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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1126 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. 21. Afterwards, with the greatest affection, all men come together, father and son and brother and friend ask one another thus: ‘Where has it! been these many years, and what was the judgment upon thy soul? hast thou been righteous or wicked ?’ 22. The first soul the body sees, it enquires of it with those words (gift). 23. All men become of one voice avd administer loud praise to Adharmazd and the archangels. 24. Atharmazd completes 47s work at that time, and the creatures become so that it is not necessary to make any effort about them; azd among those by whom the dead are prepared, it is not necessary that any effort be made. 25. Sdshyans, with his assistants, performs a Yazisn ceremony in preparing the dead, and they slaughter the ox Hadhayés? in that Yazisn ; from the fat of that ox and the white Hém ° they prepare Hash, azd give z¢ to all men, and all men become immortal for ever and everlasting. 26. This, too, it says, that whoever has been the size of a man, they restore him then with an age of forty years; they who have been little when not dead, they restore then with an age of fifteen years; and they give every one 47s wife, and ’ K2o has ‘have I;’ probably hémanfh, ‘hast thou,’ was the original reading. 2 See Chap. XIX, 13. 5 See Chap. XXVII, 4. CHAPTER XXX, 20-28. 127 show kzm fis children with the wife; so they act as now in the world, but there is no begetting of children. 27. Afterwards, Séshyans and his assistants, by order of the creator Afharmazd, give every man the reward and recompense suitable to 4zs deeds ; this is even the righteous existence (ait) where it is said that they convey 42m to paradise (vahist), and the heaven (garéddm4n) of Adharmazd takes up the body (kerp) as itself requires; with that assistance he continually advances for ever and everlasting. 28. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gétt-khartd!, and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Adharmazd, and the heavenly angels? provide him the use of his clothing.
228. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gétt-khartd!, and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Adharmazd, and the heavenly angels? provide him the use of his clothing. 1 The Sad-dar Bundahis says that by Géti-kharid ‘heaven is purchased in the world, and one’s own place brought to hand in heaven.’ The Rivdyat of Dastfr Barz(i (as quoted in MS. 29 of Bombay University Parsi Collection) gives the following details in Persian: ‘To celebrate Géti-kharid it is necessary that two hérbads (priests) perform the Nabar, and with each khshniman which they pray it is fit and necessary that both hérbads have had the Nabar; and the first day they recite the N6nabar yast, and consecrate the NénAbar dr6n and the Néndbar 4fringan which they recite in each G&h; in the Havan GaAh it is necessary to recite fravarané (as in Yas. III, 24 W. to end), ahurahé mazdau raévaté (asin Afharmazd Yt. 0, to) frasastayaéa, then Yas. III, 25 W., XVII, 1-55 Sp., ashem vohfi thrice, afrinami khshathryan (as in Afringén I, 14, to end). The second day the Srésh yast and Srésh dr6én and 4fring4n are to be recited ; and the third day it is necessary to recite the Sirézah yast, the Sfrézah dr6n and 4fring4n dahm4n; and it is needful to recite the second and third 4fring4ns in each G4h, and each day to consecrate the barsom and dr6én afresh with seven twigs, so that it may not be ineffective.’ * Paz. gehan is probably a misreading of Pahl. yazd4n, as 128 BUNDAHIS. 29. Afterwards, Afharmazd seizes on! the evil spirit, VohOman om Akéman?, Ashavahist oz Andar, Shatvaird o# Sdavar, Spendarmad on Tardmat who is Nadnghas‘, Horvadad and Amerédad on Tatrév and Zairtk®, true-speaking o# what is evilspeaking, Srésh * on Aeshm*. 