Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1seem to have been lost as far as the end of Hashédar’s millennium (§ 51), to which point the Persian version leaps, but the remainder of this paraphrase is much more diffuse than the Bahman Yast, and is evidently derived from some other Pahlavi work. This conclusion of the Persian version describes how adversity departs from the world, and ten people are satisfied with the milk of one cow, when Hiashédar-m4h appears and his millennium commences. On his coming from his conference with Adharmazd the sun stands still for twenty days and nights, in consequence of which twothirds of the people in the world believe in the religion. Meat is no longer eaten, but only milk and butter, and a hundred people are satisfied with the milk of one cow. Hashédar-méh destroys the terrible serpent, which accompanies apostasy, by means of the divine glory and Avesta formulas ; he clears all noxious creatures out of the world, and wild animals live harmlessly among mankind ; the fiends of apostasy and deceit depart from the world, which becomes populous and delightful, and mankind abstain from falsehood. After the five-hundredth year of Hashédar-mdh has passed away, Sdshyans (SAsan) appears, and destroys the fiend who torments fire. The sun stands still for thirty days and nights, when all mankind believe in the religion, and the year becomes exactly 360 days. Dahak escapes from his confinement, and reigns for a day and a half in the world with much tyranny ; when Séshyans rouses S4m Nariman, who accepts the religion and becomes immortal. S4m calls upon Dah&k to accept the religion, but the latter proposes that they should together seize upon heaven for themselves, whereupon S4m kills him. All evil having departed from the world mankind become like the archangels, and the resurrection takes place, which is described with many of the same details as are mentioned in Bund. XXX. Accompanying this Persian version in B29 is another INTRODUCTION. lix
2All evil having departed from the world mankind become like the archangels, and the resurrection takes place, which is described with many of the same details as are mentioned in Bund. XXX. Accompanying this Persian version in B29 is another INTRODUCTION. lix fragment from the same source, which treats of the same subjects as the third chapter of the Bahman Yast, but is differently arranged. It confines itself to the millennium of Hiashédar, and may possibly be some modification of the contents of the folios missing from the version described above. After some introductory matter this fragment contains a paraphrase (less accurate than the preceding) of Chap. III, 23-49 of the Bahman Yast; it then proceeds to state that Hashédar destroys the wolf race, so that wolves, thieves, highway robbers, and criminals cease to exist. When Hashédar’s three-hundredth year has passed away the winter of Malkés arrives and destroys all animals and vegetation, and only one man survives out of ten thousand ; after which the world is repeopled from the enclosure made by Yim. Then comes the gathering of the nations to the great battle on the Euphrates, where the slaughter is so great that the water of the river becomes red, and the survivors wade in blood up to their horses’ girths. Afterwards, the Kayan king, Varg4vand, advances from the frontiers of India and takes possession of Iran to the great delight of the inhabitants, but only after a great battle; and then Péshyétani is summoned from Kangdez to restore the religious ceremonies. A German translation of some passages in the Bahman Yast, with a brief summary of the greater part of the remainder, was published in 1860 in Spiegel’s Traditionelle Literatur der Parsen, pp. 128-135. 6. THE SHAYAST LA-SHAYAST. Another treatise which must be referred to about the same age as the Bundahis, though of a very different character, is the Shayast l4-shayast or ‘the proper and improper.’ It is a compilation of miscellaneous laws and customs regarding sin and impurity, with other memoranda about ceremonies and religious subjects in general. Its name has, no doubt, been given to it in modern times!, and has pro- ' But perhaps before the compilation of the prose Sad-dar Bundahis, or Bundahis of a hundred chapters, which seems to refer to the Shiyast la-shayast \x PAHLAVI TEXTS. bably arisen from the frequent use it makes of the words shayad, ‘ it is fit or proper, and 14 shayad, ‘it is not fit or proper.’ And, owing to its resemblance to those Persian miscellanies of traditional memoranda called Rivdyats, it has also been named the Pahlavi Rivayat, though chiefly by Europeans.
3It consists of two parts, which are often put together in modern MSS., and bear the same name, but are widely separated in the oldest MSS. These two parts, consisting respectively of Chaps. I-X and XI-XIV in the present translation, are evidently two distinct treatises on the same and similar subjects, but of nearly the same age. That they were compiled by two different persons, who had access to nearly the same authorities, appears evident from Chaps. XI, 1, 2, XII, 11, 13-16, 18, 20 being repetitions of Chaps. I, 1, 2, X, 4, 20-23, 7, 31, with only slight alterations ; such repetitions as would hardly be made in a single treatise by the same writer. Minor repetitions in the first part, such as those of some phrases in Chaps. II, 65, IV, 14, repeated in Chap. X, 24, 33, might readily be made by the same writer in different parts of the same treatise. To these two parts of the Sh4yast 14-shayast a third part has been added in the present translation, as an appendix, consisting of a number of miscellaneous passages of a somewhat similar character, which are found in the same old MSS. that contain the first two parts, but which cannot be attributed either to the same writers or the same age as those parts. The first part commences with the names and amounts of the various degrees of sin, and the names of the chief commentators on the Vendidad. It then gives long details regarding the precautions to be taken with reference to corpses and menstruous women, and the impurity they occasion; besides mentioning (Chap. II, 33-35) the pollution in its opening words, as follows:—‘ This book is on “the proper and improper” which is brought out from the good, pure religion of the Mazdayasnians ;’ though this term may possibly relate to its own contents. There is also a Persian treatise called ShAyast na-sh4yast, which gives a good deal of information obtained from the Persian Rivayats, and copies of which are contained in the MSS. Nos. 56 and 116 of the Ouseley collection in the Bodleian Library at Oxford. - INTRODUCTION. Ixi
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.
