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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CuapTer [2 [1. In the name and /or the propitiation of the allbenefiting creator Adhaymazd, (2) of all the angels of the spiritual and worldly creations, (3) and of the learning of learnings, the Mazda-worshipping 1 This heading is prefixed to the original Pahlavi text in K 43, a facsimile of which was published by Andreas in 1882; as, however, the text which follows it, in that codex, begins in the middle of Chap. I, 28, this heading must have been composed by some copyist, after the first folio of the text had been lost from some previous copy. It is, therefore, doubtful whether the name he gives to the work, ‘Opinions (or decisions) of the Spirit of Wisdom,’ be the original title, or not; but it is, at any rate, preferable to the modern appellation, ‘the Spirit of Wisdom.’ In Pazand this title is Mainy6-i Khard; but regarding the Pahlavi word mainég, see the Introduction. 2 The beginning of this chapter, enclosed in brackets, as far as § 28 (being lost from the Pahlavi text of K43, and no copy of it from TD2 being available) is here taken from the Pazand version contained in L1g9. The division into sections, adopted throughout, is that of the alternating P4z.-Sans. text of Nérydsang. B 2 4 pinA-t mMaitnéc-f KHIRAD,. religion, (4) forth from which this, whzch zs such a source of wisdom, is a selector’. 5. Through the glory and will of the creator Atharmazd—who zs promoting the prosperity of the two existences’— (6) and of all the greatly powerful angels, (7) and through the completely calm repose of the sacred beings, the princely’, purpose-fulfilling sages, (8) presentations of various novelties for the appropriation of wisdom, (9) through largely acquiring reasoning thought‘, are most wholesome for the body and soul zm the two existences. 1o. As in the pure marvel of marvels, the unquestionable and well-betokened good religion of the Mazda-worshippers, by the words of the creator, Atharmazd, and Zaratfist the Spitam4n®, it is in 1 That is, this work is a selection of wisdom from the religion. The Paz. vas is a misreading of Pahl. agas, ‘from it,’ which is identical in form with Pahl. afas, the correct equivalent of Paz. vas. 2 This world and the next. 5 The angels are here compared to the vaspfharak4n, the highest class of Sasanian nobles, called barbét4n, ‘sons of the house,’ in Huzvaris (see Néldeke’s Gesch. Pers. Sas. pp. 71, 501). As these nobles ranked next to the royal house, so do the archangels and angels rank next to Aftharmazd. The title vaspfihar is evidently connected with the ancient Pers. equivalent of Av. vis6é puthra, ‘son of the village or town,’ which, as Darmesteter points out (Etudes Iraniennes, IT, p. 140), is used in Vend. VII, 114 as the title of a person who has to pay the same medical fees as the zatu-paiti, ‘tribe-ruler,’ mentioned in the earlier § 108, and who must, therefore, have been a man of equal rank.
2140), is used in Vend. VII, 114 as the title of a person who has to pay the same medical fees as the zatu-paiti, ‘tribe-ruler,’ mentioned in the earlier § 108, and who must, therefore, have been a man of equal rank. * Reading virmat, both here and in § 13, instead of the Paz. nirmad, which is a misreading of the same letters. 5 Av. Zarathustra Spitama, the great apostle of the Magdaworshippers, whose conversations with Ahura Mazda (Pahl. Afiharmazd) constitute a considerable portion of the Avesta, or scripture of the Mazda-worshippers. CHAPTER I, 4-26, 5 many places decided, (11) that he, who is the all-good creator, created these creatures through wisdom, (12) and his maintenance of the invisible revolutions’ is through wisdom; (13) and the imperishable and undisturbed s¢a¢e, in that which is immortality for ever and everlasting, he reserves for himself by means of the most deliberative? means of wisdom. 14. For the same reason z¢ is declared, (15) that ¢here was a sage who said, (16) that ‘if this be known, that the religion of the sacred beings (yazd@4n) is truth, and z¢s law is virtue, and z¢ is desirous of welfare and compassionate as regards the creatures, (17) wherefore are ¢here mostly many sects, many beliefs, and many original evolutions? of mankind? 