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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The amount of merit attaching to such recitations is variously stated in different books, and when recited with holy-water (that is, with all their ceremonial rites) they are said to be usually a hundred times as meritorious as when recited without it. 214 BAHMAN YAST. numerously, and their disturbance by Aharman and the demons was less. 63. For in their evil reigns, within the countries of Iran, there were not seven! towns which were desolate as they w2d/ de when it is the end of thy millennium, O Zaratdst the SpitamAn! for all the towns of Iran wzd/ be ploughed up by their horses’ hoofs, and their banners w2// reach unto Padashkhvargar?, and they w// carry away the sovereignty of the seat of the religion I approve from there; and their destruction comes from that place, O Zaratist the Spitaman! this is what I foretell.’ 64. Whoever $ of those existing, thus, with reverence unto the good, performs much worship for Atharmazd, Adharmazd, aware of z¢ through righteousness, gives /zm whatsoever Adharmazd is aware of through righteousness, as remuneration and reward of duty azd good works, and such members of 1 So in the Pazand, but ‘seventeen’ in Persian; in K2o the word is partly illegible, but can be no other number than sibA, ‘seven.’ * The mountainous region south of the Caspian (see Bund. XII, 2, 17). * This section is the Pahlavi version of an Avesta formula which is appended to nearly two-thirds of the h4s or chapters of the Yasna, and, therefore, indicates the close of the chapter at this point. The version here given contains a few verbal deviations from that given in the Yasna, but none of any importance. The Avesta text of this formula is as follows :— Yénhé hatim 4ad, yésné paitf, vangh6 mazdau ahur6 vaétha, ashd hafa, yaunghaméé, task tauska yazamaidé. And it may be translated in the following manner :— ‘Of whatever male of the existences, therefore, Ahuramazda was. better cognizant, through righteousness in worship, and of whatever females, both those males and those females we reverence.’ CHAFTER II, 63-I1, 3. 215 _the congregation, males and females, I reverence ; and the archangels, who are also male and female, they are good. Cuapter III. 1. Zaratist enquired of Adharmazd thus: ‘O Atharmazd, propitious spirit! creator of the material world, righteous ove / whence do they restore this good religion of the Mazdayasnians? and by what means will they destroy these demons with dishevelled hair}, of the race of Wrath? 2, O creator! grant me death! and grant my favoured ones death! that they may not live in that perplexing time; grant ¢kem exemplary living! that they may not prepare wickedness and the way to hell.’ 3. Adharmazd spoke thus: ‘O Zaratist the Spitaman! after the ill-omened? sovereignty of those of the race of Wrath? there is a fiend, ShédAspth ‘ of the Kilisy4kih, from the countries of Salman5;’ Mah- 1 The Pz. MSS. insert, ‘and black clothing’ here. ® Literally, ‘black-marked,’ or possibly, ‘ black standard.’
