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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. 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. 1. The eighth question is that which you ask thus: Of him who, out of his ow wealth, himself directed others thus: ‘Let them act advantageously (khanginak6) for my soul,’ is it so that what others may do for him out of that wealth axd ¢hat done by his own toil are very different, one from the other, or not? 1 The good works mentioned in this chapter would chiefly consist of prayers and ceremonies for which priests have to be remunerated, and gifts to holy men and the poor; such actions as are most highly appreciated by priests. CHAPTER VIII, 6—X, 2. 29 2. The reply is this, that ¢key are very different, one from the other; for that which he orders out of his own wealth is more effectual than that which others may do for him without order. 3. And among the kinds of good work, that is more effectual which ove practises himself and with his own toil; then that which one sets going out of whatever is his own by his own order, regarding which he? afterwards bequeaths azd orders out of his own property and it comes into progress ; and, lastly, that which others may do for him. 4. Since thus his own azd that which is his by design, when any one manages for him and in his lifec¢me, aggrandize his position then, azd his soul is preserved, when he manages for him thereafter the enjoyment then reaches unto his soul. 5. When not consenting as to the good work, and z¢ zs not his by design, even though others may do 2z¢ for him it does not then come into his possession. CHAPTER X. 1. The ninth question is that which you ask thus: How much does the growth? of his good works increase, from the ¢zme when the good works are done, so long as fe is living? 2. The reply is this, that from the ¢zme when a good work comes into progress z¢s growth remains on the increase so long as 4e is living; moreover, 1 Mr4 and J make this an additional kind of good work by reading ‘after which is that regarding which he himself,’ &c. ® Reading vakhsh instead of the vés, ‘more,’ of the MSS. 30 DAvISTAN-{ Dinik. when he is distressed by that good work, while the increase does not desist /rom increase, it grows just as a child becomes enlarged in the womb of a mother. CuaPTeR XI. 1. The tenth question is that which you ask thus: Does the growth which increases become as commendable in the fourth night? as the original good work? in 42s possession, or does it become otherwise ? 2. The reply is this, that z¢ is otherwise; for the original good work stands up opposing sin, and the growing good work‘ stands up opposed to the growth of sin. Cuarter XII. 1. The eleventh question is that you ask thus: Does the growth of a good work eradicate sin just like the original good work, or not ?
2Cuarter XII. 1. The eleventh question is that you ask thus: Does the growth of a good work eradicate sin just like the original good work, or not ? 2. The reply is this, that the growth does eradicate z/, as happens wth the good work which is for atonement for sin; it shall be done as retribution for sin, and it eradicates the sin, which is specially mentioned in revelation®. 3. ‘Then the place of his * The good work being more meritorious when more troublesome. 2 After death, when all the immediate ceremonies for the dead have been completed (see SIs. XVII, 5 note). ® Literally ‘the good work of the beginning.” That bfin kirfakd does not here stand for bfin-f kirfaké, ‘the origin or root of the good work,’ appears from Chap. XII, 1, where it is written kirfak6-i bain. * Literally ‘the good work of growth.’ ® See Pahl. Vend. VII, 136, where the matter is mentioned, but coe ee CHAPTER XI, I~XIII, 3. 31 other good work is evidently the soul ; and, in order to be with the sin at z¢s origin, it remains and is taken into account.’ 4. ‘Through good works and the growth of good works is the recompense of the soul, so that they should do those good works in atonement for sin.’ 5. And concerning the sin eradicated it is said: ‘An original good work eradicates original sin!, and the growth of a good work evadicates the growth of a sin.’ Cuaptrer XIII. 1. The twelfth question is that which you ask thus: In the fourth night do they score off (bara angdrénd) the sin by the good works, and does he go by the residue (bén); or do they inflict punishment on him for the sin which 4as happened to him, and give reward avd recompense for the good works which he as done? 2. The reply is this, that at dawn of the third night the account is prepared it is said, and about the sin which he 4as atoned for, and the good work which is its equivalent (Av4r) ¢here is no need for account, since the account is about the good works which may be appropriated by him as his own, and about the sin which may remain zz him as 2z¢s origin. 3. Because the origin of it (the sin atoned for) remains distinct, and it is cancelled (astardd) the passages which seem to be quoted here must be from some other source. ’ Literally ‘ sinning of the beginning’ (bQn-vindsth). It must mean the first commission of any particular sin, and has no connection with the ‘original sin’ of Christian writers. 32 DADISTAN-{ DiNfk. by it (the good work), they balance it therewith ; and they weigh the excess and deficiency, as it may be, of the other good works axd sin.
