SBE 05: Pahlavi Texts, Part 1 — page scans

THE SACRED BOOKS — OF THE EAST

Volume 5

PAHLAVI TEXTS

Part 1

The Bundahis, Bahman Yast, And Shayast La-Shayast

Edited by Translated by E.W. WEST ©

THE SACRED BOOKS OF THE EAST

Translated by VARIOUS ORIENTAL SCHOLARS

Edited by F. MAX MULLER

Vol. 5

SACRED BOOKS OF THE EAST

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dj These volumes of the Sacred Books or the East series include translations of all the most important works of the seven non-Christian religions that have exercised a profound influence on the civilisations of the continent of Asia. The Vedic Brahmanic system claims 21 volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Parsis; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities in their respective fields, the volumes have been edited by the late F. Max Miller. The inception, publication and the compilation of these books cover almost 34 years.

I. BUDDHISM Vol. 49: Buddhist Mahayana Texts (2 Parts) Vol. 11: Buddhist Suttas Vol. 10: The Dhammapada and Sutta Nipata Vols. 35 & 36: The Questions of King Milinda (2 Parts) Vol. 21: The Saddharma Pundarika or the Lotus of the True Law Vols. 13, 17 & 20: Vinaya Texts (3 Parts)

Il. CHINESE Vols. 3, 16, 27, 28, 39 & 40: The Sacred Books of China (6 Parts) Vol. 19: The Fo-Sho-Hing-Tsan-King

Ill. ISLAM Vols. 6 & 9: The Qur'an (2 Parts)

IV. JAINISM Vols. 22 & 45: The Jaina Sutras (2 Parts)

V. PARSIS

Vols. 5, 18, 24, 37 & 47: Pahlavi Texts (5 Parts)

Vols. 4, 23 & 31: The Zend-Avesta (3 Parts)

Vol. 50: A General Index to the Names and Subject-matter of the Sacred Books of the East

VI. VEDIC-BRAHMANIC SYSTEM

Vol. 8: The Bhagavadgita with the Sanatsujatiya and the Anugita

Vols. 29 & 30: The Grihya-Sutras: Rules of Vedic Domestic Ceremonies (2Parts)

Vol. 42: Hymns of the Atharva Veda together with Extracts from the Ritual Books and the Commentaries

Vol. 7: The Institutes of Vishnu

Vol. 25: The Laws of Manu

Vol. 33: The Minor Law Books

Vols. 2 & 14: The Sacred Laws of the Aryas as Taught in the Schools of Apastamba, Gautama, Vasishtha and Baudhayana (2 Parts)

Vols. 12, 26, 41, 43 & 44: The Satapatha Brahmana According to the Text of the Madhyandina School (5 Parts)

Vols. 1 & 15: The Upanishads (2 Parts)

Vols. 34 & 38: The Vedanta Sutras (2 Parts)

Vol. 48: The Vedanta-Sutras (with the commentary by Ramanuja)

Vols. 32 & 46: Vedic Hymns (2 Parts)

PAHLAVI TEXTS

THE BUNDAHIS, BAHMAN YAST, AND SHAYAST LA-SHAYAST

Translated by

E.W. WEstT

PART I

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I am very glad to know that the Sacred Books of the East, published years ago by the Clarendon Press, Oxford, which have been out-of-print for a number of years, will now be available to all students’ of religion and philosophy. The _ enterprise of the publishers is commendable and I hope the books will be widely read.

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To watch in the Sacred Books of the East the dawn of this religious consciousness of man, must always remain one of the most inspiring and hallowing sights in the whole history of the world. In order to have a solid foundation for a comparative study of the Religions of the East, we must have before all things, complete and thoroughly faithful translation of their Sacred Books in which some of the ancient savings were preserved because they were so true and so striking that they could not be forgotten. They contained eternal truths, expressed for the first time in human language.

With profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh & Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause ; and finally with indebtedness to Dr. H. Rau, Director, Max Miller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.

CONTENTS

D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause ; and finally with indebtedness to Dr. H. Rau, Director, Max Miller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.

CONTENTS

INTRODUCTION. PAGE 1. The Parsd Scriptures ; , ix 2.,The Pahlavi Language and Literature , xi 3. The Bundahis . ; , | 4. The Selections of Zad-sparam . . ' 5 ee 5. The Bahman Yast. ; ; : ; l 6. The Shayast la-shdyast . ; lix 7. Concluding Remarks . xvii TRANSLATIONS. BunpaHls , , , : i SeELecTIons OF ZAD-sPARAM ; ; ; : .’ SES Bauman YAST ; “tds , ' ; » » Bo SHAYAST LA-SHAYAST yi Peto , ' ; . 237 Index . ; ; ; ; , ; ; - 407 Errata. ; : ‘ : : » <eee

Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East 435

INTRODUCTION

Nag SS Yt I WS. id BR

1. THE PARSI SCRIPTURES,

THOUGH we must look to the Avesta for information regarding the main outlines of the Parsi religion, it is to Pahlavi writings we must refer for most of the details relating to the traditions, ceremonies, and customs of this ancient faith, which styles itself emphatically ‘the good religion of the Mazdayasnians, and calls its laity bahdinan, or ‘those of the good religion.’ In the fragments of the Avesta which still exist, we may trace the solid foundations of the religion, laid by philosophic bards and lawgivers of old, with many a mouldering column and massive fragment of the superstructure erected upon them by the ancient priesthood. These are the last remnants of the faith held by Cyrus, the anointed of the Lord (Isaiah xlv. 1), the righteous one (Is. xli. 2), or eagle (Is. xlvi. 11), whom He called from the east, and the shepherd who performed His pleasure (Is. xliv. 28); scattered fragments of the creed professed by Darius in his inscriptions, when he attributes his successes to ‘the will of Atramazda;’ and mouldering ruins of the comparatively pure religion of oriental ‘bar- barism,’ which Alexander and his civilising Greek successors were unable wholly to destroy, and replace by their own idolatrous superstitions. While in the Pahlavi texts we find much of the medizval edifice built by later lersian priest- craft upon the old foundations, with a strange mixture of old and new materials, and exhibiting the usual symptom of declining powers, a strong insistence upon complex forms and minute details, with little of the freedom of treatment and simplicity of outline characteristic of the ancient bards.

X PAHLAVI TEXTS.

To understand the relationship between these two classes of Parsi sacred writings, it must be observed that the Avesta and Pahlavi of the same scripture, taken together, form its Avesta and Zand, terms which are nearly synonymous with ‘revelation and commentary.’ Both words are derived from verbal roots implying ‘ knowledge;’ Avesta being the Pahlavi avistak, which may most probably be traced to the past participle of a, ‘to, + vid, ‘to know.’ with the meaning of ‘what is announced’ or ‘ declaration ;’ and Zand, being the Pahlavi form of Av. zaizti (traceable in the word azaiztis), must be referred to the root zan, ‘to know,’ with the meaning of ‘ knowledge, understanding!.’ European scholars, misled probably by Muhammadan writers, have converted the phrase ‘Avesta and Zand’ into ‘Zend-Avesta,’ and have further identified Zand with the language of the Avesta. This use of the word Zand is, however, quite at variance with the practice of all Parsi writers who have been inde- pendent of European influence, as they apply the term Zand only to the Pahlavi translations and explanations of their sacred books, the original text of which they call Avesta. So that when they use the phrase ‘Avesta and Zand’ they mean the whole of any scripture, both the Avesta text and Pahlavi translation and commentary. And the latter, being often their only means of understanding the former, has now become of nearly equal authority with the Avesta itself. It is probable, indeed, that the first Zand was really written in the Avesta language, as we find many traces of such Avesta commentaries interpolated both in the Avesta and Pahlavi texts of the Parsi scriptures ; but this is rather a matter of European inference than of Parsi belief. The later (or Pahlavi) Zand appears also, in many places, to be merely a translation of this earlier (or Avesta) Zand, with additional explanations offered by the Pahlavi translators.

Regarding the saciedness of these Pahlavi translations, in the eyes of the Parsis, there can be no manner of doubt, so far as they cannot be shown to be inconsistent with the

' See Haug’s Essays on the Sacred Language, Writings, and Religion of the Parsis, second edition, London, 1878; pp. 121, 122.

INTRODUCTION. NI

121, 122.

INTRODUCTION. NI

original Avesta text. But besides these translations there is another class of Pahlavi religious writings whose authority is more open to dispute. These writings are cither trans- lations and Zands of Avesta texts no longer extant, or they contain the opinions and decisions of high-priests of later times, when the Pahlavi language was on the decline. Such writings would hardly be considered of indisputable authority by any Parsi of the present day, unless they coincided with his own preconceived opinions, But for outsiders they have the inestimable value cither of supplying numcrous details of religious traditions and customs which would be vainly sought for elsewhere, or of being contemporary records of the religious ideas of the Parsis in the declining days of their Mazdayasnian faith. It is with a few of such writings this volume has to deal; but before describing them more minutely it will be desirable to give some account of the Pahlavi language in which they are written.

2. THE PAHLAVI LANGUAGE AND LITERATURE.

‘ The term ‘ Pahlavi,’ in its widest extent, is applied to all the varying forms of the medizval Persian language, from the time when the grammatical inflexions of ancient Persian were dropped, till the period when the modern alphabet was invented, and the language became corrupted into modern Persian by the adoption of numerous Arabic words and phrases. Some traces of Pahlavi words and phrases, writtén in old Semitic characters, have been found in the legends of coins struck by certain kings of Persian provinces, subordinate to the Greek successors of Alexander, as early as the third century B.c.! Further traces have been dis- covered in the legends on some provincial coins of the time of the Arsacidan dynasty. But, practically, our acquaintance with Pahlavi commences with the inscriptions, on rocks and coins, of Ardakhshir-i Papakan (A.D. 226-240), the founder of the Sasanian dynasty, and ends with ccrtair religious

1 See Levy’s Beitriige zur aramiischen Miinzkunde Eran’s, und zur Kunde der altern Pchlewi-Schrift ; Zeitschrift der deutschen morgenlindischen Gesell- schaft, Leipzig, 1867 ; XXI, 421-465.

xii PAHLAVI TEXTS.

writings of priests and other devout Parsis of post-Muham- madan times, among the latest of which is one dated.a.Y 250 (A.D. 881). Any fragments of Pahlavi composition of later date than A.D. 1000, must be considered merely as modern imitations of a dead language, and cannot be quoted as authorities for the use of any particular Pahlavi words construction. ,

881). Any fragments of Pahlavi composition of later date than A.D. 1000, must be considered merely as modern imitations of a dead language, and cannot be quoted as authorities for the use of any particular Pahlavi words construction. ,

With regard to the origin of the word Pahlavi, or lan- guage of Pahlav, many suggestions have been offered ; but the most probable explanation! is that which connects it with the Parthva of the cuneiform inscriptions, the land of the Parthians known to the Greeks and Romans, and of the Pahlavas mentioned by Sanskrit writers; the change of Parthva into Pahlav being very similar to that of Av. Mithra into Pers. Mihr. No doubt the language of the Parthians themselves was not Pahlavi, but they were the actual rulers of Persia for some centuries at the time when the Pahlavi language was forming there ; and, being formid- able to their neighbours, it is not surprising that their name became identified with everything Persian, in the same way as the Roman name has been applied by the Persians, not only to the later Greek empire of Constantinople, but even to the earlier conqueror, Alexander the Great.

Strictly speaking, the medizval Persian language is only called Pahlavi when it is written in one of the characters used before the invention of the modern Persian alphabet, and in the peculiarly enigmatical mode adopted in Pahlavi writings. Whenever it is transcribed, either in Avesta characters, or in those of the modern Persian alphabet, and freed from this peculiarity, it is called Pazand. ;

The peculiar mode of writing Pahlavi, here alluded to, long made the character of the language a standing puzzle for European scholars, and was first satisfactorily explained by Professor Haug, of Munich, in his admirable Essay on the Pahlavi Language already cited.

Like the Assyrians of old, the Persians of Parthian times appear to have borrowed their writing from a foreign race.

* See Haug’s Essay on the Pahlavi Language, Stuttgart, 1870; pp. 33-37.

INTRODUCTION. Xill

But, whereas the Semitic Assyrians adopted a Turanian sy labary, these later Aryan Persians accepted a Semitic alphabet. Besides the alphabet, however, which they could use for spelling their own words, they also transferred a certain number o: complete Semitic words to their writings, as ropresentatives of the corresponding words in their own language. These Semitic representatives (the number of which might at any time be increased or diminished at the discretion of the writer) were probably never very numerous, and not more than four hundred of them are to be found in the Pahlavi writings now extant; but, as they represent nearly all the commonest words in the language (excepting these specially relating to religious matters), they often constitute more than half the bulk of a Pahlavi text.

The use of such Semitic words, scattered about in Persian sentences, gives Pahlavi the motley appearance of a com- pound language; more especially as Persian terminations are often added to the Semitic words. But there are good reasons for supposing that the language was never spoken as it was written. The spoken language appears to have been purely Persian ; the Semitic words being merely used as written representatives, or logograms, of the Persian words which were spoken. Thus the Persians would write malkan malka, ‘king of kings,’ but they would read shahan shah. This is still the mode in which most Parsis read their Pahlavi literature; and it is only by assuming it to have been their universal practice, in former times, that we can account for the total and immediate disappearance of the Semitic portion of the Pahlavi, from their language, when the Persians adopted their modern alphabet. As the Semitic words were merely a Pahlavi mode of writing their Persian equivalents (just as ‘viz.’ is a mode of writing ‘namely’ in English), they disappeared with the Pahlavi writing, and the Persians began at once to write all their words, with their new alphabet, just as they pronounced them.

In the meantime, the greater part of the nation had become Muhammadans, and a new influx of Semitic words commenced, but of a very different character. The Semitic

XIV PAHLAVE TEXTS.

portion of the Pahlavi writing was nearly pure Chaldee, and was confined (as already stated) to the graphic represeuta- tion of most of the simplest and commonest words uncon- nected with religion; but it seems to have formed no part of the spoken language, at all events in late: times. Whereas the Semitic portion of modern Persian is borrowed trom Arabic, and includes most words connected with religion, science, and literature; in fact, every class of words except that which was usually Semitic in Pahlavi writings; and these Arabic words form an essential part of the spoken language, being as indispensable to the modern Persian as words of Norman-French origin are to the English.

In Pahlavi writings, moreover, besides the four hundred Semitic logograms already mentioned, we also find about one hundred obsolete forms of Iranian words used as logo- grams; much in the same way as ‘ye’ may be used for ‘the,’ and ‘ Xmas’ for ‘Christmas’ in English. The use of all these logograms was, however, quite optional, as their usual Persian equivalents might be substituted for any of them at any time, according to each particular writer’s taste and discretion. But whenever they are employed they form what is called the Huzvaris portion of the Pahlavi; while the other words, intended to be pronounced as they are spelt, form the Pazand portion.

But whenever they are employed they form what is called the Huzvaris portion of the Pahlavi; while the other words, intended to be pronounced as they are spelt, form the Pazand portion.

Many attempts have been made to explain the word Huzvaris, but it cannot be said that any satisfactory etymology has yet been proposed. Like the word Pahlavi it seems hardly to occur in any old Pahlavi text, but only in colophons, chapter-headings, and similar notes of modern writers ; it seems, therefore, more reasonable to trace it to modern Persian than direct to any more ancient source. Its Pahlavi form, hazvaris or adzvarisn, appears to represent the modern Persian uzvAris, which is rarely used ; the usual Persian form of the word being zuvaris. Now zuvaris is precisely the form of an abstract noun derived from the crude forin of a verb zuvaridan, which has been admitted into some Persian dictionaries on the authority of Golius!,

* See Castelli Lexicon Heptaglotton, Pars altera, London, 1669.

INTRODUCTION, XV with the meaning ‘to grow old, to become thread-bare.’ If such a verb really exists in Persian, although its meaning may imply ‘decrepitude or decay’ rather than ‘antiquity or obsoleteness, yet its abstract noun would not be altogether inapplicable to the logograms used in Pahlavi, which are, in fact, last remnants of older writings.

The word Pazand is probably derived from Av. paiti- zanti, with the meaning ‘re-explanation,’ that is, a further interpretation of the Pahlavi Zand in the Persian vernacular. This term is applied not only to the purely Persian words in Pahlavi texts, but also (as already noticed) to translitera- tions of the said texts, either in Avesta or modern Persian characters, in which ail the Huzvaris words are replaced by their Pazand equivalents. These transliterations form what are called Pazand texts; they retain the exact idiom and construction of the Pahlavi original, and represent the mode in which it was read. It may be remarked, however, that all such Pazand texts, as have been examined, seem to have been written in India, so that they may be suspected of representing some corrupt Gugarati pronunciation of Persian, rather than the peculiar orthography of any period of the Persian language.

It may be remarked, however, that all such Pazand texts, as have been examined, seem to have been written in India, so that they may be suspected of representing some corrupt Gugarati pronunciation of Persian, rather than the peculiar orthography of any period of the Persian language.

This theory of the origin and development of Pahlavi writing could hardly be upheld, unless we could trace the same artificial mixture of Huzvaris and Pazand in all acces- sible Pahlavi records, from their earliest appearance to the present time. This we are able to do, even in the scanty materials afforded by the legends on the provincial Persian coins of the third century B.C. and second century A.D. already mentioned. But we can trace it with greater cer- tainty not only in the coin legends, but also in the rock inscriptions of the earlier Sasanian kings (A.D. 226-388), in the latest of which we find the written language differing very slightly from that contained in the manuscripts pre- served by the Parsis of the present day, although the characters differ very much in form. And, finally, in the legends on the coins of the later Sasanian kings (A.D. 388- 651) and on seals of their times, we find even this difference in the shapes of the letters disappearing by degrees. In

XVI PAHLAVI TEXTS.

fact, all the materials at our disposal tend to show that Huzvaris has been an essential constituent of all Pahlavi writings from the time of Alexander’s successors to that of the disuse of Pahlavi characters; but we have no reason to suppose that the spoken language of the great mass of the Persian people ever contained the Semitic words which they thus used as Huzvaris in their writings.

Although the use of Huzvaris, until explained recently, rendered the nature of the Pahlavi language very obscure, it added very little to the difficulty of understanding the Pahlavi texts, because the meaning of nearly every Huz- varis logogram was well known; being recorded in an old glossary preserved by the Parsis, in which every logogram is explained by its proper Pazand equivalent. The extant copies of this old glossary generally contain the Huzvaris and Pazand words written in the Pahlavi character, together with their traditional pronunciation, either in Avesta or modern Persian letters; there is, there- fore, no particular difficulty in reading or translating the Huzvaris portion of a Pahlavi text, although doubts may often be entertained as to the accuracy of the traditional pronunciation.

The real difficulty of reading Pahlavi texts lies in the Pazand portion (so far as it may be unexplained by existing vocabularies), and is chiefly occasioned by the ambiguity of some of the Pahlavi letters. The alphabet used in Pahlavi books contains only fourteen distinct letters, so that some letters represent several different sounds; and this ambiguity is increased by the letters being joined together, when a compound of two letters is sometimes exactly like some other single letter. The complication arising from these ambiguities may be under- stood from the following list of the sounds, simple and compound, represented by each of the fourteen letters of the Pahlavi alphabet sespectively :—

Wa, 4,h,kh Lb Opi Pes Qk c ees, l § z 98, yi, yad, yag, yag, di, dad, dag, dag, gi, gad, gag, gag, gi, gad, gag, gag. ~~) sh, s, ya, yah, yakh, th, ikh,

INTRODUCTION. XVi

——t oe en

da, dah, dakn, ga, gah, gakh, ga, gah, gakh. 9 gh. gk. 6m. Jn,v,w,0,6,,1 oy, 146d, g,¢.

From this list it is easy to see the confusion produced by the letter 29 s being exactly like the letter 5 y doubled, and by the letter -%) sh being identical with a com- pound of 5 y and &% 4; and there are, in fact, some compounds of two letters which have from ten to fifteen sounds in common use, besides others which might pos- sibly occur. If it be further considered that there are only three letters (which are also consonants, as in most Semitic languages) to represent five long vowels, and that there are probably five short vowels to be understood, the difficulty of reading Pahlavi correctly may be readily imagined.

When Pahlavi writing was in common use this difficulty was probably no more felt by the Persians, than the com- plexity of Chinese characters is felt as an evil by a Chinese mandarin, or the corrupt system of English orthography by an educated Englishman. It is only the foreigner, or learner, who fully’appreciates the difficulty of understand- ing such cumbrous systems of writing.

With regard, however, to their Huzvaris logograms the Persians seem to have experienced more difficulty. As the actual sounds of these Semitic words were rarely pronounced, in consequence of their Pazand equivalents being substituted in reading, there must have been some risk of their true pronunciation being forgotten. That this risk was understood by the Persians, or Parsis, is proved by the existence of the Huzvaris-Pazand glossary already described, which was evidently compiled as a record both of the pronunciation and meaning of the Huzvaris logograms. But its compilation does not appear to have been undertaken until the true pronunciation of some of these logograms had been already lost. Thus, although the traditional readings of most of the Semitic portion of the Huzvaris can be readily traced to well- known Chaldee words, there are yet many other such readings which are altogether inexplicable as Semitic

[5] b

Thus, although the traditional readings of most of the Semitic portion of the Huzvaris can be readily traced to well- known Chaldee words, there are yet many other such readings which are altogether inexplicable as Semitic

[5] b

XVill PAHLAVI TEXTS.

words. In most such cases, however, European scholars have found that the Huzvaris word can be easily read in some other way which at once connects it with some ordinary Chaldee equivalent. It may, therefore, be reason- ably assumed that the compilers of the glossary had in some instances lost the correct pronunciation of these old Semitic words, and that, in such cases, they adopted (as a Parsi would probably do at the present day) the most obvious reading of the letters before them, which thence- forth became an artificial word to be handed down to posterity, by successive generations of writers, with all the authority of old tradition.

In the same manner the artificial pronunciation of the Iranian portion of the Huzvaris may be explained. The compilers of the glossary found a nuinber of words in the Pahlavi texts, which were written in some obsolete or contracted manner; they knew the meanings of these words, but could not trace the true readings in the altered letters ; they, therefore, adopted the most obvious readings of the written characters, and thus produced another series of artificial words, such as anhéma for atharmazd, yahan for yazdan, madénad for maindédk, shatan for shatrd, &c.

Naturally enough the Parsis are loth to admit the possibility of any error in their traditional readings of Huzvaris, and very few of them have yet adopted the views of European scholars further than to admit that they are ingenious hypotheses, which still require satis- factory proof. They are quite right in demanding such proof, and they may reasonably argue that the conflicting opinions of various European scholars do not tend to in- crease the certainty of their explanations. But, on the other han’, they are bound to examine all proofs that may be offered, and to consider the arguments of scholars, before utterly rejecting them in favour of their own pre- conceived not.ons of traditional authority.

Fortunately, we possess some means of ascertaining the ancient pronunciation of a few Huzvaris words, independent of the opinions of comparative philologists, in the inscrip-

INTRODUCTION, XIX

Fortunately, we possess some means of ascertaining the ancient pronunciation of a few Huzvaris words, independent of the opinions of comparative philologists, in the inscrip-

INTRODUCTION, XIX

tions already mentioned as having been engraved on rocks, and impressed on coins, by the earlier kings of the Sasanian dynasty in Persia. The earliest of these rock inscriptions records the name and titles of Artakhshatar son! of Papak, the first Sasanian monarch (A. D. 226-240); it is engraved in Greek and two kinds of old Pahlavi characters, which have been called Chaldawo-Pahlavi and Sasanian-Pahlavi, because the one bears more resemblance to Chaldee, both in its letters and the language they express, and the other is more frequently used by the subsequent Sasanian monarchs. A similar tri-lingual in- scription records the names and titles of his son and successor Shahpdhar I (A.D. 240-271), who has also left a long bi-lingual inscription, in Chaldwo and Sasanian- Pahlavi, in a cave near Persepolis. Another long bi-lingual! inscription, fragments of which have been found on stones among the ruins of Pai Kali, is attributed to his early successors, who have also left us several uni-lingual in- scriptions in Sasanian-Pahlavi, two of which are of great length, but none later than the end of the fourth century.

The language of the earlier of these inscriptions differs from that of the manuscripts preserved by the Parsis, chiefly in the use of several Semitic words unknown to the manuscript Huzvaris, the non-existence of Iranian Huzvaris (which is evidently a growth of later times), and the less frequent use of Persian terminations affixed to Semitic words. These differences however, are hardly greater than those which distinguish the English of Chaucer from that of our own day. Moreover, they gradually dis- appear in process of time, as we find the later inscriptions of the fourth century approaching much closer, in language, to the manuscripts.

As the alphabets of these inscriptions are luss imperfect and ambiguous than that of the Pahlavi manuscripts, they render the pronunciation of many words much more cer- tain. They consist of eighteen letters, having the following sounds :—

' So stated in the inscription, but Pahlavi MSS. call him the son of PApak’s daughter and of Sasan (see Bund, NXNI, 30).

XX PAHLAVI TEXTS.

laa abo gap? gta 5 ee coke 7.0. ° 82x, v, w, 0; 6. (Ore TOl ss. EE a ee 14.1lr, 15-m. 16.n, 17. y,1,6 18. doubtful, being equivalent to Chaldee N+ and to Pahl. MS. -man".

call him the son of PApak’s daughter and of Sasan (see Bund, NXNI, 30).

XX PAHLAVI TEXTS.

laa abo gap? gta 5 ee coke 7.0. ° 82x, v, w, 0; 6. (Ore TOl ss. EE a ee 14.1lr, 15-m. 16.n, 17. y,1,6 18. doubtful, being equivalent to Chaldee N+ and to Pahl. MS. -man".

Comparing this list of sounds with that of the sounds of the manuscript alphabet (pp. xvi, xvii) it is evident that the inscriptions must afford a means of distinguishing 4 from kh, s from any binary compound of y, d, g, or g, sh from any compound of y, d, g, or g with 4, h, or kh, n from v, r, or 1], and y, d. g from each other; all which letters and compounds are left in doubt by the manuscript alphabet. Unfortunately we do not possess trustworthy copies of some of the inscriptions which are evidently the most important from a linguistic point of view”; but such copies as have been obtained supply corrections of tra- ditional misreadings of about twenty-five Huzvaris logo- grams, and at the same time they confirm the correctness of three traditional readings which have been called in question by most European scholars. So far, therefore, the inscriptions would teach the Parsis that the decisions of comparative philologists are not likely to be right more than seven times out of eight, even when they are tolerably

unanimous, The Chaldzo-Pahlavi character appears to have soon

* Whether the sound of this letter can ever be satisfactorily settled remains doubtful. Levy, in his Beitrige, cited on p. xi, considers it to be the Semitic 7, on paleeographical grounds ; but there are serious objections to all the identi- fications that have been proposed.

* The Sasanian inscriptions, of which new and correct copies are most ur- gently wanted, are:—1. An inscription of thirtyeune lines high up in the left side-compartment (behind the king) of the centre bas-relief of Naqs-i Ragab, near Persepolis. 2. Two inscriptions, of eleven and twelve lines respectively, on the stones of .ue edifice near the south-west corner of the great platform at Persepolis, south of the Hall of Columns (see Ouseley’s Travels in Persia, vol. ii. p. 237 and plate 42), 3. All the fragments of the Pai KAlt inscription, of which probably not more than half have yet been copied.

Of the very long inscription behind the king’s horse in the bas-relief of Naqs-i Rustam, con‘aining more than seventy lines very much damaged, a copy taken by Westergaard in 1843, with his usual accuracy, probably gives nearly all that is legible. And of the Hagiabad and shorter inscriptions, little or nothing remains doubtful,

INTRODUCTION. XXI

And of the Hagiabad and shorter inscriptions, little or nothing remains doubtful,

INTRODUCTION. XXI

gone out of use, after the establishment of the Sasanian dynasty, as the latest known inscription, in which it occurs, is that of Pai Kali, which contains the name of Ad- harmazd I (A.D. 271-272); while the long inscriptions of Naqs-i Regab and Nagqs-i Rustam, which contain the name of Varahran II (A.D. 275-283), are engraved only in Sasanian-Pahlavi. From these facts it seems probable that Chaldzo-Pahlavi went out of use about A.D. 275. The Sasanian characters continue to appear, with very little alteration, upon the coins until the end of the fifth century, when most of them begin to assume the cursive form of the manuscript Pahlavi, which appears to have altered very slightly since the eighth century.

The oldest Pahlavi manuscript known to be extant, consists of several fragments of papyrus recently found in a grave in the Fayim district in Egypt, and now in the Royal Museum at Berlin; it is supposed to have been written in the eighth century. Next to this, after a long interval, come four manuscripts written on Indian paper, all by the same hand, in A.D. 1323-1324; they are two copies of the Yasna and two of the Vendidad, containing the Avesta with its Zand, or Pahlavi translation and com- mentary; two of these old MSS. are now preserved in Kopenhagen, one in London, and one in Bombay. Next to these in age are two MSS. of miscellaneous Pahlavi texts, written probably about fifty years later; one of these is now in Kopenhagen and one in Bombay. Another MS. of nearly the same age is also a miscellaneous col- lection of Pahlavi texts, written in A.D. 1397, and now in Munich; where there is also one of the oldest Pazand- Sanskrit MSS., a copy of the Arda-Viraf-namak, written in A.D. 1410, Another Pazand-Sanskrit MS., a copy of the Khurdah Avesta, of about the same aye, exists in Bombay. Pahlavi and Pazand manuscripts of the sixteenth century are rather more numerous.

Pahlavi literature reached the zenith or its prosperity about thirteen centuries ago, when it included the whole literature of Persia. Seventy years later its destruction commenced with the fall of the Sasanian dynasty (A.D.

XXil PAHLAVI TEXTS.

636--651) ; and the subsequent adoption of the modern Per- sian alphabet gave it its death-blow. The last remnants of Pahlavi writings are now contained in the few manuscripts still preserved by the Parsis in Western India, and their almost-extinct brethren in Persia. A careful estimate of the length of these remnants, so far as they are known to Europeans, has shown that the total extent of existing Pahlavi literature is about thirty-six times that of the Bundahis, as translated in this volume. One-fifth of this literature consists of translations accompanying Avesta texts, and the remaining four-fifths are purely Pahlavi works which are nearly all connected with religion. How much of this literature may have descended from Sasanian times can hardly be ascertained as yet; in fact, it is only very recently that any trustworthy data, for determining the age of a few Pahlavi writings, have been discovered, as will be explained hereafter, when considering the age of the Bundahis.

3. THE BUNDAHIS.

The term Bundahis, ‘creation of the beginning, or ‘original creation, is applied by the Parsis to a Pahlavi work! which, in its present state, appears to be a collection of fragments relating to the cosmogony, mythology, and legendary history taught by Mazdayasnian tradition, but which cannot be considered, in any way, a complete treatise on these subjects. This term is applicable enough to much of the earlier part of the work, which treats of the progressive development of creation under good and evil influences; but it is probably not the original name of the book. Its adoption was no doubt partly owing to the occurrence of the word bin-dahisn, or bdn-dahisnih, twice in the urst sentence, and partly to its appropriateness to the subject. But the same sentence seems to inform

* When this work forms part of a collection of Pahlavi texts, the whole manuscript is somet‘mes called ‘the great Bundahis.’ There also exists a Sad- dar Bundahis, or Bundahis of a hundred chapters, which is a comparatively

modern compilation, detailing the chief customs and religious laws of the Parsis in a hundred sections,

INTRODUCTION. XXIil

us that the actual name of the treatise was Zand-AkAs, ‘knowing the tradition.’

