* Or, ‘the hottest there, through the very lofty elevation, is not heat.’
2 Pers, Adarbigan.
* The word var is omitted in K2o.
* TD has Pahl. Srfbak.
* This chapter is found in all MSS., and has been numbered XXXI by former translators.
" See Chaps. XV, 2-16, XXXIV, 3.
CHAPTER XXIX, 1I—XXxX, 5. 12!
bread, till when? they shall die they always feed
upon water. 2. So, likewise, in the millennium of
Hishédar-mah *, the strength of appetite (Az) will
thus diminish, when men wi// remain three days
and nights in superabundance (sirih) through one
taste of consecrated food. 3. Then they will desist
from meat food, avd eat vegetables and milk ; after-
wards, they abstain from milk food and abstain from
vegetable food, avd are feeding on water; and for
ten years before Sédshyans* comes they remain
without food, avd do not die.
4. After Sdshyans comes they prepare the raising
of the dead, as it says, that Zaratist asked of Afhar-
mazd thus: ‘Whence does a body form again,
which the wind Aas carried and the water conveyed
(vazid)*? and how does the resurrection occur ?’
5. Adharmazd answered thus: ‘When through me
the sky avose from the substance of the ruby®, with-
out columns, on the spiritual support of far-com-
passed light; when through me the earth arose,
which® bore the material life, avd there is no
1 Reading amat, ‘ when,’ instead of mfin, ‘ which’ (see the note on Chap. I, 7).
2 Written Khfirshédar-m4h, or Khfrshéd-m4h, in the Bundahis; see Chap. XXXII, 8, and Bahman Yt. III, 52, 53.
$ See Chaps. XI, 6, XXXII, 8, Bahman Yt. III, 62.
* Compare (Vend. V, 26) ‘the water carries Aim up, the water carries Aim down, the water casts 47m away.’
5 Compare Mkh. IX, 7.
6 All MSS. have min, ‘out of,’ but translators generally suppose it should be mfin, ‘which,’ as the meaning of ‘brought out of material life’ is by no means clear. Perhaps the two phrases might be construed together, thus: ‘there is no o/her maintainer of the worldly creation, brought from the material life, than it.’ Windischmann refers to Fravardin Yt. 9.
122 BUNDAHIS.
maintainer of the worldly creation but it; when by
me the sun and moon amd stars are conducted in
the firmament (andarvai) of luminous bodies; when
by me corn was created so that, scattered about in
the earth, it grew again avd returned with increase ;
when by me colour! of various kinds was created in
plants; when by me fire was created in plants and
other things® without combustion; when éy me a
son was created and fashioned* in the womb of a
mother, avd the structure (pisak) severally of the
skin, nails, blood, feet, eyes, ears, and other things
was produced; when by me legs were created for
the water, so that it flows away, avd the cloud was
created which carries the water of the world and
rains there where it has a purpose; when by me
‘the air was created which conveys 72% one's eyesight,
through the strength of the wind, the lowermost
upwards according to zés will, ad one is not able to
grasp z¢ with the hand out-stretched; each one of
them, when created by me, was herein more difficult
than causing the resurrection, for* z¢ zs an assistance
to me in the resurrection that they exist, dw¢ when
they were formed it was not forming the future out
of the past®. 6. Observe that when that which was
not was then produced, why is it not possible to
* Former translators all read rag, ‘vein, pore ;’ but it probably stands for rang, ‘ colour, dye,’ as in Chap. XXVII, 5, 18.
* See Chap. XVII, 1, 2.
* Paz. srahtid is evidently a misreading of Pahl. srfstid, ‘formed, shaped.’ Windischmann compares Fravardin Yt. 11, 22, 28,
* Here 4im is the Paézand of Huz. mamanam, ‘for to me;’
being a different word from the interrogative im, ‘why?’ of the
next §.
° Literally, ‘what becomes out of what was,’
Chapter Xxx, 6—Ii. 123
produce again that which was ? for at that time one
will demand the bone from the spirit of earth, the
blood from the water, the hair from the plants, and
the life from fire, since ‘Hey were delivered to them
in the original creation.’
