Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1explains 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. ’ Persons who are wholly unable to perform good works are supposed to be entitled to a share of any supererogatory good works performed by others (see Sls. VI, 1, 2), but the allotment of such imputed good works seems to be at the discretion of the angels who keep them in store (see Sls. VIII, 4). ‘ Nér. has ‘makes expenditure on,’ by reading khvaztnak, as in Chap. XIII, 3. 5 § 8 does not occur in Lrg, but is found in TD2, PAro, and MHz. UNIVELS CHAPTER XV, I-20, 43. “Se g. ‘And as ¢o that much wealth which is collected by proper exertion, and oe consumes and maintains with duties and good works and pleasure, even that is no better thereby, (10) because it is necessary to consider that as perfect. 11. But as fo him who is a man of much wealth, whose wealth is collected by proper exertion, and he consumes and maintains z¢ with duties and good works and pleasure, he is great and good and more perfect’. 12. ‘And regarding even that which is sovereignty they state (13) thus: “What is? good government in a village is better than what is? bad government in a realm. 14. Because the creator Afhaymazd produced good government for effecting the protection of the creatures, (15) and Aharman, the wicked, has produced bad government as the adversary of good government.” 16. ‘Good government is that which maintains and directs a province flourishing, the poor untroubled, axd the law and custom true, (17) and sets aside improper laws and customs. 18. It well maintains water and fire by law’, (19) and keeps in progress the ceremonial of the sacred beings, duties, and good works. 20. It causes friendliness 1 That is, the proper use of wealth does not make the wealth itself any better, but only the rightful possessor of it. This is, however, probably only an emendation of Nér., as the copy of TD2 gives merely the following, for §§ 9-11: ‘But as fo him who is a man of much wealth, by whose proper exertion it is collected, avd he consumes and maintains z¢ with duties, good works, and pleasure, he is no better thereby, because it is necessary to consider him as perfect.’ 2 Lig omits ‘ what is’ in both places. 5 TD2 omits ‘maintains,’ as it is sufficiently expressed by the same Pahl. verb ‘ keeps’ in § 19; and Lig omits ‘ by law.’ opy 44 pinA-f MAiNéG-f KHIRAD.
25 TD2 omits ‘maintains,’ as it is sufficiently expressed by the same Pahl. verb ‘ keeps’ in § 19; and Lig omits ‘ by law.’ opy 44 pinA-f MAiNéG-f KHIRAD. and pleading’ for the poor, (21) and delivers up itself, azd even that which is its own life, for the sake of the good religion of the Mazda-worshippers. 22. And if there be any one who desists from the way of the sacred beings, then it orders some one to effect his restoration thereto; (23) it also makes him a prisoner, axd brings kim back to the way of the sacred beings; (24) it allots, out of the wealth that is his, the share of the sacred beings amd the worthy, of good works azd the poor; (25) and delivers up the body for the sake of the soul’, 26. A good king, who® is of that kind, is called equal to the angels and archangels. 27. ‘Bad government is that (28) which destroys the true and proper law and custom, (29) and brings‘ oppression, plunder, and injudiciousness into practice. 30. It dissipates the treasure of the spiritual existence, (31) and considers duty and good works a vexation, through greediness®. 32. It keeps back a person performing good works from doing good works, (33) and he thereby becomes a doer of harm. (34) Its disbursement®, too, of every kind is for its own self, (35) the administration of? the treasure 1 Reading d4d6-gébth, ‘pronouncing the law,’ or ‘speaking of gifts,’ instead of Paz. gidangédt, a misreading of Nér. for Pahl. y édat6-gébith, ‘speaking of the sacred being.’ ? The usual way of treating nonconformists in all ages and all sects, when party spirit is strong. TDz has ‘delivers Azm up for the sake of body and soul.’ 8 TDz2 has ‘good government which.’ * TD2 has ‘keeps;’ but the two verbs are much alike in Huzvaris. 5 Because nearly all such works entail expenditure. 6 Nér. has ‘accumulation,’ but this is the meaning of andézisn, rather than of the and4zisn in the text. 7 Soin TD2. CHAPTER XV, 2I-XVI, 12. 45 of the worldly existence, (36) the celebrity! axzd exaltation of the vile, (37) the destruction axd neglect of the good, (38) azd the annihilation of the poor. 39. A bad king, who? is of that kind, is called equal to Aharman and the demons.’ CuarTer XVI. 1. The sage asked the spirit of wisdom (2) thus: ‘Of the food which men eat, and the clothing which men put on, which are the more valuable and good ?’
