Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 5 Sans. has ‘this.’ ° Lig has ‘through the power of wisdom.’ 8 pinA-t MAtNéc-f KHIRAD. wisdom!; (50) and the management of the worldly and spiritual ex¢stences is also through wisdom.’ 51. And when, in that manner, he saw the great advantage and preciousness of wisdom, he became more thankful unto Afharymazd, the lord, and the archangels of? the spirit of wisdom; (52) and he took * the spirit of wisdom as a protection. 53. For the spirit of wisdom one is to perform more homage and service than for the remaining archangels. 54. And this, too, he knew, that it is possible to do for oneself every duty and good work and proper action through the power of wisdom; (55) and it is necessary to be diligent for the satisfaction of the spirit of wisdom. 56. And, thenceforward, he became more diligent in performing‘ the ceremonial of the spirit of wisdom. 57. After that the spirit of wisdom, on account of the thoughts and wishes of that sage, displayed fis person unto him. 58. And he spoke to him (59) thus: ‘O friend and glorifier! good from perfect righteousness! (60) seek advancement from me, the spirit of wisdom, (61) that I may become thy guide to the satisfaction of the sacred beings and . 1 The 4sn6 khiradd (Av. 4sné khratus) is ‘the durable or innate wisdom’ supposed to be implanted in one’s nature, as distinguished from the Av. gaoshé-srfit6 khratus, ‘the ear-heard or acquired wisdom,’ obtained by experience. 2 That is, ‘produced by’ this spirit, as mentioned in § 49 regarding the world, and here extended to the archangels. Lig omits the particle f, so as to convert this spirit into the wisdom of Afharmazd and the archangels. It is very probable, however, that we ought to read ‘and the spirit of wisdom.’ 5 Lig has ‘made;’ these two verbs being written alike in Huavaris.- * Lig has ‘to perform,’ by omitting ‘in.’ CHAPTER I, 50—II, 14. 9 the good’, and ¢o the maintenance of the body in the worldly existence and the preservation of the soul in the spiritual ove.’ Cuapter II. 1. The sage asked the spirit of wisdom (2) thus: ‘How is it possible to seek the maintenance and prosperity of the body [without injury of the soul, and the preservation of the soul without injury of the body?]?’ 3. The spirit of wisdom answered (4) thus: ‘Him who is less than thee consider as an equal, and an equal as a superior, (5) and a greater than him as a chieftain®, and a chieftain as a ruler. 6, And among rulers ome is to be acquiescent, obedient, and true-speaking ; (7) azd among accusers‘ be submissive, mild, and kindly regardful.
26, And among rulers ome is to be acquiescent, obedient, and true-speaking ; (7) azd among accusers‘ be submissive, mild, and kindly regardful. 8. ‘Commit no slander; (9) so that infamy and wickedness may not happen unto thee. to. For it is said (11) that slander is more grievous than witchcraft ; (12) and in hell the rush of every fiend® is to the front, du¢ the rush of the fiend of slander, on account of the grievous sinfulness, is to the rear. 13. ‘Form no covetous desire; (14) so that the 1 Meaning, specially, the priests. * The passage in brackets is omitted by K43, and is here supplied from Lrg. 5 In Lrg the text is corrupt, but has nearly the same meaning. 4 Lrg has ‘associates,’ which seems equally appropriate; the two words are much alike in Pahlavi writing. 5 The word drftg, ‘fiend,’ is usually supposed to mean a female demon, and is often understood so in the Avesta, perhaps because it is a feminine noun. It is usually an impersonation of some evil passion (see Chap. XLI, 11). 10 pinA-? MAiNéG-f KHIRAD. demon of greediness may not deceive thee, (15) and the treasure of the world may not be tasteless to thee, and that of the spirit unperceived. 16. ‘Indulge in no wrathfulness; (17) for a man, when he indulges in wrath, becomes then forgetful of his duty and good works, of prayer and the service of the sacred beings, (18) and sin and crime of every kind occur unto his mind, and? until the subsiding of the wrath (19) he? is said ¢o de just like Aharman °. 