Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)
English·1879–1910·trans. E. W. West·388 passages
The text · part 10 of 18
1o. And he took both hands, rubbed his body (kerp) again, axd spoke: thus: ‘I have slept a long time, avd am not surfeited with this pleasant dream produced by Atharmazd.’
11. Adharmazd said to the righteous Zaratist thus: ‘What was seen in the pleasant dream produced by Afharmazd ?’
12. Zarattist spoke thus: ‘O Afharmazd, propitious spirit! creator of the material world, righteous creator! I have seen a celebrity (khunid) with much wealth, whose soul, infamous in the body, was hungry (gurs)? and jaundiced and in hell, and he did not seem to me exalted; and I saw a beggar with no wealth and helpless, and his soul was thriving (farpth) in paradise, and* he seemed to me exalted.
1 This verb is omitted in K2o by mistake. 2 Or else ‘dirty.’ 5 Reading afam instead of minam, both here and in § 14; the
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13. [And I saw a wealthy maz without children, and he did not seem to me exalted;]! and I saw a pauper with many children, and he seemed to me exalted. 14. And I saw a tree on which were seven branches, one golden, one of silver, one brazen, one of copper, [one of tin]?, one of steel, and one was mixed up with iron.’
15. Adharmazd spoke thus: ‘O Zaratfst the Spitam4n! this is what I say beforehand, the one tree which thou sawest is the world which I, Adharmazd, created; and those seven branches thou sawest are the seven periods which w// come.
16. And that which was golden is the reign of King Vistasp, when I and thou converse about religion, and Vistasp shall accept that religion and shall demolish the figures of the demons, and the demons desist from demonstration into concealed proceedings; Aharman and the demons rush back to darkness, and care for water, fire, plants, and the earth of Spendarmad? becomes apparent. 17. And that which was of silver‘ is the reign of Ardashir® the
copyist of Kzo having confounded these two words, like those mentioned in the note on § 4.
1 The passage in brackets is omitted in K2o, but is supplied from the Paz. MSS., being evidently necessary to complete the contrast. It occurs also in the Pers. version.
? Supplied from the Paz. and Pers. versions, being omitted here in K2o0, though occurring in § 20.
* The female archangel who has charge of the earth (see Bund. I, 26).
‘ The P4z. MSS. omit the description of the silver age.
5 Usually identified with Artaxerxes Longimanus, but his long reign of 112 years may include most of the Achzemenian sovereigns down to Artaxerxes Mnemon, several of whom are called Ahasuerus or Artaxerxes in the biblical books of Ezra and Esther. See Bund. XXXI, 30, XXXIV, 8.
CHAPTER II, 13-19. 199
See Bund. XXXI, 30, XXXIV, 8.
CHAPTER II, 13-19. 199
Kay4n (Kat), whom! they call Vohdman son of Spend-d4d@?, who is he who separates the demons from men, scatters ¢4em about, and makes the religion current zz the whole world. 18. And that which was brazen ® is the reign of Ardakhshir 4, the arranger and restorer of the world, and that of King Shahpdr, when he arranges the world which I, Atharmazd, created ; he makes happiness (bikhtakih)® prevalent in the boundaries of the world, and goodness shall become manifest; and Ataré-pad of triumphant destiny, the restorer of the true religion, with the prepared brass*, brings this religion, to- | gether with the transgressors, back to the truth. 19. And that which was of copper is the reign of the Askanian king’, who removes from the world
1 Reading mfin, ‘whom,’ instead of amat, ‘ when’ (see the note on Bund. I, 7).
* Contracted here into Spendad, as it is also in Bund. XXXIV, 8 in the old MSS. This name of the king is corrupted into Bahman son of Isfendiy4r in the Shahnamah.
5 This brazen age is evidently out of its proper chronological order. The Pazand and Persian versions correct this blunder by describing the copper age before the brazen one here, but they place the brazen branch before the copper one in § 14, so it is doubtful how the text stood originally.
‘ Artakhshatar son of Papaki and Shahpfihar? son of Artakhshatar are the Sasanian forms of the names of the first two monarchs (4.p. 226-271) of the Sasanian dynasty, whose reigns constitute this brazen age.
5 Literally, ‘deliverance from sin’ or ‘ salvation’ by one’s own good works, and, therefore, not in a Christian sense.
* Referring to the ordeal of pouring molten brass on his chest, undergone by Atar6-p4d son of Maraspend, high-priest and prime minister of Shapfir I, for the purpose of proving the truth of his religion to those who doubted it.
7 Tt is uncertain which of the Askanian sovereigns is meant, or whether several of the dynasty may not be referred to. The Greek
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the heterodoxy (gavid-rastakth) which existed, and the wicked Akandgar-i Kilisy4kith? is utterly destroyed by this religion, azd goes unseen and unknown from the world. 20. And that which was of tin is the reign of King Vahram Gér?, when he successors of Alexander were subdued in Persia by Ask (Arsaces I), who defeated Seleucus Callinicus about s.c. 236. But the third book of the Dinkard (in a passage quoted by Haug in his Essay on the Pahlavi Language) mentions Valkhas (Vologeses) the Askanian as collecting the Avesta and Zand, and encouraging the Mazdayasnian religion. This Valkhas was probably Vologeses I, a contemporary of Nero, as shown by Darmesteter in the introduction to his translation of the Vendidad.
This Valkhas was probably Vologeses I, a contemporary of Nero, as shown by Darmesteter in the introduction to his translation of the Vendidad.
1 I am indebted to Professor J. Darmesteter for pointing out that Néryésang, in his Sanskrit translation of Yas. IX, 75, explains Kalasiyik&% as ‘those whose faith is the Christian religion ;’ the original Pahlavi word in the oldest MSS. is Kilisdy4tk, altogether a misunderstanding of the Avesta name Keresani, which it translates, but sufficiently near the name in our text to warrant the assumption that Néryésang would have translated Kilisyakih by ‘Christianity ;’ literally it means ‘ecclesiasticism, or the church religion’ (from Pers. kilisya, Gr. éxxAnoia). Akandgar is probably a miswriting of Alaksandar or Sikandar; though Darmesteter suggests that Skandgar (Av. skend6é-kara, Pers. sikandgar), ‘causer of destruction,’ would be an appropriate punning title for Alexander from a Persian point of view. The anachronisms involved in making Alexander the Great a Christian, conquered by an Ask4nian king, are not more startling than the usual Pahlavi statement that he was a Roman. To a Persian in Sasanian times Alexander was the representative of an invading enemy which had come from the countries occupied, in those times, by the eastern empire of the Christian Romans, which enemy had been subdued in Persia by the Askanian dynasty ; and such information would naturally lead to the anachronisms just mentioned. The name Kilisy4kih is again used, in Chap. III, 3, 5, 8, to denote some Christian enemy.
® This Sasanian monarch (a. p. 420-439), after considerable provocation, revived the persecution of the heretics and foreign creeds which had been tolerated by his predecessor, and this conduct naturally endeared him to the priesthood.
