Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. 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 ?’ 9. The spirit of wisdom answered (10) thus: ‘That ruler is the worse, that is not able to keep the country unalarmed, and the people untroubled. 11. That chieftain is the worse, who is defective in ability, unthankful unto agents (kavd4r4n), and no helper and interceder for a servant (asdk)*% 12. That friend is the worse, who is not fit to be relied upon. 13. That kinsman is the worse, who is no helper in illness (khastA4nak)*. 14. That wife is the worse, with whom it is not possible to live with pleasure. 15. That child is the worse, who is no bringer of renown. 16. And that country is the worse, in which it is not possible to live in happiness, fearlessness, and permanence.’ 1 Lrg omits ‘ work,’ and K43 omits ‘ which,’ * Lig makes §§ 2-7 each a separate question, by adding ‘ which is the worse’ to each, as in § 8. 5 Lrg has asdgardan, ‘disciples.’ * Or, ‘in accident (hastanak).’ 70 pinA-t MAtnéc-f KHIRAD. CHAPTER XXXIV. 1. The sage asked the spirit of wisdom (2) thus: ‘ Has the creator Athaymazd produced the creation of anything whatever for the worldly exestence!, unto which Aharman is not able to bring disturbance ?’ 3. The spirit of wisdom answered (4) thus: ‘To him who is a wise and contented man it is dxf little possible to bring disturbance.’ CHAPTER XXXV. 1. The sage asked the spirit of wisdom (2) thus: ‘How many are those people whom it is necessary to consider as rich, and how many are those who aré poor ?’ 3. The spirit of wisdom answered (4) thus: ‘These are the people it is necessary to consider as rich :— (5) one is he who is perfect in wisdom ; (6) the second, whose body is healthy, and he lives fearlessly ; (7) the third, who is content with that which has come; (8) the fourth, he whose destiny is a helper in virtue ; (9) the fifth, who is well-famed in the eyes of the sacred beings, and dy the tongues of the good; (10) the sixth, whose trust is on this one, pure, good religion of the Mazda-worshippers; (11) and the seventh, whose wealth is from honesty. 12. ‘And these are the people to be considered as poor:—(13) one is he wth whom there is nowisdom ; (14) the second, whose body is not healthy ; (15) the third, who lives in his fear, terror’, and falsehood ; (16) the fourth, who is not ruling in his * Lrg omits these four words. ? Lig omits ‘terror.’ CHAPTER XXXIV, I-XXXVI, II. 71 own body ; (17) the fifth, whose destiny is no helper ; (18) the sixth, who is infamous in the eyes of the sacred beings, and oz the tongues of the good; (19) and the seventh, who is old, avd no child and kindred exist.’ CHAPTER XXXVI. 1. The sage asked the spirit of wisdom (2) thus: ‘Which sin is the more heinous ?’
21. The sage asked the spirit of wisdom (2) thus: ‘Which sin is the more heinous ?’ 3. The spirit of wisdom answered (4) thus: ‘Of the sin which people commit, unnatural intercourse is the more heinous. 5. The second is he who has suffered ov performed intercourse with men. 6. The third, who slays a righteous man. 7. The fourth, who breaks off a next-of-kin marriage’. 8. The fifth, who destroys the arrangement of an adopted son (satér)*% 9. The sixth, who smites the fire of Varahram*. 10. The seventh, who kills a waterbeaver*. 11. The eighth, who worships an idol. * See Chap. IV, 4 n. 3 If a man has not appointed an adopted son during his lifetime, and leaves property producing an income of eighty-four rfipis or more, but no privileged wife, or child, or domesticated brother, fit for the duty of guardianship, then an adopted son must be appointed by his nearest relations after his death (see Dd. LVI-LX). 5 The sacred fire, named after the angel Varahram or Vahrém (see Chap. II, 118). ‘ The baprak6-f 4vik is the Av. bawris up4p6, with whose skins Ardvisfra, the angel of water, is said to be clothed (Aban Yt. 129). It is said to have been ‘created in opposition to the demon which is in the water’ (see Bd. XIX, 29). Whether it is the same as the Av. udra up4pa, ‘water-otter,’ is not quite certain; but killing the latter was considered (for some reason not clearly ascertained) a very heinous sin, for which the proper atonement is fully detailed in Vend. XIV. 72 pinA-f matndc-f KHIRAD. 12. The ninth, who believes and wishes to worship in every religion. 13. The tenth, who consumes anything which is received into his custody, and becomes an embezzler. 14. The eleventh is he who, through sinfulness, provides support for wickedness!. 15. The twelfth, who does no work, but eats unthankfully and unlawfully. 16. The thirteenth, who commits heresy (zandikith)*, 17. The fourteenth, who commits witchcraft. 18. The fifteenth, who commits apostasy (aharmékth)*% 19. The sixteenth, who commztst demon-worship. 20. The seventeenth, who commits theft, or abetting (avagtath) of thieves. 21. The eighteenth, who commits promise-breaking®, 22. The nineteenth, who commits maliciousness. 23. The twentieth, who commits oppression to make the things of others his own. 24. The twenty-first, who dis- 1 Lrg has ‘falsehood.’
