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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 epithet vig4rd-vars may also mean ‘dressed-hair,’ but the term in the text is the more probable, as the Persian version translates it by kush4dah mui, ‘ uncovered hair.’ That it is not a name, as assumed by Spiegel, appears clearly from the further details given in Chap. II, 25. * Or, ‘the progeny of Aéshm,’ the demon. Wrath is not to be understood here in its abstract sense, but is personified as a demon. It is uncertain whether the remainder of this sentence belongs to this § or the next. * If there were any doubt about zand meaning the Pahlavi translation, this passage would be important, as the Avesta of the Horvadad (Khord4d) and Astéd Yasts is still extant, but contains nothing about the heretic Mazdik or Mazdak (see Chap. II, 21). No Avesta of the Vohfiman Yast is now known. [5] o 194 BAHMAN YAST. that, during this time, the accursed Mazdik son of Bamdad, who is opposed to the religion, comes into notice, and is to cause disturbance among those in the religion of God (yazd4n). 7. And he, the glorified oze!, summoned Khisré son of M&h-dad and Dad-Adharmazd of Nishapfr, who were highpriests of Ataré-patak4n, and Ataré-frébag the undeceitful (akadb4), Atar6-pid, Atard-Mitr6, and Bakht-Afrid to A’s presence, and he demanded of them a promise’, thus: ‘Do not keep these Yasts in concealment, azd do not teach the commentary except among your relations®.’ 8. Azd they made the promise unto Khdasré. Cuapter II. 1. In the Vohiman Yast commentary (zand) it is declared‘ that Zaratdst asked for immortality from 1 That is, Khusr6 Néshirvin. As the names of his priests and councillors stand in K2o they can hardly be otherwise distributed than they are in the text, but the correctness of the MS. is open to suspicion. D&d-Aflharmazd was a commentator who is quoted in Chap. III, 16, and in the Pahl. Yas. XI, 22; Atar6-frébag was another commentator mentioned in Sls. I, 3; and Ataré-p4d and Bakht-afrid are names well known in Pahlavi literature, the former having been borne by more than one individual (see Sls. I, 3, 4). * The Pers. version says nothing about this promise, but states that Khfisr6 sent a message to the accursed Mazdak, requiring him to reply to the questions of this priestly assembly on pain of death, to which he assented, and he was asked ten religious questions, but was unable to answer one; so the king put him to death immediately. * A similar prohibition, addressed to Zaratfist, as regards the Avesta text, is actually found in the Horvadad Yt. 10. * This seems to imply that this text is not the commentary CHAPTER I, 7—II, 3. 195
2* A similar prohibition, addressed to Zaratfist, as regards the Avesta text, is actually found in the Horvadad Yt. 10. * This seems to imply that this text is not the commentary CHAPTER I, 7—II, 3. 195 Atharmazd a second time, ad spoke thus: ‘I am Zaratist, more righteous and more efficient among these thy creatures, O creator! when ‘hou shalt make me* immortal, as the tree opposed to harm ?, and Gépatshah, Gést-i Fry4n, azd Kitrdk-miydn son of Vistisp, who is Péshyétani, were made*®. 2. When thou shalt make me immortal they in thy good religion wz// believe that the upholder of religion, who receives from Afharmazd his pure and good religion of the Mazdayasnians, will become immortal ; then those men wll believe in thy good religion.’ 3. Adharmazd spoke! thus: ‘When I shall make thee immortal, O Zaratfst the SpitamAn! then Tar-i Bradarvash the Karap® will become immortal, and itself, but merely an epitome of it. The Paz. MSS. which have been examined, begin with this chapter. 