Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1to the assistance of the illustrious Péshyétanf, through the order of which I, the creator, have just written °. 33. ‘Out of the demons of gloomy race the evil spirit cries to Mitré of the vast cattle-pastures thus: “ Stay above in truth ‘, thou Mitré of the vast cattlepastures!” 34. ‘And then Mitré of the vast cattle-pastures cries thus: “ Of these nine thousand years’ support, which during its beginning produced Dahak of evil religion, Frastyav of Tar, and Alexander® the Raman, the period of one thousand years of those leathern-belted demons with dishevelled hair is a more than moderate reign to produce,” 35. ‘The wicked evil spirit becomes confounded when he heard this; Mitré of the vast cattle-pastures will smite Wrath of the infuriate spear with 1 The fact that the angel V4hrém goes in his spiritual form to the assistance of Péshydtanf, rather militates against the idea that he also goes in the form of Vahrim the Varg4vand. 3 This verb is omitted by mistake in K2o. 5 Literally, ‘arrive at the writing.’ * Or, ‘stand up with honesty !’ 5 The latter two names are here written Fras4v and Alasandar. * From this it appears that the writer expected the evil reign of the unbelievers to last a thousand years, that is, till the end of Hfshédar’s millennium, about a. p. 1593-1635, which corresponds very closely with the reign of the great Shah "Abbas. CHAPTER III, 32-39. 229 stupefaction; azd the wicked evil spirit flees, with the miscreations and evil progeny he flees back to the darkest recess of hell.) 136. And Mitré of the vast cattle-pastures cries to the illustrious Péshyétani thus: “Extirpate and utterly destroy the idoltemples, the abode of the demons! proceed to these countries of Iran which I, Atharmazd, created! restore again the throne of sovereignty of the religion over the wicked! when they see thee they will be terrified.” 37. ‘And the illustrious Péshyétand advances, and the fire Frdba, the fire Gdsnasp, and the triumphant fire Barzin-Mitré will smite the fiend of excessive strength ; he will extirpate the idol-temples that are the abode of demons; and they celebrate the ceremonial (yazisn), arrange the sacred twigs, solemnize the Dv4zdah-hémast, and praise me, Adharmazd, with the archangels; this is what I foretell’. 38. The illustrious Péshyétand walks forth to these countries of Iran which I, Aftharmazd, created, to the Arvand and Véh river?; when the wicked see him they will be terrified, those of the progeny of gloom and those not worthy. 39. ‘And regarding that Vahram the Varg4vand it is declared that he comes forth in full glory, fixes upon Vandta-khim (“a curbed temper”), and having intrusted 42m with the seat of mobadship of the 1 Or, perhaps, ‘ what I said before,’ being already narrated in § 29 as performed by Péshyétanfi before advancing far into Iran. * The Tigris and the Oxus— Indus (see §§ 5, 21).