2after the ill-omened? sovereignty of those of the race of Wrath? there is a fiend, ShédAspth ‘ of the Kilisy4kih, from the countries of Salman5;’ Mah- 1 The Pz. MSS. insert, ‘and black clothing’ here. ® Literally, ‘black-marked,’ or possibly, ‘ black standard.’ * The P4z. MSS. add, ‘ the leathern-belted Tfirks,’ that is, people of Turkistan. ‘ This fiend appears to be a personification of Christianity or ‘ecclesiasticism’ (Kilisyakih, see Chap. II, 19), and the writer seems to place his appearance some time in the middle ages, probably before the end of the thirteenth century (see the note on § 44). Darmesteter suggests that Shédasp may have been intended as a modern counterpart of Bévarasp (Az-i Dahak), the ancient tyrant; and that this Christian invasion may be a reminiscence of the crusades. * Ihave formerly read MQsulm4n instead of min Salman, and hence concluded that the text must have been written long 216 BAHMAN YAST. vand-dad said that these people are Riman (ArQmaytk), and Réshan! said that they have red weapons, red banners, and red hats(kfil4h). 4. ‘It is when a symptom of them appears, as they advance, O Zaratist the Spitaman! the sun and the dark show signs, and the moon becomes manifest of various colours; earthquakes (bim-guzand), too, become numerous, and the wind comes more violently; in the world want, distress, and discomfort come more into view; and Mercury and Jupiter advance the sovereignty for the vile’, avd they are zm hundreds and thousands and myriads. 5. They have the red banner of the fiend Shéd4spth of Kilisy4kth, and they hasten much their progress to these countries of Iran wich 1, Atharmazd, created, up to the bank of the Arvand3,’ some have said‘ the Frat® river, ‘unto the Greeks (Yan4n) dwelling in Asfristan ;’ they are Greeks by strict reckoning °, after the Muhammadan conquest of Persia; but this reading is irreconcileable with the context. The position of Salman (Av. Sairima) is defined by Bund. XX, 12, which places the sources of the Tigris in that country. * The name of a commentator, or commentary, often quoted in the Pahlavi Vendidad, and other texts. MaAhvand-déd is mentioned in the Pahlavi Yasna (see Sls. I, 4). * The Paz. MSS. state that ‘Mercury and Jupiter beat down the strength of Venus.’ ® Here written Arang, Arand, or Arvad, but as it is Arvand in §§ 21, 38, that reading seems preferable, the difference between the two names in Pahlavi being merely a single stroke. The Arvand is the Tigris, and the Arang probably the Araxes (see SZS. VI, 20, Bund. XX, 8). ‘ Literally, ‘there are and were some who said;’ this phrase occurs several times in the latter part of this text. 5 The Euphrates. * Or, ‘of strict reckoning,’ reading sa&kht am4r, but both reading and meaning are very uncertain. As it stands in K2o it CHAPTER III, 4-9. 217
3XX, 8). ‘ Literally, ‘there are and were some who said;’ this phrase occurs several times in the latter part of this text. 5 The Euphrates. * Or, ‘of strict reckoning,’ reading sa&kht am4r, but both reading and meaning are very uncertain. As it stands in K2o it CHAPTER III, 4-9. 217 and their Assyrian dwelling is this, that they slay the Assyrian people therein, and thus they will destroy their abode, some have said the /urking-holes (gréstak) of the demons. 6. ‘ They turn back those of the race of Wrath! in hundreds and thousands and myriads; and the banners, standards, and an innumerable army of those demons with dishevelled hair will come to these countries of Iran which I, Attharmazd, created. 7. And the army of the invader? is an extending enemy of the Tark* and even the Karm‘, be it with banners aloft when he shall set up a banner, be it through the excessive multitude which will remain— like haivs 7m the mane of a horse—in the countries of Iran which I, Adharmazd, created. 8. ‘The leathern-belted Tork axzd the Roman Shédaspth of Kilisyakth come forth with simultaneous movement®, and in three places, with similar strife, there was and w7// be three times a great contest (4rdth), O Zaratist the Spitaman! 9. One in the reign of Kaf-K4ds*, when through may be sakht gumAl, ‘extreme beauty,’ or Sakhttm4r (the name of a place), or this may stand for sakht tim4r, ‘severe misfortune ;’ and other readings are possible. ? It is not quite clear which party will turn the other back. * Literally, ‘extender,’ that is, one engaged in extending his own dominions. * The remainder of this § (except the verb ‘remain’) is Pazand written in Persian characters in K20. * Possibly the Karmak of Chap. II, 49. In § 20 the Kurd and Karman (or Karms) may refer to the Tirk and Karm of this §, so it is doubtful whether Tark or Kurd is meant. * Or, ‘ for the encounter,’ pavan ham-rasisnth. * See Bund. XXXI, 25, XXXIV, 7. The letters are here joined together, so as to become Kai-gafis, and this form of the name is 218 BAHMAN YAST.
