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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. What are the misery and affliction of the wicked in hell? 7. And what and how is the decision aéout those who are among the ever-stationary ?’ 8. The spirit of wisdom answered (9) thus: ‘Heaven is, first, from the star station unto the Nér. has read drog hanrfiné, and assumed the last word to be equivalent to Av. hazdvarena, ‘concourse ;’ so as to obtain the meaning, ‘in which the demons and the fiend form a congress.’ But Av. hazdvarena is Pahl. ham-dfibérisnih (see Pahl. Vend. VII, 137). 1 Or ‘when much interment of corpses is performed,’ as it is doubtful whether we ought to read avtr, ‘much,’ or azir, ‘below.’ 2 That is, for the dead. Such outward manifestations of mourning being considered sinful by the Parsis, as they ought to be by all unselfish people who believe in a future existence of happiness. 30 pinA-f MAtNéc-f KHIRAD. moon station; (10) second, from the moon station unto the sun; (11) aad, third, from the sun station unto the supreme heaven (garédm4n6), whereon the creator Athavmazd is seated. 12. Of heaven the first art is that of good thoughts (himatd), the second is ¢hat of good words (hikht6), and the third is ¢hat of good deeds (hivarsté). 13. ‘ The righteous in heaven are undecaying and immortal, unalarmed, undistressed, and undisturbed. 14. And, everywhere ?, they are full of glory, fragrant, and joyful, full of delight and full of happiness. 15. And, a¢ all times, a fragrant breeze and a scent which is like sweet basil come to meet ¢hem, which are more pleasant than every pleasure, and more fragrant than every fragrance. 16. For them, also, there is no satiety owing to the existence in heaven. 17. And their sitting and walking, perception and enjoyment are with the angels and archangels and the righteous for ever and everlasting. 18. ‘Regarding the ever-stationary z¢ is declared, that ¢hey are from the earth unto the star station; (19) and its affliction for them is then? nothing whatever except cold and heat. 20. ‘Of hell the first part is that of evil thoughts (dis-haimatd), the second is ¢hat of evil words (das-hakhté), and the third is that of evil deeds 1 Nér. has ‘at all times,’ which may be correct, as g4s means both ‘time’ and ‘place.’ It should be noticed, however, that the word used in § 15 is dam4n, which means ‘time’ only. 2 Nér. has ‘their affliction is otherwise,’ by mistaking Huz. adinas-san, ‘then its... for them,’ for a supposed P4z. ainasa, ‘otherwise their,’ which seems to have no real existence, as wherever he reads ain4, ‘ otherwise,’ the Pahl. text has adinas, ‘then its.’ CHAPTER VII, 10-31. 31
22 Nér. has ‘their affliction is otherwise,’ by mistaking Huz. adinas-san, ‘then its... for them,’ for a supposed P4z. ainasa, ‘otherwise their,’ which seems to have no real existence, as wherever he reads ain4, ‘ otherwise,’ the Pahl. text has adinas, ‘then its.’ CHAPTER VII, 10-31. 31 (das-hdvarst6)', 21. With the fourth step the wicked person arrives at that which is the darkest hell ; (22) and they lead him forwards to the vicinity of Aharman, the wicked. 23. And Aharman and the demons, thereupon, make ridicule and mockery of him (24) thus*: “ What was thy trouble and complaint, as regards Aflharmazd and the archangels, and the fragrant and joyful heaven, when thou approachedst for a sight of us and gloomy hell, (25) although we cause thee misery therein and do not pity, and thou shalt see misery of long duration ?” 26. And, afterwards, they execute punishment and torment of various kinds upon him. 27. ‘There is a place? where, as to cold, z¢ is such as that of the coldest frozen* snow. 28. There is a place where, as to heat, z¢ is such as that of the ‘hottest and most blazing fire. 29. There is a place where noxious creatures are gnawing them, just as a dog does the bones. 30. There is a place where, as to stench, z¢ is such that they stagger about (barv4 larzénd)® and fall down. 31. And the dark- 1 These names, as here written, mean literally ‘ evil good thoughts, evil good words, and evil good deeds,’ as if they implied that these places are for those whose best thoughts, words, and deeds are evil; but it is not quite certain that the Pahlavi names are spelt correctly. 2 As already stated in Chap. II, 183-186. 5 Lrg has ‘he is experienced’ in §§ 27-30, owing to Nér. having read danak, ‘knowing, experienced,’ instead of divak, ‘a place.’ * Literally, ‘stone-possessing, stony’ if we read sang-dar, as " seems most plausible; but we might read sékh4r and consider Pers. khasAr or khasar, ‘ice,’ as a corruption of it, by transposition. Lrg has ‘ice (yah) and snow.’ 5 Lig has be resend, ‘they vomit up,’ which is evidently a misreading. 32 pinA-f Mainéc-f KHIRAD. ness is always such-like as though it is possible for them to seize upon z¢ with the hand?’ Cuapter VIII. 1. The sage asked the spirit of wisdom (2) thus: ‘How and in what manner 4as Atharmazd created these creatures and creation? 3. And how and in what manner were the archangels and the spirit of wisdom formed and created by him? 4. And how are the demons and fiends [and also the remaining corrupted oes]? of Aharman, the wicked, miscreated ? [5. How do every good and evil happen which occur to mankind and also the remaining creatures ?] 6. And is it possible to alter anything which is destined, or not?’
