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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1b. Mr4 substitutes bara yehevfinéd for bidd gan bfid6, which gives the following meaning: ‘through the drinking of which, in the experiment, #/ 7s seen that he becomes thoroughly worse.’ N 2 180 DADISTAN-? Dinfk. is not manifest, in this way, that he drinks as much wine as was tried by him when he became no worse éy drinking z¢. 10. It is necessary to consider him whose religion is unseen, whose religion is wrong, and him who is a child furnished even with the realities of religion, in this way, that he becomes worse through 4aveng drunk wine. 11. When apart from the decision there is no assignable (bangisntk) reason as regards 2¢, the share of wine which they gave not authorisedly who themselves drank wine, one considers as some of the wine on zts being given more authorisedly . Cuapter LII. 1. As ¢o the fifty-first question avd reply, that which you ask is thus: Zhere 7s a man who hands over a dirham? as regards five bushels (kaftz) of 1 The meaning appears to be that, when there is no special reason to the contrary, the quantity of wine one may have already drunk elsewhere is to be considered as part of one’s allowance. * The dirham (8payyn) is a weight, and also a silver coin of that weight, but its amount is rather uncertain. According to the Pers. MS. Ms (fol. 55), written a.p. 1723, the proper dowry for a ‘ privileged’ wife is 2000 dirhams of white silver, or 2300 rfipts, and 2 dirhams of red gold, or 2} tolas. The rfpis formerly current in Gugar4t were less in value than the present Indian coinage, but the tola, which is the weight of the present rfipi, was probably much the same as it is now, or 180 grains; the statement in Mg is, therefore, equivalent to saying that the dirham contained 202 grains of pure silver. This is so much more than the amount deducible from other authorities that it might be supposed that the stir (orarqp) or tetradrachm was meant, if it were not confirmed, to some extent, by the Pers. Rivayats, which state the dowry at 2000 dirhams of pure white silver and 2 din4rs of red gold of the Nishapfr currency ; the dinar beirg a gold coin containing a dirham weight of pure CHAPTER LI, IO—LII, 4. 181 wheat, thus: ‘I give this to thee as an instalment (bén-ae)! of five bushels of wheat at the end of a month;’ and during the month, amd at its end, those five bushels of wheat become five ¢zmes the price ; would they authorisedly seize the five bushels of wheat when winnowed (pékhté karvd5) by him, through that instalment which he handed over, or not ?
2of five bushels of wheat at the end of a month;’ and during the month, amd at its end, those five bushels of wheat become five ¢zmes the price ; would they authorisedly seize the five bushels of wheat when winnowed (pékhté karvd5) by him, through that instalment which he handed over, or not ? 2. The reply is this, that when they who shall take his dirham ave to intrust the five bushels of wheat, unsuspiciously avd by their own will, to him to winnow, even so as /¢hey are advisedly and unsuspiciously winnowed by him they should take ¢hem just_as winnowed ; ¢#zs is the decision authorisedly given. 3. But when z¢ is winnowed by him on account of very grievous necessity for payment, z¢ is more suitable for the soul to beg the giver of the money, who is the purchasing payer?, for some of that excess of undivided (ap4r) profit. 4. For he Aas to consider the profit of 42s successors as among the profit of money on the spot?—when more than gold. It is safer, however, to rely upon the average weight of the Sasanian dirham coins, which, according to Dr. Mordtmann’s statement in ZDMG. vol. xii, pp. 44, 45, is about 63 grains, or 53 annas’ worth of silver; so that the stir would be 252 grains or 22% annas. But the actual value of such coins of former times can be ascertained only from the quantity of corn, or other well-defined necessary of life, which they would purchase. 1 K35 has vaban twice in this sentence, but b6n in§ 4. M14 alters this word and others, so as to make the chapter unintelligible. The money is supposed to be given merely as a deposit, in acknowledgment of a bargain to be carried out after the corn is ready for delivery. 2 Reading zednunand dfikhtér, but, perhaps, this is a corruption of zednfininid4r, ‘a causer of purchase, a broker.’ ® That is, ‘ready money.’ 182 DApISsTAN-f DfNfK. such instalment demanded—azd not as a fresh carrying off of a gift?. Cuapter LIII. 1. As ¢o the fifty-second question and reply, that which you ask is thus: // people of the good religion, in ¢heiy country or out of theery country, shall buy and sell with those of a different religion as regards cattle, or shall lay hold of t:aders(vanikgar&n) and shall sell to them, what is then the decision about it? 2, When ¢hose of the good religion shall not buy, as they have not come zp @o the price, but the orthodox dealers shall sell to traders and those of a different religion, what is then the decision about it? 3. And about him, of whom the means of existence (zivisné mindavam) are such, what is then the decision ?
