Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1® 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. [contentedly and with a will, accepts, as a yoke},] the misery and affliction which [come upon] him [from Aharman and the demons and the vile; (32) and it, in no way, harasses his own soul. 33. He is not to be considered as faithful who has no fear of the sacred beings, zor shame as to mankind. 34. Those which are worth keeping with every one are peace and affection. 35. And those which are not to be kept with any one whatever are malice and. discord. 36. All? these three are to be preserved in conversation: good thoughts, good words, and good deeds in one’s own thinking, speaking, and doing. 37. These three are not to be accepted as a witness: a woman’, a young serving-boy‘*, and a man-slave. 38. These are such as must be personally obedient ad do service: (39) the wife unto the husband, (40) and the child unto the father and mother, the chieftain® and high-priest, the teacher *, the adopted son’, and secluded ® kindred. 41. And unto rulers, chieftains, avd teachers one is also to be obedient. 42. The sacred beings it is more necessary to mind and to keep praising. 43. And one’s own soul is not to be made® unrespected in any mode, (44) and is always to be kept TDz is, therefore, followed, and its translation is enclosed in brackets. 1 See § gon. 2 Lrg omits ‘all.’ 5 Or ‘a wife,’ as both meanings are expressed by the same word, and, in fact, every woman is expected to become a wife. * Lrg has ‘a young boy,’ as in Chap. XXIX, 4. 5 The word sardar (Paz. s4l4r) also means ‘ guardian.’ * Lrg inserts ‘and fire.’ 7 See Chap. XXXVI, 8n. As the adopted son takes the place of the deceased father, he must be obeyed accordingly by the whole family. 8 See Chap. XV, 6n. ® Lig has ‘considered.’ CHAPTER XXXIX, 32—XL, I5. 79 in remembrance. 45. The judge who exercises true justice, and takes no bribe, is', in his own degree, such as Adhaymazd and the archangels. 46. And he who exercises false justice is said ¢o de, in his own degree, such as Aharman and the demons.’ Cuarter XL.
279 in remembrance. 45. The judge who exercises true justice, and takes no bribe, is', in his own degree, such as Adhaymazd and the archangels. 46. And he who exercises false justice is said ¢o de, in his own degree, such as Aharman and the demons.’ Cuarter XL. 1. The sage asked the spirit of wisdom (2) thus: ‘What is the colder and what is the warmer? 3. What is the brighter and what is the darker? 4. What is the fuller and what is the emptier?? 5. What end is the more fruitless? ? 6. What is that thing of which no superfluity arises for any one? 7. What is that which no one is able to deprive one of ? 8. What is that thing which it is not possible to buy at a price? 9. What is that thing with which every one is always‘ satisfied? 10. What is that with which no one® whatever is satisfied ? 11. What is that one wish that Atharymazd, the lord, contemplates® as regards men? 12. What is that one wish that Aharman, the wicked, contemplates as regards men? 13. What is the end of the worldly existence and what is the end of” the Spiritual one?’ 14. The spirit of wisdom answered (15) thus: ‘The heart of the righteous is the warmer, and that ? Lrg has ‘is said 40 be. ® Reading toéhiktar, both here and in §17; Lig has tamgitar, as if for tangtar, ‘ narrower,’ in both places. 8 TDz has ‘fearless,’ but this does not correspond with § 18. ‘ Lrg omits ‘always.’ 5 Lrg has ‘nothing.’ * The verb in § 12 is sufficient in Pahlavi for this section also. 7 Lrg omits these five words. 80 DINA-f Mainéc-f KHIRAD. of the wicked the colder. 16. Righteousness is the brighter, and wickedness the darker. 17. The hope and protection which pfertazn to the sacred beings]? are the fuller, and those which pertain to the demons are the emptier%. 18. The end of the worldarranging avd ‘spirit-destroying man is the more fruitless. 19. It is knowledge of which no one knows a superfluity. 20. It is learning and skill which no one is able to deprive one of. 21. It is understanding and intellect which it is not possible to buy at a price. 22. It is wisdom with which every one and one’s own self are untroubled and satisfied. 23. It is stupidity and ignorance with which every one and even one’s own self are troubled and not satisfied. 24. ‘That one wish which Adhaymazd, the lord, contemplates as regards men is this, (25) that “ye shall fully understand me; for every ove who fully understands me, comes after me and strives for my satisfaction.” 26. And that one wish which Aharman contemplates as regards men is this, (27) that “ye shall not understand me ;” for he knows that whoever fully understands that wicked one, does not go after his evil deeds °, (28) and nothing whatever of power and help for him arises* from that man. 29. ‘And as to that which is asked by thee concerning the spiritual and worldly exzstences, the worldly existence is, in the end, death and disappearance, (30) and of the spiritual exzstence, in the end,
