Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17 The souls in hell. [18] F 66 DADISTAN-{ DINIK. his intimate friends, of the same religion and like goodness, speak to him of the display of affection, the courteous enquiry, and the suitable eminence from coming to heaven, and his everlasting wellbeing in heaven. 10. And the account as to sin and good works does not occur unto the heavenly oes, z¢ zs itself among the perplexing questions of this treatise, for the taking of the account and the atonement for the sins of a soul of those passed away and appointed unto heaven happen so’, although its place (g4s) is there? until the renovation of the universe, and it has no need for a new account. 11. And that account is at the time the account occurs; ¢hose taking the account are Afhaymazd, Vohiman, Mitré, Srésh, and Rashnd, and they shall make up the account of all with justice, each one at his own time, as the reply is written in its own chapter 3, 12. As ¢o that which you ask concerning food, the meals of the world are ¢aken in two ways: one is the distribution of water in haste, and one is with enjoyment (afrv4zisnd) to the end; du¢ in heaven there is no haste as to water, and rejoicing with much delight ¢4ey are like unto those who, as worldly beings, make an end of a meal of luxury (adrvazisnikih). 13. To that also which is the spiritual completion of the soul’s pleasure z¢ is attaining in like proportion‘, and in its appearance to worldly beings zé is a butter of the name of Maidyék-zarem®, 14. And the reason of ’ As in Chap. XXIV, 5, 6. 3 In heaven. 5 See Chap. XIV, 2-5. * This sentence is rather ambiguous in the original. ® Said to be the food of the souls in heaven (see Hn. II, 38, CHAPTER XXXI, 10-15. 67 that name of it is this, that of the material food in the world that which is the product of cattle is said ¢o de the best (pashtim), among the products of cattle zz use as food is the butter of milk, and among butters that is extolled as to goodness which they shall make zz the second month of the year}, and when Mitr6? is in the constellation Taurus; as that month is scripturally (dindik6) called Zareméya?, the explanation of the name to be accounted for is this, that its worldly representative (and4zakd) is the best food in the world. 15. And ¢kere is no giving out of assistance dy the soul of the righteous from heaven and the supreme heaven‘; for, as ¢o that existence full Mkh. II, 152) ; it is to be distinguished from the draught of immortality, called Hfsh, which is prepared from the fat of the ox Hadhayés and the white Hém at the time of the resurrection (see Bd. XXX, 25). .
2II, 152) ; it is to be distinguished from the draught of immortality, called Hfsh, which is prepared from the fat of the ox Hadhayés and the white Hém at the time of the resurrection (see Bd. XXX, 25). . 1 If the writer refers to the correct solar year of Bd. XXV, 21, beginning at the vernal equinox, the second month would be roth April-1gth May when the sun is in the conventional sign of Taurus ; but the ordinary Parsi year in his time commenced in the middle of April, and its second month would be May—June when the sun (about a.p. 880) would be in the actual constellation of Taurus. So that the statements in the text afford no certain indication of the particular calendar used by the author. * The angel of the sun’s light, here used for the sun itself. 5 The fifteenth day of the second month of the Parsi year is the season festival called Maidhy6-zaremaya, ‘ mid-verdure,’ in the Avesta; being also the middle of the second month, the author assumes that the name of that month was originally Zaremaya. The Pahl. word can also be read Zar-mah, ‘the month of gold, or the green month.’ * That is, there is no intercession of saints for those still in the world. The only interceders are the angels and guardian spirits, and they go no further than to obtain strict justice for every one according to his worldly merits. F2 68 DADISTAN-! DINfK. of joy, ¢here is then no deserving of it for any one unless each one is fully worthy of it. 16. But the soul has a remembrance of the world and worldly people, z¢s relations axd gossips; and he who is unremembered and unexpecting (abarmarvad) is undisturbed, and enjoys in his own time all the pleasure of the world as it occurs in the renovation of the universe, and wishes to attain to it. 17. And, in like manner, of the comfort, pleasure, and joy of the soul, which, decmg attained in proportion, they cause to produce in heaven and the supreme heaven, its own good works of every kind are a comfort and pleasure such as ¢here are in the world from a man who is a wise friend— he who is a reverent worshipper—and other educated men, to her who is a beautiful, modest, axd husband-loving woman—she who is a manager (4rasta4r) under protection—and other women who are clever producers of advantage’. 18. This?, too, which artses from beasts of burden, cattle, wild beasts, birds, fish, and other species of animals; this, too, from luminaries, fires, streams (hf-tagisnan), winds, decorations, metals, and coloured earths; this, too, which is from the fences (pardak4n6) of grounds, houses, avd the primitive lands of the well-yielding ca¢t/e; this*, too, which is from rivers, fountains, wells, azd the primary species of water; this, too, which is from trees and shrubs, fruits, grain, and fodder, salads, aromatic herbs, azd other plants; this, too, which is 1 Reading sid 4z karané, and identifying the second word with Pers. Az. ® That is, the pleasure. ® This clause is omitted in Mr4 and J. CHAPTER XXXI, 16-22. 69
