Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VII, 8). 5 Reading béndakih; but it may be bindakfh, ‘completeness. perfection.’ ‘ The drén, or sacred cake, is a small flexible pancake which is consecrated in the ceremonies, and dedicated to some particular spirit by means of the shnfiman, or propitiatory dedication (see Sls. Ill, 32). ® See Sis. XVII, 4. These two angels are supposed to be present when the soul renders its account; RashnQ weighs its actions in his golden balance, and Ast&d assists it (see AV. V, 3, 5). * Reading rai, instead of 1a, ‘ not.’ A A 62 DADISTAN-1 DINIK. the light of dawn and the period of Adshahtn’, because the mountain Adshdast4r? is mentioned in the propitiation of the angel Ast4d. 3. With Astda is the propitiation of the period of Afishahin’, and she is the ruler of glory‘ of that time when the account occurs; the souls are in the light of the dawn of Afishahin when they go to the account; their passage (vid@4r) is through the bright dawn. 4. One sacred cake, which is in propitiation of the good V4é°, is, moreover, on this account: whereas the bad V4é° is a despoiler and destroyer, even so the good V4é is a resister (kOkhshtd4r), and likewise encountering the bad V4é; “e is also a diminisher (vizidar) of his abstraction of life, ’ One of the five periods of the day and night, extending from midnight until the stars disappear in the dawn, or, as some say, until all the fixed stars disappear except four of, the first magnitude (see Bd. XXV, g, Sls. XIV, 4-6). ? Called Ushi-darena in the Avesta, and identified with some mountain in Sagastén in Bd. XII,15. It is mentioned in the dedicatory formula of Astéd (see Sir. 26), and its name is evidently here supposed to mean ‘the holder of dawn,’ an appropriate term for a lofty mountain to the eastward. * Both Rashn@i and Astdd are blessed in the prayers appointed for the Afishahin period of the day. ‘ The ‘glory of the Aryans’ is lauded in the Astad Yast. 5 The spirit of air, or arigel Ram, who receives and protects the good soul on its way to the other world (see Chap. XXVIII, 2, 5). 6 Identified with Ast6-vidad, the demon of death, in Bd. XXVIII, 35, but Pahl. Vend. V, 25, 31 makes him a separate demon, who conveys away the bound soul, which would identify him with the demon Vizarésh of Vend. XIX, 94, Bd. XXVIII, 18. There is very little doubt, however, that the Pahlavi translator of Vend. V misunderstood the Avesta, which merely says that ‘ Ast6-vidhétu binds him, Vay6 conveys him bound,’ referring probably to the good V4é who receives the parting soul; and Pahl. Vend. V, 31 admits that this was the opinion of some. CHAPTER XXX, 3—XXXI, 3. 63 and a receiver and protection of life, on account of the sacred cake'. CuHaPTeER XXXI.
2Vend. V, 31 admits that this was the opinion of some. CHAPTER XXX, 3—XXXI, 3. 63 and a receiver and protection of life, on account of the sacred cake'. CuHaPTeER XXXI. 1. The thirtieth question is that which you ask thus: When a soul of the righteous goes on to heaven, in what manner does it go; also, who receives it, who leads 2 24, and who makes it a household attendant * of Athaymazd? Also, does any one of the righteous in heaven come out to meet it, and shall any thereof make enquiry of it, or how? .2. Shall they also make up an account as to its sin and good works, and how is the comfort and pleasantness in heaven shown to it; also, what is its food? 3. /s zt also their assistance which 1 Nothing is here said about the third sacred cake, but Sls. XVII, 4 states that this is to be dedicated to the righteous guardian spirit (see Chap. XXVIII, 7). 2 It is doubtful whether the verb be yezrfin (a corruption of yezderfin) or dezrfin (a corruption of dedrfin), but both forms are traceable to the same Semitic root (134), one with and the other without the prefix ‘ye,’ and both, therefore, have nearly the same meaning. 