Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The punishment for a soul of the sinners comes from that spirit® with whom the sin, which was committed by it, is connected ; fostered by the iniquity practised, that punishment comes upon the souls of the sinful and wicked, first on earth, afterwards in hell, avd lastly at the organisation of the 1 The angel of the sun’s light; he is a personification of friendship and good faith, and is, therefore, specially aggrieved by breaches of promise and fraudulent debtors, but assists righteous souls in their passage to the other world (see AV. V, 3, Mkh. Il, 118). ? Referring to debts and promises to pay. ’ The angels of obedience and justice; the duty of the former is to protect the righteous, and that of the latter is to weigh the good works and sins in his golden scales, when the soul’s account is balanced after the third night after death (see AV. V, 2—5, Mkh. II, 115-122). * Referring, perhaps, to the future temporary separation of the wicked from the righteous, after the assembly of the Sadvastaran (see Bd. XXX, 10-16). * The demon who is supposed to have occasioned the sin, [18] D 34 DApISTAN-{ Dini. future existence’. 7. When the punishment of the three nigh¢s is undergone? the soul of the righteous attains to heaven and the best existence, avd the soul of the wicked to hell and the worst existence. 8. When they have undergone their punishment at the renovation of the universe they attain, by complete purification from every sin, unto the everlasting progress, happy progress, azd perfect progress of the best and undisturbed existence. CHAPTER XV. 1. The fourteenth question is that which you ask thus: Is the eradication of life the gnawing of dogs and birds upon the corpse? And does the sin of those who suppose z¢* a sin proceed from ¢hat origin, or not? 2. The reply is this, that the decrease of sin and increase of good works, owing to good thoughts, good words, azd good deeds, arise really from the effort and disquietude which come on by means of the religion the soul practises, azd through the strength in effort, steadfastness of religion, and ' The three days and nights of final punishment, after the resurrection and before the final purification in melted metal (see Bd. XXX, 13, 16, 20), which is mentioned again in § 8. ? This does not refer to the final punishment of §§ 6 and 8, but to the previous three nights’ tribulation just after death, and to the fate of the soul before the resurrection (see Chaps. XXIV, XXV). 8 The exposure of the dead, apparently; but the construction of this question and its relation to the reply are by no means clear at first sight. From §§ 2, 5, 6 we have to infer that the exposure is a meritorious action rather than a sin; and from §§ 3, 4 we have to gather that as loss of life occurs to every one, and exposure of the corpse only to some, the former cannot be caused by the latter. CHAPTER XIV, 7—XV, 6. 35
2From §§ 2, 5, 6 we have to infer that the exposure is a meritorious action rather than a sin; and from §§ 3, 4 we have to gather that as loss of life occurs to every one, and exposure of the corpse only to some, the former cannot be caused by the latter. CHAPTER XIV, 7—XV, 6. 35 protection of soul whzch the faithful possess. 3. That evil which occurs when doing good works, which is the one (han&) when doing iniquity, and when one strives zf is the one when he does not strive, the one when content and the one when not content, and after z¢ zs undesired, and no cause of good works is with it, it occurs just as undesired, for the sake of favour and reward, is the certain eradication of life. 4. It happens once only (aétam) unto the righteous and the wicked, every one who may have received the reward—that reward is living until the time of passing away—but the gnawing of dogs and birds does not happen unto every one and every body. 5. It is necessary for those to act very differently! whose understanding of good works is owing to proper heed of dead matter; and, on account of the rapid change (vardi-hastand) of that pollution, and a desire of atonement for sin, they should carry the body of one passed away out to a mountain-spur (kéf vakhsh), ov a place of that description, enjoining unanimously that the dogs and birds may gnaw it, owing to the position of the appointed place. 6. Therefore, as owing to that fear’, the commands of religion, and progressive 1 Differently from others. * The dead must be deposited upon some dry and barren spot, remote from habitations and water, and, if possible, upon the summit of a hill (see Chap. XVII, 17, and Vend.VI, 93). From the mention of dogs gnawing the corpse it would appear that the depositories for the dead were less enclosed when this work was written than they are at present; and in ancient times both enclosed and unenclosed depositories seem to have been used (see Vend. VI, g2-106). For a description of the present form of such depositories see Sls. II, 6, note. ® Fear of pollution from the dead. D2 36 DApISTAN-} D{NniK. desire z¢ is accepted strenuously for the wicked himself, his own recompense is therein, and it happens to him in that way for the removal (narafsisn6) of sin azd for the gratification of 4zs soul. CuHaPteR XVI. 1, The fifteenth question is that which you ask thus: When the dogs and birds tear it (the corpse) does the soul know 7z¢, and does it occur uncomfortably for it, or how is it?
