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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The Persian Rivayats substitute conference with a maiden, seeking a wife, giving one’s children in marriage, and obtaining anything from another. 5 The Persian Rivayats add going up hills, mounting anything lofty, going on a bridge, and losing one’s way. CHAPTER XIX, 7—XxX, I. 393 who shall pass over a bridge and a river, so that the spirit of that water may bless him!; because the Yath4-ahd-vairy6 is greater and more successful than everything in the Avesta as to all rivers, all wholesomeness, and all protection. 15. Religion is as connected with the Yath4-ahavairy6é as the hair is more connected with the glory of the face; any one, indeed, would dread (sam4d@) to separate hairiness avd the glory of the face. CHAPTER XX 2, 1, Jn one place it is declared that it is said by revelation (din6) that a man is to go as much as possible (and vés-ast) to the abode of fires*, and the salutation (ntyd4yisnd) of fire* is to be performed wzth reverence ; because three times every day the archangels form an assembly in the abode of fires, and shed good works and righteousness there; and then the good works and righteousness, which are shed there, become more lodged in the body of 42m who goes much thither, and performs many salutations of fire wztk reverence. 1 The Persian Rivayats substitute going to and entering a city or town; they also add twenty-one recitations on setting out on a journey, so that the angel Bahram may grant a safe arrival. 2 The contents of this chapter conclude the MS. M6; a few lines even having been lost at the end of that MS., though preserved in some of its older copies. A more modern copy, in the MS. No. 121 of the Ouseley collection in the Bodleian Library at Oxford, contains §§ 4-17, appended to the Bundahis. Complete PAzand versions, derived from M6, occur in Ly and L22, immediately following the Pazand of Chap. XVIII. ’ The fire-temple. ‘ That is, the Atés Ny@yis is to be recited. 394 SHAYAST LA-SHAYAST. 2. This, too, that the nature of wisdom is just like fire; for, in this world, ¢heve is nothing which shall become so complete as that thing which is made with wisdom; and every fire, too, that they kindle and one sees from far, makes manifest what zs safe and uninjured (atrakht); whatever is safe in fire is safe for ever, and whatever is uninjured in fire is uninjured for ever. 3. This, too, that a disposition in which is no wisdom is such-like as a clear, unsullied (an4htk) fountain which is choked (bast6) and never goes into use; and the disposition with which ¢here is wisdom is such-like as a clear, unsullied fountain, over which an industrious man stands and takes zt into use; cultivation restrains z¢, and it gives crops (bar) to the world.
24. This, too, that these three things are to be done by men, to force the demon of corruption (nasQs)! far away from the body, to be steadfast in the religion, and to perform good works. 5. To force the demon of corruption far away from the body is this, that before the sun 4as come up one is to wash the hands? and face with bull’s urine and water; to be steadfast in the religion is this, that one is to reverence the sun*; and to perform good works is this, that ove is to destroy several noxious creatures, 6. This, too, that the three greatest concerns of men are these, to make him who is an enemy a friend, to make him who is wicked righteous, and to make him who is ignorant learned. 7. To make 1 See Chap. II, 1. * See Chap. VII, 7. * See Chap. VII, 1-6. CHAPTER XX, 2-I1. 395 an enemy a friend is this, that out of the worldly wealth one has before him he keeps a friend in mind ; to make a wicked ome righteous is this, that from the sin, whereby he becomes wicked, one turns him away; and to make an ignorant one learned is this, that oe is to manage himself so that he who is ignorant may learn of him. 8. This, too, that the walks of men are to be directed chiefly to these three places, to the abode of the well-informed, to the abode of the good, and to the abode of fires’. 9. To the abode of the well-informed, that so ome may become wiser, and religion be more lodged in ome’s person; to the abode of the good for this reason, that so, among good and evil, he may thereby renounce the evil and carry home ¢he good*; and to the abode of fires for this reason, that so the spiritual fiend may turn away from him. 10. This, too, that Ze whose actions are for the soul, the world is then his own, and the spiritual existence more his own; and 4e whose actions are for the body, the spiritual existence has him at pleasure, avd they snatch the world from him compulsorily. 11. This, too, that Bakht-afrid® said, that every GAatha (g4s4n)* of Aftharmazd has been an opposi- 1 The fire-temple. * Assuming that the word sapfrth, ‘the good,’ has been omitted by mistake; the sentence appearing to be unintelligible without it. * See B. Yt. I, 7. * The word g&s4n being plural, Gatha must be taken in its collective sense as an assemblage of hymns. The word can also be read dahisn, ‘creation,’ but this meaning seems improbable here. 396 SHAYAST LA-SHAYAST. tion of the one adversary, and the renunciation of six (patitik)! for the opposition of every fiend.