30. Then two fiends remain at large, Aharman® and Az?; Atharmazd comes to the world, himself the Zéta and Srédsh the R4spi'*, and holds the Kastt in Acs hand; neither ‘the spirit of the world,’ nor ‘the spirit of the Gahs’ is a likely phrase. It is possible, however, that maindédk gehan is a misreading of min atvyah4n, ‘from the girdle,’ and we should translate as follows: ‘and out of its girdle (that is, the kfstt of the barsom used in the ceremony) he produces the effect of his clothing.’ 1 Instead of vakhdfind, ‘seize on,’ we should probably read vanend, ‘smite,’ as in the parallel passages mentioned below. 7 Compare Zamy4d Yt. 96. Each archangel (see Chap. I, 25, 26) here seizes the arch-fiend (see Chaps. I, 27, XXVIII, 7-12) who is his special opponent. 5 Here written P4z. Inder. Compare Pahlavi Yas. XLVI, 1: ‘When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smzfes Indar.’ * Written Nakahéd in Chap. I, 27, and Naiktyas in Chap. XXVIII, 10, where he is described as a distinct demon from Tarémat in XXVIII, 14. ® Here written Tarév and Zart&,
3XLVI, 1: ‘When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smzfes Indar.’ * Written Nakahéd in Chap. I, 27, and Naiktyas in Chap. XXVIII, 10, where he is described as a distinct demon from Tarémat in XXVIII, 14. ® Here written Tarév and Zart&, ® Av. Sraosha, a personification of attentive hearing and obedience, who is said to watch over the world and defend it from the demons, especially at night; see Vend. XVIII, 48, 51, 70, &c., Yas. LVI, Srésh Yt. Had6kht, &c. 7 See Chap. XXVIII, 15-17. ® Comparing § 29 with § 30 it is not very clear whether the author of the Bundahis considered Aharman and the evil spirit as the same or different demons; compare also Chap. XXVIII, 1-6 with 40, 41. ® See Chap. XXVIII, 27. 10 The Zéta is the chief officiating priest in all ceremonies, and the RAspf is the assistant priest. CHAPTER XXX, 29-33. 129 defeated by the Kfstt? formula the resources of the evil spirit and Az act most impotently, and by the passage through which he rushed into the sky? he runs back to gloom and darkness. 31. Géé#thar? burns the serpent (m4r)* in the melted metal, and the stench and pollution wich were in hell are burned in that metal, and it (hell) becomes quite pure. (32. He (Adharmazd) sets the vault® into which the evil spirit fled, in that metal ; he brings the land of hell back for the enlargement of the world °; the renovation arises in the universe by /zs will, and the world is immortal for ever and everlasting. 33. This, too, it says, that this earth decomes an iceless?, slopeless plain®; even the mountain’, 1 The words zak g,h4ni, for 4n geh4ni, are probably a misreading of afvyah4n, ‘the kfstf or sacred thread-girdle,’ which is tied round the waist in a peculiar manner, during the recital of a particular formula, in which Aflharmazd is blessed and Aharman and the demons are cursed. * See Chap. III, 10-12. ® See §18 and Chap. V, 1. * Probably referring to As, which means both ‘ greediness’ and ‘serpent.’ It is, however, possible to read ‘Gééihar the serpent burns in’ &c., and there can be no doubt that Gééihar is represented as a malevolent being. * Or, perhaps, ‘ hiding-place.’ Comparing K2o and M6 together the word seems to be além, which may be compared with Heb. pbx ‘a vault,’ or Chald. NON ‘a porch;’ it may, however, be v4lém, which may be traced to bby ‘to conceal.’ In the old MSS. it is certainly not shélman, ‘hell,’ which is an emendation due to the modern copy in Paris. * Or, ‘to the prosperity of the world.’ 7 Former translators read anhtkhar, ‘ undefiled,’ but this does not suit the Pahlavi orthography so well as anhasér, ‘iceless’ (compare Pers. hasar, khasar, or khas4r, ‘ice’); cold and ice, being produced by the evil spirit, will disappear with him. * P4z. 4m4van is a misreading of Pahl. hAmfin, so the reading is anstp (compare Pers. stb) hamfin. Mountains, being the work of the evil spirit, disappear with him. ® Kak4d-i-Déitik, see Chap. XII, 7. (5) K
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.
