The Fifth Sásán, in like manner, relates that when the report of Jangrangháchah’s having adopted the faith was published abroad, a sage, by name Byásá,[433] came from India to Iran; and the sages of every country being assembled, pursuant to the great king’s command, Biyása thus addressed the prophet of the Lord in the presence of all: “O, Zardusht! in consequence of thy answers and unfolding of mysteries to the wise Jangrangháchah, thou art accounted a true prophet. I have besides heard of innumerable miracles performed by thee. Know that I also, in my own country, am reckoned as one who is unequalled both in the theoretical and practical sciences. I now hope that thou wilt disclose the secrets which I have kept pent up in my bosom, and have never in any manner transferred from the page of my heart to the lip: some people tell us that the genii impart knowledge of this kind to the worshippers of Ahriman: however if thou canst unfold all these secrets, I shall turn to thy faith.” The prophet of the Lord said: “Long before thy arrival, the God of purity made all known to me.” He then recited a Simnad, “chapter,” which the Lord had sent down on those subjects; in which was specified whatever was in Byása’s heart, with the answer attached to it; after which Byása listened to the word of God, and having made profession of the pure faith, returned to Hindustan. It is to be remarked that the two Simnad which contain the answers to the eminent envoy of the Greeks and the sage Byasa do not form a part of the Astawazand, but constitute a portion of the Desátir,[434] or of the celestial volume, in the language of which a chapter is styled a Simnad.
Moreover, Zaratusht Báhrám thus relates concerning the account of heaven and hell given by Ardaiviráf.[435] It is recorded that, when the power of Ardeshir Babagan was firmly established, he assembled around him forty thousand virtuous Mobeds and Dustars, out of which number he selected four thousand; of those thus selected he set apart four hundred, who knew by heart the greater part of the Asta; of these four hundred he again chose out forty learned doctors; and from these he selected seven unblemished sages, equally free from mortal and venial sins, whom he thus addressed: “Let whichever of you is able divest himself of body, and bring us intelligence concerning heaven and hell.” These righteous men made answer: “For such a purpose there is required a man who from the age of seven upwards has not committed sin.” After which these sages selected from amongst them one, named Ardai Viráf,[436] whom they knew to be possessed of this excellence, and, accompanied by the great king, they all repaired to Azar Khúrdád, which was a fire-temple; having there prepared a golden throne for Ardai Viráf, the forty thousand professors of the faith performed Yazash, that is, recited prayers according to the prescribed mode. Ardáiviráf, having drunk a cup of hallowed wine which he received from the Dustur, lay down on his couch and did not arise before the expiration of a week; his spirit, through the efficacy of the divine word, having been separated from the body, those six Dustúrs all the while standing around his pillow. On the eighth day Ardáí, arising from sleep, ordered a scribe to be brought, who should commit to writing all his words; and he thus spoke:[437] “When I fell asleep, Sirushi, who is called also Surúsh Ashú, or Ashú simply, or ‘the Angel of paradise,’ came near. Having made my salám, I explained the motives of my coming to the other world. He took my hand and said: ‘Ascend three steps.’ I obeyed, and arrived at the Chanyud Pul, or ‘the straight bridge of judgment’ (the sarát of the Muhammedans). The accompanying Angel pointed me out the road, when I beheld a bridge finer than a hair and sharper than a razor, and strong, and its length was seven-and-thirty rasans, or cords.[438] I beheld a spirit just parted from the body in a state of tranquillity; on its arrival at the bridge of judgment, a fragrant gale came from mid-day or the east, out of which issued forth a beautiful nymph-like form, the like of which I never before beheld. The spirit asked her: ‘Who art thou of such surpassing beauty?’ She replied: ‘I am the personification of thy good deeds.’