34. And how are the demons and fiends [and also the remaining corrupted oes]? of Aharman, the wicked, miscreated ? [5. How do every good and evil happen which occur to mankind and also the remaining creatures ?] 6. And is it possible to alter anything which is destined, or not?’ 7. The spirit of wisdom answered (8) thus: ‘The creator, Aihaymazd, produced these creatures and creation, the archangels and the spirit of wisdom from that which is his own splendour, and with the blessing of unlimited time (zérv4n). 9. For this reason, because unlimited time is undecaying and immortal, painless and hungerless, thirstless and undisturbed ; and for ever and everlasting no one is able to seize upon zz, ov to make z¢ non-predominant as regards his own affairs. 1o. ‘And Aharman, the wicked, miscreated the demons and fiends, and also the remaining corrupted 1 «Even darkness which may be felt’ (Ex. x. 21). 2 K43 omits the phrase in brackets, as well as § 5; but these passages are supplied from L1g, merely substituting yahidakan, ‘corrupted ones,’ as in § ro, for the vashfdag4, ‘ miscreations,’ of Lrg. CHAPTER VIII, I-16. 33 ones!, by his own unnatural intercourse. 11. A treaty of nine thousand winters? in unlimited time (dam4n) was also made by him with Afhaymazd; (12) and, until it 4as become fully completed, no one is able to alter z¢ and to act otherwise. 13. And when the nine thousand years Zave become completed, Aharman is quite impotent ; (14) and Srésh3, the righteous, will smite Aeshm?, (15) ad Mitvé* and unlimited time and the spirit of justice’, who deceives no one in anything, and destiny and divine providence® will smite the creatures and creation of Aharman of every kind, and, in the end, even Azd, the demon. 16. And every creature and creation of Adhaymazd becomes again as undisturbed as those which were produced and created by him in the beginning. 1 Reading yahidakan, but it may be yAtuk4n, ‘ wizards,’ though the word requires an additional long vowel to represent either term correctly. Lig has vash dag, ‘ miscreations.’ , ® According to the Bundahis, time consists of twelve thousand "years (see Bd. XXXIV, 1). In the beginning Afharmazd created the spiritual prototypes (Bd. I, 8) who remained undisturbed for the first three thousand years, when Aharman appeared and agreed to a conflict for the remaining nine thousand years (Bd. I, 18), during the first three of which Afharmazg’s will was undisputed, while during the next three Aharman is active in interference, and during the last three his influence will diminish till, in the end, it will disappear (Bd. I, 20). The nine thousand years of the conflict were supposed to extend from about B.c. 5400 to A.D. 3600 (see Byt. III, 11 n, 44 n). 5 See Chap. II, rrg. * See Chap. II, 118. 5 Probably the angel Rashn@i (see Chap. II, 118, 119). ® Assuming that the vig6-bakht6 of K43 is equivalent to the bagh6é-bakht, ‘divine appointment,’ of Lrg.