CHAPTER II, 20-24. 201
makes the sight? of the spirit of pleasure manifest, and Aharman with the wizards rushes back to darkness and gloom. 21. And that which was of steel is the reign of King Khdsré son of Kév4d?, when he keeps away from this religion the accursed Mazdik§, son of Bamdad, who remains opposed to the religion along with the heterodox. 22. And that which was mixed with iron [is the reign of the demons with dishevelled hair* of the race of Wrath, when it is the end of the tenth hundredth winter of thy millennium], O Zaratdst the Spitaéman !’
23. Zarattst said thus: ‘Creator of the material world! O propitious spirit! what token would you give of the tenth hundredth winter ?’
24. Adharmazd spoke thus: ‘Righteous Zaratdst! I wetl make z¢ clear: the token that it is the end of thy millennium, and the most evil’ period is coming, is ‘hat a hundred kinds, a thousand kinds, a myriad of kinds of demons with dishevelled hair, of the
? Reading vénap (Pers. bfn4b), but it may be va davag, in which case the phrase must be translated as follows: ‘ when he makes the spirit of pleasure and joy manifest.’
Reading vénap (Pers. bfn4b), but it may be va davag, in which case the phrase must be translated as follows: ‘ when he makes the spirit of pleasure and joy manifest.’
* See Chap. I, 5. The characteristic of the steel age, like that of the tin one, was the persecution of heretics who had been tolerated by the reigning monarch’s predecessor.
* Generally written Mazdak, a heretic whose teaching was very popular in the time of King Kévad (or Kavad, a.p. 487-531). His doctrine appears to have been extreme socialism built upon a Mazdayasnian foundation. He was put to death by Khfsré I, as hinted in the text. It is remarkable that none of the successors of Khfisr6 Néshirvan are mentioned in the Bahman Yast, so that a Parsi, who even did not believe in the verbal inspiration of the book, might possibly consider the remainder of it as strictly prophetical.
* The passage in brackets is omitted in K20 by mistake, and is here supplied from Chap. I, 5, in accordance with the Paz. and Pers. versions,p. 202 race of Wrath, rush into the country of Iran (Airan shatr6) from the direction of the east!, which as an inferior race and race of Wrath. 25. They have uplifted banners, they slay those living in the world?, they have ¢hery hair dishevelled on the back, and they are mostly a small and inferior (nitim) race, forward in destroying the strong doer; O Zaratdst the Spitim4n! the race of Wrath is miscreated (vishd@) and its origin is not manifest. 26. Through | witchcraft they rush into these countries of Iran which I, Aftharmazd, created, since they burn and damage many things; and the house of the houseowner, the land of the land-digger, prosperity, nobility, sovereignty, religion’, truth, agreement, security, enjoyment, and every characteristic which I, Adharmazd, created, this pure religion of the Mazdayasnians, and the fire of Va4hram, which is set in the appointed place, encounter annihilation, and the direst destruction and trouble will come into notice. 27. And that which is a great district will become a town; that which is a great town, a village; that
1 Or ‘of Khfras4n.’ It is difficult to identify these demons with the Arabs, who came from the west, though a dweller in Kirman might imagine that they came from Khfrdsan. In fact, hardly any of the numerous details which follow, except their longcontinued rule, apply exclusively to Muhammadans. It appears, moreover, from’ § 50 and Chap. III, 8, that these demons are intended for Tfrks, that is, invaders from Turkistaén, who would naturally come from the east into Persia.
* Reading géhan-zivo zektelfind, but the beginning of the latter word is torn off in K2o, and the other versions have no equivalent phrase. The Pazand substitutes the phrase ‘black banners and black garments.’
* This word, being torn off in K2o0, is supplied from the Paz. MSS.
CHAPTER II, 25-31. 203
The Pazand substitutes the phrase ‘black banners and black garments.’
* This word, being torn off in K2o0, is supplied from the Paz. MSS.
CHAPTER II, 25-31. 203
which is a great village, a family; and that which is a [great]! family, a single threshold. 28. O Zaratdst the Spitaman! they will lead these Iranian countries of Adharmazd into a desire for evil, zz¢o tyranny and misgovernment, those demons with dishevelled hair who are deceivers, so that what they say they do not do, and they are of a vile religion, so that what they do not say they do. 29. And their assistance and promise have no sincerity, there is no law, they preserve no security, and on the support they provide no one relies; with deceit, rapacity, and misgovernment they will devastate these my Iranian countries, who am Atharmazd.
30. ‘And at that time, O Zaratdst the Spitaman! all men will become deceivers, great friends will become of different parties, and respect, affection, hope’, and regard for the soul will depart from the world; the affection of the father will depart from the son; and ¢hat of the brother from 4zs brother ; the son-in-law wil become a beggar (kidyak or kasik) from his father-in-law *, and the mother will be parted and estranged from the daughter.
31. ‘When it is the end of thy tenth hundredth winter, O ZaratOst the Spitaman! the sun is more unseen and more spotted (vasangtar); the year, month, and day are shorter; and the earth of Spendarmad is more barren, and fuller of highway-
1 This word is omitted in Kzo, but supplied from the PAzand. The whole section is omitted in the Pers. version.
2 This word, being torn off in K20, is doubtfully supplied from the Pers. paraphrase. The Paz. MSS. omit §§ 30-32.
° Or, perhaps, ‘ parents-in-law;’ the original is khfsrfiné, followed by some word (probably nafsman) which is torn off in Kzo. The Pers. version gives no equivalent phrase.
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men’; and the crop will not yield the seed, so that of the crop of the corn-fields in ten cases seven will diminish and three? will increase, and that which increases does not become ripe*; and vegetation, trees, and shrubs will diminish ; when one shall take a hundred, ninety will diminish and ten will increase, and that which increases gives no pleasure and flavour. 32. And men are born smaller, and their skill and strength are less; they become more deceitful and more given to vile practices; they have no gratitude and respect for bread and salt, and they have no affection for their country (désak).
32. And men are born smaller, and their skill and strength are less; they become more deceitful and more given to vile practices; they have no gratitude and respect for bread and salt, and they have no affection for their country (désak).
33. ‘And in that most evil time a boundary has most disrespect‘ where it is the property of a suffering man of religion; gifts are few among their deeds, and duties and good works proceed but little from their hands; and sectarians of all kinds are seeking mischief for them®. 34. And all the world will be burying azd clothing the dead, and burying the dead and washing the dead wd/ de by law; the burning, bringing to water and fire, and eating of dead matter they practise by law and do not abstain from. 35. They recount largely about duties and good works, and pursue wickedness and the road to hell; and through the iniquity, cajolery, and craving of wrath and avarice they rush to hell.
36. ‘And in that perplexing time, O Zaratdst the
? Or, ‘tax-collectors;’ Pahl. tangtar va r4s-vanagtar.