XXIil

us that the actual name of the treatise was Zand-AkAs, ‘knowing the tradition.’

The work commences by describing the state of things in the begianing; the good spirit being in endless light and omniscient, and the evil spirit in endless darkness and with limited knowledge. Both produced their own crea- tures, which remained apart, in a spiritual or ideal state, for tliree thousand years, after which the evil spirit began his opposition to the good creation under an agreement that his power was not to last more than nine thousand years, of which only the middle three thousand were to see him successful. By uttering a sacred formula the good spirit throws the evil one into a state of confusion for a second three thousand years, while he produces the arch- angels and the material creation, including the sun, moon, and stars. At the end of that period the evil spirit, encouraged by the demons he had produced, once more rushes upon the good creation, to destroy it. The demons carry on conflicts with each of the six classes of creation, namely, the sky, water, earth, plants, animals represented by the primeval ox, and mankind represented by Gayé6- mard; producing little effect but movement in the sky, saltness in the water, mountains in the earth, withering in plants, and death to the primeval ox, and also to Gayémard after an interval.

Then follows a series of chapters describing the seven regions of the earth, its mountains and seas, the five classes of animals, the origin of mankind, generation, the five kinds of fire and three sacred fires, the white H6ém tree and the tree of many seeds, the three-legged ass, the ox Hadhayos, the bird XaAmrés, and other birds and animals opposed to the evil creation, the rivers of the world, the seventeen species of liquids, the lakes, the origin of the ape and bear, the chiefs of the several kinds of creatures and creations, the calendar, lineal measures, trees and plants, the cha- racteristics of various demons, the spiritual chiefs of the various regions of the earth, and the resurrection and future existence; all which descriptions are given on the authority of the Din, which may have been some particular

XXIV PAHLAVI TEXTS.

book, or revelation generally. The concluding chapters give the genealogies of the legendary Persian kings and heroes, and of Zaratist and certain priests, together with an epitome of Persian chronology from the creation to the Muhammadan conquest.

As the work now stands it is evidently of a fragmentary character, bearing unmistakable marks both of omissions and dislocations; and the extant manuscripts, as will be seen, differ among themselves both as to the extent and arrangement of the text. Many passages have the appear- ance of being translations from an Avesta original, and it is very probable that we have in the Bundahis either a translation, or an epitome, of the Damdad Nask, one of the twenty-one books into which the whole of the Zoroas- trian scriptures are said to have been divided before the time of Darius. This may be guessed from a comparison of the contents of the Bundahis with those of the Damdad Nask, which are detailed in the Dini-vagarkard as fol- lows':—‘It contained an explanation of the spiritual existence and heaven, good and evil, the material existence of this world, the sky and the earth, and everything which Atharmazd produced in water, fire, and vegetation, men and quadrupeds, reptiles and birds, and everything which is produced from the waters, and the characteristics of all things. Secondly, the production of the resurrection and future existence; the concourse and separation at the Kinvad bridge; on the reward of the meritorious and the punishment of sinners in the future existence, and such-like explanations.’ Moreover, the Damdad Nask is twice quoted as an authority in the Selections of Zad- sparam (IX, 1, 16), when treating of ‘animals, in nearly the same words as those used in the Bundahis,

The first manuscript of the Bundahis seen in Europe was brought from Surat by Anquetil Duperron in 1761, and he published a French translation of it in his great work on the Zend-Avesta in 1771%. This manuscript,

* See Haug’s Essays, &c., second edition, pp. 127, 128. * Zend-Avesta, ouvrage de Zoroastre, &c., par Anquetil Duperron; Paris, 1771, Tome seconde, pp. 343-422, Boun-dehesch.

INT KODUCTION, XXV

i re eee —

which is now in the National Library at Paris, was a modern copy, written A.D. 1734, and contained a miscel- laneous collection of Pahlavi writings besides the Bundahis. And Anquetil’s translation, though carefully prepared in accordance with the information he had obtained from his Parsi instructor, is very far from giving the correct meaning of the original text in many places.

And Anquetil’s translation, though carefully prepared in accordance with the information he had obtained from his Parsi instructor, is very far from giving the correct meaning of the original text in many places.

In 1820 the very old codex from which Anquetil’s MS. had been copied was brought to Europe, from Bombay, by the Danish scholar Rask, and was subsequently de- posited in the University Library at Kopenhagen. This most important codex, which will be more particularly described under the appellation of K20, appears to have beén written during the latter half of the fourteenth century; and a facsimile of the Pahlavi text of the Bundahis, which it contains, was very carefully traced from it, lithographed, and published by Westergaard in 1851'.

In a review of this lithographed edition of the Pahlavi text, published in the Goéttinger Gelehrte Anzeigen in 18547, Haug gave a German translation of the first three chapters of the Bundahis. And Spiegel, in his Traditional Literature of the Parsis*, published in 1860 a German translation of many passages in the Bundahis, together with a transcript of the Pahlavi text of Chaps. I, II, III, and XXX in Hebrew characters. But the complete German translation of the Bundahis by Windischmann, with his commentary on its contents, published in his Zoroastrian Studies* in 1863, was probably the most important step in advance since the time of Anquetil, and the utmost

1 Bundehesh, Liber Pehlvicus. E vetustissimo codice Havniensi descripsit, duas inscriptiones regis Saporis Primi adjecit, N. L. Westerg ard; Haynie, 1851,

2 Ueber die Pehlewi-Sprache und den Bundehesh, von Martin Haug; Got- tingen, 1854.

3 Die Traditionelle Literatur der Parsen in ihrem Zusaminenhange mit den angranzenden Literaturen, dargestellt von Fr. Spiegel ; Wien, 1860.

* Zoroastriche Studien. Abhandlungen zur Mythologie und Sagengeschichte des alten Iran, von Fr. Windischmann (nach dem Tode des Verfassers heraus- gegeben von Fr, Spiegel) ; Berlin, 1863.

XXVI PAHLAVI TEXTS.

that could be done on the authority of a single MS. which is far from perfect. ?

In 1866 another very old codex, containing the Pahlavi texts of the Bundahis and other works, was brought to Europe by Haug, to whom it had been presented at Surat in 1864. It is now in the State Library at Munich, and will be more minutely described under the appellation of M6. In this codex the Bundahis is arranged in a different order from that in K20, and Chaps. XXVIII, XXIX, and XXXI-XXXIII are omitted.

It is now in the State Library at Munich, and will be more minutely described under the appellation of M6. In this codex the Bundahis is arranged in a different order from that in K20, and Chaps. XXVIII, XXIX, and XXXI-XXXIII are omitted.

A second complete German translation of the Bundahis, with a lithographed copy of the Pahlavi text, a trans- literation of the text in modern Persian characters, and a glossary of all the words it contains, was published by Justi in 18681. Its author, having had access to other MSS. (descended from M6) at London and Oxford, was able to rectify many of the deficiencies in Windischmann’s translation ; but, otherwise, he made but little progress in elucidating difficult passages.

Other European writers have published the result of their studies of particular parts of the Bundahis, but it does not appear that any of them have attempted a con- tinuous translation of several chapters.

Whether the existence of previous translations be more of an assistance than a hindrance in preparing a new one, may well be a matter of doubt. Previous translations may prevent oversights, and in difficult passages it is useful to see how others have floundered through the mire; but, on the other hand, they occasion much loss of time, by the necessity of examining many of their dubious render- ings before finally fixing upon others that seem more satisfactory. The object of the present translation is to give the meaning of the original text as literally as pos- sible, and with a minimum of extra words; the different renderings of other translators being very rarely noticed, unless there be some probability of their being of service a aI SAIN edd ied a 2 he is ens one wee

Der Bundehesh, zum ersten Male herausgegeben, transcribirt, iibersetzt, und mit Glossar versehen, von Ferdinand Justi; Leipzig, 1868,

INTRODUCTION, XXVII

to the reader. Some doubtful words and passages still defy all attempts at satisfactory solution, but of these the reader is warned; .and, no doubt, a few oversights and mistakes will be discovered.

With regard to the original text, we have to recover it from four manuscripts which are, more or less, inde- pendent authorities, and may be styled K20, K2ob, M6, and TD. The first three of these have evidently descended, either directly or through one or more intermediate copies, from the same original; but the source of TD, so far as it can be ascertained, seems to have been far removed from that of the others. All the other MSS. of the Bundahis, which have been examined, whether Pahlavi or Pazand, are descended either from K20 or M6, and are, therefore, of no independent authority.

All the other MSS. of the Bundahis, which have been examined, whether Pahlavi or Pazand, are descended either from K20 or M6, and are, therefore, of no independent authority.

K20 is the very old codex already mentioned as having been brought from Bombay by Rask in 1820, and is now No. 20 of the collection of Avesta and Pahlavi MSS. in the University Library at Kopenhagen. It consists now of 173 folios of very old and much-worn Indian paper of large octavo size, but five other folios are certainly missing, besides an uncertain number lost from the end of the volume. This MS. contains twenty Pahlavi texts, written twenty lines to the page, and some of them accompanied by Avesta; the Bundahis is the ninth of these texts, and occupies fols, 88-129, of which fol. 121 is missing. Three of the texts, occurring before the Bundahis, have dated colophons, but the dates are A.Y. 690, 720, and 700, all within 36 folios; it is, therefore, evident that these dates have been copied from older MSS.; but at the same time the appearance of the paper indicates that the actual date of the MS. cannot be much later than A.Y. 720 (A.D. 1351), and there are reasons for believing that it was written several years before A. Y. 766 (A.D. 1397), as will be ex- plained in the description of M6. Owing to its age and comparative completeness this MS. of the Bundahis is certainly the most important one extant, aithough com- parison with other MSS. proves that its writer was rather careless, and frequently omitted words and phrases. The

XXVIII PAHLAVI TEXTS.

loss of fol. 121, though it has hitherto left an inconve- nient gap in the text (not filled up by other MSS.), is more than compensated by the three extra chapters which this MS. and its copies have hitherto alone supplied. The text on the lost folio was supposed by Anquetil to have contained a whole chapter besides portions of the two adjacent ones; this is now known to be a mistake, An- quetil’s Chap. XXVIII being quite imaginary ; the end of Chap. XXVII has long been supplied from other MSS., but the beginning of the next chapter has hitherto been missing.

Only two copies of K20 appear to be known to Eu- ropeans ; the best of these is the copy brought from Surat by Anquetil, No. 7 of his collection of manuscripts, now in the National Library at Paris; this was tvritten in A.D. 1734, when K20 appears to have been nearly in its present imperfect state, though it may have had some 15 folios more at the end. This copy seems to have been carefully written; but the same cannot be said of the other copy, No. 21 in the University Library at Kopenhagen, which is full of blunders, both of commission and omission, and can hardly have been written by so good a Pahlavi scholar as Dastir Darab, Anquetil’s instructor, although attributed to him.

21 in the University Library at Kopenhagen, which is full of blunders, both of commission and omission, and can hardly have been written by so good a Pahlavi scholar as Dastir Darab, Anquetil’s instructor, although attributed to him.

K20b consists of nineteen loose folios', found by Westergaard among some miscellaneous fragments in the collection of Avesta and Pahlavi MSS. in the University Library at Kopenhagen, and now forming No. 20b in that collection. The first two folios are lost, but the third folio commences with the Pahlavi equivalent of the words ‘knew that Aharman exists’ (Bund. Chap. I, 8), and the text continues to the end of Chap. XI, 1, where it leaps at once (in tie middle of a line on the fifteenth folio) to Chap. XXX, 15, ‘one brother who is righteous,’ whence the text continues to the end of Chap. XXXI, 15, which is followed by Chaps. XXXII, XXXIV, as in K20. This

' Tam indebted to the late Professor N, L. Westergaard for all information

about this MS., and also for a tracing of the Pahlavi text of so much of Chap. XXXI as is contained in it,

INTRODUCTION. XXIX MS. is not very old, and contains merely a fragment of the text; but its value consiscs in its not being a de- scendant of either K2o or M6, as it clearly represents a third line of descent from their common original. It agrees with K2o0 in the general arrangement of its chapters, so far as they go, and also in containing Chap. XXXI; but it differs from it in some of the details of that chapter, and agrees with M6 in some verbal peculiarities elsewhere; it has not, however, been collated in any other chapter. The omission of nearly twenty chapters, in the centre of the work, indicates that some one of the MSS. from which it is descended, had lost many of its central folios before it was copied, and that the copyist did not notice the deficiency ; such unnoticed omissions frequently occur in Pahlavi manuscripts.

from which it is descended, had lost many of its central folios before it was copied, and that the copyist did not notice the deficiency ; such unnoticed omissions frequently occur in Pahlavi manuscripts.

M6 is the very old codex brought to Europe by Haug in 1866, and now No. 6 of the Haug collection in the State Library at Munich. It consists of 240 folios of very old, but well-preserved, Indian paper of large octavo size (to which thirteen others, of rather later date, have been prefixed) bound in two volumes. This MS. contains nine- teen Pahlavi texts, written from seventeen to twenty-two lines to the page, and some of them accompanied by Avesta; eleven of these texts are also found in K20, and the Bundahis is the fourteenth of the nineteen, occupying fols. 53-99 of the second volume. Two of the other texts have dated colophons, the dates being fifty days apart in A. Y. 766 (A.D. 1397), and as there are 150 folios between the two dates there is every probability that they are the actual dates on which the two colophons were written. The arrangement of the Bundahis in this MS. is different from that in K20, giving the chapters in the following order :—Chaps. XV-XXIII, I-XIV, XXIV-XXVII, XXX, XXXII, XXXIV, and omitting Chaps. XXVIII, XXIX, and XXXI. These omissions and the micplacement of Chaps. I-XIV render it probable that the MS., frem wuich the Bundahis in M6 was copied, was already ‘n a state of decay; and this supposition is confirmed by upwards of fifty peculiar mistakes, scattered over most parts of the

XXX PAHLAVI TEXTS.

text in M6, which are evidently due to the illegibility of the original from which ic was copied, or to its illegible words having been touched up by an ignorant writer, instances of which are not uncommon in old Pahlavi MSS. Eliminating these errors, for which the writer of M6 cannot be held responsible, he seems to have been a more careful copyist than the writer of K20, and supplies several words and phrases omitted by the latter. The close corres- pondence of K20 and M6 in most other places, renders it probable that they were copied from the same original, in which case K20 must have been written several years earlier than M6, before the original MS. became decayed and difficult to read. It is possible, however, that K20 was copied from an early copy of the original of M6; in which case the date of K20 is more uncertain, and may even be later than that of M6.

became decayed and difficult to read. It is possible, however, that K20 was copied from an early copy of the original of M6; in which case the date of K20 is more uncertain, and may even be later than that of M6.

Several MSS. of the Bundahis descended from M6 are in existence. One is in the MS. No. 121 of the Ouseley collection in the Bodleian Library at Oxford, and contains the chapters in the following order :—Chaps. XV-XXIII, I-VII,17 (to ‘ Arag river’), XII-XIV, XXIV-XXVII, XXX, VII, 12—XI; followed by Sls. Chap. XX, 4-17, also derived from M6. Another is in the library of Dastfir Jamaspji Mino- chiharji at Bombay, and contains the chapters also in a dislocated state (due to the misplacement of folios in some former MS.) as follows :—Chaps. XV—XXIII, I-XI, 5 (to ‘and the evil spirit’), XII, 2 (from ‘ Sikidav’)—XII, 12 (first word), XI, 5 (from ‘produced most for Khvaniras’)—XII, 2 (to ‘and Koéndras, Mount’), XXX, 32 (from ‘the renovation arises in’)}-XXX, 33, XXXII, XXXIV, Sls. Chap. XVIII, Bund, Chaps. XII, 12 (from ‘ Airak’)-XIV, XXIV-XXVII, XXX. A third is in the library of Dastdr Néshirvanji Jamaspji at Poona, and contains the text in the same order as M6. A fragment of the Pahlavi text of the Bundahis, also descended from M6, occupies eight folios in the Addi- tional Crientel MS. No, 22,378 in the Library of the British Museum ; it contains Chaps. XVIII, XIX, 17, and XX, 1-2 (to ‘one from the other’),

There are also several PAzand manuscripts of the Bun-

INTRODUCTION. XXXI

dahis, written in Avesta characters, and likewise derived from M6. One of the best of these is No. 22 of the collec- tion of Avesta and Pahlavi MSS. in the India Office Library at London; it is old, and has the date a.Y. 936 (A.D. 1567) in a Pahlavi colophon on fol. 111, but this may have been copied from an older MS.; its contents are arranged as follows :—Chaps. XVIII-XXIII, I-XIV, XXIV-XXVII, XXX, XXXII, XXXIV, followed by several short Pazand texts, only part of which are derived from M6, and the last of them being left incomplete by the loss of the folios which originally formed the end of the volume; instead of these lost folios others, containing Chaps. XV-XVII, have been added and bound up with the rest. Another MS., No. 7 in the same collection, which is dated A.Y. 1174 (A.D. 1805), is a modern copy derived from No. 22 through one or more intervening MSS.'; it contains precisely the same text, but with many variations in orthography, indicative of the very uncertain character of Pazand spelling. Two fragments of the Pazand text are also contained in the MSS. No. 121 at Oxford, already mentioned ; they consist of Chaps. V, 3-7 (to ‘would have known the secret’) and XXV, 18-22. Another fragment, evidently copied from an old MS., is found on fols. 34, 35 of the Rivayat MS. No. 8 of the col- lection in the India Office Library ; it consists of Chap. XVIII, 1-8.

V, 3-7 (to ‘would have known the secret’) and XXV, 18-22. Another fragment, evidently copied from an old MS., is found on fols. 34, 35 of the Rivayat MS. No. 8 of the col- lection in the India Office Library ; it consists of Chap. XVIII, 1-8.

The Pazand text of the Bundahis, derived from M6, is also written in Persian characters in M7 (No, 7 of the Haug collection at Munich), dated A.Y. 1178 (A.D. 1809). It is interlined by Persian glosses, word for word, and consists of Chaps. XVIII-XXIII, I-XIV, XXIV-XXVII, and XXX on fols. 81-119, with Chaps. XV-XVII on fols. 120- 126, a repetition of Chap. XV and part of XVI on fols. 223-227, and Chap. XXXII on fol. 232.

Thus far, it will be noticed, we have two good indepen- dent authorities, K20-and M6, for ascertaining the text of the Bundahis in the fourteenth century, so far as Chaps. I-

1 This is proved by an omission in fol, 40, which clearly indicates the loss of a folio in an intermediate MS.

XXXil PAHLAVI TEXTS.

XXVII, XXX, XXXII, and XXXIV are concerned; and we have also, in K2ob, a second authority for so much of Chap. XXXI as occurs in K20; but for Chaps. XXVIII and X XIX we have nothing but K20 to rely on, and part of Chap. XXVIII is lost in that manuscript. Such was the unsatisfactory state of that part of the text until Dec. 1877, when information about the MS. TD was received, followed by further details and a copy of Chaps. XXVIII, XXIX, and XXXI-XXXIII in Oct. 18781.

TD is a manuscript of the Bundahis which contains a much more extensive text than the MSS. already described, but whether it be an extension of the hitherto-received text, or the received text be an abridgement of this longer one, is likely to be a matter of dispute among Pahlavi scholars until the whole of the new text has been thoroughly examined. At any rate, the contents of this MS., combined with those of some MSS. of the Dadistan-i Dinik, afford a means of fixing the date of this recension of the Bundahis, as will be seen hereafter.

This MS. belongs to a young Mobad named Tehmuras Dinshawji Anklesaria in Bombay, and was brought from Persia a few years ago by a Mobad named Khodabakhsh Farod Abadan. It occupies the first 103 folios of the volume containing it, and is followed by 112 more folios containing the Nirangistan. The first original folio, which contained the text as far as Chap. I, 5 (to ‘ endless light’), has been lost and replaced by another (which, however, is now old) containing some introductory sentences, besides the missing text. The last original folio of the Bundahis, containing the last five lines of the last chapter, has also been lost and replaced by another modern folio, which contains the missing text followed by two colophons, both expressing approval of the text, and asserting that the MS. was written by Gépatshah Ristém Bondar. The first of these colophons

was written by Gépatshah Ristém Bondar. The first of these colophons

* Lam indebted *o Mr, Khurshedji Rustamji Cama, of Bombay (who is well known for the interest he takes in all matters relating to the ancient customs and history of his fellow-countrymen), for obtaining this information, and to the owner of the MS. for his liberality in supplying me with all the details and extracts mentioned in the text,

INTRODUCTION. XXXII

is undated, but gives the testimony of Dastdr Rastim'! Gistasp Ardashir, who is known to have written another MS dated A.y, 1068 (A.v. 1699). The second colophon is by Dastir Jamshéd Jamasp Hakim, and is dated A.Y. 1113 (A. D. 1743), Which was probably the date when this last folio was supplied to complete the old defective MS.

With regard to the age of the older part of this MS. we can arrive at an approximation in the following manner :— A valuable MS. of the Dadistan-i Dinik, which also belongs to Tehmuras Dinshawji, was written (according toa colophon which it contains) by Gépatshah Rast6m* Bandar Malka- marian in the land of Kirman, who was evidently the same person as the writer of TD. Another MS. of the Dadistan-i Dinik was written by Marsapan Fréd/in Vahrom Rastam Bondar Malka-mardan Din-ayar, also in the land of Kirman, in A.Y. 941 (A.D. 1572). Comparing these two genealogies together it seems evident that Gopatshah was a brother of Vahrém, the grandfather of Marsapan, and, therefore, a grand-uncle of Marsapan himself. Allowing for these two generations, it is probable that Gopatshah wrote TD about A.Y. goo (say A. D. 1530); although instances have occurred in which a son has written a MS. at an earlier date than that of one written by his father.

The introductory sentences on the first restored folio are evidently a modern addition to the text, after it had acquired the name of Bundahis; but they seem to have been copied from some other MS., as the copyist appears to have hardly understood them, having written them continuously with the beginning of the text, without break or stop. The spelling is modern, but that may be due to the copyist ; and the language is difficult, but may be translated as follows ?:—

‘The propitiation of the creator Adharmazd, the radiant,

1 This Dasttir is said to have sprung from the laity, and not from a priestly family.

2 The vowels 4 and 6 (or (i) often interchange in Pahlavi MSS. from Persia, probably owing to peculiarities of dialect, and the very broad sound of Persian A, like English a in call.

3 English words in italics are additions to complete the sense.

[5] Cc

XXXIV PAIILAVI TEXTS.

clorious, omniscient, wise, powerful, and supreme, dy what 7s well-thought, well-said, azd well-done in thought, word, and deed, and the good augury of all the celestial angels and terrestrial angels upon the virtuous creation, I beseech.

[5] Cc

XXXIV PAIILAVI TEXTS.

‘Written at the second fortunate conjunction (akhtar) in the high-priestship (dastdrih) of the God-devoted, all- sagacious cultivator of righteousness, the lover of good works who is God-discerning, spirit-surveying, azd approved by the good, the high-priest of the good religion of the Maz- dayasnians, the glorified! Spendyad sox of Mah-vindad, sox of Ruistém, sor of Shatréyar.

‘The writing* of the Bundahis was set going by the coming of the Arabs to the country of Iran, whose hetero- doxy (dais-dinih) and ignorance have arisen from not understanding the mysteries of Kayan® orthodoxy (hi- dindih) and of those revered by the upholders of the religion. From their deep seats it draws the purport of benedictions, avd from dubious thinking of actions 7¢ draws words of true meaning, the disclosure of which is entertaining knowledge.

‘On account of evil times, even he of the undecayed family of the Kayadns and the Kayan upholders of the religion are mingled with the obedient and just of those heterodox; and by the upper c/ass the words of the orthodox, uttered in assembled worship, are considered as filthy vice. He also whose wish was to learn propriety (varag) through this treatise (farh4ng), might provide z¢ for himself, from various places, by trouble and day and night painstaking, dv¢ was not able.’ ;

The text of Chap. I then commences (without any inter- mediate stop) with the words zak zand-Akdsih, ‘that knowledge of tradition.’ As the whole text of the Bundahis occupies ahout 203 pages in TD, and each page contains

' Literally, ‘immortal-soulled,’ a term implying generally that the person is dead ; but it seems to have been applied to King Khiisré I (Néshirvan) during his lifetime. The time when this priest lived has yet to be discovered.

* Keading zektibdn-i, equivalent to Paz. nivis-i; the MS. has zak tibna,

* The hero tribe or princely race of the KayAnian dynasty, from which later Versian rulers have fancied themselves descended.

The time when this priest lived has yet to be discovered.

* Keading zektibdn-i, equivalent to Paz. nivis-i; the MS. has zak tibna,

* The hero tribe or princely race of the KayAnian dynasty, from which later Versian rulers have fancied themselves descended.

INTRODUCTION, XXXAV seventeen lines rather longer than those in K 20, it is evident that the text in TD must be more than twice the length of that in K20, which occupied originally about eighty-three pages of twenty lines each. This additional text consists not only of additional matter in many of the chapters, but also of extra chapters, which give the work a more complete appearance than it presents in the manuscripts hitherto known. The whole number of chapters in TD appear to be forty-two, the general character of the contents of which may be gathered from the following list of the headings of each chapter, with the space it occupies in TD, and a reference to the corresponding chapter of the translation in this volume (such chapters as seem to be entirely wanting in K20 being marked with an asterisk) :—

1. The knowledge of tradition, first about Atharmazd’s original creation and the antagonism of the evil spirit, after- wards about the nature of the creatures of the world, from the original creation till the end; 19 pages; see Chap. I.

2. On the formation of light; 11 pages; see Chap. II.

3. The rush of the destroyer at the creatures ; 6 pages; see Chaps. III, IV.

4. On the opposition of the two spirits, that is, in what manner the arch-ficnds have come spiritually in opposition to the celestial angels; 10 pages; sec Chap. V for two of the middle pages.

5. On the waging of the conflict (ardik) of the crea- tions of the world, encountering the evil spirit; 1 page: see Chap. VI.

6. The second conflict the water waged; 3 pages; sce Chap. VII.

7. The third conflict the earth waged; 1 page; sce Chap. VIII.

8. The fourth conflict the plants waged; $ page: sce Chap. IX.

g. The fifth conflict the primeval ox waged; } page: see Chap. X.

* 10. The sixth conflict Gdyomard waged ; 14 page.

*11. The seventh conflict the fire waged; 4 page.

*12. The cighth conflict the constellations waged ; § page. ci2

XXXVI PAHLAVI TEXTS.

*13. The ninth conflict the celestial angels waged with the evil spirit ; three lines.

*14. Tenth, the stars practised non-intermeddling (agt- mégisn); 4 page.

*15. On the species of those creations; 24 pages.

16. On the nature of lands; 14 page; see Chap. XI.

17. On the nature of mountains ; 44 pages ; see Chap. XII.

18, On the nature of seas; 2} pages; see Chap. XIII.

19. On the nature of rivers; 54 pages; see Chaps. XX, XXI.

20. On the nature of lakes; 1} page; see Chap. XXII.

21. On the nature of the five classes of animals ; 54 pages ; see Chap. XIV.

XX, XXI.

20. On the nature of lakes; 1} page; see Chap. XXII.

21. On the nature of the five classes of animals ; 54 pages ; see Chap. XIV.

22. On the nature of men; 74 pages; see Chap. XV!.

23. On the nature of generation of every kind; 5 pages; see Chap. XVI.

24. On the nature of plants; 34 pages; see Chap. XXVII.

25. On the chieftainship of men and animals and every single thing ; 24 pages; see Chap. XXIV.

26, On the nature of fire; 44 pages; see Chap. XVII, *27. On the nature of sleep; 24 pages.

*28. On the nature of wind and cloud and rain; 9% pages. *29. On the nature of noxious creatures; 4} pages. * 30, On the nature of the wolf species; 2 pages.

31. On things of every kind that are created by the spirits’, and the opposition which came upon them; 7% pages; see Chaps. XVIII, XIX.

32. On the religious year; 4 pages; see Chaps, XXV, XXVI.

*33. On the great exploits of the celestial angels; 17} pages.

34. On the evil-doing of Aharman and the demons; 7 pages, ac in Chap. XXVIII.

' TD contains half a page more near the beginning, and a page and a half more at the end.

* Probably Chap. XXIII of the translation forms a part either of this chapter or the next,

* Tais word is doubtful.

INTRODUCTION. XXXVIi

*35. On the body of man and the opinion of the world’; 7 pages.

36. On the spiritua’ chieftainship of the regions of the earth; 3% pages, as in Chap, XXIX.

*37. On the invad bridge and the souls of the departed; 54 peges.

* 38. On the celebrated provinces of the country of Iran, the residence of the Kayans; 5 pages?

*39. On the calamities of various millenniums happening to the country of Iran; 84 pages ®.

40. On the resurrection and future existence ; 63 pages ; see Chap. XXX.

41. On the race and offspring of the Kaydns; 83 pages, as in Chaps. XXXI-XXXIII.

42. On the computation of years of the Arabs; 2} pages; see Chap. XXXIV.

Comparing this list of contents with the text in K20, as published in Westergaard’s lithographed facsimile edi- tion, it appears that TD contains, not only fifteen extra chapters, but also very much additional matter in the chapters corresponding to Chaps. I, II, V, XVI, XXVIII, and XXXI of the translation in this volume, and smaller additions to those corresponding to Chaps. III, IV,. XV, XVII, and XXXIV. The arrangement of the chapters in TD is also much more methodical than in the Indian MSS., especially with regard to Chaps. XX, XXI, XXII, and XXVII, which evidently occupy their proper position in TD; and so far as Chap. XX is concerned, this arrange- ment is confirmed by the insertion of its first sentence between Chaps. XIII and XIV in the Indian MSS., which indicates that the whole chapter must have been in that position in some older copy. In fact, the Indian MSS. must probably be now regarded merely as collections of

XIII and XIV in the Indian MSS., which indicates that the whole chapter must have been in that position in some older copy. In fact, the Indian MSS. must probably be now regarded merely as collections of

? The meaning is doubtful and must depend upon the context.

? This chapter begins with a translation of the first fargar1 of the Vendidad, and concludes with an account of buildings erected by various kings.

$ Containing an account of the kings reigning in the various millenniums, and concluding with prophecies similar to those in the Bahman Yast,

XXXVIIil PAHLAVI TEXTS.

extracts from the original work; this has been long suspected from the fragmentary character of the text they contain, but it could hardly be proved until a more complete text had been discovered.

