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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1of composition of this long-metre Sad Dar is a. p. 1531, according to Dastfir Jamaspji, and its authors state that they compiled it from the Sad Dar Natur, or prose Sad Dar, which was composed by three celebrated Dastfirs near the time of the Arab conquest. The names in our text are found here only in La, which is either the original, or an early copy, of a version of the prose Sad Dar compiled by Rama, son of Kanhaksha, in which the Persian is written in Avesta letters, and alternates with an old Gugarti translation composed by his son Padama, ‘This version was prepared a. D. 1575, and the occurrence of the name of Zran-sh4h, who lived only eighty years earlier, indicates that this part of the introduction was probably written by the editor Rama, and not copied from the original prose Sad Dar. In Lp ‘the mébad Zran-shah, son of Yazad-y4r,’ is mentioned at the end of the work. 1 The last two names are introduced merely to show that Zranshah traced his ancestry back either to the celebrated Atar-pad Méraspend, prime minister of Shaptir II (a.p. 309-379), or to another priest of the same name who lived about a.p. goo (see Bd. XXXIII, 11); but very many intermediate names have been omitted in this genealogy. 2 J15 omits the whole of § 6, and Lp, Bzg have merely ‘and a reward is sent to their souls, &c.,’ to be read in connection with § 5. 8 Lp, Bzg, J15 have ‘so that no hesitation arises’ instead of ‘to know.’ * Lp, B29, J15 omit this epithet. CHAPTER I, 3. 257 g. And, secondly, the kindness (luéf) and generosity (karm) of the sacred being, the most high’, are manifest from this, that he created us with each member (4lat) complete (tam4m), and did not keep anything from the maternal za¢urve, 10. And whatever was necessary for use he gave us. 11. At the head, likewise, he appointed a master, which is? the wisdom for the purpose that they may keep these members in action. 12. May the peace of the sacred being, the most high, be on the souls of those acquainted with the religion of the pure Zaratust, the Spitam4n, and of those who are pure and virtuous. 13. For the souls © of those persons it is desirable that every duty they perform they ska// perform through the authority (dastart) of the wisdom of the high-priests®, Cuarter I, 1. The first subject is this, that it is necessary that they become steadfast in the religion, and do not introduce any hesitation (sakk) and doubt into the heart. 2. And ¢ha¢ they makea statement (‘haqtqat) with confidence (i’htiq4d), that the good religion, the true and perfect, whzch the Lord sent into the world (‘Zalq), is that which Zaratust has brought; which is this I hold‘. 3. Every time® that mankind are like this, and do . 1 Lp, Bzg, J15 omit this epithet. |? J15 has ‘who possessed.’ 5 For §§ 12, 13 Lp, Bzg, J15 have merely the following :—‘And peace is possible for that person who does every duty that he performs, through the authority of the high-priests.’ “ Lp, B29 omit these five words,
21 Lp, Bzg, J15 omit this epithet. |? J15 has ‘who possessed.’ 5 For §§ 12, 13 Lp, Bzg, J15 have merely the following :—‘And peace is possible for that person who does every duty that he performs, through the authority of the high-priests.’ “ Lp, B29 omit these five words, 5 Lp, Bzg have ‘for every time.’ (24] s 258 "SAD DAR. not introduce any hesitation azd doubt into the heart, of every duty azd good work that others have done, from the days of Zaratust until these days, and of whatever ove does after this until the resurrection, there is a share! for that person. 4. When the soul, on the fourth night?, arrives at the head of the Kinvad bridge, the angel Mihir and the angel Rashn* make up its account (“his4b) and reckoning. 5. And, if the good works it has done ée deficient 2” quantity, of every duty azd good work that those of the good religion have done zz the earth of seven regions they appoint it a like portion (naib), till the good works become more in weight‘; and the soul arrives righteous in the radiant locality of heaven. 