3Az. ® That is, the pleasure. ® This clause is omitted in Mr4 and J. CHAPTER XXXI, 16-22. 69 the preparation of the land for these’ creatures and primitive creations; this, too, from the species of pleasant tastes, smells, and colours of all natures, the producers of protections*, the patron spirits (ahQ4n), and the appliances of the patron spirits, can come unto mortals. 19. And what the spirit of good works is in similitude is expressly a likeness of stars and males, females and cattle, fires and sacred fires, metals of every kind, dogs, lands, waters, azd plants, 20. The spiritual good works are attached (avayaikhté) to the soul, and in the degree and proportion which are their strength, due to the advancement of good works by him who is righteous, they are suitable as enjoyment for him who is righteous. 21. He obtains durability thereby* and necessarily preparation, conjointly wz¢k constant pleasure and without a single day’s vexation (ayémaé-béshtha). 22. There is also an abundant joyfulness, of which no example is appointed (vakht6) in the world from the beginning, but it comes thus to those who are heavenly ones azd those of the supreme heaven; and of which even the highest worldly happiness and pleasure are no similitude, except through the possession of knowledge which is said 4o de a sample of z¢ for worldly beings. 1 [t is doubtful whether we should read le-denmansh4né, a rare plural form of denman, ‘this,’ or whether it should be le-denman yazd4né; in the latter case the translation would be ‘for these creatures of the sacred beings.’ * Assuming that zinhar4né stands for zinh4r4né, otherwise we must read z6har4n6, ‘holy-waters.’ * The chief objects benefited by good works. * Reading hang4mfh-ash, but the construction is unusual. 70 pApIsTAN-! Dink. 23. And of zs indications by the world the limited with the unlimited, the imperishable with perishableness, the consumable with inconsumableness are then no equivalent similitudes of it’. 24. And 2¢ zs the limited, perishable, and consumable ¢hzngs of the world’s existence which are the imperishable and inconsumable ones of the existence of endless light?, the indestructible omes of the all-beneficial and ever-beneficial space (gfing)*, and the alljoyful oves—without a single day’s vexation—of the radiant supreme heaven (garddm4né6). 25. And the throne (g4s) of the righteous in heaven and the supreme heaven is the reward he obtains first, and is his until the resurrection, when even the world becomes pure azd undisturbed; fe is himself unchangeable thereby, du¢ through the resurrection he obtains what is great and good and perfect, and is eternally glorious. CHAPTER XXXII. 1. The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how 1 Meaning that no adequate conception can be obtained of the enjoyments of heaven by contrasting the earthly objects which most resemble it with those most opposed to it.
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 The souls in hell. [18] F 66 DADISTAN-{ DINIK. his intimate friends, of the same religion and like goodness, speak to him of the display of affection, the courteous enquiry, and the suitable eminence from coming to heaven, and his everlasting wellbeing in heaven. 10. And the account as to sin and good works does not occur unto the heavenly oes, z¢ zs itself among the perplexing questions of this treatise, for the taking of the account and the atonement for the sins of a soul of those passed away and appointed unto heaven happen so’, although its place (g4s) is there? until the renovation of the universe, and it has no need for a new account. 11. And that account is at the time the account occurs; ¢hose taking the account are Afhaymazd, Vohiman, Mitré, Srésh, and Rashnd, and they shall make up the account of all with justice, each one at his own time, as the reply is written in its own chapter 3, 12. As ¢o that which you ask concerning food, the meals of the world are ¢aken in two ways: one is the distribution of water in haste, and one is with enjoyment (afrv4zisnd) to the end; du¢ in heaven there is no haste as to water, and rejoicing with much delight ¢4ey are like unto those who, as worldly beings, make an end of a meal of luxury (adrvazisnikih). 13. To that also which is the spiritual completion of the soul’s pleasure z¢ is attaining in like proportion‘, and in its appearance to worldly beings zé is a butter of the name of Maidyék-zarem®, 14. And the reason of ’ As in Chap. XXIV, 5, 6. 3 In heaven. 5 See Chap. XIV, 2-5. * This sentence is rather ambiguous in the original. ® Said to be the food of the souls in heaven (see Hn. II, 38, CHAPTER XXXI, 10-15. 67 that name of it is this, that of the material food in the world that which is the product of cattle is said ¢o de the best (pashtim), among the products of cattle zz use as food is the butter of milk, and among butters that is extolled as to goodness which they shall make zz the second month of the year}, and when Mitr6? is in the constellation Taurus; as that month is scripturally (dindik6) called Zareméya?, the explanation of the name to be accounted for is this, that its worldly representative (and4zakd) is the best food in the world. 15. And ¢kere is no giving out of assistance dy the soul of the righteous from heaven and the supreme heaven‘; for, as ¢o that existence full Mkh. II, 152) ; it is to be distinguished from the draught of immortality, called Hfsh, which is prepared from the fat of the ox Hadhayés and the white Hém at the time of the resurrection (see Bd. XXX, 25). .