Whether TD may be considered as a copy of the text as it stood originally, or merely of an after recension of the work, can hardly be determined with certainty until the. whole contents of the manuscript have been carefully examined ; it is, therefore, to be hoped that its owner will be induced to publish a lithographed facsimile of the whole, after the manner of Westergaard’s edition. So far as appears in the lengthy and valuable extracts, with which he has kindly favoured me, no decided difference of style can be detected between the additional matter and the text hitherto known, nor any inconsistencies more striking than such as sometimes occur in the Indian MSS. On the other hand, it will be noticed that heading No. 25 in the list of contents seems to be misplaced, which is an argu- ment against the text being in its original state; and the style of the Bundahis is so much less involved and obscure than that of the Selections of Zad-sparam (see Appendix to the Bundahis), which treat of some of the same subjects, that it may be fairly suspected of having been written originally in a different age. But the writer of the text, as it appears in TD, calls Zad-sparam! one of his con- temporaries (see Chap. XX XIII, 10, 11 of the translation); it may, therefore, be suspected that he merely re-edited an old text with some additions of his own, which, how- ever, are rather difficult to distinguish from the rest. No stress can be laid upon peculiarities of orthography in TD, as they are, in all likelihood, attributable to copyists long subsequent to Zad-sparam’s contemporaries.

Any future translator of the Bundahis will probably have to take the text in TD as the nearest accessible approach to the original work ; but the present translation is based, as heretofore, upon the text in K20, corrected in many places from M6, but with due care not to adopt

* He writes the name Z4d-sparham.

INTRODUCTION. XXXIX

————- A

INTRODUCTION. XXXIX

————- A

readings which seem due to the illegibility of the original from which M6 was copied, as already explained. In Chaps. XXVIII, XXX, XXXII, XXXII, and XXXIII, however, TD has been taken as a principal authority, merely checked by K20, and having its additional passages carefully indicated; and in Chap. XXXI, K2ob has also been consulted.

Since the present translation was printed, any lingering doubts, as to the genuineness of the text in TD, have been, in a great measure, dissipated by the discovery that a small fragment! of an old MS. of the Bundahis, which has long been in Europe, is evidently a portion of a text of similar character to TD, and of exactly the same extent. This small fragment consists of two folios belonging to an old MS. brought from Persia by the late Professor Westergaard in 1843-44, and which is evidently the codex mentioned by him in the preface to his Zend-Avesta, p. 8, note 3. These two folios, which are numbered 130 and 131 in Persian words, now form the commencement of this old mutilated MS., of which the first 129 folios have been lost. They contain very little more than one page of the Bundahis text, namely, the last sentences of the last chapter (corresponding to Bund. XXXIV, 7-9), followed by a colophon occupying less than two pages. This fragment of the text contains some additional details not found in the Indian MSS.., as well as a few other variations of no great importance. It may be translated as follows :—

‘[. ... Sahm? was in those reigns of Atzobd, Kavid, and Manissihar.] Kai-Kayds, till 47s going to the sky, seventy-five years, and after that, seventy-five years, alto- eether a hundred and fifty years; Kai-Khusrobo sixty

1 I am indebted to Professor G. Hoffmann, of Kiel, for directing my atten- tion to this fragment, and also for kindly sending me a facsimile of it. It had been recognised as a portion of the Bundahis by Dr. Andreas some years ago, and probably by the owner of the MS., the late l’rofessor Weste: gaard, lony before that.

2 See Bund. XXXI, 27. As the beginning of this sentence is lost, its trans- lation is uncertain. Details not found in K20 and M6 are here enclosed in brackets, and words added by the translator to complete the sense are printed in italics,

x] PAHLAVI TEXTS.

years; Kai-Loharasp a hundred and twenty years; Kai- Vistasp, till the coming of the religion, thirty years ; [total (mar) one thousand years’. Then the millennium reign came to Capricornus, and Zaratihast? the Spitaman, with tidings (pétkhambarih) from the creator ACharmazd, came to King Vistasp ; avd Vistasp was king,] after receiving the religion, ninety years.

‘Vohdiman, sox of Spend-dad, a hundred and twelve years ; Hiamai, daughter of Vohiman, thirty years; Dardai, son of Kihar-asad, that is, of the daughter of Vohiman, twelve years; DAardi, son of Dardai, fourteen years; and Alexander the Raman? fourteen years.

‘The Askdnians should bear the title in an uninterrupted sovereignty two hundred and so many? years; and Artakh- shatar, son of Papak, and the number of the Sasdanians dear it four hundred and sixty years, until the withering Arabs obtained a place® [as far as the year 447 of the Persians ; now ?¢ zs the Persian year 527|°’

The colophon, which follows, states that the MS. was finished on the thirteenth day of the ninth month A.Y. 936 (A.D. 1567), and was written by Mitré-apan, soz of Anédshak- raban, soz of Ristam. This MS. is, therefore, of nearly the same age as TD; but there has been no-opportunity of collating the fragment of it, which is still extant, with the corresponding portion of TD. That it was a MS. of the same character as TD (that is, one containing the same text as K2o, but with much additional matter) appears clearly

' From the beginning of Frédin's reign, when the millennium of Sagittarius commenced,

* The usual way of spelling Zaratist in old MSS., excepting K20 and a few others.

* Here written correctly Alaksandar-i Arfiima?,

' Reading va and; as the final letter is d and not d it cannot be read navad as a variant of navad, ‘ninety.’

" The words are, vad ginak ayfft khisk6é-i Taztkan8, but the exact meaning is rather doubtful

* The last date is doubtful, as the Pahlavi text gives the ciphers only for ‘hive and twenty-seven,’ omitting that for ‘hundred,’ These Persian dates must either have veen added by some former copyist, or Chap. XXXIV must have been appended to the Bundahis at a later date than the ninth century, when the preceding genealogical chapters were probably added to the original work (see p. xliii). ‘The Persian year 527 was A, D. 1158.

INTRODUCTION. xii from the fragment translated above. Regarding its original extent, it is possible to make an approximate estimate, by calculating the quantity of text which the 129 lost folios must have contained, from the quantity actually existing on folio 130. According to this calculation, the original extent of the text of the Bundahis in this MS. must have been very nearly 30,000 words; and it is remarkable that a similar calculation of the extent of the text in TD, based upon the actual contents of ten folios out of 103, gives pre- cisely the same result. This coincidence is a strong argu- ment in favour of the absolute identity of the text lost from Westergaard’s MS. with that actually existing in TD; it shows, further, that the original extent of the Bundahis may now be safely estimated at 30,000 words, instead of the 13,000 contained in K20 when that MS. was complete.

with that actually existing in TD; it shows, further, that the original extent of the Bundahis may now be safely estimated at 30,000 words, instead of the 13,000 contained in K20 when that MS. was complete.

That this fragment belonged to a separate MS, and is not the folio missing from the end of TD, is shown not only by its containing more of the text than is said to be missing, but also by the first folio of the fragment being numbered 130, instead of 103, and by its containing fifteen lines to the page, instead of seventeen, as would be necessary in order to correspond with TD.

Regarding the age of the Bundahis many opinions have been hazarded, but as they have been chiefly based upon minute details of supposed internal evidence evolved from each writer’s special misinterpretation of the text, it is unnecessary to detail them. The only indication of its age that can be fairly obtained from internal evidence, is that the text of the Bundahis could not have been completed, in its present form, until after the Muham- madan conquest of Persia (A.D. 651). This is shown not only by the statements that the sovereignty ‘went to the Arabs’ (Chap, XXXIV, g), that ‘now, #irough the invasion of the Arabs, they (the negroes) are again diffused through the country of Iran’ (Chap. XXIII, 4), and that ‘ whoever keeps the year by the revolution of the moon mingles summer with winter avd winter with summer’ (Chap. XXV, 19, referring probably to the Muhammadan year not cor- responding with the seasons), but also, more positively

xlit PAULAVI TEXTS.

by the following translation of an extract from Chap. 39 in TD :—

‘And when the sovereignty came to Yazdakard he exercised sovereignty twenty years, avd then the Arabs rushed into the country of Iran in great multitude. Yaz- dakard did not prosper (la sakaft6) in warfare with them, and went to Kharadsan and Tirkistan to seek horses, men, and assistance, and was slain by them there. The son of Yazdakard went to the Hindis and fetched an army of champions; before it came, conducted unto Khitrasan, that army of champions dispersed. The country of Iran re- mained with the Arabs, and their own irreligious law was propagated by them, and many ancestral customs were destroyed; the religion of the Mazdayasnians was weakened, and washing of corpses, burial of corpses, avd eating of dead matter were put in practice. From the original creation until this day evil more grievous than this as not happened, for through their evil deeds—on account of want, foreign habits (Aniranih), hostile acts, bad de- crees, and bad religion—ruin, want, and other evils have taken lodgment.’

From the original creation until this day evil more grievous than this as not happened, for through their evil deeds—on account of want, foreign habits (Aniranih), hostile acts, bad de- crees, and bad religion—ruin, want, and other evils have taken lodgment.’

None of these passages could have been written before the Muhammadan conquest; but the writer, or editor, of the text as it appears in TD, supplies the means of ap- proximating much more closely to the date of his work, in a passage in Chap. 41 of TD, in which he mentions the names of several of his contemporaries (sce Chap. XX XIII, 10, 11), Among these, as already noticed, he mentions ‘Zad-sparham sox of Yadain-Yim,’ who must have been the writer of the Sclections of Zaid-sparam, a_ translation of which is added as an appendix to the Bundahis in this volume. This writer was the brother of Mands/ihar son of Yodin-Yim, who wrote the Dadistan-i Dinik!, and from colophons found in certain MSS. of the Dadistan (which will be more particuiarly described in the next section of this introduction) it appears that this Mandskihar was oe SDN Nay Opn ENG Pada EE Ee

' It is quite possible that Maniskihar was also the reviser of the Bundahis ; sce the note on Dadakih-i Ashovahist6 in Chap. XXXIII, 10,

INTRODUCTION. xii high-priest of Pars and Kirman in A. Y. 250 (A.D. 881). This date may, therefore, be taken as a very close ap- proximation to the time at which the Bundahis probably assumed the form we find in TD; but that MS., having been written about 650 years later, can hardly have been copied direct from the original. Whether that original was merely a new edition of an older Pahlavi work, as may be suspected from the simplicity of its language, or whether it was first translated, for the most part, from the Avesta of the Damddad Nask, in the ninth century, we have no means of determining with certainty. Judging, however, from Chap. I, 1, the original Bundahis probably ended with the account of the resurrection (Chap. XXX), and the extra chapters, containing genealogical and chro- nological details (matters not mentioned in Chap. I, 1), together with all allusions to the Arabs, were probably added by the revising editor in the ninth century. The last, or chronological, chapter may even have been added at a later date.

A Gugarati translation, or rather paraphrase, of the Bundahis was published in 1819 by Edal Darab Jamshéd Jamasp Asi, and a revised edition of it was published by Peshutan Rustam in 1877". In the preface to the latter edition it is stated that the translator made use of two MSS., one being a copy of a manuscript written in Iran in A.Y. 776 by Rustamji Meherwanji Margaban She- heriar *, and the other a MS. written in India by Dastir Jamshédji Jamaspji in A. y.1139%. It is also mentioned that he was four years at work upon his translation. The editor of the new edition states that he has laboured to

776 by Rustamji Meherwanji Margaban She- heriar *, and the other a MS. written in India by Dastir Jamshédji Jamaspji in A. y.1139%. It is also mentioned that he was four years at work upon his translation. The editor of the new edition states that he has laboured to

' Bundehes ketab, iane dunia-ni awal-thi te A4kher sudhi pedaes-ni sahruat-ni hakikat; bigi-var sudharine skapawanar, Peshutan bin Rustam; Mumbai, 1877.

* There is no doubt whatever that the writer of the preface is referring to M6, although his description is incorrect. M6 was written at Bhroé in India a. ¥. 766 by Péshétan Ram Kamdin Shaharyar Néryésang Shahmard Shaharyar Bahram Adrmazdyaér Ramyar; but some portion of it (probably not the Bun- dahis) was copied from a MS. written a.y, 618 (A.D. 1249) by Riistam Mihir- Apan Marzapan Dahisn-ayar, who must be the copyist mentioned in the preface to the Gugarati translation.

’ This is probably the copy derived from M6, and mentioned in p. xxx as being now in the library of Dastar Jamaspji Minochiharji.

xliv PAHLAVI TEXTS.

improve the work by collecting all the further ‘nformation he could find, on the various subjects, in many other Pahlavi works. The result of all this labour is not so much a mere translation of the Bundahis, as a larger work upon the same subject, or a paraphrase more methodically arranged, as may be seen from the following summary of its contents :—

The result of all this labour is not so much a mere translation of the Bundahis, as a larger work upon the same subject, or a paraphrase more methodically arranged, as may be seen from the following summary of its contents :—

The headings of the fifty-nine chapters, which form the first part of the work, are:—Ahuramazd’s covenant, account of the sky, of the first twelve things created, of Mount Alborg, of the twelve signs of the zodiac, of the stars, of the soul, of the first practices adopted by the creatures of the evil spirit Ahereman, of Ahereman’s first breaking into the sky, of Ahereman’s coming upon the primeval ox, of Ahereman’s arrival in the fire, of Ahere- man’s coming upon Gaiomard, of the coming of Ahura- mazd and Ahereman upon Gaiomard at the time of his creation, of the lustre residing in both spirits; further account of the arrangement of the sky, another account of all the mountains, of depressions for water, of great and small rivers, of the eighteen rivers of fresh water, of the seven external and seven internal liquids in the bodies of men, of the period in which water falling on the earth arrives at its destination, of the three spiritual rivers, of the star Tehestar’s destroying the noxious creatures which Ahereman had distributed over the earth, of the prophet Zarathost’s asking the creator Ahuramazd how long these noxious creatures will remain in the latter millenniums, of driving the poison of the noxious creatures out of the earth, of the divisions of the land, of the creator Ahura- mazd’s placing valiant stars as club-bearers over the heads of the demons, of all the things produced by the passing away of the primeval ox, of the 282 species of beasts and birds, of the bird named Xamros, of the bird named Karsapad and the hellow of Vargamkard, of the birds who are enemies opposed to the demons and fiends, of the bitter and sweet plants among the fifty-five kinds of grain and twelve kinds of herbs, of the flowers of the thirty days, of the revolution of the sun and moon and stars, and how

INTRODUCTION. xlv

xlv

night falls, and how the day becomes light, of the seven regions of the earth, of depressions, of the creatures of the sea, of the flow and ebb of the tide, of the three-legged ass, of the Gahambars, of Rapithvan, of the revolution of the seasons, of the production of mankind from the passing away of Gaiomard, of the production of offspring from the seed of men, of all fires, of all the clever work produced in the reign of King Jamshed and the production of the ape and bear, of the production of the Abyssinian and negro from Zohak, of the splendour and glory of King Jamshed, of the soul of Kersasp, of Kersasp’s soul being the first to rise, of the names of the prophet Zarathost’s pedigree, of his going out into the world, of his children, of the orders given by Ahereman to the demons when the creator Ahuramazd created the creatures, of the weeping and raging of the evil spirit Ahereman, of the weeping of the demon of Wrath in the presence of Ahereman when the prophet Zarathost brought the religion, of the compu- tation of twelve thousand years.

The headings of the thirteen chapters, which form the second part, are: — Account of the last millenniums, of the appearance of Hosedar-bami, of his going out into thie world, of the appearance of Hosedar-mah, of Sosios, of the fifty-seven years, of giving the light of the sun to men on the day of the resurrection, of the rising again of the whole of mankind on that day, of the resurrection, of the means of resurrection, of the annihilation of the evil spirit Ahereman and the demons and fiends on the day of resurrection, of the creator Ahuramazd’s making the earth and sky one after the resurrection, of the proceedings of all creatures after the resurrection.

The third part contains an abstract of the contents of the hundred chapters of the Sad-dar Bundahis, and con- cludes with an account of the ceremonial formula practised when tying the kusti or sacred thread-girdle.

xl vi PAHLAVI TEXTS.

4. THE SELECTIONS OF ZAD-SPARAM.

In some manuscripts of the Dadistan-i Dinik the ninety- two questions and answers, which usually go by that name, are preceded and followed by Pahlavi texts which are each nearly equal in extent to the questions and answers, and treat of a variety of subjects, somewhat in the manner of a Rivdyat. Of the texts which follow the questions and answers the following are the principal :—

Of the texts which follow the questions and answers the following are the principal :—

Incantations for fever, &c.; indications afforded by natural marks on the body; about the hamistakdn (‘the ever-stationary,’ or neutral state of future existence) and the different grades in heaven; copy of an epistle’ from Herbad Maniskihar son of Ydidan-Yim*, which he ad- dressed to the good people of Sirkan*, about the decisions pronounced by Herbad Zad-sparam son of Yidan-Yim ; copy of a letter from Herbad Mantsfihar son of Yidan- Yim to his brother, Herbad Zad-sparam, on the same subject, and replying to a letter of his written from Nivshapaihar; copy of a notice by Herbad Mandstihar, son of Yidan-Yim and high-priest (rad) of Pars and Kirman, of the necessity of fifteenfold ablution on account of grievous sin, written and sealed in the third month A.yY. 250 (A.D. 881); memoranda and writings called ‘Selections of Zad-sparam son of Yidan-Yim,’ the first part treating of many of the same subjects as the Bundahis, together

' This long epistle contains one statement which is important in its bearing upon the age of certain Pahlavi writings, It states that Nishahpfhar was in the council of Andshak-ribién Khiisré, king of kings and son of Kavad, also that he was Mobad of Mobads and a commentator. Now this is the name of a commentator quoted in the Pahlavi Vend, III, 151, V, 112, VIII, 64, and very frequently in the Nirangistan ; it is also a title applied to Ard&-Viraf (see AV. J, 35). These facts seem to limit the age of the last revision of the Pahlavi Vendidad, and of the composition of the Pahlavi Nirangistén and Arda-Viraf- namak to the time of King Khisr6é Néshirvén (a.p. 531-579). The statement depends, of course, upon the accuracy of a tradition three centuries old, as this epistle must have been written about a. p. 880,

? Some Parsis read this name Gdshnajam, others Y{idan-dam.

* Mr. Tehmuras Dinshawji thinks this is the place now called Sirgan, about thirty parasangs south of Kirman, on the road to Bandar Abbas, which is no doubt the case,

INTRODUCTION. xl vii

with legends regarding Zaratdst and his family ; the second part about the formation of men out of body, life, and soul; and the third part about the details of the renovation of the universe. The last part of these Selections is in- complete ‘in all known MSS., and is followed by some fragments of a further series of questions and answers regarding the omniscient wisdom, the evil spirit, Kangdez, the enclosure formed by Yim, &c.

The last part of these Selections is in- complete ‘in all known MSS., and is followed by some fragments of a further series of questions and answers regarding the omniscient wisdom, the evil spirit, Kangdez, the enclosure formed by Yim, &c.

A translation of so much of the Selections of Zad-sparam as treats of the same subjects as the Bundahis, has been added as an appendix to the translation of that work in this volume, because the language used in these Selections seems to have an important bearing upon the question of the age of the Bundahis. The time when the Selections themselves were written is fixed with considerable precision by the date (A. D. 881), when their author's brother, Mana- skihar, issued his public notice, as mentioned above. But Zad-sparam uses, in many places, precisely the same words as those employed in the Bundahis, interspersed with much matter written in a more declamatory style; it is, there- fore, evident that he had the Bundahis before him to quote from, and that work must consequently have been written either by one of his contemporaries, or by an older writer. So far the Selections merely confirm the information already obtained more directly from TD (see p. xxxviii); but the involved style of their language seems to prove more than this. In fact, in none of the text of the Dadistan-i Dinik and its accompaniments is there much of the simplicity of style and directness of purpose which are the chief cha- racteristics of most of the language of the Bundahis. So far, therefore, as style can be considered a mark of age, rather than a mere personal peculiarity of a contemporary writer, the contrast between the straightforward language of the Bundahis and the laboured sentences of Manisfihar and Zad-sparam, sons of Yidan-Yim, tends to prove that the bulk of the Bundahis was already an old work in their days, and was probably saved from oblivion through their writings or influence. That this original Bundahis or Zand- Akds was an abridged translation of the Avesta of the

xl viil PAHLAVI TEXTS.

DAmdad Nask appears pretty evident from Zad-sparam’s remarks in Chap, 1X, 1, 16 of his Selections.

That this original Bundahis or Zand- Akds was an abridged translation of the Avesta of the

xl viil PAHLAVI TEXTS.

DAmdad Nask appears pretty evident from Zad-sparam’s remarks in Chap, 1X, 1, 16 of his Selections.

The first part of these Selections consists of ‘sayings about the meeting of the beneficent and evil spirits,’ and the first portion of these ‘sayings’ (divided into eleven chapters in the translation) is chiefly a paraphrase of Chaps. I-X VII of the Bundahis (omitting Chaps. II, V, and XVI). It describes the original state of the two spirits, their meeting and covenant, with a paraphrase of the Ahdnavar formula; the production of the first creatures, including time; the incursion of the evil spirit and his temporary success in deranging the creation, with the reason why he was unable to destroy the primitive man for thirty years; followed by the seven contests he carried on with the sky, water, earth, plants, animals, man, and fire, respec- tively, detailing how each of these creations was modified in consequence of the incursion of the evil spirit. In the account of the first of these contests the Pahlavi translation of one stanza in the Gathas is quoted verbatim, showing that the same Pahlavi version of the Yasna was used in the ninth century as now exists. The remainder of these ‘sayings,’ having no particular connection with the Bundahis, has not been translated.

With regard to the Pahlavi text of the Selections, the present translator has been compelled to rely upon a single manuscript of the Dadistan-i Dinik, brought by Wester- gaard from Kirman! in 1843, and now No. 35 of the collec- tion of Avesta and Pahlavi MSS. in the University Library at Kopenhagen; it may, therefore, be called K35. This MS. is incomplete, having lost neafly one-third of its original bulk, but still contains 181 folios of large octavo size, written fifteen to seventeen lines to the page; the first seventy-one folios of the work have been lost, and about thirty-five folios are also missing from the end; but the whole of the ninety- two questions and answers, together with one-third of the

' That is, so far as the late Professor Westergaard could remember in 1878, when he kindly lent me the MS, for collation with my copy of the text, already obtained from more recent MSS, in Bombay, the best of which turned out to be a copy of K35.

INTRODUCTION. xlix

— a eee ee ee re

INTRODUCTION. xlix

— a eee ee ee re

texts which usually precede them, and three-fifths of those which usually follow them, are still remaining. This MS. has lost its date, but a copy! of it exists in Bombay (written when it was complete) which ends with a colophon dated A.Y. 941 (A.D. 1572), as detailed in p. xxxiii; this may either be the actual date of that copy, or it may have been merely copied from K35, which cannot be much older. The latter supposition appears the more probable, as this colophon seems to be left incomplete by the loss of the last folio in the Bombay copy, and may, therefore, have been followed by another colophon giving a later date.

This copy of K35 was, no doubt, originally complete, but has lost many of its folios in the course of time; most of the missing text has been restored from another MS., but there are still twelve or more folios missing from the latter part of the work; it contains, however, all that portion of the Selections which is translated in this volume, but has, of course, no authority independent of K35. The other MS. in Bombay, from which some of the missing text was recovered, is in the library of Dastar Jamaspji Minochiharji ; it is a modern copy, written at different periods from forty to sixty years ago, and is incomplete, as it contains only one-fourth of the texts which usually follow the ninety-two questions and answers, and includes no portion of the Selec- tions of Zad-sparam.

Another MS. of the Dadistan-i Dinik and its accompani- ments, written also at Kirman, but two generations earlier than K35 (say, about A. D. 1530), has been already mentioned (see p. xxxiii). It is said still to contain 227 folios, though its first seventy folios are missing ; it must, therefore, begin very near the same place as K35, but extends much further, as it supplies about half the text still missing from the

1 The fact of its being a copy of K35 is proved by strong circumstantial evi- dence. In the first place, it contains several false readings which are clearly due to mis-shapen letters and accidental marks in K35, so that it 1s evidently descended from that MS. But it is further proved to have been copied direct from that MS., by the last words in thirty-two of its pages having been marked with interlined circles in K35, the circle having been the copyist’s mark for finding his place, when beginning a new page after turning over his folios.

[5]

] PAHLAVI TEXTS.

Bombay copy of K35, though it has lost about fourteen folios at the end. This MS. must be either the original from which K35 was copied, or an independent authority of equal value, but it has not been available for settling the text of the Selections for the present translation.

5. THE BAHMAN YAST.

This MS. must be either the original from which K35 was copied, or an independent authority of equal value, but it has not been available for settling the text of the Selections for the present translation.

5. THE BAHMAN YAST.

The Bahman Yast, usually cailed the ‘Zand of the Vohiman Yast, professes to be a prophetical work, in which Adharmazd gives Zaratist an account of what was to happen to the Iranian nation and religion in the future.

It begins with an introduction (Chap. I) which states that, according to the Stidgar Nask, Zaratist having asked Atharmazd for immortality, was supplied temporarily with omniscient wisdom, and had a vision of a tree with four branches of different metals which were explained to him as symbolical of four different periods, the times of Vistasp, of Ardakhshir the Kaydanian, of Khdsr6é Néshirvan, and of certain demons or idolators who were to appear at the end of a thousand years. It states, further, that the commen- taries of the VohQman, Horvadad, and Astad Yasts men- tioned the heretic Mazdak, and that Khiisré Ndédshirvan summoned a council of high-priests and commentators, and ordered them not to conceal these Yasts, but to teach the commentary only among their own relations.

The text then proceeds (Chap. II) to give the details of the commentary on the Vohiman Yast as follows :—Zara- tast, having again asked Atharmazd for immortality, is refused, but is again supplied with omniscient wisdom for a week, during which time he sees, among other things, a tree with seven branches of different metals, which are again explained to him as denoting the seven ages of the religion, its six ages of triumph in the reigns of Vistasp, of Ardakhshir the Kaydanian, of one of the Askanian kings, of Ardakhshir Papakan and Shahpfr I and II, of Vahram Gor, and of Khisré Noshirvan, and its seventh age of adversity when

INTRODUCTION. li

Iran is to be invaded from the east by hordés of demons or idolators with dishevelled hair, who are to work much mis- chief, so as to destroy the greater part of the nation and mislead the rest, until the religion becomes nearly extinct. The details of this mischief, written in a tone of lamentation. constitute the greater part of the text, which also notice that the sovereignty will pass from the Arabs, Ramans, and these leathern-belted demons (Tiarks) to other Tarks and non-Tiranians who are worse than themselves.

The details of this mischief, written in a tone of lamentation. constitute the greater part of the text, which also notice that the sovereignty will pass from the Arabs, Ramans, and these leathern-belted demons (Tiarks) to other Tarks and non-Tiranians who are worse than themselves.

Distressed at this narrative Zaratist asks Adharmazd (Chap. III, 1) how the religion is to be restored, and these demons destroyed? He is informed that, in the course of time, other fiends with red banners, red weapons, and red hats, who seem to be Christians, will appear in the north- west, and will advance either to the Arvand (Tigris) or the Euphrates, driving back the former demons who will assem- ble all their allies to a great conflict, one of the three great battles of the religions of the world, in which the wicked will be so utterly destroyed that none will be left to pass into the next millennium.

Zaratist enquires (III, 12) how so many can perish, and is informed that, after the demons with dishevelled hair appear, Hishédar, the first of the last three apostles, is born near Lake Frazdan; and when he begins to confer with Atharmazd a Kayan prince is born in the direction of XA inistan (Samarkand), who is called Vahram the Vargavand, and when he is thirty years old he collects a large army of Hindu (Bactrian) and Aini (Samarkandian) troops, and advances into Iran, where he is reinforced by a numerous army of Iranian warriors, and defeats the demon races with immense slaughter, in the great conflict already mentioned, so that there will be only one man left to a thousand women.

The writer then proceeds to describe the supernatural agencies employed to produce this résult: how the evil spirit (III, 24) comes to the assistance of the demon- worshippers ; how Attharmazd sends his angels to Kangdes, to summon Péshyétand, the immortal son of Vistasp, with his disciples, to re-establish the sacred fires and restore the

d 2

lil PAHLAVI TEXTS.

religious ceremonies ; and how the angels assist them against the evil spirits, so that Vahram the Vargavand is enabled to destroy the fiendish races, as already detailed, and Péshyétani becomes supreme high-priest of the Iranian world.

Finally, the writer gives some details regarding the mis- sions of the last three apostles, returning for that purpose (III, 44) to the birth of Hashédar, the first of the three, whose millennium witnesses both the invasion and the destruction of the fiendish races. Htishédar proves his apostolic au- thority, to the satisfaction of Vargavand and the people, by making the sun stand still for ten days and nights. His mission is to ‘bring the creatures back to their proper state;’ and it is not till near the end of his millennium that Péshyétand appears, as before described. As this millen- nium begins with the invasion of the fiendish races and the fall of the Sasanian dynasty, it must have terminated in the seventeenth century, unless it was to last more than a thousand years. A very brief account is then given of the millennium of Hdishédar-mah, the second of the three apostles, whose mission is to make ‘the creatures more progressive’ and to destroy ‘the fiend of serpent origin’ (Az-i Dahak). During his millennium (which appears to be now in progress) mankind become so skilled in medicine that they do not readily die; but owing to their toleration of heretics the evil spirit once more attains power, and releases Az-i Dahdk, from his confinement in Mount Dim4é- vand, to work evil in the world, till Adharmazd sends his angels to rouse Keresdsp the SamAn, who rises from his trance and kills Az-i Dahak with his club at the end of the millennium, Afterwards, Séshyans, the last apostle, appears to ‘make the creatures again pure;’ when the resurrection takes place and the future existence commences.

Whether this text, as now extant, be the original com- mentary or zand of the Vohiman Yast admits of doubt, since it appears to quote that commentary (Chap. II, 1) as an authority for its statements; it is, therefore, most pro- bably, only an epitome of the original commentary. Such an epitome would naturally quote many passages verbatim

INTRODUCTION. liti

II, 1) as an authority for its statements; it is, therefore, most pro- bably, only an epitome of the original commentary. Such an epitome would naturally quote many passages verbatim

INTRODUCTION. liti

from the original work, which ought to bear traces of trans- lation from an Avesta text, as its title zand implies a Pahlavi translation from the Avesta (see p. x). There are, in fact, many such traces in this epitome, as indicated by the numerous sentences beginning with a verb, the mode of addressing Adharmazd, the quotation of different opinions from various commentators, and other minor peculiarities. Some of these might be the result of careful imitation of other commentaries, but it seems more likely that they are occasioned by literal translation from an original Avesta teyt. In speculating, therefore, upon the contents of the Bahman Yast it is necessary to remember that we are most probably dealing with a composite work, whose statements may be referred to the three different ages of the Avesta original, the Pahlavi translation and commentary, and the Pahlavi epitome of the latter; and that this last form of the text is the only old version now extant.

With regard to the age of the work we have the external evidence that a copy of it exists in a manuscript (K20) written about five hundred years ago, and that this copy is evidently descended from older manuscripts as it contains several clerical blunders incompatible with any idea of its being the original manuscript, as witness the omissions noted in Chaps. II, 10, 13, 14, 22, 27, 45, IEI, 30, 32, the misplace- ment of II, 18, and many miswritings of single words. Owing to the threefold character of the work, already noticed, the internal evidence of its age can only apply to its last recension in the form of an epitome, as an oriental editor (to say nothing of others) generally considers himself at liberty to alter and add to his text, if he does not under- stand it, or thinks he can improve it. That this liberty has been freely exercised, with regard to these professed prophecies, is shown by the identification of the four pro- phetical ages of the Stidgar Nask in the first chapter of the Bahman Yast being different from that given in the Dinkard. The Dinkard quotes the Stidgar Nask (that is, its Pahlavi version) as identifying the iron age with some period of religious indifference subsequent to the time of Ataro-pad son of Maraspend, the supreme high-priest and

liv PAHLAVI TEXTS.

