Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ing in a forward place and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine ; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda. 15. ' The first step that the soul of the faithful man made, placed him in the Good -Though t ^ Paradise ; ' The second step that the soul of the faithful man made, placed him in the Good-Word^ Paradise ; ' The third step that the soul of the faithful man made, placed him in the Good-Deed^ Paradise; ' The fourth step that the soul of the faithful man made, placed him in the Endless Lights *.' 16. Then one of the faithful, who had departed before him, asked him, saying: 'How didst thou depart this life, thou holy man ? How didst thou come, thou holy man ! from the abodes full of cattle and full of the wishes and enjoyments of love ? From the material world into the world of the spirit? From the decaying world into the undecaying one ? How long did thy felicity last ?' 17. And Ahura Mazda answered: 'Ask him not what thou askest him, who has just gone the dreary ^ The so-called Hum at Paradise (cf.Yt. Ill, 3). ^ The so-called Hfikht Paradise. ^ The so-called Hvarsht Paradise. * The seat of the Garothman. 3l8 YASTS AND SIROZAHS. way, full of fear and distress, where the body and the soul part from one another. 1 8. '[Let him eat] of the food brought to him, of the oil of Zaremaya ^ : this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life ; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled and obedient to her husband, after she has departed this life,' 11. 19. Zarathu^tra asked Ahura Mazda 1 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One ! ( 'When one of the wicked perishes, where does his soul abide on that night.-*' 20. Ahura Mazda answered: 'It rushes and sits near the skull, singing the Kima^ Gatha, O holy Zarathui'tra ! '"To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?" ' On that night his soul tastes as much of suffering as the whole of the living world can taste.'y 21. — 'On the second night, where does his soul abide ?' 22.
2ly Zarathui'tra ! '"To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?" ' On that night his soul tastes as much of suffering as the whole of the living world can taste.'y 21. — 'On the second night, where does his soul abide ?' 22. Ahura Mazda answered: Tt rushes and sits near the skull, singing the Kima Gatha, O holy ^ Zaremaya is the spring: the word translated oil (raoghna, Persian ^^^ might perhaps be better translated 'butter;' the milk made in the middle of spring was said to be the best (Vis- perad I, 2 ; PahL Comm.; cf. Dadistan XXXI, 14). ^ The Gatha of lamenting, beginning with the word Kam (Kam neme zam : ' To what land shall I turn ?') ; Yasna XLVI (XLV). YA5'T XXII. 319 Zarathui-tra ! "To what land shall I turn, O Ahura Mazda ? To whom shall I go with praying?" 'On that night his soul tastes as much of suffering as the whole of the livingf world can taste.' 23^. — 'On the third night, where does his soul abide ?' 24. Ahura Mazda answered : ' It rushes and sits near the skull, singing the Kima Gatha, O holy Zarathui'tra ! " To what land shall I turn, O Ahura Mazda ? To whom shall I go with praying ?" 'On that night his soul tastes as much of suffering as the whole of the living world can taste.' 25. At the end of the third night, O holy Zara- thui-tra ! when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst snow and stench, and as if a wind were blowing from the region of the north, from the regions of the north, a foul-scented wind, the foulest-scented of all the winds in the world. 26-32. And it seems to the soul of the wicked man as if he were Inhaling that wind with the nostrils, and he thinks: 'Whence does that wind blow, the foulest- scented wind that I ever inhaled with my nostrils V ) ^ A development similar to that in §§ 9-14 is to be supplied here : in the Arda Viraf and the INIinokhired the soul of the wicked is met by a horrid old woman, who is his own conscience : ' And in that wind he saw his own religion and deeds, as a profligate woman, naked, decayed, gaping, bandy-legged, lean-hipped, and unlimitedly spotted, so that spot was joined to spot, like the most hideous noxious creatures (khrafstar), most filthy and most stinking' (cf. § 9). Then that wicked soul spoke thus : ' Who art thou ? than whom I never saw any one of the creatures of Auharmazd and Akharman uglier, or filthier or more stinking' (cf. § 10).
