Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They treat of the following matters :— The coming of the religion, beginning in the time of Frésty4év and M4nfistihar, with an anecdote of K4f-Qs and the hero Srit6 (Av. Thrita). The manifestation of the glory of Zaratist SELECTIONS OF ZAD-SPARAM, XI, 8-10. 187 before his birth. The begetting of Zaratist through the drinking of hém-juice and cow’s milk infused, respectively, with his guardian spirit and glory, as declared in the manuscript on ‘the guidance of worship.’ The connection of Zaratst with A@harmazd, traced back through his genealogy as far as Gayémard. The persistent endeavours of the fiends to destroy Zarattist at the time of his birth, and how they were frustrated. His receiving the religion from Aftharmazd, with another anecdote of K4i-fs and Srit6, and of Zaratfist’s exclamation on coming into the world. The enmity borne to him by five brothers of the Karap4n family, and how it was frustrated; his own four brothers, and some of his wonderful deeds. The worthiness of his righteousness; his compassionate and liberal nature; his giving up worldly desires; his pity; his good selection of a wife; and what is most edifying for the soul. What occurred when he was thirty years old, and his being conducted by the archangel Vohfiman to the assembly of the spirits. The questions asked by Zarat(st, and Afharmazd’s replies thereto. The seven questions he asked of the seven archangels in seven different places, in the course of one winter. [Westergaard’s MS. K35 ends in the middle of the second of these questions.] The five dispositions of priests, and the ten admonitions. The three preservatives of religion, with particulars about the Gathas and the connection of the Ahunavar with the Nasks. Zaratfist’s obtaining one disciple, Médyék-m4h, in the first ten years, and the acceptance of the religion by Vist&sp two years afterwards. The second of the writings of Z4d-sparam consists of his ‘ sayings about the formation of men out of body, life, and soul ;’ and the third (which is imperfect in all known MSS.) contains his ‘sayings about producing the renovation of the universe.’ Digitized by Google BAHMAN YAST, OR. ZAND-I VOHUMAN YASNO, OF WHICH ZAND, OR COMMENTARY, THIS WORK SEEMS TO BE AN EPITOME. OBSERVATIONS. 1-5. (The same as on p. 2.) 6. Abbreviations used are:—Av. for Avesta. Bund. for Bundahis, as translated in this volume. Dé&d. for D&distan-i Dinfk. Gr. for Greek. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, 2nd edition. Huz. for Huzv4ris. Pahl. for Pahlavi. Paz. for Pazand. Pers. . for Persian. Sans. for Sanskrit. Sls. for Shayast 14-shyast, as translated in this volume. SZS. for Selections of Z4d-sparam, as translated in this volume. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard. 4. The manuscripts mentioned in the notes are :— K2o (about goo years old), No. 20 in the University Library at Kopenhagen.
2SZS. for Selections of Z4d-sparam, as translated in this volume. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard. 4. The manuscripts mentioned in the notes are :— K2o (about goo years old), No. 20 in the University Library at Kopenhagen. P4z. MSS. (modern), No. 22 of the Haug Collection in the State Library at Munich, and a copy of one in the library of the highpriest of the Parsis at Bombay. Pers. version (composed a.p. 1496, copied A.D. 1679) in a Rivayat MS., No. 29 of the University Library at Bombay. BAHMAN YAST. CuaptTer I. o. May the gratification of the creator Adharmazd, the beneficent, the developer, the splendid, and glorious, and the benediction of the archangels, which constitute the pure, good religion of the Mazdayasnians, de vigour of body, long life, and prosperous wealth for him whose writing I am}. 1. As? it is declared by the Stddgar Vask® that Or, possibly, ‘for whom I am written,’ the meaning of mfin yektibfinfhém being not quite clear. In fact, the construction of the whole of this initial benediction is rather obscure. * It is possible that this is to be read in connection with Chap. II, 1, with the meaning that ‘as it is declared by the Sthdgar Mask that Zaratist asked for immortality from Aftharmazd, so in the Vohfiman Yast commentary it is declared that he asked for it a second time.’ This introductory chapter is altogether omitted in both the Paz. MSS. which have been examined, but it is given in the Pers. version. It is also omitted in the epitome of the Bahman Yast contained in the Dabist&n (see Shea’s translation, vol. i. pp. 264-271). 5 This was the first nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it SAdkar; but according to the Dinf-vagarkard and the Rivayats it was the second nask, called StQdgar or IstQdgar. For its contents, as given by the Dint-vagarkard (which agrees with the account in the Rivdyats), see Haug’s Essays, p. 126. In the Dinkard, besides a short description of this Nask, given in the eighth book, there is also a detailed account of the contents of each of its fargards, or chapters, occupying twenty-five quarto pages of twenty-two lines each, in the ninth book. From this detailed statement it appears 192 BAHMAN YAST. Zaratist asked for immortality from Adharmazd, then Adharmazd displayed the omniscient wisdom to Zaratdst, and through it he beheld the root of a tree, on which were four branches, one golden, one of silver, one of steel, and one was mixed up with iron. 2. Thereupon he reflected in this way, that this was seen in a dream, and when he arose from sleep ZaratQst spoke thus: ‘Lord of the spirits and earthly existences! it appears that I saw the root of ‘a tree, on which were four branches.’ 3. Adharmazd spoke to Zaratdst the Spitaém4n!? thus: ‘That root of a tree which thou sawest, and those four branches, are the four periods which wd/
3it appears that I saw the root of ‘a tree, on which were four branches.’ 3. Adharmazd spoke to Zaratdst the Spitaém4n!? thus: ‘That root of a tree which thou sawest, and those four branches, are the four periods which wd/ that the passage mentioned here, in the text, constituted the seventh fargard of the Nask, the contents of which are detailed as follows :— ‘The seventh fargard, Ta-ve-raté (Av. t@ ve urvat4, Yas. XXXI, 1), is about the exhibition to Zaratfist of the nature of the four periods in the Zaratfistian millennium (hazangr6k zim, “thousand winters”). First, the golden, that in which Afharmazd displayed the religion to Zaratfist. Second, the silver, that in which Vistasp received the religion from ZaratQst. Third, the steel, the period within which the organizer of righteousness, Ataré-pad son of Marspend, was born. Fourth, the period mingled with iron is this, in which is much propagation of the authority of the apostate and other villains (sarftar4nd), along with destruction of the reign of religion, the weakening of every kind of goodness and virtue, and the departure of honour amd wisdom from the countries of Tran. In the same period is a recital of the many perplexities and torments of the period for that desire (girAyth) of the life of the good which consists in seemliness. Perfect is the excellence of righteousness (Av. ashem vohf@i vahistem astf, Yas. XXVII, 14, W.). If this be a correct account of the contents of this fargard, the writer was evidently consulting a Pahlavi version of the Nask, composed during the later Sasanian times. 1 Generally understood to mean ‘ descendant of Spitama,’ who was his ancestor in the ninth generation (see Bund. XXXII, 1). CHAPTER I, 2-6. 193 come. 4. That of gold is when I and thou converse, and King VistAsp shall accept the religion, and shall demolish the figures of the demons, du¢ they ¢hemselves remain for! . . . concealed proceedings. 5. And that of silver is the reign of Ardakhshir? the Kayan king (Kat shah), and that A ia of. steel is the reign of the glerified (anédshak-* cw riban) Khdsré son of Kévad?, and that which was mixed-with iron is the evil sovereignty of the demons with dishevelled hair‘ of the race of Wrath 5, and when it is the end of the tenth hundredth v winter (sat6é zim) of thy millennium, O Zaratdst the Spit&éman!’ 6. It is declared in the commentary (zand)® of the Vohiman Yast, Horvadad Yast, and Astad Yast ? A word is lost here in K20 and does not occur in the other copies and versions, nor can it be supplied from the similar phrase in Chap. II, 16. The meaning of the sentence appears to be that Vistasp destroyed the idols, but the demons they represented still remained, in a spiritual state, to produce evil. ® See Chap. II, 17. * Khusr6é Néshirvan son of Qub4d, in modern Persian, who reigned in a.p. 531-579. Kév4d is usually written Kavad.
