Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15400 to A.D. 3600 (see Byt. III, 11 n, 44 n). 5 See Chap. II, rrg. * See Chap. II, 118. 5 Probably the angel Rashn@i (see Chap. II, 118, 119). ® Assuming that the vig6-bakht6 of K43 is equivalent to the bagh6é-bakht, ‘divine appointment,’ of Lrg. 7 Av. 4zi of Yas. XVII, 46, LXVH, 22, Vend. XVIII, 45, 50, Ast4d Yt. 1, zu of Yas. LII, 7, and the demon of ‘greediness’ in Chap. II, 13, 14, XVII, 5, &c., Bd. XXVIII, 27, and modern Persian, who seems to be a being distinct from Av. azi, ‘serpent.’ [24] . D 34 pinA-f Mainéc-f KHIRAD. 17. ‘Every good and the reverse! which happen to mankind, and also the other creatures, happen through the seven planets and the twelve constellations*, 18. And those twelve constellations are such as in revelation are® the twelve chieftains who are on the side of Afhaymazd, (19) and those seven planets are called the seven chieftains who are on the side of Aharman. 20. Those seven planets pervert every creature and creation, and deliver ¢hem up to death and every evil. 21. And, as z¢ were, those twelve constellations and seven planets‘ are organizing and managing the world. 2. ‘Atharmazd is wishing good, and never approves nor contemplates evil. 23. Aharman is wishing evil, and does not meditate nor approve anything good whatever. 24. Athaymazd, when he wishes it, is able to alter as regards the creatures of Aharman; and Aharman, too, it is, who, when [he wishes]® it, caz do so as regards the creatures of Atharvmazd, (25) but 4e is only able to alter so that in the final effect there may be no injury of Athazmazda, (26) because the final victory is Afthaymaza’s own. 27. For it is declared, that “the Yim® and ? Lrg has ‘evil’ % The zodiacal signs. 8 Lrg has ‘are called in revelation.’ The authority, here quoted, was not the Bundahis, because that book speaks of seven chieftains of the constellations opposed to the seven planets (see Bd. V, 1). ‘ Lig omits ‘and seven planets,’ but has a blank space at this place in both texts, Pazand and Sanskrit. 5 K43 omits the words in brackets, which may, perhaps, be superfluous in the Pahlavi text. — * Av. Yima or Yima khshaéta of Vend. II, the Jamshéd of the Shahnamah, some of whose deeds are mentioned in Chap. XXVII, 24-33, Yas. IX, 13-20. He was the third of the Pésd4d dynasty, and is said to have been perverted by Aharman in his old CHAPTER VIII, 17-IX, 2. 35 Frédin! and K4i-Us? of Adhaymazd are created immortal, (28) and Aharman so altered ¢hem as is known. 29. 4zd Aharman so contemplated that Bévaraésp* and Frasiyak* and Alexander® should be immortal, (30) du¢ Adharmaczd, for great advantage, so altered ¢hem as that which is declared.”’ CuapTer IX. 1. The sage asked the spirit of wisdom (2) thus: ‘Is it possible to go from region to region®, or not ? age, when he lost the royal glory (see Dd. XXXIX, 16, 17), and was overthrown by the foreign dynasty of Az-i Dahak.