3CuHaPteR XVI. 1, The fifteenth question is that which you ask thus: When the dogs and birds tear it (the corpse) does the soul know 7z¢, and does it occur uncomfortably for it, or how is it? 2. The reply is this, that the pain occastoned by the tearing and gnawing so galls (m4léd@6) the body of men that, though the soul weve abiding with the body, such soul, which oze knows is happy and immortal, wou/d then depart from the body, along with the animating life, the informing (sindyin4k6) consciousness, avd the remaining resources of life. 3. The body is inert, unmoving, and not to be galled; and at last no pain whatever galls z¢, nor is it perceived ; and the soul, with the life, is outside of the body, and is not unsafe as regards its gnawing, but through the spiritual perception! it sees and knows 27. 4. That which is wicked is then again desirous of its bodily existence?, when it sees them thus: the wonderfully-constructed body which was _ its 1 Supposing that sin4snd stands for sinAyisnd; otherwise we must read ‘in the spiritual places (dfvag 4nd)’ 3 This section is made still more complicated in the Pahlavi text by the division of this first phrase; half of it being placed at the beginning, and the other half at the extreme end of the sentence. CHAPTER XVI, I-7. 37 vesture, and is dispersed, and that spiritual life (hQk6) which was with its heart, and is even on account of this—that is: ‘Because in my bodily existence and worldly progress ¢here was no atonement for sin and no accumulation of righteousness’— also in mourning about it thus: ‘In the prosperity which this body of mine had, it would have been possible for me to atone for sin avd to save the soul, dv¢ now I am separated from every one and Jrom the joy of the world, which is great hope of spiritual /zfe; and I have attained to the perplexing account and more serious danger.’ 5. And the gnawing becomes as grievous to it, on account of that body, as a closely-shut arsenal (afzar bété-t badtdm) and a concealed innermost garment are useless among those with limbs Zrovzded with weapons and accoutrements, and are destroyed. 6. And of that, too, which is righteous and dled with the great joy that avtses from Jdeing really certain of the best existence, then also the spiritual life which was with its body, on account of the great righteousness, f¢ for the exalted (firakhtagAntk), which was ever accumulated by it with the body, is well developed (madam hd-tashid6), and the wonderfully-constructed body is destroyed in the manner of a garment, particularly when its dispersion (apdsisn6) occurs thereby. 7. And the consciousness of men, as it sits three nights outside of the body, in the vicinity of the body, Zas to remember and expect that whzch is truly fear and trouble (kh4r) unto the demons, and reward, peace, and glad tidings (névik) unto the spirits of the good; and, on account of the dispersion and injuring of the body, it utters a cry spiritually, 38 DADISTAN-{ DiNik.
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.
1The punishment for a soul of the sinners comes from that spirit® with whom the sin, which was committed by it, is connected ; fostered by the iniquity practised, that punishment comes upon the souls of the sinful and wicked, first on earth, afterwards in hell, avd lastly at the organisation of the 1 The angel of the sun’s light; he is a personification of friendship and good faith, and is, therefore, specially aggrieved by breaches of promise and fraudulent debtors, but assists righteous souls in their passage to the other world (see AV. V, 3, Mkh. Il, 118). ? Referring to debts and promises to pay. ’ The angels of obedience and justice; the duty of the former is to protect the righteous, and that of the latter is to weigh the good works and sins in his golden scales, when the soul’s account is balanced after the third night after death (see AV. V, 2—5, Mkh. II, 115-122). * Referring, perhaps, to the future temporary separation of the wicked from the righteous, after the assembly of the Sadvastaran (see Bd. XXX, 10-16). * The demon who is supposed to have occasioned the sin, [18] D 34 DApISTAN-{ Dini. future existence’. 7. When the punishment of the three nigh¢s is undergone? the soul of the righteous attains to heaven and the best existence, avd the soul of the wicked to hell and the worst existence. 8. When they have undergone their punishment at the renovation of the universe they attain, by complete purification from every sin, unto the everlasting progress, happy progress, azd perfect progress of the best and undisturbed existence. CHAPTER XV. 1. The fourteenth question is that which you ask thus: Is the eradication of life the gnawing of dogs and birds upon the corpse? And does the sin of those who suppose z¢* a sin proceed from ¢hat origin, or not? 2. The reply is this, that the decrease of sin and increase of good works, owing to good thoughts, good words, azd good deeds, arise really from the effort and disquietude which come on by means of the religion the soul practises, azd through the strength in effort, steadfastness of religion, and ' The three days and nights of final punishment, after the resurrection and before the final purification in melted metal (see Bd. XXX, 13, 16, 20), which is mentioned again in § 8. ? This does not refer to the final punishment of §§ 6 and 8, but to the previous three nights’ tribulation just after death, and to the fate of the soul before the resurrection (see Chaps. XXIV, XXV). 8 The exposure of the dead, apparently; but the construction of this question and its relation to the reply are by no means clear at first sight. From §§ 2, 5, 6 we have to infer that the exposure is a meritorious action rather than a sin; and from §§ 3, 4 we have to gather that as loss of life occurs to every one, and exposure of the corpse only to some, the former cannot be caused by the latter. CHAPTER XIV, 7—XV, 6. 35
