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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CHAPTER XXXII. 1. The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how 1 Meaning that no adequate conception can be obtained of the enjoyments of heaven by contrasting the earthly objects which most resemble it with those most opposed to it. * The place of Afharmasd, or heaven in general (see Bd. I, 2), where things which are perishable on earth become everlasting. 8 The ‘constantly-beneficial place’ of Pahl. Vend. XIX, 122, ‘which is self-sustained, (its constant beneficialness is this, that, when it once became so, all of it became thereby ever-beneficial).’ The Avesta version (trans. D.) merely calls it ‘the sovereign place of eternal weal ;’ and it appears from Chap. XXXVII, 22, 24 that it is here understood as the unlimited space of heaven, contained in the ‘endless light.’ CHAPTER XXXI, 23—XXXII, 5. 71 does he go, and im what manner does he go; also, who comes to meet him, and who leads him? to hell; also, does any one of the infernal ones (ddsahatk4nd) come to meet him, or how is it? 2. Shall they also inflict punishment upon him, for the sin which he 4as committed, at once, or is his punishment the same until the future existence ? 3. Also, what is their food in hell, and of what description are their pain axd discomfort; and is the limit of hell manifest, or how is it ? 4. The reply is this, that a soul of the wicked, the fourth night after passing away*, z¢s account beng rendered, rolls head-foremost and _totters (kaptnédd) from the Kinvad bridge®; and Vizarash ‘, the demon, conveys (nayed6é)5 him cruelly bound therefrom, and leads him unto hell. 5. And with him are the spirits azd demons connected with the sin of that sow/, watching in many guises, resembling the very producers of doubt (vimandad4r4n-if), the wounders, slayers, destroyers, deadly ones, monsters (dfs-gerp4n6), and criminals, 1 Mrgq and J omit the words from ‘also’ to ‘leads him.’ 2 The term ‘passing away’ is here used with reference to the death of a wicked person, contrary to the general rule (see Chap. XX, 2). S See Chap. XX, 3. * «Then the fiend, named Vizaresha, carries off in bonds the souls of the wicked Daéva-worshippers who live in sin’ (Vend. XIX, 94, trans. D.); see also Bd. XXVIII, 18, where the name is Vizarésh, but it is always Vizarash in Dd. Here it has been first miswritten in K35, and afterwards corrected, so that later copyists have read Virash, as in Mr4 and J. 5 Identifying the verb with Av. nayéiti of Vend. V, 25, 313 or it may be read vayedé, and identified with Av. vayéiti of Vend. XV, 17, or Av. vadhayéiti of Vend. XIX, 94, without much change of meaning. 72 DApISTAN-? DiNntfk.
25 Identifying the verb with Av. nayéiti of Vend. V, 25, 313 or it may be read vayedé, and identified with Av. vayéiti of Vend. XV, 17, or Av. vadhayéiti of Vend. XIX, 94, without much change of meaning. 72 DApISTAN-? DiNntfk. those who are unseemly, those, too, who are diseased and polluted, biters and tearers, noxious creatures, windy stenches, glooms, fiery stenches, thirsty ones, those of evil habits, disturbers of sleep (khvAp-kh4r4n), and other special causers of sin and kinds of perverting, with whom, in worldly semblance, are the spiritual causers of distress. 6. And proportional ¢o the strength azd power which have become theirs, owing to his sin, they surround him uncomfortably, and make him experience vexation, even unto the time of the renovation of the universe. 7. And through the leading of Vizarash? he comes unwillingly unto hell, becomes a household attendant (khavag-i-mAnd6i-aitd) of the fiend and evil one, is repentant of the delusion of a desire for fables (vardakth4), is a longer for getting away from hell to the world, and “as a wonderful desire for good works. 8. And his food is as a sample of those which are among the most fetid, most putrid, most polluted, and most thoroughly unpleasant; and ‘here is no enjoyment and completeness zw his eating, but he shall devour (ga/4d@) with a craving which keeps him hungry and thirsty, due to water which is hastily s¢jped*. 9. Owing to that vicious habit there is no satisfaction therefrom, but it increases his haste and the punishment, rapidity, and tediousness of his anguish. 10. The locality? in hell is not limited (sAm4Ant- 1 See § 4. ® Referring to the fact that a person who is both hungry and thirsty cannot quench his thirst, for more than a few minutes, by drinking water without eating. * Or, perhaps, ‘his position,’ if we read divak-as instead of CHAPTER XXXII, 6-13. 73 aft) before the resurrection, avd until the time of the renovation of the universe heis inhell. 11. Also out of his sin is the punishment connected wth 7¢, and that punishment comes upon him, from the fiend and spirit of his own sin, in that manner and proportion with which he Aas harassed. and vexed others‘, and has reverenced, praised, and served that which is vile.
