accept it unwillingly the law and religion ever destroy him? till it is the end of the whole millennium.
52. ‘And, afterwards, when the millennium of
Hishédar-mah comes, through Hishédar-mah * the
creatures become more progressive, and he utterly
destroys the fiend of serpent origin *®; avd Péshy6-
tani son of Vistasp becomes, in like manner, high-
priest and primate (rad) of the world‘. 53. In that
millennium of Hishédar-méh mankind become so
versed in medicine, and keep and bring physic and
remedies so much in use, ‘hat when they are con-
fessedly at the point of death they do not thereupon
die, nor when they smite and slay ¢Aem with the
sword and knife ®.
54. ‘Afterwards, one begs a gift of azy description
out of the allowance of heretics, avd owing to
depravity avd heresy they do not give 74, 55. And
Aharman rises through that spite ® on to the moun-
1 This appears to be the meaning, but the latter part of the sentence is not very clear.
2 See Bund. XXXII, 8. The name is written Khirshéd-mah in K20. The Dinkard gives the same account of the miraculous birth of Hashédar-mah as of the first Hashédar (see note on $ 43); it also repeats the legend of the sun standing still, but for the longer period of twenty days; all which details are also found in the Persian Rivayats.
8 Ay. azifithra; such creatures are mentioned in Ardavahist Yt. 8, 10, 11, 15; but As-i Dahak, ‘the destructive serpent,’ is probably meant here (see §§ 56-61).
* As in the previous millennium. According to the chronology deduced from § 44 the millennium of Hishédar-mah, which corres- ponds to the twelfth and last millennium of Bund. XXXIV, is now near the middle of its third century. .
5 The sentence is either defective or obscure, but this appears to be its meaning.
° The evil spirit is encouraged, by an act of religious toleration, apparently, to recommence his manceuvres for injuring mankind.
234 BAHMAN YAST.
tain of Dimdvand!, which is the direction of Béva-
rasp, and shouts thus: “ Now it is nine thousand
years, and Fréddn is not living; why do you not
rise up, although these thy fetters are not re-
moved, when? this world is full of people, and they
have brought them from the enclosure which Yim
formed * ?”
56. ‘After that apostate shouts like this, azd be-
cause of it, Az-i Dahak* stands up before zm, dut,
through fear of the likeness of Frédtin in the body
of Frédfin, he does not first remove those fetters
and stake from zs trunk until Aharman removes
them. 57. And the vigour of Az-i Dahak increases,
the fetters being removed from 4zs trunk, and his
impetuosity remains; he swallows down the apos-
tate on the spot®, and rushing into the world to
perpetrate sin, he commits innumerable grievous
sins; he swallows down one-third of mankind,
cattle, sheep, and other creatures of Attharmazd; he
smites the water, fire, and vegetation, and commits
grievous sin.
58. ‘And, afterwards, the water, fire, and vegeta-
tion stand before Atharmazd the lord in lamenta-
tion, and make this complaint: “Make Frédfin alive
again! so that he may destroy Az-i Dahak; for if
thou, O Atharmazd! dost not do this, we cannot
er a
' Here written Dimbhavand (see Bund. XII, 31).
* Reading amat, ‘when,’ instead of m{in, ‘ which’ (see the note on Bund. I, 7). |
* The var-i Yim kard (see Bund. XXIX, 14). The men and creatures who are supposed to be preserved in this enclosure are expected to replenish the world whenever it has been desolated by wars and oppression.
* Whose surname is Bévarésp (see Bund. XXIX, 9).
® The Paz. MSS. end here.
Chapter Iii, 56-63. 35
ler ee —_ +
exist in the world; the fire says thus: I w// not heat ; and the water says thus: I w// not flow.”
59. ‘And then I, Adharmazd the creator, say to
Srésh and Néryésang the angel: “Shake the body
of Keresdsp the Sam4n, till he rises up!”
