From the archive

Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)

English·1879–1910·trans. E. W. West·375 passages

The text · part 3 of 18

thus: ‘Why do the dogs and birds gnaw this organised body, when still at last the body and life unite together at the raising of the dead?’ 8. And this is the reminding of the resurrection azd liberation, and it becomes the happiness and hope of the spirit of the body azd the other good spirits, and the fear aud vexation of the demons and fiends.

CuaptTer XVII.

1. The sixteenth question is that which you ask thus: What is the purpose! of giving up a corpse to the birds?

2. The reply is this, that the construction of the body of those passed away is so wonderful that two co-existences have come together for z¢, one which is to occasion endurance (dér pad4yinidand) and one which is to cause conflict (nipé6rdinidand), and their natures are these, for watching the angels and averting the demons. 3. After appertaining ¢o z¢ the life—so long as z¢ zs in the locality of the place of the body—and the demons of dull intellects, who are frightened by the body, are just like a sheep startled by wolves when they shall further frighten zt by a wolf%. 4. The spirit of the body, on account of being the spiritual life (hdk5) for the heart in the body, is indestructible; so is the will which resided therein, even when they shall release it from z¢s abode.

5. In the same way the body of those who are

1 Assuming that 4han stands for 4hang.
? This last clause is a quotation, slightly altered, from Pahl.
Vend. XIX, 108, 109.

CHAPTER XVI, 8—xvil, 8, 39

passed away is so much the more innocently worthy of the rights (sind) of ome properly passed away, and what zt is therein provided with, as it has uttered thanksgivings, 6. For those guardian spirits who keep watch over the body of Keresdsp! the SAman are also such praises from the life and body, for that reason, moreover, when they unite.

7. The injury of the destroyer to the body of those passed away is contaminating; the Nasts (‘ corruption’)? rushes on it and, owing to its violence when it becomes triumphant over the life of the righteous man, and frightens it from the place of the catastrophe (hankar@ikth), and puts itself into the place of the body, that body is then, for that reason, called Nasat (‘dead matter’). 8. And, on account of the co-existence of rapid changing and the mode of attacking of the same Nasi, even when it is necessary for the disintegration of the body, this is also then to lie and change sanatorily.

1 An ancient hero, mentioned both in the Avesta and Shahnamah, who, owing to his disregard of religion, is said to be lying asleep on the plain of Pésy4nsai (probably the Pisin valley near Qandahér), watched by a myriad guardian spirits of the righteous, until he shall be hereafter aroused by the angels to kill the revived usurper Az-i Dahak (see Bd. XXIX, 7, 8, Byt. III, 59-61). Regarding his soul a legend is related in the Pahlavi tracts which precede Dd. in some MSS,., of which a translation will be found in Appendix I.

XXIX, 7, 8, Byt. III, 59-61). Regarding his soul a legend is related in the Pahlavi tracts which precede Dd. in some MSS,., of which a translation will be found in Appendix I.

? Supposed to be a fiend who enters and pervades every corpse immediately after death, except in certain cases of violent death, when its arrival is delayed till the next period of the day (see Sls. X, 32). This exception is made in Vend. VII, 5, 6, and was probably intended, in most cases, to prevent a person who had met with a serious accident being left to perish, through fear of his death contaminating any one coming to his relief; not from any idea of the fiend being taken unawares by the suddenness of the death. This fiend is the Av. nasu (nom. nasus).

40 DADISTAN-f DfNiK.

9. Hence, as the body of men is formed out of hard bone and soft fat, that whzch is established is the expulsion of the bone from the fat. 10. For the bone through its hardness, when no damp fat is with it, and it does not become a holder of its damp, is itself essentially dry; and it becomes unconsumable and attaining durability, through dryness, out of the dead matter even for perpetuity. 311. And the sun is provided to make rotten, dispersed, and useless the fat that is around the bone, which on the decay of the animating life is to become increasingly damp, and, after the departure of life through terror and disgust (adéstth), it comes to rottenness and stench; and the noxious creatures in z¢ alike afflict it and the hard fart such as bone.

12. As regards the shrinking away of those who are sinners, the nearer way to a remedy is the gnawer away from men!'; the fat becomes separate from the bone, and is seized and digested, as by the separation of the fat from the dead matter for digestion, moreover, the permanent matter (asarth) and bone attain more fully unto their own nature (s4n6), and the body (k4lpid6) to emptiness. 13. Because there is no o¢ker way to consume that fat of men, since z¢ is most grievous to them (the sinners), and the pollution and contamination are made a blessing unto it (the gnawer). 14. The dispersers (astard6gar4n) completely disperse from it?; they are ap-

? That is, in the case of those who neglect the proper exposure of corpses, there is a natural remedy in the worms produced for consuming them. Perhaps the word khastar, ‘cutter or gnawer,’ stands for khastar, ‘ noxious creature.’

* The consumers of the corpse disperse when their work is done, and carry contamination with them unless purified by the sun’s heat, as described in § 15.

CHAPTER XVII, 9—18. 41

Perhaps the word khastar, ‘cutter or gnawer,’ stands for khastar, ‘ noxious creature.’

* The consumers of the corpse disperse when their work is done, and carry contamination with them unless purified by the sun’s heat, as described in § 15.

CHAPTER XVII, 9—18. 41

pointed and produced, a production not worthy, for its defilement of those purified azd animals is contaminating, through contact again with men. 15. The crow (gal4g) and such-like, through scorching away by the fire of the luminaries, become worthy ; moreover, the affliction of that which is completely pure fire arises therefrom, as it is not able itself to come unto the scorched one, for then the defilement (darvakh) of the scorcher by the most grievous gnawer would be possible. ‘

16. But it is not proper to recount (ang4stan6) the devouring of the noxious creatures, for the spirit of the body is troubled when it observes the alarmed (vaztd) spirituality which was in the body of those destroyed, the noxious creatures upon the goodly forms, and the mode and strangeness of ¢heir disintegration and spoliation. 17. And so it then becomes the more remedial way! when, as it is ordered in revelation®, the body fraught with corruption is placed on the ground of a clear mountainspur (k6f vakhsh); avd, in order not to convey z¢ to the water, plants, and men of the plain, it is fastened® in the customary manner, so that the corpse-eating dogs and corpse-eating birds, which are not subject to the hand (dasté6-4mk3) of men, and are likewise not entertained as food, shall yet not drag any of it away for man’s eating of dead matter.

18. For streams and waters go themselves‘ and

' That is, it is better to adopt the customary mode of removing the corpse.

3 See Vend. VI, 93-97.

* This is ordered only when the corpse is not placed in any enclosure.