18. And, especially, that which is a sect, law, and belief, causing harm to the property (khél) of the sacred beings‘, and is not good? 19, 20°, And this, too, ove has to consider, that, in order to become a chooser in this matter, trouble is to be undergone; (21) and it is necessary to become acquainted with this matter, (22) because, in the end, the body is mingled with the dust, and reliance is on the soul. 23. And every one is to undergo trouble for the soul, (24) and is to become acquainted with duty and good works; (25) because that good work which a man does unwittingly is little of a good work, (26) and that sin which a man 1 Of the spheres, or firmaments, which are supposed to carry along the heavenly bodies. 2 Reading virmat-hémandtim. 5 Reading ban gast (see Sg. IV, 73n). * It may be questioned whether this allusion to a heterodox religion injuring the property of the orthodox faith is sufficient to identify the former with Muhammadanism. 5 These two sections are improperly separated by Néryésang. 6 pinA-f matnéc-? KHIRAD. commits unwittingly amounts to a sin in z¢s origin}. 27. And z¢ is declared by the Avesta? (28) thus :] 8“ Nothing was taken by him by whom the soul was not taken (29) hitherto, and he takes nothing who does not take the soul (30) henceforward likewise*; (31) because the spiritual and worldly existences are such-like as® two strongholds, (32) one zt is declared certain that they shall capture, and one it is not possible to capture.”’
333. After Jeng replete wzth those good actions of * which z¢ is declared certain that it is not possible to capture, (34) and when he” surveyed the incitement for this, (35) he started forth (fravaftd), in search of wisdom, into the various countries and various districts of this world; (36) and of the many® religions and beliefs of those people who are superior in their wisdom he thought and enquired, and he investigated and came upon ¢heir origin®. 37. And when he saw that they are so mutually afflicting (hanbéshin) and inimical among 1 The original text was, no doubt, vinds pavan bfin va/ yehevinéd, which would be gun4h pa bun 6 bahéd in Pazand; but Lig has omitted the p in pa, and Nér. has mistaken the preposition vad for the pronoun valman, which blunders have misled the writers of later MSS. into a variety of inconsistent readings. 2 The sacred literature of the Parsis in its original language. 5 The extant Pahlavi text of K43 commences at this point. * By this division of §§ 28-30 Nér. found himself compelled to add another Sanskrit clause in. explanation, which would have been unnecessary if he had separated them as here pointed. 5 K43 omits ‘as.’ ® Lig has ‘after those good actions of a store.’ 7 The sage mentioned in § 15. 8 Lig has ‘every.’ * Lig omits ‘origin,’ having merely vagést, ‘investigated,’ instead of bun g(st6, ‘investigated the origin.’ CHAPTER I, 27-49. 4 one another, (38) he then knew that these religions and beliefs and diverse customs, which are so mutually afflicting among one another in this world, are not worthy to be from the appointment of the sacred beings; (39) because the religion of the sacred beings is truth, and 2¢s law is virtue. 40. And through this he became without doubt that, as ¢o whatever’ is not in this pure religion, ¢here is then doubtfulness for them in everything, (41) and in every cause they see distraction. 42. After that he became more diligent in the enquiry and practice of religion ; (43) and he enquired of the high-priests who have become wiser in? this religion and more acquainted wz¢h the religion, (44) thus: ‘For the maintenance of the body and preservation of the soul what thing*® is good and more perfect ?’ 45. And they [spoke‘], through the statement [from revelation, (46) thus: ‘Of the® benefit which happens to men] wisdom is good; (47) because it is possible to manage the worldly exzséence through wisdom, (48) and it is possible to provide also the spiritual existence for oneself through the power of wisdom. 49. And this, too, is declared, that Afharmazd@ has produced these creatures and creation, which are in the worldly exzstence, through innate 1 Lig has ‘every one who,’ having read ko/4 mfin instead of ko/4 maman. The meaning, however, is that all details of foreign faiths that are not found in the Mazda-worshipping religion are doubtful. 2 K43 has ‘of,’ by omitting pavan, ‘in.’ 8 Lig has ‘ what one thing.’ * K43 omits the words in brackets, by mistake.
