Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1n the long execration and evil communion of the Evil Spirit (cf. § 14). 'Afterwards that soul of the wicked advanced the first footstep on Dush-humat (the place of evil thoughts), &c.' (The Book of Arda Viraf, XVII, 12-27, as translated by Haug). YAST XXII. 321 world into the undecaying one ? How long did thy suffering last ?' 35. Angra Mainyu, the lying one, said: 'Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, where the body and the soul part from one another. 36. ' Let him eat of the food brought unto him, of poison and poisonous stench ' : this is the food, after he has perished, for the youth of evil thoughts, evil words, evil deeds, evil religion after he has perished ; this is the food for the fiendish woman, rich in evil thoughts, evil words, and evil deeds, evil religion, ill-principled, and disobedient to her husband. 37^. 'We worship the Fravashi of the holy man, whose name is Asm6-//iyanva;^/^; then I will worship the Fravashis of the other holy Ones who were strong of faith*. 38 ^. ' We worship the memory of Ahura Mazda, to keep the Holy Word. ' We worship the understanding of Ahura Mazda, to study the Holy Word. ' We worship the tongue of Ahura Mazda, to speak forth the Holy W^ord. ' We worship the mountain that gives under- standing, that preserves understanding ; [we worship * Cf. Yasna XXXI, 20 : 'He who would deceive the holy One, to him afterwards (will be) a long weeping in the dark place, bad food and words of insult. O wicked! this is the place down which your own conscience will bring you through your own deeds.' "^ §§ 3l~3^i 39-40. 41-42 are separate fragments. ^ One of the first disciples of Zoroaster ; cf. Yt. XIII, 96. * Cf. p. 33, note 2. [23] Y 32 2 YA-STS AND SIROZAHS. it] by day and by night, with offerings of Hbations well-accepted \ 392. 'O Maker ! how do the souls of the dead, the Fravashis of the holy Ones, manifest^ themselves * ?' 40. Ahura Mazda answered: 'They manifest themselves from goodness of spirit and excellence of mind^.' 41^. Then towards the dawning of the dawn'', that bird Par6dar5^ that bird Kareto-dasu^ hears the voice of the F'ire. 1 §38=Yt. I, 31. ^ A Pahlavi translation of the following two fragments is found in MS. 33, Paris, Supplement Persan (edited in Etudes Iraniennes,II). 3 ^ithra (Paris MS. p. 255). * ' How do they manifest their assistance ?' (Pahl. tr. ibid.); that is to say, when do they assist their relations and countrymen ? (see Yt.
2fragments is found in MS. 33, Paris, Supplement Persan (edited in Etudes Iraniennes,II). 3 ^ithra (Paris MS. p. 255). * ' How do they manifest their assistance ?' (Pahl. tr. ibid.); that is to say, when do they assist their relations and countrymen ? (see Yt. XIII, 49 seq.) ? When men are instinct with good spirit and good thought. ® The Pahlavi translation of this fragment has here §§ 14-16 of the Atash Nyayij, then §§ 18-19 of Vendidad XVIII. Therefore the whole passage is to be restored as follows : Atar looks at the hands of all those who pass by : ' What does the friend bring to his friend ..,.?' (Atash N. 14.) And if that passer-by brings him wood holily brought, or bundles of baresma holily tied up .... , then Atar .... will bless him thus : A May herds of oxen grow for thee .... (Atash N. 15-16). In the first part of the night, Fire, the son of Ahura Mazda, calls the master of the house for help, saying : ' Up ! arise, thou master of the house . . . . ' (Vend. XVIII, 18-19). * Then towards the dawning of the dawn . . . . ' (see the text). ' CfVend. XVIII, 23. * 'He who has knowledge made,' or 'He who has the know- ledge of what is made' (kartak danishn); his other name Paro- dar.r is 'He who foresees.' ^ Here again a large passage is omitted : it can only partly be YAST XXII. 323 42. Here the fiendish Biishyasta, the long-handed, rushes from the region of the north, from the regions of the north, speaking thus, lying thus : ' Sleep on, O men ! Sleep on, O sinners ! Sleep on and live in sin.' supplied from the Pahlavi translation ; the words in brackets refer to Zend texts lost to us : 'Then he flaps his wings and lifts up his voice, saying: "Arise, O men! [and also women, grown-up people, and children, &c Put on well your girdle and shirt, wash your hands, put your girdle around your body, go and give food to the cattle and recite aloud the five holy Gathas of Spitama Zarathujtra."] ' Here the fiendish Bushyasta . . . / (see the text). Then the Pahlavi translation has : ' Never care for the three excellent things, good thoughts, good words, good deeds' (cf. Vend. XVIII, 25). V 2 324 YASTS AND SIROZAHS. xxiii-xxiv. AfrIn paighambar zar- TIJST AND VI6TASP YA^'T. 'God taught the Zendavasta to Zartusht— a subUme work .... God said to Zartusht, "Go and before Shah Gushtasp read this book, that he may come into the faith ....