* Or, as Vend. V, 49-62 describes it, the water is rained down by

42 DADISTAN-f DINik.

consume that fat, and are digested by the vital fire? which is in the life of the creatures of Athaymazd; and from fat the corpses and dead matter are reduced unto dregs of clay* and permanent matter, even with the dust they are mingled axd become scattered about. 19. Likewise to those dogs, flying creatures, avd birds they themselves (the waters) have given the corpse-eating quality avd habit, and on account of dull intellect they (the creatures) are not overwhelmed even by that sin.

20. From that fat which is mingled with the living body of a creature of Afharymazd then arises also the assault 4 of the demons, as is shown in the chapter ® on the reason for showing a dog to a dead person, so that the body of those passed away, when the gnawers away are mingled with the living body of a creature of Afhaymazd, exhibits a partial resurrection and the tokens of z¢, and thereby the demons keep in it (the living body), and give pain® by the will of the sacred beings.

Attharmaszd, purified in the Pftik sea, and conveyed through the wide-formed ocean to the well-watered tree of all seeds, whence the falling seeds are brought back, with the misty clouds, and rained upon the earth, to grow there and yield food for cattle and men.

1 The vital heat, or Vohu-fryan fire (see Bd. XVII, 1, 2).

? Reading gil-valigih (compare Pers. kali, ‘sediment,’ or galiz, ‘saliva’).

5 Which they have imbibed by contact with dead matter.

* Or ‘ weapon.’

® No such chapter is now extant in Dd., and, therefore, this remark favours the supposition that some chapters are lost between Chaps. XCHI and XCIV. A corpse must be shown to a dog in order that the demon, Nasfis, may be driven out of it by the look, or touch, of the dog (see Sls. II, 1-4, X, 33).

* A recognition of the fact that the drinking of impure water, or eating of tainted food, is apt to produce disease.

CHAPTER XVII, IQ—XVIII, 4. 43

CuapTer XVIII.

1. The seventeenth question is that you ask thus:
Is it better when they give z¢ to the birds, or what
mode is better ?

2. The reply is this, that after showing the dog— the reason of which is as declared? in its own chapter —they shall carry the corpse at once to the hills and rising ground (vakhsh bm); and, for the reason that the dogs axd birds should not bring that dead matter away to a watered, cultivated, or inhabited place, one is to fasten z¢ 2z the manner of athief*. 3. When the corpse-eating birds have eaten the fat, that fat which, when it is not possible to eat z¢, becomes rotten, offensive, and fraught with noxious creatures, then men shall properly convey the bones away to the bone-receptacle (ast6d4n6), which® one is to elevate so from the ground, azd over which‘ a roof (4skQpS) so stands, that in no way does the rain fall upon the dead matter, nor the water reach up to it therein, nor the damp make up to it therein, nor are the dog and fox able to go to it, and for the sake of light coming to it a hole is made therein.

4. More authoritatively (dastébarth4) it is said that bone-receptacle is a vault (kadak6) of solid stone®, and its covering (nihGmbak®6) one is to construct also of a single stone which is cut perforated (sd14k-hémand), and around it oe is to fill in with stone and mortar}.

1 Literally ‘as the reason of it is declared.’ This is another allusion to the missing chapter mentioned in Chap. XVII, 20.

* Reading ahfin khadfiné6, but this is very likely a corruption of khad@ind khadfiind, ‘77 various modes.’

* The MSS. have mfinam, ‘which by me.’

* The MSS. have min madan, ‘from above.’

5 Whether khadfké-sagakd means ‘solid rock’ or ‘solid ashlar’ is doubtful.

44 DADISTAN-! DfNfK.

CuarPTeR XIX.

1. The eighteenth question is that which you ask thus: When the souls of the righteous azd the souls of the wicked go out to the spirits, will it then be possible for them to see Adhaymazd and Aharman?, or not?

CuarPTeR XIX.

2. The reply is this, that concerning Aharman it is said that his is no material existence (stis); and Afhaymazd, as a spirit among the spirits, is to be heard by those who are material and those also who are spiritual, dz¢ Acs form (kerp6) is not completely visible except through wisdom. 3. And a semblance of 42s power is seen, as was told unto Zaratist the Spttam4n when he saw the result (zah) of his handiwork, and he (Athavmazd) spoke thus: ‘Grasp the hand of a righteous man! for the kindly operation of my religion through? thee thyself is as

‘ Perhaps the single stone is not to cover the whole space, but merely to contain the opening for light, and to be set in a vaulted roof of ashlar or rubble; otherwise it is not clear where the filling with stone and mortar is to be placed. This bone-receptacle was to be provided for the bones of those corpses which were deposited on the open ground. In the enclosed depositories, used in India, the bone-receptacle is a circular well in the centre, from which the rain does not appear to be excluded (see Sls. II, 6, note).

* The evil spirit (see Chap. II, 11), whose nature and powers differ very little from those ascribed to the devil by most Christian writers.

* Or ‘on;’ or, perhaps, it ‘is as much as he shall grasp at thee thyself.’

CHAPTER XIX, I-7. 45

much as he shall grasp, and thou mayst see him whose reception (mahm4nth) of my wisdom and glory is the most.’

4. And about the souls of the righteous and wicked, in the spiritual places they see the throne (g4s), which they deem a sight of Adhaymazd. 5. And so also those who are domiciled with (hamnem4n) Aharman, through that wisdom with reference to whose creator they shall suffer, will understand minutely as regards Afthaymazd and the nature of Aharman (Aharmanth). 6. And he who is of the righteous is delighted at escaping from Aharman and coming to the existence pertaining to Athaymazd; and they shall offer homage to the glory? of Afthaymazd. 7. And he who is wicked, through being deceived by Aharman, and turning from the direction (pe/ag) of Athaymazd, becomes more vexed avd more penitent ; the hope (zahtsn6) and forgiveness which he possesses, and the retribution and manacling which are his among the fiends and spirits through his own handiwork, are éy the permission which comes from the most persistent of the persistent ? at the period of the resurrection.

1 The word ‘glory’ is always to be understood in its material sense of ‘ radiance, effulgence.’

at the period of the resurrection.

1 The word ‘glory’ is always to be understood in its material sense of ‘ radiance, effulgence.’

2 That is, from Afharmazd. The epithet khv4par, here translated ‘ persistent,’ appears to mean ‘self-sustaining’ in the Avesta (see Sls. XXII, 21); traditionally it is supposed to mean ‘protecting, cherishing,’ but this is merely a guess, though it seems related to Pers. khap4rah, ‘active,’ and may, therefore, often mean ‘ persevering.’

p. 46

CHAPTER XX.