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.
1CuapTer [2 [1. In the name and /or the propitiation of the allbenefiting creator Adhaymazd, (2) of all the angels of the spiritual and worldly creations, (3) and of the learning of learnings, the Mazda-worshipping 1 This heading is prefixed to the original Pahlavi text in K 43, a facsimile of which was published by Andreas in 1882; as, however, the text which follows it, in that codex, begins in the middle of Chap. I, 28, this heading must have been composed by some copyist, after the first folio of the text had been lost from some previous copy. It is, therefore, doubtful whether the name he gives to the work, ‘Opinions (or decisions) of the Spirit of Wisdom,’ be the original title, or not; but it is, at any rate, preferable to the modern appellation, ‘the Spirit of Wisdom.’ In Pazand this title is Mainy6-i Khard; but regarding the Pahlavi word mainég, see the Introduction. 2 The beginning of this chapter, enclosed in brackets, as far as § 28 (being lost from the Pahlavi text of K43, and no copy of it from TD2 being available) is here taken from the Pazand version contained in L1g9. The division into sections, adopted throughout, is that of the alternating P4z.-Sans. text of Nérydsang. B 2 4 pinA-t mMaitnéc-f KHIRAD,. religion, (4) forth from which this, whzch zs such a source of wisdom, is a selector’. 5. Through the glory and will of the creator Atharmazd—who zs promoting the prosperity of the two existences’— (6) and of all the greatly powerful angels, (7) and through the completely calm repose of the sacred beings, the princely’, purpose-fulfilling sages, (8) presentations of various novelties for the appropriation of wisdom, (9) through largely acquiring reasoning thought‘, are most wholesome for the body and soul zm the two existences. 1o. As in the pure marvel of marvels, the unquestionable and well-betokened good religion of the Mazda-worshippers, by the words of the creator, Atharmazd, and Zaratfist the Spitam4n®, it is in 1 That is, this work is a selection of wisdom from the religion. The Paz. vas is a misreading of Pahl. agas, ‘from it,’ which is identical in form with Pahl. afas, the correct equivalent of Paz. vas. 2 This world and the next. 5 The angels are here compared to the vaspfharak4n, the highest class of Sasanian nobles, called barbét4n, ‘sons of the house,’ in Huzvaris (see Néldeke’s Gesch. Pers. Sas. pp. 71, 501). As these nobles ranked next to the royal house, so do the archangels and angels rank next to Aftharmazd. The title vaspfihar is evidently connected with the ancient Pers. equivalent of Av. vis6é puthra, ‘son of the village or town,’ which, as Darmesteter points out (Etudes Iraniennes, IT, p. 140), is used in Vend. VII, 114 as the title of a person who has to pay the same medical fees as the zatu-paiti, ‘tribe-ruler,’ mentioned in the earlier § 108, and who must, therefore, have been a man of equal rank.
2140), is used in Vend. VII, 114 as the title of a person who has to pay the same medical fees as the zatu-paiti, ‘tribe-ruler,’ mentioned in the earlier § 108, and who must, therefore, have been a man of equal rank. * Reading virmat, both here and in § 13, instead of the Paz. nirmad, which is a misreading of the same letters. 5 Av. Zarathustra Spitama, the great apostle of the Magdaworshippers, whose conversations with Ahura Mazda (Pahl. Afiharmazd) constitute a considerable portion of the Avesta, or scripture of the Mazda-worshippers. CHAPTER I, 4-26, 5 many places decided, (11) that he, who is the all-good creator, created these creatures through wisdom, (12) and his maintenance of the invisible revolutions’ is through wisdom; (13) and the imperishable and undisturbed s¢a¢e, in that which is immortality for ever and everlasting, he reserves for himself by means of the most deliberative? means of wisdom. 14. For the same reason z¢ is declared, (15) that ¢here was a sage who said, (16) that ‘if this be known, that the religion of the sacred beings (yazd@4n) is truth, and z¢s law is virtue, and z¢ is desirous of welfare and compassionate as regards the creatures, (17) wherefore are ¢here mostly many sects, many beliefs, and many original evolutions? of mankind? 