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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
134. And, as to the high-priests of. the glorious religion, it is said many concomitants (padvandth4) are obtained; such as, much discrimination of scripture (nask), the holy-water which is indispensable as a remedy, the healthfulness which is given in that ceremonial to the sacred fire* which the world destroys, that pre-eminent strength which is given at the end of the world from the ox Hadhay&s’ unto the good people scattered about (fravaftan)—it is ? The delightfulness of rain after an eight-months’ drought cannot be adequately appreciated by a dweller in Europe. 2 That is, bull’s urine. * The reading of this name, as well as that of Adshndr, is doubtful; but if these names occur at all in the extant Avesta, they may perhaps be found in the Aoshnara pouru-gtira of Fravardin Yt. 131, Af. Zarat. 2; the epithet pouru-gfra, when it occurs after the name, would naturally be considered a patronymic, whence a father or grandfather could be easily created, if he did not exist already in legendary history. ‘ This name is written in PAazand, and is evidently meant for the same person as the Paz. Vidharg-4frastaka of Bd. XXXI, 31, where Farhank is said to have been the mother of Kaf-Apivéh and, therefore, the wife of Kai-Kavad. 5 M14 has ‘from him she came unto Kaf-Kav&d,’ which would tally better with the statements in Bd. XXXI, 25, 31. ® Literally ‘the fire of Varahran (Bahram).’ 7 See Chap. XXXVII, 99. 172 DADISTAN-{ DfNfkK. mingled with the fire of men’s bodies’, and they, therefore, become perfect and immortal through it— and there are also other ¢hzmgs. 35. There are adso in the ceremonial many tokens aad signs of spiritual mysteries, glorious matters, and habitual practices of which statements woz/d be very tedious. 36. And if the wish (ayfp6) should be this, that they should be engaged in a single ceremony of the length of a day, a man who is righteous in purification, inside and outside the body, should stay away from all Ais relations and the worldly transaction of business, from malicious actions and covetous practices, separated from all lying avd falsehood of relatives; and fis words are to be all those which are serving the angels, glorifying, avd begging favours. 37. Then, indeed, the way of the spirit and the harmoniousness ? of the sacred beings are manifest therefrom; and those which are as much the means due to the primitive good creations as is more purely possible are strengthening as regards the utility (bdn) for offering, encouraging for purity, confounding for the confusers (gdmégak4n), terrifying for the fiends, and propitiating for the sacred beings. 38. The ceremonial which is good is when they shall perform z¢ for a pure disposition and assured wisdom, a minder of the religion of the sacred beings of the spheres, and w2¢# pure thoughts, just thoughts’, wise deeds, a purified body, a tongue worthy of good * The vital heat or Vohu-fryan fire (see Bd. XVII, 1, 2).
2XVII, 1, 2). * Reading 4hank4anakih, as in K35; Mr4 has khadfk4nakfh, ‘unity,’ which is a much commoner word, nearly identical with the other in its Pahlavi form. ® So in the MSS., but it was probably ‘true words’ originally, so as to complete the triad of thought, word, and deed. CHAPTER XLVIII, 35—4I. 173 (véh-saz4k), a scripture (nask) made easy',a true text (avist4k), ablutions performed, proper rites, undivided, and faultless. 39. Near which fashion, with like abilities, ad innumerable times, it is very purely solémnized in the abode of the ever-growing fire, then in the abode of the other sacred fires 2, then in the abodes of Mazda-worshippers and other good people, and then zm other places pronounced clean. 40. That of the three days® is in the abode of the fire-place which is nearest to that of the departed; the ceremony of the guardian spirits of the righteous‘ is solemnized in purity there where the dwelling is which is nearest that of the departed whose soul is honoured. 41. And that for victories in war is then a¢ its times of battle, the husbandry of Sam * and other offenders (vindsagAn) who were for keeping away husbandry, the household attendant’s place for a warrior of another rank, the occasion of the outcry of those not possessing (ad4rig4An) a lodging, unto the rest of the same temperament (mn6k35), expressly to produce azd maintain a proportional resemblance *. 1 That is, learnt by heart. 2 Literally ‘fires of Varahran.’ 5 The three days after a death, during which ceremonies are performed in honour of the angel Srésh, who is supposed to protect the departed soul from the demons during that period, while it is still hovering about the body (see Chap. XXVIII, 6). * On the fourth day after a death (see Chap. XXVIII, 7). 5 That is, Keresésp the Saman (see Chap. XVII, 6); having been a famous warrior his husbandry is said to be battle, the destruction of all ordinary husbandry. * That is, the ruin of people by war leads them to demand a share of the property of those more fortunate, so as to produce an equality. The whole section seems to be a bitter sarcasm upon the effects of war, representing the generals as cultivators of 174 DApISsTAN-¢ Dinfk. CuarTterR XLIX. 1. As to the forty-eighth question and reply, that which you ask is thus: As ¢o them who shall buy corn and keep z¢ in store until it shall become dear, and shall then sell it at a high price (pavan giranOith), what is the nature of the decision ?
