14. Thirteen é4y 42 who shall become pathless ; at that same place he shall utter ¢hem; or dy him
' Or ‘may arrive earlier;’ there being seven archangels has suggested the number seven. This section and the next are omitted by the Persian Rivayats.
* The Persian RivAayats add general cultivation, planting trees, and cohabitation with one’s wife.
* Instead of §§ ro, 11 the Persian Rivayats have buying quadru- peds, and driving pegs into the ground for picketing them.
* The Persian Rivayats substitute conference with a maiden, seeking a wife, giving one’s children in marriage, and obtaining anything from another.
° The Persian Rivayats add going up hills, mounting anything lofty, going on a bridge, and losing one’s way.
Chapter Xix, 7—Xx, I. 393
who shall pass over a bridge and a river, so that
the spirit of that water may bless him?!; because
the Yatha-ahi-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 Yathd-aha-
vairy6 as the hair is more connected with the glory
of the face; any one, indeed, would dread (samad)
to separate hairiness avd the glory of the face.
CHAPTER XX 2,
1. Zz one place it is declared that it is said by
revelation (dind) that a man is to go as much as
possible (Aand vés-ast) to the abode of fires*, and
the salutation (niydyisn6) of fire* is to be per-
formed «7/2 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 27m who goes much thither, and performs
many salutations of fire «// reverence.
1 The Persian Rivdyats 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.
* The fire-temple.
‘ That is, the Atis Nydyis is to be recited.
394 SHAYAST LA-SHAYAST.
2. This, too, that the nature of wisdom is just like
fire; for, in this world, ¢here 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 (airakht); 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 (bast) and never goes
into use; and the disposition with which /¢4ere is
wisdom is such-like as a clear, unsullied fountain,
over which an industrious man stands azd takes z¢
into use; cultivation restrains 2/, and it gives crops
(bar) to the world.
4. This, too, that these three things are to be
done by men, to force the demon of corruption
(nastis)' 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, r. 2 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 ove righteous is this, that
from the sin, whereby he becomes wicked, ove turns
him away; and to make an ignorant ove learned is
this, that oxe is to manage himself so that he who is
ignorant may learn of him.
8. This, too, Aat 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 ove may become wiser, and
religion be more lodged in ome’s person; to the
abode of the good for this eason, that so, among
good and evil, he may thereby renounce the evil
and carry home ¢4e good*; and to the abode of fires
for this veason, that so the spiritual fiend may turn
away from him.
10. This, too, that 4e 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-dfrid* said, that every Gatha (gasdn)* of Aftharmazd has been an opposi-
1 The fire-temple.
* Assuming that the word sapirih, ‘ the good,’ has been omitted by mistake; the sentence appearing to be unintelligible without it.
5 See B. Yt. I, 7.
* The word gAs4n being plural, Gatha must be taken in its collective sense as an assemblage of hymns. The word can also be read dahtsn, ‘creation,’ but this meaning seems improbable here.
396 SHAYAST LA-SITAYAST.
tion of the one adversary, and the renunciation of szz (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 reason, because should it be expedient it is
necessary to abandon z¢; and it is not to be let slip
from the hand for this veason, because it is proper,
in the world, to provide a spiritual evestence for
oneself.
14. This, too, that the best thing is truth, and the
worst thing is deceit; and ¢here is he who speaks
true and thereby becomes wicked, and ¢here is he
who speaks false avd thereby becomes righteous.
15. This, too, that fire is not to be extinguished *%,
for ‘47s is a sin; and ¢here is he who extinguishes
it, and is good.
16. This, too, is declared, that nothing is to be
given to the vile; and ¢here is he 6y whom the best
and most pleasant ragout (khirdik) is to be given
to the vile.
17. On these, too, is the attention of men éo de
fixed, because there is a remedy for everything but
death, a hope for everything but wickedness, every-
thing will lapse * except righteousness, it is possible
' That is, the Patit or formula of renunciation (see Chap. IV, 14).
? Literally, ‘ killed.’
' M6 ends at this point, the next folio being lost. The re- mainder of the chapter has been recovered from a copy in Bombay, checked by the Paz, MSS. Lz and Lzza, 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 pro-
vidence (bak6-bakht6),
18. This, too, is declared, that Frédin' wished
to slay Az-i Dahak?*, déu¢ Adharmazd spoke thus:
‘Do not slay Azm now, for the earth will become
full of noxious creatures.’
‘Cuapter XXI4.
