Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. 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.’ * Literally ‘the well-endeavouring,’ the lowest of the four classes of the community here mentioned (see also Chaps. XXXI, XXXII). 106 pinA-f MAinéc-i KHIRAD. trafficking (sQdakih)!, attention to trifles, and urbelief in the religion. a 8. ‘The vices of warriors are oppression, violence, promise-breaking, unmercifulness (an-avékhshag4vandth), ostentation (dakhshth)2, haughtiness, and arrogance. 9. ‘The vices of husbandmen are ignorance, enviousness, ill-will, and maliciousness. 10. ‘And the vices of artizans are unbelief, want of thanksgiving, improper muttering of prayers, moroseness, and abusiveness.’ CHAPTER LX. 1, The sage asked the spirit of wisdom (2) thus: ‘Of mankind which are more conversant with good and evil ?’ 3. The spirit of wisdom answered (4) thus: ‘Of mankind 4e whose sojourn® and business are with the bad‘, and they provide him a name for good repute and goodness, is the man more conversant with good. 5. And he whose sojourn and business are with the good, and they provide him a name for disrepute, is the man more conversant with evil. 6. ‘ Because it is said, (7, 8) that whoever joins with the good brings good with zm, and whoever 1 Or, perhaps, ‘usuriousness.’ The Sanskrit version has ‘laziness,’ as if Nér. had read Asfdakth. * Nér. has read gahi, and translated ‘incontinence.’ * Reading nisastd. Lrg has ‘ whose business is most (vés-ast), both here and in § 5. * Lrg has ‘the good.’ 5 Lrg has ‘the bad.’ CHAPTER LIX, 8—LXI, 6. 107 joins with the bad drzngs! evil—(g) just like the . wind which, when it impinges on stench, is? stench, (10) and when it impinges on perfume, is perfume,— (11) z¢ is, therefore, notorious °, (12) that he whose business is with the good receives good, (13) and he whose business is with the bad veceives* evil; (14) but, even then, both are to be considered as an experiment (afizmayisn6) 5,’ Cuapter LXI. 1. The sage asked the spirit of wisdom (2) thus : ‘Which is the chief of men? Which is the chief of women? 3. Which is the chief of horses? Which is the chief of flying creatures? 4. [Which is the chief of oxen?]® Which is the chief of wild animals ? Which is the chief of grains ?’ 5. The spirit of wisdom answered (6) thus: ‘ The man who is wise, who is steadfast in the religion, who is well-praising, who is true-speaking is chief over 47s associates. 1 Lig has ‘will bring with 47m’ in both clauses, but the repetition is unnecessary in Pahlavi. ? Lig has ‘ will bring with 2#” both here and in § ro. 8 Lrg has ‘ proper to know.’ * K43 does not repeat this verb.
21 Lig has ‘will bring with 47m’ in both clauses, but the repetition is unnecessary in Pahlavi. ? Lig has ‘ will bring with 2#” both here and in § ro. 8 Lrg has ‘ proper to know.’ * K43 does not repeat this verb. 5 Lig has ‘by the result (anzamesn).’ The meaning is that, though a man’s character is generally in accordance with the company he keeps, this must not be assumed without proof; and when the contrary is the case, as stated in §§ 4, 5, his own disposition must be of a very decided nature. Nérydsang seems to have misunderstood the author’s argument, and, supposing §§ 6-13 to contain a mere illustration of §§ 4, 5, he considered it necessary to transpose ‘the bad’ and ‘the good’ in §§ 4,5,so as to make the illustration applicable. * K43 omits the question in brackets. 108 pinA-? MAINéG-1 KHIRAD. 7. ‘The woman who is young’, who is properly disposed, who is faithful, who is respected, who is good-natured, who enlivens the house, whose modesty and awe are virtuous, a friend of her own father and elders *, husband and guardian, handsome and replete with animation ® is chief over the women who are her own associates. 8. ‘The ox which is glorious, which is tall-eared, which has a herd of cows is chief over oxen. g. ‘The Aihardv‘ is the chief of birds. 10. The horse which is swift® is the chief of horses. 11. The hare ® is the chief.of wild animals ; azd wheat’ is the chief of grains.’ CuaptTer LXII. 1. The sage asked the spirit of wisdom (2) thus: ‘In what place starids Kangdez? 