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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1342 SAD DAR. the world, it is necessary to endeavour that they may not eat and not consecrate fresh meat for three days therein’. 2. Because the danger is that some one else may depart, passing away; so the relations of that former person should not eat meat for three days. CuarpTer LX XIX. 1. The seventy-ninth subject is this, that it is necessary to make an effort that they may exercise munificence and liberality towards the good and the worthy. 2. For the exercise of liberality is grand, zm such manner as it is better and pleasanter, zm like manner, for the ground on which a liberal man walks, better for the wind that blows upon a liberal man, better for the horse on which a liberal man sits, better, 2” like manner, for the cow and goat that? a liberal man eats, azd* pleasanter for the sun and moon and stars that shine upon a liberal man. 3. To such an extent is a liberal and munificent man precious (haziz), that Hérmazd speaks‘ thus: ‘IT have wished that I mzght give a recompense 40 a munificent man, if it be suitable for him, du I have not found any recompense and happiness that are suitable for him, except a blessing.” 4. And virtuous men and the united archangels are perpetually uttering blessings on account of the liberal man who maintains no refusal of his own things to a stranger. 1 See Sls. XVII, 1, 2. * Bzg has ‘ whose milk,’ and Lp further adds ‘and butter.’ > Bag inserts ‘ better and.’ “ Lp, B2g have ‘asserts.’ CHAPTER LXXVIII, 2-LXXX, 5. 343 5. For it is declared in revelation, that the creator Hérmazd spoke to Zaratust, the Spitaman, thus: ‘I have created the supreme heaven of heavens for the sake of any of the liberal who provide for the worthy and give them something ; and gloomy hell is for all those persons who give anything to the unworthy.’ 6. Jn like manner it is declared in revelation, that there are thirty-three ways to heaven, besides that of the souls of the liberal. 7. If the soul be of any one else, it is not able to arrive in heaven! by that way. 8. Besides ¢hzs happy? way, a soul of the liberal is able to arrive in heaven by means of the thirty-three ways. 9. For no one is it easier to arrive in heaven than for the liberal. CuarTeR LX XX. 1. The eightieth subject is this, that there is a time when thou recitest one Ashem-vohfi', avd the merit of it may be as much as ¢hat often. 2. There is a time when thou recitest one Ashem-vohi, and the merit of it may be as much as ¢hat of a hundred. 3. A time may be when thou recitest one’, amd the merit of it may be as much as ¢ha? of a thousand. 4. A time may be when the merit of one Ashemvohiié may be as much as ¢haé of ten thousand. 5. 1 Bzg omits ‘in heaven.’ 2 B2g has ‘ besides by the one.’ ® See Chap. VII, 1n. The contents of this chapter are derived from Hn. I, 11-35 (Yt. XXI, 6-15). * Bag adds ‘ Ashem-voht.’ 5 La omits ‘the merit of;’ and B2g has ‘when thou recitest one Ashem-voht, avd the merit of it,’ both here and in § 5. 344 SAD DAR.