339. A bad king, who? is of that kind, is called equal to Aharman and the demons.’ CuarTer XVI. 1. The sage asked the spirit of wisdom (2) thus: ‘Of the food which men eat, and the clothing which men put on, which are the more valuable and good ?’ 3. The spirit of wisdom answered (4) thus: ‘Of the food which men eat, the milk of goats is produced good. 5. Because, as fo men and quadrupeds, who are born from a mother, until the ¢2me when food is eaten by them, their growth axd nourishment are then from milk, (6) ad on milk they can well live. 7. And if men, when they withdraw from the milk of the mother, make thorough experience of the milk of goats, (8) then bread is not necessary for use among them. 9. Since it is declared, (10) that “the food of mankind, who are in Arzah and Savah, Fradadafsh and Vidadafsh, Vérfibarst and Vortgarst’, is the milk of goats and cows; (11) other food they do not eat.” 12. Azd he who is a milk-consuming man is healthier and stronger, and even the procreation of children becomes more harmless. * Reading khanidih as in TD2 and Chap. II, 28. 2 TDz has ‘bad government which.’ ’ The six outermost regions of the earth, of which Arzah lies to the west, Savah to the east, Fradadafsh and Vidadafsh to the south, and Vérfbarst and Vérfgarst to the north of the central region (see Bd. V, 8, XI, 3). 46 pinA-f matnéc-f KHIRAD. 13. ‘Of grains wheat is called great and good, (14) because it is the chief of grains1, (15) and even by the Avesta its name is then specified in the chieftainship of grains’. 16. ‘And of fruit the date azd grape are called great and good. 17. When bread has not come, it is necessary to consecrate the sacred cake by means of fruit?; (18) when the fruit to consecrate is the date or grape, it is allowable to eat every fruit; (19) azd when those have not come, it is necessary to eat that fruit which is consecrated‘. 20. ‘Regarding wine z¢ is evident, that it is possible for good and bad temper to come to manifestation through wine’. 21. The goodness of a man is manifested in anger, the wisdom of a man in irregular desire’. 22. For 4e whom anger hurries on (ads- 1 It is called ‘the chief of large-seeded grains’ in Bd. XXIV, 19. 2 Possibly in the Pazag Nask, part of which was ‘about the thirty-three first chieftainships of the existences around, that is, how many of which are spiritual and how many worldly existences, and which is the second, and which the third of the spiritual and worldly existences,’ as stated in the eighth book of the Dinkard. 3 That is, when a cake cannot be made, fruit can be substituted for it in the ceremony of consecrating the sacred cakes. The sacred cake, or drén, is a small, round, flexible pancake of unleavened wheaten bread, about the size of the palm of the hand, which, after consecration, is tasted by all those present at the ceremony (see Sls. III, 32 n).
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.
1explains 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. ’ Persons who are wholly unable to perform good works are supposed to be entitled to a share of any supererogatory good works performed by others (see Sls. VI, 1, 2), but the allotment of such imputed good works seems to be at the discretion of the angels who keep them in store (see Sls. VIII, 4). ‘ Nér. has ‘makes expenditure on,’ by reading khvaztnak, as in Chap. XIII, 3. 5 § 8 does not occur in Lrg, but is found in TD2, PAro, and MHz. UNIVELS CHAPTER XV, I-20, 43. “Se g. ‘And as ¢o that much wealth which is collected by proper exertion, and oe consumes and maintains with duties and good works and pleasure, even that is no better thereby, (10) because it is necessary to consider that as perfect. 11. But as fo him who is a man of much wealth, whose wealth is collected by proper exertion, and he consumes and maintains z¢ with duties and good works and pleasure, he is great and good and more perfect’. 12. ‘And regarding even that which is sovereignty they state (13) thus: “What is? good government in a village is better than what is? bad government in a realm. 14. Because the creator Afhaymazd produced good government for effecting the protection of the creatures, (15) and Aharman, the wicked, has produced bad government as the adversary of good government.” 16. ‘Good government is that which maintains and directs a province flourishing, the poor untroubled, axd the law and custom true, (17) and sets aside improper laws and customs. 18. It well maintains water and fire by law’, (19) and keeps in progress the ceremonial of the sacred beings, duties, and good works. 20. It causes friendliness 1 That is, the proper use of wealth does not make the wealth itself any better, but only the rightful possessor of it. This is, however, probably only an emendation of Nér., as the copy of TD2 gives merely the following, for §§ 9-11: ‘But as fo him who is a man of much wealth, by whose proper exertion it is collected, avd he consumes and maintains z¢ with duties, good works, and pleasure, he is no better thereby, because it is necessary to consider him as perfect.’ 2 Lig omits ‘ what is’ in both places. 5 TD2 omits ‘maintains,’ as it is sufficiently expressed by the same Pahl. verb ‘ keeps’ in § 19; and Lig omits ‘ by law.’ opy 44 pinA-f MAiNéG-f KHIRAD.
