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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Finally, it condemns the proceedings of the devastators in later times, whose names are not mentioned. 10. Chapter VIII deals with the ninth and tenth centuries of the religion, which bring the millennium of Zaratist to a close. After a bitter lamentation over the anarchy in religion and government—in which parts of §§ 34 and 36 are taken from the Varstmansar commentary on Yas. XXXII in Dk. IX, xxxii, 17, 20—it refers to the arrival of Kitréd-méh6n6, ‘42m of the racial home,’ a title of Péshydtand, son of Vistasp, and immortal ruler of Kangdez, who arrives with 150 disciples to restore the religion and destroy the wicked, including the Turkish demons, the Arabs, and the ecclesiastical Shéd4spé1 (Theodosius?). In the thirtieth year before the end of this tenth millennium Adshédar, the Developer of Righteousness, is born, and confers with the archangels at the end of the millennium, when the sun stands still for ten days and nights. 11. Chapter IX describes the eleventh millennium, that of Adshédar, who produces much prosperity and progress which continue until the fifth century. Then the wizard Mahrkfis appears for seven years, and produces awful winters in four of them, in which most of mankind and animals perish, till he is himself destroyed by the Dahman Afrin. Afterwards, Yim’s enclosure is opened to replenish the earth with animals and men who then begin to subsist more upon the milk of cattle, which is plentiful; and Ashavahisté interferes to diminish the slaughter of cattle. At the end of the fifth century two-thirds of the Iranians have become righteous, and in the thirtieth year before the end ofthis eleventh millennium A fishédar-mdh, the Developer 1 This name can be read ShédAsfas in Byt. III. INTRODUCTION. xiii of Worship, is born, and confers with the archangels at the end of the millennium, when the sun stands still for twenty days and nights. 12. Chapter X describes the twelfth millennium, that of Adishédar-mdh, during which mankind continue to improve, are better supplied, and have fewer wants, while deaths occur only through old age and the executioner. During the last fifty-three years, they leave off eating meat and subsist upon vegetables and milk, for which latter they substitute water for the last three years. But the old tyrant Dahak breaks loose, and Kerésdspé has.to be roused to smite him. In the thirtieth year before the end of this twelfth millennium Sdésh4ns, the Triumphant Benefiter, is born; Kai- Khisr6é and his companions afterwards arrive to assist him, and the sun stands still for thirty days and nights. 13. Chapter XI describes how Sésh4ns and his assistants destroy all the evil remaining in the world, during the course of fifty-seven years, while mankind subsist for seventeen years on vegetables, thirty years on water, and ten years on spiritual food. And, at the end of these fifty-seven years, Aharman and the fiend are annihilated, and the renovation for the future existence occurs.
2And, at the end of these fifty-seven years, Aharman and the fiend are annihilated, and the renovation for the future existence occurs. 14. Several of the details described in Dk. VII are briefly mentioned in Dk. V, i-iv, where they are introduced bya statement of the siege of Jerusalem by Nebuchadnezzar (Bakht-Narsth) assisted by Kai-Léhardsp, father of Vistasp. Excepting this account of the siege, in which the Jews are evidently called ‘a congregation or tribe’ (ram), and some remarks about the same ‘tribe’ at the end of Chapter IV, all the other details which are mentioned have reference only to Iranians; but they are said to be the sayings of Atdr-farnbag as to the MS. which that tribe call really their Gyémard (Chaps. I, 2, 3; IV, 8), as the name can be most plausibly read. Most of the strictly Iranian details have manifestly been derived from the same sources as were consulted by the writer of Dk. VII, that is, from the Pahlavi versions of the Spend and Kitradad Nasks. It would probably be hazardous to suppose that the Jewish compilers of the Gemara could have had access to these xiv PAHLAVI TEXTS. sources, and it might be preferable to assume that Atarfarnbag was himself compiling a record of Zoroastrian traditions for the use of some converts from Judaism, to take the place of the Gemara of their former faith. 