Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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.’ 50. Adharmazd spoke thus: ‘O Zaratist the Spitam4n! this is what I foretell, that this one brings the creatures back to their proper state. 51. When it is near the end of the millennium Péshydtand * son of Vistaésp comes into notice, who is a Kay4n that advances triumphantly; and those enemies who relied upon fiendishness, such as the Tark, Arab, and Rfman, and the vile ones who control‘ the Iranian sovereign with insolence and oppression and enmity to the sovereignty, destroy the fire and make the religion weak ; and they convey ¢hety power and success to him and every one who accepts the law and religion willingly; if he * The seven regions of the earth (see Bund. XI, 2, 3). * It is just possible to read, ‘the sun with the swift horse, the splendid, moves on, and all mankind fully believe, &c. But if the reading in the text be correct it effectually disposes of the idea of Vahram being an incarnation of the angel, as an angel would require no miracle to make him believe in the religion. 5 See §§ 25-30. ‘ This verb is doubtful, as most of the word is torn off in K20. CHAPTER III, 47-55. 233 accept it unwillingly the law and religion ever destroy Aim till it is the end of the whole millennium. 52. ‘And, afterwards, when the millennium of Hashédar-mah comes, through Hfshédar-méh ? the creatures become more progressive, and he utterly destroys the fiend of serpent origin *; and Péshyé6tani son of Vistasp becomes, in like manner, highpriest and primate (rad) of the world‘. 53. In that millennium of Hishédar-m&h mankind become so versed in medicine, and keep and bring physic and remedies so much in use, that when they are confessedly at the point of death they do not thereupon die, nor when they smite and slay ¢hem with the sword and knife °. 54. ‘Afterwards, one begs a gift of amy description out of the allowance of. heretics, axa owing to depravity and heresy they do not give z¢. 55. And Aharman rises through that spite * on to the moun- ' This appears to be the meaning, but the latter part of the sentence is not very clear. * See Bund. XXXII, 8. The name is written Khfrshéd-mah in Kao. The Dinkard gives the same account of the miraculous birth of H@shédar-mah as of the first H&shédar (see note on § 43); it also repeats the legend of the sun standing still, but for the longer period of twenty days; all which details are also found in the Persian Rivayats. 3 Av. azikithra; such creatures are mentioned in Ardavahist Yt. 8, 10, 11, 15; but As-i Dah4k, ‘the destructive serpent,’ is probably meant here (see §§ 56-61). ‘ As in the previous millennium. According to the chronology deduced from § 44 the millennium of Hfshédar-m4h, which corresponds to the twelfth and Jast millennium of Bund. XXXIV, is now near the middle of its third century.
2‘ As in the previous millennium. According to the chronology deduced from § 44 the millennium of Hfshédar-m4h, which corresponds to the twelfth and Jast millennium of Bund. XXXIV, is now near the middle of its third century. 5 The sentence is either defective or obscure, but this appears to be its meaning. * The evil spirit is encouraged, by an act of religious toleration, apparently, to recommence his manceuvres for injuring mankind. 234 BAHMAN YAST. tain of DimAvand!, which is the direction of Bévarasp, and shouts thus: “ Now it is nine thousand years, and Fréddn is not living; why do you not rise up, although these thy fetters are not removed, when ? this world is full of people, and they have brought them from the enclosure which Yim formed 3?” 56. ‘After that apostate shouts like this, azd because of it, Az-i Dah4k* stands up before Az, but, through fear of the likeness of Fréddn in the body of Frédfin, he does not first remove those fetters and stake from Azs trunk until Aharman removes them. 57. And the vigour of Az-i Dah&k increases, the fetters being removed from Azs trunk, and his impetuosity remains; he swallows down the apostate on the spot®, and rushing into the world to perpetrate sin, he commits innumerable grievous sins; he swallows down one-third of mankind, cattle, sheep, and other creatures of Adharmazd; he smites the water, fire, and vegetation, and commits grievous sin. 58. ‘And, afterwards, the water, fire, and vegetation stand before Adharmazd the lord in lamentation, and make this complaint: “Make Frédfn alive again! so that he may destroy Az-i Dah4k; for if thou, O Adharmazd! dost not do this, we cannot 1 Here written DimbhAvand (see Bund. XII, 31). 