Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1® 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. sky and earth and every benefit of the worldly and spiritual exzstences are owing to the creator Adharmazd, 10. Thé seventh, Jeng so as to the unquestionableness of this', that all misery and affliction are owing to Aharman the wicked, who is accursed. 11. The eighth, freedom from doubt as to the resurrection and future existence. 12. The ninth, who for love of the soul effects? a next-of-kin marriage. 13. The tenth, who arranges adoption®. 14. The eleventh, who practises regular industry. 15. The twelfth, who is without doubt in this pure, good religion of the Mazda-worshippers. 16. The thirteenth, who is kindly regardful as to the ability and means of every one. 17. The fourteenth, who perceives‘ the kind regard of the good, and becomes himself, also, kindly regardful as to the goodness which ove wants among the good. 18. The fifteenth, who seeks the affection of the good. 19. The sixteenth, who keeps malice and uncharitableness far from fis mind. 20. The seventeenth, who bears no improper envy. 21. The eighteenth, who forms no desire of lust. 22. The nineteenth, who produces ‘no discord with any one. 23. The twentieth, who brings no distress into the affairs of a departed and unassisted one (avigid)*. 24. The twenty-first, who 1 By the transposition of two words Lig has ‘freedom from doubt as to this,’ 2 Whether for himself, or for another, is uncertain (see Chap. IV, 4n). 8 Nér. explains in Sanskrit, thus: ‘that is, whoever becomes a spirit childless, maintains any man, with his wealth, for his fame and his lineage, then thus the soul, too, is for an increase of good works.’ ‘ Lig transposes the two verbs, ‘perceives’ and ‘ wants.’ 5 Nér. reads 4vazid, which he identifies with Pers. ‘zazid, ‘con- CHAPTER XXXVII, IO—XXXVIII, 2. 75
2reads 4vazid, which he identifies with Pers. ‘zazid, ‘con- CHAPTER XXXVII, IO—XXXVIII, 2. 75 lets! no wrath into 4zs body. 25. The twentysecond, who commits no sin on account of disgrace *. 26. The twenty-third, who forms no desire of lethargy on account of laziness, 27. The twenty-fourth, who is without doubt as to the sacred beings. 28. The twenty-fifth, who is without doubt as to the existence of heaven and hell, and the account which is Zo de rendered by the soul, the glory which is in heaven, and the misery which is in hell. 29. The twentysixth, who abstains ? from slander and envious looks. 30. The twenty-seventh, who causes the happiness of himself, and gives happy advancement also to others. 31. The twenty-eighth, who becomes the help * of the good, and accuser of the bad. 32. The twenty-ninth, who restrains himself from deceit and evil (ddsih)® 33. The thirtieth, who does not speak false and untrue®, 34. The thirty-first, who restrains himself firmly from promise-breaking. 35. The thirty-second, who, for the sake of seeking his own benefit and happiness, causes the abstinence of others from evil. 36. Azd the thirty-third, who provides lodging accommodation for the sick and secluded’ and traders.’ CuarpTeR XXXVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when they do not allot the happiness cealed, secluded ;’ and which might also be taken in the sense of one who has ‘crawled,’ meaning a young child; but the identification is doubtful. 1 Lig has ‘keeps.’ 2 That is, ‘for fear of disgrace.’ § Lrg has ‘ restrains himself.’ 4 Lig has ‘helper.’ 5 Lig has hvad-déshtf, ‘self-conceit.’ , 5 See Chap. XXXVI, 29 n. 7 See Chap. XV, 6n. 76 pinA-f matndc-i KHIRAD. of the worldly existence according to worthiness, and they make the soul a seizer upon the spiritual exzstences by worthiness of action ?’ 3. The spirit of wisdom answered (4) thus: ‘On ‘account of the compassion of Adhavmazd, the lord, as regards the creatures, he allots all happiness alike among the good and alike among the bad. 5. But when it does not always come upon them, z¢ zs on account of the oppression of Aharman and the demons, and the extortion of those seven planets 1. 6. ‘And they make ove? a seizer upon the spiritual existences, by worthiness of action, on this account, because the wickedness of any® one arises through the performance of his own actions.’ CuarterR XXXIX. 1. The sage asked the spirit of wisdom (2) thus: ‘Which power is the more seemly? 3. In wisdom who is the more complete? 4. And in disposition who is the more faithful? 5. Whose speech is the more proper? 6. In whose mind is the goodness little*? 7. And as a friend who is the worse? 8. In whose mind is the pleasure little? 9. In heart who is the more seemly? to. In endurance who is the more approvable? 11. Who is not to be considered as faithful? 412. What is that which is worth keeping with every one? 13. And what
