Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
113. 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. 1. The sage asked the spirit of wisdom (2) thus: ‘How many kinds of man are there ?’ 3. The spirit of wisdom answered (4) thus : ‘ Zhere are three kinds of man, (5) one is man, one is demiman, and one is demi-demon. 6. ‘A man is he who is without doubt as to the creativeness of Athaymazd, the destructiveness of Aharman, and the existence of the resurrection and future existence; and also as regards every other happiness and misery, in the worldly and spiritual * K43 has béf, ‘scent,’ which is distinguished from band, ‘tie,’ only by diacritical marks in Pahlavi. ? His own passions and failings personified as fiends. 8 See Chap. II, 115, 162. ‘ Lrg has ‘to the ungrateful and unworthy.’ CHAPTER XLI, 5—XLIII, 5. 8 ? existences, (7) that z¢s origin is from both of those becngs, from Atharmazd and Aharman. 8. And his belief is in this one pure, good religion of the Mazdaworshippers; (9) and he does not believe in, and does not hearken unto, any heterodoxy. 10. ‘A demi-man is he who performs the affairs of the worldly and spiritual exzstences according to his own opinion, self-conceitedly and obstinately ; (11) be they duties and good works by the will of Atharmazd, or be they by the will of Aharman, they proceed from him. 12. ‘A demi-demon is he in whom é/ere is only as z2¢ weve the name of man! and the human race, but in his doing of every action e is then like unto a two-legged demon. 13. He understands no worldly and no spiritual existence, (14) he understands no good work and no sin, (15) he understands no heaven and no hell, (16) and even the account which is Zo be rendered by the soul he does not think of.’ CuapTer XLIII. 1. The sage asked the spirit of wisdom (2) thus: ‘ How is it possible to make Athaymazd, the archangels, and the fragrant, well-pleasing heaven more fully for oneself? 3. And how is it possible to make Aharman, the wicked, and the demons confounded, and to escape from hell, the depreciated * and dark?’ 4. The spirit of wisdom answered (5) thus: ‘To make Afhaymazd, the lord, and the archangels, and 1 Lig has ‘ humanity.’ 3 Reading dfis-vahak. Nér. has misread the word dus-gand, ‘evil-smelling,’ both here and in §§ 5, 14. G 2 84 pinA-t MAiN6G-i KHIRAD.
2The spirit of wisdom answered (5) thus: ‘To make Afhaymazd, the lord, and the archangels, and 1 Lig has ‘ humanity.’ 3 Reading dfis-vahak. Nér. has misread the word dus-gand, ‘evil-smelling,’ both here and in §§ 5, 14. G 2 84 pinA-t MAiN6G-i KHIRAD. the fragrant, well-pleasing heaven for oneself, and! Aharman, the wicked, and the demons confounded, and to escape from hell, the dark and depreciated, are possible thus: (6) that is, when they make the spirit of wisdom a protection for the back (pdstikpanakth), (7) and wear the spirit of contentment on the body, like arms and armour and valour, (8) and make the spirit of truth? a shield, (9) the spirit of thankfulness a club, (10) the spirit of complete mindfulness a bow, (11) and the spirit of liberality an arrow ; (12) and they make the spirit of moderation like a spear, (13) the spirit of perseverance a gauntlet, and they put forth the spirit of destiny as a protection®. 14. In this manner it is possible to come to heaven and the sight of the sacred beings, and to escape from Aharman, the wicked, and hell, the depreciated.’ CuapTer XLIV. 1. The sage asked the spirit of wisdom (2) thus: ‘How are the sky and earth arranged? 3. Howare the flow and arrangement of the water in the world? 4. Whereon do the clouds rest? 5. Where is the demon of winter more predominant? 6. And which country is the more undisturbed ?’ 7. The spirit of wisdom answered (8) thus: ‘ The sky and earth and water, and whatever else is within . 1 Lig repeats ‘to make,’ but this is no more necessary in Pahlavi than in English. * Lig inserts ‘like’ in §§ 8-11, and omits the verb ‘make’ in §§ 8, 12. 