Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1is certain. 1 The sky being divided into three parts, and the uppermost part being inaccessible to evil (see Chap. XXXVII, 24, 25). ® Reading ava-séd4-mfnisndth, but it is possible that av& may have originally been khavdak, for the Av. khavz6, ‘male paramour,’ of Vend. VIII, 99, 103 (trans. D.). CHAPTER LXXIII, I-LXXIV, 3. 221 CuapTer LXXIV. 1. As to the seventy-third question and reply, that which you ask is thus: Is ¢here any discomfiture (vanid@4rth) of the archangels from that stench, or not ? 2. The reply is this, that the archangels are immortal and undistressed ; their place, also, is in that best existence of light, all-glorious, all-delightful, and undisturbed; and the strength of the stench due to the demons! does not reach unto anything pertaining to the archangels. 3. The archangels are omniscient?’, friendly to the creatures, persistent, and procure forgiveness; they know that heinous practice which is the heinous practice? of that wretched dupe (friftak5) who as become defiled in that most filthy manner (zisttQm 4rang), which is like that which is provided azd which is applied to him even in the terrible punishment‘ that Aas come upon him from the demons; and then, on account of ¢heiy friendliness to the creatures, it Las 1 Reading as-sédaik6, but it may be 4a-séd4fké, ‘of the demon of greediness,’ or it may stand for khavdak-sédafké, ‘of a male paramour of the demons,’ as mentioned in the last note. 2 Omniscience with regard to what is taking place in the world being an indispensable characteristic of any being to whom prayers are addressed, or whose intercession is implored. * These words are thus repeated in K35, and the repetition may be correct. * Referring probably to the punishment of such a sinner, detailed in AV. XIX, 1-3, as follows:—‘I saw the soul of a man, through the fundament of which soul, as it were, a snake, like a beam, went in, and came forth out of the mouth; and many other snakes ever seized all the limbs.’ 222 DADISTAN-f DINK. seemed to them severe, and thereby arises their forgiveness which is according to whatever anguish is owing to the torment which galls him. CuapTer LXXV. 1. As to the seventy-fourth question azd reply, that which you ask is thus: Do the angels have Azs dead dody restored, or not?
2seemed to them severe, and thereby arises their forgiveness which is according to whatever anguish is owing to the torment which galls him. CuapTer LXXV. 1. As to the seventy-fourth question azd reply, that which you ask is thus: Do the angels have Azs dead dody restored, or not? 2. The reply is this, that there was a high-priest who said that the angels do not have zs dead ody restored, because of the sin of the mutually-polluting, full of stench, and inglorious victims (khv4pidé4n)', the terrible kind of means for the exculpation of creatures *, and that practice when males keep specially imperfect in ¢hetr duty; it deeng then suitable for mankind to become /vee from him who— like Az-t Dahak *, who wanted many most powerful demons—resists and struggles, and is not possessing the perception to extract (patkasistan6) a pardon, owing to the course of many demoniacal causes. 3. But innumerable multitudes (amarak4nth4), happily persevering‘ in diligence, have with united observation, unanimously, azd with mutual assistance (ham-bangisnth4) insisted upon this, that they have the dead dodzes of all men restored; for 1 Victims of the deceptions practised by the demons (see Chaps. LXXIII, 3, LXXIV, 3); but the reading is uncertain. 2 Probably the punishment of the wicked in hell. ® See Chap. XXXVI, 97. ; ‘ Reading farukhvd-tfishisn, but it may be perkhdntd dahisn, ‘having begged the boon;’ and Mrq has péryédkesh4n6, ‘of those of the primitive faith.’ CHAPTER LXXV, I-LXXVI, 2. 223 the good creator, granting forgiveness and full of goodness, would not abandon any creature to the fiend’, 4. In revelation (din6) it is said that every dead Jody is raised up, both of the righteous and of the wicked*; there is none whom they shall abandon to the fiend. 5. And this, also, is thus decided by them , that even as ¢o him who is most grievously sinful, when he becomes mentally seekeng pardon and repentant of the sin, azd, beceng as much an atoner as “e is well able, as delivered up zs body and wealth for retribution azd punishment, in reliance upon the atonement for sin of the good religion, then it is possible for his soul, also, to come to the place of the righteous +. CuaPTtER LXXVI. 1. As to the seventy-fifth question avd reply, that which you ask is thus: As Zo him who shall slay those who shall commit unnatural intercourse, how is then his account as to good works and crime ? 2. The reply is this, that the high-priests, in ¢hezr decision, Aave thus specially said, that all worthy of death are so by the decision of judges and the 1 Except for temporary punishment in hell. All ideas of the vindictiveness of implacable justice are foreign to the Mazdaworshipper’s notion of the good creator. 7 Compare Bd. XXX, 7. * Probably by the ‘multitudes’ of § 3.