8 Reading khavag-i-m4n, ‘servant of the house’ (see also §§ 5, 8, Chaps. XXXII, 7, XXXVII, 16, 17, 21, XLIII, 1, XLVII, 41). This word occurs in Pahl. Vend. XIX, roz, in a compound which is doubtfully read avidamankar 4nd, ‘those acting without time, eternal ones,’ in Haug’s Essays, p. 388 (it should be ‘ those acting as household attendants’). It also occurs in the Pazand tract called Aogemadaé&é, from its initial word (see Geiger’s ed. p. 23, § 11), where it is read avidim4nf, and translated by Sans. pratihara, ‘doorkeeper ;’ but in a Pahlavi version of this tract (which seems to form part of the Afrin-i Dahm4n, and differs considerably from the Pazand text) this word is replaced by béndak m4nik-1, ‘a household servant,’ which confirms the reading adopted here. 64 DADISTAN-f DfNiK. reaches unto the world, or not? And is the limit (sAm4n6) of heaven manifest, or what way 7s z¢? 4. The reply is this, that a soul of the righteous steps forth unto heaven through the strength of the spirit of good works, a/ong with the good spirit? which is the escort (parvanak®6) of the soul, into z¢s allotted station and the uppermost (tayik6) which is for its own good works; a/ong with the spiritual good works, without ¢/ose for the world, and a crown and coronet?, a turban-sash and a fourfold filletpendant 3, a decorated robe (g4mak5) and suitable equipments, spiritually flying unto heaven (vahist6), or to the supreme heaven (garéddm4n), there where its place is. 5. And Vohiman‘, the archangel, makes it a household attendant (khavag-i-m4ninéd6) to Atharmazd the creator, axd by order of Adharymazd announces 2¢s position (gas) and reward; and it becomes glad to beg for the position of household attendant of Adharymazd, through what it sees and knows. 6. Adhavmazd the creator of good producers
36. Adhavmazd the creator of good producers ' Probably the good V4é, the spirit of air (see Chaps. XXVIII, 2, 5, XXIX_ 4). 2 Reading rukhé vardivand, which words also occur in AV. XII, 16, X1V, 9. A most elaborate account of heaven and hell will be found in the Book of Ard& Viraf with an English Translation, ed. Héshangji and Haug, 1872. 5 Reading vas va Aaharakéd balak. * Vend. XIX, 102-107 (trans. D.) states as follows: ‘ Up rises Vohu-mané from his golden seat; Vohu-mané exclaims: “How hast thou come to us, thou holy one, from that decaying world into this undecaying one?” Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-speatas, to the Gar6-nmanem, the abode of Ahura Mazda, the abode of the Amesha-spentas, the abode of all the other holy beings.’ CHAPTER XXXI, 4-9. 65 (dah4k4n) is a spirit.even among spirits, and spirits even have looked for a sight of him; which spirits are manifestly above worldly existences'. 7. But when, through the majesty? of the creator, spirits put on worldly appearances (vénisndiha), or are attending (sindy4ntk6) to the world and spirit, and put away appearance (vénisnd apadégénd), then he whose patron spirit (ahv6)* is in the world is able to see the attending spirits, in such similitude as when they see bodies in which is a soul‘, or when they see a fire in which is Varahran®, or see water in which is its own spirit®. 8. Moreover, in that household attendance, éAa¢ Athaymazd has seen the soul is certain, for Athaymazd sees all things ; and many even of the fiend’s souls’, who are put away from those of Athaymazd in spiritual understanding, are delighted by the appearance (numddan5) of those of Adhaymazd. 9. And the righteous in heaven, who have been 1 Implying that Afharmazd can hardly be considered visible, except by the eye of faith (see Chap. XIX, 2). 2 Assuming that rab&-vanagih is equivalent to Pers. buzurganagi, ‘ magnificence.’ * The ahvé (Av. ahfi) seems to be a spiritual protector, somewhat similar to a patron saint; as, according to the Ahunavar, the most sacred formula of the Parsis (see Bd. I, 21, Zs. I, 12-19), both an ahfi and a ratu are to be chosen, that is, both a patron spirit and a high-priest. * That is, he sees the spirits by means of their material manifestations. 5 The old Pahl. form of Vahrim, the angel whose name is applied to the sacred fire (see Bd. XVII, 1, 2,9); he is the Av. Verethraghna of the Bahram Yt. * The female angel of water is the Av. ardvi sfra Anfhita of the Aban Yt. 7 The souls in hell. [18] F 66 DADISTAN-{ DINIK. his intimate friends, of the same religion and like goodness, speak to him of the display of affection, the courteous enquiry, and the suitable eminence from coming to heaven, and his everlasting wellbeing in heaven.
