220 BAHMAN YAST.
12. Zaratiist enquired of Aftharmazd thus: ‘O
Attharmazd, propitious spirit! creator of the material
world, righteous oe/ when they are so many in
number, by what means will they be able to
perish ! ?’
13. Adharmazd spoke thus: ‘O Zaratist the Spi-
tamdn! when the demon with dishevelled hair of
the race of Wrath comes into notice in the eastern
quarter, first a black token becomes manifest, avd
Hashédar sox of Zaratist is born on Lake Frazdan?.
14. It is when he comes to his conference wth me °%,
Atharmazd, O Zaratist the Spitaman!’ ‘at zu the
direction of Ainistan‘*, z¢ is said—some have said
among the Hindus—‘is born a prince (kai); it is his
father, a prince of the Kayan race, approaches the
forty-second year, his birth must have been ten or twelve years earlier, and his millennium must have ended a. pv. 593-595. But according to the imperfect chronology of Bund. XXXIV the tenth millennium of the world, that of Capricornus, commenced with ‘the coming of the religion,’ and ended, therefore, in a.p. 635, the fourth year of Yazdakard, the last Sasanian king, when the Muham- madans were just preparing for their first invasion ; so the millen- nium of Aquarius is very nearly coincident with that of Hfishédar, and may probably be intended to represent it. It appears, there- fore, that the millennium of Hashédar is altogether past, having extended from a. D. 593-035 to A. D. 1593-1635.
* The Paz. MSS. omit§ 12. The writer having detailed the evils of the iron age, now returns to its commencement in order to describe the means adopted for partially counteracting those evils.
* See Bund. XXII, 5, XXXII, 8. The Paz. MSS. add, ‘they bring him up in Zavulistin and Kévulistan ;’ and the Pers. version says, ‘on the frontier of Kabulistan.’ With regard to the time of Hfishédar’s birth, see § 44. His name is always written Khfr- shédar in K2o.
* The Paz. and Pers. versions say, ‘at thirty years of age,’ as in § 44.
* Possibly Samarkand (see Chap. II, 49, note 2).
Chapter Iij, 12-17. 221
women, and a religious prince is born to him; he calls
Ais name Vahram the Vargdvand',’ some have said
Shahpdr. 15. ‘That a sign may come to the earth,
the night when that prince is born, a star falls from
the sky; when that prince is born the star shows a
signal.’ 16, It is Dad-Adharmazd? wo said that
the month Avan and day Vad? is his father’s end;
‘they rear 47m with the damsels of the king, avd a
woman becomes ruler,
17. ‘That prince when he is thirty years old’—
some have told the time— comes with innumerable
banners and divers armies, Hindu and Aini*, hav-
ing uplifted banners—for they set up //ezr banners
—having exalted banners, and having exalted
weapons; they hasten up with speed ® as far as the
Véh river’—some have said the country of Bambé*—
‘as far as Bukhar and the Bukharans within 7¢s bank,
' Bahram the illustrious or splendid (Av. varesanghand, com- pare Pers. varg), an epithet applied, in the Avesta, to the moon, Tistrya, the scriptures, the royal glory of the Kaydnians, the Ka- yanians themselves, and the hero Thrita. This personage may possibly be an incarnation of the angel Bahrim, mingled with some reminiscences of the celebrated Persian general Bahram A6pin; but see §$ 32, 49.
2 A commentator who is quoted in the Pahlavi Yas. XI, 22; see also Chap. I, 7.
’ The 22nd day of the eighth month of the Parsi year, corres- ponding to October 7th when the year began at the vernal equinox, as the Bundahis (XXV, 6, 7, 20, 21) describes,
* That is, Bactrian and Samarkandian.
* Or, ‘light up with glitter,’ according as we read tagend or tavend. The Paz. MSS. omit §§ 17-44, except one or two iso- lated phrases.