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 amount of merit attaching to such recitations is variously stated in different books, and when recited with holy-water (that is, with all their ceremonial rites) they are said to be usually a hundred times as meritorious as when recited without it. 214 BAHMAN YAST. numerously, and their disturbance by Aharman and the demons was less. 63. For in their evil reigns, within the countries of Iran, there were not seven! towns which were desolate as they w2d/ de when it is the end of thy millennium, O Zaratdst the SpitamAn! for all the towns of Iran wzd/ be ploughed up by their horses’ hoofs, and their banners w2// reach unto Padashkhvargar?, and they w// carry away the sovereignty of the seat of the religion I approve from there; and their destruction comes from that place, O Zaratist the Spitaman! this is what I foretell.’ 64. Whoever $ of those existing, thus, with reverence unto the good, performs much worship for Atharmazd, Adharmazd, aware of z¢ through righteousness, gives /zm whatsoever Adharmazd is aware of through righteousness, as remuneration and reward of duty azd good works, and such members of 1 So in the Pazand, but ‘seventeen’ in Persian; in K2o the word is partly illegible, but can be no other number than sibA, ‘seven.’ * The mountainous region south of the Caspian (see Bund. XII, 2, 17). * This section is the Pahlavi version of an Avesta formula which is appended to nearly two-thirds of the h4s or chapters of the Yasna, and, therefore, indicates the close of the chapter at this point. The version here given contains a few verbal deviations from that given in the Yasna, but none of any importance. The Avesta text of this formula is as follows :— Yénhé hatim 4ad, yésné paitf, vangh6 mazdau ahur6 vaétha, ashd hafa, yaunghaméé, task tauska yazamaidé. And it may be translated in the following manner :— ‘Of whatever male of the existences, therefore, Ahuramazda was. better cognizant, through righteousness in worship, and of whatever females, both those males and those females we reverence.’ CHAFTER II, 63-I1, 3. 215 _the congregation, males and females, I reverence ; and the archangels, who are also male and female, they are good. Cuapter III. 1. Zaratist enquired of Adharmazd thus: ‘O Atharmazd, propitious spirit! creator of the material world, righteous ove / whence do they restore this good religion of the Mazdayasnians? and by what means will they destroy these demons with dishevelled hair}, of the race of Wrath? 2, O creator! grant me death! and grant my favoured ones death! that they may not live in that perplexing time; grant ¢kem exemplary living! that they may not prepare wickedness and the way to hell.’ 3. Adharmazd spoke thus: ‘O Zaratist the Spitaman! after the ill-omened? sovereignty of those of the race of Wrath? there is a fiend, ShédAspth ‘ of the Kilisy4kih, from the countries of Salman5;’ Mah- 1 The Pz. MSS. insert, ‘and black clothing’ here. ® Literally, ‘black-marked,’ or possibly, ‘ black standard.’