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.
1VII, 8). 5 Reading béndakih; but it may be bindakfh, ‘completeness. perfection.’ ‘ The drén, or sacred cake, is a small flexible pancake which is consecrated in the ceremonies, and dedicated to some particular spirit by means of the shnfiman, or propitiatory dedication (see Sls. Ill, 32). ® See Sis. XVII, 4. These two angels are supposed to be present when the soul renders its account; RashnQ weighs its actions in his golden balance, and Ast&d assists it (see AV. V, 3, 5). * Reading rai, instead of 1a, ‘ not.’ A A 62 DADISTAN-1 DINIK. the light of dawn and the period of Adshahtn’, because the mountain Adshdast4r? is mentioned in the propitiation of the angel Ast4d. 3. With Astda is the propitiation of the period of Afishahin’, and she is the ruler of glory‘ of that time when the account occurs; the souls are in the light of the dawn of Afishahin when they go to the account; their passage (vid@4r) is through the bright dawn. 4. One sacred cake, which is in propitiation of the good V4é°, is, moreover, on this account: whereas the bad V4é° is a despoiler and destroyer, even so the good V4é is a resister (kOkhshtd4r), and likewise encountering the bad V4é; “e is also a diminisher (vizidar) of his abstraction of life, ’ One of the five periods of the day and night, extending from midnight until the stars disappear in the dawn, or, as some say, until all the fixed stars disappear except four of, the first magnitude (see Bd. XXV, g, Sls. XIV, 4-6). ? Called Ushi-darena in the Avesta, and identified with some mountain in Sagastén in Bd. XII,15. It is mentioned in the dedicatory formula of Astéd (see Sir. 26), and its name is evidently here supposed to mean ‘the holder of dawn,’ an appropriate term for a lofty mountain to the eastward. * Both Rashn@i and Astdd are blessed in the prayers appointed for the Afishahin period of the day. ‘ The ‘glory of the Aryans’ is lauded in the Astad Yast. 5 The spirit of air, or arigel Ram, who receives and protects the good soul on its way to the other world (see Chap. XXVIII, 2, 5). 6 Identified with Ast6-vidad, the demon of death, in Bd. XXVIII, 35, but Pahl. Vend. V, 25, 31 makes him a separate demon, who conveys away the bound soul, which would identify him with the demon Vizarésh of Vend. XIX, 94, Bd. XXVIII, 18. There is very little doubt, however, that the Pahlavi translator of Vend. V misunderstood the Avesta, which merely says that ‘ Ast6-vidhétu binds him, Vay6 conveys him bound,’ referring probably to the good V4é who receives the parting soul; and Pahl. Vend. V, 31 admits that this was the opinion of some. CHAPTER XXX, 3—XXXI, 3. 63 and a receiver and protection of life, on account of the sacred cake'. CuHaPTeER XXXI.
2Vend. V, 31 admits that this was the opinion of some. CHAPTER XXX, 3—XXXI, 3. 63 and a receiver and protection of life, on account of the sacred cake'. CuHaPTeER XXXI. 1. The thirtieth question is that which you ask thus: When a soul of the righteous goes on to heaven, in what manner does it go; also, who receives it, who leads 2 24, and who makes it a household attendant * of Athaymazd? Also, does any one of the righteous in heaven come out to meet it, and shall any thereof make enquiry of it, or how? .2. Shall they also make up an account as to its sin and good works, and how is the comfort and pleasantness in heaven shown to it; also, what is its food? 3. /s zt also their assistance which 1 Nothing is here said about the third sacred cake, but Sls. XVII, 4 states that this is to be dedicated to the righteous guardian spirit (see Chap. XXVIII, 7). 2 It is doubtful whether the verb be yezrfin (a corruption of yezderfin) or dezrfin (a corruption of dedrfin), but both forms are traceable to the same Semitic root (134), one with and the other without the prefix ‘ye,’ and both, therefore, have nearly the same meaning. 