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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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). * Fruit and wine are usually consecrated and eaten, in the Afringan ceremony, after the completion of the Drén ceremony, but sometimes the Afring4n is celebrated alone. Both ceremonies are performed in honour of some angel, or the guardian spirit of some deceased person (see Haug’s Essays, pp. 407-409). 5 TDz has ‘through the nature of wine;’ but 4s, ‘wine,’ is written mas. 6 TDz2 has ‘the good of a man is in anger, and the wisdom of a man in lust exciting viciousness.’ CHAPTER XVI, 13-42. , 47 tavéd) is able to recover himself from it! through goodness, (23) Ze whom lust hurries on is able to recover himself from it through wisdom, (24) and he whom wine hurries on is able to recover himself from it through temper. 25. ‘It is not requisite for investigation, (26) because he who is a good-tempered man, when he drinks wine, is such-like as a gold ov silver cup which, however much more. they burn 2z¢, becomes purer and brighter. 27. It also keeps Azs thoughts, words, azd deeds more virtuous; (28) and he becomes gentler and pleasanter unto wife and child, companions and friends?, (29) and is more diligent in every duty and good work. 30. ‘And he who is a bad-tempered man, when he drinks wine, thinks axd considers himself more than ordinary. 31. He carries on a quarrel with companions, displays insolence, makes ridicule and mockery, (32) azd acts arrogantly 4o a good person. 33. He distresses his own wife and child’, slave and servant ; (34) and dissipates the joy of the good, (35) carries off peace, azd brings in discord. 36. ‘But every one must be cautious as to‘ the moderate drinking of wine. 37. Because, from the moderate drinking of wine, thus much benefit happens to him: (38) since it digests the food, (39) kindles the v¢a/ fire®, (40) increases the understanding and intellect, semen and blood, (41) removes vexation, (42) azd inflames the complexion. 1 Reading agas, instead of afas (Paz. vas); these two words being written alike in Pahlavi. 3 TDz2 has ‘he becomes more friendly, gentler, and pleasanter unto wife and child and companions.’ It also omits § 29. § TDz2 inserts ‘hireling.’ * Or ‘must become intelligent through.’ 5 The animal heat, called the Vohu-fryan fire in Bd. XVII, 1. 48 pinA-? MAinéc-f KHIRAD.
23 TDz2 has ‘he becomes more friendly, gentler, and pleasanter unto wife and child and companions.’ It also omits § 29. § TDz2 inserts ‘hireling.’ * Or ‘must become intelligent through.’ 5 The animal heat, called the Vohu-fryan fire in Bd. XVII, 1. 48 pinA-? MAinéc-f KHIRAD. 43. It causes recollection of things forgotten, (44) and goodness takes a place in the mind. (45) It likewise increases the sight of the eye, the hearing of the ear, and the speaking of the tongue; (46) and work, which it is necessary to do and expedite, becomes more progressive. 47. He aso sleeps pleasantly in the sleeping place’, amd rises light. 48. And, on account of these contingencies, good repute for the body, righteousness for the soul, and also the approbation of the good? come upon him. 49. ‘And in him who drinks wine more than moderately, thus much defect becomes manifest, (50) since it diminishes his wisdom, understanding and intellect, semen and blood; (51) it injures the liver? and accumulates disease, (52) it alters the complexion, (53) and diminishes the strength and vigour. 54. The homage and glorification of the sacred beings become forgotten. 55. The sight of the eye, the hearing of the ear, and the speaking of the tongue become less. 56. He distresses Horvadad and Amevodad‘ (57) and entertains a desire of lethargy®. 58. That, also, which it is necessary for him to say and do, remains undone; (59) and he sleeps in uneasiness, avd rises uncomfortably. 60. Axd, on account of these contingencies, himself®, 1 Nér. has ‘at sleeping time,’ and the word gas means either ‘time’ or ‘place,’ but usually the latter. TD2 has basn gas, probably for balisn gs, ‘bed place.’ ® Nér. inserts the words ‘ greatly increase’ in the Sanskrit version, but they do not occur in TDz. ’ These four words occur only in TD2. * The two archangels who are supposed to be injured by improper eating and drinking (see Chap. II, 34 n). 5 Bdshasp (Av. Bashydasta), the fiend of slothful sleep. ® Or it can be translated ‘his own body.’ CHAPTER XVI, 43-XVIII, 2. 49 wife, and child, friend azd kindred are distressed and unhappy, (61) and the superintendent of troubles? and the enemy are glad. 62. The sacred beings, also, are not pleased with him; (63) and infamy comes to his body, and even wickedness to Azs soul. 64. ‘Of the dress which people possess and put on’, silk is good for the body, and cotton for the soul, 65. For this reason, because silk arises from a noxious creature *, (66) and the nourishment of cotton is from water, and zés growth from earth‘; and as a treasure of the soul it is called great and good and more valuable.’ CuapTer XVII. 1. The sage asked the spirit of wisdom (2) thus: ‘Which is that pleasure which is worse than unhappiness ?’ 3. The spirit of wisdom answered (4) thus : ‘Whoever has acquired wealth by crime, and he becomes glad of it thereby*, then that pleasure is worse for him than unhappiness.’ Cuarpter XVIII.
3The sage asked the spirit of wisdom (2) thus: ‘Which is that pleasure which is worse than unhappiness ?’ 3. The spirit of wisdom answered (4) thus : ‘Whoever has acquired wealth by crime, and he becomes glad of it thereby*, then that pleasure is worse for him than unhappiness.’ Cuarpter XVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore do people consider these very little, 1 Meaning probably the evil spirit. ? The Sanskrit version omits the former verb, and TD2 the latter. * Caterpillars are creatures of Aharman, because they eat and injure vegetation which is under the special protection of the archangel Amerodad. “ Water and earth, being both personified as angels, would impart somewhat of their sacred character to the cotton arising from them. 5 «Glad of the crime on account of the wealth’ is probably meant. [24] E 50 pinA-i Main6c-f KHIRAD. these four things which it is necessary for them to consider more, as warnings (dakhshak), (3) the changeableness of the things of the worldly exzséence, the death of the body, the account of the soul}, and the fear of hell ?’ 4. The spirit of wisdom answered (5) thus: ‘On account of the delusiveness (ntyAz4nth) of the demon of greediness*, and of discontent.’ CHAPTER XIX. 1. The sage asked the spirit of wisdom (2) thus: ‘Is living in fear and falsehood worse, or death ?’ 3. The spirit of wisdom answered (4) thus: ‘To live in fear and falsehood is worse than death. 5. Because every one’s life is necessary for the enjoyment and pleasure of the worldly exzstence, (6) and when the enjoyment avd pleasure of the worldly existence are not his, and fear and even falsehood ? are with him, it is called worse than death.’ Cuaprer XX, 1. The sage asked the spirit of wisdom (2) thus: ‘For kings which is the one thing more advantageous, and which the more injurious ?’ 3. The spirit of wisdom answered (4) thus: ‘ For kings conversation with the wise and good is the 1 That is, the account to be rendered by the soul after death. 2 See Chap. VIII, 15 n. 8 These being considered as fiends; the latter, mitékht, being the first demon produced by the evil spirit (see Bd. I, 24, XXVIII, 14, 16). CHAPTER XVIII, 3—XXI, 16. 51 one thing more advantageous, (5) and speaking and conversation with slanderers and double-dealers are the more injurious for them.’ CuarTer XXI. 1. The sage asked the spirit of wisdom (2) thus: ‘What is the end of the world-arranging azd spiritdestroying man? 3. What is the end of him who is a scoffing man? 4-6. What is the end of the idle, the malicious, and the lazy man? 7. What is the end of a false-hearted ome, (8) and the end of an arrogant one!?’ 9. The spirit of wisdom answered (10) thus: ‘He who is a world-arranging azd spirit-destroying man is as injured, in the punishment of the three nzghds?, as a raging fire when water comes upon it.