1. The nineteenth question is that you ask thus:
To what place do the righteous and wicked! go ?

2. The reply is this, that it is thus said that the souls of those passed away and of the dead? are three nights on earth; and the first night satisfaction comes to them from ¢hetr good thoughts azd vexation from ¢hezr evil thoughts, the second night come pleasure from ¢hety good words and discomfort and punishment? from ¢her evil words, and the third night come exaltation from ¢hcr good deeds and punishment from ¢hezr evil deeds‘. 3. And that third night, in the dawn, they go to the place of account oz Albfrz®; the account decng rendered they proceed to the bridge’, and he who is righteous

1 As K35 inserts the relative i here, some such phrase as ‘ who are dead’ has probably dropped out of the Pahlavi text.

* The Parsi books speak of the righteous dead as ‘departed,’ a term very rarely applied to the wicked (see Chap. XXXII, 4), who are nearly always said ‘to die ;’ the latter verb is, however, occasionally used when speaking of the righteous. This distinction is made even in the Huzv4ris logograms, which express the death of the righteous by forms allied to Chald. 13) ‘he passed over,’ and the death of the wicked by forms allied to Chald. "9 “he died.’

3 So in all MSS., but the ‘ punishment’ seems superfluous here.

“ The Avesta merely states that the soul remains three nights
near the body, chanting a particular hymn, and experiencing as
much pleasure or uneasiness as it had in the world (see Hn. II,
3-17, III, 3-16); and much the same account is given in AV.
IV, 9-14, XVII, 2-9, Mkh. II, 114, 158-160.

5 The mountain chain which is supposed to surround the world
(see Bd. XII, 3); the Av. Hara-berezaiti.

* The Ainvad bridge (see Chap. XXI, 2-7), which is said to

CHAPTER XX, I-XXI, I. 47

passes over the bridge on the ascent (14l4ih), and if belonging to the ever-stationary (hamistAnik6)! he goes thither where their place is, if a/ong with an excess of good works zs habits are correct (fraran-dad) he goes even unto heaven (vahistd), and if adong with an excess of good works and correct habits 4e has chanted the sacred hymns (gas4n6) he goes even unto the supreme heaven (gar6dm4nd). 4. He who is of the wicked falls from the lower end (tth) of the bridge, or from the middle of the bridge; he falls head-foremost to hell, and is precipitated (nikfnt-ait6) unto that grade? which is suztable for his wickedness.

CHAPTER X XI,

4. He who is of the wicked falls from the lower end (tth) of the bridge, or from the middle of the bridge; he falls head-foremost to hell, and is precipitated (nikfnt-ait6) unto that grade? which is suztable for his wickedness.

CHAPTER X XI,

1. The twentieth question is that which you ask thus: How are the Kinvad bridge, the Daitih peak (4ak4qd), and the path of the righteous and wicked ;

rest upon the Daitih (‘judicial’) peak, and to pass over to Albis (see Bd. XII, 7). According to the Avesta (Vend. XIX, roo, ror, trans. D.) his conscience, in the form of a maiden, ‘makes the soul of the righteous one go up above the Hara-berezaiti (Albfirz) ; above the Kinvad bridge she places it in the presence of the heavenly gods (angels) themselves.’ See also AV. V,1, 2, Mkh. II, 115.

1 The intermediate place for those not good enough for heaven and not bad enough for hell, where such souls remain in a passive, immovable state till the resurrection (see Sls. VI, 2). It is divided into two parts, according to the author, one for those nearly righteous (see Chap. XXIV, 6), and one for those nearly wicked (see Chap. XXXIII, 2).

? Four grades of heaven and four of hell are mentioned in AV. — and Mkh. (see Sls. VI, 3, note).

48 DADISTAN-! DiNik.

how are they when one is righteous, and how when one is wicked ?

2. The reply is this, that thus the high-priests have said, that the Daitih peak?! is in Airan-vég 2, in the middle of the world; reaching unto the vicinity of that peak is that beam-shaped (d4r-kerp6) spirit, the Kinvad bridge*, which is thrown across from the Albfrz enclosure (var) back to the Daitih peak.
3. As 7¢ were that bridge is like a beam of many sides, of whose edges (pést6) there are some which are broad, and there are some which are thin and sharp; its broad sides (sdkih4) are so large that its width is twenty-seven reeds (nf), and its sharp sides are so contracted (tang) that in thinness z¢ is just like the edge of a razor. 4. And when the souls of the righteous and wicked arrive it turns to that side which is suztad/e éo their necessities, through the great glory of the creator and the command of him who ¢akes the just account‘,

5. Moreover, the bridge becomes a broad bridge for the righteous, as much as the height of nine spears (ntzak5)—and the length of those which they carry is each separately three reeds'—; and

1 The Kakad-i Daitik of Bd. XII, 7.

2 The primeval home of Mazda-worship (see Vend. I, 5, 6), which the Bundahis places ‘in the direction of Adarbig4n ;’ it is also stated to contain the Déitik or D4itih river (which must not be confounded with the Daitih peak) and the Daraga river (on whose bank Zarattist’s father is said to have dwelt), and to have been the scene of Zaratfst’s first promulgation of the religion (Bd. XX, 13, 32, XXIX, 12, XXXII, 3). Its winter is likewise described as both long and cold (Vend. I, 8-12, Bd. XXV, 11, 16), which is the case in Adarbigan.

® See Chap. XX, 3. * The angel Rashna.

XX, 13, 32, XXIX, 12, XXXII, 3). Its winter is likewise described as both long and cold (Vend. I, 8-12, Bd. XXV, 11, 16), which is the case in Adarbigan.

® See Chap. XX, 3. * The angel Rashna.

® The nine spears of three reeds each, in length, making up the

CHAPTER XXI, 2-9. 49

it becomes a narrow bridge for the wicked, even unto a resemblance to the edge of a razor. 6. And he who is of the righteous passes over the bridge, and a worldly similitude of the pleasantness of his path upon it is when thou shalt eagerly and unweariedly walk in the golden-coloured spring, and with the gallant (hi-fir') body and sweet-scented blossom in the pleasant skin of that maiden ® spirit, the price of goodness. 7. He who is of the wicked, as he places a footstep oz to the bridge, on account of affliction (siparih) and z¢s sharpness, falls from the middle of the bridge, and rolls over headforemost. 8. And the unpleasantness of his path to hell is in similitude such as the worldly ome in the midst of that stinking azd dying existence (hast4n), there where numbers of the sharp-pointed darts (téz6 mak dfgd) are planted® out inverted and point upwards, and they come unwillingly running; they shall not allow chem to stay behind, or to make delay. 9. So much greater fhan the worldly similitude is that pleasantness and unpleasantness unto the souls, as such as is fit for the spirit is greater than ¢had fit for the world.

twenty-seven reeds mentioned in § 3. As the reed appears to have been about 4 feet 8 inches (see Chap. XLIII, 5, note), the width of the bridge is supposed to be about 126 feet, and the length of a spear is taken as 14 feet.