321. The eighteenth, who commits promise-breaking®, 22. The nineteenth, who commits maliciousness. 23. The twentieth, who commits oppression to make the things of others his own. 24. The twenty-first, who dis- 1 Lrg has ‘falsehood.’ 2 The term zandfk, according to Mas’a(df (chap. xxiv), was first applied to the Manicheans, and afterwards to all others who followed the commentary (zand) in preference to the Avesta; finally, however, the Arabs applied the term to the Persians, probably with its acquired meaning of ‘heretic’ or ‘infidel.’ A different explanation of the term is given in Pahl. Yas, LX, 11, where it is stated that ‘Zand is the apostle of the wizards, and through Zand it is possible to perform witchcraft.’ The Sanskrit version here adds, ‘ that is, he thinks well of Aharman and the demons;’ and in PAro it continues thus: ‘the atheist’s religion, the wicked way ¢ha/ there is no creator, there is no heaven, there is no hell, there is no resurrection, and so on; such is the meaning.’ 5 From Av. ashemaogha, ‘disturbing righteousness.’ Nér. adds in Sanskrit, ‘that is, having thoroughly known the meaning of the Avesta, he becomes deceived.’ * As the verb in § 23 can apply, in Pahlavi, to any number of preceding sections, it is omitted by K43 in §§ 19-22. The verb is also omitted by K43 in § 25 for a similar reason. 5 Or ‘breach of contract,’ CHAPTER XXXVI, [2—XXXVII, 9. 73 tresses a righteous man. 25. The twenty-second, _who commits slander. 26. The twenty-third, who commits arrogance. 27. The twehty-fourth, who goes to a professional courtezan'. 28. The twentyfifth, who commits ingratitude. 29. The twentysixth, who speaks false and untrue*% 30. The twenty-seventh, who causesediscontent as to the affairs of those who are departed*®. 31. The twentyeighth, whose pleasure is from viciousness and harassing the good. 32. The twenty-ninth, who considers sin as to be urged on, and a good work as a day’s delay*. 33. Ad the thirtieth, who becomes grieved by that happiness which is provided by him for any one.’ CuaPteR XXXVII. 1. The sage asked the spjrit of wisdom (2) thus: ‘Through how many ways and motives of good works do people arrive most at heaven ?’: 3. The spirit of wisdom answered (4) thus: ‘The first good work is liberality 5. 5. The second, truth. 6. The third, thankfulness. 7. The fourth, contentment. 8. The fifth, wanting to produce welfare for the good, and becoming a friend to every one. 9. The sixth, being without doubt as to this, that the AYA 1 Such appears to be the meaning of zan6-t karadn. Lrg has zan-i kas4n, ‘the wives of others.’ * Or ‘irreverent,’ according as we read arasté or anasté. ® Lrg has ‘secluded and departed,’ similar to Chap. XXXVII, 23. ‘It is doubtful whether stpang, ‘a halting-place,’ or stpdg, ‘setting aside,’ should be read; but the meaning is practically the same, * Compare Chap. IV, which divides good works into seven classes. 74 pinA-f Mainéc-f KHIRAD.