37. And as a friend who is the worse? 8. In whose mind is the pleasure little? 9. In heart who is the more seemly? to. In endurance who is the more approvable? 11. Who is not to be considered as faithful? 412. What is that which is worth keeping with every one? 13. And what 1 Which are supposed to be agents of Aharman for causing misfortune to the creatures (see Chaps. VIII, 19, 20; XII, 7-10). 2 Lig has ‘the soul.’ 5 Lrg has ‘every.’ * Lrg has ‘much the more,’ to correspond with a different reply in § 26. CHAPTER XXXVIII, 3—XXXIX, 31. 77 is that which is not to be kept with any one? 14. What is to be preserved in conversation? 15. Who is he that is not to be accepted as a witness? 16. And unto whom is it necessary to be obedient ? 17. What is it more necessary to mind and to keep praising ? 18. What is that which is not to be made unrespected in any way? 19. What is he who, in his own degree, is said fo de such as Afhaymazd and the archangels? 20, And what is he who, in his own degree, is? such as Aharman and the demons ?” 21. The spirit of wisdom answered (22) thus: ‘In power he is the more seemly who, when he indulges his wrath, is able to allay the wrath, and not commit sin and gratify himself. 23. And in wisdom he is the more complete who is able to preserve his own soul. 24. In disposition he is the more faithful, in whom there is nothing whatever of deceit and pretence. 25. The speech of him is the more proper who speaks more true. 26. Goodness is little in the mind of a man of wrath?, 27. As a friend, a malicious man who is a fighter is worse. 28. And pleasure is little in the mind of him who is an envious man. 29. In heart he is the more seemly who abandons the worldly existence and seizes the spiritual one; (30) and by his own will accepts righteousness as a yoke (va/ £avarman)*, 31. And in endurance he is the more approvable who 4, 1 Lig has ‘is said /o be.’ ? Lig has ‘ goodness is more in an humble-minded man,’ so as to correspond with the difference in its question in § 6. ® Literally, ‘for the neck.’ Nér. has misread va/-ik valman (Paz. 6-ka 6i), and has ‘by his own will for it, also accepts righteousness.’ ‘ From this point to Chap. XL, 17, the Pahlavi text of K43 is missing, owing to the loss of one folio in that MS. The copy of 78 pinA-f Mainédc-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.
1® 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. sky and earth and every benefit of the worldly and spiritual exzstences are owing to the creator Adharmazd, 10. Thé seventh, Jeng so as to the unquestionableness of this', that all misery and affliction are owing to Aharman the wicked, who is accursed. 11. The eighth, freedom from doubt as to the resurrection and future existence. 12. The ninth, who for love of the soul effects? a next-of-kin marriage. 13. The tenth, who arranges adoption®. 14. The eleventh, who practises regular industry. 15. The twelfth, who is without doubt in this pure, good religion of the Mazda-worshippers. 16. The thirteenth, who is kindly regardful as to the ability and means of every one. 17. The fourteenth, who perceives‘ the kind regard of the good, and becomes himself, also, kindly regardful as to the goodness which ove wants among the good. 18. The fifteenth, who seeks the affection of the good. 19. The sixteenth, who keeps malice and uncharitableness far from fis mind. 20. The seventeenth, who bears no improper envy. 21. The eighteenth, who forms no desire of lust. 22. The nineteenth, who produces ‘no discord with any one. 23. The twentieth, who brings no distress into the affairs of a departed and unassisted one (avigid)*. 24. The twenty-first, who 1 By the transposition of two words Lig has ‘freedom from doubt as to this,’ 2 Whether for himself, or for another, is uncertain (see Chap. IV, 4n). 8 Nér. explains in Sanskrit, thus: ‘that is, whoever becomes a spirit childless, maintains any man, with his wealth, for his fame and his lineage, then thus the soul, too, is for an increase of good works.’ ‘ Lig transposes the two verbs, ‘perceives’ and ‘ wants.’ 5 Nér. reads 4vazid, which he identifies with Pers. ‘zazid, ‘con- CHAPTER XXXVII, IO—XXXVIII, 2. 75
