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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They are sent to testify the truth of Z.’s mission, and to urge the king to accept the religion ; this he does, and they then depart; when Z. informs the king that his four wishes will be granted, as he will soon see. For some of these details see Dk. VII, iv, 74-82. 42. Zartust then performs the Darun ceremony, having provided wine, perfume, milk, and a pomegranate. After reciting prayers from the Avesta, he gives the wine to the king to drink, who then falls into a trance and sees his own future position in heaven, and those of others. His son Peshétan receives the milk which makes him immortal. The perfume, or incense, is given to Gim4sp who obtains knowledge of all events till the resurrection. And Isfendy4r, the warlike son of GustAsp, eats one grain of the pomegranate and becomes invulnerable. The Pahlavi versions are silent about the king’s four wishes and their fulfilment, except such hints as may be conveyed in Dk. VII, iv, 84-86. Afterwards, Z. reads the Avesta to the king and comments upon it; concluding with praises of the creator. 43. To this narrative Zartust Bahram adds a further episode of Z. asking for immortality, at the time when he went with Bahman to confer with the creator. His request is refused, but the creator gives him a drop of liquid to drink, like honey, and he sees everything in both worlds, as in a vision. When he wakes up, he relates what he saw in heaven and hell; and also describes a tree with seven branches of gold, silver, copper, brass, lead, steel, and mixed iron, respectively, overshadowing the world. The creator explains that these seven branches represent seven XXIV PAHLAVI TEXTS. powerful personages who arise in successive ages of the world. The golden branch is Z. himself, the silver is Gust4sp, the copper is an Askanian king, the brass is Ardashir the Sasanian, the lead is king Bahram (Gor), the steel is Néshérvén who destroys the heretic Mazdak, and the mixed iron is the malicious monarch who upsets the true faith. Then follow many details of the lamentable evils which then occur; and when the Haz4rahs! appear, -the condition of Iran becomes still worse, as described in Byt. II, III, until the arrival of king Bahram the Hamavand from India, and Peshétan from Kangdiz, who restore the Iranian monarchy and religion. 44. This additional narrative is evidently a paraphrase of the Pahlavi Bahman Yast, translated in S. B. E., vol. v, pp. 191-235; and that Pahlavi text appears to be merely an enlarged edition of Fargard VII of the Sidkar Nask, of which a short summary is given in Dk. IX, viii.
244. This additional narrative is evidently a paraphrase of the Pahlavi Bahman Yast, translated in S. B. E., vol. v, pp. 191-235; and that Pahlavi text appears to be merely an enlarged edition of Fargard VII of the Sidkar Nask, of which a short summary is given in Dk. IX, viii. 45. From the foregoing epitome of the Persian Zartustndmah, it will be evident that its author’s information was a combination of the statements still surviving in Dk. VII and Zs. XII-XXIII, so far as they suited his fancy and convenience. Many statements are omitted, others either condensed, or greatly elaborated ; but very few novelties can be detected, excepting such as are clearly due to the writer’s own imagination. Whether any small residuum of these novelties can be attributed to other sources than the Persian writer’s fancy, must remain doubtful until some older authority for such details is discovered. 46. With regard to Z.’s vision of heaven and hell, which is mentioned in Zartust Bahram’s final episode, his immediate informant was certainly Byt. HI, 11-13; but the original authority was the Spend Nask, as summarized in Dk. VIII, xiv, 7, 8, although Dk. VII omits this incident, and Zs. XXI, 21, 22 merely mentions the bodily appearance of the omniscient wisdom, without referring to Z.’s vision. The details of the conferences with the six archangels, Those specially belonging to the latter millenniums, probably meaning the people who were expected to make most of the last two centuries intolerably wicked. INTRODUCTION. XXV which are summarized in Dk. VIII, xiv, 9, as having existed in the Spend Nask, are also omitted in Dk. VII, though briefly stated in Zs. XXII. 47. It is worthy of notice that Z. was first sent to offer his religion to the Kigs and Karaps and their sovereign, Adrvaitéa-dang the Tar (see Dk. VII, iv, 2-20), who seem to have received his doctrines favourably, excepting his advocacy of Khvétak-das', which led to their rejection of his proposal. He was next sent to the Karap Védvdist (ibid. 21-28), whom Adharmazd had hitherto befriended ; but this Karap was rejected for illiberality and arrogance. Z. then went to Parshad-tér4 in Sagdst4n (ibid. 31-35), taking some Hém-water with him, to cure an infirm bull belonging to this chieftain, as soon as the latter had accepted the religion in public; the chieftain assented to the religion, though only privately, but this was sufficient to’ obtain the cure of his bull. It was only after these three trials that the conversion of king Vistasp was attempted.
