DENKARD, Acts of Religion

The Sixth (Book) is about the doctrine which was practiced and upheld [or preserved] by (those) ancient adherents to the creed, as the sayings of the Revelation for the belief of the worshipper of Mazda.

4. (1) They held even this, thus: namely, True Nature is that which does not mislead another [lit. 'a person']. (2) And Wisdom is that which does not mislead itself. (3) And Conscientiousness is that which when it recognizes (a thing) as virtue, performs it.

5. (1) They held even this thus: namely, that which when it recognizes that (a thing) is no virtue, and (still) performs it, is Perversion. (2) Perversion is opposed to Nature. (3) And that which white it recognizes that (a thing) is sin (and still) performs it, is Folly. (4) Folly is opposed to Wisdom. (5) And that which while it does not recognize whether (a thing) is virtue or sin, and before it arrives at knowledge, performs it, is Self-willedness. (6) And Self-willedness is opposed to Conscientiousness.

6. (1) They held even this thus: namely, Nature is not (implied) in Wisdom, while Wisdom is (implied) in Nature. (2) And Conscientiousness is implied in both Wisdom and Nature. (3) Spiritual things are known to be regulated according to Nature; the body is preserved by Wisdom (while) the spirit is redeemed by the union of both these.

7. They held even this thus namely, Shame is that in which they do not cease performing sin; Honor (Nang) [Nang 'honor'; it also means 'disgrace'] is that in which they do not cease performing virtue.

8. They even held this thus: namely, the essential thing in the Primitive Religion is Sinlessness.

9. They even held this thus namely, dutiful can be he who is discriminating.

15. They held even this thus: namely, one should not connive at what is unpardonable, nor should uphold what is connived at.

23. (1) They held even this thus: namely, in the Religion, five best of things are even these namely, Truth, Charity, Virtue, Competence (or Industry), and Intercession. (2) That truth is best which if one among the creatures of God should perform, then that one who acts up to it should be so much the more benefited according as one follows it out. (3) That charity is best in which when one makes a gift unto a person, one has no expectation that from the person to whom it is made, there should come to one as recompense anything whatever in the world; and there is nothing for him even in this that one to whom it is made should entertain a wish for thanksgiving and prosperity, (4) And that virtue is best in which one struggles with the spiritual vices (druj), and does not permit within oneself any vice whatever, particularly these live vices Avarice, Jealousy, Folly, Passion, and Infamy. (5) That competence (or, industry) is best in which when a work is being done, it be so done that every moment one should feel confident within oneself that if one should die that very moment, even then nothing different need be done from what is done already. (6) That intercession is best in which one says words in behalf of that person for whom others do not speak, and who is unable himself to state his misery and complaint; that man utters (or addresses) the voice of his own soul and of the suffering poor, and (expresses) the woeful sorrow of another man, or of the world, unto the six Bountiful Immortals (Amahraspands).

24. They held even this thus namely, wisdom is manifested in work, nature in government, and a friend in difficulty.

25. (1) They held even this thus: namely, the wisdom of wisdom, the best one, is that by which one is able so to maintain this body that not even the least harm might come to the body on account of the soul, and so to maintain the soul, that not even the least harm might come to the soul on account of the body. (2) Whereas, if, on the other hand, one is not able to do so, one should give up the body and preserve the soul.

26. (1) They held even this thus: namely, power is a halter to wealth, and wealth is a halter to the body, and the body is a halter to the soul; and mankind unto whom harm comes regarding these four things, should for the removal of them give up (all) worry, wealth, and power. (2) And if one cannot dispense with power, one must thus let go even wealth (for it); (and) if one cannot dispense even with wealth and power, one must even thus forego the body withal; and (whereas) as for the soul after all, it should not thus be disclaimed.

27. They held even this thus namely, you must accordingly conceive the abode of righteousness and religion in yourselves as that of plenty and contentment.

33. (1) They held even this thus: namely, for every person there is an object which is more honorable and dearer to him than anything else; and when he regards that thing as his co-helper, and when there lies nothing else in the midst, only then is one full of gladness therefrom. (2) That thing is Religion.

34. They held even this thus namely, (real) Religion is that which is being practiced.

45. (1) They held even this thus: namely, care for fire is of many kinds. (2) Of the two kinds of that care, the greater is the one when people guard it sinlessly and truthfully. (3) And the other is the one when what men do for it is of high value.

48. (1) They held even this thus: namely, one should be reverent to one's great ones and patronize one's inferiors, and should give benefit to one's coadjutors. (2) And of these three this one thing is excellent when one renders happy one's coadjutors, because if one do not give benefit to one's helper, it is manifest that owing to that one's terror in one's dealings with one's superiors, one (may in one's confusion treat) one's inferiors (with) reverence.

49. They even held this thus namely, in the conduct of oneself this thing is excellent when one regards one's inferior as one's equal, and one's equal as one's superior, and one's superior as one's master.

50. (1) They held even this thus namely, through expiation, there remains no passage to hell. (2) And through non-expiation, there remains no passage to heaven. (3) Expiation is that wherein one is in contrition with repentance for a sin committed, and does not commit that sin again.

51. (1) They held even this thus: namely, these three persons are the greatest in righteousness. (2) One is he who has the longing of the liberal. (3) One is he who has the nobility of the truth-speaker. (4) And one is he who does not afflict the afflicted.

