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1II, 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). 5 A fire in which the remnants of all other fires are deposited from time to time. 6 We ought probably to read ‘one is to perform homage and glorifying, and to be grateful.’ 7 Lig omits ‘or a deficiency.’ 8 Reading fraést6; Nér. reads pargast and translates ‘somewhat.’ * Lrg omits the ‘ beasts of burden.’ 1 These are four out of the five existences to which the daily Ny4yises or supplications are addressed. CHAPTER LIII, 5-LV, 6. 97 and advancement of the wise and good mostly so', through greediness, that to teach z¢ to him is difficult ?’ 3. The spirit of wisdom answered (4) thus: ‘For this reason, because the ignorant man considers, in thought, his own ignorance as good as the sage does, in thought, his own knowledge.’ CuapTer LV. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore is he who is an ill-natured man no friend of the good, zor an untalented man of a talented one ?’ 3. The spirit of wisdom answered (4) thus: ‘ For this reason, because he who is an ill-talented? man is aé [all]® times zw fear of the talented, (5) lest “they should trouble‘ us by ¢hey skill and talent, and, owing to that circumstance, shame may come upon us before the good and our opponents.” 6. ‘And the ill-natured are no friends of the good for this reason, because ¢here is a time for their annihilation and destruction by-the hands of the good,’ 1 Lrg has ‘such vexation,’ by reading bésh instead of vés. 2 Lig has ‘untalented.’ 5-K43 omits ‘all,’ and its text may be translated thus :—‘ because the position of him who is an ill-talented man is zz danger from the talented.’ “ Reading aé rangénd. Nér. has the doubtful reading airédzined, ‘ they enlighten, and also several other variations, so as to produce the following meaning :—‘lest “these enlighten others by the skill and talent which are not mine,” and shame come upon him before the good and /zs helpmates.’ [24] H 98 pinA-t MAtNéc-f KHIRAD. -Cuapter LVI. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore are these mountains and rivers! made, which are in the world?’ 3. The spirit of wisdom answered (4) thus: ‘Of these mountains, which are in the world, there are some which are moderators of the wind, and there are some which are? warders off; (5) there are some which are the place and vent, the resting-place and support of the rainy cloud; (6) and there are some which are smiters of Aharman and the demons, and maintainers and vivifiers of the creatures and creation of Athaymazd, the lord. 7. ‘And these rivers, which are in the world, the creator Atharmazd has formed, from the borders of Albdrz%, for providing the protection and for the vivification of his own creatures and creation.’ Cuapter LVII.
27. ‘And these rivers, which are in the world, the creator Atharmazd has formed, from the borders of Albdrz%, for providing the protection and for the vivification of his own creatures and creation.’ Cuapter LVII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when the knowledge and sagacity of the spiritual and worldly exzstences, both united, are connected with thee ?’ 3. The spirit of wisdom answered (4) thus: ‘ For this reason, because, from the first, I, who am the innate wisdom, apart from the spiritual and worldly existences, have been with Adhaymazd. 5. And 1 Or it may be ‘seas,’ as the Sanskrit version translates the word, both here and in § 7, but this hardly agrees: with the context. ? Lig omits these five words. 8 See Chap. XLIV, 16n. CHAPTER LVI, I-LVII, II. 99 the creator Athaymazd created (4frid6) the angels of the spiritual and worldly creations, and all the other creatures and creations through the power and mightiness, the wisdom and sagacity of innate wisdom ; and I produce?! and he maintains and stimulates them. 6. And at the end of the renovation of the universe it is possible to cause the annihilation and destruction of Aharman and his miscreations more fully by the power of wisdom; (7) and Sdshdns ?, with Kai-Khisrét?, and those who cause the resurrection and future existence are able to act more fully, by means of the power and help of wisdom. 8. ‘The knowledge and sagacity of the worldly existence, the learning and teaching in* every profession, and all advancement of temporal Jdeings* are through wisdom. 9g. The souls of the righteous, in escaping from hell® and coming ® to heaven and the supreme heaven (garédm4n), arrive much better by means of the power and protection of wisdom. 10. And it is possible to seek the good living, pleasure, good repute, and every happiness of people in the worldly exzstence, through the power of wisdom. 11. ‘And the maintenance of the seeds of men 1 So in K43, but Nér. ‘has taken this verb in the third person, in place of the nearly. synonymous 4frtdé, so as to state that the creator ‘created, maintains, and stimulates the angels’ and all other existences through the power of innate wisdom. The object of the Pahlavi text, however, seems to be to emphatize the fact that the creation was specially due to the innate wisdom of the creator, while its maintenance is dependent on all his powers and attributes. 2 See Chaps. II, 95, XXVIL, 63. 5 Lig has ‘of.’ * Lig has ‘times.’ 5 That is, in escaping from the risk of being sent to hell. ® Lrg omits ‘and coming.’ H 2 100 DinA- MAtNOG-? KHIRAD.
