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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1has ‘ which is appointed and,’ &c. 2 Literally ‘holds.’ ® It is evident from the context that something is omitted here, and Dk. supplies the following :—‘and in the word there is a deed for the appointed position, avd there is a fiend who stops the way. And in the spirit of life is a heart (val6m) and VohQman (“good thought ”) holds the position, and Ak6mané (“evil thought ””) stops the way; and in the heart is a will and Srésh (“attention ”) holds the position, and Aeshm (“ wrath”) stops the way.’ It seems probable that the author did not mean to quote the latter sentence of this passage. * Dk. has ‘and in the will.’ 5 The female archangel, who is a personification of Av. spenta 4rmaiti, and has special charge of the earth and virtuous women (see Bd. I, 26, Sls. XV, 20-24). ® Here written Tardkmatd (Av. tarémaiti); he is the archdemon of disobedience, also called NAfinghas (see Bd. XXVIII, 14, XXX, 29). 7 Av. areta, a title of the female angel Arshisang or Ashisang (Av. ashis vanguhi, ‘good rectitude’), whose name is given to the 25th day of the Parsi month (see Bd. XXII, 4, XXVII, 24, Sls. XXII, 25, XXIII, 4). ® Av. varena, ‘desire,’ personified as a demon (see Bd. XXVIII, 25). ® Av. daéna personified as an angel whose name is given to the tenth month and 24th day of the month of the Parsi year, and is also coupled with the names of other angels to form appellations CHAPTER XCIV, 2-5. 271 (khid-déshagth) stops the way. 3. We men of all descriptions? have to become very? cautious that, while we do not desist from that way, we do not go on to the way of the demons and fiends‘. 4. For the struggling of men® is z# these three ® ways and paths; azd whoever is saved in these three® ways and paths is saved from every place, and whoever is misled there comes into the hands of the demons azd fiends’, and is thenceforth not master (salita) of himself, except when he shall do that which the fiends order him ®. 5. And this, too, was thus considered by them, that that nature only is good when it® shall not do unto another whatever is not good for its own self!®; and that wisdom only is good when it thoroughly" understands Zow to utilize the advantage? of that happiness which has occurred, and shall?8 not suffer vexation on account of harm which has not occurred ; and that intellect only is good which for the 8th, rsth, and 23rd days (see Bd. XXV, 3, 11, 20, Sls. XXII, 8, 15, 23, 24, XXIII, 4). Dk. omits the epithet ‘ good.’ 1 Dk. omits the words ‘of all descriptions ;’ it also places § 3 after § 4. * Dk. omits ‘very.’ 5 Dk. has ‘from the way of the angels.’ * Dk. has ‘go after the fiends.’ 5 Dk. has ‘and the struggling of the fiend with men,’ and places this section after § 2. * Dk. has ‘such’ instead of ‘three’ in both places. 7 Dk. has ‘comes then to the hands of the fiends.’ ® Dk. then proceeds with § 3, ‘and we men have to become cautious,’ &c. ® Dk. has ‘which,’ instead of ‘when it,’ both here and in the next clause.
