Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CHAPTER 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. 14. ‘The watery-looking* cloud’s seizing water from the sea, advancing in the atmosphere, and gradually breaking away‘, drop by drop, to the earth, and Aftharmaza’s® creatures’ thoroughly understanding the nature of heaven and hell, the compassion of Afhaymazd, the archangels, and other angels as regards their own creatures, and the devastation and destructiveness of Aharman and the demons as regards the creatures of Athaymazd it is possible to comprehend through the more complete power ® of wisdom. 15. And the good religion of the Mazda-worshippers, the sayings and teaching of the spirits’, and the demons’ demolishing the worldly body azd making z¢ imperceptible by the sight of men are apprehended * more fully by means of the most perfect means of wisdom. 16. And even the struggle and warfare of Iran with foreigners (an-airdn), and the smiting of Aharman and the demons it is possible to effect through the power of wisdom. 1 The four grades of heaven (see Chap. VII, 9-12). 2 See Chap. II, r15n. By omitting ‘and’ Nér. identifies this bridge with the path mentioned before it, but it forms only one portion of the path to the other world. * Assuming that m4-vénak6 stands for may4-vénak6. * Pahl. vikhtané is more probably connected with Pers. kikhtan, ‘to break,’ than with Pers. pikhtan, ‘to sift.’ 5 The Sanskrit version adds ‘and Aharman’s.’ ® Lig has ‘more fully through the power.’ 7 Lig has ‘ worldly existences! ® Reading girf-hast6. Lrg has ‘are effected.’ 102 DINA-t MAiNOG-1 KHIRAD. 17. ‘To occasion the sun’s inspection of the hidden water also, below the earth, it is expedient to convey z¢ for tillage and cultivation, and the advantage, comfort, and enjoyment of men and beasts of burden, oxen and sheep, through the power of wisdom. 18. The thorough understanding of the pain and sickness of men and beasts of burden, oxen, sheep, and other animals, and the bringing of medicine and remedies, health of body and comfort ‘unto them are much more possible to effect! by means of the power of wisdom. 19. ‘And as ¢o every man whose participation in wisdom is much, his share of heaven is then much more. 20. Even as éo Vistasp*, Zaratist*, Gayédmard‘, and those others whose share of heaven was much the more®, z# was on account of the much coming of wisdom unto them. 21. And as éo Yim, Frédon, Kat-Us®, and those other rulers who obtained splendour (varg6) and mightiness (tagakih)? from the sacred beings—just as the participation of Vist4sp and other rulers in the religion occurred *— and their not attaining to the religion, and also as to the ¢zmes when they have become ungrateful unto their own lord ®, z¢ was on account of the little coming of wisdom unto them.
2from the sacred beings—just as the participation of Vist4sp and other rulers in the religion occurred *— and their not attaining to the religion, and also as to the ¢zmes when they have become ungrateful unto their own lord ®, z¢ was on account of the little coming of wisdom unto them. . 22. ‘And Aharman, also, and the demons deceive that man more, and lead 4zm to hell, who is poorer 1 Lrg omits ‘to effect.’ ? See Chap. XIII, 14 n. 8 See Chap. I, ron. 4 See Chap. XXVII, 2n. 5 Lig has ‘who more fully obtained a share of heaven.’ 8 See Chap. VIII, 27, where all three are mentioned. 7 Lig has ‘ opulence.’ 8 This clause occurs only in K43. ® They all three suffered misfortunes in their old age, attributed by the priesthood to neglect of religion, which is here traced to diminution of intellect. CHAPTER LVII, 17-28. 103 of wisdom and unsteadier in disposition. 23. And z¢ is manifest, that, unto 42m who is virtuous in disposition, habit, and demeanour’, praise is then due, owing to his maintenance of wisdom. 24. For z¢ is declared, that Aharman shouted to Zaratist thus?: “If thou desist from this good religion of the Mazda-worshippers, then I wzd/ give thee a thousand years’ dominion of the worldly exzstence, (25) as was given to the Vadakan*® monarch Dahak*.” 26. On account of complete wisdom, the virtuous disposition and demeanour of Zaratdst not having hearkened and not being deluded, he did not become deceived and longing through that temptation of the accursed evil ove, the wicked °. 