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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. 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.’
2XXI, 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.
36. 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 ?’
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.
17. 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.’
2XXI, 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.
36. 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 ?’
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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