2VII, 1n. The contents of this chapter are derived from Hn. I, 11-35 (Yt. XXI, 6-15). * Bag adds ‘ Ashem-voht.’ 5 La omits ‘the merit of;’ and B2g has ‘when thou recitest one Ashem-voht, avd the merit of it,’ both here and in § 5. 344 SAD DAR. A time may be when the merit of one Ashem-vohi is as much as the value (qimat)' of this world and that other world? 6. As for that Ashem-vohf whose nature® is as much as ten, that is when they recite z¢ as they eat bread. 7. That which is, from nature, as much as a hundred is when they recite z¢ after eating‘. 8. That which is so much by nature that, Zaving turned side over side, they recite z¢ correctly may be a merit of a thousand®, 9. That which is of the nature of ten thousand is that which thou recitest when thou risest up from sleep’. 10. And that whose nature is as much as this world and that other world’ is when they recite z¢ at the time of the dissolution of life ; for, if he be not able to recite z¢ himself, friends and relations give z¢ into his mouth. 11% If he be fit for hell he becomes fit for the ever-stationary, if he be fit for the ever-stationary he becomes fit for heaven, avd if he be fit for heaven he becomes fit for the supreme heaven®. CuHarpTeR LX XXI. 1. The eighty-first subject is this, that every duty and good work, which it is requisite to perform, they should accomplish while within that day, and not postpone for the morrow. ? So Lp, Bag, Hn., but La has qismat, ‘share, destiny.’ ? Bzg omits these four words. ° B2g has ‘value,’ both here and in §§ 7, 9, 10. * La has ‘sleeping.’ 5 Bzg omits § 8. * La omits § 9. 7 Bag has merely ‘ is the price of this world.’ ® Lp, B2g insert ‘ for.’ ® See Pahl. Hn. I, 35 a. CHAPTER LXXX, 6-LXxxI, 8. 345 2. For it is declared in revelation, that the creator Hérmazd spoke to Zaratust thus: ‘O Zaratust! I have created no one better than thee in the world, and after thee I sha// likewise not create one; thou art my chosen one, and I have made this world apparent on account of thee. 3. And all! these people (‘ZalAtq) whom I have created, and the whole of these monarchs who have existed and do exist, have always maintained the hope that I should create thee in their days, so that they shou/d accept (qabdal kunand) the religion, and their souls should attain to the supreme heaven.
3And all! these people (‘ZalAtq) whom I have created, and the whole of these monarchs who have existed and do exist, have always maintained the hope that I should create thee in their days, so that they shou/d accept (qabdal kunand) the religion, and their souls should attain to the supreme heaven. 4. ‘ Nevertheless I have created cee at the present time, in the middle period ; for it is three thousand years from the days of Gayémard till now, and from now till the resurrection are the three thousand years that remain; therefore, I have created thee in the middle. 5. For whatever is in the middle is more precious and better and more valuable, zz the same manner as the heart is in the middle of the whole body and is unquestionably (14-garm) very precious?, tn the same manner as the land of Fran’ is more valuable than other lands, for the reason that it is in the middle. 6. And the country of Zran, which is 7 the fourth climate (iqlim)‘, is better than other places, for the reason that it is in the middle. 7. Therefore, I have created thee in the middle, in the manner of what zs precious, and I have given thee the apostleship, and have sent ¢hee to a monarch, a friend of knowledge and a friend of religion. 8. ‘ Afterwards, I have sent thee, with thus much * Bag omits ‘all.’ * Bzg omits these twenty-five words. ® The Gugar4ti pronunciation of Iran. ‘ The middle one of the seven. 346 SAD DAR. preciousness, to the people; and the knowledge of the good works that mankind perform! in life, and have not been able to bring to hand without trouble (mi‘hnat), I have made clear azd plain unto thee; and I have made thee aware of the whole of knowledge. 9. I have taught z¢? to thee in the Avesta, in a language that no one in the world considers plain and easy; and I have told thee its interpretation (zand) in a language that is more current among mankind, and thou likewise hast more eloquence (fag‘h) therein. 10. ‘While ¢hou hast all this greatness that I have given to thee, O Zaratust! I enact a precept for thee, that “every good work which thou art able to do to-day do not postpone for to-morrow, and accomplish with thine own hand the counsel of thine own soul.” 11. Do not be proud (g#arrah) on the score that it is still che tzme of youth, and it is quite possible to do zt hereafter, while thou thinkest thus : “T will do z¢ after this.” 12. For there have been many people whose remazning life was one day, and they have been taken away in the presence of fifty years’ work3,’ 13. Therefore, make an effort, so that thou mayest not postpone to-day’s duty for to-morrow. 14. Because Aharman, the evil wicked ome, has intrusted two fiends with this matter, the name of one is Tardy (dér) and the name of the other is Afterwards (pas). 15. Both these fiends are united, and they 1 Bag has ‘the knowledge that mankind practise.’ * Lp, Bzg have ‘ taught the whole of knowledge.’ 5 It is quite uncertain whether Hérmazd’s exhortation ends here, or elsewhere.
