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 ?’
3. The spirit of wisdom answered (4) thus: ‘Of the food which men eat, the milk of goats is produced good. 5. Because, as fo men and quadrupeds, who are born from a mother, until the ¢2me when food is eaten by them, their growth axd nourishment are then from milk, (6) ad 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 Arzah and Savah, Fradadafsh and Vidadafsh, Vérfibarst and Vortgarst’, is the milk of goats and cows; (11) other food they do not eat.” 12. Azd he who is a milk-consuming man is healthier and stronger, and even the procreation of children becomes more harmless.
* Reading khanidih as in TD2 and Chap. II, 28.
2 TDz has ‘bad government which.’
’ The six outermost regions of the earth, of which Arzah lies to the west, Savah to the east, Fradadafsh and Vidadafsh to the south, and Vérfbarst and Vérfgarst to the north of the central region (see Bd. V, 8, XI, 3).
46 pinA-f matnéc-f KHIRAD.
13. ‘Of grains wheat is called great and good,
(14) because it is the chief of grains1, (15) and even by the Avesta its name is then specified in the chieftainship of grains’.
16. ‘And of fruit the date azd 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) azd when those have not come, it is necessary to eat that fruit which is consecrated‘.
20. ‘Regarding wine z¢ 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 4e whom anger hurries on (ads-
1 It is called ‘the chief of large-seeded grains’ in Bd. XXIV, 19.
2 Possibly in the Pazag Nask, part of which was ‘about the thirty-three first chieftainships of the existences around, that is, how many of which are spiritual and how many worldly existences, and which is the second, and which the third of the spiritual and worldly existences,’ as stated in the eighth book of the Dinkard.
3 That is, when a cake cannot be made, fruit can be substituted for it in the ceremony of consecrating the sacred cakes. The sacred cake, or drén, is a small, round, flexible pancake of unleavened wheaten bread, about the size of the palm of the hand, which, after consecration, is tasted by all those present at the ceremony (see Sls. III, 32 n).
The sacred cake, or drén, is a small, round, flexible pancake of unleavened wheaten bread, about the size of the palm of the hand, which, after consecration, is tasted by all those present at the ceremony (see Sls. III, 32 n).
* Fruit and wine are usually consecrated and eaten, in the Afringan ceremony, after the completion of the Drén ceremony, but sometimes the Afring4n is celebrated alone. Both ceremonies are performed in honour of some angel, or the guardian spirit of some deceased person (see Haug’s Essays, pp. 407-409).
5 TDz has ‘through the nature of wine;’ but 4s, ‘wine,’ is written mas.
6 TDz2 has ‘the good of a man is in anger, and the wisdom of a man in lust exciting viciousness.’
CHAPTER XVI, 13-42. , 47
tavéd) is able to recover himself from it! through goodness, (23) Ze 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 ov silver cup which, however much more. they burn 2z¢, becomes purer and brighter. 27. It also keeps Azs thoughts, words, azd 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 axd considers himself more than ordinary. 31. He carries on a quarrel with companions, displays insolence, makes ridicule and mockery, (32) azd acts arrogantly 4o 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, azd 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 v¢a/ fire®, (40) increases the understanding and intellect, semen and blood, (41) removes vexation, (42) azd inflames the complexion.
1 Reading agas, instead of afas (Paz. vas); these two words being written alike in Pahlavi.
3 TDz2 has ‘he becomes more friendly, gentler, and pleasanter unto wife and child and companions.’ It also omits § 29.
§ TDz2 inserts ‘hireling.’
* Or ‘must become intelligent through.’
5 The animal heat, called the Vohu-fryan fire in Bd. XVII, 1.
48 pinA-? MAinéc-f KHIRAD.
3 TDz2 has ‘he becomes more friendly, gentler, and pleasanter unto wife and child and companions.’ It also omits § 29.
§ TDz2 inserts ‘hireling.’
* Or ‘must become intelligent through.’
5 The animal heat, called the Vohu-fryan fire in Bd. XVII, 1.
48 pinA-? MAinéc-f KHIRAD.
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 aso sleeps pleasantly in the sleeping place’, amd 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 vigour. 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 Horvadad and Amevodad‘ (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, avd rises uncomfortably.
60. Axd, on account of these contingencies, himself®,
1 Nér. has ‘at sleeping time,’ and the word gas means either ‘time’ or ‘place,’ but usually the latter. TD2 has basn gas, probably for balisn gs, ‘bed place.’
® Nér. inserts the words ‘ greatly increase’ in the Sanskrit version, but they do not occur in TDz.
’ These four words occur only in TD2.
* The two archangels who are supposed to be injured by improper eating and drinking (see Chap. II, 34 n).
5 Bdshasp (Av. Bashydasta), the fiend of slothful sleep.
® Or it can be translated ‘his own body.’
CHAPTER XVI, 43-XVIII, 2. 49
wife, and child, friend azd 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 Azs 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 zés growth from earth‘; and as a treasure of the soul it is called great and good and more valuable.’
CuapTer XVII.
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.’
Cuarpter XVIII.
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.’
Cuarpter XVIII.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore do people consider these very little,
1 Meaning probably the evil spirit.
? The Sanskrit version omits the former verb, and TD2 the latter.
