Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. And the reasons for it are many; one which is conclusive is even this, that the modes 1 M14 and J have ‘but the worldly evil and bondage are incalculably more manifest about the good, much more in the season (z€m4nih) of Srésh.’ The ‘season of Srésh’ may perhaps mean the night-time, or the three nights after death, when the protection of the angel Srésh is most wanted; but Dastir Peshotanji Behramji, the high-priest of the Parsis in Bombay, prefers reading zimAnash (with a double pronominal suffix), and has favoured me with the following free translation of the whole passage :—‘At every time and every place much evil does not happen 4 all the good; for the good, after having been separated from this world, receive (as a reward for their suffering evil) much goodness in the next world, which goodness is (regarded as) of a very high degree in religious doctrines (srésh).’ Perhaps, after all, Sr6ésh is a miswriting of sary4, “bad, evil.’ 24 DADISTAN-f DINfK. and causes of zfs occurrence are more; for the occurrence of evil is more particularly appointed (vakht6) by two modes, one by the demons, the appointers of evil, azd one by the vile, the doers of evil; even to the vileness of creation and the vile they cause vexation. 4. Moreover, incalculable is the evil which happens to the vile from the demons, and that to the good from the demons and also from the vile, and the mode of its occurrence is in the same way without a demon. 5. This, too, is more particularly such as the ancients 4ave said, that the labour and trouble of the good are much more in the world, and their reward azd recompense are more certain in the spiritual exzstence; and the comfort and pleasure of the vile are more in the world, and their pain and punishment in the spiritual existence are more severe. 6. And this, too, is ¢he case, that the good, through fear of the pain and punishment of hell, should forsake the comfort and ease in the world, and should not think, speak, ov do anything improper whatever. 7. And through hope for the comfort and pleasure in heaven they should accept willingly, for the neck?, much trouble amd fear in the practice of virtue in thought, word, azd deed. 8. The vile, through provision with temporary enjoyment?—even that enjoyment of improprieties for which eventually there is hell—then enjoy them- * The word can be read either garévan, ‘collar, or gardfin, ‘neck,’ and is the usual Paz. of the Huz. 4avarman (Chald. 833), ‘the neck,’ though ‘neck’ is often expressed by gardfin. The meaning is that the yoke of trouble and fear should be accepted. * M14 and J have ‘through provision with the enjoyment of improprieties which is temporarily theirs.’ CHAPTER VI, 4—VII, 3. 25 selves therein temporarily, and lustfully on account of selfishness; those various actions also, through which ¢here would be a way to heaven, they do not trouble themselves with.
225 selves therein temporarily, and lustfully on account of selfishness; those various actions also, through which ¢here would be a way to heaven, they do not trouble themselves with. g. And in this way, in the world, the comfort and pleasure of the vile are more, and the anxiety, vexation, despondency, and distress of the good have become more; the reason is revealed by the stars}. Cuapter VII. 1. The sixth question is that which you ask thus: Why are we men produced for the world, and what is it necessary for us to do therein ? 2. The reply is this, that even in the reply to an accompanying question? z¢ is written that the creatures are achieved for? justice and the performance of what is desirable for the creator; and to prepare thoroughly well that which is unlimited and the virtuous progress of the creatures, whose distress is like fear, there is the unparalleled (abradarvatéd) renovation of the universe. 3. And that preparation arises from the complete predominance of the creator and the non-predominance of the fiend, as is said of it in revelation thus: ‘In that time I become completely predominant, I who am Adhaymazd; in nothing whatever That is, it is dependent upon destiny. ? See Chap. III. * Reading pavan instead of bar4, two words which are often confounded by the copyists of MSS. because their Persian equivalents are nearly identical. 26 DADISTAN-{ DINfK. is the evil spirit predominant.’ 4. And also about the good procedure of the creature-creation z¢ is recounted thus: ‘Happy am I when the creatures are so created by me, and according to any wish whatever of mine they give the sovereignty to me, and also come ¢o the sovereignty when I have created 7¢ for the performance of what is desirable for the expression of what sovereignty is.’ 5. And it is necessary for us to become so in the world as that the supreme sovereignty of the creator may be kept more friendly to us, its own true servants. 6. The way to that true service is known through wisdom, is believed (vA4vart-att6) through truth, azd is utilized through goodness; and the path of excellence more particularly /eads ¢o it. 7. And to set the good spirit rightly in the place of thought z¢ zs deliberately taken and they should deliberately leave z¢}, as it is said in revelation that Atharmazd spoke out to Zaratist thus: ‘Thou shouldst assist Vohiman with thy pure spiritual faculties (ahv6), so that they may make him fully welcome; for when thou assistest Vohiman with thy pure spiritual faculties, so that they make him fully welcome, thou shalt thus fully understand the two ways, ¢at which is good conduct, and ¢haé also which is bad conduct.’ CuapTer VIII. 1. The seventh question is that you ask thus: When a man is passing away, and after the occurrence of his passing away, how does the good work ? Compare Chap. III, 15. The ‘good spirit’ is VohQman. CHAPTER VII, 4—VIII, 5. 27