27. And he spoke to Aharman (28) thus: “I wd/ shatter and cause to run (dik4nam)®, and w7d/ make downcast (nigfis4r) for thee’, the bodies of your demons and fiends, wizards and witches, through the Hém® and sacred twigs®, and the good, true 1 Lrg has ‘virtuous in disposition and virtuous of demeanour.’ 3 This is stated, in other words, in Vend. XIX, 23-32. ’ As Vadak is said (Dd. LXXII, 5) to have been the mother of Dahak, this term may be a matronymic implying ‘son of Vadak.’ * See Chap. VIII, 29 n. 5 This section is a good deal altered in the Pazand version, but the general meaning is the same. * Lig has va vanom, ‘and I wz? smite.’ 7 Lrg has ‘and wei] make withered (nizar),’ ® A plant growing in Persia, small twigs of which are pounded in water, and the resulting juice is tasted by the priest during the ceremonial. It is a symbol of the mythic Hém, the producer of immortality (see Chap. LXII, 28). Originally, no doubt, the H6m (Av. haoma) and the Sans. soma were the same plant (see Dd. XLVIII, 16n). , * The baresém (Av. baresma) is a bundle of slender twigs or wires, prepared in a particular manner, to be held in the left hand 104 pinA-t MAiN6G-f KHIRAD. religion which the creator Athaymazd has taught to me.” 29. Aharman, when those words weve heard by him, became confounded and stupefied, and rushed to hell, and remained confounded a long time.
3religion which the creator Athaymazd has taught to me.” 29. Aharman, when those words weve heard by him, became confounded and stupefied, and rushed to hell, and remained confounded a long time. 30. ‘ This, too, is declared, that Athaymazd, when Aharman, by agreement!, had further operated? with his (Afthavmaza’s) creatures and creation of every kind, afterwards formed an assembly with the angels and archangels of every kind*, and the welfare (4vadth) due to his own wisdom was mentioned and recounted by him. 31. ‘This, too, is declared, that for the nine thousand years of renovation‘, until the resurrection and future existence, wisdom maintains and stimulates the creatures and creation of every kind. 32. ‘And this, too, is declared, that, as ¢o him who is an ignorant and bad-tempered man, when he attains even to much eminence, opulence, and authority, even then he is not fit to elevate into that welfare and authority.’ of the priest while reciting certain parts of the liturgy (see Dd. XLIII, 5 n). 1 The covenant between the good and evil spirits, by which their conflict was limited to nine thousand years (see Bd. I, 18, 19). 2 That is, transformed and vitiated them. The Av. frakerentad (Vend. I, 7), describing the modifying work of the evil spirit upon the creation, is here expressed by frag6 vadfind. 8 Such an assembly is mentioned in Vend. II, 42, but its proceedings are not stated. * So in all versions, but, as the renovation is generally considered as confined to the end of the nine thousand years, we ought perhaps to transpose the words and read ‘/or the nine thousand years, until the renovation, resurrection, and future existence.’ CHAPTER LVII, 29-LIX, 7. 105 Cuapter LVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when ove turns the ignorance and foolishness of an ignorant king back to knowledge and cleverness, on account of the sovereignty which is his; (3) and, as ¢o a poor man, who is wise}, one turns the knowledge and sagacity, which are his, back to foolishness and uselessness, on account of the poverty ?’ . 4. The spirit of wisdom answered (5) thus: ‘On account of the deceit and violence of the fiend ? of greediness (6) men utter more words as to the manliness of every one whose wealth and power are more, and recount #zs deeds and actions more fully ; (7) but, in the eyes of the angels and archangels, a poor man who is innocent and wise is better and more precious than a king oy opulent man who is ignorant.’ CuapTer LIX. 1. The sage asked the spirit of wisdom (2) thus: ‘What are the vices of priests? 3. What are the vices of warriors? 4. What are the vices of husbandmen? 5. And what are the vices of artizans‘* ?’ 6. The spirit of wisdom answered (7) thus: ‘ The vices of priests are heresy, covetousness, negligence, 1 Lrg adds ‘and innocent.’ 2 Lig has ‘demon,’ 5 Lrg has ‘than an opulent king.’
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.