? In K2o ‘va 3’ is corrupted into the very similar va vai, ‘and a portion.’
5 Literally, ‘ white.’
* Reading an4zarm instead of han4 4zarm.
5 That is, for the Iranians in general, who are the ‘they’ in
§§ 32-35.
CHAPTER II, 32-36. 205
Spitaman!—the reign of Wrath with infuriate spear! and the demon with dishevelled hair, of the race of Wrath,—the meanest slaves walk forth with the authority of nobles of the land; and the religious, who wear sacred thread-girdles on the waist, are then not able 4o perform their ablution (padiyazvth), for in those last times dead matter and bodily refuse become so abundant, that one who shall set step to step walks upon dead matter; or when he washes in the barashnim ceremony, and puts down a foot from the stone seat (magh)*, he walks on dead matter; or when he arranges the sacred twigs (baresém) and consecrates the sacred cakes (dr6n6) in their corpse-chamber (nas4t katak)? it is allowable.
' The Av. Aéshmé khrvfdrus, ‘Aéshma the impetuous assailant’ (see Bund. XXVIII, 15-17); this demon’s Pahlavi epithet is partly a transcription, and partly a paraphrase of the Avesta term.
* According to Dastir Hoshangji (Zand-Pahlavi Glossary, p. 65) the term magh is now applied to the stones on which the person undergoing purification has to squat during ablution in the barashnfim ceremony. Originally, however, Av. magha appears to have meant a shallow hole dug in the earth, near or over which the person squatted upon a seat, either of stone or some other hard material (see Vend. IX). The term for the hole was probably extended to the whole arrangement, including the seat, which latter has thus acquired the name of magh, although magh and maghAk still mean ‘a channel or pit’ in Persian.
IX). The term for the hole was probably extended to the whole arrangement, including the seat, which latter has thus acquired the name of magh, although magh and maghAk still mean ‘a channel or pit’ in Persian.
$ The Av. kata of Vend.V, 36-40; a special chamber for the temporary reception of the corpse, when it was impossible to remove it at once to the dakhma, owing to the inclemency of the weather. It should be large enough for standing upright, and for stretching out the feet and hands, without touching either walls or ceiling ; that is, not less than six feet cube. The text means that those times will be so distressing, that it will be considered lawful to perform the sacred ceremonies even in a place of such concentrated impurity as a dead-house not actually occupied by a corpse.
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37. Or, in those last times, it becomes allowable to perform a ceremonial (yazisn) with two men, so that this religion may not come to nothing and collapse’; there wz// be only one in a hundred, in a thousand, in a myriad, who believes in this religion, and even he does nothing of it though z¢ de a duty?; and the fire of V4hram, which will come to nothing and collapse, fad/s off from a thousand to one care-taker, and even he does not supply it properly with firewood and incense; or when a man, who has performed worship and does not know the Nirangistan* (‘code of religious formulas’), shall kindle 2¢ with good intentions, it is allowable.
38. ‘ Honourable‘ wealth will all proceed to those of perverted faith (kévid-késh4n); it comes to the transgressors, and virtuous doers of good works, from the families of noblemen even unto the priests (még-mard@4n), remain running about uncovered ; the lower orders take in marriage the daughters of nobles, grandees, and priests; and the nobles, grandees, and priests come to destitution and bondage. 39. The misfortunes of the ignoble will overtake greatness and authority, and the helpless and ignoble will come to the foremost place and advancement; the words of the upholders of religion, and the seal and decision of a just judge will become the
1 The P4z. MSS. add, ‘ and helplessness.’
2? The Paz. MSS. add, ‘and the prayers and ceremonies that he orders of priests and disciples they do not fulfil.’
® The name of a work which treats of various ceremonial details, and appears to be a portion of the Pahlavi translation of the seventeenth or Hfsparam Nask, containing many Avesta quotations which are not now to be found elsewhere.
‘ The Paz. MSS. have misread astr damfk, ‘ underground,’ instead of 4zarmik.
CHAPTER Il, 37-41. 207
‘ The Paz. MSS. have misread astr damfk, ‘ underground,’ instead of 4zarmik.
CHAPTER Il, 37-41. 207
words of random speakers (andéz6-g6k4n) among the just amd even the righteous; and the words of the ignoble and slanderers, of the disreputable axd mockers, and of those of divers opinions they consider true and credible, about which they take! an oath, although with falsehood, and thereby give false evidence, and speak falsely and irreverently about me, Afharmazd. 40. They who bear the title of priest and disciples wish evil concerning ? one another; he speaks vice and they look upon vice; and the antagonism of Aharman and the demons is much brought on by them; of the sin which men commit, out of five® sins the priests and disciples commit three sins, and they become enemies of the good, so that they may thereby speak of bad faults relating to one another; the ceremonies they undertake they do not perform, and they have no fear of hell.
41. ‘And in that tenth hundredth winter, whzch is the end of thy millennium, O righteous Zaratdst! all mankind will bind torn hair, disregarding revelation‘, so that a willingly-disposed cloud and a
1 Literally, ‘devour an oath,’ which Persian idiom was occasioned by the original form of oath consisting in drinking water prepared in a particular manner, after having invoked all the heavenly powers to bear witness to the truth of what had been asserted (see the Safgand-namah).
? Reading rAi instead of 14, ‘not.’ The whole section is omitted by the P4z. MSS., possibly from politic motives, as the language is plain enough.
* The Persian paraphrase has ‘ eight.’
‘ Referring probably to the injunctions regarding cutting the hair and paring the nails, with all the proper precautions for preventing any fragments of the hair or nails from lying about, as given in Vend. XVII. One of the penalties for neglecting such precautions is supposed to be a failure of the necessary rains. The
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XVII. One of the penalties for neglecting such precautions is supposed to be a failure of the necessary rains. Thep. 208 righteous wind are not able to produce rain in its proper time and season. 42. And a dark cloud makes the whole sky night, and the hot wind and the cold wind arrive, and bring along fruit and seed of corn, even the rain in its proper time; and it does not rain, azd that which rains also rains more noxious creatures than water; and the water of rivers and springs will diminish, and there will be no increase. 43. And the beast of burden and ox and sheep bring forth more painfully’ and awkwardly, and acquire less fruitfulness ; and ¢her hair is coarser and skin thinner; the milk does not increase and has less cream (£arbist); the strength of the labouring ox is less, and the agility of the swift horse is less, and it carries less in a race. 44. ‘And on the men in that perplexing time, O Zaratist the Spitaman! who wear the sacred thread-girdle on the waist, the evil-seeking of misgovernment and much of its false judgment have come as a wind in which their living is not possible, and they seek death as a boon; and youths and children will be apprehensive, and gossiping chitchat and gladness of heart do not arise among them. 45. And they practise the appointed feasts (gasn6) of ¢hezr ancestors, the propitiation (adséfrid) of angels, avd the prayers and ceremonies of the season festivals and guardian spirits, in various places, yet that which they practise they do not believe in unhesitatingly ; they do not give rewards lawfully, and words an4stak din6é can also be translated by ‘despising the religion.’