52. (1) They held even this thus: namely, in the case of every person that may have died, one should be guarded from him, thus: 'I will not touch or come in contact with the decomposed matter therein, and will not be polluted'. (2) But if one comes in contact with it, one's own body contracts pollution; and the living humanity should be so on guard against the sickness and disease in such other people, as from the corpse of a person in the case of a deceased.

55. (1) They held even this thus: namely, sermons should he delivered to the faithful, and the Religion should be explained to co-religionists. (2) And virtue and vice should be pointed out to every person.

59. (1) They held even this thus: namely, men should be cautious and the most on (their) guard against the demon who is expectant of authority over the wicked existences. (2) That demon is the existence of every vice, and such is (his) demonism, because the entire vices which the man who commits, commits in being expectant of supremacy over the wicked existences, so that one does not know that I do not speak the fair mind. (3) But if anyone should understand it, I shall be observant of the embellishment thereby; and if I should be free (from all danger), then I shall stand up and (boldly) say thus: 'That is what I ought to have done'.

62. They held even this thus: namely, if one should have performed a righteous deed with special reference to one's own self or to one's ancestors, then its principle is not according to the Primitive Creed.

65. (1) They held even this thus: namely, that everything is made (the appropriation of) him owing to whom it is performed, and the reward and recompense therefor are (also) assigned unto him owing to whom it is performed. (2) And men should highly be striving in this manner: 'May we perform virtuous deeds that there may be (attained) unto us the reward from Ohrmazd the Lord; because whatever recompense proceeds from Ahriman, that recompense is assuredly harmfulness.

66. They held even this thus namely, that he who learns to observe these several sections which have been written in this treatise, recognizes the good of himself and of others.

69. They held even this thus: namely, neither through anxiety nor through fear should any person seek remedy out of depravity.

78. (1) They held even this thus: namely, one who has the good mind as guest within himself has verily this mark that one is warm in virtue and in confidence with the good, and continues in peace, and promotes intercession towards the Lord. (2) And one who has Akoman (Evil Mind) as guest within himself, has then his characteristic such that he is benumbed in point of meritorious actions, forms evil relations, gets troublesome with good people, and in himself becomes an opponent to peace-making and its progress. (3) And (when) anybody has Sraosha (Pious Obedience) as guest within himself, then his mark is this that words are always uttered (by him) with politeness, and when they are uttered he is verily listened to, and when (they are) defective, they are withdrawn, and he utters no falsehood for the acceptance and embellishment of others, nor does he smite anybody who is innocent, but smites moderately anybody who is sinful. (4) And whoever has Aeshma (Wrath) as guest within himself, has then his characteristic such that there is (by him) always the conversation of an improper subject, and when he speaks (upon it) he is not listened to, and when he has uttered what is offensive as well as blemished, then it is not withdrawn; he speaks manifold lies for the aggrandizement of others, and much smites the sinless ones. (5) And (when) anybody has Spentomad as guest within himself, then his characteristic is this that there is plentiful devotion, and when people persuade him to commit a sinful act he commits it not; and when even plenty of the share of the wealth of this world reaches him, even then he turns not away from the wealth of the good spirits; and he desires for the reward of merit from the spiritual existences and not from the material ones. (6) And whoever has the druj (i.e., the vice) of Tarokmat ("Perverted Conception'') as guest within himself, has then his characteristic such that his thinking is rash, and when they persuade him to commit a crime, he is led to commit it; even when a small share of the wealth of this world reaches him, then he stands away from the wealth of the good spirits; he desires for the reward of merit from the material existences and not from the spiritual ones.

79. (1) They held even this thus namely, Ardwahisht is seven months in the material world, and five months in the spiritual world. (2) And when he is in the spiritual world he sits invisibly in the body of vegetation, watches the seeds of plants and nourishes and rears them , and in those five months he produces trees. (3) In those seven months when he manifests himself in the material world in the body of vegetation, the trees put forth blossoms and produce fruits. (4) So that for this reason there is the manifestation of the period of Rapithwin of the genius of Ardwahisht in the seven months of the year and not (so) in the (remaining) five (months).

80. (1) They held even this thus: namely, (when) any-body should voluntarily submit himself to troubles and distress for the sake of the Law of Religion, and then should recognize it as some act different from an apt deed of merit, still (then) that meritorious act thereby develops itself, i.e., even through the sin he would commit owing to any fear from those troubles and distress. (2) But there is no absolution from the sin of unnatural sexual intercourse and other sins of that nature which are committed by one, because through one's share in them one does not pass over (the [[Chinwad]] Bridge) even by suffering the troubles and distress to which one has approved to submit in this world (for the sake of Religion).

81. They held even this thus namely, (when) anybody submitted himself, for that faith, to (such) troubles and distress in this world, and then also perceived those troubles arid difficulties as other than meritorious acts, even (then) among the invisible (heavenly) spirits those toils and pain people suffer on account of any such thing are regarded as not included in the other sins committed (by them).

84. They held even this thus: namely, (if) one proceeds to educate (people) in theology (or in religious knowledge), he should do it if he is highly persevering (or self-sacrificing), and then he will be able to save (their) souls by the infallibility that exists in the Revelation of God.

85. They held even this thus: namely, the superior salvation of the soul, (to express it) in the most concise way, (is) this that one should act so that the Deity is adored and not the demon.

86. They held even this thus: namely, he who cohabits with a menstruating woman, is sinful even if he has done it blindly in darkness.