3CuarTterR XLIX. 1. As to the forty-eighth question and reply, that which you ask is thus: As ¢o them who shall buy corn and keep z¢ in store until it shall become dear, and shall then sell it at a high price (pavan giranOith), what is the nature of the decision ? 2. The reply is this, that when there is nothing therein on account of which I should so deem! 2¢ otherwise than due to the eating of the requisite amount (avdyisn) of food for one’s self, that which is his controlling impulse (savd4rth), and not the teachings of the worthy ad good, is the internal instruction which a time of scarcity kas taught by means of the occurrences during that time?; but clamorous worldly profit is want of diligence (akhapa4rak4nth), for they would buy to make people distressed, and in order that they may sell again dearer. 3. Moreover, the store ove keeps, and keeps as closed even unto the good as unto the bad—and though it be necessary for a man of the good and worthy, and they beg for some of the food, they shall not sell at the price it is worth at that time, on account of z¢s becoming dearer—one keeps in store unauthorisedly and grievously sinfully, and every calamity of those good people they shall suffer who would not sell it at the price they beg. slaughter and rapine, with the soldiers as their domestic servants, driving the people into social democracy. 1 K35 has a blank space for this word, but it is given in Mr4, and also occurs in a similar phrase in Chap. LIV, 6. 3 That is, so long as one does not lay in a store more than sufficient for one’s own requirements, it is only an act of prudence taught by former experience. CHAPTER XLIX, I-8. 175 4. On account of that non-obtainment of corn, or that unlawfully heinous sin, and because of dearness of price it is not proper to give z¢ for that non-distribution (an-afsAndth) unto 42m himself, or those under 4zs control, or the poor to whom it would be given by him}; and the distribution (réshisn6) whzch occurs is then retaliative upon him. 5. And if the corn be spoiled?, through keeping too long a time in store, 4e is suffering assault from the hungry man (gdrsnd) who is injured even by that damaging (bédy6zédih)* of the corn; if through that unlawful want of preservation (ad4risndih) noxious creatures are associated with the corn, he is overwhelmed also by that heinous sin; azd, through the profit of improper diligence 4e is unworthy. 6. But if it be necessary for their own people who are under their control, on account of the fear of a time of scarcity, they should buy at their own suitable time, and should afford protection. 7. Or, because of the teachings of the good and worthy, they should buy corn at a cheap price from a place where the corn is more than the requirements of the eaters, and they should bring z¢ unto there where corn is scarce, provided (va hat) the good and those requiring corn are sufficient (vas4n). 8. So that, while their information of a scarcity of corn is even
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.
134. And, as to the high-priests of. the glorious religion, it is said many concomitants (padvandth4) are obtained; such as, much discrimination of scripture (nask), the holy-water which is indispensable as a remedy, the healthfulness which is given in that ceremonial to the sacred fire* which the world destroys, that pre-eminent strength which is given at the end of the world from the ox Hadhay&s’ unto the good people scattered about (fravaftan)—it is ? The delightfulness of rain after an eight-months’ drought cannot be adequately appreciated by a dweller in Europe. 2 That is, bull’s urine. * The reading of this name, as well as that of Adshndr, is doubtful; but if these names occur at all in the extant Avesta, they may perhaps be found in the Aoshnara pouru-gtira of Fravardin Yt. 131, Af. Zarat. 2; the epithet pouru-gfra, when it occurs after the name, would naturally be considered a patronymic, whence a father or grandfather could be easily created, if he did not exist already in legendary history. ‘ This name is written in PAazand, and is evidently meant for the same person as the Paz. Vidharg-4frastaka of Bd. XXXI, 31, where Farhank is said to have been the mother of Kaf-Apivéh and, therefore, the wife of Kai-Kavad. 5 M14 has ‘from him she came unto Kaf-Kav&d,’ which would tally better with the statements in Bd. XXXI, 25, 31. ® Literally ‘the fire of Varahran (Bahram).’ 7 See Chap. XXXVII, 99. 172 DADISTAN-{ DfNfkK. mingled with the fire of men’s bodies’, and they, therefore, become perfect and immortal through it— and there are also other ¢hzmgs. 35. There are adso in the ceremonial many tokens aad signs of spiritual mysteries, glorious matters, and habitual practices of which statements woz/d be very tedious. 36. And if the wish (ayfp6) should be this, that they should be engaged in a single ceremony of the length of a day, a man who is righteous in purification, inside and outside the body, should stay away from all Ais relations and the worldly transaction of business, from malicious actions and covetous practices, separated from all lying avd falsehood of relatives; and fis words are to be all those which are serving the angels, glorifying, avd begging favours. 37. Then, indeed, the way of the spirit and the harmoniousness ? of the sacred beings are manifest therefrom; and those which are as much the means due to the primitive good creations as is more purely possible are strengthening as regards the utility (bdn) for offering, encouraging for purity, confounding for the confusers (gdmégak4n), terrifying for the fiends, and propitiating for the sacred beings. 38. The ceremonial which is good is when they shall perform z¢ for a pure disposition and assured wisdom, a minder of the religion of the sacred beings of the spheres, and w2¢# pure thoughts, just thoughts’, wise deeds, a purified body, a tongue worthy of good * The vital heat or Vohu-fryan fire (see Bd. XVII, 1, 2).
