az dēnkird

hād. kirbag vaxšišn az hunar, hunar hān kirbag vaxšēnīdārdar ud gēhān sūttar ka abar xvadāyīh baved. cōn cašmag ī āb ī abar kōfān sar ō daštān zeryōnīh ī xvārēnāgīh rased, ud ātaš ī abar bālist vaxšed dūr dādār peyrōgīh. ud ast az hunarān vīst-ēk ī ka ped ōy ī dahyubed baved nēkīh ī pāyram rasišn<īg>dar aziš.

1- ēk huxvadāyīh, cē dahyubedān xvarrah az huxvadāyīh ī gēhān vinārišn abar hān ī xvadāyān xvarrah.

2- ud ēk huxēmīh, cē az frārōnxēmīh <ī> dahyubedān zōr vardīhed hān ī amaragānīg xēm ō frārōnīh.

3- ēk hudēnīh, cē az hān ī dahebedān hudēnīh baved ī amaragān ō dēn ī veh.

4- ēk huxradīh, cē az hān ī dahebedān huxradīh xūb rāyēnīdārīh ud rāyēnišnīgīh baved ī bannagān.

5- ēk (134) hu-oxīh, cē dahebedān amāvandīh abērdar az hvoxīh, ud az amāvandīhī dahebedān samīhend dušmen, pānagīhed gēhān.

6- ēk xvābarīh, cē az xvābarīh ī xvadāyān abar bannagān dōstīh baved ī bannagān ō xvadāyān, ud ēkānagīh ī-šān andar framān kār ī xvadāyān, drust raftan I xvadāyīh abar gēhān sūd ī dāmān aziš.

7- ēk humihrīh, cē az humihrīh ī xvadāyān vistāxīhend dušmen ō /zēnhār/ ud /apparag/ ō āmurzišn, burrīhed āšōb az gēhān, cannag az xvadāyīh, bīm az mardōm.

8- ēk frāx-menišnīh, cē az frāxmenišnīh ī dahebedān kunīhed hām-dahišn +astān bavedān mehsūdegar.

9- ēk urvāhm-oxīh, cē ped urvāhm ī dahebedān peyvast ēsted abardum /-būzišnīh/ ī āvām.

10- ēk bāstānīh āyādagīh ī frasāvand-xvadāyīh, cē az frasāvandxvadāyīh āyādīh ī ōy ī dahebed a-mōšišnīh baved ī dānāg dahybed ped bahr ī frasāvandxvadāyīh ō xvēšīh ī afrasāvand ruvān āvurd ī az frāx ābādīh pāyramīg ud vazurg šnōm ī abar gēhān ī ōy dahebed šāyed būd.

11- ēk burzēnīdan ī hunarān, cē az burzēnīdan ī hunarān az ōy ī dahebed hunarān ī andar dāmān hān ī pēdāg vaxšed, hān ī apēdāg nirōgīhed pēdāgīhed, pediš gēhān virāyīhed peyrāyīhed.

12- ēk xrōhišn ī āhōgān, cē az xrōhišn ī āhōgān az ōy ī dahyubed āhōg<ān> ī andar mardōm<ān> hān ī pēdāg nirfsīhed, hān ī apēdāg zad nirōg bast baved ud (135) gēhān az āhōg yōšdāhrīhed.

13- ēk hamkāmagīh, cē dahyubed ped hamkāmagīh šahr ī axvāst xvāhed, hān ī xvāst tarvēned, šnōmagān ī vazurg framāyed, ud šahr ī nōg fragāned, ud ābādīh ī hām gēhān, ud kār kišvar sūd, ud dāmān frayād, ud fraškird /peyvāhišnīg/ kuned; ud frāzīh abar abārīg kišvar xvadāyān pēdāg būd rāy ō vazurg ud kišvarīg xīr ārāstan, ud rādīh ī hām dahišn kirdan pardazed.

14- ēk xūbframānīh, cē gēhān vinārišn abar dād, ud dād zāyišn az huframānīh ī dahyubedān.