* Caterpillars are creatures of Aharman, because they eat and injure vegetation which is under the special protection of the archangel Amerodad.
“ Water and earth, being both personified as angels, would impart somewhat of their sacred character to the cotton arising from them.
5 «Glad of the crime on account of the wealth’ is probably meant.
[24] E
50 pinA-i Main6c-f KHIRAD.
these four things which it is necessary for them to consider more, as warnings (dakhshak), (3) the changeableness of the things of the worldly exzséence, 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 (ntyAz4nth) of the demon of greediness*, and of discontent.’
CHAPTER XIX.
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 exzstence, (6) and when the enjoyment avd pleasure of the worldly existence are not his, and fear and even falsehood ? are with him, it is called worse than death.’
Cuaprer XX,
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
1 That is, the account to be rendered by the soul after death.
2 See Chap. VIII, 15 n.
8 These being considered as fiends; the latter, mitékht, being the first demon produced by the evil spirit (see Bd. I, 24, XXVIII,
14, 16).
CHAPTER XVIII, 3—XXI, 16. 51
one thing more advantageous, (5) and speaking and conversation with slanderers and double-dealers are the more injurious for them.’
CuarTer XXI.
1. The sage asked the spirit of wisdom (2) thus: ‘What is the end of the world-arranging azd spiritdestroying 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 ome, (8) and the end of an arrogant one!?’
9. The spirit of wisdom answered (10) thus: ‘He who is a world-arranging azd spirit-destroying man is as injured, in the punishment of the three nzghds?, as a raging fire when water comes upon it.
7. What is the end of a false-hearted ome, (8) and the end of an arrogant one!?’
9. The spirit of wisdom answered (10) thus: ‘He who is a world-arranging azd spirit-destroying man is as injured, in the punishment of the three nzghds?, as a raging fire when water comes upon it.
11% ‘Of him who is a scoffing man ¢here is no glory in body and soul; (12) avd every time when he opens 4zs 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 zm the spiritual existence his soul is wicked. 16. And, for effecting Ais punishment in hell, they deliver him over to
1 Lig has ‘What is the end of him who is an idle man?’ in § 4, and repeats the same formula in each of the §§ 5-8.
* Referring to the three days and nights of final punishment, reserved for those specially wicked, at the time of the resurrection (see Bd. XXX, 12-16).
8 In TDz2 the remaining sections are arranged in the following order :—§§ 18, 27-33, 19-26, 34-44, 11-17.
E 2
52 pinA-f mMainéc-f KHIRAD.
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 (agas) begets pleasantly for the sake of another.
1g. ‘The bridge? 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 zzstances when it adheres? until the renovation of the universe; (24) for zt is clearly declared by the pure revelation, (25) that the origin of the estrangement (antranth) of the Ardmans, and even the Tfrdnians, from the Iranians, was owing to that malice which was generated by them through the slaughter of Atri#+; (26) and c¢ always adheres until the renovation.
1 Lig inserts ‘misery and.’
2 The Xindvar bridge (see Chap. II, 115, 162), which is supposed to resemble a beam with many unequal sides, the side turned uppermost being narrower in proportion as the soul, intending to pass along it, is more wicked; so that the difficulty of the transit increases with the sin of the soul (see Dd. XXI, 3-5).
5 Or ‘continues.’
XXI, 3-5).
5 Or ‘continues.’
* Paz, Zraz, one of the three sons of Frédén, the Pésd4d sovereign, who divided his empire among them, giving the Arfman provinces to Salm, the Tfranian to Tig, and the Iranian to Airt&. The last was slain by his two brothers, and his death was subsequently avenged by his descendant Manfséihar (see Chap. XXVII, 41-43, Bd. XXXI, 9-12). Though these sons are not mentioned in the Avesta now extant, their history appears to have been related in the Kidrast Nask (see Sls. X, 28 n).
CHAPTER XXI, 17-44. 53
27. ‘He who is a lazy man is said ¢o de the most unworthy of men. 28. Because z¢ is declared by revelation, (29) that the creator Adharmazd produced no corn for him who is a lazy man; (30) for him who is a lazy man ¢here 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 ¢hings as in bad; (35) 4e 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 avd 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 zs 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 zs soul ; (44) and the fiend of arrogance inflicts punishment of various kinds upon it, azd is not pacified.’
1 Lrg has ‘he then gives nothing as his living, which is through gifts and charity.’
54 pinA-f Mainéc-f KHIRAD.
CHAPTER XXII.
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 2’
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 extstence, through the sacred beings not decng with it}, still comes, afterwards, to one’s assistance in the spiritual exis¢ence, and outweighs in the balance 2.’
CuapTeR XXIII.
6. Yet the exertion, when it is fruitless in the worldly extstence, through the sacred beings not decng with it}, still comes, afterwards, to one’s assistance in the spiritual exis¢ence, and outweighs in the balance 2.’
CuapTeR XXIII.
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 (nty4z4n) in duty, and the astute in evil decomes intelligent; (6) the faint-hearted decomes braver, and the braver decomes faint-hearted ;
* TDa has ‘time not Jeng with it.’