21. The sage asked the spirit of wisdom (2) thus: ‘Is it possible to go from region to region®, or not ? age, when he lost the royal glory (see Dd. XXXIX, 16, 17), and was overthrown by the foreign dynasty of Az-i Dahak. 1 Av. Thraétaona, who conquered Az-i Dahak (see Chap. XXVII, 38-40, Yas. IX, 24-27). He was misled by Aharman into dividing his empire between his three sons, two of whom revolted and slew the third (see Chaps. XXI, 25, XXVII, 42). 2 Av. Kava Usan or Kavi Usadhan, the Kai-K4vis of the Shahn4mah, misread Kahdéds in Pazand. He was the second monarch of the Kayan dynasty, and made an unsuccessful attempt to reach heaven, mentioned in Bd. XXXIV, 7, to which he may be supposed to have been instigated by Aharman, but he was also unfortunate in many other enterprises. 5 A title of Az-t Dahak in the Shahnémah, literally, ‘with a myriad horses.’ This king, or dynasty, is said to have conquered Yim and reigned for a thousand years, but was overthrown by Frédin. In the Avesta (Yas. IX, 2g, Aban Yt. 34, Af. Zarat. 3) Az-t Dahdak, ‘the destructive serpent,’ is described as hazangrayaokhsti, ‘with a thousand perceptions, a term analogous to baévare-spasana, ‘with a myriad glances, which is usually applied to Mithra, the angel of the sun. From this latter, if used for the former, bévarasp might easily be corrupted. ‘ Av. Frangrasyan, the Afrasiyab of the Shahnamah, a Tfranian king who conquered the Iranians for twelve years during the reign of Manfiskihar (see Bd. XXXIV, 6). ' © Alexander the Great, misread Arasamgar by Nér. ® The earth is supposed to be divided into seven regions, of which the central one is as large as the other six united; two of D 2 36 pinA-t MAfNOG- KHIRAD. 3. From what substance is the sky made? 4. And how and in what manner is the mingling of the water in the earth ?’ 5. The spirit of wisdom answered (6) thus: ‘Without the permission of the sacred beings, or the permission of the demons, it is then! not possible for one to go from region to region?. 7. ‘The sky is made from the substance of the blood-stone’, such as they also call diamond (alm 4st). 8. ‘And the mingling of the water in the earth is just like the blood in the body of man.’ CHAPTER X. 1. The sage asked the spirit of wisdom (2) thus: ‘Can there be any peace and affection whatever of Aharman, the wicked, and his demons and miscreations, with Adhaymazd and the archangels, one with the other, or not ?’ 3. The spirit of wisdom answered (4) thus: ‘ 7here cannot be, on any account whatever; (5) because Aharman meditates evil falsehood and its deeds, wrath and malice and discord, (6) and Afhaymazd meditates righteousness and its deeds, good works the six lie to the north, two to the south, one to the east, and one to the west; and they are said to be separated by seas or mountains, difficult to cross (see Bd. XI). For their names, see Chaps. XVI, 10, XXVII, 40.
3XI). For their names, see Chaps. XVI, 10, XXVII, 40. 1 Instead of adinas, ‘then for one,’ Nér. has manufactured a word ainda, ‘otherwise’ (see also Chap. VII, 19 n). 2 This information is derived from Pahl. Vend. I, 4a. 5 Or ‘ruby,’ referring to the rosy tints of dawn and sunset. The same statement is made in Bd. XII, 6. Nér. has ‘steel,’ and the word can be translated ‘ blood-metal.’ CHAPTER IX, 3—XII, 5. 37 and goodness and truth. 7. And everything can change, except good and bad nature. 8. A good nature cannot change to evil by any means what} ever, and a bad nature to goodness in any manner. 9. Adhavmazd, on account of a good nature, approves no evil and falsehood ; (10) and Aharman, on account of a bad nature, accepts no goodness and truth ; (11) and, on this account, there cannot be for them any peace and affection whatever, one with the other.’ CuHaPTeR XI. t. The sage asked the spirit of wisdom (2) thus: ‘Is wisdom good, or skill, or goodness !?’ 3. The spirit of wisdom answered (4) thus: ‘Wisdom with which ¢here is no goodness, is not to be considered as wisdom; (5) and skill with which there is no wisdom, is not to be considered as skill.’ CuapTer XII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore is z¢ when the treasure of the spiritual existence is allotted so truly, axzd that of the worldly existence so falsely ?’ 3. The spirit of wisdom answered (4) thus: ‘ The treasure of the worldly exzstence was? allotted as truly, in the original creation, as that of the spiritual exzs¢ence. 5. And the creator, AdXhavmazd, provided the 1 Lig omits the last two words, but they are evidently referred to in the reply. 2 Literally, ‘is.’ 38 pinA-f MAinéG-f KHIRAD. happiness of every kind, that is in these creatures and creation, for the use (b(n) of the sun! and moon and those twelve constellations which are called the | twelve chieftains? by revelation; (6) and they, too, accepted 2¢ in order to allot z¢ truly and deservedly. 7. ‘And, afterwards, Aharman produced those seven planets, such as are called the seven chieftains of Aharman, for dissipating ° avd carrying off that happiness from the creatures of Athaymazd, in Opposition to the sun and moon and those twelve constellations. 8. And as fo every happiness which those constellations bestow on the creatures of Athaymazd, (9) those planets take away as much of it as z¢ is possible for them (the constellations) to give 4, (10) and give z¢ up to the power of the demons® and fiends and the bad.