15- ēk ēvēnīg višāddarīh ud kišvarīg nišast kirdan, cē az ēvēnīg višāddarīh ud kišvarīg nišast kirdan ī dahyubedān abāz pafšīrēnīh baved vināh-āhangān az vināh, ud bastagīh ī stahmagān az apādyāvandān xīr ud vizārd mustīh mustumandān, emēdvārīh ī ābādīh ī arzānīgān škōy <ī> kārframānān, ud xūb raftan ī kārīhā, ud pānagīh ī driyušān, vazurg sūd ī xvadāyīh ud gēhān ōy ī dahyubedān.

16- ēk rādīh, cē cōn āb urvar vaxšēnīdār, ēdōn vaxšēnīdār ī hamāg gētīg dahišn hān ī dahebedān frāx rādīh.

17- ēk bast-āzīh, cē dahyubedān ped hān ī xvad bastāzīh tuvān āz ī amaragān gurgān ī gēhān az marnzēnīdan ī gēhān abāz dāštan.

18- ēk bīm abāz dāštan ī az xvēš hān-z ī gēhānīgān ēk az did, cē andar purbīmīh <ī> dām pettūdan nē šāyed.

19- ēk nivāxtan ud nazdīgēnīdan ud frāzēnīdan ī vehān, cē az frāzīh ud abrāz ī vehān (136) az ōy ī dahyubed, abāzīh nirfsišn ī harv vattarīh, vaxšišn abrāz ī hamāg vehīh.

20- ēk abdist(an) kārframān ī nēk gumārdan, cē ped abdist(an) kārframān ī nēk frōd ō gēhānīgān peyvannīhed, u-š pediš sazāg baxtārīh baved ī ābādīh <ud> nēkīh ud sūd ī az dahebedān.

21- ēk dānāgīhā tan ō yazdān-peristīh dādan, cē az dānāgīhā tan ō peristišn ī yazdān dāda<an> ī dahebed ēkānagīhā peristīdan ī gēhānīgān ō ōy ī dahebed ōz ī xvadāyīh ud framānravāgīh ud ravāgdādīh ī dahebedān abar gēhān abardar sūd ī dāmān.

The increase in meritorious acts comes from virtues, and when they are found in kings they increase even more the meritorious acts and increasingly benefit the world of life. Thus the source of water located on the summit of a mountain (serves for) the watering and vegetation of the plains, and the fire located on the summit blazes and throws its brilliance far and wide. Among the virtues, there are 21 which, being found in a sovereign of the country spread their good all the more in the common.

1- Good royalty: because the Fortune (Av. xvarənah-) of sovereigns comes from good royalty, and the establishment of the world of life is on the Fortune of kings.

2- Good character: because by the strength of the honest character of the sovereigns, the character of all is converted to honesty.

3- Good daēnā (‘religion, conscience’): because by the good daēnā of the sovereigns, everyone embraces the vaŋvhīm daēnąm.

4- Good wisdom: because by the good wisdom of the sovereigns is made the good government of the subjects and their good susceptibility to be governed.

5- Good existence (related to the world of thought ≈ Av. havaŋvha-): because the offensive force of the sovereigns comes above all from the good existence (related to the world of thought), and by the offensive force of the sovereigns, the enemies are frightened and the world of life is protected.

6- Goodness (or, good work, Av. hvāpah- ‘who has a good work’): for from the goodness of kings towards their subjects results the friendship of the subjects towards the kings, the loyalty of the subjects towards the orders given by the kings, the healthy function of royalty with regard to the world of life, and the advantage which results from it for the creatures.

7- The good guard of the contract (Av. miθra-): for when the king keeps the contract (or, keeps the promise), the enemies will be able to count on his quarter and the bandits on his forgiveness, the world will be rid of trouble, royalty of shock, and men of fear.

8- The broad thought (or, rather, the light thought, Av. ravō.manah- ‘who has the light thought’ translated by Pers. frāx-menišn): because from the broad thought of the sovereigns all creation, present or future, is made very beneficial.

9- The joy of the heart (urvāhmoxīh ≈ Sogd. š’twxy’): because the joy of the sovereigns is linked to the supreme rejoicing (≈ Av. baoxšnah-) of the time).

10- The constant reminder of the transitory nature of royalty: for by the constant reminder of the transitory nature of royalty among sovereigns, the wise sovereign will not neglect, for the reason of the transitory nature of royalty, to appropriate for his imperishable soul, by a wide prosperity, the great general satisfaction that the sovereign will be able to (give) to the world of life.