The Dinkard quotes the Stidgar Nask (that is, its Pahlavi version) as identifying the iron age with some period of religious indifference subsequent to the time of Ataro-pad son of Maraspend, the supreme high-priest and

liv PAHLAVI TEXTS.

prime minister of ShahparII (A.D. 309-379); but the Bahman Yast (Chap. I, 5) quotes the Nask as identifying the same age with the reign of an idolatrous race subsequent to the time of Khasré Noshirvan (A.D. 531-579). This example is sufficient to show that the compiler of the extant epitome of the Bahman Yast commentary largely availed himself of his editorial license, and it indicates the difficulty of dis- tinguishing his statements from those of the former editors. At the same time it proves that the epitome could not have been compiled till after Iran had been overrun by a foreign race subsequent to the reign of Khisré Néshirvan. I¢ is remarkable that the compiler does not mention any later Sasanian king, that he does not allude to Muhammadanism, and speaks of the foreign invaders as Turanians and Chris- tians, only mentioning Arabs incidentally in later times ; at the same time the foreign invasion (which lasts a thou- sand years) is of too permanent a character to allow of its having reference merely to the troublous times of Noshirvan’s successor.

Perhaps the most reasonable hypotheses that can be founded upon these facts are, first, that the original zand or commentary of the Bahman Yast was written and trans- lated from the Avesta in the latter part of the reign of Khasré Noéshirvan, or very shortly afterwards, which would account for no later king being mentioned by name; and, secondly, that the epitome now extant was compiled by some writer who lived so long after the Arab invasion that the details of their inroad had become obscured by the more recent successes of Turanian rulers, such as the Ghaznavis and Salgfiqs of the eleventh and twelfth centuries. It is hardly possible that the epitomist could have lived as late as the time of Gingiz Khan, the great Mongol conqueror (A.D, 1206-1227), as that would bring him within 150 years of the date of the extant manuscript of his work, which has no appearance of being an immediate copy of the original ; but the rule of the Salgiqs would certainly have afforded him sufficient materials for his long description of the iron age. The Avesta of the Bahman Yast was probably com- piled from older sources (like the rest of the Avesta) during

INTRODUCTION. lv

the reigns of the earlier Sasanian monarchs; but it was, no doubt, very different in its details from the epitome of its commentary which still exists.

The Avesta of the Bahman Yast was probably com- piled from older sources (like the rest of the Avesta) during

INTRODUCTION. lv

the reigns of the earlier Sasanian monarchs; but it was, no doubt, very different in its details from the epitome of its commentary which still exists.

These hypotheses, regarding the threefold origin of the present form of this Yast, derive some confirmation from the inconsistencies in its chronological details; especially those relating to the periods of the invaders’ reign and of Hashédar’s birth. The Zoroastrians have for ages been expecting the appearance of Hishédar, the first of their last three apostles, but have always had to postpone their expectations from time to time, like the Jews and other interpreters of prophecy; so that they are still looking forward into the future for his advent, although his millen- nium has long since expired according to the chronolog adopted in the Bahman Yast. This chronology, of course, represents the expectations of Zoroastrians in past times, and seems to express three different opinions. First, we have the statement that the last great battle of the demon- races is to take place at the end of Zaratdst’s millennium (see Chap. III, 9), when the wicked will be so destroye | (compare III, 22, 23) that none will pass into the next millennium (III, 11), which is that of Hdshédar (III, 43). And that the reign of evil is to precede the end of Zaratist’s millennium is evidently assumed also in Chap. II, 41, 63. Such opinions may reasonably be traced to the original Avesta writer, who must have expected only a short reign of evil to arise and fall near the latter end of Zaratist’s millennium, which was still far in the future, and to be followed by the appearance of Hishédar to restore the ‘good’ religion. Secondly, we are told (I, 5, II, 22, 24, 31) that the invasion of the demon-races, with its attendant evils, is to take place when Zaratist’s millennium is ended ; on their appearance Hishédar is born (III, 13), and when he is thirty years old (compare III, 14 with III, 44) Vahram the Vargavand is also born, who at the age of thirty (III, 17) advances into Iran with an innumerable army to destroy the invaders. Such statements may be attributed to the original Pahlavi translator and commentator who, writing about A.D. 570-590, would have before his eyes the disastrous

lvi PAHLAVI TEXTS.

Such statements may be attributed to the original Pahlavi translator and commentator who, writing about A.D. 570-590, would have before his eyes the disastrous

lvi PAHLAVI TEXTS.

reign of Adharmazd IV, the son and successor of Khisrdé Noshirvan, together with the prowess of the famous Persian general Bahram X épin, which drove out all invaders. This writer evidently expected the reign of the demon-races to last less than a century, but still at some period in the near future; merely illustrating his theme by details of the disasters and wars of his own time. Thirdly, we find it stated (III, 44) that Haishédar will be born in 1600, which seems to mean the sixteen hundredth year of Zaratist’s millennium, or six hundredth of his own (say A.D. 1193- 1235), also that the reign of the demon-races is to last a thousand years (III, 34), and that Péshyétani does not come to restore the religion till near the end of the millen- nium (III, 51); it also appears (III, 49) that Vargavand occupies a prominent position when Hashédar comes from his conference with Adharmazd at thirty years of age (III, 44, 45). Such details were probably inserted by the com- piler of the epitome, who had to admit the facts that the reign of the demon-races had already lasted for centuries, and that Hishédar had not yet appeared. To get over these difficulties he probably adopted the opinions current in his day, and postponed the advent of Hishédar till the beginning of the next century in his millennium, and put off the destruction of the wicked, as a more hopeless matter, till near the end of the millennium. Both these periods are now long since past, and the present Zoroastrians have still to postpone the fulfilment of the prophecies connected with their last three apostles, or else to understand them in a less literal fashion than heretofore.

For the Pahlavi text of the Bahman Yast the translator has to rely upon the single old manuscript K20, already described (p. xxvii), in which it occupies the 13} folios immediately following the Bundahis ; these folios are much worn, and a few words have been torn off some of them, but nearly all of these missing words can be restored by aid of the Pazand version. The Pahlavi text is also found in the modern copies of K20 at Paris and Kopenhagen, but these copies (P7 and K21) have no authority independent of K20, In India this text has long been exceedingly rare,

INTRODUCTION, lvii and whether any copy of it exists, independent of K20, is doubtful.

The Pahlavi text is also found in the modern copies of K20 at Paris and Kopenhagen, but these copies (P7 and K21) have no authority independent of K20, In India this text has long been exceedingly rare,

INTRODUCTION, lvii and whether any copy of it exists, independent of K20, is doubtful.

The Pazand version is more common in Parsi libraries, but contains a very imperfect text. Of this version two modern copies have been consulted; one of these occupies fols. 38-62 of a small manuscript, No. 22 of the Haug col- lection in the State Library at Munich ; the other is a copy ofa manuscript in the library of the high-priest of the Parsis in Bombay. Both these MSS. are evidently descended from the same original, which must have been a very imper- fect transliteration of a Pahlavi text closely resembling that of K20, but yet independent of that MS., as a few words omitted in K20 are supplied by these Pazand MSS. (see B.Yt. II, 13, 14, 22, &c.) To a certain extent, therefore, these Pazand MSS. are of some assistance in settling the text of a few sentences, but the greater part of their con- tents is so imperfect as to be utterly unintelligible; they not only omit Chaps. I, 1-8, IT, 17, 30-32, 40, III, 9, 12, 17- 44, 58-63 entirely, but also words and phrases from nearly every other section of the text. Adhering scrupulously to the Pahlavi original for a few consecutive words, and then widely departing from it by misreading or omitting all difficult words and passages, this Pazand version is a com- plete contrast to the Pazand writings of Nérydsang, being of little use to the reader beyond showing the extremely low ebb to which Pahlavi learning must have fallen, among the Parsis, before such unintelligible writings could have been accepted as Pazand texts.

There is also a Persian version of the Bahman Yast, a copy of which, written A.D. 1676, is contained in a large Rivayat MS, No. 29, belonging to the University Library at Bombay. According to the colophon of this Persian version it was composed in A.D. 1496 by Rustam Isfendiyar of Yazd, from an Avesta (Pazand) MS. belonging to his brother Jamshéd. This Persian version contains less than three per cent of Arabic words, and is more of a paraphrase than a translation, but it adheres very closely to the meaning of the Pahlavi text from Chaps. I, 1 to III, 9, where a dis- location occurs, evidently owing either to the displacement

lviii PAILAVI TEXTS.

of two folios in an older MS., or to the second page of a folio being copied before the first, so that §§ 10-14 follow §§ 15-22. From the middle of § 22 the folios of the older MS. seem to have been lost as far as the end of Hiishédar’s millennium (§ 51), to which point the Persian version leaps, but the remainder of this paraphrase is much more diffuse than the Bahman Yast, and is evidently derived from some other Pahlavi work.

seem to have been lost as far as the end of Hiishédar’s millennium (§ 51), to which point the Persian version leaps, but the remainder of this paraphrase is much more diffuse than the Bahman Yast, and is evidently derived from some other Pahlavi work.

This conclusion of the Persian version describes how adversity departs from the world, and ten people are satisfied with the milk of one cow, when Hiashédar-mah appears and his millennium commences. On his coming from his conference with Atharmazd the sun stands still for twenty days and nights, in consequence of which two- thirds of the people in the world believe in the religion. Meat is no longer eaten, but only milk and butter, and a hundred people are satisfied with the milk of one cow. Hishédar-mah destroys the terrible serpent, which ac- companies apostasy, by means of the divine glory and Avesta formulas; he clears all noxious creatures out of the world, and wild animals live harmlessly among mankind ; the fiends of apostasy and deceit depart from the world, which becomes populous and delightful, and mankind abstain from falsehood. After the five-hundredth year of Hdshédar-mah has passed away, Sdshyans (Sdsan) appears, and destroys the fiend who torments fire. The sun stands still for thirty days and nights, when all mankind believe in the religion, and the year becomes exactly 360 days. Dahak escapes from his confinement, and reigns for a day and a half in the world with much tyranny ; when Séshyans rouses S4m Nariman, who accepts the religion and becomes immortal. SAm calls upon Dahak to accept the religion, but the latter proposes that they should together seize upon heaven for themselves, whereupon Sam _ kills him. All evil having departed from the world mankind become like the archangels, and the resurrection takes place, which is described with many of the same details as are mentioned in Bund. XXX,

Accompanying this Persian version in B2g is another

INTRODUCTION. lix

ee ee

All evil having departed from the world mankind become like the archangels, and the resurrection takes place, which is described with many of the same details as are mentioned in Bund. XXX,

Accompanying this Persian version in B2g is another

INTRODUCTION. lix

ee ee

fragment from the same source, which treats of the same subjects as the third chapter of the Bahman Yast, but is differently arranged. It confines itself to the millennium of Htiishédar, and may possibly be some modification of the contents of the folios missing from the version described above. After some introductory matter this fragment con- tains a paraphrase (less accurate than the preceding) of Chap. III, 23-49 of the Bahman Yast; it then proceeds to state that Haishédar destroys the wolf race, so that wolves, thieves, highway robbers, and criminals cease to exist. Wher Hiashédar’s three-hundredth year has passed away the winter of Malkdés arrives and destroys all animals and vegetation, and only one man survives out of ten thousand ; after which the world is repeopled from the enclosure made by Yim. Then comes the gathering of the nations to the great battle on the Euphrates, where the slaughter is so great that the water of the river becomes red, and the sur- vivors wade in blood up to their horses’ girths. Afterwards, the Kayan king, Vargavand, advances from the frontiers of India and takes possession of Iran to the great delight of the inhabitants, but only after a great battle; and then Péshydtani is summoned from Kangdesz to restore the religious ceremonies.

A German translation of some passages in the Bahman Yast, with a brief summary of the greater part of the re- mainder, was published in 1860 in Spiegel’s Traditionelle Literatur der Parsen, pp. 128-135.

6. THE SHAYAST LA-SHAYAST.

Another treatise which must be referred to about the same age as the Bundahis, though of a very different cha- racter, is the Shayast la-shayast or ‘the proper and impro- per.’ It is a compilation of miscellaneous laws and customs regarding sin and impurity, with other memoranda about ceremonies and religious subjects in general. Its namie has, no doubt, been given to it in modern times’, and has pro-

‘ But perhaps before the compilation of the prose Sad-dar Bundahis, or Bundahis of a hundred chapters, which seems to refer to the Shayast la-shayast

lx PAHLAVI TEXTS.

bably arisen from the frequent use it makes of the words shayad, ‘it is fit or proper,” and 14 shayad, ‘it is not fit or proper.’ And, owing to its resemblance to those Persian miscellanies of traditional memoranda called Rivayats, it has also been named the Pahlavi Rivdyat, though chiefly by Europeans. |

It consists of two parts, which are often put together in modern MSS., and bear the same name, but are widely separated in the oldest MSS. These two parts, consisting respectively of Chaps. I-X and XI-XIV in the present translation, are evidently two distinct treatises on the same and similar subjects, but of nearly the same age. That they were compiled by two different persons, who had access. to nearly the same authorities, appears evident from Chaps.. XI, 1, 2, XII, 11, 13-16, 18, 20 being repetitions of Chaps. » I, 1, 2, X, 4, 20-23, 7, 31, with only slight alterations ; such repetitions as would hardly be made in a single treatise by the same writer. Minor repetitions in the first part, such as those of some phrases in Chaps. I], 65, IV, 14, repeated in Chap. X, 24, 33, might readily be made by the same writer in different parts of the same treatise. To these two parts of the Shayast laé-shdyast a third part has been added in the present translation, as an appendix, consisting of a number of miscellaneous passages of a somewhat similar character, which are found in the same old MSS. that con- tain the first two parts, but which cannot be attributed either to the same writers or the same age as those parts.

The first part commences with the names and. amounts of the various degrees of sin, and the names of the chief commentators on the Vendidad. It then gives long details regarding the precautions to be taken with reference to corpses and menstruous women, and the impurity they occa- sion; besides mentioning (Chap. II, 33-35) the pollution

in its opening words, as follows:—‘ This book is on ‘the proper and im- proper” which is brought out from the good, pure religion of the Mazda- yasnians ;’ though this term may possibly relate to its own contents. There is also a Persian treatise called Shayast na-shdyast, which gives a good deal of information obtained from the Persian Rivayats, and copies of which are contained in the MSS. Nos. 56 and 116 of the Ouseley collection in the Bodleian Library at Oxford,

INTRODUCTION, Ini

There is also a Persian treatise called Shayast na-shdyast, which gives a good deal of information obtained from the Persian Rivayats, and copies of which are contained in the MSS. Nos. 56 and 116 of the Ouseley collection in the Bodleian Library at Oxford,

INTRODUCTION, Ini

caused by a serpent. It next describes the proper size and materials of the sacred thread-girdle and shirt, giving some details about the sins of running about uncovered and walking with one boot, and thence proceeding to the sin of unseasonable chatter. Details are then given about good works, and those who can and cannot perform them; in which reference is made to Christians, Jews, and those of other persuasions (Chap. VI, 7). The next subjects treated of are reverencing the sun and fire} the sin of extinguishing fire, confession and renunciation of sin, atonement for sins, especially mortal sins, both those affecting others and those only affecting one’s own soul ; with a digression (Chap. VIII, 3) prohibiting the rich from hunting. The remainder of this first treatise is of a miscellaneous character, referring to the following subjects :—The Hasar of time, priests passing away in idolatry, the discussion of religion, ceremonies not done aright, throwing a corpse into the sea, evil of eating in the dark, the four kinds of worship, when the angels should be invoked in worship, the ephemeral nature of life, proper looseness for a girdle, when the sacred cake set aside for the guardian spirits can be used, maintaining a fire where a woman is pregnant, providing a tank for ablution, the Gathas not to be recited over the dead, food and drink not to be thrown away to the north at night, unlawful slaughter of animals, how the corpse of a pregnant woman should be carried, forgiveness of trespasses, evil of walking without boots, when the sacred girdle is to be assumed, breaking the spell of an inward prayer, ten women wanted at childbirth, and how the infant is to be treated, sin of beating an innocent person, evil of a false judge, men and women who do not marry, a toothpick must be free from bark, acknowledging the children of a handmaid, advantage of offspring and of excess in almsgiving, prayer on lying down and getting up, Avesta not to be mumbled, doubtful actions to be avoided or consulted about, evil of laughing during prayer, crowing of a hen, treatment of a hedgehog, after a violent death corruption does not set in immediately, necessity of a dog's gaze, putrid meat and hairy cakes or butter unfit for cere- monies, when a woman can do priestly duty, &c.

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ae nt ro 1 ee ee ee a a nt a a

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ae nt ro 1 ee ee ee a a nt a a

The second part also commences with the names and amounts of the various degrees of sin, followed by the pro- per meat-offerings for various angels and guardian spirits. Next come miscellaneous observations on the following subjects :—The simplest form of worship, necessity of sub- mitting to a high-priest, advantage of a fire in the house, sin of clothing the dead, presentation of holy-water to the nearest fire after a death, nail-parings to be prayed over, advantage of light at childbirth, offerings to the angels, maintaining a fire where a woman is pregnant and a child is born, a toothpick must be free from bark, acknowledging the children of a handmaid, advantage of offspring and of excess in almsgiving, evil of drawing well-water at night, food not to be thrown away to the north at night, advantage of prayer at feasts, treatment of a hedgehog, praying when washing the face, the proper choice of a purifying priest, no one should be hopeless of heaven, necessity of a wife being religious as well as her husband, the ceremonies which are yood works, and the cause of sneezing, yawning, and sigh- ing. These are followed by a long account of the mystic signification of the Gathas, with some information as to the errors which may be committed in consecrating the sacred cakes, and how the beginning of the morning watch is to be determined.

The third part, or appendix, commences with an account of how each of the archangels can be best propitiated, by a proper regard for the particular worldly existence which he specially protects. This is followed by a statement of the various degrees of sin, and of the amount of good works attributed to various ceremonies. Then come some account of the ceremonies after a death, particulars of those who have no part in the resurrection, the duty of submission to the priesthood, whether evil may be done for the sake of good, the place where people will rise from the dead, Aéshmi’s complaint to Aharman of the three things he could not injure in the world, the occasions on which the Ahuna- var formula should be recited, and the number of recitals that are requisite, &c. And, finally, statements of the Jengths of midday and afternoon shadows, blessings invoked

INTRODUCTION, Lxili

renee —

from the thirty angels and archangels who preside over the days of the month, and the special epithets of the same.

And, finally, statements of the Jengths of midday and afternoon shadows, blessings invoked

INTRODUCTION, Lxili

renee —

from the thirty angels and archangels who preside over the days of the month, and the special epithets of the same.

With regard to the age of this treatise we have no precise information. All three parts are found in a MS. (M6) which was written in A.D. 1397 (see p. xxix), and nearly the whole is also found in the MS. K20, which may be a few years older (see p. xxvii), and in which the first part of the Shayast la-shayast is followed by a Persian colophon dated A.Y. 700 (A.D. 1331), copied probably from an older MS. The text in both these old MSS. seems to have been derived almost direct from the same original, which must have been so old when M6 was written that the copyist found some words illegible (see notes on Chaps. VIII, 19, X, 34, XII, 14, 15, &c.) Now it is known from a colophon that a portion of M6, containing the book of Arda-Viraf and the tale of Gdst-i Fryané6, was copied from a MS. written in A.D. 1249; and we may safely conclude that the Shayast la-shayast was copied, either from the same MS., or from one fully as old. So far, therefore, as external evi- dence goes, there is every reason to suppose that the whole of the Shayast la-shayast, with its appendix’, was existing in a MS. written about 630 years ago.

But internal evidence points to a far higher antiquity for the first two parts, as the compilers of those treatises evidently had access, not only to several old commentaries, but also to many of the Nasks, which have long been lost. Thus, the first treatise contains quotations from the com- mentaries of Afarg, Gédgésasp, Kishtand-bigéd, Méddk- mah, Réshan, and Sdéshyans, which are all frequently quoted in the Pahlavi translation of the Vendidad (see Sls. I, 3, 4, notes); besides mentioning the opinions of Mard- bid, Néryésang, Nésai Bars-Mitré, and Vand-Adharmazd, who are rarely or never mentioned in the Pahlavi Vendidad. It also quotes no less than eleven of the twenty Nasks or books of the complete Mazdayasnian literature which are no longer extant, besides the Vendidad, the only Nask that still survives in the full extent it had in Sasanian times.

1 Except Chaps. XXII, XXIII (see the note on the heading of Chap. XXII).

lxiv PAHLAVI TEXTS.

1 Except Chaps. XXII, XXIII (see the note on the heading of Chap. XXII).

lxiv PAHLAVI TEXTS.

The Nasks quoted are the Stidgar (Sls. X, 8), the Bagh (X, 26), the Damdad (X, 22), the Pazén (IX, 9), the Ratis- taitih (X, 29), the Kidrast (X, 28), the Spend (X, 4), the Nihadam (X, 3, 22, 23), the Dibasragéd (X, 13), the His- param (X, 21), and the Sakadfim (X, 25), very few of which are mentioned even in the Pahlavi Vendidad. . The second treatise mentions only one commentator, Vand-Atiharmazd, but it quotes eight of the Nasks no longer extant; these are the Stidgar (Sls. XII, 32), the Damdad (XII, 5, 15), the Spend (XII, 3, 11, 15, 29), the Bag-yasné (XII, 17), the Nihadim (XII, 15, 16), the Hasparam (XII, 1, 7, 14, 31, XIII, 17), the Sakaddm (XII, 2, 10, 12, XIII, 30), and the Haddkht (XII, 19, 30, XIII, 6, 10).

Of two of these Nasks, the Bagh and Hadékht, a few fragments may still survive (see notes on Sls. X, 26, Haug’s Essays, p. 134, B. Yt. III, 25), but those of the latter Nask do not appear to contain the passages quoted in the Shayast la-shayast. With regard to the rest we only know that the Damdad, Hiisparam, and Sakadim must have been still in existence about A.D. 881, as they are quoted in the writings of Zad-sparam and Manisfihar, sons of Yidan-Yim, who lived at that time (see pp. xlii, xlvi); and the Nihadtim and Hiisparam are also quoted in the Pahlavi Vendidad. It is true that the Dinkard gives copious information about the contents of all the Nasks, with two or three exceptions ; and the Dinkard seems to have assumed its present form about A.D, goo (see Bund. XX XIII, 11, notes); but its last editor was evidently merely a compiler of old fragments, so there is no certainty that many of the Nasks actually existed in his time.

Thus far, therefore, the internal evidence seems to prove that the two treatises called Shayast la4-shayast, which con- stitute the first two parts of the present translation, are more than a thousand years old. On the other hand, they cannot be more than three centuries older, because they frequently quote passages from the Pahlavi Vendidad which, as we have seen (p. xlvi, note 1), could not have as- sumed its present form before the time of Khisré Noshir- van (A.D. 531-579). As they contain no reference to any

INTRODUCTION. Ixv

xlvi, note 1), could not have as- sumed its present form before the time of Khisré Noshir- van (A.D. 531-579). As they contain no reference to any

INTRODUCTION. Ixv

interference of the governing powers with the religion or priesthood, it is probable that they were written before the Muhammadan conquest (A.D. 636-651), although they do not mention the existence of any ‘king of the kings,’ the usual title of the Sasanian monarchs. And this probability is increased by there being no direct mention of Muham- madanism among the contemporary religions named in Chap. VI, 7, unless we assume that passage to be a quota- tion from an earlier book. We may, therefore, conclude, with tolerable certainty, that the Pahlavi text of the first two parts of the present translation of the Shdyast 14- shayast was compiled some time in the seventh century ; but, like the Bundahis and Bahman Yast, it was, for the most part, a compilation of extracts and translations from far older’ writings, and may also have been rearranged shortly after the Muhammadan conquest.

The fragments which are collected in the appendix, or third part of the present translation, are probably of various ages, and several of them may not be more than seven cen- turies old. The commentator Bakht-dfrid, whose work (now lost) is quoted in Chap. XX, 11, may have lived in the time of Khasré Noshirvan (see B. Yt. I, 7). And Chap. XXI must certainly have been written in Persia, as the lengths of noonday shadows which it mentions are only suitable for 32° north latitude. As regards the last two chapters we have no evidence that they are quite five cen- turies old,

For the Pahlavi text of the Shayast la-shayast and its appendix we have not only the very old codex M6 (see p. xxix) for the whole of it, but also the equally old codex K20 (see p. xxvii) for all but Chaps. XV-XVII, XX, XXII, and XXIII in the appendix. In M6 the first two parts are separated by twenty folios, containing the Farhang-i Oim- khadik, and the second part is separated from the first three chapters of the appendix by four folios, containing the Patit-i Khid; the next three chapters of the appendix are from the latter end of the second volume of M6, Chap. XX] is from the middle of the same, and the last two chap- ters are from some additional folios at the beginning of the

[5] €

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— + --

first volume. In K2o0 the first two parts are separated by ninety-two folios, containing the Farhang-i Oim-khadtk, Bundahis, Bahman Yast, and several other Pahlavi and Avesta texts; Chap. XVIII precedes the first part, Chap. XIX precedes the second part, and Chap. XXI is in an earlier part of the MS.

In K2o0 the first two parts are separated by ninety-two folios, containing the Farhang-i Oim-khadtk, Bundahis, Bahman Yast, and several other Pahlavi and Avesta texts; Chap. XVIII precedes the first part, Chap. XIX precedes the second part, and Chap. XXI is in an earlier part of the MS.

Derived from K20 are the two modern copies P7 and K21 (sce p. xxviii). Derived from M6 are the modern copy of the first two parts in Mg (No. 9 of the Haug col- lection in the State Library at Munich), a copy of Chaps. XIV, XV in L15 (No. 15 of the collection of Avesta and Pahlavi MSS. in the India Office Library at London), a copy of Chap. XX, 4-17 in O121 (No. 121 of the Ouseley collection in the Bodleian Library at Oxford, see p. xxx), and a copy of Chap. XVIII in Dastir Jamdaspji’s MS. of the Bundahiys at Bombay. While an independent Pahlavi version of Chap. XXIII occurs in a very old codex in the library of the high-priest of the Parsis at Bombay, which version has been used for the text of the present transla- tion, because that chapter is incomplete in M6,

Paizand versions of some of the chapters, chiefly in the appendix, are to be found in some MSS., but all derived apparently from M6, Thus, in the Pazand MSS. L7 and L22 (Nos. 7 and 22 in the India Office Library at London, see p. xxxi), written in Avesta characters, Chaps. XVIII, XX, XV follow the last chapter of the Bundahis, and Chap. XIV occurs a few folios further on. And in the Pazand MS. M7 (No. 7 of the Haug collection in the State Library at Munich), written in Persian characters, the following detached passages occur in a miscellaneous collection of extracts (fols, 126-133):—Chaps. XX, 14-16, X, 18, 19, [X, 9, 10, XX, 12, £3, 4, 5, VIII, 2, 4+14, XX, tr. A Per- sian version of Chap. XVIII also occurs in M5 (No. 5 of the same collection) on fol. 54.

It does not appear that the Shayast la-shadyast has ever been hitherto translated into any European language}, nor

' Except Chap. XVIII, which was translated into German by Justi, as the last chapter of his translation of the Bundahis (see p. xxvi).

5 of the same collection) on fol. 54.

It does not appear that the Shayast la-shadyast has ever been hitherto translated into any European language}, nor

' Except Chap. XVIII, which was translated into German by Justi, as the last chapter of his translation of the Bundahis (see p. xxvi).

INTRODUCTION, Ixvil is any Persian or Gugarati translation of it known to the present translator, though a good deal of the matter it con- tains may be found in the Persian Rivayats, but generally given in a different form. Owing to the technical charac- ter of the treatise, it is hazardous for any one but a Parsi priest to attempt to translate it, so that errors will, no doubt, be apparent to the initiated in the present transla- tion. At the same time it must not be forgotten that the laws and customs mentioned in the text were those current in Persia twelve centuries ago, which may be expected to differ, in many details, from those of the Parsis in India at the present day. This is a consideration which a Parsi translator might be too apt to ignore; so that his thorough knowledge of present customs, though invaluable for the decipherment of ambiguous phrases, might lead him astray when dealing with clear statements of customs and rules now obsolete and, therefore, at variance with his precon- ceived ideas of propriety.

7. CONCLUDING REMARKS.

The Pahlavi texts selected for translation in this volume are specimens of three distinct species of writings. Thus, the Bundahis and its appendix, which deal chiefly with cosmogony, myths, and traditions, may be roughly com- pared to the book of Genesis. The Bahman Yast, which professes to be prophetical, may be likened unto the Apoca- lypse. And the Shayast la-shayast, which treats of reli- gious laws regarding impurity, sin, ritual, and miscellaneous matters, bears some resemblance to Leviticus. But, though thus dealing with very different subjects, these texts appear to have all originated in much the same manner, a manner which is characteristic of the oldest class of the Pahlavi writings still extant. All three are full of translations from old Avesta texts, collected together probably in the latter days of the Sasanian dynasty, and finally rearranged some time after the Muhammadan conquest of Persia; so that, practically, they may be taken as representing the ideas entertained of their prehistoric religion by Persians in the

Ixviii PAHLAVI TEXTS.

sixth century, but modified so far as to suit the taste and exigencies of the tenth.

But, notwithstanding the wide range of subjects embraced by these texts, it would be rash for the reader to assume that they afford him sufficient information for forming a decided opinion as to the character of the Parsi religion. The texts translated in this volume contain barely one- eleventh part of the religious literature extant in the Pah- lavi language, without taking the Pahlavi versions of existing Avesta texts into account, which latter are even more important than the former, from a religious point of view, as they are considered more authoritative by the Varsis themselves. What proportion the literature extant may bear to that which is lost it is impossible to guess; but, omitting all consideration of the possible contents of the lost literature, it is obvious that the remaining ten-clevenths of that which is extant may contain much which would modify any opinion based merely upon the one-eleventh here translated. What the untranslated portion actually contains no one really knows. The best Pahlavi scholar can never be sure that he understands the contents of a Pahlavi text until he has fully translated it ; no amount of careful reading can make him certain that he does not misunderstand some essential part of it, and were he to assert the contrary he would be merely misleading others and going astray himself. How far the translations in this volume will enable the reader to judge of the Parsi religion may perhaps be best understood by considering how far a careful perusal of the books of Genesis, Leviticus, and the Revelation, which constitute one-eleventh part of the Protestant Bible, would enable him to judge of Christianity, without any further information.