311. Also out of his sin is the punishment connected wth 7¢, and that punishment comes upon him, from the fiend and spirit of his own sin, in that manner and proportion with which he Aas harassed. and vexed others‘, and has reverenced, praised, and served that which is vile. 12. And at the time of the renovation, when the fiend perishes, the souls of the wicked pass into melted metal (ayén6)? for three days; and all fiends and evil thoughts, which are owing to their sin, have anguish effectually, and are hurried away by the cutting and breaking away of the accumulation (ham-dadakth) of sin of the wicked souls. 13. And by that pre-eminent (avartdm) ablution in the melted metal they are thoroughly purified from guilt and infamy (dasté va raspak6), and through the perseverance (khvaparth)*® and mercifulness of the pre-eminent persistent ones they are pardoned, and become most saintly (mégtim) pure ones; as it is said in metaphor that the pure are of two kinds, one which is glorious (khv4rvat6), azd one which is metallic (ayénavatd)‘. divakfh, but the former reading would be more of a modern Persian idiom than a Pahlavi one. ? Or, ‘the good ,;’ the word is not expressed in the Pahlavi text. 3 Bd. XXX, 20 states that both the righteous and wicked are finally purified by melted metal which is a torment to the latter, but only like a bath in warm milk to the former. * See Chap. XIX, 7 n. * This is probably a misapplication of a Pahlavi phrase which contained the word 4snavaté, ‘indestructible,’ and was the translation of an Avesta passage containing the words Av Athravand, ‘brilliant, glorious,’ and 4sna, ‘stony, indestructible, enduring’ (often translated ‘heavenly ’), which words are sometimes used together, 74 DADISTAN-f DiNfK. 14. And after that purification ‘here are no demons, no punishment, avd no hell as regards the wicked, and their disposal (virastakS) also is just ; they become righteous, painless, deathless, fearless, and free from harm. 15. And with them comes the spirit of the good works which were done azd instigated by them in the world, and procures them pleasure and joy in the degree and proportion of those good works. 16. But the recompense of a soul of the righteous is a better formation (véhdadih) and more’. CuHarPTreR XXXIII. 1. As ¢o the thirty-second question and reply, that which you ask is thus: In which direction and which land is hell, and how is it? 2. The reply is this, that the place of a soul of the wicked, after the dying off? of the body, is in three districts (vimand): one of them is called ¢hat of the ever-stationary* of the wicked, and it is a as in Yas. LIX, 14. As the Pahl. 4snavat6 and ay énavaté are written alike they are easily confounded, but that ‘ metal’ is meant here appears from Yas. L, 9, b, Bd. XXX, 20. ? Mrq has ‘and the position of more good works is better, the rank is greater, and the pleasure and delight more.’ 2 Literally ‘dying down.’
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.
1CHAPTER XXXII. 1. The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how 1 Meaning that no adequate conception can be obtained of the enjoyments of heaven by contrasting the earthly objects which most resemble it with those most opposed to it. * The place of Afharmasd, or heaven in general (see Bd. I, 2), where things which are perishable on earth become everlasting. 8 The ‘constantly-beneficial place’ of Pahl. Vend. XIX, 122, ‘which is self-sustained, (its constant beneficialness is this, that, when it once became so, all of it became thereby ever-beneficial).’ The Avesta version (trans. D.) merely calls it ‘the sovereign place of eternal weal ;’ and it appears from Chap. XXXVII, 22, 24 that it is here understood as the unlimited space of heaven, contained in the ‘endless light.’ CHAPTER XXXI, 23—XXXII, 5. 71 does he go, and im what manner does he go; also, who comes to meet him, and who leads him? to hell; also, does any one of the infernal ones (ddsahatk4nd) come to meet him, or how is it? 2. Shall they also inflict punishment upon him, for the sin which he 4as committed, at once, or is his punishment the same until the future existence ? 3. Also, what is their food in hell, and of what description are their pain axd discomfort; and is the limit of hell manifest, or how is it ? 4. The reply is this, that a soul of the wicked, the fourth night after passing away*, z¢s account beng rendered, rolls head-foremost and _totters (kaptnédd) from the Kinvad bridge®; and Vizarash ‘, the demon, conveys (nayed6é)5 him cruelly bound therefrom, and leads him unto hell. 5. And with him are the spirits azd demons connected with the sin of that sow/, watching in many guises, resembling the very producers of doubt (vimandad4r4n-if), the wounders, slayers, destroyers, deadly ones, monsters (dfs-gerp4n6), and criminals, 1 Mrgq and J omit the words from ‘also’ to ‘leads him.’ 2 The term ‘passing away’ is here used with reference to the death of a wicked person, contrary to the general rule (see Chap. XX, 2). S See Chap. XX, 3. * «Then the fiend, named Vizaresha, carries off in bonds the souls of the wicked Daéva-worshippers who live in sin’ (Vend. XIX, 94, trans. D.); see also Bd. XXVIII, 18, where the name is Vizarésh, but it is always Vizarash in Dd. Here it has been first miswritten in K35, and afterwards corrected, so that later copyists have read Virash, as in Mr4 and J. 5 Identifying the verb with Av. nayéiti of Vend. V, 25, 313 or it may be read vayedé, and identified with Av. vayéiti of Vend. XV, 17, or Av. vadhayéiti of Vend. XIX, 94, without much change of meaning. 72 DApISTAN-? DiNntfk.
