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
1 Which are supposed to be agents of Aharman for causing misfortune to the creatures (see Chaps. VIII, 19, 20; XII, 7-10).
2 Lig has ‘the soul.’ 5 Lrg has ‘every.’
* Lrg has ‘much the more,’ to correspond with a different reply in § 26.
CHAPTER XXXVIII, 3—XXXIX, 31. 77
is that which is not to be kept with any one? 14. What is to be preserved in conversation? 15. Who is he that is not to be accepted as a witness? 16. And unto whom is it necessary to be obedient ? 17. What is it more necessary to mind and to keep praising ? 18. What is that which is not to be made unrespected in any way? 19. What is he who, in his own degree, is said fo de such as Afhaymazd and the archangels? 20, And what is he who, in his own degree, is? such as Aharman and the demons ?”
21. The spirit of wisdom answered (22) thus: ‘In power he is the more seemly who, when he indulges his wrath, is able to allay the wrath, and not commit sin and gratify himself. 23. And in wisdom he is the more complete who is able to preserve his own soul. 24. In disposition he is the more faithful, in whom there is nothing whatever of deceit and pretence. 25. The speech of him is the more proper who speaks more true. 26. Goodness is little in the mind of a man of wrath?, 27. As a friend, a malicious man who is a fighter is worse. 28. And pleasure is little in the mind of him who is an envious man. 29. In heart he is the more seemly who abandons the worldly existence and seizes the spiritual one; (30) and by his own will accepts righteousness as a yoke (va/ £avarman)*, 31. And in endurance he is the more approvable who 4,
1 Lig has ‘is said /o be.’
? Lig has ‘ goodness is more in an humble-minded man,’ so as to correspond with the difference in its question in § 6.
® Literally, ‘for the neck.’ Nér. has misread va/-ik valman (Paz. 6-ka 6i), and has ‘by his own will for it, also accepts righteousness.’
‘ From this point to Chap. XL, 17, the Pahlavi text of K43 is missing, owing to the loss of one folio in that MS. The copy of
78 pinA-f Mainédc-f KHIRAD.
® Literally, ‘for the neck.’ Nér. has misread va/-ik valman (Paz. 6-ka 6i), and has ‘by his own will for it, also accepts righteousness.’
‘ From this point to Chap. XL, 17, the Pahlavi text of K43 is missing, owing to the loss of one folio in that MS. The copy of
78 pinA-f Mainédc-f KHIRAD.
[contentedly and with a will, accepts, as a yoke},] the misery and affliction which [come upon] him [from Aharman and the demons and the vile; (32) and it, in no way, harasses his own soul. 33. He is not to be considered as faithful who has no fear of the sacred beings, zor shame as to mankind. 34. Those which are worth keeping with every one are peace and affection. 35. And those which are not to be kept with any one whatever are malice and. discord. 36. All? these three are to be preserved in conversation: good thoughts, good words, and good deeds in one’s own thinking, speaking, and doing. 37. These three are not to be accepted as a witness: a woman’, a young serving-boy‘*, and a man-slave. 38. These are such as must be personally obedient ad do service: (39) the wife unto the husband, (40) and the child unto the father and mother, the chieftain® and high-priest, the teacher *, the adopted son’, and secluded ® kindred. 41. And unto rulers, chieftains, avd teachers one is also to be obedient. 42. The sacred beings it is more necessary to mind and to keep praising. 43. And one’s own soul is not to be made® unrespected in any mode, (44) and is always to be kept
TDz is, therefore, followed, and its translation is enclosed in brackets.
1 See § gon. 2 Lrg omits ‘all.’
5 Or ‘a wife,’ as both meanings are expressed by the same word, and, in fact, every woman is expected to become a wife.
* Lrg has ‘a young boy,’ as in Chap. XXIX, 4.
5 The word sardar (Paz. s4l4r) also means ‘ guardian.’
* Lrg inserts ‘and fire.’
7 See Chap. XXXVI, 8n. As the adopted son takes the place of the deceased father, he must be obeyed accordingly by the whole family.
8 See Chap. XV, 6n. ® Lig has ‘considered.’
CHAPTER XXXIX, 32—XL, I5. 79
in remembrance. 45. The judge who exercises true justice, and takes no bribe, is', in his own degree, such as Adhaymazd and the archangels. 46. And he who exercises false justice is said ¢o de, in his own degree, such as Aharman and the demons.’
Cuarter XL.
p. 79
in remembrance. 45. The judge who exercises true justice, and takes no bribe, is', in his own degree, such as Adhaymazd and the archangels. 46. And he who exercises false justice is said ¢o de, in his own degree, such as Aharman and the demons.’
Cuarter XL.
1. The sage asked the spirit of wisdom (2) thus: ‘What is the colder and what is the warmer? 3. What is the brighter and what is the darker?
4. What is the fuller and what is the emptier??
5. What end is the more fruitless? ? 6. What is that thing of which no superfluity arises for any one?
7. What is that which no one is able to deprive one of ? 8. What is that thing which it is not possible to buy at a price? 9. What is that thing with which every one is always‘ satisfied? 10. What is that with which no one® whatever is satisfied ?
11. What is that one wish that Atharymazd, the lord, contemplates® as regards men? 12. What is that one wish that Aharman, the wicked, contemplates as regards men? 13. What is the end of the worldly existence and what is the end of” the Spiritual one?’
14. The spirit of wisdom answered (15) thus: ‘The heart of the righteous is the warmer, and that
? Lrg has ‘is said 40 be.
® Reading toéhiktar, both here and in §17; Lig has tamgitar, as if for tangtar, ‘ narrower,’ in both places.
8 TDz has ‘fearless,’ but this does not correspond with § 18.
‘ Lrg omits ‘always.’ 5 Lrg has ‘nothing.’
* The verb in § 12 is sufficient in Pahlavi for this section also.
7 Lrg omits these five words.
80 DINA-f Mainéc-f KHIRAD.
of the wicked the colder. 16. Righteousness is the brighter, and wickedness the darker. 17. The hope and protection which pfertazn to the sacred beings]? are the fuller, and those which pertain to the demons are the emptier%. 18. The end of the worldarranging avd ‘spirit-destroying man is the more fruitless. 19. It is knowledge of which no one knows a superfluity. 20. It is learning and skill which no one is able to deprive one of. 21. It is understanding and intellect which it is not possible to buy at a price. 22. It is wisdom with which every one and one’s own self are untroubled and satisfied. 23. It is stupidity and ignorance with which every one and even one’s own self are troubled and not satisfied.
24. ‘That one wish which Adhaymazd, the lord, contemplates as regards men is this, (25) that “ye shall fully understand me; for every ove who fully understands me, comes after me and strives for my satisfaction.” 26. And that one wish which Aharman contemplates as regards men is this, (27) that “ye shall not understand me ;” for he knows that whoever fully understands that wicked one, does not go after his evil deeds °, (28) and nothing whatever of power and help for him arises* from that man.
