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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1V, 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). ‘ Av. Airyanem vaégé, the first settlement of the Iranians, which Geiger (Qst. Kul. pp. 30-33) places on the upper waters of the Zarafsan river, and which Bd. XXIX, 12 describes, in accordance with late tradition, as ‘in the direction of AtQr-patakan (Adarbigdn),’ 5 Vend. I, 9, 10. ° Produced by the evil spirit (see Vend. I, 7, 8). ™ This is inferred from Vend. I, 2-4. CHAPTER XLIV, [5—XLV, 4. 87 25. And its goodness is this, that the life of the people is three hundred years !, (26) and of the oxen and sheep one hundred and fifty years. 27. Their pain and sickness, also, are little ; (28) they fabricate (dragénd)? no lies, (29) they make no lamentation and weeping, (30) and the domination of the demon of greediness (42) in their bodies is little. 31. When they eat one loaf among ten men, they are satisfied. 32. And in every forty years one child is born from one woman and one man*. 33. Their law, also, is goodness, and ¢hezy religion the primitive faith ; (34) and when they die they are righteous ®. 35. Their spirztual chief (rat), likewise, is Gdpattd®, and ¢kezr lord and king is Srésh’. CuaPreR XLV. 1. The sage asked the spirit of wisdom (2) thus: ‘By what does Aharman most deceive and lead people to hell? 3. And from what is his pleasure most? 4. Where is the place he has a foundation ? 1 Compare Chap. LXII, 18. 2 Lig has drexzinend, ‘they cause to repeat.’ 5 Compare Chap. LXII, 17. ‘ Av. paoiry6é-dkaésha, a term applied to the true Mazdaworshipping religion of all ages, both before and after the time of Zaratist. 5 That is, they go at once to heaven, as the righteous soul does (see Chap. II, 123-157). ® Lrg has G6patsh4h, ‘the king of Gépat’ (as in Chap. LXII, 8, 31), which land is described in Dd. XC, 4 as ‘coterminous with Airdn-véeé.’ Aghrérad and his son are called kings of Gépat in Bd. XXIX, 5, XXXI, 22; and Gdk-patd is said to be ‘in the non- Aryan countries,’ in the Sddkar Nask (see Dd. XC, 8n). 7 Apparently the angel Srésh (see Chap. II, 115). 88 DINA-f MAINOG-1 KHIRAD. 5. Where, also, is his coming, ¢ogether with the demons, most? 6. And from what is his food ?’ 7. The spirit of wisdom answered (8) thus: ‘ Aharman deceives people most by prosperity and adversity 1, the fiend of apostasy, scepticism, and covetousness. 9. His pleasure, also, is most from the discord of men. to. And his food is from the impenitence ? and reticence of men. 11. He has a foundation in the malicious’. 12. And his coming and going are most with the wrathful.’ Cuapter XLVI. 1. The sage asked the spirit of wisdom (2) thus : ‘Which is the one‘ oppression, as regards men, that Aharman considers as the more injurious and great ?’
2and reticence of men. 11. He has a foundation in the malicious’. 12. And his coming and going are most with the wrathful.’ Cuapter XLVI. 1. The sage asked the spirit of wisdom (2) thus : ‘Which is the one‘ oppression, as regards men, that Aharman considers as the more injurious and great ?’ 3. The spirit of wisdom answered (4) thus : ‘Aharman, when he wrings life and wife and child and worldly happiness of every kind away from men, does not consider, as to this, that any injury whatever is inflicted by him upon that person; (5) but when he wrings away the soul of a single zzazvedual, and makes it utterly depraved, he then considers, as to this, that “an injury which is complete would thereby be inflicted by me,” because this is done by him through his own depravity of wish and action 5.’ * Or ‘superfluity and scarcity,’ * Assuming that apatétakth stands for apatitakih, ‘nonrenunciation of szz.’ Lig has ‘ immoderate eating.’ 8 Lrg has ‘in the slanderous and malicious.’ * Lrg omits ‘ one.’ ° The last fourteen words occur only in the Pahlavi text of K 43. CHAPTER XLV, 5—XLVIII, 9. 89 CuapTer XLVII. 1. The sage asked the spirit of wisdom (2) thus: ‘What is that thing whch is the most perfect of all wealth ? 3. What is that which is predominant over everything whatever? 4. And what is that from which no one is able to escape ?’ 5. The spirit of wisdom answered (6) thus: ‘It is wisdom which is better than the wealth of every kind which is in the world. 