3 Reading amat, ‘ when,’ instead of mfn, ‘ which’ (see the note on Bund. I, 7). 5 The var-i Yim kard (see Bund. XXIX, 14). The men and creatures who are supposed to be preserved in this enclosure are expected to replenish the world whenever it has been desolated by wars and oppression. “ Whose surname is Bévardsp (see Bund. XXIX, 9). 5 The Paz. MSS. end here. CHAPTER III, 56-63. 235 exist in the world; the fire says thus: I w2d/ not heat; and the water says thus: I w// not flow.” 59. ‘And then I, Attharmazd the creator, say to Srésh and Néryésang the angel: “Shake the body of Keresdsp the S4mén, till he rises up!” 60. ‘Then Srésh and Nérydésang the angel go to Keresdsp}; three times they utter a cry, and the fourth time S4m rises up with triumph, and goes to meet Az-i Dahak. 61. And? S4m does not listen to his words, and the triumphant club strikes him on the head, and smites and kills 42m; afterwards, desolation azd adversity depart from this world, while I make a beginning of the millennium®. 62. Then Séshyans* makes the creatures again pure, and the resurrection and future existence occur.’ 63. May the end be in peace, pleasure, and joy, by the will of God (yazd4n6)! so may it be! even more so may it be!
362. Then Séshyans* makes the creatures again pure, and the resurrection and future existence occur.’ 63. May the end be in peace, pleasure, and joy, by the will of God (yazd4n6)! so may it be! even more so may it be! 1 Also called Sam in this same section; he was lying in a trance in the plain of Pésyansaf (see Bund. XXIX, 7-9). 2 Reading afas instead of minas (see Chap. II, 4, note 2). 8’ The thirteenth millennium, or first of the future existence, when Séshyans appears. The Dinkard and the Persian Rivayats recount the same legends regarding the miraculous birth of Séshyans, and of the sun standing still (for thirty days), as they do with regard to Hfshédar (see note on § 43). ‘ See Bund. XXXII, 8. Digitized by Google SHAYAST LA-SHAYAST OR THE PROPER AND IMPROPER. AN OLD. PAHLAVI RIVAYAT OR MISCELLANY OF TRADITIONAL MEMORANDA. OBSERVATIONS. 1-5. (The same as on p. 2.) 6. Abbreviations used are:—Af. for Afringan. Av. for Avesta. AV. for the Book of Arda-Viraf, ed. Hoshangji and Haug. Bund. for Bundahis, as translated in this volume. B. Yt. for Bahman Yast, as translated in this volume. Chald. for Chaldee. Farh. Okh. for Farhang-i Oim-khadfk, ed. Hoshangji and Haug. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, and edition. Huz. for Huzvaris. Lev. for Leviticus. Mkh. for Mainy6-i-khard, ed. West. Nir. for Nirangistin. Pahl. for Pahlavi. Paz. for Pazand. Pers. for Persian. Sls. for Shfyast l4-shdyast, as here translated. SZS. for Selections of Zad-sparam, as translated in this volume. W. for Westergaard. Vend. for Vendfd4d, ed. Spiegel. Visp. for Visparad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard. 7. The manuscripts mentioned in the notes are :— Bag (written a.p. 1679), a Rivayat MS., No. 29 of the University Library at Bombay. K2o (about 500 years old), No. 20 in the University Library at Kopenhagen. L7, Lig, L2a, &c. are MSS. No. 7, 15, 22, &c. in the India Office Library at London. Mg (written a. pd. 1723), No. 5 of the Haug Collection in the State Library at Munich. M6 (written a. p. 1397), No. 6 of the same Collection. Mg (modern), No. g of the same Collection. TD (written about a. p. 1530), a MS. of the Bundahis belonging to Mobad Tehmuras Dinshawji Anklesaria at Bombay. SHAYAST LA-SHAYAST. Part 1.—TZhe Original Treatise. Cuapter I. o. In the name of God (yazd4n) and the good creation may there be the good health, long life, and abundant wealth of all the good and the rightdoers specially for him whose writing I am?. 1. As revealed by the Avesta, it is said in the Vendidad? that these seven degrees (payak) of sin 1 See the note on B. Yt. I, o.