1 The word appears to be dardaktar, but is almost illegible in K2o; it may possibly be k@taktar, ‘more scantily,’ as the P4z, MSS. have kédaktar bahéd, ‘become smaller.’
CHAPTER II, 42-49. 209
bestow no gifts and alms, and even those [they bestow]! they repent of again. 46. And even those "men of the good religion, who have reverenced the good religion of the Mazdayasnians, proceed in conformity with (bar-hamak6 rdbisn) those ways and customs’, and do not believe their own religion. 47. And the noble, great, and charitable *, who are the virtuous of their own country and locality, will depart from their own original place and family‘ as idolatrous; through want they beg something from the ignoble and vile, and come to poverty and helplessness ; through them® nine in ten of these men will perish in the northern quarter.
48. ‘Through their way of misrule everything comes to nothingness and destitution, levity and infirmity; and the earth of Spendarmad opens z¢s mouth wide, avd every jewel and metal becomes exposed, such as gold and silver, brass, tin, and lead. 49. And rule and sovereignty come to slaves, such as the Tark and non-Taranian (Atdr) of the army®, and are turbulent as among the moun-
1 This verb is omitted in K20. ;
2 It is rather doubtful whether their own customs are meant, or those of their conquerors.
49. And rule and sovereignty come to slaves, such as the Tark and non-Taranian (Atdr) of the army®, and are turbulent as among the moun-
1 This verb is omitted in K20. ;
2 It is rather doubtful whether their own customs are meant, or those of their conquerors.
* Or dah&k&n may mean ‘the skilful.’
“ Reading dftdak instead of rfdak. At first sight the miswriting of r for d seems to indicate copying from a text in the modern Persian character, in which those two letters are often much alike; but it happens that the compounds df and rf also resemble one another in some Pahlavi handwriting.
5 Whether through poverty and helplessness, or through the conquerors, is not quite clear.
* Very little reliance can be placed upon the details of this sentence, but it is difficult to make any other complete and consistent translation. Darmesteter suggests the reading hén6, ‘army,’ but another possible reading is Khyén (Av. Hvyaona), the old name
[5] Pp. 210 taineers1; and the Aint?, the KAzflt, the Sdfti, the Raman (Ardmayak), and the white-clothed Karmak? then attain sovereignty in my countries of Iran, and their will and pleasure will become current in the world. 50. The sovereignty will come from those leathern-belted ones* and Arabs (T4ztg4n) and Rdmans to them, avd they will be so misgoverning that when they kill a righteous man who is virtuous and a fly, it is all one® in their eyes. 51. And the security, fame, and prosperity, the country and families, the wealth and handiwork, the streams, rivers, and springs of Iran, and of those of the good religion, come to those non-Iranians; and the army and standards of the frontiers come to them, and a rule with a craving for wrath advances in the world. 52. And their eyes of avarice are not sated with wealth, and they form hoards of the world’s wealth, and conceal ‘em underground; and through wickedness they commit sodomy, hold much intercourse with menstruous women, and practise many unnatural lusts.
of some country probably in Turkistén,as ArgAsp, the opponent of Vistasp, is called ‘lord or king of Khyén’ in the Yadk4r-i Zarfran (see also Gés Yt. 30, 31, Ashi Yt. 50, 51, Zamyad Yt. 87).
1 Or, ‘as the mountain-holding Khfdarak.’ Darmesteter suggests that Khfdarak may be an ‘inhabitant of Khazar.’
* Probably the people of Samarkand, which place was formerly called Xin according to a passage in some MSS. of Tabart’s Chronicle, quoted in Ouseley’s Oriental Geography, p. 298. See also Bund. XII, 22.
8 The K4buli and Byzantine Riman are plain enough; not so the Séftt and Karmak (Kalmak or Krimak).
‘ That is, the Tfrks, as appears more clearly from Chap. III, 8,9. The Arabs are mentioned here, incidently, for the first time, and again in Chap. III, 9, 51.
_® Literally, ‘ both are one.’
CHAPTER II, 50-57., 211
‘ That is, the Tfrks, as appears more clearly from Chap. III, 8,9. The Arabs are mentioned here, incidently, for the first time, and again in Chap. III, 9, 51.
_® Literally, ‘ both are one.’
CHAPTER II, 50-57., 211
53. ‘And in that perplexing time the night is brighter!, and the year, month, and day will diminish one-third; the earth of Spendarmad arises, and suffering, death, and destitution become more severe in the world.’
54. Adharmazd said to Zaratist the Spitaman : ‘This is what I foretell: that wicked evil spirit, when it shall be necessary for him to perish, becomes more oppressive and more tyrannical.’
55. So Adharmazd spoke to Zaratdst the Spitaman thus: ‘Enquire fully and learn by heart? thoroughly! teach z¢ by Zand, P&zand, and explanation! tell z¢ to the priests and disciples who speak forth in the world, azd those who are not aware of the hundred winters, tell 24 then to them! so that, for the hope of a future existence, and for the preservation of their own souls, they may remove the trouble, evil, and oppression which those of other religions cause in the ceremonies of religion (diné yésn4n). 56. And, moreover, I tell thee this, O Zaratist the Spitaman! that whoever, in that time, appeals for the body is not able to save the soul, for ke zs as it were fat, and 42s soul is hungry and lean in hell; whoever appeals for the soul, 42s body is hungry avd lean through the misery of the world, and destitute, and his soul is fat in heaven.’
57. Zaratist enquired of Adharmazd thus: ‘O -Atharmazd, propitious spirit! creator of the material world who art righteous!’—-He is Adharmazd through righteous invocation, and the rest through
1 The P4z. version adds, ‘the motion of the sun is quicker.’ 2 Literally, ‘make easy.’
P 2
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praise; some say ‘righteous creator'! ’'—‘O creator ! in that perplexing time are they righteous? and are there religious people who wear the sacred ¢threadgirdle (kQsttk) on the waist, and celebrate religious rites (din6)? with the sacred twigs (baresém)? and does the religious practice of next-of-kin marriage (khvétOk-das) continue in their families ?’
58. Adharmazd said to Zaratist thus: ‘Of the best men is he who, in that perplexing time, wears the sacred thread-girdle on the waist, and celebrates religious rites with the sacred twigs, ‘hough not as in the reign of King Vistasp. 59. Whoever in that perplexing time recites It4-4d-yazam (Av. itha 4d yazamaidé, Yas. Vand XX XVII)8 azd one Ashemvohii‘, avd has learned z¢ by heart, is as though, in the reign of King Vist4sp, 2¢ were a Dvazdahhémast® with holy-water (zéhar). 60. And by
1 This interpolated commentary is a pretty clear indication that the writer is translating from an Avesta text.
* Both Pz. and Pers. have dréné, ‘ sacred cakes.’
