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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1As 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.’ ® Assuming that ham-hastak4n, ‘co-existences, associates,’ is meant for ham{stak4n (see the hamfstA4nik6 of Chap. XX, 3). From this it would appear that the place of the Hamistak4n, intermediate between heaven and h Il, was itself supposed by the author to be divided into two widely separated regions, one for the slightly righteous (see Chap. XXIV, 6), and one for the slightly wicked, as here described. No such separation is mentioned in AV. and Mkh., and the passage is omitted in Mrq. CHAPTER XXXII, 14—XXXIII, 5. 75 chaos (gimézak5), but the evil is abundantly and considerably more than the good; and the place is terrible, dark, stinking, and grievous w7th evil. 3. And one is that which is called the worst existence, and it is there the first tormentors (vikhruntg4n6) and demons have ¢heiy abode; it is full of evil and punishment, and there is no comfort and pleasure whatever. 4. And one is called Drigdsk4n’, and is at the bottom of the gloomy existence, where the head (kam4r4k6) of the demons rushes; there is the populous abode of all darkness and all evil. 5. These three places, collectively, are called hell, which is northerly, descending, and underneath this earth, even unto the utmost declivity of the sky; and its gate is in the earth, a place of the northern quarter, and is called the Arezr ridge?, a mountain which, among its fellow mountains of the name of Areziir? that are amid the rugged (k6fik) mountains, is said in revelation‘ 4o have a great fame with the demons, and the rushing together and assembly of the demons in the world are on the summit of that mountain, or as it is called ‘the head of Arezar.’ 1 The Av. drugaskanim of Vend. XIX. 139, which is translated ‘the slothful ones.of the Drug’ by Darmesteter, ‘the servants of the Drug’ by Harlez, and ‘ wizards’ in Haug’s Essays, p. 336. Drfigdsk4n is said to be a son of the evil spirit in Bd. XXXI, 6. ® See Bd. XII, 8. 8 Bd. XII, 16 mentions another Arez(ir ‘in the direction of Arm.’ * Vend. XIX, 142 (trans. D.) says ‘they run away casting the evil eye, the wicked, evil-doing Daévas: “Let us gather together at the head of Arezfira!”’ 76 DADISTAN-! DINfK. CuaPpTER XXXIV. 1. As ¢o the thirty-third question and reply, that which you ask is thus: In what manner is there one way of the righteous from the Daitih peak! to heaven, and one of the wicked to hell; and whaé zs their nature ?
2DINfK. CuaPpTER XXXIV. 1. As ¢o the thirty-third question and reply, that which you ask is thus: In what manner is there one way of the righteous from the Daitih peak! to heaven, and one of the wicked to hell; and whaé zs their nature ? 2. The reply is this, that one is for ascent, and one for descent; and on account of both being of one appearance I write thus much for understanding and full explanation, that is to say:—3. The righteous souls pass over on the Xinvad bridge? by spiritual flight and the power of good works; and they step forth up to the star, or to the moon, or to the sun station, or to the endless light®. 4. The soul of the wicked, owing to z¢s falling from the bridge, its lying demon, and the pollution collected by its sin, they shall lead therefrom to the descent into the earth, as both ways /ead from that bridge on the Déitih peak. CuHarreR XXXV. 1. The thirty-fourth question is that which you ask thus: Does this world become quite without men ‘, so that ¢herve is no bodily existence in 2¢ what- 1 See Chap. XXI, 2. 2 See Chap. XXI, 2-7. % These are the four grades of heaven, as described in AV. VII-X, Mkh. VII, 9-11. “ Reading avfk (or avih) anshfit4, but it may possibly be avi-1 anshft4, ‘ without a single man.’ CHAPTER XXXIV, I-XXXVI, 2. 77 ever, and then shall they produce the resurrection, or how is it? 2. The reply is this, that this world, continuously from z¢s immaturity even unto z¢s pure renovation, has never been, and also wz// not be, without men; and zz the evil spirit, the worthless (asaptr), no stirring desire of this arises. 3. And near to the time of the renovation the bodily existences desist from eating, and live without food (pavan akhirisnth)!; and the offspring who are born from them are those of an immortal, for they possess durable and blood-exhausted (khdn-gir4t) bodies. 4. Such are ¢hey who are the bodily-existing men that are in the world when there are men, passed away, who rise again and live again. CuarpTterR XXXVI. 1. The thirty-fifth question is that which you ask thus: Who are they who are requisite in producing the renovation of the universe, who were they, and how are they ? 2. The reply is this, that of those assignable for that most perfect work the statements recited are lengthy, for even Gdyédmard, Yim the splendid, Zaratist the Spitam4n’, the sfzrztual chief (rad6) of the righteous, and many great thanksgivers were 1 Bd. XXX, 3 states that men first abstain from meat, afterwards from vegetables and milk, and, finally, from water. 2 See Chap. II, 10. His title, which is nearly always written Spitaman in K35 (rarely Spitdm4n), is Av. spitama or spitdma, but is usually understood to mean ‘descendant of Spitama,’ his ancestor in the ninth generation (see Bd. XXXII, 1). 78 DADISTAN-{ DiNiK.
