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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* This comment seems to imply that its writer was translating from an Avesta text, and here met with a word which some persons thought contained a reference to Zaratfst, but which he first translated so as to suit the context; perhaps Av. zarazdaiti may be suggested. 294 SHAYAST LA-SHAYAST. not really originating with 42m is more 4e zs in hell, and when both are equal 4e zs among the everstationary (hamfstak4n)4. 3. When the good works are three Sréshé-faranams* more than the sins he ts in heaven (vahist), when the good works are one Tand4pdhar more he attains to the best existence (pahldm ahv4n)’, when his ceremony (yast) is per- 1 That is, he is treated, with regard to the actions merely imputed to him, precisely as all others are with regard to their own actions. With reference to the hamistak4n, Arda-Viraf states (AV.VI, 2, 5-12) that on his journey to the other world he * saw the souls of several people who remain in the same position,’ and he was informed that ‘they call this the place of the Hamistakfn (‘those ever-stationary”), and these souls remain 7” this place till the future existence; and /hey are the souls of those people whose good works and sin were equal. Speak out to the worldlings thus: “Consider not the easier good works with avarice and vexation! for every one whose good works are three Srésh6farandms more than Azs sin is for heaven, /hey whose sin is more are for hell, they # whom both are equal remain among’ these Hamistak4n till the future existence.” And their punishment is cold or heat from the changing of the atmosphere ; and they have no other adversity.’ * Probably equivalent to a Farm&n sin (see Chaps, I, 1, 2, IV, 14, note). * This appears to be another name for Garédmé4n, ‘the abode of song,’ which is the highest heaven, or dwelling of Afharmazd. The lower heaven is here called Vahist, which is a general term for heaven in general. AV. VII-X, XVII, 27, and Mkh. VII, 9-12, 20, 21 describe four grades in heaven and four in hell, besides the intermediate neutral position of the Hamistak4an (AV. VI, Mkh. VII, 18, 19). The four grades of heaven, proceeding upwards, are Hiimat for good thoughts in the station of the stars, Hikht for good words in the station of the moon, Hfvarst for good deeds in the station of the sun, and Gar6dm4n where Afharmazd dwells (Vend. XIX, r2r). And the four grades of hell, proceeding downwards, are Dfs-himat for evil thoughts, Dfs-hOkht for evil words, Dfis-havarst for evil deeds, and the darkest hell (Vend. XIX, 147) where the evil spirit dwells. The p&hifm ahv4n of CHAPTER VI, 3-6. 295
2XIX, r2r). And the four grades of hell, proceeding downwards, are Dfs-himat for evil thoughts, Dfs-hOkht for evil words, Dfis-havarst for evil deeds, and the darkest hell (Vend. XIX, 147) where the evil spirit dwells. The p&hifm ahv4n of CHAPTER VI, 3-6. 295 formed?. 4. Sdshyans* said that to come into that best existence it is not necessary to perform the ceremony, for when his good works are one* Tan4pihar more than the sin he attains to the best existence, and no account is 4akex of performing his ceremony; because in the heavenly existence (garédmantkth) it is not necessary to perform a ceremony, for an excess of good works must attain Garédman*. 5. As Séshyans said, in heaven (vahist) he who is below is elevated to him who is above; and it says thus: ‘ Happy indeed art thou, O man! who art in any way near unto that imperishable existence °.’ 6. Kdshtand-bigéd* said that an infidel (akdtné)", when 42s good works are one Tandpdhar more than 4zs sin, is saved from hell. the text is merely the Pahlavi form of Av. vahistem ahfim (Vend. VII, 133, XVIII, 69, XIX, 120, Yas. IX, 64), whence the term vahist (Pers. bahist) is also derived. 1 That is, when his surviving relatives have performed the proper religious ceremonies after his death. * See Chap. I, 3. * Reading a@, ‘one,’ and supposing that this Paz. form has been substituted for an original Huz. khad@k, ‘one.’ This supposition being necessary to account for the aé preceding its noun, instead of following it; and without it we ought to read ‘three’ instead of ‘one,’ which seems, however, hardly reconcileable with the context (but compare Pahl. Vend. VII, 136). This is an instance of the ambiguity occasioned by aé, ‘one,’ and the cipher 3 being often written alike in Pahlavi, as already noticed in p. 289, note 3. The word might also be taken as the conditional] verbal form a6, ‘shall be,’ but in that case it is likewise misplaced. * See note on pahifim ahv4n in § 3. * A somewhat similar exclamation to that in Vend. VII, 136. * See Chap. I, 4, note. 7 That is, one of another religion; not an apostate, nor an atheist. : 296 SHAYAST LA-SHAYAST. 7. Of a pure law (d4@) are we of the good religion, and we are of the primitive faith; of a mixed law are those of the Sintk congregation’; of a vile
