Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the Fravashi of the holy Hufra- vakhi-, of the Kahrkana house \ We worship the Fravashi of the holy Akayadha, of the Pidha house ^ We worship the Fravashi of the holy Camaspa, the younger ^ We worship the Fravashi of the holy Maidhy6- m^ungha, the younger*. We worship the Fravashi of the holy Urvata/- nara, the younger ^ 128. We worship the Fravashi of the holy Rao>^as-/^ae^man ; We worship the Fravashi of the holy HvsLve- /^ae^man ; We worship the Fravashi of the holy FradaA ^z^arenah ; ^ See ]Studes Iraniennes, II, 142. ^ The text has ' the Fravashi ;' cf. § 113. 8 Different from Gamaspa, the son of Hvova (§ 103). * Different from Maidhyo-m^zungha, the son of Arasti (§ 95). ^ Different from Urvata/-nara, the son of Zarathujtra (§98). 2 20 YA^-TS AND SIROZAHS. We worship the Fravashi of the holy Vareda/- ^z^arenah ; We worship the Fravashi of the holy Vouru- nemah ; We worship the Fravashi of the holy Vouru- savah ^ ; We worship the Fravashi of the holy Ukhshya/- ereta ^ ; We worship the Fravashi of the holy Ukhshya/- nemah 2; We worship the Fravashi of the holy AsTVAr- ERETA*; XXVIII. 129. Whose name will be the victorious Sao- SHYAivr and whose name will be AstvaZ-ereta. He will be SAOSHYAivr (the Beneficent One), because he will benefit the whole bodily world ; he will be AsTVAr-ERETA (he who makes the bodily creatures ^ The six foremost helpers of Saoshya«/, each in one of the six Karshvares : ' It is said that in the fifty-seven years, which are the period of the raising of the dead, R6shan6-/^ashm in Arzah, Khur- y^ashm inSavah,Frada(f-gadman(Frada/-^z;aren6, Increaser of Glory) in Frada^afsh, Varedarf-gadman (VaredaZ-Az'areno, Multiplier of Glory) in Vidad'afsh, Kamak-vakhshijn (Vouru-nemo, Prayer- loving) in Voriibarj-t, and Kamak-su«/ (Vouru-savo, Weal-loving) in Voru- ^arjt, while Soshans in the illustrious and pure Khvaniras is con- nected with them, are immortal. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others ' (Dadistan XXXVI, 5-6 ; tr. West). ^ The first brother and forerunner to Saoshyaw/, the Oshedar mah of later tradition (see above, p. 196, note 2; cf. § 141, note). ' The second brother and forerunner to Saoshya«/, the Oshedar bami of later tradition (ibid. ; cf. § 142, note). * Saoshyaw/; cf. following paragraph and §§ no, 117. FARVARdIn YAST.
2edar mah of later tradition (see above, p. 196, note 2; cf. § 141, note). ' The second brother and forerunner to Saoshya«/, the Oshedar bami of later tradition (ibid. ; cf. § 142, note). * Saoshyaw/; cf. following paragraph and §§ no, 117. FARVARdIn YAST. 221 rise up), because as a bodily creature and as a living creature he will stand against the destruction of the bodily creatures, to withstand the Dru^ of the two- footed brood, to withstand the evil done by the faithful ^ XXIX. 130. We worship the Fravashi of the holy Yima^ the son of Vivangha/z/ ; the valiant Yima, who had flocks at his wish 2; to stand against the oppression caused by the Da^vas, against the drought that destroys pastures, and against death that creeps unseen *. 131. We worship the Fravashi of the holy Thraetaona, of the Athwya house ^; to stand against itch, hot fever, humours, cold fever, and incon- tinency^ to stand against the evil done by the Serpent''. We worship the Fravashi of the holy Aoshnara, the son of Pouru-^ira^ We worship the Fravashi of the holy Uzava, the son of Tiimaspa ^. ^ He will suppress both the destructive power of the men of the Dru^ (idolaters and the like) and the errors of INIazdayas- nians (?). ^ See above, p. 25, note 4. ^ Vouru-vathwa; cf. fitudes Iraniennes, II, 182. * As he made waters and trees undrying, cattle and men undying. ^ See above, p. 61, note i. * As the inventor of medicine; see Vend. XX, Introd. '' Disease, being a poison, comes from the Serpent ; see ibid. « Or ' Aoshnara, full of wisdom ;' cf. Yt. XXIII, 2, and West, Pahlavi Texts, II, 171, note 3. ^ Called in the Shah Namah Zab, son of Tahmasp, who appears to have been a son of Nodar (Bund. XXXI, 23). 