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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
163. And 4e is able to do good through his assistance of the raising of the dead® dy the restorer of the dead, the triumphant Séshans’, which is in the future existence. 64. ‘And the advantage from Kat-Léharasp® was whom he succeeded, and is said to have reigned a hundred and fifty years (see Bd. XXXI, 25, XXXIV, 7), but perhaps this period may have included the reign of his father, whom tradition has nearly forgotten. . 1 Av. Syavarsh4n, the Siyavush of the Shahn4mah. Though both his father and son were kings, he did not reign himself. Lig has Kat-SyAvash. 2 See Chap. II, 95. 5 Av. Kangha. A fortified settlement said to have been ‘in the direction of the east, at many leagues from the bed of the wideformed ocean towards that side,’ and on the frontier of Atran-vég (see Chap. LXII, 13, Bd. XXIX, ro). * See Chap. VIII, 29. This name must have been applied rather to a dynasty than to a single individual, as he reigned in Iran in the time of Manfiséihar, nearly two hundred years earlier. 5 See Chap. II, 95. ® He is expected to assist in the renovation of the universe at the resurrection, together with Keresasp and other heroes (see Chap. LVII, 7, Dd. XXXVI, 3). 7 See Chap. IT, 95. § Av. Kavi and Aurvadaspa. He was a descendant of Kai- Kavad in the fifth generation, being a second cousin once removed of his predecessor, Kai-Khfsréf, and reigned a hundred and twenty years (see Bd. XXXI, 25, 28, XXXIV, 7). CHAPTER XXVII, 55-76. 65 this, (65) that dominion was well exercised by him, (66) and he became a thanksgiver unto the sacred beings. 67. He demolished the Jerusalem of the Jews}, and made the Jews dispersed and scattered ; and the accepter of the religion, Kat-Vistasp?, was produced from his body. 68. ‘And the advantage from Vist4sp was this, (69) such as the acceptance and solemnization of the good religion of the Mazda-worshippers, (70) through the divine voice (bakA4n aév&z) of the Ahunavar®, the word of the creator Adhaymazd; (71) the annihilation and destruction of the bodies of the demons and fiends; (72) and the pleasure and comfort of water and fire and all the angels and spirits of the worldly existences*, 73. And he was full of the hope of the good and worthy, (74) through a virtuous desire for his own determination, (75) the compensation (nds dasnd)® and gratification of Athaymazd, with the archangels, (76) and the affliction and destruction of Aharman and the® miscreations.’ 1 Adtrisalém-i Yahfidand. The first fourteen words of § 67 do not occur in the P4z.-Sans. version, but a corresponding statement is found in a Persian metrical version, described by Sachau in his Contributions to the Knowledge of Parsee Literature (J.R.A.S., New Series, vol. iv, pp. 229-283), also in the works of several Arab writers of the tenth century(see Néldeke, Gat. gel. Anz. 1882, p. 964). -? See Chap. XIII, 14n.
2iv, pp. 229-283), also in the works of several Arab writers of the tenth century(see Néldeke, Gat. gel. Anz. 1882, p. 964). -? See Chap. XIII, 14n. * The most sacred formula of the Mazda-worshippers, consisting of twenty-one words, forming three metrical lines of sixteen syllables each, beginning with yath4 ah vairyé, ‘as a patron spirit is desirable.” ‘It is supposed to have been uttered by Afharmazd, for the discomfiture of Aharman, on the first appearance of that evil spirit in the universe (see Bd. I, 21). * Lrg has ‘all the angels of the spiritual and worldly exzstences.’ 5 Lrg has u shn4isn, ‘and the propitiation.’ 6 Lig has ‘his.’ [24] F 66 pDINA-? MAiNdG-f KHIRAD. CHAPTER XXVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Who is the more forgiving (vakhshay4niktar) ? 3. What is the more in strength? 4. What is the swifter?? 5. What is the happier? 6. What is the more miserable? ?’ 7. The spirit of wisdom answered (8) thus: ‘ Adharmazd, the lord, is the more forgiving. 9. He saw? the nine thousand years’ mischief among his own creatures, owing to Aharman, yet afterwards, through justice and forgiveness, he does not then smite him for it®. 1o. ‘And the celestial sphere is the more in strength. 11. The intellect® of mankind is the swifter. 12. The souls of the righteous are the happier. 