Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. 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. 11. ‘And the treasure of the spiritual exzstence is so true on this account, because Afhaymazd, the lord, with all the angels azd archangels, is* undisturbed, (12) and they make the struggle with Aharman and the demons, and also the account of the souls of men, with justice. 13. And the place of, him whose good work is more is in heaven, (14) the: place of 42m whose good work and sin are equal is among the ever-stationary’, (15) and when the crime is more, his path is then to hell.’ 1 Literally, ‘ Mitré,’ the angel of the sun. 2 See Chap. VIII, 17-21. 5 By omitting one letter K43 has ‘ miscreating.’ * By omitting this verb Lrg has ‘ possible for them (the planets).’ 5 So understood by Nér., but all the best MSS. omit the relative particle, as if ‘the powerful demons’ were meant. ® Literally, ‘are.’ ™ See Chap. VII, 18. CHAPTER XII, 6—XIII, 10. 39 CuapTer XIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore is 2¢ when oxen and sheep, birds, flying creatures, and fish are, each one, properly learned in that which is their own knowledge, (3) and men, so long as they bring no instruction unto them, and they do not perform much toil and trouble (angind)! about it, are not able to obtain and know the learning of the human race ?’ 4. The spirit of wisdom answered (5) thus: ‘Men have been so wise, in the original creation, that, as 4o the good works and crime which were performed by them, the recompense of the good works and the punishment of the crime were then seen by them with their own eyes, (6) and no crime whatever proceeded from men. 7. Bud, afterwards, Aharman, the wicked, concealed the recompense of good works and the punishment of sin. 8. And on this account, moreover, it is said in revelation (9) that: “[These]? four [things are worse and more grievous] than every evil which the accursed evil ove, the wicked, committed upon the creatures of Adhavmazd, (ro) [that is, when the reward of good works and] punishment [of sin], the thoughts of men, and the consequence of actions were quite concealed [by him]*.” 1 Nér. has read khvaginak, and taken it as equivalent to Pers. khazinah, ‘treasury,’ in the sense of ‘expenditure;’ but this is very doubtful. ? The words in brackets, in §§ 9, 10, are taken from the Pazand version, as the passage containing them has been omitted by mistake in K 43. ’ 8 The Pandnamah of Buzurg-Mihir states ‘this, too, is declared, that the evil spirit committed even this very grievous thing upon 40 ptnA-t Matnédc-? KHIRAD.
2’ 8 The Pandnamah of Buzurg-Mihir states ‘this, too, is declared, that the evil spirit committed even this very grievous thing upon 40 ptnA-t Matnédc-? KHIRAD. 11. ‘And, for the same reason, he made many devotions and improper creeds current in the world. 12. And, on account of men’s not knowing of duty and good works, every one believes that most, and considers z¢ as good, which his teaching in devotion has included. 13. And that devotion, in particular, is more powerful!, with which sovereignty exists. 14. But that one is the lordship and sovereignty of Vistasp?, the king of kings, (15) by whom, on account of knowing z¢ unquestionably and certainly (aévariha), the perfect and true religion, which is in the word of the creator Aftharymazd, was recetved from the unique Zaratist, the Spitam4n’, (16) who has manifested clearly, explicitly, and unquestionably the treasure of the worldly and spiritual existences, of every kind, from the good religion of the Mazdaworshippers. 17. There is then* no other creed, through which it is possible for one to obtain and know the treasure of the worldly and spiritual exs¢ences so explicitly and clearly, (18) but, on account of much controversy’, they are so cut up (4gistak5) the creatures of Aftharmasd, when the reward of good works and punishment of sin were quite concealed by him, in the thoughts of men, as the consequence of actions.’ 1 Nér. has ‘purer,’ by connecting pAdiy 4vandtar with padty4z, ‘ablution ;’ but this is hardly possible, whereas the former word can be readily traced to Av. paitit+ya+vamt, with the meaning ‘resistant, stubborn, strong ;’ compare Pers. pay 4b, ‘ power.’ 2 Av. Vistaspa, Pers. Gustasp, the fifth king of the Kay4n dynasty, who adopted the religion of Zaratust in the thirtieth year of his reign, and is said to have reigned 120 years (see Bd. XXXIV, 7). 5 See Chap. I, 10 n. ‘ Instead of ‘then for one,’ Nér. has ‘otherwise,’ as in Chap. IX, 6. * Reading vigfftakth. Nér. has ‘by much contemplation,’ CHAPTER XIII, II-XIV, 14. 41 and entangled, that the statements of their beginning are much unlike to the middle, and the middle to the end.’ CHAPTER XIV. 1. The sage asked the spirit of! [wisdom (2) thus: ‘Which protection is the more defensive ? 3. Which ‘friend? (4) and which supporter of fame are good? 5. Which helper of enjoyment is good? 6. Which wealth is the pleasanter? 7. And which is the supremest pleasure of all pleasures ??’