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.
1342 SAD DAR. the world, it is necessary to endeavour that they may not eat and not consecrate fresh meat for three days therein’. 2. Because the danger is that some one else may depart, passing away; so the relations of that former person should not eat meat for three days. CuarpTer LX XIX. 1. The seventy-ninth subject is this, that it is necessary to make an effort that they may exercise munificence and liberality towards the good and the worthy. 2. For the exercise of liberality is grand, zm such manner as it is better and pleasanter, zm like manner, for the ground on which a liberal man walks, better for the wind that blows upon a liberal man, better for the horse on which a liberal man sits, better, 2” like manner, for the cow and goat that? a liberal man eats, azd* pleasanter for the sun and moon and stars that shine upon a liberal man. 3. To such an extent is a liberal and munificent man precious (haziz), that Hérmazd speaks‘ thus: ‘IT have wished that I mzght give a recompense 40 a munificent man, if it be suitable for him, du I have not found any recompense and happiness that are suitable for him, except a blessing.” 4. And virtuous men and the united archangels are perpetually uttering blessings on account of the liberal man who maintains no refusal of his own things to a stranger. 1 See Sls. XVII, 1, 2. * Bzg has ‘ whose milk,’ and Lp further adds ‘and butter.’ > Bag inserts ‘ better and.’ “ Lp, B2g have ‘asserts.’ CHAPTER LXXVIII, 2-LXXX, 5. 343 5. For it is declared in revelation, that the creator Hérmazd spoke to Zaratust, the Spitaman, thus: ‘I have created the supreme heaven of heavens for the sake of any of the liberal who provide for the worthy and give them something ; and gloomy hell is for all those persons who give anything to the unworthy.’ 6. Jn like manner it is declared in revelation, that there are thirty-three ways to heaven, besides that of the souls of the liberal. 7. If the soul be of any one else, it is not able to arrive in heaven! by that way. 8. Besides ¢hzs happy? way, a soul of the liberal is able to arrive in heaven by means of the thirty-three ways. 9. For no one is it easier to arrive in heaven than for the liberal. CuarTeR LX XX. 1. The eightieth subject is this, that there is a time when thou recitest one Ashem-vohfi', avd the merit of it may be as much as ¢hat often. 2. There is a time when thou recitest one Ashem-vohi, and the merit of it may be as much as ¢hat of a hundred. 3. A time may be when thou recitest one’, amd the merit of it may be as much as ¢ha? of a thousand. 4. A time may be when the merit of one Ashemvohiié may be as much as ¢haé of ten thousand. 5. 1 Bzg omits ‘in heaven.’ 2 B2g has ‘ besides by the one.’ ® See Chap. VII, 1n. The contents of this chapter are derived from Hn. I, 11-35 (Yt. XXI, 6-15). * Bag adds ‘ Ashem-voht.’ 5 La omits ‘the merit of;’ and B2g has ‘when thou recitest one Ashem-voht, avd the merit of it,’ both here and in § 5. 344 SAD DAR.