“I then saw Mihr Ized,[439] at whose side were standing Rash Rast[440] and Sarúsh Ized holding a balance in his hand, and angels assembled around them. Now Mihr Ized is the angel whose province it is to number and estimate people in regard to rewards and punishments. Rash is his minister of justice and the lord of equity; and Sarúsh is the lord of messages and the master of announcements. To these I made my salam which they returned, and I passed over the bridge.[441] Several spirits then appeared who addressed me affectionately; Báhmán next appeared and said to me: ‘Come on, that I may show thee the Gah-i-zarin’ (or golden place, which is the same as the celestial throne). I proceeded with him to a beautiful throne, where I beheld the spirit before mentioned, whose deeds were personified by a beauteous form, with the Ashwan, or ‘pure spirits,’ and the inhabitants of paradise around him, with the spirits of his relations rejoicing as on the arrival of a long-absent traveller from his abode; then Báhmán took his hand and brought him to a place worthy of him. When I had proceeded a little onwards, I beheld a lofty portico, where by order of Surúsh I addressed my prayers towards the place of God, and my sight became darkened through the effulgence of light. Surúsh again brought me back to the bridge of judgment, around which I beheld a number of persons standing with folded hands. I asked: ‘Who are those persons?’ Surúsh answered: ‘These are the weak in faith, who remain in this state until the day of judgment: if they possessed an additional particle of virtue, equal in weight to one of the hairs of the eyelash, they would be relieved from this calamity.’ I then beheld another assemblage like unto shining stars. Surush said: ‘This is the Satra Payah,[442] (or the sphere of the fixed stars); in these are a people who with all their wealth observed not the Gítí Kharíd[443] (the purchase of the other world) and the Naú Roz (or the festival of the new year.)’ He next brought me to the Máh Páyah (or lunar sphere), where I beheld spirits resplendent as the moon. The angel said: ‘this Máh Páyah is also one of the spheres of paradise, in which are those who have performed every kind of meritorious act and deed, except observing the Naú Roz.’ He then conducted me to the Khúrshíd Páyah (or solar sphere) where I beheld spirits exceedingly bright, radiant as the sun. The angel said: ‘In the solar sphere are the persons who have observed the Gítí Kharíd and the Naú Roz.’ At his command, I then addressed my prayers to the Warakt and Khurah-i-Yazdan, or ‘light of the Almighty:’ perception and intellect, through the effects of terror and overpowering awe, began to flee from me; a voice, however, from which I obtained renovated energy, came to my hearing: there was then some oil[444] given me to drink out of a golden cup: I partook of it and found it of an incomparable taste: they told me that it was the food of the people of paradise. I next beheld Ardi Behést,[445] to whom I made my salam. He said to me: ‘Place on the sacred fire wood free from moisture.’ Surush then bore me off to Kurutaman, or ‘paradise,’[446] in the light of which I became bewildered in astonishment: I knew none of the precious stones of which it was composed. The angels, by the command of the Almighty, took me round every part of it. I next came to a place where I beheld an illustrious assemblage enveloped in Khurah, that is, ‘radiance and pomp.’ Surúsh Ashir said: ‘These are the spirits of the munificent and noble-minded.’ After this I saw a great multitude in all magnificence. Surúsh explained to me: ‘These are the spirits of all who have observed the Naú Roz.’ Next them I beheld an assemblage in the enjoyment of all magnificence and happiness. Surúsh observed: ‘These are the spirits of just princes.’ After this I beheld blessed spirits in boundless joy and power. Surush explained: ‘These are the Dustúrs and Mobeds: my duty is to convey that class to this honor.’ I next beheld a company of women rejoicing in the midst of great pomp. Surúsh Ashú and Ardibahést observed: ‘These are the spirits of women who were obedient to their husbands.’ I then beheld a multitude of majestic and beautiful persons, seated along with angels. Surúsh said: ‘this class consists of Hírbuds and Mobeds, the attendants on fire-temples, and the observers of the Yasht and Yazisht of the Amshasfands.’ After these I saw an armed assemblage in a state of the highest joy. Surúsh informed me: ‘These are the spirits of the champions who fought in the ways of God, maintaining their country and the husbandmen in a state of prosperity and tranquillity.’ I next beheld a great assemblage in the enjoyment of all delight and gladness. Surúsh observed: ‘These are the spirits of the slayers of the Khurástár (or noxious animals).’[447] After this, I witnessed a people given up to sporting and happiness. Surush observed: ‘These are the spirits of the husbandmen, over whom Safándarmuz is set; he consequently presides over this class, as they have propitiated him by their acts.’ I next beheld a great company surrounded by all the appliances of enjoyment. Surúsh said: ‘These are the spirits of shepherds.’ After this, I beheld great numbers in a state of repose and joy, and the elemental principles of paradise standing before them. Surúsh observed: ‘These are the heads of families, friends to building, who have improved the world by gardens and water-courses, and held the elements in reverence.’ I next came to another class, endowed with prophet-like radiance, of whom Surúsh remarked: ‘These are the spirits of Jádóngóis.’ By Jádóngóis is meant one who solicits money from the wealthy to promote the way of the Lord, and who expends it on noble foundations and holy indigent persons.