1seem to have been lost as far as the end of Hashédar’s millennium (§ 51), to which point the Persian version leaps, but the remainder of this paraphrase is much more diffuse than the Bahman Yast, and is evidently derived from some other Pahlavi work. This conclusion of the Persian version describes how adversity departs from the world, and ten people are satisfied with the milk of one cow, when Hiashédar-m4h appears and his millennium commences. On his coming from his conference with Adharmazd the sun stands still for twenty days and nights, in consequence of which twothirds of the people in the world believe in the religion. Meat is no longer eaten, but only milk and butter, and a hundred people are satisfied with the milk of one cow. Hashédar-méh destroys the terrible serpent, which accompanies apostasy, by means of the divine glory and Avesta formulas ; he clears all noxious creatures out of the world, and wild animals live harmlessly among mankind ; the fiends of apostasy and deceit depart from the world, which becomes populous and delightful, and mankind abstain from falsehood. After the five-hundredth year of Hashédar-mdh has passed away, Sdshyans (SAsan) appears, and destroys the fiend who torments fire. The sun stands still for thirty days and nights, when all mankind believe in the religion, and the year becomes exactly 360 days. Dahak escapes from his confinement, and reigns for a day and a half in the world with much tyranny ; when Séshyans rouses S4m Nariman, who accepts the religion and becomes immortal. S4m calls upon Dah&k to accept the religion, but the latter proposes that they should together seize upon heaven for themselves, whereupon S4m kills him. All evil having departed from the world mankind become like the archangels, and the resurrection takes place, which is described with many of the same details as are mentioned in Bund. XXX. Accompanying this Persian version in B29 is another INTRODUCTION. lix
2All evil having departed from the world mankind become like the archangels, and the resurrection takes place, which is described with many of the same details as are mentioned in Bund. XXX. Accompanying this Persian version in B29 is another INTRODUCTION. lix fragment from the same source, which treats of the same subjects as the third chapter of the Bahman Yast, but is differently arranged. It confines itself to the millennium of Hiashédar, and may possibly be some modification of the contents of the folios missing from the version described above. After some introductory matter this fragment contains a paraphrase (less accurate than the preceding) of Chap. III, 23-49 of the Bahman Yast; it then proceeds to state that Hashédar destroys the wolf race, so that wolves, thieves, highway robbers, and criminals cease to exist. When Hashédar’s three-hundredth year has passed away the winter of Malkés arrives and destroys all animals and vegetation, and only one man survives out of ten thousand ; after which the world is repeopled from the enclosure made by Yim. Then comes the gathering of the nations to the great battle on the Euphrates, where the slaughter is so great that the water of the river becomes red, and the survivors wade in blood up to their horses’ girths. Afterwards, the Kayan king, Varg4vand, advances from the frontiers of India and takes possession of Iran to the great delight of the inhabitants, but only after a great battle; and then Péshyétani is summoned from Kangdez to restore the religious ceremonies. A German translation of some passages in the Bahman Yast, with a brief summary of the greater part of the remainder, was published in 1860 in Spiegel’s Traditionelle Literatur der Parsen, pp. 128-135. 6. THE SHAYAST LA-SHAYAST. Another treatise which must be referred to about the same age as the Bundahis, though of a very different character, is the Shayast l4-shayast or ‘the proper and improper.’ It is a compilation of miscellaneous laws and customs regarding sin and impurity, with other memoranda about ceremonies and religious subjects in general. Its name has, no doubt, been given to it in modern times!, and has pro- ' But perhaps before the compilation of the prose Sad-dar Bundahis, or Bundahis of a hundred chapters, which seems to refer to the Shiyast la-shayast \x PAHLAVI TEXTS. bably arisen from the frequent use it makes of the words shayad, ‘ it is fit or proper, and 14 shayad, ‘it is not fit or proper.’ And, owing to its resemblance to those Persian miscellanies of traditional memoranda called Rivdyats, it has also been named the Pahlavi Rivayat, though chiefly by Europeans.
3It consists of two parts, which are often put together in modern MSS., and bear the same name, but are widely separated in the oldest MSS. These two parts, consisting respectively of Chaps. I-X and XI-XIV in the present translation, are evidently two distinct treatises on the same and similar subjects, but of nearly the same age. That they were compiled by two different persons, who had access to nearly the same authorities, appears evident from Chaps. XI, 1, 2, XII, 11, 13-16, 18, 20 being repetitions of Chaps. I, 1, 2, X, 4, 20-23, 7, 31, with only slight alterations ; such repetitions as would hardly be made in a single treatise by the same writer. Minor repetitions in the first part, such as those of some phrases in Chaps. II, 65, IV, 14, repeated in Chap. X, 24, 33, might readily be made by the same writer in different parts of the same treatise. To these two parts of the Sh4yast 14-shayast a third part has been added in the present translation, as an appendix, consisting of a number of miscellaneous passages of a somewhat similar character, which are found in the same old MSS. that contain the first two parts, but which cannot be attributed either to the same writers or the same age as those parts. The first part commences with the names and amounts of the various degrees of sin, and the names of the chief commentators on the Vendidad. It then gives long details regarding the precautions to be taken with reference to corpses and menstruous women, and the impurity they occasion; besides mentioning (Chap. II, 33-35) the pollution in its opening words, as follows:—‘ This book is on “the proper and improper” which is brought out from the good, pure religion of the Mazdayasnians ;’ though this term may possibly relate to its own contents. There is also a Persian treatise called ShAyast na-sh4yast, which gives a good deal of information obtained from the Persian Rivayats, and copies of which are contained in the MSS. Nos. 56 and 116 of the Ouseley collection in the Bodleian Library at Oxford. - INTRODUCTION. Ixi
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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