1 So in the MSS., but hf-4thar, ‘handsome,’ is more probable.

2 Reading kaniké, instead of the kan4ké of the MSS., as there can be no allusion to the evil spirit here. The reference is to a good conscience, which is symbolised by the handsome maiden who is supposed to meet the righteous soul on its way to heaven (see Chap. XXIV, 5). ,

* Assuming that 4gzast is equivalent to Pers. 4gast. The allusion seems to be to a form of torturing punishment (running upon ground studded with sharp points) well known to the author.

[18] E

50 DApISTAN-i DiNik.

CHAPTER XXII.

1. The twenty-first question is that which you ask thus: When he who is righteous passes away, who has performed much worship of the sacred beings, and many duties and good works, do the spirit of creation, the spirit of the sacred ceremony (yazisn6) and religion of the Mazda-worshippers, the water, earth, plants, and animals, make complaint unto Atharmazd, owing to the passing away of him who is righteous, and is it distressing to them when he goes out from the world, or how is it ?

2. The reply is this, that as to him who is of the righteous, in Azs transit of worldly pain in passing away, and also after passing away to the passage onwards! which is his limit (st4r) still in the perplexing account, and, after the account, in his own joy, and in what occurs when his gossips (hamv44n) in the world—by whom the spiritual beings are also not unrecognised, zor his position unknown —are in worldly demeanour downcast and grieving, on all these occastons® his thoughts, procuring forgiveness, are about the sacred beings. 3. And the spirit of creation, amd the good spirit of the religion of the Mazda-worshippers, which are in the worldly existence—of which also, in the world, that righteous one is a praiser, an employer, a manager, a protection, and a forbearing friend—shall make an outcry to

1 The Xinvad bridge, near which the soul’s account is rendered.

2 The sentence is clear enough in Pahlavi, but too involved to be readily understood in English without these extra words.

’ The worldly existences which those spirits represent.

CHAPTER XXII, I—XXIII, 2. 51

the creator about him who is righteous, who is away from worldly protection, aéso for the granting of a promoter of forbearance, and for a restorer (4v6rd4r) of what is extorted'!; dkewise a petition about the compensatory concomitants as to his new protection and disposer.

4. And the almighty creator responds, azd allots a teacher? for smiting the fiend, for the satisfaction of the righteous, azd for the protection of the good creatures. 5. As it is said, that in every age a highpriest of the religion and 4zs managing of the creatures are made manifest, in whom, in that age, the protection of the creatures and the will of the sacred beings are progressing.

CHAPTER XXIII.

1. The twenty-second question is that which you ask thus: When they shall snatch forth the life from the body of man how does it depart ?

2. The reply is this, that z¢ is said ¢o de in resemblance such as when the redness is drawn up out of a fire; for when the inflammable materzal of a fire is burnt, azd has remained without glowing ,

' These latter clauses of the outcry refer to their own wants, and the necessity of providing some one to take the place of the deceased; but the final petition seems to be for the deceased himself.

3 The word may be either farhakht4ké, ‘ preparing, educating,’ or firisték%, ‘sending, deputing,’ and must be used as a substantive.

* Reading abaris (compare Pers. bars, ‘ splendour’), or it may be abarakh, ‘sparkless,’ if barkh, ‘a spark,’ be a pure Persian word, which is doubtful.

E 2

52 DADISTAN-{ DiNiK.

and when it does not obtain new inflammable mazevial, or extinguishing matter (niz4yisnik) comes upon 7¢, its redness avd heat then depart from it?; the life, too, on the departure of the breath (vadé vasakih), does not stay in the body, du¢ zu like manner departs.

E 2

52 DADISTAN-{ DiNiK.

3. Zo alike purport the high-priests of the religion have also said this, that mortals azd men by listening? perceive the time when the spirits shall put a noose (band) on the neck’; when his time Aas fully come one then conducts him with a companion (pavan ham-bar)*, and at his falling are the place of death® and cause of death ; and Aaveng made lethargy (bdshAsp) deliver him up, and terrified his fever (tap), death (adsh) seizes decrepitude (zarm4n) away from him ®.

4. The strength in those intrusted wzth him, and the good proceedings avd pursuit of means which remain behind’, giving them strength, are the deter-

1 Mr4 and J omit the remainder of the sentence.

2 Reading sinvisnd, but by omitting a stroke we should have danisn6, ‘knowledge.’

8 Of a person at the point of death. The demon of death, Ast6vidad, is supposed to cast a noose around the necks of the dead to drag them to hell, which only the righteous can throw off (see Bd. III, 21, 22).

‘ That is, the dying man must be conveyed by more than one person, for fear of such contamination by the demon of corruption (at the time of death) as would require the tedious Bareshnim ceremonial of purification (see Sls. II, 1, 6-8).

5 And, therefore, the place where his body will rise again at the resurrection (see Sls. XVII, 11-14).

* Lethargy, fever, and decrepitude are considered as fiends, but are dispossessed by the mightier demon of death. Mr4 and J mention ‘lethargy,’ but omit the after part of the sentence.

7 Alluding probably to the ceremonies to be ordered and performed by the survivors (see Chap. XXVIII, 6, Sls. XVII, 2-6).

CHAPTER XXHI, 3—XXIV, 2. 53

mination (vi#ir) which is their own inward physician. 5. And should it be a passing away (vidarg) which obtains no light, and on account of their disquietudes they have gone to the understanders of remedies for strength for the remedial duties, and the way is closed, he proceeds with insufficiency of means’, 6.: And the soul of the body, which is the master of z¢s house (kadak kh&dat), a/ong with the animating life, goes out of the impotent body to the immortal souls?, as a wise master of a house goes out of a foreign (anirand) house to a residence of the good worship.

7. It was also told to the ancient learned that life (khay4) is where there is a living spirit within the soul’s body, which is connected with the soul, as much as a development (saritQntan6) of the body, and is the life (zivandakth) of the soul of a body of one passed away.

CHAPTER XXIV.

1. The twenty-third question is that which you ask thus: When he who is righteous passes away, where is the place the soul sits the first night, the second, and the third; and what does it do ?

2. The reply is this, that thus it is said, that the

1 That is, when there are doubts about the fate of the soul, and the survivors can obtain no satisfactory assurances from the priesthood, the soul has to proceed to the other world without suitable provision for its happiness.

? The MSS. have ‘soul.’

® M14 and J have ‘which is the soul,’ and omit the remainder of the sentence.

54 DADISTAN-? D{Nik.

soul of man, itself the spirit of the body', after passing away, is three nights upon earth, doubtful about its own position (gas)?, and in fear of the account; and it experiences terror, distress (dahyak), and fear through anxiety about the Xinvad bridge *; and as it sits it notices about its own good works and sin. 3. And the soul, which in a manner belongs to that same spirit of the body which is alike experiencing and alike touching it, becomes acquainted by sight with the sin which it Aas committed, and the good works which it as scantily done.