3It was only after these three trials that the conversion of king Vistasp was attempted. 48. There is some difficulty in understanding the exact difference between the primeval religion and that taught by Zaratist. When Dk. VII, i, 9-11 speaks of Adhaymazd talking with Masyé and Masyaé?; or Hadish tells them of Atharmazd, the archangels, and the Ahunavair (ibid. 12, 13); or the sacred beings are said to have taught them the primitive arts (ibid. 14); or we are told of the existence of demons in the times of Héshang and Takhmérup (ibid. 18, 19); or of Ashavahisté in the time of king Patakhsr6bé (ibid. 34); it may be urged that the mention of these beings in connection with the men of those times is no proof that their existence was known then. Because it only shows that the old writers, being satisfied that these beings existed in their own time and were immortal, only logically assumed that they must have existed in former times. The really weak point in their argument being the assumption of the existence of such beings in their own time. 49. Safer conclusions may be formed by noticing the ' For the meaning of this term, as defined by the texts which use it, see S. B.E., vol. xviii, pp. 389-430. XXVi PAHLAVI TEXTS. dogmas that Zaratdist most strongly advocates and reprobates. When he goes to his first conference (Dk. VII, iii, 56-62) he goes in search of righteousness. When he went to A drvaita-dang, as mentioned above, he advocated the praise of righteousness, scorn of the demons, and the observance of ceremonies; but it was only his scorn of the demons, which took the form of Khvétik-das, that the Karaps really rejected. In Dk. VII, iv, 14, he says, ‘worldly righteousness is the whole worship of the demons, and the end of the Mazda-worship of Z.’ Though the Hém plant was sacred before Z.’s birth (ibid. ii, 22-47), the H6m-water (ibid. iv, 29-35) seems to have been a distinctive token of Z.’s religion ; also chanting the Ahunavair (ibid. iv, 38, 41, 42, 56, 61) and the Avesta in general (ibid. 63). The perverted religion and demonizing of the Kigs and Karaps appear to have been the worst faults he had to find with them (ibid. 64, 67). And the archangels tell Vistasp that the world requires the good religion which proceeds through Z.’s_ recitation, so he should chant the Ahunavair and Ashem-vohd, and not worship the demons (ibid. 79, 80). Again, when Dardsrdéb and Brddrék-résh partake of food with Périshaspé and Zaratdst (ibid. iii, 34, 38), the latter does not object to the form of worship proposed, but to the person selected to conduct it; and he then proclaims his own reverence for the righteous and the poor.
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.
1They are sent to testify the truth of Z.’s mission, and to urge the king to accept the religion ; this he does, and they then depart; when Z. informs the king that his four wishes will be granted, as he will soon see. For some of these details see Dk. VII, iv, 74-82. 42. Zartust then performs the Darun ceremony, having provided wine, perfume, milk, and a pomegranate. After reciting prayers from the Avesta, he gives the wine to the king to drink, who then falls into a trance and sees his own future position in heaven, and those of others. His son Peshétan receives the milk which makes him immortal. The perfume, or incense, is given to Gim4sp who obtains knowledge of all events till the resurrection. And Isfendy4r, the warlike son of GustAsp, eats one grain of the pomegranate and becomes invulnerable. The Pahlavi versions are silent about the king’s four wishes and their fulfilment, except such hints as may be conveyed in Dk. VII, iv, 84-86. Afterwards, Z. reads the Avesta to the king and comments upon it; concluding with praises of the creator. 43. To this narrative Zartust Bahram adds a further episode of Z. asking for immortality, at the time when he went with Bahman to confer with the creator. His request is refused, but the creator gives him a drop of liquid to drink, like honey, and he sees everything in both worlds, as in a vision. When he wakes up, he relates what he saw in heaven and hell; and also describes a tree with seven branches of gold, silver, copper, brass, lead, steel, and mixed iron, respectively, overshadowing the world. The creator explains that these seven branches represent seven XXIV PAHLAVI TEXTS. powerful personages who arise in successive ages of the world. The golden branch is Z. himself, the silver is Gust4sp, the copper is an Askanian king, the brass is Ardashir the Sasanian, the lead is king Bahram (Gor), the steel is Néshérvén who destroys the heretic Mazdak, and the mixed iron is the malicious monarch who upsets the true faith. Then follow many details of the lamentable evils which then occur; and when the Haz4rahs! appear, -the condition of Iran becomes still worse, as described in Byt. II, III, until the arrival of king Bahram the Hamavand from India, and Peshétan from Kangdiz, who restore the Iranian monarchy and religion. 44. This additional narrative is evidently a paraphrase of the Pahlavi Bahman Yast, translated in S. B. E., vol. v, pp. 191-235; and that Pahlavi text appears to be merely an enlarged edition of Fargard VII of the Sidkar Nask, of which a short summary is given in Dk. IX, viii.
