Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. 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). ? Reading ast6-sfstiha nafé-gumd4niha, which may be, literally, ‘with bones started aad with shaking navel;’ but the reading is doubtful. ® Literally ‘not allowing to hear and false-speaking.’ CHAPTER XXV, 5—XXVII, 2. 57 supreme, most brilliant, most fragrant, and most pure, most supplied with beautiful existences, most desirable, and most good, and the place axd abode of the sacred beings (yazd4n6). 3. And in it are all comfort, pleasure, joy, happiness (vasid4gih), and welfare, more and better even than the greatest and supremest welfare azd pleasure in the world; and there is no want, pain, distress, ov discomfort whatever zz it; and its pleasantness and the welfare of the angels are from that constantly-beneficial place (gas), the full azd undiminishable space (gdng)', the good and boundless world. 4. And the freedom of the heavenly from danger from evil in heaven is like unto ¢hezy freedom from disturbance, and the coming of the good angels is like unto the heavenly ones’ own good works provided. 5. This prosperity (freh-hast6) and welfare of the spiritual existence is more than that of the world, as much as that which is unlimited azd everlasting is more than that which is limited and demoniacal (sédAntk6). CuarTreR XXVIII. 1. The twenty-sixth question is that which you ask thus: How are the nature of hell, ad the pain, discomfort *, punishment, and stench of hell ? 2. The reply is this, that z¢ 2s sunken, deep, and descending, most dark, most stinking, and most terrible, most supplied with wretched existences (an4zidantdm), and most bad, the place and cave 1 See Chap. XXXI, 24. * Or ‘ingloriousness.’ 58 DADISTAN-{ DiNfk. (gréstak6) of the demons and fiends. 3. And in it is no comfort, pleasantness, ov joy whatever ; dé in it are all stench, filth, pain, punishment, distress, profound evil, and discomfort; and ¢here is no resemblance of it whatever éo worldly stench, filthiness, pain, and evil. 4. And since ¢here is no resemblance of the mixed evil of the world to that which is its sole-indicating (aé-num4i) good, there is also a deviation (gumisn6) of it from the origin and abode of evil’. 5. And so much more grievous is the evil in hell than even the most grievous evil on earth, as the greatness of the spiritual exzstence is more than that of the world ; and more grievous is the terror of the punishment on the soul than that of the vileness of the demons on the body. 6. And the punishment on the soul is from those whose abode z¢ has become2, from the demons and darkness—a likeness of that evil to hell—the head (kam4rak6) of whom is Aharman the deadly. 7. And the words of the expressive utterance of the high-priests are these, that where ¢here is a fear of every other thing z¢ is more than the thing itself, but hell is a thing worse than the fear of z¢. Cuaprer XXVIII.
27. And the words of the expressive utterance of the high-priests are these, that where ¢here is a fear of every other thing z¢ is more than the thing itself, but hell is a thing worse than the fear of z¢. Cuaprer XXVIII. 1. The twenty-seventh question is that which you ask thus: Why and what is ¢he ceremony of ' Meaning, probably, that the mixture of good and evil in the world is as far removed from heaven as it is from hell. But the words aé-numA4i and gumisné6 are doubtful both in reading and meaning. ? That is, hell has become; reading man gasto. CHAPTER XXVII, 3-XXVIII, 5. 59 the three zzghts (satith), when during three days they order and perform the sacred-cake ceremony (yazisndé dréné) of Srésh?? 2. The reply is this, that the life and soul, when from the realm of the spirit of air? they attain unto worldly attire, and have passed into its pain and misfortune, are more sensitive (nazdktar); owing to their nurture, birth, azd mission, protection and defence are more desirable and more suitable for the discreet (hd-4trag4niktar); and milk food, and renewed (navagidinak) and constant attention to the fire are requisite®, 3. So also when they are ousted from bodily existence, and pain and the eradication of life have come upon them, ¢hey are 7m like manner more sensitive, and sending them protection and defence from spirits azd worldly existences is more desirable. 4. And on account of their spiritual character the offering (firistisnd) of gifts for the angels, fit for the ritual of a spirit (mainédk nirangtk), is more presentable; and also a fire newly tended (nédgénd) is that which is more the custom in the sacved ceremony (yazisn6). 5. or the same reason zw the three days when in connection with the soul the sacred ceremony, the burning of fire, z¢s cleanly clearance (géndisn6), 1 See Chap. XIV, 4. * Reading min main6ék vAyih, and assuming that ‘the good Vaé’ (the Vayé of the R&am Yt.), who is often called the angel R4n, is alluded to (see Chap. XXX, 4, Sls. XI, 4, XVII, 4). The life and soul are treated as one being in this chapter, as all the verbs and pronouns referring to them are in the singular number in the Pahlavi text. ’ Referring to the proper care of new-born infants, for whose protection from the demons a bright fire is to be kept constantly burning for three days (see Sls. XII, 11, 12). 60 DADISTAN-! DINIK.