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.
16. What are the misery and affliction of the wicked in hell? 7. And what and how is the decision aéout those who are among the ever-stationary ?’ 8. The spirit of wisdom answered (9) thus: ‘Heaven is, first, from the star station unto the Nér. has read drog hanrfiné, and assumed the last word to be equivalent to Av. hazdvarena, ‘concourse ;’ so as to obtain the meaning, ‘in which the demons and the fiend form a congress.’ But Av. hazdvarena is Pahl. ham-dfibérisnih (see Pahl. Vend. VII, 137). 1 Or ‘when much interment of corpses is performed,’ as it is doubtful whether we ought to read avtr, ‘much,’ or azir, ‘below.’ 2 That is, for the dead. Such outward manifestations of mourning being considered sinful by the Parsis, as they ought to be by all unselfish people who believe in a future existence of happiness. 30 pinA-f MAtNéc-f KHIRAD. moon station; (10) second, from the moon station unto the sun; (11) aad, third, from the sun station unto the supreme heaven (garédm4n6), whereon the creator Athavmazd is seated. 12. Of heaven the first art is that of good thoughts (himatd), the second is ¢hat of good words (hikht6), and the third is ¢hat of good deeds (hivarsté). 13. ‘ The righteous in heaven are undecaying and immortal, unalarmed, undistressed, and undisturbed. 14. And, everywhere ?, they are full of glory, fragrant, and joyful, full of delight and full of happiness. 15. And, a¢ all times, a fragrant breeze and a scent which is like sweet basil come to meet ¢hem, which are more pleasant than every pleasure, and more fragrant than every fragrance. 16. For them, also, there is no satiety owing to the existence in heaven. 17. And their sitting and walking, perception and enjoyment are with the angels and archangels and the righteous for ever and everlasting. 18. ‘Regarding the ever-stationary z¢ is declared, that ¢hey are from the earth unto the star station; (19) and its affliction for them is then? nothing whatever except cold and heat. 20. ‘Of hell the first part is that of evil thoughts (dis-haimatd), the second is ¢hat of evil words (das-hakhté), and the third is that of evil deeds 1 Nér. has ‘at all times,’ which may be correct, as g4s means both ‘time’ and ‘place.’ It should be noticed, however, that the word used in § 15 is dam4n, which means ‘time’ only. 2 Nér. has ‘their affliction is otherwise,’ by mistaking Huz. adinas-san, ‘then its... for them,’ for a supposed P4z. ainasa, ‘otherwise their,’ which seems to have no real existence, as wherever he reads ain4, ‘ otherwise,’ the Pahl. text has adinas, ‘then its.’ CHAPTER VII, 10-31. 31
22 Nér. has ‘their affliction is otherwise,’ by mistaking Huz. adinas-san, ‘then its... for them,’ for a supposed P4z. ainasa, ‘otherwise their,’ which seems to have no real existence, as wherever he reads ain4, ‘ otherwise,’ the Pahl. text has adinas, ‘then its.’ CHAPTER VII, 10-31. 31 (das-hdvarst6)', 21. With the fourth step the wicked person arrives at that which is the darkest hell ; (22) and they lead him forwards to the vicinity of Aharman, the wicked. 23. And Aharman and the demons, thereupon, make ridicule and mockery of him (24) thus*: “ What was thy trouble and complaint, as regards Aflharmazd and the archangels, and the fragrant and joyful heaven, when thou approachedst for a sight of us and gloomy hell, (25) although we cause thee misery therein and do not pity, and thou shalt see misery of long duration ?” 26. And, afterwards, they execute punishment and torment of various kinds upon him. 27. ‘There is a place? where, as to cold, z¢ is such as that of the coldest frozen* snow. 28. There is a place where, as to heat, z¢ is such as that of the ‘hottest and most blazing fire. 29. There is a place where noxious creatures are gnawing them, just as a dog does the bones. 30. There is a place where, as to stench, z¢ is such that they stagger about (barv4 larzénd)® and fall down. 31. And the dark- 1 These names, as here written, mean literally ‘ evil good thoughts, evil good words, and evil good deeds,’ as if they implied that these places are for those whose best thoughts, words, and deeds are evil; but it is not quite certain that the Pahlavi names are spelt correctly. 2 As already stated in Chap. II, 183-186. 5 Lrg has ‘he is experienced’ in §§ 27-30, owing to Nér. having read danak, ‘knowing, experienced,’ instead of divak, ‘a place.’ * Literally, ‘stone-possessing, stony’ if we read sang-dar, as " seems most plausible; but we might read sékh4r and consider Pers. khasAr or khasar, ‘ice,’ as a corruption of it, by transposition. Lrg has ‘ice (yah) and snow.’ 5 Lig has be resend, ‘they vomit up,’ which is evidently a misreading. 32 pinA-f Mainéc-f KHIRAD. ness is always such-like as though it is possible for them to seize upon z¢ with the hand?’ Cuapter VIII. 1. The sage asked the spirit of wisdom (2) thus: ‘How and in what manner 4as Atharmazd created these creatures and creation? 3. And how and in what manner were the archangels and the spirit of wisdom formed and created by him? 4. And how are the demons and fiends [and also the remaining corrupted oes]? of Aharman, the wicked, miscreated ? [5. How do every good and evil happen which occur to mankind and also the remaining creatures ?] 6. And is it possible to alter anything which is destined, or not?’