® Spiegel was inclined to identify this name with Bombay, but this is impossible, as the MS. K2o (in which the name occurs) was written some two centuries before the Portuguese invented the name of Bombay. Its original name, by which it is still called by
222 BAHMAN YAST.
O Zaratist the Spitim4n! 18. When the star Jupi-
ter comes up to z¢s culminating point (balist)! and
casts Venus down, the sovereignty comes to the
prince. 19. Quite innumerable are the champions,
furnished with arms azd with banners displayed,’
some have said from Sagastdn, Pars, and Khfrasan,
some have said from the lake of Padashkhvargar ?,
some have said from the Hiratis? and Kéhistan,
some have said from Taparistan *; and from those
directions ‘ every supplicant for a child® comes into °
view. 20. It is concerning the displayed banners
and very numerous army, which were the armed
men, champions, and soldiers from the countries of
Iran at Padashkhvargar—whom J told thee’ that
they call both Kurd and Karman—it is declared
its native inhabitants, being Mumbaf. The locality mentioned in the text is evidently to be sought on the banks of the Oxus near Bukhara; the Oxus having been sometimes considered the upper course of the Arag, and sometimes that of the Veh (see Bund. XX, 22, note 5). It is hardly probable that either Bam? (Balkh) or Bamiyan would be changed into Bambé, and the only exact repre- sentative of this name appears to be Bamm, a town about 120 miles S. E. of Kirm&n; this is quite a different locality from that mentioned in the text, but it is hazardous to set bounds to the want of geographical knowledge displayed by some of the Pahlavi commentators.
* Compare SZS.IV,8. Here the triumph of Jupiter over Venus appears to be symbolical of the displacement of the queen dowager by her son.
* That is, from the southern shore of the Caspian.
* See Bund. XII, 17, XIII, 15.
° That is, every man able to bear arms.
* Reading pavan, ‘into,’ instead of bar4, ‘besides’ (see SZS. VIII, 2, note 5).
* See § ro, but as nothing is said there about- Kurd or Karman, it is possible that the writer meant to say, ‘of whom I told thee,
CHAPTER Ill, 18—22. 223
that they will slay an excessive number, in com-
panionship and under the same banner, for these
countries of Iran.
21. ‘ Those of the race of Wrath and the extensive
army' of Shédaspih, whose names are the two-legged
wolf and the leathern-belted demon on the bank of
the Arvand?, wage three battles, one in Spéd-raztir *
and one in the plain of Nisdnak ;’ some have said
that z¢ was on the lake of the three races, some
have said that z¢ was in Mariv‘* the brilliant, avd
some have said in Pars. 22. ‘For the support of
the countries of Iran is the innumerable army of the
east; its having exalted banners® is that they have a
banner of tiger skin (bépar pdst), and their wind
banner is white cotton®; innumerable are the mounted
troops, and they ride up to the /wrkzng-holes' of the
demons; they will slay so that a thousand women
can afterwards see and kiss éu¢ one man.
and whom they call both Kurd and Karman.’ It is more probable, however, that he is referring to § 7.
1 Compare § 7. The ‘extensive army’ and ‘two-legged wolf’ are terms borrowed apparently from Yas. IX, 62, 63.
* That is, ‘the rapid’ (Av. aurvand). The other names of
this river, Tigris and Hiddekel, have the same meaning. See
§§ 5, 38.
® See § 9, of which this isa recapitulation, but the first of the three battles is here omitted by mistake.
* Marv in the present Turkistan.
5 Referring to § 17.
® Supposing that band6k may be equivalent to Pers. bandak, but the usual Pahlavi term for ‘cotton’ is pumbak (Pers. punbah).
7 Reading grestak as in § 5, but the word can also be read dar didak, ‘gate watch-tower.’ It is possible that the drug6d geredha, ‘ pit of the fiend, of Vend. III, 24, may be here meant ; the gate of hell, whence the demons congregate upon the Areziir ridge (Bund. XII, 8).
224 BAHMAN YAST.
23. ‘When it is the end of the time’, O Zarattst
the Spitaman! those enemies will be as much de-
stroyed as the root of a shrub when z¢ zs in the night
on which a cold winter arrives, and in this night it
sheds 7z¢s leaves; and they w// reinstate these
countries of Iran which I, Atharmazd, created *.
24, ‘And with speed rushes the evil spirit, with
the vilest races of demons and Wrath with infuriate
spear *, and comes on to the support and assistance
of those demon-worshippers and miscreations of
wrath, O Zaratist the Spitimadn! 25. And I, the
creator Afiharmazd, send Nérydsang the angel and
Srésh the righteous* unto Kangdez®, which the
illustrious Siyavakhsh ® formed, axzd ¢o Kitré-mtyan*
son of Vistasp, the glory of the Kaydns, the just
restorer of the religion, ¢o speak thus: ‘“ Walk forth,
O illustrious Péshyétand! to these countries of Iran
which I, Adharmazd, created; consecrate the fire
and waters for the Hadédkht* axd Dvazdah-hémast !