3’ Referring to the proper care of new-born infants, for whose protection from the demons a bright fire is to be kept constantly burning for three days (see Sls. XII, 11, 12). 60 DADISTAN-! DINIK. and other religious and ritualistic defence, feeding on milk azd eating with a spoon! are ordered, because—as the sacred ceremony, the defence and protection of the worldly existences, is, by order of the creator, the business of Srésh the righteous ?, and he is also one of ‘hose taking the account in the three nzghts*'—Srésh the righteous gives the soul, jor three days and nights, the place of the spirit of air in the world, and protection. 6. And because of the protectiveness of Srésh, and ¢hat one is assisted likewise by Srdésh’s taking the account, and for that purpose, are the manifest reasons for performing avd ordering the ceremony of Srdésh for three days and nights‘. 7. And the fourth day the ordering and performing the ceremony of the righteous guardian spirit (ard4i fravard6)*® are for the same soul and the remaining righteous guardian spirits of those who are and were and will be, from Gdydmard the propitious to Séshans the triumphant *. CuHaPTER XXIX. 1. The twenty-eighth question is that you ask thus: For what reason is it not allowable to perform * No meat is to be eaten by the survivors until the third night has passed away (see Sls. XVII, 2). ? The angel Srésh is said to have been the first creature who performed the sacred ceremony (see Yas. LVI, i, 2-7, ii, 2-4, iii, 2-4), of which the spiritual counterpart was produced by Afharmazd during the creation (see Bd. II, 9). 3 See Chap. XIV, 4. * See Sls. XVII, 3. 5 See Sls. XVII, 5. * That is, from the first man to the last; the phrase is quoted from Yas. XXVI, 33. CHAPTER XXVIII, 6—XXxX, 2. 61 the ceremony of Srésh, the living spirit (ahv6)', along with other propitiations (shniman6)*, when they reverence him separately ? 2. The reply is this, that the lord of all ¢hzngs is the creator who is persistent over his own creatures, and a precious work is his own true service ® which is given by him to Srésh the righteous whom, for this reason, ove is to reverence separately when even his name is not frequently mentioned, and ove is not even to reverence the names of the archangels with him. CuapTreR XXX. 1. The twenty-ninth question is that which you ask thus: The third night, in the light of dawn, what is the reason for consecrating separately the three sacred cakes‘ with three dedications (shndman)? ° 2. The reply is this, that one sacred cake, whose dedication is éo Rashnd and AstAd’, is for * satisfying 1 Probably a miswriting of ashdék, ‘righteous.’ 2 Short formulas of praise, reciting all the usual titles of the spirits intended to be propitiated by them, which are introduced into a particular part of the liturgy to dedicate the ceremony to the particular spirit in whose honour it is being performed (see Sls. VII, 8).
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.
12. 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). ? Reading ast6-sfstiha nafé-gumd4niha, which may be, literally, ‘with bones started aad with shaking navel;’ but the reading is doubtful. ® Literally ‘not allowing to hear and false-speaking.’ CHAPTER XXV, 5—XXVII, 2. 57 supreme, most brilliant, most fragrant, and most pure, most supplied with beautiful existences, most desirable, and most good, and the place axd abode of the sacred beings (yazd4n6). 3. And in it are all comfort, pleasure, joy, happiness (vasid4gih), and welfare, more and better even than the greatest and supremest welfare azd pleasure in the world; and there is no want, pain, distress, ov discomfort whatever zz it; and its pleasantness and the welfare of the angels are from that constantly-beneficial place (gas), the full azd undiminishable space (gdng)', the good and boundless world. 4. And the freedom of the heavenly from danger from evil in heaven is like unto ¢hezy freedom from disturbance, and the coming of the good angels is like unto the heavenly ones’ own good works provided. 5. This prosperity (freh-hast6) and welfare of the spiritual existence is more than that of the world, as much as that which is unlimited azd everlasting is more than that which is limited and demoniacal (sédAntk6). CuarTreR XXVIII. 1. The twenty-sixth question is that which you ask thus: How are the nature of hell, ad the pain, discomfort *, punishment, and stench of hell ? 2. The reply is this, that z¢ 2s sunken, deep, and descending, most dark, most stinking, and most terrible, most supplied with wretched existences (an4zidantdm), and most bad, the place and cave 1 See Chap. XXXI, 24. * Or ‘ingloriousness.’ 58 DADISTAN-{ DiNfk. (gréstak6) of the demons and fiends. 3. And in it is no comfort, pleasantness, ov joy whatever ; dé in it are all stench, filth, pain, punishment, distress, profound evil, and discomfort; and ¢here is no resemblance of it whatever éo worldly stench, filthiness, pain, and evil. 4. And since ¢here is no resemblance of the mixed evil of the world to that which is its sole-indicating (aé-num4i) good, there is also a deviation (gumisn6) of it from the origin and abode of evil’. 5. And so much more grievous is the evil in hell than even the most grievous evil on earth, as the greatness of the spiritual exzstence is more than that of the world ; and more grievous is the terror of the punishment on the soul than that of the vileness of the demons on the body. 6. And the punishment on the soul is from those whose abode z¢ has become2, from the demons and darkness—a likeness of that evil to hell—the head (kam4rak6) of whom is Aharman the deadly. 7. And the words of the expressive utterance of the high-priests are these, that where ¢here is a fear of every other thing z¢ is more than the thing itself, but hell is a thing worse than the fear of z¢. Cuaprer XXVIII.
