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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1on the place of good thoughts, the second on that of good words, the third on that of good deeds‘, (146) and the fourth step reaches up unto the endless light ® which is all-radiant. 147. And angels 1 Meaning probably the recitation of the Avesta texts. ® K43 omits bar, ‘ quite, altogether,’ in this third clause. ® Lrg has ‘afterwards, he rests the first step ;’ but awar 4r4med, ‘he rests,’ is a misreading of madam kh4rdm dad,‘ on the march is set.’ ‘ These are the three lowermost grades of heaven, himat, hakht, and hfivarst (see Chap. VII, 12). ® The highest grade of heaven, where AXharmazd and the angels are supposed to dwell (see Chap. VII, 11). a CHAPTER II, 136-156. 21 and archangels of every description come to meet him, (148) and ask tidings from him (149) thus: “ How hast thou come, from that which is a perishable, fearful, azd very miserable existence, to this which is an imperishable existence that is undisturbed, ¢Zou youth who art well-thinking, well-speaking, well-doing, azd of good religion ?” 150. ‘Then Adharmazd, the lord, speaks (151) thus: “Ask ye from him no tidings; for he has parted from that which was a precious body, and has come by that which is a fearful road. 152. And bring ye unto him the most agreeable of eatables, that which is the midspring butter!, (153) so that he may rest his soul from that bridge of the three nights, unto which he came from Asté-viddd and the remaining demons?; (154) and seat him upon an all-embellished throne.” 155. ‘As z¢ zs declared (156) that: “ Unto® the righteous man‘ and woman, after passing away 5, they bring food * of the most agreeable of eatables— ! The Maidhyé-zarm réghan, which is explained in Dd. XXXI, 14 as the spiritual representative of butter made during the Maidhyé-zaremaya, ‘mid-verdure,’ festival, which was considered the best of the year. This festival is held on the forty-fifth day of the Parsi year, which was about 4th May when the year was fixed to begin at the vernal equinox as described in Bd. XXV, 3-7, 20. The heavenly food which goes by this name is not to be confounded with the Hfsh which is expected to be prepared at the resurrection, from the fat of the ox Hadhayés and the white Hém, for the purpose of making mankind immortal (see Bd. XXX, 25) ; although some such confusion appears to exist in AV. X,5. K43 has rfiban, ‘soul,’ instead of r6ghan, ‘butter.’ 2 See §§ 114-123. 5 K43 omits ‘unto.’ * Literally, ‘ male.’ 5 Lig adds ‘from the body and consciousness.’ ® Reading kazag, instead of kazad, both here and in the next clause of the sentence. Lz1g has ‘the angels of the spiritual exzs/- 22 pinA-i MAfNdGc-f KHIRAD. the food of the angels of the spiritual exzstences— that which is the midspring butter’; and they seat them down on an all-embellished throne. 157. For ever and everlasting they remain in all glory with the angels of the spiritual exzs¢ences everlastingly.”
2the food of the angels of the spiritual exzstences— that which is the midspring butter’; and they seat them down on an all-embellished throne. 157. For ever and everlasting they remain in all glory with the angels of the spiritual exzs¢ences everlastingly.” 158. ‘And when he who is wicked dies, his soul then rushes aéout for three days and nights in the vicinity of the head of that wicked ome, and sobs? (159) thus: “Whither do I go, and now what do I make*® as a refuge?” 160. And the sin and crime of every kind, that weve committed by him in the worldly exzstence, he sees with 4zs eyes in those three days and nights. 161. The fourth day Vizaresh 4, the demon, comes and binds the soul of the wicked with the very evil noose®; (162) and with the opposition of Srésh, the righteous, he leads 7z¢ up to the Kindvar bridge*. 163. Then Rashnd’, the just, detects that soul of the wicked through és wickedness. 164. ‘Afterwards, Vizaresh, the demon, takes that ences bring the most agreeable of eatables,’ by omitting the first kazag, and misreading the second one. ; 1 K43 has rfiban again, as in § 152, for r6ghan. Although this sentence resembles Hn. II, 38, 39, it is evidently quoted from some other source, as its difference is more striking than its resemblance. 2 This verb is Huz. bekhfinéd=Paz. giryéd, but Nér. has read banginéd, ‘laments,’ and has written vagined, 5 Or it may be ‘take,’ as these two verbs are written alike in Huzvaris. This exclamation is a quotation from the Gathas or sacred hymns, being the first line of Yas. XLV, 1. * The Av. Vizaresha of Vend. XIX, 94, who carries off the souls of the wicked; he is also mentioned in Bd. XXVIII, 18, Dd. XXXII, 4, 7, XXXVI, 44. 5 Reading saryatar sfi/an. Lig has vad band, ‘an evil tie.’ ® See § 115. T See §§ 119, 120. CHAPTER II, 157-174. 23 soul of the wicked, and mercilessly and maliciously beats axd maltreats 27. 165. And that soul of the wicked weeps with a loud voice, is fundamentally horrified?, implores with many supplicating? entreaties, and makes many struggles for life disconnectedly*. 166. Whom ‘*—when his struggling and supplication are of no avail whatever, and no one comes to his assistance from the divinities (bag4n)§, nor yet from the demons—moreover, Vizaresh, the demon, drags miserably * to the inevitable” hell. 167. ‘And then a maiden who is not like unto maidens comes to meet him. 168. And that soul of the wicked speaks to that evil maiden (169) thus: “Who mayst thou be, that never in the worldly existence was an evil maiden seen by me, who was viler and more hideous than thee ?”