3It must mean the first commission of any particular sin, and has no connection with the ‘original sin’ of Christian writers. 32 DADISTAN-{ DiNfk. by it (the good work), they balance it therewith ; and they weigh the excess and deficiency, as it may be, of the other good works axd sin. 4. Of those living, at the just, impartial (aZafsisn6) balance the man of proper habits (d4d@5), whose good works are more, when sin fas happened to him, undergoes a temporary (vidanatk) punishment and becomes eternally cleansed by the good works ; and he of improper habits, of much sin and little good works, attains temporary enjoyment by those good works, éué¢ through the sin which they perceive zz him he is suffering punishment unto the resurrection. Cuarter XIV. 1. The thirteenth question is that which you ask thus: Who should prepare the account of the soul as to sin and good works, and in what place should they make it up? Azd when punishment is inflicted by them, where is their place then? 2. The reply is this, that the account about the doers of actions, as to good works amd sin, three times every day whilst the doer of the actions is living, Vohfman the archangel should prepare; because taking account of the thoughts, words, and deeds of all material existences is among his duties. 3. And about the sin which affects accusers!, which 1 Sins are divided into two classes, hamém4l4n or those which affect ‘accusers,’ and rbanfk or those which affect only one’s own soul. In the first class are included all evil actions which injure our fellow-creatures or any good animal or thing, and for which the injured party (the ‘accuser’) must receive satisfaction before the sinner can be pardoned (see Sls. VIII, 1). CHAPTER XIII, 4—XIV, 6. 33 is committed by (va/) breakers of promises, even in the world Mitv6! is said ¢o de over the bodies, words, and fortunes (hfi-bakhtakS) of the promisebreakers; and as to the amount, and also as to being more than the stipulation when ¢here is a period of time?, Mit7é is the account-keeper. 4. In the three zzghts’ account (sattith) Srésh the righteous and Rashnt the just® are over the estimate of the limits of the good works azd sin of righteousness and wickedness. 5. In the future existence, on the completion of every account, the creator Afthaymazd himself takes account‘, by whom both the former account of the three zzgh¢s and all the thoughts, words, and deeds of the creatures are known through his omniscient wisdom. 6. The punishment for a soul of the sinners comes from that spirit® with whom the sin, which was committed by it, is connected ; fostered by the iniquity practised, that punishment comes upon the souls of the sinful and wicked, first on earth, afterwards in hell, avd lastly at the organisation of the
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.
17. 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. 1. The eighth question is that which you ask thus: Of him who, out of his ow wealth, himself directed others thus: ‘Let them act advantageously (khanginak6) for my soul,’ is it so that what others may do for him out of that wealth axd ¢hat done by his own toil are very different, one from the other, or not? 1 The good works mentioned in this chapter would chiefly consist of prayers and ceremonies for which priests have to be remunerated, and gifts to holy men and the poor; such actions as are most highly appreciated by priests. CHAPTER VIII, 6—X, 2. 29 2. The reply is this, that ¢key are very different, one from the other; for that which he orders out of his own wealth is more effectual than that which others may do for him without order. 3. And among the kinds of good work, that is more effectual which ove practises himself and with his own toil; then that which one sets going out of whatever is his own by his own order, regarding which he? afterwards bequeaths azd orders out of his own property and it comes into progress ; and, lastly, that which others may do for him. 4. Since thus his own azd that which is his by design, when any one manages for him and in his lifec¢me, aggrandize his position then, azd his soul is preserved, when he manages for him thereafter the enjoyment then reaches unto his soul. 5. When not consenting as to the good work, and z¢ zs not his by design, even though others may do 2z¢ for him it does not then come into his possession. CHAPTER X. 1. The ninth question is that which you ask thus: How much does the growth? of his good works increase, from the ¢zme when the good works are done, so long as fe is living? 2. The reply is this, that from the ¢zme when a good work comes into progress z¢s growth remains on the increase so long as 4e is living; moreover, 1 Mr4 and J make this an additional kind of good work by reading ‘after which is that regarding which he himself,’ &c. ® Reading vakhsh instead of the vés, ‘more,’ of the MSS. 30 DAvISTAN-{ Dinik. when he is distressed by that good work, while the increase does not desist /rom increase, it grows just as a child becomes enlarged in the womb of a mother. CuaPTeR XI. 1. The tenth question is that which you ask thus: Does the growth which increases become as commendable in the fourth night? as the original good work? in 42s possession, or does it become otherwise ? 2. The reply is this, that z¢ is otherwise; for the original good work stands up opposing sin, and the growing good work‘ stands up opposed to the growth of sin. Cuarter XII. 1. The eleventh question is that you ask thus: Does the growth of a good work eradicate sin just like the original good work, or not ?