2II, 152) ; it is to be distinguished from the draught of immortality, called Hfsh, which is prepared from the fat of the ox Hadhayés and the white Hém at the time of the resurrection (see Bd. XXX, 25). . 1 If the writer refers to the correct solar year of Bd. XXV, 21, beginning at the vernal equinox, the second month would be roth April-1gth May when the sun is in the conventional sign of Taurus ; but the ordinary Parsi year in his time commenced in the middle of April, and its second month would be May—June when the sun (about a.p. 880) would be in the actual constellation of Taurus. So that the statements in the text afford no certain indication of the particular calendar used by the author. * The angel of the sun’s light, here used for the sun itself. 5 The fifteenth day of the second month of the Parsi year is the season festival called Maidhy6-zaremaya, ‘ mid-verdure,’ in the Avesta; being also the middle of the second month, the author assumes that the name of that month was originally Zaremaya. The Pahl. word can also be read Zar-mah, ‘the month of gold, or the green month.’ * That is, there is no intercession of saints for those still in the world. The only interceders are the angels and guardian spirits, and they go no further than to obtain strict justice for every one according to his worldly merits. F2 68 DADISTAN-! DINfK. of joy, ¢here is then no deserving of it for any one unless each one is fully worthy of it. 16. But the soul has a remembrance of the world and worldly people, z¢s relations axd gossips; and he who is unremembered and unexpecting (abarmarvad) is undisturbed, and enjoys in his own time all the pleasure of the world as it occurs in the renovation of the universe, and wishes to attain to it. 17. And, in like manner, of the comfort, pleasure, and joy of the soul, which, decmg attained in proportion, they cause to produce in heaven and the supreme heaven, its own good works of every kind are a comfort and pleasure such as ¢here are in the world from a man who is a wise friend— he who is a reverent worshipper—and other educated men, to her who is a beautiful, modest, axd husband-loving woman—she who is a manager (4rasta4r) under protection—and other women who are clever producers of advantage’. 18. This?, too, which artses from beasts of burden, cattle, wild beasts, birds, fish, and other species of animals; this, too, from luminaries, fires, streams (hf-tagisnan), winds, decorations, metals, and coloured earths; this, too, which is from the fences (pardak4n6) of grounds, houses, avd the primitive lands of the well-yielding ca¢t/e; this*, too, which is from rivers, fountains, wells, azd the primary species of water; this, too, which is from trees and shrubs, fruits, grain, and fodder, salads, aromatic herbs, azd other plants; this, too, which is 1 Reading sid 4z karané, and identifying the second word with Pers. Az. ® That is, the pleasure. ® This clause is omitted in Mr4 and J. CHAPTER XXXI, 16-22. 69
3Az. ® That is, the pleasure. ® This clause is omitted in Mr4 and J. CHAPTER XXXI, 16-22. 69 the preparation of the land for these’ creatures and primitive creations; this, too, from the species of pleasant tastes, smells, and colours of all natures, the producers of protections*, the patron spirits (ahQ4n), and the appliances of the patron spirits, can come unto mortals. 19. And what the spirit of good works is in similitude is expressly a likeness of stars and males, females and cattle, fires and sacred fires, metals of every kind, dogs, lands, waters, azd plants, 20. The spiritual good works are attached (avayaikhté) to the soul, and in the degree and proportion which are their strength, due to the advancement of good works by him who is righteous, they are suitable as enjoyment for him who is righteous. 21. He obtains durability thereby* and necessarily preparation, conjointly wz¢k constant pleasure and without a single day’s vexation (ayémaé-béshtha). 22. There is also an abundant joyfulness, of which no example is appointed (vakht6) in the world from the beginning, but it comes thus to those who are heavenly ones azd those of the supreme heaven; and of which even the highest worldly happiness and pleasure are no similitude, except through the possession of knowledge which is said 4o de a sample of z¢ for worldly beings. 1 [t is doubtful whether we should read le-denmansh4né, a rare plural form of denman, ‘this,’ or whether it should be le-denman yazd4né; in the latter case the translation would be ‘for these creatures of the sacred beings.’ * Assuming that zinhar4né stands for zinh4r4né, otherwise we must read z6har4n6, ‘holy-waters.’ * The chief objects benefited by good works. * Reading hang4mfh-ash, but the construction is unusual. 70 pApIsTAN-! Dink. 23. And of zs indications by the world the limited with the unlimited, the imperishable with perishableness, the consumable with inconsumableness are then no equivalent similitudes of it’. 24. And 2¢ zs the limited, perishable, and consumable ¢hzngs of the world’s existence which are the imperishable and inconsumable ones of the existence of endless light?, the indestructible omes of the all-beneficial and ever-beneficial space (gfing)*, and the alljoyful oves—without a single day’s vexation—of the radiant supreme heaven (garddm4né6). 25. And the throne (g4s) of the righteous in heaven and the supreme heaven is the reward he obtains first, and is his until the resurrection, when even the world becomes pure azd undisturbed; fe is himself unchangeable thereby, du¢ through the resurrection he obtains what is great and good and perfect, and is eternally glorious. CHAPTER XXXII. 1. The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how 1 Meaning that no adequate conception can be obtained of the enjoyments of heaven by contrasting the earthly objects which most resemble it with those most opposed to it.
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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