7. First, the bones of Gayémard are roused up,
then those of Mashya avd MAshyéi, then those of
the rest of mankind; in the fifty-seven years of
Séshyans' they prepare all the dead, avd all men
stand up; whoever is righteous avd whoever is
wicked, every human creature, they rouse up from
the spot where its life departs. 8. Afterwards, when
all material living beings assume again their bodies
and forms, then they assign (bara yehabdnd) them
a single class* 9. Of the light accompanying
(levatman) the sun, one half will de for Gayémard,
and one half will give enlightenment among the rest
of men, so that the soul avd body will know that
this is my father, and this is my mother, and this is
my brother, and this is my wife, and these are some
other of my nearest relations.
10. Then is the assembly of the SadvAstarar °,
where all mankind will stand at this time; in that
assembly every one sees his own good deeds and
his own evil deeds; avd then, in that assembly, a
wicked man becomes as conspicuous as a white
sheep among those which are black. 11. In that
1 K2o omits ‘ Séshyans.’
2 The phrase is obscure, and K2o0 omits the numeral ‘one’ (the idhafat of unity); but the meaning is probably that all former distinctions of class, or caste, are abolished.
$ Windischmann suggests that it may be ‘ the assembly of Isad- vastar,’ the eldest son of Zaratfist (see Chap. XXXII, 5); perhaps supposed to be presided over by him as the first supreme high- priest after Zarattfist’s death.
124 BUNDAHISs.
assembly whatever righteous maz was friend of a
wicked ove in the world, azd the wicked man com-
plains of him who is righteous, thus: ‘Why did he
not make me acquainted, when in the world, with
the good deeds which he practised himself?’ if he
who is righteous did not inform him, then it is
necessary for him to suffer shame accordingly in
that assembly'.
12. Afterwards, they set the righteous maz apart
from the wicked; azd then the righteous is for
heaven (garédmA4n), and they cast the wicked back
to hell. 13. Three days and nights they inflict
punishment bodily in hell, azd then he beholds
bodily those three days’ happiness in heaven*. 14.
As it says that, on the day when the righteous man
is parted from the wicked, the tears of every one,
thereupon, run down unto Azs legs. 15. When,
after they set apart a father from his consort (ham-
baz), a brother from his brother, and a friend from
* In the Arda-Viraf-namak (Chap. LXVIII) it is related that Arda-Viraf saw the souls of a husband and wife, that of the husband destined for heaven, and that of the wife for hell; but the wife clung to her husband and asked why they should be separated, and he told her it was on account of her neglect of religious duties ; whereupon she reproached him for not teaching and chastising her. ‘And, afterwards, the man went to heaven and the woman to hell. And owing to the repentance of that woman she was in no other affliction in hell but darkness and stench. And that man sat in the midst of the righteous of heaven in shame, from not converting and not teaching the woman, who might have become virtuous in his keeping.’
* As an aggravation of his punishment in hell. It has generally been supposed that this last phrase refers to the reward of the righteous man, but this cannot be the case unless akhar be taken in the sense of ‘ other,’ which is unlikely ; besides, beholding the happiness of others would be no reward to an Oriental mind.
CHAPTER XXX, 12-19. 125
his friend, they suffer, every one for his own deeds,
and weep, the righteous for the wicked, and the
wicked about himself; for there may be a father
who is righteous avd a son wicked, and there may
be one brother who is righteous avd one wicked.
16. Those for whose peculiar deeds it is appointed,
such as Dahak and Frdsiyav of Tar, avd others of
this sort, as those deserving death (marg-argdn4n),
undergo a punishment no other men undergo; they
call z¢ ‘the punishment of the three nights *.’