2 The balance in which men’s actions are weighed by the angel Rashnfi (see Chap. II, 119-122).
5 Lrg has ‘ vileness.’
CHAPTER XXII, I—XXV, 2. 55
(7) the diligent decomes lazy, and the lazy acts diligently’. (8) Just as is predestined as to the matter, the cause enters into it, (9) a#d thrusts out everything else.’
CuaPTeR XXIV.
1. The sage asked the spirit of wisdom (2) thus: ‘On account of the begging of favours, 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 ¢here ave 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 exzstence little of that grant, on this account, because Aharman, the wicked, through the power of the seven planets extorts wealth, azd also every other benefit of the worldly existence, from the good and worthy, and grants them more fully to the bad axd unworthy.’
CuaPTER XXV.
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 ?’
' Lrg has ‘ becomes diligent.’
* That is, otherwise than by destiny, as mentioned in the previous chapter, and in consequence of prayer and merit.
* TDa inserts ‘through that cause.’
56 pinA-f Mainéc-f KHIRAD.
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.
. ‘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.’
CuarteR XXVI.
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 ?’
. ‘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.’
CuarteR XXVI.
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, azd accomplishes learning, is to be considered as sound-eyed. 6. Amd he who is soundeyed, 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 illinformed ; (8) because the ill-tempered, except by a decree, is not able to seize anything away from any one; (9) and as ¢éo the ill-informed man, his desire of every kind is then® for oppression and plunder.
10. Concerning him who is ill-informed z¢ is declared that, apart from predestination, he is born /vee from fresh understanding‘
* Lrg has ‘ when he has no knowledge of anything.’
*. Lrg has ‘is better.’
’ That is, when he has a decree in his favour.
Ҥ10 is found only in TD2. It probably means that an illinformed man is not likely to acquire any knowledge beyond that which is unavoidable.
CHAPTER XXV, 3-XXVII, 12. 57
CHAPTER XXVII.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore have the people who weve from Gayémard!, and those, too, who were lords and monarchs, from Héshang 2, the Pésd4d, even unto Vistasp *, the king of kings, been such doers of ther own wills?
3. Much benefit was also obtained by them from the sacred beings, (4) azd 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, avd sinful. 6. For what benefit then have they deen 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 ¢o 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 (zérv4n), 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
1 Av, Gaya-maretan, the primeval man from whom the whole human race is supposed to have sprung, and who lived for thirty . years after the advent of the evil spirit (see Bd. III, 22, XXXIV, 2).
? Av. Haoshyangha, the first monarch of the Iranian world, and founder of the Pésdéd (Av. paradh4ta, ‘early law’) dynasty. He was the great-grandson of Mashya, the first earthly man that sprang from Gayémard, and is said to have reigned for forty years (see Bd. XV, 21-28, XXXI, 1, XXXIV, 4).
? Av. Haoshyangha, the first monarch of the Iranian world, and founder of the Pésdéd (Av. paradh4ta, ‘early law’) dynasty. He was the great-grandson of Mashya, the first earthly man that sprang from Gayémard, and is said to have reigned for forty years (see Bd. XV, 21-28, XXXI, 1, XXXIV, 4).
5 See Chap. XIII, 14 n. * Lrg has ‘evil.’
58 pinA-? Matnéc-i KHIRAD.
away, it is manifest (13) that, ultimately, that benefit arose which was necessary to come from them to the creatures of Aftharmazd.
14. ‘Because the advantage from Gayémard was this, (15) first, the slaying of Arztr?, and making delivery of his own body, with great judiciousness, to Aharman*% 16. Azd 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 axzd formed® from his body’.
19. ‘And the advantage from Héshang, the Pésdad, was this, (20) that, of three parts, he slew two parts of the demons of Mazendar*, who were destroyers of the world.
21. ‘The advantage from Takhmorup °, the well-
1 Written Afrzfr in TDz. It has been suggested by Windischmann (Zor. Stud. p. 5) that this was the name of a demon, afterwards applied to the Aresfir ridge at the gate of hell (see Bd. XII, 8), but this requires confirmation. Regarding this ridge the following explanation occurs in the Pahlavi Rivayat which precedes Dd. in many MSS. :—‘ They say that hell is the ridge (pfistd) of Arekzir; and hell is not the ridge of Arekzfir, but that place where the gate of hell exzsés is a ridge (grivak6) such as the ridge named Arekzfir, and owing to that they assert that ¢f cs the ridge (piistd) of Arekzfir.’ The explainer appears to mean that the ridge at the gate of hell was named after the other Mount Arezfir, in Arfim (see Bd. XII, 16).
2 Compare Bd. III, 21-23.
8 Lrg has ‘righteous males.’
* Fifteen of each, as stated in Bd. XXX, 17.
5 Lrg has ‘this advantage.’ * Lig omits the former verb.
7 See Zs. X, 2, Dd. LXIV, 7.
® See Dd. LXV, 5, referring probably to the demon-worshippers of M4zendar4n, south of the Caspian.
® Av. Takhm6-urupa, the Tahmfras of the Shahnamah; he
CHAPTER XXVII, 13-28. 59
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 ome kept in concealment, he brought out to publicity.