1 Or, ‘when I shall decome,;’ the verb is omitted by mistake in Kao. 2 Three of these immortals are mentioned in Bund. XXIX, 5, and Gést-i Frydn is included in a similar enumeration in D&d. (Reply 89). The tale of Gést-i Fryan (Av. Y6ist6 yé Fryananim, of Abfn Yt. 81 and Fravardin Yt. 120) has been published with ‘The Book of Ard4-VirAf,’ ed. Hoshangji and Haug. 8 Or, ‘ became ;’ most of this verb is torn off in K2o. ‘ The verb is placed before its nominative in the Pahlavi text, both here and in most similar sentences, which is an imitation of the Avesta, due probably to the text being originally translated from an Avesta book now lost, or, at any rate, to its author’s wish that it might appear to be so translated. In such cases of inverted construction, when the verb is in a past tense, the Pahlavi idiom often requires a pronominal suffix, corresponding to the nominative, to be added to the first word in the sentence; thus, gift6s Adharmazd, or afas gift Aflharmazd, does not mean ‘ Aftharmazd spoke to him (or said it),’ but merely ‘Afharmazd spoke’ (lit. ‘it was said by him, AGharmazd’). 5 According to an untranslated passage in the Selections of Zad-sparam, mentioned in the note on p. 187, this is the name of O 2 196 BAHMAN YAST. when Tfr-i Bradarvash the Karap shall become immortal the resurrection avd future existence are not possible.’ 4. Zaratdst seemed uneasy about z¢ in Azs mind’; and Adharmazd, through the wisdom of omniscience, knew what was thought by Zaratdst the Spitaman with the righteous spirit, and he? took hold of Zaratist’s hand. 5. And he, Afharmazd the propitious spirit, creator of the material world, the righteous ove, even he put the omniscient wisdom, in the shape of water, on the hand of Zaratdst, and said to him thus: ‘ Devour it.’
3took hold of Zaratist’s hand. 5. And he, Afharmazd the propitious spirit, creator of the material world, the righteous ove, even he put the omniscient wisdom, in the shape of water, on the hand of Zaratdst, and said to him thus: ‘ Devour it.’ one of the five brothers in the Karap4n family of sorcerers, who were enemies of Zaratfist during his childhood. Their names, as written in SZS., may be read as follows, ‘Bradarvakhsh, Bradréyisné, Tr Bragrésh, Az4nd, and Nasm,’ and the first is also called‘ T@r-i Bradarvakhsh ;’ they are described as descendants of the sister of Manfiséthar. In the seventh book of the Dinkard a wizard, who endeavours to injure Zaratfist in his childhood, is called ‘ Tfr-i Bradr6k-résh, the Karapéd,’ and was probably the third brother, whose name (thus corrected) indicates brathr6-raésha as its Avesta form. Karap or Karap4n in all these passages is evidently the name of a family or caste, probably the Av. karapané which Haug translates by ‘ performers of (idolatrous) sacrificial rites,’ in connection with Sans. kalpa, ‘ceremonial ritual’ (see Haug’s Essays, pp. 289-291). 1 K2o has ‘among the spirits ;’ the word minisn having become mainék4n by ‘the insertion of an extra stroke. * Reading afas instead of minas (Huz. of agas, ‘from or by him,’ which is written with the same letters as afas, ‘and by him’), not only here, but also in §§ 5, 7,9. The copyist of K2o was evidently not aware that afas is a conjunctive form, but confounded it with the prepositional form agas, as most Parsis and some European scholars do still. The Sasanian inscriptions confirm the reading afas for the conjunctive form; and Nérydsang, the learned Parsi translator of Pahlavi texts into Pazand and Sanskrit some four centuries ago, was aware of the difference between the two forms, as he transcribes them correctly into Paz. vas and azas. CHAPTER II, 4-12. 197 6. And Zaratdst devoured some of it; thereby the omniscient wisdom was intermingled with Zaratdst, and seven days and nights Zaratist was in the wisdom of Adharmazd. 7. And Zarat(st beheld the men and cattle in the seven regions of the earth, where the many fibres of hair of every one are, and whereunto the end of each fibre holds on the back. 8. And he beheld whatever trees and shrubs ¢here were, and how many roots of plants were in the earth of Spendarmad, where and how they had grown, and where they were mingled. g. And the seventh day and night he (Atharmazd) took back the omniscient wisdom from Zaratist, and Zaratdst reflected in this way, that I have seen z¢ in a pleasant dream produced by Adharmazd, azd I am not surfeited with the dream. 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 ?’
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.