3All ideas of the vindictiveness of implacable justice are foreign to the Mazdaworshipper’s notion of the good creator. 7 Compare Bd. XXX, 7. * Probably by the ‘multitudes’ of § 3. * By delivering up his body and wealth to the will of the highpriest, as an atonement, and mentally renouncing his sins, he is saved from hell, and the beneficial effect of any good works he may have performed returns to him (see Sls.VIII, 5). 224 DApIsTAN-f pintk. command of kings, whose business is execution. 3. Whoever shall slay him who /as heinous sins! after controversies three times with him, about the decision of those acquainted with the religion and about the command of kings, when he as thus remained in the sin in defiance of his own relations—and not inimically to the man azd injuriously to the religion, but inimically to the sin avd in order to keep away intercourse with demons—is to consider z¢ as a great good work. 4. No command is given about the decision of what one is to do 7m the same matter, more heedfully and more authorisedly in cases of doubtful attention, for the good work exists undoubtedly more amd more abundantly *. CuarpTteR LX XVII. 1. As to the seventy-sixth question and reply, that which you ask is thus: Will you direct some one then to make the heinousness of this sin of unnatural intercourse clear to us? 2. The reply is this, that the first material creature was the righteous man, the smiter of the fiend, the righteous propitiator ; so, also, in the world 4e is more recognising the sacred beings, more completely (ham4ktar) for the production of creatures, 1 Reading vinas4né6, as in Mr4, instead of the doubtful word vashkisn, which might perhaps be compared with Pers. buzhis, ‘ opposition.’ * The meaning is that no one is bound to put such sinners to death until they are condemned by the authorities, but should one do so upon his own responsibility, entirely for the good of the faith, and certain of the impenitence of the sinners, he is not only free from blame, but has done a meritorious deed. oe CHAPTER LXXVI, 3—LXXVII, 7. 225 and with more provision for the creatures’. 3. And with the manifestation of knowledge the best duty is that which exists in lawfully practising procreation, axd the complete progression of righteous men arose therefrom.
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.
1is certain. 1 The sky being divided into three parts, and the uppermost part being inaccessible to evil (see Chap. XXXVII, 24, 25). ® Reading ava-séd4-mfnisndth, but it is possible that av& may have originally been khavdak, for the Av. khavz6, ‘male paramour,’ of Vend. VIII, 99, 103 (trans. D.). CHAPTER LXXIII, I-LXXIV, 3. 221 CuapTer LXXIV. 1. As to the seventy-third question and reply, that which you ask is thus: Is ¢here any discomfiture (vanid@4rth) of the archangels from that stench, or not ? 2. The reply is this, that the archangels are immortal and undistressed ; their place, also, is in that best existence of light, all-glorious, all-delightful, and undisturbed; and the strength of the stench due to the demons! does not reach unto anything pertaining to the archangels. 3. The archangels are omniscient?’, friendly to the creatures, persistent, and procure forgiveness; they know that heinous practice which is the heinous practice? of that wretched dupe (friftak5) who as become defiled in that most filthy manner (zisttQm 4rang), which is like that which is provided azd which is applied to him even in the terrible punishment‘ that Aas come upon him from the demons; and then, on account of ¢heiy friendliness to the creatures, it Las 1 Reading as-sédaik6, but it may be 4a-séd4fké, ‘of the demon of greediness,’ or it may stand for khavdak-sédafké, ‘of a male paramour of the demons,’ as mentioned in the last note. 2 Omniscience with regard to what is taking place in the world being an indispensable characteristic of any being to whom prayers are addressed, or whose intercession is implored. * These words are thus repeated in K35, and the repetition may be correct. * Referring probably to the punishment of such a sinner, detailed in AV. XIX, 1-3, as follows:—‘I saw the soul of a man, through the fundament of which soul, as it were, a snake, like a beam, went in, and came forth out of the mouth; and many other snakes ever seized all the limbs.’ 222 DADISTAN-f DINK. seemed to them severe, and thereby arises their forgiveness which is according to whatever anguish is owing to the torment which galls him. CuapTer LXXV. 1. As to the seventy-fourth question azd reply, that which you ask is thus: Do the angels have Azs dead dody restored, or not?