But, though these translations must be considered merely as a contribution towards a correct account of medizxval Zoroastrianism, the Bundahis does afford some very defi- nite information upon one of the fundamental doctrines of that faith. The Parsi religion has long been represented by its opponents as a dualism; and this accusation, made in good faith by Muhammadan writers, and echoed more

INTRODUCTION. Ixix

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incautiously by Christians, has been advanced so strenu- ously that it has often been admitted even by Parsis them- selves, as regards the medieval form of their faith. But neither party seems to have fairly considered how any religion which admits the personality of an evil spirit, in order to account for the existence of evil, can fail to become a dualism to a certain extent. If, therefore, the term is to be used in controversy, it behoves those who use it to define the limits of objectionable dualism with great precision, so as not to include most of the religions of the world, their own among the number.

If, therefore, the term is to be used in controversy, it behoves those who use it to define the limits of objectionable dualism with great precision, so as not to include most of the religions of the world, their own among the number.

If it be necessary for a dualism that the evil spirit be omnipresent, omniscient, almighty, or eternal, then is the Parsi religion no dualism. The Bundahis distinctly asserts that the evil spirit is not omniscient and almighty (Chap. I, 16); that his understanding is backward (I, 3, 9), so that he was not aware of the existence of Adharmazd till he arose from the abyss and saw the light (I, 9); that he is unobservant and ignorant of the future (I, 19) till it is revealed to him by Adharmazd (I, 21); that his creatures perish at the resurrection (I, 7, 21), and he himself becomes impotent (I, 21, III, 1) and will not be (I, 3, XXX, 32). Nowhere is he supposed to be in two places at once, or to know what is occurring elsewhere than in his own presence. So far, his powers are considerably less than those gene- rally assigned by Christians to the devil, who is certainly represented as being a more intelligent and ubiquitous personage. On the other hand, Aharman is able to pro- duce fiends and demons (Chap. I, 10, 24), and the noxious creatures are said to be his (III, 15, XIV, 30, XVIII, 2); in which respects he has probably rather more power than the devil, although the limits of the latter’s means of pro- ducing evil are by no means well defined.

The origin and end of Aharman appear to be left as uncertain as those of the devil, and, altogether, the resem- blance between these two ideas of the evil spirit is remark- ably close; in fact, almost too close to admit of the possibility of their being ideas of different origin. The only important differences are that Zoroastrianism does not believe in an

Ixx PAHLAVI TEXTS.

eternity of evil as Christianity does, and that Christianity has been content to leave all its other ideas about the devil in a very ‘hazy and uncertain form, while Zoroastrianism has not shrunk from carrying similar ideas to their logical conclusion. If, therefore,a belief in Aharman, as the author of evil, makes the Parsi religion a dualism, it is difficult to understand why a belief in the devil, as the author of evil, does not make Christianity also a dualism. At any rate, it is evident from the Bundahis that a Christian is treading on hazardous ground when he objects to Zoroastrianism on the score of its dualism.

At any rate, it is evident from the Bundahis that a Christian is treading on hazardous ground when he objects to Zoroastrianism on the score of its dualism.

Another misrepresentation of the Parsi religion is shown to have no foundation in fact, by a passage in the Selections of Zad-sparam. Several writers, both Greek and Armenian, contemporaries of the Sasanian dynasty, represent the Per- sians as believing that both Atharmazd and Aharman were produced by an eternal being, who is evidently a personifi- cation of the Avesta phrase for ‘boundless time.’ This view was apparently confirmed by a passage in Anquetil Duperron’s French translation of the Vendidad (XIX, 32-34), but this has long been known to be a mistrans- lation due to Anquetil’s ignorance of Avesta grammar ; so that the supposed doctrine of ‘boundless time’ being the originator of everything is not to be found in the Avesta ; still it might have sprung up in Sasanian times. But the Selections of ZAd-sparam (I, 24) distinctly state that Adhar- mazd produced the creature Zérvan (precisely the term used in the phrase ‘ boundless time’ in the Avesta). Here ‘time,’ although personified, is represented as a creature of Adhar- mazd, produced after the first appearance of Aharman ; which contradicts the statement of the Greek and Armenian writers completely, and shows how little reliance can be placed upon the assertions of foreigners regarding matters which they view with antipathy or prejudice.

With reference to the general plan of these translations of Pahlavi texts a few remarks seem necessary. In the first place, it will be obvious to any attentive reader of this introduction that a translator of Pahlavi has not merely to translate, but also to edit, the original text; and, in some

INTRODUCTION. Ixxi

A A ne

cases, he has even to discover it. Next, as regards the translation, it has been already mentioned (p. xxvi) that the translator’s object is to make it as literal as possible ; in order, therefore, to check the inevitable tendency of free translation to wander from the meaning of the original text, all extra words added to complete the sense, unless most distinctly understood in the original, are italicised in the translation. And in all cases that seem doubtful the reader’s attention is called to the fact by a note, though it is possible that some doubtful matters may be overlooked.

And in all cases that seem doubtful the reader’s attention is called to the fact by a note, though it is possible that some doubtful matters may be overlooked.

The notes deal not only with explanations that may be necessary for the general reader, but also with various readings and other details that may be useful to scholars ; they are, therefore, very numerous, though some passages may still be left without sufficient explanation. References to the Vendidad, Yasna, and Visparad are made to Spiegel’s edition of the original texts, not because that edition is supe- rior, or even equal, in accuracy to that of Westergaard, but because it is the only edition which gives the Pahlavi translations, because its sections are shorter and, therefore, reference to them is more definite, and because the only English translation of the Avesta hitherto existing’ is based upon Spiegel’s edition, and is divided into the same sections. ;

No attempt has been made to trace any of the myths or traditions farther back than the Avesta, whence their descent is a fact that can hardly be disputed. To trace them back to earlier times, to-a supposed Indo-Iranian personification or poetic distortion of meteorological phe- nomena, would be, in the present state of our knowledge, merely substituting plausible guesses for ascertained facts. In many cases, indeed, we have really no right to assume that an Avesta myth has descended from any such Indo- Iranian origin, as there have been ample opportunities for the infiltration of myths from other sources, yet unknown,

1 Bleeck’s Avesta; the Religious Books of the Parsees; from Professor Spiegel’s German Translation; London, 1864. Not much reliance can be placed upon the correctness of this translation, owing to defects in the German one.

Ixxil PAHLAVI TEXTS.

among the many nations with which the religion of the Avesta has come in contact, both before and since the time of Zaratdist. For, notwithstanding the ingenious rhe- toric of the expounders of myths, it is still as unsafe, from a scientific point of view, to disbelieve the former existence of Zaratiist as it is to doubt that of Moses, or any other practically prehistoric personage, merely because mythic tales have gathered about his name in later times, as they always do about the memory of any individual who has become famous or revered.

In many cases the original Pahlavi word is appended, in parentheses, to its English equivalent in the translation. This has been done for the sake of explanation, when the word is technical or rare, or the translation is unusual. For, with regard to technical terms, it has been considered best, in nearly all cases, to translate them by some explanatory phrase, in preference to filling the translation with foreign words which would convey little or no distinct meaning to the general reader. Some of these technical terms have almost exact equivalents in English, such as those trans- lated ‘resurrection’ and ‘demon,’ or can be well expressed by descriptive phrases, such as ‘sacred twigs’ and ‘sacred cakes.’ Other terms are only approximately rendered by such words as ‘archangel’ and ‘angel ;’ others can hardly be expressed at all times by the same English words, but must change according to the context, such as the term variously rendered by ‘worship, ceremonial, prayer, or rites.’ While the meaning of some few. terms is so tech- nical, complicated, or uncertain, that it is safer to use the Pahlavi word itself, such as Tandpdhar, Frasast, Géti- kharid, Dvacdah-hémiast, &c.

The following is a list of nearly all the technical terms that have been translated, with the English equivalents generally used to express them :—Afrin, ‘blessing ;’ aharmdk, ‘apostate, heretic ;’ ahartib6, ‘righteous ;’ aharibo-dad, ‘alms, almsgiving;’ akdind, ‘infidel;?’ ameshdspend, ‘archangel ;’ armést, ‘helpless ;’? ast-hémand, ‘ material ;’ atisdfrid, ‘propitiation, offering ;’ baghdé-bakht6, ‘divine providence ;’ baresém, ‘sacred twigs or twig-bundle ;’

ast-hémand, ‘ material ;’ atisdfrid, ‘propitiation, offering ;’ baghdé-bakht6, ‘divine providence ;’ baresém, ‘sacred twigs or twig-bundle ;’

INTRODUCTION. Ixxiil baresémdan, ‘twig stand;’ dakhmak (Huz. khazdn), ‘depository for the dead ;’ dashtAnist4n, ‘ place for men- struation;’ dind, ‘religion, revelation, religious rites ;’ drayan-giyisnih, ‘unseasonable chatter;’ drevand, ‘wicked ;’ drén6, ‘sacred cake;’ drag, ‘fiend;’ frasha- kard, ‘renovation of the universe ;’ fravahar, ‘guardian spirit ;’ fravardikdn, ‘days devoted to the guardian spirits ; ganrak maindk, ‘evil spirit;’ garzisn, ‘confession of sin;’ gas, ‘period of the day, time ;’ g4s4nbAr, ‘ season- festival ;’ gasn6, ‘feast ;’ gas-dak (Av. gdus hudheu), ‘meat-offering, sacred butter;’ gavid-rastakdn, ‘the he- terodox ;’ giv (Av. gdus givya), ‘sacred milk;’ géméz, ‘bull’s urine ;’ hamémaAl, ‘accuser ;’ hamréd, ‘direct pol- lution, contagion ;’ hasarak, ‘millennium ;’ hikhar, ‘bo- dily refuse ;’ kar, ‘duty;’ késhvar, ‘region;’ khayebit, ‘destroyer ;’ khrafstar, ‘noxious creature ;’ khvét ik-das, “next-of-kin marriage ;’ kirfak, ‘good works;’ kdstik, ‘sacred thread-girdle ;’ magh, ‘stone ablution-seat ;’ mai- nok, ‘spirit ;’ marg-argdn, ‘worthy of death, mortal sin;’ m yazd, ‘feast, sacred feast ;’ nasai, ‘corpse, dead matter ;’ nasai katak, ‘corpse chamber ;’ nirang, ‘religious formula, ritual ;’ nirangistAn, ‘code of religious formulas ;’ niya- yisn, ‘salutation;’ paddm, ‘mouth-veil;’ pdadiydavih, ‘ablution, ceremonial ablution ;’ pahlim ahvan, ‘best ex- istence;’ paitréd, ‘indirect pollution, infection ;’ parahém, ‘hém-juice;’ parik, ‘witch;’ patitih, ‘renunciation of sin;’ patiydrak, ‘adversary ;’ péryédkéshih, ‘ primitive faith ;? rad, ‘chief, spiritual chief, primate, high-priest ;’ ristakhéz, ‘resurrection;’? satdih, ‘the three nights ;’ séda, ‘demon ;’ shapik, ‘sacred shirt ;’ shnayisn, ‘ pro- pitiation, gratification ;’ shniman, ‘dedication formula, propitiation ;’ spénak main6k, ‘beneficent spirit ;’ tand-i pasino, ‘future existence ;’ tdgisn, ‘retribution ;’ téra-i khada-dad, ‘ primeval ox;’ vag, ‘inward prayer ;’ vigarisn, ‘atonement for sin;’ vishAd-ddbarisnih, ‘running about uncovered ;? yasn6, ‘ritual;’ yast, ‘prayers, ritual, form of prayer, worship, consecration ;’ yastan6, ‘to consecrate, solemnize, propitiate, reverence ;’ yattk, ‘wizard ;’ yaz- dan, ‘angels, sacred beings, celestial beings, God ;’ yazisn,

[5] f

Ixxiv PAHLAVI TEXTS.

‘ceremonial, ceremony, sacred ceremony, ceremonial wor- ship, worship, reverence, rites, prayer ;’ yédatd, ‘angel;’ zand, ‘commentary;’ zdhar or zér, ‘holy-water;’ z6t, ‘officiating priest.’

With regard to the orthography of Pahlavi names and words, advantage has been taken of the system of trans- literation adopted for this series of Translations of the Sacred Books of the East, by making use of italics for the purpose of distinguishing between certain Pahlavi letters which were probably pronounced very nearly alike. Thus, besides the usual letters | for v and § for z, the Pahlavi letter @ is often used to denote those same sounds which, in such cases, are represented by the italic letters v and z. An extension of the same mode of distinction to the letters 1 and r would be desirable, but has not been attempted in this volume; these two letters are usually written 9), but in a few words they are represented by _ or by J, in which cases they would be better expressed by the italics 7and x Some attempt has been made to adhere to one uniform orthography in such names as occur fre- quently, but as there is no such uniformity in the various languages and writings quoted, nor even in the same manu- script, some deviations can hardly be avoided.

In conclusion it may be remarked that a translator of Pahlavi generally begins his career by undervaluing the correctness of Pahlavi texts and the literary ability of their authors, but he can hardly proceed far without finding abundant reason for altering his opinion of both. His depreciatory view of Pahlavi literature is generally due partly to want of knowledge, and partly to his trusting too much to the vile perversions of Pahlavi texts usually supplied by Pazand writers. But as his knowledge of Pahlavi increases he becomes better able to appreciate the literary merits of the texts. If the reader should have already formed some such low estimate of the ability of Pahlavi writers, it may be hoped that these translations will afford him sufficient reason for changing his opinion ; if not, they will have signally failed in doing those writers justice.

BUNDAHIS

THE ORIGINAL CREATION.

OBSERVATIONS.

1. For all divisions into chapters and sections the translator is responsible, as the original text is written continuously, with very few stops marked.

2. Italics are used for any English words which are not ex- pressed, or fully understood, in the original text, but are added to complete the sense of the translation.

3. Oriental words are usually ‘spaced.’ Italics occurring in them, or in names, are intended to represent certain peculiar Ori- ental letters. The italic consonants d, m, v may be pronounced as in English; but g should be sounded like j, Av like wh, & like ch in ‘church,’ n like ng, s like sh, 2 like French j. For further information, see ‘ Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East’ at the end of the volume.

4. In Pahlavi words all circumflexed vowels and any final 6 are expressed in the Pahlavi original, but all other vowels are merely understood.

5: In the translation, words in parentheses are merely explana- tory of those which precede them.

6. Abbreviations used are:—Av. for Avesta. Dad. for Dadi- stan-i Dinik. Huz. for Huzvaris. Mkh. for Mainy6-i-khard, ed. West. Pahl. for Pahlavi. Paz. for Pizand. Pers. for Persian. Sans. for Sanskrit. Vend. for Vendidad, ed. Spiegel. Visp. for Visparad, ed. Sp. Yas. for Yasna, ed. Sp. Yt. for Yast, ed. Westergaard.

7. The manuscripts mentioned in the notes are :—

K20 (about 500 years old), No. 20 in the University Library at Kopenhagen.

K2ob (uncertain date), a fragment of the text, No. 2ob in the same library.

M6 (written a.p. 1397), No. 6 of the Haug Collection in the State Library at Munich.

TD (written about a.p. 1530), belonging to Mobad Tehmuras Dinshawji Anklesaria at Bombay.

BUNDAHIS.

CuaprTer I,

o. In the name of the creator Aiharmazd.

1. The Zand-akas (‘Zand-knowing or tradition- informed’)?, which is first about Atharmazd’s original creation and the antagonism of the evil spirit ?, avd afterwards about the nature of the creatures from the original creation till the end, which is the future existence (tand-i pasind). 2. As revealed by the religion of the Mazdayasnians, so it is declared that Attharmazd is supreme in omniscience and goodness,

A A NN

1 The Pazand and most of the modern Pahlavi manuscripts have, ‘From the Zand-dak4s,’ but the word min, ‘from,’ does not occur in the old manuscript K2o, and is a modern addition to M6. From this opening sentence it would appear that the author of the work gave it the name Zand-akAs.

From this opening sentence it would appear that the author of the work gave it the name Zand-akAs.

* The Avesta Angra-mainyu, the spirit who causes adversity or anxiety (see Darmesteter’s Ormazd et Ahriman, pp. 92-95); the Pahlavi name is, most probably, merely a corrupt transliteration of the Avesta form, and may be read Ganrak-maifnd6k, as the Avesta Spemta-mainyu, the spirit who causes prosperity, has become Spénak-main6k in Pahlavi. This latter spirit is represented by Atiharmazd himself in the Bundahis. The Pahlavi word for ‘spirit,’ which is read madénad by the Parsis, and has been pronounced mfnavad by some scholars and mind? by others, is probably a corruption of mafndk, as its Sasanian form was min6d. If it were not for the extra medial letter in ganrak, and for the obvious partial transliteration of spénak, it would be preferable to read ganak, ‘smiting,’ and to derive it from a supposed verb gandan, ‘to smite’ (Av. ghna), as proposed by most Zendists. A Parsi would probably suggest gandan, ‘to stink.’

4 BUNDAHIS.

and unrivalled! in splendour; the region of light is the place of Attharmazd, which they call ‘endless light,’ and the omniscience aud goodness of the unrivalled Attharmazd is what they call ‘revelation®.’ 3. Revelation is the explanation of both spzraés together ; one is he who is independent of unlimited time *, because Aftharmazd and the region, religion, and time of Adharmazd were and are and ever will be; whz/e Aharman‘ in darkness, with backward understanding and desire for destruction, was 77, the abyss, and it is Ae who wd? not be; and the place of that destruction, and also of that darkness, is what they call the ‘endlessly dark.’ 4. And between them was empty space, ¢Aaé is, what they call ‘air, in which is now ¢hety meeting. 5. Both are limited and unlimited spirits, for the supreme is that which they call endless light, and the abyss that which is endlessly dark, so that be- tween them is a void, and one is not connected with

* Reading aham-kaf, ‘without a fellow-sovereign, peerless, un- rivalled, independent.’ This rare word occurs three times in §§ 2, 3, and some Pazand writers suggest the meaning ‘ everlasting’ (by means of the Persian gloss hamifsah), which is plausible enough, but hAmak? would be an extraordinary mode of writing the very common word ham§at, ‘ ever,’

* The word dind (properly dén6), Av. daéna, being traceable to a root di, ‘to see,’ must originally have meant ‘a vision’ (see Haug’s Essays on the Religion of the Parsis, znd ed. p. 152, note 2), whence the term has been transferred to ‘religion’ and all religious observances, rules, and writings ; so it may be translated either by. ‘religion’ or by ‘revelation,’

' This appears to be the meaning, but the construction of § 3 is altogether rather obscure, and suggestive of omissions in the text.

‘religion’ or by ‘revelation,’

' This appears to be the meaning, but the construction of § 3 is altogether rather obscure, and suggestive of omissions in the text.

* The usual name of the evil spirit; it is probably an older cor- ruption of Angra-mainyu than Ganrak-maindk, and a less technical term, Its Sasanian form was Aharmant.

CHAPTER I, 3-10. 5

er ne ee

the other; and, again, both spirits are limited as to their own selves. 6. And, secondly, on account of the omniscience of Attharmazd, both things are in the creation of Adharmazd, the finite and the infinite; for this they know is that which is in the covenant of both spirits. 7. And, again, the complete sove- reignty of the creatures of Atharmazd is in the future existence, and that also is unlimited for ever and everlasting; and the creatures of Aharman will perish at the time when! the future existence occurs, and that also is eternity.

8. Afharmazd, through omniscience, knew that Aharman exists,-azd whatever he schemes he in- fuses with malice and greediness till the end; and because He accomplishes the end by many means, He also produced spiritually the creatures which were necessary for those means, avd they remained three thousand years in a spiritual s¢a/e, so that they were unthinking? and unmoving, with intangible bodies.

9. The evil spirit, on account of backward know- ledge, was not aware of the existence of Adtharmazd ; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10, Desirous of destroying, and because of Azs malicious nature, he

1 Substituting amat, ‘when,’ for mfin, ‘which,’ two Huzvaris forms which are frequently confounded by Pahlavi copyists be- cause their Pazand equivalents, ka and ke, are nearly alike.

2 Reading aminidar in accordance with M6, which has amini- dar in Chap. XXXIV, 1, where the same phrase occurs. Windisch- mann and Justi read am@itar, ‘uninjured, invulnerable,’ in both places. This sentence appears to refer to a preparatory creation of embryonic and immaterial existences, the prototypes, fravashis, spiritual counterparts, or guardian angels of the spiritual and material creatures afterwards produced.

6 BUNDAHIs.

rushed in to destroy that light of Adharmazd unas- sailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends ; ad the creatures of the destroyer arose for violence.

11. Attharmazd, by whom the creatures of the evil spirit were seen, creatures terrible, corrupt, and bad, also considered them not commendable (birzisnik). 12. Afterwards, the evil spirit saw the creatures of Atharmazd; they appeared many creatures of de- light (vayah), enquiring creatures, and they seemed to him commendable, and he commended the crea- tures and creation of Adtharmazd.

12. Afterwards, the evil spirit saw the creatures of Atharmazd; they appeared many creatures of de- light (vayah), enquiring creatures, and they seemed to him commendable, and he commended the crea- tures and creation of Adtharmazd.

13. Then Attharmazd, with a knowledge! of which way the end of the matter woz/d de, went to meet the evil spirit, and proposed peace to him, azd spoke thus: ‘Evil spirit! bring assistance unto my crea- tures, and offer praise! so that, in reward for it, ye (you and your creatures) may become immortal and undecaying, hungerless and thirstless.’

14. And the evil spirit shouted thus ?: ‘I w// not depart, I wz/7 not provide assistance for thy crea- tures, I wz// not offer praise among thy creatures, and | am not of the same opinion with thee as to good things. I wed destroy thy creatures for ever and everlasting; moreover, I w/¢ force all thy creatures into disaffection to thee and affection for myself.’ 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that

' The Huz. khavitfinast stands for the Piz. danist with the meaning, here, of ‘ what is known, knowledge,’ as in Persian.

* Literally, ‘And it was shouted by him, the evil spirit, thus :’ the usual idiom when the nominative follows the verb.

CHAPTER I, II—20. 7

Adharmazd was helpless as regarded him}, therefore He proffers peace; and he did not agree, but bore on even into conflict with Him.

16. And Atharmazd spoke thus: ‘You are not omniscient and almighty, O evil spirit! so that it is not possible for thee to destroy me, and it is not possible for thee to force my creatures so that they wed/ not return to my possession.’

17. Then Adharmazd, through omniscience, knew that: If I do not grant a period of contest, then it well be possible for him to act so that he may be able to cause the seduction of my creatures to him- self. As even now there are many of the inter- mixture of mankind who practise wrong more than right. 18. And Adharmazd spoke to the evil spirit thus: ‘Appoint a period! so that the intermingling of the conflict may be for nine thousand years.’ For he knew that by appointing this period the evil spirit would be undone.

19. Then the evil spirit, unobservant and through ignorance, was content with that agreement; just like two men quarrelling together, who propose a time thus: Let us appoint such-and-such a day for a fight.

20. Atharmazd also knew this, through omni- science, that within these nine thousand years, /ov three thousand years everything proceeds éy the will of Attharmazd, three thousand years ¢here ¢s an intermingling of the wills of Adharmazd and Ahar- man, and the last three thousand years the evil spirit is disabled, and they keep the adversary away * from the creatures.

' The words dén val stand for dén valman. * That is, ‘the adversary is kept away.’ In Pahlavi the third

8 BUNDAHIS.

' The words dén val stand for dén valman. * That is, ‘the adversary is kept away.’ In Pahlavi the third

8 BUNDAHIS.

o1. Afterwards, Atharmazd recited the Ahunavar thus: Yatha aha vairy6 (‘as a heavenly lord is to be chosen’), &c.1 once, avd uttered the twenty-one words?; He also exhibited to the evil spirit His own triumph in the end, and the impotence of the evil spirit, the annihilation of the demons, and the resurrection azd undisturbed future existence of the creatures for everand everlasting. 22. And the evil spirit, who perceived his own impotence and the annihilation of the demons, became confounded, and fell back to the gloomy darkness; even so as is declared in revelation, that, when one of its (the Ahunavar’s) three farts was uttered, the evil spirit contracted zs body through fear, and when two parts of it were uttered he fell upon Azs knees, and when all of it was uttered he became confounded

person plural is the indefinite person, as in English. These gooo years are in addition to the 3000 mentioned in § 8, as appears more clearly in Chap. XXXIV, 1.

1 This is the most sacred formula of the Parsis, which they have to recite frequently, not only during the performance of their cere- monies, but also in connection with most of their ordinary duties and habits. It is neither a prayer, nor a creed, but a declaratory formula in metre, consisting of one stanza of three lines, containing twenty-one Avesta words, as follows :—

Yatha ah vairyd, atha ratus, ashad Aid haha,

Vangheus dazd&a mananghé, skyaothnanim angheus mazdai,

KhshathremAa ahurdi 4, yim dreguby6 dadad vastarem. And it may be translated in the following manner : ‘As a heavenly lord is to be chosen, so is an earthly master (spiritual guide), for the sake of righteousness, /o de a giver of the good thoughts of the actions of life towards Mazda; and the dominion is for the lord (Ahura) whom he (Mazda) has given as a protector for the poor’ (sce Haug’s Essays on the Religion of the Parsis, 2nd ed. pp. 125, 141).

* The word marik must mean ‘word’ here, but in some other places it seems to mean ‘syllable’ or ‘ accented syllable.’

CHAPTER I, 21-26. 9

and impotent as to the harm he caused the creatures of Atharmazd, azd he remained three thousand years in confusion ?.

23. Atharmazd created zs creatures in the con- fusion of Aharman; first he produced Vohiman (‘good thought’), by whom the progress of the creatures of Adharmazd was advanced.

24. The evil spirit first created * Mitokht (‘ false- hood’), and then Akéman (‘evil thought’).

25 The first of Adharmazd’s creatures of the world was the sky, and his good thought (Vohi- man), by good procedure *, produced the light of the world, along with which was the good religion of the Mazdayasnians; this was because the renova- tion (frashakard) * which happens to the creatures was known to him. 26. Afterwards avose Ardava-

26. Afterwards avose Ardava-

’ This is the first third of the gooo years appointed in $$ 18, 20, and the second 3000 years mentioned in Chap. NNAIV, tr.

2 It is usual to consider dadan (Huz. yehabdntan), when traceable to Av. di= Sans. dha, as meaning ‘to create,’ but it can hardly be proved that it means to create out of nothing, any more than any other of the Avesta verbs which it is sometimes con- venient to translate by ‘create.’ Before basing any argument upon the use of this word it will, therefore, be safer to substitute the word ‘ produce’ in all cases.

* Or it may be translated, ‘and from it Vohiman, by good pro- cedure,’ &c. The position here ascribed to Vohtiman, or the good thought of Atharmazd, bears some resemblance to that of the Word in John i. 1-5, but with this essential difference, that Vohdman is merely a creature of Atharmazd, not identified with him; for the latter idea would be considered, by a Parsi, as rather inconsistent with strict monotheism. The ‘light of the world’ now created must be distinguished from the ‘ endless light’ already existing with Atharmazd in § 2.

* The word frashakard, ‘what is made durable, perpetuation,’ is applied to the renovation of the universe which is to take place about the time of the resurrection, as a preparation for eternity.

IO BUNDAHIS.

hist, and then Shatvair4, and then Spendarmad, and then Horvadad, and then Amerdédad’*.

27. From the dark world of Aharman were Ak6- man and Andar, and then Sévar, and then Nakahéd, and then Tairév and Zairté ?.

28. Of Atharmazd’s creatures of the world, the first was the sky; the second, water; the third; earth; the fourth, plants; the fifth, animals; the sixth, mankind.

Cuapter II.

o. On the formation of the luminaries.

1. Atharmazd produced illumination between the sky and the earth, the constellation stars and those also not of the constellations °, then the moon, and afterwards the sun, as I shaZ/ relate.

* These five, with Vohfiman and Afiharmazd in his angelic capa- city, constitute the seven Ameshaspends, ‘ undying causers of pros- perity, immortal benefactors,’ or archangels, who have charge of the whole material creation. They are personifications of old Avesta phrases, such as Vohi-man6, ‘good thought ;’ Asha-vahista, ‘perfect rectitude;’ Khshathra-vairya, ‘desirable dominion ;’ Spenta-Armaiti, ‘bountiful devotion;’ Haurvat4d, ‘ complete- ness or health;’ and Ameret&d, ‘ immortality.’

* ‘These six demons are the opponents of the six archangels respectively (see Chap. XXX, 29); their names in the Avesta are, Akem-man6, ‘evil thought;’ Imdra, Sauru, Naunghaithya, Tauru, Zairika (see Vendidid X, 17,18 Sp., and XIX, 43 W.), which have been compared with the Vedic god Indra, Sarva (a name of Siva), the Nasatyas, and Sans. tura, ‘diseased,’ and garas, ‘decay,’ respectively. For further details regarding them, see Chap. XXVIII, 4-13.

tura, ‘diseased,’ and garas, ‘decay,’ respectively. For further details regarding them, see Chap. XXVIII, 4-13.

* The word akhtar is the usual term in Pahlavi for a constella- tion of the zodiac; but the term apAkhtar, ‘away from the akhtar,’ means not only ‘the north,’ or away from the zodiac, but also ‘a

CHAPTER I, 27—II, 4. 11

2. First he produced the ce/estia/ sphere, and the constellation stars are assigned to it by him; espe- cially these twelve whose names ave Varak (the Lamb), Tora (the Bull), Dé-patkar (the Two-figures or Gemini), Kalasang (the Crab), Sér (the Lion), Khisak (Virgo), Tarazik (the Balance), Gazdim “(the Scorpion), Nimasp (the Centaur or Sagittarius), Vahik! (Capricornus), Dal (the Waterpot), and Mahik (the Fish); 3. which, from their original creation, were divided into the twenty-eight sub- divisions of the astronomers“, of which the names are Padévar, Pésh-Parviz, Parviz, Paha, Avésar, Besn, Rakhvad, Taraha, Avra, Nahn, Miyan, Av- dem, Mashaha, Spar, Husru, Srob, Nur, Gél, Garafsa, Varazt, Gau, Goi, Muru, Bunda, Kahtsar, Vaht, Miyan, Kaht*. 4. And all his original creations,

planet,’ which is in the zodiac, but apart from the constellations. The meaning of akhtar, most suitable to the context here, appears to be the general term ‘ constellation.’

? Written Nahazik here, both in K2o and M6, which may be compared with Pers. nah4z, ‘ the leading goat of a flock;’ but the usual word for ‘Capricornus’ is Vahik, asin Chap. V, 6. None of the other names of the signs of the zodiac are written here in Pazand, but it may be noted that if the ah in Vahik were written in Pazand (that is, in Avesta characters), the word would become the same as Nahagzik in Pahlavi.

_ ® Literally, ‘fragments of the calculators, khurdak-i hamarikan. These subdivisions are the spaces traversed daily by the moon among the stars, generally called ‘lunar mansions.’

$ All these names are written in Pazand, which accounts for their eccentric orthography, in which both K2o and M6 agree very closely. The subdivision Parviz is evidently the Pers. parvén, which includes the Pleiades, and corresponds therefore to the Sanskrit Nakshatra Kr7ttika. This correspondence leads to the identification of the first subdivision, Padéyar, with the Nakshatra Asvini. The Pazand names are so corrupt that no reliance can be placed upon them, and the first step towards recovering the true

I2 BUNDAHIS.

residing in the world, are committed to them’; so that when the destroyer arrives they overcome the adversary avd their own persecution, and the crea- tures are saved from those adversities.