29. ‘And as to that which is asked by thee concerning the spiritual and worldly exzstences, the worldly existence is, in the end, death and disappearance, (30) and of the spiritual exzstence, in the end,
29. ‘And as to that which is asked by thee concerning the spiritual and worldly exzstences, the worldly existence is, in the end, death and disappearance, (30) and of the spiritual exzstence, in the end,
1 From this point the translation again follows the Pahlavi text of K43.
7 See § 4 n.
® Lrg has ‘for whoever fully understands me as wicked, Azs deeds do not go after me.’
* Lig has ‘nothing whatever of advantage and help comes to me.’
CHAPTER XL, I6—XLI, 4. 81
that of a soul of the righteous is undecaying, immortal, and undisturbed, full of glory and full of enjoyment, for ever and everlasting, with the angels and archangels and the guardian spirits! of the righteous. 31. And the bridge? and destruction ® and punishment of the wicked in hell are for ever and everlasting*. 32. And the wicked soul, apart from the punishment, contemplates the existence, and even the appearance, with the demons and fiends just as, in the worldly existence, a healthy man does that with him who is very grievously sick.’
CuHaPpTer XLI.
1. The sage asked the spirit of wisdom (2) thus: ‘Which man is the mightier? 3. Which road is the more dreadful? 4. Which account is the more
1 The guardian spirits are the spiritual representatives of each individual being and thing of the good creation, which are supposed to have been all created by Afharmagd in the beginning (see Chap. XLIX, 23, Bd. I, 8).
2 That is the investigation into the character of the soul at the Kindvar bridge (see Chap. II, 115, 162). L1g omits this mention of the bridge. .
5 Reading drs, as in Lrg, but this is doubtful.
‘ This phrase can be used either with reference to time or to eternity. Time which lasts for ever must end at the resurrection, as in this case (see Chap. II, 193), because time then ceases to exist. But eternity which lasts for ever can never end. If this phrase had the same meaning here as in § 30, it would contradict all the other statements regarding the fate of the wicked, which are to be found in Pahlavi literature, including those of the author himself.
5 Lrg has ‘the wicked soul contemplates being apart from the punishment, and also apart from appearance.’
[24] G
82 pinA-? MAtN6G-I KHIRAD.
perplexing? 5. Which tie! is the pleasanter? 6. Which work is the more regretable ? 7. And which gift is the more unprofitable ?’ 8. The spirit of wisdom answered (9) thus: ‘ That man is the mightier who is able to struggle with his . own fiends?; (10) and, in particular, 4e who keeps these five fiends far from 42s person, (11) which are such as greediness, wrath, lust, disgrace, and discontent. 12. The road in passing over the Xindvar bridge * is the more dreadful. 13. The account for a soul of the wicked is the more perplexing. 14, The tie of children is the pleasanter and more desirable. 15. That work is the more regretable which they do for the ungrateful. 16. 4zd that gift is the more unprofitable which they give to the unworthy +,’
Cuarter XLII.
13. The account for a soul of the wicked is the more perplexing. 14, The tie of children is the pleasanter and more desirable. 15. That work is the more regretable which they do for the ungrateful. 16. 4zd that gift is the more unprofitable which they give to the unworthy +,’
Cuarter XLII.
1. The sage asked the spirit of wisdom (2) thus: ‘How many kinds of man are there ?’
3. The spirit of wisdom answered (4) thus : ‘ Zhere are three kinds of man, (5) one is man, one is demiman, and one is demi-demon.
6. ‘A man is he who is without doubt as to the creativeness of Athaymazd, the destructiveness of Aharman, and the existence of the resurrection and future existence; and also as regards every other happiness and misery, in the worldly and spiritual
* K43 has béf, ‘scent,’ which is distinguished from band, ‘tie,’ only by diacritical marks in Pahlavi.
? His own passions and failings personified as fiends.
8 See Chap. II, 115, 162.
‘ Lrg has ‘to the ungrateful and unworthy.’
CHAPTER XLI, 5—XLIII, 5. 8 ?
existences, (7) that z¢s origin is from both of those becngs, from Atharmazd and Aharman. 8. And his belief is in this one pure, good religion of the Mazdaworshippers; (9) and he does not believe in, and does not hearken unto, any heterodoxy.
10. ‘A demi-man is he who performs the affairs of the worldly and spiritual exzstences according to his own opinion, self-conceitedly and obstinately ;
(11) be they duties and good works by the will of Atharmazd, or be they by the will of Aharman, they proceed from him.
12. ‘A demi-demon is he in whom é/ere is only as z2¢ weve the name of man! and the human race, but in his doing of every action e is then like unto a two-legged demon. 13. He understands no worldly and no spiritual existence, (14) he understands no good work and no sin, (15) he understands no heaven and no hell, (16) and even the account which is Zo be rendered by the soul he does not think of.’
CuapTer XLIII.
1. The sage asked the spirit of wisdom (2) thus: ‘ How is it possible to make Athaymazd, the archangels, and the fragrant, well-pleasing heaven more fully for oneself? 3. And how is it possible to make Aharman, the wicked, and the demons confounded, and to escape from hell, the depreciated * and dark?’
4. The spirit of wisdom answered (5) thus: ‘To make Afhaymazd, the lord, and the archangels, and
1 Lig has ‘ humanity.’ 3 Reading dfis-vahak. Nér. has misread the word dus-gand, ‘evil-smelling,’ both here and in §§ 5, 14.
G 2
84 pinA-t MAiN6G-i KHIRAD.
The spirit of wisdom answered (5) thus: ‘To make Afhaymazd, the lord, and the archangels, and
1 Lig has ‘ humanity.’ 3 Reading dfis-vahak. Nér. has misread the word dus-gand, ‘evil-smelling,’ both here and in §§ 5, 14.
G 2
84 pinA-t MAiN6G-i KHIRAD.
the fragrant, well-pleasing heaven for oneself, and! Aharman, the wicked, and the demons confounded, and to escape from hell, the dark and depreciated, are possible thus: (6) that is, when they make the spirit of wisdom a protection for the back (pdstikpanakth), (7) and wear the spirit of contentment on the body, like arms and armour and valour, (8) and make the spirit of truth? a shield, (9) the spirit of thankfulness a club, (10) the spirit of complete mindfulness a bow, (11) and the spirit of liberality an arrow ; (12) and they make the spirit of moderation like a spear, (13) the spirit of perseverance a gauntlet, and they put forth the spirit of destiny as a protection®. 14. In this manner it is possible to come to heaven and the sight of the sacred beings, and to escape from Aharman, the wicked, and hell, the depreciated.’
CuapTer XLIV.
1. The sage asked the spirit of wisdom (2) thus: ‘How are the sky and earth arranged? 3. Howare the flow and arrangement of the water in the world?
4. Whereon do the clouds rest? 5. Where is the demon of winter more predominant? 6. And which country is the more undisturbed ?’
7. The spirit of wisdom answered (8) thus: ‘ The sky and earth and water, and whatever else is within .
1 Lig repeats ‘to make,’ but this is no more necessary in Pahlavi than in English.
* Lig inserts ‘like’ in §§ 8-11, and omits the verb ‘make’ in §§ 8, 12.
