Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Attharmaszd, 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 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. construct also of a single stone which is cut perforated (sd14k-hémand), and around it oe is to fill in with stone and mortar}. 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?
2CuarPTeR 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? 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.’
3at 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.’ 46 DADISTAN-{ DINIK. 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,
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.
1Attharmaszd, 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 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. construct also of a single stone which is cut perforated (sd14k-hémand), and around it oe is to fill in with stone and mortar}. 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?
2CuarPTeR 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? 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.’
3at 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.’ 46 DADISTAN-{ DINIK. 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,
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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