244. This additional narrative is evidently a paraphrase of the Pahlavi Bahman Yast, translated in S. B. E., vol. v, pp. 191-235; and that Pahlavi text appears to be merely an enlarged edition of Fargard VII of the Sidkar Nask, of which a short summary is given in Dk. IX, viii. 45. From the foregoing epitome of the Persian Zartustndmah, it will be evident that its author’s information was a combination of the statements still surviving in Dk. VII and Zs. XII-XXIII, so far as they suited his fancy and convenience. Many statements are omitted, others either condensed, or greatly elaborated ; but very few novelties can be detected, excepting such as are clearly due to the writer’s own imagination. Whether any small residuum of these novelties can be attributed to other sources than the Persian writer’s fancy, must remain doubtful until some older authority for such details is discovered. 46. With regard to Z.’s vision of heaven and hell, which is mentioned in Zartust Bahram’s final episode, his immediate informant was certainly Byt. HI, 11-13; but the original authority was the Spend Nask, as summarized in Dk. VIII, xiv, 7, 8, although Dk. VII omits this incident, and Zs. XXI, 21, 22 merely mentions the bodily appearance of the omniscient wisdom, without referring to Z.’s vision. The details of the conferences with the six archangels, Those specially belonging to the latter millenniums, probably meaning the people who were expected to make most of the last two centuries intolerably wicked. INTRODUCTION. XXV which are summarized in Dk. VIII, xiv, 9, as having existed in the Spend Nask, are also omitted in Dk. VII, though briefly stated in Zs. XXII. 47. It is worthy of notice that Z. was first sent to offer his religion to the Kigs and Karaps and their sovereign, Adrvaitéa-dang the Tar (see Dk. VII, iv, 2-20), who seem to have received his doctrines favourably, excepting his advocacy of Khvétak-das', which led to their rejection of his proposal. He was next sent to the Karap Védvdist (ibid. 21-28), whom Adharmazd had hitherto befriended ; but this Karap was rejected for illiberality and arrogance. Z. then went to Parshad-tér4 in Sagdst4n (ibid. 31-35), taking some Hém-water with him, to cure an infirm bull belonging to this chieftain, as soon as the latter had accepted the religion in public; the chieftain assented to the religion, though only privately, but this was sufficient to’ obtain the cure of his bull. It was only after these three trials that the conversion of king Vistasp was attempted.
3It was only after these three trials that the conversion of king Vistasp was attempted. 48. There is some difficulty in understanding the exact difference between the primeval religion and that taught by Zaratist. When Dk. VII, i, 9-11 speaks of Adhaymazd talking with Masyé and Masyaé?; or Hadish tells them of Atharmazd, the archangels, and the Ahunavair (ibid. 12, 13); or the sacred beings are said to have taught them the primitive arts (ibid. 14); or we are told of the existence of demons in the times of Héshang and Takhmérup (ibid. 18, 19); or of Ashavahisté in the time of king Patakhsr6bé (ibid. 34); it may be urged that the mention of these beings in connection with the men of those times is no proof that their existence was known then. Because it only shows that the old writers, being satisfied that these beings existed in their own time and were immortal, only logically assumed that they must have existed in former times. The really weak point in their argument being the assumption of the existence of such beings in their own time. 49. Safer conclusions may be formed by noticing the ' For the meaning of this term, as defined by the texts which use it, see S. B.E., vol. xviii, pp. 389-430. XXVi PAHLAVI TEXTS. dogmas that Zaratdist most strongly advocates and reprobates. When he goes to his first conference (Dk. VII, iii, 56-62) he goes in search of righteousness. When he went to A drvaita-dang, as mentioned above, he advocated the praise of righteousness, scorn of the demons, and the observance of ceremonies; but it was only his scorn of the demons, which took the form of Khvétik-das, that the Karaps really rejected. In Dk. VII, iv, 14, he says, ‘worldly righteousness is the whole worship of the demons, and the end of the Mazda-worship of Z.’ Though the Hém plant was sacred before Z.’s birth (ibid. ii, 22-47), the H6m-water (ibid. iv, 29-35) seems to have been a distinctive token of Z.’s religion ; also chanting the Ahunavair (ibid. iv, 38, 41, 42, 56, 61) and the Avesta in general (ibid. 63). The perverted religion and demonizing of the Kigs and Karaps appear to have been the worst faults he had to find with them (ibid. 64, 67). And the archangels tell Vistasp that the world requires the good religion which proceeds through Z.’s_ recitation, so he should chant the Ahunavair and Ashem-vohd, and not worship the demons (ibid. 79, 80). Again, when Dardsrdéb and Brddrék-résh partake of food with Périshaspé and Zaratdst (ibid. iii, 34, 38), the latter does not object to the form of worship proposed, but to the person selected to conduct it; and he then proclaims his own reverence for the righteous and the poor.
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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