24. ‘The advantage from the well-flocked Yimshéd?, 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 Adharmazd; (26) and they are made unsuffering, undecaying, azd undisturbed‘. (27) Secondly, this‘, that the enclosure formed by Yim* was made by him ; (28) avd when that rain of Malkés? occurs— since z¢ is declared in revelation that mankind and
(27) Secondly, this‘, that the enclosure formed by Yim* was made by him ; (28) avd when that rain of Malkés? occurs— since z¢ is declared in revelation that mankind and is said to have been a great-grandson of Héshang, whom he succeeded on the throne, and to have reigned thirty years (see Bd. XXXI, 2, XXXIV, 4). Written Takhméridd in TD2.
* See Ram Yt. 12, Zamyéd Yt. 29.
* Av. Yima khshaéta, ‘Yim the spendid;’ he was a brother of his predecessor, Takhmorup, and the Bundahis states that he reigned six hundred and sixteen years and six months in glory, and one hundred years in concealment (see Chap. VIII, 27, Bd. XXXI, 3, XXXIV, 4).
S TDz has only ‘ three hundred years,’ by the accidental omission of a cipher ; it also omits the months and days.
* See Vend. II, 16, Ram Yt. 16, Zamy4d Yt. 33.
5 Lig has ‘this advantage.’
® See Chap. LXII, 15-19. The formation of this enclosure is ordered by Aftharmasd in Vend. II, 61-92, for the preservation of mankind, animals, and plants from the effects of a glacial epoch which he foretells, and which is here represented as the rain of Malkés.
7 This term for ‘ deluging rain’ may be traced either to Chald. wpbo ‘autumnal rain,’ or to Av. mahrkfis6, the title of a demon regarding whom nothing is yet known (see Dd. XXXVII, 94 n and SBE, vol. xviii, p. 479).
60 DINA-? MAtN6G-f KHIRAD.
the other creatures and creations of Athaymazd, the lord, are mostly those which shall perish '—(29) one shall afterwards open the gate of that enclosure formed by Yim, (30) ad the people and cattle, and other creatures and creations of the creator Adhavmazd, 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 (géspend) was not given by him to the demons in the character of an old man >.
34. ‘And the advantage from Az-t Dahdk, the
1 Lig has merely ‘shall mostly perish,’ in place of these last six words.
2 Lrg has ‘thirdly, this advantage, that.’
5 Lig adds ‘ who is Aharman.’
Fourthly, when a goat (géspend) was not given by him to the demons in the character of an old man >.
34. ‘And the advantage from Az-t Dahdk, the
1 Lig has merely ‘shall mostly perish,’ in place of these last six words.
2 Lrg has ‘thirdly, this advantage, that.’
5 Lig adds ‘ who is Aharman.’
* According to a legend preserved in the Persian RivAyats (see MHrto, fol. 52) Aharman, while kept as a charger by Takhmorup, induced the wife of the latter to ascertain from her husband whether he ever felt fear while riding the fiend, and, acting upon the information thus obtained, he threw the king from his back while descending from the Alburz mountains, and swallowed him. Information of this event was conveyed to Yim by the angel Srésh, who advised him to seek the fiend and propitiate him. Yim, accordingly, went into the wilderness singing, to attract Aharman, and, when the fiend appeared, Yim ingratiated himself into his favour and, taking advantage of an unguarded moment, he dragged Takhmorup out of the fiend’s entrails, and placed the corpse in a depository for the dead. In consequence of this feat his hand was attacked with leprosy, from which he suffered greatly until it was accidentally washed in bull’s urine, which healed it. This legend is related for the purpose of recommending the use of bull’s urine for purification of the body.
5 Or, perhaps, ‘as a substitute for an old man.’ This fourth advantage is found only in TD2, where the text is as follows: — ‘Kaharfim, amatas gdspend pavan goharik-i Pir val sédén 14 yehabfinté.’
CHAPTER XXVII, 29-44. 61
Bévardsp?, and the accursed Frasty4k of Tar?! was this, (35) that, if the dominion should not have come to Bévarasp and Frastyak, the accursed evil spirit would then have given that dominion unto Aeshm?; (36) and when it would have come unto Aeshm,, it would not have been possible to take z¢ away from him till the resurrection avd future existence, (37) for this reason, because he has no bodily existence *,
38. ‘And the advantage from Frédfn ‘ was this,
(39) such as the vanquishing axd binding of Az-t Dahak, the Bévardsp*, who was so grievously sinful.
40. And, again too, many demons of Mazendar ® were smitten by him, and expelled from the region of Khvantras’.° _ 41. ‘And the advantage from Mandsé&thar® was this, (42, 43) that, in revenge for Afrt#, who was his grandfather, Salm and Tag weve kept back by him from disturbing the world®. 44. From the land of
1 See Chap. VIII, 29.
* The demon of wrath (see Chap. II, 115).
5 And would, therefore, have continued to live and reign till the resurrection.
4 See Chap. VIII, 27. He is said to have reigned for five hundred years (see Bd. XXXIV, 6), but this period includes the lives of ten generations of his descendants who did not reign (see Bd. XXXI, 14).