1CHAPTER 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. 14. ‘The watery-looking* cloud’s seizing water from the sea, advancing in the atmosphere, and gradually breaking away‘, drop by drop, to the earth, and Aftharmaza’s® creatures’ thoroughly understanding the nature of heaven and hell, the compassion of Afhaymazd, the archangels, and other angels as regards their own creatures, and the devastation and destructiveness of Aharman and the demons as regards the creatures of Athaymazd it is possible to comprehend through the more complete power ® of wisdom. 15. And the good religion of the Mazda-worshippers, the sayings and teaching of the spirits’, and the demons’ demolishing the worldly body azd making z¢ imperceptible by the sight of men are apprehended * more fully by means of the most perfect means of wisdom. 16. And even the struggle and warfare of Iran with foreigners (an-airdn), and the smiting of Aharman and the demons it is possible to effect through the power of wisdom. 1 The four grades of heaven (see Chap. VII, 9-12). 2 See Chap. II, r15n. By omitting ‘and’ Nér. identifies this bridge with the path mentioned before it, but it forms only one portion of the path to the other world. * Assuming that m4-vénak6 stands for may4-vénak6. * Pahl. vikhtané is more probably connected with Pers. kikhtan, ‘to break,’ than with Pers. pikhtan, ‘to sift.’ 5 The Sanskrit version adds ‘and Aharman’s.’ ® Lig has ‘more fully through the power.’ 7 Lig has ‘ worldly existences! ® Reading girf-hast6. Lrg has ‘are effected.’ 102 DINA-t MAiNOG-1 KHIRAD. 17. ‘To occasion the sun’s inspection of the hidden water also, below the earth, it is expedient to convey z¢ for tillage and cultivation, and the advantage, comfort, and enjoyment of men and beasts of burden, oxen and sheep, through the power of wisdom. 18. The thorough understanding of the pain and sickness of men and beasts of burden, oxen, sheep, and other animals, and the bringing of medicine and remedies, health of body and comfort ‘unto them are much more possible to effect! by means of the power of wisdom. 19. ‘And as ¢o every man whose participation in wisdom is much, his share of heaven is then much more. 20. Even as éo Vistasp*, Zaratist*, Gayédmard‘, and those others whose share of heaven was much the more®, z# was on account of the much coming of wisdom unto them. 21. And as éo Yim, Frédon, Kat-Us®, and those other rulers who obtained splendour (varg6) and mightiness (tagakih)? from the sacred beings—just as the participation of Vist4sp and other rulers in the religion occurred *— and their not attaining to the religion, and also as to the ¢zmes when they have become ungrateful unto their own lord ®, z¢ was on account of the little coming of wisdom unto them.
2from the sacred beings—just as the participation of Vist4sp and other rulers in the religion occurred *— and their not attaining to the religion, and also as to the ¢zmes when they have become ungrateful unto their own lord ®, z¢ was on account of the little coming of wisdom unto them. . 22. ‘And Aharman, also, and the demons deceive that man more, and lead 4zm to hell, who is poorer 1 Lrg omits ‘to effect.’ ? See Chap. XIII, 14 n. 8 See Chap. I, ron. 4 See Chap. XXVII, 2n. 5 Lig has ‘who more fully obtained a share of heaven.’ 8 See Chap. VIII, 27, where all three are mentioned. 7 Lig has ‘ opulence.’ 8 This clause occurs only in K43. ® They all three suffered misfortunes in their old age, attributed by the priesthood to neglect of religion, which is here traced to diminution of intellect. CHAPTER LVII, 17-28. 103 of wisdom and unsteadier in disposition. 23. And z¢ is manifest, that, unto 42m who is virtuous in disposition, habit, and demeanour’, praise is then due, owing to his maintenance of wisdom. 24. For z¢ is declared, that Aharman shouted to Zaratist thus?: “If thou desist from this good religion of the Mazda-worshippers, then I wzd/ give thee a thousand years’ dominion of the worldly exzstence, (25) as was given to the Vadakan*® monarch Dahak*.” 26. On account of complete wisdom, the virtuous disposition and demeanour of Zaratdst not having hearkened and not being deluded, he did not become deceived and longing through that temptation of the accursed evil ove, the wicked °. 