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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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. 52. ‘With enemies fight with equity. 53. With a friend proceed with the approval of friends. 54. With a malicious* ma’ _arry on no conflict, (55) and do not molest him in |. way whatever. 56. With a greedy man thou s ouldst not be a partner, (57) and do not trust him with the leadership. 58. With 1 Whereby an unnecessary space of ground is polluted; hence the sin. ; 2 K43 has hOmanam, ‘I am,’ the Huzvaris of am, used by mistake for ham, ‘alike, which is written exactly like am in Pahlavi. 5 K43 has ktkvar, instead of kénvar, but this is doubtless a miswriting. CHAPTER I, 39-75. 13 a slanderous man do not go to the door of kings. 59. With an ill-famed man form no connection. 60. With an ignorant man thou shouldst not become a confederate and associate. 61. With a foolish man make no dispute. 62. With a drunken man do not walk on the road, 63. From an ill-natured man take no loan. 64. ‘In thanksgiving unto the sacred beings, and worship, praise, ceremonies, invocation, and _performing the learning of knowledge thou shouldst be energetic and life-expending. 65. For it is said (66) that: “In aid of the contingencies (gahisnd)? among men wisdom is good; (67) in seeking renown and preserving the soul liberality is good; (68) in the advancement of business and justice complete mindfulness is good; (69) and in the statements of those who confess (khfistivan)?’, with a bearing on the custom of the law’, truth is good. 70. In the progress of business energy is good, (71) for* every one to become confident therein steadfastness is good, (72) and for the coming of benefit thereto thankfulness is good. 73. In keeping oneself untroubled (anatfrang)® the discreet speaking which is in the path of* truth is good; (74) and in keeping away the disturbance of the destroyer’ from oneself employment is good. 75. 1 Lrg has zahisn, ‘issue, proceedings.’ 2 Lig has read afistik4n, ‘the steadfast,’ by mistake. 5 Reading dadé-khfk-barisnéftha. Lrg has ‘conveying intercession (gidang6=d4d6-gé6k);’ this small difference in reading may be a clerical error in K43. The Sans. version omits the phrase altogether. 4 Lrg omits pavan, ‘for.’ 5 Nér. has ‘unblemished.’ * Lrg omits ‘path of;’ and it may possibly be superfluous. 7 Or it may be ‘the destroyer and adversary,’ as in L19; the last word being defective in K43. 14 pinA-f mMainéc-f KHIRAD.
2The Sans. version omits the phrase altogether. 4 Lrg omits pavan, ‘for.’ 5 Nér. has ‘unblemished.’ * Lrg omits ‘path of;’ and it may possibly be superfluous. 7 Or it may be ‘the destroyer and adversary,’ as in L19; the last word being defective in K43. 14 pinA-f mMainéc-f KHIRAD. Before rulers and kings discreet speaking is good, and in? an assembly good recital; (76) among friends repose and rational friends? are good; (77) and with an associate to one’s own deeds the giving of advantage (sik6) is good. 78. Among those greater than one (agas mas4n) mildness and humility are good, (79) and among those less than one flattery® and civility are good. 80. Among doers of deeds speaking of thanks and performance of generosity are good; (81) and among those of the same race the formation of friendship (hOm4nd6th)* is good. 82. For bodily health moderate eating and keeping the body in action are good; (83) and among the skilled in thanksgiving performance is good. 84. Among chieftains unanimity and seeking advantage are good; (85) among those in unison and servants good behaviour and an exhibition of awe are good; (86) and for having little trouble in oneself contentment is good. 87. In chieftainship to understand thoroughly the good in ther goodness and the vile in ¢hecry vileness is good; and to make the vile unseen, through retribution’, is good. 88. In every place and time to restrain oneself from sin and to be diligent in meritorious work are good; (89) and every day to consider azd keep in remembrance Afthaymazd, as regards creativeness, and Aharman, as regards destructiveness, is good. 90. And for dishonour not to come unto one a knowledge of oneself is good.” 91. All these are proper 1 Lrg omits pavan, ‘in.’ 2 Lig has ‘friendship.’ 8 Or ‘adaptation.’ . ‘ Lrg has humati, ‘ good intention.’ 5 Lig has ‘to cause the reward of the good and the punishment of the vile.’ CHAPTER II, 76-96.. and true and of the same description, (92) but occupation and guarding the tongue (p4d@-hdzvanth)! above everything. 93. ‘Abstain far from the service of idols? and demon-worship. 94. Because z¢ is declared (95) that : “If Kat-Khdsréi? should not have extirpated the idol-temples (atgdés-4r) which were on the lake of Kééast‘, then in these three millenniums of Hdshédar, Hashédar-m4h, and Sésh4ns '—of whom one of them comes separately at the end of each millennium, who arranges again all® the affairs of the world, and utterly destroys the breakers of promises and servers of idols who are in the realm—the adversary’ would have become so much more violent, that it would not have been possible to produce the resurrection and future existence.” 96. ‘In forming a store® of good works thou 1 Lrg has ‘ preserving pure language.’ 3 More correctly ‘temple-worship,’ as afizd&és means ‘an erection.’