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.
11. 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 ?’ 9. The spirit of wisdom answered (10) thus: ‘That ruler is the worse, that is not able to keep the country unalarmed, and the people untroubled. 11. That chieftain is the worse, who is defective in ability, unthankful unto agents (kavd4r4n), and no helper and interceder for a servant (asdk)*% 12. That friend is the worse, who is not fit to be relied upon. 13. That kinsman is the worse, who is no helper in illness (khastA4nak)*. 14. That wife is the worse, with whom it is not possible to live with pleasure. 15. That child is the worse, who is no bringer of renown. 16. And that country is the worse, in which it is not possible to live in happiness, fearlessness, and permanence.’ 1 Lrg omits ‘ work,’ and K43 omits ‘ which,’ * Lig makes §§ 2-7 each a separate question, by adding ‘ which is the worse’ to each, as in § 8. 5 Lrg has asdgardan, ‘disciples.’ * Or, ‘in accident (hastanak).’ 70 pinA-t MAtnéc-f KHIRAD. CHAPTER XXXIV. 1. The sage asked the spirit of wisdom (2) thus: ‘ Has the creator Athaymazd produced the creation of anything whatever for the worldly exestence!, unto which Aharman is not able to bring disturbance ?’ 3. The spirit of wisdom answered (4) thus: ‘To him who is a wise and contented man it is dxf little possible to bring disturbance.’ CHAPTER XXXV. 1. The sage asked the spirit of wisdom (2) thus: ‘How many are those people whom it is necessary to consider as rich, and how many are those who aré poor ?’ 3. The spirit of wisdom answered (4) thus: ‘These are the people it is necessary to consider as rich :— (5) one is he who is perfect in wisdom ; (6) the second, whose body is healthy, and he lives fearlessly ; (7) the third, who is content with that which has come; (8) the fourth, he whose destiny is a helper in virtue ; (9) the fifth, who is well-famed in the eyes of the sacred beings, and dy the tongues of the good; (10) the sixth, whose trust is on this one, pure, good religion of the Mazda-worshippers; (11) and the seventh, whose wealth is from honesty. 12. ‘And these are the people to be considered as poor:—(13) one is he wth whom there is nowisdom ; (14) the second, whose body is not healthy ; (15) the third, who lives in his fear, terror’, and falsehood ; (16) the fourth, who is not ruling in his * Lrg omits these four words. ? Lig omits ‘terror.’ CHAPTER XXXIV, I-XXXVI, II. 71 own body ; (17) the fifth, whose destiny is no helper ; (18) the sixth, who is infamous in the eyes of the sacred beings, and oz the tongues of the good; (19) and the seventh, who is old, avd no child and kindred exist.’ CHAPTER XXXVI. 1. The sage asked the spirit of wisdom (2) thus: ‘Which sin is the more heinous ?’
21. The sage asked the spirit of wisdom (2) thus: ‘Which sin is the more heinous ?’ 3. The spirit of wisdom answered (4) thus: ‘Of the sin which people commit, unnatural intercourse is the more heinous. 5. The second is he who has suffered ov performed intercourse with men. 6. The third, who slays a righteous man. 7. The fourth, who breaks off a next-of-kin marriage’. 8. The fifth, who destroys the arrangement of an adopted son (satér)*% 9. The sixth, who smites the fire of Varahram*. 10. The seventh, who kills a waterbeaver*. 11. The eighth, who worships an idol. * See Chap. IV, 4 n. 3 If a man has not appointed an adopted son during his lifetime, and leaves property producing an income of eighty-four rfipis or more, but no privileged wife, or child, or domesticated brother, fit for the duty of guardianship, then an adopted son must be appointed by his nearest relations after his death (see Dd. LVI-LX). 5 The sacred fire, named after the angel Varahram or Vahrém (see Chap. II, 118). ‘ The baprak6-f 4vik is the Av. bawris up4p6, with whose skins Ardvisfra, the angel of water, is said to be clothed (Aban Yt. 129). It is said to have been ‘created in opposition to the demon which is in the water’ (see Bd. XIX, 29). Whether it is the same as the Av. udra up4pa, ‘water-otter,’ is not quite certain; but killing the latter was considered (for some reason not clearly ascertained) a very heinous sin, for which the proper atonement is fully detailed in Vend. XIV. 72 pinA-f matndc-f KHIRAD. 12. The ninth, who believes and wishes to worship in every religion. 13. The tenth, who consumes anything which is received into his custody, and becomes an embezzler. 14. The eleventh is he who, through sinfulness, provides support for wickedness!. 15. The twelfth, who does no work, but eats unthankfully and unlawfully. 16. The thirteenth, who commits heresy (zandikith)*, 17. The fourteenth, who commits witchcraft. 18. The fifteenth, who commits apostasy (aharmékth)*% 19. The sixteenth, who commztst demon-worship. 20. The seventeenth, who commits theft, or abetting (avagtath) of thieves. 21. The eighteenth, who commits promise-breaking®, 22. The nineteenth, who commits maliciousness. 23. The twentieth, who commits oppression to make the things of others his own. 24. The twenty-first, who dis- 1 Lrg has ‘falsehood.’
