Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15 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. 3. For it-is declared in revelation’, that one time when Zaratust was in conversation wth the sacred being, the most high, he saw a man whose whole? body was in hell, and one foot—the right ove*—was outside of hell. 4. Zaratust enquired of the sacred being, the most high‘, thus : ‘ What person has this man been?’ 5. Hérmazd, the good and propitious, gave a reply (gav4b) thus: ‘He has been a king, and possessed the sovereignty of thirty-three towns, and was conducting that sovereignty many years. 6. And he never did any virtuous action, but was committing much oppression, lawlessness, and violence (¢hulm). 7. By chance (qaj4r4) he was one. day going on the chase, aud arrived out at a place (mafja’h) and saw a goat that was tied. 8. A morsel of hay was placed very far of, and that goat was hungry. 9. Owing to this the goat was trying to eat the hay, but did not reach the hay. 10. This the king saw, and kicked zs foot at that hay and cast 7z¢ in front of the goat. 11. Now, in recompense for that, that one foot of his is outside of hell, and the remaining (bq?) limbs® are in hell.’ 12. Therefore, although a sin has happened to any one, it is not necessary for him® to become hopeless. 13. And whoever has the power (¢4qat) 1 The Spend Nask (see Sls. XII, 29). The story is also told in AV. XXXII. 2 Lp, Bzg omit ‘ whole.’ 5 Lp, B2g have ‘and his right foot.’ * Lp, Bzg omit this epithet. 5 Lp has ‘the rest,’ and Bzg has ‘the whole body.’ * Lp, Bzg have ‘/or the same.’ 262 SAD DAR, is to endeavour to perform good works, so that there may be an atonement for the sin thereby; because the sacred being, the good axd propitious, is kind to every one. Cuarter V, 1, The fifth subject is this, that it is necessary for all those of the good religion that they make a thorough effort, so that they celebrate the ritual and become Navazid!. 2. For in our religion there is no good work more ample than this. 3. And it is declared in revelation, that, although much duty and good work be performed, it is not possible to attain to the supreme heaven (garédm4n)?, except om that one occasion when the Navaztd ceremony is performed, or they have celebrated a Géti-kharid®, 4. And om any occasion (‘hal), if they are not able to perform z¢ with their own hands, it is requisite to order 2¢; and then it is inevitably necessary that the celebration of* the Géti-kharid should be z” the same manner as they would have performed z¢ with their own hands.
2And om any occasion (‘hal), if they are not able to perform z¢ with their own hands, it is requisite to order 2¢; and then it is inevitably necessary that the celebration of* the Géti-kharid should be z” the same manner as they would have performed z¢ with their own hands. 1 Apparently ‘newly born’ (see Sls. XIII, 2 n), a term applied to one who has been duly initiated. After preparatory performances of the Bareshndm purification and the ordinary ceremonial, the ceremonies are carried on four days longer by two priests. The first day’s ceremony is that of the N6éndbar, the second is the Srésh yast, the third is the Sirézah, and the fourth is the Visparad (see Vigirkard-f Dinik, ed. Peshotan, p. 147). * Ordinary good works, when in excess of the sins, are a passport only to the ordinary heaven (vahist). 5 Literally ‘purchased 7” the worldly existence’ (see § 11). A ceremony somewhat resembling the Navazidi (see Bd. XXX, 28 n), but celebrated either late in life, or after death. ‘ Lp, Bzg have ‘that they celebrate.’ ’ CHAPTER V, I-II. 263 5. Man and woman are both! equal in this good work ; therefore’, it is not proper to neglect this duty, for it is the chief of all the good works of the religion. 6. Because it is declared in revelation, that on the day that they are performing the Navazid ceremony, or are celebrating a Géti-kharid on his account, three times the soul of that person arrives at heaven, and they show it a place therein, and offer it a profuse greeting (niTH4r)*. 