3The word can also be read dahisn, ‘creation,’ but this meaning seems improbable here. 396 SHAYAST LA-SHAYAST. tion of the one adversary, and the renunciation of six (patitik)! for the opposition of every fiend. 12. This, too, that, regarding the world, anxiety is not to be suffered, it is not to be considered as anything whatever, and is not to be let slip from the hand. 13. Anxiety is not to be suffered for this reason, because that which is ordained will happen ; it is not to be considered as anything whatever for this veason, because should it be expedient it is necessary to abandon z¢; and it is not to be let slip from the hand for this reason, because it is proper, in the world, to provide a spiritual exzstence for oneself. 14. This, too, that the best thing is truth, and the worst thing is deceit; and there is he who speaks true and thereby becomes wicked, and ¢here is he who speaks false and thereby becomes righteous. 15. This, too, that fire is not to be extinguished ?, for this is a sin; and there is he who extinguishes zt, and is good. 16. This, too, is declared, that nothing is to be given to the vile; and ¢here is he by whom the best and most pleasant ragout (khdrd@tk) is to be given to the vile. . 17. On these, too, is the attention of men ¢o de jixed, because there is a remedy for everything but death, a hope for everything but wickedness, everything will lapse * except righteousness, it is possible 1 That is, the Patit or formula of renunciation (see Chap. IV, 14). 3 Literally, ‘ killed.’ * M6 ends at this point, the next folio being lost. The remainder of the chapter has been recovered from a copy in, Bombay, checked by the Péz. MSS. L7 and Lz2za, all of which must have CHAPTER XX, 12—XXI, 2. 397 to manage everything but temper (géhar), and it is possible for everything to change but divine providence (bak6-bakht6). . 18. This, too, is declared, that FrédQn! wished to slay Az-i Dahak*, 6v¢ Adharmazd spoke thus: ‘Do not slay 42m now, for the earth will become full of noxious creatures.’ CuapTreR XXI8. 1. I write the indication of the midday shadow; may it be fortunate ! 2. Should the sun come‘ into Cancer ¢he shadow is one foot of the man, a¢ the fifteenth degree of Cancer z¢ is one foot; when the sun is at Leo z¢ is been derived from M6 before it lost its last folio; whereas the MS. No. 121 of the Ouseley collection at Oxford, which ends at the same point, must have been written after the folio was lost. 1 See Bund. XXXI, 7. 2 See Bund. XXIX, 9, XXXI, 6, B. Yt. III, 55-61. 5 The contents of this chapter, regarding the lengths of midday and afternoon shadows, immediately follow a tale of Gést-i Fry4né, which is appended to the book of Ard4-Viraf’s journey to the other world, both in M6 and K2o. As will be seen from the notes, these details about shadows were probably compiled at Yazd in Persia, as they are suitable only for that latitude.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The Persian Rivayats substitute conference with a maiden, seeking a wife, giving one’s children in marriage, and obtaining anything from another. 5 The Persian Rivayats add going up hills, mounting anything lofty, going on a bridge, and losing one’s way. CHAPTER XIX, 7—XxX, I. 393 who shall pass over a bridge and a river, so that the spirit of that water may bless him!; because the Yath4-ahd-vairy6 is greater and more successful than everything in the Avesta as to all rivers, all wholesomeness, and all protection. 15. Religion is as connected with the Yath4-ahavairy6é as the hair is more connected with the glory of the face; any one, indeed, would dread (sam4d@) to separate hairiness avd the glory of the face. CHAPTER XX 2, 1, Jn one place it is declared that it is said by revelation (din6) that a man is to go as much as possible (and vés-ast) to the abode of fires*, and the salutation (ntyd4yisnd) of fire* is to be performed wzth reverence ; because three times every day the archangels form an assembly in the abode of fires, and shed good works and righteousness there; and then the good works and righteousness, which are shed there, become more lodged in the body of 42m who goes much thither, and performs many salutations of fire wztk reverence. 1 The Persian Rivayats substitute going to and entering a city or town; they also add twenty-one recitations on setting out on a journey, so that the angel Bahram may grant a safe arrival. 2 The contents of this chapter conclude the MS. M6; a few lines even having been lost at the end of that MS., though preserved in some of its older copies. A more modern copy, in the MS. No. 121 of the Ouseley collection in the Bodleian Library at Oxford, contains §§ 4-17, appended to the Bundahis. Complete PAzand versions, derived from M6, occur in Ly and L22, immediately following the Pazand of Chap. XVIII. ’ The fire-temple. ‘ That is, the Atés Ny@yis is to be recited. 394 SHAYAST LA-SHAYAST. 2. This, too, that the nature of wisdom is just like fire; for, in this world, ¢heve is nothing which shall become so complete as that thing which is made with wisdom; and every fire, too, that they kindle and one sees from far, makes manifest what zs safe and uninjured (atrakht); whatever is safe in fire is safe for ever, and whatever is uninjured in fire is uninjured for ever. 3. This, too, that a disposition in which is no wisdom is such-like as a clear, unsullied (an4htk) fountain which is choked (bast6) and never goes into use; and the disposition with which ¢here is wisdom is such-like as a clear, unsullied fountain, over which an industrious man stands and takes zt into use; cultivation restrains z¢, and it gives crops (bar) to the world.