2From §§ 2, 5, 6 we have to infer that the exposure is a meritorious action rather than a sin; and from §§ 3, 4 we have to gather that as loss of life occurs to every one, and exposure of the corpse only to some, the former cannot be caused by the latter. CHAPTER XIV, 7—XV, 6. 35 protection of soul whzch the faithful possess. 3. That evil which occurs when doing good works, which is the one (han&) when doing iniquity, and when one strives zf is the one when he does not strive, the one when content and the one when not content, and after z¢ zs undesired, and no cause of good works is with it, it occurs just as undesired, for the sake of favour and reward, is the certain eradication of life. 4. It happens once only (aétam) unto the righteous and the wicked, every one who may have received the reward—that reward is living until the time of passing away—but the gnawing of dogs and birds does not happen unto every one and every body. 5. It is necessary for those to act very differently! whose understanding of good works is owing to proper heed of dead matter; and, on account of the rapid change (vardi-hastand) of that pollution, and a desire of atonement for sin, they should carry the body of one passed away out to a mountain-spur (kéf vakhsh), ov a place of that description, enjoining unanimously that the dogs and birds may gnaw it, owing to the position of the appointed place. 6. Therefore, as owing to that fear’, the commands of religion, and progressive 1 Differently from others. * The dead must be deposited upon some dry and barren spot, remote from habitations and water, and, if possible, upon the summit of a hill (see Chap. XVII, 17, and Vend.VI, 93). From the mention of dogs gnawing the corpse it would appear that the depositories for the dead were less enclosed when this work was written than they are at present; and in ancient times both enclosed and unenclosed depositories seem to have been used (see Vend. VI, g2-106). For a description of the present form of such depositories see Sls. II, 6, note. ® Fear of pollution from the dead. D2 36 DApISTAN-} D{NniK. desire z¢ is accepted strenuously for the wicked himself, his own recompense is therein, and it happens to him in that way for the removal (narafsisn6) of sin azd for the gratification of 4zs soul. CuHaPteR XVI. 1, The fifteenth question is that which you ask thus: When the dogs and birds tear it (the corpse) does the soul know 7z¢, and does it occur uncomfortably for it, or how is it?
3CuHaPteR XVI. 1, The fifteenth question is that which you ask thus: When the dogs and birds tear it (the corpse) does the soul know 7z¢, and does it occur uncomfortably for it, or how is it? 2. The reply is this, that the pain occastoned by the tearing and gnawing so galls (m4léd@6) the body of men that, though the soul weve abiding with the body, such soul, which oze knows is happy and immortal, wou/d then depart from the body, along with the animating life, the informing (sindyin4k6) consciousness, avd the remaining resources of life. 3. The body is inert, unmoving, and not to be galled; and at last no pain whatever galls z¢, nor is it perceived ; and the soul, with the life, is outside of the body, and is not unsafe as regards its gnawing, but through the spiritual perception! it sees and knows 27. 4. That which is wicked is then again desirous of its bodily existence?, when it sees them thus: the wonderfully-constructed body which was _ its 1 Supposing that sin4snd stands for sinAyisnd; otherwise we must read ‘in the spiritual places (dfvag 4nd)’ 3 This section is made still more complicated in the Pahlavi text by the division of this first phrase; half of it being placed at the beginning, and the other half at the extreme end of the sentence. CHAPTER XVI, I-7. 37 vesture, and is dispersed, and that spiritual life (hQk6) which was with its heart, and is even on account of this—that is: ‘Because in my bodily existence and worldly progress ¢here was no atonement for sin and no accumulation of righteousness’— also in mourning about it thus: ‘In the prosperity which this body of mine had, it would have been possible for me to atone for sin avd to save the soul, dv¢ now I am separated from every one and Jrom the joy of the world, which is great hope of spiritual /zfe; and I have attained to the perplexing account and more serious danger.’ 5. And the gnawing becomes as grievous to it, on account of that body, as a closely-shut arsenal (afzar bété-t badtdm) and a concealed innermost garment are useless among those with limbs Zrovzded with weapons and accoutrements, and are destroyed. 6. And of that, too, which is righteous and dled with the great joy that avtses from Jdeing really certain of the best existence, then also the spiritual life which was with its body, on account of the great righteousness, f¢ for the exalted (firakhtagAntk), which was ever accumulated by it with the body, is well developed (madam hd-tashid6), and the wonderfully-constructed body is destroyed in the manner of a garment, particularly when its dispersion (apdsisn6) occurs thereby. 7. And the consciousness of men, as it sits three nights outside of the body, in the vicinity of the body, Zas to remember and expect that whzch is truly fear and trouble (kh4r) unto the demons, and reward, peace, and glad tidings (névik) unto the spirits of the good; and, on account of the dispersion and injuring of the body, it utters a cry spiritually, 38 DADISTAN-{ DiNik.
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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