27. And he spoke to Aharman (28) thus: “I wd/ shatter and cause to run (dik4nam)®, and w7d/ make downcast (nigfis4r) for thee’, the bodies of your demons and fiends, wizards and witches, through the Hém® and sacred twigs®, and the good, true 1 Lrg has ‘virtuous in disposition and virtuous of demeanour.’ 3 This is stated, in other words, in Vend. XIX, 23-32. ’ As Vadak is said (Dd. LXXII, 5) to have been the mother of Dahak, this term may be a matronymic implying ‘son of Vadak.’ * See Chap. VIII, 29 n. 5 This section is a good deal altered in the Pazand version, but the general meaning is the same. * Lig has va vanom, ‘and I wz? smite.’ 7 Lrg has ‘and wei] make withered (nizar),’ ® A plant growing in Persia, small twigs of which are pounded in water, and the resulting juice is tasted by the priest during the ceremonial. It is a symbol of the mythic Hém, the producer of immortality (see Chap. LXII, 28). Originally, no doubt, the H6m (Av. haoma) and the Sans. soma were the same plant (see Dd. XLVIII, 16n). , * The baresém (Av. baresma) is a bundle of slender twigs or wires, prepared in a particular manner, to be held in the left hand 104 pinA-t MAiN6G-f KHIRAD. religion which the creator Athaymazd has taught to me.” 29. Aharman, when those words weve heard by him, became confounded and stupefied, and rushed to hell, and remained confounded a long time.
3religion which the creator Athaymazd has taught to me.” 29. Aharman, when those words weve heard by him, became confounded and stupefied, and rushed to hell, and remained confounded a long time. 30. ‘ This, too, is declared, that Athaymazd, when Aharman, by agreement!, had further operated? with his (Afthavmaza’s) creatures and creation of every kind, afterwards formed an assembly with the angels and archangels of every kind*, and the welfare (4vadth) due to his own wisdom was mentioned and recounted by him. 31. ‘This, too, is declared, that for the nine thousand years of renovation‘, until the resurrection and future existence, wisdom maintains and stimulates the creatures and creation of every kind. 32. ‘And this, too, is declared, that, as ¢o him who is an ignorant and bad-tempered man, when he attains even to much eminence, opulence, and authority, even then he is not fit to elevate into that welfare and authority.’ of the priest while reciting certain parts of the liturgy (see Dd. XLIII, 5 n). 1 The covenant between the good and evil spirits, by which their conflict was limited to nine thousand years (see Bd. I, 18, 19). 2 That is, transformed and vitiated them. The Av. frakerentad (Vend. I, 7), describing the modifying work of the evil spirit upon the creation, is here expressed by frag6 vadfind. 8 Such an assembly is mentioned in Vend. II, 42, but its proceedings are not stated. * So in all versions, but, as the renovation is generally considered as confined to the end of the nine thousand years, we ought perhaps to transpose the words and read ‘/or the nine thousand years, until the renovation, resurrection, and future existence.’ CHAPTER LVII, 29-LIX, 7. 105 Cuapter LVIII. 1. The sage asked the spirit of wisdom (2) thus: ‘Wherefore zs z¢ when ove turns the ignorance and foolishness of an ignorant king back to knowledge and cleverness, on account of the sovereignty which is his; (3) and, as ¢o a poor man, who is wise}, one turns the knowledge and sagacity, which are his, back to foolishness and uselessness, on account of the poverty ?’ . 4. The spirit of wisdom answered (5) thus: ‘On account of the deceit and violence of the fiend ? of greediness (6) men utter more words as to the manliness of every one whose wealth and power are more, and recount #zs deeds and actions more fully ; (7) but, in the eyes of the angels and archangels, a poor man who is innocent and wise is better and more precious than a king oy opulent man who is ignorant.’ CuapTer LIX. 1. The sage asked the spirit of wisdom (2) thus: ‘What are the vices of priests? 3. What are the vices of warriors? 4. What are the vices of husbandmen? 5. And what are the vices of artizans‘* ?’ 6. The spirit of wisdom answered (7) thus: ‘ The vices of priests are heresy, covetousness, negligence, 1 Lrg adds ‘and innocent.’ 2 Lig has ‘demon,’ 5 Lrg has ‘than an opulent king.’
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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