2* The Tigris and the Oxus— Indus (see §§ 5, 21). 3 Probably a title of Péshyétani; a more obvious translation would be, ‘restrains a curbed temper, and is intrusted,’ &c., but it is hardly probable that the warrior prince Vahrém could become a priest. It is Vahraém’s business to restore the empire, leaving Péshyétanfi to restore the religion. 230 BAHMAN YAST. mobads!, and the seat of true explanation of the religion, he restores again these countries of Iran which I, Adharmazd, created; and he drives ? away from the world covetousness, want, hatred, wrath, lust, envy, and wickedness. 40. And the wolf period goes away, and the sheep period comes on; they establish the fire Fréba, the fire Gdsn4sp, and the fire Bdrzin-Mitré again at their proper places, and they will properly supply the firewood and incense ; and the wicked evil spirit becomes confounded and unconscious, with the demons and the progeny of gloom. 41. And so the illustrious Péshyétani speaks thus: “Let the demon be destroyed, and the witch be destroyed! let the fiendishness and vileness of the demons be destroyed! and let the gloomy progeny of the demons be destroyed! The glory® of the religion of the Mazdayasnians prospers, and let it prosper! let the family‘ of the liberal and just, who are doers of good deeds, prosper! and let the throne of the religion and sovereignty have a good restorer!” 42. Forth comes the illustrious Péshydétand, forth he comes with a hundred and fifty men of the disciples who wear black marten fur, and they take the throne of their own religion and sovereignty.’ 43. Adharmazd said to Zaratist the Spitaman: ‘This is what I foretell, when it is the end of thy millennium it is the beginning of ¢ha¢ of Hdshédar ®. 1 The supreme high-priesthood, or primacy. 2 Merely a guess, as the verb varafs€d is difficult to understand. ® Kao has nism6, ‘soul,’ but the very-similarly written gadman, ‘glory,’ is a more likely reading here (see § 32). * Reading dQidak instead of ridak, as in Chap. II, 47. 5 The writer having detailed the supernatural means employed for restoring the religion, now returns to the birth of H&shédar CHAPTER III, 40-46. 231 44. Regarding Hashédar it is declared that he will be born in 16001, and at thirty years of age he comes to a conference with me, Aftharmazd, and receives the religion. 45. When he comes away from the conference he cries to the sun with the swift horse, thus: “Stand still!” 46. ‘The sun with the swift horse stands still ten
345. When he comes away from the conference he cries to the sun with the swift horse, thus: “Stand still!” 46. ‘The sun with the swift horse stands still ten (§ 13) for the purpose of mentioning some of his actions, and making the chronology of his millennium rather more clear. Nothing is said here about his miraculous birth, the details of which are given in the seventh book of the Dinkard very much as they are found in the Persian Rivayats. The Dinkard states that thirty years before the end of Zarat@st’s millennium a young maiden bathing in certain water, and drinking it, becomes pregnant through the long-preserved seed of Zaratfst (see Bund. XXXII, 8, 9), and subsequently gives birth to Hshédar. 1 There seems to be no other rational way of understanding this number than by supposing that it represents the date of HAshédar’s birth, counting from the beginning of Zaratfst’s millennium. According to this view Hfshédar was to be born in the six hun- ‘dredth year of his own millennium, and not at its beginning, as § 13 seems to imply, nor nearly thirty years earlier, as the Dinkard asserts. As the beginning of his millennium may be fixed about A.D. 593-635 (see note on § 11), the writer must have expected him to be born about a.p. 1193-1235; a time which was probably far in the future when he was writing. And as Vahram the Vargavand was to be born when Hfshédar was thirty years of age (compare §§ 14, 44), and was to march into Iran at the age of thirty (§ 17), the great conflict of the nations (§§ 8, 19-22) was expected to begin about a.p. 1253-1295, and to continue till near the end of the millennium, about a.p. 1593-1635, when PéshyétanQ was expected to appear (§ 51) and to restore the ‘good’ religion (§§ 26, 37, 42). An enthusiastic Parsi interpreter of prophecy might urge that though this period did not witness any revival of his religion, it did witness a restoration of the Persian empire under Shah ’Abb§s, and also the first beginning of British power in India, which has been so great a benefit to the scanty remnant of his fellow-countrymen. 2 The usual epithet of the sun in the Avesta. 232 BAHMAN YAST. days and nights; and when this happens all the people of the world abide by the good religion of the Mazdayasnians. 47. Mitré of the vast cattlepastures cries to Hashédar, son of Zaratdst, thus : “O Hishéaar, restorer of the true religion! cry to the sun with the swift horse thus: ‘Move on!’ for it is dark in the regions of Arz4h and Savah, Fradadafsh and Vidadafsh, Vérdbarst and Véridgarst, and the illustrious Khvantras }.” 48. ‘Hadshédar son of Zaratdst cries, to the sun he cries, thus: “Move on!” 49. The sun with the swift horse moves on, avd Vargavand? and all mankind fully believe in the good religion of the Mazdayasnians.’