15. The Zaratist-namak of Zad-sparam is contained in the latter half (Zs. XII-XXIII) of the first series of his Selections, the former half of which, being a paraphrase of the first half of the Bundahis, has been translated in S. B. E., vol. v, pp. 155-186. In Chapter XII Zad-sparam relates two of the earliest legends referring to Mazda-worship, which he had found in old MSS. The first of these describes the appearance of the archangel Spendaymad, wearing a golden sacred girdle, at the court of king M4ndsihar, 4281 years before the coming of the religion to Zarataist when he went to his conference with the sacred beings. The other is the legend of the warrior Srité, the seventh brother, who was sent by Kai-Os to kill the frontier-settling ox which threatened him, 300 years before the coming of the religion, with future execration by Zaratist. 16. Chapter XIII refers to the descent of Zaratist’s glory upon his mother at her birth, and the combination of his spiritual and worldly natures; also detailing his genealogy. Chapter XIV describes the attempts of the demons to destroy him before and at his birth, when Vohimané entered his reasoning powers and made him laugh with delight and utter one form of the Ahunavair formula. Chapter XV is about the five Karap brothers, with their first cousins the Adsikhshes, all descended from the demon of Wrath and a sister of king MAndsfihar; also about the four brothers of Zaratist who seem to be unmentioned elsewhere.
3Chapter XV is about the five Karap brothers, with their first cousins the Adsikhshes, all descended from the demon of Wrath and a sister of king MAndsfihar; also about the four brothers of Zaratist who seem to be unmentioned elsewhere. 17. Chapter XVI details the attempts of one of the Karaps to destroy Zaratist during his infancy, and the means by which he is preserved ; it also explains who Ragh and Nodar were. In Chapter XVII one of the Karaps foretells the future success of Zaratist. In Chapter XVIII 1 The MSS. have 528, but this would be twenty-eight years before the accession of Man@sAthar, see the synopsis in § 55. INTRODUCTION. XV his father hears him accused of folly, and takes him to a Karap to be cured. In Chapter XIX the chief Karap comes to the house of Zaratist’s father, and is invited to consecrate the food set before him; but Zaratdst objects and a quarrel ensues, which so much disturbs the Karap that he leaves the house, and drops dead from his horse on the road home. In Chapter XX instances are given of Zaratist’s righteous desires, his compassionate assistance of people fording a river, his liberal disposition, his abandoning worldly desires, his pity for dogs, his wish for a goodlooking wife, and his acceptance of progress even from the wicked, during his youth. 18. Chapter XXI relates that, at thirty years of age, on his way to the festival of spring, he saw in a vision all mankind following Médyémah, his first cousin, into his presence. He then went on to the bank of the Daitth, and crossed its four channels, when he met Vohimané6 who led him to the assembly of the archangels, where he received instruction from Atharmazd and saw the omniscient wisdom; the archangels also subjected him to various ordeals. 19. Chapter XXII refers to his conferences with the seven archangels, each at a different place, and extending over ten years. In Chapter XXIII, Médyémé4h is converted at the end of these ten years. The next two years are spent on the conversion of Vistasp, in which Zarattst is assisted by some of the sacred beings, and the narrative ends by giving the dates of several other conversions, births, and deaths. But after its 300th year the religion is disturbed and the monarchy contested; referring, no doubt, to the effects of Alexander’s conquest of Persia. 20. These three narratives appear to be the only connected statements of the Zoroastrian legend that remain extant in Pahlavi, and all three seem to be chiefly derived from the S4s4nian Pahlavi version of the Spend Nask, with some probable additions from the similar version of the Kitradad Nask, as may be gathered from the summary accounts of the contents of these Nasks given in Dk. VIII, xiii, 20-xiv, 15, and translated in S. B. E., vol. xxxvii, pp. 31-34. There are, however, allusions to other legends xvi PAHLAVI TEXTS,
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.