5 He is said to have been confined in Mount Dimévand (see Bd. XXIX, 9).
4 See Chap. VIII, 27. He is said to have reigned for five hundred years (see Bd. XXXIV, 6), but this period includes the lives of ten generations of his descendants who did not reign (see Bd. XXXI, 14).
5 He is said to have been confined in Mount Dimévand (see Bd. XXIX, 9).
7 The central region of the earth, containing all the countries best known to the Iranians, and supposed to be as large as the six outer regions united (see Bd. XI, 2-6).
® The successor of Fréd(n, who reigned one hundred and twenty years (see Bd. XXXIV, 6). He was a descendant, in the tenth generation, from Afri&, one of the sons of FrédQin, who had been slain by his brothers Salm and Tig (see Bd. XXXI, 9-14).
® Lrg has ‘that he slew Salm and Tag, who were his great-
62 DiNA-? MAtNOG-1 KHIRAD.
Padashkhvargar! unto the beginning of Digaké’, such as Frdstyak § had taken, by treaty (padm4n6)* he seized back from Frasty&k, and brought z¢ into the possession of the countries of Iran. And as to the enlargement of the sea of K4nsatf®, such as FréstyAk supplied, he also expelled the water from it. 45. ‘And the advantage from Kat-Kavad® was uncles, in revenge for Afri#, and kept ¢hem back from disturbing the world.’
* The mountainous region in Taparistén and Gildan, -south of the Caspian (see Bd. XII, 17).
2 Lig has ‘hell.’ This Dagaké may possibly be meant for the Duzaké of Vend. I, 34, of which Vaékereta was the chief settlement, and this latter is identified with KavQl (Kabul) by the Pahlavi translators. The name can also be read Gangaké, which might be identified with Canzaca, but this would not correspond so well with the legend, alluded to in the text, which relates how Mantsihar, having shut himself up in the impregnable fortress of Amul in Taparistén, could not be conquered by Frasiyaék, who was compelled to come to terms, whereby all the country within an arrow-shot east of Mount Dimavand should remain subject to Manfiséthar. The arrow was shot and kept on its flight from dawn till noon, when it fell on the bank of the Oxus, which river was thenceforward considered the frontier of the Iranians. This frontier would fully include all the territory between Taparistén and Kabul mentioned in the text. In Bd. XXXI, 21 the success of M&nfissthar is attributed to some dispute between Frastyak and his brother, Aghrérad. .
5 See Chap. VII], 29 n.
* Lrg has ‘such as was made the portion (padm4n6) of Frastyak.’
5 Called Kyansth in Bd. XIII, 16, XX, 34, where it is stated that it was formerly fresh, but latterly salt, and that Frastyak diverted many rivers and streams into it. It is the brackish lake and swamp now called HAmfin, ‘the desert,’ or Zarah, ‘the sea,’ in Sistén. In the Avesta it is called K&su, and the future apostles of the Mazda-worshipping faith are expected to be born on its shores.
6 Av. Kavi Kavata, the Kat-Qubad of the Shahn4mah. He
CHAPTER XXVII, 45-54. 63
In the Avesta it is called K&su, and the future apostles of the Mazda-worshipping faith are expected to be born on its shores.
6 Av. Kavi Kavata, the Kat-Qubad of the Shahn4mah. He
CHAPTER XXVII, 45-54. 63
this, (46) that he became a thanksgiver unto the sacred beings. 47. Dominion, also, was well exercised by him, (48) avd the family and race of the Kay4ns proceeded again from him.
49. ‘And the advantage from Sahm]! was [this],
(50) that the serpent Srévar? and the wolf Kapid®, which they also call Péhinéd‘, the watery demon Gandarep®, the bird Kamak®*, and the deluding demon weve 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 éo 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 K4i-Us" was this, was the founder of the Kay4n dynasty, and reigned fifteen years (see Bd. XXXI, 24, 25, XXXIV, 7).
1 The brackets indicate the end of the passage taken from TD2 and the Pazand version, in consequence of the nine folios containing Chaps. XIV, 1-XXVII, 49 being lost from K43. From this point the translation follows the text of K43. Sahm (Av. Sma) was the family name of the hero Keresdsp (see Fravardin Yt. 61, 136), who was a son of Thrita the SAman (see Yas. IX, 30, 31). For the legends relating to him, see SBE, vol. xviii, pp. 369- 382. His name is written Sim in Pazand.
* Av. azi srvara (see Yas. IX, 34-39, ZamyAd Yt. 40).
* Or ‘the blue wolf;’ not yet identified in the Avesta.
* Darmesteter (SBE, vol. xxiii, p. 295, note 4) identifies this name with Pathana of Zamyad Yt. 41, which seems to mean “highwayman ;’ but this identification appears to depend merely on similarity of sound.
° Av. Gandarewa of Abén Yt. 38, Ram Yt. 28, Zamy4d Yt. 41.
° A gigantic bird mentioned in the Persian Rivayats as overshadowing the earth and keeping off the rain, while it ate up men and animals like grains of corn, until Keresdsp killed it with arrows shot continuously for seven days and nights.
7 See Chap. VIII, 27n. He was a grandson of Kai-Kavad,
64 pinA-f mMainéc-f KHIRAD.
(55) as Styavakhsh! 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 Kai-Khdsrét?, and the formation of Kangdez*.