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.
1to the assistance of the illustrious Péshyétanf, through the order of which I, the creator, have just written °. 33. ‘Out of the demons of gloomy race the evil spirit cries to Mitré of the vast cattle-pastures thus: “ Stay above in truth ‘, thou Mitré of the vast cattlepastures!” 34. ‘And then Mitré of the vast cattle-pastures cries thus: “ Of these nine thousand years’ support, which during its beginning produced Dahak of evil religion, Frastyav of Tar, and Alexander® the Raman, the period of one thousand years of those leathern-belted demons with dishevelled hair is a more than moderate reign to produce,” 35. ‘The wicked evil spirit becomes confounded when he heard this; Mitré of the vast cattle-pastures will smite Wrath of the infuriate spear with 1 The fact that the angel V4hrém goes in his spiritual form to the assistance of Péshydtanf, rather militates against the idea that he also goes in the form of Vahrim the Varg4vand. 3 This verb is omitted by mistake in K2o. 5 Literally, ‘arrive at the writing.’ * Or, ‘stand up with honesty !’ 5 The latter two names are here written Fras4v and Alasandar. * From this it appears that the writer expected the evil reign of the unbelievers to last a thousand years, that is, till the end of Hfshédar’s millennium, about a. p. 1593-1635, which corresponds very closely with the reign of the great Shah "Abbas. CHAPTER III, 32-39. 229 stupefaction; azd the wicked evil spirit flees, with the miscreations and evil progeny he flees back to the darkest recess of hell.) 136. And Mitré of the vast cattle-pastures cries to the illustrious Péshyétani thus: “Extirpate and utterly destroy the idoltemples, the abode of the demons! proceed to these countries of Iran which I, Atharmazd, created! restore again the throne of sovereignty of the religion over the wicked! when they see thee they will be terrified.” 37. ‘And the illustrious Péshyétand advances, and the fire Frdba, the fire Gdsnasp, and the triumphant fire Barzin-Mitré will smite the fiend of excessive strength ; he will extirpate the idol-temples that are the abode of demons; and they celebrate the ceremonial (yazisn), arrange the sacred twigs, solemnize the Dv4zdah-hémast, and praise me, Adharmazd, with the archangels; this is what I foretell’. 38. The illustrious Péshyétand walks forth to these countries of Iran which I, Aftharmazd, created, to the Arvand and Véh river?; when the wicked see him they will be terrified, those of the progeny of gloom and those not worthy. 39. ‘And regarding that Vahram the Varg4vand it is declared that he comes forth in full glory, fixes upon Vandta-khim (“a curbed temper”), and having intrusted 42m with the seat of mobadship of the 1 Or, perhaps, ‘ what I said before,’ being already narrated in § 29 as performed by Péshyétanfi before advancing far into Iran. * The Tigris and the Oxus— Indus (see §§ 5, 21).