1The 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 epithet vig4rd-vars may also mean ‘dressed-hair,’ but the term in the text is the more probable, as the Persian version translates it by kush4dah mui, ‘ uncovered hair.’ That it is not a name, as assumed by Spiegel, appears clearly from the further details given in Chap. II, 25. * Or, ‘the progeny of Aéshm,’ the demon. Wrath is not to be understood here in its abstract sense, but is personified as a demon. It is uncertain whether the remainder of this sentence belongs to this § or the next. * If there were any doubt about zand meaning the Pahlavi translation, this passage would be important, as the Avesta of the Horvadad (Khord4d) and Astéd Yasts is still extant, but contains nothing about the heretic Mazdik or Mazdak (see Chap. II, 21). No Avesta of the Vohfiman Yast is now known. [5] o 194 BAHMAN YAST. that, during this time, the accursed Mazdik son of Bamdad, who is opposed to the religion, comes into notice, and is to cause disturbance among those in the religion of God (yazd4n). 7. And he, the glorified oze!, summoned Khisré son of M&h-dad and Dad-Adharmazd of Nishapfr, who were highpriests of Ataré-patak4n, and Ataré-frébag the undeceitful (akadb4), Atar6-pid, Atard-Mitr6, and Bakht-Afrid to A’s presence, and he demanded of them a promise’, thus: ‘Do not keep these Yasts in concealment, azd do not teach the commentary except among your relations®.’ 8. Azd they made the promise unto Khdasré. Cuapter II. 1. In the Vohiman Yast commentary (zand) it is declared‘ that Zaratdst asked for immortality from 1 That is, Khusr6 Néshirvin. As the names of his priests and councillors stand in K2o they can hardly be otherwise distributed than they are in the text, but the correctness of the MS. is open to suspicion. D&d-Aflharmazd was a commentator who is quoted in Chap. III, 16, and in the Pahl. Yas. XI, 22; Atar6-frébag was another commentator mentioned in Sls. I, 3; and Ataré-p4d and Bakht-afrid are names well known in Pahlavi literature, the former having been borne by more than one individual (see Sls. I, 3, 4). * The Pers. version says nothing about this promise, but states that Khfisr6 sent a message to the accursed Mazdak, requiring him to reply to the questions of this priestly assembly on pain of death, to which he assented, and he was asked ten religious questions, but was unable to answer one; so the king put him to death immediately. * A similar prohibition, addressed to Zaratfist, as regards the Avesta text, is actually found in the Horvadad Yt. 10. * This seems to imply that this text is not the commentary CHAPTER I, 7—II, 3. 195
2* A similar prohibition, addressed to Zaratfist, as regards the Avesta text, is actually found in the Horvadad Yt. 10. * This seems to imply that this text is not the commentary CHAPTER I, 7—II, 3. 195 Atharmazd a second time, ad spoke thus: ‘I am Zaratist, more righteous and more efficient among these thy creatures, O creator! when ‘hou shalt make me* immortal, as the tree opposed to harm ?, and Gépatshah, Gést-i Fry4n, azd Kitrdk-miydn son of Vistisp, who is Péshyétani, were made*®. 2. When thou shalt make me immortal they in thy good religion wz// believe that the upholder of religion, who receives from Afharmazd his pure and good religion of the Mazdayasnians, will become immortal ; then those men wll believe in thy good religion.’ 3. Adharmazd spoke! thus: ‘When I shall make thee immortal, O Zaratfst the SpitamAn! then Tar-i Bradarvash the Karap® will become immortal, and itself, but merely an epitome of it. The Paz. MSS. which have been examined, begin with this chapter. 