3167. ‘And then a maiden who is not like unto maidens comes to meet him. 168. And that soul of the wicked speaks to that evil maiden (169) thus: “Who mayst thou be, that never in the worldly existence was an evil maiden seen by me, who was viler and more hideous than thee ?” 170. ‘And she ® speaks in reply to him (171) thus: “I am not a maiden, but I am thy deeds®, ¢hou monster who avé evil-thinking, evil-speaking, evildoing, and of evil religion! 172. For even when thou sawest }° 42m who performed the worship of the sacred beings, still then thou hast sat down, and demon-worship was performed by thee, (173) and the demons and fiends weve served. 174. And also when thou sawest 4zm who provided lodging and 1 Instead of burz-vangtha bekhfinéd, bun rAméd, Lig has burzavandiha vagtned u vardmed, ‘loudly shrieks and weeps.’ 2 Reading lapaké-kartha. § Instead of apadvandih4, Lig has apathih4, ‘ fruitlessly,’ * Lrg has ‘and.’ 5 Lig has vehi, ‘ the good.’ * Instead of 4k-hémandfha, Lig has anaomediha, ‘hopelessly.’ ‘ 7 Reading nagirz, but this is uncertain ; Lig has azer, ‘lower.’ ® Lrg has ‘that evil maiden.’ ® Lrg has ‘evil deeds.’ © Lig adds ‘in the world.’ 24 pinA-f MAtNéG-i KHIRAD. entertainment, and gave alms, for a good person who came forth from near and 4zm, too, who was from afar?, (175) then thou actedst scornfully and disrespectfully ¢o the good person, and gave no alms, and even shut up the door. 176. And when thou sawest 42m who practised true justice, took no bribe, gave true evidence, and uttered virtuous recitation, (177) even then thou hast sat down, and false justice was practised by thee, evidence was given by thee with falsehood, and vicious recitation was uttered by thee. 178. I am this of thine, the evil thoughts, the evil words, and the evil deeds which were thought and spoken and done by thee. 179. For when I have become uncommendable, I am then made altogether still more uncommendable by thee ; (180) when I have become unrespected, I am then made altogether still more unrespected by thee; (181) and when I have sat in an eye-offending® position, I am then made altogether still more really eye-offending (£Aashm-kah-t&tar-ié) by thee.” 182. ‘Afterwards he enters 3, the first step on the place of evil thoughts, the second on that of evil words, the third step on ¢hat of evil deeds *, (183) and the fourth step rushes into the presence of the * In Lrg the words ‘near’ and ‘afar’ change places. 3 Literally, ‘eye-consuming,’ the reading adopted by Nér., but, though it gives a satisfactory meaning, it is not quite certain that it represents the Pahlavi text correctly. 5 For.dén vazlfinéd, ‘he goes in,’ Lrg has azdar zréved, indicating that the first letter, va, of vazlanéd had been omitted in the Pahl. MS. used by Nér., which misled him into reading the remaining letters as a new Paz. verb zréved, as already remarked by Néldeke in Gét. gel. Anz. 1882, p. 975.