87. (1) They held even this thus namely, mankind ought to be vigilant so that, as far as possible, no injury might happen unto them, since when in anyone's body deterioration abides, then Akoman settles itself in the body; and no sooner Akoman sits in the body than Vohuman goes away from that body; and then every object is perceived through the evil mind and the evil thought of everything that appears worst. (2) And he who is versed in evil thoughts, has then his path (leading) into Hell; and out of those who go into Hell, while some come back, some do not return.

91. (1) They considered this, too, thus: namely, these five things (are) highly virtuous, and these (are) as follows: Liberality and truth and moral heroism and eloquence and prudence. (2) Liberality is this: whose yields up his person to God obviously for the love of the soul and for the Religion. (3) And truth is this: whose speaks anything speaks what be ought to speak, and speaks so with caution as though God and the Amahraspands stood near behind him listening to his utterance and observing him. (4) And moral heroism is this whoso lodges faithfulness -- and faithfulness for the Religion -- in his own person, and stuns the evil within his body. (5) And eloquence is this: whoso would intercede for that person for whom if he (were) not an intercessor no body else would be an intercessor; and the person (who intercedes) should intercede for the sake of his own soul. (6) And prudence is this: whoso knows (how) to bring to an end anything that he would begin.

101. (1) They considered this, too, thus: namely, an honest desire should be formed, and then adequate speech as well as action should be observed with that honest desire. (2) And whose would do so when he is gifted with this good fortune (far(r)akhûîh) that even in (his usual) speech and action there is nothing distinctly afflicting, then (only) should he be regarded as righteous. (3) And if it so happens to him that there is something distinctly conflicting, then he should be in contrition (for it) so that in the end God may not abandon with the demons the man who (is) in that position, under the judgment of spiritual beings [maînyûgân]. (4) Indeed they (will) say this: namely, "Since we ourselves are created by the Good Spirit, so we are favored and exalted by Him; whereas the gin which the Fiend produced is handed down to us (by him alone), and he (viz., the druj) through that cause becomes familiar (with us, and) drags (us) to himself."

102. They considered this, too, thus: namely, belief in the good spirits is of many kinds; and this, too, is a belief regarding the good spirits: whoso practicing good deeds believes in the good spirits, (believes) that it is possible for them (i.e., for the good Spirits) to allot worldly happiness to mankind, and they (i.e., mankind, therefore) seek from them the happiness of this world.

105. (1) They considered this, too, thus: namely, the intellect of man should above all recognize this one thing, viz., when superior learning is communicated, it should be made known with an honest motive. (2) And the religious belief (being thus) established, one either performs a meritorious act or a sinful act; and when (that act is) under a test then only is the nature (of the man) revealed.

106. (1) They considered this, too, thus: namely, when a man stands by the Religion of God, and then he sees circumstantial troubles (lit. the troubles allotted (to him)) which (occur) in this world, he should pass (his) life, in the course of the troubles that approach him, with agility and in superior endeavors. (2) The suffering (on account) of hunger and thirst and calamity and sickness that approach him (in this world) is, however, considered at the reckoning of the good spirits with whatever else he may have suffered.

107. They considered this, too, thus: namely, the goodness of the good ones should be for him who makes amends for that goodness; material goodness (is) that which (emanates) from a good desire.

110. (1) They considered this, too, thus; namely, (there are) several things which (are) best for men. (2) And these are as follows: An abundance of hospitality, an abundance of honor, a sufficiency of discrimination, and a longing for the recompense of good deeds from the good spirits, and a profession of discipleship (in the Religion). (3) Because, out of those virtues this one object is the best, viz., to profess discipleship, since it is possible to recognize all the five (virtues aforesaid) in the practice of the discipleship (of the Prophet).

111. (1) They considered this, too, thus: namely, when (there are) two persons who are equal in goodness, and one believes more (in the Religion) than the other, consequently when (both are) together (they are) of different natures. (2) As to the former he ought to discern why (it is) so; since if he does not discern (it), then his spiritual wealth diminishes thereby for this reason (that) the other one thinks little (of that spiritual wealth.)

112. They considered this, too, thus: namely, (every) man makes (his) account-book (dastak) himself; because if the deeds of a man (are) straightforward, then the good spirits (Yazads) would approach him and regard (him) as much as though (they were) most virtuously beneficent towards that man.

113. (1).They considered this, too, thus: namely, for men seven things are best. (2) And these are as follows: Renown and piety and nobility and controlling power and sovereignty and soundness and appreciation (of God). (3) Renown is this: whoso always keeps his door open for the apt pleasure of the good ones. (4) Piety is this: whoso performs meritorious acts for the soul. (5) Nobility is this: whoso makes offerings to the pious and the deserving ones. (6) Controlling power is this: whoso having withheld the body from sin, keeps back (from it). (7) Sovereignty is this: whose causes the maintenance of the good and the stunting of the evil. (8) Soundness is this: whoso keeps the body and soul apart from evil people (hûnutak) and adverse natures, and keeps company with the nature like his own. (9) Appreciation (of God) is this : whose for the happiness that has reached (him ) regards with complete reverence the good spirits and the Deity; and if he has not attained the divine recognition, they, viz., the good spirits bring him up to it, and drive away from him the affliction which besets him; and what is good always comes to him from God (Ahû).

114. (1) They considered this, too, thus: namely, these things are best for men: Friendship of man and longing for paradise [Vahisht khvâhîsht], and truth and aid unto kinsmen, and perfect devotion and polite bearing, and charity and sincere gratefulness, and (religious) conference and moderation. (2) The law of Ohrmazd (is) friendship of man; and the law of Vohuman (is) longing for paradise; and the law of Ardwahisht (is) truth; and the law of Shahrewar (is) aid unto kinsmen; and the law of Spandarmad (is) perfect devotion and humility; and the law of Hordad (is) liberality and sincere gratefulness; and the law of Amurdad (is religious) conference and moderation.