7. It is destiny which is predominant over every one and everything. 8. And zt zs V4é the bad! from whom no one is able to escape.’ Pd Cuaprer XLVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘How is the dwelling of the understanding and intellect and seed of men in the body ?’ 3. The spirit of wisdom answered (4) thus: ‘ The place of the understanding and intellect and seed of men is in the brain of the head. 5. And when the brain of the head is sound, the understanding and intellect and seed are on the increase; (6) du¢ when a person attains unto old age, the brain of the head remains only at a diminution. 7. And he who is an aged man, on account of the diminution of understanding and intellect, sees less and knows less of that which it is necessary to do with wisdom. 8. Wisdom, in the beginning, mingles with the marrow of the fingers of men’s hands; (g) and, afterwards, * The demon which conveys the soul to its account (see Chap. Il, 115). 90 pinA-i mainéc-f KHIRAD. its seat and abode and place! are in the heart. Io. And its dwelling? in the whole body becomes such as the shape of the foot in various shoes (migkak6).3’ Cuarrer XLIX. 1. The sage asked the spirit of wisdom (2) thus: ‘As to these stars which are apparent in the sky, and their number is so great, what is then their duty and influence? 3. And how is the motion of the sun and moon and stars ?’
31. The sage asked the spirit of wisdom (2) thus: ‘As to these stars which are apparent in the sky, and their number is so great, what is then their duty and influence? 3. And how is the motion of the sun and moon and stars ?’ 4. The spirit of wisdom answered (5) thus: ‘ Of the stars which are in the sky the first star is Tistar‘, which is said fo de great and good, more valuable and more glorious®, 6. And prosperity of every kind and the fertility of the world are in the path of Tistar. 7,8. ‘And the star of water germs is for the increase of the star of plant germs®. 9, 10. And the star of plant germs is for the increase of cattle germs’. ? Lig has ‘its seat and abiding place.’ * Lig has ‘and the dwelling of the soul.’ 8 Lrg has ‘in the shoe.’ ‘ Av. Tistrya, the eastern leader of the stars and special opponent of the planet Tir (Mercury), which can be identified only with Sirius. It is personified as an angel who contends with the demon of drought and produces rain (see Bd. II, 7, V, 1, VII, 1-13). 5 The usual Avesta epithets of Tistar are ‘the radiant and glorious.’ 6 Lig has ‘for the increase of water. And the star of earth germs is for the increase of earth,’ 7 Lrg has ‘for the increase of plants. And the star of cattle germs is for the increase of cattle.’ The stars of water, earth, and plant germs are mentioned in the formula of dedication to Tistar (Sir. 13), and the moon is said to possess the germs of cattle (Sir. 12). CHAPTER XLVIII, TO—XLIX, 16, gt 11. And water, fire, plant, and cattle germs are created for the increase of man germs”. 12. ‘And the star Vanand® is intrusted with the passes and gates of Albfrz*; (13) so that the demons and witches and fiends may turn from those gates and passes, (14) that z¢ may not ée possible for them to cut off and break up the road and passage of the sun and moon and stars °, 15. ‘And the star Hapték-ring®, with 99,999 guardian spirits of the righteous’, is intrusted with the gate and passage of hell *, (16) for the keeping Reference is also made to all of them in Rashnu Yt. 29-31, 33, and to those of water germs in Vend. XXI, 33, Tistar Yt. 39, 45, 46. 1 Lrg has ‘earth.’ ? Lrg has ‘for the increase of men.’ As both the Pahlavi and Pazand versions of §§ 7-11 are complete and consistent in themselves, it is uncertain which of them gives the original text. The Pazand corresponds more closely to certain passages in the Avesta, but a wish to produce such a correspondence may have led NéryOsang to alter the text. That the Pahlavi writer was thinking of some other passage, as yet unidentified, is evident from the omission of the star Satavés (which follows Tistar in Sir. 13) and from the details he gives concerning the others. 5 The southern leader of the stars and special opponent of the planet Afharmazd (Jupiter), which is perhaps best identified with Fomalhaut (see Bd. II, 7, V,1). The Avesta mentions it in connection with Tfstar (Sir. 13). * See Chap. XLIV, 16n.