32 See Chaps. II, 95, XXVIL, 63. 5 Lig has ‘of.’ * Lig has ‘times.’ 5 That is, in escaping from the risk of being sent to hell. ® Lrg omits ‘and coming.’ H 2 100 DinA- MAtNOG-? KHIRAD. and beasts of d%rden, oxen and sheep, and also every other creature and creation of Afthaymazd, the lord, the seating! of ¢hem in the womb, and making manifest what is their food in the womb, so that they shall not die from hunger and thirst, and the allotment and maturing of the limbs are effected? more fully by means of the durability (dérangarth) and great potency which are in the force® of wisdom. 12, ‘The arrangement of the earth and the mingling of the water in the earth, the growth and increase of plants, colour of various kinds, and the scent, taste, and pleasantness of various things are allotted and produced more fully through wisdom. 13. And the arrangement of Albfrz‘ around the world, the manifestation of the earth of the seven regions ® and the sky above the mountain of Albfrz, the motion of the sun and moon and twelve constellations *, the six times of the season festivals (gas4nb4r)’, the five times devoted to the guardian spirits (fravardtkAn) *, the heaven which is in the place of good thoughts, the place of good words, the place of good deeds, and the perfect supreme * Nér. has read shayastan, ‘possibility,’ instead of nishAstand, ‘seating.’ * Reading vadQni-hénd, Lrg has ‘are possible to effect.’ 5 Lrg has ‘by means of the great potency and force.’ “ See Chap. XLIV, 16n. 5 See Chap. IX, 2n. ° The signs of the zodiac, whose apparent movement, due to the motion of the earth, is here alluded to. 7 See Chap. IV, 5n.- § The five supplementary days, named after the five Gathas or sacred hymns, which follow the twelfth month in order to complete the Parsi year of 365 days. Together with the five preceding days they are specially devoted to the homage of the guardian spirits or Fravashis. CHAPTER LVII, 12-I 6. IOI heaven (garédm4n) of all gloriousness}, the path of the spirits and worldly existences, and the Kindvar bridge? are produced and allotted through the power of wisdom.
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.
1II, 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). 5 A fire in which the remnants of all other fires are deposited from time to time. 6 We ought probably to read ‘one is to perform homage and glorifying, and to be grateful.’ 7 Lig omits ‘or a deficiency.’ 8 Reading fraést6; Nér. reads pargast and translates ‘somewhat.’ * Lrg omits the ‘ beasts of burden.’ 1 These are four out of the five existences to which the daily Ny4yises or supplications are addressed. CHAPTER LIII, 5-LV, 6. 97 and advancement of the wise and good mostly so', through greediness, that to teach z¢ to him is difficult ?’ 3. The spirit of wisdom answered (4) thus: ‘For this reason, because the ignorant man considers, in thought, his own ignorance as good as the sage does, in thought, his own knowledge.’ CuapTer LV. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore is he who is an ill-natured man no friend of the good, zor an untalented man of a talented one ?’ 3. The spirit of wisdom answered (4) thus: ‘ For this reason, because he who is an ill-talented? man is aé [all]® times zw fear of the talented, (5) lest “they should trouble‘ us by ¢hey skill and talent, and, owing to that circumstance, shame may come upon us before the good and our opponents.” 6. ‘And the ill-natured are no friends of the good for this reason, because ¢here is a time for their annihilation and destruction by-the hands of the good,’ 1 Lrg has ‘such vexation,’ by reading bésh instead of vés. 2 Lig has ‘untalented.’ 5-K43 omits ‘all,’ and its text may be translated thus :—‘ because the position of him who is an ill-talented man is zz danger from the talented.’ “ Reading aé rangénd. Nér. has the doubtful reading airédzined, ‘ they enlighten, and also several other variations, so as to produce the following meaning :—‘lest “these enlighten others by the skill and talent which are not mine,” and shame come upon him before the good and /zs helpmates.’ [24] H 98 pinA-t MAtNéc-f KHIRAD. -Cuapter LVI. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore are these mountains and rivers! made, which are in the world?’ 3. The spirit of wisdom answered (4) thus: ‘Of these mountains, which are in the world, there are some which are moderators of the wind, and there are some which are? warders off; (5) there are some which are the place and vent, the resting-place and support of the rainy cloud; (6) and there are some which are smiters of Aharman and the demons, and maintainers and vivifiers of the creatures and creation of Athaymazd, the lord. 7. ‘And these rivers, which are in the world, the creator Atharmazd has formed, from the borders of Albdrz%, for providing the protection and for the vivification of his own creatures and creation.’ Cuapter LVII.
