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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Mrq has zivisnd, and K35 has zivandan. * Charitable donations given to the priesthood and poor for the purpose of acquiring religious merit on certain solemn occasions ; they often consist of clothing, and are then supposed to furnish the giver, or the person in whose name they are given, with garments in the other world after the resurrection (see Bd. XXX, 28). § The angels who assist his soul after death, such as Srésh, Mitr6, Rashnd, Ast4d, and the good V4é (see Chaps. XIV, 3, 4, XXX, 2-4). ‘ That is, he will occupy the same grade in heaven as the priesthood. 5 Referring to the maiden spirit supposed to meet the good soul after death and to conduct it over the Kinvad bridge to heaven (see Chaps. XXIV, 5, XXXVII, 117). She is described in Vend. XIX, 98-101, and more fully in Hn. II, 22-32 and the later Pahlavi works, Her beauty is said to be proportional to the religious merit of the soul, and she is here identified with the ahi or patron spirit. * Probably some one nearly contemporary with the author, such as AtQr-pad son of Hémid (see Bd. XXXIII, 11), who is called hfi-man6, ‘well-meaning,’ and styled ‘the leader of the people of the good religion’ in the Dinkard (III, ccccxiii). 7 The maiden spirit, being developed by religious actions, is CHAPTER XLIV, 20-XLV, I. 151 21. About upholders of religion, and a more particular rule how the lawful computation should be for glorifying with moderation, a chief of the priests! kas spoken thus: ‘Shouldst thou be our father in wealthiness, I am thy protector in body, and thou becomest thy protector in soul ®.’ 22. The same collection? is the way of the friends of religion for begging from the upholders of reli ion the preservation of the soul, avd for well considering, extremely gracefully and fully reverently, the advantage and pleasure of the position‘ of the upholders of religion, so that they shall properly collect for the preservation of souls by the mode of going to collect thoroughly with great gain. CuapTer XLV. 1. The forty-fourth question is that which you ask thus: Of priesthood (aérpatth) or discipleship (hAvistth) which is the priest’s duty (aérpatth), and which the disciple’s; which is that which it is necessary to have in priesthood, azd which in discipleship ? called the soul’s ‘own religion’ in AV. IV, 23; it is, therefore, that spirit’s assistance which is probably meant here, when speaking of religion saving the soul. 1 A mébad of mébads. * Meaning that the wealthy man can easily protect his own soul by a proper expenditure of his wealth on good works. The connection of this with the first part of the sentence is rather obscure. * Mentioned in §§ 17, 18. ‘ In heaven (see § 20). To induce the laity to collect ample property for paying the priesthood they are promised a share of the priest’s happiness in heaven. 152 DApisTAn-f piNniK.
2The connection of this with the first part of the sentence is rather obscure. * Mentioned in §§ 17, 18. ‘ In heaven (see § 20). To induce the laity to collect ample property for paying the priesthood they are promised a share of the priest’s happiness in heaven. 152 DApisTAn-f piNniK. 2. The reply is this, that the priesthood and discipleship are connected together; the priests teach the scriptures !, azd the disciples learn the knowledge of the religion, that is, the Avesta and Zand*, 3. The priest; have been disciples; through the teaching of his own priest they make the aroused existence ® of even a disciple become a priest, azd in one body with the learner are the priesthood and discipleship. 4. Through that which he has learned as a disciple from the priest 4¢ is wiser, and owing to the priesthood in his own person he teaches the disciple who is a learner; the desire which is his craving for learning is also owing to that in his own priest, when He was a disciple unto his own priest. 5. And the disciple axd priest are even such as is said thus: ‘The director (farm4d4r) of the profession of priests (4sravé4n) of Pars‘, and chieftain over the faithful and the officiating priests (magépatdn) of Pars, is the leader of the religion ; and Azs disciple (ashakard5) is a disciple z# a selected foremost position among the priests of the religion, set up (madam 4ga8t) over those acquainted with the commentary (zand-4k4s4n6). 