2Cuarter XII. 1. The eleventh question is that you ask thus: Does the growth of a good work eradicate sin just like the original good work, or not ? 2. The reply is this, that the growth does eradicate z/, as happens wth the good work which is for atonement for sin; it shall be done as retribution for sin, and it eradicates the sin, which is specially mentioned in revelation®. 3. ‘Then the place of his * The good work being more meritorious when more troublesome. 2 After death, when all the immediate ceremonies for the dead have been completed (see SIs. XVII, 5 note). ® Literally ‘the good work of the beginning.” That bfin kirfakd does not here stand for bfin-f kirfaké, ‘the origin or root of the good work,’ appears from Chap. XII, 1, where it is written kirfak6-i bain. * Literally ‘the good work of growth.’ ® See Pahl. Vend. VII, 136, where the matter is mentioned, but coe ee CHAPTER XI, I~XIII, 3. 31 other good work is evidently the soul ; and, in order to be with the sin at z¢s origin, it remains and is taken into account.’ 4. ‘Through good works and the growth of good works is the recompense of the soul, so that they should do those good works in atonement for sin.’ 5. And concerning the sin eradicated it is said: ‘An original good work eradicates original sin!, and the growth of a good work evadicates the growth of a sin.’ Cuaptrer XIII. 1. The twelfth question is that which you ask thus: In the fourth night do they score off (bara angdrénd) the sin by the good works, and does he go by the residue (bén); or do they inflict punishment on him for the sin which 4as happened to him, and give reward avd recompense for the good works which he as done? 2. The reply is this, that at dawn of the third night the account is prepared it is said, and about the sin which he 4as atoned for, and the good work which is its equivalent (Av4r) ¢here is no need for account, since the account is about the good works which may be appropriated by him as his own, and about the sin which may remain zz him as 2z¢s origin. 3. Because the origin of it (the sin atoned for) remains distinct, and it is cancelled (astardd) the passages which seem to be quoted here must be from some other source. ’ Literally ‘ sinning of the beginning’ (bQn-vindsth). It must mean the first commission of any particular sin, and has no connection with the ‘original sin’ of Christian writers. 32 DADISTAN-{ DiNfk. by it (the good work), they balance it therewith ; and they weigh the excess and deficiency, as it may be, of the other good works axd sin.
3It must mean the first commission of any particular sin, and has no connection with the ‘original sin’ of Christian writers. 32 DADISTAN-{ DiNfk. by it (the good work), they balance it therewith ; and they weigh the excess and deficiency, as it may be, of the other good works axd sin. 4. Of those living, at the just, impartial (aZafsisn6) balance the man of proper habits (d4d@5), whose good works are more, when sin fas happened to him, undergoes a temporary (vidanatk) punishment and becomes eternally cleansed by the good works ; and he of improper habits, of much sin and little good works, attains temporary enjoyment by those good works, éué¢ through the sin which they perceive zz him he is suffering punishment unto the resurrection. Cuarter XIV. 1. The thirteenth question is that which you ask thus: Who should prepare the account of the soul as to sin and good works, and in what place should they make it up? Azd when punishment is inflicted by them, where is their place then? 2. The reply is this, that the account about the doers of actions, as to good works amd sin, three times every day whilst the doer of the actions is living, Vohfman the archangel should prepare; because taking account of the thoughts, words, and deeds of all material existences is among his duties. 3. And about the sin which affects accusers!, which 1 Sins are divided into two classes, hamém4l4n or those which affect ‘accusers,’ and rbanfk or those which affect only one’s own soul. In the first class are included all evil actions which injure our fellow-creatures or any good animal or thing, and for which the injured party (the ‘accuser’) must receive satisfaction before the sinner can be pardoned (see Sls. VIII, 1). CHAPTER XIII, 4—XIV, 6. 33 is committed by (va/) breakers of promises, even in the world Mitv6! is said ¢o de over the bodies, words, and fortunes (hfi-bakhtakS) of the promisebreakers; and as to the amount, and also as to being more than the stipulation when ¢here is a period of time?, Mit7é is the account-keeper. 4. In the three zzghts’ account (sattith) Srésh the righteous and Rashnt the just® are over the estimate of the limits of the good works azd sin of righteousness and wickedness. 5. In the future existence, on the completion of every account, the creator Afthaymazd himself takes account‘, by whom both the former account of the three zzgh¢s and all the thoughts, words, and deeds of the creatures are known through his omniscient wisdom. 6. The punishment for a soul of the sinners comes from that spirit® with whom the sin, which was committed by it, is connected ; fostered by the iniquity practised, that punishment comes upon the souls of the sinful and wicked, first on earth, afterwards in hell, avd lastly at the organisation of the
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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