115. (1) They considered this, too, thus: namely, for men (there are) these several things which are greatly good. (2) And these are as follows: Conscience and good nature and wisdom and moral goodness and glory. (3) If they (are) not in accord with (their) own faculties, they do not attain the objects enumerated. (4) The faculty of conscience (Phl. daêna afzâr) is this whoso (is) faithful; and faithfulness (is) this: whoso holds a friend who is good-natured, who is pious, who is a good man, as a supreme guide to his own person, and speaks (to him) thus: "whatever defect thou mayest discern (in me) declare (unto me), so that I may (thereby) improve; and whatever he says (he) keenly and willingly listens to and obeys. (5) The faculty of good nature is: an honest disposition to move with the virtuous and to adopt virtue from every one, and not to embrace vice from any body whatever. (6) The faculty of wisdom is, the entertainment of an awful regard for the pious., (7) The faculty of excellence embodies industry and diligence. (8) The faculty of honor embodies truthfulness and sincere love.

116. (1) They considered this, too, thus: namely, (there are) three things which are exceedingly good in regard to the heavenly good spirits (mainyugan yazdan). (2) And these are as follows: Love and veneration and hope.

117. They considered this, too, thus: namely, for man these two principles are best: To be good himself and to do good to others.

118. (1) They considered this, too, thus: namely, for great men and kings (there are) two things which are best. (2) And these are as follows: To uphold the virtuous and to suppress the wicked.

119. They considered this, too, thus: namely, the unique virtue is this: an excellent openness in thought and word and deed; for this reason that a sin is committed clandestinely, not (so) a righteous act.

122. (1) They considered this, too, thus: namely, in the Religion these (things) are thus recommended. (2) One is the love of sovereigns; and another is (the accomplishment) of that (man) who keeps his person with minute care and liveliness, and clean from guilt, and practices divine worship at the risk of life and following religious authorities.

123. They considered this, too, thus: namely, whoso would grieve over a fault should pronounce a blessing on Ohrmazd the Lord and the Amahraspands and the kings, and the righteous and virtuous who are born and will be born, and should denounce a curse on Ahriman (Evil Spirit) and the demons and the wicked.

124. (1) They considered this, too, thus: namely, Ohrmazd the Lord has produced nature and Religion most excellent. (2) Whoso has no good nature has no religion; and whoso has no virtuous friendship has no goodness; and whose is a friend of the virtuous for the sake of virtue is goodness himself.

131. (1) They considered this, too, thus: namely, a person rises to an essential place to adorn (it) and when that essential place is adorned, the whole world is then adorned by him; and when that essential place is not adorned, no place whatever is then adorned by him. (2) And they called that essential place one's own person.

134. They considered this, too, thus: namely, Ohrmazd the Lord has (deemed) it requisite for every living man to be with these several faculties within (him): (viz.) with the nose, and the vocal organ, and the eyesight, and the reasoning (faculty.)

135. They considered this, too, thus: namely, Ohrmazd the Lord has produced all (His) creatures, likewise, for these two beneficial results: for the annihilation of the Blemish-giver (Ahriman) through them, and for the evidence of Himself (i.e., of His Supreme Being).

136. (1) They considered this, too, thus namely, one should always choose out one's own motive in connection with a passing event, and see whether it is achieved (by him) certainly with an honest or a dishonest purpose. (2) He should estimate (it) thus: "Have I an honest or a dishonest motive?" (3) If his own actual wish be honest, he should stand to it accordingly; and if the reverse, then he should turn away from it.

137. They considered this, too, thus: namely, every person should desire spirituals wealth, since whoso solicits it, may obtain it.

138. They considered this, too, thus: namely, these several regardable things should be much looked after: an honored man, and a glorious day, and an illustrious deed.

139. They considered this, too, thus: namely, this one characteristic of righteousness is greatly manifest, (viz.,) much renown.

140. (1) They considered this, too, thus: namely, as to a person whose renown is great, they say that the manifestation of goodness in his acts is owing to this (that) when he does honest acts as much as he can, the desire that occurs to him is: "Would to Heaven (kâch), I were able to do more (such deeds)." (2) And as to every man whose ill-fame is great, they say that evil is manifest in his actions owing to this that when he does harm as much as possible, the desire that occurs to him is: "Would to Heaven, I were able to do more (such evil acts)." (3) In the assembly of the good spirits they have regard for that man who in the above manner has done those acts of goodness, and who has not deliberately done harm (to others); and, in this world, they glorify (him) through the mouths of men.

141. (1) They considered this, too, thus: namely, in the Andarz ôl Anshûtâân ("Admonitions unto Men"), it is said thus" "Thou shouldst practice (righteous) poverty which (is) best for the great ones"; and hence hard is the superior kind of poverty, which (is) the best of objects. (2) And whoso (is) not helpless, but prosperous, stands in poverty for the goodness and sublimity of, (that) poverty, he who is Ahriman is (then) cast out from the world with the most wicked among the demons; and the maintenance and progress through him of every righteous act which (is possible) in this world, (are) like unto a river which is ever navigable. (3) And this, too, is said thus: namely, "In poverty he could remain glorious who, for whatever (is) requisite for this body, would be more delighted with what is most poorly attained than with what is most superbly gained." (4) And he who acts thus can remain prosperous in poverty, whereas he who practices the reverse is held back from the splendor of (such) poverty.