2* Dk. has ‘such’ instead of ‘three’ in both places. 7 Dk. has ‘comes then to the hands of the fiends.’ ® Dk. then proceeds with § 3, ‘and we men have to become cautious,’ &c. ® Dk. has ‘which,’ instead of ‘when it,’ both here and in the next clause. 10 Dk. has ‘ for itself.’ 1 Dk. omits ‘thoroughly.’ 13 Literally ‘to eat the fruit,’ 8 Dk. has ‘does.’ 272 DApIsTAN-{ Dinfk. understands that it does not understand that which it does not understand. 6. And this, too, was thus considered by them, that one is to become?! a friend of every one, and this is thy nature?; also, bring them on into® goodness, and this is thy wisdom; also, consider them as thine own, and this is thy religion; also, through them it shall produce‘ happiness, and this is thy soul ®. 7. And this, too, was thus considered by them, that, when ® oze shall do even that which he knows to be sin’, that is disobedience, and disobedience is the nature of the adversary; when ove shall not do even that which he knows to be a good work, that is cupidity (varendikih), azd cupidity is the wisdom of the adversary *; asd when one shall do® even that which he does not know /o de a good work or a sin, until it comes fully to 42s knowledge, 1 Dk. has ‘it is the becoming.’ 2 Dk. has ‘ wisdom.’ 5 Or‘through.’ Dk. omits this clause, substituting ‘and this, too, was thus considered by them.’ * Dk. has ‘do thou produce.’ 5 Dk. continues as follows :—‘ And this, too, was thus considered by them, that nature is that which deceives no one, wisdom is that which does not deceive itself, and religion is that which is whatever knows where one should perform good works.’ * Reading amat, instead of mfin, ‘which,’ in all three clauses (see Chap. LXII, 4n); Dk. omits the word altogether. 7 Dk. has ‘shall not do even that which he knows to be a good work,’ as in the second clause which it omits. ® This clause is omitted by M14, J, BK, and the oldest MS. of Dk.; later MSS. of Dk. give it as follows: ‘should they do even that they know to be a sin, that is lustful (varendik), and lustful is the wisdom of the adversary.’ ® Dk. has ‘ does.’ 10 Dk. has ‘before it comes unto.’ CHAPTER XCIV, 6-8. 273 that is self-conceit, and self-conceit is the religion of the adversary}. 8. And this, too, was thus considered by them, that Aharman? would do everything for the injury of Atharmazd, du¢ when it is done by him? z¢ is then an injury of him himself, avd an advantage of Atharmazd; and Afharmazd would do everything for his own advantage, aad when it is done by him z¢ is then, indeed‘, an advantage of him himself, du¢ an injury of Aharman ®.
3z¢ is then an injury of him himself, avd an advantage of Atharmazd; and Afharmazd would do everything for his own advantage, aad when it is done by him z¢ is then, indeed‘, an advantage of him himself, du¢ an injury of Aharman ®. 1 In Dk. the following is here inserted:—‘ And this, too, was thus considered by them, that in one’s nature there is no wisdom, buf in wisdom ‘here is nature, and in religion are both wisdom and nature. It is known how to manage the affairs of the spirit by the nature, they are preserved by wisdom, and the soul is preserved by aunion of both. And this, too, was thus considered by them, that shame is that which should not allow one to commit sin, and disgrace is that it would not allow to cause. And this, too, was thus considered by them, that the essential thing of the primitive faith is . freedom from sin. And this, too, was thus considered by them, that one becomes diligent about that wth which he is conversant. And this, too, was thus considered by them, that the good thoughts that are in the records of the religion of every kind one should always put fully into practice, so far as he understands ¢hem. And this, too, zas thus considered by them, that Afharmagzd, the lord, produced these creatures through //s nature, maintains ‘hem through wisdom, and forces them back to himself through religion.’ 2 The evil spirit (see Chaps. II, 11, XIX, 1). ® Or‘ when he has done it,’ which would be expressed by the same words. * Dk. omits ‘indeed.’ * In Dk. the following is here inserted :—‘ And this, too, was thus considered by them, that people are to keep an eye most diligently on the world /or these three things: that which is realisable dy a sinner through sin, a follower made famous, and to beg the recompense of good works from the spirits: and keeping their eye on the world is said /o de this, that z# zs he who observes himself, so that a part of whatever he really desires he should always perform. And this, too, was thus considered by them, that three (18] T 274 DApISTAN-f DfNik. 9. And this, too, was thus considered by them, that a person of whatever description is to be kept? in remembrance of the affairs of the spirit at every period and time, and of the happiness of heaven and misery of hell at that period when comfort, happiness, and pleasure have come to him, 10. And this, too, was thus considered by them %, that happiness, indeed, would be there, in the heaven of light®, when even here z¢ is so happy, though, owing to many things*, Aharman—with whom the happiness there is not connected—is even here so happy at the time when distress, vexation, axd misery have come hereto; and this, too, was thus considered, that evils, indeed, would be there, in hell, when here is such misery, though even here much of the earthly happiness of Athay-
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.