11- Honoring the virtues: for because the sovereign of the country honors the virtues, of the virtues that are found in creatures the visible ones increase, the invisible ones are strengthened and become visible, and from there comes that the world is put in order and adorned.

12- Denounce the defects: for, because the sovereign denounces the defects, of the defects that are found in men the visible ones diminish, the invisible ones are deprived of strength and hindered, and the world is purified of these defects.

13- Conformity to the will: because, by conformity to the will, the sovereign seeks the country (or, the city) which has not been sought and conquers what he seeks, orders great satisfactions, founds new cities, makes the prosperity of the whole world, actions which are to the advantage of the continent (or, of the whole country), and assists the creatures, and makes the renovation of the desirable world; and, to manifest his advance on the other kings of the continents, he organizes great public works and every creature is enriched by his generosity.

14- The good command: because the establishment of the world of life is done on the law, and the law is born in the good command of the sovereigns of the country.

15- Ceremonial hospitality and public sitting: for by the ceremonial hospitality and public sitting of the sovereigns, those who tend toward sin feel shame, oppressors are prevented from trampling the powerless, complainants who address complaints are satisfied, there is hope of prosperity for those who are worthy and dignity for the administrators, smooth running of functions, protection of the poor, great profit of royalty and of the world for the sovereigns.

16- Generosity: for just as water makes plants grow, so what makes all the creatures of the world grow is the large generosity of the sovereigns.

17- Curbing greed: for the sovereigns by curbing their own greed can prevent the greed of all the wolves of the world from destroying the world.

18- Preventing the fear of living beings towards him, and that of some towards others: for it is not possible to endure with the enormous fear of creatures.

19- Cajoling, drawing near, and inviting good men: for because the sovereign advances, and elevates good men, evil recedes and diminishes, and good increases and rises.

20- Appointing a good and learned administrator: for through a good and learned administrator he joins himself to the world (or, to men), and thereby there is a proper distribution of prosperity, happiness and advantages that come from sovereigns.

21- To engage wisely in the worship of the Yazatas: for because the sovereign of the country engages wisely in the worship of the Yazatas, the world will attend with sincerity to the worship, (and thereby there is) the power of royalty, the execution of orders, the application of the laws of the sovereigns (ruling) over the world, (and) the supreme advantage of the creatures.

(M136) abar pēdāgīh abzār ī pediš vinardīh xvadāyīh dām vināran. nigēz ī az šnūman ī Xšahrever amehrspend veh.

hād. šoh (šaš) mārīg ī Xšahrver amehrspend cōn: xšaθrahe ast xvadāy, vairyehe ast dēn, ayō.xšustahe ast zēn, marždikāi ast āmurzišn, θrāyō ast ganz /hambār/, driγaove ast gund.¹

kē ka dādestān <ī> xvadayīh pēdāg-abzārīhā vinārišn, ōh-iz xvadāyīh vinārišn abar ēn šoh, ī ast: xvadāy ud dēn ud āmurzišn ud zēn ud ganz ud gund. ud cōn ēd ī pēdāg kū ka ēk az imēšān nēst ayāb āgenīn nē hamzōr xvadāyīh anōst ud vihirišnīg.

cē ka xvadāy nēst xvadāyīh abēnām ud dēn aravāg ud zēn (M 137) agār ud āmurzišn abēdāg ud ganz hambārag abēpānag ud gund viškīdag.

ud ka dēn nēst xvadāy abūzišn-framān, ud zēn vizendgār, ud āmurzišn abar zanišn /xvarm-/arzānīgān, ud ganz frāybūdīg abēbūdīg, ud gund a-vahāg az framān-spōzīh.

ud ka zēn-abzār nēst xvadāy az anērān tarsišnīg, dēn az ahlemōγān /xvistag/, āmurzišn ō /sustīh/ (hasp ?) ī-š brādrod ōgrāyišnīg, ud ganz aperisp, ud gund brahnag.

ud ka āmurzišn nēst xvadāy vas-dušmen, dēn nigōhīdag, zēn dušmen anabzār, ud ganz ped zadārīh vin, ud gund az xvadāy judāgīh-dōšag.

ud ka ganz nēst xvadāy apih (abēhang?), <dēn> niyāzumand, zēn-abzār škastag, āmurzīdārīh ī abārōn tuvānīgān acārīg, ud gund driyuš azōr.