3. Where is the enclosure formed by Yim constructed*®? 4. J” what 1 Lrg has ‘talking, eloquent.’ 2 Nér. translates niy&k by ‘father’s brother,’ an elder who is considered as a special protector in India. —_ 8 Reading namag-akfin, which epithet is omitted in Lrg. ‘ A name of the Karsipt, who is said to be the chief of birds in this world (Pahl. Visp. I, 1, Bd. XXIV,11), the Vis Karsipta who brought the religion to the enclosure formed by Yim (see Vend. IJ, 138, 139), and which is said, in the Pahlavi version, to be ‘a Kaharvak (or Kaharnak) who goes back into the existence of the spirits.’ To determine the meaning of this name (which Nér. translates by Sans. £akravaka, ‘Brahmany duck’) we have to consider not only the two forms &fhar4v and saharvak, but also the term ark, ‘falcon,’ used in Bd, XXIV, 11. The #4mrés of Bd. XIX, 15, XXIV, 29 (the 4inadmrdés of Chap. LXII, 40) is also said to be the chief of birds, but probably mythic birds are meant. 5 Lig has ‘ white,’ as in Bd. XXIV, 6. ® See Bd. XXIV, 9g. 7 See Bd. XXIV, 19. 8 Lrg omits ‘constructed.’ ; UN SVE \ 1 >Ery CHAPTER LXI, 7-LXII, 18. SS CHO eid
3XIX, 15, XXIV, 29 (the 4inadmrdés of Chap. LXII, 40) is also said to be the chief of birds, but probably mythic birds are meant. 5 Lig has ‘ white,’ as in Bd. XXIV, 6. ® See Bd. XXIV, 9g. 7 See Bd. XXIV, 19. 8 Lrg omits ‘constructed.’ ; UN SVE \ 1 >Ery CHAPTER LXI, 7-LXII, 18. SS CHO eid place lies’ the body of Sahm? 5. Where is the abode of Srésh? 6. /” what place stands the threelegged ass? 7. Where is the Hém grown, the preparer of the dead, with which they restore the dead and produce the future existence? 8. In which place is? Gépaitéshah ? 9. With what work is the Kar fish intrusted? 10. Where has the griffon bird a nest (astyan) 8? 11. J” what place sits Kindmrés, and what is his work ?’ 12. The spirit of wisdom answered (13) thus: ‘ Kangdez* is intrusted with the eastern quarter, near to Satavdyés®, (14) on the frontier of Airan-végé °. 15. ‘The enclosure formed by Yim’ is constructed in Airan-végé, below the earth®. 16. And every species and seed of all the creatures and creations of Afthaymazd, the lord, whatever is better and more select of man and beast of burden, of cattle . and flying creatures is brought thither®. 17. And every forty years one child is born from one woman and one man’? who are of that place ; (18) their life, 1 Lrg has ‘remains.’ 2 Lrg has ‘remains,’ 8 Lig has ‘a resting-place.’ * See Chap. XXVII, 58, 62. 5 Av, Satavaésa, the western leader of the stars and special opponent of the planet Anahid (Venus), which may, perhaps, be identified with Antares (see Bd. II, 7, V, 1), though Geiger (Ost. Kul. p. 313) thinks Vega more probable. It also protects the southern seas, and its name is applied to the gulf of ’Umén in that direction (see Bd. XIII; 9-13, Zs. VI, 16, 18). But its connection with the east, as implied in our text, requires explanation, and throws some doubt upon the reading. ® See Chap. XLIV, 17-23. ™ See Chap. XXVII, 27-31. 8 So stated in Bd. XXXII, gs, and probably meaning that its position could no longer be discovered on earth. Bd. XXIX, 14 states that it is in the middle of Pars, below Mount Yimakan. 9 See Vend. II, 106-113. 10 Perhaps we should understand ‘from each woman and each 110 pinA-? MAiN6G-? KHIRAD. too, is three hundred years!, (19) and their pain and disturbance are little ?. 20. ‘The body of Sahm ® is in the plain of Pésandas‘*, near to Mount Dim4vand®. 21. And on that plain, except corn and the eatable things they sow and reap azd live upon, there is not so much as a single other tree ®, ov shrub, oy plant; (22) and its golden colour is mostly wormwood’. 23. And the angels and archangels have appointed 99,999guardian spirits of the righteous as a protection for the body of Sahm, (24) so that the demons and fiends may not injure it. 25. ‘The abode of Srésh * is mostly in Arzah , and afterwards also in Savah and the whole world. man,’ that is, a couple of children from each couple, which would agree with Vend. II, 134. 1 Pahl. Vend. IT, 136 has 150 years.
