Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15 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. 5 Which are supposed to rise and set through openings or passes in the mountain range of Albfirg, which encircles the world (see Bd. V, 5). 6 Av. Haptéirizga, the northern leader of the stars and special opponent of the planet Vahram (Mars), which corresponds to Ursa Major (see Bd. II, 7, V, 1). The Avesta mentions it, in connection with the other stars named in the text, in Sir. 13. 7 See Fravardin Yt. 60. The number here mentioned is that generally used in the Avesta to express an indefinitely large number. 8 Which is supposed to be in the north, so that the circumpolar 92 pinA-f MAindc-i KHIRAD. back of those 99,999 demons and fiends, witches and wizards, who are in opposition to the celestzal sphere and constellations of the zodiac. 17. Its motion, also, is round about hell ; (18) and its special business is this, as z¢ were it holds the twelve signs of the zodiac by the hand, in ¢hecr proper going and coming. 19. And those twelve constellations also proceed zz like manner by the power and help. of Hapték-ring!; (20) and every single constellation, when it comes in at Albfrz, provides support for Hapték-ring ’, (21) and begs protection from Hapt6kring. . 22, ‘The remaining unnumbered and innumerable constellations * which are apparent are said ¢o de the guardian spirits of the worldly exzstences. 23. Because, as ¢o the creatures and creations of every kind, that the creator Aflhaymazd created for the — worldly exzstence, which are procreative and also which are developable (Arddisnik)*, for every single body ¢here is apparent its own single guardian spirit of a like nature. 24. ‘And the motion of the sun and moon is the special illumination of the world, (25) and the maturing of procreations and growths of all kinds. 26. And the correct keeping of the day, month, and year, summer and winter, spring and autumn, and other calculations and accounts of all kinds which men ought to obtain, perceive, and understand, (27) constellation of Ursa Major seems to revolve around it, and to remain on the watch. 1 Written Haptaérig in §§ 19-21 in K43. 2 Lig has ‘holds to Haptok-ring by the hand.’ 8 Lig has ‘stars,’ * Lig has az4isni, ‘unprocreative.’ CHAPTER XLIX, 17-LI, 7. 93 are more fully defined by means of the setting (nisivak6)? of the sun and moon.’ Cuapter L. 1. The sage asked the spirit of wisdom (2) thus: ‘Which is that opulent Jerson who is to be considered as fortunate, and which is that oxe who is to be considered as evil-conditioned ?’ 3. The spirit of wisdom answered (4) thus: ‘ That one who has produced opulence by proper exertion is to be considered as fortunate; and that ome who. has produced z¢ by dishonesty, as evil-conditioned.’ Cuapter LI.
2The spirit of wisdom answered (4) thus: ‘ That one who has produced opulence by proper exertion is to be considered as fortunate; and that ome who. has produced z¢ by dishonesty, as evil-conditioned.’ Cuapter LI. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs 2¢ when there are zzstances when a lazy, ignorant, and bad man attains to eminence and great welfare, (3) and there are zzstances when a worthy, wise, and good man attains to grievous misery, perplexity, and indigence ?’ 4. The spirit of wisdom answered (5) thus: ‘As to him who is a lazy, ignorant, and bad man, when his destiny becomes a helper, that laziness of his then becomes like unto diligence, that ignorance unto? knowledge, and that vileness unto? goodness. 6. And as ¢o him who is a wise, worthy, and good man, when his destiny is an opponent, that wisdom of his then turns to stupidity and foolishness (alakth), and that worthiness to ignorance; (7) and zs 1 Nér. reads vaheza and translates ‘ new year’s day.’ 2 Lrg has ‘like unto’ in all three clauses. 94 pinA-t MAinéc-f KHIRAD. knowledge, skill, and worthiness become manifestly secluded 1.’ Cuapter LII. 1. The sage asked the spirit of wisdom (2) thus: ‘ How is it necessary to perform the ceremonial of the sacred beings and the thanksgiving for the welfare which is owing to the sacred beings? 3. And how is the renunciation of sez to be performed for the preservation of the soul ?’ 