222 YA5TS AND SIRdZAHS. We worship the Fravashi of the holy Aghrae- ratha, the demi-man ^ We worship the Fravashi of the holy Manu5- ^ithra, the son of Airyu^. 132. We worship the Fravashi of the holy king Kavata^; We worship the Fravashi of the holy king Aipivanghu ^; We worship the Fravashi of the holy king Usadhan^ ; We worship the Fravashi of the holy king Arshan^ ; We worship the Fravashi of the holy king Pisanah^; We worship the Fravashi of the holy king Byarshan^ ; We worship the Fravashi of the holy king Syavarshan^ ; We worship the Fravashi of the holy king Husravah^ ; OO' For the well-shapened Strength ^ for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of * See above, p. 114, note 7 (Yt. IX, 18). ' Airyu, the youngest of the three sons of Thraetaona (see p.
3OO' For the well-shapened Strength ^ for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of * See above, p. 114, note 7 (Yt. IX, 18). ' Airyu, the youngest of the three sons of Thraetaona (see p. 61, note i), was killed by his brothers and avenged by his son Manuj- >^iihra, who succeeded Thraetaona. » Kavata, Kai Qobad in the Shah Namah, an adoptive son to Uzava, according to Bund. XXXI, 24. * Kai-Apiveh in the Bundahii' ; he was the son of Kai Qobad. ^ Usadhan, Arshan, Pisanah, and Byarshan were the four sons of Aipivanghu ; they are called in Firdausi Kai Kaus, Kai Arish, Kai Pashin, and Kai Armin. Kai Kaus alone came to the throne. « Syavakhsh and Khosrav ; see above, p. 64, note i. ^ To become possessed of Strength, Victory, &c., as Husravah did. FARVARDIN VAST. 223 the law, for the unconquerable power of the law; for the extermination of the enemies at one stroke ; 134. And for the vigour of health, for the Glory made by Mazda, for the health of the body, and for a good, virtuous offspring, wise, chief in assemblies, bright, and clear-eyed, that frees [their father] from the pangs [of hell], of good intellect ; and for that part in the blessed world that falls to wisdom and to those who do not follow impiety; 135. For a dominion full of splendour, for a long, long life, and for all boons and remedies ; to withstand the Yatus and Pairikas, the oppressors, the blind, and the deaf; to withstand the evil done by oppressors \ 136. We worship the Fravashi of the holy Kere- saspa 2, the Sama ^, the club-bearer with plaited hair ; to withstand the dreadful arm and the hordes with the wide battle array, with the many spears, with the straight spears, with the spears uplifted, bearing the spears of havoc; to withstand the dreadful brigand who works destruction*, the man-slayer who has no mercy ; to withstand the evil done by the brigand. 137. We worship the Fravashi of the holy Akhrura"', the son of Husravah; To withstand the wicked one that deceives his friend and the niggard that causes the destruction of the world *'. ^ Like Frangrasyan ; cf. p. 64, note i. 2 SeeYt.V,37; XV, 27 ; XIX, 38. ^ Belonging to the Sama family (Yasna IX, 10). * Like the nine highwaymen killed by Keresaspa, Yt. XIX, 41. ■* Not mentioned in the Shah Namah ; Khosrav was succeeded by a distant relation, Lohrasp. " An allusion to the lost legend of Akhriira ; see, however, West, Pahlavi Texts, II, 375. -^- 2 24 YA^-TS AND SIROZAHS.