1 Or, ‘when I shall decome,;’ the verb is omitted by mistake in Kao. 2 Three of these immortals are mentioned in Bund. XXIX, 5, and Gést-i Frydn is included in a similar enumeration in D&d. (Reply 89). The tale of Gést-i Fryan (Av. Y6ist6 yé Fryananim, of Abfn Yt. 81 and Fravardin Yt. 120) has been published with ‘The Book of Ard4-VirAf,’ ed. Hoshangji and Haug. 8 Or, ‘ became ;’ most of this verb is torn off in K2o. ‘ The verb is placed before its nominative in the Pahlavi text, both here and in most similar sentences, which is an imitation of the Avesta, due probably to the text being originally translated from an Avesta book now lost, or, at any rate, to its author’s wish that it might appear to be so translated. In such cases of inverted construction, when the verb is in a past tense, the Pahlavi idiom often requires a pronominal suffix, corresponding to the nominative, to be added to the first word in the sentence; thus, gift6s Adharmazd, or afas gift Aflharmazd, does not mean ‘ Aftharmazd spoke to him (or said it),’ but merely ‘Afharmazd spoke’ (lit. ‘it was said by him, AGharmazd’). 5 According to an untranslated passage in the Selections of Zad-sparam, mentioned in the note on p. 187, this is the name of O 2 196 BAHMAN YAST. when Tfr-i Bradarvash the Karap shall become immortal the resurrection avd future existence are not possible.’ 4. Zaratdst seemed uneasy about z¢ in Azs mind’; and Adharmazd, through the wisdom of omniscience, knew what was thought by Zaratdst the Spitaman with the righteous spirit, and he? took hold of Zaratist’s hand. 5. And he, Afharmazd the propitious spirit, creator of the material world, the righteous ove, even he put the omniscient wisdom, in the shape of water, on the hand of Zaratdst, and said to him thus: ‘ Devour it.’
3took hold of Zaratist’s hand. 5. And he, Afharmazd the propitious spirit, creator of the material world, the righteous ove, even he put the omniscient wisdom, in the shape of water, on the hand of Zaratdst, and said to him thus: ‘ Devour it.’ one of the five brothers in the Karap4n family of sorcerers, who were enemies of Zaratfist during his childhood. Their names, as written in SZS., may be read as follows, ‘Bradarvakhsh, Bradréyisné, Tr Bragrésh, Az4nd, and Nasm,’ and the first is also called‘ T@r-i Bradarvakhsh ;’ they are described as descendants of the sister of Manfiséthar. In the seventh book of the Dinkard a wizard, who endeavours to injure Zaratfist in his childhood, is called ‘ Tfr-i Bradr6k-résh, the Karapéd,’ and was probably the third brother, whose name (thus corrected) indicates brathr6-raésha as its Avesta form. Karap or Karap4n in all these passages is evidently the name of a family or caste, probably the Av. karapané which Haug translates by ‘ performers of (idolatrous) sacrificial rites,’ in connection with Sans. kalpa, ‘ceremonial ritual’ (see Haug’s Essays, pp. 289-291). 1 K2o has ‘among the spirits ;’ the word minisn having become mainék4n by ‘the insertion of an extra stroke. * Reading afas instead of minas (Huz. of agas, ‘from or by him,’ which is written with the same letters as afas, ‘and by him’), not only here, but also in §§ 5, 7,9. The copyist of K2o was evidently not aware that afas is a conjunctive form, but confounded it with the prepositional form agas, as most Parsis and some European scholars do still. The Sasanian inscriptions confirm the reading afas for the conjunctive form; and Nérydsang, the learned Parsi translator of Pahlavi texts into Pazand and Sanskrit some four centuries ago, was aware of the difference between the two forms, as he transcribes them correctly into Paz. vas and azas. CHAPTER II, 4-12. 197 6. And Zaratdst devoured some of it; thereby the omniscient wisdom was intermingled with Zaratdst, and seven days and nights Zaratist was in the wisdom of Adharmazd. 7. And Zarat(st beheld the men and cattle in the seven regions of the earth, where the many fibres of hair of every one are, and whereunto the end of each fibre holds on the back. 8. And he beheld whatever trees and shrubs ¢here were, and how many roots of plants were in the earth of Spendarmad, where and how they had grown, and where they were mingled. g. And the seventh day and night he (Atharmazd) took back the omniscient wisdom from Zaratist, and Zaratdst reflected in this way, that I have seen z¢ in a pleasant dream produced by Adharmazd, azd I am not surfeited with the dream. 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 ?’
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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