5 §§ 6-13 bear some resemblance to Isaiah lix. 17 and Ephesians vi. 14-17, so far as mode of expression is concerned.
CHAPTER XLIII, 6—XLIV, 14. 85
them) are egg-like (khatyak-dis), just as z¢ were? like the egg of a bird. 9. The sky is arranged above the earth ®, like an egg, by the handiwork of the creator Afhaymazd; (10) and the semblance of the earth, in the midst of the sky 4, is just like as z¢ were the yolk amid the egg; [(11) and the water within the earth and sky is such as the water within the egg.]°
12. ‘And the flow of the water of every kind which is in the world is from the region of Arzah *
(13) there where the sun comes up’; and z¢s downward surge (nigun b4lisn6) ® is towards the region of Savah (14) where® the sun goes down; and the
1 Lrg has ‘within the sky.’
? Lrg has ‘are so arranged as.’ The reading of dfs, ‘like,’ is rather uncertain.
8 Lrg adds ‘and below the earth.’
* Lig has ‘and the earth within the sky.’
® § 11 is taken from PB6, but is not found in any other Pazand or Parst MS. consulted, nor in the Pahlavi text of K43; it is, therefore, probably an interpolation.
6 See Chap. XVI, ron.
8 Lrg adds ‘and below the earth.’
* Lig has ‘and the earth within the sky.’
® § 11 is taken from PB6, but is not found in any other Pazand or Parst MS. consulted, nor in the Pahlavi text of K43; it is, therefore, probably an interpolation.
6 See Chap. XVI, ron.
7 This clause and the corresponding one in § 14 seem to be at variance with the statements of Bd. V, 8, XI, 3, that Arzah is in the west, and Savah in the east; Nérydsang has, therefore, transferred the conjunction ‘and’ to the beginning of the section in both cases, so as to make the eastern waters flow towards Savah, and the western waters into the sea. If, however, we understand ‘there’ to mean ‘in those places,’ and not to refer to the region whose name it follows, we may conclude that the statement here is to the effect that in the east the water flows from Arzah (the western region), and in the west towards Savah (the eastern region), which might be true if we place the east in China or Bengal, and the west in Armenia or Mesopotamia, but it is more probably meant merely to imply that the whole of the water flows through the central region of Khvaniras.
§ Lrg has anbfrisné, ‘ accumulation,’ both here and in § 14.
® Lig has ‘there where ;’ and we must understand ‘7% /shose places where,’ as in § 13.
86 pinA-f MAtNéc-f KHIRAD.
surging on (A4b4lisnS) of the water is into the sea Patik },(15) and from the sea Patik it goes back to the sea Varkash *.
16. ‘The abode and seat of the clouds are on Albfrz 3,
17. ‘The demon of winter is more predominant in Airan-vég6*, 18. And z¢ is declared by revelation , (19) that in Airan-vég6 ¢here are “ten months winter and two months summer,” (20) ezd “even those” two months-of warm weather “are cold as to water, cold as ¢o earth, and cold as ¢o plants.” 21. And their adversity® is the winter, (22) and the snakes therein are many, (23) while their other adversity is little.
24. ‘/¢ is declared that Atharymazd created Airan-vég6 better than other places and districts’.
? Av. Pilitika, which Bd. XIII, 8-11 appears to identify with the Persian Gulf, but in early times, if not altogether mythic, it was probably some inlet of the Caspian or Aral.
? Av. Vouru-kasha; in Pahlavi it is usually called ‘the wideformed,’ and in Bd. XIII, 1, 8—10 it is identified with the ocean; but in early times it was probably a term for the Caspian and Aral, when not applied to the mythic sea of the sky.
* Av. hara berezaiti,‘a lofty mountain-range,’ which is said, in Chap. LVII, 13 and in the Bundahis, to surround the world and to be the origin of all mountains (see Bd. V, 3-5, XII, 1-4). In early times it appears to have been the name of mountains to the east of the first Iranian settlements, before it was transferred to the mountain range south of the Caspian (see Geiger’s Ost. Kul. PP. 42-45).
V, 3-5, XII, 1-4). In early times it appears to have been the name of mountains to the east of the first Iranian settlements, before it was transferred to the mountain range south of the Caspian (see Geiger’s Ost. Kul. PP. 42-45).
‘ Av. Airyanem vaégé, the first settlement of the Iranians, which Geiger (Qst. Kul. pp. 30-33) places on the upper waters of the Zarafsan river, and which Bd. XXIX, 12 describes, in accordance with late tradition, as ‘in the direction of AtQr-patakan (Adarbigdn),’
5 Vend. I, 9, 10.
° Produced by the evil spirit (see Vend. I, 7, 8).
™ This is inferred from Vend. I, 2-4.
CHAPTER XLIV, [5—XLV, 4. 87
25. And its goodness is this, that the life of the people is three hundred years !, (26) and of the oxen and sheep one hundred and fifty years. 27. Their pain and sickness, also, are little ; (28) they fabricate (dragénd)? no lies, (29) they make no lamentation and weeping, (30) and the domination of the demon of greediness (42) in their bodies is little. 31. When they eat one loaf among ten men, they are satisfied.
32. And in every forty years one child is born from one woman and one man*. 33. Their law, also, is goodness, and ¢hezy religion the primitive faith ; (34) and when they die they are righteous ®.
35. Their spirztual chief (rat), likewise, is Gdpattd®, and ¢kezr lord and king is Srésh’.
CuaPreR XLV.
1. The sage asked the spirit of wisdom (2) thus: ‘By what does Aharman most deceive and lead people to hell? 3. And from what is his pleasure most? 4. Where is the place he has a foundation ?
1 Compare Chap. LXII, 18.
2 Lig has drexzinend, ‘they cause to repeat.’
5 Compare Chap. LXII, 17.
‘ Av. paoiry6é-dkaésha, a term applied to the true Mazdaworshipping religion of all ages, both before and after the time of Zaratist.
5 That is, they go at once to heaven, as the righteous soul does (see Chap. II, 123-157).
® Lrg has G6patsh4h, ‘the king of Gépat’ (as in Chap. LXII, 8, 31), which land is described in Dd. XC, 4 as ‘coterminous with Airdn-véeé.’ Aghrérad and his son are called kings of Gépat in Bd. XXIX, 5, XXXI, 22; and Gdk-patd is said to be ‘in the non- Aryan countries,’ in the Sddkar Nask (see Dd. XC, 8n).
7 Apparently the angel Srésh (see Chap. II, 115).
88 DINA-f MAINOG-1 KHIRAD.
5. Where, also, is his coming, ¢ogether with the demons, most? 6. And from what is his food ?’
7. The spirit of wisdom answered (8) thus: ‘ Aharman deceives people most by prosperity and adversity 1, the fiend of apostasy, scepticism, and covetousness. 9. His pleasure, also, is most from the discord of men. to. And his food is from the impenitence ? and reticence of men. 11. He has a foundation in the malicious’. 12. And his coming and going are most with the wrathful.’
Cuapter XLVI.