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 Fravashi of the holy Hufra- vakhi-, of the Kahrkana house \ We worship the Fravashi of the holy Akayadha, of the Pidha house ^ We worship the Fravashi of the holy Camaspa, the younger ^ We worship the Fravashi of the holy Maidhy6- m^ungha, the younger*. We worship the Fravashi of the holy Urvata/- nara, the younger ^ 128. We worship the Fravashi of the holy Rao>^as-/^ae^man ; We worship the Fravashi of the holy HvsLve- /^ae^man ; We worship the Fravashi of the holy FradaA ^z^arenah ; ^ See ]Studes Iraniennes, II, 142. ^ The text has ' the Fravashi ;' cf. § 113. 8 Different from Gamaspa, the son of Hvova (§ 103). * Different from Maidhyo-m^zungha, the son of Arasti (§ 95). ^ Different from Urvata/-nara, the son of Zarathujtra (§98). 2 20 YA^-TS AND SIROZAHS. We worship the Fravashi of the holy Vareda/- ^z^arenah ; We worship the Fravashi of the holy Vouru- nemah ; We worship the Fravashi of the holy Vouru- savah ^ ; We worship the Fravashi of the holy Ukhshya/- ereta ^ ; We worship the Fravashi of the holy Ukhshya/- nemah 2; We worship the Fravashi of the holy AsTVAr- ERETA*; XXVIII. 129. Whose name will be the victorious Sao- SHYAivr and whose name will be AstvaZ-ereta. He will be SAOSHYAivr (the Beneficent One), because he will benefit the whole bodily world ; he will be AsTVAr-ERETA (he who makes the bodily creatures ^ The six foremost helpers of Saoshya«/, each in one of the six Karshvares : ' It is said that in the fifty-seven years, which are the period of the raising of the dead, R6shan6-/^ashm in Arzah, Khur- y^ashm inSavah,Frada(f-gadman(Frada/-^z;aren6, Increaser of Glory) in Frada^afsh, Varedarf-gadman (VaredaZ-Az'areno, Multiplier of Glory) in Vidad'afsh, Kamak-vakhshijn (Vouru-nemo, Prayer- loving) in Voriibarj-t, and Kamak-su«/ (Vouru-savo, Weal-loving) in Voru- ^arjt, while Soshans in the illustrious and pure Khvaniras is con- nected with them, are immortal. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others ' (Dadistan XXXVI, 5-6 ; tr. West). ^ The first brother and forerunner to Saoshyaw/, the Oshedar mah of later tradition (see above, p. 196, note 2; cf. § 141, note). ' The second brother and forerunner to Saoshya«/, the Oshedar bami of later tradition (ibid. ; cf. § 142, note). * Saoshyaw/; cf. following paragraph and §§ no, 117. FARVARdIn YAST.
2edar mah of later tradition (see above, p. 196, note 2; cf. § 141, note). ' The second brother and forerunner to Saoshya«/, the Oshedar bami of later tradition (ibid. ; cf. § 142, note). * Saoshyaw/; cf. following paragraph and §§ no, 117. FARVARdIn YAST. 221 rise up), because as a bodily creature and as a living creature he will stand against the destruction of the bodily creatures, to withstand the Dru^ of the two- footed brood, to withstand the evil done by the faithful ^ XXIX. 130. We worship the Fravashi of the holy Yima^ the son of Vivangha/z/ ; the valiant Yima, who had flocks at his wish 2; to stand against the oppression caused by the Da^vas, against the drought that destroys pastures, and against death that creeps unseen *. 131. We worship the Fravashi of the holy Thraetaona, of the Athwya house ^; to stand against itch, hot fever, humours, cold fever, and incon- tinency^ to stand against the evil done by the Serpent''. We worship the Fravashi of the holy Aoshnara, the son of Pouru-^ira^ We worship the Fravashi of the holy Uzava, the son of Tiimaspa ^. ^ He will suppress both the destructive power of the men of the Dru^ (idolaters and the like) and the errors of INIazdayas- nians (?). ^ See above, p. 25, note 4. ^ Vouru-vathwa; cf. fitudes Iraniennes, II, 182. * As he made waters and trees undrying, cattle and men undying. ^ See above, p. 61, note i. * As the inventor of medicine; see Vend. XX, Introd. '' Disease, being a poison, comes from the Serpent ; see ibid. « Or ' Aoshnara, full of wisdom ;' cf. Yt. XXIII, 2, and West, Pahlavi Texts, II, 171, note 3. ^ Called in the Shah Namah Zab, son of Tahmasp, who appears to have been a son of Nodar (Bund. XXXI, 23). 