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.
14. 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.’ * Literally ‘the well-endeavouring,’ the lowest of the four classes of the community here mentioned (see also Chaps. XXXI, XXXII). 106 pinA-f MAinéc-i KHIRAD. trafficking (sQdakih)!, attention to trifles, and urbelief in the religion. a 8. ‘The vices of warriors are oppression, violence, promise-breaking, unmercifulness (an-avékhshag4vandth), ostentation (dakhshth)2, haughtiness, and arrogance. 9. ‘The vices of husbandmen are ignorance, enviousness, ill-will, and maliciousness. 10. ‘And the vices of artizans are unbelief, want of thanksgiving, improper muttering of prayers, moroseness, and abusiveness.’ CHAPTER LX. 1, The sage asked the spirit of wisdom (2) thus: ‘Of mankind which are more conversant with good and evil ?’ 3. The spirit of wisdom answered (4) thus: ‘Of mankind 4e whose sojourn® and business are with the bad‘, and they provide him a name for good repute and goodness, is the man more conversant with good. 5. And he whose sojourn and business are with the good, and they provide him a name for disrepute, is the man more conversant with evil. 6. ‘ Because it is said, (7, 8) that whoever joins with the good brings good with zm, and whoever 1 Or, perhaps, ‘usuriousness.’ The Sanskrit version has ‘laziness,’ as if Nér. had read Asfdakth. * Nér. has read gahi, and translated ‘incontinence.’ * Reading nisastd. Lrg has ‘ whose business is most (vés-ast), both here and in § 5. * Lrg has ‘the good.’ 5 Lrg has ‘the bad.’ CHAPTER LIX, 8—LXI, 6. 107 joins with the bad drzngs! evil—(g) just like the . wind which, when it impinges on stench, is? stench, (10) and when it impinges on perfume, is perfume,— (11) z¢ is, therefore, notorious °, (12) that he whose business is with the good receives good, (13) and he whose business is with the bad veceives* evil; (14) but, even then, both are to be considered as an experiment (afizmayisn6) 5,’ Cuapter LXI. 1. The sage asked the spirit of wisdom (2) thus : ‘Which is the chief of men? Which is the chief of women? 3. Which is the chief of horses? Which is the chief of flying creatures? 4. [Which is the chief of oxen?]® Which is the chief of wild animals ? Which is the chief of grains ?’ 5. The spirit of wisdom answered (6) thus: ‘ The man who is wise, who is steadfast in the religion, who is well-praising, who is true-speaking is chief over 47s associates. 1 Lig has ‘will bring with 47m’ in both clauses, but the repetition is unnecessary in Pahlavi. ? Lig has ‘ will bring with 2#” both here and in § ro. 8 Lrg has ‘ proper to know.’ * K43 does not repeat this verb.
21 Lig has ‘will bring with 47m’ in both clauses, but the repetition is unnecessary in Pahlavi. ? Lig has ‘ will bring with 2#” both here and in § ro. 8 Lrg has ‘ proper to know.’ * K43 does not repeat this verb. 5 Lig has ‘by the result (anzamesn).’ The meaning is that, though a man’s character is generally in accordance with the company he keeps, this must not be assumed without proof; and when the contrary is the case, as stated in §§ 4, 5, his own disposition must be of a very decided nature. Nérydsang seems to have misunderstood the author’s argument, and, supposing §§ 6-13 to contain a mere illustration of §§ 4, 5, he considered it necessary to transpose ‘the bad’ and ‘the good’ in §§ 4,5,so as to make the illustration applicable. * K43 omits the question in brackets. 108 pinA-? MAINéG-1 KHIRAD. 7. ‘The woman who is young’, who is properly disposed, who is faithful, who is respected, who is good-natured, who enlivens the house, whose modesty and awe are virtuous, a friend of her own father and elders *, husband and guardian, handsome and replete with animation ® is chief over the women who are her own associates. 8. ‘The ox which is glorious, which is tall-eared, which has a herd of cows is chief over oxen. g. ‘The Aihardv‘ is the chief of birds. 10. The horse which is swift® is the chief of horses. 11. The hare ® is the chief.of wild animals ; azd wheat’ is the chief of grains.’ CuaptTer LXII. 1. The sage asked the spirit of wisdom (2) thus: ‘In what place starids Kangdez? 