18. And, especially, that which is a sect, law, and belief, causing harm to the property (khél) of the sacred beings‘, and is not good? 19, 20°, And this, too, ove has to consider, that, in order to become a chooser in this matter, trouble is to be undergone; (21) and it is necessary to become acquainted with this matter, (22) because, in the end, the body is mingled with the dust, and reliance is on the soul. 23. And every one is to undergo trouble for the soul, (24) and is to become acquainted with duty and good works; (25) because that good work which a man does unwittingly is little of a good work, (26) and that sin which a man 1 Of the spheres, or firmaments, which are supposed to carry along the heavenly bodies. 2 Reading virmat-hémandtim. 5 Reading ban gast (see Sg. IV, 73n). * It may be questioned whether this allusion to a heterodox religion injuring the property of the orthodox faith is sufficient to identify the former with Muhammadanism. 5 These two sections are improperly separated by Néryésang. 6 pinA-f matnéc-? KHIRAD. commits unwittingly amounts to a sin in z¢s origin}. 27. And z¢ is declared by the Avesta? (28) thus :] 8“ Nothing was taken by him by whom the soul was not taken (29) hitherto, and he takes nothing who does not take the soul (30) henceforward likewise*; (31) because the spiritual and worldly existences are such-like as® two strongholds, (32) one zt is declared certain that they shall capture, and one it is not possible to capture.”’
333. After Jeng replete wzth those good actions of * which z¢ is declared certain that it is not possible to capture, (34) and when he” surveyed the incitement for this, (35) he started forth (fravaftd), in search of wisdom, into the various countries and various districts of this world; (36) and of the many® religions and beliefs of those people who are superior in their wisdom he thought and enquired, and he investigated and came upon ¢heir origin®. 37. And when he saw that they are so mutually afflicting (hanbéshin) and inimical among 1 The original text was, no doubt, vinds pavan bfin va/ yehevinéd, which would be gun4h pa bun 6 bahéd in Pazand; but Lig has omitted the p in pa, and Nér. has mistaken the preposition vad for the pronoun valman, which blunders have misled the writers of later MSS. into a variety of inconsistent readings. 2 The sacred literature of the Parsis in its original language. 5 The extant Pahlavi text of K43 commences at this point. * By this division of §§ 28-30 Nér. found himself compelled to add another Sanskrit clause in. explanation, which would have been unnecessary if he had separated them as here pointed. 5 K43 omits ‘as.’ ® Lig has ‘after those good actions of a store.’ 7 The sage mentioned in § 15. 8 Lig has ‘every.’ * Lig omits ‘origin,’ having merely vagést, ‘investigated,’ instead of bun g(st6, ‘investigated the origin.’ CHAPTER I, 27-49. 4 one another, (38) he then knew that these religions and beliefs and diverse customs, which are so mutually afflicting among one another in this world, are not worthy to be from the appointment of the sacred beings; (39) because the religion of the sacred beings is truth, and 2¢s law is virtue. 40. And through this he became without doubt that, as ¢o whatever’ is not in this pure religion, ¢here is then doubtfulness for them in everything, (41) and in every cause they see distraction. 42. After that he became more diligent in the enquiry and practice of religion ; (43) and he enquired of the high-priests who have become wiser in? this religion and more acquainted wz¢h the religion, (44) thus: ‘For the maintenance of the body and preservation of the soul what thing*® is good and more perfect ?’ 45. And they [spoke‘], through the statement [from revelation, (46) thus: ‘Of the® benefit which happens to men] wisdom is good; (47) because it is possible to manage the worldly exzséence through wisdom, (48) and it is possible to provide also the spiritual existence for oneself through the power of wisdom. 49. And this, too, is declared, that Afharmazd@ has produced these creatures and creation, which are in the worldly exzstence, through innate 1 Lig has ‘every one who,’ having read ko/4 mfin instead of ko/4 maman. The meaning, however, is that all details of foreign faiths that are not found in the Mazda-worshipping religion are doubtful. 2 K43 has ‘of,’ by omitting pavan, ‘in.’ 8 Lig has ‘ what one thing.’ * K43 omits the words in brackets, by mistake.
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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