6. The _' The word madig4n means a treatise upon almost any subject, but it is specially applied to the Nasks or books of the complete ancient literature of the Magda-worshippers, which are now nearly all Icst. It should be noted that ‘teaching’ and ‘learning’ are expressed by the same word in Pahlavi. 2 The Avesta is the religious literature in its original language, erroneously called Zend by Europeans, and the Zand is the Pahlavi translation of the same literature, with the Pahlavi commentary (see Ba. Introd. p. x). 5 Reading ham-vikhtd yehev@nih and taking ham-vikhtd as equivalent to Pers. angikht. * This was the post held by the author himself (see Chap. XCIV, 13). CHAPTER XLV, 2—XLVI, I. 153 more infallible (asaktar) of these is the powerful skill of the priest (aérpat6d) put forth through the ritual and Visparad', and zs skill in the commentary (zand); the skill of disciples in the Avesta is, further, fully understood, and sin. recognised as oppressive, through the formulas (nfrang) of the sacred ceremony, ablution and non-ablution, purity and pollution. 7. And both professions are the indispensable preservers of great deci:ions as ¢o that which the priestly disposition Zas taught, done, and considered about the perpetual existence of every being, the complete goodness axd final success of the nonexistent evil axd entire good of the sacred beings, the annihilation of the demons?, azd the complete understanding of the friends of the sacred beings. CuarTter XLVI.
3CuarTter XLVI. 1. The forty-fifth question is that which you ask thus: Is it allowable ¢ha¢ those of the priesthood, when there is no daily livelihood for them from the life of the priesthood, should abandon the priesthood, and ¢Aa¢ other work de done, or not ? 1 The term yast6é, ‘ritual,’ means any form of prayer with ceremony, and appears to include the Yasna or chief ceremonial ritual. The Visparad (here written Visp6réd6) is a particular form of ceremonial prayer, the various sections of which are interspersed among those of the Yasna and Vendidad in the full liturgy of the Mazda-worshippers ; it is called Visparad, ‘all chiefs,’ because it commences with an invocation of all the spiritual chiefs of the universe. * K35 has khasAnd, which might stand for khas4né, ‘reptiles,’ but is more probably a slight alteration of s@d4né, ‘demons,’ which would correspond to the more modern form, sédaané, in Mr4. 154 pApIsTAN-f Dinfk. 2. The reply is this, that there is no loss of reputation to priests from priestly duties (aérpatth), which are themselves the acquired knowledge tha is accumulated éy the priestly disposition, care for the soul, ad the requisite good works. 3. And there is this advantage, that, through acquaintance with the religion of the sacred beings, and certainty as to the reward of the spirit, they make ¢hem become more contented in adversity, more intelligent as regards stability of character in difficulty and restriction, and more through knowledge the abode of hope for those saved. 4. So that it is not fit they should abandon the priesthood, which is both harmless azd@ an employment wzth advantages that has required much trouble to learn. 5. But, indeed, when they do not obtain’ a daily livelihood from priestly duty, and the good do not give them chosen righteous gifts? for it, and they do not let ¢hem obtain any from next of kin or the wicked even by begging, a livelihood may de requested from the paid performance of ceremonies, management of all religious rites (dind), avd other priestly disciple’s duty therein*. 6. When even by that they do not obtain zt, they are to seek a livelihood by agriculture, sheep-rearing, penmanship, or other proper employment among priests; and when z¢ is not possible for them to live even by these, they are to seek tt by bearing arms, hunting, or other proper employment in the profession of a virtuous warrior. 7. And when even it is not 1 K35 has ‘beg,’ both here and in § 6, the difference between the two words in Pahlavi being only a stroke. 2 See Chap. XLIV, 19. * That is, from the general funds of the priesthood. CHAPTER XLVI, 2—XLVII, I. 155 possible for them to maintain their own bodies, which are in requisite control, by that which is cravingly digested, they are to beg a righteous gift’ authorisedly (dastébarth4) as an effectual remedy ; by living idly, or not expending strength, their own bodies, which are in control, are without livelihood, but not authorisedly *. CuarpTer XLVII.