4. And the first night from its own good thoughts, the second night from z#s good words, and the third night from z¢és good dee it obtains pleasure for the soul; and if also, with the righteousness, there be sin which remains 2 2z¢ as its origin, the first punishment in retribution for the evil deed occurs shat same third night. 5. The same third night, on the fresh arrival of a dawn‘, the treasurer of good works, like a handsome maiden (kanik6)5, comes out to meet z¢ with the store of its own good works ; and, collected by witches (partkd-Aind), the sin and crime unatoned for (até6kht6) come on to the account azd are justly accounted for *.

1 The ‘spirit of the body’ which is to some extent distinguished from the ‘soul,’ both in this chapter and the next, is probably the life, as described in Chap. XXIII, 7.

* That is, its future position, or ‘ destination.’

S See Chap. XXI, 2-7.

* Reading dén bam-1 nuk ay4fté.

5 Fully described in Hn. II, 22-32, AV. IV, 18-35, Mkh. II,
125-139.

* The author is more practical than most other writers on the same subject, as he assumes that the righteous soul is not absolutely righteous, nor the wicked soul absolutely wicked.

CHAPTER XXIV, 3—XXV, 4. 55

5 Fully described in Hn. II, 22-32, AV. IV, 18-35, Mkh. II,
125-139.

* The author is more practical than most other writers on the same subject, as he assumes that the righteous soul is not absolutely righteous, nor the wicked soul absolutely wicked.

CHAPTER XXIV, 3—XXV, 4. 55

6. For the remaining (ketrdnd) sin it undergoes punishment a the bridge, and the evil thoughts, evil words, and evil deeds are atoned for; and with the good thoughts, good words, and good deeds of its own commendable and pleasing spirit it steps forward unto the supreme heaven (garédm4n6)', or to heaven (vahist6), or to the ever-stationary (hamtstanag4n6) of the righteous’, there where there is a place for it in righteousness.

CuHaPTteR XXV.

1. The twenty-fourth question is that which you ask thus: When he who is wicked shall die, where is the place the soul sits the first night, the second, and the third; and what does it say and do?

2. The reply is this, that those three nights the soul is upon earth, azd notices about the thoughts, words, and deeds of its own body; z¢ is doubtful about its own position, and experiences grievous fear of the account, great terror of the bridge, and perplexing fear on account of hell. 3. Thought is oppressive as an indicator of fear, and the soul, in a manner the spirit of the body, is a computer? and acquirer of acquaintance by sight about the good works which it 4as not done, and the sin which it has committed.

4. And the first night z¢ is hastening away from

1 See Chap. XX, 3.

2 There is another place for the ever-stationary of the wicked
(see Chap. XXXII], 2).

* Assuming that angr4id4r stands for ang 4ridar.

56 DApIsTAN-! DiNik.

its own evil thoughts, the second night from its own evil words, and the third night from its own evil deeds; but, owing to the good works which it has done in the world, the first night the spirit of z¢s good thoughts, the second night the spirit of z¢s good words, and the third night the spirit of z¢s good deeds, come unto the soul, and become pleasing and commendable to it.

5. And the third night, on the fresh arrival of a dawn, its sin, in the frightful, polluted shape of a maiden (£ar4tik) who is an injurer, comes to meet z¢ with the store of its sin; and a stinking northerly? wind comes out to meet 2z¢, and it comes on shudderingly, quiveringly 2, and unwillingly running to the account. 6. And through being deceived and deceiving, heresy (avArdn-dtnéth), unrelenting and false? accusation of constant companions, and the wide-spread sinfulness of a fiend-like existence (drig-stihth) it is ruined, falls from the bridge, and is precipitated to hell.

CHAPTER XXVI.

1. The twenty-fifth question is that which you ask thus: How are the nature of heaven (vahist6), and the comfort and pleasure which are in heaven ?

2. The reply is this, that z¢ zs lofty, exalted, and

1 The demons are supposed to come from the north, where the gates of hell are situated (see Sls. X, 7).

2. The reply is this, that z¢ zs lofty, exalted, and

1 The demons are supposed to come from the north, where the gates of hell are situated (see Sls. X, 7).

? Reading ast6-sfstiha nafé-gumd4niha, which may be, literally, ‘with bones started aad with shaking navel;’ but the reading is doubtful.

® Literally ‘not allowing to hear and false-speaking.’

CHAPTER XXV, 5—XXVII, 2. 57

supreme, most brilliant, most fragrant, and most pure, most supplied with beautiful existences, most desirable, and most good, and the place axd abode of the sacred beings (yazd4n6). 3. And in it are all comfort, pleasure, joy, happiness (vasid4gih), and welfare, more and better even than the greatest and supremest welfare azd pleasure in the world; and there is no want, pain, distress, ov discomfort whatever zz it; and its pleasantness and the welfare of the angels are from that constantly-beneficial place (gas), the full azd undiminishable space (gdng)', the good and boundless world.

4. And the freedom of the heavenly from danger from evil in heaven is like unto ¢hezy freedom from disturbance, and the coming of the good angels is like unto the heavenly ones’ own good works provided. 5. This prosperity (freh-hast6) and welfare of the spiritual existence is more than that of the world, as much as that which is unlimited azd everlasting is more than that which is limited and demoniacal (sédAntk6).

CuarTreR XXVIII.

1. The twenty-sixth question is that which you ask thus: How are the nature of hell, ad the pain, discomfort *, punishment, and stench of hell ?

2. The reply is this, that z¢ 2s sunken, deep, and descending, most dark, most stinking, and most terrible, most supplied with wretched existences (an4zidantdm), and most bad, the place and cave

1 See Chap. XXXI, 24. * Or ‘ingloriousness.’

58 DADISTAN-{ DiNfk.

(gréstak6) of the demons and fiends. 3. And in it is no comfort, pleasantness, ov joy whatever ; dé in it are all stench, filth, pain, punishment, distress, profound evil, and discomfort; and ¢here is no resemblance of it whatever éo worldly stench, filthiness, pain, and evil. 4. And since ¢here is no resemblance of the mixed evil of the world to that which is its sole-indicating (aé-num4i) good, there is also a deviation (gumisn6) of it from the origin and abode of evil’.

5. And so much more grievous is the evil in hell than even the most grievous evil on earth, as the greatness of the spiritual exzstence is more than that of the world ; and more grievous is the terror of the punishment on the soul than that of the vileness of the demons on the body. 6. And the punishment on the soul is from those whose abode z¢ has become2, from the demons and darkness—a likeness of that evil to hell—the head (kam4rak6) of whom is Aharman the deadly.

7. And the words of the expressive utterance of the high-priests are these, that where ¢here is a fear of every other thing z¢ is more than the thing itself, but hell is a thing worse than the fear of z¢.

Cuaprer XXVIII.