1Finally, it condemns the proceedings of the devastators in later times, whose names are not mentioned. 10. Chapter VIII deals with the ninth and tenth centuries of the religion, which bring the millennium of Zaratist to a close. After a bitter lamentation over the anarchy in religion and government—in which parts of §§ 34 and 36 are taken from the Varstmansar commentary on Yas. XXXII in Dk. IX, xxxii, 17, 20—it refers to the arrival of Kitréd-méh6n6, ‘42m of the racial home,’ a title of Péshydtand, son of Vistasp, and immortal ruler of Kangdez, who arrives with 150 disciples to restore the religion and destroy the wicked, including the Turkish demons, the Arabs, and the ecclesiastical Shéd4spé1 (Theodosius?). In the thirtieth year before the end of this tenth millennium Adshédar, the Developer of Righteousness, is born, and confers with the archangels at the end of the millennium, when the sun stands still for ten days and nights. 11. Chapter IX describes the eleventh millennium, that of Adshédar, who produces much prosperity and progress which continue until the fifth century. Then the wizard Mahrkfis appears for seven years, and produces awful winters in four of them, in which most of mankind and animals perish, till he is himself destroyed by the Dahman Afrin. Afterwards, Yim’s enclosure is opened to replenish the earth with animals and men who then begin to subsist more upon the milk of cattle, which is plentiful; and Ashavahisté interferes to diminish the slaughter of cattle. At the end of the fifth century two-thirds of the Iranians have become righteous, and in the thirtieth year before the end ofthis eleventh millennium A fishédar-mdh, the Developer 1 This name can be read ShédAsfas in Byt. III. INTRODUCTION. xiii of Worship, is born, and confers with the archangels at the end of the millennium, when the sun stands still for twenty days and nights. 12. Chapter X describes the twelfth millennium, that of Adishédar-mdh, during which mankind continue to improve, are better supplied, and have fewer wants, while deaths occur only through old age and the executioner. During the last fifty-three years, they leave off eating meat and subsist upon vegetables and milk, for which latter they substitute water for the last three years. But the old tyrant Dahak breaks loose, and Kerésdspé has.to be roused to smite him. In the thirtieth year before the end of this twelfth millennium Sdésh4ns, the Triumphant Benefiter, is born; Kai- Khisr6é and his companions afterwards arrive to assist him, and the sun stands still for thirty days and nights. 13. Chapter XI describes how Sésh4ns and his assistants destroy all the evil remaining in the world, during the course of fifty-seven years, while mankind subsist for seventeen years on vegetables, thirty years on water, and ten years on spiritual food. And, at the end of these fifty-seven years, Aharman and the fiend are annihilated, and the renovation for the future existence occurs.
2And, at the end of these fifty-seven years, Aharman and the fiend are annihilated, and the renovation for the future existence occurs. 14. Several of the details described in Dk. VII are briefly mentioned in Dk. V, i-iv, where they are introduced bya statement of the siege of Jerusalem by Nebuchadnezzar (Bakht-Narsth) assisted by Kai-Léhardsp, father of Vistasp. Excepting this account of the siege, in which the Jews are evidently called ‘a congregation or tribe’ (ram), and some remarks about the same ‘tribe’ at the end of Chapter IV, all the other details which are mentioned have reference only to Iranians; but they are said to be the sayings of Atdr-farnbag as to the MS. which that tribe call really their Gyémard (Chaps. I, 2, 3; IV, 8), as the name can be most plausibly read. Most of the strictly Iranian details have manifestly been derived from the same sources as were consulted by the writer of Dk. VII, that is, from the Pahlavi versions of the Spend and Kitradad Nasks. It would probably be hazardous to suppose that the Jewish compilers of the Gemara could have had access to these xiv PAHLAVI TEXTS. sources, and it might be preferable to assume that Atarfarnbag was himself compiling a record of Zoroastrian traditions for the use of some converts from Judaism, to take the place of the Gemara of their former faith. 