25 TD2 omits ‘maintains,’ as it is sufficiently expressed by the same Pahl. verb ‘ keeps’ in § 19; and Lig omits ‘ by law.’ opy 44 pinA-f MAiNéG-f KHIRAD. and pleading’ for the poor, (21) and delivers up itself, azd even that which is its own life, for the sake of the good religion of the Mazda-worshippers. 22. And if there be any one who desists from the way of the sacred beings, then it orders some one to effect his restoration thereto; (23) it also makes him a prisoner, axd brings kim back to the way of the sacred beings; (24) it allots, out of the wealth that is his, the share of the sacred beings amd the worthy, of good works azd the poor; (25) and delivers up the body for the sake of the soul’, 26. A good king, who® is of that kind, is called equal to the angels and archangels. 27. ‘Bad government is that (28) which destroys the true and proper law and custom, (29) and brings‘ oppression, plunder, and injudiciousness into practice. 30. It dissipates the treasure of the spiritual existence, (31) and considers duty and good works a vexation, through greediness®. 32. It keeps back a person performing good works from doing good works, (33) and he thereby becomes a doer of harm. (34) Its disbursement®, too, of every kind is for its own self, (35) the administration of? the treasure 1 Reading d4d6-gébth, ‘pronouncing the law,’ or ‘speaking of gifts,’ instead of Paz. gidangédt, a misreading of Nér. for Pahl. y édat6-gébith, ‘speaking of the sacred being.’ ? The usual way of treating nonconformists in all ages and all sects, when party spirit is strong. TDz has ‘delivers Azm up for the sake of body and soul.’ 8 TDz2 has ‘good government which.’ * TD2 has ‘keeps;’ but the two verbs are much alike in Huzvaris. 5 Because nearly all such works entail expenditure. 6 Nér. has ‘accumulation,’ but this is the meaning of andézisn, rather than of the and4zisn in the text. 7 Soin TD2. CHAPTER XV, 2I-XVI, 12. 45 of the worldly existence, (36) the celebrity! axzd exaltation of the vile, (37) the destruction axd neglect of the good, (38) azd the annihilation of the poor. 39. A bad king, who? is of that kind, is called equal to Aharman and the demons.’ CuarTer XVI. 1. The sage asked the spirit of wisdom (2) thus: ‘Of the food which men eat, and the clothing which men put on, which are the more valuable and good ?’
339. A bad king, who? is of that kind, is called equal to Aharman and the demons.’ CuarTer XVI. 1. The sage asked the spirit of wisdom (2) thus: ‘Of the food which men eat, and the clothing which men put on, which are the more valuable and good ?’ 3. The spirit of wisdom answered (4) thus: ‘Of the food which men eat, the milk of goats is produced good. 5. Because, as fo men and quadrupeds, who are born from a mother, until the ¢2me when food is eaten by them, their growth axd nourishment are then from milk, (6) ad on milk they can well live. 7. And if men, when they withdraw from the milk of the mother, make thorough experience of the milk of goats, (8) then bread is not necessary for use among them. 9. Since it is declared, (10) that “the food of mankind, who are in Arzah and Savah, Fradadafsh and Vidadafsh, Vérfibarst and Vortgarst’, is the milk of goats and cows; (11) other food they do not eat.” 12. Azd he who is a milk-consuming man is healthier and stronger, and even the procreation of children becomes more harmless. * Reading khanidih as in TD2 and Chap. II, 28. 2 TDz has ‘bad government which.’ ’ The six outermost regions of the earth, of which Arzah lies to the west, Savah to the east, Fradadafsh and Vidadafsh to the south, and Vérfbarst and Vérfgarst to the north of the central region (see Bd. V, 8, XI, 3). 46 pinA-f matnéc-f KHIRAD. 13. ‘Of grains wheat is called great and good, (14) because it is the chief of grains1, (15) and even by the Avesta its name is then specified in the chieftainship of grains’. 16. ‘And of fruit the date azd grape are called great and good. 17. When bread has not come, it is necessary to consecrate the sacred cake by means of fruit?; (18) when the fruit to consecrate is the date or grape, it is allowable to eat every fruit; (19) azd when those have not come, it is necessary to eat that fruit which is consecrated‘. 20. ‘Regarding wine z¢ is evident, that it is possible for good and bad temper to come to manifestation through wine’. 21. The goodness of a man is manifested in anger, the wisdom of a man in irregular desire’. 22. For 4e whom anger hurries on (ads- 1 It is called ‘the chief of large-seeded grains’ in Bd. XXIV, 19. 2 Possibly in the Pazag Nask, part of which was ‘about the thirty-three first chieftainships of the existences around, that is, how many of which are spiritual and how many worldly existences, and which is the second, and which the third of the spiritual and worldly existences,’ as stated in the eighth book of the Dinkard. 3 That is, when a cake cannot be made, fruit can be substituted for it in the ceremony of consecrating the sacred cakes. The sacred cake, or drén, is a small, round, flexible pancake of unleavened wheaten bread, about the size of the palm of the hand, which, after consecration, is tasted by all those present at the ceremony (see Sls. III, 32 n).
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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