60. ‘Then Srésh and Néryédsang the angel go to
Keresdsp’; three times they utter a cry, and the
fourth time Sam rises up with triumph, and goes to
meet Az-i Dahak. 61. And? Sam does not listen
to his words, and the triumphant club strikes him
on the head, and smites and kills Azm ; afterwards,
desolation axd adversity depart from this world,
while I make a beginning of the millennium*®. 62.
Then Sdshyans* makes the creatures again pure,
and the resurrection and future existence occur.’
63. May the end be in peace, pleasure, and joy,
by the will of God (yazd4n6)! so may it be! even
more so may it be!
1 Also called Sam in this same section; he was lying in a trance in the plain of Pésyansat (see Bund. XXIX, 7-9).
2 Reading afas instead of minas (see Chap. II, 4, note 2).
’ The thirteenth millennium, or first of the future existence, when Sdshyans appears. The Dinkard and the Persian Riva- yats recount the same legends regarding the miraculous birth of Sdshyans, and of the sun standing still (for thirty days), as they do with regard to Hishédar (see note on § 43).
* See Bund. XXXII, 8.
Be sno 2 ie — er
A risen se
| Abate pag: ae iva
aia es a = ee aus |
Be vies MCR icies Wen hae ie =
rats miss 40+ mipibeel 0 the-gle bree? ip. ae
obs 1 apleetth, Samael NPegase? It te » nega
os uy eas ame , he
Phapeiteg fine Haw) NPN
tie
ee
; iis
Shayast La-Shayast
THE PROPER AND IMPROPER.
An Old
Pahlavi Rivayat
MISCELLANY OF TRADITIONAL MEMORANDA.
6. Abbreviations used are:—Af. for Afringan. Av. for Avesta. AV. for the Book of Ard4-Viraf, ed. Hoshangji and Haug. Bund. for Bundahis, as translated in this volume. B. Yt. for Bahman Yast, as translated in this volume. Chald. for Chaldee. Farh. Okh. for Farhang-i Oim-khadfik, ed. Hoshangji and Haug. Haug’s Essays, for Essays on the Sacred Language, Writings, and Reli- gion of the Parsis, by Martin Haug, 2nd edition. Huz. for Huz- varis. Lev. for Leviticus. Mkh. for Mainyé-i-khard, ed. West. Nir. for Nirangistén. Pahl. for Pahlavi. Paz. for Pazand. Pers. for Persian. Sls. for Shayast la-shayast, as here translated. SZS. for Selections of Zad-sparam, as translated in this volume. W. for ' Westergaard. Vend. for Vendidad, ed. Spiegel. Visp. for Vispa- rad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.
Bz2g (written a.p. 1679), a Rivayat MS., No. 29 of the Univer- sity Library at Bombay.
K20 (about 500 years old), No. 20 in the University Library at Kopenhagen.
M5 (written a.p. 1723), No. 5 of the Haug Collection in the State Library at Munich.
M6 (written a. p, 1397), No. 6 of the same Collection.
Mg (modern), No. 9 of the same Collection.
TD (written about a. p. 1530), a MS. of the Bundahis belonging to Mobad Tehmuras Dinshawji Anklesaria at Bombay.
SHAYAST LA-SHAYAST.
Part I1.—TZhe Original Treatise.
CuHapter I,
o. In the name of God (yazdan) and the good
creation may there be the good health, long life,
and abundant wealth of all the good and the right-
doers specially for him whose writing I am‘.
1. As revealed by the Avesta, it is said in the Vendidad? that these seven degrees (pAyak) of sin
’ See the note on B. Yt. I, o.