329. ‘And as to that which is asked by thee concerning the spiritual and worldly exzstences, the worldly existence is, in the end, death and disappearance, (30) and of the spiritual exzstence, in the end, 1 From this point the translation again follows the Pahlavi text of K43. 7 See § 4 n. ® Lrg has ‘for whoever fully understands me as wicked, Azs deeds do not go after me.’ * Lig has ‘nothing whatever of advantage and help comes to me.’ CHAPTER XL, I6—XLI, 4. 81 that of a soul of the righteous is undecaying, immortal, and undisturbed, full of glory and full of enjoyment, for ever and everlasting, with the angels and archangels and the guardian spirits! of the righteous. 31. And the bridge? and destruction ® and punishment of the wicked in hell are for ever and everlasting*. 32. And the wicked soul, apart from the punishment, contemplates the existence, and even the appearance, with the demons and fiends just as, in the worldly existence, a healthy man does that with him who is very grievously sick.’ CuHaPpTer XLI. 1. The sage asked the spirit of wisdom (2) thus: ‘Which man is the mightier? 3. Which road is the more dreadful? 4. Which account is the more 1 The guardian spirits are the spiritual representatives of each individual being and thing of the good creation, which are supposed to have been all created by Afharmagd in the beginning (see Chap. XLIX, 23, Bd. I, 8). 2 That is the investigation into the character of the soul at the Kindvar bridge (see Chap. II, 115, 162). L1g omits this mention of the bridge. . 5 Reading drs, as in Lrg, but this is doubtful. ‘ This phrase can be used either with reference to time or to eternity. Time which lasts for ever must end at the resurrection, as in this case (see Chap. II, 193), because time then ceases to exist. But eternity which lasts for ever can never end. If this phrase had the same meaning here as in § 30, it would contradict all the other statements regarding the fate of the wicked, which are to be found in Pahlavi literature, including those of the author himself. 5 Lrg has ‘the wicked soul contemplates being apart from the punishment, and also apart from appearance.’ [24] G 82 pinA-? MAtN6G-I KHIRAD. perplexing? 5. Which tie! is the pleasanter? 6. Which work is the more regretable ? 7. And which gift is the more unprofitable ?’ 8. The spirit of wisdom answered (9) thus: ‘ That man is the mightier who is able to struggle with his . own fiends?; (10) and, in particular, 4e who keeps these five fiends far from 42s person, (11) which are such as greediness, wrath, lust, disgrace, and discontent. 12. The road in passing over the Xindvar bridge * is the more dreadful. 13. The account for a soul of the wicked is the more perplexing. 14, The tie of children is the pleasanter and more desirable. 15. That work is the more regretable which they do for the ungrateful. 16. 4zd that gift is the more unprofitable which they give to the unworthy +,’ Cuarter XLII.
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® 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. [contentedly and with a will, accepts, as a yoke},] the misery and affliction which [come upon] him [from Aharman and the demons and the vile; (32) and it, in no way, harasses his own soul. 33. He is not to be considered as faithful who has no fear of the sacred beings, zor shame as to mankind. 34. Those which are worth keeping with every one are peace and affection. 35. And those which are not to be kept with any one whatever are malice and. discord. 36. All? these three are to be preserved in conversation: good thoughts, good words, and good deeds in one’s own thinking, speaking, and doing. 37. These three are not to be accepted as a witness: a woman’, a young serving-boy‘*, and a man-slave. 38. These are such as must be personally obedient ad do service: (39) the wife unto the husband, (40) and the child unto the father and mother, the chieftain® and high-priest, the teacher *, the adopted son’, and secluded ® kindred. 41. And unto rulers, chieftains, avd teachers one is also to be obedient. 42. The sacred beings it is more necessary to mind and to keep praising. 43. And one’s own soul is not to be made® unrespected in any mode, (44) and is always to be kept TDz is, therefore, followed, and its translation is enclosed in brackets. 1 See § gon. 2 Lrg omits ‘all.’ 5 Or ‘a wife,’ as both meanings are expressed by the same word, and, in fact, every woman is expected to become a wife. * Lrg has ‘a young boy,’ as in Chap. XXIX, 4. 5 The word sardar (Paz. s4l4r) also means ‘ guardian.’ * Lrg inserts ‘and fire.’ 7 See Chap. XXXVI, 8n. As the adopted son takes the place of the deceased father, he must be obeyed accordingly by the whole family. 8 See Chap. XV, 6n. ® Lig has ‘considered.’ CHAPTER XXXIX, 32—XL, I5. 79 in remembrance. 45. The judge who exercises true justice, and takes no bribe, is', in his own degree, such as Adhaymazd and the archangels. 46. And he who exercises false justice is said ¢o de, in his own degree, such as Aharman and the demons.’ Cuarter XL.
