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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11o. 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 198 BAHMAN YAST. 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
2See 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 200 BAHMAN YAST. 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.
3This 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.’
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.
11o. 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 198 BAHMAN YAST. 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
2See 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 200 BAHMAN YAST. 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.
3This 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.’
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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