33. And about him, of whom the means of existence (zivisné mindavam) are such, what is then the decision ? 4. The reply is this, that it would be very grievously sinful, and it would be an, evil occupation to transact such business through the influence of opportunity, and to seek profit unauthorisedly in that manner. 5. But if 2¢ de the means of existence of those of the good religion of whom you have written, and ¢hey are not able to seek z¢ in any other business and proper occupation which woud de a less sinful means of existence, complete * purchasers who have acquired } That is, having made a bargain, he is not to be aggrieved at any unexpected excess of profit made in good faith by the other parties to the bargain; a rather high standard of commercial morality. * The word is pfir, but it may be suspected of being a blunder, as t6r4, ‘ox,’ would be a more likely word. CHAPTER LIII, I-LIV, 3. 183 the good religion shall sell unto those of the good religion?; because it is possible for him ¢o de less sinful zo whom 7z¢ is allowable to beg the life of a comrade, for still the rule ofa righteous man, with the righteous who are in his guardianship, is to live. 6. So it is possible, when they shall sell cattle for slaughter and foreign eating, many cattle—amounting even to a diminution of the maintenance of Iran— are more wretched than a righteous man forced to kill hem through a living becoming unobtainable axd the fear of death. CuaptTer LIV. 1. As to the fifty-third question and reply, that which you ask is thus: A man whose wife, daughters, sisters, and relations are many, and who is the master of much wealth, becomes sick, avd during the sickness kas given this hoard of wealth unto one daughter. 2. And his other sisters and daughters are not contented therewith, azd speak thus: ‘ This wealth ought 40 have been given during health and consciousness, not during sickness ; and now it should not be allowable to give anything whatever unto any one during sickness, for if anything happens * the wealth all comes back for division amongst zs.’ 3. Would it be allowable to give anything whatever of that wealth to any one, during sickness, or not? 1 Who would not be likely to kill the animal, and with whom they could come to an understanding as to its good treatment, so as to avoid the sin of b6dy6zédith (see Chap. XLIX, 5 ) * Mrgq has ‘if he gives anything.’ 184 DADISTAN-{ DINiK. 4. Is it necessary! for one of such wife, daughters, and sisters as ¢here happen Zo de to appoint an adopted son for that man, because of that wealth, or not? 5. Are the wife, daughters, and sisters who shall take their share of the wealth responsible for? the religious rites of every kind, and is it necessary for them to order the annual ceremonies for that man at the daily and yearly Serzods, or not®?
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.
1b. Mr4 substitutes bara yehevfinéd for bidd gan bfid6, which gives the following meaning: ‘through the drinking of which, in the experiment, #/ 7s seen that he becomes thoroughly worse.’ N 2 180 DADISTAN-? Dinfk. is not manifest, in this way, that he drinks as much wine as was tried by him when he became no worse éy drinking z¢. 10. It is necessary to consider him whose religion is unseen, whose religion is wrong, and him who is a child furnished even with the realities of religion, in this way, that he becomes worse through 4aveng drunk wine. 11. When apart from the decision there is no assignable (bangisntk) reason as regards 2¢, the share of wine which they gave not authorisedly who themselves drank wine, one considers as some of the wine on zts being given more authorisedly . Cuapter LII. 1. As ¢o the fifty-first question avd reply, that which you ask is thus: Zhere 7s a man who hands over a dirham? as regards five bushels (kaftz) of 1 The meaning appears to be that, when there is no special reason to the contrary, the quantity of wine one may have already drunk elsewhere is to be considered as part of one’s allowance. * The dirham (8payyn) is a weight, and also a silver coin of that weight, but its amount is rather uncertain. According to the Pers. MS. Ms (fol. 55), written a.p. 1723, the proper dowry for a ‘ privileged’ wife is 2000 dirhams of white silver, or 2300 rfipts, and 2 dirhams of red gold, or 2} tolas. The rfpis formerly current in Gugar4t were less in value than the present Indian coinage, but the tola, which is the weight of the present rfipi, was probably much the same as it is now, or 180 grains; the statement in Mg is, therefore, equivalent to saying that the dirham contained 202 grains of pure silver. This is so much more than the amount deducible from other authorities that it might be supposed that the stir (orarqp) or tetradrachm was meant, if it were not confirmed, to some extent, by the Pers. Rivayats, which state the dowry at 2000 dirhams of pure white silver and 2 din4rs of red gold of the Nishapfr currency ; the dinar beirg a gold coin containing a dirham weight of pure CHAPTER LI, IO—LII, 4. 181 wheat, thus: ‘I give this to thee as an instalment (bén-ae)! of five bushels of wheat at the end of a month;’ and during the month, amd at its end, those five bushels of wheat become five ¢zmes the price ; would they authorisedly seize the five bushels of wheat when winnowed (pékhté karvd5) by him, through that instalment which he handed over, or not ?