31. The sage asked the spirit of! [wisdom (2) thus: ‘Which protection is the more defensive ? 3. Which ‘friend? (4) and which supporter of fame are good? 5. Which helper of enjoyment is good? 6. Which wealth is the pleasanter? 7. And which is the supremest pleasure of all pleasures ??’ 8. The spirit of wisdom answered (9) thus: ‘ The sacred being is the more defensive protection. 10. A virtuous brother is a good friend. 11. A child, who is virtuous and an upholder of religion, is a good supporter of fame. 12. A virtuous wife, who is well-disposed, is a good helper of enjoyment. 13. That wealth is better and pleasanter which is collected by honesty, azd one consumes and maintains with duties and good works. 14. And the pleasures which are superior to all pleasures are health of body, freedom from fear, good repute, axd righteousness*,’ having read vénaftakih. Both words are very uncommon, and it is doubtful which of them is the more appropriate to the context. * From this point to Chap. XXVII, 49 the Pahlavi text of K43 is missing, owing to the loss of nine folios in that MS., but a copy of the missing passage, made by Dastur Hoshangji Jamaspji from TDz, has been consulted for the purpose of controlling the Paz. version of Lig. ? Lig inserts ‘is good?’ 8 TDz has ‘ which is the friend who is the supremest of friends ;’ but this does not correspond well with the reply in § 14. * TDa2 adds ‘ and are good.’ 42 pinA-f MAtnéc-f KHIRAD. CHAPTER XV. 1. The sage asked the spirit of wisdom (2) thus: ‘Is poverty good, or opulence? ?’ 3. The spirit of wisdom answered (4) thus: ‘ Poverty which is through honesty is better than opulence which is from the treasure of others. 5. For it is stated (6) thus: “As ¢o him who is the poorest and most secluded (armésttQm)? person, whenever he keeps his thoughts, words, azd deeds honest, and in duty to the sacred beings, for him even ¢here is lawfully a share of all the duties and good works which mankind shall do in the world’. 7. As to him, too, who is opulent, who is a man of much wealth, when the wealth is not produced by honesty, though he takes trouble (anginak6) in‘ duties and good works and righteous gifts, his good work is then not his own, (8) because the good work is his from whom ¢he wealth is abstracted.” 1 Lig adds ‘or sovereignty,’ to account for §§ 12-39. 2 Ay. armaésta, applied to water, means ‘most stationary, stagnant ;’ Pahl. armést (Av. airima) is applied to the place of ‘seclusion’ for impure men and women, and in Sls. VI, 1 it seems to refer to ‘helpless’ idiots or lunatics; Nér. explains it in Sanskrit as ‘lame, crippled, immobility,’ but ‘secluded, immured, helpless’ are terms better adapted to the context, whether the word be applied to persons, as it is here and in Chaps. XXXVII, 36, XXXIX, 40, or to learning and character, as in Chap. LI, 7.