2reads 4vazid, which he identifies with Pers. ‘zazid, ‘con- CHAPTER XXXVII, IO—XXXVIII, 2. 75 lets! no wrath into 4zs body. 25. The twentysecond, who commits no sin on account of disgrace *. 26. The twenty-third, who forms no desire of lethargy on account of laziness, 27. The twenty-fourth, who is without doubt as to the sacred beings. 28. The twenty-fifth, who is without doubt as to the existence of heaven and hell, and the account which is Zo de rendered by the soul, the glory which is in heaven, and the misery which is in hell. 29. The twentysixth, who abstains ? from slander and envious looks. 30. The twenty-seventh, who causes the happiness of himself, and gives happy advancement also to others. 31. The twenty-eighth, who becomes the help * of the good, and accuser of the bad. 32. The twenty-ninth, who restrains himself from deceit and evil (ddsih)® 33. The thirtieth, who does not speak false and untrue®, 34. The thirty-first, who restrains himself firmly from promise-breaking. 35. The thirty-second, who, for the sake of seeking his own benefit and happiness, causes the abstinence of others from evil. 36. Azd the thirty-third, who provides lodging accommodation for the sick and secluded’ and traders.’ CuarpTeR XXXVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when they do not allot the happiness cealed, secluded ;’ and which might also be taken in the sense of one who has ‘crawled,’ meaning a young child; but the identification is doubtful. 1 Lig has ‘keeps.’ 2 That is, ‘for fear of disgrace.’ § Lrg has ‘ restrains himself.’ 4 Lig has ‘helper.’ 5 Lig has hvad-déshtf, ‘self-conceit.’ , 5 See Chap. XXXVI, 29 n. 7 See Chap. XV, 6n. 76 pinA-f matndc-i KHIRAD. of the worldly existence according to worthiness, and they make the soul a seizer upon the spiritual exzstences by worthiness of action ?’ 3. The spirit of wisdom answered (4) thus: ‘On ‘account of the compassion of Adhavmazd, the lord, as regards the creatures, he allots all happiness alike among the good and alike among the bad. 5. But when it does not always come upon them, z¢ zs on account of the oppression of Aharman and the demons, and the extortion of those seven planets 1. 6. ‘And they make ove? a seizer upon the spiritual existences, by worthiness of action, on this account, because the wickedness of any® one arises through the performance of his own actions.’ CuarterR XXXIX. 1. The sage asked the spirit of wisdom (2) thus: ‘Which power is the more seemly? 3. In wisdom who is the more complete? 4. And in disposition who is the more faithful? 5. Whose speech is the more proper? 6. In whose mind is the goodness little*? 7. And as a friend who is the worse? 8. In whose mind is the pleasure little? 9. In heart who is the more seemly? to. In endurance who is the more approvable? 11. Who is not to be considered as faithful? 412. What is that which is worth keeping with every one? 13. And what
37. And as a friend who is the worse? 8. In whose mind is the pleasure little? 9. In heart who is the more seemly? to. In endurance who is the more approvable? 11. Who is not to be considered as faithful? 412. What is that which is worth keeping with every one? 13. And what 1 Which are supposed to be agents of Aharman for causing misfortune to the creatures (see Chaps. VIII, 19, 20; XII, 7-10). 2 Lig has ‘the soul.’ 5 Lrg has ‘every.’ * Lrg has ‘much the more,’ to correspond with a different reply in § 26. CHAPTER XXXVIII, 3—XXXIX, 31. 77 is that which is not to be kept with any one? 14. What is to be preserved in conversation? 15. Who is he that is not to be accepted as a witness? 16. And unto whom is it necessary to be obedient ? 17. What is it more necessary to mind and to keep praising ? 18. What is that which is not to be made unrespected in any way? 19. What is he who, in his own degree, is said fo de such as Afhaymazd and the archangels? 20, And what is he who, in his own degree, is? such as Aharman and the demons ?” 21. The spirit of wisdom answered (22) thus: ‘In power he is the more seemly who, when he indulges his wrath, is able to allay the wrath, and not commit sin and gratify himself. 23. And in wisdom he is the more complete who is able to preserve his own soul. 24. In disposition he is the more faithful, in whom there is nothing whatever of deceit and pretence. 25. The speech of him is the more proper who speaks more true. 26. Goodness is little in the mind of a man of wrath?, 27. As a friend, a malicious man who is a fighter is worse. 28. And pleasure is little in the mind of him who is an envious man. 29. In heart he is the more seemly who abandons the worldly existence and seizes the spiritual one; (30) and by his own will accepts righteousness as a yoke (va/ £avarman)*, 31. And in endurance he is the more approvable who 4, 1 Lig has ‘is said /o be.’ ? Lig has ‘ goodness is more in an humble-minded man,’ so as to correspond with the difference in its question in § 6. ® Literally, ‘for the neck.’ Nér. has misread va/-ik valman (Paz. 6-ka 6i), and has ‘by his own will for it, also accepts righteousness.’ ‘ From this point to Chap. XL, 17, the Pahlavi text of K43 is missing, owing to the loss of one folio in that MS. The copy of 78 pinA-f Mainédc-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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