2of five bushels of wheat at the end of a month;’ and during the month, amd at its end, those five bushels of wheat become five ¢zmes the price ; would they authorisedly seize the five bushels of wheat when winnowed (pékhté karvd5) by him, through that instalment which he handed over, or not ? 2. The reply is this, that when they who shall take his dirham ave to intrust the five bushels of wheat, unsuspiciously avd by their own will, to him to winnow, even so as /¢hey are advisedly and unsuspiciously winnowed by him they should take ¢hem just_as winnowed ; ¢#zs is the decision authorisedly given. 3. But when z¢ is winnowed by him on account of very grievous necessity for payment, z¢ is more suitable for the soul to beg the giver of the money, who is the purchasing payer?, for some of that excess of undivided (ap4r) profit. 4. For he Aas to consider the profit of 42s successors as among the profit of money on the spot?—when more than gold. It is safer, however, to rely upon the average weight of the Sasanian dirham coins, which, according to Dr. Mordtmann’s statement in ZDMG. vol. xii, pp. 44, 45, is about 63 grains, or 53 annas’ worth of silver; so that the stir would be 252 grains or 22% annas. But the actual value of such coins of former times can be ascertained only from the quantity of corn, or other well-defined necessary of life, which they would purchase. 1 K35 has vaban twice in this sentence, but b6n in§ 4. M14 alters this word and others, so as to make the chapter unintelligible. The money is supposed to be given merely as a deposit, in acknowledgment of a bargain to be carried out after the corn is ready for delivery. 2 Reading zednunand dfikhtér, but, perhaps, this is a corruption of zednfininid4r, ‘a causer of purchase, a broker.’ ® That is, ‘ready money.’ 182 DApISsTAN-f DfNfK. such instalment demanded—azd not as a fresh carrying off of a gift?. Cuapter LIII. 1. As ¢o the fifty-second question and reply, that which you ask is thus: // people of the good religion, in ¢heiy country or out of theery country, shall buy and sell with those of a different religion as regards cattle, or shall lay hold of t:aders(vanikgar&n) and shall sell to them, what is then the decision about it? 2, When ¢hose of the good religion shall not buy, as they have not come zp @o the price, but the orthodox dealers shall sell to traders and those of a different religion, what is then the decision about it? 3. And about him, of whom the means of existence (zivisné mindavam) are such, what is then the decision ?
33. And about him, of whom the means of existence (zivisné mindavam) are such, what is then the decision ? 4. The reply is this, that it would be very grievously sinful, and it would be an, evil occupation to transact such business through the influence of opportunity, and to seek profit unauthorisedly in that manner. 5. But if 2¢ de the means of existence of those of the good religion of whom you have written, and ¢hey are not able to seek z¢ in any other business and proper occupation which woud de a less sinful means of existence, complete * purchasers who have acquired } That is, having made a bargain, he is not to be aggrieved at any unexpected excess of profit made in good faith by the other parties to the bargain; a rather high standard of commercial morality. * The word is pfir, but it may be suspected of being a blunder, as t6r4, ‘ox,’ would be a more likely word. CHAPTER LIII, I-LIV, 3. 183 the good religion shall sell unto those of the good religion?; because it is possible for him ¢o de less sinful zo whom 7z¢ is allowable to beg the life of a comrade, for still the rule ofa righteous man, with the righteous who are in his guardianship, is to live. 6. So it is possible, when they shall sell cattle for slaughter and foreign eating, many cattle—amounting even to a diminution of the maintenance of Iran— are more wretched than a righteous man forced to kill hem through a living becoming unobtainable axd the fear of death. CuaptTer LIV. 1. As to the fifty-third question and reply, that which you ask is thus: A man whose wife, daughters, sisters, and relations are many, and who is the master of much wealth, becomes sick, avd during the sickness kas given this hoard of wealth unto one daughter. 2. And his other sisters and daughters are not contented therewith, azd speak thus: ‘ This wealth ought 40 have been given during health and consciousness, not during sickness ; and now it should not be allowable to give anything whatever unto any one during sickness, for if anything happens * the wealth all comes back for division amongst zs.’ 3. Would it be allowable to give anything whatever of that wealth to any one, during sickness, or not? 1 Who would not be likely to kill the animal, and with whom they could come to an understanding as to its good treatment, so as to avoid the sin of b6dy6zédith (see Chap. XLIX, 5 ) * Mrgq has ‘if he gives anything.’ 184 DADISTAN-{ DINiK. 4. Is it necessary! for one of such wife, daughters, and sisters as ¢here happen Zo de to appoint an adopted son for that man, because of that wealth, or not? 5. Are the wife, daughters, and sisters who shall take their share of the wealth responsible for? the religious rites of every kind, and is it necessary for them to order the annual ceremonies for that man at the daily and yearly Serzods, or not®?
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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