4. The spirit of wisdom answered (5) thus: ‘ That ceremonial of the sacred beings is good which they perform in this pure, good religion of the Mazdaworshippers. 6. Its origin, also, is goodness and truth, and freedom from doubt in the sacred beings. 7. And for the little and the much that has come there has arisen thanksgiving unto the sacred beings; and one is to meditate upon the gratifications (shnfmak4n) and prosperity which are owing to the sacred beings and to keep grateful? 8.. And even when perplexity and misery come on from Aharman and the demons, 4e is not to become doubtful as to the treasure of the sacred beings, (9) and not to diminish the thanksgiving unto the sacred beings. 10. And every disaster which springs up #e is to give back* to the violence of Aharman and the demons, 11. fe is not to seek his own welfare and advantage through the injury of any one else; (12) and he 1 See Chap. XV, 6n. Nér. has in Sans. ‘are manifest in immobility.’ * The Pazand version omits the latter half of this section, and also uses the present tense instead of the infinitive in several] of the following sections. 8 Perhaps ‘trace back’ may be meant, but this is uncertain. CHAPTER LII, I-LIIl, 4. 95
3Nér. has in Sans. ‘are manifest in immobility.’ * The Pazand version omits the latter half of this section, and also uses the present tense instead of the infinitive in several] of the following sections. 8 Perhaps ‘trace back’ may be meant, but this is uncertain. CHAPTER LII, I-LIIl, 4. 95 becomes compassionate as regards the creatures of Athaymazd. 13. In duty and good works Ze is diligent and striving 1; (14) ad especially in the care of water and fire? fe is to persevere much. 15. And he is to be without doubt as to this, that, except happiness, the sacred beings do not then ® give anything whatever, as a modification‘ of it, unto men; and Aharman and the demons, except misery, do not then ® give them any happiness. 16. ‘For the existence of renunciation of szz the special thing is this, that oze commits no sin voluntarily; (17) and if, through folly, or weakness and ignorance, a sin occurs, he is then in renunciation of sin before the high-priests and the good. 18. And after that, wkez® he does not commit 2¢, then that sin which is committed by him becomes thus a sweeping (€sv4rak5)® from his body; (19) just as the wind which is hasty and mighty, when it comes swift and strong, sweeps so over the plain that it carries away every single blade of grass (giyyA4ki#ak6-1) and anything which is broken zm that place.’ Cuapter LIII. 1. The sage asked the spirit of wisdom (2) thus: ‘How are the homage and glorifying of the sacred beings to be performed ?’ 3. The spirit of wisdom answered (4) thus: 1 Lig has ‘he acts diligently and strivingly.’ 2 Lig adds ‘and plants.’ 5 Reading édtnas; Nér. has misread ain4,‘ otherwise.’ * Reading gvidarth; Nér. has misread vatari, ‘an evil.’ “5 Lrg has ‘too,’ and K43 omits the word. ® Misread avg, ‘away,’ by Nérydésang. 96 pinA-f MAiN6éc-f KHIRAD. ‘Every day three times, standing opposite the sun and Mitré!, as they proceed together *, (5) and ® the moon and fire of Vahram4, or the fire of fires ®, 7” like manner, morning, noon, and evening, homage and glorifying are performed, (6) and one has become grateful®. 7. And if a sin, or a deficiency (frédmAnd-r1)’, fas occurred, especially ® as regards the angels of the spiritual and. worldly existences, men and beasts of durden®, oxen and sheep, dogs and the dog species, and other creatures_and creations of Adhaymazd the lord, (8) oe is to become sorrowful, penitent, and in renunciation of szz before the sun and Mitvé, the moon and the. fire of Atdharmazd'; (9) and, for the sake of atonement for the sin, good works are to be practised as much as is well possible.’ CuaptTer LIV. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when an ignorant man—when they bring advancement to him—considers the learning 1 The angel of the sun’s light (see Chap. II, 118 n). * Lig adds ‘homage and glorifying are to be performed ;’ but this is unnecessary. 5 Lrg inserts ‘opposite.’ * The sacred fire (see Chap. XXXVI, 9 n).
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.