1. The sage asked the spirit of wisdom (2) thus : ‘Which is the one‘ oppression, as regards men, that Aharman considers as the more injurious and great ?’
and reticence of men. 11. He has a foundation in the malicious’. 12. And his coming and going are most with the wrathful.’
Cuapter XLVI.
1. The sage asked the spirit of wisdom (2) thus : ‘Which is the one‘ oppression, as regards men, that Aharman considers as the more injurious and great ?’
3. The spirit of wisdom answered (4) thus : ‘Aharman, when he wrings life and wife and child and worldly happiness of every kind away from men, does not consider, as to this, that any injury whatever is inflicted by him upon that person; (5) but when he wrings away the soul of a single zzazvedual, and makes it utterly depraved, he then considers, as to this, that “an injury which is complete would thereby be inflicted by me,” because this is done by him through his own depravity of wish and action 5.’
* Or ‘superfluity and scarcity,’
* Assuming that apatétakth stands for apatitakih, ‘nonrenunciation of szz.’ Lig has ‘ immoderate eating.’
8 Lrg has ‘in the slanderous and malicious.’
* Lrg omits ‘ one.’
° The last fourteen words occur only in the Pahlavi text of K 43.
CHAPTER XLV, 5—XLVIII, 9. 89
CuapTer XLVII.
1. The sage asked the spirit of wisdom (2) thus: ‘What is that thing whch is the most perfect of all wealth ? 3. What is that which is predominant over everything whatever? 4. And what is that from which no one is able to escape ?’
5. The spirit of wisdom answered (6) thus: ‘It is wisdom which is better than the wealth of every kind which is in the world. 7. It is destiny which is predominant over every one and everything. 8. And zt zs V4é the bad! from whom no one is able to escape.’
Pd Cuaprer XLVIII.
1. The sage asked the spirit of wisdom (2) thus: ‘How is the dwelling of the understanding and intellect and seed of men in the body ?’
3. The spirit of wisdom answered (4) thus: ‘ The place of the understanding and intellect and seed of men is in the brain of the head. 5. And when the brain of the head is sound, the understanding and intellect and seed are on the increase; (6) du¢ when a person attains unto old age, the brain of the head remains only at a diminution. 7. And he who is an aged man, on account of the diminution of understanding and intellect, sees less and knows less of that which it is necessary to do with wisdom. 8. Wisdom, in the beginning, mingles with the marrow of the fingers of men’s hands; (g) and, afterwards,
* The demon which conveys the soul to its account (see Chap. Il, 115).
90 pinA-i mainéc-f KHIRAD.
its seat and abode and place! are in the heart. Io. And its dwelling? in the whole body becomes such as the shape of the foot in various shoes (migkak6).3’
Cuarrer XLIX.
1. The sage asked the spirit of wisdom (2) thus: ‘As to these stars which are apparent in the sky, and their number is so great, what is then their duty and influence? 3. And how is the motion of the sun and moon and stars ?’
1. The sage asked the spirit of wisdom (2) thus: ‘As to these stars which are apparent in the sky, and their number is so great, what is then their duty and influence? 3. And how is the motion of the sun and moon and stars ?’
4. The spirit of wisdom answered (5) thus: ‘ Of the stars which are in the sky the first star is Tistar‘, which is said fo de great and good, more valuable and more glorious®, 6. And prosperity of every kind and the fertility of the world are in the path of Tistar.
7,8. ‘And the star of water germs is for the increase of the star of plant germs®. 9, 10. And the star of plant germs is for the increase of cattle germs’.
? Lig has ‘its seat and abiding place.’
* Lig has ‘and the dwelling of the soul.’
8 Lrg has ‘in the shoe.’
‘ Av. Tistrya, the eastern leader of the stars and special opponent of the planet Tir (Mercury), which can be identified only with Sirius. It is personified as an angel who contends with the demon of drought and produces rain (see Bd. II, 7, V, 1, VII, 1-13).
5 The usual Avesta epithets of Tistar are ‘the radiant and glorious.’
6 Lig has ‘for the increase of water. And the star of earth germs is for the increase of earth,’
7 Lrg has ‘for the increase of plants. And the star of cattle germs is for the increase of cattle.’ The stars of water, earth, and plant germs are mentioned in the formula of dedication to Tistar (Sir. 13), and the moon is said to possess the germs of cattle (Sir. 12).
CHAPTER XLVIII, TO—XLIX, 16, gt
11. And water, fire, plant, and cattle germs are created for the increase of man germs”.
12. ‘And the star Vanand® is intrusted with the passes and gates of Albfrz*; (13) so that the demons and witches and fiends may turn from those gates and passes, (14) that z¢ may not ée possible for them to cut off and break up the road and passage of the sun and moon and stars °,
15. ‘And the star Hapték-ring®, with 99,999 guardian spirits of the righteous’, is intrusted with the gate and passage of hell *, (16) for the keeping
Reference is also made to all of them in Rashnu Yt. 29-31, 33, and to those of water germs in Vend. XXI, 33, Tistar Yt. 39, 45, 46.
1 Lrg has ‘earth.’
? Lrg has ‘for the increase of men.’ As both the Pahlavi and Pazand versions of §§ 7-11 are complete and consistent in themselves, it is uncertain which of them gives the original text. The Pazand corresponds more closely to certain passages in the Avesta, but a wish to produce such a correspondence may have led NéryOsang to alter the text. That the Pahlavi writer was thinking of some other passage, as yet unidentified, is evident from the omission of the star Satavés (which follows Tistar in Sir. 13) and from the details he gives concerning the others.
5 The southern leader of the stars and special opponent of the planet Afharmazd (Jupiter), which is perhaps best identified with Fomalhaut (see Bd. II, 7, V,1). The Avesta mentions it in connection with Tfstar (Sir. 13).
* See Chap. XLIV, 16n.
5 The southern leader of the stars and special opponent of the planet Afharmazd (Jupiter), which is perhaps best identified with Fomalhaut (see Bd. II, 7, V,1). The Avesta mentions it in connection with Tfstar (Sir. 13).
* See Chap. XLIV, 16n.
5 Which are supposed to rise and set through openings or passes in the mountain range of Albfirg, which encircles the world (see Bd. V, 5).
6 Av. Haptéirizga, the northern leader of the stars and special opponent of the planet Vahram (Mars), which corresponds to Ursa Major (see Bd. II, 7, V, 1). The Avesta mentions it, in connection with the other stars named in the text, in Sir. 13.
7 See Fravardin Yt. 60. The number here mentioned is that generally used in the Avesta to express an indefinitely large number.
8 Which is supposed to be in the north, so that the circumpolar
92 pinA-f MAindc-i KHIRAD.
back of those 99,999 demons and fiends, witches and wizards, who are in opposition to the celestzal sphere and constellations of the zodiac. 17. Its motion, also, is round about hell ; (18) and its special business is this, as z¢ were it holds the twelve signs of the zodiac by the hand, in ¢hecr proper going and coming. 19. And those twelve constellations also proceed zz like manner by the power and help. of Hapték-ring!; (20) and every single constellation, when it comes in at Albfrz, provides support for Hapték-ring ’, (21) and begs protection from Hapt6kring. .