6. For it is declared in revelation, that of the duty® and good work which they perform in doubt— that is (ya’hni), they entertain a suspicion like this, that ‘I do not know that this faith, which I possess, is better 2 comparison with other faiths’—no merit whatever comes to their souls. 7. Therefore, the first (avval) thing is to become steadfast in the religion ; and this is the chief of all good works, Cuapter II. 1. The second subject is this, that it is necessary to make an effort (gahd), so that they may not 1 Lp, Bzg have ‘an equal share.’ - 3 The older books say at dawn on the fourth day (see Mkh, Il, 115). . * See Mkh. II, 1128, r19. * Lp adds, in the margin, ‘ dy one filament of the hair of the eyelashes ;’ but this phrase seems to have been taken from Chap. II, 3. ® Lp, Bag have ‘ of every duty.’ CHAPTER I, 4-III, 4. 259 commit any sin. 2. If even a trifling sin occurs it is not desirable to assume that this small quantity does not possess harm hereafter. 3. For it is said in revelation, that if such de the quantity of sin that the sin is one filament of the hair! of the eyelashes more in weight than the good works are, that person arrives in hell. 4. And if such a quantity of good works be in excess, he arrives righteous in the radiant locality of heaven. 5. Therefore, even if a sin be trifling it is not desirable to commit z¢; and it is requisite to refrain, so that they may not commit z¢, and may become without doubt as to the religion. Cuaprrer III. 1. The third subject is this, that it is necessary for man that he be continuously employed (masghtl) on his own work, and then the work becomes his own.
3Cuaprrer III. 1. The third subject is this, that it is necessary for man that he be continuously employed (masghtl) on his own work, and then the work becomes his own. 2. For it is declared in revelation, that every one who hereafter becomes employed? oz his own work, if in the midst of that work any trouble and discomfort happen to him, obtains in that other world twelve recompenses’ for every single znstance. 3. If he becomes employed oz iniquity (fas4d), and in the midst of that work any trouble and harm happen to him, he so‘ obtains in that ofker world only torment ("huqfbat) and punishment. 4. Similarly (matHaldm), if any one be himself going, employed on his own work, and a robber falls 2 Compare Mkh. II, r2r. ? Bao has ‘hereafter may be.’ ® La omits ‘ recompenses.’ * Lp, B2g omit ‘so,’ S 2 260 SAD DAR. upon him on the road, and carries off his property (qumAs), or he be slain, they give him back in that other world four ¢hzngs for each one? of whatever they have carried off. 5. If he be slain he becomes righteous, any sin that he has committed goes clean away from him, amd they convey him to heaven. 6. But (amm4) if he becomes faulty (b4¢il) in any duty, and a robber falls upon him on the road’, and carries off his wealth (m41), or he be slain, when he descends to that ether world‘ all the property that other carried off from him becomes just as though it were his who has carried it off from that person®; and, besides, ¢here occur, as a substitute (‘hivag) for that property, the punishment and torment they give him. 7. Aud if he be slain it is just as though he who has carried it off from that person were ‘one who had innocently slain that person who arrives in hell as retribution (muk4f4t) for sin. Cuarter IV. 1. The fourth subject is this, that it is not desirable for any one that he should become hopeless of the pity (ra‘hmat) and forgiveness of Hérmazd, and fix his heart outwardly ® on this, that our sin is excessive and it zs not possible to arrive in heaven. 2. Because it happens that a small quantity of duty and good work is performed, azd it may be that for that 1 Lp, Bzg, J15 have ‘or they shall slay him anywhere.’ 2 Lp, Bzg omit the rest of this sentence. 5 Lp, Bzg omit ‘on the road.’ * That is, to hell. 5 That is, the person robbed loses all claim to his property, on aceount of his neglect of duty. 6 Lp, Bzg omit ‘outwardly.’ CHAPTER III, 5—-IV, 13. 261 quantity Hérmazd, the good amd propitious, may have pity on him and may make fim arrive in heaven.