3‘In forming a store® of good works thou 1 Lrg has ‘ preserving pure language.’ 3 More correctly ‘temple-worship,’ as afizd&és means ‘an erection.’ 5 Av. Kavi Husravangh, the third of the Kayan kings, who reigned sixty years, and was the grandson of his predecessor, Kai- Us, and son of Sty4vakhsh (see Bd. XXXI, 25, XXXIV, 7). “ The present Lake Urumiyah according to Bd. XXII, 2. This feat of Kai-Khfisrét is also mentioned in Bd. XVII, 7, and his exploits in the same neighbourhood are stated in Aban Yt. 49, 52, Gés Yt. 18, 21, 22, Ashi Yt. 38, 41, 42; but it is possible that the Avesta name, Kaéasta, may have been transferred to Lake Urumiyah in later times. * The three future apostles who are supposed to be sons of Zaratfist, whose births have been deferred till later times (see Bd. XXXII, 8). Their Avesta names are Ukhshyad-ereta, Ukhshyad-nemangh, and Saoshyas. * Lrg omits ‘all.’ 7 The evil spirit. 8 Lrg has ‘in always doing;’ having read hamvér, ‘always,’ instead of amb4r, ‘a store.’ 16 pinA-t Matnéc-f KHIRAD. shouldst be diligent, (97) so that it may come to thy’ assistance among the spirits. 98. ‘Thou shouldst not become presumptuous through any happiness of the world; (99) for the happiness of the world is such-like as a cloud that comes on a rainy day, which one does not ward off by any hill. ° 100. ‘Thou shouldst not be 400 much arranging the world; (101) for the world-arranging man _ becomes spirit-destroying. 102. ‘Thou shouldst not become presumptuous through much treasure and wealth; (103) for in the end it is necessary for thee to leave all. 104. ‘Thou shouldst not become presumptuous through predominance; (105) for in the end it is necessary for thee to become non-predominant. 106. ‘Thou shouldst not become presumptuous through respect and reverence; (107) for respectfulness does not assist in the spiritual avistence. 108. ‘Thou shouldst not become presumptuous through great connections and race; (109) for in the end thy ? trust is on thine own deeds. 110. ‘Thou shouldst not become presumptuous through life; (111) for death comes upon thee ® a¢ last, (112) the dog and the bird lacerate the corpse‘, (113) and the perishable part (seginakS) § falls to the ground. 114. During three days®* and nights 1 K43 omits ‘thy,’ * Lrg omits ‘thy.’ 5 Lrg omits ‘ thee.’ * Referring to the mode of disposing of the dead adopted by the Parsis (see Sls. II, 6n, Dd. XV, 5, XVII, 17, XVIII, 2-4). 5 Lig has ast, ‘bone.’ ® Including the day of death. The fate of the soul after death, as detailed in §§ 114-194, is also described in Vend. XIX, 90- 112, Hn. II, III, Aog. 8-19, AV. IV-XI, XVII CHAPTER II, 97-115. 17
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.