15. The Zaratist-namak of Zad-sparam is contained in the latter half (Zs. XII-XXIII) of the first series of his Selections, the former half of which, being a paraphrase of the first half of the Bundahis, has been translated in S. B. E., vol. v, pp. 155-186. In Chapter XII Zad-sparam relates two of the earliest legends referring to Mazda-worship, which he had found in old MSS. The first of these describes the appearance of the archangel Spendaymad, wearing a golden sacred girdle, at the court of king M4ndsihar, 4281 years before the coming of the religion to Zarataist when he went to his conference with the sacred beings. The other is the legend of the warrior Srité, the seventh brother, who was sent by Kai-Os to kill the frontier-settling ox which threatened him, 300 years before the coming of the religion, with future execration by Zaratist. 16. Chapter XIII refers to the descent of Zaratist’s glory upon his mother at her birth, and the combination of his spiritual and worldly natures; also detailing his genealogy. Chapter XIV describes the attempts of the demons to destroy him before and at his birth, when Vohimané entered his reasoning powers and made him laugh with delight and utter one form of the Ahunavair formula. Chapter XV is about the five Karap brothers, with their first cousins the Adsikhshes, all descended from the demon of Wrath and a sister of king MAndsfihar; also about the four brothers of Zaratist who seem to be unmentioned elsewhere.
3Chapter XV is about the five Karap brothers, with their first cousins the Adsikhshes, all descended from the demon of Wrath and a sister of king MAndsfihar; also about the four brothers of Zaratist who seem to be unmentioned elsewhere. 17. Chapter XVI details the attempts of one of the Karaps to destroy Zaratist during his infancy, and the means by which he is preserved ; it also explains who Ragh and Nodar were. In Chapter XVII one of the Karaps foretells the future success of Zaratist. In Chapter XVIII 1 The MSS. have 528, but this would be twenty-eight years before the accession of Man@sAthar, see the synopsis in § 55. INTRODUCTION. XV his father hears him accused of folly, and takes him to a Karap to be cured. In Chapter XIX the chief Karap comes to the house of Zaratist’s father, and is invited to consecrate the food set before him; but Zaratdst objects and a quarrel ensues, which so much disturbs the Karap that he leaves the house, and drops dead from his horse on the road home. In Chapter XX instances are given of Zaratist’s righteous desires, his compassionate assistance of people fording a river, his liberal disposition, his abandoning worldly desires, his pity for dogs, his wish for a goodlooking wife, and his acceptance of progress even from the wicked, during his youth. 18. Chapter XXI relates that, at thirty years of age, on his way to the festival of spring, he saw in a vision all mankind following Médyémah, his first cousin, into his presence. He then went on to the bank of the Daitth, and crossed its four channels, when he met Vohimané6 who led him to the assembly of the archangels, where he received instruction from Atharmazd and saw the omniscient wisdom; the archangels also subjected him to various ordeals. 19. Chapter XXII refers to his conferences with the seven archangels, each at a different place, and extending over ten years. In Chapter XXIII, Médyémé4h is converted at the end of these ten years. The next two years are spent on the conversion of Vistasp, in which Zarattst is assisted by some of the sacred beings, and the narrative ends by giving the dates of several other conversions, births, and deaths. But after its 300th year the religion is disturbed and the monarchy contested; referring, no doubt, to the effects of Alexander’s conquest of Persia. 20. These three narratives appear to be the only connected statements of the Zoroastrian legend that remain extant in Pahlavi, and all three seem to be chiefly derived from the S4s4nian Pahlavi version of the Spend Nask, with some probable additions from the similar version of the Kitradad Nask, as may be gathered from the summary accounts of the contents of these Nasks given in Dk. VIII, xiii, 20-xiv, 15, and translated in S. B. E., vol. xxxvii, pp. 31-34. There are, however, allusions to other legends xvi PAHLAVI TEXTS,
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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