5 §§ 6-13 bear some resemblance to Isaiah lix. 17 and Ephesians vi. 14-17, so far as mode of expression is concerned. CHAPTER XLIII, 6—XLIV, 14. 85 them) are egg-like (khatyak-dis), just as z¢ were? like the egg of a bird. 9. The sky is arranged above the earth ®, like an egg, by the handiwork of the creator Afhaymazd; (10) and the semblance of the earth, in the midst of the sky 4, is just like as z¢ were the yolk amid the egg; [(11) and the water within the earth and sky is such as the water within the egg.]° 12. ‘And the flow of the water of every kind which is in the world is from the region of Arzah * (13) there where the sun comes up’; and z¢s downward surge (nigun b4lisn6) ® is towards the region of Savah (14) where® the sun goes down; and the 1 Lrg has ‘within the sky.’ ? Lrg has ‘are so arranged as.’ The reading of dfs, ‘like,’ is rather uncertain. 8 Lrg adds ‘and below the earth.’ * Lig has ‘and the earth within the sky.’ ® § 11 is taken from PB6, but is not found in any other Pazand or Parst MS. consulted, nor in the Pahlavi text of K43; it is, therefore, probably an interpolation. 6 See Chap. XVI, ron.
38 Lrg adds ‘and below the earth.’ * Lig has ‘and the earth within the sky.’ ® § 11 is taken from PB6, but is not found in any other Pazand or Parst MS. consulted, nor in the Pahlavi text of K43; it is, therefore, probably an interpolation. 6 See Chap. XVI, ron. 7 This clause and the corresponding one in § 14 seem to be at variance with the statements of Bd. V, 8, XI, 3, that Arzah is in the west, and Savah in the east; Nérydsang has, therefore, transferred the conjunction ‘and’ to the beginning of the section in both cases, so as to make the eastern waters flow towards Savah, and the western waters into the sea. If, however, we understand ‘there’ to mean ‘in those places,’ and not to refer to the region whose name it follows, we may conclude that the statement here is to the effect that in the east the water flows from Arzah (the western region), and in the west towards Savah (the eastern region), which might be true if we place the east in China or Bengal, and the west in Armenia or Mesopotamia, but it is more probably meant merely to imply that the whole of the water flows through the central region of Khvaniras. § Lrg has anbfrisné, ‘ accumulation,’ both here and in § 14. ® Lig has ‘there where ;’ and we must understand ‘7% /shose places where,’ as in § 13. 86 pinA-f MAtNéc-f KHIRAD. surging on (A4b4lisnS) of the water is into the sea Patik },(15) and from the sea Patik it goes back to the sea Varkash *. 16. ‘The abode and seat of the clouds are on Albfrz 3, 17. ‘The demon of winter is more predominant in Airan-vég6*, 18. And z¢ is declared by revelation , (19) that in Airan-vég6 ¢here are “ten months winter and two months summer,” (20) ezd “even those” two months-of warm weather “are cold as to water, cold as ¢o earth, and cold as ¢o plants.” 21. And their adversity® is the winter, (22) and the snakes therein are many, (23) while their other adversity is little. 24. ‘/¢ is declared that Atharymazd created Airan-vég6 better than other places and districts’. ? Av. Pilitika, which Bd. XIII, 8-11 appears to identify with the Persian Gulf, but in early times, if not altogether mythic, it was probably some inlet of the Caspian or Aral. ? Av. Vouru-kasha; in Pahlavi it is usually called ‘the wideformed,’ and in Bd. XIII, 1, 8—10 it is identified with the ocean; but in early times it was probably a term for the Caspian and Aral, when not applied to the mythic sea of the sky. * Av. hara berezaiti,‘a lofty mountain-range,’ which is said, in Chap. LVII, 13 and in the Bundahis, to surround the world and to be the origin of all mountains (see Bd. V, 3-5, XII, 1-4). In early times it appears to have been the name of mountains to the east of the first Iranian settlements, before it was transferred to the mountain range south of the Caspian (see Geiger’s Ost. Kul. PP. 42-45).
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.