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.
1of composition of this long-metre Sad Dar is a. p. 1531, according to Dastfir Jamaspji, and its authors state that they compiled it from the Sad Dar Natur, or prose Sad Dar, which was composed by three celebrated Dastfirs near the time of the Arab conquest. The names in our text are found here only in La, which is either the original, or an early copy, of a version of the prose Sad Dar compiled by Rama, son of Kanhaksha, in which the Persian is written in Avesta letters, and alternates with an old Gugarti translation composed by his son Padama, ‘This version was prepared a. D. 1575, and the occurrence of the name of Zran-sh4h, who lived only eighty years earlier, indicates that this part of the introduction was probably written by the editor Rama, and not copied from the original prose Sad Dar. In Lp ‘the mébad Zran-shah, son of Yazad-y4r,’ is mentioned at the end of the work. 1 The last two names are introduced merely to show that Zranshah traced his ancestry back either to the celebrated Atar-pad Méraspend, prime minister of Shaptir II (a.p. 309-379), or to another priest of the same name who lived about a.p. goo (see Bd. XXXIII, 11); but very many intermediate names have been omitted in this genealogy. 2 J15 omits the whole of § 6, and Lp, Bzg have merely ‘and a reward is sent to their souls, &c.,’ to be read in connection with § 5. 8 Lp, Bzg, J15 have ‘so that no hesitation arises’ instead of ‘to know.’ * Lp, B29, J15 omit this epithet. CHAPTER I, 3. 257 g. And, secondly, the kindness (luéf) and generosity (karm) of the sacred being, the most high’, are manifest from this, that he created us with each member (4lat) complete (tam4m), and did not keep anything from the maternal za¢urve, 10. And whatever was necessary for use he gave us. 11. At the head, likewise, he appointed a master, which is? the wisdom for the purpose that they may keep these members in action. 12. May the peace of the sacred being, the most high, be on the souls of those acquainted with the religion of the pure Zaratust, the Spitam4n, and of those who are pure and virtuous. 13. For the souls © of those persons it is desirable that every duty they perform they ska// perform through the authority (dastart) of the wisdom of the high-priests®, Cuarter I, 1. The first subject is this, that it is necessary that they become steadfast in the religion, and do not introduce any hesitation (sakk) and doubt into the heart. 2. And ¢ha¢ they makea statement (‘haqtqat) with confidence (i’htiq4d), that the good religion, the true and perfect, whzch the Lord sent into the world (‘Zalq), is that which Zaratust has brought; which is this I hold‘. 3. Every time® that mankind are like this, and do . 1 Lp, Bzg, J15 omit this epithet. |? J15 has ‘who possessed.’ 5 For §§ 12, 13 Lp, Bzg, J15 have merely the following :—‘And peace is possible for that person who does every duty that he performs, through the authority of the high-priests.’ “ Lp, B29 omit these five words,
21 Lp, Bzg, J15 omit this epithet. |? J15 has ‘who possessed.’ 5 For §§ 12, 13 Lp, Bzg, J15 have merely the following :—‘And peace is possible for that person who does every duty that he performs, through the authority of the high-priests.’ “ Lp, B29 omit these five words, 5 Lp, Bzg have ‘for every time.’ (24] s 258 "SAD DAR. not introduce any hesitation azd doubt into the heart, of every duty azd good work that others have done, from the days of Zaratust until these days, and of whatever ove does after this until the resurrection, there is a share! for that person. 4. When the soul, on the fourth night?, arrives at the head of the Kinvad bridge, the angel Mihir and the angel Rashn* make up its account (“his4b) and reckoning. 5. And, if the good works it has done ée deficient 2” quantity, of every duty azd good work that those of the good religion have done zz the earth of seven regions they appoint it a like portion (naib), till the good works become more in weight‘; and the soul arrives righteous in the radiant locality of heaven. 