1. The twenty-seventh question is that which you ask thus: Why and what is ¢he ceremony of

' Meaning, probably, that the mixture of good and evil in the world is as far removed from heaven as it is from hell. But the words aé-numA4i and gumisné6 are doubtful both in reading and meaning.

? That is, hell has become; reading man gasto.

CHAPTER XXVII, 3-XXVIII, 5. 59

the three zzghts (satith), when during three days they order and perform the sacred-cake ceremony (yazisndé dréné) of Srésh??

2. The reply is this, that the life and soul, when from the realm of the spirit of air? they attain unto worldly attire, and have passed into its pain and misfortune, are more sensitive (nazdktar); owing to their nurture, birth, azd mission, protection and defence are more desirable and more suitable for the discreet (hd-4trag4niktar); and milk food, and renewed (navagidinak) and constant attention to the fire are requisite®, 3. So also when they are ousted from bodily existence, and pain and the eradication of life have come upon them, ¢hey are 7m like manner more sensitive, and sending them protection and defence from spirits azd worldly existences is more desirable. 4. And on account of their spiritual character the offering (firistisnd) of gifts for the angels, fit for the ritual of a spirit (mainédk nirangtk), is more presentable; and also a fire newly tended (nédgénd) is that which is more the custom in the sacved ceremony (yazisn6).

5. or the same reason zw the three days when in connection with the soul the sacred ceremony, the burning of fire, z¢s cleanly clearance (géndisn6),

1 See Chap. XIV, 4.

* Reading min main6ék vAyih, and assuming that ‘the good Vaé’ (the Vayé of the R&am Yt.), who is often called the angel R4n, is alluded to (see Chap. XXX, 4, Sls. XI, 4, XVII, 4). The life and soul are treated as one being in this chapter, as all the verbs and pronouns referring to them are in the singular number in the Pahlavi text.

’ Referring to the proper care of new-born infants, for whose protection from the demons a bright fire is to be kept constantly burning for three days (see Sls. XII, 11, 12).

p. 60

’ Referring to the proper care of new-born infants, for whose protection from the demons a bright fire is to be kept constantly burning for three days (see Sls. XII, 11, 12).

p. 60

and other religious and ritualistic defence, feeding on milk azd eating with a spoon! are ordered, because—as the sacred ceremony, the defence and protection of the worldly existences, is, by order of the creator, the business of Srésh the righteous ?, and he is also one of ‘hose taking the account in the three nzghts*'—Srésh the righteous gives the soul, jor three days and nights, the place of the spirit of air in the world, and protection. 6. And because of the protectiveness of Srésh, and ¢hat one is assisted likewise by Srdésh’s taking the account, and for that purpose, are the manifest reasons for performing avd ordering the ceremony of Srdésh for three days and nights‘.

7. And the fourth day the ordering and performing the ceremony of the righteous guardian spirit (ard4i fravard6)*® are for the same soul and the remaining righteous guardian spirits of those who are and were and will be, from Gdydmard the propitious to Séshans the triumphant *.

CuHaPTER XXIX.

1. The twenty-eighth question is that you ask thus: For what reason is it not allowable to perform

* No meat is to be eaten by the survivors until the third night has passed away (see Sls. XVII, 2).

? The angel Srésh is said to have been the first creature who performed the sacred ceremony (see Yas. LVI, i, 2-7, ii, 2-4, iii, 2-4), of which the spiritual counterpart was produced by Afharmazd during the creation (see Bd. II, 9).

3 See Chap. XIV, 4. * See Sls. XVII, 3.

5 See Sls. XVII, 5.

* That is, from the first man to the last; the phrase is quoted from Yas. XXVI, 33.

CHAPTER XXVIII, 6—XXxX, 2. 61

the ceremony of Srésh, the living spirit (ahv6)', along with other propitiations (shniman6)*, when they reverence him separately ?

2. The reply is this, that the lord of all ¢hzngs is the creator who is persistent over his own creatures, and a precious work is his own true service ® which is given by him to Srésh the righteous whom, for this reason, ove is to reverence separately when even his name is not frequently mentioned, and ove is not even to reverence the names of the archangels with him.

CuapTreR XXX.

1. The twenty-ninth question is that which you ask thus: The third night, in the light of dawn, what is the reason for consecrating separately the three sacred cakes‘ with three dedications (shndman)? °

2. The reply is this, that one sacred cake, whose dedication is éo Rashnd and AstAd’, is for * satisfying

1 Probably a miswriting of ashdék, ‘righteous.’

2 Short formulas of praise, reciting all the usual titles of the spirits intended to be propitiated by them, which are introduced into a particular part of the liturgy to dedicate the ceremony to the particular spirit in whose honour it is being performed (see Sls. VII, 8).

VII, 8).

5 Reading béndakih; but it may be bindakfh, ‘completeness. perfection.’

‘ The drén, or sacred cake, is a small flexible pancake which is consecrated in the ceremonies, and dedicated to some particular spirit by means of the shnfiman, or propitiatory dedication (see Sls. Ill, 32).

® See Sis. XVII, 4. These two angels are supposed to be present when the soul renders its account; RashnQ weighs its actions in his golden balance, and Ast&d assists it (see AV. V, 3, 5).

* Reading rai, instead of 1a, ‘ not.’

A A

p. 62

the light of dawn and the period of Adshahtn’, because the mountain Adshdast4r? is mentioned in the propitiation of the angel Ast4d. 3. With Astda is the propitiation of the period of Afishahin’, and she is the ruler of glory‘ of that time when the account occurs; the souls are in the light of the dawn of Afishahin when they go to the account; their passage (vid@4r) is through the bright dawn.

4. One sacred cake, which is in propitiation of the good V4é°, is, moreover, on this account: whereas the bad V4é° is a despoiler and destroyer, even so the good V4é is a resister (kOkhshtd4r), and likewise encountering the bad V4é; “e is also a diminisher (vizidar) of his abstraction of life,

’ One of the five periods of the day and night, extending from midnight until the stars disappear in the dawn, or, as some say, until all the fixed stars disappear except four of, the first magnitude (see Bd. XXV, g, Sls. XIV, 4-6).

? Called Ushi-darena in the Avesta, and identified with some mountain in Sagastén in Bd. XII,15. It is mentioned in the dedicatory formula of Astéd (see Sir. 26), and its name is evidently here supposed to mean ‘the holder of dawn,’ an appropriate term for a lofty mountain to the eastward.

* Both Rashn@i and Astdd are blessed in the prayers appointed for the Afishahin period of the day.

‘ The ‘glory of the Aryans’ is lauded in the Astad Yast.

5 The spirit of air, or arigel Ram, who receives and protects the good soul on its way to the other world (see Chap. XXVIII, 2, 5).