5. As a specimen of a warlike army, which is destined for battle, they have ordained every single constellation of those 6480 thousand small stars as assistance; and among those constellations four chieftains, appointed on the four sides, are leaders. 6. On the recommendation of those chieftains the many unnumbered stars are specially assigned to the various quarters and various places, as the united strength azd appointed power of those constella- tions. 7. As it is said that Tistar is the chieftain of the east, Satavés the chieftain of the west, Vanand the chieftain of the south, avd Haptdk-ring the chieftain of the north?, 8. The great ove which they

Pahlavi names would be to transliterate the Pazand back into Pah- lavi characters. The ninth subdivision is mentioned in Chap. VII, 1 by the name Avrak.

* That is, to the zodiacal constellations, which are supposed to have special charge of the welfare of creation.

* Of these four constellations or stars, which are said to act as leaders, there is no doubt that Hapt6k-ring, the chieftain of the north, is Ursa Major ; and it is usually considered that Tistar, the chieftain of the east, is Sirius ; but the other two chieftains are not so well identified, and there may be some doubt as to the proper stations of the eastern and western chieftains. It is evident, how- ever, that the most westerly stars, visible at any one time of the year, are those which set in the dusk of the evening; and east of these, all the stars are visible during the night as far as those which rise at daybreak, which are the most easterly stars visible at that time of the year. Tistar or Sirius can, therefore, be considered the chieftain of the eastern stars only when it rises before day- break, which it does at the latter end of summer ; and Hapték- ring or Ursa Major is due north at midnight (on the meridian below the pole) at about the same time of the year. These stars, there-

CHAPTER Il, 5—8. 13

nee

call a Gah (period of the day), which they say is the great one of the middle of the sky, till 7us¢ before the destroyer came was the midday (or south) ove of the five, that is, the Rapitvin'.

These stars, there-

CHAPTER Il, 5—8. 13

nee

call a Gah (period of the day), which they say is the great one of the middle of the sky, till 7us¢ before the destroyer came was the midday (or south) ove of the five, that is, the Rapitvin'.

fore, fulfil the conditions necessary for being chieftains of the east and north at the end of summer, and we must look for stars capable of being chieftains of the south and west at the same season. Now, when Ursa Major is near the meridian below the pole, Fomalhaut is the most conspicuous star near the meridian in the far south, and is probably to be identified with Vanand the chieftain of the south. And when Sirius rises some time before daybreak, Antares (in Scorpio) sets some time after dusk in the evening, and may well be identified with Satavés the chieftain of the west. Assuming that there has been a precession of the equinoxes equivalent to two hours of time, since the idea of these chieftains (which may perhaps be traced to Avesta times) was first formed, it may be calculated that the time of year when these leading stars then best fulfilled that idea was about a month before the autumnal equinox, when Ursa Major would be due north three-quarters of an hour after midnight, and Fomalhaut due south three-quarters of an hour before midnight, Sirius would rise three hours before the sun, and Antares would set three hours after the sun. In the Avesta these leading stars are named Tistrya, Satavaésa, Vanamt, and Haptéi- ringa (see Tistar Yt. 0, 8, 9, 12, 32, &c., Rashnu Yt. 26-28, Siréz. 13).

‘ This translation, though very nearly literal, must be accepted with caution. If the word mas be not a name it can hardly mean anything but ‘great ;’ and that it refers to a constellation appears from Chap. V, 1. The word khémsik is an irregular form of the Huz. khémsy4, ‘ five,’ and may refer either to the five chieftains (including ‘ the great one’) or to the five Gahs or periods of the day, of which Rapitvin is the midday one (see Chap. XXYV, 9). The object of the text seems to be to connect the Rapitvin Gah with some great mid-sky and midday constellation or star, possibly Regulus, which, about B.c. 960, must have been more in the day- light than any other important star during the seven months of summer, the only time that the Rapitvin Gah can be celebrated (see Chap. XXV, 7-14). Justi has, ‘They call that the great one of the place, which is great in the middle of the sky; they say that before the enemy came it was always midday, that is, Rapitvin.’

14 BUNDAHIS.

XXV, 7-14). Justi has, ‘They call that the great one of the place, which is great in the middle of the sky; they say that before the enemy came it was always midday, that is, Rapitvin.’

14 BUNDAHIS.

9. Adharmazd performed the spiritual Yazisn ceve- mony with the archangels (ameshdéspend4n) in the Rapitvin Gah, and in the Yazisn he supplied every means necessary for overcoming the adversary’. 1o. He deliberated with the consciousness (bé6d) and guardian spirits (fravahar) of men’, and the omniscient wisdom, brought forward among men, spoke thus: ‘ Which seems to you the more advanta- geous, when® I shall present you to the world? ¢hat you shall contend in a bodily form with the fiend (drfig), and the fiend shall perish, and in the end I shall have you prepared again perfect and im- mortal, and in the end give you back to the world, and you wll be wholly immortal, undecaying, and undisturbed ; or ¢Aat it be always necessary to pro- _ vide you protection from the destroyer ?’

11. Thereupon, the guardian spirits of men be- came of the same opinion with the omniscient wis- dom about going to the world, on account of the evil ¢hat comes upon them, in the world, from the fiend (drag) Aharman, and ¢he:y becoming, at last, again unpersecuted by the adversary, perfect, and immortal, in the future existence, for ever and ever- lasting.

Windischmann has nearly the same, as both follow the Pazand MSS. in reading hOmfsak (as a variant of hamfsak), ‘always,’ instead of khéms4k,

* Or ‘adversity.’

* These were among the fravashis already created (see Chap. I, 8).

* Reading amat, ‘when,’ instead of min, ‘ which’ (see note to Chap. I, 7).

CHAPTER II, Q—III, 5. 15

CuaptTer III,

1. On the rush of the destroyer at the creatures it is said, in revelation, that the evil spirit, when he saw the impotence of himself and the confederate? (ham-dast) demons, owing to the righteous man, became confounded, azd seemed in confusion three thousand years. 2. During that confusion the arch- fiends * of the demons severally shouted thus: ‘ Rise up, ¢ouw father of us! for we w7// cause a conflict in the world, the distress and injury from which w// become those of Atharmazd and the archangels.’

3. Severally they twice recounted their own evil deeds, and it pleased him not; and that wicked evil spirit, through fear of the righteous man, was not able to lift up Azs head until the wicked Géh* came, at the completion of the three thousand years. 4. And she shouted to the evil spirit thus: ‘ Rise up, ¢how father of us! for I wz// cause that conflict in the world wherefrom the distress and injury of Adtharmazd and the archangels we// arise.’ 5. And she twice recounted severally her own evil deeds, and it pleased him not; and that wicked evil spirit

’ The Pazand MSS. have gardist, for the Huz. hémnunast, ‘trusted.’ Windischmann and Justi have ‘all.’

* Probably Gayémard.

And she twice recounted severally her own evil deeds, and it pleased him not; and that wicked evil spirit

’ The Pazand MSS. have gardist, for the Huz. hémnunast, ‘trusted.’ Windischmann and Justi have ‘all.’

* Probably Gayémard.

* The word kamfrak4n is literally ‘those with an evil pate,’ and is derived from Av. kameredha, ‘the head of an evil being,’ also applied to ‘the evil summit’ of Mount Arezfira (Vend. XIX, 140, 142), which is supposed to be at the gate of hell (see Chap. XII, 8). That the chief demons or arch-fiends are meant, appears more clearly in Chap. XXVIII, 12, 44, where the word is kamartkan.

* The personification of the impurity of menstruation.

16 BUNDAHIs.

rose not from that confusion, through fear of the righteous man.

6. And, again, the wicked Géh shouted thus: ‘Rise up, ¢ow father of us! for in that conflict I will shed thus much vexation! on the righteous man and the labouring ox that, through my deeds, life wz? not be wanted, and I will destroy their living souls (nism6)?; I wz// vex the water, I c7// vex the plants, I wd? vex the fire of Atharmazd, I we// make the whole creation of Atharmazd vexed.’ 7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kissed Géh upon _ the head, and the pollution which they call men- struation became apparent in Gch.

8. He shouted to Géh thus: ‘ What is thy wish ? so that I may give z¢ thee.’ And Géh shouted to the evil spirit thus: ‘A man is the wish, so give 7¢ to me.’

9. The form of the evil spirit was a log-like lizard’s (vazak) body, and he appeared a young man of fifteen years to Géh, and that brought the

vexation,’ as here assumed, or for vish, ‘ poison,’ as translated by Windischmann and Justi in accordance with the Paz. MSS.

* That this is the Huzvaris of rdb4n, ‘soul,’ appears from Chap. XV, 3-5, where both words are used indifferently; but it is not given in the Huz.-Paz. Glossary. It is evidently equivalent to Chald. nism 4, and ought probably to have the traditional pronun- ciation nisman, an abbreviation of nismman.

* This seems to be the literal meaning of the sentence, and is confirmel by Chap. XXVIII, 1, but Windischmann and_ Justi understand that the evil spirit formed a youth for Gch out of a toad’s body. The incident in the text may be compared with Milton’s idea of Satan and Sin in Paradise Lost, Book II, 745-765.

CHAPTER III, 6-16. 17

10. Afterwards, the evil spirit, with the confede- rate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. 11. He stood upon one-third! of the inside of the sky, and he sprang, like a snake, out of the sky down to the earth.

12. Jz the month Fravardin and the day Adhar- mazd * he rushed in at noon, and thereby the sky was as shattered and frightened by him, as a sheep by a wolf. 13. He came on to the water which was arranged* below the earth, and then the middle of this earth was pierced azd entered by him. 14. Afterwards, he came to the vegetation, then to the ox, then to Gayémard, and then he came to fire‘; so, just like a fly, he rushed out upon the whole creation; and he made the world quite as injured and dark*® at midday as though it were in dark night. 15. And noxious creatures were dif- fused by him over the earth, biting and venomous, such as the snake, scorpion, frog (kalvak), and lizard (vazak), so that not so much as the point of a needle remained /yee from noxious creatures. 16. And blight® was diffused by him over the

1 Perhaps referring to the proportion of the sky which is over- spread by the darkness of night. The whole sentence is rather obscure.

* The vernal equinox (see Chap. XXV, 7).

Literally, ‘and it was arranged.’

* For the details of these visitations, see Chaps. VI-X.

® Reading khfist t6m; but it may be hangi¢tfim, ‘most turbid, opaque.’

®° The word makh§, ‘ blow, stroke,’ is a Huzvaris logogram not found in the glossaries; M6 has dAr, ‘wood,’ but this may be a misreading, due to the original, from which M6 was copied, being difficult to read.

[5] Cc

18 BUNDAHIs.

vegetation, and it withered away immediately. 17. And avarice, want, pain, hunger, disease, lust, and lethargy were diffused by him abroad upon the ox and Gaydémard.

18. Before és coming to the ox, Adharmazd ground up the healing fruit!, which some call ‘bindk,’ small in water openly before 7¢s eyes, so that 2¢s damage and discomfort from the calamity (zanisn) might be less; and when it became at the same time lean and ill, as z¢s breath went forth and it passed away, the ox also spoke thus: ‘The cattle are to be created, azd their work, labour, and care are to be appointed.’

19. And before 47s coming to Gayémard, Athar- mazd brought forth a sweat upon Gaydémard, so long as he might recite a prayer (vag) of one stanza (vifast); moreover, Atharmazd formed that sweat into the youthful body of a man of fifteen years, radiant avd tall. 20. When Gayémard issued from the sweat he saw the world dark as night, and the earth as though not a needle’s point remained /rce from noxious creatures; the ce/estzal sphere was in revolution, azd the sun and moon remained in motion: axzd the world’s struggle, owing to the clamour of the Mazinikan demons 2, was with the constellations.

21. And the evil spirit thought that the crea- tures of Atharmazd were all rendered useless except

' The word mivang is an unusual form of mivak, ‘fruit’ It is probably to be traced to an Av. mivangh, which might mean ‘fatness, as Windischmann suggests.

* The Mazainya daéva of the Avesta, and Mazendarain demons, or idolators, of Persian legends.

CHAPTER III, 17-27. 19

eee econ

Gayémard; and Asté-vidad' with a thousand demons, causers of death, were let forth by him on Gayémard. 22. But his appointed time had not come, avd he (Asté-vidad) obtained no means of noosing (Avizi- dan6) fim; as it is said that, when the opposition of the evil spirit came, the period of the life and rule of Gayémard was appointed for thirty years. 23. After the coming of the adversary he lived thirty years, and Gayémard spoke thus: ‘Although the destroyer Aas come, mankind w// be all of my race; and this one thing is good, when they perform duty and good works.’

24. And, afterwards, he (the evil spirit) came to fire, and he mingled smoke and darkness with it. 25. The planets, with many demons, dashed against the celestial sphere, and they mixed the constella- tions; and the whole creation was as disfigured as though fire disfigured every place and smoke arose over 74. 26. And ninety days axd nights the heavenly angels were contending in the world with the confederate demons of the evil spirit, avd hurled them confounded to hell; and the rampart of the sky was formed so that the adversary should not be able to mingle with it.

27. Hell is in the middle of the earth; there where the evil spirit pierced the earth * and rushed in upon it, as all the possessions of the world were

1 The demon of death, Asté-vidhdtu in the Avesta (Vend. IV, 137, V, 25, 31), who is supposed ‘to cast a halter around the necks of the dead to drag them to hell, but if their good works have exceeded their sins they throw off the noose and go to Heaven’ (Haug’s Essays, 2nd ed. p. 321). This name is misread Asti~ vihad by Pazand writers.

2 See § 13.

20 BUNDAHIS.

changing into duality, azd persecution, contention, and mingling of high and low became manifest.

CuaptTer IV.

1. This also is said, that when the primeval ox’ passed away it fell to the right hand, axd Gayémard afterwards, when he passed away, to the left hand. 2. Gdstirvan?;as the soul of the primeval ox came out from the body of the ox, stood up before the ox and cried to Atharmazd, as much as a thousand men when they sustain a cry at one time, thus: ‘With whom is the guardianship of the creatures left by thee, when ruin as broken into the earth, and vegetation is withered, and water is troubled ? Where is the man® of whom it was said by thee thus: I wd? produce 4m, so that he may preach carefulness ?’

Where is the man® of whom it was said by thee thus: I wd? produce 4m, so that he may preach carefulness ?’

3. And Adharmazd spoke thus: ‘ You are made ill*, O Gésirvan! you have the illness which the evil spirit brought on; if it were proper to produce that man in this earth at this time, the evil spirit would not have been oppressive in it.’

' Literally, ‘the sole-created ox’ from whom all the animals and some plants are supposed to have proceeded (see Chaps. X and XIV), as mankind proceeded from Gayémard. It is the ox of the primitive creation, mentioned in Chap. III, 14, 18.

* The spiritual representative of the primeval ox, called Geus- urva, ‘soul of the bull,’ in the Avesta, of which name Gdsfrvan is a corruption, The complaint of Gdsfrvan is recorded in the Gathas, the oldest part of .the Avesta (see Yas, XXIX).

* Referring to Zaratiist.

* In K2o, ‘ You are ill.’

CHAPTER IV, I-—V, I. 21

4. Forth Géstirvan walked to the star station (payak) and cried in the same manner, and forth to the moon station azd cried in the same manner, and forth to the sun station, and then the guardian spirit of Zarattist was exhibited to her, and Atharmasd said thus': ‘I will produce for the world 47m who will preach carefulness.’ 5. Contented became the spirit Gésirvan, and assented thus: ‘I will nourish the creatures ;’ that is, she became again consenting to a worldly creation in the world.

CHAPTER V,

1. Seven chieftains of the planets have come unto the seven chieftains of the constellations’, as the planet Mercury (Tir) unto Tistar, the planet Mars (Vahram) unto Haptdk-ring, the planet Jupiter (Atdharmazd) unto Vanand, the planet Venus (Ana- hid) unto Satavés, the planet Saturn (Kévan) unto the great ove of the middle of the sky, Gééihar *

1 As the text stands in the MSS. it means, ‘and then the guardian spirit of Zaratist demonstrated to her thus;’ but whether it be intended to represent the fravahar as producing the creature is doubtful. The angel Gdés, who is identified with Gésirvan, is usually considered a female, but this is hardly consistent with being the soul of a bull (see Chap. X, 1, 2), though applicable enough to a representative of the earth. In the Selections of Zad-sparam, II, 6, however, this mythological animal is said to have been a female (see Appendix to Bundahis).

2 Five of these are mentioned in Chap. II, 7, 8, to which the sun and moon are here added.

* As this name stands in the MSS. it may be read Girgdar (as in the Paz. MSS.), Gfirtihar, or Dirdihar ; the reading is very un- certain, and Windischmann suggests Gfirg-Aihar, ‘ wolf progeny’ (compare vehrk6-Aithra in Ardabahist Yast 8). A shooting star,

22 BUNDAHIS.

and the thievish (digeun) Maspar?, provided with tails, unto the sun and moon and stars. 2. The sun has attached Maspar to its own radiance by mutual agreement, so that he may be less able to do harm (vinds).

A shooting star,

22 BUNDAHIS.

3. Of Mount Albtirz? it is declared, that around the world and Mount Térak °, which is the middle of the world, the revolution of the sun is like a moat 4 around the world; it turns back in a circuit® owing to the enclosure (var) of Mount Albarz around Térak. 4. As it is said that z¢ zs the Térak of Albtrz from behind which my sun and moon azd stars return again®. 5. For there are a hundred

or meteor, is probably meant (see Chap. XXX, 18, 31), and as it is the special disturber of the moon, it may be Gé-Athar (Av. gao- kithra, ‘of ox-lineage’), a common epithet of the moon; the Pahlavi letter 4 being often written something like the compound rk; and this supposition is confirmed by the Gék-Aihar of TD in Chap. XXVIII, 44.

‘ This is written Mfs-parik in TD in Chap. XXVIII, 44, and seems to be the mds pairika of Yas. XVII, 46, LXVII, 23, as noticed by Windischmann; it is probably meant here for a comet, as it is attached to the sun, The zodiacal light and milky way have too little of the wandering character of planets to be considered planetary opponents of the sun and moon. |

* The hara berezaiti, ‘lofty mountain-range,’ of the Avesta, which is an ideal representative of the loftiest mountains known to the ancient Iranians, the Alburz range in Mazendar4n, south of the Caspian, See Chaps. VIII, 2, XII, 1, 3.

* The Taéra of Yas. XLI, 24, Ram Yt. 7, Zamyad Yt. 6. See Chap. XII, 2, 4.

* The word maya-gir is a Huz. hybrid for &v-gtr, ‘a water- holder, or ditch.’

® The word may be either 4végak or khavigak, with this meaning.

° This appears to be a quotation from the Rashnu Yast, 25. The Huz. word for ‘month’ is here used for the ‘ moon.’

CHAPTER V, 2-6. 23

XII, 2, 4.

* The word maya-gir is a Huz. hybrid for &v-gtr, ‘a water- holder, or ditch.’

® The word may be either 4végak or khavigak, with this meaning.

° This appears to be a quotation from the Rashnu Yast, 25. The Huz. word for ‘month’ is here used for the ‘ moon.’

CHAPTER V, 2-6. 23

and eighty apertures (régin) in the east, and a hun- dred and eighty in the west, through Albarz; and the sun, every day, comes in through an aperture, and goes out through an aperture!; avd the whole connection and motion of the moon and constel- lations and planets is with it: every day it always illumines (or warms) three regions (késhvar)?* and a half, as is evident to the eyesight. 6. And twice in every year the day and night are equal, for on the original attack *, when‘ it (the sun) went forth from its first degree (khdrdak), the day and night were equal, it was the season of spring; when it arrives at the first degree of Kalafang (Cancer) the time of day is greatest, 7/ 7s the beginning of summer; when it arrives at the sign (khdrdak) Taragtk (Libra) the day and night are equal, 7¢ zs the beginning of autumn; when it arrives at the sign Vahik (Capri- corn) the night is a maximum, ¢¢ 7s the beginning of Winter; and when it arrives at Varak (Aries) the night and day Zave again become equal, as when it

ee —_—

' This mode of accounting for the varying position of sunrise and sunset resembles that in the Book of Enoch, LNXI, but only six eastern and six western gates of heaven are there mentioned, and the sun changes its gates of entrance and exit only once a month, instead of daily.

* See § 9 and Chap. NI.

* The reading of this word is doubtful, although its meaning is tolerably clear. The Piz. MSS. read har do, ‘ both ;’ Justi reads ardab, ‘ quarrel ;’ and in the Selections of Zad-sparam it is written ardik. It scems probable that the word is kharah, ‘ attack,’ which being written exactly like ardé (Av. ashya, see Yas. IL.VI, 1, 1) has had a circumflex added to indicate the supposed d, and this false reading has led to the more modern form ardik (Pers. ard, anger’). But probabilities in obscure matters are often treacherous guides.

* Reading amat, ‘when,’ instead of mtn, ‘ which,’ throughout the sentence (see note to Chap. I, 7).

24 BUNDAHIS.

——_———— ——— —— ————— ——————————————— ———— —————— eee

went forth from Varak. 7. So that when it comes back to Varak, in three hundred and sixty days and the five Gatha days!, it goes in azd comes: out through one and the same aperture ; the aperture is not mentioned, for if it had been mentioned the demons would have known the secret, and been able to introduce disaster.

8. From there where the sun comes on on the longest day to where it comes on on the shortest day is the east region Savah ; from there where it comes on on the shortest day to where it goes off on the shortest day is the direction of the south regions Fradadafsh and Vidadafsh; from there where it goes in on the shortest day to where it goes in on the longest day is the west region Arzah; from there where it comes in on the longest day to there where it goes in on the longest day are the north regions Voérfiibarst and Vordgarst*. 9. When the sun comes on, it illumines (or warms) the regions of Savah, Fradadafsh, Vidadafsh, and half of Khvaniras?*; when it goes in on the dark side, it illumines the regions of Arzah, Vérdbarst, Vérdgarst, ad one half of Khvaniras; when z¢ zs day here z¢ zs night there.

' The five supplementary days added to the last of the twelve months, of thirty days each, to complete the year. For these days no additional apertures are provided in Albfrz, and the sun appears to have the choice of either of the two centre apertures out of the 180 on each side of the world. This arrangement seems to indi- cate that the idea of the apertures is older than the rectification of the calendar which added the five Gatha days to an original year of 360 days.

* Thic sentence occurs, without the names of the késhvars or regions, in the Pahl. Vend. XIX, 19. For the ké@shvars see Chap. XI.

* Often corrupted into Khanfras in the MSS,

CHAPTER V, 7—VIl, I. 25

CuapTer VI,

1. On the conflict! of the creations of the world with the antagonism of the evil spirit it is said in revelation, that the evil spirit, even as he rushed in and looked upon the pure bravery of the angels and his own violence *, wished to rush back. 2. The spirit of the sky is himself like one of the warriors who has put on armour ; he arrayed the sky against the evil spirit, and led on in the contest, until Attharmazd had completed a rampart around, stronger than the sky and in front of the sky. 3. And his guardian spirits (fravahar) of warriors and the righteous, on war horses and spear in hand, were around the sky; such-like as the hair on the head is the similitude (Anguni-aitak) of those who hold the watch of the rampart. 4. And no passage was found by the evil spirit, who rushed back; and he beheld the annihilation of the demons and his own impotence, as Adharmazd avd his own final triumph, producing the renovation of ¢he universe for ever and everlasting.

CuartTer VII.

1. The second conflict was waged with the water, because, as the star Tistar was in Cancer, the water which is in the subdivision they call Avrak* was

1 This is the doubtful word translated ‘attack’ in Chap. V, 6 (see the note there); it also occurs at the beginning of each of the foliowing four chapters.

? Reading zérih; but it may be zarth, ‘ falsity.’

V, 6 (see the note there); it also occurs at the beginning of each of the foliowing four chapters.

? Reading zérih; but it may be zarth, ‘ falsity.’

° The ninth lunar mansion (see Chap. II, 3) corresponding with the middle of Cancer. Tistar (Sirius) being in Cancer probably

26 BUNDAHIS.

pouring, on the same day when the destroyer rushed in, avd came again into notice for mischief (Avarak) in the direction of the west. 2. For every single month is the owner of one constellation; the month Tir is the fourth month! of the year, azd Cancer the fourth constellation from Aries, so it is the owner of Cancer, into which Tistar sprang, avd displayed the characteristics of a producer of rain; and he brought on the water aloft by the strength of the wind. 3. Co-operators with Tistar were Vohfiman and the angel Hém, with the assistance of the angel Barg and the righteous guardian spirits in orderly arrangement.

4. Tistar was converted into three forms, the form of a man and the form of a horse and the form of a bull*; thirty days azd nights he was distinguished in brilliance*, and in each form he produced rain ten days and nights; as the astrologers say that every constellation has three forms. 5. Every single drop of that rain became as big as a bowl, and the water stood the height of a man over the whole of this earth ; avd the noxious creatures on the earth being all killed by the rain, went into the holes of the earth *,

means that it rises about the same time as the stars of Cancer, as is actually the case,

1 See Chap. XXV, 20.

* See Tistar Yt. 13, 16, 18, where it is stated that Tistar assumes the form of a man for the first ten nights, of a bull for the second ten nights, and of a horse for the third ten nights. Also in Vend. XIX, 126 Tistar is specially invoked in his form of a bull.

* Or it may be translated, ‘ he hovered in the light,’ as Windisch- mann and Justi have it.

* In comparing the inundation produced by Tistar with the Noachian deluge, it must be recollected that the former is repre- sented as occurring before mankind had propagated on the earth.

CHAPTER VII, 2-10. 27

6. And, afterwards, the wind spirit, so that it may not be contaminated (gimikht), stirs up the wind and atmosphere as the life stirs in the body; and the water was all swept away by it, and was brought out to the borders of the earth, and the wide-formed? ocean arose therefrom. 7. The noxious creatures remained dead within the earth, and their venom and stench were mingled with the earth, and in order to carry that poison away from the earth Tistar went down into the ocean in the form of a white horse with long hoofs *.

ocean arose therefrom. 7. The noxious creatures remained dead within the earth, and their venom and stench were mingled with the earth, and in order to carry that poison away from the earth Tistar went down into the ocean in the form of a white horse with long hoofs *.

8. And Apdadésh*, the demon, came meeting him in the likeness of a black horse with clumsy (kund) hoofs; a mile (parasang)* away from him fled Tistar, through the fright which drove Azm away. 9. And Tistar begged for success from Atharmazd, and Attharmazd gave Azm strength and power, as it is said, that unto Tistar was brought at once the strength of ten vigorous horses, ten vigorous camels, ten vigorous bulls, ten mountains, and ten rivers ’*. 10. A mile away from him fled Apaésh, the demon, through fright at Azs strength; on account of this they speak of an .arrow-sho? with Tistar’s strength in the sense of a mive.

1 The term farakhti-kard, ‘wide-formed,’ is a free Pahlavi translation of Av. vouru-kasha, ‘ wide-shored,’ or ‘ having wide abysses,’ applied to the boundless ocean (see Chap. XIII, 1).

® For the Avesta account of this expedition of Tistar, see Tistar Yt. 20-29.

* Miswritten Apavs or Apavas in Pazand, by all MSS. in this chapter, but see Chap. XXVIII, 39.

* The word parasang is here used for Av. hathra, which was about an English mile (see Chap. XXVI, 1).

° A quotation from Tistar Yt. 25.

28 BUNDAHIs.

11. Afterwards, with a cloud for a jar (khimb)— thus they call the measure which was a means of the work—he seized upon the water azd made it rain most prodigiously, in drops “&e bull’s heads and men’s heads, pouring in handfuls azd pouring in armfuls, both great and small. 12. On the produc- tion of that rain the demons Aspengargak! and Apadsh contended wth zt, and the fire VAzist? turned z¢s club over; and owing to the blow of the club Aspengarga4k made a very grievous noise, as even now, in a conflict with the producer of rain, a groaning and raging*® are manifest. 13. And ten nights and days rain was produced by him in that manner, and the poison and venom of the noxious creatures which were in the earth were all mixed up ‘in the water, and the water became quite salt, be- cause there remained in the earth some of those germs which noxious creatures ever collect.

14. Afterwards, the wind, in the same manner as before, restrained the water, at the end of three days, on various sides of the earth; and the three great seas and twenty-three small seas* arose therefrom, and two fountains (kashmak) of the sea thereby became manifest, one the Aéfast lake, and one the Sédvbar’, whose sources are connected with the

' Mentioned in Vend. XIX, 135, thus: ‘thou shouldst propi- tiate the fire Vazista, the smiter of the demon Spengaghra.’ It is also written Spéngargak in Chap. XVII, 1, and Aspengaréga in Chap. XXVIII, 39.

* That is, the lightning (see Chap. XVII, 1).

XIX, 135, thus: ‘thou shouldst propi- tiate the fire Vazista, the smiter of the demon Spengaghra.’ It is also written Spéngargak in Chap. XVII, 1, and Aspengaréga in Chap. XXVIII, 39.

* That is, the lightning (see Chap. XVII, 1).

* Or, ‘a tumult and flashing.’ Justi has ‘ howling and shrieking;’ the two words being very ambiguous in the original.

* See Chap. XIII, 6.

® See Chap. XXII, 1-3.

CHAPTER VII, II-VIII, 2. 29

fountain of the sea. 15. And at its north side! two rivers flowed out, avd went one to the east and one to the:west; they are the Arag river and the Véh river; as it is said thus: ‘Through those finger- breadth tricklings do thou pour avd draw forth two such waters, O Atiharmazd!’ 16. Both those rivers wind about through all the extremities of the earth, and intermingle again with the water of the wide- formed ocean. 17. As those two rivers flowed out, and from the same place of origin as theirs, eigh- teen? navigable rivers flowed out, and after the other waters have flowed out from those navigable streams they all flow back to the Arag® river and Véh river, whose fertilization (khvapardarih) of the world arises therefrom.

Cuapter VIII.

o. On the conflict which the evil spirit waged with the earth. 1. As the evil spirit rushed in, the earth shook ¢,

and the substance of mountains was created in the earth. 2. First, Mount Albfrz arose; afterwards,

* Probably meaning the north side of the Arédvivstir fountain of the sea, which is said to be on the lofty Hfiigar, a portion of Albarz, from the northern side of which these two semi-mythical rivers are said to flow (see Chaps. XII, 5, XX, 1).

*'Sée' Chap. XX, 2.

* Here written Aréng, but the usual Pahlavi reading is Arag ; the nasal of the Av. Rangha being generally omitted in Pahlavi, as other nasals are sometimes; thus we often find sag for sang, ‘ stone.’

* The word gudnid is a transposition of gundid, a graphical variant of gunbfd, ‘ shook.’

30 BUNDAHIS.

Rangha being generally omitted in Pahlavi, as other nasals are sometimes; thus we often find sag for sang, ‘ stone.’

* The word gudnid is a transposition of gundid, a graphical variant of gunbfd, ‘ shook.’