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‘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.’ 50. Adharmazd spoke thus: ‘O Zaratist the Spitam4n! this is what I foretell, that this one brings the creatures back to their proper state. 51. When it is near the end of the millennium Péshydtand * son of Vistaésp comes into notice, who is a Kay4n that advances triumphantly; and those enemies who relied upon fiendishness, such as the Tark, Arab, and Rfman, and the vile ones who control‘ the Iranian sovereign with insolence and oppression and enmity to the sovereignty, destroy the fire and make the religion weak ; and they convey ¢hety power and success to him and every one who accepts the law and religion willingly; if he * The seven regions of the earth (see Bund. XI, 2, 3). * It is just possible to read, ‘the sun with the swift horse, the splendid, moves on, and all mankind fully believe, &c. But if the reading in the text be correct it effectually disposes of the idea of Vahram being an incarnation of the angel, as an angel would require no miracle to make him believe in the religion. 5 See §§ 25-30. ‘ This verb is doubtful, as most of the word is torn off in K20. CHAPTER III, 47-55. 233 accept it unwillingly the law and religion ever destroy Aim till it is the end of the whole millennium. 52. ‘And, afterwards, when the millennium of Hashédar-mah comes, through Hfshédar-méh ? the creatures become more progressive, and he utterly destroys the fiend of serpent origin *; and Péshyé6tani son of Vistasp becomes, in like manner, highpriest and primate (rad) of the world‘. 53. In that millennium of Hishédar-m&h mankind become so versed in medicine, and keep and bring physic and remedies so much in use, that when they are confessedly at the point of death they do not thereupon die, nor when they smite and slay ¢hem with the sword and knife °. 54. ‘Afterwards, one begs a gift of amy description out of the allowance of. heretics, axa owing to depravity and heresy they do not give z¢. 55. And Aharman rises through that spite * on to the moun- ' This appears to be the meaning, but the latter part of the sentence is not very clear. * See Bund. XXXII, 8. The name is written Khfrshéd-mah in Kao. The Dinkard gives the same account of the miraculous birth of H@shédar-mah as of the first H&shédar (see note on § 43); it also repeats the legend of the sun standing still, but for the longer period of twenty days; all which details are also found in the Persian Rivayats. 3 Av. azikithra; such creatures are mentioned in Ardavahist Yt. 8, 10, 11, 15; but As-i Dah4k, ‘the destructive serpent,’ is probably meant here (see §§ 56-61). ‘ As in the previous millennium. According to the chronology deduced from § 44 the millennium of Hfshédar-m4h, which corresponds to the twelfth and Jast millennium of Bund. XXXIV, is now near the middle of its third century.
2‘ As in the previous millennium. According to the chronology deduced from § 44 the millennium of Hfshédar-m4h, which corresponds to the twelfth and Jast millennium of Bund. XXXIV, is now near the middle of its third century. 5 The sentence is either defective or obscure, but this appears to be its meaning. * The evil spirit is encouraged, by an act of religious toleration, apparently, to recommence his manceuvres for injuring mankind. 234 BAHMAN YAST. tain of DimAvand!, which is the direction of Bévarasp, and shouts thus: “ Now it is nine thousand years, and Fréddn is not living; why do you not rise up, although these thy fetters are not removed, when ? this world is full of people, and they have brought them from the enclosure which Yim formed 3?” 56. ‘After that apostate shouts like this, azd because of it, Az-i Dah4k* stands up before Az, but, through fear of the likeness of Fréddn in the body of Frédfin, he does not first remove those fetters and stake from Azs trunk until Aharman removes them. 57. And the vigour of Az-i Dah&k increases, the fetters being removed from Azs trunk, and his impetuosity remains; he swallows down the apostate on the spot®, and rushing into the world to perpetrate sin, he commits innumerable grievous sins; he swallows down one-third of mankind, cattle, sheep, and other creatures of Adharmazd; he smites the water, fire, and vegetation, and commits grievous sin. 58. ‘And, afterwards, the water, fire, and vegetation stand before Adharmazd the lord in lamentation, and make this complaint: “Make Frédfn alive again! so that he may destroy Az-i Dah4k; for if thou, O Adharmazd! dost not do this, we cannot 1 Here written DimbhAvand (see Bund. XII, 31). 