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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
127. And the proximity (nazdth) of a master of the house? who keeps away from all the religious rites requested and accepted—more particularly when the accepter accepts all the religious rites of the requester for that remuneration —is itself necessary ; he may not be of a religious disposition, but it is yet requisite for 42m to be where this is requested 1 Mrq4 has ‘7 is not eminence in wealth;’ but the meaning is evidently that there is no real saving when the expenditure is re- duced, because the good effect of the rites is also diminished when they are insufficiently paid for. * Or, khandp4nd may mean ‘a keeper of the sacred table,’ or low stone platform on which the ceremonial vessels are placed, which is often called khan. In either case the orderer of the ceremony is meant, and the author evidently contemplates the probability of the order being given as a mere formal matter of duty, without any really religious feeling. 208 DADISTAN-! DiNfK. and accepted for that scanty remuneration of his, owing to the extent and impetus of Azs share of the duty. 28. Moreover, it is perceived by us in Pars ¢hat they who would accept the work for half the remuneration which was requisite as profit for it formerly would seize the remuneration. 29. And the reason of it is this :—The peasants relied upon the corn of the field (kh4n6) which has not come, and they said : ‘We are hurried ; we never obtain azything even on a single one of various debts, and by this payment we shall save our lives for the time; so we calculate that whatever we seize in the manner of a debt or two, when the corn arrives and we sell the corn, we shall make as profit on that business!;’—and it seemed to me very desirable for such a man. 30. If, also, they should approve that scanty remuneration of that disciple, it is an injury of all the religious rites, of which the forgivers* ave to cast the consideration of the unequally-shared advantage out of the body*®. 31. All the religious rites ordered of him who is a better performer, owing to not diminishing the proper remuneration, having proceeded unaltered, the remuneration of righteousness ove does not approve is important as regards such as they solemnize and conduct in the period *. 1 This parable justifies the taking of religious stipends by force, in cases of necessity, by a practical appeal to the sympathies of the enquirers ; but it really evades the question proposed in § 7, which refers to seizures not justified by necessity. * Probably the priests who appoint atonements for sins confessed and renounced (see Sls. VIII, 1, 2, 5, 6). ® Of those who have obtained a disproportionate share of the profit of the good works by not paying properly for them. * There are several doubtful points in the construction of this section. CHAPTER LXVI, 28-34. 209
2VIII, 1, 2, 5, 6). ® Of those who have obtained a disproportionate share of the profit of the good works by not paying properly for them. * There are several doubtful points in the construction of this section. CHAPTER LXVI, 28-34. 209 32. Since, for the 350 dirhams, all the religious rites which they conduct once with holy-water are, it is affirmed, all the religious rites caused to be conducted twice with holy-water in that same place and with the same good effect, it is more important to order of ¢Zem who shall allow all the religious rites twice; for, with as much wealth, as much efficiency, and as much good effect, more ceremonial is good. 33. The worthiness of the disciple, which is owing to himself, is the preparation; azd the priest is worthy, of whose performance in the religion you have spoken’; therefore, supreme worthiness is unattainable by either of them; so it is more significant when the disciple is the preparer, avd the priest, as director, becomes a demander of good effect; both strive for good progress, and through many kinds of participation they may be worthy. 34. And both of them, praising together—whereby the participation is brought ¢o an end—may authorisedly seize?; but that worthiness of theirs is owing to the duty and the praise therein—this oe in preparing, and this one in superintendence (avar-madth) of the recital— and the after discourse and petitioning, avd other good done. 1 See § 1. * Probably the remuneration, if it be withheld; provided always they do their duty thoroughly, as mentioned in the concluding clause. [18] P 210 DADISTAN-{ DINIK. CuarTerR LXVII. . 1. As ¢o the sixty-sixth question avd reply, that which you ask is thus: What is this appearance? which is girded on the sky ? 2. The reply is this, that z¢ zs a mingling of the brilliance of the sun with mist and cloud that is seen, of which z¢ is a¢ all times and seasons, moreover, a characteristic appearance, whereby z¢ as become their sign above from spiritual to earthly beings. 3. That which is earthly is the water above to which its brilliance is acceptable; and the many brilliant colours (gunak4n) which are formed from that much mingling? of brilliance and water, and are depicted (man4kt-att), are the one portion for appearing *. Cuarpter LXVIII. 1. As ¢o the sixty-seventh question and reply, that which you ask is thus: What is this which, when the sun and moon ave both come up, is something * 1 Reading didandth; but the word can also be read sad-vanth, which might stand for sad-gfinth, ‘a hundred-coloured existence,’ a possible term for the rainbow, but the Persian dictionaries give no nearer term than sadkas, or sadkés. * M14 has ‘that mingling of many portions and few portions.’ * Reading didandk6; but it can also be read sad-vanaké, a similar alternative to that in § 1.