8 Reading khavag-i-m4n, ‘servant of the house’ (see also §§ 5, 8, Chaps. XXXII, 7, XXXVII, 16, 17, 21, XLIII, 1, XLVII, 41). This word occurs in Pahl. Vend. XIX, roz, in a compound which is doubtfully read avidamankar 4nd, ‘those acting without time, eternal ones,’ in Haug’s Essays, p. 388 (it should be ‘ those acting as household attendants’). It also occurs in the Pazand tract called Aogemadaé&é, from its initial word (see Geiger’s ed. p. 23, § 11), where it is read avidim4nf, and translated by Sans. pratihara, ‘doorkeeper ;’ but in a Pahlavi version of this tract (which seems to form part of the Afrin-i Dahm4n, and differs considerably from the Pazand text) this word is replaced by béndak m4nik-1, ‘a household servant,’ which confirms the reading adopted here. 64 DADISTAN-f DfNiK. reaches unto the world, or not? And is the limit (sAm4n6) of heaven manifest, or what way 7s z¢? 4. The reply is this, that a soul of the righteous steps forth unto heaven through the strength of the spirit of good works, a/ong with the good spirit? which is the escort (parvanak®6) of the soul, into z¢s allotted station and the uppermost (tayik6) which is for its own good works; a/ong with the spiritual good works, without ¢/ose for the world, and a crown and coronet?, a turban-sash and a fourfold filletpendant 3, a decorated robe (g4mak5) and suitable equipments, spiritually flying unto heaven (vahist6), or to the supreme heaven (garéddm4n), there where its place is. 5. And Vohiman‘, the archangel, makes it a household attendant (khavag-i-m4ninéd6) to Atharmazd the creator, axd by order of Adharymazd announces 2¢s position (gas) and reward; and it becomes glad to beg for the position of household attendant of Adharymazd, through what it sees and knows. 6. Adhavmazd the creator of good producers
36. Adhavmazd the creator of good producers ' Probably the good V4é, the spirit of air (see Chaps. XXVIII, 2, 5, XXIX_ 4). 2 Reading rukhé vardivand, which words also occur in AV. XII, 16, X1V, 9. A most elaborate account of heaven and hell will be found in the Book of Ard& Viraf with an English Translation, ed. Héshangji and Haug, 1872. 5 Reading vas va Aaharakéd balak. * Vend. XIX, 102-107 (trans. D.) states as follows: ‘ Up rises Vohu-mané from his golden seat; Vohu-mané exclaims: “How hast thou come to us, thou holy one, from that decaying world into this undecaying one?” Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-speatas, to the Gar6-nmanem, the abode of Ahura Mazda, the abode of the Amesha-spentas, the abode of all the other holy beings.’ CHAPTER XXXI, 4-9. 65 (dah4k4n) is a spirit.even among spirits, and spirits even have looked for a sight of him; which spirits are manifestly above worldly existences'. 7. But when, through the majesty? of the creator, spirits put on worldly appearances (vénisndiha), or are attending (sindy4ntk6) to the world and spirit, and put away appearance (vénisnd apadégénd), then he whose patron spirit (ahv6)* is in the world is able to see the attending spirits, in such similitude as when they see bodies in which is a soul‘, or when they see a fire in which is Varahran®, or see water in which is its own spirit®. 8. Moreover, in that household attendance, éAa¢ Athaymazd has seen the soul is certain, for Athaymazd sees all things ; and many even of the fiend’s souls’, who are put away from those of Athaymazd in spiritual understanding, are delighted by the appearance (numddan5) of those of Adhaymazd. 9. And the righteous in heaven, who have been 1 Implying that Afharmazd can hardly be considered visible, except by the eye of faith (see Chap. XIX, 2). 2 Assuming that rab&-vanagih is equivalent to Pers. buzurganagi, ‘ magnificence.’ * The ahvé (Av. ahfi) seems to be a spiritual protector, somewhat similar to a patron saint; as, according to the Ahunavar, the most sacred formula of the Parsis (see Bd. I, 21, Zs. I, 12-19), both an ahfi and a ratu are to be chosen, that is, both a patron spirit and a high-priest. * That is, he sees the spirits by means of their material manifestations. 5 The old Pahl. form of Vahrim, the angel whose name is applied to the sacred fire (see Bd. XVII, 1, 2,9); he is the Av. Verethraghna of the Bahram Yt. * The female angel of water is the Av. ardvi sfra Anfhita of the Aban Yt. 7 The souls in hell. [18] F 66 DADISTAN-{ DINIK. his intimate friends, of the same religion and like goodness, speak to him of the display of affection, the courteous enquiry, and the suitable eminence from coming to heaven, and his everlasting wellbeing in heaven.
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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