Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1E 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. 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.
27. 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
35 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).
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.
1E 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. 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.
27. 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
35 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).
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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