3V 2 324 YASTS AND SIROZAHS. xxiii-xxiv. AfrIn paighambar zar- TIJST AND VI6TASP YA^'T. 'God taught the Zendavasta to Zartusht— a subUme work .... God said to Zartusht, "Go and before Shah Gushtasp read this book, that he may come into the faith .... keep all my counsel and repeat it word by word to Shah Gushtasp \' Zartusht, in obedience to God, went to the court of Gushtasp : ' He came forward and called down a blessing on the Shah^.' Then he read to him the Zandavasta and said : ' Learn its statutes and walk therein. If your desire is towards its laws, your abode shall be in the paradise of heaven. But if you turn away from its command- ments, you shall bring down your crowned head to the dust. Your God will be displeased with you, and will overthrow your pros- perous condition. At the last you shall descend into hell, if you hear not the counsel of the Almighty ^' These lines of the Zartusht-Namah are a summary of the following two Yajts. The first, entitled ' The blessing of the prophet Zartu^t,' contains the words of blessing addressed by Zarathujtra w^hen appearing before the king. These words seem to have followed a similar blessing pronounced by (Pamaspa ^ the prime minister of Vii-taspa ^ Ya^t XXIV contains the exhortations of the prophet to the king to follow and closely adhere to the Law of Mazda. It is a counterpart to the XlXth Fargard of the Vendidad, as Zarathu^-tra plays here the same part to Vijtaspa as Ahura does there to Zara- thujtra. It is, therefore, a summary of the Law, of the duties it ^ The Zartusht-Namah, translated by E. B. Eastwick, in Wilson's Parsi Religion, p. 495. '^ Ibid. p. 499. ^ Ibid. p. 501. * See Yt. XXIII, 2 ; whether Anquetil's staten.ent to that effect (Zend-Avesta II, 623) rests on independent tradition or only on the text of our Yajt is not clear. '' See above, p. 70, note i. A AFRIN PAIGHAMBAR ZARTU5T. 325 enforces and of the rewards it promises. This accounts for the strange disconnection apparent in it, which makes it a crux inter pre turn, as, besides the very corrupt state of the text, the chief difficulty of this Yart arises from the fact that many passages in it are incomplete quotations from the Vendidad, or allusions to statements therein \ which, when supplied, help a good deal to relieve this Yajt from its apparent state of utter incoherence. For this translation I was able to avail myself of a Pahlavi trans- lation, of which a copy was kindly lent to me by Mr, West.
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.
1n the long execration and evil communion of the Evil Spirit (cf. § 14). 'Afterwards that soul of the wicked advanced the first footstep on Dush-humat (the place of evil thoughts), &c.' (The Book of Arda Viraf, XVII, 12-27, as translated by Haug). YAST XXII. 321 world into the undecaying one ? How long did thy suffering last ?' 35. Angra Mainyu, the lying one, said: 'Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, where the body and the soul part from one another. 36. ' Let him eat of the food brought unto him, of poison and poisonous stench ' : this is the food, after he has perished, for the youth of evil thoughts, evil words, evil deeds, evil religion after he has perished ; this is the food for the fiendish woman, rich in evil thoughts, evil words, and evil deeds, evil religion, ill-principled, and disobedient to her husband. 37^. 'We worship the Fravashi of the holy man, whose name is Asm6-//iyanva;^/^; then I will worship the Fravashis of the other holy Ones who were strong of faith*. 38 ^. ' We worship the memory of Ahura Mazda, to keep the Holy Word. ' We worship the understanding of Ahura Mazda, to study the Holy Word. ' We worship the tongue of Ahura Mazda, to speak forth the Holy W^ord. ' We worship the mountain that gives under- standing, that preserves understanding ; [we worship * Cf. Yasna XXXI, 20 : 'He who would deceive the holy One, to him afterwards (will be) a long weeping in the dark place, bad food and words of insult. O wicked! this is the place down which your own conscience will bring you through your own deeds.' "^ §§ 3l~3^i 39-40. 41-42 are separate fragments. ^ One of the first disciples of Zoroaster ; cf. Yt. XIII, 96. * Cf. p. 33, note 2. [23] Y 32 2 YA-STS AND SIROZAHS. it] by day and by night, with offerings of Hbations well-accepted \ 392. 'O Maker ! how do the souls of the dead, the Fravashis of the holy Ones, manifest^ themselves * ?' 40. Ahura Mazda answered: 'They manifest themselves from goodness of spirit and excellence of mind^.' 41^. Then towards the dawning of the dawn'', that bird Par6dar5^ that bird Kareto-dasu^ hears the voice of the F'ire. 1 §38=Yt. I, 31. ^ A Pahlavi translation of the following two fragments is found in MS. 33, Paris, Supplement Persan (edited in Etudes Iraniennes,II). 3 ^ithra (Paris MS. p. 255). * ' How do they manifest their assistance ?' (Pahl. tr. ibid.); that is to say, when do they assist their relations and countrymen ? (see Yt.