1126 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. 21. Afterwards, with the greatest affection, all men come together, father and son and brother and friend ask one another thus: ‘Where has it! been these many years, and what was the judgment upon thy soul? hast thou been righteous or wicked ?’ 22. The first soul the body sees, it enquires of it with those words (gift). 23. All men become of one voice avd administer loud praise to Adharmazd and the archangels. 24. Atharmazd completes 47s work at that time, and the creatures become so that it is not necessary to make any effort about them; azd among those by whom the dead are prepared, it is not necessary that any effort be made. 25. Sdshyans, with his assistants, performs a Yazisn ceremony in preparing the dead, and they slaughter the ox Hadhayés? in that Yazisn ; from the fat of that ox and the white Hém ° they prepare Hash, azd give z¢ to all men, and all men become immortal for ever and everlasting. 26. This, too, it says, that whoever has been the size of a man, they restore him then with an age of forty years; they who have been little when not dead, they restore then with an age of fifteen years; and they give every one 47s wife, and ’ K2o has ‘have I;’ probably hémanfh, ‘hast thou,’ was the original reading. 2 See Chap. XIX, 13. 5 See Chap. XXVII, 4. CHAPTER XXX, 20-28. 127 show kzm fis children with the wife; so they act as now in the world, but there is no begetting of children. 27. Afterwards, Séshyans and his assistants, by order of the creator Afharmazd, give every man the reward and recompense suitable to 4zs deeds ; this is even the righteous existence (ait) where it is said that they convey 42m to paradise (vahist), and the heaven (garéddm4n) of Adharmazd takes up the body (kerp) as itself requires; with that assistance he continually advances for ever and everlasting. 28. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gétt-khartd!, and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Adharmazd, and the heavenly angels? provide him the use of his clothing.
228. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gétt-khartd!, and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Adharmazd, and the heavenly angels? provide him the use of his clothing. 1 The Sad-dar Bundahis says that by Géti-kharid ‘heaven is purchased in the world, and one’s own place brought to hand in heaven.’ The Rivdyat of Dastfr Barz(i (as quoted in MS. 29 of Bombay University Parsi Collection) gives the following details in Persian: ‘To celebrate Géti-kharid it is necessary that two hérbads (priests) perform the Nabar, and with each khshniman which they pray it is fit and necessary that both hérbads have had the Nabar; and the first day they recite the N6nabar yast, and consecrate the NénAbar dr6n and the Néndbar 4fringan which they recite in each G&h; in the Havan GaAh it is necessary to recite fravarané (as in Yas. III, 24 W. to end), ahurahé mazdau raévaté (asin Afharmazd Yt. 0, to) frasastayaéa, then Yas. III, 25 W., XVII, 1-55 Sp., ashem vohfi thrice, afrinami khshathryan (as in Afringén I, 14, to end). The second day the Srésh yast and Srésh dr6én and 4fring4n are to be recited ; and the third day it is necessary to recite the Sirézah yast, the Sfrézah dr6n and 4fring4n dahm4n; and it is needful to recite the second and third 4fring4ns in each G4h, and each day to consecrate the barsom and dr6én afresh with seven twigs, so that it may not be ineffective.’ * Paz. gehan is probably a misreading of Pahl. yazd4n, as 128 BUNDAHIS. 29. Afterwards, Afharmazd seizes on! the evil spirit, VohOman om Akéman?, Ashavahist oz Andar, Shatvaird o# Sdavar, Spendarmad on Tardmat who is Nadnghas‘, Horvadad and Amerédad on Tatrév and Zairtk®, true-speaking o# what is evilspeaking, Srésh * on Aeshm*. 