“What can I say concerning the black-eyed nymphs—the palaces, offspring, and attendants—the drinks and viands?—any thing like which I know not of in this elemental world.[448]
“After this Surúsh and Ardibehést, taking me out of paradise, bore me off to behold the punishments inflicted on those in hell. First of all, I beheld a black and gloomy river of fetid water, with weeping multitudes falling in and drowning. Surúsh said: ‘This water is collected from the tears shed by relatives on the death of a person; and those who are drowning are they whose relatives, after their death, break out into mourning, weeping, and tears.’ I next proceeded towards the bridge of judgment, where I beheld a spirit rent from the body, and mourning for its separation: there arose a fetid gale, out of which issued a gloomy figure, with red eye-balls, hooked nose, hideous lips, teeth like columns, a head like the kettle of a minaret,[449] long talons, spear-like fangs, snaky locks, and vomiting out smoke. The alarmed spirit having asked, ‘Who art thou?’ he answered, ‘I am the personification of thy acts and deeds.’ On saying this, he threw his hands around the spirit’s neck, so that his lamentations came to the bridge of judgment, which is sharper than a razor: on this the spirit having gone a little way with great difficulty, at last fell into the infernal regions. I then followed him, accompanied by Súrush and Ardibehest: our road lay through snow, ice, storms, intense cold, mephitic exhalations, and obscurity, along a region full of pits: into these I looked, and there beheld countless myriads of spirits suffering tortures. They all wailed bitterly, and the darkness was so thick that one was unable to perceive the other, or to distinguish his lamentation: three days such punishment is equal to nine thousand years, and the same calculation applies to the other pits, in all of which were serpents, scorpions, stinging and noxious creatures: whatever spirit falls into them
“Was stung by one and torn by another,
Was bit by this, and pierced by that.”
“Surúsh having taken me below, I there beheld a spirit with a human head and serpent-like body, surrounded by many demons who were applying the torture to his feet, and smiting him in every direction with hatchets, daggers, and maces, whilst noxious creatures were biting him on all sides. Surúsh observed: ‘This was a man of vile passions.’ I next saw a woman who held in her hand a cup filled with blood and corrupted matter; demons kept striking her with clubs and spears until she swallowed the nauseous draught, on which they instantly replaced a similar bowl in her hands. Surúsh remarked: ‘This woman, whilst laboring under periodical illness, approached the elements, of fire and water.’ I then beheld a man wailing piteously, whose head they were scalping with a poniard: Surúsh said: ‘This was a shedder of innocent blood.’ I next saw a man who was forced to swallow blood and corrupted matter, with which they were continually supplying him. The demons in the mean time tortured him, and placed a heavy mountain on his breast: Surúsh stated this to be ‘The spirit of a dissolute man, who seduced the wives of other men.’ After this, I beheld a spirit weeping through hunger and thirst; so intense was his craving, that he drank his own blood and devoured his own flesh. Surúsh stated: ‘This is the spirit of one who observed not the Báj[450] when partaking of food,’” (Báj is a rite practised by orthodox Parsees before meat, as has been explained under the head of banquet) “‘and who on the day of Aban[451] partook of water, fruit, and bread, so that the angels Khurdád and Murdád were displeased with him.’ I next beheld a woman suspended by her breasts and noxious creatures falling on her. Surúsh said: ‘this is a woman who deserted her husband and went after another man.’ I then saw a great multitude of spirits, furiously assailed by rapacious animals and noxious creatures. Surúsh stated thus: ‘These are persons who adopted not the Kashti[452] or sacred cincture as worn by professors of the excellent faith.’ I next beheld a woman hung up, with her tongue protruding from the hind part of the neck. Surúsh observed: ‘This is a woman who obeyed not her husband, and replied to him with harsh answers and opposition.’ I then saw a man eating with a ladle the most noxious things, of which if he took too small a portion, demons smote him with wooden clubs. Surúsh observed: ‘this is the spirit of one who betrayed his trust.’ I after this beheld a man hung up, surrounded by seventy demons, who were lashing him with serpents instead of scourges; and meanwhile the serpents kept gnawing his flesh with their fangs. Surúsh Ashú said: ‘This is a king who extorted money from his subjects by torture.’ I next beheld a man with wide-opened mouth and protruding tongue,
“With serpents and scorpions covered all over,
The one lacerating with fangs, the others lashing with their tails.