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.
1V, 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). ‘ Av. Airyanem vaégé, the first settlement of the Iranians, which Geiger (Qst. Kul. pp. 30-33) places on the upper waters of the Zarafsan river, and which Bd. XXIX, 12 describes, in accordance with late tradition, as ‘in the direction of AtQr-patakan (Adarbigdn),’ 5 Vend. I, 9, 10. ° Produced by the evil spirit (see Vend. I, 7, 8). ™ This is inferred from Vend. I, 2-4. CHAPTER XLIV, [5—XLV, 4. 87 25. And its goodness is this, that the life of the people is three hundred years !, (26) and of the oxen and sheep one hundred and fifty years. 27. Their pain and sickness, also, are little ; (28) they fabricate (dragénd)? no lies, (29) they make no lamentation and weeping, (30) and the domination of the demon of greediness (42) in their bodies is little. 31. When they eat one loaf among ten men, they are satisfied. 32. And in every forty years one child is born from one woman and one man*. 33. Their law, also, is goodness, and ¢hezy religion the primitive faith ; (34) and when they die they are righteous ®. 35. Their spirztual chief (rat), likewise, is Gdpattd®, and ¢kezr lord and king is Srésh’. CuaPreR XLV. 1. The sage asked the spirit of wisdom (2) thus: ‘By what does Aharman most deceive and lead people to hell? 3. And from what is his pleasure most? 4. Where is the place he has a foundation ? 1 Compare Chap. LXII, 18. 2 Lig has drexzinend, ‘they cause to repeat.’ 5 Compare Chap. LXII, 17. ‘ Av. paoiry6é-dkaésha, a term applied to the true Mazdaworshipping religion of all ages, both before and after the time of Zaratist. 5 That is, they go at once to heaven, as the righteous soul does (see Chap. II, 123-157). ® Lrg has G6patsh4h, ‘the king of Gépat’ (as in Chap. LXII, 8, 31), which land is described in Dd. XC, 4 as ‘coterminous with Airdn-véeé.’ Aghrérad and his son are called kings of Gépat in Bd. XXIX, 5, XXXI, 22; and Gdk-patd is said to be ‘in the non- Aryan countries,’ in the Sddkar Nask (see Dd. XC, 8n). 7 Apparently the angel Srésh (see Chap. II, 115). 88 DINA-f MAINOG-1 KHIRAD. 5. Where, also, is his coming, ¢ogether with the demons, most? 6. And from what is his food ?’ 7. The spirit of wisdom answered (8) thus: ‘ Aharman deceives people most by prosperity and adversity 1, the fiend of apostasy, scepticism, and covetousness. 9. His pleasure, also, is most from the discord of men. to. And his food is from the impenitence ? and reticence of men. 11. He has a foundation in the malicious’. 12. And his coming and going are most with the wrathful.’ Cuapter XLVI. 1. The sage asked the spirit of wisdom (2) thus : ‘Which is the one‘ oppression, as regards men, that Aharman considers as the more injurious and great ?’
2and reticence of men. 11. He has a foundation in the malicious’. 12. And his coming and going are most with the wrathful.’ Cuapter XLVI. 1. The sage asked the spirit of wisdom (2) thus : ‘Which is the one‘ oppression, as regards men, that Aharman considers as the more injurious and great ?’ 3. The spirit of wisdom answered (4) thus : ‘Aharman, when he wrings life and wife and child and worldly happiness of every kind away from men, does not consider, as to this, that any injury whatever is inflicted by him upon that person; (5) but when he wrings away the soul of a single zzazvedual, and makes it utterly depraved, he then considers, as to this, that “an injury which is complete would thereby be inflicted by me,” because this is done by him through his own depravity of wish and action 5.’ * Or ‘superfluity and scarcity,’ * Assuming that apatétakth stands for apatitakih, ‘nonrenunciation of szz.’ Lig has ‘ immoderate eating.’ 8 Lrg has ‘in the slanderous and malicious.’ * Lrg omits ‘ one.’ ° The last fourteen words occur only in the Pahlavi text of K 43. CHAPTER XLV, 5—XLVIII, 9. 89 CuapTer XLVII. 1. The sage asked the spirit of wisdom (2) thus: ‘What is that thing whch is the most perfect of all wealth ? 3. What is that which is predominant over everything whatever? 4. And what is that from which no one is able to escape ?’ 5. The spirit of wisdom answered (6) thus: ‘It is wisdom which is better than the wealth of every kind which is in the world. 7. It is destiny which is predominant over every one and everything. 8. And zt zs V4é the bad! from whom no one is able to escape.’ Pd Cuaprer XLVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘How is the dwelling of the understanding and intellect and seed of men in the body ?’ 3. The spirit of wisdom answered (4) thus: ‘ The place of the understanding and intellect and seed of men is in the brain of the head. 5. And when the brain of the head is sound, the understanding and intellect and seed are on the increase; (6) du¢ when a person attains unto old age, the brain of the head remains only at a diminution. 7. And he who is an aged man, on account of the diminution of understanding and intellect, sees less and knows less of that which it is necessary to do with wisdom. 8. Wisdom, in the beginning, mingles with the marrow of the fingers of men’s hands; (g) and, afterwards, * The demon which conveys the soul to its account (see Chap. Il, 115). 90 pinA-i mainéc-f KHIRAD. its seat and abode and place! are in the heart. Io. And its dwelling? in the whole body becomes such as the shape of the foot in various shoes (migkak6).3’ Cuarrer XLIX. 1. The sage asked the spirit of wisdom (2) thus: ‘As to these stars which are apparent in the sky, and their number is so great, what is then their duty and influence? 3. And how is the motion of the sun and moon and stars ?’
31. The sage asked the spirit of wisdom (2) thus: ‘As to these stars which are apparent in the sky, and their number is so great, what is then their duty and influence? 3. And how is the motion of the sun and moon and stars ?’ 4. The spirit of wisdom answered (5) thus: ‘ Of the stars which are in the sky the first star is Tistar‘, which is said fo de great and good, more valuable and more glorious®, 6. And prosperity of every kind and the fertility of the world are in the path of Tistar. 7,8. ‘And the star of water germs is for the increase of the star of plant germs®. 9, 10. And the star of plant germs is for the increase of cattle germs’. ? Lig has ‘its seat and abiding place.’ * Lig has ‘and the dwelling of the soul.’ 8 Lrg has ‘in the shoe.’ ‘ Av. Tistrya, the eastern leader of the stars and special opponent of the planet Tir (Mercury), which can be identified only with Sirius. It is personified as an angel who contends with the demon of drought and produces rain (see Bd. II, 7, V, 1, VII, 1-13). 5 The usual Avesta epithets of Tistar are ‘the radiant and glorious.’ 6 Lig has ‘for the increase of water. And the star of earth germs is for the increase of earth,’ 7 Lrg has ‘for the increase of plants. And the star of cattle germs is for the increase of cattle.’ The stars of water, earth, and plant germs are mentioned in the formula of dedication to Tistar (Sir. 13), and the moon is said to possess the germs of cattle (Sir. 12). CHAPTER XLVIII, TO—XLIX, 16, gt 11. And water, fire, plant, and cattle germs are created for the increase of man germs”. 12. ‘And the star Vanand® is intrusted with the passes and gates of Albfrz*; (13) so that the demons and witches and fiends may turn from those gates and passes, (14) that z¢ may not ée possible for them to cut off and break up the road and passage of the sun and moon and stars °, 15. ‘And the star Hapték-ring®, with 99,999 guardian spirits of the righteous’, is intrusted with the gate and passage of hell *, (16) for the keeping Reference is also made to all of them in Rashnu Yt. 29-31, 33, and to those of water germs in Vend. XXI, 33, Tistar Yt. 39, 45, 46. 1 Lrg has ‘earth.’ ? Lrg has ‘for the increase of men.’ As both the Pahlavi and Pazand versions of §§ 7-11 are complete and consistent in themselves, it is uncertain which of them gives the original text. The Pazand corresponds more closely to certain passages in the Avesta, but a wish to produce such a correspondence may have led NéryOsang to alter the text. That the Pahlavi writer was thinking of some other passage, as yet unidentified, is evident from the omission of the star Satavés (which follows Tistar in Sir. 13) and from the details he gives concerning the others. 5 The southern leader of the stars and special opponent of the planet Afharmazd (Jupiter), which is perhaps best identified with Fomalhaut (see Bd. II, 7, V,1). The Avesta mentions it in connection with Tfstar (Sir. 13). * See Chap. XLIV, 16n.
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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