24. This, too, that these three things are to be done by men, to force the demon of corruption (nasQs)! far away from the body, to be steadfast in the religion, and to perform good works. 5. To force the demon of corruption far away from the body is this, that before the sun 4as come up one is to wash the hands? and face with bull’s urine and water; to be steadfast in the religion is this, that one is to reverence the sun*; and to perform good works is this, that ove is to destroy several noxious creatures, 6. This, too, that the three greatest concerns of men are these, to make him who is an enemy a friend, to make him who is wicked righteous, and to make him who is ignorant learned. 7. To make 1 See Chap. II, 1. * See Chap. VII, 7. * See Chap. VII, 1-6. CHAPTER XX, 2-I1. 395 an enemy a friend is this, that out of the worldly wealth one has before him he keeps a friend in mind ; to make a wicked ome righteous is this, that from the sin, whereby he becomes wicked, one turns him away; and to make an ignorant one learned is this, that oe is to manage himself so that he who is ignorant may learn of him. 8. This, too, that the walks of men are to be directed chiefly to these three places, to the abode of the well-informed, to the abode of the good, and to the abode of fires’. 9. To the abode of the well-informed, that so ome may become wiser, and religion be more lodged in ome’s person; to the abode of the good for this reason, that so, among good and evil, he may thereby renounce the evil and carry home ¢he good*; and to the abode of fires for this reason, that so the spiritual fiend may turn away from him. 10. This, too, that Ze whose actions are for the soul, the world is then his own, and the spiritual existence more his own; and 4e whose actions are for the body, the spiritual existence has him at pleasure, avd they snatch the world from him compulsorily. 11. This, too, that Bakht-afrid® said, that every GAatha (g4s4n)* of Aftharmazd has been an opposi- 1 The fire-temple. * Assuming that the word sapfrth, ‘the good,’ has been omitted by mistake; the sentence appearing to be unintelligible without it. * See B. Yt. I, 7. * The word g&s4n being plural, Gatha must be taken in its collective sense as an assemblage of hymns. The word can also be read dahisn, ‘creation,’ but this meaning seems improbable here. 396 SHAYAST LA-SHAYAST. tion of the one adversary, and the renunciation of six (patitik)! for the opposition of every fiend.
3The word can also be read dahisn, ‘creation,’ but this meaning seems improbable here. 396 SHAYAST LA-SHAYAST. tion of the one adversary, and the renunciation of six (patitik)! for the opposition of every fiend. 12. This, too, that, regarding the world, anxiety is not to be suffered, it is not to be considered as anything whatever, and is not to be let slip from the hand. 13. Anxiety is not to be suffered for this reason, because that which is ordained will happen ; it is not to be considered as anything whatever for this veason, because should it be expedient it is necessary to abandon z¢; and it is not to be let slip from the hand for this reason, because it is proper, in the world, to provide a spiritual exzstence for oneself. 14. This, too, that the best thing is truth, and the worst thing is deceit; and there is he who speaks true and thereby becomes wicked, and ¢here is he who speaks false and thereby becomes righteous. 15. This, too, that fire is not to be extinguished ?, for this is a sin; and there is he who extinguishes zt, and is good. 16. This, too, is declared, that nothing is to be given to the vile; and ¢here is he by whom the best and most pleasant ragout (khdrd@tk) is to be given to the vile. . 17. On these, too, is the attention of men ¢o de jixed, because there is a remedy for everything but death, a hope for everything but wickedness, everything will lapse * except righteousness, it is possible 1 That is, the Patit or formula of renunciation (see Chap. IV, 14). 3 Literally, ‘ killed.’ * M6 ends at this point, the next folio being lost. The remainder of the chapter has been recovered from a copy in, Bombay, checked by the Péz. MSS. L7 and Lz2za, all of which must have CHAPTER XX, 12—XXI, 2. 397 to manage everything but temper (géhar), and it is possible for everything to change but divine providence (bak6-bakht6). . 18. This, too, is declared, that FrédQn! wished to slay Az-i Dahak*, 6v¢ Adharmazd spoke thus: ‘Do not slay 42m now, for the earth will become full of noxious creatures.’ CuapTreR XXI8. 1. I write the indication of the midday shadow; may it be fortunate ! 2. Should the sun come‘ into Cancer ¢he shadow is one foot of the man, a¢ the fifteenth degree of Cancer z¢ is one foot; when the sun is at Leo z¢ is been derived from M6 before it lost its last folio; whereas the MS. No. 121 of the Ouseley collection at Oxford, which ends at the same point, must have been written after the folio was lost. 1 See Bund. XXXI, 7. 2 See Bund. XXIX, 9, XXXI, 6, B. Yt. III, 55-61. 5 The contents of this chapter, regarding the lengths of midday and afternoon shadows, immediately follow a tale of Gést-i Fry4né, which is appended to the book of Ard4-Viraf’s journey to the other world, both in M6 and K2o. As will be seen from the notes, these details about shadows were probably compiled at Yazd in Persia, as they are suitable only for that latitude.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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