59. ‘And the advantage from Kat-Khdsrét was this, (60) such as the slaying of Frasty4k‘, (61) the extirpation of the idol-temples which weve on the lake of Kéfast*, (62) and the management of Kangdez. 63. And 4e is able to do good through his assistance of the raising of the dead® dy the restorer of the dead, the triumphant Séshans’, which is in the future existence.
64. ‘And the advantage from Kat-Léharasp® was
63. And 4e is able to do good through his assistance of the raising of the dead® dy the restorer of the dead, the triumphant Séshans’, which is in the future existence.
64. ‘And the advantage from Kat-Léharasp® was whom he succeeded, and is said to have reigned a hundred and fifty years (see Bd. XXXI, 25, XXXIV, 7), but perhaps this period may have included the reign of his father, whom tradition has nearly forgotten. .
1 Av. Syavarsh4n, the Siyavush of the Shahn4mah. Though both his father and son were kings, he did not reign himself. Lig has Kat-SyAvash.
2 See Chap. II, 95.
5 Av. Kangha. A fortified settlement said to have been ‘in the direction of the east, at many leagues from the bed of the wideformed ocean towards that side,’ and on the frontier of Atran-vég (see Chap. LXII, 13, Bd. XXIX, ro).
* See Chap. VIII, 29. This name must have been applied rather to a dynasty than to a single individual, as he reigned in Iran in the time of Manfiséihar, nearly two hundred years earlier.
5 See Chap. II, 95.
® He is expected to assist in the renovation of the universe at the resurrection, together with Keresasp and other heroes (see Chap. LVII, 7, Dd. XXXVI, 3).
7 See Chap. IT, 95.
§ Av. Kavi and Aurvadaspa. He was a descendant of Kai- Kavad in the fifth generation, being a second cousin once removed of his predecessor, Kai-Khfsréf, and reigned a hundred and twenty years (see Bd. XXXI, 25, 28, XXXIV, 7).
CHAPTER XXVII, 55-76. 65
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, Kat-Vistasp?, was produced from his body.
68. ‘And the advantage from Vist4sp was this, (69) such as the acceptance and solemnization of the good religion of the Mazda-worshippers, (70) through the divine voice (bakA4n aév&z) of the Ahunavar®, the word of the creator Adhaymazd; (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 (nds dasnd)® and gratification of Athaymazd, with the archangels, (76) and the affliction and destruction of Aharman and the® miscreations.’
1 Adtrisalém-i Yahfidand. The first fourteen words of § 67 do not occur in the P4z.-Sans. version, but a corresponding statement is found in a Persian metrical version, described by Sachau in his Contributions to the Knowledge of Parsee Literature (J.R.A.S., New Series, vol. iv, pp. 229-283), also in the works of several Arab writers of the tenth century(see Néldeke, Gat. gel. Anz. 1882, p. 964).
-? See Chap. XIII, 14n.
iv, pp. 229-283), also in the works of several Arab writers of the tenth century(see Néldeke, Gat. gel. Anz. 1882, p. 964).
-? See Chap. XIII, 14n.
* The most sacred formula of the Mazda-worshippers, consisting of twenty-one words, forming three metrical lines of sixteen syllables each, beginning with yath4 ah vairyé, ‘as a patron spirit is desirable.” ‘It is supposed to have been uttered by Afharmazd, for the discomfiture of Aharman, on the first appearance of that evil spirit in the universe (see Bd. I, 21).
* Lrg has ‘all the angels of the spiritual and worldly exzstences.’
5 Lrg has u shn4isn, ‘and the propitiation.’
6 Lig has ‘his.’
[24] F
66 pDINA-? MAiNdG-f KHIRAD.
CHAPTER XXVIII.
1. The sage asked the spirit of wisdom (2) thus: ‘Who is the more forgiving (vakhshay4niktar) ?
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: ‘ Adharmazd, the lord, is the more forgiving. 9. He saw? the nine thousand years’ mischief among his own creatures, owing to Aharman, yet afterwards, through justice and forgiveness, he does not then smite him for it®.
1o. ‘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. Azd those of the wicked are the more penitent”.
CuarTeR XXIX.,
1. The sage asked the spirit of wisdom (2) thus: ‘What is it necessary to keep with more regard and more protection ?’
1 Or ‘ sharper.’
2 Lig adds ‘ what is the more hopeless ?’
8 Lrg has ‘ who sees.’
‘ The period appointed for the conflict between the good and evil spirits (see Chap. VII, 11).
5 Reading édinasas, which Nér. has misread ain4s, ‘otherwise him.’ Lrg has ‘ yet then, except with justice and patience, he does not smite him otherwise.’ It is also possible to read ‘ he does not smite him without listening (agfshas).’
® Lig has ‘the thought.’
7 Lig has ‘the more miserable and more hopeless.’
CHAPTER XXVIII, I—XXXI, 5. 67
3. The spirit of wisdom answered (4) thus: ‘It is necessary to keep a young serving-boy (rasik)}, a wife, a beast of durden, and a fire with more protection and more regard.’
CuapTerR XXX,
1. The sage asked the spirit of wisdom (2) thus: ‘Which of any living existence (ztvéndag-1) 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 ome.’