2XVII, 1, 2). * Reading 4hank4anakih, as in K35; Mr4 has khadfk4nakfh, ‘unity,’ which is a much commoner word, nearly identical with the other in its Pahlavi form. ® So in the MSS., but it was probably ‘true words’ originally, so as to complete the triad of thought, word, and deed. CHAPTER XLVIII, 35—4I. 173 (véh-saz4k), a scripture (nask) made easy',a true text (avist4k), ablutions performed, proper rites, undivided, and faultless. 39. Near which fashion, with like abilities, ad innumerable times, it is very purely solémnized in the abode of the ever-growing fire, then in the abode of the other sacred fires 2, then in the abodes of Mazda-worshippers and other good people, and then zm other places pronounced clean. 40. That of the three days® is in the abode of the fire-place which is nearest to that of the departed; the ceremony of the guardian spirits of the righteous‘ is solemnized in purity there where the dwelling is which is nearest that of the departed whose soul is honoured. 41. And that for victories in war is then a¢ its times of battle, the husbandry of Sam * and other offenders (vindsagAn) who were for keeping away husbandry, the household attendant’s place for a warrior of another rank, the occasion of the outcry of those not possessing (ad4rig4An) a lodging, unto the rest of the same temperament (mn6k35), expressly to produce azd maintain a proportional resemblance *. 1 That is, learnt by heart. 2 Literally ‘fires of Varahran.’ 5 The three days after a death, during which ceremonies are performed in honour of the angel Srésh, who is supposed to protect the departed soul from the demons during that period, while it is still hovering about the body (see Chap. XXVIII, 6). * On the fourth day after a death (see Chap. XXVIII, 7). 5 That is, Keresésp the Saman (see Chap. XVII, 6); having been a famous warrior his husbandry is said to be battle, the destruction of all ordinary husbandry. * That is, the ruin of people by war leads them to demand a share of the property of those more fortunate, so as to produce an equality. The whole section seems to be a bitter sarcasm upon the effects of war, representing the generals as cultivators of 174 DApISsTAN-¢ Dinfk. CuarTterR XLIX. 1. As to the forty-eighth question and reply, that which you ask is thus: As ¢o them who shall buy corn and keep z¢ in store until it shall become dear, and shall then sell it at a high price (pavan giranOith), what is the nature of the decision ?
3CuarTterR XLIX. 1. As to the forty-eighth question and reply, that which you ask is thus: As ¢o them who shall buy corn and keep z¢ in store until it shall become dear, and shall then sell it at a high price (pavan giranOith), what is the nature of the decision ? 2. The reply is this, that when there is nothing therein on account of which I should so deem! 2¢ otherwise than due to the eating of the requisite amount (avdyisn) of food for one’s self, that which is his controlling impulse (savd4rth), and not the teachings of the worthy ad good, is the internal instruction which a time of scarcity kas taught by means of the occurrences during that time?; but clamorous worldly profit is want of diligence (akhapa4rak4nth), for they would buy to make people distressed, and in order that they may sell again dearer. 3. Moreover, the store ove keeps, and keeps as closed even unto the good as unto the bad—and though it be necessary for a man of the good and worthy, and they beg for some of the food, they shall not sell at the price it is worth at that time, on account of z¢s becoming dearer—one keeps in store unauthorisedly and grievously sinfully, and every calamity of those good people they shall suffer who would not sell it at the price they beg. slaughter and rapine, with the soldiers as their domestic servants, driving the people into social democracy. 1 K35 has a blank space for this word, but it is given in Mr4, and also occurs in a similar phrase in Chap. LIV, 6. 3 That is, so long as one does not lay in a store more than sufficient for one’s own requirements, it is only an act of prudence taught by former experience. CHAPTER XLIX, I-8. 175 4. On account of that non-obtainment of corn, or that unlawfully heinous sin, and because of dearness of price it is not proper to give z¢ for that non-distribution (an-afsAndth) unto 42m himself, or those under 4zs control, or the poor to whom it would be given by him}; and the distribution (réshisn6) whzch occurs is then retaliative upon him. 5. And if the corn be spoiled?, through keeping too long a time in store, 4e is suffering assault from the hungry man (gdrsnd) who is injured even by that damaging (bédy6zédih)* of the corn; if through that unlawful want of preservation (ad4risndih) noxious creatures are associated with the corn, he is overwhelmed also by that heinous sin; azd, through the profit of improper diligence 4e is unworthy. 6. But if it be necessary for their own people who are under their control, on account of the fear of a time of scarcity, they should buy at their own suitable time, and should afford protection. 7. Or, because of the teachings of the good and worthy, they should buy corn at a cheap price from a place where the corn is more than the requirements of the eaters, and they should bring z¢ unto there where corn is scarce, provided (va hat) the good and those requiring corn are sufficient (vas4n). 8. So that, while their information of a scarcity of corn is even
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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