’ The third h& or chapter of the Yasna of seven chapters. It worships Afharmazd as the creator of all good things.
* See Bund. XX, 2.
* Both Pz. and Pers. have dréné, ‘ sacred cakes.’
’ The third h& or chapter of the Yasna of seven chapters. It worships Afharmazd as the creator of all good things.
* See Bund. XX, 2.
5 For the following explanation of the various kinds of h6m4st I am indebted to Dastfir JamAspji Minochiharji Jam4sp-As4-n4 of Bombay :—
There are four kinds of hé6mAst recited by priests for the atonement of any sin that may have been committed by a woman during . menstruation, after her purification :—
1. HémA4st consists of prayers recited for 144 days, in honour of the twelve following angels: AGharmazd, Tistar, Khfrshéd, M&h, Aban, Adar, Khurdid, Amerdad, Spendarmad, Béd, Srésh, and Arda-fravash. Each angel, in turn, is reverenced for twelve days successively, with one Yasna each day.
2. Khadfk-hémst, ‘ one hémast,’ differs from the last merely in adding a Vendidad every twelfth day, to be recited in the Ush-
CHAPTER II, 58-62. 213
whomever prayer is offered up, azd the GAthahymns are chanted, z¢ 7s as though the whole ritual had been recited, azd the GAatha-ymmns consecrated by him zz the reign of King Vistasp. 61. The most perfectly righteous of the righteous is he who remains in the good religion of the Mazdayasnians, and continues the religious practice of next-of-kin marriage in his family.’
62. Adharmazd said to the righteous Zarattst : ‘In these nine thousand years which I, Adharmazd, created, mankind become most perplexed in that perplexing time; for in the evil reigns of Az-i Dahak and FrAsty4v of Tar mankind, in those perplexing times, were living better and living more ahin Gah (12 p.m. to 6 a.m.) in honour of the angel whose propitiation ends that day.
3. Dah-hémAst,‘ ten hémasts,’ differs from the preceding merely in having a Vendidad, in addition to the Yasna, every day.
4. Dvazdah-h6mAst, ‘ twelve hémasts,’ are prayers recited for 264 days in honour of twenty-two angels, namely, the twelve aforesaid and the following ten: Bahman, Ardibahist, Shahrivar, Mihir, Bahram, R4m, Din, Rashnf, Gés, and Astéd. Each angel, in turn, is reverenced as in the last.
The celebration of hém4st costs 350 rfpis, that of khadfkhémAst 422 rfipis, that of dah-hémast rooo rfipis, and that of dv4zdah-hém4st 2000 rfipfs; but the first and third are now no longer used. The merit obtained by having such recitations performed is equivalent to 1000 tan4pfihars for each Yasna, 10,000 for each Visparad, and 70,000 for each Vendidad recited. A tan4p&har is now considered as a weight of 1200 dirhams, with which serious sins and works of considerable merit are estimated ; originally it must have meant a sin which was ‘inexpiable’ by ordinary good works, and, conversely, any extraordinary good work which was just sufficient to efface such a sin.
The amount of merit attaching to such recitations is variously stated in different books, and when recited with holy-water (that is, with all their ceremonial rites) they are said to be usually a hundred times as meritorious as when recited without it.
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numerously, and their disturbance by Aharman and the demons was less. 63. For in their evil reigns, within the countries of Iran, there were not seven! towns which were desolate as they w2d/ de when it is the end of thy millennium, O Zaratdst the SpitamAn! for all the towns of Iran wzd/ be ploughed up by their horses’ hoofs, and their banners w2// reach unto Padashkhvargar?, and they w// carry away the sovereignty of the seat of the religion I approve from there; and their destruction comes from that place, O Zaratist the Spitaman! this is what I foretell.’
64. Whoever $ of those existing, thus, with reverence unto the good, performs much worship for Atharmazd, Adharmazd, aware of z¢ through righteousness, gives /zm whatsoever Adharmazd is aware of through righteousness, as remuneration and reward of duty azd good works, and such members of
1 So in the Pazand, but ‘seventeen’ in Persian; in K2o the word is partly illegible, but can be no other number than sibA, ‘seven.’
* The mountainous region south of the Caspian (see Bund. XII, 2, 17).
* This section is the Pahlavi version of an Avesta formula which is appended to nearly two-thirds of the h4s or chapters of the Yasna, and, therefore, indicates the close of the chapter at this point. The version here given contains a few verbal deviations from that given in the Yasna, but none of any importance. The Avesta text of this formula is as follows :—
Yénhé hatim 4ad, yésné paitf, vangh6 mazdau ahur6 vaétha, ashd hafa, yaunghaméé, task tauska yazamaidé. And it may be translated in the following manner :—
‘Of whatever male of the existences, therefore, Ahuramazda was. better cognizant, through righteousness in worship, and of whatever females, both those males and those females we reverence.’
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_the congregation, males and females, I reverence ; and the archangels, who are also male and female, they are good.
Cuapter III.
1. Zaratist enquired of Adharmazd thus: ‘O Atharmazd, propitious spirit! creator of the material world, righteous ove / whence do they restore this good religion of the Mazdayasnians? and by what means will they destroy these demons with dishevelled hair}, of the race of Wrath? 2, O creator! grant me death! and grant my favoured ones death! that they may not live in that perplexing time; grant ¢kem exemplary living! that they may not prepare wickedness and the way to hell.’
3. Adharmazd spoke thus: ‘O Zaratist the Spitaman! after the ill-omened? sovereignty of those of the race of Wrath? there is a fiend, ShédAspth ‘ of the Kilisy4kih, from the countries of Salman5;’ Mah-
1 The Pz. MSS. insert, ‘and black clothing’ here.
® Literally, ‘black-marked,’ or possibly, ‘ black standard.’
after the ill-omened? sovereignty of those of the race of Wrath? there is a fiend, ShédAspth ‘ of the Kilisy4kih, from the countries of Salman5;’ Mah-
1 The Pz. MSS. insert, ‘and black clothing’ here.
® Literally, ‘black-marked,’ or possibly, ‘ black standard.’
* The P4z. MSS. add, ‘ the leathern-belted Tfirks,’ that is, people of Turkistan.
‘ This fiend appears to be a personification of Christianity or ‘ecclesiasticism’ (Kilisyakih, see Chap. II, 19), and the writer seems to place his appearance some time in the middle ages, probably before the end of the thirteenth century (see the note on § 44). Darmesteter suggests that Shédasp may have been intended as a modern counterpart of Bévarasp (Az-i Dahak), the ancient tyrant; and that this Christian invasion may be a reminiscence of the crusades.