CuHapreR XXXII,
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 azd with atten-
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 azd with atten-
1 Lrg has ‘a young boy (redak).’
® Literally, ‘more unforeknowing (apasdantktar)’ Lrg has ‘more unapprovable (apasazdasnftar),’
® See Chap. XIX, 6.
* Lrg has ‘ does not believe in.’
® The three classes which are often mentioned in the Avesta as constituting the Mazda-worshipping community. For their vices, see Chap. LIX.
F 2
68 DINA-f MAINOG-? KHIRAD.
tion, (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.
g. ‘The business of the warriors is to defeat the enemy ; (10) and to keep their own country and land (bdm)> 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.’
CuaPteR XXXII.
1. The sage asked the spirit of wisdom (2) thus: ‘What is the business of the well-endeavouring®, the artizans ?’ .
3. The spirit of wisdom answered (4) thus: ‘The business of the artizans. is this, (5) that as ¢o that work which they do not understand, they do not bring a hand to it; (6) and that which they well?
1 Lig inserts ‘to keep true.’
* K43 has dad dadistan, ‘decisions of the law;’ but the repetition of the syllable dad is probably a clerical blunder.
* Lrg omits va band, ‘and control.’
* Lig has ‘aware of good works and sin.’
5 Lig has vimazd, ‘ frontier.’
® The hat@khsh4n (Av. haiti) are the fourth class of the community, and are very rarely mentioned in the Avesta, possibly because they were originally enslaved outcasts or aborigines, as in other ancient communities. The passage where they are specially mentioned (Yas. XIX, 46) is probably taken from the Bagh Nask (see Sls. X, 26n; XIII, 1n, 9 n).
7 Lrg omits ‘ welll
CHAPTER XXXI, 6—XXxXIII, 16. 69
understand (hi-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 4e éy 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.’
“EE SE LIBRA SS
oN ERSITY
CuaPTteR XXXIII.
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 ?’
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 (kavd4r4n), and no helper and interceder for a servant (asdk)*%
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 (khastA4nak)*. 14. That wife is the worse, with whom it is not possible to live with pleasure. 15. That child is the worse, who is no bringer of renown. 16. And that country is the worse, in which it is not possible to live in happiness, fearlessness, and permanence.’
1 Lrg omits ‘ work,’ and K43 omits ‘ which,’
* Lig makes §§ 2-7 each a separate question, by adding ‘ which is the worse’ to each, as in § 8.
5 Lrg has asdgardan, ‘disciples.’
* Or, ‘in accident (hastanak).’
70 pinA-t MAtnéc-f KHIRAD.
CHAPTER XXXIV.
1. The sage asked the spirit of wisdom (2) thus: ‘ Has the creator Athaymazd produced the creation of anything whatever for the worldly exestence!, unto which Aharman 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 dxf little possible to bring disturbance.’
CHAPTER XXXV.
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 aré 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 dy 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 wth whom there is nowisdom ; (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
* Lrg omits these four words. ? Lig omits ‘terror.’
CHAPTER XXXIV, I-XXXVI, II. 71
own body ; (17) the fifth, whose destiny is no helper ; (18) the sixth, who is infamous in the eyes of the sacred beings, and oz the tongues of the good; (19) and the seventh, who is old, avd no child and kindred exist.’
CHAPTER XXXVI.
1. The sage asked the spirit of wisdom (2) thus: ‘Which sin is the more heinous ?’
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 ov 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 (satér)*% 9. The sixth, who smites the fire of Varahram*. 10. The seventh, who kills a waterbeaver*. 11. The eighth, who worships an idol.
* See Chap. IV, 4 n.
3 If a man has not appointed an adopted son during his lifetime, and leaves property producing an income of eighty-four rfipis or more, but no privileged wife, or child, or domesticated brother, fit for the duty of guardianship, then an adopted son must be appointed by his nearest relations after his death (see Dd. LVI-LX).
5 The sacred fire, named after the angel Varahram or Vahrém (see Chap. II, 118).
‘ The baprak6-f 4vik is the Av. bawris up4p6, with whose skins Ardvisfra, the angel of water, is said to be clothed (Aban Yt. 129). It is said to have been ‘created in opposition to the demon which is in the water’ (see Bd. XIX, 29). Whether it is the same as the Av. udra up4pa, ‘water-otter,’ is not quite certain; but killing the latter was considered (for some reason not clearly ascertained) a very heinous sin, for which the proper atonement is fully detailed in Vend. XIV.
72 pinA-f matndc-f KHIRAD.
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 (zandikith)*, 17. The fourteenth, who commits witchcraft. 18. The fifteenth, who commits apostasy (aharmékth)*% 19. The sixteenth, who commztst demon-worship. 20. The seventeenth, who commits theft, or abetting (avagtath) 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 dis-
1 Lrg has ‘falsehood.’
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 dis-
1 Lrg has ‘falsehood.’
2 The term zandfk, according to Mas’a(df (chap. xxiv), was first applied to the Manicheans, and afterwards to all others who followed the commentary (zand) in preference to the Avesta; finally, however, the Arabs applied the term to the Persians, probably with its acquired meaning of ‘heretic’ or ‘infidel.’ A different explanation of the term is given in Pahl. Yas, LX, 11, where it is stated that ‘Zand is the apostle of the wizards, and through Zand it is possible to perform witchcraft.’ The Sanskrit version here adds, ‘ that is, he thinks well of Aharman and the demons;’ and in PAro it continues thus: ‘the atheist’s religion, the wicked way ¢ha/ there is no creator, there is no heaven, there is no hell, there is no resurrection, and so on; such is the meaning.’