<ud> ka gund nēst xvadāy abannag, ud dēn <a->burdār, ud zēn anabāyišnīg, ud āmurzišn anām ud ganz asūd.

ud ped hamzōrīh ī ēn šoh abēāhōgīhed xvadāyīh ped vinārišn az pēdāg abzār.

¹. Cf. Sr 1.4 xšaθrahe vairyehe ayōxšustahe marәždikāi θrāyō.driγaove: xvadāyīh ped kāmag [Šahrever mēnōg] ayōxšust [āhan vidāxt] ud āmurzišn ud srāyišn ī driyušān [kū …]

The six words of the holy immortal Xšaθra Vairya are: xšaθrahe, i.e. ‘the king’, vairyehe, i.e. ‘religion’, ayōxšustahe, i.e. ‘arms’, marәždikāi, i.e. ‘mercy’, θrāyō, i.e. ‘the treasury’, driγaove, i.e. ‘the military troop’.

When the law of kingship is established by the ostensible instruments, then the kingship would be established on these six (instruments): the king, religion, mercy, weapons, treasures, and troops. It is clear that when one of them is absent or they do not exert their strength together the kingship is unstable and changeable.

For, when there is no king the kingship is nameless, religion is lethargic, weapons are without effect, mercy is not proven by the fact, the treasury is unguarded, and the troops are scattered.

When there is no religion, the king is merciless, weapons have harmful effects, mercy is towards those who deserve to be struck, the treasury is in excess or in deficit, and the troops are worthless because of their disobedience.

When there is no armament, the king is fearful of non-Aryans, religion is persecuted by heretics, clemency tends to become rest, which is its false brother, the treasury is without walls, and the troops are without crew (lit. naked).

When there is no clemency, the king has many enemies, religion is criticized, weapons are ineffective before the enemy, the treasury is lacking to strike (coins), and the troops want to separate from the king.

When there is no treasury, the king is deprived of his table (or, he is without power), religion is in need, the clemency of the dishonest rich is inevitable, the army is poor and without strength.

And when there is no army, the king is without servants, religion is without faithful, weapons are useless, clemency is forgotten (lit. without name), the treasury is devoid of interest.

And when the six exert their strength in concert, royalty is established without fault by the ostensible instruments.

². Cf. Dk iv, M 410.

(M 47) abar xvadāyīh ud dēn

hād. xvadāyīh dēn ud dēn xvadāyīh /hadīh/ az veh dēn nigēz.

andar hān vāzag avēšān-z hambasān-kēš pediš hamdādestānīh ped hān ī-šān xvadāyīh abar dēn, dēn abar xvadāyīh vinārdagīh kēš. ōh-iz vehān dēn fragān, bun vāzag āstavānīh abar Ohrmazd bannagīh, mehēnišn ī dēn, ēk az did a-visinnišn.

ērīh xvadāyīh mehēnīdārīhā az dēn <ī> Ohrmazd bannagīh, mazdesnīh dēn az xvadāyīh. u-šān abērdar brāzišn ud sūd, mehēn peyvastārīh ī ō dāmān ped hamīh ī xvadāyīh ud veh dēn ī rāst xvadāyīh, ud ped hamīh ī veh dēn rāst xvadāyīh ī veh dēn hamnāf. cōn xvadāyīh dēn dēn xvadāyīh mādayān, ōn a-xvadāyīh agdēnīh-iz, ud agdēnīh axvadāyīh-iz.

Essentially kingship is jointly with religion, and religion with kingship, according to the exposition of the Good Religion.

On this statement are agreed even those of the opposing doctrines, since according to their doctrines kingship (or, sovereignty) is established over religion and religion over kingship. Thus, the foundation of the religion of the Good (i.e. the religion of the Aryans), the original statement is the profession of Ahura Mazdā, and subjection to religion and the glorification of religion; one must not be separated from the other.

The glory of Aryan kingship comes from subjection to the religion of Ahura Mazdā, and the Mazdayasnian religion from kingship. Their highest radiance and advantage, their great connection with the creatures (are made) by the union of royalty with the good religion (constituting) a just royalty, and by the union of the good religion with the just royalty of which it is of the same family. As royalty is essentially religion and religion royalty, anarchy also is bad religion and bad religion anarchy.