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.
11 Mrq has zivisnd, and K35 has zivandan. * Charitable donations given to the priesthood and poor for the purpose of acquiring religious merit on certain solemn occasions ; they often consist of clothing, and are then supposed to furnish the giver, or the person in whose name they are given, with garments in the other world after the resurrection (see Bd. XXX, 28). § The angels who assist his soul after death, such as Srésh, Mitr6, Rashnd, Ast4d, and the good V4é (see Chaps. XIV, 3, 4, XXX, 2-4). ‘ That is, he will occupy the same grade in heaven as the priesthood. 5 Referring to the maiden spirit supposed to meet the good soul after death and to conduct it over the Kinvad bridge to heaven (see Chaps. XXIV, 5, XXXVII, 117). She is described in Vend. XIX, 98-101, and more fully in Hn. II, 22-32 and the later Pahlavi works, Her beauty is said to be proportional to the religious merit of the soul, and she is here identified with the ahi or patron spirit. * Probably some one nearly contemporary with the author, such as AtQr-pad son of Hémid (see Bd. XXXIII, 11), who is called hfi-man6, ‘well-meaning,’ and styled ‘the leader of the people of the good religion’ in the Dinkard (III, ccccxiii). 7 The maiden spirit, being developed by religious actions, is CHAPTER XLIV, 20-XLV, I. 151 21. About upholders of religion, and a more particular rule how the lawful computation should be for glorifying with moderation, a chief of the priests! kas spoken thus: ‘Shouldst thou be our father in wealthiness, I am thy protector in body, and thou becomest thy protector in soul ®.’ 22. The same collection? is the way of the friends of religion for begging from the upholders of reli ion the preservation of the soul, avd for well considering, extremely gracefully and fully reverently, the advantage and pleasure of the position‘ of the upholders of religion, so that they shall properly collect for the preservation of souls by the mode of going to collect thoroughly with great gain. CuapTer XLV. 1. The forty-fourth question is that which you ask thus: Of priesthood (aérpatth) or discipleship (hAvistth) which is the priest’s duty (aérpatth), and which the disciple’s; which is that which it is necessary to have in priesthood, azd which in discipleship ? called the soul’s ‘own religion’ in AV. IV, 23; it is, therefore, that spirit’s assistance which is probably meant here, when speaking of religion saving the soul. 1 A mébad of mébads. * Meaning that the wealthy man can easily protect his own soul by a proper expenditure of his wealth on good works. The connection of this with the first part of the sentence is rather obscure. * Mentioned in §§ 17, 18. ‘ In heaven (see § 20). To induce the laity to collect ample property for paying the priesthood they are promised a share of the priest’s happiness in heaven. 152 DApisTAn-f piNniK.
2The connection of this with the first part of the sentence is rather obscure. * Mentioned in §§ 17, 18. ‘ In heaven (see § 20). To induce the laity to collect ample property for paying the priesthood they are promised a share of the priest’s happiness in heaven. 152 DApisTAn-f piNniK. 2. The reply is this, that the priesthood and discipleship are connected together; the priests teach the scriptures !, azd the disciples learn the knowledge of the religion, that is, the Avesta and Zand*, 3. The priest; have been disciples; through the teaching of his own priest they make the aroused existence ® of even a disciple become a priest, azd in one body with the learner are the priesthood and discipleship. 4. Through that which he has learned as a disciple from the priest 4¢ is wiser, and owing to the priesthood in his own person he teaches the disciple who is a learner; the desire which is his craving for learning is also owing to that in his own priest, when He was a disciple unto his own priest. 5. And the disciple axd priest are even such as is said thus: ‘The director (farm4d4r) of the profession of priests (4sravé4n) of Pars‘, and chieftain over the faithful and the officiating priests (magépatdn) of Pars, is the leader of the religion ; and Azs disciple (ashakard5) is a disciple z# a selected foremost position among the priests of the religion, set up (madam 4ga8t) over those acquainted with the commentary (zand-4k4s4n6). 