Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Referring to the three nights’ punishment after the resurrection of the body, which is specially reserved for mortal sinners (see Bd. XXX, 16). ® Quoting, with some alteration, from Pahl. Vend. III, 151. CHAPTER XLI, 6—XLII, I. 139 ordains z¢ as retribution,’ so that the sin it takes away (spayéiti)' may not exist in him, his retribution is declared by revelation. 10. And by the same witness 7¢ is said, that all of the primitive faith have been quite of the same opinion about this, that from the good religion except by? the way of renunciation of s¢z there is none unless to hell; but that renunciation should be during life, for it is said that ‘whoever when living does not become righteous, that is, does not fully atone for sin, for him when dead there is no grant of* the best existence.’ 11. To commit no sin is better than retribution and renunciation of sin. Cuarter XLII. 1. As to the forty-first question and reply, that which you ask is thus: As ¢o him who remains in the good religion of the Mazda-worshippers, whom men shall make the protection and assistance of the good religion’, who shall save men from a foreign faith and irreligion (akdinéth), and then holds back some of those who have the idea that they should go over to a foreign faith and irreligion, and they do not go over to the foreign faith, dz¢ become steadfast in the religion of the Mazda-worshippers, what is then® the 1 The Avesta verb spay€iti, here used as a technical term, occurs frequently in Vend. III, 142-148. * Assuming that bar4, ‘indeed,’ stands for pavan, ‘by,’ (see Chap. VII, 2n.) 5 Reading bakhshisn-i, but it may be a corruption of bakhshand,‘they shall grant,’ as assumed in M14. This passage is quoted from Pahi. Vend. V, 173. “ Some one placed in authority, such as a high-priest or judge, is evidently meant. 5 Reading édinas, ‘then of him,’ instead of ayff, ‘or;’ the 140 pApIsTAN-f DiniK. nature of the decision of the angels adout him, and what is the nature of their (the men’s) good works and sin?
2Vend. V, 173. “ Some one placed in authority, such as a high-priest or judge, is evidently meant. 5 Reading édinas, ‘then of him,’ instead of ayff, ‘or;’ the 140 pApIsTAN-f DiniK. nature of the decision of the angels adout him, and what is the nature of their (the men’s) good works and sin? 2. The reply is this, that 4e is much extolled, happy, exalted, of great good works and abundant recompense, and the path to the best existence, prepared (frarast6) by his righteousness, is wide'; the delight of 42s soul becomes complete, and z¢s hope? is great. 3. And every good work that is manifested in the good religion by those who are transferred by him from a foreign faith and irreligion, and which they shall do thereafter—when, through the perseverance and praise exercised by him who is protected by the religion, they are saved from irreligion—becomes his as much as though it had been set going by him himself, and 4e has the same praise and the same good works with them. 4. Of the extent (sim4n6) azd amount of such good works ¢here is no writing a second time, unless Azs acquaintance with the full computation of the good works due to thety number is continuous?; but when zz the same way they are practising and steadfast in sin it shall not be assigned ¢o hem‘. 5. Then his position in two words being alike in Pahlavi except in the latter part of the last letter. 1 That is, his path to heaven over the Xinvad bridge is rendered wide and easy by his good deeds (see Chap. XXI, 5). ? Reading aiméd; Mrq has khim, ‘disposition,’ and K35 has khimad, which suggests ‘shall be greatly celebrated’ as a possible translation. ® The meaning appears to be that their good works are imputed to him only so long as he continues to exercise some control over them. * That is, their sins will not be imputed to him in the same way as their good works. CHAPTER XLII, 2—XLIII, 3. 141 righteousness’ is very grand, and in the world he has himself great eminence, applause, and dignity. 6. And as much as that which is an improper law and a law worthy of death is a punishing of the soul, and the disconnected? words and perversion (vastakth), due also to the perfidy (rangisn5) of the fiend who has come, are such that in his time the religious rites (dind) performed are rites of grievous vexation and fear, so that which is a proper law, like the great glorification in spirit and the connected words of the high-priests, is the arrival of the good spirit as much as a virtue worthy of recompense and full of hope. 7. Even as that which is said thus: ‘Of men who are practisers of good deeds the manifestation is then in their children.’ CuapTrer XLIII.