113. 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. 1. The sage asked the spirit of wisdom (2) thus: ‘How many kinds of man are there ?’ 3. The spirit of wisdom answered (4) thus : ‘ Zhere are three kinds of man, (5) one is man, one is demiman, and one is demi-demon. 6. ‘A man is he who is without doubt as to the creativeness of Athaymazd, the destructiveness of Aharman, and the existence of the resurrection and future existence; and also as regards every other happiness and misery, in the worldly and spiritual * K43 has béf, ‘scent,’ which is distinguished from band, ‘tie,’ only by diacritical marks in Pahlavi. ? His own passions and failings personified as fiends. 8 See Chap. II, 115, 162. ‘ Lrg has ‘to the ungrateful and unworthy.’ CHAPTER XLI, 5—XLIII, 5. 8 ? existences, (7) that z¢s origin is from both of those becngs, from Atharmazd and Aharman. 8. And his belief is in this one pure, good religion of the Mazdaworshippers; (9) and he does not believe in, and does not hearken unto, any heterodoxy. 10. ‘A demi-man is he who performs the affairs of the worldly and spiritual exzstences according to his own opinion, self-conceitedly and obstinately ; (11) be they duties and good works by the will of Atharmazd, or be they by the will of Aharman, they proceed from him. 12. ‘A demi-demon is he in whom é/ere is only as z2¢ weve the name of man! and the human race, but in his doing of every action e is then like unto a two-legged demon. 13. He understands no worldly and no spiritual existence, (14) he understands no good work and no sin, (15) he understands no heaven and no hell, (16) and even the account which is Zo be rendered by the soul he does not think of.’ CuapTer XLIII. 1. The sage asked the spirit of wisdom (2) thus: ‘ How is it possible to make Athaymazd, the archangels, and the fragrant, well-pleasing heaven more fully for oneself? 3. And how is it possible to make Aharman, the wicked, and the demons confounded, and to escape from hell, the depreciated * and dark?’ 4. The spirit of wisdom answered (5) thus: ‘To make Afhaymazd, the lord, and the archangels, and 1 Lig has ‘ humanity.’ 3 Reading dfis-vahak. Nér. has misread the word dus-gand, ‘evil-smelling,’ both here and in §§ 5, 14. G 2 84 pinA-t MAiN6G-i KHIRAD.
2The spirit of wisdom answered (5) thus: ‘To make Afhaymazd, the lord, and the archangels, and 1 Lig has ‘ humanity.’ 3 Reading dfis-vahak. Nér. has misread the word dus-gand, ‘evil-smelling,’ both here and in §§ 5, 14. G 2 84 pinA-t MAiN6G-i KHIRAD. the fragrant, well-pleasing heaven for oneself, and! Aharman, the wicked, and the demons confounded, and to escape from hell, the dark and depreciated, are possible thus: (6) that is, when they make the spirit of wisdom a protection for the back (pdstikpanakth), (7) and wear the spirit of contentment on the body, like arms and armour and valour, (8) and make the spirit of truth? a shield, (9) the spirit of thankfulness a club, (10) the spirit of complete mindfulness a bow, (11) and the spirit of liberality an arrow ; (12) and they make the spirit of moderation like a spear, (13) the spirit of perseverance a gauntlet, and they put forth the spirit of destiny as a protection®. 14. In this manner it is possible to come to heaven and the sight of the sacred beings, and to escape from Aharman, the wicked, and hell, the depreciated.’ CuapTer XLIV. 1. The sage asked the spirit of wisdom (2) thus: ‘How are the sky and earth arranged? 3. Howare the flow and arrangement of the water in the world? 4. Whereon do the clouds rest? 5. Where is the demon of winter more predominant? 6. And which country is the more undisturbed ?’ 7. The spirit of wisdom answered (8) thus: ‘ The sky and earth and water, and whatever else is within . 1 Lig repeats ‘to make,’ but this is no more necessary in Pahlavi than in English. * Lig inserts ‘like’ in §§ 8-11, and omits the verb ‘make’ in §§ 8, 12. 