13. Azd those of the wicked are the more penitent”. CuarTeR XXIX., 1. The sage asked the spirit of wisdom (2) thus: ‘What is it necessary to keep with more regard and more protection ?’ 1 Or ‘ sharper.’ 2 Lig adds ‘ what is the more hopeless ?’ 8 Lrg has ‘ who sees.’ ‘ The period appointed for the conflict between the good and evil spirits (see Chap. VII, 11). 5 Reading édinasas, which Nér. has misread ain4s, ‘otherwise him.’ Lrg has ‘ yet then, except with justice and patience, he does not smite him otherwise.’ It is also possible to read ‘ he does not smite him without listening (agfshas).’ ® Lig has ‘the thought.’ 7 Lig has ‘the more miserable and more hopeless.’ CHAPTER XXVIII, I—XXXI, 5. 67 3. The spirit of wisdom answered (4) thus: ‘It is necessary to keep a young serving-boy (rasik)}, a wife, a beast of durden, and a fire with more protection and more regard.’ CuapTerR XXX, 1. The sage asked the spirit of wisdom (2) thus: ‘Which of any living existence (ztvéndag-1) is the worse? 3. And in wisdom who is the more unforeseeing? ?’ 4. The spirit of wisdom answered (5) thus: ‘A life of him is the worse, who lives in fear and falsehood’. 6. And in wisdom he is the more unforeseeing, who does not provide for‘ the spiritual existence, and attends to the worldly ome.’ CuHapreR XXXII, 1. The sage asked the spirit of wisdom (2) thus: ‘What is the business of the priests, warriors, and husbandmen®, each separately ?’ 3. The spirit of wisdom answered (4) thus: ‘The business of the priests is to maintain the religion properly; (5) and to perform the ceremonial and invocation of the sacred beings well azd with atten-
3The spirit of wisdom answered (4) thus: ‘The business of the priests is to maintain the religion properly; (5) and to perform the ceremonial and invocation of the sacred beings well azd with atten- 1 Lrg has ‘a young boy (redak).’ ® Literally, ‘more unforeknowing (apasdantktar)’ Lrg has ‘more unapprovable (apasazdasnftar),’ ® See Chap. XIX, 6. * Lrg has ‘ does not believe in.’ ® The three classes which are often mentioned in the Avesta as constituting the Mazda-worshipping community. For their vices, see Chap. LIX. F 2 68 DINA-f MAINOG-? KHIRAD. tion, (6) and? the decrees, decisions, custom, and control’, as revealed by the pure, good religion of the Mazda-worshippers. 7. To make people aware of the goodness of good works‘; (8) and to show the way to heaven, and the danger and avoidance of hell. g. ‘The business of the warriors is to defeat the enemy ; (10) and to keep their own country and land (bdm)> unalarmed and tranquil. 11. ‘And the business of the husbandmen is to perform tillage and cultivation; (12) and, to the extent of their ability, to keep the world invigorated and populous.’ CuaPteR XXXII. 1. The sage asked the spirit of wisdom (2) thus: ‘What is the business of the well-endeavouring®, the artizans ?’ . 3. The spirit of wisdom answered (4) thus: ‘The business of the artizans. is this, (5) that as ¢o that work which they do not understand, they do not bring a hand to it; (6) and that which they well? 1 Lig inserts ‘to keep true.’ * K43 has dad dadistan, ‘decisions of the law;’ but the repetition of the syllable dad is probably a clerical blunder. * Lrg omits va band, ‘and control.’ * Lig has ‘aware of good works and sin.’ 5 Lig has vimazd, ‘ frontier.’ ® The hat@khsh4n (Av. haiti) are the fourth class of the community, and are very rarely mentioned in the Avesta, possibly because they were originally enslaved outcasts or aborigines, as in other ancient communities. The passage where they are specially mentioned (Yas. XIX, 46) is probably taken from the Bagh Nask (see Sls. X, 26n; XIII, 1n, 9 n). 7 Lrg omits ‘ welll CHAPTER XXXI, 6—XXxXIII, 16. 69 understand (hi-danend), they perform well and with attention; (7) and they demand wages lawfully. (8). For as to him who persists in doing that work which! he does not understand, it is 4e éy whom that work is spoiled and becomes useless ; and when, moreover,.he is a man whose work makes himself satisfied, it then becomes even an origin of sin for him.’ “EE SE LIBRA SS oN ERSITY CuaPTteR XXXIII. 1. The sage asked the spirit of wisdom (2) thus: ‘As to a ruler’, (3) a chieftain, (4) a friend, (5) a kinsman, (6) a wife, (7) a child, (8) and a country, which is the worse ?’