22, ‘The remaining unnumbered and innumerable constellations * which are apparent are said ¢o de the guardian spirits of the worldly exzstences. 23. Because, as ¢o the creatures and creations of every kind, that the creator Aflhaymazd created for the — worldly exzstence, which are procreative and also which are developable (Arddisnik)*, for every single body ¢here is apparent its own single guardian spirit of a like nature.
24. ‘And the motion of the sun and moon is the special illumination of the world, (25) and the maturing of procreations and growths of all kinds.
26. And the correct keeping of the day, month, and year, summer and winter, spring and autumn, and other calculations and accounts of all kinds which men ought to obtain, perceive, and understand, (27)
constellation of Ursa Major seems to revolve around it, and to remain on the watch.
1 Written Haptaérig in §§ 19-21 in K43.
2 Lig has ‘holds to Haptok-ring by the hand.’
8 Lig has ‘stars,’
* Lig has az4isni, ‘unprocreative.’
CHAPTER XLIX, 17-LI, 7. 93
are more fully defined by means of the setting (nisivak6)? of the sun and moon.’
Cuapter L.
1. The sage asked the spirit of wisdom (2) thus: ‘Which is that opulent Jerson who is to be considered as fortunate, and which is that oxe who is to be considered as evil-conditioned ?’
3. The spirit of wisdom answered (4) thus: ‘ That one who has produced opulence by proper exertion is to be considered as fortunate; and that ome who. has produced z¢ by dishonesty, as evil-conditioned.’
Cuapter LI.
The spirit of wisdom answered (4) thus: ‘ That one who has produced opulence by proper exertion is to be considered as fortunate; and that ome who. has produced z¢ by dishonesty, as evil-conditioned.’
Cuapter LI.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs 2¢ when there are zzstances when a lazy, ignorant, and bad man attains to eminence and great welfare, (3) and there are zzstances when a worthy, wise, and good man attains to grievous misery, perplexity, and indigence ?’
4. The spirit of wisdom answered (5) thus: ‘As to him who is a lazy, ignorant, and bad man, when his destiny becomes a helper, that laziness of his then becomes like unto diligence, that ignorance unto? knowledge, and that vileness unto? goodness.
6. And as ¢o him who is a wise, worthy, and good man, when his destiny is an opponent, that wisdom of his then turns to stupidity and foolishness (alakth), and that worthiness to ignorance; (7) and zs
1 Nér. reads vaheza and translates ‘ new year’s day.’ 2 Lrg has ‘like unto’ in all three clauses.
94 pinA-t MAinéc-f KHIRAD.
knowledge, skill, and worthiness become manifestly secluded 1.’
Cuapter LII.
1. The sage asked the spirit of wisdom (2) thus: ‘ How is it necessary to perform the ceremonial of the sacred beings and the thanksgiving for the welfare which is owing to the sacred beings? 3. And how is the renunciation of sez to be performed for the preservation of the soul ?’
4. The spirit of wisdom answered (5) thus: ‘ That ceremonial of the sacred beings is good which they perform in this pure, good religion of the Mazdaworshippers. 6. Its origin, also, is goodness and truth, and freedom from doubt in the sacred beings.
7. And for the little and the much that has come there has arisen thanksgiving unto the sacred beings; and one is to meditate upon the gratifications (shnfmak4n) and prosperity which are owing to the sacred beings and to keep grateful? 8.. And even when perplexity and misery come on from Aharman and the demons, 4e is not to become doubtful as to the treasure of the sacred beings, (9) and not to diminish the thanksgiving unto the sacred beings. 10. And every disaster which springs up #e is to give back* to the violence of Aharman and the demons, 11. fe is not to seek his own welfare and advantage through the injury of any one else; (12) and he
1 See Chap. XV, 6n. Nér. has in Sans. ‘are manifest in immobility.’
* The Pazand version omits the latter half of this section, and also uses the present tense instead of the infinitive in several] of the following sections.
8 Perhaps ‘trace back’ may be meant, but this is uncertain.
CHAPTER LII, I-LIIl, 4. 95
Nér. has in Sans. ‘are manifest in immobility.’
* The Pazand version omits the latter half of this section, and also uses the present tense instead of the infinitive in several] of the following sections.
8 Perhaps ‘trace back’ may be meant, but this is uncertain.
CHAPTER LII, I-LIIl, 4. 95
becomes compassionate as regards the creatures of Athaymazd. 13. In duty and good works Ze is diligent and striving 1; (14) ad especially in the care of water and fire? fe is to persevere much. 15. And he is to be without doubt as to this, that, except happiness, the sacred beings do not then ® give anything whatever, as a modification‘ of it, unto men; and Aharman and the demons, except misery, do not then ® give them any happiness.
16. ‘For the existence of renunciation of szz the special thing is this, that oze commits no sin voluntarily; (17) and if, through folly, or weakness and ignorance, a sin occurs, he is then in renunciation of sin before the high-priests and the good. 18. And after that, wkez® he does not commit 2¢, then that sin which is committed by him becomes thus a sweeping (€sv4rak5)® from his body; (19) just as the wind which is hasty and mighty, when it comes swift and strong, sweeps so over the plain that it carries away every single blade of grass (giyyA4ki#ak6-1) and anything which is broken zm that place.’
Cuapter LIII.
1. The sage asked the spirit of wisdom (2) thus: ‘How are the homage and glorifying of the sacred beings to be performed ?’
3. The spirit of wisdom answered (4) thus:
1 Lig has ‘he acts diligently and strivingly.’
2 Lig adds ‘and plants.’
5 Reading édtnas; Nér. has misread ain4,‘ otherwise.’ * Reading gvidarth; Nér. has misread vatari, ‘an evil.’ “5 Lrg has ‘too,’ and K43 omits the word.
® Misread avg, ‘away,’ by Nérydésang.
96 pinA-f MAiN6éc-f KHIRAD.
‘Every day three times, standing opposite the sun and Mitré!, as they proceed together *, (5) and ® the moon and fire of Vahram4, or the fire of fires ®, 7” like manner, morning, noon, and evening, homage and glorifying are performed, (6) and one has become grateful®. 7. And if a sin, or a deficiency (frédmAnd-r1)’, fas occurred, especially ® as regards the angels of the spiritual and. worldly existences, men and beasts of durden®, oxen and sheep, dogs and the dog species, and other creatures_and creations of Adhaymazd the lord, (8) oe is to become sorrowful, penitent, and in renunciation of szz before the sun and Mitvé, the moon and the. fire of Atdharmazd'; (9) and, for the sake of atonement for the sin, good works are to be practised as much as is well possible.’
CuaptTer LIV.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when an ignorant man—when they bring advancement to him—considers the learning
1 The angel of the sun’s light (see Chap. II, 118 n).
* Lig adds ‘homage and glorifying are to be performed ;’ but this is unnecessary.
5 Lrg inserts ‘opposite.’
* The sacred fire (see Chap. XXXVI, 9 n).
II, 118 n).
