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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CHAPTER Xx, 74-88. 65 sight of him whose own 2z¢ zs, and he who is seizing upon z¢ disputes about 7¢ as his own property; and whatever is on the same subject. 81. About disputing the debts of fathers when one of ¢hey associates is confessing them, and the rest have come, and it is possible for them to dispute them, but they do not dispute. 82. Amd about the progress of a dispute of one of the associates as to the whole debt of one’s fathers, 83. About the possibility of children de¢mg worthy of death, for wizard’s spells, when with their guardian; and of a woman éeng so when guardian of herself. 84. About @ case where the amount of a lamb (mfdat-t asferen6) is the lowest, and the amount of a human being (virék mozd) is the highest'. 85. About theft and plunder as regards one’s own property, when one brings z¢ away from the possession of some one without dispute. 86. About the triumph of him who, falsely investigating, may act judicially by illegally-issued incentives, when he institutes legal proceedings for the sake of appearances ?; as distingutshed from him who is truly seeking and truly investigating. 87. About the statements of a litigation of man and wife, which is justifiably brought on*, 88. And also this, namely, when she sees herself injured, or defence is possible by means of that which ? The minimum and maximum grades of value mentioned in Chap. XIX, 47. Here it is evident that mfdat and mozd are synonyms, the former being, no doubt, the Zvaris, or Semitic, equivalent of the latter, compare Chald. 77D, * Pahl. khakdnthé, literally ‘through making a dust.’ * Or it may be ‘of a man aad a woman who is domineeringly plundered.’ (37] F 66 DINKARD, BOOK VIII.
277D, * Pahl. khakdnthé, literally ‘through making a dust.’ * Or it may be ‘of a man aad a woman who is domineeringly plundered.’ (37] F 66 DINKARD, BOOK VIII. is discharged by two fingers ', z¢ is justifiable when they shall institute no litigation but seizing. 89. About the person who has become privileged to give away a daughter to a husband, 4er father having passed away. go. About the sin of making a damsel (kanitk) weary of ery husband. 91. About the sin as regards property in this action, either produced where the action for this purpose is really devoid of illiberality (adahisnth), or to commit in order that they shall give me a wife even when they do not give her on that account. 92. About the sin of giving a girl (kanik) for a girl, or other living thing, or of speaking thus : ‘ Do thou go in unto my sister, ov daughter, while I, too, wz// go in unto thine.’ 93. And the sin as regards the person of my wife, too, which is owing to that sin. 94. About one obtaining back the value which he gives away for a girl, when the girl is not that value in wedlock. 95. About a girl who, after fifteen years of age, is not given to a husband; and her father, to satisfy her menstrual excitement (dashtan-méyah vigardan5), and to sustain it, becomes sinful azd harbours a paramour ; axd whatever is on the same subject. 96. About having given food, and anything except a wife, to any one who praises the Mazda-worshippers’ religion of another, even though 2¢ ée through fear ; also this, that ¢¢ ¢s only 4e, when he has thereby become quite of the same tenets with the religion of the Mazda-worshippers, to whom the gift of a wife worthy of a man (vir masA!) is then to be pre- 1 That is, in some very easy way. The intention was probably to discourage petty disputes between man and wife, by not interfering with the stronger party when aggrieved. CHAPTER XX, 89-105. 67 sented. 97. About committing the sin of giving no food!, which is ome of those worthy of death. 98. About the duty imposed of chastising a wizard for the Tanapthar sén? of assisting a demon ’, so that one’s duty is manifold, and to be accomplished during several years. 99. About the day and night which are longest, medium, and shortest; that is, how many HAsars‘ they are, each separately; and, as ¢o their occurrence, in what control is the appointed ¢z7e which is really theirs, each one,as to period. 100. About the Parasang ® which is the longest, medium, and shortest ; and whatever is owing to ¢hezr subdivision.