6 Identified with Ast6-vidad, the demon of death, in Bd. XXVIII, 35, but Pahl. Vend. V, 25, 31 makes him a separate demon, who conveys away the bound soul, which would identify him with the demon Vizarésh of Vend. XIX, 94, Bd. XXVIII, 18. There is very little doubt, however, that the Pahlavi translator of Vend. V misunderstood the Avesta, which merely says that ‘ Ast6-vidhétu binds him, Vay6 conveys him bound,’ referring probably to the good V4é who receives the parting soul; and Pahl. Vend. V, 31 admits that this was the opinion of some.

CHAPTER XXX, 3—XXXI, 3. 63

and a receiver and protection of life, on account of the sacred cake'.

CuHaPTeER XXXI.

Vend. V, 31 admits that this was the opinion of some.

CHAPTER XXX, 3—XXXI, 3. 63

and a receiver and protection of life, on account of the sacred cake'.

CuHaPTeER XXXI.

1. The thirtieth question is that which you ask thus: When a soul of the righteous goes on to heaven, in what manner does it go; also, who receives it, who leads 2 24, and who makes it a household attendant * of Athaymazd? Also, does any one of the righteous in heaven come out to meet it, and shall any thereof make enquiry of it, or how? .2. Shall they also make up an account as to its sin and good works, and how is the comfort and pleasantness in heaven shown to it; also, what is its food? 3. /s zt also their assistance which reaches unto the world, or not? And is the limit (sAm4n6) of heaven manifest, or what way 7s z¢?

1 Nothing is here said about the third sacred cake, but Sls. XVII, 4 states that this is to be dedicated to the righteous guardian spirit (see Chap. XXVIII, 7).

2 It is doubtful whether the verb be yezrfin (a corruption of yezderfin) or dezrfin (a corruption of dedrfin), but both forms are traceable to the same Semitic root (134), one with and the other without the prefix ‘ye,’ and both, therefore, have nearly the same meaning.

8 Reading khavag-i-m4n, ‘servant of the house’ (see also §§ 5, 8, Chaps. XXXII, 7, XXXVII, 16, 17, 21, XLIII, 1, XLVII, 41). This word occurs in Pahl. Vend. XIX, roz, in a compound which is doubtfully read avidamankar 4nd, ‘those acting without time, eternal ones,’ in Haug’s Essays, p. 388 (it should be ‘ those acting as household attendants’). It also occurs in the Pazand tract called Aogemadaé&é, from its initial word (see Geiger’s ed. p. 23, § 11), where it is read avidim4nf, and translated by Sans. pratihara, ‘doorkeeper ;’ but in a Pahlavi version of this tract (which seems to form part of the Afrin-i Dahm4n, and differs considerably from the Pazand text) this word is replaced by béndak m4nik-1, ‘a household servant,’ which confirms the reading adopted here.

64 DADISTAN-f DfNiK.

4. The reply is this, that a soul of the righteous steps forth unto heaven through the strength of the spirit of good works, a/ong with the good spirit? which is the escort (parvanak®6) of the soul, into z¢s allotted station and the uppermost (tayik6) which is for its own good works; a/ong with the spiritual good works, without ¢/ose for the world, and a crown and coronet?, a turban-sash and a fourfold filletpendant 3, a decorated robe (g4mak5) and suitable equipments, spiritually flying unto heaven (vahist6), or to the supreme heaven (garéddm4n), there where its place is. 5. And Vohiman‘, the archangel, makes it a household attendant (khavag-i-m4ninéd6) to Atharmazd the creator, axd by order of Adharymazd announces 2¢s position (gas) and reward; and it becomes glad to beg for the position of household attendant of Adharymazd, through what it sees and knows.

6. Adhavmazd the creator of good producers

' Probably the good V4é, the spirit of air (see Chaps. XXVIII,
2, 5, XXIX_ 4).

2 Reading rukhé vardivand, which words also occur in AV. XII, 16, X1V, 9. A most elaborate account of heaven and hell will be found in the Book of Ard& Viraf with an English Translation, ed. Héshangji and Haug, 1872.

5 Reading vas va Aaharakéd balak.

* Vend. XIX, 102-107 (trans. D.) states as follows: ‘ Up rises Vohu-mané from his golden seat; Vohu-mané exclaims: “How hast thou come to us, thou holy one, from that decaying world into this undecaying one?” Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-speatas, to the Gar6-nmanem, the abode of Ahura Mazda, the abode of the Amesha-spentas, the abode of all the other holy beings.’

CHAPTER XXXI, 4-9. 65

(dah4k4n) is a spirit.even among spirits, and spirits even have looked for a sight of him; which spirits are manifestly above worldly existences'. 7. But when, through the majesty? of the creator, spirits put on worldly appearances (vénisndiha), or are attending (sindy4ntk6) to the world and spirit, and put away appearance (vénisnd apadégénd), then he whose patron spirit (ahv6)* is in the world is able to see the attending spirits, in such similitude as when they see bodies in which is a soul‘, or when they see a fire in which is Varahran®, or see water in which is its own spirit®. 8. Moreover, in that household attendance, éAa¢ Athaymazd has seen the soul is certain, for Athaymazd sees all things ; and many even of the fiend’s souls’, who are put away from those of Athaymazd in spiritual understanding, are delighted by the appearance (numddan5) of those of Adhaymazd.

9. And the righteous in heaven, who have been

1 Implying that Afharmazd can hardly be considered visible, except by the eye of faith (see Chap. XIX, 2).

2 Assuming that rab&-vanagih is equivalent to Pers. buzurganagi, ‘ magnificence.’

* The ahvé (Av. ahfi) seems to be a spiritual protector, somewhat similar to a patron saint; as, according to the Ahunavar, the most sacred formula of the Parsis (see Bd. I, 21, Zs. I, 12-19), both an ahfi and a ratu are to be chosen, that is, both a patron spirit and a high-priest.

* That is, he sees the spirits by means of their material manifestations.

5 The old Pahl. form of Vahrim, the angel whose name is
applied to the sacred fire (see Bd. XVII, 1, 2,9); he is the Av.
Verethraghna of the Bahram Yt.

* The female angel of water is the Av. ardvi sfra Anfhita of the Aban Yt.

7 The souls in hell.

[18] Fp. 66 his intimate friends, of the same religion and like goodness, speak to him of the display of affection, the courteous enquiry, and the suitable eminence from coming to heaven, and his everlasting wellbeing in heaven.