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.
18. 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. 11. ‘And the treasure of the spiritual exzstence is so true on this account, because Afhaymazd, the lord, with all the angels azd archangels, is* undisturbed, (12) and they make the struggle with Aharman and the demons, and also the account of the souls of men, with justice. 13. And the place of, him whose good work is more is in heaven, (14) the: place of 42m whose good work and sin are equal is among the ever-stationary’, (15) and when the crime is more, his path is then to hell.’ 1 Literally, ‘ Mitré,’ the angel of the sun. 2 See Chap. VIII, 17-21. 5 By omitting one letter K43 has ‘ miscreating.’ * By omitting this verb Lrg has ‘ possible for them (the planets).’ 5 So understood by Nér., but all the best MSS. omit the relative particle, as if ‘the powerful demons’ were meant. ® Literally, ‘are.’ ™ See Chap. VII, 18. CHAPTER XII, 6—XIII, 10. 39 CuapTer XIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore is 2¢ when oxen and sheep, birds, flying creatures, and fish are, each one, properly learned in that which is their own knowledge, (3) and men, so long as they bring no instruction unto them, and they do not perform much toil and trouble (angind)! about it, are not able to obtain and know the learning of the human race ?’ 4. The spirit of wisdom answered (5) thus: ‘Men have been so wise, in the original creation, that, as 4o the good works and crime which were performed by them, the recompense of the good works and the punishment of the crime were then seen by them with their own eyes, (6) and no crime whatever proceeded from men. 7. Bud, afterwards, Aharman, the wicked, concealed the recompense of good works and the punishment of sin. 8. And on this account, moreover, it is said in revelation (9) that: “[These]? four [things are worse and more grievous] than every evil which the accursed evil ove, the wicked, committed upon the creatures of Adhavmazd, (ro) [that is, when the reward of good works and] punishment [of sin], the thoughts of men, and the consequence of actions were quite concealed [by him]*.” 1 Nér. has read khvaginak, and taken it as equivalent to Pers. khazinah, ‘treasury,’ in the sense of ‘expenditure;’ but this is very doubtful. ? The words in brackets, in §§ 9, 10, are taken from the Pazand version, as the passage containing them has been omitted by mistake in K 43. ’ 8 The Pandnamah of Buzurg-Mihir states ‘this, too, is declared, that the evil spirit committed even this very grievous thing upon 40 ptnA-t Matnédc-? KHIRAD.
2’ 8 The Pandnamah of Buzurg-Mihir states ‘this, too, is declared, that the evil spirit committed even this very grievous thing upon 40 ptnA-t Matnédc-? KHIRAD. 11. ‘And, for the same reason, he made many devotions and improper creeds current in the world. 12. And, on account of men’s not knowing of duty and good works, every one believes that most, and considers z¢ as good, which his teaching in devotion has included. 13. And that devotion, in particular, is more powerful!, with which sovereignty exists. 14. But that one is the lordship and sovereignty of Vistasp?, the king of kings, (15) by whom, on account of knowing z¢ unquestionably and certainly (aévariha), the perfect and true religion, which is in the word of the creator Aftharymazd, was recetved from the unique Zaratist, the Spitam4n’, (16) who has manifested clearly, explicitly, and unquestionably the treasure of the worldly and spiritual existences, of every kind, from the good religion of the Mazdaworshippers. 17. There is then* no other creed, through which it is possible for one to obtain and know the treasure of the worldly and spiritual exs¢ences so explicitly and clearly, (18) but, on account of much controversy’, they are so cut up (4gistak5) the creatures of Aftharmasd, when the reward of good works and punishment of sin were quite concealed by him, in the thoughts of men, as the consequence of actions.’ 1 Nér. has ‘purer,’ by connecting pAdiy 4vandtar with padty4z, ‘ablution ;’ but this is hardly possible, whereas the former word can be readily traced to Av. paitit+ya+vamt, with the meaning ‘resistant, stubborn, strong ;’ compare Pers. pay 4b, ‘ power.’ 2 Av. Vistaspa, Pers. Gustasp, the fifth king of the Kay4n dynasty, who adopted the religion of Zaratust in the thirtieth year of his reign, and is said to have reigned 120 years (see Bd. XXXIV, 7). 5 See Chap. I, 10 n. ‘ Instead of ‘then for one,’ Nér. has ‘otherwise,’ as in Chap. IX, 6. * Reading vigfftakth. Nér. has ‘by much contemplation,’ CHAPTER XIII, II-XIV, 14. 41 and entangled, that the statements of their beginning are much unlike to the middle, and the middle to the end.’ CHAPTER XIV. 1. The sage asked the spirit of! [wisdom (2) thus: ‘Which protection is the more defensive ? 3. Which ‘friend? (4) and which supporter of fame are good? 5. Which helper of enjoyment is good? 6. Which wealth is the pleasanter? 7. And which is the supremest pleasure of all pleasures ??’