31. The seventh question is that you ask thus: When a man is passing away, and after the occurrence of his passing away, how does the good work ? Compare Chap. III, 15. The ‘good spirit’ is VohQman. CHAPTER VII, 4—VIII, 5. 27 then go to him and assist him, which any others may do for him who has gone out from the world, on the third night in the dawn’, a¢ which he goes out to the balance?? Axd zs zts greatness such as though it be done by his own hand, or otherwise ? 2. The reply is this:—When any others do a good work for him who das passed away, after the passing away, and if he who 4as passed away did not order that good work in 4zs lifetime, and did not bequeath it, nor was z¢s originator, and it was not even his by design (d4d3), then it does not go and does not reach him out at the balance. 3. Even at the time for being proceeded with, when that good work does not assist it is not appropriated, for that which is appropriated as the design of some one is appropriated by acceptance from some one; when it is not his by design it is then not accepted as his. 4. If he who das passed away did not order that good work, and did not even bequeath z¢, but was consenting to it by design, that which shall be done in Azs lifeczme then reaches out in the three nzghts (satdih) for the aggrandizement of his position; dz¢. that which shall be done after 42s passing away is not in the account of the three zzghkts and the balance, but reaches out, at the time the good work is proceeded with, for the enjoyment of the soul. 5. And if he who as passed away ordered that » The soul of a dead person is supposed to hover about the corpse for three nights, and not to depart for the other world till the dawn after the third night; that is, at dawn of the fourth day, including the day of death (see Chap. XX, 2, 3, Sls. XVII, 3 Where the soul’s good works are balanced against its sins, to determine its fate till the resurrection. 28 DADISTAN-1 DINIK. good work in his own lifedze, or bequeathed it, or was the originator and cause of the soul’s employment, although it is proceeded with after Azs passing away, it then reaches out to him for the happiness of his soul, since the origin of the thanksgiving (sipAs)1, and the orderer and ownership of the good work are certain. 6. Any good work whatever which is proceeded with is clearly a like good work as regards those who account for z¢ as with him who is the doer of z¢; also in the account of his soul the good work is as much with him who did 2¢, but the soul of him by whom the good work is done by his own hand, is handsomer and stronger than of him by whom it is ordered. 7. And its similitude is such as when a man’s handsome and seemly suit of clothes is his own, and he wears z¢ on Azs body and is handsomer, more splendid, and more seemly ¢an another man who wears a suit of clothes, zz like manner, which is his own by theft. CuapTer IX.
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.
13. And the reasons for it are many; one which is conclusive is even this, that the modes 1 M14 and J have ‘but the worldly evil and bondage are incalculably more manifest about the good, much more in the season (z€m4nih) of Srésh.’ The ‘season of Srésh’ may perhaps mean the night-time, or the three nights after death, when the protection of the angel Srésh is most wanted; but Dastir Peshotanji Behramji, the high-priest of the Parsis in Bombay, prefers reading zimAnash (with a double pronominal suffix), and has favoured me with the following free translation of the whole passage :—‘At every time and every place much evil does not happen 4 all the good; for the good, after having been separated from this world, receive (as a reward for their suffering evil) much goodness in the next world, which goodness is (regarded as) of a very high degree in religious doctrines (srésh).’ Perhaps, after all, Sr6ésh is a miswriting of sary4, “bad, evil.’ 24 DADISTAN-f DINfK. and causes of zfs occurrence are more; for the occurrence of evil is more particularly appointed (vakht6) by two modes, one by the demons, the appointers of evil, azd one by the vile, the doers of evil; even to the vileness of creation and the vile they cause vexation. 4. Moreover, incalculable is the evil which happens to the vile from the demons, and that to the good from the demons and also from the vile, and the mode of its occurrence is in the same way without a demon. 5. This, too, is more particularly such as the ancients 4ave said, that the labour and trouble of the good are much more in the world, and their reward azd recompense are more certain in the spiritual exzstence; and the comfort and pleasure of the vile are more in the world, and their pain and punishment in the spiritual existence are more severe. 6. And this, too, is ¢he case, that the good, through fear of the pain and punishment of hell, should forsake the comfort and ease in the world, and should not think, speak, ov do anything improper whatever. 7. And through hope for the comfort and pleasure in heaven they should accept willingly, for the neck?, much trouble amd fear in the practice of virtue in thought, word, azd deed. 8. The vile, through provision with temporary enjoyment?—even that enjoyment of improprieties for which eventually there is hell—then enjoy them- * The word can be read either garévan, ‘collar, or gardfin, ‘neck,’ and is the usual Paz. of the Huz. 4avarman (Chald. 833), ‘the neck,’ though ‘neck’ is often expressed by gardfin. The meaning is that the yoke of trouble and fear should be accepted. * M14 and J have ‘through provision with the enjoyment of improprieties which is temporarily theirs.’ CHAPTER VI, 4—VII, 3. 25 selves therein temporarily, and lustfully on account of selfishness; those various actions also, through which ¢here would be a way to heaven, they do not trouble themselves with.