15 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. 5 Which are supposed to rise and set through openings or passes in the mountain range of Albfirg, which encircles the world (see Bd. V, 5). 6 Av. Haptéirizga, the northern leader of the stars and special opponent of the planet Vahram (Mars), which corresponds to Ursa Major (see Bd. II, 7, V, 1). The Avesta mentions it, in connection with the other stars named in the text, in Sir. 13. 7 See Fravardin Yt. 60. The number here mentioned is that generally used in the Avesta to express an indefinitely large number. 8 Which is supposed to be in the north, so that the circumpolar 92 pinA-f MAindc-i KHIRAD. back of those 99,999 demons and fiends, witches and wizards, who are in opposition to the celestzal sphere and constellations of the zodiac. 17. Its motion, also, is round about hell ; (18) and its special business is this, as z¢ were it holds the twelve signs of the zodiac by the hand, in ¢hecr proper going and coming. 19. And those twelve constellations also proceed zz like manner by the power and help. of Hapték-ring!; (20) and every single constellation, when it comes in at Albfrz, provides support for Hapték-ring ’, (21) and begs protection from Hapt6kring. . 22, ‘The remaining unnumbered and innumerable constellations * which are apparent are said ¢o de the guardian spirits of the worldly exzstences. 23. Because, as ¢o the creatures and creations of every kind, that the creator Aflhaymazd created for the — worldly exzstence, which are procreative and also which are developable (Arddisnik)*, for every single body ¢here is apparent its own single guardian spirit of a like nature. 24. ‘And the motion of the sun and moon is the special illumination of the world, (25) and the maturing of procreations and growths of all kinds. 26. And the correct keeping of the day, month, and year, summer and winter, spring and autumn, and other calculations and accounts of all kinds which men ought to obtain, perceive, and understand, (27) constellation of Ursa Major seems to revolve around it, and to remain on the watch. 1 Written Haptaérig in §§ 19-21 in K43. 2 Lig has ‘holds to Haptok-ring by the hand.’ 8 Lig has ‘stars,’ * Lig has az4isni, ‘unprocreative.’ CHAPTER XLIX, 17-LI, 7. 93 are more fully defined by means of the setting (nisivak6)? of the sun and moon.’ Cuapter L. 1. The sage asked the spirit of wisdom (2) thus: ‘Which is that opulent Jerson who is to be considered as fortunate, and which is that oxe who is to be considered as evil-conditioned ?’ 3. The spirit of wisdom answered (4) thus: ‘ That one who has produced opulence by proper exertion is to be considered as fortunate; and that ome who. has produced z¢ by dishonesty, as evil-conditioned.’ Cuapter LI.
2The spirit of wisdom answered (4) thus: ‘ That one who has produced opulence by proper exertion is to be considered as fortunate; and that ome who. has produced z¢ by dishonesty, as evil-conditioned.’ Cuapter LI. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs 2¢ when there are zzstances when a lazy, ignorant, and bad man attains to eminence and great welfare, (3) and there are zzstances when a worthy, wise, and good man attains to grievous misery, perplexity, and indigence ?’ 4. The spirit of wisdom answered (5) thus: ‘As to him who is a lazy, ignorant, and bad man, when his destiny becomes a helper, that laziness of his then becomes like unto diligence, that ignorance unto? knowledge, and that vileness unto? goodness. 6. And as ¢o him who is a wise, worthy, and good man, when his destiny is an opponent, that wisdom of his then turns to stupidity and foolishness (alakth), and that worthiness to ignorance; (7) and zs 1 Nér. reads vaheza and translates ‘ new year’s day.’ 2 Lrg has ‘like unto’ in all three clauses. 94 pinA-t MAinéc-f KHIRAD. knowledge, skill, and worthiness become manifestly secluded 1.’ Cuapter LII. 1. The sage asked the spirit of wisdom (2) thus: ‘ How is it necessary to perform the ceremonial of the sacred beings and the thanksgiving for the welfare which is owing to the sacred beings? 3. And how is the renunciation of sez to be performed for the preservation of the soul ?’ 