* Compare, ‘and at the time of the end’ (Dan. xi. 40). The writer appears to be here finally passing from a description of the past into speculations as to the future, which he has hitherto only casually indulged in.
* The supernatural means supposed to be employed for the
destruction of the wicked and the restoration of the good are
detailed in the following paragraphs.
* See Chap. II, 36.
* The two angels who are the special messengers of Afhar- mazd to mankind (see Bund. XV, 1, XXX, 29). This message was expected to be sent to Péshydtanf near the end of Hishédar’s millennium (see § 51).
° See Bund. XXIX, ro.
* See Bund. XXXI, 25.
" A title of Péshydtand, written AXitré-maind in Bund. XXIX, 5.
* This was the twentieth nask or ‘ book’ of the complete Maz- dayasnian literature, according to the Dinkard; but the Dini- vagarkard and the Rivayats make it the twenty-first, and say very
CHAPTER III, 23-25. 225
emanates lee! aay
that is, celebrate ‘Lem with the fire and waters, and
such as is appointed about the fire and waters!”
little about its contents (see Haug’s Essays, pp. 133, 134). The Shao in its eighth book, gives the following account of this ask :—
“The Had6kht as it exists Aas three divisions among its 133 sections. The first Aas thirteen (twelve?) sections, treatises upon the nature of the recital of the Ahunavar, which is the spiritual benefit from chanting it aloud, and whatever is on the same subject. Admonition about selecting and keeping a spiritual and worldly high-priest, performing every duty as to the high-priest, and maintaining even those of various high-priests. On the twenty- one chieftainships of the spirits in Adharmazd, and of the worldly existences in Zaratfist, among which are the worship of God and the management of the devout. On the duty reguisi% in each of the five different periods of the day and night, and she fate af the celestial bridge of him who shall be zealous in the celebration of the season-festivals ; he who does not provide the preparations for the feast of the season-festivals, and who is yet efficient in the other worship of God. On how to consider, amd what to do with, a leader of the high-priest class anda man of the sn/ertor classes ; he who atones for unimportant sin, and he who does not atone even for that which is important, and whatever is on the same subject. On the apparatus with which ploughed land (?) is prepared. On the manifestation of virtuous manhood, and the merit and advantage from uttering good words for d/essing the eating and drinking of food and drink, and rebuking the inward talk of the demons. On the recitations at the five periods of the day, and the ceremonial invocation by name of many angels, each separately, and great information on the same subject; the worthiness of a man re- strained by authority, the giving of life and body to the angels, the good rulers, and their examination and satisfaction; the blessing and winning words which are most successful in carrying off the affliction which proceeds from a fiend. On all-pleasing creative- ness and omniscience, and all precedence (?), leadership, foresight (?), worthy liberality, virtue (?), and every proper cause and effect of righteousness; the individuality of righteousness, the opposition to the demons of Aftharmazd’s opinion, and also much other informa- tion in the same section.
‘The middle division has 102 sections, treatises on spiritual and worldly diligence, the leadership of the diligent, and their mighty
226 BAHMAN YAST.
26. ‘And Néryédsang proceeds, wth Srésh the
righteous, from the good Kakad-i-Daitik! to Kang-
dez, which the illustrious Siyavakhsh formed, and
cries out from it thus: “ Walk forth, O illustrious
Péshyédtani ! O Aitré-miydn son of Vistdsp, glory of
the Kaydns, just restorer of the religion! walk forth
to these countries of Iran which I, Atharmazd,
created! restore again the throne of sovereignty of
the religion!”
27. ‘Those spirits move on, and they propitiate
them; with holy-water the illustrious Péshyétant
celebrates the Dvazdah-hémast, with a hundred and
fifty righteous who are disciples of Péshydtand, in
black marten fur, and they have garments as it
were of the good spirit. 28. They walk up with
the words: “Htimat, hakht, hdvarst?,” and consecrate
