Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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 assistance of demons z¢ was with the archangels; and the second when thou, O Zaratist the Spttaman! receivedst the religion and ads¢ thy conference, and King Vistasp and Argdsp', miscreated by wrath, were, through the war of the religion, in the combat of Spéd-raztir (“the hoary forest?”),’ some have said z¢ was in Pars; ‘and the third when it is the end of thy millennium, O Zaratdst the Spitaman! when all the three, Tork, Arab, and Rdman, come to this® place,’ some have said the plain of Nisanak4 10. ‘And all ¢hose of the countries of Iran, which I, Adharmazd, created, come from their own place unto Padashkhvargar 5, owing to those of the race of Wrath, O Zaratast the Spitaman! so that a report of something of the cave dwellings, mountain dwellings, and’ river dwellings of these people will remain at Padashkhvargar and Pars; some have sazd the fire Visndsp*, on the deep Lake Kékast which has medicinal water opposed to the demons, is there (in Padashkhvargar ?) as it were conspicuous, some have said ‘originating’,’ ‘so that often read Kahfs or Kahés in Pazand (see Mkh. VIII, 27, XXVII, 54, LVII, 21). The Paz. MSS. omit § 9. ' See Bund. XII, 32, 33. 2 See Bund. XXIV, 16. ’ Perhaps ‘one’ is meant, as hané, ‘this,’ is sometimes substituted for-aé, ‘one,’ both being read ¢e in Pazand. * The reading of this name is quite uncertain. ® See Chap. II, 63. The whole of the final clause of this section, about the fire Visndsp, is inserted parenthetically at this point in the Pahlavi text. * Elsewhere called Gfisnasp, Gasnésp, or Gfsasp (see SZS. VI, 22). 7 The most obvious reading of this word is mahfk, ‘ fish,’ which can hardly be reconciled with the context. The view here taken is that the writer was translating from an Avesta text, and met CHAPTER III, 10, IT. 219 they may use z¢ anew, and the fire may become shining in these countries of Iran which I, Adharmazd, created. 11. For when one shall be able to save his own life, he has then no recollection of wife, child, and wealth, that they may not live, zm that perplexing time, O Zaratdst! yet the day when the hundredth winter becomes the end of thy millennium, which is ¢ha¢t of Zaratist, is so that nothing wicked may go from this millennium into that millennium 1.’ with the word Aithra, which means both pédak, ‘clear,’ and tékhmak, ‘ originating,’ but to express the latter meaning he used the synonym m4yakik, which can be written exactly like mahik. Owing to the involved character of this section it is not very clear in English, but it is still more obscure in the Pahlavi text, in which the whole of this clause about the Gre is inserted parenthetically after the first mention of Padashkhv4rgar.
2Owing to the involved character of this section it is not very clear in English, but it is still more obscure in the Pahlavi text, in which the whole of this clause about the Gre is inserted parenthetically after the first mention of Padashkhv4rgar. ' This last clause may be read several ways, and it is by no means easy to ascertain clearly the chronological order of the . events which are jumbled together in this last chapter. But it would appear that Zaratfst’s millennium was to end at a time when the religion was undisturbed, and just before the incursion of the demons or idolators, the details of which have been given in Chap. II, 22-III, 11, and which is the first event of Hfshédar’s millennium (see § 13). Now according to Bund. XXXIV, 7-9, the interval from ‘the coming of the religion,’ in the reign of Kaf- Vistasp, to the end of the Sasanian monarchy was 90+ 112 +30 +12+144+14+284+460=1016 years. If by ‘the coming of the religion’ be meant the time when Zaratfist received it, as he was then thirty years old, he must have been born 1046 years before the end of the Sasanian monarchy (a. p. 651), and the end of his millennium must have been in a. p. 605, the sixteenth year of Khfisr6 Parviz, when the Sasanian power was near its maximum, and only a score of years before it began suddenly to collapse. This close coincidence indicates that the writer of the Bahman Yast must have adopted the same incorrect chronology as is found in the Bundahis. If, however, ‘the coming of the’ religion’ mean its acceptance by Vistasp, which occurred in Zaratfst’s fortieth or 220 BAHMAN YAST. 12. Zaratist enquired of Afharmazd thus: ‘O Adharmazd, propitious spirit! creator of the material world, righteous ove/ when they are so many in number, by what means will they be able to perish? ?’ . 13. Adharmazd spoke thus: ‘O Zaratdst the Spitaman! when the demon with dishevelled hair of the race of Wrath comes into notice in the eastern quarter, first a black token becomes manifest, and Hashédar son of Zaratdst is born on Lake Frazd4n?. 14. It is when he comes to his conference wth me 8, Atharmazd, O Zarattist the Spitam4n!’ ¢hat zn the direction of AXtnist4n‘, z¢ is said—some have said among the Hindus—‘is born a prince (ka); it is his father, a prince of the Kay4n race, approaches the forty-second year, his birth must have been ten or twelve years earlier, and his millennium must have ended a.b. 593-595. But according to the imperfect chronology of Bund. XXXIV the tenth millennium of the world, that of Capricornus, commenced with ‘the coming of the religion,’ and ended, therefore, in a.p. 635, the fourth year of Yazdakard, the last Sasanian king, when the Muhammadans were just preparing for their first invasion ; so the millennium of Aquarius is very nearly coincident with that of Hfshédar, and may probably be intended to represent it. It appears, therefore, that the millennium of H@shédar is altogether past, having extended from a. D. 593-635 to A.D. 1593-1635.
3It appears, therefore, that the millennium of H@shédar is altogether past, having extended from a. D. 593-635 to A.D. 1593-1635. * The Paz. MSS. omit§12. The writer having detailed the evils of the iron age, now returns to its commencement in order to describe the means adopted for partially counteracting those evils. * See Bund. XXII, 5, XXXII, 8. The Paz. MSS. add, ‘they bring him up in Zavulistan and KAvulistan ;’ and the Pers. version says, ‘on the frontier of KAbulistan. With regard to the time of Hfishédar’s birth, see § 44. His name is always written Khfarshédar in K20. ; ® The P4z. and Pers. versions say, ‘at thirty years of age,’ as in 44. * Possibly Samarkand (see Chap. II, 49, note 2). CHAPTER III, 12-17. 221 women, and a religious prince is born to him; he calls Ais name Vahram the VargA4vand!,’ some have said Shahptr. 15. ‘That a sign may come to the earth, the night when that prince is born, a star falls from the sky; when that prince is born the star shows a signal.’ 16. It is Dad-Atharmazd? who said that the month Av4n and day V4@’ is his father’s end; ‘they rear 42m with the damsels of the king, and a woman becomes ruler. 17. ‘That prince when he is thirty years old’— some have told the time—‘ comes with innumerable banners avd divers armies, Hindu and ini‘, having uplifted banners—for they set up ¢/ezy banners —having exalted banners, and having exalted weapons; they hasten up with speed ® as far as the Véh river’—some have said the country of Bambé*— ‘as far as Bukhar and the Bukhfrans within z¢s bank, 1 Bahram the illustrious or splendid (Av. varefanghand, compare Pers. varg), an epithet applied, in the Avesta, to the moon, Tistrya, the scriptures, the royal glory of the Kay4nians, the Kayanians themselves, and the hero Thrita. This personage may possibly be an incarnation of the angel Bahram, mingled with some reminiscences of the celebrated Persian general Bahrim Xépin; but see §§ 32, 49. * A commentator who is quoted in the Pahlavi Yas. XI, 22; see also Chap. I, 7. * The 2and day of the eighth month of the Parsi year, corresponding to October 7th when the year began at the vernal equinox, as the Bundahis (XXV, 6, 7, 20, 21) describes. * That is, Bactrian and Samarkandian. 5 Or, ‘light up with glitter,’ according as we read tagend or tavend. The Paz. MSS. omit §§ 17-44, except one or two isolated phrases. 6 Spiegel was inclined to identify this name with Bombay, but this is impossible, as the MS. K20 (in which the name occurs) was written some two centuries before the Portuguese invented the name of Bombay. Its original name, by which it is still called by 222 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.