5 From Av. ashemaogha, ‘disturbing righteousness.’ Nér. adds in Sanskrit, ‘that is, having thoroughly known the meaning of the Avesta, he becomes deceived.’
* As the verb in § 23 can apply, in Pahlavi, to any number of preceding sections, it is omitted by K43 in §§ 19-22. The verb is also omitted by K43 in § 25 for a similar reason.
5 Or ‘breach of contract,’
CHAPTER XXXVI, [2—XXXVII, 9. 73
tresses a righteous man. 25. The twenty-second, _who commits slander. 26. The twenty-third, who commits arrogance. 27. The twehty-fourth, who goes to a professional courtezan'. 28. The twentyfifth, who commits ingratitude. 29. The twentysixth, who speaks false and untrue*% 30. The twenty-seventh, who causesediscontent as to the affairs of those who are departed*®. 31. The twentyeighth, 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. Ad the thirtieth, who becomes grieved by that happiness which is provided by him for any one.’
CuaPteR XXXVII.
1. The sage asked the spjrit 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. 5. The second, truth.
6. The third, thankfulness. 7. The fourth, contentment. 8. 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
AYA
1 Such appears to be the meaning of zan6-t karadn. Lrg has zan-i kas4n, ‘the wives of others.’
* Or ‘irreverent,’ according as we read arasté or anasté.
® Lrg has ‘secluded and departed,’ similar to Chap. XXXVII, 23.
‘It is doubtful whether stpang, ‘a halting-place,’ or stpdg, ‘setting aside,’ should be read; but the meaning is practically the same,
* Compare Chap. IV, which divides good works into seven classes.
74 pinA-f Mainéc-f KHIRAD.
® Lrg has ‘secluded and departed,’ similar to Chap. XXXVII, 23.
‘It is doubtful whether stpang, ‘a halting-place,’ or stpdg, ‘setting aside,’ should be read; but the meaning is practically the same,
* Compare Chap. IV, which divides good works into seven classes.
74 pinA-f Mainéc-f KHIRAD.
sky and earth and every benefit of the worldly and spiritual exzstences are owing to the creator Adharmazd, 10. Thé seventh, Jeng so as to the unquestionableness of this', that all misery and affliction are owing to Aharman 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 practises 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 ove wants among the good. 18. The fifteenth, who seeks the affection of the good. 19. The sixteenth, who keeps malice and uncharitableness far from fis 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 (avigid)*. 24. The twenty-first, who
1 By the transposition of two words Lig has ‘freedom from doubt as to this,’
2 Whether for himself, or for another, is uncertain (see Chap. IV, 4n).
8 Nér. explains in Sanskrit, thus: ‘that is, whoever becomes a spirit childless, maintains any man, with his wealth, for his fame and his lineage, then thus the soul, too, is for an increase of good works.’
‘ Lig transposes the two verbs, ‘perceives’ and ‘ wants.’
5 Nér. reads 4vazid, which he identifies with Pers. ‘zazid, ‘con-
CHAPTER XXXVII, IO—XXXVIII, 2. 75
reads 4vazid, which he identifies with Pers. ‘zazid, ‘con-
CHAPTER XXXVII, IO—XXXVIII, 2. 75
lets! no wrath into 4zs body. 25. The twentysecond, 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 Zo de rendered by the soul, the glory which is in heaven, and the misery which is in hell. 29. The twentysixth, 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 (ddsih)® 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. Azd the thirty-third, who provides lodging accommodation for the sick and secluded’ and traders.’
CuarpTeR XXXVIII.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when they do not allot the happiness
cealed, secluded ;’ and which might also be taken in the sense of one who has ‘crawled,’ meaning a young child; but the identification is doubtful.
1 Lig has ‘keeps.’ 2 That is, ‘for fear of disgrace.’
§ Lrg has ‘ restrains himself.’ 4 Lig has ‘helper.’
5 Lig has hvad-déshtf, ‘self-conceit.’ ,
5 See Chap. XXXVI, 29 n. 7 See Chap. XV, 6n.
76 pinA-f matndc-i KHIRAD.
of the worldly existence according to worthiness, and they make the soul a seizer upon the spiritual exzstences by worthiness of action ?’
3. The spirit of wisdom answered (4) thus: ‘On ‘account of the compassion of Adhavmazd, 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, z¢ zs on account of the oppression of Aharman and the demons, and the extortion of those seven planets 1.
6. ‘And they make ove? a seizer upon the spiritual existences, by worthiness of action, on this account, because the wickedness of any® one arises through the performance of his own actions.’
CuarterR XXXIX.
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? to. In endurance who is the more approvable? 11. Who is not to be considered as faithful? 412. What is that which is worth keeping with every one? 13. And what