3VII, 136. * See Chap. I, 4, note. 7 That is, one of another religion; not an apostate, nor an atheist. : 296 SHAYAST LA-SHAYAST. 7. Of a pure law (d4@) are we of the good religion, and we are of the primitive faith; of a mixed law are those of the Sintk congregation’; of a vile 1 It is not easy to identify this Sintk vaskardth, but Professor J. Darmesteter suggests that the term may have been applied to the Manicheans settled in eastern Turkistén and western China, whence fhey may have been called Sinik (the country of the Sénf, Av. S4ini, being identified with Xinfstin or China in Bund. XV, 29, because 7Sin is the Arabic name of the latter). This is confirmed, to some extent, by a passage in the Dinkard (see Dastiir Péshétan’s edition of the Pahlavi text, p. 27), where three foreign religions are mentioned, that of the Jews from Arfim, that of the Messiah from the west, and that of M4nih from Turkistén. Darmesteter further points out the following passages in Barbier de Meynard’s French translation of Mas’afidi, which show that the Manicheans had considerable influence in eastern Turkistan as late as A.D. 944 :— (Meynard, I, 268): ‘... the Turks, the Khuzlug, and the Taghazghaz, who occupy the town of Kfisan, situated between Khurésan and China, and who are now (a.p. 944) the most valiant, most powerful, and best governed of all the Turkish races »> and tribes. Their kings bear the title of frkh4n (“sub-khan?”), \7 and they alone, among all these nations, profess the religion of Mani’ Again, after stating that the Chinese were at first Samanians (Buddhists), it is added (Meynard, II, 258): ‘Their kingdom is contiguous to that of the Taghazghaz, who, as we have said above, are Manicheans, and proclaim the simultaneous existence of the two principles of light and darkness. These people were living in simplicity, and in a faith like that of the Turkish races, when there turned up among them a demon of the dualist sect, who showed them, in tempting language, two opposing principles in everything that exists in the world, such as life and death, health and sickness, riches and poverty, light and darkness, union and separation, connection and severance, rising and setting, existence and non-existence, night and day, &c. Then, he spoke to them of the various ailments which afflict rational beings, animals, children, idiots, and madmen; and he added that God could not be responsible for this evil, which was in distressing contradiction to the excellence which distinguishes his works, and that be was 7 CHAPTER VI, 7—VIt, I. 297 law are the Zandtk?, the Christian (Tars4k), the Jew (Yahfa@), and others of this sort (sand)? Cuapter VII. 1. The morning sun it is necessary to reverence (yastan6) till midday, and that of midday it is necessary to reverence till the afternoon time, and that of the afternoon time it is necessary to reverence till night®; whenever ome is quite prepared
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.
1* This comment seems to imply that its writer was translating from an Avesta text, and here met with a word which some persons thought contained a reference to Zaratfst, but which he first translated so as to suit the context; perhaps Av. zarazdaiti may be suggested. 294 SHAYAST LA-SHAYAST. not really originating with 42m is more 4e zs in hell, and when both are equal 4e zs among the everstationary (hamfstak4n)4. 3. When the good works are three Sréshé-faranams* more than the sins he ts in heaven (vahist), when the good works are one Tand4pdhar more he attains to the best existence (pahldm ahv4n)’, when his ceremony (yast) is per- 1 That is, he is treated, with regard to the actions merely imputed to him, precisely as all others are with regard to their own actions. With reference to the hamistak4n, Arda-Viraf states (AV.VI, 2, 5-12) that on his journey to the other world he * saw the souls of several people who remain in the same position,’ and he was informed that ‘they call this the place of the Hamistakfn (‘those ever-stationary”), and these souls remain 7” this place till the future existence; and /hey are the souls of those people whose good works and sin were equal. Speak out to the worldlings thus: “Consider not the easier good works with avarice and vexation! for every one whose good works are three Srésh6farandms more than Azs sin is for heaven, /hey whose sin is more are for hell, they # whom both are equal remain among’ these Hamistak4n till the future existence.” And their punishment is cold or heat from the changing of the atmosphere ; and they have no other adversity.’ * Probably equivalent to a Farm&n sin (see Chaps, I, 1, 2, IV, 14, note). * This appears to be another name for Garédmé4n, ‘the abode of song,’ which is the highest heaven, or dwelling of Afharmazd. The lower heaven is here called Vahist, which is a general term for heaven in general. AV. VII-X, XVII, 27, and Mkh. VII, 9-12, 20, 21 describe four grades in heaven and four in hell, besides the intermediate neutral position of the Hamistak4an (AV. VI, Mkh. VII, 18, 19). The four grades of heaven, proceeding upwards, are Hiimat for good thoughts in the station of the stars, Hikht for good words in the station of the moon, Hfvarst for good deeds in the station of the sun, and Gar6dm4n where Afharmazd dwells (Vend. XIX, r2r). And the four grades of hell, proceeding downwards, are Dfs-himat for evil thoughts, Dfs-hOkht for evil words, Dfis-havarst for evil deeds, and the darkest hell (Vend. XIX, 147) where the evil spirit dwells. The p&hifm ahv4n of CHAPTER VI, 3-6. 295