* Ihave formerly read MQsulm4n instead of min Salman, and hence concluded that the text must have been written longp. 216 vand-dad said that these people are Riman (ArQmaytk), and Réshan! said that they have red weapons, red banners, and red hats(kfil4h). 4. ‘It is when a symptom of them appears, as they advance, O Zaratist the Spitaman! the sun and the dark show signs, and the moon becomes manifest of various colours; earthquakes (bim-guzand), too, become numerous, and the wind comes more violently; in the world want, distress, and discomfort come more into view; and Mercury and Jupiter advance the sovereignty for the vile’, avd they are zm hundreds and thousands and myriads. 5. They have the red banner of the fiend Shéd4spth of Kilisy4kth, and they hasten much their progress to these countries of Iran wich 1, Atharmazd, created, up to the bank of the Arvand3,’ some have said‘ the Frat® river, ‘unto the Greeks (Yan4n) dwelling in Asfristan ;’ they are Greeks by strict reckoning °, after the Muhammadan conquest of Persia; but this reading is irreconcileable with the context. The position of Salman (Av. Sairima) is defined by Bund. XX, 12, which places the sources of the Tigris in that country.
* The name of a commentator, or commentary, often quoted in the Pahlavi Vendidad, and other texts. MaAhvand-déd is mentioned in the Pahlavi Yasna (see Sls. I, 4).
* The Paz. MSS. state that ‘Mercury and Jupiter beat down the strength of Venus.’
® Here written Arang, Arand, or Arvad, but as it is Arvand in §§ 21, 38, that reading seems preferable, the difference between the two names in Pahlavi being merely a single stroke. The Arvand is the Tigris, and the Arang probably the Araxes (see SZS. VI, 20, Bund. XX, 8).
‘ Literally, ‘there are and were some who said;’ this phrase occurs several times in the latter part of this text.
5 The Euphrates.
* Or, ‘of strict reckoning,’ reading sa&kht am4r, but both reading and meaning are very uncertain. As it stands in K2o it
CHAPTER III, 4-9. 217
XX, 8).
‘ Literally, ‘there are and were some who said;’ this phrase occurs several times in the latter part of this text.
5 The Euphrates.
* Or, ‘of strict reckoning,’ reading sa&kht am4r, but both reading and meaning are very uncertain. As it stands in K2o it
CHAPTER III, 4-9. 217
and their Assyrian dwelling is this, that they slay the Assyrian people therein, and thus they will destroy their abode, some have said the /urking-holes (gréstak) of the demons.
6. ‘ They turn back those of the race of Wrath! in hundreds and thousands and myriads; and the banners, standards, and an innumerable army of those demons with dishevelled hair will come to these countries of Iran which I, Attharmazd, created. 7. And the army of the invader? is an extending enemy of the Tark* and even the Karm‘, be it with banners aloft when he shall set up a banner, be it through the excessive multitude which will remain— like haivs 7m the mane of a horse—in the countries of Iran which I, Adharmazd, created.
8. ‘The leathern-belted Tork axzd the Roman Shédaspth of Kilisyakth come forth with simultaneous movement®, and in three places, with similar strife, there was and w7// be three times a great contest (4rdth), O Zaratist the Spitaman!
9. One in the reign of Kaf-K4ds*, when through
may be sakht gumAl, ‘extreme beauty,’ or Sakhttm4r (the name of a place), or this may stand for sakht tim4r, ‘severe misfortune ;’ and other readings are possible.
? It is not quite clear which party will turn the other back.
* Literally, ‘extender,’ that is, one engaged in extending his own dominions.
* The remainder of this § (except the verb ‘remain’) is Pazand written in Persian characters in K20.
* Possibly the Karmak of Chap. II, 49. In § 20 the Kurd and Karman (or Karms) may refer to the Tirk and Karm of this §, so it is doubtful whether Tark or Kurd is meant.
* Or, ‘ for the encounter,’ pavan ham-rasisnth.
* See Bund. XXXI, 25, XXXIV, 7. The letters are here joined together, so as to become Kai-gafis, and this form of the name is
p. 218
* Or, ‘ for the encounter,’ pavan ham-rasisnth.
* See Bund. XXXI, 25, XXXIV, 7. The letters are here joined together, so as to become Kai-gafis, and this form of the name isp. 218 the assistance of demons z¢ was with the archangels; and the second when thou, O Zaratist the Spttaman! receivedst the religion and ads¢ thy conference, and King Vistasp and Argdsp', miscreated by wrath, were, through the war of the religion, in the combat of Spéd-raztir (“the hoary forest?”),’ some have said z¢ was in Pars; ‘and the third when it is the end of thy millennium, O Zaratdst the Spitaman! when all the three, Tork, Arab, and Rdman, come to this® place,’ some have said the plain of Nisanak4 10. ‘And all ¢hose of the countries of Iran, which I, Adharmazd, created, come from their own place unto Padashkhvargar 5, owing to those of the race of Wrath, O Zaratast the Spitaman! so that a report of something of the cave dwellings, mountain dwellings, and’ river dwellings of these people will remain at Padashkhvargar and Pars; some have sazd the fire Visndsp*, on the deep Lake Kékast which has medicinal water opposed to the demons, is there (in Padashkhvargar ?) as it were conspicuous, some have said ‘originating’,’ ‘so that often read Kahfs or Kahés in Pazand (see Mkh. VIII, 27, XXVII, 54, LVII, 21). The Paz. MSS. omit § 9.
' See Bund. XII, 32, 33.
2 See Bund. XXIV, 16.
’ Perhaps ‘one’ is meant, as hané, ‘this,’ is sometimes substituted for-aé, ‘one,’ both being read ¢e in Pazand.
* The reading of this name is quite uncertain.
® See Chap. II, 63. The whole of the final clause of this section, about the fire Visndsp, is inserted parenthetically at this point in the Pahlavi text.
* Elsewhere called Gfisnasp, Gasnésp, or Gfsasp (see SZS. VI, 22).
7 The most obvious reading of this word is mahfk, ‘ fish,’ which can hardly be reconciled with the context. The view here taken is that the writer was translating from an Avesta text, and met
CHAPTER III, 10, IT. 219
they may use z¢ anew, and the fire may become shining in these countries of Iran which I, Adharmazd, created. 11. For when one shall be able to save his own life, he has then no recollection of wife, child, and wealth, that they may not live, zm that perplexing time, O Zaratdst! yet the day when the hundredth winter becomes the end of thy millennium, which is ¢ha¢t of Zaratist, is so that nothing wicked may go from this millennium into that millennium 1.’
with the word Aithra, which means both pédak, ‘clear,’ and tékhmak, ‘ originating,’ but to express the latter meaning he used the synonym m4yakik, which can be written exactly like mahik. Owing to the involved character of this section it is not very clear in English, but it is still more obscure in the Pahlavi text, in which the whole of this clause about the Gre is inserted parenthetically after the first mention of Padashkhv4rgar.
Owing to the involved character of this section it is not very clear in English, but it is still more obscure in the Pahlavi text, in which the whole of this clause about the Gre is inserted parenthetically after the first mention of Padashkhv4rgar.