32 See Chap. II, 10. His title, which is nearly always written Spitaman in K35 (rarely Spitdm4n), is Av. spitama or spitdma, but is usually understood to mean ‘descendant of Spitama,’ his ancestor in the ninth generation (see Bd. XXXII, 1). 78 DADISTAN-{ DiNiK. appointed for completing the appliances of the renovation; and their great miracles and_ successful (avakirag4nik) management ave moved on, which works for the production of the renovation’. 3. Likewise, on the approach of the renovation, Keresdsp? the SAman who smites Dahak, Kai-Khdsrét? who was made to pass away by V4é the long-continuing lord +, Tas and Vévan§ the allies (avak4n6), and many other mighty doers are aiding the production of the renovation. 4. But those who are the producers of the renovation more renowned throughout the spheres (vAspoharak4niktar) are said ¢o de seven, whose names are Réshané-fashm °, Khiar-£ashm, Fradad-gadman, 1 That is, even these ancient rulers and legislators have contributed to the final renovation of the universe by their wise actions and laws. 2 See Chap. XVII, 6. 5 Av. Kavi Husravangh, the third king of the Kayanian dynasty (see Bd. XXXI, 25, XXXIV, 7), whose mysterious disappearance, as related in the Shahnamah, is evidently alluded to here. “ The Av. vayam daregh6-Avadhaitim of Khfrshéd Nyéyish, 1, that seems to be identified here with the good Vaé (see Chap. XXX, 4), who conducts the soul to the other world. 5 The Ts and Giw of Bd. XXIX, 6 and the Sh4hn4mah, where they are said to have been frozen in the mountain snow, with other warriors, after the disappearance of Kai-Khfsrét. They are the Av. Tusa of Ab4n Yt. 3, 58, and, perhaps, Gaévani of Fravardin Yt.115, but the Pahlavi form Vévan (or Viv6) of our text is inconsistent with the latter identification; the form Giw of Bd. XXIX, 6 is merely Pazand. * These names are the Av. Raokas-kaéshman, Hvare-4aéshman, Fradad-Avarené, Varedad-hvaren6, Vouru-nemé, Vouru-savé, and Saoshyas of Fravardin Yt. 128, 129, partly transcribed, partly translated, and partly corrupted into Pahlavi. The corruptions are easily explained thus: Av. vouru, ‘wide,’ when written in Pahlavi is often identical with varen, ‘desire,’ and has been so read by a later copyist and then translated by its synonym kamak; Av, CHAPTER XXXVI, 3-7. 79
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.
1As 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.’ ® Assuming that ham-hastak4n, ‘co-existences, associates,’ is meant for ham{stak4n (see the hamfstA4nik6 of Chap. XX, 3). From this it would appear that the place of the Hamistak4n, intermediate between heaven and h Il, was itself supposed by the author to be divided into two widely separated regions, one for the slightly righteous (see Chap. XXIV, 6), and one for the slightly wicked, as here described. No such separation is mentioned in AV. and Mkh., and the passage is omitted in Mrq. CHAPTER XXXII, 14—XXXIII, 5. 75 chaos (gimézak5), but the evil is abundantly and considerably more than the good; and the place is terrible, dark, stinking, and grievous w7th evil. 3. And one is that which is called the worst existence, and it is there the first tormentors (vikhruntg4n6) and demons have ¢heiy abode; it is full of evil and punishment, and there is no comfort and pleasure whatever. 4. And one is called Drigdsk4n’, and is at the bottom of the gloomy existence, where the head (kam4r4k6) of the demons rushes; there is the populous abode of all darkness and all evil. 5. These three places, collectively, are called hell, which is northerly, descending, and underneath this earth, even unto the utmost declivity of the sky; and its gate is in the earth, a place of the northern quarter, and is called the Arezr ridge?, a mountain which, among its fellow mountains of the name of Areziir? that are amid the rugged (k6fik) mountains, is said in revelation‘ 4o have a great fame with the demons, and the rushing together and assembly of the demons in the world are on the summit of that mountain, or as it is called ‘the head of Arezar.’ 1 The Av. drugaskanim of Vend. XIX. 139, which is translated ‘the slothful ones.of the Drug’ by Darmesteter, ‘the servants of the Drug’ by Harlez, and ‘ wizards’ in Haug’s Essays, p. 336. Drfigdsk4n is said to be a son of the evil spirit in Bd. XXXI, 6. ® See Bd. XII, 8. 8 Bd. XII, 16 mentions another Arez(ir ‘in the direction of Arm.’ * Vend. XIX, 142 (trans. D.) says ‘they run away casting the evil eye, the wicked, evil-doing Daévas: “Let us gather together at the head of Arezfira!”’ 76 DADISTAN-! DINfK. CuaPpTER XXXIV. 1. As ¢o the thirty-third question and reply, that which you ask is thus: In what manner is there one way of the righteous from the Daitih peak! to heaven, and one of the wicked to hell; and whaé zs their nature ?
