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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
149. And rule and sovereignty come to slaves, such as the Tark and non-Taranian (Atdr) of the army®, and are turbulent as among the moun- 1 This verb is omitted in K20. ; 2 It is rather doubtful whether their own customs are meant, or those of their conquerors. * Or dah&k&n may mean ‘the skilful.’ “ Reading dftdak instead of rfdak. At first sight the miswriting of r for d seems to indicate copying from a text in the modern Persian character, in which those two letters are often much alike; but it happens that the compounds df and rf also resemble one another in some Pahlavi handwriting. 5 Whether through poverty and helplessness, or through the conquerors, is not quite clear. * Very little reliance can be placed upon the details of this sentence, but it is difficult to make any other complete and consistent translation. Darmesteter suggests the reading hén6, ‘army,’ but another possible reading is Khyén (Av. Hvyaona), the old name [5] P 210 BAHMAN YAST. taineers1; and the Aint?, the KAzflt, the Sdfti, the Raman (Ardmayak), and the white-clothed Karmak? then attain sovereignty in my countries of Iran, and their will and pleasure will become current in the world. 50. The sovereignty will come from those leathern-belted ones* and Arabs (T4ztg4n) and Rdmans to them, avd they will be so misgoverning that when they kill a righteous man who is virtuous and a fly, it is all one® in their eyes. 51. And the security, fame, and prosperity, the country and families, the wealth and handiwork, the streams, rivers, and springs of Iran, and of those of the good religion, come to those non-Iranians; and the army and standards of the frontiers come to them, and a rule with a craving for wrath advances in the world. 52. And their eyes of avarice are not sated with wealth, and they form hoards of the world’s wealth, and conceal ‘em underground; and through wickedness they commit sodomy, hold much intercourse with menstruous women, and practise many unnatural lusts. of some country probably in Turkistén,as ArgAsp, the opponent of Vistasp, is called ‘lord or king of Khyén’ in the Yadk4r-i Zarfran (see also Gés Yt. 30, 31, Ashi Yt. 50, 51, Zamyad Yt. 87). 1 Or, ‘as the mountain-holding Khfdarak.’ Darmesteter suggests that Khfdarak may be an ‘inhabitant of Khazar.’ * Probably the people of Samarkand, which place was formerly called Xin according to a passage in some MSS. of Tabart’s Chronicle, quoted in Ouseley’s Oriental Geography, p. 298. See also Bund. XII, 22. 8 The K4buli and Byzantine Riman are plain enough; not so the Séftt and Karmak (Kalmak or Krimak). ‘ That is, the Tfrks, as appears more clearly from Chap. III, 8,9. The Arabs are mentioned here, incidently, for the first time, and again in Chap. III, 9, 51. _® Literally, ‘ both are one.’ CHAPTER II, 50-57., 211
2‘ That is, the Tfrks, as appears more clearly from Chap. III, 8,9. The Arabs are mentioned here, incidently, for the first time, and again in Chap. III, 9, 51. _® Literally, ‘ both are one.’ CHAPTER II, 50-57., 211 53. ‘And in that perplexing time the night is brighter!, and the year, month, and day will diminish one-third; the earth of Spendarmad arises, and suffering, death, and destitution become more severe in the world.’ 54. Adharmazd said to Zaratist the Spitaman : ‘This is what I foretell: that wicked evil spirit, when it shall be necessary for him to perish, becomes more oppressive and more tyrannical.’ 55. So Adharmazd spoke to Zaratdst the Spitaman thus: ‘Enquire fully and learn by heart? thoroughly! teach z¢ by Zand, P&zand, and explanation! tell z¢ to the priests and disciples who speak forth in the world, azd those who are not aware of the hundred winters, tell 24 then to them! so that, for the hope of a future existence, and for the preservation of their own souls, they may remove the trouble, evil, and oppression which those of other religions cause in the ceremonies of religion (diné yésn4n). 56. And, moreover, I tell thee this, O Zaratist the Spitaman! that whoever, in that time, appeals for the body is not able to save the soul, for ke zs as it were fat, and 42s soul is hungry and lean in hell; whoever appeals for the soul, 42s body is hungry avd lean through the misery of the world, and destitute, and his soul is fat in heaven.’ 