' This last clause may be read several ways, and it is by no means easy to ascertain clearly the chronological order of the . events which are jumbled together in this last chapter. But it would appear that Zaratfst’s millennium was to end at a time when the religion was undisturbed, and just before the incursion of the demons or idolators, the details of which have been given in Chap. II, 22-III, 11, and which is the first event of Hfshédar’s millennium (see § 13). Now according to Bund. XXXIV, 7-9, the interval from ‘the coming of the religion,’ in the reign of Kaf- Vistasp, to the end of the Sasanian monarchy was 90+ 112 +30 +12+144+14+284+460=1016 years. If by ‘the coming of the religion’ be meant the time when Zaratfist received it, as he was then thirty years old, he must have been born 1046 years before the end of the Sasanian monarchy (a. p. 651), and the end of his millennium must have been in a. p. 605, the sixteenth year of Khfisr6 Parviz, when the Sasanian power was near its maximum, and only a score of years before it began suddenly to collapse. This close coincidence indicates that the writer of the Bahman Yast must have adopted the same incorrect chronology as is found in the Bundahis. If, however, ‘the coming of the’ religion’ mean its acceptance by Vistasp, which occurred in Zaratfst’s fortieth or
p. 220
12. Zaratist enquired of Afharmazd thus: ‘O Adharmazd, propitious spirit! creator of the material world, righteous ove/ when they are so many in number, by what means will they be able to perish? ?’ .
13. Adharmazd spoke thus: ‘O Zaratdst the Spitaman! when the demon with dishevelled hair of the race of Wrath comes into notice in the eastern quarter, first a black token becomes manifest, and Hashédar son of Zaratdst is born on Lake Frazd4n?.
14. It is when he comes to his conference wth me 8, Atharmazd, O Zarattist the Spitam4n!’ ¢hat zn the direction of AXtnist4n‘, z¢ is said—some have said among the Hindus—‘is born a prince (ka); it is his father, a prince of the Kay4n race, approaches the
forty-second year, his birth must have been ten or twelve years earlier, and his millennium must have ended a.b. 593-595. But according to the imperfect chronology of Bund. XXXIV the tenth millennium of the world, that of Capricornus, commenced with ‘the coming of the religion,’ and ended, therefore, in a.p. 635, the fourth year of Yazdakard, the last Sasanian king, when the Muhammadans were just preparing for their first invasion ; so the millennium of Aquarius is very nearly coincident with that of Hfshédar, and may probably be intended to represent it. It appears, therefore, that the millennium of H@shédar is altogether past, having extended from a. D. 593-635 to A.D. 1593-1635.
It appears, therefore, that the millennium of H@shédar is altogether past, having extended from a. D. 593-635 to A.D. 1593-1635.
* The Paz. MSS. omit§12. The writer having detailed the evils of the iron age, now returns to its commencement in order to describe the means adopted for partially counteracting those evils.
* See Bund. XXII, 5, XXXII, 8. The Paz. MSS. add, ‘they bring him up in Zavulistan and KAvulistan ;’ and the Pers. version says, ‘on the frontier of KAbulistan. With regard to the time of Hfishédar’s birth, see § 44. His name is always written Khfarshédar in K20.
; ® The P4z. and Pers. versions say, ‘at thirty years of age,’ as in
44.
* Possibly Samarkand (see Chap. II, 49, note 2).
CHAPTER III, 12-17. 221
women, and a religious prince is born to him; he calls Ais name Vahram the VargA4vand!,’ some have said Shahptr. 15. ‘That a sign may come to the earth, the night when that prince is born, a star falls from the sky; when that prince is born the star shows a signal.’ 16. It is Dad-Atharmazd? who said that the month Av4n and day V4@’ is his father’s end; ‘they rear 42m with the damsels of the king, and a woman becomes ruler.
17. ‘That prince when he is thirty years old’— some have told the time—‘ comes with innumerable banners avd divers armies, Hindu and ini‘, having uplifted banners—for they set up ¢/ezy banners —having exalted banners, and having exalted weapons; they hasten up with speed ® as far as the Véh river’—some have said the country of Bambé*— ‘as far as Bukhar and the Bukhfrans within z¢s bank,
1 Bahram the illustrious or splendid (Av. varefanghand, compare Pers. varg), an epithet applied, in the Avesta, to the moon, Tistrya, the scriptures, the royal glory of the Kay4nians, the Kayanians themselves, and the hero Thrita. This personage may possibly be an incarnation of the angel Bahram, mingled with some reminiscences of the celebrated Persian general Bahrim Xépin; but see §§ 32, 49.
* A commentator who is quoted in the Pahlavi Yas. XI, 22; see also Chap. I, 7.
* The 2and day of the eighth month of the Parsi year, corresponding to October 7th when the year began at the vernal equinox, as the Bundahis (XXV, 6, 7, 20, 21) describes.
* That is, Bactrian and Samarkandian.
5 Or, ‘light up with glitter,’ according as we read tagend or tavend. The Paz. MSS. omit §§ 17-44, except one or two isolated phrases.
6 Spiegel was inclined to identify this name with Bombay, but this is impossible, as the MS. K20 (in which the name occurs) was written some two centuries before the Portuguese invented the name of Bombay. Its original name, by which it is still called by
p. 222
6 Spiegel was inclined to identify this name with Bombay, but this is impossible, as the MS. K20 (in which the name occurs) was written some two centuries before the Portuguese invented the name of Bombay. Its original name, by which it is still called by
p. 222
O Zaratist the Spttaman! 18. When the star Jupiter comes up to z¢s culminating point (balist)! and casts Venus down, the sovereignty comes to the prince. 19. Quite innumerable are the champions, furnished with arms avd with banners displayed,’ some have said from Sagastan, Pars, and Khdrdsan, some have said from the lake of Padashkhvargar ?, some have said from the Hiratts? and Kohistan, some have said from Taparistaén‘; and from those directions ‘ every supplicant for a child® comes into ° view. 20. It is concerning the displayed banners and very numerous army, which were the armed men, champions, and soldiers from the countries of Iran a¢ Padashkhvérgar—whom J told thee’ that they call both Kurd and Karm4n—it is declared its native inhabitants, being Mumbaf. The locality mentioned in the text is evidently to be sought on the banks of the Oxus near Bukhiré; the Oxus having been sometimes considered the upper course of the Arag, and sometimes that of the Veh (see Bund. XX, 22, note 5). It is hardly probable that either Bamt (Balkh) or Bamiy4n would be changed into Bambé, and the only exact representative of this name appears to be Bamm, a town about 120 miles S. E. of Kirm4n; this is quite a different locality from that mentioned in the text, but it is hazardous to set bounds to the want of geographical knowledge displayed by some of the Pahlavi commentators.
1 Compare SZS. IV, 8. Here the triumph of Jupiter over Venus appears to be symbolical of the displacement of the queen dowager by her son.
% That is, from the southern shore of the Caspian.
