 Afhaymazd produced good government for effecting the protection of the creatures, (15) and Aharman, 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, axd 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 opy
1 That is, the proper use of wealth does not make the wealth itself any better, but only the rightful possessor of it. This is, however, probably only an emendation of Nér., as the copy of TD2 gives merely the following, for §§ 9-11: ‘But as fo him who is a man of much wealth, by whose proper exertion it is collected, avd he consumes and maintains z¢ with duties, good works, and pleasure, he is no better thereby, because it is necessary to consider him as perfect.’
2 Lig omits ‘ what is’ in both places.
5 TD2 omits ‘maintains,’ as it is sufficiently expressed by the same Pahl. verb ‘ keeps’ in § 19; and Lig omits ‘ by law.’
44 pinA-f MAiNéG-f KHIRAD.
5 TD2 omits ‘maintains,’ as it is sufficiently expressed by the same Pahl. verb ‘ keeps’ in § 19; and Lig omits ‘ by law.’
opy
44 pinA-f MAiNéG-f KHIRAD.
and pleading’ for the poor, (21) and delivers up itself, azd 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, axd brings kim back to the way of the sacred beings; (24) it allots, out of the wealth that is his, the share of the sacred beings amd the worthy, of good works azd 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
1 Reading d4d6-gébth, ‘pronouncing the law,’ or ‘speaking of gifts,’ instead of Paz. gidangédt, a misreading of Nér. for Pahl. y édat6-gébith, ‘speaking of the sacred being.’
? The usual way of treating nonconformists in all ages and all sects, when party spirit is strong. TDz has ‘delivers Azm up for the sake of body and soul.’
8 TDz2 has ‘good government which.’
* TD2 has ‘keeps;’ but the two verbs are much alike in Huzvaris.
5 Because nearly all such works entail expenditure.
6 Nér. has ‘accumulation,’ but this is the meaning of andézisn, rather than of the and4zisn in the text.
7 Soin TD2.
CHAPTER XV, 2I-XVI, 12. 45
of the worldly existence, (36) the celebrity! axzd exaltation of the vile, (37) the destruction axd neglect of the good, (38) azd the annihilation of the poor. 39. A bad king, who? is of that kind, is called equal to Aharman and the demons.’
CuarTer XVI.
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 ?’