20. ‘Suffer no anxiety; (21) for he who is a sufferer of anxiety becomes regardless of enjoyment of the world and the spirit, (22) and contraction happens to his body and soul. 23. ‘Commit no lustfulness; (24) so that harm and regret may not reach thee from thine own actions. 25. ‘Bear no improper envy ; (26) so that thy life may not become tasteless. 27. ‘Commit no sin on account of [disgrace]*; (28) because happiness and adornment, celebrity (khanidih) and dominion, skill and suitability are not through the will and action of men, but through the appointment, destiny, and will of the sacred beings. 29. ‘ Practise no sloth; (30) so that the duty and good work, which it is necessary for thee to do, may not remain undone. , 31. ‘Choose a wife who is of character; (32) 1 Lig omits ‘and.’ 2 Lrg has ‘wrath ;’ making § 19 a separate sentence. 5 The evil spirit, Av. angra mainyu. * K43 omits ‘ disgrace,’ by mistake. ® Lig omits ‘adornment.’ CHAPTER II, 15-38. TI because that ove is good who in the end is more respected. 33. ‘Commit no unseasonable chatter!; (34) so that grievous distress way not happen unto Horvadad and Amervodad, the archangels’, through thee. 35. ‘Commit no running about uncovered’; (36) so that harm may not come upon thy bipeds and quadrupeds, and ruin upon ¢y children. 37. ‘Walk not with one boot‘; (38) so that grievous distress may not happen to thy soul.
335. ‘Commit no running about uncovered’; (36) so that harm may not come upon thy bipeds and quadrupeds, and ruin upon ¢y children. 37. ‘Walk not with one boot‘; (38) so that grievous distress may not happen to thy soul. 1 A free translation of the name of the sin which is usually called dray4n-gfiyisnth, ‘eagerness for chattering ;’ here, however, K43 omits the latter y, so that the name may be read drayangadisnth, ‘ chatteringly devouring,’ and a similar phrase is used in AV. XXIII, 6. The sin consists in talking while eating, praying, or at any other time when a murmured prayer (vag) has been taken inwardly and is not yet spoken out; the protective spell of the prayer being broken by such talking. If the prayer be not taken inwardly when it ought to be, the same sin is incurred (see Sls.V, 2, Dd. LXXIX, 8). 2 Instead of amahrvaspend, ‘the archangel,’ Lig has Marspezd, the angel of the ‘righteous liturgy;’ but this is probably a misreading, due to the fact that, when the chattering interrupts prayer, the angel of the liturgy would be as much distressed as the archangels Horvadad and Amerodad, who protect water and vegetation (see Sls. XV, 25~29), would be when it interrupts eating and drinking. These archangels are personifications of Av. haurvatad, ‘completeness or health,’ and ameret4d, ‘immortality.’ 8 That is, moving about without being girded with the Kusti or sacred thread-girdle, which must not be separated from the skin by more than one thin garment, the sacred shirt (see Sls. IV, 7, 8). * We should probably read ‘ without a boot,’ as aé-mfik6 and amfké are much alike in Pahlavi; otherwise we must suppose that walking with only a single covering for the feet, and without outer boots, is meant. At any rate, walking or standing on unconsecrated ground with bare feet is a serious sin for a Parsi, on account of the risk of pollution (see Sls, IV, 12, X, 12). 12 DINA-? MAiNGG-1 KHIRAD. 39. ‘Perform no discharge of urine (pés4r-v4r) standing on foot?; (40) so that thou mayst not become a captive by a habit of the demons, (41) and the demons may not drag thee to hell on account of that sin. 42. ‘Thou shouldst be (yehevianes) diligent and moderate, (43) and eat of thine own regular industry, (44) and provide the share of the sacred beings and the good; (45) and, thus, the practice of this, in thy occupation, is the greatest good work. 46. ‘Do not extort from the wealth of others; (47) so that thine own regular industry may not become unheeded. 48. For it is said (49) that: ‘He who eats anything, not from his own regular industry, but from another, is such-like as ove who holds a human head in 47s hand, and eats human brains.” 50. ‘Thou shouldst be an abstainer from the wives of others; (51) because all these three would become disregarded by thee, alike wealth, alike? body, and alike? soul.
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.