5 §§ 6-13 bear some resemblance to Isaiah lix. 17 and Ephesians vi. 14-17, so far as mode of expression is concerned. CHAPTER XLIII, 6—XLIV, 14. 85 them) are egg-like (khatyak-dis), just as z¢ were? like the egg of a bird. 9. The sky is arranged above the earth ®, like an egg, by the handiwork of the creator Afhaymazd; (10) and the semblance of the earth, in the midst of the sky 4, is just like as z¢ were the yolk amid the egg; [(11) and the water within the earth and sky is such as the water within the egg.]° 12. ‘And the flow of the water of every kind which is in the world is from the region of Arzah * (13) there where the sun comes up’; and z¢s downward surge (nigun b4lisn6) ® is towards the region of Savah (14) where® the sun goes down; and the 1 Lrg has ‘within the sky.’ ? Lrg has ‘are so arranged as.’ The reading of dfs, ‘like,’ is rather uncertain. 8 Lrg adds ‘and below the earth.’ * Lig has ‘and the earth within the sky.’ ® § 11 is taken from PB6, but is not found in any other Pazand or Parst MS. consulted, nor in the Pahlavi text of K43; it is, therefore, probably an interpolation. 6 See Chap. XVI, ron.
38 Lrg adds ‘and below the earth.’ * Lig has ‘and the earth within the sky.’ ® § 11 is taken from PB6, but is not found in any other Pazand or Parst MS. consulted, nor in the Pahlavi text of K43; it is, therefore, probably an interpolation. 6 See Chap. XVI, ron. 7 This clause and the corresponding one in § 14 seem to be at variance with the statements of Bd. V, 8, XI, 3, that Arzah is in the west, and Savah in the east; Nérydsang has, therefore, transferred the conjunction ‘and’ to the beginning of the section in both cases, so as to make the eastern waters flow towards Savah, and the western waters into the sea. If, however, we understand ‘there’ to mean ‘in those places,’ and not to refer to the region whose name it follows, we may conclude that the statement here is to the effect that in the east the water flows from Arzah (the western region), and in the west towards Savah (the eastern region), which might be true if we place the east in China or Bengal, and the west in Armenia or Mesopotamia, but it is more probably meant merely to imply that the whole of the water flows through the central region of Khvaniras. § Lrg has anbfrisné, ‘ accumulation,’ both here and in § 14. ® Lig has ‘there where ;’ and we must understand ‘7% /shose places where,’ as in § 13. 86 pinA-f MAtNéc-f KHIRAD. surging on (A4b4lisnS) of the water is into the sea Patik },(15) and from the sea Patik it goes back to the sea Varkash *. 16. ‘The abode and seat of the clouds are on Albfrz 3, 17. ‘The demon of winter is more predominant in Airan-vég6*, 18. And z¢ is declared by revelation , (19) that in Airan-vég6 ¢here are “ten months winter and two months summer,” (20) ezd “even those” two months-of warm weather “are cold as to water, cold as ¢o earth, and cold as ¢o plants.” 21. And their adversity® is the winter, (22) and the snakes therein are many, (23) while their other adversity is little. 24. ‘/¢ is declared that Atharymazd created Airan-vég6 better than other places and districts’. ? Av. Pilitika, which Bd. XIII, 8-11 appears to identify with the Persian Gulf, but in early times, if not altogether mythic, it was probably some inlet of the Caspian or Aral. ? Av. Vouru-kasha; in Pahlavi it is usually called ‘the wideformed,’ and in Bd. XIII, 1, 8—10 it is identified with the ocean; but in early times it was probably a term for the Caspian and Aral, when not applied to the mythic sea of the sky. * Av. hara berezaiti,‘a lofty mountain-range,’ which is said, in Chap. LVII, 13 and in the Bundahis, to surround the world and to be the origin of all mountains (see Bd. V, 3-5, XII, 1-4). In early times it appears to have been the name of mountains to the east of the first Iranian settlements, before it was transferred to the mountain range south of the Caspian (see Geiger’s Ost. Kul. PP. 42-45).
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.
No commentary for this page.