2VII, 1n. The contents of this chapter are derived from Hn. I, 11-35 (Yt. XXI, 6-15). * Bag adds ‘ Ashem-voht.’ 5 La omits ‘the merit of;’ and B2g has ‘when thou recitest one Ashem-voht, avd the merit of it,’ both here and in § 5. 344 SAD DAR. A time may be when the merit of one Ashem-vohi is as much as the value (qimat)' of this world and that other world? 6. As for that Ashem-vohf whose nature® is as much as ten, that is when they recite z¢ as they eat bread. 7. That which is, from nature, as much as a hundred is when they recite z¢ after eating‘. 8. That which is so much by nature that, Zaving turned side over side, they recite z¢ correctly may be a merit of a thousand®, 9. That which is of the nature of ten thousand is that which thou recitest when thou risest up from sleep’. 10. And that whose nature is as much as this world and that other world’ is when they recite z¢ at the time of the dissolution of life ; for, if he be not able to recite z¢ himself, friends and relations give z¢ into his mouth. 11% If he be fit for hell he becomes fit for the ever-stationary, if he be fit for the ever-stationary he becomes fit for heaven, avd if he be fit for heaven he becomes fit for the supreme heaven®. CuHarpTeR LX XXI. 1. The eighty-first subject is this, that every duty and good work, which it is requisite to perform, they should accomplish while within that day, and not postpone for the morrow. ? So Lp, Bag, Hn., but La has qismat, ‘share, destiny.’ ? Bzg omits these four words. ° B2g has ‘value,’ both here and in §§ 7, 9, 10. * La has ‘sleeping.’ 5 Bzg omits § 8. * La omits § 9. 7 Bag has merely ‘ is the price of this world.’ ® Lp, B2g insert ‘ for.’ ® See Pahl. Hn. I, 35 a. CHAPTER LXXX, 6-LXxxI, 8. 345 2. For it is declared in revelation, that the creator Hérmazd spoke to Zaratust thus: ‘O Zaratust! I have created no one better than thee in the world, and after thee I sha// likewise not create one; thou art my chosen one, and I have made this world apparent on account of thee. 3. And all! these people (‘ZalAtq) whom I have created, and the whole of these monarchs who have existed and do exist, have always maintained the hope that I should create thee in their days, so that they shou/d accept (qabdal kunand) the religion, and their souls should attain to the supreme heaven.
3And all! these people (‘ZalAtq) whom I have created, and the whole of these monarchs who have existed and do exist, have always maintained the hope that I should create thee in their days, so that they shou/d accept (qabdal kunand) the religion, and their souls should attain to the supreme heaven. 4. ‘ Nevertheless I have created cee at the present time, in the middle period ; for it is three thousand years from the days of Gayémard till now, and from now till the resurrection are the three thousand years that remain; therefore, I have created thee in the middle. 5. For whatever is in the middle is more precious and better and more valuable, zz the same manner as the heart is in the middle of the whole body and is unquestionably (14-garm) very precious?, tn the same manner as the land of Fran’ is more valuable than other lands, for the reason that it is in the middle. 6. And the country of Zran, which is 7 the fourth climate (iqlim)‘, is better than other places, for the reason that it is in the middle. 7. Therefore, I have created thee in the middle, in the manner of what zs precious, and I have given thee the apostleship, and have sent ¢hee to a monarch, a friend of knowledge and a friend of religion. 8. ‘ Afterwards, I have sent thee, with thus much * Bag omits ‘all.’ * Bzg omits these twenty-five words. ® The Gugar4ti pronunciation of Iran. ‘ The middle one of the seven. 346 SAD DAR. preciousness, to the people; and the knowledge of the good works that mankind perform! in life, and have not been able to bring to hand without trouble (mi‘hnat), I have made clear azd plain unto thee; and I have made thee aware of the whole of knowledge. 9. I have taught z¢? to thee in the Avesta, in a language that no one in the world considers plain and easy; and I have told thee its interpretation (zand) in a language that is more current among mankind, and thou likewise hast more eloquence (fag‘h) therein. 10. ‘While ¢hou hast all this greatness that I have given to thee, O Zaratust! I enact a precept for thee, that “every good work which thou art able to do to-day do not postpone for to-morrow, and accomplish with thine own hand the counsel of thine own soul.” 11. Do not be proud (g#arrah) on the score that it is still che tzme of youth, and it is quite possible to do zt hereafter, while thou thinkest thus : “T will do z¢ after this.” 12. For there have been many people whose remazning life was one day, and they have been taken away in the presence of fifty years’ work3,’ 13. Therefore, make an effort, so that thou mayest not postpone to-day’s duty for to-morrow. 14. Because Aharman, the evil wicked ome, has intrusted two fiends with this matter, the name of one is Tardy (dér) and the name of the other is Afterwards (pas). 15. Both these fiends are united, and they 1 Bag has ‘the knowledge that mankind practise.’ * Lp, Bzg have ‘ taught the whole of knowledge.’ 5 It is quite uncertain whether Hérmazd’s exhortation ends here, or elsewhere.
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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