4. The spirit of wisdom answered (5) thus: ‘ That ceremonial of the sacred beings is good which they perform in this pure, good religion of the Mazdaworshippers. 6. Its origin, also, is goodness and truth, and freedom from doubt in the sacred beings. 7. And for the little and the much that has come there has arisen thanksgiving unto the sacred beings; and one is to meditate upon the gratifications (shnfmak4n) and prosperity which are owing to the sacred beings and to keep grateful? 8.. And even when perplexity and misery come on from Aharman and the demons, 4e is not to become doubtful as to the treasure of the sacred beings, (9) and not to diminish the thanksgiving unto the sacred beings. 10. And every disaster which springs up #e is to give back* to the violence of Aharman and the demons, 11. fe is not to seek his own welfare and advantage through the injury of any one else; (12) and he 1 See Chap. XV, 6n. Nér. has in Sans. ‘are manifest in immobility.’ * The Pazand version omits the latter half of this section, and also uses the present tense instead of the infinitive in several] of the following sections. 8 Perhaps ‘trace back’ may be meant, but this is uncertain. CHAPTER LII, I-LIIl, 4. 95
3Nér. has in Sans. ‘are manifest in immobility.’ * The Pazand version omits the latter half of this section, and also uses the present tense instead of the infinitive in several] of the following sections. 8 Perhaps ‘trace back’ may be meant, but this is uncertain. CHAPTER LII, I-LIIl, 4. 95 becomes compassionate as regards the creatures of Athaymazd. 13. In duty and good works Ze is diligent and striving 1; (14) ad especially in the care of water and fire? fe is to persevere much. 15. And he is to be without doubt as to this, that, except happiness, the sacred beings do not then ® give anything whatever, as a modification‘ of it, unto men; and Aharman and the demons, except misery, do not then ® give them any happiness. 16. ‘For the existence of renunciation of szz the special thing is this, that oze commits no sin voluntarily; (17) and if, through folly, or weakness and ignorance, a sin occurs, he is then in renunciation of sin before the high-priests and the good. 18. And after that, wkez® he does not commit 2¢, then that sin which is committed by him becomes thus a sweeping (€sv4rak5)® from his body; (19) just as the wind which is hasty and mighty, when it comes swift and strong, sweeps so over the plain that it carries away every single blade of grass (giyyA4ki#ak6-1) and anything which is broken zm that place.’ Cuapter LIII. 1. The sage asked the spirit of wisdom (2) thus: ‘How are the homage and glorifying of the sacred beings to be performed ?’ 3. The spirit of wisdom answered (4) thus: 1 Lig has ‘he acts diligently and strivingly.’ 2 Lig adds ‘and plants.’ 5 Reading édtnas; Nér. has misread ain4,‘ otherwise.’ * Reading gvidarth; Nér. has misread vatari, ‘an evil.’ “5 Lrg has ‘too,’ and K43 omits the word. ® Misread avg, ‘away,’ by Nérydésang. 96 pinA-f MAiN6éc-f KHIRAD. ‘Every day three times, standing opposite the sun and Mitré!, as they proceed together *, (5) and ® the moon and fire of Vahram4, or the fire of fires ®, 7” like manner, morning, noon, and evening, homage and glorifying are performed, (6) and one has become grateful®. 7. And if a sin, or a deficiency (frédmAnd-r1)’, fas occurred, especially ® as regards the angels of the spiritual and. worldly existences, men and beasts of durden®, oxen and sheep, dogs and the dog species, and other creatures_and creations of Adhaymazd the lord, (8) oe is to become sorrowful, penitent, and in renunciation of szz before the sun and Mitvé, the moon and the. fire of Atdharmazd'; (9) and, for the sake of atonement for the sin, good works are to be practised as much as is well possible.’ CuaptTer LIV. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when an ignorant man—when they bring advancement to him—considers the learning 1 The angel of the sun’s light (see Chap. II, 118 n). * Lig adds ‘homage and glorifying are to be performed ;’ but this is unnecessary. 5 Lrg inserts ‘opposite.’ * The sacred fire (see Chap. XXXVI, 9 n).
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.