1* 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 assistance of demons z¢ was with the archangels; and the second when thou, O Zaratist the Spttaman! receivedst the religion and ads¢ thy conference, and King Vistasp and Argdsp', miscreated by wrath, were, through the war of the religion, in the combat of Spéd-raztir (“the hoary forest?”),’ some have said z¢ was in Pars; ‘and the third when it is the end of thy millennium, O Zaratdst the Spitaman! when all the three, Tork, Arab, and Rdman, come to this® place,’ some have said the plain of Nisanak4 10. ‘And all ¢hose of the countries of Iran, which I, Adharmazd, created, come from their own place unto Padashkhvargar 5, owing to those of the race of Wrath, O Zaratast the Spitaman! so that a report of something of the cave dwellings, mountain dwellings, and’ river dwellings of these people will remain at Padashkhvargar and Pars; some have sazd the fire Visndsp*, on the deep Lake Kékast which has medicinal water opposed to the demons, is there (in Padashkhvargar ?) as it were conspicuous, some have said ‘originating’,’ ‘so that often read Kahfs or Kahés in Pazand (see Mkh. VIII, 27, XXVII, 54, LVII, 21). The Paz. MSS. omit § 9. ' See Bund. XII, 32, 33. 2 See Bund. XXIV, 16. ’ Perhaps ‘one’ is meant, as hané, ‘this,’ is sometimes substituted for-aé, ‘one,’ both being read ¢e in Pazand. * The reading of this name is quite uncertain. ® See Chap. II, 63. The whole of the final clause of this section, about the fire Visndsp, is inserted parenthetically at this point in the Pahlavi text. * Elsewhere called Gfisnasp, Gasnésp, or Gfsasp (see SZS. VI, 22). 7 The most obvious reading of this word is mahfk, ‘ fish,’ which can hardly be reconciled with the context. The view here taken is that the writer was translating from an Avesta text, and met CHAPTER III, 10, IT. 219 they may use z¢ anew, and the fire may become shining in these countries of Iran which I, Adharmazd, created. 11. For when one shall be able to save his own life, he has then no recollection of wife, child, and wealth, that they may not live, zm that perplexing time, O Zaratdst! yet the day when the hundredth winter becomes the end of thy millennium, which is ¢ha¢t of Zaratist, is so that nothing wicked may go from this millennium into that millennium 1.’ with the word Aithra, which means both pédak, ‘clear,’ and tékhmak, ‘ originating,’ but to express the latter meaning he used the synonym m4yakik, which can be written exactly like mahik. Owing to the involved character of this section it is not very clear in English, but it is still more obscure in the Pahlavi text, in which the whole of this clause about the Gre is inserted parenthetically after the first mention of Padashkhv4rgar.
2Owing to the involved character of this section it is not very clear in English, but it is still more obscure in the Pahlavi text, in which the whole of this clause about the Gre is inserted parenthetically after the first mention of Padashkhv4rgar. ' This last clause may be read several ways, and it is by no means easy to ascertain clearly the chronological order of the . events which are jumbled together in this last chapter. But it would appear that Zaratfst’s millennium was to end at a time when the religion was undisturbed, and just before the incursion of the demons or idolators, the details of which have been given in Chap. II, 22-III, 11, and which is the first event of Hfshédar’s millennium (see § 13). Now according to Bund. XXXIV, 7-9, the interval from ‘the coming of the religion,’ in the reign of Kaf- Vistasp, to the end of the Sasanian monarchy was 90+ 112 +30 +12+144+14+284+460=1016 years. If by ‘the coming of the religion’ be meant the time when Zaratfist received it, as he was then thirty years old, he must have been born 1046 years before the end of the Sasanian monarchy (a. p. 651), and the end of his millennium must have been in a. p. 605, the sixteenth year of Khfisr6 Parviz, when the Sasanian power was near its maximum, and only a score of years before it began suddenly to collapse. This close coincidence indicates that the writer of the Bahman Yast must have adopted the same incorrect chronology as is found in the Bundahis. If, however, ‘the coming of the’ religion’ mean its acceptance by Vistasp, which occurred in Zaratfst’s fortieth or 220 BAHMAN YAST. 12. Zaratist enquired of Afharmazd thus: ‘O Adharmazd, propitious spirit! creator of the material world, righteous ove/ when they are so many in number, by what means will they be able to perish? ?’ . 13. Adharmazd spoke thus: ‘O Zaratdst the Spitaman! when the demon with dishevelled hair of the race of Wrath comes into notice in the eastern quarter, first a black token becomes manifest, and Hashédar son of Zaratdst is born on Lake Frazd4n?. 14. It is when he comes to his conference wth me 8, Atharmazd, O Zarattist the Spitam4n!’ ¢hat zn the direction of AXtnist4n‘, z¢ is said—some have said among the Hindus—‘is born a prince (ka); it is his father, a prince of the Kay4n race, approaches the forty-second year, his birth must have been ten or twelve years earlier, and his millennium must have ended a.b. 593-595. But according to the imperfect chronology of Bund. XXXIV the tenth millennium of the world, that of Capricornus, commenced with ‘the coming of the religion,’ and ended, therefore, in a.p. 635, the fourth year of Yazdakard, the last Sasanian king, when the Muhammadans were just preparing for their first invasion ; so the millennium of Aquarius is very nearly coincident with that of Hfshédar, and may probably be intended to represent it. It appears, therefore, that the millennium of H@shédar is altogether past, having extended from a. D. 593-635 to A.D. 1593-1635.
3It appears, therefore, that the millennium of H@shédar is altogether past, having extended from a. D. 593-635 to A.D. 1593-1635. * The Paz. MSS. omit§12. The writer having detailed the evils of the iron age, now returns to its commencement in order to describe the means adopted for partially counteracting those evils. * See Bund. XXII, 5, XXXII, 8. The Paz. MSS. add, ‘they bring him up in Zavulistan and KAvulistan ;’ and the Pers. version says, ‘on the frontier of KAbulistan. With regard to the time of Hfishédar’s birth, see § 44. His name is always written Khfarshédar in K20. ; ® The P4z. and Pers. versions say, ‘at thirty years of age,’ as in 44. * Possibly Samarkand (see Chap. II, 49, note 2). CHAPTER III, 12-17. 221 women, and a religious prince is born to him; he calls Ais name Vahram the VargA4vand!,’ some have said Shahptr. 15. ‘That a sign may come to the earth, the night when that prince is born, a star falls from the sky; when that prince is born the star shows a signal.’ 16. It is Dad-Atharmazd? who said that the month Av4n and day V4@’ is his father’s end; ‘they rear 42m with the damsels of the king, and a woman becomes ruler. 17. ‘That prince when he is thirty years old’— some have told the time—‘ comes with innumerable banners avd divers armies, Hindu and ini‘, having uplifted banners—for they set up ¢/ezy banners —having exalted banners, and having exalted weapons; they hasten up with speed ® as far as the Véh river’—some have said the country of Bambé*— ‘as far as Bukhar and the Bukhfrans within z¢s bank, 1 Bahram the illustrious or splendid (Av. varefanghand, compare Pers. varg), an epithet applied, in the Avesta, to the moon, Tistrya, the scriptures, the royal glory of the Kay4nians, the Kayanians themselves, and the hero Thrita. This personage may possibly be an incarnation of the angel Bahram, mingled with some reminiscences of the celebrated Persian general Bahrim Xépin; but see §§ 32, 49. * A commentator who is quoted in the Pahlavi Yas. XI, 22; see also Chap. I, 7. * The 2and day of the eighth month of the Parsi year, corresponding to October 7th when the year began at the vernal equinox, as the Bundahis (XXV, 6, 7, 20, 21) describes. * That is, Bactrian and Samarkandian. 5 Or, ‘light up with glitter,’ according as we read tagend or tavend. The Paz. MSS. omit §§ 17-44, except one or two isolated phrases. 6 Spiegel was inclined to identify this name with Bombay, but this is impossible, as the MS. K20 (in which the name occurs) was written some two centuries before the Portuguese invented the name of Bombay. Its original name, by which it is still called by 222 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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