3st hideous noxious creatures (khrafstar), most filthy and most stinking' (cf. § 9). Then that wicked soul spoke thus : ' Who art thou ? than whom I never saw any one of the creatures of Auharmazd and Akharman uglier, or filthier or more stinking' (cf. § 10). To him she spoke thus : ' I am thy bad actions, O youth of evil thoughts, of evil words, of evil deeds, of evil religion I It 320 YAi'TS AND stR6zAHS. 33. The first step that the soul of the wicked man made laid him in the Evil --Thought Hell ; The second step that the soul of the wicked man made laid him in the Evil-Word Hell ; The third step that the soul of the wicked^ man made laid him in the Evil-Deed Hell ; The fourth step that the soul of the wicked man made laid him in the Endless Darkness. 34. Then one of the wicked who departed before him addressed him, saying: 'How didst thou perish, 0 wicked man? How didst thou come, O fiend! from the abodes full of cattle and full of the wishes and enjoyments of love ? From the material world into the world of the Spirit ? From the decaying is on account of thy will and actions that I am hideous and vile, iniquitous and diseased, rotten and foul-smelling, unfortunate and distressed, as appears to thee (cf. §§ 11-12). ' When thou sawest any one who performed the Yazishn and Dron ceremonies, and praise and prayer and the service of God, and preserved and protected water and fire, catile and trees, and other good creations, thou practisedst the will of Akharman and the demons, and improper actions. And when thou sawest one who provided hospitable reception, and gave something deservedly in gifts and charity, for the advantage of the good and worthy who came from far, and who were from near, thou wast -avaricious, and shuttedst up thy door (cf. § 13). 'And though I have been unholy (that is, I have been considered bad), I am made more unholy through thee ; and though I have been frightful, I am made more frightful through thee; though 1 have been tremulous, I am made more tremulous through thee ; though I am settled in the northern region of the demons, I am settled further north through thee; through these evil thoughts, through these evil words, and through these evil deeds, which thou practisedst. They curse me, a long time, in the long execration and evil communion of the Evil Spirit (cf. § 14). 'Afterwards that soul of the wicked advanced the first footstep on Dush-humat (the place of evil thoughts), &c.' (The Book of Arda Viraf, XVII, 12-27, as translated by Haug). YAST XXII.
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.
1ing in a forward place and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine ; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda. 15. ' The first step that the soul of the faithful man made, placed him in the Good -Though t ^ Paradise ; ' The second step that the soul of the faithful man made, placed him in the Good-Word^ Paradise ; ' The third step that the soul of the faithful man made, placed him in the Good-Deed^ Paradise; ' The fourth step that the soul of the faithful man made, placed him in the Endless Lights *.' 16. Then one of the faithful, who had departed before him, asked him, saying: 'How didst thou depart this life, thou holy man ? How didst thou come, thou holy man ! from the abodes full of cattle and full of the wishes and enjoyments of love ? From the material world into the world of the spirit? From the decaying world into the undecaying one ? How long did thy felicity last ?' 17. And Ahura Mazda answered: 'Ask him not what thou askest him, who has just gone the dreary ^ The so-called Hum at Paradise (cf.Yt. Ill, 3). ^ The so-called Hfikht Paradise. ^ The so-called Hvarsht Paradise. * The seat of the Garothman. 3l8 YASTS AND SIROZAHS. way, full of fear and distress, where the body and the soul part from one another. 1 8. '[Let him eat] of the food brought to him, of the oil of Zaremaya ^ : this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life ; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled and obedient to her husband, after she has departed this life,' 11. 19. Zarathu^tra asked Ahura Mazda 1 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One ! ( 'When one of the wicked perishes, where does his soul abide on that night.-*' 20. Ahura Mazda answered: 'It rushes and sits near the skull, singing the Kima^ Gatha, O holy Zarathui'tra ! '"To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?" ' On that night his soul tastes as much of suffering as the whole of the living world can taste.'y 21. — 'On the second night, where does his soul abide ?' 22.