3* M14 has ‘that mingling of many portions and few portions.’ * Reading didandk6; but it can also be read sad-vanaké, a similar alternative to that in § 1. * The only probable reading for this word is mindavam, ‘a thing ;’ it occurs three times in this question, but is a very vague term for the phases of the moon, probably referring to a supposed body covering the dark part of the moon’s disc. CHAPTER LXVII, I-LXVIII, 6. 211 come, and comes on as z¢ were anew when it (the moon) becomes new, axd@ men want the thing to go down from the place where z¢ is becoming apparent ? 2. When it Aas been several times, what is then the thing whzch comes up and exists, and how is its motion by night and day ? 3. The reply is this, that the sun and moon are always seen! there where they stand, and they exist for men and the creatures. 4. The sun is swiftermoving? than the moon, awd every day becomes a little in advance ; at the new moon the sun is shining, and the moon owing to diminution backwards, on account of the slenderness of the moon by much travelling *, and on account of the brilliance of the sun, is not apparent. 5. As the sun goes down a light which fs not very apparent is the moon, and not Aaving gone down the moon is seen‘; and each day the moon increases, comes up more behind the sun, and goes down more behind, azd is, therefore, more seen. 6. When increased to the utmost, which is approaching a likeness of the sun, it comes spherical (aspiharak®), and is seen the whole night; to diminish anew it comes back to the companionship of the sun, and goes into the splendour of the sun. 1 The MSS. have astf-hénd, ‘have remained,’ instead of khadftunf-hénd, ‘are seen;’ but the difference between these words in Pahlavi letters is merely a medial stroke. * Apparently so, as the moon rises and sets about 48 minutes later every day, on the average. > A very anthropomorphic mode of accounting for the waning of the moon into a slender crescent. * Most Orientals consider the day of the new moon to be that in the evening of which it is first possible to see the moon ; this is usually the first, but sometimes the second, day after the actual change of the moon according to European ideas. P 2 212 DADISTAN-? DiNfK. CuarTeR LXIX. 1. As to the sixty-eighth question ad reply, that which you ask is thus: When something takes hold of the moon oy sun what is then its residence (khan), and whence does it always seize upon z¢?
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.
127. And the proximity (nazdth) of a master of the house? who keeps away from all the religious rites requested and accepted—more particularly when the accepter accepts all the religious rites of the requester for that remuneration —is itself necessary ; he may not be of a religious disposition, but it is yet requisite for 42m to be where this is requested 1 Mrq4 has ‘7 is not eminence in wealth;’ but the meaning is evidently that there is no real saving when the expenditure is re- duced, because the good effect of the rites is also diminished when they are insufficiently paid for. * Or, khandp4nd may mean ‘a keeper of the sacred table,’ or low stone platform on which the ceremonial vessels are placed, which is often called khan. In either case the orderer of the ceremony is meant, and the author evidently contemplates the probability of the order being given as a mere formal matter of duty, without any really religious feeling. 208 DADISTAN-! DiNfK. and accepted for that scanty remuneration of his, owing to the extent and impetus of Azs share of the duty. 28. Moreover, it is perceived by us in Pars ¢hat they who would accept the work for half the remuneration which was requisite as profit for it formerly would seize the remuneration. 29. And the reason of it is this :—The peasants relied upon the corn of the field (kh4n6) which has not come, and they said : ‘We are hurried ; we never obtain azything even on a single one of various debts, and by this payment we shall save our lives for the time; so we calculate that whatever we seize in the manner of a debt or two, when the corn arrives and we sell the corn, we shall make as profit on that business!;’—and it seemed to me very desirable for such a man. 30. If, also, they should approve that scanty remuneration of that disciple, it is an injury of all the religious rites, of which the forgivers* ave to cast the consideration of the unequally-shared advantage out of the body*®. 31. All the religious rites ordered of him who is a better performer, owing to not diminishing the proper remuneration, having proceeded unaltered, the remuneration of righteousness ove does not approve is important as regards such as they solemnize and conduct in the period *. 1 This parable justifies the taking of religious stipends by force, in cases of necessity, by a practical appeal to the sympathies of the enquirers ; but it really evades the question proposed in § 7, which refers to seizures not justified by necessity. * Probably the priests who appoint atonements for sins confessed and renounced (see Sls. VIII, 1, 2, 5, 6). ® Of those who have obtained a disproportionate share of the profit of the good works by not paying properly for them. * There are several doubtful points in the construction of this section. CHAPTER LXVI, 28-34. 209