1‘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. 52. ‘With enemies fight with equity. 53. With a friend proceed with the approval of friends. 54. With a malicious* ma’ _arry on no conflict, (55) and do not molest him in |. way whatever. 56. With a greedy man thou s ouldst not be a partner, (57) and do not trust him with the leadership. 58. With 1 Whereby an unnecessary space of ground is polluted; hence the sin. ; 2 K43 has hOmanam, ‘I am,’ the Huzvaris of am, used by mistake for ham, ‘alike, which is written exactly like am in Pahlavi. 5 K43 has ktkvar, instead of kénvar, but this is doubtless a miswriting. CHAPTER I, 39-75. 13 a slanderous man do not go to the door of kings. 59. With an ill-famed man form no connection. 60. With an ignorant man thou shouldst not become a confederate and associate. 61. With a foolish man make no dispute. 62. With a drunken man do not walk on the road, 63. From an ill-natured man take no loan. 64. ‘In thanksgiving unto the sacred beings, and worship, praise, ceremonies, invocation, and _performing the learning of knowledge thou shouldst be energetic and life-expending. 65. For it is said (66) that: “In aid of the contingencies (gahisnd)? among men wisdom is good; (67) in seeking renown and preserving the soul liberality is good; (68) in the advancement of business and justice complete mindfulness is good; (69) and in the statements of those who confess (khfistivan)?’, with a bearing on the custom of the law’, truth is good. 70. In the progress of business energy is good, (71) for* every one to become confident therein steadfastness is good, (72) and for the coming of benefit thereto thankfulness is good. 73. In keeping oneself untroubled (anatfrang)® the discreet speaking which is in the path of* truth is good; (74) and in keeping away the disturbance of the destroyer’ from oneself employment is good. 75. 1 Lrg has zahisn, ‘issue, proceedings.’ 2 Lig has read afistik4n, ‘the steadfast,’ by mistake. 5 Reading dadé-khfk-barisnéftha. Lrg has ‘conveying intercession (gidang6=d4d6-gé6k);’ this small difference in reading may be a clerical error in K43. The Sans. version omits the phrase altogether. 4 Lrg omits pavan, ‘for.’ 5 Nér. has ‘unblemished.’ * Lrg omits ‘path of;’ and it may possibly be superfluous. 7 Or it may be ‘the destroyer and adversary,’ as in L19; the last word being defective in K43. 14 pinA-f mMainéc-f KHIRAD.
2The Sans. version omits the phrase altogether. 4 Lrg omits pavan, ‘for.’ 5 Nér. has ‘unblemished.’ * Lrg omits ‘path of;’ and it may possibly be superfluous. 7 Or it may be ‘the destroyer and adversary,’ as in L19; the last word being defective in K43. 14 pinA-f mMainéc-f KHIRAD. Before rulers and kings discreet speaking is good, and in? an assembly good recital; (76) among friends repose and rational friends? are good; (77) and with an associate to one’s own deeds the giving of advantage (sik6) is good. 78. Among those greater than one (agas mas4n) mildness and humility are good, (79) and among those less than one flattery® and civility are good. 80. Among doers of deeds speaking of thanks and performance of generosity are good; (81) and among those of the same race the formation of friendship (hOm4nd6th)* is good. 82. For bodily health moderate eating and keeping the body in action are good; (83) and among the skilled in thanksgiving performance is good. 84. Among chieftains unanimity and seeking advantage are good; (85) among those in unison and servants good behaviour and an exhibition of awe are good; (86) and for having little trouble in oneself contentment is good. 87. In chieftainship to understand thoroughly the good in ther goodness and the vile in ¢hecry vileness is good; and to make the vile unseen, through retribution’, is good. 88. In every place and time to restrain oneself from sin and to be diligent in meritorious work are good; (89) and every day to consider azd keep in remembrance Afthaymazd, as regards creativeness, and Aharman, as regards destructiveness, is good. 90. And for dishonour not to come unto one a knowledge of oneself is good.” 91. All these are proper 1 Lrg omits pavan, ‘in.’ 2 Lig has ‘friendship.’ 8 Or ‘adaptation.’ . ‘ Lrg has humati, ‘ good intention.’ 5 Lig has ‘to cause the reward of the good and the punishment of the vile.’ CHAPTER II, 76-96.. and true and of the same description, (92) but occupation and guarding the tongue (p4d@-hdzvanth)! above everything. 93. ‘Abstain far from the service of idols? and demon-worship. 94. Because z¢ is declared (95) that : “If Kat-Khdsréi? should not have extirpated the idol-temples (atgdés-4r) which were on the lake of Kééast‘, then in these three millenniums of Hdshédar, Hashédar-m4h, and Sésh4ns '—of whom one of them comes separately at the end of each millennium, who arranges again all® the affairs of the world, and utterly destroys the breakers of promises and servers of idols who are in the realm—the adversary’ would have become so much more violent, that it would not have been possible to produce the resurrection and future existence.” 96. ‘In forming a store® of good works thou 1 Lrg has ‘ preserving pure language.’ 3 More correctly ‘temple-worship,’ as afizd&és means ‘an erection.’