222 YA5TS AND SIRdZAHS. We worship the Fravashi of the holy Aghrae- ratha, the demi-man ^ We worship the Fravashi of the holy Manu5- ^ithra, the son of Airyu^. 132. We worship the Fravashi of the holy king Kavata^; We worship the Fravashi of the holy king Aipivanghu ^; We worship the Fravashi of the holy king Usadhan^ ; We worship the Fravashi of the holy king Arshan^ ; We worship the Fravashi of the holy king Pisanah^; We worship the Fravashi of the holy king Byarshan^ ; We worship the Fravashi of the holy king Syavarshan^ ; We worship the Fravashi of the holy king Husravah^ ; OO' For the well-shapened Strength ^ for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of * See above, p. 114, note 7 (Yt. IX, 18). ' Airyu, the youngest of the three sons of Thraetaona (see p.
3OO' For the well-shapened Strength ^ for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of * See above, p. 114, note 7 (Yt. IX, 18). ' Airyu, the youngest of the three sons of Thraetaona (see p. 61, note i), was killed by his brothers and avenged by his son Manuj- >^iihra, who succeeded Thraetaona. » Kavata, Kai Qobad in the Shah Namah, an adoptive son to Uzava, according to Bund. XXXI, 24. * Kai-Apiveh in the Bundahii' ; he was the son of Kai Qobad. ^ Usadhan, Arshan, Pisanah, and Byarshan were the four sons of Aipivanghu ; they are called in Firdausi Kai Kaus, Kai Arish, Kai Pashin, and Kai Armin. Kai Kaus alone came to the throne. « Syavakhsh and Khosrav ; see above, p. 64, note i. ^ To become possessed of Strength, Victory, &c., as Husravah did. FARVARDIN VAST. 223 the law, for the unconquerable power of the law; for the extermination of the enemies at one stroke ; 134. And for the vigour of health, for the Glory made by Mazda, for the health of the body, and for a good, virtuous offspring, wise, chief in assemblies, bright, and clear-eyed, that frees [their father] from the pangs [of hell], of good intellect ; and for that part in the blessed world that falls to wisdom and to those who do not follow impiety; 135. For a dominion full of splendour, for a long, long life, and for all boons and remedies ; to withstand the Yatus and Pairikas, the oppressors, the blind, and the deaf; to withstand the evil done by oppressors \ 136. We worship the Fravashi of the holy Kere- saspa 2, the Sama ^, the club-bearer with plaited hair ; to withstand the dreadful arm and the hordes with the wide battle array, with the many spears, with the straight spears, with the spears uplifted, bearing the spears of havoc; to withstand the dreadful brigand who works destruction*, the man-slayer who has no mercy ; to withstand the evil done by the brigand. 137. We worship the Fravashi of the holy Akhrura"', the son of Husravah; To withstand the wicked one that deceives his friend and the niggard that causes the destruction of the world *'. ^ Like Frangrasyan ; cf. p. 64, note i. 2 SeeYt.V,37; XV, 27 ; XIX, 38. ^ Belonging to the Sama family (Yasna IX, 10). * Like the nine highwaymen killed by Keresaspa, Yt. XIX, 41. ■* Not mentioned in the Shah Namah ; Khosrav was succeeded by a distant relation, Lohrasp. " An allusion to the lost legend of Akhriira ; see, however, West, Pahlavi Texts, II, 375. -^- 2 24 YA^-TS AND SIROZAHS.
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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