* Lig adds ‘homage and glorifying are to be performed ;’ but this is unnecessary.
5 Lrg inserts ‘opposite.’
* The sacred fire (see Chap. XXXVI, 9 n).
5 A fire in which the remnants of all other fires are deposited from time to time.
6 We ought probably to read ‘one is to perform homage and glorifying, and to be grateful.’
7 Lig omits ‘or a deficiency.’
8 Reading fraést6; Nér. reads pargast and translates ‘somewhat.’
* Lrg omits the ‘ beasts of burden.’
1 These are four out of the five existences to which the daily Ny4yises or supplications are addressed.
CHAPTER LIII, 5-LV, 6. 97
and advancement of the wise and good mostly so', through greediness, that to teach z¢ to him is difficult ?’
3. The spirit of wisdom answered (4) thus: ‘For this reason, because the ignorant man considers, in thought, his own ignorance as good as the sage does, in thought, his own knowledge.’
CuapTer LV.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore is he who is an ill-natured man no friend of the good, zor an untalented man of a talented one ?’
3. The spirit of wisdom answered (4) thus: ‘ For this reason, because he who is an ill-talented? man is aé [all]® times zw fear of the talented, (5) lest “they should trouble‘ us by ¢hey skill and talent, and, owing to that circumstance, shame may come upon us before the good and our opponents.”
6. ‘And the ill-natured are no friends of the good for this reason, because ¢here is a time for their annihilation and destruction by-the hands of the good,’
1 Lrg has ‘such vexation,’ by reading bésh instead of vés.
2 Lig has ‘untalented.’
5-K43 omits ‘all,’ and its text may be translated thus :—‘ because the position of him who is an ill-talented man is zz danger from the talented.’
“ Reading aé rangénd. Nér. has the doubtful reading airédzined, ‘ they enlighten, and also several other variations, so as to produce the following meaning :—‘lest “these enlighten others by the skill and talent which are not mine,” and shame come upon him before the good and /zs helpmates.’
[24] H
98 pinA-t MAtNéc-f KHIRAD.
-Cuapter LVI.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore are these mountains and rivers! made, which are in the world?’
3. The spirit of wisdom answered (4) thus: ‘Of these mountains, which are in the world, there are some which are moderators of the wind, and there are some which are? warders off; (5) there are some which are the place and vent, the resting-place and support of the rainy cloud; (6) and there are some which are smiters of Aharman and the demons, and maintainers and vivifiers of the creatures and creation of Athaymazd, the lord.
7. ‘And these rivers, which are in the world, the creator Atharmazd has formed, from the borders of Albdrz%, for providing the protection and for the vivification of his own creatures and creation.’
Cuapter LVII.
7. ‘And these rivers, which are in the world, the creator Atharmazd has formed, from the borders of Albdrz%, for providing the protection and for the vivification of his own creatures and creation.’
Cuapter LVII.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when the knowledge and sagacity of the spiritual and worldly exzstences, both united, are connected with thee ?’
3. The spirit of wisdom answered (4) thus: ‘ For this reason, because, from the first, I, who am the innate wisdom, apart from the spiritual and worldly existences, have been with Adhaymazd. 5. And
1 Or it may be ‘seas,’ as the Sanskrit version translates the word, both here and in § 7, but this hardly agrees: with the context.
? Lig omits these five words.
8 See Chap. XLIV, 16n.
CHAPTER LVI, I-LVII, II. 99
the creator Athaymazd created (4frid6) the angels of the spiritual and worldly creations, and all the other creatures and creations through the power and mightiness, the wisdom and sagacity of innate wisdom ; and I produce?! and he maintains and stimulates them. 6. And at the end of the renovation of the universe it is possible to cause the annihilation and destruction of Aharman and his miscreations more fully by the power of wisdom; (7) and Sdshdns ?, with Kai-Khisrét?, and those who cause the resurrection and future existence are able to act more fully, by means of the power and help of wisdom.
8. ‘The knowledge and sagacity of the worldly existence, the learning and teaching in* every profession, and all advancement of temporal Jdeings* are through wisdom. 9g. The souls of the righteous, in escaping from hell® and coming ® to heaven and the supreme heaven (garédm4n), arrive much better by means of the power and protection of wisdom.
10. And it is possible to seek the good living, pleasure, good repute, and every happiness of people in the worldly exzstence, through the power of wisdom.
11. ‘And the maintenance of the seeds of men
1 So in K43, but Nér. ‘has taken this verb in the third person, in place of the nearly. synonymous 4frtdé, so as to state that the creator ‘created, maintains, and stimulates the angels’ and all other existences through the power of innate wisdom. The object of the Pahlavi text, however, seems to be to emphatize the fact that the creation was specially due to the innate wisdom of the creator, while its maintenance is dependent on all his powers and attributes.
2 See Chaps. II, 95, XXVIL, 63. 5 Lig has ‘of.’
* Lig has ‘times.’
5 That is, in escaping from the risk of being sent to hell.
® Lrg omits ‘and coming.’
H 2
100 DinA- MAtNOG-? KHIRAD.
2 See Chaps. II, 95, XXVIL, 63. 5 Lig has ‘of.’
* Lig has ‘times.’
5 That is, in escaping from the risk of being sent to hell.
® Lrg omits ‘and coming.’
H 2
100 DinA- MAtNOG-? KHIRAD.
and beasts of d%rden, oxen and sheep, and also every other creature and creation of Afthaymazd, the lord, the seating! of ¢hem in the womb, and making manifest what is their food in the womb, so that they shall not die from hunger and thirst, and the allotment and maturing of the limbs are effected? more fully by means of the durability (dérangarth) and great potency which are in the force® of wisdom.
12, ‘The arrangement of the earth and the mingling of the water in the earth, the growth and increase of plants, colour of various kinds, and the scent, taste, and pleasantness of various things are allotted and produced more fully through wisdom. 13. And the arrangement of Albfrz‘ around the world, the manifestation of the earth of the seven regions ® and the sky above the mountain of Albfrz, the motion of the sun and moon and twelve constellations *, the six times of the season festivals (gas4nb4r)’, the five times devoted to the guardian spirits (fravardtkAn) *, the heaven which is in the place of good thoughts, the place of good words, the place of good deeds, and the perfect supreme
* Nér. has read shayastan, ‘possibility,’ instead of nishAstand, ‘seating.’
* Reading vadQni-hénd, Lrg has ‘are possible to effect.’
5 Lrg has ‘by means of the great potency and force.’
“ See Chap. XLIV, 16n. 5 See Chap. IX, 2n.
° The signs of the zodiac, whose apparent movement, due to the motion of the earth, is here alluded to.
7 See Chap. IV, 5n.-
§ The five supplementary days, named after the five Gathas or sacred hymns, which follow the twelfth month in order to complete the Parsi year of 365 days. Together with the five preceding days they are specially devoted to the homage of the guardian spirits or Fravashis.
CHAPTER LVII, 12-I 6. IOI
heaven (garédm4n) of all gloriousness}, the path of the spirits and worldly existences, and the Kindvar bridge? are produced and allotted through the power of wisdom.