3‘In forming a store® of good works thou 1 Lrg has ‘ preserving pure language.’ 3 More correctly ‘temple-worship,’ as afizd&és means ‘an erection.’ 5 Av. Kavi Husravangh, the third of the Kayan kings, who reigned sixty years, and was the grandson of his predecessor, Kai- Us, and son of Sty4vakhsh (see Bd. XXXI, 25, XXXIV, 7). “ The present Lake Urumiyah according to Bd. XXII, 2. This feat of Kai-Khfisrét is also mentioned in Bd. XVII, 7, and his exploits in the same neighbourhood are stated in Aban Yt. 49, 52, Gés Yt. 18, 21, 22, Ashi Yt. 38, 41, 42; but it is possible that the Avesta name, Kaéasta, may have been transferred to Lake Urumiyah in later times. * The three future apostles who are supposed to be sons of Zaratfist, whose births have been deferred till later times (see Bd. XXXII, 8). Their Avesta names are Ukhshyad-ereta, Ukhshyad-nemangh, and Saoshyas. * Lrg omits ‘all.’ 7 The evil spirit. 8 Lrg has ‘in always doing;’ having read hamvér, ‘always,’ instead of amb4r, ‘a store.’ 16 pinA-t Matnéc-f KHIRAD. shouldst be diligent, (97) so that it may come to thy’ assistance among the spirits. 98. ‘Thou shouldst not become presumptuous through any happiness of the world; (99) for the happiness of the world is such-like as a cloud that comes on a rainy day, which one does not ward off by any hill. ° 100. ‘Thou shouldst not be 400 much arranging the world; (101) for the world-arranging man _ becomes spirit-destroying. 102. ‘Thou shouldst not become presumptuous through much treasure and wealth; (103) for in the end it is necessary for thee to leave all. 104. ‘Thou shouldst not become presumptuous through predominance; (105) for in the end it is necessary for thee to become non-predominant. 106. ‘Thou shouldst not become presumptuous through respect and reverence; (107) for respectfulness does not assist in the spiritual avistence. 108. ‘Thou shouldst not become presumptuous through great connections and race; (109) for in the end thy ? trust is on thine own deeds. 110. ‘Thou shouldst not become presumptuous through life; (111) for death comes upon thee ® a¢ last, (112) the dog and the bird lacerate the corpse‘, (113) and the perishable part (seginakS) § falls to the ground. 114. During three days®* and nights 1 K43 omits ‘thy,’ * Lrg omits ‘thy.’ 5 Lrg omits ‘ thee.’ * Referring to the mode of disposing of the dead adopted by the Parsis (see Sls. II, 6n, Dd. XV, 5, XVII, 17, XVIII, 2-4). 5 Lig has ast, ‘bone.’ ® Including the day of death. The fate of the soul after death, as detailed in §§ 114-194, is also described in Vend. XIX, 90- 112, Hn. II, III, Aog. 8-19, AV. IV-XI, XVII CHAPTER II, 97-115. 17
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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