7. The explanation (tafsitr) of the Gahs‘ is this, that a Gah—that is, that his own place—becomes visible to him® in heaven that day. 8. And if ove does not perform a Navaztid ceremony, or does not order the celebration of a Gétikhartd, it is the same as when a poor (garib) man makes for® a town, and does not obtain a spot where he may alight zx that place. 9. Although it is his own town he is in this trouble. 10. Therefore, it is not possible to bring to hand a place in heaven through any good work, except by the performance of the Navaztid ceremony, or dy ordering the celebration of a Gétt-kharid. 11. And a Gétt-kharid is this, that heaven is purchased in the world, and one’s own place brought to hand in heaven. 1 Lp, Bzg omit ‘ both.’ 2 Lp omits ‘therefore,’ and Bzg has ‘ certainly.’ ® Lp, Bzg, Jz5 add ‘and, afterwards they bring the Gétt,’ and Lp continues thus: ‘the meaning is adduced in Pazand.’ ‘ This explains ‘the heavenly Gahs’ of Bd. XXX, 28. The Sad Darband-i Hush (as quoted in B29, fol. 488 b) says that it is stated in revelation ‘that the day when one celebrates the Géti-kharfd of any one, the soul of that person seizes upon the heavenly Gahs three times in that one day, and is conveyed to heaven and the supreme heaven.’ 5 Lp, Bzg have ‘is brought into sight.’ $ Lp, Bzg have ‘ arrives at.’ 264 "SAD DAR. Cuapter VI.
3Cuapter VI. 1. The sixth subject is this, that of the many good works there are those which, when they accomplish them, obtain great (’ha¢him) rewards; and if one does not perform ¢hem severe punishment seizes upon one at the head of the Kinvad bridge’. 2. One is the celebration of the season festivals?; the second is keeping ¢he days of the guardian spirits®; the third is attending to the souls of fathers, mothers, and other relations‘; the fourth is veceteng the Khfirshéd Nyd4yis® three times every day; the fifth is reccteng the M&h Ny4yis® three times every month, once when it becomes new, once when it becomes full, and once when it becomes slender’; and the sixth is celebrating the Rapithwin® ceremony once every year. 3. If not able to celebrate ¢hem oneself, it is requisite to order ¢hem, so that they may celebrate them every single time’. 4. These six good works are things indispensable unto every one. 5. When any one of ¢hem is not performed—be it that which, if omitted at its own time, it is not possible to accomplish, or if it be that one time oe omits an occasion, avd another time™ they accomplish twice as much—one should consider” that as an advantage, w&zch occurs in retri- ~ 1 See Sls. XII, 31. 2 See Mkh. IV, 5 n. § See Mkh. LVII, 13 n. “ See Chap. XIII. ® The salutation of the sun (see Chap. XCV). * The salutation of the moon. 7 In Gugardti ‘on the last day,’ 8 The mid-day period. ® Lp, Bzg have ‘celebrate them on his account.’ 1© Bag inserts ‘or if it be that which, one time omitted.’ ™ Bag has merely ‘if another time.’ ¥% Lp, Bzg have ‘one does not consider ;’ the copyists having CHAPTER VI, I-VII, 5. 265 bution for it, or as atonement for the transgression. 6. Because they call the transgression of each of these six a bridge-sin; that is, every one through whom a transgression of these may have arisen they keep back, at the head of the Xinvad bridge, till punishment for it happens to him, and no good work is possible! in this place, which is torment and punishment for him?. 7. Therefore it is necessary to make an effort, that they may be performed each one at its own time, so that they may obtain a recompense, avd not a severe punishment. Cuapter VII. 1. The seventh subject is this, that, when a sneeze (‘haésat) comes forth from any one, it is requisite to recite one Yath4-ah(-vairyd and one Ashem-voht‘. 2. Because there is a fiend in our bodies, and she is an adversary who is connected with mankind, and strives so that she may make misfortune (hillat) and sickness predominant (mustafili) over mankind. 3 And in our bodies there is a fire which they call a disposition—in Arabic they say ¢abi’hat —and they call z¢ the sneezing instinct (g/artzi). 4. J¢ zs connected with that fiend, axd they wage warfare, and it keeps her away from the body of man. 5. Then, as the fire becomes successful over failed to notice that retribution and atonement are advantageous in this case, because they save the soul from punishment.
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.