1The 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. 5 Sans. has ‘this.’ ° Lig has ‘through the power of wisdom.’ 8 pinA-t MAtNéc-f KHIRAD. wisdom!; (50) and the management of the worldly and spiritual ex¢stences is also through wisdom.’ 51. And when, in that manner, he saw the great advantage and preciousness of wisdom, he became more thankful unto Afharymazd, the lord, and the archangels of? the spirit of wisdom; (52) and he took * the spirit of wisdom as a protection. 53. For the spirit of wisdom one is to perform more homage and service than for the remaining archangels. 54. And this, too, he knew, that it is possible to do for oneself every duty and good work and proper action through the power of wisdom; (55) and it is necessary to be diligent for the satisfaction of the spirit of wisdom. 56. And, thenceforward, he became more diligent in performing‘ the ceremonial of the spirit of wisdom. 57. After that the spirit of wisdom, on account of the thoughts and wishes of that sage, displayed fis person unto him. 58. And he spoke to him (59) thus: ‘O friend and glorifier! good from perfect righteousness! (60) seek advancement from me, the spirit of wisdom, (61) that I may become thy guide to the satisfaction of the sacred beings and . 1 The 4sn6 khiradd (Av. 4sné khratus) is ‘the durable or innate wisdom’ supposed to be implanted in one’s nature, as distinguished from the Av. gaoshé-srfit6 khratus, ‘the ear-heard or acquired wisdom,’ obtained by experience. 2 That is, ‘produced by’ this spirit, as mentioned in § 49 regarding the world, and here extended to the archangels. Lig omits the particle f, so as to convert this spirit into the wisdom of Afharmazd and the archangels. It is very probable, however, that we ought to read ‘and the spirit of wisdom.’ 5 Lig has ‘made;’ these two verbs being written alike in Huavaris.- * Lig has ‘to perform,’ by omitting ‘in.’ CHAPTER I, 50—II, 14. 9 the good’, and ¢o the maintenance of the body in the worldly existence and the preservation of the soul in the spiritual ove.’ Cuapter II. 1. The sage asked the spirit of wisdom (2) thus: ‘How is it possible to seek the maintenance and prosperity of the body [without injury of the soul, and the preservation of the soul without injury of the body?]?’ 3. The spirit of wisdom answered (4) thus: ‘Him who is less than thee consider as an equal, and an equal as a superior, (5) and a greater than him as a chieftain®, and a chieftain as a ruler. 6, And among rulers ome is to be acquiescent, obedient, and true-speaking ; (7) azd among accusers‘ be submissive, mild, and kindly regardful.
26, And among rulers ome is to be acquiescent, obedient, and true-speaking ; (7) azd among accusers‘ be submissive, mild, and kindly regardful. 8. ‘Commit no slander; (9) so that infamy and wickedness may not happen unto thee. to. For it is said (11) that slander is more grievous than witchcraft ; (12) and in hell the rush of every fiend® is to the front, du¢ the rush of the fiend of slander, on account of the grievous sinfulness, is to the rear. 13. ‘Form no covetous desire; (14) so that the 1 Meaning, specially, the priests. * The passage in brackets is omitted by K43, and is here supplied from Lrg. 5 In Lrg the text is corrupt, but has nearly the same meaning. 4 Lrg has ‘associates,’ which seems equally appropriate; the two words are much alike in Pahlavi writing. 5 The word drftg, ‘fiend,’ is usually supposed to mean a female demon, and is often understood so in the Avesta, perhaps because it is a feminine noun. It is usually an impersonation of some evil passion (see Chap. XLI, 11). 10 pinA-? MAiNéG-f KHIRAD. demon of greediness may not deceive thee, (15) and the treasure of the world may not be tasteless to thee, and that of the spirit unperceived. 16. ‘Indulge in no wrathfulness; (17) for a man, when he indulges in wrath, becomes then forgetful of his duty and good works, of prayer and the service of the sacred beings, (18) and sin and crime of every kind occur unto his mind, and? until the subsiding of the wrath (19) he? is said ¢o de just like Aharman °. 