Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Reading 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, 202 BAHMAN YAST. 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
2The 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. 204 BAHMAN YAST. 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).
332. 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.
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.
1Reading 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, 202 BAHMAN YAST. 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
2The 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. 204 BAHMAN YAST. 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).
332. 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.
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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