CHAPTER LVII, 12-I 6. IOI
heaven (garédm4n) of all gloriousness}, the path of the spirits and worldly existences, and the Kindvar bridge? are produced and allotted through the power of wisdom.
14. ‘The watery-looking* cloud’s seizing water from the sea, advancing in the atmosphere, and gradually breaking away‘, drop by drop, to the earth, and Aftharmaza’s® creatures’ thoroughly understanding the nature of heaven and hell, the compassion of Afhaymazd, the archangels, and other angels as regards their own creatures, and the devastation and destructiveness of Aharman and the demons as regards the creatures of Athaymazd it is possible to comprehend through the more complete power ® of wisdom. 15. And the good religion of the Mazda-worshippers, the sayings and teaching of the spirits’, and the demons’ demolishing the worldly body azd making z¢ imperceptible by the sight of men are apprehended * more fully by means of the most perfect means of wisdom. 16. And even the struggle and warfare of Iran with foreigners (an-airdn), and the smiting of Aharman and the demons it is possible to effect through the power of wisdom.
1 The four grades of heaven (see Chap. VII, 9-12).
2 See Chap. II, r15n. By omitting ‘and’ Nér. identifies this bridge with the path mentioned before it, but it forms only one portion of the path to the other world.
* Assuming that m4-vénak6 stands for may4-vénak6.
* Pahl. vikhtané is more probably connected with Pers. kikhtan, ‘to break,’ than with Pers. pikhtan, ‘to sift.’
5 The Sanskrit version adds ‘and Aharman’s.’
® Lig has ‘more fully through the power.’
7 Lig has ‘ worldly existences!
® Reading girf-hast6. Lrg has ‘are effected.’
102 DINA-t MAiNOG-1 KHIRAD.
17. ‘To occasion the sun’s inspection of the hidden water also, below the earth, it is expedient to convey z¢ for tillage and cultivation, and the advantage, comfort, and enjoyment of men and beasts of burden, oxen and sheep, through the power of wisdom. 18. The thorough understanding of the pain and sickness of men and beasts of burden, oxen, sheep, and other animals, and the bringing of medicine and remedies, health of body and comfort ‘unto them are much more possible to effect! by means of the power of wisdom.
19. ‘And as ¢o every man whose participation in wisdom is much, his share of heaven is then much more. 20. Even as éo Vistasp*, Zaratist*, Gayédmard‘, and those others whose share of heaven was much the more®, z# was on account of the much coming of wisdom unto them. 21. And as éo Yim, Frédon, Kat-Us®, and those other rulers who obtained splendour (varg6) and mightiness (tagakih)? from the sacred beings—just as the participation of Vist4sp and other rulers in the religion occurred *— and their not attaining to the religion, and also as to the ¢zmes when they have become ungrateful unto their own lord ®, z¢ was on account of the little coming of wisdom unto them.
from the sacred beings—just as the participation of Vist4sp and other rulers in the religion occurred *— and their not attaining to the religion, and also as to the ¢zmes when they have become ungrateful unto their own lord ®, z¢ was on account of the little coming of wisdom unto them.
. 22. ‘And Aharman, also, and the demons deceive that man more, and lead 4zm to hell, who is poorer
1 Lrg omits ‘to effect.’ ? See Chap. XIII, 14 n.
8 See Chap. I, ron. 4 See Chap. XXVII, 2n.
5 Lig has ‘who more fully obtained a share of heaven.’
8 See Chap. VIII, 27, where all three are mentioned.
7 Lig has ‘ opulence.’ 8 This clause occurs only in K43.
® They all three suffered misfortunes in their old age, attributed by the priesthood to neglect of religion, which is here traced to diminution of intellect.
CHAPTER LVII, 17-28. 103
of wisdom and unsteadier in disposition. 23. And z¢ is manifest, that, unto 42m who is virtuous in disposition, habit, and demeanour’, praise is then due, owing to his maintenance of wisdom. 24. For z¢ is declared, that Aharman shouted to Zaratist thus?: “If thou desist from this good religion of the Mazda-worshippers, then I wzd/ give thee a thousand years’ dominion of the worldly exzstence, (25) as was given to the Vadakan*® monarch Dahak*.” 26. On account of complete wisdom, the virtuous disposition and demeanour of Zaratdst not having hearkened and not being deluded, he did not become deceived and longing through that temptation of the accursed evil ove, the wicked °. 27. And he spoke to Aharman (28) thus: “I wd/ shatter and cause to run (dik4nam)®, and w7d/ make downcast (nigfis4r) for thee’, the bodies of your demons and fiends, wizards and witches, through the Hém® and sacred twigs®, and the good, true
1 Lrg has ‘virtuous in disposition and virtuous of demeanour.’
3 This is stated, in other words, in Vend. XIX, 23-32.
’ As Vadak is said (Dd. LXXII, 5) to have been the mother of Dahak, this term may be a matronymic implying ‘son of Vadak.’
* See Chap. VIII, 29 n.
5 This section is a good deal altered in the Pazand version, but the general meaning is the same.
* Lig has va vanom, ‘and I wz? smite.’
7 Lrg has ‘and wei] make withered (nizar),’
® A plant growing in Persia, small twigs of which are pounded in water, and the resulting juice is tasted by the priest during the ceremonial. It is a symbol of the mythic Hém, the producer of immortality (see Chap. LXII, 28). Originally, no doubt, the H6m (Av. haoma) and the Sans. soma were the same plant (see Dd. XLVIII, 16n). ,
* The baresém (Av. baresma) is a bundle of slender twigs or wires, prepared in a particular manner, to be held in the left hand
104 pinA-t MAiN6G-f KHIRAD.
religion which the creator Athaymazd has taught to me.” 29. Aharman, when those words weve heard by him, became confounded and stupefied, and rushed to hell, and remained confounded a long time.
religion which the creator Athaymazd has taught to me.” 29. Aharman, when those words weve heard by him, became confounded and stupefied, and rushed to hell, and remained confounded a long time.
30. ‘ This, too, is declared, that Athaymazd, when Aharman, by agreement!, had further operated? with his (Afthavmaza’s) creatures and creation of every kind, afterwards formed an assembly with the angels and archangels of every kind*, and the welfare (4vadth) due to his own wisdom was mentioned and recounted by him.
31. ‘This, too, is declared, that for the nine thousand years of renovation‘, until the resurrection and future existence, wisdom maintains and stimulates the creatures and creation of every kind.
32. ‘And this, too, is declared, that, as ¢o him who is an ignorant and bad-tempered man, when he attains even to much eminence, opulence, and authority, even then he is not fit to elevate into that welfare and authority.’
of the priest while reciting certain parts of the liturgy (see Dd. XLIII, 5 n).
1 The covenant between the good and evil spirits, by which their conflict was limited to nine thousand years (see Bd. I, 18, 19).
2 That is, transformed and vitiated them. The Av. frakerentad (Vend. I, 7), describing the modifying work of the evil spirit upon the creation, is here expressed by frag6 vadfind.