57. Zaratist enquired of Adharmazd thus: ‘O -Atharmazd, propitious spirit! creator of the material world who art righteous!’—-He is Adharmazd through righteous invocation, and the rest through 1 The P4z. version adds, ‘the motion of the sun is quicker.’ 2 Literally, ‘make easy.’ P 2 212 BAHMAN YAST. praise; some say ‘righteous creator'! ’'—‘O creator ! in that perplexing time are they righteous? and are there religious people who wear the sacred ¢threadgirdle (kQsttk) on the waist, and celebrate religious rites (din6)? with the sacred twigs (baresém)? and does the religious practice of next-of-kin marriage (khvétOk-das) continue in their families ?’ 58. Adharmazd said to Zaratist thus: ‘Of the best men is he who, in that perplexing time, wears the sacred thread-girdle on the waist, and celebrates religious rites with the sacred twigs, ‘hough not as in the reign of King Vistasp. 59. Whoever in that perplexing time recites It4-4d-yazam (Av. itha 4d yazamaidé, Yas. Vand XX XVII)8 azd one Ashemvohii‘, avd has learned z¢ by heart, is as though, in the reign of King Vist4sp, 2¢ were a Dvazdahhémast® with holy-water (zéhar). 60. And by 1 This interpolated commentary is a pretty clear indication that the writer is translating from an Avesta text. * Both Pz. and Pers. have dréné, ‘ sacred cakes.’ ’ The third h& or chapter of the Yasna of seven chapters. It worships Afharmazd as the creator of all good things. * See Bund. XX, 2.
3* Both Pz. and Pers. have dréné, ‘ sacred cakes.’ ’ The third h& or chapter of the Yasna of seven chapters. It worships Afharmazd as the creator of all good things. * See Bund. XX, 2. 5 For the following explanation of the various kinds of h6m4st I am indebted to Dastfir JamAspji Minochiharji Jam4sp-As4-n4 of Bombay :— There are four kinds of hé6mAst recited by priests for the atonement of any sin that may have been committed by a woman during . menstruation, after her purification :— 1. HémA4st consists of prayers recited for 144 days, in honour of the twelve following angels: AGharmazd, Tistar, Khfrshéd, M&h, Aban, Adar, Khurdid, Amerdad, Spendarmad, Béd, Srésh, and Arda-fravash. Each angel, in turn, is reverenced for twelve days successively, with one Yasna each day. 2. Khadfk-hémst, ‘ one hémast,’ differs from the last merely in adding a Vendidad every twelfth day, to be recited in the Ush- CHAPTER II, 58-62. 213 whomever prayer is offered up, azd the GAthahymns are chanted, z¢ 7s as though the whole ritual had been recited, azd the GAatha-ymmns consecrated by him zz the reign of King Vistasp. 61. The most perfectly righteous of the righteous is he who remains in the good religion of the Mazdayasnians, and continues the religious practice of next-of-kin marriage in his family.’ 62. Adharmazd said to the righteous Zarattst : ‘In these nine thousand years which I, Adharmazd, created, mankind become most perplexed in that perplexing time; for in the evil reigns of Az-i Dahak and FrAsty4v of Tar mankind, in those perplexing times, were living better and living more ahin Gah (12 p.m. to 6 a.m.) in honour of the angel whose propitiation ends that day. 3. Dah-hémAst,‘ ten hémasts,’ differs from the preceding merely in having a Vendidad, in addition to the Yasna, every day. 4. Dvazdah-h6mAst, ‘ twelve hémasts,’ are prayers recited for 264 days in honour of twenty-two angels, namely, the twelve aforesaid and the following ten: Bahman, Ardibahist, Shahrivar, Mihir, Bahram, R4m, Din, Rashnf, Gés, and Astéd. Each angel, in turn, is reverenced as in the last. The celebration of hém4st costs 350 rfpis, that of khadfkhémAst 422 rfipis, that of dah-hémast rooo rfipis, and that of dv4zdah-hém4st 2000 rfipfs; but the first and third are now no longer used. The merit obtained by having such recitations performed is equivalent to 1000 tan4pfihars for each Yasna, 10,000 for each Visparad, and 70,000 for each Vendidad recited. A tan4p&har is now considered as a weight of 1200 dirhams, with which serious sins and works of considerable merit are estimated ; originally it must have meant a sin which was ‘inexpiable’ by ordinary good works, and, conversely, any extraordinary good work which was just sufficient to efface such a sin.