30. Then two fiends remain at large, Aharman® and Az?; Atharmazd comes to the world, himself the Zéta and Srédsh the R4spi'*, and holds the Kastt in Acs hand; neither ‘the spirit of the world,’ nor ‘the spirit of the Gahs’ is a likely phrase. It is possible, however, that maindédk gehan is a misreading of min atvyah4n, ‘from the girdle,’ and we should translate as follows: ‘and out of its girdle (that is, the kfstt of the barsom used in the ceremony) he produces the effect of his clothing.’ 1 Instead of vakhdfind, ‘seize on,’ we should probably read vanend, ‘smite,’ as in the parallel passages mentioned below. 7 Compare Zamy4d Yt. 96. Each archangel (see Chap. I, 25, 26) here seizes the arch-fiend (see Chaps. I, 27, XXVIII, 7-12) who is his special opponent. 5 Here written P4z. Inder. Compare Pahlavi Yas. XLVI, 1: ‘When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smzfes Indar.’ * Written Nakahéd in Chap. I, 27, and Naiktyas in Chap. XXVIII, 10, where he is described as a distinct demon from Tarémat in XXVIII, 14. ® Here written Tarév and Zart&,
3XLVI, 1: ‘When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smzfes Indar.’ * Written Nakahéd in Chap. I, 27, and Naiktyas in Chap. XXVIII, 10, where he is described as a distinct demon from Tarémat in XXVIII, 14. ® Here written Tarév and Zart&, ® Av. Sraosha, a personification of attentive hearing and obedience, who is said to watch over the world and defend it from the demons, especially at night; see Vend. XVIII, 48, 51, 70, &c., Yas. LVI, Srésh Yt. Had6kht, &c. 7 See Chap. XXVIII, 15-17. ® Comparing § 29 with § 30 it is not very clear whether the author of the Bundahis considered Aharman and the evil spirit as the same or different demons; compare also Chap. XXVIII, 1-6 with 40, 41. ® See Chap. XXVIII, 27. 10 The Zéta is the chief officiating priest in all ceremonies, and the RAspf is the assistant priest. CHAPTER XXX, 29-33. 129 defeated by the Kfstt? formula the resources of the evil spirit and Az act most impotently, and by the passage through which he rushed into the sky? he runs back to gloom and darkness. 31. Géé#thar? burns the serpent (m4r)* in the melted metal, and the stench and pollution wich were in hell are burned in that metal, and it (hell) becomes quite pure. (32. He (Adharmazd) sets the vault® into which the evil spirit fled, in that metal ; he brings the land of hell back for the enlargement of the world °; the renovation arises in the universe by /zs will, and the world is immortal for ever and everlasting. 33. This, too, it says, that this earth decomes an iceless?, slopeless plain®; even the mountain’, 1 The words zak g,h4ni, for 4n geh4ni, are probably a misreading of afvyah4n, ‘the kfstf or sacred thread-girdle,’ which is tied round the waist in a peculiar manner, during the recital of a particular formula, in which Aflharmazd is blessed and Aharman and the demons are cursed. * See Chap. III, 10-12. ® See §18 and Chap. V, 1. * Probably referring to As, which means both ‘ greediness’ and ‘serpent.’ It is, however, possible to read ‘Gééihar the serpent burns in’ &c., and there can be no doubt that Gééihar is represented as a malevolent being. * Or, perhaps, ‘ hiding-place.’ Comparing K2o and M6 together the word seems to be além, which may be compared with Heb. pbx ‘a vault,’ or Chald. NON ‘a porch;’ it may, however, be v4lém, which may be traced to bby ‘to conceal.’ In the old MSS. it is certainly not shélman, ‘hell,’ which is an emendation due to the modern copy in Paris. * Or, ‘to the prosperity of the world.’ 7 Former translators read anhtkhar, ‘ undefiled,’ but this does not suit the Pahlavi orthography so well as anhasér, ‘iceless’ (compare Pers. hasar, khasar, or khas4r, ‘ice’); cold and ice, being produced by the evil spirit, will disappear with him. * P4z. 4m4van is a misreading of Pahl. hAmfin, so the reading is anstp (compare Pers. stb) hamfin. Mountains, being the work of the evil spirit, disappear with him. ® Kak4d-i-Déitik, see Chap. XII, 7. (5) K
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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