1has ‘ which is appointed and,’ &c. 2 Literally ‘holds.’ ® It is evident from the context that something is omitted here, and Dk. supplies the following :—‘and in the word there is a deed for the appointed position, avd there is a fiend who stops the way. And in the spirit of life is a heart (val6m) and VohQman (“good thought ”) holds the position, and Ak6mané (“evil thought ””) stops the way; and in the heart is a will and Srésh (“attention ”) holds the position, and Aeshm (“ wrath”) stops the way.’ It seems probable that the author did not mean to quote the latter sentence of this passage. * Dk. has ‘and in the will.’ 5 The female archangel, who is a personification of Av. spenta 4rmaiti, and has special charge of the earth and virtuous women (see Bd. I, 26, Sls. XV, 20-24). ® Here written Tardkmatd (Av. tarémaiti); he is the archdemon of disobedience, also called NAfinghas (see Bd. XXVIII, 14, XXX, 29). 7 Av. areta, a title of the female angel Arshisang or Ashisang (Av. ashis vanguhi, ‘good rectitude’), whose name is given to the 25th day of the Parsi month (see Bd. XXII, 4, XXVII, 24, Sls. XXII, 25, XXIII, 4). ® Av. varena, ‘desire,’ personified as a demon (see Bd. XXVIII, 25). ® Av. daéna personified as an angel whose name is given to the tenth month and 24th day of the month of the Parsi year, and is also coupled with the names of other angels to form appellations CHAPTER XCIV, 2-5. 271 (khid-déshagth) stops the way. 3. We men of all descriptions? have to become very? cautious that, while we do not desist from that way, we do not go on to the way of the demons and fiends‘. 4. For the struggling of men® is z# these three ® ways and paths; azd whoever is saved in these three® ways and paths is saved from every place, and whoever is misled there comes into the hands of the demons azd fiends’, and is thenceforth not master (salita) of himself, except when he shall do that which the fiends order him ®. 5. And this, too, was thus considered by them, that that nature only is good when it® shall not do unto another whatever is not good for its own self!®; and that wisdom only is good when it thoroughly" understands Zow to utilize the advantage? of that happiness which has occurred, and shall?8 not suffer vexation on account of harm which has not occurred ; and that intellect only is good which for the 8th, rsth, and 23rd days (see Bd. XXV, 3, 11, 20, Sls. XXII, 8, 15, 23, 24, XXIII, 4). Dk. omits the epithet ‘ good.’ 1 Dk. omits the words ‘of all descriptions ;’ it also places § 3 after § 4. * Dk. omits ‘very.’ 5 Dk. has ‘from the way of the angels.’ * Dk. has ‘go after the fiends.’ 5 Dk. has ‘and the struggling of the fiend with men,’ and places this section after § 2. * Dk. has ‘such’ instead of ‘three’ in both places. 7 Dk. has ‘comes then to the hands of the fiends.’ ® Dk. then proceeds with § 3, ‘and we men have to become cautious,’ &c. ® Dk. has ‘which,’ instead of ‘when it,’ both here and in the next clause.