37. Even as that which is said thus: ‘Of men who are practisers of good deeds the manifestation is then in their children.’ CuapTrer XLIII. 1. As ¢o the forty-second question and reply, that which you ask is thus: Regarding a man who is consecrating a sacred cake’, and the fire is his household attendant (khavag-! m4n6) from afar, when he sees z¢, at how many steps is it improper ? 2. When they consecrate a sacred cake by Uught of a lamp, why do they not say the words ‘tava athr6 (for thee, the fire), as dy another fire? 3. And of the propitiatory dedications (shnfman6ih4) to the period of the day (g4h), the day, and the month of the consecration of the sacred cake, which is that 1 Or, perhaps, aharfibdth may here mean ‘the righteous existence’ or heaven. * Reading apadvand, instead of va padvand, ® See Chap. XXX, 1. * See Chap. XXIX, 1. 142 DApIsTAN-{ D{NIK. which when earlier ov later is also then not proper, and which is that which is proper? 4. When they shall accomplish the consecration of a sacred cake with one more dedication than those of the thirty days of the months in the year, how is it necessary to act so that it may not enter foo early; and which is the one more dedication which, when they shall make z/, is proper, which is that which is not proper, and which is that which is earlier and later ? 5. The reply is this, that at forty-eight! feet from the sacred twigs? to the fire—which would be about nine reeds, 2f of a medium man—even though one 1 K35 has ‘forty-seven.’ Taking the foot at 10} English inches (see Bd. XXVI, 3n) the 48 feet would be 42 English feet, and the naf or reed would be 4 feet 8 inches.
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* Referring to the three nights’ punishment after the resurrection of the body, which is specially reserved for mortal sinners (see Bd. XXX, 16). ® Quoting, with some alteration, from Pahl. Vend. III, 151. CHAPTER XLI, 6—XLII, I. 139 ordains z¢ as retribution,’ so that the sin it takes away (spayéiti)' may not exist in him, his retribution is declared by revelation. 10. And by the same witness 7¢ is said, that all of the primitive faith have been quite of the same opinion about this, that from the good religion except by? the way of renunciation of s¢z there is none unless to hell; but that renunciation should be during life, for it is said that ‘whoever when living does not become righteous, that is, does not fully atone for sin, for him when dead there is no grant of* the best existence.’ 11. To commit no sin is better than retribution and renunciation of sin. Cuarter XLII. 1. As to the forty-first question and reply, that which you ask is thus: As ¢o him who remains in the good religion of the Mazda-worshippers, whom men shall make the protection and assistance of the good religion’, who shall save men from a foreign faith and irreligion (akdinéth), and then holds back some of those who have the idea that they should go over to a foreign faith and irreligion, and they do not go over to the foreign faith, dz¢ become steadfast in the religion of the Mazda-worshippers, what is then® the 1 The Avesta verb spay€iti, here used as a technical term, occurs frequently in Vend. III, 142-148. * Assuming that bar4, ‘indeed,’ stands for pavan, ‘by,’ (see Chap. VII, 2n.) 5 Reading bakhshisn-i, but it may be a corruption of bakhshand,‘they shall grant,’ as assumed in M14. This passage is quoted from Pahi. Vend. V, 173. “ Some one placed in authority, such as a high-priest or judge, is evidently meant. 5 Reading édinas, ‘then of him,’ instead of ayff, ‘or;’ the 140 pApIsTAN-f DiniK. nature of the decision of the angels adout him, and what is the nature of their (the men’s) good works and sin?