1. | 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@é the fifteenth degree of
Cancer z/ is one foot; wen the sun is at Leo ?77¢ 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.
' See Bund. XXXI, 7.
2 See Bund. XXIX, 9, XXXI, 6, B. Yt. II, 55-61.
* Reading 4yad-ae (a very rare form), or it may be intended for hOmanéae, ‘ should it be,’ but it is written in both MSS. exactly like the two ciphers for the numeral 5. Mulla Firdz in his Avigeh Din, p. 279 seq., takes 5 kKhadtik p4i as implying that the shadow is under the sole of the foot, or the sun overhead; but neither this reading, nor the more literal ‘ one-fifth of a foot,’ can be recon- ciled with the other measures; though if we take 5 as standing for pangak, ‘the five /ves or sole,’ we might translate as follows : ‘When the sun is at Cancer, ‘he shadow is the sole of one foot of the man,’
398 SHAYAST LA-SHAYAST.
one foot and a half, a¢ the fifteenth of Leo z¢ is two feet; when the sun is at Virgo z¢ is two feet and a half, a¢ the fifteenth of Virgo z¢ is three feet and a half; af Libra z¢ is four! feet and a half, a¢ the fif- teenth of Libra z¢ is five feet and a half?; a¢ Scorpio ?¢ is six feet and a half, a/ the fifteenth of Scorpio z¢ is seven® feet and a half; a¢ Sagittarius z¢ is eight feet and a half, a¢ the fifteenth of Sagittarius z¢ is nine feet and a half; a¢ Capricornus z¢ is ten feet, at the fifteenth of Capricornus 7¢ is nine * feet and a half; a¢ Aquarius 2¢ is eight ® feet and a half, a¢ the fifteenth of Aquarius z¢ is seven feet and a half; a¢ Pisces z¢ is six feet and a half, a¢ the fifteenth of Pisces 2¢ is five feet and a half; a¢ Aries 7¢ is four feet and a half, a/ the fifteenth of Aries z¢ is three feet and a half; a@/ Taurus 2¢ is two feet and a half, at the fifteenth of Taurus 7/ is two feet; @¢f Gemini z¢ is one foot and a half, af the fifteenth of Gemini 7Z is one foot ®,
' K2o has ‘three’ by mistake.
2 M6 omits ‘ and a half’ by mistake.
* K2o has ‘ six’ by mistake.
* Both MSS. omit one cipher, and have only ‘six,’ but the shadow must be the same here as at the fifteenth of Sagittarius.
® Both MSS. have ‘ seven,’ which is clearly wrong.
* It is obvious that, as the length of a man’s shadow+depends upon the height of the sun, each of these observations of his noonday shadow determines the altitude of the sun at noon, and is, therefore, a rude observation for finding the latitude of the place, provided we know the ratio of a man’s foot to his stature. According to Bund. XXVI, 3 a man’s stature is eight spans (vitast), and according to Farh, Okh. p. 41 a vitast is twelve finger-breadths, and a foot is fourteen (see Bund. XXVI, 3, note), so that a man’s stature of eight spans is equivalent to 6% feet. Assuming this to have been the ratio adopted by the observer, supposing the obliquity of the ecliptic to have been 23° 36’ (as it
Chapter Xxi, 3-6. 399
ee em
3. The midday shadow is written', may z¢/s end be good !
4. I write the indication of the Adzérin (after-
noon)? fertod of the day; may it be well and
fortunate by the help of God (yazdan)!
5. When the day is at a maximum (pavan
afzdin6), azd the sun comes unto the head® of
Cancer, and one's shadow becomes six feet and two
parts + ne makes vé the Adzérin period (gas). 6.
was about A. D. esas, aud Be SE Me the latitude hon, each of the thirteen different lengths of shadow, the mean result is 32° 1’ north latitude, which is precisely the position assigned to Yard (the head-quarters of the small remnant of Zoroastrians in Persia) on some English maps, though some foreign maps place it 15” or 20° farther south. With regard to the rough nature of this mode of observation it may be remarked that, as the lengths of the shadows are noted only to half a foot, there is a possible error of a quarter- foot in any of them; this would produce a possible error of 2° 4’ in the midsummer observation of latitude, and of 39’ in the midwinter one; or a mean possible error of 1° 22’ in any of the observations; so that the possible error in the mean of thirteen observations is probably not more than 6’, and the probable error is even less, provided the data have been assumed correctly.