(M 37) abar /xvēškārīh/ ī xvadāyān bē burdan ī az mardōm škōhīh ud niyāz (/hēz) ud tangīh ud xēndagīh-iz ud vištagīh cand šāyed.

az nigēz ī veh dēn

hād. az dēn nigēz, xvadāyān cōn-šān anēr dušmen az xvadāyān ganz ud /xvāstag/ ud az šahr abāz dāštan xvēškārīh, ēdōn-z škōhīh ud tangīh ud xēndagīh ud vištagīh az avēšān ī andar xvadāyīh spuxtan ud bē burdan ī ped cand andar gēhān /nērōg ādōg/ cār nigerīdan kirdan.

andar xvadāyān, ōy burzišnīgdar kē škōhīh ud vēmārīh cand cārīg az šahr mardōm ēdōn burd ēsted <ī> andar hān ī ōy xvadāyīh /driyuš/ ī bē-dard (ped dard ?) ud vēmār ī aburd-darmān ēk-iz pēdāg nēst.

rāyēndārīh ī andar ēn, bē az dēn nigēz ud handarz, az ašgahānīh varanīg az xvēškārīh ahunsandīh rāy bē kirdīg zāyišnīg frāxēnīdan ō xvēškārīh āyuxtan pediš toxšāgēnīdan.

ud kē /vinīh/ ī abzār ī xvēškārīh u-š atuvānīgīh ī pediš /rāy/ cōn varzīgar gāv ud anī abzār ī varzīgarīh ud abārīg pēškār abzār ī-šān kār hān ī kār ī pediš rāyēnīdāṛ abzār dādan pediš (M 38) /abē-vahānag/ kirdan.

kē pērīh ayāb armēštīh rāy hāmis /apettūg/ zan /ud apettūg/ aburnāyag kē /hagriz ?/ niyāz aziš abāz-dāštār.

tuvānīg kas /rāy/ pēdāg az kirdag (kirbag ?)-handōz ud škōhīh-spōz rōšnīg (vurravišnīg ?) dēnīg.

abar rāyēnīdan ravāg dāštan framūdan kū nē niyāzīhād ō bē-kirdīg zīvišn-xvāhīh ud vēmārīh ud vištīh cār rāy andar šahrīhā pez deh vēmārestān ī abēāhōg ped ruvāndōst šnāsag bizešk avestvār ī pediš dārūg ud darmān ud abārīg hān kār rāy abē-vahānag kirdan framūdan. ud hamē andar pursišn ud /vizōyišn/ ud virāyišn dāštan, māyagvar hamāg dādestān andar šahrīhā vistardan kē pediš šahr ābādān ud /pedīx/. ud huškīh ud škōhīh ud niyāz az amaragān mardōm frāz-mālišnīh baved. ud ped hubōy ī abar ātaš ud āb ud zamīg ud pahrēz ī andarvāy kē vinastagīh ud pūdagīh ī aziš, kū ō vahān ī vēmārīh ud vištīh ī mardōm mā rasād, hān ī nē baved bē ped ātaš ud āb ud zamīg pahrēz.

ēn vehdēnān handarz az dahyubedān framān ōstīgīhā andar gēhān.

pahlum ī xvadāyān ped jimīgīh ud vištāspīgīh ī ōy ī xvadāy baved.
ped jimīgīh ēn kū baved hān ī xvadāy xvaršēd-nigerišnīgdum az mardōmān, hucašmdum abar hamāg kē-š ēr hend az veh dahišnān cōn Jimšēd¹.

ud ped vištāspīgīh ēd kū dōsttum ud pedīriftārdum pediš āstavāndum ravāgēnāgdum ī dēn māzdesn cōn Kay Vištāsp baved.

The best of kings are so by their Yimian quality and by their Vīštāspian quality. By the Yimian quality, in that the king possesses the most of the aspect of the sun among men, (i.e.) he has the best regard for all the good creatures among his subjects like Yima xšaēta¹.

By the Vīštāspian quality, in that he is the most friendly and welcoming towards the daēnā māzdayasni and propagates it the most, like Kavi Vīštāspa.