279 in remembrance. 45. The judge who exercises true justice, and takes no bribe, is', in his own degree, such as Adhaymazd and the archangels. 46. And he who exercises false justice is said ¢o de, in his own degree, such as Aharman and the demons.’ Cuarter XL. 1. The sage asked the spirit of wisdom (2) thus: ‘What is the colder and what is the warmer? 3. What is the brighter and what is the darker? 4. What is the fuller and what is the emptier?? 5. What end is the more fruitless? ? 6. What is that thing of which no superfluity arises for any one? 7. What is that which no one is able to deprive one of ? 8. What is that thing which it is not possible to buy at a price? 9. What is that thing with which every one is always‘ satisfied? 10. What is that with which no one® whatever is satisfied ? 11. What is that one wish that Atharymazd, the lord, contemplates® as regards men? 12. What is that one wish that Aharman, the wicked, contemplates as regards men? 13. What is the end of the worldly existence and what is the end of” the Spiritual one?’ 14. The spirit of wisdom answered (15) thus: ‘The heart of the righteous is the warmer, and that ? Lrg has ‘is said 40 be. ® Reading toéhiktar, both here and in §17; Lig has tamgitar, as if for tangtar, ‘ narrower,’ in both places. 8 TDz has ‘fearless,’ but this does not correspond with § 18. ‘ Lrg omits ‘always.’ 5 Lrg has ‘nothing.’ * The verb in § 12 is sufficient in Pahlavi for this section also. 7 Lrg omits these five words. 80 DINA-f Mainéc-f KHIRAD. of the wicked the colder. 16. Righteousness is the brighter, and wickedness the darker. 17. The hope and protection which pfertazn to the sacred beings]? are the fuller, and those which pertain to the demons are the emptier%. 18. The end of the worldarranging avd ‘spirit-destroying man is the more fruitless. 19. It is knowledge of which no one knows a superfluity. 20. It is learning and skill which no one is able to deprive one of. 21. It is understanding and intellect which it is not possible to buy at a price. 22. It is wisdom with which every one and one’s own self are untroubled and satisfied. 23. It is stupidity and ignorance with which every one and even one’s own self are troubled and not satisfied. 24. ‘That one wish which Adhaymazd, the lord, contemplates as regards men is this, (25) that “ye shall fully understand me; for every ove who fully understands me, comes after me and strives for my satisfaction.” 26. And that one wish which Aharman contemplates as regards men is this, (27) that “ye shall not understand me ;” for he knows that whoever fully understands that wicked one, does not go after his evil deeds °, (28) and nothing whatever of power and help for him arises* from that man. 29. ‘And as to that which is asked by thee concerning the spiritual and worldly exzstences, the worldly existence is, in the end, death and disappearance, (30) and of the spiritual exzstence, in the end,
329. ‘And as to that which is asked by thee concerning the spiritual and worldly exzstences, the worldly existence is, in the end, death and disappearance, (30) and of the spiritual exzstence, in the end, 1 From this point the translation again follows the Pahlavi text of K43. 7 See § 4 n. ® Lrg has ‘for whoever fully understands me as wicked, Azs deeds do not go after me.’ * Lig has ‘nothing whatever of advantage and help comes to me.’ CHAPTER XL, I6—XLI, 4. 81 that of a soul of the righteous is undecaying, immortal, and undisturbed, full of glory and full of enjoyment, for ever and everlasting, with the angels and archangels and the guardian spirits! of the righteous. 31. And the bridge? and destruction ® and punishment of the wicked in hell are for ever and everlasting*. 32. And the wicked soul, apart from the punishment, contemplates the existence, and even the appearance, with the demons and fiends just as, in the worldly existence, a healthy man does that with him who is very grievously sick.’ CuHaPpTer XLI. 1. The sage asked the spirit of wisdom (2) thus: ‘Which man is the mightier? 3. Which road is the more dreadful? 4. Which account is the more 1 The guardian spirits are the spiritual representatives of each individual being and thing of the good creation, which are supposed to have been all created by Afharmagd in the beginning (see Chap. XLIX, 23, Bd. I, 8). 2 That is the investigation into the character of the soul at the Kindvar bridge (see Chap. II, 115, 162). L1g omits this mention of the bridge. . 5 Reading drs, as in Lrg, but this is doubtful. ‘ This phrase can be used either with reference to time or to eternity. Time which lasts for ever must end at the resurrection, as in this case (see Chap. II, 193), because time then ceases to exist. But eternity which lasts for ever can never end. If this phrase had the same meaning here as in § 30, it would contradict all the other statements regarding the fate of the wicked, which are to be found in Pahlavi literature, including those of the author himself. 5 Lrg has ‘the wicked soul contemplates being apart from the punishment, and also apart from appearance.’ [24] G 82 pinA-? MAtN6G-I KHIRAD. perplexing? 5. Which tie! is the pleasanter? 6. Which work is the more regretable ? 7. And which gift is the more unprofitable ?’ 8. The spirit of wisdom answered (9) thus: ‘ That man is the mightier who is able to struggle with his . own fiends?; (10) and, in particular, 4e who keeps these five fiends far from 42s person, (11) which are such as greediness, wrath, lust, disgrace, and discontent. 12. The road in passing over the Xindvar bridge * is the more dreadful. 13. The account for a soul of the wicked is the more perplexing. 14, The tie of children is the pleasanter and more desirable. 15. That work is the more regretable which they do for the ungrateful. 16. 4zd that gift is the more unprofitable which they give to the unworthy +,’ Cuarter XLII.
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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