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.
15400 to A.D. 3600 (see Byt. III, 11 n, 44 n). 5 See Chap. II, rrg. * See Chap. II, 118. 5 Probably the angel Rashn@i (see Chap. II, 118, 119). ® Assuming that the vig6-bakht6 of K43 is equivalent to the bagh6é-bakht, ‘divine appointment,’ of Lrg. 7 Av. 4zi of Yas. XVII, 46, LXVH, 22, Vend. XVIII, 45, 50, Ast4d Yt. 1, zu of Yas. LII, 7, and the demon of ‘greediness’ in Chap. II, 13, 14, XVII, 5, &c., Bd. XXVIII, 27, and modern Persian, who seems to be a being distinct from Av. azi, ‘serpent.’ [24] . D 34 pinA-f Mainéc-f KHIRAD. 17. ‘Every good and the reverse! which happen to mankind, and also the other creatures, happen through the seven planets and the twelve constellations*, 18. And those twelve constellations are such as in revelation are® the twelve chieftains who are on the side of Afhaymazd, (19) and those seven planets are called the seven chieftains who are on the side of Aharman. 20. Those seven planets pervert every creature and creation, and deliver ¢hem up to death and every evil. 21. And, as z¢ were, those twelve constellations and seven planets‘ are organizing and managing the world. 2. ‘Atharmazd is wishing good, and never approves nor contemplates evil. 23. Aharman is wishing evil, and does not meditate nor approve anything good whatever. 24. Athaymazd, when he wishes it, is able to alter as regards the creatures of Aharman; and Aharman, too, it is, who, when [he wishes]® it, caz do so as regards the creatures of Atharvmazd, (25) but 4e is only able to alter so that in the final effect there may be no injury of Athazmazda, (26) because the final victory is Afthaymaza’s own. 27. For it is declared, that “the Yim® and ? Lrg has ‘evil’ % The zodiacal signs. 8 Lrg has ‘are called in revelation.’ The authority, here quoted, was not the Bundahis, because that book speaks of seven chieftains of the constellations opposed to the seven planets (see Bd. V, 1). ‘ Lig omits ‘and seven planets,’ but has a blank space at this place in both texts, Pazand and Sanskrit. 5 K43 omits the words in brackets, which may, perhaps, be superfluous in the Pahlavi text. — * Av. Yima or Yima khshaéta of Vend. II, the Jamshéd of the Shahnamah, some of whose deeds are mentioned in Chap. XXVII, 24-33, Yas. IX, 13-20. He was the third of the Pésd4d dynasty, and is said to have been perverted by Aharman in his old CHAPTER VIII, 17-IX, 2. 35 Frédin! and K4i-Us? of Adhaymazd are created immortal, (28) and Aharman so altered ¢hem as is known. 29. 4zd Aharman so contemplated that Bévaraésp* and Frasiyak* and Alexander® should be immortal, (30) du¢ Adharmaczd, for great advantage, so altered ¢hem as that which is declared.”’ CuapTer IX. 1. The sage asked the spirit of wisdom (2) thus: ‘Is it possible to go from region to region®, or not ? age, when he lost the royal glory (see Dd. XXXIX, 16, 17), and was overthrown by the foreign dynasty of Az-i Dahak.