15 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. 3. For it-is declared in revelation’, that one time when Zaratust was in conversation wth the sacred being, the most high, he saw a man whose whole? body was in hell, and one foot—the right ove*—was outside of hell. 4. Zaratust enquired of the sacred being, the most high‘, thus : ‘ What person has this man been?’ 5. Hérmazd, the good and propitious, gave a reply (gav4b) thus: ‘He has been a king, and possessed the sovereignty of thirty-three towns, and was conducting that sovereignty many years. 6. And he never did any virtuous action, but was committing much oppression, lawlessness, and violence (¢hulm). 7. By chance (qaj4r4) he was one. day going on the chase, aud arrived out at a place (mafja’h) and saw a goat that was tied. 8. A morsel of hay was placed very far of, and that goat was hungry. 9. Owing to this the goat was trying to eat the hay, but did not reach the hay. 10. This the king saw, and kicked zs foot at that hay and cast 7z¢ in front of the goat. 11. Now, in recompense for that, that one foot of his is outside of hell, and the remaining (bq?) limbs® are in hell.’ 12. Therefore, although a sin has happened to any one, it is not necessary for him® to become hopeless. 13. And whoever has the power (¢4qat) 1 The Spend Nask (see Sls. XII, 29). The story is also told in AV. XXXII. 2 Lp, Bzg omit ‘ whole.’ 5 Lp, B2g have ‘and his right foot.’ * Lp, Bzg omit this epithet. 5 Lp has ‘the rest,’ and Bzg has ‘the whole body.’ * Lp, Bzg have ‘/or the same.’ 262 SAD DAR, is to endeavour to perform good works, so that there may be an atonement for the sin thereby; because the sacred being, the good axd propitious, is kind to every one. Cuarter V, 1, The fifth subject is this, that it is necessary for all those of the good religion that they make a thorough effort, so that they celebrate the ritual and become Navazid!. 2. For in our religion there is no good work more ample than this. 3. And it is declared in revelation, that, although much duty and good work be performed, it is not possible to attain to the supreme heaven (garédm4n)?, except om that one occasion when the Navaztd ceremony is performed, or they have celebrated a Géti-kharid®, 4. And om any occasion (‘hal), if they are not able to perform z¢ with their own hands, it is requisite to order 2¢; and then it is inevitably necessary that the celebration of* the Géti-kharid should be z” the same manner as they would have performed z¢ with their own hands.
2And om any occasion (‘hal), if they are not able to perform z¢ with their own hands, it is requisite to order 2¢; and then it is inevitably necessary that the celebration of* the Géti-kharid should be z” the same manner as they would have performed z¢ with their own hands. 1 Apparently ‘newly born’ (see Sls. XIII, 2 n), a term applied to one who has been duly initiated. After preparatory performances of the Bareshndm purification and the ordinary ceremonial, the ceremonies are carried on four days longer by two priests. The first day’s ceremony is that of the N6éndbar, the second is the Srésh yast, the third is the Sirézah, and the fourth is the Visparad (see Vigirkard-f Dinik, ed. Peshotan, p. 147). * Ordinary good works, when in excess of the sins, are a passport only to the ordinary heaven (vahist). 5 Literally ‘purchased 7” the worldly existence’ (see § 11). A ceremony somewhat resembling the Navazidi (see Bd. XXX, 28 n), but celebrated either late in life, or after death. ‘ Lp, Bzg have ‘that they celebrate.’ ’ CHAPTER V, I-II. 263 5. Man and woman are both! equal in this good work ; therefore’, it is not proper to neglect this duty, for it is the chief of all the good works of the religion. 6. Because it is declared in revelation, that on the day that they are performing the Navazid ceremony, or are celebrating a Géti-kharid on his account, three times the soul of that person arrives at heaven, and they show it a place therein, and offer it a profuse greeting (niTH4r)*. 7. The explanation (tafsitr) of the Gahs‘ is this, that a Gah—that is, that his own place—becomes visible to him® in heaven that day. 8. And if ove does not perform a Navaztid ceremony, or does not order the celebration of a Gétikhartd, it is the same as when a poor (garib) man makes for® a town, and does not obtain a spot where he may alight zx that place. 