30 BUNDAHIS.

the other ranges of mountains (ké6faniha) of the middle of the earth; for as Albfirz grew forth all the mountains remained in motion, for they have all erown forth from the root of Albfirz. 3. At that time they came up from the earth, like a tree which has grown up to the clouds and z¢s root! to the bottom; and their root passed on that way from one to the other, azd they are arranged in mutual con- nection. 4. Afterwards, about that wonderful shak- ing out from the earth, they say that a great moun- tain is the knot of lands; avd the passage for the waters within the mountains is the root which is below the mountains; they forsake the upper farts so that they may flow into it, just as the roots of trees pass into the earth; a counterpart (Angunt- aitak) of the blood in the arteries of men, which gives strength to the whole body. 5. In numbers?, apart from Albfirz, all the mountains grew up out of the earth in eighteen years*, from which avzses the perfection * of men’s advantage.

—-

CHAPTER IX.

1. The conflict waged with plants was that when® they became quite dry. 2. Amerddad the arch-

* M6 has rasak, but this and many other strange words are probably due to the copyist of that MS. having an original before him which was nearly illegible in many places.

* Or, ‘as it were innumerable ;’ the word amar meaning both ‘number’ and ‘innumerable.’

* See Chap. XII, 1.

* The word must be farhakhtag4n, ‘proprieties,’ both here and in Chap. IX, 6, as farhakhtisn is an ungrammatical form.

* Reading amat, ‘ when,’ instead of min, ‘ which’ (see the note to Chap. I, 7).

CHAPTER VIII, 3~-X, I. 3

angel, as the vegetation was his own, pounded the plants small, azd mixed “hem up with the water which Vistar seized, and Tistar made that water rain down upon the whole earth. 3. On the whole earth plants grew up like hair upon the heads of men. 4. Ten thousand! of them grew forth of one special description, for keeping away the ten thousand species of disease whzch the evil spirit produced for the creatures; avd from those ten thousand, the 100,000 species* of plants have grown forth.

5. From that same germ of plants the tree of all germs * was given forth, axd grew up in the wide- formed ocean, from which the germs of all species of plants ever increased. 6. And near to that tree of all germs the Gékard tree‘ was produced, for keeping away deformed (dispad) decrepitude; and the full perfection of the world arose therefrom.

CHAPTER X.

*o. On the conflict waged with the primeval ox.

6. And near to that tree of all germs the Gékard tree‘ was produced, for keeping away deformed (dispad) decrepitude; and the full perfection of the world arose therefrom.

CHAPTER X.

*o. On the conflict waged with the primeval ox.

1. As it passed away®, owing to the vegetable principle (Aiharak) proceeding from every limb of the ox, fifty and five species of grain® avd twelve species of medicinal plants grew forth from the earth, and their splendour and strength were the

1 See Chap. XXVII, 2.

® Here 120,000 are mentioned, but see Chap. XXVII, 2, and Selections of Zad-sparam, VIII, 2.

* Or, ‘of all seeds’ (see Chap. XVIII, 9).

* The white-Hém tree (see Chaps. XVIII, 1-6, XXVII, 4).

* See Chap: IV, x. 6 See Chaps. XIV, 1, XXVII, 2.

32 BUNDAIIIS.

seminal energy (tO6khmith) of the ox. 2. Delivered to the moon station', that seed was thoroughly puri- fied by the light of the moon, fully prepared in every way, and produced life ina body. 3. Thence arose two oxen, one male azd one female; and, afterwards, two hundred and eighty-two species of each kind? became manifest upon the earth. 4. The dwelling (manist) of the birds is in the air, and the fish are in the midst of the water.

CHAPTER XI.

1. On the nature of the earth it says in revela- tion, that /Aere are thirty and three kinds® of land. 2. On the day when Tistar produced the rain, when its seas arose therefrom, the whole place, half taken up by water, was converted into seven portions; this portion’, as much as one-half, is the middle, and six portions are around; those six portions are together as much as Khvaniras. 3. The name

' See Chap. XIV, 3. In the Mah Yt. 0, 7, blessings are in- voked for ‘the moon of ox lineage’ (gaofithra) in conjunction with the ‘sole-created ox and the ox of many species.’ In the Avesta the gender of these two primeval oxen appears doubtful, owing probably to the dual gen. masc. of their epithets being of the same form as a sing. gen. fem.

* That is, of each sex. See Chap. XIV, 13, 27. In all three occurrences of this number K2o has 272, but all other MSS. have 282 (except M6 in this place only).

* Kzob has ‘ thirty-two kinds,’

* That is, Khvaniras; or it may be ‘one portion,’ as han, ‘this,’ is often used for aé, ‘one,’ because the Pazand form of both words is e.

CHAPTER X, 2—XI, 5. 33

késhvar (‘zone or region’) is also applied to them, and ¢hey existed side by side (kash kash); as on the east side of this portion (Khvaniras) is the Savah region, oz the west is the Arzah region; the two portions on the south side are the Fradadafsh and Vidadafsh regions, the two portions on the north side are the Vérdbarst and Vordgarst regions, and that in the middle is Khvaniras. 4. And Khvaniras has the sea, for one part of the wide-formed ocean wound about around it; and from Vordbarst and Vordgarst a lofty mountain grew up; so that it is not possible for any one to go from region to region *,

4. And Khvaniras has the sea, for one part of the wide-formed ocean wound about around it; and from Vordbarst and Vordgarst a lofty mountain grew up; so that it is not possible for any one to go from region to region *,

5. And of these seven regions every benefit was created most in Khvaniras, and the evil spirit also produced most for Khvaniras, on account of the superiority (sarih)* which he saw in it. 6. For the Kayanians and heroes were created in Khvaniras ; and the good religion of the Mazdayasnians was created in Khvaniras, and afterwards conveyed to the other regions ; Sdéshyans* is born in Khvaniras, who makes the evil spirit impotent, and causes the resurrection azd future existence.

? Possibly an attempt to connect the term késhvar with kash; but the sentence may also be translated thus: ‘and /Aey formed various districts like this portion; on the east side is the Savah region,’ &c.

2 In the Pahlavi Vend. I, 4a, and in the Mainy6-i-khard, IX, 6, it is added, ‘except with the permission of the angels’ or the demons.

3 So in M6; but K2o has zad4rth, which would imply, ‘ for the destruction of what he saw of it.’

* Always spelt so in the Bundahis MSS. Kzo and M6, and corrupted into Séshyés in Pazand; but it is more usually written Sdéshins in other Pahlavi works, and its Avesta form is Saoshyis (see Chap. XXXII, 8).

[5] D

34 BUNDAIIIS.

CuartTER XII.

1. On the nature of mountains it says in revela- tion, that, at first, the mountains have grown forth in eighteen years; and Albtirz ever grew till the completion of eight hundred years; two hundred years #p to the star station (payak), two hundred years to the moon station, two hundred years to the sun station, and two hundred years to the endless light’, 2. While the other mountains have grown out of Albfirz, in number 2244 mountains, avd are Hiigar the lofty’, Térak of Albtirs, A’akad-i-Daitik, and the Areztr ridge, the Atsinddm mountain, Mount Aparsén which they say is the mountain of Pars, Mount Zarid also which is Mount Manis, Mount Aira’, Mount Kaf, Mount Vadeés, Mount Adshdastar, Mount Arestr-bim, Mount Rodyisn- homand, Mount Padashkhvargar which is the ereatest in Khvarih, the mountain which they call Aind, Mount Révand, Mount Darspét the Bakyir mountain, Mount Kabed-sikaft, Mount Siyak-mii- mand, Mount Vafar-ho6mand, Mount Spendyad and Kondrasp, Mount” Asnavand avd Kondras, Mount

‘ These are the four grades of the Mazdayasnian heaven.

* In all the geographical details, mentioned in the Bundahis, there is a strange mixture of mythical tradition with actual fact. The author of the work finds names mentioned in the Avesta, by old writers of another country, and endeavours to identify them with places known to himself; much in the same way as attempts have been made to identify the geographical details of the garden of Eden. Most of the names of these mountains occur in the Zamyad Yast, or in other parts of the Avesta, as will be noticed in detail further on, The number 2244 is also mentioned in § 7 of that Yast. A very able commentary on this chapter will be found in Windischmann’s Zoroastriche Studien, pp. 1-19.

CHAPTER XII, 1-6.

4? u"

Sifidav', a mountain among those which are in Kangdez *, of which they say that they are a comfort and delight of the good creator, the smaller hills.

3. I wi// mention them also a second time; Al. bairz* is around this earth and is connected with the sky. 4. The Térak‘ of Albfrz is that through which the stars, moon, azd sun pass* in, and through it they come back. 5. Hagar the lofty® is that from which the water of Arédvivsdr’ leaps down the height of a thousand men. 6. The Ad- sindém* mountain is that which, being of ruby

1 The Av. Sifidava of Zamyfd Yt. 5.

2 See Chap. XXIX, 4, 10; the name is here written Kandez in K2o0. In M6 the word is k6f, ‘ mountain,’ which is almost iden- tical in form; if this be the correct reading, the translation will be, ‘a mountain among those in the mountain which they say is agree- able and the delight,’ &c. This mountain is, however, probably intended for the Av. Amtare-kangha, ‘ within Kangha,’ of Zamyid Vtrrg.

* The Haraiti-bares of Zamyfid Yt. 1; but it is more usually called Hara berezaiti (see Chap. V, 3).

* A central peak of the mythic Albfrz, around which the heavenly badies are said to revolve (see Chap. V, 3). It is the Av. Taéra, mentioned in Yas. XLI, 24, Ram Yt. 7, Zamy4d Yt. 6.

® So in M6, but K20 has ‘go in.’

° This appears to be another peak of the mythic Albfrz, pro- bably in the west, as it is connected with Satavés, the western chief- tain of the constellations (see Chaps. XXIV, 17, and Il, 7). It is the Av. Hukairya berezé, of Yas. LXIV, 14, Aban Yt. 3, 25,96, Gos Yt. 8, Mihir Yt. 88, Rashnu Yt. 24, Fravardin Yt. 6, Ram Yt. 15.

7 See Chap. XIII, 3-5.

§ In Atharmazd Yt. 31 and Zamyad Yt. 2, 66, an Ushidhfo mountain is mentioned as having many mountain waters around it, but this seems to be a near neighbour of the Ushidarena mountain (see § 15). The details in the text correspond with the description of the Hindva mountain, given in Tistar Yt. 32, thus: us Hindvad paiti gardid y6 histaiti maidhim zrayangho vouru-kashahé, ‘up on the Hindva mountain, which stands amid the wide-shored

36 BUNDAHIS.

The details in the text correspond with the description of the Hindva mountain, given in Tistar Yt. 32, thus: us Hindvad paiti gardid y6 histaiti maidhim zrayangho vouru-kashahé, ‘up on the Hindva mountain, which stands amid the wide-shored

36 BUNDAHIS.

(khtin-Ahin6d), of the substance of the sky}, is 2 the midst of the wide-formed ocean, so that its water, which is from Htigar, pours down into it (the ocean). 7. Kakdd-i-Daitik (‘the judicial peak’) ts that of the middle of the world, the height of a hun- dred men, on which the Kinvar bridge? stands; and they take account of the soul at that place. 8. The Areztir® ridge [of the Albtrz mountain] is a summit at the gate of hell, where they always hold the con- course of the demons. 9. This also is saic, that, excepting Albirz, the Aparsén* mountain is the

ocean ;’ and the Pahlavi name, Afistndém, has probably arisen from the us Hindvad of this passage, as suggested by Justi. (See Chaps. XIII, 5, and XVIII, ro, 11.)

' The sky is considered to be a true firmament, or hard and indestructible dome.

* The Xinvaté-peretu of the Avesta, mentioned even in the Githas. In the Pahlavi Vend. XIX, ror, it is stated that ‘they pass across by the Ainvad bridge, whose two extremities are their own heavenly angels, one stands at Aak4d-i-Daitik, and one at Albfirz;’ the former mountain seems not to be mentioned in the Avesta, but the bridge is the path of the soul to the other world ; if righteous the soul passes by it easily over Albfrs (the confines of this world) into paradise, but if wicked it drops off the bridge into hell.

* See Vend. III, 23, XIX, 140. The words in brackets may perhaps be inserted by mistake, but they occur in all MSS. exa- mined, and there is nothing inconsistent with tradition in supposing Arezfir to be the extreme northern range of the mythic Albfrz which surrounds the earth, being the place where demons chiefly congregate,

* Justi adopts the reading Harpfrsén, which occurs in K20 four times out of eleven, but is corrected thrice. Windischmann suggests that this mountain is the Av. skyata (or iskata) upairi-saéna of Yas. X, 29, and Zamy4d Yt. 3, which the Pahlavi translator of the Yasna explains as ‘the Parsén crag.’ It seems to be a general name for the principal mountain ranges in the south and east of Iran, as may be seen on comparing this passage and Chap. XXIV,

CHAPTER XII, 7-15. 37 greatest; the Apdirsén movntain they call the mountain of Pars, and its beginning is in Sagastan! and its end in Khfgistan. 10. Mount Manis? is great; the mountain on which Mandsé#ihar was born.

XXIV,

11, The remaining mountains have chiefly grown from those; as it is said that the elevation (afsArih) of the districts had arisen most around those three mountains*. 12, Mount Airaé* is in the middle from Hamadain to Khvarizem, and has grown from Mount Aparsén. 13. Mount [Aind]}*, which is on its east, on the frontier of Tarkistan, is connected also with Aparsén. 14. Mount Kaf® has grown from the same Mount Apdarsén. 15. Mount Adshdas-

28, with Chap. XX, 16, 17, 21, 22, where the Haro, Hétimand, Marv, and Balkh rivers are said to spring from Mount Apdrsén; but its application to the southern range is perhaps due to the etymological attempt, in the text, to connect it with Pars. The Selections of Zid-sparam, VII, 7, have Ainistén for Khfgistan.

1 This name can also be read Sistan.

2 In §2 it is also called Zarid, but in Zamyfd Yt. 1 Zeredhé and Aredhé-manusha are mentioned as neighbouring mountains. The word ‘great’ is omitted in M6.

* That is, around the ranges of Albfirz, Aparsén, and Mantis.

* Perhaps intended for the Erezish6 of Zamyfd Yt. 2. The de- scription would apply to any of the mountains near Nisapdr.

®> This name is omitted in the MSS., but is taken from § 2 as suggested by Justi. Perhaps it may be connected with ‘ the country of Séni’ (Chap. XV, 29), which is explained as being A‘nistan, probably the land of Samarkand, which place was formerly called Kin, according to a passage in some MSS. of Tabari’s Chronicle, quoted in Ouseley’s Oriental Geography, p. 298.

® Not Kaf, nor is it mentioned in the Pahlavi Vend. V, 57, as supposed by Jusii; the kaf k6p arayad of Spiegel’s edition of the Pahlavi text being a misprint for kafakO parayad, ‘it traverses a fissure’ (see Haug’s Essays, 2nd ed. p. 326, note 2).

38 BUNDAHIS.

tar’! is in Sagastén. 16. Mount Areztr? is that which is in the direction of Ardm. 17. The Padash- khvargar® mountain is that which is in Taparistan and the side of Gilan. 18. The Révand* mountain is in Khdrdsdn 5, on which the Barzin fire® was esta- blished; and its zame Révand means this, that z¢ is glorious. 19. The Vadgés? mountain is that which is on the frontier of the Vadgésians ; that quarter is full of timber azd full of trees. 20. The Bakyir® mountain is that which Frasiyav of Tar used as a stronghold, and he made his residence within 2¢; and 272 the days of Yim® a myriad towns and cities were erected on its pleasant azd prosperous ter- ritory. 21. Mount Kabed-sikaft! (‘very rugged’)

‘ The Av. Ushi-darena of Yas. I, 41, II, 54, III, 55, IV, 45, XXII, 31, XXV, 22, Afharmazd Yt. 31, Zamyad Yt. 0, 2, 97.

21. Mount Kabed-sikaft! (‘very rugged’)

‘ The Av. Ushi-darena of Yas. I, 41, II, 54, III, 55, IV, 45, XXII, 31, XXV, 22, Afharmazd Yt. 31, Zamyad Yt. 0, 2, 97.

* Called Areztr-biim in § 2, which name stands for the sixth and seventh mountains, Erezurd and Bumyéd, in Zamyad Yt. 2. The land of Arfim was the eastern empire of the Romans.

* Evidently the mountain range south of the Caspian, now called Albfrz; but whether this actual Albfrg is to be considered a part of the mythic Albfirg is not very clear.

* The Av. Raévaus, ‘shining,’ of Zamyféd Yt. 6. It is also called the Ridge of Vistasp (see § 34).

* Or, ‘the east.’ ® See Chap. XVII, 8.

7 The Av. Vaiti-gaés6, the twelfth mountain in Zamydd Yt. 2; Badghés in Persian.

* In § 2 it is Bakyir, which Justi thinks is another name for Mount Darspét (‘white poplar’); the latter name not being re- peated here makes this supposition probable.

° K2o has rim and M6 has lanman, but both explained by the Paz. gloss Yim, which is also the reading of the Paz. MSS. If the gloss be rejected the most probable translation would be, ‘and im our days Shatré-ram (or ramisn), the victorious, erected on it a myriad towns and cities,’

'’ Windischmann suggests that this may be intended for the Av. skyata or iskata mentioned in the note on Aparsén in § 9.

CHAPTER XII, 16-28. 39

a ie

A ~ — —

is that in Pars, out of the same Mount Apéarsén. 22. Mount Siyak-hémand (‘being black’) avd Mount Vafar-homand (‘having snow’)', as far as their Kavil borders, have grown out of it (Aparsén) towards the direction of Aind. 23. The Spend- yad* mountain is in the circuit (var) of Révand®. 24. The Kondrasp* mountain, on the summit of which is Lake Sévbar°, is in the district (or by the town) of Tas. 25. The Kondras® mountain is in Airan-vég. 26. The Asnavand? mountain is in Ataré-patakan. 27. The Réyisn-homand ® (‘ having growth’) mountain is that on which vegetation has grown.

28. Whatever’ mountains are those which are in every place of the various districts avd various

1 The Av. Syémaka and Vafrayau of Zamy4d Yt. 5; and pro- bably the Siy&h-k6h and Saféd-kéh of Afghanistan. With regard to Ainé, see the note on § 13. The former mountain is called Siyak-mfii-mand, ‘having black hair,’ in § 2, which is certainly a more grammatical form than Siy4k-h6mand.

* The Av. Spemt6-data of Zamyad Yt. 6.

8’ The term var often means ‘lake,’ but we are not informed of any Lake Révand, though a mountain of that name is described ‘in § 18; so it seems advisable to take var here in its wider sense of ‘enclosure, circuit, district.’

* The Av. Kadrva-aspa of Zamyad Yt. 6.

® See Chap. XXII, 3. All MSS. have Sébar here.

° If the circumflex be used in Pahlavi to indicate not only the consonant d, but also the vowel i, € when it follows a vowel, as seems probable, this name can be read K6iras; in any case, it is evidently intended for the Av. Kaoirisa in Zamydd Yt. 6, It is written K6éndras in § 2.

7 The Av. Asnavau of Zamyad Yt. 5, Atash Nydy. 5, Sirdz. 9. See also Chap. XVII, 7.

8 The Av. Raoidhité, the eighth mountain of Zamyad Yt. 2.

® So in M6 and the Paz. MSS., but K2o has, ‘ The country

mountains.’

40 BUNDAHIS.

countries, and cause the tillage avd prosperity there- in, are many 7 name and many zz number, and have grown from these same mountains. 29. As Mount Ganavad, Mount Asparég, Mount Pahargar, Mount Dimdavand, Mount Ravak, Mount Zarin, Mount Gésbakht, Mount Davad, Mount Migin, and Mount Marak?, which have all grown from Mount Aparsén, of which the other mountains are enume- rated. 30. For the Davad? mountain has grown into Khiigistan likewise from the Aparsén mountain. 31. The Dimdvand? mountain is that in which Bévarasp is bound. 32. From the same Padashkh- vargar mountain unto Mount Kimis*, whzch they call Mount Madéfryad (‘Come-to-help’) — that in which Vistasp routed Argasp—is Mount Miyan-i- ‘dast’ (‘mid-plain’)®, azd was broken off from that mountain there. 33. They say, in the war of the reli- gion, when there was confusion among the Iranians it broke off from that mountain, azd slid down zzZo the middle of the plain; the Iranians were saved by

‘ This list is evidently intended to include the chief mountains known to the author of the Bundahis, which he could not identify with any of those mentioned in the Avesta.

* This is the Pazand reading of the name, on which very little reliance can be placed; the Pahlavi can also be read Danad, and it may be the Deana mountain, 12,000 feet high, near Kaski-zard.

’ See Chap. XXIX, 9. This volcanic mountain, about 20,000 feet high and near Teheran, still retains this ancient Persian name, meaning ‘wintry.’ It is the chief mountain of the Padashkhvargar range, which the Bundahis evidently considers as an offshoot of the Aparsén ranges.

* The present name of a mountain between NisA4pfr and the desert.

° The name of a place about midway between Astarab4d and Nisapir. This mountain is called Migin in § 29, probably from a place called Mezinan in the same neighbourhood,

CHAPTER XII, 29—XIII, I. 4

* The present name of a mountain between NisA4pfr and the desert.

° The name of a place about midway between Astarab4d and Nisapir. This mountain is called Migin in § 29, probably from a place called Mezinan in the same neighbourhood,

CHAPTER XII, 29—XIII, I. 4

it, and it was called ‘Come-to-help’ by them. 34. The Gandvad! mountain is likewise there, on the Ridge of Vistasp (pfist-i Vistaspdn)? at the abode of the Barzin-Mitré fire, nine leagues (parasang) to the west. 35. Ravak Bisan® is in Zravakad; this place, some say, is Zravad, some call 7¢ Bisan, some Kalak; from this the road of two sides of the moun- tain is down the middle of a fortress; for this reason, that is, because it is there formed, they call Kalak a fortress; this place they also call within the land of Sarak. 36. Mount Aspardég* is established from the country of Lake Xééast* unto Pars. 37. Pahar- gar (‘the Pahar range’) is in Kharasan. 38. Mount Marak®* is in Laran. 39. Mount Zarin is in Tarkis- tan. 40. Mount Bakht-tan? is in Spahan.

41. The rest, afart from this enumeration, which they reckon as fostering hills of the country in the religion of the Mazdayasnians, are the small hills, those which have grown piecemeal in places.

CHAPTER XIII.

1. On the nature of seas it says in revelation, that the wide-formed ocean keeps one-third of this earth on the south side of the border of Albairz *, azd so

1 The Pers. Kandbad, or Gunabad, is near Gumin.

* Another name for Mount Révand (§ 18). See Chap. XVII, 8.

® Probably in Kirman.

* The mountain ranges of western Persia, including the Mount Zagros of classical writers.

® See Chap. XXII, 2.

* Probably the Merkhinah range in northern LAristan.

” The Bakhtiyart range in the province of Ispahan.

* Or perhaps better thus: ‘the wide-formed ocean is in the

42 BUNDAIIIS.

wide-formed is the ocean that the water of a thou- sand lakes is held by it, such as the source Arédviv- stir}, wich some say is the fountain lake. 2. Every particular lake is of a particular kind’*, some are great, and some are small; some are so large that a man with a horse might compass ¢Ae around in forty days*, which is 1700 leagues (parasang) in extent,

2. Every particular lake is of a particular kind’*, some are great, and some are small; some are so large that a man with a horse might compass ¢Ae around in forty days*, which is 1700 leagues (parasang) in extent,

3. Through the warmth and clearness of the water, purifying more than other waters, everything continually flows from the source Arédvivstir. 4. At the south of Mount Albarz a hundred thousand golden channels are there formed, azd that water goes with warmth and clearness, through the chan- nels, on to Htigarthe lofty *; on the summit of that mountain is a lake®; into that lake it flows, becomes quite purified, and comes back through a different golden channel. 5. At the height of a thousand men an open golden branch from that channel is connected with Mount Adsindém° amid the wide- formed ocean; from there one portion flows forth to the ocean for the purification of the sea, avd one portion drizzles in moisture upon the whole of this ries and all the creations of Atharmazd acquire

direction of the south limit of Albfirz, avd possesses one-third of this earth,’

' The Av. Ardvi stra of Abén Yt. 1, &.

* Literally, ‘for every single lake /here zs a single kind;’ but we may perhaps read 14, ‘not,’ instead of the very similar rf, ‘for, and translate as follows: ‘every single lake is not of one kind ;’ which expresses very nearly the same meaning.

F Compare Aban Yt. ror.

* See Chap. XII, 5.

* Lake Urvis (see Chap. XXII, rr).

* See Chaps. XII, 6, and XVIII, 10, 11.

CHAVTER XIII, 2-II. 43

nc a he eer _ _ a —

health from it, and it dispels the dryness of the atmosphere,

6. Of the salt seas three are principal, avd twenty- three are small. 7, Of the three which are principal, one is the Patik, one the Kamrfid, and one the Sahi-bin. 8. Of all three the Patik! is the largest, in which is a flow and ebb, on the same side as the wide-formed ocean, avd it is joined to the wide- formed ocean. 9. Amid this wide-formed ocean, on the Patik side, it has a sea which they call the Gulf (var) of Satavés*. 10. Thick and salt the stench ® wishes to go from the sea Pitik to the wide-formed ocean; with a mighty high wind therefrom, the Gulf of Satavés drives away whatever is stench, and whatever is pure and clean goes into the wide- formed ocean and the source Arédvivsir; avd that flows back a second “me to Patik*. 411. The con- trol® of this sea (the Patik) is connected with the

' The Av. Phitika of Vend. V, 52, 57, and evidently the Persian Gulf.

411. The con- trol® of this sea (the Patik) is connected with the

' The Av. Phitika of Vend. V, 52, 57, and evidently the Persian Gulf.

* So called from the constellation Satavés (§ 12), see Chap. IT, 7. The details given in the text are applicable to the Gulf and Sea of ’Uman, the Arabian Sea of Europeans. The description of this Gulf, given in the Pahl. Vend. V, 57, which is rather obscure, is as follows: ‘In purification she impurities flow, in the purity of water, from the sea Pftik into the wide-formed ocean; at the southernmost side /e wafer stands back in mist, and the blue body of Satavés stands back around it. Pftik stands ou/ from the side of Satavés, this is where z/ 7s. From which side it stands is not clear to me. The water comes to Satavés through the bottom ; some say that it traverses a fissure.’

* Perhaps a better reading would be stfirg sfir-i géndakth, ‘the intense saltness which is stench.’ The author appears to have had some vague idea of the monsoon.

* Or, perhaps, ‘ the other (the stench) flows back to Patik.’

® Reading band; but it may be béd, ‘consciousness, sensi- tiveness.’

44 BUNDAHIS.

moon and wind; it comes again azd goes down, in increase and decrease, because of her revolving. 12. The control! also of the Gulf of Satavés is attached to the constellation Satavés, in whose pro- tection are the seas of the southern quarter, just as those on the northern side are in the protection of Haptok-ring *. 13. Concerning the flow azd ebb it is said, that everywhere from the presence of the moon two winds continually blow, whose abode is in the Gulf of Satavés, one they call the down-draught, and one the up-draught; when the up-draught blows zt 7s the flow, and when the down-draught blows it is the ebb*, 14. In the other seas there is nothing of the nature of a revolution of the moon therein, and there are no flow avd ebb. 15. The sea of Kamrtid* is that which they pass by, in the north, in Taparistan; that of Sahi-bfin® is in Aram.

16. Of the small seas that which was most whole-

1 See p. 43, note 5.

* See Chap. II, 7.

* This is not a confused attempt to explain the tides as the effect of the land and sea breezes, as might be suspected at first, but is a reasonable conclusion from imaginary facts. Assuming that the wind always blows eastward and westward from the moon, it fol- lows that as the moon rises an easterly wind must blow, which may be supposed to drive the flood tide westward into the Persian Gulf ; until the moon passes the meridian, when the wind, changing to the west, ought to drive the ebb tide eastward out of the Gulf, thus accounting for one flow and ebb every day, dependent on the position of the moon.

* Evidently the Caspian, which lies north of Taparfstaén, a pro- vince including part of Mazendaran.

® O1 perhaps Gahi-bin, meaning probably the Mediterranean or Euxine, if not both of them; the author appears merely to have heard of the existence of such a sea in Asia Minor (Arfim). In the Selections of Zad-sparam, VI, 14, it is called Géhan-bfin,

CHAPTER XIII, 12—XIV, 2. 45 some! was the sea Kydnsih’, such as is in Sagas- tan; aé first, noxious creatures, snakes, and lizards (vazagh) were not in 7z¢, and the water was sweeter ¢han im any of the other seas; later (dadi- gar) 2¢ decame salt; at the closest, on account of the stench, it is not possible to go so near as one league, so very great are the stench and saltness through the violence of the hot wind. 17. When the renovation of the universe occurs it will again become sweet*.

CHAPTER XIV.

1. On the nature of the five classes of animals (géspend) it says in revelation, that, when the primeval ox passed away*, there where the marrow came out grain grew up® of fifty and five species, and twelve® species of medicinal plants grew ; as it says, that out of the marrow is every separate crea- ture, every single thing whose lodgment is in the marrow’. 2. From the horns arose peas (migtk),

* Comparing nifstfim with Pers. nist, ‘ healthy.’

* The Av. Kasu of Vend. XIX, 18, and Zamy4d Yt. 66, 92 (see also Chaps. XX, 34, and XXI, 7). A-brackish lake and swamp now called Hamfin, ‘the desert,’ or Zarah, ‘ the sea,’ and which formerly contained fresher water than it does now.

8 The MSS. here add the first sentence of Chap. XX, and there is every reason to believe that Chaps. XX-XXII originally occupied this position, between XIII and XIV, (see the list of the contents of TD in the Introduction.)

* See Chaps. IV, 1, and X, 1.

5 All MSS. have lakhv4r, ‘again,’ but this is probably a blunder for 1414, ‘ up.’

6 K20 has ‘fifteen’ here, but ‘twelve’ in Chaps. X, 1, and XXVII, 2.

7 K2o has ‘of every single thing the lodgment is in the marrow.’

46 BUNDAHIS.

from the nose the leck, from the blood the grape- vine! from which they make wine—on this account wine abounds with blood—from the lungs the rue- like herbs, from the middle of the heart? thyme /or keeping away stench, avd every one of the others as revealed in the Avesta.

3. The seed of the ox was carried up to the moon station*; there it was thoroughly purified, azd pro- duced the manifold species of animals*. 4. First, two oxen, one male and one female, and, afterwards, one pair of every single species was let go into the earth, avd was discernible in Airan-vég for a Hasar (‘mile’), which is like a Parasang (‘league ’)*; as it says, that, on account of the valuableness of the ox, it was created twice, one time as an ox, and one time as the manifold species of animals. 5. A thou- sand days and nights they were without eating, and first water and afterwards herbage (airvar) were devoured by them.

5. A thou- sand days and nights they were without eating, and first water and afterwards herbage (airvar) were devoured by them.

6. And, afterwards, the three classes (kardak) of animals were produced therefrom, as it says that first were the goat and sheep, and then the camel

? Probably kadfik-i raz may mean ‘ the pumpkin and grape.’

* Reading dil; but the word may also be read sar, ‘ the head,’ or jigar, ‘ the liver.’

* See Chap. X, 2.

