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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Perhaps the two phrases might be construed together, thus: ‘there is no ofher maintainer of the worldly creation, brought from the material life, than it’ Windischmann refers to Fravardin Yt. 9. 122 BUNDAIIIS. maintainer of the worldly creation but it; when by me the sun and moon avd stars are conducted in the firmament (andarvaAi) of luminous bodies; when by me corn was created so that, scattered about in the earth, it grew again avd returned with increase ; when by me colour! of various kinds was created in plants; when by me fire was created in plants and other things? without combustion; when dy mea son was created and fashioned® in the womb of a mother, avd the structure (pisak) severally of the skin, nails, blood, feet, eyes, ears, and other things was produced; when by me legs were created for the water, so that it flows away, azd the cloud was created which carries the water of the world and rains there where it has a purpose; when by me the air was created which conveys z# one’s eyesight, through the strength of the wind, the lowermost upwards according to z¢s will, azd one is not able to grasp z¢ with the hand out-stretched; each one of them, when created by me, was herein more difficult than causing the resurrection, for‘ z¢ zs an assistance to me in the resurrection that they exist, du¢ when they were formed it was not forming the future out of the past®. 6. Observe that when that which was not was then produced, why is it not possible to ' Former translators all read rag, ‘vein, pore ;’ but it probably stands for rang, ‘colour, dye,’ as in Chap. XXVII, 5, 18. 2 See Chap. XVII, 1, 2. ® Paz. srahtid is evidently a misreading of Pahl. sristid, ‘formed, shaped.’ Windischmann compares Fravardin Yt. 11, 22, 28, “ Here &£tm is the Pazand of Huz. mamanan, ‘for to me;’ being a different word from the interrogative 4im, ‘why?’ of the next §. 5 Literally, ‘what becomes out of what was.’ CHAPTER XXX, 6-IT. 123 produce again that which was ? for at that time one will demand the bone from the spirit of earth, the blood from the water, the hair from the plants, axd the life from fire, since ¢hey were delivered to them in the original creation.’ 7. First, the bones of GAyémard are roused up, then those of MAshya azd MAshyédt, then those of the rest of mankind; in the fifty-seven years of Séshyans? they prepare all the dead, avd all men stand up; whoever is righteous amd whoever is wicked, every human creature, they rouse up from the spot where its life departs. 8. Afterwards, when all material living beings assume again their bodies and forms, then they assign (bara yehabdnd) them a single class% 9. Of the light accompanying (levatman) the sun, one half will d¢ for Gayémard, and one half will give enlightenment among the rest of men, so that the soul axd body will know that this is my father, and this is my mother, and this is my brother, and this is my wife, and these are some other of my nearest relations.
210. Then is the assembly of the SadvAstardn 3, where all mankind will stand at this time; in that assembly every one sees his own good deeds and his own evil deeds; azd then, in that assembly, a wicked man becomes as conspicuous as a white sheep among those which are black. 11. In that 1 K20 omits ‘ Séshyans,’ * The phrase is obscure, and Kzo omits the numeral ‘one’ (the idh4fat of unity); but the meaning is probably that all former distinctions of class, or caste, are abolished. * Windischmann suggests that it may be ‘ the assembly of IsadvAstar,’ the eldest son of Zaratfist (see Chap. XXXII, 5); perhaps supposed to be presided over by him as the first supreme highpriest after Zaratttst’s death. 124 BUNDAHIS. assembly whatever righteous man was friend of a wicked one in the world, azd the wicked man complains of him who is righteous, thus: ‘Why did he not make me acquainted, when in the world, with the good deeds which he practised himself?’ if he who is righteous did not inform him, then it is necessary for him to suffer shame accordingly in that assembly! 12. Afterwards, they set the righteous man apart from the wicked; axzd then the righteous is for heaven (garédmA4n), and they cast the wicked back to hell. 13. Three days and nights they inflict punishment bodily in hell, azd then he beholds bodily those three days’ happiness in heaven*, 14. As it says that, on the day when the righteous man is parted from the wicked, the tears of every one, thereupon, run down unto zs legs. 15. When, after they set apart a father from his consort (hambaz), a brother from his brother, and a friend from 1 In the Ard&-Viraf-namak (Chap. LXVIII) it is related that Ard4-Vtraf saw the souls of a husband and wife, that of the husband destined for heaven, and that of the wife for hell; but the wife clung to her husband and asked why they should be separated, and he told her it was on account of her neglect of religious duties ; whereupon she reproached him for not teaching and chastising her. ‘And, afterwards, the man went to heaven and the woman to hell. And owing to the repentance of that woman she was in no other affliction in hell but darkness and stench. And that man sat in the midst of the righteous of heaven in shame, from not converting and not teaching the woman, who might have become virtuous in his keeping.’ 3 As an aggravation of his punishment in hell. It has generally been supposed that this last phrase refers to the reward of the righteous man, but this cannot be the case unless akhar be taken in the sense of ‘other,’ which is unlikely ; besides, beholding the happiness of others would be no reward to an Oriental mind. CHAPTER XXX, 12-19, 125