17. Among his producers of the renovation of the
universe, those righteous men of whom it is written *
that they are living, fifteen men and fifteen damsels,
will come to the assistance of Sdéshyans. 18. As
Gosihar® falls in the ce/estia/ sphere from a moon-
beam on to the earth, the distress of the earth
becomes such-like as ¢hat of a sheep when a wolf
falls upon z¢. 19. Afterwards, the fire and halo*
melt the metal of Shatvairé, in the hills exd moun-
tains, avd it remains on this earth like a river.
t According to the Pahlavi Vend. VII, 136 (p. 96, Sp.) it appears that a person who has committed a marg-arg&n or mortal sin, without performing patft or renunciation of sin thereafter, remains in hell till the future existence, when he is brought out, beheaded three times for each mortal sin unrepented of, and then cast back into hell to undergo the punishment tishrim khshafnam (‘of the three nights’) before he becomes righteous ; some say, however, that this punishment is not inflicted for a single mortal sin. This period of three nights’ punishment is quite a different matter from the three nights’ hovering of the soul about the body after death.
2 See Chap. XXIX, 5, 6. As the text stands in the MSS. it is uncertain whether the fifteen men and fifteen damsels are a portion of these righteous immortals, or an addition to them.
’ Probably a meteor (see Chap. V, 1).
* Reading khirman; M6 has ‘the fire and angel Airman (Av. Airyaman) melt the metal in the hills,’ &c.
126 BUNDAHIS.
20. Then all men will pass into that melted metal
and will become pure; when oxe is righteous, then it
seems to him just as though’‘he walks continually in
warm milk; éu¢ when wicked, then it seems to him
in such manner as though, in the world, he walks
continually in melted metal.
21. Afterwards, with the greatest affection, all
men come together, father and son and brother and
friend ask one another thus: ‘Where has it? been
these many years, and what was the judgment upon
thy soul? hast thou been righteous or wicked ?’
22. The first soul the body sees, it enquires of it
with those words (gift). 23. All men become of
one voice avd administer loud praise to Atharmazd
and the archangels.
24. Atharmazd completes 4zs work at that time,
and the creatures become so that it is not necessary
to make any effort about them; azd among those
by whom the dead are prepared, it is not necessary
that any effort be made. 25. Sdshyans, with his
assistants, performs a Yazisn ceremony in preparing
the dead, avd they slaughter the ox Hadhayés? in
that Yazisn; from the fat of that ox and the white
Hém * they prepare Hash, and give z¢ to all men,
and all men become immortal for ever and ever-
lasting. 26. This, too, it says, that whoever has
been the size of a man, they restore him then with
an age of forty years; they who have been little
when not dead, they restore then with an age of
fifteen years; and they give every one zs wife, and
1 K2o has ‘have I;’ probably hOmanth, ‘hast thou,’ was the original reading.
* See Chap. XIX, 13.
* See Chap. XXVII, 4.
Chapter Xxx, 20-28. 127
show him his children with the wife; so they act as
now in the world, but there is no begetting of children.
27. Afterwards, Séshyans and his assistants, by
order of the creator Aflharmazd, give every man
the reward and recompense suitable to Azs deeds ;
this is even the righteous existence (ait) where it is
said that they convey Azm to paradise (vahist), and
the heaven (garddman) of Adtharmazd takes up
the body (kerp) as itself requires; with that assist-
ance he continually advances for ever and ever-
lasting. 28. This, too, it says, that whoever has
performed no worship (yast), and has ordered no
Géti-kharid!, and has bestowed no clothes as a
righteous gift, is naked there ; and he performs the
worship (yast) of Afharmazd, and the heavenly
angels* provide him the use of his clothing.
* Paz. gehan is probably a misreading of Pahl. yazdan, as
128 BUNDAHIS.
29. Afterwards, Afharmazd seizes on? the evil
spirit, VohQman oz Akéman?, Ashavahist oz Andar®,
ShatvairO6 on Savar, Spendarmad on ‘Tarédmat
who is Nadnghas*, Horvadad and Amerédad on
Tairév and Zairié®, true-speaking oz what is evil-
speaking, Srédsh* ox Aeshm’™. 30. Then two fiends
remain at large, Aharman® and Az®; Atharmazd
comes to the world, himself the Zdédta and Srésh
the RAaspi'®, and holds the Kasti in Azs hand;