142. (1) They considered this, too, thus: namely, nobility is this whoso possesses mighty earthly resources in full abundance for the use and benefit (of others), and appreciates and consumes and bestows (those) mighty resources which are for him on others, for (averting) afflictions, for which, from whatever cause they may arise, (he is) an intercessor for the drivishes (drigûshân), and causes their happiness thereby. (2) He who (is) a drivish and practices (drivishism) acts in such a way that all persons consider themselves happy owing to his splendor and mighty riches, and are proud thus: "If troubles and difficulties come upon us, then he will bring (us) the desired remedies".

149. They considered this, too, thus: namely, material wealth should not be immoderately embellished; since the man who immoderately embellishes material (wealth), is a destroyer of spiritual (wealth).

150. They considered this, too, thus: material wealth should be embellished to such an extent that spiritual wealth may not waste away (thereby).

151. (1) They considered this, too, thus: namely, the wealth of this world shall be so employed during the period (of thy life) as if thou knewest thus: "I may live a thousand years, and whatever I may not perform today I shall then perform the next day." (2) And spiritual objects shall always be so employed thoughtfully and diligently as if thou knewest thus: "I (may) live for a day, and whatever I may not perform today I cannot perform thereafter."

155. They considered this too, thus: namely, (it is) God in Whom every one has his trust (or hope) regarding his own affair, except him who has no wisdom.

156. (1) They considered this, too, thus: namely, whose, seeking chieftaincy and riches, comes by them, should preserve them for the benefit and happiness of men, and make them qualified in the world. (2) And whoso stands exalted in drivishism and good deeds (or, "(religious) meditations"), brings thereby the good spirits into (this) world with rejoicing.

159. They considered this, too, thus: namely, the characteristic of apostasy (is) this: whose regards a superior act of merit (as) small, and an inferior act of merit as great.

160. They considered this, too, thus: namely, an act of small merit is a covering for a sin, because an enormous crime which might be committed, being a little apparent owing to a small act of merit, attains thereby little diminution.

161. (1) They considered this, too, thus: namely when a highly talented man performs many acts of such small merit, it will not be possible (for him) to be holy thereby; but when an act of very great merit is performed by (such) a man, he becomes holy thereby. (2) And we men ought to be nobly striving, so that an act of sublime merit may be our own.

162. (1) They considered this, too, thus: namely, every person has a conscience (ahû); and when that person's conscience remains healthy and uninjured, the thing (viz., the faculty of conscience, is) then an intermediary for an object. (2) And when the reverse, then that thing is destroyed, (even) if an object which is highly-spoken of be declared highly good and practiced.

163. They considered this, too, thus: namely, the spirit (ahû) of the Religion (is) Zarathushtra, the spirit of holiness (is) Manthra, and the spirit of nobility is magnanimity.

166. (1) They considered this, too, thus: namely, everyone should devote himself to the Religion, or what he believes in, and should thoroughly judge about his own desire (for devotion) thus: "What is that object in which he should believe self-devotingly." (2) And in the Religion (there are) several things to which he should be self-devoting. (3) And that one is steadfast in the Religion who, whenever he attains anything (enumerated in the Religion,) to which he should be devoting, does devote himself, and does not perform those several things by which an act of self-devotion (results in) a sin which is inexpiable. (5) This is he who devotes himself to the Religion, to the wife and the offspring, as well as to the holy ones, and priests and other good ones, when they approach (him).

167. (1) They considered this, too, thus: namely, (there is) a saying in this Religion, which is very essential, and this (is) as follows: "Doubtlessness in the Religion of the Deity." (2) And doubtlessness in the Religion of the Deity should be such that although they mitigate sins after sins, still they do not stand aloof from the wealth of the good spirits.

170. They considered this, too, thus: namely, whoso, during the approach of harm and affliction to him who is a strangers, solicits (for him) a favor from God (has) an inborn (âsnô) faith in the divinity (maînûg), for this reason that even if the acts (of the afflicted one) be foolish and dishonest, still he believes regarding the Deity that God is able to achieve what is good and what is bad.

171. They considered this, too, thus: namely, this little and much, and near and far, and comfort (khvâr) and discomfort, he who (is) eminently wise comprehends.

177. They considered this, too, thus: namely, even in money-making these qualifications are good: whoso is diligent, well-preserving, and contented.

178. (1) They considered this, too, thus namely, men are of four kinds: two of the experienced, and two of the inexperienced (kind). (2) Of the two kinds of the experienced, the one (includes) those who (are) good in the company of the righteous, and another (includes) those who (are) wicked in the company of the evil. (3) Since, it possibly happens that he who has stayed among the virtuous, (turns) worse when (he happens to be) among the wicked; and he who has stayed in the company of the wicked, (turns) better when he has access to the virtuous. (4) And of the two varieties of the inexperienced, one (includes) those who were in the company of the good and eventually (turned) worse; and another (includes) those who were in the company of the wicked and eventually (became) better.

179. They considered this, too, thus: namely for man an object (which is) very excellent is a straight forward habit; because a habit becomes nature and nature becomes conscience (daêna).

180. They considered this, too, thus: namely, that man is most fortunate who so mingles this decaying wealth of the world with that which is undecaying that, when he passes away from (this) world, he attains Heaven (maînûg).