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 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). * Fruit and wine are usually consecrated and eaten, in the Afringan ceremony, after the completion of the Drén ceremony, but sometimes the Afring4n is celebrated alone. Both ceremonies are performed in honour of some angel, or the guardian spirit of some deceased person (see Haug’s Essays, pp. 407-409). 5 TDz has ‘through the nature of wine;’ but 4s, ‘wine,’ is written mas. 6 TDz2 has ‘the good of a man is in anger, and the wisdom of a man in lust exciting viciousness.’ CHAPTER XVI, 13-42. , 47 tavéd) is able to recover himself from it! through goodness, (23) Ze whom lust hurries on is able to recover himself from it through wisdom, (24) and he whom wine hurries on is able to recover himself from it through temper. 25. ‘It is not requisite for investigation, (26) because he who is a good-tempered man, when he drinks wine, is such-like as a gold ov silver cup which, however much more. they burn 2z¢, becomes purer and brighter. 27. It also keeps Azs thoughts, words, azd deeds more virtuous; (28) and he becomes gentler and pleasanter unto wife and child, companions and friends?, (29) and is more diligent in every duty and good work. 30. ‘And he who is a bad-tempered man, when he drinks wine, thinks axd considers himself more than ordinary. 31. He carries on a quarrel with companions, displays insolence, makes ridicule and mockery, (32) azd acts arrogantly 4o a good person. 33. He distresses his own wife and child’, slave and servant ; (34) and dissipates the joy of the good, (35) carries off peace, azd brings in discord. 36. ‘But every one must be cautious as to‘ the moderate drinking of wine. 37. Because, from the moderate drinking of wine, thus much benefit happens to him: (38) since it digests the food, (39) kindles the v¢a/ fire®, (40) increases the understanding and intellect, semen and blood, (41) removes vexation, (42) azd inflames the complexion. 1 Reading agas, instead of afas (Paz. vas); these two words being written alike in Pahlavi. 3 TDz2 has ‘he becomes more friendly, gentler, and pleasanter unto wife and child and companions.’ It also omits § 29. § TDz2 inserts ‘hireling.’ * Or ‘must become intelligent through.’ 5 The animal heat, called the Vohu-fryan fire in Bd. XVII, 1. 48 pinA-? MAinéc-f KHIRAD.
23 TDz2 has ‘he becomes more friendly, gentler, and pleasanter unto wife and child and companions.’ It also omits § 29. § TDz2 inserts ‘hireling.’ * Or ‘must become intelligent through.’ 5 The animal heat, called the Vohu-fryan fire in Bd. XVII, 1. 48 pinA-? MAinéc-f KHIRAD. 43. It causes recollection of things forgotten, (44) and goodness takes a place in the mind. (45) It likewise increases the sight of the eye, the hearing of the ear, and the speaking of the tongue; (46) and work, which it is necessary to do and expedite, becomes more progressive. 47. He aso sleeps pleasantly in the sleeping place’, amd rises light. 48. And, on account of these contingencies, good repute for the body, righteousness for the soul, and also the approbation of the good? come upon him. 49. ‘And in him who drinks wine more than moderately, thus much defect becomes manifest, (50) since it diminishes his wisdom, understanding and intellect, semen and blood; (51) it injures the liver? and accumulates disease, (52) it alters the complexion, (53) and diminishes the strength and vigour. 54. The homage and glorification of the sacred beings become forgotten. 55. The sight of the eye, the hearing of the ear, and the speaking of the tongue become less. 56. He distresses Horvadad and Amevodad‘ (57) and entertains a desire of lethargy®. 58. That, also, which it is necessary for him to say and do, remains undone; (59) and he sleeps in uneasiness, avd rises uncomfortably. 60. Axd, on account of these contingencies, himself®, 1 Nér. has ‘at sleeping time,’ and the word gas means either ‘time’ or ‘place,’ but usually the latter. TD2 has basn gas, probably for balisn gs, ‘bed place.’ ® Nér. inserts the words ‘ greatly increase’ in the Sanskrit version, but they do not occur in TDz. ’ These four words occur only in TD2. * The two archangels who are supposed to be injured by improper eating and drinking (see Chap. II, 34 n). 5 Bdshasp (Av. Bashydasta), the fiend of slothful sleep. ® Or it can be translated ‘his own body.’ CHAPTER XVI, 43-XVIII, 2. 49 wife, and child, friend azd kindred are distressed and unhappy, (61) and the superintendent of troubles? and the enemy are glad. 62. The sacred beings, also, are not pleased with him; (63) and infamy comes to his body, and even wickedness to Azs soul. 64. ‘Of the dress which people possess and put on’, silk is good for the body, and cotton for the soul, 65. For this reason, because silk arises from a noxious creature *, (66) and the nourishment of cotton is from water, and zés growth from earth‘; and as a treasure of the soul it is called great and good and more valuable.’ CuapTer XVII. 1. The sage asked the spirit of wisdom (2) thus: ‘Which is that pleasure which is worse than unhappiness ?’ 3. The spirit of wisdom answered (4) thus : ‘Whoever has acquired wealth by crime, and he becomes glad of it thereby*, then that pleasure is worse for him than unhappiness.’ Cuarpter XVIII.
3The sage asked the spirit of wisdom (2) thus: ‘Which is that pleasure which is worse than unhappiness ?’ 3. The spirit of wisdom answered (4) thus : ‘Whoever has acquired wealth by crime, and he becomes glad of it thereby*, then that pleasure is worse for him than unhappiness.’ Cuarpter XVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore do people consider these very little, 1 Meaning probably the evil spirit. ? The Sanskrit version omits the former verb, and TD2 the latter. * Caterpillars are creatures of Aharman, because they eat and injure vegetation which is under the special protection of the archangel Amerodad. “ Water and earth, being both personified as angels, would impart somewhat of their sacred character to the cotton arising from them. 5 «Glad of the crime on account of the wealth’ is probably meant. [24] E 50 pinA-i Main6c-f KHIRAD. these four things which it is necessary for them to consider more, as warnings (dakhshak), (3) the changeableness of the things of the worldly exzséence, the death of the body, the account of the soul}, and the fear of hell ?’ 4. The spirit of wisdom answered (5) thus: ‘On account of the delusiveness (ntyAz4nth) of the demon of greediness*, and of discontent.’ CHAPTER XIX. 1. The sage asked the spirit of wisdom (2) thus: ‘Is living in fear and falsehood worse, or death ?’ 3. The spirit of wisdom answered (4) thus: ‘To live in fear and falsehood is worse than death. 5. Because every one’s life is necessary for the enjoyment and pleasure of the worldly exzstence, (6) and when the enjoyment avd pleasure of the worldly existence are not his, and fear and even falsehood ? are with him, it is called worse than death.’ Cuaprer XX, 1. The sage asked the spirit of wisdom (2) thus: ‘For kings which is the one thing more advantageous, and which the more injurious ?’ 3. The spirit of wisdom answered (4) thus: ‘ For kings conversation with the wise and good is the 1 That is, the account to be rendered by the soul after death. 2 See Chap. VIII, 15 n. 8 These being considered as fiends; the latter, mitékht, being the first demon produced by the evil spirit (see Bd. I, 24, XXVIII, 14, 16). CHAPTER XVIII, 3—XXI, 16. 51 one thing more advantageous, (5) and speaking and conversation with slanderers and double-dealers are the more injurious for them.’ CuarTer XXI. 1. The sage asked the spirit of wisdom (2) thus: ‘What is the end of the world-arranging azd spiritdestroying man? 3. What is the end of him who is a scoffing man? 4-6. What is the end of the idle, the malicious, and the lazy man? 7. What is the end of a false-hearted ome, (8) and the end of an arrogant one!?’ 9. The spirit of wisdom answered (10) thus: ‘He who is a world-arranging azd spirit-destroying man is as injured, in the punishment of the three nzghds?, as a raging fire when water comes upon it.
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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