2fragments is found in MS. 33, Paris, Supplement Persan (edited in Etudes Iraniennes,II). 3 ^ithra (Paris MS. p. 255). * ' How do they manifest their assistance ?' (Pahl. tr. ibid.); that is to say, when do they assist their relations and countrymen ? (see Yt. XIII, 49 seq.) ? When men are instinct with good spirit and good thought. ® The Pahlavi translation of this fragment has here §§ 14-16 of the Atash Nyayij, then §§ 18-19 of Vendidad XVIII. Therefore the whole passage is to be restored as follows : Atar looks at the hands of all those who pass by : ' What does the friend bring to his friend ..,.?' (Atash N. 14.) And if that passer-by brings him wood holily brought, or bundles of baresma holily tied up .... , then Atar .... will bless him thus : A May herds of oxen grow for thee .... (Atash N. 15-16). In the first part of the night, Fire, the son of Ahura Mazda, calls the master of the house for help, saying : ' Up ! arise, thou master of the house . . . . ' (Vend. XVIII, 18-19). * Then towards the dawning of the dawn . . . . ' (see the text). ' CfVend. XVIII, 23. * 'He who has knowledge made,' or 'He who has the know- ledge of what is made' (kartak danishn); his other name Paro- dar.r is 'He who foresees.' ^ Here again a large passage is omitted : it can only partly be YAST XXII. 323 42. Here the fiendish Biishyasta, the long-handed, rushes from the region of the north, from the regions of the north, speaking thus, lying thus : ' Sleep on, O men ! Sleep on, O sinners ! Sleep on and live in sin.' supplied from the Pahlavi translation ; the words in brackets refer to Zend texts lost to us : 'Then he flaps his wings and lifts up his voice, saying: "Arise, O men! [and also women, grown-up people, and children, &c Put on well your girdle and shirt, wash your hands, put your girdle around your body, go and give food to the cattle and recite aloud the five holy Gathas of Spitama Zarathujtra."] ' Here the fiendish Bushyasta . . . / (see the text). Then the Pahlavi translation has : ' Never care for the three excellent things, good thoughts, good words, good deeds' (cf. Vend. XVIII, 25). V 2 324 YASTS AND SIROZAHS. xxiii-xxiv. AfrIn paighambar zar- TIJST AND VI6TASP YA^'T. 'God taught the Zendavasta to Zartusht— a subUme work .... God said to Zartusht, "Go and before Shah Gushtasp read this book, that he may come into the faith ....
3V 2 324 YASTS AND SIROZAHS. xxiii-xxiv. AfrIn paighambar zar- TIJST AND VI6TASP YA^'T. 'God taught the Zendavasta to Zartusht— a subUme work .... God said to Zartusht, "Go and before Shah Gushtasp read this book, that he may come into the faith .... keep all my counsel and repeat it word by word to Shah Gushtasp \' Zartusht, in obedience to God, went to the court of Gushtasp : ' He came forward and called down a blessing on the Shah^.' Then he read to him the Zandavasta and said : ' Learn its statutes and walk therein. If your desire is towards its laws, your abode shall be in the paradise of heaven. But if you turn away from its command- ments, you shall bring down your crowned head to the dust. Your God will be displeased with you, and will overthrow your pros- perous condition. At the last you shall descend into hell, if you hear not the counsel of the Almighty ^' These lines of the Zartusht-Namah are a summary of the following two Yajts. The first, entitled ' The blessing of the prophet Zartu^t,' contains the words of blessing addressed by Zarathujtra w^hen appearing before the king. These words seem to have followed a similar blessing pronounced by (Pamaspa ^ the prime minister of Vii-taspa ^ Ya^t XXIV contains the exhortations of the prophet to the king to follow and closely adhere to the Law of Mazda. It is a counterpart to the XlXth Fargard of the Vendidad, as Zarathu^-tra plays here the same part to Vijtaspa as Ahura does there to Zara- thujtra. It is, therefore, a summary of the Law, of the duties it ^ The Zartusht-Namah, translated by E. B. Eastwick, in Wilson's Parsi Religion, p. 495. '^ Ibid. p. 499. ^ Ibid. p. 501. * See Yt. XXIII, 2 ; whether Anquetil's staten.ent to that effect (Zend-Avesta II, 623) rests on independent tradition or only on the text of our Yajt is not clear. '' See above, p. 70, note i. A AFRIN PAIGHAMBAR ZARTU5T. 325 enforces and of the rewards it promises. This accounts for the strange disconnection apparent in it, which makes it a crux inter pre turn, as, besides the very corrupt state of the text, the chief difficulty of this Yart arises from the fact that many passages in it are incomplete quotations from the Vendidad, or allusions to statements therein \ which, when supplied, help a good deal to relieve this Yajt from its apparent state of utter incoherence. For this translation I was able to avail myself of a Pahlavi trans- lation, of which a copy was kindly lent to me by Mr, West.
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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