34. And how are the demons and fiends [and also the remaining corrupted oes]? of Aharman, the wicked, miscreated ? [5. How do every good and evil happen which occur to mankind and also the remaining creatures ?] 6. And is it possible to alter anything which is destined, or not?’ 7. The spirit of wisdom answered (8) thus: ‘The creator, Aihaymazd, produced these creatures and creation, the archangels and the spirit of wisdom from that which is his own splendour, and with the blessing of unlimited time (zérv4n). 9. For this reason, because unlimited time is undecaying and immortal, painless and hungerless, thirstless and undisturbed ; and for ever and everlasting no one is able to seize upon zz, ov to make z¢ non-predominant as regards his own affairs. 1o. ‘And Aharman, the wicked, miscreated the demons and fiends, and also the remaining corrupted 1 «Even darkness which may be felt’ (Ex. x. 21). 2 K43 omits the phrase in brackets, as well as § 5; but these passages are supplied from L1g, merely substituting yahidakan, ‘corrupted ones,’ as in § ro, for the vashfdag4, ‘ miscreations,’ of Lrg. CHAPTER VIII, I-16. 33 ones!, by his own unnatural intercourse. 11. A treaty of nine thousand winters? in unlimited time (dam4n) was also made by him with Afhaymazd; (12) and, until it 4as become fully completed, no one is able to alter z¢ and to act otherwise. 13. And when the nine thousand years Zave become completed, Aharman is quite impotent ; (14) and Srésh3, the righteous, will smite Aeshm?, (15) ad Mitvé* and unlimited time and the spirit of justice’, who deceives no one in anything, and destiny and divine providence® will smite the creatures and creation of Aharman of every kind, and, in the end, even Azd, the demon. 16. And every creature and creation of Adhaymazd becomes again as undisturbed as those which were produced and created by him in the beginning. 1 Reading yahidakan, but it may be yAtuk4n, ‘ wizards,’ though the word requires an additional long vowel to represent either term correctly. Lig has vash dag, ‘ miscreations.’ , ® According to the Bundahis, time consists of twelve thousand "years (see Bd. XXXIV, 1). In the beginning Afharmazd created the spiritual prototypes (Bd. I, 8) who remained undisturbed for the first three thousand years, when Aharman appeared and agreed to a conflict for the remaining nine thousand years (Bd. I, 18), during the first three of which Afharmazg’s will was undisputed, while during the next three Aharman is active in interference, and during the last three his influence will diminish till, in the end, it will disappear (Bd. I, 20). The nine thousand years of the conflict were supposed to extend from about B.c. 5400 to A.D. 3600 (see Byt. III, 11 n, 44 n). 5 See Chap. II, rrg. * See Chap. II, 118. 5 Probably the angel Rashn@i (see Chap. II, 118, 119). ® Assuming that the vig6-bakht6 of K43 is equivalent to the bagh6é-bakht, ‘divine appointment,’ of Lrg.
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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