2VIII, 1, 2, 5, 6). ® Of those who have obtained a disproportionate share of the profit of the good works by not paying properly for them. * There are several doubtful points in the construction of this section. CHAPTER LXVI, 28-34. 209 32. Since, for the 350 dirhams, all the religious rites which they conduct once with holy-water are, it is affirmed, all the religious rites caused to be conducted twice with holy-water in that same place and with the same good effect, it is more important to order of ¢Zem who shall allow all the religious rites twice; for, with as much wealth, as much efficiency, and as much good effect, more ceremonial is good. 33. The worthiness of the disciple, which is owing to himself, is the preparation; azd the priest is worthy, of whose performance in the religion you have spoken’; therefore, supreme worthiness is unattainable by either of them; so it is more significant when the disciple is the preparer, avd the priest, as director, becomes a demander of good effect; both strive for good progress, and through many kinds of participation they may be worthy. 34. And both of them, praising together—whereby the participation is brought ¢o an end—may authorisedly seize?; but that worthiness of theirs is owing to the duty and the praise therein—this oe in preparing, and this one in superintendence (avar-madth) of the recital— and the after discourse and petitioning, avd other good done. 1 See § 1. * Probably the remuneration, if it be withheld; provided always they do their duty thoroughly, as mentioned in the concluding clause. [18] P 210 DADISTAN-{ DINIK. CuarTerR LXVII. . 1. As ¢o the sixty-sixth question avd reply, that which you ask is thus: What is this appearance? which is girded on the sky ? 2. The reply is this, that z¢ zs a mingling of the brilliance of the sun with mist and cloud that is seen, of which z¢ is a¢ all times and seasons, moreover, a characteristic appearance, whereby z¢ as become their sign above from spiritual to earthly beings. 3. That which is earthly is the water above to which its brilliance is acceptable; and the many brilliant colours (gunak4n) which are formed from that much mingling? of brilliance and water, and are depicted (man4kt-att), are the one portion for appearing *. Cuarpter LXVIII. 1. As ¢o the sixty-seventh question and reply, that which you ask is thus: What is this which, when the sun and moon ave both come up, is something * 1 Reading didandth; but the word can also be read sad-vanth, which might stand for sad-gfinth, ‘a hundred-coloured existence,’ a possible term for the rainbow, but the Persian dictionaries give no nearer term than sadkas, or sadkés. * M14 has ‘that mingling of many portions and few portions.’ * Reading didandk6; but it can also be read sad-vanaké, a similar alternative to that in § 1.
3* M14 has ‘that mingling of many portions and few portions.’ * Reading didandk6; but it can also be read sad-vanaké, a similar alternative to that in § 1. * The only probable reading for this word is mindavam, ‘a thing ;’ it occurs three times in this question, but is a very vague term for the phases of the moon, probably referring to a supposed body covering the dark part of the moon’s disc. CHAPTER LXVII, I-LXVIII, 6. 211 come, and comes on as z¢ were anew when it (the moon) becomes new, axd@ men want the thing to go down from the place where z¢ is becoming apparent ? 2. When it Aas been several times, what is then the thing whzch comes up and exists, and how is its motion by night and day ? 3. The reply is this, that the sun and moon are always seen! there where they stand, and they exist for men and the creatures. 4. The sun is swiftermoving? than the moon, awd every day becomes a little in advance ; at the new moon the sun is shining, and the moon owing to diminution backwards, on account of the slenderness of the moon by much travelling *, and on account of the brilliance of the sun, is not apparent. 5. As the sun goes down a light which fs not very apparent is the moon, and not Aaving gone down the moon is seen‘; and each day the moon increases, comes up more behind the sun, and goes down more behind, azd is, therefore, more seen. 6. When increased to the utmost, which is approaching a likeness of the sun, it comes spherical (aspiharak®), and is seen the whole night; to diminish anew it comes back to the companionship of the sun, and goes into the splendour of the sun. 1 The MSS. have astf-hénd, ‘have remained,’ instead of khadftunf-hénd, ‘are seen;’ but the difference between these words in Pahlavi letters is merely a medial stroke. * Apparently so, as the moon rises and sets about 48 minutes later every day, on the average. > A very anthropomorphic mode of accounting for the waning of the moon into a slender crescent. * Most Orientals consider the day of the new moon to be that in the evening of which it is first possible to see the moon ; this is usually the first, but sometimes the second, day after the actual change of the moon according to European ideas. P 2 212 DADISTAN-? DiNfK. CuarTeR LXIX. 1. As to the sixty-eighth question ad reply, that which you ask is thus: When something takes hold of the moon oy sun what is then its residence (khan), and whence does it always seize upon z¢?
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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