181. (1) They considered this, too, thus: namely, in the sayings of the Religion (there are) four which are much mentioned. (2) And these are such: Not to connive at (lit. see) a sinner in regard to (his) sin, and not to elevate a man of wicked judgment on account of power and wealth; to seek a reward from the heavenly beings for an act of merit, and to be a religious disciple. (3) Especially, to be a religious disciple, because everything is known by discipleship (in the Religion).

182. They considered this, too) thus: namely, there should be more longing for these three precepts than for the entire Avesta and Zand: One (is) not to connive at a sinner in regard to (his) sins; one, not to elevate a man of wicked judgment on account of power and wealth and one, to seek a reward for an act of merit from the spiritual and not from the materiel existences.

183. They considered this, too, thus: namely, he who, regarding a precept which he does not understand, says: "I understand it;" then, on account of that precept being obscure, a thousand (other) precepts which he knows go out of him.

189. (1) They considered this, too, thus: namely, one should entertain as much delight for (the receipt of) a present as a juvenile slave (does), and should endeavor so highly that the delight may never depart from oneself. (2) And when one desires pleasure in that object from which, when obtained according to wish, a sin is (incurred), then not in that object but in some other object (one should desire pleasure) which, when obtained, (will be) an increase of joy. (3) One should not commit a sin and, as a consequence, relinquish joy for oneself; because even a slave boy longs for much of that object which, when he obtains to his satisfaction, occasions much grievous sin through it. (4) Hence, in the nature of the object, there is so much eatable matter as (is) in a date, or a walnut, or in any other object which is given, and therewith he is contented and in gaiety.

190. They considered this, too, thus: namely, men ought to be vigilant in order that spiritual comfort (yazdân râmishn) may abide in the body; since the object of that comfort is to long for and help the meritorious deeds (mentioned) in the Religion.

191. They considered this, too, thus: namely, the propitiation of the good spirits (is) the delight of him for whom there is no harm in the end.

192. They considered this, too, thus: namely the propitiation of the good spirits (is) the personal delight and glory of the good ones.

193. (1) They considered this, too, thus: namely one should keep the body in joy, and hold back the hands from sin; since when the body (is) in joy, Vohuman then lodges (mâhmân, lit. "is a guest") in the body. (2) When Vohuman (is) a guest in the body, (it is) then difficult to commit a sin, and (there is) much witholdment from (bodily) disorder. (3) Because whoso allows disorder in the body, then Akoman enters into (his) body; and into whosoever's body Akoman enters, then it is difficult to perform the acts of integrity.

196. (1) They considered this, too, thus namely, the essential of joy is the contentment of the good mind, and the essential of pain is discontentment. (2) Since, if Ohrmazd the Lord is not satisfied with the goodness which is His, then He is not happy; and if Ahriman is not dissatisfied with his own affliction, then he is not distressed.

197. They considered this, too, thus: namely, the wealth-contented (have) a dissatisfaction for wisdom and learning.

198. (1) They considered this, too, thus namely, a man into whose body the spirit of greedy desire enters, displays, consequently, a longing for worldly riches. (2) This, then, is the best remedy (for him) when the material wealth of this world seems to be a surplus to a man, he should think thus: "Consider that what is held by me why should I hold if it be necessary to relinquish it soon henceforth I will not hold it, so that the love of it which remains apart from me may not return; since, not to hold the material wealth is much more glorious (khvârtar) than to relinquish it."

199. They considered this, too, thus: namely, a perfectly wise man remains everywhere mindful of the end of the world.

212. (1) They considered this, too, thus: namely, every body should practice and carefully observe (these) two principles. (2) As to one principle, he should look to his own life (and) endeavor as much as possible for (its) improvement. (3) As to the second principle, he should observe moral virtues in actions, appropriate (them), be gratified therewith, and learn a superior lesson therefrom.

213. (1) They considered this, too, thus namely, the soul of man never (permanently) remains in one single place; since, according to its principle; it is progressing or regressing. (2) As to its progress and regress this is said thus: "As long as man follows spiritual desires (rûbân-kâmag), it is progressing; when he follows bodily desires, then the soul deteriorates."

214. (1) They considered this, too, thus: namely, one ought to be worthy by innate wisdom (âsnîh) of all the mysteries of the acts of God and the good spirits. (2) When a man becomes worthy (of them), the good spirits themselves then render (him) cognizant of the mysteries (of God) and the conflicts of the soul; because they seek the treasure which is reliable, and then the divine mysteries and the conflicts of the soul are not hidden from any one whatever; because it is well known that as much more men know, so much more ably civilized they are. (3) As to those who were worthies, this is declared thus: "You will be pious men to such an extent that there may be a passage of the good spirits into your bodies, who will well reveal the secrets of the wealth of (your) soul."

217. They considered this, too, thus: namely, 'Thou (art) of the race of the heroes of mankind, that is of that most glorious (khwartar) race which recognized the instruction of the Avesta and Zand as requisite."

218. (1) They considered this, too, thus namely, there is nobody who does not toil in this world for the fruit of the object which he possesses (or) spurn it for the trouble therein; and when in a state of poverty everybody does spurn it in this world. (2) When he who is the best male driwish arrives at the reckoning of the good spirits (to receive judgment on his acts of merit or demerit), such is his wish: "Would that I had been righteously poorer (still, so that) my present reckoning might have been still more shining and more glorious."

219. They considered this, too, thus: namely, (if) a man for the reckoning of the good spirits has not performed other acts of merit which he ought to have performed on this earth, he for not having performed (them) brings so much contrition and penitence on himself as though this occurred to him thus: "Alas! that I consigned to the fire for burning and to the waters what (was the real) human blessing (râm, namely) several acts of high merit, otherwise (there would have been) less punishment for the soul (I am) just like one who has stolen the treasure of a person and is distressed thereby."