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.
1on the place of good thoughts, the second on that of good words, the third on that of good deeds‘, (146) and the fourth step reaches up unto the endless light ® which is all-radiant. 147. And angels 1 Meaning probably the recitation of the Avesta texts. ® K43 omits bar, ‘ quite, altogether,’ in this third clause. ® Lrg has ‘afterwards, he rests the first step ;’ but awar 4r4med, ‘he rests,’ is a misreading of madam kh4rdm dad,‘ on the march is set.’ ‘ These are the three lowermost grades of heaven, himat, hakht, and hfivarst (see Chap. VII, 12). ® The highest grade of heaven, where AXharmazd and the angels are supposed to dwell (see Chap. VII, 11). a CHAPTER II, 136-156. 21 and archangels of every description come to meet him, (148) and ask tidings from him (149) thus: “ How hast thou come, from that which is a perishable, fearful, azd very miserable existence, to this which is an imperishable existence that is undisturbed, ¢Zou youth who art well-thinking, well-speaking, well-doing, azd of good religion ?” 150. ‘Then Adharmazd, the lord, speaks (151) thus: “Ask ye from him no tidings; for he has parted from that which was a precious body, and has come by that which is a fearful road. 152. And bring ye unto him the most agreeable of eatables, that which is the midspring butter!, (153) so that he may rest his soul from that bridge of the three nights, unto which he came from Asté-viddd and the remaining demons?; (154) and seat him upon an all-embellished throne.” 155. ‘As z¢ zs declared (156) that: “ Unto® the righteous man‘ and woman, after passing away 5, they bring food * of the most agreeable of eatables— ! The Maidhyé-zarm réghan, which is explained in Dd. XXXI, 14 as the spiritual representative of butter made during the Maidhyé-zaremaya, ‘mid-verdure,’ festival, which was considered the best of the year. This festival is held on the forty-fifth day of the Parsi year, which was about 4th May when the year was fixed to begin at the vernal equinox as described in Bd. XXV, 3-7, 20. The heavenly food which goes by this name is not to be confounded with the Hfsh which is expected to be prepared at the resurrection, from the fat of the ox Hadhayés and the white Hém, for the purpose of making mankind immortal (see Bd. XXX, 25) ; although some such confusion appears to exist in AV. X,5. K43 has rfiban, ‘soul,’ instead of r6ghan, ‘butter.’ 2 See §§ 114-123. 5 K43 omits ‘unto.’ * Literally, ‘ male.’ 5 Lig adds ‘from the body and consciousness.’ ® Reading kazag, instead of kazad, both here and in the next clause of the sentence. Lz1g has ‘the angels of the spiritual exzs/- 22 pinA-i MAfNdGc-f KHIRAD. the food of the angels of the spiritual exzstences— that which is the midspring butter’; and they seat them down on an all-embellished throne. 157. For ever and everlasting they remain in all glory with the angels of the spiritual exzs¢ences everlastingly.”
2the food of the angels of the spiritual exzstences— that which is the midspring butter’; and they seat them down on an all-embellished throne. 157. For ever and everlasting they remain in all glory with the angels of the spiritual exzs¢ences everlastingly.” 158. ‘And when he who is wicked dies, his soul then rushes aéout for three days and nights in the vicinity of the head of that wicked ome, and sobs? (159) thus: “Whither do I go, and now what do I make*® as a refuge?” 160. And the sin and crime of every kind, that weve committed by him in the worldly exzstence, he sees with 4zs eyes in those three days and nights. 161. The fourth day Vizaresh 4, the demon, comes and binds the soul of the wicked with the very evil noose®; (162) and with the opposition of Srésh, the righteous, he leads 7z¢ up to the Kindvar bridge*. 163. Then Rashnd’, the just, detects that soul of the wicked through és wickedness. 164. ‘Afterwards, Vizaresh, the demon, takes that ences bring the most agreeable of eatables,’ by omitting the first kazag, and misreading the second one. ; 1 K43 has rfiban again, as in § 152, for r6ghan. Although this sentence resembles Hn. II, 38, 39, it is evidently quoted from some other source, as its difference is more striking than its resemblance. 2 This verb is Huz. bekhfinéd=Paz. giryéd, but Nér. has read banginéd, ‘laments,’ and has written vagined, 5 Or it may be ‘take,’ as these two verbs are written alike in Huzvaris. This exclamation is a quotation from the Gathas or sacred hymns, being the first line of Yas. XLV, 1. * The Av. Vizaresha of Vend. XIX, 94, who carries off the souls of the wicked; he is also mentioned in Bd. XXVIII, 18, Dd. XXXII, 4, 7, XXXVI, 44. 5 Reading saryatar sfi/an. Lig has vad band, ‘an evil tie.’ ® See § 115. T See §§ 119, 120. CHAPTER II, 157-174. 23 soul of the wicked, and mercilessly and maliciously beats axd maltreats 27. 165. And that soul of the wicked weeps with a loud voice, is fundamentally horrified?, implores with many supplicating? entreaties, and makes many struggles for life disconnectedly*. 166. Whom ‘*—when his struggling and supplication are of no avail whatever, and no one comes to his assistance from the divinities (bag4n)§, nor yet from the demons—moreover, Vizaresh, the demon, drags miserably * to the inevitable” hell. 167. ‘And then a maiden who is not like unto maidens comes to meet him. 168. And that soul of the wicked speaks to that evil maiden (169) thus: “Who mayst thou be, that never in the worldly existence was an evil maiden seen by me, who was viler and more hideous than thee ?”