3It has generally been supposed that this last phrase refers to the reward of the righteous man, but this cannot be the case unless akhar be taken in the sense of ‘other,’ which is unlikely ; besides, beholding the happiness of others would be no reward to an Oriental mind. CHAPTER XXX, 12-19, 125 his friend, they suffer, every one for his own deeds, and weep, the righteous for the wicked, and the wicked about himself; for there may be a father who is righteous axd a son wicked, avd there may be one brother who is righteous amd one wicked. 16. Those for whose peculiar deeds it is appointed, such as Dah&k and Frdstyav of Tar, and others of this sort, as those deserving death (marg-argdAn4n), undergo a punishment no other men undergo; they call 2¢ ‘the punishment of the three nights #.’ 17. Among his producers of the renovation of the universe, those righteous men of whom it is written ? that they are living, fifteen men and fifteen damsels, will come to the assistance of Séshyans. 18. As GéAthar® falls in the celestial sphere from a moonbeam on to the earth, the distress of the earth becomes such-like as ¢hat of a sheep when a wolf falls upon zt. 19. Afterwards, the fire and halo‘ melt the metal of Shatvairé, in the hills aza@ mountains, and it remains on this earth like a river. 1 According to the Pahlavi Vend. VII, 136 (p. 96, Sp.) it appears that a person who has committed a marg-arg4n or mortal sin, without performing patit or renunciation of sin thereafter, remains in hell till the future existence, when he is brought out, beheaded three times for each mortal sin unrepented of, and then cast back * into hell to undergo the punishment tishrém khshafnaém (‘of the three nights’) before he becomes righteous ; some say, however, that this punishment is not inflicted for a single mortal sin. This period of three nights’ punishment is quite a different matter from the three nights’ hovering of the soul about the body after death. 3 See Chap. XXIX, 5, 6. As the text stands in the MSS. it is uncertain whether the fifteen men and fifteen damsels are a portion of these righteous immortals, or an addition to them. 5 Probably a meteor (see Chap. V, 1). “ Reading khirman; M6 has ‘the fire and angel Airman (Av. Airyaman) melt the metal in the hills,’ &c. 126 BUNDAHIs. 20. Then all men will pass into that melted metal and will become pure; when one is righteous, then it seems to him just as though he walks continually in warm milk; 6z¢ when wicked, then it seems to him in such manner as though, in the world, he walks continually in melted metal.
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.
1Perhaps the two phrases might be construed together, thus: ‘there is no ofher maintainer of the worldly creation, brought from the material life, than it’ Windischmann refers to Fravardin Yt. 9. 122 BUNDAIIIS. maintainer of the worldly creation but it; when by me the sun and moon avd stars are conducted in the firmament (andarvaAi) of luminous bodies; when by me corn was created so that, scattered about in the earth, it grew again avd returned with increase ; when by me colour! of various kinds was created in plants; when by me fire was created in plants and other things? without combustion; when dy mea son was created and fashioned® in the womb of a mother, avd the structure (pisak) severally of the skin, nails, blood, feet, eyes, ears, and other things was produced; when by me legs were created for the water, so that it flows away, azd the cloud was created which carries the water of the world and rains there where it has a purpose; when by me the air was created which conveys z# one’s eyesight, through the strength of the wind, the lowermost upwards according to z¢s will, azd one is not able to grasp z¢ with the hand out-stretched; each one of them, when created by me, was herein more difficult than causing the resurrection, for‘ z¢ zs an assistance to me in the resurrection that they exist, du¢ when they were formed it was not forming the future out of the past®. 6. Observe that when that which was not was then produced, why is it not possible to ' Former translators all read rag, ‘vein, pore ;’ but it probably stands for rang, ‘colour, dye,’ as in Chap. XXVII, 5, 18. 2 See Chap. XVII, 1, 2. ® Paz. srahtid is evidently a misreading of Pahl. sristid, ‘formed, shaped.’ Windischmann compares Fravardin Yt. 11, 22, 28, “ Here &£tm is the Pazand of Huz. mamanan, ‘for to me;’ being a different word from the interrogative 4im, ‘why?’ of the next §. 5 Literally, ‘what becomes out of what was.’ CHAPTER XXX, 6-IT. 123 produce again that which was ? for at that time one will demand the bone from the spirit of earth, the blood from the water, the hair from the plants, axd the life from fire, since ¢hey were delivered to them in the original creation.’ 7. First, the bones of GAyémard are roused up, then those of MAshya azd MAshyédt, then those of the rest of mankind; in the fifty-seven years of Séshyans? they prepare all the dead, avd all men stand up; whoever is righteous amd whoever is wicked, every human creature, they rouse up from the spot where its life departs. 8. Afterwards, when all material living beings assume again their bodies and forms, then they assign (bara yehabdnd) them a single class% 9. Of the light accompanying (levatman) the sun, one half will d¢ for Gayémard, and one half will give enlightenment among the rest of men, so that the soul axd body will know that this is my father, and this is my mother, and this is my brother, and this is my wife, and these are some other of my nearest relations.