® Referring to Vend. IV, 54-114, where seven classes of assault and their respective punishments are detailed. In our text eight classes of sin are named, although only seven degrees are men- tioned; the second and third classes being apparently arranged together, as one degree of sin in§ 2. Or the inconsistency may have arisen from the addition of the Farm4n, a class of sin or crime not mentioned in the Vendidad, unless, indeed, it be the farm4n spokhtand, ‘neglect of commandment’ (referring probably to priest’s commands), of Pahl. Vend. VI, 15. The other seven classes are thus described in Pahl. Vend. IV, 54-57, 79, 85, 93, 99, 106 :—
‘By the man whose weapon (or blow) is upraised for striking a man, that which is his Agerept is thus implanted in Azm. When it Aas moved forward—that is, he makes 7/ advance—+? is thus his Avéirist, that is, Avdirist is implanted in him and the Agerept merges into it, some say that it does not exist. When he comes on to him w2fh thoughts of malice—that is, he places a hand upon him—7/ is thus his Aredtis, that is, Ared(s is implanted in him and the Avdirist merges into it, some say that it does not exist. 4? the fifth Aredfis the man even becomes a Tanapthar ; ‘Azngs at
240 SHAYAST LA-SHAYAST.
are mentioned in revelation, whzch are Farman,
Agerept, Avoirist!, Aredtis, Khér, Bazai, Yat, and
Tandpthar*. 2. A Farman is the weight of four
sunrise (avar-khfirshédith) and in the forenoon (Aaittth = £4stth) are no more apart. . . . Whoever inflicts the Aredfis blow ona man 7 7s one-fifth of a wound (résh). . . . Whoever inflicts that which is a cruel Khdér (‘hurt’) on a man 7 zs one-fourth of a wound. . . . Whoever inflicts that which is a bleeding Khdér on a man ?/ zs one-third of a wound. . . . Whoever shall give a man a bone-breaking Khér 7/ zs half a wound. . . . Whoever strikes aman the blow which puts him out of consciousness shall give a whole wound.’
This description does not mention Baza? and Yat, unless they be the two severer kinds of Khér; but Baza? occurs in Pahl. Vend. IV, 115, V, 107, XIII, 38, though Yat seems not to be mentioned in the Vendidad. Aredfs occurs again in Pahl. Vend. III, 151, and Khér in Pahl. Vend. III, 48, XIII, 38, and Yas. LVI, iv, 2
? Also written avdirist, avtrist, aivirist, avOkirist, and avakérist in other places.
‘Age rept, “seized,” is that when they shall take up: a weapon for smiting an innocent person; Avéirist, “ turning,” is that when one turns the weapon upon an innocent person ; when through sinfulness one lays the weapon ona sinner the name is Aredfis; for whatever reaches the source of life the name is Khér; one explains Bazai as “ smiting,” and Y At.as “ going to,” andthe soul of man ought to be withstanding, as a counterstroke is the penalty for a YAt when it Aas been so much away from the abode of life. In like manner Agerept, Avdirist, Aredis, Khor, Bazat, and Yat are also called good works, wich are performed in like propor- tions, avd are called by the names of weights and measures zz the same manner, Of peshdédtanus tantim pairyéité the meaning is a Tandpthar; as they call a good work of three hundred a Tan4- paihar, on account of the three hundred like proportions of the same kind, the meaning of its name, TanApfihar, thereupon enters into sin, . . . A Ihdr is just that description of wound from which
CHAPTER I, 2. 241
stirs, and each stir is four dirhams (gagan)'; of
Agerept and Avdirist that which is least is a
scourging (taz4n6), and the amount of them which
was specially ¢4a¢ which is most is said /o de one
dirham?; an Aredts is thirty séérs*; a Khér is
sixty stirs; a Bazdi is ninety stirs; a Yat is a hun-
dred and eighty stirs; and a Tandpdhar is three
hundred stirs‘.
the blood comes, irrespective of where, how, how much, and where- with it is inflicted ; ¢# ¢s that which is a wound from the beginning, and that which will result therefrom.’
The application of this scale of offences is, however, not con- fined to these particular forms of assault, but has been extended (since the Avesta was compiled) to all classes of sins, and also to the good works which are supposed to counterbalance them.