2seemed to them severe, and thereby arises their forgiveness which is according to whatever anguish is owing to the torment which galls him. CuapTer LXXV. 1. As to the seventy-fourth question azd reply, that which you ask is thus: Do the angels have Azs dead dody restored, or not? 2. The reply is this, that there was a high-priest who said that the angels do not have zs dead ody restored, because of the sin of the mutually-polluting, full of stench, and inglorious victims (khv4pidé4n)', the terrible kind of means for the exculpation of creatures *, and that practice when males keep specially imperfect in ¢hetr duty; it deeng then suitable for mankind to become /vee from him who— like Az-t Dahak *, who wanted many most powerful demons—resists and struggles, and is not possessing the perception to extract (patkasistan6) a pardon, owing to the course of many demoniacal causes. 3. But innumerable multitudes (amarak4nth4), happily persevering‘ in diligence, have with united observation, unanimously, azd with mutual assistance (ham-bangisnth4) insisted upon this, that they have the dead dodzes of all men restored; for 1 Victims of the deceptions practised by the demons (see Chaps. LXXIII, 3, LXXIV, 3); but the reading is uncertain. 2 Probably the punishment of the wicked in hell. ® See Chap. XXXVI, 97. ; ‘ Reading farukhvd-tfishisn, but it may be perkhdntd dahisn, ‘having begged the boon;’ and Mrq has péryédkesh4n6, ‘of those of the primitive faith.’ CHAPTER LXXV, I-LXXVI, 2. 223 the good creator, granting forgiveness and full of goodness, would not abandon any creature to the fiend’, 4. In revelation (din6) it is said that every dead Jody is raised up, both of the righteous and of the wicked*; there is none whom they shall abandon to the fiend. 5. And this, also, is thus decided by them , that even as ¢o him who is most grievously sinful, when he becomes mentally seekeng pardon and repentant of the sin, azd, beceng as much an atoner as “e is well able, as delivered up zs body and wealth for retribution azd punishment, in reliance upon the atonement for sin of the good religion, then it is possible for his soul, also, to come to the place of the righteous +. CuaPTtER LXXVI. 1. As to the seventy-fifth question avd reply, that which you ask is thus: As Zo him who shall slay those who shall commit unnatural intercourse, how is then his account as to good works and crime ? 2. The reply is this, that the high-priests, in ¢hezr decision, Aave thus specially said, that all worthy of death are so by the decision of judges and the 1 Except for temporary punishment in hell. All ideas of the vindictiveness of implacable justice are foreign to the Mazdaworshipper’s notion of the good creator. 7 Compare Bd. XXX, 7. * Probably by the ‘multitudes’ of § 3.
3All ideas of the vindictiveness of implacable justice are foreign to the Mazdaworshipper’s notion of the good creator. 7 Compare Bd. XXX, 7. * Probably by the ‘multitudes’ of § 3. * By delivering up his body and wealth to the will of the highpriest, as an atonement, and mentally renouncing his sins, he is saved from hell, and the beneficial effect of any good works he may have performed returns to him (see Sls.VIII, 5). 224 DApIsTAN-f pintk. command of kings, whose business is execution. 3. Whoever shall slay him who /as heinous sins! after controversies three times with him, about the decision of those acquainted with the religion and about the command of kings, when he as thus remained in the sin in defiance of his own relations—and not inimically to the man azd injuriously to the religion, but inimically to the sin avd in order to keep away intercourse with demons—is to consider z¢ as a great good work. 4. No command is given about the decision of what one is to do 7m the same matter, more heedfully and more authorisedly in cases of doubtful attention, for the good work exists undoubtedly more amd more abundantly *. CuarpTteR LX XVII. 1. As to the seventy-sixth question and reply, that which you ask is thus: Will you direct some one then to make the heinousness of this sin of unnatural intercourse clear to us? 2. The reply is this, that the first material creature was the righteous man, the smiter of the fiend, the righteous propitiator ; so, also, in the world 4e is more recognising the sacred beings, more completely (ham4ktar) for the production of creatures, 1 Reading vinas4né6, as in Mr4, instead of the doubtful word vashkisn, which might perhaps be compared with Pers. buzhis, ‘ opposition.’ * The meaning is that no one is bound to put such sinners to death until they are condemned by the authorities, but should one do so upon his own responsibility, entirely for the good of the faith, and certain of the impenitence of the sinners, he is not only free from blame, but has done a meritorious deed. oe CHAPTER LXXVI, 3—LXXVII, 7. 225 and with more provision for the creatures’. 3. And with the manifestation of knowledge the best duty is that which exists in lawfully practising procreation, axd the complete progression of righteous men arose therefrom.
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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