27. And the words of the expressive utterance of the high-priests are these, that where ¢here is a fear of every other thing z¢ is more than the thing itself, but hell is a thing worse than the fear of z¢. Cuaprer XXVIII. 1. The twenty-seventh question is that which you ask thus: Why and what is ¢he ceremony of ' Meaning, probably, that the mixture of good and evil in the world is as far removed from heaven as it is from hell. But the words aé-numA4i and gumisné6 are doubtful both in reading and meaning. ? That is, hell has become; reading man gasto. CHAPTER XXVII, 3-XXVIII, 5. 59 the three zzghts (satith), when during three days they order and perform the sacred-cake ceremony (yazisndé dréné) of Srésh?? 2. The reply is this, that the life and soul, when from the realm of the spirit of air? they attain unto worldly attire, and have passed into its pain and misfortune, are more sensitive (nazdktar); owing to their nurture, birth, azd mission, protection and defence are more desirable and more suitable for the discreet (hd-4trag4niktar); and milk food, and renewed (navagidinak) and constant attention to the fire are requisite®, 3. So also when they are ousted from bodily existence, and pain and the eradication of life have come upon them, ¢hey are 7m like manner more sensitive, and sending them protection and defence from spirits azd worldly existences is more desirable. 4. And on account of their spiritual character the offering (firistisnd) of gifts for the angels, fit for the ritual of a spirit (mainédk nirangtk), is more presentable; and also a fire newly tended (nédgénd) is that which is more the custom in the sacved ceremony (yazisn6). 5. or the same reason zw the three days when in connection with the soul the sacred ceremony, the burning of fire, z¢s cleanly clearance (géndisn6), 1 See Chap. XIV, 4. * Reading min main6ék vAyih, and assuming that ‘the good Vaé’ (the Vayé of the R&am Yt.), who is often called the angel R4n, is alluded to (see Chap. XXX, 4, Sls. XI, 4, XVII, 4). The life and soul are treated as one being in this chapter, as all the verbs and pronouns referring to them are in the singular number in the Pahlavi text. ’ Referring to the proper care of new-born infants, for whose protection from the demons a bright fire is to be kept constantly burning for three days (see Sls. XII, 11, 12). 60 DADISTAN-! DINIK.
3’ Referring to the proper care of new-born infants, for whose protection from the demons a bright fire is to be kept constantly burning for three days (see Sls. XII, 11, 12). 60 DADISTAN-! DINIK. and other religious and ritualistic defence, feeding on milk azd eating with a spoon! are ordered, because—as the sacred ceremony, the defence and protection of the worldly existences, is, by order of the creator, the business of Srésh the righteous ?, and he is also one of ‘hose taking the account in the three nzghts*'—Srésh the righteous gives the soul, jor three days and nights, the place of the spirit of air in the world, and protection. 6. And because of the protectiveness of Srésh, and ¢hat one is assisted likewise by Srdésh’s taking the account, and for that purpose, are the manifest reasons for performing avd ordering the ceremony of Srdésh for three days and nights‘. 7. And the fourth day the ordering and performing the ceremony of the righteous guardian spirit (ard4i fravard6)*® are for the same soul and the remaining righteous guardian spirits of those who are and were and will be, from Gdydmard the propitious to Séshans the triumphant *. CuHaPTER XXIX. 1. The twenty-eighth question is that you ask thus: For what reason is it not allowable to perform * No meat is to be eaten by the survivors until the third night has passed away (see Sls. XVII, 2). ? The angel Srésh is said to have been the first creature who performed the sacred ceremony (see Yas. LVI, i, 2-7, ii, 2-4, iii, 2-4), of which the spiritual counterpart was produced by Afharmazd during the creation (see Bd. II, 9). 3 See Chap. XIV, 4. * See Sls. XVII, 3. 5 See Sls. XVII, 5. * That is, from the first man to the last; the phrase is quoted from Yas. XXVI, 33. CHAPTER XXVIII, 6—XXxX, 2. 61 the ceremony of Srésh, the living spirit (ahv6)', along with other propitiations (shniman6)*, when they reverence him separately ? 2. The reply is this, that the lord of all ¢hzngs is the creator who is persistent over his own creatures, and a precious work is his own true service ® which is given by him to Srésh the righteous whom, for this reason, ove is to reverence separately when even his name is not frequently mentioned, and ove is not even to reverence the names of the archangels with him. CuapTreR XXX. 1. The twenty-ninth question is that which you ask thus: The third night, in the light of dawn, what is the reason for consecrating separately the three sacred cakes‘ with three dedications (shndman)? ° 2. The reply is this, that one sacred cake, whose dedication is éo Rashnd and AstAd’, is for * satisfying 1 Probably a miswriting of ashdék, ‘righteous.’ 2 Short formulas of praise, reciting all the usual titles of the spirits intended to be propitiated by them, which are introduced into a particular part of the liturgy to dedicate the ceremony to the particular spirit in whose honour it is being performed (see Sls. VII, 8).
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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