9. Although it is his own town he is in this trouble. 10. Therefore, it is not possible to bring to hand a place in heaven through any good work, except by the performance of the Navaztid ceremony, or dy ordering the celebration of a Gétt-kharid. 11. And a Gétt-kharid is this, that heaven is purchased in the world, and one’s own place brought to hand in heaven. 1 Lp, Bzg omit ‘ both.’ 2 Lp omits ‘therefore,’ and Bzg has ‘ certainly.’ ® Lp, Bzg, Jz5 add ‘and, afterwards they bring the Gétt,’ and Lp continues thus: ‘the meaning is adduced in Pazand.’ ‘ This explains ‘the heavenly Gahs’ of Bd. XXX, 28. The Sad Darband-i Hush (as quoted in B29, fol. 488 b) says that it is stated in revelation ‘that the day when one celebrates the Géti-kharfd of any one, the soul of that person seizes upon the heavenly Gahs three times in that one day, and is conveyed to heaven and the supreme heaven.’ 5 Lp, Bzg have ‘is brought into sight.’ $ Lp, Bzg have ‘ arrives at.’ 264 "SAD DAR. Cuapter VI.
3Cuapter VI. 1. The sixth subject is this, that of the many good works there are those which, when they accomplish them, obtain great (’ha¢him) rewards; and if one does not perform ¢hem severe punishment seizes upon one at the head of the Kinvad bridge’. 2. One is the celebration of the season festivals?; the second is keeping ¢he days of the guardian spirits®; the third is attending to the souls of fathers, mothers, and other relations‘; the fourth is veceteng the Khfirshéd Nyd4yis® three times every day; the fifth is reccteng the M&h Ny4yis® three times every month, once when it becomes new, once when it becomes full, and once when it becomes slender’; and the sixth is celebrating the Rapithwin® ceremony once every year. 3. If not able to celebrate ¢hem oneself, it is requisite to order ¢hem, so that they may celebrate them every single time’. 4. These six good works are things indispensable unto every one. 5. When any one of ¢hem is not performed—be it that which, if omitted at its own time, it is not possible to accomplish, or if it be that one time oe omits an occasion, avd another time™ they accomplish twice as much—one should consider” that as an advantage, w&zch occurs in retri- ~ 1 See Sls. XII, 31. 2 See Mkh. IV, 5 n. § See Mkh. LVII, 13 n. “ See Chap. XIII. ® The salutation of the sun (see Chap. XCV). * The salutation of the moon. 7 In Gugardti ‘on the last day,’ 8 The mid-day period. ® Lp, Bzg have ‘celebrate them on his account.’ 1© Bag inserts ‘or if it be that which, one time omitted.’ ™ Bag has merely ‘if another time.’ ¥% Lp, Bzg have ‘one does not consider ;’ the copyists having CHAPTER VI, I-VII, 5. 265 bution for it, or as atonement for the transgression. 6. Because they call the transgression of each of these six a bridge-sin; that is, every one through whom a transgression of these may have arisen they keep back, at the head of the Xinvad bridge, till punishment for it happens to him, and no good work is possible! in this place, which is torment and punishment for him?. 7. Therefore it is necessary to make an effort, that they may be performed each one at its own time, so that they may obtain a recompense, avd not a severe punishment. Cuapter VII. 1. The seventh subject is this, that, when a sneeze (‘haésat) comes forth from any one, it is requisite to recite one Yath4-ah(-vairyd and one Ashem-voht‘. 2. Because there is a fiend in our bodies, and she is an adversary who is connected with mankind, and strives so that she may make misfortune (hillat) and sickness predominant (mustafili) over mankind. 3 And in our bodies there is a fire which they call a disposition—in Arabic they say ¢abi’hat —and they call z¢ the sneezing instinct (g/artzi). 4. J¢ zs connected with that fiend, axd they wage warfare, and it keeps her away from the body of man. 5. Then, as the fire becomes successful over failed to notice that retribution and atonement are advantageous in this case, because they save the soul from punishment.
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.
No commentary for this page.