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.
163. And 4e is able to do good through his assistance of the raising of the dead® dy the restorer of the dead, the triumphant Séshans’, which is in the future existence. 64. ‘And the advantage from Kat-Léharasp® was whom he succeeded, and is said to have reigned a hundred and fifty years (see Bd. XXXI, 25, XXXIV, 7), but perhaps this period may have included the reign of his father, whom tradition has nearly forgotten. . 1 Av. Syavarsh4n, the Siyavush of the Shahn4mah. Though both his father and son were kings, he did not reign himself. Lig has Kat-SyAvash. 2 See Chap. II, 95. 5 Av. Kangha. A fortified settlement said to have been ‘in the direction of the east, at many leagues from the bed of the wideformed ocean towards that side,’ and on the frontier of Atran-vég (see Chap. LXII, 13, Bd. XXIX, ro). * See Chap. VIII, 29. This name must have been applied rather to a dynasty than to a single individual, as he reigned in Iran in the time of Manfiséihar, nearly two hundred years earlier. 5 See Chap. II, 95. ® He is expected to assist in the renovation of the universe at the resurrection, together with Keresasp and other heroes (see Chap. LVII, 7, Dd. XXXVI, 3). 7 See Chap. IT, 95. § Av. Kavi and Aurvadaspa. He was a descendant of Kai- Kavad in the fifth generation, being a second cousin once removed of his predecessor, Kai-Khfsréf, and reigned a hundred and twenty years (see Bd. XXXI, 25, 28, XXXIV, 7). CHAPTER XXVII, 55-76. 65 this, (65) that dominion was well exercised by him, (66) and he became a thanksgiver unto the sacred beings. 67. He demolished the Jerusalem of the Jews}, and made the Jews dispersed and scattered ; and the accepter of the religion, Kat-Vistasp?, was produced from his body. 68. ‘And the advantage from Vist4sp was this, (69) such as the acceptance and solemnization of the good religion of the Mazda-worshippers, (70) through the divine voice (bakA4n aév&z) of the Ahunavar®, the word of the creator Adhaymazd; (71) the annihilation and destruction of the bodies of the demons and fiends; (72) and the pleasure and comfort of water and fire and all the angels and spirits of the worldly existences*, 73. And he was full of the hope of the good and worthy, (74) through a virtuous desire for his own determination, (75) the compensation (nds dasnd)® and gratification of Athaymazd, with the archangels, (76) and the affliction and destruction of Aharman and the® miscreations.’ 1 Adtrisalém-i Yahfidand. The first fourteen words of § 67 do not occur in the P4z.-Sans. version, but a corresponding statement is found in a Persian metrical version, described by Sachau in his Contributions to the Knowledge of Parsee Literature (J.R.A.S., New Series, vol. iv, pp. 229-283), also in the works of several Arab writers of the tenth century(see Néldeke, Gat. gel. Anz. 1882, p. 964). -? See Chap. XIII, 14n.
2iv, pp. 229-283), also in the works of several Arab writers of the tenth century(see Néldeke, Gat. gel. Anz. 1882, p. 964). -? See Chap. XIII, 14n. * The most sacred formula of the Mazda-worshippers, consisting of twenty-one words, forming three metrical lines of sixteen syllables each, beginning with yath4 ah vairyé, ‘as a patron spirit is desirable.” ‘It is supposed to have been uttered by Afharmazd, for the discomfiture of Aharman, on the first appearance of that evil spirit in the universe (see Bd. I, 21). * Lrg has ‘all the angels of the spiritual and worldly exzstences.’ 5 Lrg has u shn4isn, ‘and the propitiation.’ 6 Lig has ‘his.’ [24] F 66 pDINA-? MAiNdG-f KHIRAD. CHAPTER XXVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Who is the more forgiving (vakhshay4niktar) ? 3. What is the more in strength? 4. What is the swifter?? 5. What is the happier? 6. What is the more miserable? ?’ 7. The spirit of wisdom answered (8) thus: ‘ Adharmazd, the lord, is the more forgiving. 9. He saw? the nine thousand years’ mischief among his own creatures, owing to Aharman, yet afterwards, through justice and forgiveness, he does not then smite him for it®. 1o. ‘And the celestial sphere is the more in strength. 11. The intellect® of mankind is the swifter. 12. The souls of the righteous are the happier. 13. Azd those of the wicked are the more penitent”. CuarTeR XXIX., 1. The sage asked the spirit of wisdom (2) thus: ‘What is it necessary to keep with more regard and more protection ?’ 