3 Reading amat, ‘ when,’ instead of mfn, ‘ which’ (see the note on Bund. I, 7). 5 The var-i Yim kard (see Bund. XXIX, 14). The men and creatures who are supposed to be preserved in this enclosure are expected to replenish the world whenever it has been desolated by wars and oppression. “ Whose surname is Bévardsp (see Bund. XXIX, 9). 5 The Paz. MSS. end here. CHAPTER III, 56-63. 235 exist in the world; the fire says thus: I w2d/ not heat; and the water says thus: I w// not flow.” 59. ‘And then I, Attharmazd the creator, say to Srésh and Néryésang the angel: “Shake the body of Keresdsp the S4mén, till he rises up!” 60. ‘Then Srésh and Nérydésang the angel go to Keresdsp}; three times they utter a cry, and the fourth time S4m rises up with triumph, and goes to meet Az-i Dahak. 61. And? S4m does not listen to his words, and the triumphant club strikes him on the head, and smites and kills 42m; afterwards, desolation azd adversity depart from this world, while I make a beginning of the millennium®. 62. Then Séshyans* makes the creatures again pure, and the resurrection and future existence occur.’ 63. May the end be in peace, pleasure, and joy, by the will of God (yazd4n6)! so may it be! even more so may it be!
362. Then Séshyans* makes the creatures again pure, and the resurrection and future existence occur.’ 63. May the end be in peace, pleasure, and joy, by the will of God (yazd4n6)! so may it be! even more so may it be! 1 Also called Sam in this same section; he was lying in a trance in the plain of Pésyansaf (see Bund. XXIX, 7-9). 2 Reading afas instead of minas (see Chap. II, 4, note 2). 8’ The thirteenth millennium, or first of the future existence, when Séshyans appears. The Dinkard and the Persian Rivayats recount the same legends regarding the miraculous birth of Séshyans, and of the sun standing still (for thirty days), as they do with regard to Hfshédar (see note on § 43). ‘ See Bund. XXXII, 8. Digitized by Google SHAYAST LA-SHAYAST OR THE PROPER AND IMPROPER. AN OLD. PAHLAVI RIVAYAT OR MISCELLANY OF TRADITIONAL MEMORANDA. OBSERVATIONS. 1-5. (The same as on p. 2.) 6. Abbreviations used are:—Af. for Afringan. Av. for Avesta. AV. for the Book of Arda-Viraf, ed. Hoshangji and Haug. Bund. for Bundahis, as translated in this volume. B. Yt. for Bahman Yast, as translated in this volume. Chald. for Chaldee. Farh. Okh. for Farhang-i Oim-khadfk, ed. Hoshangji and Haug. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, and edition. Huz. for Huzvaris. Lev. for Leviticus. Mkh. for Mainy6-i-khard, ed. West. Nir. for Nirangistin. Pahl. for Pahlavi. Paz. for Pazand. Pers. for Persian. Sls. for Shfyast l4-shdyast, as here translated. SZS. for Selections of Zad-sparam, as translated in this volume. W. for Westergaard. Vend. for Vendfd4d, ed. Spiegel. Visp. for Visparad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard. 7. The manuscripts mentioned in the notes are :— Bag (written a.p. 1679), a Rivayat MS., No. 29 of the University Library at Bombay. K2o (about 500 years old), No. 20 in the University Library at Kopenhagen. L7, Lig, L2a, &c. are MSS. No. 7, 15, 22, &c. in the India Office Library at London. Mg (written a. pd. 1723), No. 5 of the Haug Collection in the State Library at Munich. M6 (written a. p. 1397), No. 6 of the same Collection. Mg (modern), No. g of the same Collection. TD (written about a. p. 1530), a MS. of the Bundahis belonging to Mobad Tehmuras Dinshawji Anklesaria at Bombay. SHAYAST LA-SHAYAST. Part 1.—TZhe Original Treatise. Cuapter I. o. In the name of God (yazd4n) and the good creation may there be the good health, long life, and abundant wealth of all the good and the rightdoers specially for him whose writing I am?. 1. As revealed by the Avesta, it is said in the Vendidad? that these seven degrees (payak) of sin 1 See the note on B. Yt. I, o.
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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