2after the ill-omened? sovereignty of those of the race of Wrath? there is a fiend, ShédAspth ‘ of the Kilisy4kih, from the countries of Salman5;’ Mah- 1 The Pz. MSS. insert, ‘and black clothing’ here. ® Literally, ‘black-marked,’ or possibly, ‘ black standard.’ * The P4z. MSS. add, ‘ the leathern-belted Tfirks,’ that is, people of Turkistan. ‘ This fiend appears to be a personification of Christianity or ‘ecclesiasticism’ (Kilisyakih, see Chap. II, 19), and the writer seems to place his appearance some time in the middle ages, probably before the end of the thirteenth century (see the note on § 44). Darmesteter suggests that Shédasp may have been intended as a modern counterpart of Bévarasp (Az-i Dahak), the ancient tyrant; and that this Christian invasion may be a reminiscence of the crusades. * Ihave formerly read MQsulm4n instead of min Salman, and hence concluded that the text must have been written long 216 BAHMAN YAST. vand-dad said that these people are Riman (ArQmaytk), and Réshan! said that they have red weapons, red banners, and red hats(kfil4h). 4. ‘It is when a symptom of them appears, as they advance, O Zaratist the Spitaman! the sun and the dark show signs, and the moon becomes manifest of various colours; earthquakes (bim-guzand), too, become numerous, and the wind comes more violently; in the world want, distress, and discomfort come more into view; and Mercury and Jupiter advance the sovereignty for the vile’, avd they are zm hundreds and thousands and myriads. 5. They have the red banner of the fiend Shéd4spth of Kilisy4kth, and they hasten much their progress to these countries of Iran wich 1, Atharmazd, created, up to the bank of the Arvand3,’ some have said‘ the Frat® river, ‘unto the Greeks (Yan4n) dwelling in Asfristan ;’ they are Greeks by strict reckoning °, after the Muhammadan conquest of Persia; but this reading is irreconcileable with the context. The position of Salman (Av. Sairima) is defined by Bund. XX, 12, which places the sources of the Tigris in that country. * The name of a commentator, or commentary, often quoted in the Pahlavi Vendidad, and other texts. MaAhvand-déd is mentioned in the Pahlavi Yasna (see Sls. I, 4). * The Paz. MSS. state that ‘Mercury and Jupiter beat down the strength of Venus.’ ® Here written Arang, Arand, or Arvad, but as it is Arvand in §§ 21, 38, that reading seems preferable, the difference between the two names in Pahlavi being merely a single stroke. The Arvand is the Tigris, and the Arang probably the Araxes (see SZS. VI, 20, Bund. XX, 8). ‘ Literally, ‘there are and were some who said;’ this phrase occurs several times in the latter part of this text. 5 The Euphrates. * Or, ‘of strict reckoning,’ reading sa&kht am4r, but both reading and meaning are very uncertain. As it stands in K2o it CHAPTER III, 4-9. 217
3XX, 8). ‘ Literally, ‘there are and were some who said;’ this phrase occurs several times in the latter part of this text. 5 The Euphrates. * Or, ‘of strict reckoning,’ reading sa&kht am4r, but both reading and meaning are very uncertain. As it stands in K2o it CHAPTER III, 4-9. 217 and their Assyrian dwelling is this, that they slay the Assyrian people therein, and thus they will destroy their abode, some have said the /urking-holes (gréstak) of the demons. 6. ‘ They turn back those of the race of Wrath! in hundreds and thousands and myriads; and the banners, standards, and an innumerable army of those demons with dishevelled hair will come to these countries of Iran which I, Attharmazd, created. 7. And the army of the invader? is an extending enemy of the Tark* and even the Karm‘, be it with banners aloft when he shall set up a banner, be it through the excessive multitude which will remain— like haivs 7m the mane of a horse—in the countries of Iran which I, Adharmazd, created. 8. ‘The leathern-belted Tork axzd the Roman Shédaspth of Kilisyakth come forth with simultaneous movement®, and in three places, with similar strife, there was and w7// be three times a great contest (4rdth), O Zaratist the Spitaman! 9. One in the reign of Kaf-K4ds*, when through may be sakht gumAl, ‘extreme beauty,’ or Sakhttm4r (the name of a place), or this may stand for sakht tim4r, ‘severe misfortune ;’ and other readings are possible. ? It is not quite clear which party will turn the other back. * Literally, ‘extender,’ that is, one engaged in extending his own dominions. * The remainder of this § (except the verb ‘remain’) is Pazand written in Persian characters in K20. * Possibly the Karmak of Chap. II, 49. In § 20 the Kurd and Karman (or Karms) may refer to the Tirk and Karm of this §, so it is doubtful whether Tark or Kurd is meant. * Or, ‘ for the encounter,’ pavan ham-rasisnth. * See Bund. XXXI, 25, XXXIV, 7. The letters are here joined together, so as to become Kai-gafis, and this form of the name is 218 BAHMAN YAST.
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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