* Reading Hiriy4n, but this is doubtful, as it may be ‘from the citadels (arig4n6), or defiles (khalak4n6), of Kéhistan.’
* See Bund. XII, 17, XIII, 15.
5 That is, every man able to bear arms.
* Reading pavan, ‘into,’ instead of bar4, ‘besides’ (see SZS. VIII, 2, note 5).
7 See § 10, but as nothing is said there about Kurd or Karm4n, it is possible that the writer meant to say, ‘of whom I told thee,
CHAPTER III, 18-22. 223
that they will slay an excessive number, in companionship and. under the same banner, for these countries of Iran.
VIII, 2, note 5).
7 See § 10, but as nothing is said there about Kurd or Karm4n, it is possible that the writer meant to say, ‘of whom I told thee,
CHAPTER III, 18-22. 223
that they will slay an excessive number, in companionship and. under the same banner, for these countries of Iran.
21. ‘ Those of the race of Wrath and the extensive army! of Shédaspth, whose names are the two-legged wolf and the leathern-belted demon on the bank of the Arvand ?, wage three battles, one in Spéd@-razir* and one in the plain of NtsAnak ;’ some have said that z¢ was on the lake of the three races, some have said that z¢ was in Martiv‘ the brilliant, ezd some have said in Pars, 22. ‘For the support of the countries of Iran is the innumerable army of the east; its having exalted banners® is that they have a banner of tiger skin (b6par pést), and their wind banner is white cotton®; innumerable are the mounted troops, and they ride up to the /wr&zng-holes’ of the demons; they will slay so that a thousand women can afterwards see and kiss d#¢ one man.
and whom they call both Kurd and Karman.’ It is more probable, however, that he is referring to § 7.
1 Compare § 7. The ‘extensive army’ and ‘two-legged wolf’ are terms borrowed apparently from Yas. IX, 62, 63.
4 That is, ‘the rapid’ (Av. aurvand). The other names of this river, Tigris and Hiddekel, have the same meaning. See §§ 5, 38.
> See § 9, of which this is a recapitulation, but the first of the three battles is here omitted by mistake.
* Marv in the present Turkistan.
® Referring to § 17.
* Supposing that band6k may be equivalent to Pers. bandak,
but the usual Pahlavi term for ‘cotton’ is pumbak (Pers. punbah).
' 7 Reading grestak as in § 5, but the word can also be read dar didak, ‘gate watch-tower.’ It is possible that the drugdé geredha, ‘ pit of the fiend,’ of Vend. III, 24, may be here meant; the gate of hell, whence the demons congregate upon the Aresfir ridge (Bund. XII, 8).
p. 224
23. ‘When it is the end of the time', O Zaratast the Spttaman! those enemies will be as much destroyed as the root of a shrub when 2¢ zs in the night on which a cold winter arrives, and in this night it sheds z¢s leaves; and they wé/ reinstate these countries of Iran which I, Atharmazd, created 2.
24. ‘And with speed rushes the evil spirit, with the vilest races of demons and Wrath with infuriate spear °, and comes on to the support and assistance of those demon-worshippers and miscreations of wrath, O Zaratist the SpitimA4n! 25. And I, the creator Adharmazd, send Nérydésang the angel and Srésh the righteous‘ unto Kangdez®, which the illustrious Styavakhsh * formed, and ¢o Kitré-mtyan™ son of VistAsp, the glory of the Kaydns, the just restorer of the religion, 4o speak thus: ‘“ Walk forth, O illustrious Péshyétand! to these countries of Iran which I, Attharmazd, created; consecrate the fire and waters for the Haddékht* avd Dvazdah-hémast !
to these countries of Iran which I, Attharmazd, created; consecrate the fire and waters for the Haddékht* avd Dvazdah-hémast !
1 Compare, ‘and at the time of the end’ (Dan. xi. 40). The writer appears to be here finally passing from a description of the past into speculations as to the future, which he has hitherto only casually indulged in.
2 The supernatural means supposed to be employed for the destruction of the wicked and the restoration of the good are detailed in the following paragraphs.
® See Chap. II, 36.
‘ The two angels who are the special messengers of Adharmazd to mankind (see* Bund. XV, 1, XXX, 29). This message was expected to be sent to Péshyétanfi near the end of Hfshédar’s millennium (see § 51).
5 See Bund. XXIX, ro.
® See Bund. XXXI, 25.
7 A title of Péshydtana, written Xitr6-mainé in Bund. XXIX, 5.
® This was the twentieth nask or ‘ book’ of the complete Mazdayasnian literature, according to the Dinkard; but the Dtnivagarkard and the Rivdyats make it the twenty-first, and say very
CHAPTER III, 23-25. 225
that is, celebrate ‘hem with the fire and waters, and such as is appointed about the fire and waters!”
little about its contents (see Haug’s Essays, pp. 133, 134). The Dinkard, in its eighth book, gives the following account of this Nask :—
p. 225
that is, celebrate ‘hem with the fire and waters, and such as is appointed about the fire and waters!”
little about its contents (see Haug’s Essays, pp. 133, 134). The Dinkard, in its eighth book, gives the following account of this Nask :—
‘The Haddkht as it exists Aas three divisions among its 133 sections. The first Aas thirteen (twelve?) sections, treatises upon the nature of the recital of the Ahunavar, which is the spiritual benefit from chanting it aloud, and whatever is on the same subject. Admonition about selecting and keeping a spiritual and worldly high-priest, performing every duty as to the high-priest, and maintaining even those of various high-priests. On the twentyone chieftainships of the spirits in Afharmazd, and of the worldly existences in ZaratQst, among which are the worship of God and the management of the devout. On the duty reguzstée in each of the five different periods of the day and night, and she faée af the celestial bridge of him who shall be zealous in the celebration of the season-festivals ; he who does not provide the preparations for the feast of the season-festivals, and who is yet efficient in the other worship of God. On how to consider, and what to do with, a leader of the high-priest class amd a man of the :n/ferror classes ; he who atones for unimportant sin, and he who does not atone even for that which is important, and whatever is on the same subject. On the apparatus with which ploughed land (?) is prepared. On the manifestation of virtuous manhood, and the merit and advantage from uttering good words for desstng the eating and drinking of food and drink, and rebuking the inward talk of the demons. On the recitations at the five periods of the day, and the ceremonial invocation by name of many angels, each separately, and great information on the same subject; the worthiness of a man restrained by authority, the giving of life and body to the angels, the good rulers, and their examination and satisfaction; the blessing and winning words which are most successful in carrying off the affliction which proceeds from a fiend. On all-pleasing creativeness and omniscience, and all precedence (?), leadership, foresight(?), worthy liberality, virtue (?), and every proper cause and effect of righteousness; the individuality of righteousness, the opposition to the demons of Atharmazd’s opinion, and also much other information in the same section.
‘The middle division has 102 sections, treatises on spiritual and worldly diligence, the leadership of the diligent, and their mighty