220. They considered this, too, thus namely whoso copulates with a harlot is thereby sinful of copulating with a menstruous woman.

221. (1) They considered this, too, thus: namely, the good spirits do not so tend an angelic-natured [Yazdân haêm] man in this world as he wishes himself (to be). (2) They preserve (him) in his person so much virtuous and take so much care (of him) as is most beneficial to the soul.

222. They considered this, too, thus: namely, the good spirits so take care of a man of angelic nature (that) they would not likewise cause nor allow him to be led according to (his) personal desire, just like a man who has some stale food for (his) offspring, which appears to him very delicious, and when he eats it he dies; in other words, the rottenness of the food is of more serious consideration for the man's offspring when he does not gratify (the child's) desire for that food.

223. (1) They considered this, too, thus: namely, for the instruction of him who is a stranger the one thing (which is) excellent (is) this that one should embellish one's own nature and make oneself a mirror and place it before him who is a stranger. (2) He who is a stranger looks and gazes into it, (and) therefrom receives superior instruction.

224. (1) They considered this, too, thus: namely, he who, besides embellishing himself in goodness, lives to attain success in (his) labors, then anybody who does not learn from him, does not become better, for this reason that a man observes (his own) defect from the standard of him who is polished in judgment, (and for this reason) that in this world he sees himself in that object which is brighter and more shining than himself. (2) Hence, many a time a man does not see himself in a goblet of iron entirely clean, while he sees himself clearly in a mirror which is pure, on this account that the metal (of the mirror) is brighter for the man's vision and the goblet of iron is darker.

225. (1) They considered this, too, thus: namely, one should exert oneself; and (when) any person during one-third part of the interval of night keeps fire burning in, all the evil influences are thereby everywhere destroyed. (2) And as long as the fire stands burning, everywhere that fire opposes gloom and darkness, cuts them off entirely, and renders them invisible and unknown. (3) That action, moreover, brings help in the spiritual world for whomsoever is appointed to break darkness and render gloom invisible. (4) And that light which causes darkness unseen and not apparent, rises upward in the spiritual world before the soul of the man for whom the light subsists, and renders the man's soul enlightened (rûshan), happy and comfortable.

226. They considered this, too, thus: namely, in a collection (of religious precepts) there is a very essential sermonnette, and it is as follows: "Who always performs that action by which he attains fame and publicity in the eyes of many persons, mankind in this case will not speak about him thus: 'Thou hast done immoral and bad actions (in life)'."

229. They considered this, too, thus: namely, the fruit of the wealth of this world (is) vital protection; the fruit of vital protection (is) the maintenance of the physical body; the fruit of the body and the fruit of the soul (is) the Renovation (and) the fruit of the Renovation (is) the undecaying joy, and it has always been and will be for ever.

232. (1) They considered this, too, thus: namely, the greatest (or Mazdayasnian) act of merit, too, should not be performed when the order has been given by him who is the sovereign lord that it shall not be performed; and whoso performing it, should then relinquish it. (2) Know that (otherwise) it is no act of merit but a great sin; for one's share (is) the position of disloyalty, and as to (the lot of) sovereignty (it) is undermined.

233. (1) They considered this, too, thus: namely, when the king asks (the head priest) whether drons should be consecrated or not, (and) if sins (accumulating) through sins are thereby mitigated (the priest) shall not say that they should not be consecrated. (2) But if the king gives an order to a man thus: "Don't consecrate the drons," (and) if he consecrates (them), it is no yazishn [[Yasna]] but a sinful act; just as (in the case of) the draona ceremony and every other act of righteousness, if the king asks as to these whether these should be done or not, one should thus abide by (the ruler's judgment): if the king orders "Don't do it," they should abide by it.

236. (1) They considered this, too, thus: namely, spiritual wealth (is) always in the mind. (2) He who does not stand to it, ought to so rely on this that never should an improper object be thought of in the mind. (3) With regard to the mortal state of mankind, which approaches nearer every single hour, inward dread at the time when death (takes place) approaches the man who is always thinking of immoral objects especially earlier than (it would approach) the man who performs straightforward deeds; (and) then he proves (himself) to be the enemy of (his) soul. (4) Since, as long as a man contemplates the meritorious acts of piety, the good spirit in (his) body abides in the body, and the demons are overpowered and go out (of it). (5) And if he contemplates immoral objects, then the demons rush into (his) body; and when the man dies, at that time the druj gets into the body, (and) then it is most oppressive to the soul. (6) And, consequently, it is as difficult for the good spirits (yazdân) to take hold of the body from the hands of the druj, as (for that man) to have overpowered the druj out of the body in his material existence.

237. They considered this, too, thus: namely, there is also marvellousness (in this) he who worships and is reverent towards the good spirit that renders him every kind of protection is thereupon saved from harm, and he spoke of the good spirit thus: "This is my own soul" (that directs me to goodness.)

238. (1) They considered this, too, thus: namely, in every object one should acknowledge (one's) delight. (2) In what is good one should admit (it) for this (reason) thus: "I, too, have therein a share for the soul." (3) In what is evil one should admit (it) for this (reason) thus: "Goodness, too, has been produced wherein I have no (share) for my soul."

239. (1) They considered this, too, thus namely, the life of the soul is from straightforward habits and the life of (one's) habits is from (good) nature; and the life of good nature is from friendliness with men. (2) And if a man is gifted with other good objects, but his nature is evil, then, through that man's actions, there is no (happy) existence for his soul.