3100. About the Parasang ® which is the longest, medium, and shortest ; and whatever is owing to ¢hezr subdivision. 101. About the work and fodder (vAs4n)® of an injured beast of durden, by day and night. 102. About a sheep which kills a person, and whether its owner 4e innocent, or sinful, through not putting a tether (band) upon z¢; and the reason of the sinfulness and innocence therein. 103. About the period that extends from certainty to dubiousness, even though z¢ de for the supreme priest, or one provides three witnesses; and how long it is. 104. About the multitude of witnesses who give no evidence, together with the judge who zs unjustly deciding. 105. About the injuriousness (@z4rtkth), for the ' See Chap. XVII, 6. 2 See § 65. * Reading dév-vigin which is miswritten bye iw: “ See Chap. XIX, 54 n. 5 A distance of four Hasars (Bd. XVI, 7), or as far as a far-seeing man can distinguish a black ox from a white one (Bd. XXVI, 2). It is usually from 3% to 4 English miles, but in Pahlavi texts it often stands for a HAsar, or Roman mile, both being measures for long distances. * Or ‘rations’ (vayag4n). F? 68 DINKARD, BOOK VIII. priestly authorities, of anything ¢ha¢ is given to the unworthy. 106. About what: kind of gift, that is given, was accepted; that is, how, when given by one when another claims 2¢, it returns to him; how, and in what proportion, when ¢he other does not claim 2¢, its expediency does not arise ; and whatever is on the same subject. 107. About @ case where there is property of several kinds which a man has given away as a righteous gift, amd zt is allowable. 108. About ¢he case where whatever is given and reaches some one, when he gives it and does not say how z¢ was given, it becomes a righteous gift. 109. And about z¢s not Aaving become a gift, through fear of whatever is its danger. 110, About the theft and extortion of him who does not maintain the wives and children of persons in Azs control, to preserve and nourish ¢hem, through fear. 111. About the allotment of punishment for the limbs of sinners, azd upon which limbs is the allotment, 112. About the atonement for sin where z¢ zs most irksome. 113. About the amount of retribution for an assault (zatam) which may be committed upon ove worthy of death who is preserved through great judiciousness. 114. About Adhaymazd having given all prosperity to Zaratist and the disciples of Zaratist ; the theft and extortion which have arisen zz a man when he has not given to a worthy ferson any of the prosperity that has befallen him; and whatever is on the same subject. 115. About how an animate being is situated who is in @ place apart (aham), and when he dies in innocence and keeping apart’, his 1 Compare § 79. CHAPTER XX, 106-122. 69
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 Xx, 74-88. 65 sight of him whose own 2z¢ zs, and he who is seizing upon z¢ disputes about 7¢ as his own property; and whatever is on the same subject. 81. About disputing the debts of fathers when one of ¢hey associates is confessing them, and the rest have come, and it is possible for them to dispute them, but they do not dispute. 82. Amd about the progress of a dispute of one of the associates as to the whole debt of one’s fathers, 83. About the possibility of children de¢mg worthy of death, for wizard’s spells, when with their guardian; and of a woman éeng so when guardian of herself. 84. About @ case where the amount of a lamb (mfdat-t asferen6) is the lowest, and the amount of a human being (virék mozd) is the highest'. 85. About theft and plunder as regards one’s own property, when one brings z¢ away from the possession of some one without dispute. 86. About the triumph of him who, falsely investigating, may act judicially by illegally-issued incentives, when he institutes legal proceedings for the sake of appearances ?; as distingutshed from him who is truly seeking and truly investigating. 87. About the statements of a litigation of man and wife, which is justifiably brought on*, 88. And also this, namely, when she sees herself injured, or defence is possible by means of that which ? The minimum and maximum grades of value mentioned in Chap. XIX, 47. Here it is evident that mfdat and mozd are synonyms, the former being, no doubt, the Zvaris, or Semitic, equivalent of the latter, compare Chald. 77D, * Pahl. khakdnthé, literally ‘through making a dust.’ * Or it may be ‘of a man aad a woman who is domineeringly plundered.’ (37] F 66 DINKARD, BOOK VIII.