1 Or ‘ sharper.’ 2 Lig adds ‘ what is the more hopeless ?’ 8 Lrg has ‘ who sees.’ ‘ The period appointed for the conflict between the good and evil spirits (see Chap. VII, 11). 5 Reading édinasas, which Nér. has misread ain4s, ‘otherwise him.’ Lrg has ‘ yet then, except with justice and patience, he does not smite him otherwise.’ It is also possible to read ‘ he does not smite him without listening (agfshas).’ ® Lig has ‘the thought.’ 7 Lig has ‘the more miserable and more hopeless.’ CHAPTER XXVIII, I—XXXI, 5. 67 3. The spirit of wisdom answered (4) thus: ‘It is necessary to keep a young serving-boy (rasik)}, a wife, a beast of durden, and a fire with more protection and more regard.’ CuapTerR XXX, 1. The sage asked the spirit of wisdom (2) thus: ‘Which of any living existence (ztvéndag-1) is the worse? 3. And in wisdom who is the more unforeseeing? ?’ 4. The spirit of wisdom answered (5) thus: ‘A life of him is the worse, who lives in fear and falsehood’. 6. And in wisdom he is the more unforeseeing, who does not provide for‘ the spiritual existence, and attends to the worldly ome.’ CuHapreR XXXII, 1. The sage asked the spirit of wisdom (2) thus: ‘What is the business of the priests, warriors, and husbandmen®, each separately ?’ 3. The spirit of wisdom answered (4) thus: ‘The business of the priests is to maintain the religion properly; (5) and to perform the ceremonial and invocation of the sacred beings well azd with atten-
3The spirit of wisdom answered (4) thus: ‘The business of the priests is to maintain the religion properly; (5) and to perform the ceremonial and invocation of the sacred beings well azd with atten- 1 Lrg has ‘a young boy (redak).’ ® Literally, ‘more unforeknowing (apasdantktar)’ Lrg has ‘more unapprovable (apasazdasnftar),’ ® See Chap. XIX, 6. * Lrg has ‘ does not believe in.’ ® The three classes which are often mentioned in the Avesta as constituting the Mazda-worshipping community. For their vices, see Chap. LIX. F 2 68 DINA-f MAINOG-? KHIRAD. tion, (6) and? the decrees, decisions, custom, and control’, as revealed by the pure, good religion of the Mazda-worshippers. 7. To make people aware of the goodness of good works‘; (8) and to show the way to heaven, and the danger and avoidance of hell. g. ‘The business of the warriors is to defeat the enemy ; (10) and to keep their own country and land (bdm)> unalarmed and tranquil. 11. ‘And the business of the husbandmen is to perform tillage and cultivation; (12) and, to the extent of their ability, to keep the world invigorated and populous.’ CuaPteR XXXII. 1. The sage asked the spirit of wisdom (2) thus: ‘What is the business of the well-endeavouring®, the artizans ?’ . 3. The spirit of wisdom answered (4) thus: ‘The business of the artizans. is this, (5) that as ¢o that work which they do not understand, they do not bring a hand to it; (6) and that which they well? 1 Lig inserts ‘to keep true.’ * K43 has dad dadistan, ‘decisions of the law;’ but the repetition of the syllable dad is probably a clerical blunder. * Lrg omits va band, ‘and control.’ * Lig has ‘aware of good works and sin.’ 5 Lig has vimazd, ‘ frontier.’ ® The hat@khsh4n (Av. haiti) are the fourth class of the community, and are very rarely mentioned in the Avesta, possibly because they were originally enslaved outcasts or aborigines, as in other ancient communities. The passage where they are specially mentioned (Yas. XIX, 46) is probably taken from the Bagh Nask (see Sls. X, 26n; XIII, 1n, 9 n). 7 Lrg omits ‘ welll CHAPTER XXXI, 6—XXxXIII, 16. 69 understand (hi-danend), they perform well and with attention; (7) and they demand wages lawfully. (8). For as to him who persists in doing that work which! he does not understand, it is 4e éy whom that work is spoiled and becomes useless ; and when, moreover,.he is a man whose work makes himself satisfied, it then becomes even an origin of sin for him.’ “EE SE LIBRA SS oN ERSITY CuaPTteR XXXIII. 1. The sage asked the spirit of wisdom (2) thus: ‘As to a ruler’, (3) a chieftain, (4) a friend, (5) a kinsman, (6) a wife, (7) a child, (8) and a country, which is the worse ?’
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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