225 selves therein temporarily, and lustfully on account of selfishness; those various actions also, through which ¢here would be a way to heaven, they do not trouble themselves with. g. And in this way, in the world, the comfort and pleasure of the vile are more, and the anxiety, vexation, despondency, and distress of the good have become more; the reason is revealed by the stars}. Cuapter VII. 1. The sixth question is that which you ask thus: Why are we men produced for the world, and what is it necessary for us to do therein ? 2. The reply is this, that even in the reply to an accompanying question? z¢ is written that the creatures are achieved for? justice and the performance of what is desirable for the creator; and to prepare thoroughly well that which is unlimited and the virtuous progress of the creatures, whose distress is like fear, there is the unparalleled (abradarvatéd) renovation of the universe. 3. And that preparation arises from the complete predominance of the creator and the non-predominance of the fiend, as is said of it in revelation thus: ‘In that time I become completely predominant, I who am Adhaymazd; in nothing whatever That is, it is dependent upon destiny. ? See Chap. III. * Reading pavan instead of bar4, two words which are often confounded by the copyists of MSS. because their Persian equivalents are nearly identical. 26 DADISTAN-{ DINfK. is the evil spirit predominant.’ 4. And also about the good procedure of the creature-creation z¢ is recounted thus: ‘Happy am I when the creatures are so created by me, and according to any wish whatever of mine they give the sovereignty to me, and also come ¢o the sovereignty when I have created 7¢ for the performance of what is desirable for the expression of what sovereignty is.’ 5. And it is necessary for us to become so in the world as that the supreme sovereignty of the creator may be kept more friendly to us, its own true servants. 6. The way to that true service is known through wisdom, is believed (vA4vart-att6) through truth, azd is utilized through goodness; and the path of excellence more particularly /eads ¢o it. 7. And to set the good spirit rightly in the place of thought z¢ zs deliberately taken and they should deliberately leave z¢}, as it is said in revelation that Atharmazd spoke out to Zaratist thus: ‘Thou shouldst assist Vohiman with thy pure spiritual faculties (ahv6), so that they may make him fully welcome; for when thou assistest Vohiman with thy pure spiritual faculties, so that they make him fully welcome, thou shalt thus fully understand the two ways, ¢at which is good conduct, and ¢haé also which is bad conduct.’ CuapTer VIII. 1. The seventh question is that you ask thus: When a man is passing away, and after the occurrence of his passing away, how does the good work ? Compare Chap. III, 15. The ‘good spirit’ is VohQman. CHAPTER VII, 4—VIII, 5. 27
31. The seventh question is that you ask thus: When a man is passing away, and after the occurrence of his passing away, how does the good work ? Compare Chap. III, 15. The ‘good spirit’ is VohQman. CHAPTER VII, 4—VIII, 5. 27 then go to him and assist him, which any others may do for him who has gone out from the world, on the third night in the dawn’, a¢ which he goes out to the balance?? Axd zs zts greatness such as though it be done by his own hand, or otherwise ? 2. The reply is this:—When any others do a good work for him who das passed away, after the passing away, and if he who 4as passed away did not order that good work in 4zs lifetime, and did not bequeath it, nor was z¢s originator, and it was not even his by design (d4d3), then it does not go and does not reach him out at the balance. 3. Even at the time for being proceeded with, when that good work does not assist it is not appropriated, for that which is appropriated as the design of some one is appropriated by acceptance from some one; when it is not his by design it is then not accepted as his. 4. If he who das passed away did not order that good work, and did not even bequeath z¢, but was consenting to it by design, that which shall be done in Azs lifeczme then reaches out in the three nzghts (satdih) for the aggrandizement of his position; dz¢. that which shall be done after 42s passing away is not in the account of the three zzghkts and the balance, but reaches out, at the time the good work is proceeded with, for the enjoyment of the soul. 5. And if he who as passed away ordered that » The soul of a dead person is supposed to hover about the corpse for three nights, and not to depart for the other world till the dawn after the third night; that is, at dawn of the fourth day, including the day of death (see Chap. XX, 2, 3, Sls. XVII, 3 Where the soul’s good works are balanced against its sins, to determine its fate till the resurrection. 28 DADISTAN-1 DINIK. good work in his own lifedze, or bequeathed it, or was the originator and cause of the soul’s employment, although it is proceeded with after Azs passing away, it then reaches out to him for the happiness of his soul, since the origin of the thanksgiving (sipAs)1, and the orderer and ownership of the good work are certain. 6. Any good work whatever which is proceeded with is clearly a like good work as regards those who account for z¢ as with him who is the doer of z¢; also in the account of his soul the good work is as much with him who did 2¢, but the soul of him by whom the good work is done by his own hand, is handsomer and stronger than of him by whom it is ordered. 7. And its similitude is such as when a man’s handsome and seemly suit of clothes is his own, and he wears z¢ on Azs body and is handsomer, more splendid, and more seemly ¢an another man who wears a suit of clothes, zz like manner, which is his own by theft. CuapTer IX.
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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