277D, * Pahl. khakdnthé, literally ‘through making a dust.’ * Or it may be ‘of a man aad a woman who is domineeringly plundered.’ (37] F 66 DINKARD, BOOK VIII. is discharged by two fingers ', z¢ is justifiable when they shall institute no litigation but seizing. 89. About the person who has become privileged to give away a daughter to a husband, 4er father having passed away. go. About the sin of making a damsel (kanitk) weary of ery husband. 91. About the sin as regards property in this action, either produced where the action for this purpose is really devoid of illiberality (adahisnth), or to commit in order that they shall give me a wife even when they do not give her on that account. 92. About the sin of giving a girl (kanik) for a girl, or other living thing, or of speaking thus : ‘ Do thou go in unto my sister, ov daughter, while I, too, wz// go in unto thine.’ 93. And the sin as regards the person of my wife, too, which is owing to that sin. 94. About one obtaining back the value which he gives away for a girl, when the girl is not that value in wedlock. 95. About a girl who, after fifteen years of age, is not given to a husband; and her father, to satisfy her menstrual excitement (dashtan-méyah vigardan5), and to sustain it, becomes sinful azd harbours a paramour ; axd whatever is on the same subject. 96. About having given food, and anything except a wife, to any one who praises the Mazda-worshippers’ religion of another, even though 2¢ ée through fear ; also this, that ¢¢ ¢s only 4e, when he has thereby become quite of the same tenets with the religion of the Mazda-worshippers, to whom the gift of a wife worthy of a man (vir masA!) is then to be pre- 1 That is, in some very easy way. The intention was probably to discourage petty disputes between man and wife, by not interfering with the stronger party when aggrieved. CHAPTER XX, 89-105. 67 sented. 97. About committing the sin of giving no food!, which is ome of those worthy of death. 98. About the duty imposed of chastising a wizard for the Tanapthar sén? of assisting a demon ’, so that one’s duty is manifold, and to be accomplished during several years. 99. About the day and night which are longest, medium, and shortest; that is, how many HAsars‘ they are, each separately; and, as ¢o their occurrence, in what control is the appointed ¢z7e which is really theirs, each one,as to period. 100. About the Parasang ® which is the longest, medium, and shortest ; and whatever is owing to ¢hezr subdivision.
3100. About the Parasang ® which is the longest, medium, and shortest ; and whatever is owing to ¢hezr subdivision. 101. About the work and fodder (vAs4n)® of an injured beast of durden, by day and night. 102. About a sheep which kills a person, and whether its owner 4e innocent, or sinful, through not putting a tether (band) upon z¢; and the reason of the sinfulness and innocence therein. 103. About the period that extends from certainty to dubiousness, even though z¢ de for the supreme priest, or one provides three witnesses; and how long it is. 104. About the multitude of witnesses who give no evidence, together with the judge who zs unjustly deciding. 105. About the injuriousness (@z4rtkth), for the ' See Chap. XVII, 6. 2 See § 65. * Reading dév-vigin which is miswritten bye iw: “ See Chap. XIX, 54 n. 5 A distance of four Hasars (Bd. XVI, 7), or as far as a far-seeing man can distinguish a black ox from a white one (Bd. XXVI, 2). It is usually from 3% to 4 English miles, but in Pahlavi texts it often stands for a HAsar, or Roman mile, both being measures for long distances. * Or ‘rations’ (vayag4n). F? 68 DINKARD, BOOK VIII. priestly authorities, of anything ¢ha¢ is given to the unworthy. 106. About what: kind of gift, that is given, was accepted; that is, how, when given by one when another claims 2¢, it returns to him; how, and in what proportion, when ¢he other does not claim 2¢, its expediency does not arise ; and whatever is on the same subject. 107. About @ case where there is property of several kinds which a man has given away as a righteous gift, amd zt is allowable. 108. About ¢he case where whatever is given and reaches some one, when he gives it and does not say how z¢ was given, it becomes a righteous gift. 109. And about z¢s not Aaving become a gift, through fear of whatever is its danger. 110, About the theft and extortion of him who does not maintain the wives and children of persons in Azs control, to preserve and nourish ¢hem, through fear. 111. About the allotment of punishment for the limbs of sinners, azd upon which limbs is the allotment, 112. About the atonement for sin where z¢ zs most irksome. 113. About the amount of retribution for an assault (zatam) which may be committed upon ove worthy of death who is preserved through great judiciousness. 114. About Adhaymazd having given all prosperity to Zaratist and the disciples of Zaratist ; the theft and extortion which have arisen zz a man when he has not given to a worthy ferson any of the prosperity that has befallen him; and whatever is on the same subject. 115. About how an animate being is situated who is in @ place apart (aham), and when he dies in innocence and keeping apart’, his 1 Compare § 79. CHAPTER XX, 106-122. 69
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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