20. ‘Suffer no anxiety; (21) for he who is a sufferer of anxiety becomes regardless of enjoyment of the world and the spirit, (22) and contraction happens to his body and soul. 23. ‘Commit no lustfulness; (24) so that harm and regret may not reach thee from thine own actions. 25. ‘Bear no improper envy ; (26) so that thy life may not become tasteless. 27. ‘Commit no sin on account of [disgrace]*; (28) because happiness and adornment, celebrity (khanidih) and dominion, skill and suitability are not through the will and action of men, but through the appointment, destiny, and will of the sacred beings. 29. ‘ Practise no sloth; (30) so that the duty and good work, which it is necessary for thee to do, may not remain undone. , 31. ‘Choose a wife who is of character; (32) 1 Lig omits ‘and.’ 2 Lrg has ‘wrath ;’ making § 19 a separate sentence. 5 The evil spirit, Av. angra mainyu. * K43 omits ‘ disgrace,’ by mistake. ® Lig omits ‘adornment.’ CHAPTER II, 15-38. TI because that ove is good who in the end is more respected. 33. ‘Commit no unseasonable chatter!; (34) so that grievous distress way not happen unto Horvadad and Amervodad, the archangels’, through thee. 35. ‘Commit no running about uncovered’; (36) so that harm may not come upon thy bipeds and quadrupeds, and ruin upon ¢y children. 37. ‘Walk not with one boot‘; (38) so that grievous distress may not happen to thy soul.
335. ‘Commit no running about uncovered’; (36) so that harm may not come upon thy bipeds and quadrupeds, and ruin upon ¢y children. 37. ‘Walk not with one boot‘; (38) so that grievous distress may not happen to thy soul. 1 A free translation of the name of the sin which is usually called dray4n-gfiyisnth, ‘eagerness for chattering ;’ here, however, K43 omits the latter y, so that the name may be read drayangadisnth, ‘ chatteringly devouring,’ and a similar phrase is used in AV. XXIII, 6. The sin consists in talking while eating, praying, or at any other time when a murmured prayer (vag) has been taken inwardly and is not yet spoken out; the protective spell of the prayer being broken by such talking. If the prayer be not taken inwardly when it ought to be, the same sin is incurred (see Sls.V, 2, Dd. LXXIX, 8). 2 Instead of amahrvaspend, ‘the archangel,’ Lig has Marspezd, the angel of the ‘righteous liturgy;’ but this is probably a misreading, due to the fact that, when the chattering interrupts prayer, the angel of the liturgy would be as much distressed as the archangels Horvadad and Amerodad, who protect water and vegetation (see Sls. XV, 25~29), would be when it interrupts eating and drinking. These archangels are personifications of Av. haurvatad, ‘completeness or health,’ and ameret4d, ‘immortality.’ 8 That is, moving about without being girded with the Kusti or sacred thread-girdle, which must not be separated from the skin by more than one thin garment, the sacred shirt (see Sls. IV, 7, 8). * We should probably read ‘ without a boot,’ as aé-mfik6 and amfké are much alike in Pahlavi; otherwise we must suppose that walking with only a single covering for the feet, and without outer boots, is meant. At any rate, walking or standing on unconsecrated ground with bare feet is a serious sin for a Parsi, on account of the risk of pollution (see Sls, IV, 12, X, 12). 12 DINA-? MAiNGG-1 KHIRAD. 39. ‘Perform no discharge of urine (pés4r-v4r) standing on foot?; (40) so that thou mayst not become a captive by a habit of the demons, (41) and the demons may not drag thee to hell on account of that sin. 42. ‘Thou shouldst be (yehevianes) diligent and moderate, (43) and eat of thine own regular industry, (44) and provide the share of the sacred beings and the good; (45) and, thus, the practice of this, in thy occupation, is the greatest good work. 46. ‘Do not extort from the wealth of others; (47) so that thine own regular industry may not become unheeded. 48. For it is said (49) that: ‘He who eats anything, not from his own regular industry, but from another, is such-like as ove who holds a human head in 47s hand, and eats human brains.” 50. ‘Thou shouldst be an abstainer from the wives of others; (51) because all these three would become disregarded by thee, alike wealth, alike? body, and alike? soul.
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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