25 Identifying the verb with Av. nayéiti of Vend. V, 25, 313 or it may be read vayedé, and identified with Av. vayéiti of Vend. XV, 17, or Av. vadhayéiti of Vend. XIX, 94, without much change of meaning. 72 DApISTAN-? DiNntfk. those who are unseemly, those, too, who are diseased and polluted, biters and tearers, noxious creatures, windy stenches, glooms, fiery stenches, thirsty ones, those of evil habits, disturbers of sleep (khvAp-kh4r4n), and other special causers of sin and kinds of perverting, with whom, in worldly semblance, are the spiritual causers of distress. 6. And proportional ¢o the strength azd power which have become theirs, owing to his sin, they surround him uncomfortably, and make him experience vexation, even unto the time of the renovation of the universe. 7. And through the leading of Vizarash? he comes unwillingly unto hell, becomes a household attendant (khavag-i-mAnd6i-aitd) of the fiend and evil one, is repentant of the delusion of a desire for fables (vardakth4), is a longer for getting away from hell to the world, and “as a wonderful desire for good works. 8. And his food is as a sample of those which are among the most fetid, most putrid, most polluted, and most thoroughly unpleasant; and ‘here is no enjoyment and completeness zw his eating, but he shall devour (ga/4d@) with a craving which keeps him hungry and thirsty, due to water which is hastily s¢jped*. 9. Owing to that vicious habit there is no satisfaction therefrom, but it increases his haste and the punishment, rapidity, and tediousness of his anguish. 10. The locality? in hell is not limited (sAm4Ant- 1 See § 4. ® Referring to the fact that a person who is both hungry and thirsty cannot quench his thirst, for more than a few minutes, by drinking water without eating. * Or, perhaps, ‘his position,’ if we read divak-as instead of CHAPTER XXXII, 6-13. 73 aft) before the resurrection, avd until the time of the renovation of the universe heis inhell. 11. Also out of his sin is the punishment connected wth 7¢, and that punishment comes upon him, from the fiend and spirit of his own sin, in that manner and proportion with which he Aas harassed. and vexed others‘, and has reverenced, praised, and served that which is vile.
311. Also out of his sin is the punishment connected wth 7¢, and that punishment comes upon him, from the fiend and spirit of his own sin, in that manner and proportion with which he Aas harassed. and vexed others‘, and has reverenced, praised, and served that which is vile. 12. And at the time of the renovation, when the fiend perishes, the souls of the wicked pass into melted metal (ayén6)? for three days; and all fiends and evil thoughts, which are owing to their sin, have anguish effectually, and are hurried away by the cutting and breaking away of the accumulation (ham-dadakth) of sin of the wicked souls. 13. And by that pre-eminent (avartdm) ablution in the melted metal they are thoroughly purified from guilt and infamy (dasté va raspak6), and through the perseverance (khvaparth)*® and mercifulness of the pre-eminent persistent ones they are pardoned, and become most saintly (mégtim) pure ones; as it is said in metaphor that the pure are of two kinds, one which is glorious (khv4rvat6), azd one which is metallic (ayénavatd)‘. divakfh, but the former reading would be more of a modern Persian idiom than a Pahlavi one. ? Or, ‘the good ,;’ the word is not expressed in the Pahlavi text. 3 Bd. XXX, 20 states that both the righteous and wicked are finally purified by melted metal which is a torment to the latter, but only like a bath in warm milk to the former. * See Chap. XIX, 7 n. * This is probably a misapplication of a Pahlavi phrase which contained the word 4snavaté, ‘indestructible,’ and was the translation of an Avesta passage containing the words Av Athravand, ‘brilliant, glorious,’ and 4sna, ‘stony, indestructible, enduring’ (often translated ‘heavenly ’), which words are sometimes used together, 74 DADISTAN-f DiNfK. 14. And after that purification ‘here are no demons, no punishment, avd no hell as regards the wicked, and their disposal (virastakS) also is just ; they become righteous, painless, deathless, fearless, and free from harm. 15. And with them comes the spirit of the good works which were done azd instigated by them in the world, and procures them pleasure and joy in the degree and proportion of those good works. 16. But the recompense of a soul of the righteous is a better formation (véhdadih) and more’. CuHarPTreR XXXIII. 1. As ¢o the thirty-second question and reply, that which you ask is thus: In which direction and which land is hell, and how is it? 2. The reply is this, that the place of a soul of the wicked, after the dying off? of the body, is in three districts (vimand): one of them is called ¢hat of the ever-stationary* of the wicked, and it is a as in Yas. LIX, 14. As the Pahl. 4snavat6 and ay énavaté are written alike they are easily confounded, but that ‘ metal’ is meant here appears from Yas. L, 9, b, Bd. XXX, 20. ? Mrq has ‘and the position of more good works is better, the rank is greater, and the pleasure and delight more.’ 2 Literally ‘dying down.’
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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