210. Then is the assembly of the SadvAstardn 3, where all mankind will stand at this time; in that assembly every one sees his own good deeds and his own evil deeds; azd then, in that assembly, a wicked man becomes as conspicuous as a white sheep among those which are black. 11. In that 1 K20 omits ‘ Séshyans,’ * The phrase is obscure, and Kzo omits the numeral ‘one’ (the idh4fat of unity); but the meaning is probably that all former distinctions of class, or caste, are abolished. * Windischmann suggests that it may be ‘ the assembly of IsadvAstar,’ the eldest son of Zaratfist (see Chap. XXXII, 5); perhaps supposed to be presided over by him as the first supreme highpriest after Zaratttst’s death. 124 BUNDAHIS. assembly whatever righteous man was friend of a wicked one in the world, azd the wicked man complains of him who is righteous, thus: ‘Why did he not make me acquainted, when in the world, with the good deeds which he practised himself?’ if he who is righteous did not inform him, then it is necessary for him to suffer shame accordingly in that assembly! 12. Afterwards, they set the righteous man apart from the wicked; axzd then the righteous is for heaven (garédmA4n), and they cast the wicked back to hell. 13. Three days and nights they inflict punishment bodily in hell, azd then he beholds bodily those three days’ happiness in heaven*, 14. As it says that, on the day when the righteous man is parted from the wicked, the tears of every one, thereupon, run down unto zs legs. 15. When, after they set apart a father from his consort (hambaz), a brother from his brother, and a friend from 1 In the Ard&-Viraf-namak (Chap. LXVIII) it is related that Ard4-Vtraf saw the souls of a husband and wife, that of the husband destined for heaven, and that of the wife for hell; but the wife clung to her husband and asked why they should be separated, and he told her it was on account of her neglect of religious duties ; whereupon she reproached him for not teaching and chastising her. ‘And, afterwards, the man went to heaven and the woman to hell. And owing to the repentance of that woman she was in no other affliction in hell but darkness and stench. And that man sat in the midst of the righteous of heaven in shame, from not converting and not teaching the woman, who might have become virtuous in his keeping.’ 3 As an aggravation of his punishment in hell. It has generally been supposed that this last phrase refers to the reward of the righteous man, but this cannot be the case unless akhar be taken in the sense of ‘other,’ which is unlikely ; besides, beholding the happiness of others would be no reward to an Oriental mind. CHAPTER XXX, 12-19, 125
3It has generally been supposed that this last phrase refers to the reward of the righteous man, but this cannot be the case unless akhar be taken in the sense of ‘other,’ which is unlikely ; besides, beholding the happiness of others would be no reward to an Oriental mind. CHAPTER XXX, 12-19, 125 his friend, they suffer, every one for his own deeds, and weep, the righteous for the wicked, and the wicked about himself; for there may be a father who is righteous axd a son wicked, avd there may be one brother who is righteous amd one wicked. 16. Those for whose peculiar deeds it is appointed, such as Dah&k and Frdstyav of Tar, and others of this sort, as those deserving death (marg-argdAn4n), undergo a punishment no other men undergo; they call 2¢ ‘the punishment of the three nights #.’ 17. Among his producers of the renovation of the universe, those righteous men of whom it is written ? that they are living, fifteen men and fifteen damsels, will come to the assistance of Séshyans. 18. As GéAthar® falls in the celestial sphere from a moonbeam on to the earth, the distress of the earth becomes such-like as ¢hat of a sheep when a wolf falls upon zt. 19. Afterwards, the fire and halo‘ melt the metal of Shatvairé, in the hills aza@ mountains, and it remains on this earth like a river. 1 According to the Pahlavi Vend. VII, 136 (p. 96, Sp.) it appears that a person who has committed a marg-arg4n or mortal sin, without performing patit or renunciation of sin thereafter, remains in hell till the future existence, when he is brought out, beheaded three times for each mortal sin unrepented of, and then cast back * into hell to undergo the punishment tishrém khshafnaém (‘of the three nights’) before he becomes righteous ; some say, however, that this punishment is not inflicted for a single mortal sin. This period of three nights’ punishment is quite a different matter from the three nights’ hovering of the soul about the body after death. 3 See Chap. XXIX, 5, 6. As the text stands in the MSS. it is uncertain whether the fifteen men and fifteen damsels are a portion of these righteous immortals, or an addition to them. 5 Probably a meteor (see Chap. V, 1). “ Reading khirman; M6 has ‘the fire and angel Airman (Av. Airyaman) melt the metal in the hills,’ &c. 126 BUNDAHIs. 20. Then all men will pass into that melted metal and will become pure; when one is righteous, then it seems to him just as though he walks continually in warm milk; 6z¢ when wicked, then it seems to him in such manner as though, in the world, he walks continually in melted metal.
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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