3167. ‘And then a maiden who is not like unto maidens comes to meet him. 168. And that soul of the wicked speaks to that evil maiden (169) thus: “Who mayst thou be, that never in the worldly existence was an evil maiden seen by me, who was viler and more hideous than thee ?” 170. ‘And she ® speaks in reply to him (171) thus: “I am not a maiden, but I am thy deeds®, ¢hou monster who avé evil-thinking, evil-speaking, evildoing, and of evil religion! 172. For even when thou sawest }° 42m who performed the worship of the sacred beings, still then thou hast sat down, and demon-worship was performed by thee, (173) and the demons and fiends weve served. 174. And also when thou sawest 4zm who provided lodging and 1 Instead of burz-vangtha bekhfinéd, bun rAméd, Lig has burzavandiha vagtned u vardmed, ‘loudly shrieks and weeps.’ 2 Reading lapaké-kartha. § Instead of apadvandih4, Lig has apathih4, ‘ fruitlessly,’ * Lrg has ‘and.’ 5 Lig has vehi, ‘ the good.’ * Instead of 4k-hémandfha, Lig has anaomediha, ‘hopelessly.’ ‘ 7 Reading nagirz, but this is uncertain ; Lig has azer, ‘lower.’ ® Lrg has ‘that evil maiden.’ ® Lrg has ‘evil deeds.’ © Lig adds ‘in the world.’ 24 pinA-f MAtNéG-i KHIRAD. entertainment, and gave alms, for a good person who came forth from near and 4zm, too, who was from afar?, (175) then thou actedst scornfully and disrespectfully ¢o the good person, and gave no alms, and even shut up the door. 176. And when thou sawest 42m who practised true justice, took no bribe, gave true evidence, and uttered virtuous recitation, (177) even then thou hast sat down, and false justice was practised by thee, evidence was given by thee with falsehood, and vicious recitation was uttered by thee. 178. I am this of thine, the evil thoughts, the evil words, and the evil deeds which were thought and spoken and done by thee. 179. For when I have become uncommendable, I am then made altogether still more uncommendable by thee ; (180) when I have become unrespected, I am then made altogether still more unrespected by thee; (181) and when I have sat in an eye-offending® position, I am then made altogether still more really eye-offending (£Aashm-kah-t&tar-ié) by thee.” 182. ‘Afterwards he enters 3, the first step on the place of evil thoughts, the second on that of evil words, the third step on ¢hat of evil deeds *, (183) and the fourth step rushes into the presence of the * In Lrg the words ‘near’ and ‘afar’ change places. 3 Literally, ‘eye-consuming,’ the reading adopted by Nér., but, though it gives a satisfactory meaning, it is not quite certain that it represents the Pahlavi text correctly. 5 For.dén vazlfinéd, ‘he goes in,’ Lrg has azdar zréved, indicating that the first letter, va, of vazlanéd had been omitted in the Pahl. MS. used by Nér., which misled him into reading the remaining letters as a new Paz. verb zréved, as already remarked by Néldeke in Gét. gel. Anz. 1882, p. 975.
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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