21. The sage asked the spirit of wisdom (2) thus: ‘Is it possible to go from region to region®, or not ? age, when he lost the royal glory (see Dd. XXXIX, 16, 17), and was overthrown by the foreign dynasty of Az-i Dahak. 1 Av. Thraétaona, who conquered Az-i Dahak (see Chap. XXVII, 38-40, Yas. IX, 24-27). He was misled by Aharman into dividing his empire between his three sons, two of whom revolted and slew the third (see Chaps. XXI, 25, XXVII, 42). 2 Av. Kava Usan or Kavi Usadhan, the Kai-K4vis of the Shahn4mah, misread Kahdéds in Pazand. He was the second monarch of the Kayan dynasty, and made an unsuccessful attempt to reach heaven, mentioned in Bd. XXXIV, 7, to which he may be supposed to have been instigated by Aharman, but he was also unfortunate in many other enterprises. 5 A title of Az-t Dahak in the Shahnémah, literally, ‘with a myriad horses.’ This king, or dynasty, is said to have conquered Yim and reigned for a thousand years, but was overthrown by Frédin. In the Avesta (Yas. IX, 2g, Aban Yt. 34, Af. Zarat. 3) Az-t Dahdak, ‘the destructive serpent,’ is described as hazangrayaokhsti, ‘with a thousand perceptions, a term analogous to baévare-spasana, ‘with a myriad glances, which is usually applied to Mithra, the angel of the sun. From this latter, if used for the former, bévarasp might easily be corrupted. ‘ Av. Frangrasyan, the Afrasiyab of the Shahnamah, a Tfranian king who conquered the Iranians for twelve years during the reign of Manfiskihar (see Bd. XXXIV, 6). ' © Alexander the Great, misread Arasamgar by Nér. ® The earth is supposed to be divided into seven regions, of which the central one is as large as the other six united; two of D 2 36 pinA-t MAfNOG- KHIRAD. 3. From what substance is the sky made? 4. And how and in what manner is the mingling of the water in the earth ?’ 5. The spirit of wisdom answered (6) thus: ‘Without the permission of the sacred beings, or the permission of the demons, it is then! not possible for one to go from region to region?. 7. ‘The sky is made from the substance of the blood-stone’, such as they also call diamond (alm 4st). 8. ‘And the mingling of the water in the earth is just like the blood in the body of man.’ CHAPTER X. 1. The sage asked the spirit of wisdom (2) thus: ‘Can there be any peace and affection whatever of Aharman, the wicked, and his demons and miscreations, with Adhaymazd and the archangels, one with the other, or not ?’ 3. The spirit of wisdom answered (4) thus: ‘ 7here cannot be, on any account whatever; (5) because Aharman meditates evil falsehood and its deeds, wrath and malice and discord, (6) and Afhaymazd meditates righteousness and its deeds, good works the six lie to the north, two to the south, one to the east, and one to the west; and they are said to be separated by seas or mountains, difficult to cross (see Bd. XI). For their names, see Chaps. XVI, 10, XXVII, 40.
3XI). For their names, see Chaps. XVI, 10, XXVII, 40. 1 Instead of adinas, ‘then for one,’ Nér. has manufactured a word ainda, ‘otherwise’ (see also Chap. VII, 19 n). 2 This information is derived from Pahl. Vend. I, 4a. 5 Or ‘ruby,’ referring to the rosy tints of dawn and sunset. The same statement is made in Bd. XII, 6. Nér. has ‘steel,’ and the word can be translated ‘ blood-metal.’ CHAPTER IX, 3—XII, 5. 37 and goodness and truth. 7. And everything can change, except good and bad nature. 8. A good nature cannot change to evil by any means what} ever, and a bad nature to goodness in any manner. 9. Adhavmazd, on account of a good nature, approves no evil and falsehood ; (10) and Aharman, on account of a bad nature, accepts no goodness and truth ; (11) and, on this account, there cannot be for them any peace and affection whatever, one with the other.’ CuHaPTeR XI. t. The sage asked the spirit of wisdom (2) thus: ‘Is wisdom good, or skill, or goodness !?’ 3. The spirit of wisdom answered (4) thus: ‘Wisdom with which ¢here is no goodness, is not to be considered as wisdom; (5) and skill with which there is no wisdom, is not to be considered as skill.’ CuapTer XII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore is z¢ when the treasure of the spiritual existence is allotted so truly, axzd that of the worldly existence so falsely ?’ 3. The spirit of wisdom answered (4) thus: ‘ The treasure of the worldly exzstence was? allotted as truly, in the original creation, as that of the spiritual exzs¢ence. 5. And the creator, AdXhavmazd, provided the 1 Lig omits the last two words, but they are evidently referred to in the reply. 2 Literally, ‘is.’ 38 pinA-f MAinéG-f KHIRAD. happiness of every kind, that is in these creatures and creation, for the use (b(n) of the sun! and moon and those twelve constellations which are called the | twelve chieftains? by revelation; (6) and they, too, accepted 2¢ in order to allot z¢ truly and deservedly. 7. ‘And, afterwards, Aharman produced those seven planets, such as are called the seven chieftains of Aharman, for dissipating ° avd carrying off that happiness from the creatures of Athaymazd, in Opposition to the sun and moon and those twelve constellations. 8. And as fo every happiness which those constellations bestow on the creatures of Athaymazd, (9) those planets take away as much of it as z¢ is possible for them (the constellations) to give 4, (10) and give z¢ up to the power of the demons® and fiends and the bad.
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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