2ly Zarathui'tra ! '"To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?" ' On that night his soul tastes as much of suffering as the whole of the living world can taste.'y 21. — 'On the second night, where does his soul abide ?' 22. Ahura Mazda answered: Tt rushes and sits near the skull, singing the Kima Gatha, O holy ^ Zaremaya is the spring: the word translated oil (raoghna, Persian ^^^ might perhaps be better translated 'butter;' the milk made in the middle of spring was said to be the best (Vis- perad I, 2 ; PahL Comm.; cf. Dadistan XXXI, 14). ^ The Gatha of lamenting, beginning with the word Kam (Kam neme zam : ' To what land shall I turn ?') ; Yasna XLVI (XLV). YA5'T XXII. 319 Zarathui-tra ! "To what land shall I turn, O Ahura Mazda ? To whom shall I go with praying?" 'On that night his soul tastes as much of suffering as the whole of the livingf world can taste.' 23^. — 'On the third night, where does his soul abide ?' 24. Ahura Mazda answered : ' It rushes and sits near the skull, singing the Kima Gatha, O holy Zarathui'tra ! " To what land shall I turn, O Ahura Mazda ? To whom shall I go with praying ?" 'On that night his soul tastes as much of suffering as the whole of the living world can taste.' 25. At the end of the third night, O holy Zara- thui-tra ! when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst snow and stench, and as if a wind were blowing from the region of the north, from the regions of the north, a foul-scented wind, the foulest-scented of all the winds in the world. 26-32. And it seems to the soul of the wicked man as if he were Inhaling that wind with the nostrils, and he thinks: 'Whence does that wind blow, the foulest- scented wind that I ever inhaled with my nostrils V ) ^ A development similar to that in §§ 9-14 is to be supplied here : in the Arda Viraf and the INIinokhired the soul of the wicked is met by a horrid old woman, who is his own conscience : ' And in that wind he saw his own religion and deeds, as a profligate woman, naked, decayed, gaping, bandy-legged, lean-hipped, and unlimitedly spotted, so that spot was joined to spot, like the most hideous noxious creatures (khrafstar), most filthy and most stinking' (cf. § 9). Then that wicked soul spoke thus : ' Who art thou ? than whom I never saw any one of the creatures of Auharmazd and Akharman uglier, or filthier or more stinking' (cf. § 10).
3st hideous noxious creatures (khrafstar), most filthy and most stinking' (cf. § 9). Then that wicked soul spoke thus : ' Who art thou ? than whom I never saw any one of the creatures of Auharmazd and Akharman uglier, or filthier or more stinking' (cf. § 10). To him she spoke thus : ' I am thy bad actions, O youth of evil thoughts, of evil words, of evil deeds, of evil religion I It 320 YAi'TS AND stR6zAHS. 33. The first step that the soul of the wicked man made laid him in the Evil --Thought Hell ; The second step that the soul of the wicked man made laid him in the Evil-Word Hell ; The third step that the soul of the wicked^ man made laid him in the Evil-Deed Hell ; The fourth step that the soul of the wicked man made laid him in the Endless Darkness. 34. Then one of the wicked who departed before him addressed him, saying: 'How didst thou perish, 0 wicked man? How didst thou come, O fiend! from the abodes full of cattle and full of the wishes and enjoyments of love ? From the material world into the world of the Spirit ? From the decaying is on account of thy will and actions that I am hideous and vile, iniquitous and diseased, rotten and foul-smelling, unfortunate and distressed, as appears to thee (cf. §§ 11-12). ' When thou sawest any one who performed the Yazishn and Dron ceremonies, and praise and prayer and the service of God, and preserved and protected water and fire, catile and trees, and other good creations, thou practisedst the will of Akharman and the demons, and improper actions. And when thou sawest one who provided hospitable reception, and gave something deservedly in gifts and charity, for the advantage of the good and worthy who came from far, and who were from near, thou wast -avaricious, and shuttedst up thy door (cf. § 13). 'And though I have been unholy (that is, I have been considered bad), I am made more unholy through thee ; and though I have been frightful, I am made more frightful through thee; though 1 have been tremulous, I am made more tremulous through thee ; though I am settled in the northern region of the demons, I am settled further north through thee; through these evil thoughts, through these evil words, and through these evil deeds, which thou practisedst. They curse me, a long time, in the long execration and evil communion of the Evil Spirit (cf. § 14). 'Afterwards that soul of the wicked advanced the first footstep on Dush-humat (the place of evil thoughts), &c.' (The Book of Arda Viraf, XVII, 12-27, as translated by Haug). YAST XXII.
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.
No commentary for this page.