2* The Tigris and the Oxus— Indus (see §§ 5, 21). 3 Probably a title of Péshyétani; a more obvious translation would be, ‘restrains a curbed temper, and is intrusted,’ &c., but it is hardly probable that the warrior prince Vahrém could become a priest. It is Vahraém’s business to restore the empire, leaving Péshyétanfi to restore the religion. 230 BAHMAN YAST. mobads!, and the seat of true explanation of the religion, he restores again these countries of Iran which I, Adharmazd, created; and he drives ? away from the world covetousness, want, hatred, wrath, lust, envy, and wickedness. 40. And the wolf period goes away, and the sheep period comes on; they establish the fire Fréba, the fire Gdsn4sp, and the fire Bdrzin-Mitré again at their proper places, and they will properly supply the firewood and incense ; and the wicked evil spirit becomes confounded and unconscious, with the demons and the progeny of gloom. 41. And so the illustrious Péshyétani speaks thus: “Let the demon be destroyed, and the witch be destroyed! let the fiendishness and vileness of the demons be destroyed! and let the gloomy progeny of the demons be destroyed! The glory® of the religion of the Mazdayasnians prospers, and let it prosper! let the family‘ of the liberal and just, who are doers of good deeds, prosper! and let the throne of the religion and sovereignty have a good restorer!” 42. Forth comes the illustrious Péshydétand, forth he comes with a hundred and fifty men of the disciples who wear black marten fur, and they take the throne of their own religion and sovereignty.’ 43. Adharmazd said to Zaratist the Spitaman: ‘This is what I foretell, when it is the end of thy millennium it is the beginning of ¢ha¢ of Hdshédar ®. 1 The supreme high-priesthood, or primacy. 2 Merely a guess, as the verb varafs€d is difficult to understand. ® Kao has nism6, ‘soul,’ but the very-similarly written gadman, ‘glory,’ is a more likely reading here (see § 32). * Reading dQidak instead of ridak, as in Chap. II, 47. 5 The writer having detailed the supernatural means employed for restoring the religion, now returns to the birth of H&shédar CHAPTER III, 40-46. 231 44. Regarding Hashédar it is declared that he will be born in 16001, and at thirty years of age he comes to a conference with me, Aftharmazd, and receives the religion. 45. When he comes away from the conference he cries to the sun with the swift horse, thus: “Stand still!” 46. ‘The sun with the swift horse stands still ten
345. When he comes away from the conference he cries to the sun with the swift horse, thus: “Stand still!” 46. ‘The sun with the swift horse stands still ten (§ 13) for the purpose of mentioning some of his actions, and making the chronology of his millennium rather more clear. Nothing is said here about his miraculous birth, the details of which are given in the seventh book of the Dinkard very much as they are found in the Persian Rivayats. The Dinkard states that thirty years before the end of Zarat@st’s millennium a young maiden bathing in certain water, and drinking it, becomes pregnant through the long-preserved seed of Zaratfst (see Bund. XXXII, 8, 9), and subsequently gives birth to Hshédar. 1 There seems to be no other rational way of understanding this number than by supposing that it represents the date of HAshédar’s birth, counting from the beginning of Zaratfst’s millennium. According to this view Hfshédar was to be born in the six hun- ‘dredth year of his own millennium, and not at its beginning, as § 13 seems to imply, nor nearly thirty years earlier, as the Dinkard asserts. As the beginning of his millennium may be fixed about A.D. 593-635 (see note on § 11), the writer must have expected him to be born about a.p. 1193-1235; a time which was probably far in the future when he was writing. And as Vahram the Vargavand was to be born when Hfshédar was thirty years of age (compare §§ 14, 44), and was to march into Iran at the age of thirty (§ 17), the great conflict of the nations (§§ 8, 19-22) was expected to begin about a.p. 1253-1295, and to continue till near the end of the millennium, about a.p. 1593-1635, when PéshyétanQ was expected to appear (§ 51) and to restore the ‘good’ religion (§§ 26, 37, 42). An enthusiastic Parsi interpreter of prophecy might urge that though this period did not witness any revival of his religion, it did witness a restoration of the Persian empire under Shah ’Abb§s, and also the first beginning of British power in India, which has been so great a benefit to the scanty remnant of his fellow-countrymen. 2 The usual epithet of the sun in the Avesta. 232 BAHMAN YAST. days and nights; and when this happens all the people of the world abide by the good religion of the Mazdayasnians. 47. Mitré of the vast cattlepastures cries to Hashédar, son of Zaratdst, thus : “O Hishéaar, restorer of the true religion! cry to the sun with the swift horse thus: ‘Move on!’ for it is dark in the regions of Arz4h and Savah, Fradadafsh and Vidadafsh, Vérdbarst and Véridgarst, and the illustrious Khvantras }.” 48. ‘Hadshédar son of Zaratdst cries, to the sun he cries, thus: “Move on!” 49. The sun with the swift horse moves on, avd Vargavand? and all mankind fully believe in the good religion of the Mazdayasnians.’
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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