8 Such an assembly is mentioned in Vend. II, 42, but its proceedings are not stated.
* So in all versions, but, as the renovation is generally considered as confined to the end of the nine thousand years, we ought perhaps to transpose the words and read ‘/or the nine thousand years, until the renovation, resurrection, and future existence.’
CHAPTER LVII, 29-LIX, 7. 105
Cuapter LVIII.
1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when ove turns the ignorance and foolishness of an ignorant king back to knowledge and cleverness, on account of the sovereignty which is his; (3) and, as ¢o a poor man, who is wise}, one turns the knowledge and sagacity, which are his, back to foolishness and uselessness, on account of the poverty ?’ .
4. The spirit of wisdom answered (5) thus: ‘On account of the deceit and violence of the fiend ? of greediness (6) men utter more words as to the manliness of every one whose wealth and power are more, and recount #zs deeds and actions more fully ;
(7) but, in the eyes of the angels and archangels, a poor man who is innocent and wise is better and more precious than a king oy opulent man who is ignorant.’
CuapTer LIX.
1. The sage asked the spirit of wisdom (2) thus: ‘What are the vices of priests? 3. What are the vices of warriors? 4. What are the vices of husbandmen? 5. And what are the vices of artizans‘* ?’
6. The spirit of wisdom answered (7) thus: ‘ The vices of priests are heresy, covetousness, negligence,
1 Lrg adds ‘and innocent.’
2 Lig has ‘demon,’
5 Lrg has ‘than an opulent king.’
4. What are the vices of husbandmen? 5. And what are the vices of artizans‘* ?’
6. The spirit of wisdom answered (7) thus: ‘ The vices of priests are heresy, covetousness, negligence,
1 Lrg adds ‘and innocent.’
2 Lig has ‘demon,’
5 Lrg has ‘than an opulent king.’
* Literally ‘the well-endeavouring,’ the lowest of the four classes of the community here mentioned (see also Chaps. XXXI, XXXII).
106 pinA-f MAinéc-i KHIRAD.
trafficking (sQdakih)!, attention to trifles, and urbelief in the religion. a
8. ‘The vices of warriors are oppression, violence, promise-breaking, unmercifulness (an-avékhshag4vandth), ostentation (dakhshth)2, haughtiness, and arrogance.
9. ‘The vices of husbandmen are ignorance, enviousness, ill-will, and maliciousness.
10. ‘And the vices of artizans are unbelief, want of thanksgiving, improper muttering of prayers, moroseness, and abusiveness.’
CHAPTER LX.
1, The sage asked the spirit of wisdom (2) thus: ‘Of mankind which are more conversant with good and evil ?’
3. The spirit of wisdom answered (4) thus: ‘Of mankind 4e whose sojourn® and business are with the bad‘, and they provide him a name for good repute and goodness, is the man more conversant with good. 5. And he whose sojourn and business are with the good, and they provide him a name for disrepute, is the man more conversant with evil.
6. ‘ Because it is said, (7, 8) that whoever joins with the good brings good with zm, and whoever
1 Or, perhaps, ‘usuriousness.’ The Sanskrit version has ‘laziness,’ as if Nér. had read Asfdakth.
* Nér. has read gahi, and translated ‘incontinence.’
* Reading nisastd. Lrg has ‘ whose business is most (vés-ast), both here and in § 5.
* Lrg has ‘the good.’ 5 Lrg has ‘the bad.’
CHAPTER LIX, 8—LXI, 6. 107
joins with the bad drzngs! evil—(g) just like the . wind which, when it impinges on stench, is? stench, (10) and when it impinges on perfume, is perfume,— (11) z¢ is, therefore, notorious °, (12) that he whose business is with the good receives good, (13) and he whose business is with the bad veceives* evil; (14) but, even then, both are to be considered as an experiment (afizmayisn6) 5,’
Cuapter LXI.
1. The sage asked the spirit of wisdom (2) thus : ‘Which is the chief of men? Which is the chief of women? 3. Which is the chief of horses? Which is the chief of flying creatures? 4. [Which is the chief of oxen?]® Which is the chief of wild animals ? Which is the chief of grains ?’
5. The spirit of wisdom answered (6) thus: ‘ The man who is wise, who is steadfast in the religion, who is well-praising, who is true-speaking is chief over 47s associates.
1 Lig has ‘will bring with 47m’ in both clauses, but the repetition is unnecessary in Pahlavi.
? Lig has ‘ will bring with 2#” both here and in § ro.
8 Lrg has ‘ proper to know.’
* K43 does not repeat this verb.
1 Lig has ‘will bring with 47m’ in both clauses, but the repetition is unnecessary in Pahlavi.
? Lig has ‘ will bring with 2#” both here and in § ro.
8 Lrg has ‘ proper to know.’
* K43 does not repeat this verb.
5 Lig has ‘by the result (anzamesn).’ The meaning is that, though a man’s character is generally in accordance with the company he keeps, this must not be assumed without proof; and when the contrary is the case, as stated in §§ 4, 5, his own disposition must be of a very decided nature. Nérydsang seems to have misunderstood the author’s argument, and, supposing §§ 6-13 to contain a mere illustration of §§ 4, 5, he considered it necessary to transpose ‘the bad’ and ‘the good’ in §§ 4,5,so as to make the illustration applicable.
* K43 omits the question in brackets.
108 pinA-? MAINéG-1 KHIRAD.
7. ‘The woman who is young’, who is properly disposed, who is faithful, who is respected, who is good-natured, who enlivens the house, whose modesty and awe are virtuous, a friend of her own father and elders *, husband and guardian, handsome and replete with animation ® is chief over the women who are her own associates.
8. ‘The ox which is glorious, which is tall-eared, which has a herd of cows is chief over oxen.
g. ‘The Aihardv‘ is the chief of birds. 10. The horse which is swift® is the chief of horses. 11. The hare ® is the chief.of wild animals ; azd wheat’ is the chief of grains.’
CuaptTer LXII.
1. The sage asked the spirit of wisdom (2) thus: ‘In what place starids Kangdez? 3. Where is the enclosure formed by Yim constructed*®? 4. J” what
1 Lrg has ‘talking, eloquent.’
2 Nér. translates niy&k by ‘father’s brother,’ an elder who is considered as a special protector in India. —_
8 Reading namag-akfin, which epithet is omitted in Lrg.
‘ A name of the Karsipt, who is said to be the chief of birds in this world (Pahl. Visp. I, 1, Bd. XXIV,11), the Vis Karsipta who brought the religion to the enclosure formed by Yim (see Vend. IJ, 138, 139), and which is said, in the Pahlavi version, to be ‘a Kaharvak (or Kaharnak) who goes back into the existence of the spirits.’ To determine the meaning of this name (which Nér. translates by Sans. £akravaka, ‘Brahmany duck’) we have to consider not only the two forms &fhar4v and saharvak, but also the term ark, ‘falcon,’ used in Bd, XXIV, 11. The #4mrés of Bd. XIX, 15, XXIV, 29 (the 4inadmrdés of Chap. LXII, 40) is also said to be the chief of birds, but probably mythic birds are meant.