7 The souls in hell.

10. And the account as to sin and good works does not occur unto the heavenly oes, z¢ zs itself among the perplexing questions of this treatise, for the taking of the account and the atonement for the sins of a soul of those passed away and appointed unto heaven happen so’, although its place (g4s) is there? until the renovation of the universe, and it has no need for a new account. 11. And that account is at the time the account occurs; ¢hose taking the account are Afhaymazd, Vohiman, Mitré, Srésh, and Rashnd, and they shall make up the account of all with justice, each one at his own time, as the reply is written in its own chapter 3,

12. As ¢o that which you ask concerning food, the meals of the world are ¢aken in two ways: one is the distribution of water in haste, and one is with enjoyment (afrv4zisnd) to the end; du¢ in heaven there is no haste as to water, and rejoicing with much delight ¢4ey are like unto those who, as worldly beings, make an end of a meal of luxury (adrvazisnikih). 13. To that also which is the spiritual completion of the soul’s pleasure z¢ is attaining in like proportion‘, and in its appearance to worldly beings zé is a butter of the name of Maidyék-zarem®, 14. And the reason of

’ As in Chap. XXIV, 5, 6. 3 In heaven.

5 See Chap. XIV, 2-5.

* This sentence is rather ambiguous in the original.

® Said to be the food of the souls in heaven (see Hn. II, 38,

CHAPTER XXXI, 10-15. 67

that name of it is this, that of the material food in the world that which is the product of cattle is said ¢o de the best (pashtim), among the products of cattle zz use as food is the butter of milk, and among butters that is extolled as to goodness which they shall make zz the second month of the year}, and when Mitr6? is in the constellation Taurus; as that month is scripturally (dindik6) called Zareméya?, the explanation of the name to be accounted for is this, that its worldly representative (and4zakd) is the best food in the world.

15. And ¢kere is no giving out of assistance dy the soul of the righteous from heaven and the supreme heaven‘; for, as ¢o that existence full

Mkh. II, 152) ; it is to be distinguished from the draught of immortality, called Hfsh, which is prepared from the fat of the ox Hadhayés and the white Hém at the time of the resurrection (see Bd. XXX, 25). .

II, 152) ; it is to be distinguished from the draught of immortality, called Hfsh, which is prepared from the fat of the ox Hadhayés and the white Hém at the time of the resurrection (see Bd. XXX, 25). .

1 If the writer refers to the correct solar year of Bd. XXV, 21, beginning at the vernal equinox, the second month would be roth April-1gth May when the sun is in the conventional sign of Taurus ; but the ordinary Parsi year in his time commenced in the middle of April, and its second month would be May—June when the sun (about a.p. 880) would be in the actual constellation of Taurus. So that the statements in the text afford no certain indication of the particular calendar used by the author.

* The angel of the sun’s light, here used for the sun itself.

5 The fifteenth day of the second month of the Parsi year is the season festival called Maidhy6-zaremaya, ‘ mid-verdure,’ in the Avesta; being also the middle of the second month, the author assumes that the name of that month was originally Zaremaya. The Pahl. word can also be read Zar-mah, ‘the month of gold, or the green month.’

* That is, there is no intercession of saints for those still in the world. The only interceders are the angels and guardian spirits, and they go no further than to obtain strict justice for every one according to his worldly merits.

68 DADISTAN-! DINfK.

of joy, ¢here is then no deserving of it for any one unless each one is fully worthy of it. 16. But the soul has a remembrance of the world and worldly people, z¢s relations axd gossips; and he who is unremembered and unexpecting (abarmarvad) is undisturbed, and enjoys in his own time all the pleasure of the world as it occurs in the renovation of the universe, and wishes to attain to it. 17. And, in like manner, of the comfort, pleasure, and joy of the soul, which, decmg attained in proportion, they cause to produce in heaven and the supreme heaven, its own good works of every kind are a comfort and pleasure such as ¢here are in the world from a man who is a wise friend— he who is a reverent worshipper—and other educated men, to her who is a beautiful, modest, axd husband-loving woman—she who is a manager (4rasta4r) under protection—and other women who are clever producers of advantage’. 18. This?, too, which artses from beasts of burden, cattle, wild beasts, birds, fish, and other species of animals; this, too, from luminaries, fires, streams (hf-tagisnan), winds, decorations, metals, and coloured earths; this, too, which is from the fences (pardak4n6) of grounds, houses, avd the primitive lands of the well-yielding ca¢t/e; this*, too, which is from rivers, fountains, wells, azd the primary species of water; this, too, which is from trees and shrubs, fruits, grain, and fodder, salads, aromatic herbs, azd other plants; this, too, which is

1 Reading sid 4z karané, and identifying the second word with
Pers. Az.

® That is, the pleasure.

® This clause is omitted in Mr4 and J.

CHAPTER XXXI, 16-22. 69

Az.

® That is, the pleasure.

® This clause is omitted in Mr4 and J.

CHAPTER XXXI, 16-22. 69

the preparation of the land for these’ creatures and primitive creations; this, too, from the species of pleasant tastes, smells, and colours of all natures, the producers of protections*, the patron spirits (ahQ4n), and the appliances of the patron spirits, can come unto mortals.

19. And what the spirit of good works is in similitude is expressly a likeness of stars and males, females and cattle, fires and sacred fires, metals of every kind, dogs, lands, waters, azd plants,
20. The spiritual good works are attached (avayaikhté) to the soul, and in the degree and proportion which are their strength, due to the advancement of good works by him who is righteous, they are suitable as enjoyment for him who is righteous. 21. He obtains durability thereby* and necessarily preparation, conjointly wz¢k constant pleasure and without a single day’s vexation (ayémaé-béshtha).

22. There is also an abundant joyfulness, of which no example is appointed (vakht6) in the world from the beginning, but it comes thus to those who are heavenly ones azd those of the supreme heaven; and of which even the highest worldly happiness and pleasure are no similitude, except through the possession of knowledge which is said 4o de a sample of z¢ for worldly beings.

1 [t is doubtful whether we should read le-denmansh4né, a rare plural form of denman, ‘this,’ or whether it should be le-denman yazd4né; in the latter case the translation would be ‘for these creatures of the sacred beings.’

* Assuming that zinhar4né stands for zinh4r4né, otherwise we must read z6har4n6, ‘holy-waters.’

* The chief objects benefited by good works.

* Reading hang4mfh-ash, but the construction is unusual.

70 pApIsTAN-! Dink.

23. And of zs indications by the world the limited with the unlimited, the imperishable with perishableness, the consumable with inconsumableness are then no equivalent similitudes of it’. 24. And 2¢ zs the limited, perishable, and consumable ¢hzngs of the world’s existence which are the imperishable and inconsumable ones of the existence of endless light?, the indestructible omes of the all-beneficial and ever-beneficial space (gfing)*, and the alljoyful oves—without a single day’s vexation—of the radiant supreme heaven (garddm4né6). 25. And the throne (g4s) of the righteous in heaven and the supreme heaven is the reward he obtains first, and is his until the resurrection, when even the world becomes pure azd undisturbed; fe is himself unchangeable thereby, du¢ through the resurrection he obtains what is great and good and perfect, and is eternally glorious.

CHAPTER XXXII.

1. The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how

1 Meaning that no adequate conception can be obtained of the enjoyments of heaven by contrasting the earthly objects which most resemble it with those most opposed to it.