6. The _' The word madig4n means a treatise upon almost any subject, but it is specially applied to the Nasks or books of the complete ancient literature of the Magda-worshippers, which are now nearly all Icst. It should be noted that ‘teaching’ and ‘learning’ are expressed by the same word in Pahlavi. 2 The Avesta is the religious literature in its original language, erroneously called Zend by Europeans, and the Zand is the Pahlavi translation of the same literature, with the Pahlavi commentary (see Ba. Introd. p. x). 5 Reading ham-vikhtd yehev@nih and taking ham-vikhtd as equivalent to Pers. angikht. * This was the post held by the author himself (see Chap. XCIV, 13). CHAPTER XLV, 2—XLVI, I. 153 more infallible (asaktar) of these is the powerful skill of the priest (aérpat6d) put forth through the ritual and Visparad', and zs skill in the commentary (zand); the skill of disciples in the Avesta is, further, fully understood, and sin. recognised as oppressive, through the formulas (nfrang) of the sacred ceremony, ablution and non-ablution, purity and pollution. 7. And both professions are the indispensable preservers of great deci:ions as ¢o that which the priestly disposition Zas taught, done, and considered about the perpetual existence of every being, the complete goodness axd final success of the nonexistent evil axd entire good of the sacred beings, the annihilation of the demons?, azd the complete understanding of the friends of the sacred beings. CuarTter XLVI.
3CuarTter XLVI. 1. The forty-fifth question is that which you ask thus: Is it allowable ¢ha¢ those of the priesthood, when there is no daily livelihood for them from the life of the priesthood, should abandon the priesthood, and ¢Aa¢ other work de done, or not ? 1 The term yast6é, ‘ritual,’ means any form of prayer with ceremony, and appears to include the Yasna or chief ceremonial ritual. The Visparad (here written Visp6réd6) is a particular form of ceremonial prayer, the various sections of which are interspersed among those of the Yasna and Vendidad in the full liturgy of the Mazda-worshippers ; it is called Visparad, ‘all chiefs,’ because it commences with an invocation of all the spiritual chiefs of the universe. * K35 has khasAnd, which might stand for khas4né, ‘reptiles,’ but is more probably a slight alteration of s@d4né, ‘demons,’ which would correspond to the more modern form, sédaané, in Mr4. 154 pApIsTAN-f Dinfk. 2. The reply is this, that there is no loss of reputation to priests from priestly duties (aérpatth), which are themselves the acquired knowledge tha is accumulated éy the priestly disposition, care for the soul, ad the requisite good works. 3. And there is this advantage, that, through acquaintance with the religion of the sacred beings, and certainty as to the reward of the spirit, they make ¢hem become more contented in adversity, more intelligent as regards stability of character in difficulty and restriction, and more through knowledge the abode of hope for those saved. 4. So that it is not fit they should abandon the priesthood, which is both harmless azd@ an employment wzth advantages that has required much trouble to learn. 5. But, indeed, when they do not obtain’ a daily livelihood from priestly duty, and the good do not give them chosen righteous gifts? for it, and they do not let ¢hem obtain any from next of kin or the wicked even by begging, a livelihood may de requested from the paid performance of ceremonies, management of all religious rites (dind), avd other priestly disciple’s duty therein*. 6. When even by that they do not obtain zt, they are to seek a livelihood by agriculture, sheep-rearing, penmanship, or other proper employment among priests; and when z¢ is not possible for them to live even by these, they are to seek tt by bearing arms, hunting, or other proper employment in the profession of a virtuous warrior. 7. And when even it is not 1 K35 has ‘beg,’ both here and in § 6, the difference between the two words in Pahlavi being only a stroke. 2 See Chap. XLIV, 19. * That is, from the general funds of the priesthood. CHAPTER XLVI, 2—XLVII, I. 155 possible for them to maintain their own bodies, which are in requisite control, by that which is cravingly digested, they are to beg a righteous gift’ authorisedly (dastébarth4) as an effectual remedy ; by living idly, or not expending strength, their own bodies, which are in control, are without livelihood, but not authorisedly *. CuarpTer XLVII.
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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