2DINfK. CuaPpTER XXXIV. 1. As ¢o the thirty-third question and reply, that which you ask is thus: In what manner is there one way of the righteous from the Daitih peak! to heaven, and one of the wicked to hell; and whaé zs their nature ? 2. The reply is this, that one is for ascent, and one for descent; and on account of both being of one appearance I write thus much for understanding and full explanation, that is to say:—3. The righteous souls pass over on the Xinvad bridge? by spiritual flight and the power of good works; and they step forth up to the star, or to the moon, or to the sun station, or to the endless light®. 4. The soul of the wicked, owing to z¢s falling from the bridge, its lying demon, and the pollution collected by its sin, they shall lead therefrom to the descent into the earth, as both ways /ead from that bridge on the Déitih peak. CuHarreR XXXV. 1. The thirty-fourth question is that which you ask thus: Does this world become quite without men ‘, so that ¢herve is no bodily existence in 2¢ what- 1 See Chap. XXI, 2. 2 See Chap. XXI, 2-7. % These are the four grades of heaven, as described in AV. VII-X, Mkh. VII, 9-11. “ Reading avfk (or avih) anshfit4, but it may possibly be avi-1 anshft4, ‘ without a single man.’ CHAPTER XXXIV, I-XXXVI, 2. 77 ever, and then shall they produce the resurrection, or how is it? 2. The reply is this, that this world, continuously from z¢s immaturity even unto z¢s pure renovation, has never been, and also wz// not be, without men; and zz the evil spirit, the worthless (asaptr), no stirring desire of this arises. 3. And near to the time of the renovation the bodily existences desist from eating, and live without food (pavan akhirisnth)!; and the offspring who are born from them are those of an immortal, for they possess durable and blood-exhausted (khdn-gir4t) bodies. 4. Such are ¢hey who are the bodily-existing men that are in the world when there are men, passed away, who rise again and live again. CuarpTterR XXXVI. 1. The thirty-fifth question is that which you ask thus: Who are they who are requisite in producing the renovation of the universe, who were they, and how are they ? 2. The reply is this, that of those assignable for that most perfect work the statements recited are lengthy, for even Gdyédmard, Yim the splendid, Zaratist the Spitam4n’, the sfzrztual chief (rad6) of the righteous, and many great thanksgivers were 1 Bd. XXX, 3 states that men first abstain from meat, afterwards from vegetables and milk, and, finally, from water. 2 See Chap. II, 10. His title, which is nearly always written Spitaman in K35 (rarely Spitdm4n), is Av. spitama or spitdma, but is usually understood to mean ‘descendant of Spitama,’ his ancestor in the ninth generation (see Bd. XXXII, 1). 78 DADISTAN-{ DiNiK.
32 See Chap. II, 10. His title, which is nearly always written Spitaman in K35 (rarely Spitdm4n), is Av. spitama or spitdma, but is usually understood to mean ‘descendant of Spitama,’ his ancestor in the ninth generation (see Bd. XXXII, 1). 78 DADISTAN-{ DiNiK. appointed for completing the appliances of the renovation; and their great miracles and_ successful (avakirag4nik) management ave moved on, which works for the production of the renovation’. 3. Likewise, on the approach of the renovation, Keresdsp? the SAman who smites Dahak, Kai-Khdsrét? who was made to pass away by V4é the long-continuing lord +, Tas and Vévan§ the allies (avak4n6), and many other mighty doers are aiding the production of the renovation. 4. But those who are the producers of the renovation more renowned throughout the spheres (vAspoharak4niktar) are said ¢o de seven, whose names are Réshané-fashm °, Khiar-£ashm, Fradad-gadman, 1 That is, even these ancient rulers and legislators have contributed to the final renovation of the universe by their wise actions and laws. 2 See Chap. XVII, 6. 5 Av. Kavi Husravangh, the third king of the Kayanian dynasty (see Bd. XXXI, 25, XXXIV, 7), whose mysterious disappearance, as related in the Shahnamah, is evidently alluded to here. “ The Av. vayam daregh6-Avadhaitim of Khfrshéd Nyéyish, 1, that seems to be identified here with the good Vaé (see Chap. XXX, 4), who conducts the soul to the other world. 5 The Ts and Giw of Bd. XXIX, 6 and the Sh4hn4mah, where they are said to have been frozen in the mountain snow, with other warriors, after the disappearance of Kai-Khfsrét. They are the Av. Tusa of Ab4n Yt. 3, 58, and, perhaps, Gaévani of Fravardin Yt.115, but the Pahlavi form Vévan (or Viv6) of our text is inconsistent with the latter identification; the form Giw of Bd. XXIX, 6 is merely Pazand. * These names are the Av. Raokas-kaéshman, Hvare-4aéshman, Fradad-Avarené, Varedad-hvaren6, Vouru-nemé, Vouru-savé, and Saoshyas of Fravardin Yt. 128, 129, partly transcribed, partly translated, and partly corrupted into Pahlavi. The corruptions are easily explained thus: Av. vouru, ‘wide,’ when written in Pahlavi is often identical with varen, ‘desire,’ and has been so read by a later copyist and then translated by its synonym kamak; Av, CHAPTER XXXVI, 3-7. 79
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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