31. The sage asked the spirit of! [wisdom (2) thus: ‘Which protection is the more defensive ? 3. Which ‘friend? (4) and which supporter of fame are good? 5. Which helper of enjoyment is good? 6. Which wealth is the pleasanter? 7. And which is the supremest pleasure of all pleasures ??’ 8. The spirit of wisdom answered (9) thus: ‘ The sacred being is the more defensive protection. 10. A virtuous brother is a good friend. 11. A child, who is virtuous and an upholder of religion, is a good supporter of fame. 12. A virtuous wife, who is well-disposed, is a good helper of enjoyment. 13. That wealth is better and pleasanter which is collected by honesty, azd one consumes and maintains with duties and good works. 14. And the pleasures which are superior to all pleasures are health of body, freedom from fear, good repute, axd righteousness*,’ having read vénaftakih. Both words are very uncommon, and it is doubtful which of them is the more appropriate to the context. * From this point to Chap. XXVII, 49 the Pahlavi text of K43 is missing, owing to the loss of nine folios in that MS., but a copy of the missing passage, made by Dastur Hoshangji Jamaspji from TDz, has been consulted for the purpose of controlling the Paz. version of Lig. ? Lig inserts ‘is good?’ 8 TDz has ‘ which is the friend who is the supremest of friends ;’ but this does not correspond well with the reply in § 14. * TDa2 adds ‘ and are good.’ 42 pinA-f MAtnéc-f KHIRAD. CHAPTER XV. 1. The sage asked the spirit of wisdom (2) thus: ‘Is poverty good, or opulence? ?’ 3. The spirit of wisdom answered (4) thus: ‘ Poverty which is through honesty is better than opulence which is from the treasure of others. 5. For it is stated (6) thus: “As ¢o him who is the poorest and most secluded (armésttQm)? person, whenever he keeps his thoughts, words, azd deeds honest, and in duty to the sacred beings, for him even ¢here is lawfully a share of all the duties and good works which mankind shall do in the world’. 7. As to him, too, who is opulent, who is a man of much wealth, when the wealth is not produced by honesty, though he takes trouble (anginak6) in‘ duties and good works and righteous gifts, his good work is then not his own, (8) because the good work is his from whom ¢he wealth is abstracted.” 1 Lig adds ‘or sovereignty,’ to account for §§ 12-39. 2 Ay. armaésta, applied to water, means ‘most stationary, stagnant ;’ Pahl. armést (Av. airima) is applied to the place of ‘seclusion’ for impure men and women, and in Sls. VI, 1 it seems to refer to ‘helpless’ idiots or lunatics; Nér. explains it in Sanskrit as ‘lame, crippled, immobility,’ but ‘secluded, immured, helpless’ are terms better adapted to the context, whether the word be applied to persons, as it is here and in Chaps. XXXVII, 36, XXXIX, 40, or to learning and character, as in Chap. LI, 7.
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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