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.
149. And rule and sovereignty come to slaves, such as the Tark and non-Taranian (Atdr) of the army®, and are turbulent as among the moun- 1 This verb is omitted in K20. ; 2 It is rather doubtful whether their own customs are meant, or those of their conquerors. * Or dah&k&n may mean ‘the skilful.’ “ Reading dftdak instead of rfdak. At first sight the miswriting of r for d seems to indicate copying from a text in the modern Persian character, in which those two letters are often much alike; but it happens that the compounds df and rf also resemble one another in some Pahlavi handwriting. 5 Whether through poverty and helplessness, or through the conquerors, is not quite clear. * Very little reliance can be placed upon the details of this sentence, but it is difficult to make any other complete and consistent translation. Darmesteter suggests the reading hén6, ‘army,’ but another possible reading is Khyén (Av. Hvyaona), the old name [5] P 210 BAHMAN YAST. taineers1; and the Aint?, the KAzflt, the Sdfti, the Raman (Ardmayak), and the white-clothed Karmak? then attain sovereignty in my countries of Iran, and their will and pleasure will become current in the world. 50. The sovereignty will come from those leathern-belted ones* and Arabs (T4ztg4n) and Rdmans to them, avd they will be so misgoverning that when they kill a righteous man who is virtuous and a fly, it is all one® in their eyes. 51. And the security, fame, and prosperity, the country and families, the wealth and handiwork, the streams, rivers, and springs of Iran, and of those of the good religion, come to those non-Iranians; and the army and standards of the frontiers come to them, and a rule with a craving for wrath advances in the world. 52. And their eyes of avarice are not sated with wealth, and they form hoards of the world’s wealth, and conceal ‘em underground; and through wickedness they commit sodomy, hold much intercourse with menstruous women, and practise many unnatural lusts. of some country probably in Turkistén,as ArgAsp, the opponent of Vistasp, is called ‘lord or king of Khyén’ in the Yadk4r-i Zarfran (see also Gés Yt. 30, 31, Ashi Yt. 50, 51, Zamyad Yt. 87). 1 Or, ‘as the mountain-holding Khfdarak.’ Darmesteter suggests that Khfdarak may be an ‘inhabitant of Khazar.’ * Probably the people of Samarkand, which place was formerly called Xin according to a passage in some MSS. of Tabart’s Chronicle, quoted in Ouseley’s Oriental Geography, p. 298. See also Bund. XII, 22. 8 The K4buli and Byzantine Riman are plain enough; not so the Séftt and Karmak (Kalmak or Krimak). ‘ That is, the Tfrks, as appears more clearly from Chap. III, 8,9. The Arabs are mentioned here, incidently, for the first time, and again in Chap. III, 9, 51. _® Literally, ‘ both are one.’ CHAPTER II, 50-57., 211
2‘ That is, the Tfrks, as appears more clearly from Chap. III, 8,9. The Arabs are mentioned here, incidently, for the first time, and again in Chap. III, 9, 51. _® Literally, ‘ both are one.’ CHAPTER II, 50-57., 211 53. ‘And in that perplexing time the night is brighter!, and the year, month, and day will diminish one-third; the earth of Spendarmad arises, and suffering, death, and destitution become more severe in the world.’ 54. Adharmazd said to Zaratist the Spitaman : ‘This is what I foretell: that wicked evil spirit, when it shall be necessary for him to perish, becomes more oppressive and more tyrannical.’ 55. So Adharmazd spoke to Zaratdst the Spitaman thus: ‘Enquire fully and learn by heart? thoroughly! teach z¢ by Zand, P&zand, and explanation! tell z¢ to the priests and disciples who speak forth in the world, azd those who are not aware of the hundred winters, tell 24 then to them! so that, for the hope of a future existence, and for the preservation of their own souls, they may remove the trouble, evil, and oppression which those of other religions cause in the ceremonies of religion (diné yésn4n). 56. And, moreover, I tell thee this, O Zaratist the Spitaman! that whoever, in that time, appeals for the body is not able to save the soul, for ke zs as it were fat, and 42s soul is hungry and lean in hell; whoever appeals for the soul, 42s body is hungry avd lean through the misery of the world, and destitute, and his soul is fat in heaven.’ 