321. The eighteenth, who commits promise-breaking®, 22. The nineteenth, who commits maliciousness. 23. The twentieth, who commits oppression to make the things of others his own. 24. The twenty-first, who dis- 1 Lrg has ‘falsehood.’ 2 The term zandfk, according to Mas’a(df (chap. xxiv), was first applied to the Manicheans, and afterwards to all others who followed the commentary (zand) in preference to the Avesta; finally, however, the Arabs applied the term to the Persians, probably with its acquired meaning of ‘heretic’ or ‘infidel.’ A different explanation of the term is given in Pahl. Yas, LX, 11, where it is stated that ‘Zand is the apostle of the wizards, and through Zand it is possible to perform witchcraft.’ The Sanskrit version here adds, ‘ that is, he thinks well of Aharman and the demons;’ and in PAro it continues thus: ‘the atheist’s religion, the wicked way ¢ha/ there is no creator, there is no heaven, there is no hell, there is no resurrection, and so on; such is the meaning.’ 5 From Av. ashemaogha, ‘disturbing righteousness.’ Nér. adds in Sanskrit, ‘that is, having thoroughly known the meaning of the Avesta, he becomes deceived.’ * As the verb in § 23 can apply, in Pahlavi, to any number of preceding sections, it is omitted by K43 in §§ 19-22. The verb is also omitted by K43 in § 25 for a similar reason. 5 Or ‘breach of contract,’ CHAPTER XXXVI, [2—XXXVII, 9. 73 tresses a righteous man. 25. The twenty-second, _who commits slander. 26. The twenty-third, who commits arrogance. 27. The twehty-fourth, who goes to a professional courtezan'. 28. The twentyfifth, who commits ingratitude. 29. The twentysixth, who speaks false and untrue*% 30. The twenty-seventh, who causesediscontent as to the affairs of those who are departed*®. 31. The twentyeighth, whose pleasure is from viciousness and harassing the good. 32. The twenty-ninth, who considers sin as to be urged on, and a good work as a day’s delay*. 33. Ad the thirtieth, who becomes grieved by that happiness which is provided by him for any one.’ CuaPteR XXXVII. 1. The sage asked the spjrit of wisdom (2) thus: ‘Through how many ways and motives of good works do people arrive most at heaven ?’: 3. The spirit of wisdom answered (4) thus: ‘The first good work is liberality 5. 5. The second, truth. 6. The third, thankfulness. 7. The fourth, contentment. 8. The fifth, wanting to produce welfare for the good, and becoming a friend to every one. 9. The sixth, being without doubt as to this, that the AYA 1 Such appears to be the meaning of zan6-t karadn. Lrg has zan-i kas4n, ‘the wives of others.’ * Or ‘irreverent,’ according as we read arasté or anasté. ® Lrg has ‘secluded and departed,’ similar to Chap. XXXVII, 23. ‘It is doubtful whether stpang, ‘a halting-place,’ or stpdg, ‘setting aside,’ should be read; but the meaning is practically the same, * Compare Chap. IV, which divides good works into seven classes. 74 pinA-f Mainéc-f KHIRAD.
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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