3. Where is the enclosure formed by Yim constructed*®? 4. J” what 1 Lrg has ‘talking, eloquent.’ 2 Nér. translates niy&k by ‘father’s brother,’ an elder who is considered as a special protector in India. —_ 8 Reading namag-akfin, which epithet is omitted in Lrg. ‘ A name of the Karsipt, who is said to be the chief of birds in this world (Pahl. Visp. I, 1, Bd. XXIV,11), the Vis Karsipta who brought the religion to the enclosure formed by Yim (see Vend. IJ, 138, 139), and which is said, in the Pahlavi version, to be ‘a Kaharvak (or Kaharnak) who goes back into the existence of the spirits.’ To determine the meaning of this name (which Nér. translates by Sans. £akravaka, ‘Brahmany duck’) we have to consider not only the two forms &fhar4v and saharvak, but also the term ark, ‘falcon,’ used in Bd, XXIV, 11. The #4mrés of Bd. XIX, 15, XXIV, 29 (the 4inadmrdés of Chap. LXII, 40) is also said to be the chief of birds, but probably mythic birds are meant. 5 Lig has ‘ white,’ as in Bd. XXIV, 6. ® See Bd. XXIV, 9g. 7 See Bd. XXIV, 19. 8 Lrg omits ‘constructed.’ ; UN SVE \ 1 >Ery CHAPTER LXI, 7-LXII, 18. SS CHO eid
3XIX, 15, XXIV, 29 (the 4inadmrdés of Chap. LXII, 40) is also said to be the chief of birds, but probably mythic birds are meant. 5 Lig has ‘ white,’ as in Bd. XXIV, 6. ® See Bd. XXIV, 9g. 7 See Bd. XXIV, 19. 8 Lrg omits ‘constructed.’ ; UN SVE \ 1 >Ery CHAPTER LXI, 7-LXII, 18. SS CHO eid place lies’ the body of Sahm? 5. Where is the abode of Srésh? 6. /” what place stands the threelegged ass? 7. Where is the Hém grown, the preparer of the dead, with which they restore the dead and produce the future existence? 8. In which place is? Gépaitéshah ? 9. With what work is the Kar fish intrusted? 10. Where has the griffon bird a nest (astyan) 8? 11. J” what place sits Kindmrés, and what is his work ?’ 12. The spirit of wisdom answered (13) thus: ‘ Kangdez* is intrusted with the eastern quarter, near to Satavdyés®, (14) on the frontier of Airan-végé °. 15. ‘The enclosure formed by Yim’ is constructed in Airan-végé, below the earth®. 16. And every species and seed of all the creatures and creations of Afthaymazd, the lord, whatever is better and more select of man and beast of burden, of cattle . and flying creatures is brought thither®. 17. And every forty years one child is born from one woman and one man’? who are of that place ; (18) their life, 1 Lrg has ‘remains.’ 2 Lrg has ‘remains,’ 8 Lig has ‘a resting-place.’ * See Chap. XXVII, 58, 62. 5 Av, Satavaésa, the western leader of the stars and special opponent of the planet Anahid (Venus), which may, perhaps, be identified with Antares (see Bd. II, 7, V, 1), though Geiger (Ost. Kul. p. 313) thinks Vega more probable. It also protects the southern seas, and its name is applied to the gulf of ’Umén in that direction (see Bd. XIII; 9-13, Zs. VI, 16, 18). But its connection with the east, as implied in our text, requires explanation, and throws some doubt upon the reading. ® See Chap. XLIV, 17-23. ™ See Chap. XXVII, 27-31. 8 So stated in Bd. XXXII, gs, and probably meaning that its position could no longer be discovered on earth. Bd. XXIX, 14 states that it is in the middle of Pars, below Mount Yimakan. 9 See Vend. II, 106-113. 10 Perhaps we should understand ‘from each woman and each 110 pinA-? MAiN6G-? KHIRAD. too, is three hundred years!, (19) and their pain and disturbance are little ?. 20. ‘The body of Sahm ® is in the plain of Pésandas‘*, near to Mount Dim4vand®. 21. And on that plain, except corn and the eatable things they sow and reap azd live upon, there is not so much as a single other tree ®, ov shrub, oy plant; (22) and its golden colour is mostly wormwood’. 23. And the angels and archangels have appointed 99,999guardian spirits of the righteous as a protection for the body of Sahm, (24) so that the demons and fiends may not injure it. 25. ‘The abode of Srésh * is mostly in Arzah , and afterwards also in Savah and the whole world. man,’ that is, a couple of children from each couple, which would agree with Vend. II, 134. 1 Pahl. Vend. IT, 136 has 150 years.
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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