2* Dk. has ‘such’ instead of ‘three’ in both places. 7 Dk. has ‘comes then to the hands of the fiends.’ ® Dk. then proceeds with § 3, ‘and we men have to become cautious,’ &c. ® Dk. has ‘which,’ instead of ‘when it,’ both here and in the next clause. 10 Dk. has ‘ for itself.’ 1 Dk. omits ‘thoroughly.’ 13 Literally ‘to eat the fruit,’ 8 Dk. has ‘does.’ 272 DApIsTAN-{ Dinfk. understands that it does not understand that which it does not understand. 6. And this, too, was thus considered by them, that one is to become?! a friend of every one, and this is thy nature?; also, bring them on into® goodness, and this is thy wisdom; also, consider them as thine own, and this is thy religion; also, through them it shall produce‘ happiness, and this is thy soul ®. 7. And this, too, was thus considered by them, that, when ® oze shall do even that which he knows to be sin’, that is disobedience, and disobedience is the nature of the adversary; when ove shall not do even that which he knows to be a good work, that is cupidity (varendikih), azd cupidity is the wisdom of the adversary *; asd when one shall do® even that which he does not know /o de a good work or a sin, until it comes fully to 42s knowledge, 1 Dk. has ‘it is the becoming.’ 2 Dk. has ‘ wisdom.’ 5 Or‘through.’ Dk. omits this clause, substituting ‘and this, too, was thus considered by them.’ * Dk. has ‘do thou produce.’ 5 Dk. continues as follows :—‘ And this, too, was thus considered by them, that nature is that which deceives no one, wisdom is that which does not deceive itself, and religion is that which is whatever knows where one should perform good works.’ * Reading amat, instead of mfin, ‘which,’ in all three clauses (see Chap. LXII, 4n); Dk. omits the word altogether. 7 Dk. has ‘shall not do even that which he knows to be a good work,’ as in the second clause which it omits. ® This clause is omitted by M14, J, BK, and the oldest MS. of Dk.; later MSS. of Dk. give it as follows: ‘should they do even that they know to be a sin, that is lustful (varendik), and lustful is the wisdom of the adversary.’ ® Dk. has ‘ does.’ 10 Dk. has ‘before it comes unto.’ CHAPTER XCIV, 6-8. 273 that is self-conceit, and self-conceit is the religion of the adversary}. 8. And this, too, was thus considered by them, that Aharman? would do everything for the injury of Atharmazd, du¢ when it is done by him? z¢ is then an injury of him himself, avd an advantage of Atharmazd; and Afharmazd would do everything for his own advantage, aad when it is done by him z¢ is then, indeed‘, an advantage of him himself, du¢ an injury of Aharman ®.
3z¢ is then an injury of him himself, avd an advantage of Atharmazd; and Afharmazd would do everything for his own advantage, aad when it is done by him z¢ is then, indeed‘, an advantage of him himself, du¢ an injury of Aharman ®. 1 In Dk. the following is here inserted:—‘ And this, too, was thus considered by them, that in one’s nature there is no wisdom, buf in wisdom ‘here is nature, and in religion are both wisdom and nature. It is known how to manage the affairs of the spirit by the nature, they are preserved by wisdom, and the soul is preserved by aunion of both. And this, too, was thus considered by them, that shame is that which should not allow one to commit sin, and disgrace is that it would not allow to cause. And this, too, was thus considered by them, that the essential thing of the primitive faith is . freedom from sin. And this, too, was thus considered by them, that one becomes diligent about that wth which he is conversant. And this, too, was thus considered by them, that the good thoughts that are in the records of the religion of every kind one should always put fully into practice, so far as he understands ¢hem. And this, too, zas thus considered by them, that Afharmagzd, the lord, produced these creatures through //s nature, maintains ‘hem through wisdom, and forces them back to himself through religion.’ 2 The evil spirit (see Chaps. II, 11, XIX, 1). ® Or‘ when he has done it,’ which would be expressed by the same words. * Dk. omits ‘indeed.’ * In Dk. the following is here inserted :—‘ And this, too, was thus considered by them, that people are to keep an eye most diligently on the world /or these three things: that which is realisable dy a sinner through sin, a follower made famous, and to beg the recompense of good works from the spirits: and keeping their eye on the world is said /o de this, that z# zs he who observes himself, so that a part of whatever he really desires he should always perform. And this, too, was thus considered by them, that three (18] T 274 DApISTAN-f DfNik. 9. And this, too, was thus considered by them, that a person of whatever description is to be kept? in remembrance of the affairs of the spirit at every period and time, and of the happiness of heaven and misery of hell at that period when comfort, happiness, and pleasure have come to him, 10. And this, too, was thus considered by them %, that happiness, indeed, would be there, in the heaven of light®, when even here z¢ is so happy, though, owing to many things*, Aharman—with whom the happiness there is not connected—is even here so happy at the time when distress, vexation, axd misery have come hereto; and this, too, was thus considered, that evils, indeed, would be there, in hell, when here is such misery, though even here much of the earthly happiness of Athay-
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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