242. (1) They considered this, too, thus: namely, love develops friendship of one with another. (2) The love of that man who has no regard for others, entirely listens to (his own) fame. (3) The love of that man who is very talented is to this extent that when such a one meets in sight another, it increases a hundredfold as much as before. (4) And when (he meets) another in mutual conversation, it increases a hundredfold as much as when they meet for dining together, and it develops manifold as much as before. (5) And then every day people undergo much labor for increasing it (viz., that friendly love, saying) thus: "We shall develop love and friendship to that extent; because in the end it will be possible to exterminate every single druj on account of such love and friendship (as are cherished)".

243. (1) They considered this, too, thus: namely, nobody should be an injury-contemplating enemy to a man who commits a sin, (since) for the sin which becomes manifest he ought to ask pardon (of God). (2) This, too, should be considered that he who is Ahriman is also miserable in thus deceiving and inducing him (to commit sins.)

244. (1) They considered this, too, thus: namely, there is no man whatever by whom (when) anything is done that thing is not done for his own sake, whether it be an honest or a dishonest (act); since whosoever does (anything) in (this world), increases or decreases (thereby, the merit of) his soul. (2) All kinds of acts are performed by them (viz., men) for (their) own souls. (3) And we men ought to be highly exerting thus: "We long for our own soul's happiness, not misery."

245. They considered this, too, thus: namely, a farehbut is a tyrant who is an opponent of kings; an aibibut is an apostate who is an opponent of priests.

246. They considered this, too, thus: namely, the opponent of the Religion is skepticism and non-Aryanism, its ally is apostasy; the opponent of wisdom is deception, its ally is lust; the opponent of good-nature is arrogance, its ally is self-love.

247. (1) They considered this, too, thus: namely, (there are) ten (kinds of) propensities (in man); these are mostly comparative, such as charity, persevering energy, truthful utterance and diligence; and stinginess and boasting and immorality and fearlessness and indolence- (2) A man ought to know what these are, (and) what those are.

248. They considered this, too, thus: namely, nobody should do anything without an observation of the creatures (of this world), but if he does before observing (them, there) is no decadence.

249. They considered this, too, thus: namely, both Ohrmazd and Ahriman fix (their minds) on the desires of men; and he whom Ohrmazd (is) a promoter (has) then his reward from Ohrmazd; and he whom Ahriman (is) a supporter (has) then his reward of affliction from him.

250. They considered this, too, thus: namely, whoso wishes that he may become a sage should first of all do this one thing, viz., he should be reverent towards God and should move with the wise, he should always be devoting to his own mental capacity, just as when a delicious food is eaten by him and his own body kept in (healthy) preservation; so that the druj may not become triumphant and powerful in his body.

251. They considered this, too, thus: namely, reverence for the Deity is this: whose does not do anything (however) insignificant without consulting the good.

252. (1) They considered this, too, thus: namely, this friendship is most excellent: whose holds his own soul in friendship and never quits its friendship, either in prosperity or in adversity. (2) And this guidance is most excellent: whose holds his own conscience as a leader and never forsakes its guidance. (3) This refuge is good: whose holds his own good nature as a refuge and never forsakes (its) protection.

253. They considered this, too, thus: namely, it is not goodness which is not manifest unto men spiritually and hence also materially; since the vehicle of this world (is) nature, the vehicle of nature (is) an honest habit, the vehicle of (an honest) habit (is) wisdom, the vehicle of wisdom (is) conference with the pious people, the vehicle of skill (is) diligence, the vehicle of glory (is) truth, (and) the vehicle of the soul (is) the invocation of the good spirits.

256. (1) They considered this, too, thus: namely, wickedness implies tyranny, oppression. (2) Lasciviousness implies deceitfulness, and total affliction. (3) Sorcery implies concealed nature, and the exhibition of oneself differently from what one (really) is. (4) Disobedience implies the smiting and harassing of him who is more valiant than himself.

259. They considered this, too, thus: namely, the source of every greatness is humility or devotion towards the King of Kings; and the source of the Religion (is) Manthra; and the source of light is the Sun.

260. (1) They considered this, too, thus namely, when a thing is looked upon with an honest character then all (its) modes and defects are perceived -- an honest character (implies) the maintenance of good will. (2) (But) when a thing is looked upon with an impious (motive), no excellence whatever is discerned (in it).

261. They considered this, too, thus: namely, the essence of the Religion is of such a kind (that) when anything is observed through it one's own self is seen through it; this, likewise, is such that whoso knows how to observe sees through it every goodness and evil.

264. (1) They considered this, too, thus: namely, Ahriman should be thus cast out from the world; everyone for the sake of self shall extract (him) from the body, since Ahriman has his abode in human bodies in this world. (2) Consequently, when he has no lodgment in the bodies of men, he will be exterminated from the whole world; since so long as in the body of any one whatever in this world a dwelling is made by a (druj), Ahriman (will be) in the world.

265. They considered this, too, thus: namely, the good spirits have made their abode in such a place that when they have their abode in that place, they have (as it were) their abode in the whole of this world; since when Ahriman is exterminated from the bodies of men he is destroyed from the whole of this world, and the good spirits will then predominate in human bodies.

266. They considered this, too, thus: namely one ought to endeavor most for meditations (hûskârishn) on the Religion, that is, on the Avesta and Zand; since meditations on the Religion are an armor for the soul.