2XIX, r2r). And the four grades of hell, proceeding downwards, are Dfs-himat for evil thoughts, Dfs-hOkht for evil words, Dfis-havarst for evil deeds, and the darkest hell (Vend. XIX, 147) where the evil spirit dwells. The p&hifm ahv4n of CHAPTER VI, 3-6. 295 formed?. 4. Sdshyans* said that to come into that best existence it is not necessary to perform the ceremony, for when his good works are one* Tan4pihar more than the sin he attains to the best existence, and no account is 4akex of performing his ceremony; because in the heavenly existence (garédmantkth) it is not necessary to perform a ceremony, for an excess of good works must attain Garédman*. 5. As Séshyans said, in heaven (vahist) he who is below is elevated to him who is above; and it says thus: ‘ Happy indeed art thou, O man! who art in any way near unto that imperishable existence °.’ 6. Kdshtand-bigéd* said that an infidel (akdtné)", when 42s good works are one Tandpdhar more than 4zs sin, is saved from hell. the text is merely the Pahlavi form of Av. vahistem ahfim (Vend. VII, 133, XVIII, 69, XIX, 120, Yas. IX, 64), whence the term vahist (Pers. bahist) is also derived. 1 That is, when his surviving relatives have performed the proper religious ceremonies after his death. * See Chap. I, 3. * Reading a@, ‘one,’ and supposing that this Paz. form has been substituted for an original Huz. khad@k, ‘one.’ This supposition being necessary to account for the aé preceding its noun, instead of following it; and without it we ought to read ‘three’ instead of ‘one,’ which seems, however, hardly reconcileable with the context (but compare Pahl. Vend. VII, 136). This is an instance of the ambiguity occasioned by aé, ‘one,’ and the cipher 3 being often written alike in Pahlavi, as already noticed in p. 289, note 3. The word might also be taken as the conditional] verbal form a6, ‘shall be,’ but in that case it is likewise misplaced. * See note on pahifim ahv4n in § 3. * A somewhat similar exclamation to that in Vend. VII, 136. * See Chap. I, 4, note. 7 That is, one of another religion; not an apostate, nor an atheist. : 296 SHAYAST LA-SHAYAST. 7. Of a pure law (d4@) are we of the good religion, and we are of the primitive faith; of a mixed law are those of the Sintk congregation’; of a vile
3VII, 136. * See Chap. I, 4, note. 7 That is, one of another religion; not an apostate, nor an atheist. : 296 SHAYAST LA-SHAYAST. 7. Of a pure law (d4@) are we of the good religion, and we are of the primitive faith; of a mixed law are those of the Sintk congregation’; of a vile 1 It is not easy to identify this Sintk vaskardth, but Professor J. Darmesteter suggests that the term may have been applied to the Manicheans settled in eastern Turkistén and western China, whence fhey may have been called Sinik (the country of the Sénf, Av. S4ini, being identified with Xinfstin or China in Bund. XV, 29, because 7Sin is the Arabic name of the latter). This is confirmed, to some extent, by a passage in the Dinkard (see Dastiir Péshétan’s edition of the Pahlavi text, p. 27), where three foreign religions are mentioned, that of the Jews from Arfim, that of the Messiah from the west, and that of M4nih from Turkistén. Darmesteter further points out the following passages in Barbier de Meynard’s French translation of Mas’afidi, which show that the Manicheans had considerable influence in eastern Turkistan as late as A.D. 944 :— (Meynard, I, 268): ‘... the Turks, the Khuzlug, and the Taghazghaz, who occupy the town of Kfisan, situated between Khurésan and China, and who are now (a.p. 944) the most valiant, most powerful, and best governed of all the Turkish races »> and tribes. Their kings bear the title of frkh4n (“sub-khan?”), \7 and they alone, among all these nations, profess the religion of Mani’ Again, after stating that the Chinese were at first Samanians (Buddhists), it is added (Meynard, II, 258): ‘Their kingdom is contiguous to that of the Taghazghaz, who, as we have said above, are Manicheans, and proclaim the simultaneous existence of the two principles of light and darkness. These people were living in simplicity, and in a faith like that of the Turkish races, when there turned up among them a demon of the dualist sect, who showed them, in tempting language, two opposing principles in everything that exists in the world, such as life and death, health and sickness, riches and poverty, light and darkness, union and separation, connection and severance, rising and setting, existence and non-existence, night and day, &c. Then, he spoke to them of the various ailments which afflict rational beings, animals, children, idiots, and madmen; and he added that God could not be responsible for this evil, which was in distressing contradiction to the excellence which distinguishes his works, and that be was 7 CHAPTER VI, 7—VIt, I. 297 law are the Zandtk?, the Christian (Tars4k), the Jew (Yahfa@), and others of this sort (sand)? Cuapter VII. 1. The morning sun it is necessary to reverence (yastan6) till midday, and that of midday it is necessary to reverence till the afternoon time, and that of the afternoon time it is necessary to reverence till night®; whenever ome is quite prepared
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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