27. ‘And these rivers, which are in the world, the creator Atharmazd has formed, from the borders of Albdrz%, for providing the protection and for the vivification of his own creatures and creation.’ Cuapter LVII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when the knowledge and sagacity of the spiritual and worldly exzstences, both united, are connected with thee ?’ 3. The spirit of wisdom answered (4) thus: ‘ For this reason, because, from the first, I, who am the innate wisdom, apart from the spiritual and worldly existences, have been with Adhaymazd. 5. And 1 Or it may be ‘seas,’ as the Sanskrit version translates the word, both here and in § 7, but this hardly agrees: with the context. ? Lig omits these five words. 8 See Chap. XLIV, 16n. CHAPTER LVI, I-LVII, II. 99 the creator Athaymazd created (4frid6) the angels of the spiritual and worldly creations, and all the other creatures and creations through the power and mightiness, the wisdom and sagacity of innate wisdom ; and I produce?! and he maintains and stimulates them. 6. And at the end of the renovation of the universe it is possible to cause the annihilation and destruction of Aharman and his miscreations more fully by the power of wisdom; (7) and Sdshdns ?, with Kai-Khisrét?, and those who cause the resurrection and future existence are able to act more fully, by means of the power and help of wisdom. 8. ‘The knowledge and sagacity of the worldly existence, the learning and teaching in* every profession, and all advancement of temporal Jdeings* are through wisdom. 9g. The souls of the righteous, in escaping from hell® and coming ® to heaven and the supreme heaven (garédm4n), arrive much better by means of the power and protection of wisdom. 10. And it is possible to seek the good living, pleasure, good repute, and every happiness of people in the worldly exzstence, through the power of wisdom. 11. ‘And the maintenance of the seeds of men 1 So in K43, but Nér. ‘has taken this verb in the third person, in place of the nearly. synonymous 4frtdé, so as to state that the creator ‘created, maintains, and stimulates the angels’ and all other existences through the power of innate wisdom. The object of the Pahlavi text, however, seems to be to emphatize the fact that the creation was specially due to the innate wisdom of the creator, while its maintenance is dependent on all his powers and attributes. 2 See Chaps. II, 95, XXVIL, 63. 5 Lig has ‘of.’ * Lig has ‘times.’ 5 That is, in escaping from the risk of being sent to hell. ® Lrg omits ‘and coming.’ H 2 100 DinA- MAtNOG-? KHIRAD.
32 See Chaps. II, 95, XXVIL, 63. 5 Lig has ‘of.’ * Lig has ‘times.’ 5 That is, in escaping from the risk of being sent to hell. ® Lrg omits ‘and coming.’ H 2 100 DinA- MAtNOG-? KHIRAD. and beasts of d%rden, oxen and sheep, and also every other creature and creation of Afthaymazd, the lord, the seating! of ¢hem in the womb, and making manifest what is their food in the womb, so that they shall not die from hunger and thirst, and the allotment and maturing of the limbs are effected? more fully by means of the durability (dérangarth) and great potency which are in the force® of wisdom. 12, ‘The arrangement of the earth and the mingling of the water in the earth, the growth and increase of plants, colour of various kinds, and the scent, taste, and pleasantness of various things are allotted and produced more fully through wisdom. 13. And the arrangement of Albfrz‘ around the world, the manifestation of the earth of the seven regions ® and the sky above the mountain of Albfrz, the motion of the sun and moon and twelve constellations *, the six times of the season festivals (gas4nb4r)’, the five times devoted to the guardian spirits (fravardtkAn) *, the heaven which is in the place of good thoughts, the place of good words, the place of good deeds, and the perfect supreme * Nér. has read shayastan, ‘possibility,’ instead of nishAstand, ‘seating.’ * Reading vadQni-hénd, Lrg has ‘are possible to effect.’ 5 Lrg has ‘by means of the great potency and force.’ “ See Chap. XLIV, 16n. 5 See Chap. IX, 2n. ° The signs of the zodiac, whose apparent movement, due to the motion of the earth, is here alluded to. 7 See Chap. IV, 5n.- § The five supplementary days, named after the five Gathas or sacred hymns, which follow the twelfth month in order to complete the Parsi year of 365 days. Together with the five preceding days they are specially devoted to the homage of the guardian spirits or Fravashis. CHAPTER LVII, 12-I 6. IOI heaven (garédm4n) of all gloriousness}, the path of the spirits and worldly existences, and the Kindvar bridge? are produced and allotted through the power of wisdom.
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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