6. For it is declared in revelation, that of the duty® and good work which they perform in doubt— that is (ya’hni), they entertain a suspicion like this, that ‘I do not know that this faith, which I possess, is better 2 comparison with other faiths’—no merit whatever comes to their souls. 7. Therefore, the first (avval) thing is to become steadfast in the religion ; and this is the chief of all good works, Cuapter II. 1. The second subject is this, that it is necessary to make an effort (gahd), so that they may not 1 Lp, Bzg have ‘an equal share.’ - 3 The older books say at dawn on the fourth day (see Mkh, Il, 115). . * See Mkh. II, 1128, r19. * Lp adds, in the margin, ‘ dy one filament of the hair of the eyelashes ;’ but this phrase seems to have been taken from Chap. II, 3. ® Lp, Bag have ‘ of every duty.’ CHAPTER I, 4-III, 4. 259 commit any sin. 2. If even a trifling sin occurs it is not desirable to assume that this small quantity does not possess harm hereafter. 3. For it is said in revelation, that if such de the quantity of sin that the sin is one filament of the hair! of the eyelashes more in weight than the good works are, that person arrives in hell. 4. And if such a quantity of good works be in excess, he arrives righteous in the radiant locality of heaven. 5. Therefore, even if a sin be trifling it is not desirable to commit z¢; and it is requisite to refrain, so that they may not commit z¢, and may become without doubt as to the religion. Cuaprrer III. 1. The third subject is this, that it is necessary for man that he be continuously employed (masghtl) on his own work, and then the work becomes his own.
3Cuaprrer III. 1. The third subject is this, that it is necessary for man that he be continuously employed (masghtl) on his own work, and then the work becomes his own. 2. For it is declared in revelation, that every one who hereafter becomes employed? oz his own work, if in the midst of that work any trouble and discomfort happen to him, obtains in that other world twelve recompenses’ for every single znstance. 3. If he becomes employed oz iniquity (fas4d), and in the midst of that work any trouble and harm happen to him, he so‘ obtains in that ofker world only torment ("huqfbat) and punishment. 4. Similarly (matHaldm), if any one be himself going, employed on his own work, and a robber falls 2 Compare Mkh. II, r2r. ? Bao has ‘hereafter may be.’ ® La omits ‘ recompenses.’ * Lp, B2g omit ‘so,’ S 2 260 SAD DAR. upon him on the road, and carries off his property (qumAs), or he be slain, they give him back in that other world four ¢hzngs for each one? of whatever they have carried off. 5. If he be slain he becomes righteous, any sin that he has committed goes clean away from him, amd they convey him to heaven. 6. But (amm4) if he becomes faulty (b4¢il) in any duty, and a robber falls upon him on the road’, and carries off his wealth (m41), or he be slain, when he descends to that ether world‘ all the property that other carried off from him becomes just as though it were his who has carried it off from that person®; and, besides, ¢here occur, as a substitute (‘hivag) for that property, the punishment and torment they give him. 7. Aud if he be slain it is just as though he who has carried it off from that person were ‘one who had innocently slain that person who arrives in hell as retribution (muk4f4t) for sin. Cuarter IV. 1. The fourth subject is this, that it is not desirable for any one that he should become hopeless of the pity (ra‘hmat) and forgiveness of Hérmazd, and fix his heart outwardly ® on this, that our sin is excessive and it zs not possible to arrive in heaven. 2. Because it happens that a small quantity of duty and good work is performed, azd it may be that for that 1 Lp, Bzg, J15 have ‘or they shall slay him anywhere.’ 2 Lp, Bzg omit the rest of this sentence. 5 Lp, Bzg omit ‘on the road.’ * That is, to hell. 5 That is, the person robbed loses all claim to his property, on aceount of his neglect of duty. 6 Lp, Bzg omit ‘outwardly.’ CHAPTER III, 5—-IV, 13. 261 quantity Hérmazd, the good amd propitious, may have pity on him and may make fim arrive in heaven.
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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