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.
1They treat of the following matters :— The coming of the religion, beginning in the time of Frésty4év and M4nfistihar, with an anecdote of K4f-Qs and the hero Srit6 (Av. Thrita). The manifestation of the glory of Zaratist SELECTIONS OF ZAD-SPARAM, XI, 8-10. 187 before his birth. The begetting of Zaratist through the drinking of hém-juice and cow’s milk infused, respectively, with his guardian spirit and glory, as declared in the manuscript on ‘the guidance of worship.’ The connection of Zaratst with A@harmazd, traced back through his genealogy as far as Gayémard. The persistent endeavours of the fiends to destroy Zarattist at the time of his birth, and how they were frustrated. His receiving the religion from Aftharmazd, with another anecdote of K4i-fs and Srit6, and of Zaratfist’s exclamation on coming into the world. The enmity borne to him by five brothers of the Karap4n family, and how it was frustrated; his own four brothers, and some of his wonderful deeds. The worthiness of his righteousness; his compassionate and liberal nature; his giving up worldly desires; his pity; his good selection of a wife; and what is most edifying for the soul. What occurred when he was thirty years old, and his being conducted by the archangel Vohfiman to the assembly of the spirits. The questions asked by Zarat(st, and Afharmazd’s replies thereto. The seven questions he asked of the seven archangels in seven different places, in the course of one winter. [Westergaard’s MS. K35 ends in the middle of the second of these questions.] The five dispositions of priests, and the ten admonitions. The three preservatives of religion, with particulars about the Gathas and the connection of the Ahunavar with the Nasks. Zaratfist’s obtaining one disciple, Médyék-m4h, in the first ten years, and the acceptance of the religion by Vist&sp two years afterwards. The second of the writings of Z4d-sparam consists of his ‘ sayings about the formation of men out of body, life, and soul ;’ and the third (which is imperfect in all known MSS.) contains his ‘sayings about producing the renovation of the universe.’ Digitized by Google BAHMAN YAST, OR. ZAND-I VOHUMAN YASNO, OF WHICH ZAND, OR COMMENTARY, THIS WORK SEEMS TO BE AN EPITOME. OBSERVATIONS. 1-5. (The same as on p. 2.) 6. Abbreviations used are:—Av. for Avesta. Bund. for Bundahis, as translated in this volume. Dé&d. for D&distan-i Dinfk. Gr. for Greek. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, 2nd edition. Huz. for Huzv4ris. Pahl. for Pahlavi. Paz. for Pazand. Pers. . for Persian. Sans. for Sanskrit. Sls. for Shayast 14-shyast, as translated in this volume. SZS. for Selections of Z4d-sparam, as translated in this volume. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard. 4. The manuscripts mentioned in the notes are :— K2o (about goo years old), No. 20 in the University Library at Kopenhagen.
2SZS. for Selections of Z4d-sparam, as translated in this volume. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard. 4. The manuscripts mentioned in the notes are :— K2o (about goo years old), No. 20 in the University Library at Kopenhagen. P4z. MSS. (modern), No. 22 of the Haug Collection in the State Library at Munich, and a copy of one in the library of the highpriest of the Parsis at Bombay. Pers. version (composed a.p. 1496, copied A.D. 1679) in a Rivayat MS., No. 29 of the University Library at Bombay. BAHMAN YAST. CuaptTer I. o. May the gratification of the creator Adharmazd, the beneficent, the developer, the splendid, and glorious, and the benediction of the archangels, which constitute the pure, good religion of the Mazdayasnians, de vigour of body, long life, and prosperous wealth for him whose writing I am}. 1. As? it is declared by the Stddgar Vask® that Or, possibly, ‘for whom I am written,’ the meaning of mfin yektibfinfhém being not quite clear. In fact, the construction of the whole of this initial benediction is rather obscure. * It is possible that this is to be read in connection with Chap. II, 1, with the meaning that ‘as it is declared by the Sthdgar Mask that Zaratist asked for immortality from Aftharmazd, so in the Vohfiman Yast commentary it is declared that he asked for it a second time.’ This introductory chapter is altogether omitted in both the Paz. MSS. which have been examined, but it is given in the Pers. version. It is also omitted in the epitome of the Bahman Yast contained in the Dabist&n (see Shea’s translation, vol. i. pp. 264-271). 5 This was the first nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it SAdkar; but according to the Dinf-vagarkard and the Rivayats it was the second nask, called StQdgar or IstQdgar. For its contents, as given by the Dint-vagarkard (which agrees with the account in the Rivdyats), see Haug’s Essays, p. 126. In the Dinkard, besides a short description of this Nask, given in the eighth book, there is also a detailed account of the contents of each of its fargards, or chapters, occupying twenty-five quarto pages of twenty-two lines each, in the ninth book. From this detailed statement it appears 192 BAHMAN YAST. Zaratist asked for immortality from Adharmazd, then Adharmazd displayed the omniscient wisdom to Zaratdst, and through it he beheld the root of a tree, on which were four branches, one golden, one of silver, one of steel, and one was mixed up with iron. 2. Thereupon he reflected in this way, that this was seen in a dream, and when he arose from sleep ZaratQst spoke thus: ‘Lord of the spirits and earthly existences! it appears that I saw the root of ‘a tree, on which were four branches.’ 3. Adharmazd spoke to Zaratdst the Spitaém4n!? thus: ‘That root of a tree which thou sawest, and those four branches, are the four periods which wd/
3it appears that I saw the root of ‘a tree, on which were four branches.’ 3. Adharmazd spoke to Zaratdst the Spitaém4n!? thus: ‘That root of a tree which thou sawest, and those four branches, are the four periods which wd/ that the passage mentioned here, in the text, constituted the seventh fargard of the Nask, the contents of which are detailed as follows :— ‘The seventh fargard, Ta-ve-raté (Av. t@ ve urvat4, Yas. XXXI, 1), is about the exhibition to Zaratfist of the nature of the four periods in the Zaratfistian millennium (hazangr6k zim, “thousand winters”). First, the golden, that in which Afharmazd displayed the religion to Zaratfist. Second, the silver, that in which Vistasp received the religion from ZaratQst. Third, the steel, the period within which the organizer of righteousness, Ataré-pad son of Marspend, was born. Fourth, the period mingled with iron is this, in which is much propagation of the authority of the apostate and other villains (sarftar4nd), along with destruction of the reign of religion, the weakening of every kind of goodness and virtue, and the departure of honour amd wisdom from the countries of Tran. In the same period is a recital of the many perplexities and torments of the period for that desire (girAyth) of the life of the good which consists in seemliness. Perfect is the excellence of righteousness (Av. ashem vohf@i vahistem astf, Yas. XXVII, 14, W.). If this be a correct account of the contents of this fargard, the writer was evidently consulting a Pahlavi version of the Nask, composed during the later Sasanian times. 1 Generally understood to mean ‘ descendant of Spitama,’ who was his ancestor in the ninth generation (see Bund. XXXII, 1). CHAPTER I, 2-6. 193 come. 4. That of gold is when I and thou converse, and King VistAsp shall accept the religion, and shall demolish the figures of the demons, du¢ they ¢hemselves remain for! . . . concealed proceedings. 5. And that of silver is the reign of Ardakhshir? the Kayan king (Kat shah), and that A ia of. steel is the reign of the glerified (anédshak-* cw riban) Khdsré son of Kévad?, and that which was mixed-with iron is the evil sovereignty of the demons with dishevelled hair‘ of the race of Wrath 5, and when it is the end of the tenth hundredth v winter (sat6é zim) of thy millennium, O Zaratdst the Spit&éman!’ 6. It is declared in the commentary (zand)® of the Vohiman Yast, Horvadad Yast, and Astad Yast ? A word is lost here in K20 and does not occur in the other copies and versions, nor can it be supplied from the similar phrase in Chap. II, 16. The meaning of the sentence appears to be that Vistasp destroyed the idols, but the demons they represented still remained, in a spiritual state, to produce evil. ® See Chap. II, 17. * Khusr6é Néshirvan son of Qub4d, in modern Persian, who reigned in a.p. 531-579. Kév4d is usually written Kavad.
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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