Chinvat Bridge
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The Chinvat Bridge (
The Bridge's appearance varies depending on the observer's asha, or righteousness. As related in the text known as the Bundahishn, if a person has been wicked, the bridge will appear narrow and the demon Chinnaphapast will emerge[6] and drag their soul into the druj-demana (the House of Lies), a place of eternal punishment and suffering similar to the concept of Hell.[7] If a person's good thoughts, words and deeds in life are many, the bridge will be wide enough to cross, and the Daena, a spirit representing revelation, will appear and lead the soul into Garo Demana (the House of Song). Those souls that successfully cross the bridge are united with Ahura Mazda.
Often, the Chinvat Bridge is identified with the rainbow, or with the
Three divinities are thought to be guardians of the Chinvat Bridge: Sraosha (Conscience), Mithra (Covenant) and Rashnu (Justice).[7]
Alternate names for this bridge include Chinwad, Cinvat, Chinvar or Chinavat.[11]
The last gateway to Heaven and Hell; As-Sirāt in Islam is similar to concept of Chinvat.
In scripture
In the 71st chapter of the Avestan text, the Yasna, there is a description of the Chinvat Bridge.
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The Vendidad also describes the Chinvat Bridge in fargard 19.
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In literature
Dimitris Lyacos's second part of the trilogy Poena Damni With the People from the Bridge alludes to the Chinvat Bridge. In the book a bridge functions as part of the setting of a makeshift performance but also as a narrative element that connects the world of the living with the world of the dead.[15]
American poet Charles Olson references the Chinvat Bridge ("Cinvat" in his reading) in his epic, The Maximus Poems; a work which deals with Avestan mythology, among numerous others.
In visual culture
Representations of bridges on early medieval Sogdian funerary couches have been identified as the Chinvat Bridge. The most notable of these appears on the east wall of the funerary couch of the sabao Wirkak excavated at Xi'an,[16][17] but another fragmentary depiction appears on the funerary couch in the Miho Museum.[18]
Yazidi parallel
In Yazidism, the Silat Bridge is a bridge in Lalish that leads to the most holy Yazidi shrine. It symbolizes the connection and crossing over from the profane earthly world and the sacred, esoteric world. As in Zoroastrianism, the Silat Bridge in will also play a role at the end of times in Yazidism (Kreyenbroek 2005: 39).[19]
See also
- As-Sirāt
- Bifröst
- Brig of Dread
- Matarta
- Vaitarna River
- Otherworld
- Silat Bridge
- Zoroastrian eschatology
References
- ^ "Paradise Found: Part Fourth: Chapter V. The Cradle of the Race in Iranian, or Old-Persian, Thought".
- ISBN 9780877790440.
- ISBN 9780766191365.
- ISBN 978-3-89913-681-4
- ^ Foltz, Richard. "Zoroastrian Attitudes toward Animals". In: Society and Animals 18 (2010). Leiden, the Netherlands: Brill. 2010. p. 371.
- ^ "The Bundahishn ("Creation"), or Knowledge from the Zand: chapters 24-28".
- ^ a b Eduljee, Ed. "Page 1. Zoroastrianism After Life. Zoroastrian Funeral Customs & Death Ceremonies".
- ^ Tiele, C.P. History of Religion. London and Boston, 1877: p. 177.
- ^ C. F. Keary, Primitive Belief. Lond., 1882: p. 292.
- ISBN 1-931956-47-2
- ^ "Glossary of Zoroastrian terms".
- ^ a b "AVESTA: YASNA (English): Chapters 54-72".
- ^ "AVESTA: VENDIDAD 19-22 (Avestan)". Archived from the original on 2009-02-25. Retrieved 2009-01-17.
- ^ "AVESTA: VENDIDAD (English): Fargard 19".
- ^ "Exercise Bowler Issue 21".
- JSTOR 24049043.
- ^ Lerner, Judith A. (January 2001). ""Les Sogdiens en Chine--Nouvelles découvertes historiques, archéologiques et linguistiques" and Two Recently Discovered Sogdian Tombs in Xi'an". Bulletin of the Asia Institute.
- ^ Grenet, Frantz. "Mary Boyce's Legacy for the Archaeologists." Bulletin of the Asia Institute, New Series, 22 (2008): 29-46 (illustrated on page 42). https://www.jstor.org/stable/24049233.
- OCLC 63127403.