2Vend. V, 173. “ Some one placed in authority, such as a high-priest or judge, is evidently meant. 5 Reading édinas, ‘then of him,’ instead of ayff, ‘or;’ the 140 pApIsTAN-f DiniK. nature of the decision of the angels adout him, and what is the nature of their (the men’s) good works and sin? 2. The reply is this, that 4e is much extolled, happy, exalted, of great good works and abundant recompense, and the path to the best existence, prepared (frarast6) by his righteousness, is wide'; the delight of 42s soul becomes complete, and z¢s hope? is great. 3. And every good work that is manifested in the good religion by those who are transferred by him from a foreign faith and irreligion, and which they shall do thereafter—when, through the perseverance and praise exercised by him who is protected by the religion, they are saved from irreligion—becomes his as much as though it had been set going by him himself, and 4e has the same praise and the same good works with them. 4. Of the extent (sim4n6) azd amount of such good works ¢here is no writing a second time, unless Azs acquaintance with the full computation of the good works due to thety number is continuous?; but when zz the same way they are practising and steadfast in sin it shall not be assigned ¢o hem‘. 5. Then his position in two words being alike in Pahlavi except in the latter part of the last letter. 1 That is, his path to heaven over the Xinvad bridge is rendered wide and easy by his good deeds (see Chap. XXI, 5). ? Reading aiméd; Mrq has khim, ‘disposition,’ and K35 has khimad, which suggests ‘shall be greatly celebrated’ as a possible translation. ® The meaning appears to be that their good works are imputed to him only so long as he continues to exercise some control over them. * That is, their sins will not be imputed to him in the same way as their good works. CHAPTER XLII, 2—XLIII, 3. 141 righteousness’ is very grand, and in the world he has himself great eminence, applause, and dignity. 6. And as much as that which is an improper law and a law worthy of death is a punishing of the soul, and the disconnected? words and perversion (vastakth), due also to the perfidy (rangisn5) of the fiend who has come, are such that in his time the religious rites (dind) performed are rites of grievous vexation and fear, so that which is a proper law, like the great glorification in spirit and the connected words of the high-priests, is the arrival of the good spirit as much as a virtue worthy of recompense and full of hope. 7. Even as that which is said thus: ‘Of men who are practisers of good deeds the manifestation is then in their children.’ CuapTrer XLIII.
37. Even as that which is said thus: ‘Of men who are practisers of good deeds the manifestation is then in their children.’ CuapTrer XLIII. 1. As ¢o the forty-second question and reply, that which you ask is thus: Regarding a man who is consecrating a sacred cake’, and the fire is his household attendant (khavag-! m4n6) from afar, when he sees z¢, at how many steps is it improper ? 2. When they consecrate a sacred cake by Uught of a lamp, why do they not say the words ‘tava athr6 (for thee, the fire), as dy another fire? 3. And of the propitiatory dedications (shnfman6ih4) to the period of the day (g4h), the day, and the month of the consecration of the sacred cake, which is that 1 Or, perhaps, aharfibdth may here mean ‘the righteous existence’ or heaven. * Reading apadvand, instead of va padvand, ® See Chap. XXX, 1. * See Chap. XXIX, 1. 142 DApIsTAN-{ D{NIK. which when earlier ov later is also then not proper, and which is that which is proper? 4. When they shall accomplish the consecration of a sacred cake with one more dedication than those of the thirty days of the months in the year, how is it necessary to act so that it may not enter foo early; and which is the one more dedication which, when they shall make z/, is proper, which is that which is not proper, and which is that which is earlier and later ? 5. The reply is this, that at forty-eight! feet from the sacred twigs? to the fire—which would be about nine reeds, 2f of a medium man—even though one 1 K35 has ‘forty-seven.’ Taking the foot at 10} English inches (see Bd. XXVI, 3n) the 48 feet would be 42 English feet, and the naf or reed would be 4 feet 8 inches.
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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