57. Zaratist enquired of Adharmazd thus: ‘O -Atharmazd, propitious spirit! creator of the material world who art righteous!’—-He is Adharmazd through righteous invocation, and the rest through 1 The P4z. version adds, ‘the motion of the sun is quicker.’ 2 Literally, ‘make easy.’ P 2 212 BAHMAN YAST. praise; some say ‘righteous creator'! ’'—‘O creator ! in that perplexing time are they righteous? and are there religious people who wear the sacred ¢threadgirdle (kQsttk) on the waist, and celebrate religious rites (din6)? with the sacred twigs (baresém)? and does the religious practice of next-of-kin marriage (khvétOk-das) continue in their families ?’ 58. Adharmazd said to Zaratist thus: ‘Of the best men is he who, in that perplexing time, wears the sacred thread-girdle on the waist, and celebrates religious rites with the sacred twigs, ‘hough not as in the reign of King Vistasp. 59. Whoever in that perplexing time recites It4-4d-yazam (Av. itha 4d yazamaidé, Yas. Vand XX XVII)8 azd one Ashemvohii‘, avd has learned z¢ by heart, is as though, in the reign of King Vist4sp, 2¢ were a Dvazdahhémast® with holy-water (zéhar). 60. And by 1 This interpolated commentary is a pretty clear indication that the writer is translating from an Avesta text. * Both Pz. and Pers. have dréné, ‘ sacred cakes.’ ’ The third h& or chapter of the Yasna of seven chapters. It worships Afharmazd as the creator of all good things. * See Bund. XX, 2.
3* Both Pz. and Pers. have dréné, ‘ sacred cakes.’ ’ The third h& or chapter of the Yasna of seven chapters. It worships Afharmazd as the creator of all good things. * See Bund. XX, 2. 5 For the following explanation of the various kinds of h6m4st I am indebted to Dastfir JamAspji Minochiharji Jam4sp-As4-n4 of Bombay :— There are four kinds of hé6mAst recited by priests for the atonement of any sin that may have been committed by a woman during . menstruation, after her purification :— 1. HémA4st consists of prayers recited for 144 days, in honour of the twelve following angels: AGharmazd, Tistar, Khfrshéd, M&h, Aban, Adar, Khurdid, Amerdad, Spendarmad, Béd, Srésh, and Arda-fravash. Each angel, in turn, is reverenced for twelve days successively, with one Yasna each day. 2. Khadfk-hémst, ‘ one hémast,’ differs from the last merely in adding a Vendidad every twelfth day, to be recited in the Ush- CHAPTER II, 58-62. 213 whomever prayer is offered up, azd the GAthahymns are chanted, z¢ 7s as though the whole ritual had been recited, azd the GAatha-ymmns consecrated by him zz the reign of King Vistasp. 61. The most perfectly righteous of the righteous is he who remains in the good religion of the Mazdayasnians, and continues the religious practice of next-of-kin marriage in his family.’ 62. Adharmazd said to the righteous Zarattst : ‘In these nine thousand years which I, Adharmazd, created, mankind become most perplexed in that perplexing time; for in the evil reigns of Az-i Dahak and FrAsty4v of Tar mankind, in those perplexing times, were living better and living more ahin Gah (12 p.m. to 6 a.m.) in honour of the angel whose propitiation ends that day. 3. Dah-hémAst,‘ ten hémasts,’ differs from the preceding merely in having a Vendidad, in addition to the Yasna, every day. 4. Dvazdah-h6mAst, ‘ twelve hémasts,’ are prayers recited for 264 days in honour of twenty-two angels, namely, the twelve aforesaid and the following ten: Bahman, Ardibahist, Shahrivar, Mihir, Bahram, R4m, Din, Rashnf, Gés, and Astéd. Each angel, in turn, is reverenced as in the last. The celebration of hém4st costs 350 rfpis, that of khadfkhémAst 422 rfipis, that of dah-hémast rooo rfipis, and that of dv4zdah-hém4st 2000 rfipfs; but the first and third are now no longer used. The merit obtained by having such recitations performed is equivalent to 1000 tan4pfihars for each Yasna, 10,000 for each Visparad, and 70,000 for each Vendidad recited. A tan4p&har is now considered as a weight of 1200 dirhams, with which serious sins and works of considerable merit are estimated ; originally it must have meant a sin which was ‘inexpiable’ by ordinary good works, and, conversely, any extraordinary good work which was just sufficient to efface such a sin.
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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