* This translation suits both text and context very well, but gdspend pfir-sardak is evidently intended for the Av. gaus pouru-saredhé, ‘the ox of many species,’ of Mah Yt. 0, 7, and Sir6z. 12.

° Reading mfin aé parasang hum4n4k; if 3 be read for aé the translation must be, ‘three of which are like a Parasang,’ for a Hasar cannot be equal to three Parasangs (see Chaps. XVI, 7, and XXVI). The phrase in the text probably means merely that a Hisar is a measure for long distances, just as a Parasang is.

CHAPTER XIV, 3-13. 47 and swine, and then the horse and ass. 7. For, first, ¢hose suitable for grazing were created there- from, those are now kept in the valley (Idi); the second created were those of the hill summits (sar- i déz), which are wide-travellers, avd habits (niha- dak) are not taught to them by hand; the third created were ¢dose dwelling in the water.

8. As for the genera (khaddinak), the first genus is that which Zas the foot cloven in two, and és suit- able for grazing; of which a camel larger than a horse is small azd new-born. 9. The second genus is ass-footed, of which the swift? horse is the largest, and the ass the least. 10. The third genus is that of the five-dividing paw, of which the dog is the largest, avd the civet-cat the least. 11. The fourth genus is the flying, of which the griffon of three natures * is the largest, and the chaffinch * the least. 12. The fifth genus is that of the water, of which the Kar fish * is the largest, avd the Nemadu® the least.

13. These five genera are apportioned out into

» Justi reads gfrisa&, the Av. gairish446, ‘ mountain-frequent- ing,’ of Tistar Yt. 36; but this is doubtful.

? Pahl. zibél = Pers. zibal.

8’ The Paz. sin-i se avina is the Pahl. sén-i 3 khaddinak of Chap. XXIV, 11, 29, the Sin bird or Simurgh of Persian legends, the Av. saéna. The word avina is a P&z. misreading either of ainak, ‘kind, sort,’ or of anganak, ‘dividing.’ The mixture of Pazand and Pahlavi in this and some other chapters is rather per- plexing, but the Pazand misreadings can usually be corrected after transliterating them back into Pahlavi characters.

* Reading va taru (Pers. tar).

® See Chaps. XVIII, 3, and XXIV, 13.

° If this Pazand word be written in Pahlavi letters it may be read va magan, which may stand for va magil, ‘and the leech;’ but this is very uncertain.

48 BUNDAHIS.

* Reading va taru (Pers. tar).

® See Chaps. XVIII, 3, and XXIV, 13.

° If this Pazand word be written in Pahlavi letters it may be read va magan, which may stand for va magil, ‘and the leech;’ but this is very uncertain.

48 BUNDAHIS.

two hundred and eighty-two! species (sardak). 14. First are five species of goat, the ass-goat ?, the milch-goat, the mountain-goat, the fawn, azd the common goat. 15. Second, five species of sheep, that with a tail, that which has no tail, the dog- sheep, the wether, avd the Kirisk sheep, a sheep whose horn is great; it possesses a grandeur ° like unto a horse, avd they use z¢ mostly for a steed (bara), as it is said that Mands#ihar kept a Karisk as a steed. 16. Third, two species of camel, the mountain onze and that suitable for grazing ; for one is fit to keep in the mountain, azd one in the plain; they are one-humped azd two-humped. 17. Fourth, fifteen species of ox, the white, mud-coloured ¢, red, yellow, black, avd dappled, the elk, the buffalo, the camel-leopard ox, the fish-chewing® ox, the Fars ox, the Kagau, avd other species of ox. 18. Fifth, eight species of horse, the Arab, the Persian, the mule °, the ass, the wild ass (g6ér), the hippopotamus (asp-i Avi), azd other species of horse. 19. Sixth, ten species of dog, the shepherd's dog, the village-dog which is the house-protector, the blood-hound, the slender hound’, the water-

* K2o alone has 272 (see Chap. X, 3).

* The khar-bfiz (see Chap. XXIV, 2).

* Supposing se koh to be a P&z. misreading of Pahl. sukth. Justi’s translation is: ‘it inhabits the three mountains, like the horse,’

* Paz. ashgun is evidently for Pahl. hasgfin.

° Transcribing the Paz. mahi khu ushan into Pahlavi it may be read m&ahikan-khvash4n (khashan?),

* Instead of these first three species M6 has ‘ the white, black, yellow, bay, avd chestnut.’ K2z2o omits ‘the ass’ by mistake.

" These first four species are the Av. pasus-haurv6, vis- haurvé, vOhunazg6, and taurund of Vend. V, 92-98, XIII, 21, 26-74, 117, 164, 165.

CHAPTER XIV, 14-22. 49

TN ae Oe a nes ctr ecm et ne eee ne —

beaver! which they call the water-dog, the fox, the ichneumon (rdsu), the hedgehog which they call ‘thorny-back,’ the porcupine *, avd the civet-cat; of which, two species are those accustomed® to bur- rows, one the fox avd one the ichneumon; avd those accustomed to jungle are such as the porcupine which has spines on 7s back, avd the hedgehog which is similar. 20. Seventh, five species of the black * hare; two are wild species, one dwelling in a burrow® axd one dwelling in the jungle. 21. Eighth, eight species of weasel; one the mar- ten, one the black marten, the squirrel, the Bez ermine °, the white ermine, avd other species of weasel, 22. Ninth, eight species of musk animals ; one is that which is recognised by 7¢s musk’, one

mtr ne em em Ce a ae mm

1 The Av. bawris up4p6 of Aban Yt. r29.

Ninth, eight species of musk animals ; one is that which is recognised by 7¢s musk’, one

mtr ne em em Ce a ae mm

1 The Av. bawris up4p6 of Aban Yt. r29.

* The word indra has usually been taken as a Paz. misreading of the Pahl. afidrak (Av. udra, ‘otter,’ of Vend. XIII, 48, 167, 169, XIV, 2), but this would be more probably read andra. The Pahl. sigar, ‘porcupine,’ is just as likely to be misread indra, and its meaning suits the context better.

* The Paz. 4mokhtesn, which is an ungrammatical form, is evidently a misreading of the Pahl. imfikhtagan.

* Kzo has seya, M6 has zy4gi hest. Perhaps some old copyist has corrected sity4k-gésh into khar-gdsh, and so both the epi- thets have crept into the text, the word ‘ black’ being superfluous.

° Reading khan-manist, the Paz. khu being an obvious mis- reading of khan.

6 The Pz. bez is written bedh in the Pizand MS. (the z in M6 being shaped something like dh), and Justi supposes it repre- sents the Arabic abyadh or bafdh§, ‘ white, and is explained by the Pers. sapéd, ‘white,’ which follows ; but there is nothing in the text to indicate that the second name is an explanation of the first. It is more probable that bez represents the Pers. bigad, ‘reddish, rufous, variegated, an epithet quite applicable to the ermine in its summer fur.

* Or, ‘is known as the musk @n/mal,

[5] E

50 BUNDAHIS.

the musk azzmal with a bag in which is their pleasant scent, the Bis-musk! which eats the Bis- herb, the black musk which is the enemy of the ser- pent ¢Aa¢ 7s numerous in rivers, azd other species of musk anzmals. 23. Tenth, one hundred and ten species of birds; flying creatures (vey=vai) such as the griffon bird?, the Karsipt*, the eagle, the Kahrkas* which they call the vulture, the crow, the Arda, the crane, azd the tenth® is the bat. 24. There are two of them which have milk in the teat and suckle thetr young, the-griffon bird and the bat which flies in the night; as they say that the bat is created of three races (sardak), the race (Ayina) of the dog, the bird, azd the musk anzmad/; for it flies like a bird, has many teeth like a dog, and is dwelling in holes like a musk-rat. 25. These hundred and ten species of birds are distributed into eight groups (khadfiinak), mostly as_ scattered about as when a man scatters seed, azd drops the seed in fzs fingers to the ground, large, middling, and small. 26. Eleventh ®, fish were created of ten

'A kind of musk-rat; the bis it eats is said to be the Na- pellus Moysis.

* Pahl. s@nd mirfik, the stmurgh of Persian tradition, and Av. meregh6é saén6 of Bahram Yt. 41.

® See Chap. XIX, 16. * See Chap. XIX, 25.

26. Eleventh ®, fish were created of ten

'A kind of musk-rat; the bis it eats is said to be the Na- pellus Moysis.

* Pahl. s@nd mirfik, the stmurgh of Persian tradition, and Av. meregh6é saén6 of Bahram Yt. 41.

® See Chap. XIX, 16. * See Chap. XIX, 25.

* Counting the ‘flying creatures’ and ‘the vulture’ as distinct species, ‘the bat’ is the tenth. It has been generally supposed that we should read ‘ eleventh,’ and consider the bats as an eleventh group, especially as the MSS. call the next group (the fish) the ‘twelfth ;’ but this view is contradicted by the remarks about the bats being mingled with those about thé birds, and also by ZAd- sparam in his Selections, Chap. IX, 14 (see App. to Bund.), not mentioning any group of bats among the other animals.

° All the MSS. have ‘twelfth,’ but they give no ‘ eleventh’ nor ‘thirteenth,’ though they have ‘fourteenth’ in § 29. These irre-

CHAPTER XIV, 23-29. 5!

we a TI

species; first, the fish Ariz!, the Arzuva, the Ar- zukaé, the Marzuka, and other Avesta names‘. 27. Afterwards, ‘within each species, species within species are created, so the total is two hundred and eighty-two species *.

28. Of the dog they say that out of the star station, that is, away from the direction of the con- stellation Haptdk-ring, was given to him further by a stage (yégist)* than to men, on account of Azs protection of sheep, avd as associating with sheep and men; for this the dog is purposely adapted °, as three more kinds of advantage are given to him than fo man, de fas his own boots, his own cloth- ing®, and may wander about without self-exertion. 29. The twelfth’ is the sharp-toothed beast of

gularities seem to indicate that part of this chapter has been omitted by some old copyist.

1 See Chaps. XVIII, 5, and XXIV, 13.

* None of these names are found in the portion of the Avesta now extant.

* K2o alone has 272 (see Chap. X, 3). The actual total number of species mentioned is 186, leaving ninety-six for the ‘species within species.’ Zad-sparam in his Selections, Chap. IX, 14, differs from the numbers given in the text merely in giving ten species of ox, instead of fifteen; so the total of his details is 181, leaving ror sub-species‘'to make.up his grand total of 282 (see App. to Bund.)

* A ydgist (compare Sans. yogana) was probably from fifteen to sixteen English miles, as it consisted of sixieen hAsar, each of one thousand steps of the two feet (see Chap. XXVI, 1). This sentence seems to imply that on account of the useful qualities of the dog he has a part of the lowermost grade of paradise allotted to him, further from the demon-haunted north than that allotted to the men whose inferior order of merit does not entitle them to enter the higher grades of paradise.

° Reading 4hang-hémand, ‘ having a purpose.’

° Compare Vend. XIII, 106.

” All the MSS. have ‘ fourteenth,’ but they give no ‘ thirteenth.’

° Reading 4hang-hémand, ‘ having a purpose.’

° Compare Vend. XIII, 106.

” All the MSS. have ‘ fourteenth,’ but they give no ‘ thirteenth.’

E 2

BUNDAIHIS.

ae mn re ee enn es

which the leader of the flock is in such great fear, for that flock of sheep is very badly maintained which has no dog.

30. Atharmazd said when the bird Varesha'! was created by him, whzch is a bird of prey, thus: ‘Thou art created by me, O bird Varesha! so that my vexa- tion may be greater than mzy satisfaction with thee, for thou doest the will of the evil spirit more than that of me; like the wicked man who did not be- come satiated with wealth, thou also dost not become satiated with the slaughter of birds; but if thou be not created by me, O bird Varesha! thou wouldst be created by him, the evil spirit, as a kite * with the body of a Varpa*, by which no creature would be left alive.’

31. Many animals are created in all these species for this reason, that when one shall be perishing through the evil spirit, one shall remain.

) |

CHAPTER XV.

1. On the nature of men it says in revelation, that Gaydémard, in passing away‘, gave forth seed ; that seed was thoroughly purified by the motion of

' No doubt ‘a hawk’ (Pers. visah or basah), as mentioned by Justi; Av. vare would become va or ba in Persian.

* Compare gfrik with Pers. varik, varka4, varkak, varkak, vargih, ‘an eagle, falcon, kite, or hawk.’

* Transcribing the Paz. varpa éyi into Pahlavi we have varpak-aé, which is very nearly the same in form as varikak-aé, ‘a hut or cottage’ (Pers. gurifah-@); so the formidable bird which the evil spirit might have created was ‘a kite with a body like a cottage.’

* See Chap. IV, 1.

CHAPTER XIV, 30-XV, 4. 53

two portions, and Spendarmad® received one por- tion. 2. And zm forty years, with the shape of a one-stemmed Rivas-p/an¢*, and the fifteen years of ats fifteen leaves, Matr6 and Matréya6* grew up from the earth in such a manner that their arms rested behind on ¢4ezr shoulders (désh), and one joined to the other they were connected together and both alike. 3. And the waists of both of them were brought close azd so connected together that it was not clear which is the male and which the female, and which is the oxe whose living soul (nism4) of Atharmazd is not away® 4. As it is said thus: ‘Which is created before, the soul (nism6) or the body? And Atharmazd said that the soul is created before, and the body after, for him who was

a — a

1 Av. Nairyé-sangha of Yas. XVII, 68, LXX, 92, Vend. XIX, 111, 112, XXII, 22, &c.; the angel who is said to be Adharmazd’s usual messenger to mankind.

? The female archangel who is supposed to have special charge of the earth (see Chap. I, 26).

* A plant allied to the rhubarb, the shoots of which supply an acid juice used by the Persians for acidulating preserves and drinks.

? The female archangel who is supposed to have special charge of the earth (see Chap. I, 26).

* A plant allied to the rhubarb, the shoots of which supply an acid juice used by the Persians for acidulating preserves and drinks.

4 These names are merely variants of the Mashya and Mashydi of the latter part of this chapter (nom. dual, m. and f,, of Av. mashya, ‘mortal’). This is shown by the Pandnamak-i Zaratfist, saying: ‘and my human nature is from Matréih and Matré- yadth, from which first generation and seed from Gayémard I have sprung. And the names are also found in the more Persian forms Maharth and Mahartyaéyth (see the note to § 22). Windisch- mann considered the meaning to be that ‘they grew up on the day Mitré of the month Mitré,’ that is, the sixteenth day of the seventh month of the Parsi year; this is not confirmed, however, by Zad- sparam in his Selections, Chap. X, 4 (see App. to Bund.) °

° That is, whether they had souls or not. That nism6 is the Huzvaris for rfiban, ‘soul,’ appears clearly in § 4, where both words are used for the same thing.

54. BUNDAHIS,

created; it is given into the body that it may pro- duce activity, and the body is created only for activity;’ hence the conclusion is this, that the soul (riban) is created before and the body after. 5. And both of them changed from the shape of a plant into the shape of man, azd the breath (nism6) went spiritually into them, which is the soul (rfiban); and now, moreover, in that similitude a tree had erown up whose fruit was the ten varieties of man |,

6. Atharmazd spoke to Mashya azd Mashyédi thus: ‘You are man, you are the ancestry of the world, and you are created perfect in devotion? by me; perform devotedly the duty of the law, think good thoughts, speak good words, do good deeds, and worship no demons!’ 7. Both of them first thought this, that one of them should please the other, as he is a man for him; and the first deed done by them was this, when they went out they washed* themselves thoroughly; and the first words spoken by them were these, that Adtharmazd created the water and earth, plants and animals, the stars, moon, and sun, and all prosperity whose origin and effect are from the manifestation of righteousness*, 8. And, afterwards, antagonism rushed into their minds, and their minds were

' This evidently refers to another tree, which is supposed to have produced the ten varieties of human monstrosities (see § 31).

_* This would be a translation of the Avesta phrase, ‘the best of Armaiti (the spirit of the earth),’

* Comparing mégid with Pers. magid; but the verb is very am- biguous, as it may mean, ‘they feasted themselves,’ or ‘they made water,’

* The last phrase appears to be quoted from the Pahlavi Hadékht Nask, I, 2.

magid; but the verb is very am- biguous, as it may mean, ‘they feasted themselves,’ or ‘they made water,’

* The last phrase appears to be quoted from the Pahlavi Hadékht Nask, I, 2.

CHAPTER XV, 5-13. 55 thoroughly corrupted, and they exclaimed that the evil spirit created the water and earth, plants and animals, avd the other things as aforesaid. 9. That false speech was spoken through the will of the demons, ad the evil spirit possessed himself of this first enjoyment from them; through that false speech they both became wicked, and their souls are in hell until the future existence.

10, And they had gone thirty days without food}, covered with clothing of herbage (giyah); avd after the thirty days they went forth into the wilderness, came to a white-haired goat, and milked the milk from the udder with their mouths. 11. When they had devoured the milk Mashya sa/d to Mashyoi thus: ‘My delight was owing to it when I had not devoured the milk, and my delight is more de- lightful now when it is devoured by my vile body.’ 12. That second false speech enhanced the power of the demons, and the taste of the food was taken away by them, so that out of a hundred parts one part remained.

13. Afterwards, in another thirty days and nights they came to a sheep, fat? axzd white-jawed, and they slaughtered ¢¢; and fire was extracted by them out of the wood of the lote-plum* and box-tree, through the guidance of the heavenly angels, since both woods were most productive of fire for them ;

' Reading akhfirisn instead of the khdrisn of all MSS. which is hardly intelligible. Perhaps 4v-khurisn, ‘drinking water,’ ought to be read, as it is alluded to in Chap, NXX, 1.

* Comparing gefar with Av. garewa and Pers. garb, but this identification may not be correct.

* The kaiinar, a thorny tree, allied to the jujube, which bears a small plum-like fruit,

6 BUNDAHIS.

and the fire was stimulated by their mouths; and the first fuel kindled by them was dry grass, kendar, lotos, date palm leaves, azd myrtle ; and they made a roast of the sheep. 14. And they dropped three handfuls of the meat into the fire, azd said: ‘This is the share of the fire.’ One piece of the rest they tossed to the sky, avd said: ‘This is the share of the angels.’ <A bird, the vulture, advanced and | carried some of it away from before ¢hem, as a dog ate the first meat. 15. And, first, a clothing of skins covered them; afterwards, it is said, woven garments were prepared from a cloth woven? in the wilderness. 16. And they dug out a pit in the earth, and iron was obtained by them and beaten out with a stone, and without a forge they beat out a cutting edge*® from it; and they cut wood with it, azd prepared a wooden shelter from the sun (pés-khar).

in the wilderness. 16. And they dug out a pit in the earth, and iron was obtained by them and beaten out with a stone, and without a forge they beat out a cutting edge*® from it; and they cut wood with it, azd prepared a wooden shelter from the sun (pés-khar).

17. Owing to the gracelessness which they prac- tised, the demons became more oppressive, and they themselves carried on unnatural malice between themselves; they advanced one against the other, and smote and tore ¢hetr hair and cheeks 4. 18. Then the demons shouted out of the darkness

' Most of this sentence is omitted in K2o0 by mistake.

* Reading khés-1-i tad, which Pahlavi words might be easily misread ashAbé tad, as given in Paézand in the text. That Paz. tadha stands for Pahl. tadak- (Pers. tadah, ‘spun, woven’) is quite certain.

* Or ‘an axe,’ according as we read tékh or tash. The order of the foregoing words, bara tapak-1, ‘without a forge,’ appears to have been reversed by mistake.

* Reading r6d as equivalent to Pers. rfif, ‘face,’ but it ought to be réd, Perhaps the word is lft, ‘bare,’ and the translation should be, ‘ tore /Aezr hair bare.’

CHAPTER XV, 14-24. 57

thus: ‘You are man; worship the demon! so that your demon of malice may repose. 19. MAshya went forth and milked a cow's milk, azd poured /¢ out towards the northern quarter; through that the demons became more powerful, and ow/xg fo them they both became so dry-backed that in fifty win- ters they had no desire for intercourse, and though they had had intercourse they would have had no children. 20. And on the completion of fifty years the source of desire arose, first 7 Mashya and then 7 Mashydi, for Mashya said to Mashydi thus: ‘When I see thy shame my desires arise.’ Then Mashyéi spoke thus: ‘ Brother Mashya! when I see thy great desire I am also agitated'.’ 21. After- wards, it became their mutual wish that the satis- faction of their desires should be accomplished, as they reflected thus: ‘Our duty even for those fifty years was this.’

22. From them was born in nine months a pair, male and female; axd owing to tenderness for off- spring *® the mother devoured one, and the father one. 23. And, afterwards, Atharmazd took tenderness for offspring away from them, so that ove may nourish a child, and the child may remain.

24. And from them arose seven pairs, male axd

1 This is merely a paraphrase of the original.

? Or, ‘the deliciousness of children’ (shirinth-i farzand). Justi has, ‘owing to an eruption on the children the mother de- serted one,’ &c.; but the legend of devouring the first children is still more clearly mentioned in the Pahlavi Rivayat, which forms the first book of the Dadistan-i Dinik (preceding the ninety-two questions and answers to which that name is usually applied) as follows: Maharth va Mahartyaéyih disharam rai nazdisté farzand-i nafsman bara vastamfind, ‘Mashya and Mashydi, through affection, at first ate up their own offspring.’

58 BUNDAHIS.

female, azd each was a brother and sister-wife; and from every one of them, in fifty years, children were born, and they themselves died in a hundred years. 25. Of those seven pairs one was Siyakmak, the name of the man, and Nasak! of the woman; and from them a pair was born, whose names were Fra- vak of the man and Fravakain of the woman. 26. From them fifteen pairs were born, every single pair of whom became a race (sardak); and from them the constant continuance of the generations of the world arose.

27. Owing to the increase (zAyisn) of the whole fifteen races, nine races proceeded on the back of the ox Sarsaok *, through the wide-formed ocean, to the other six regions (késhvar), and stayed there; and six races of men remained in Khvaniras. 28. Of those six races the name of the man of one pair was Taz and of the woman Tazak, and they went Zo the plain of the Tazikan (Arabs); and of one pair Héshyang * was the name of the man and Giizak of the woman, and from them arose the Airanakan (Iranians); and from one pair the Ma- zendarans* have arisen. 29. Among the number (pavan aé mar) were those who are in the coun-

! Or ‘ Vasak.’

* See Chaps. XVII, 4, XIX, 13; the name is here written Srisaok in the MSS., and is a Pazand reading in all three places.

* Av. Haoshyangha of Abn Yt. 21, Gés Yt. 3, Fravardin Yt. 137, Ram Yt. 7, Ashi Yt. 24, 26, Zamyfd Yt. 26. His usual epithet is paradhata (Pahl. pés-d4d), which is thus explained in the Pahlavi Vend. XX, 7: ‘this early law (pés-d4dth) was this, that he first set going the law of sovereignty.’ For this reason he is considered to be the founder of the earliest, or Pésdadian, dynasty. See Chaps. XXXI, 1, XXXIV, 3, 4.

* The people of the southern coast of the Caspian, the Maz- ainya daéva, ‘ Mazainyan demons or idolators,’ of the Avesta.

CHAPTER XV, 25-31. 59

tries of Sirak!, those who are in the country of Anér*, those who are in the countries of Tar, those who are in the country of Salm which is Aram, those who are in the country of Séni, that which is Ainistan, those who are in the country of Dai®, and those who are in the country of Sind‘. 30. Those, indeed, throughout the seven regions are all from the lineage of Fravak, son of Siyakmak, son of MAshya.

31. As there were ten varieties of man‘*, and fifteen races from Fravak, there were twenty-five races all from the seed of Gayédmard; the varieties are such as those of the earth, of the water, the breast-eared, the breast-eyed, the one-legged, those also who have wings like a bat, ¢hose of the forest, with tails, azd@ who have hair on the body’.

* Not Syria (which is Sfristén, see Chap. XX, 10), but the Sarik of the Pahlavi Vend. I, 14, which translates Av. Sughdha, the land east of the Oxus (see Chap. XX, 8). Windischmann reads it as Paz, Erak.

* Probably for Av. anairya, ‘non-Aryan,’ which seems specially applied to the lands east of the Caspian.

XX, 10), but the Sarik of the Pahlavi Vend. I, 14, which translates Av. Sughdha, the land east of the Oxus (see Chap. XX, 8). Windischmann reads it as Paz, Erak.

* Probably for Av. anairya, ‘non-Aryan,’ which seems specially applied to the lands east of the Caspian.

$ The countries of Tar, Salm, Séni, and Dai? are all mentioned successively in Fravardin Yt. 143, 144, in their Avesta forms Tiirya, Sairima, Saini, and Dahi. The country of Tar was part of the present Turkistan, that of Salm is rightly identified with Arfim (the eastern Roman Empire, or Asia Minor) in the text; the country of Sénf (miswritten Sénd), being identified with A7Tnistan, was probably the territory of Samarkand, and may perhaps be connected with Mount A7in6 (see Chap. XII, 2, 13); and the land of Dat must be sought somewhere in the same neighbourhood.

* Bactria or any part of north-western India may be intended ; wherever Brahmans and Buddhists existed (as they did in Bactria) was considered a part of India in Sasanian times.

® Grown on a separate tree (see § 5).

® Only seven varieties of human monsters are here enumerated,

60 BUNDAHIS.

Cuarter XVI.

1, On the nature of generation it says in revela- tion, that a woman when she comes out from men- struation, during ten days and nights, when they go near unto her, soon becomes pregnant. 2. When she is cleansed from her menstruation, azd when the time for pregnancy has come, always when the seed of the man is the more powerful a son arises from it; when that of the woman is the more powerful, a daughter; when both seeds are equal, twins and triplets. 3. If the male seed comes the sooner, it adds to the female, and she becomes robust; if the female seed comes the sooner, it becomes blood, azd the leanness of the female arises therefrom.

4. The female seed is cold and moist, and z¢s flow is from the loins, and the colour is white, red, and yellow; and the male seed is hot and dry, z¢s flow is from the brain of the head, azd the colour is white and mud-coloured (hasgfin). 5. All! the seed of the females whzch issues beforehand, takes a place within the womb, and the seed of the males will remain above it, avd will fill the space of the womb; whatever refrains therefrom becomes blood again, enters into the veins of the females, avd at the time any one is born it becomes milk and

for the last three details seem to refer to one variety, the monkeys. The Parsi MS. of miscellaneous texts, M7 (fol. 120), says, ‘The names of the ten species of men are the breast-eyed, the three-eyed, the oreast-eared, the elephant-eared, the one-legged, the web- footed, the leopard-headed, the lion-headed, the camel-headed, and the dog-headed.’

' M6 has ‘always.’

CHAPTER XVI, I—XVI, I. 61

nourishes him, as all milk arises from the seed of the males, azd the blood is that of the females.

6. These four things, they say, are male, and these female: the sky, metal, wind, and fire are male, and are never otherwise; the water, earth, plants, and fish are female, avd are never otherwise; the remaining creation consists of male and female.

7. As regards the fish! it says that, at the time of excitement, they go forwards and come back in the water, two and two, the length of a mile (hasar), which is one-fourth of a league (parasang), in the running water; in that coming azd going they then rub their bodies ¢ogether, and a kind of sweat drops out betwixt them, azd both become pregnant.

Cuarter XVII.

1. On the nature of fire it says in revelation, that fire is produced of five kinds, namely, the fire Berezi-savang *, the fire which shoots up before Aa- harmazd the lord; the fire Vohu-fryain®*, the fire which is in the bodies of men and animals; the fire Urvazist*, the fire which is in plants; the fire

1 K2o has ‘the male fish,’ which is inconsistent with the pre- ceding sentence.

* These Avesta names of the five kinds of fire are enumerated in Yas. XVII, 63-67, and the Pahlavi translation of that passage interchanges the attributes ascribed to the first and fifth in the text, thus it calls the first ‘the fire of sublime benefit in connection with Varahran (Bahram). See also Selections of Zad-sparam, XI, 1.

8 «The fire of the good diffuser ( or offerer), that withia the bodies of men’ (Pahl. Yas. XVII, 64).

* «The fire of prosperous (or abundant) life, that within plants’

(Pahl. Yas. XVII, 65).

62 BUNDAHIS.

Vazist', the fire which is in a cloud whch stands opposed to Spéngargak in conflict; the fire Spénist?, the fire which they-keep in use in the world, like- wise the fire of Vahram?. 2. Of those five fires one consumes both water and food, as that which is in the bodies of men; one consumes water azd con- sumes no food, as that which is in plants, which live and grow through water; one consumes food and consumes no water, as that which they keep in use in the world, and likewise the fire of Vahram; one consumes no water and no food, as the fire Vazist. 2. The Berezi-savang is that in the earth and moun- tains avd other things, which* Aftharmazd created, 77 the original creation, like three breathing souls (nism6); through the watchfulness and protection due to them the world ever develops (vakhshéd). 4. And in the reign of Takhmérup*, when men continually passed, on the back of the ox Sarsaok °, from Khvaniras to the other regions, one night

* «The fire VA4zist, that which smites the demon Spengarga’ (Pahl. Yas. XVII, 66). See Chap. VII, 12.

* «The propitious fire which stands in heaven before Afihar-: mazd in a spiritual state’ (Pahl. Yas. XVII, 67).

* The Bahram ‘fire, or sacred fire at places of worship.

Yas. XVII, 66). See Chap. VII, 12.

* «The propitious fire which stands in heaven before Afihar-: mazd in a spiritual state’ (Pahl. Yas. XVII, 67).

* The Bahram ‘fire, or sacred fire at places of worship.

* M6 has min, instead of min, which alters the translation, but not the meaning. This appears to be a different account of the fire Berezi-savang to that given in § 1, but it merely implies that it is fire in its spiritual state, and the name can, therefore, be applied to any natural fire which can be attributed to supernatural agency, such as burning springs of petroleum, volcanic eruptions, ignis fatuus, phosphorescence of the sea, &c.

® The second Pésdadian monarch (see Chaps. XXXI, 2, 3, XXXL1V, 4).

* Written Srisaok in the MSS. in Chap. XV, 27; where it also appears that the sea was ‘ the wide-formed ocean.’ See likewise Chap. XIX, 13.

CHAPTER XVII, 2-7. 63 amid the sea the wind rushed upon! the fireplace— the fireplace in which the fire was, such as was pro- vided in three places on the back of the ox—which the wind dropped with the fire into the sea; and all those three fires, like three breathing souls, con- tinually shot up in the place and position of the fire on the back of the ox, so that it becomes quite light, azd the men pass again through the sea. 5. And in the reign of Yim* every duty was per- formed more fully through the assistance of all those three fires; and the fire Frébak® was established by him at the appointed place (dad-gas) on the Gad- man-hémand (‘glorious’) mountain in Khvdarizem ¢, which Yim constructed for them; and the glory of Yim saves the fire Frdbak from the hand of Dahak’*. 6. In the reign of King Vistasp, upon revelation from the religion®, it was established, out of Khvarizem, at the Réshan (‘shining’) mountain in KAvulistan, the country of Kavul (Kabul), just as it remains there even now.

7. The fire Gdsasp, until the reign of Kai-Khas- réb7, continually afforded the world protection in the manner aforesaid’ ; and when Kai-Khisréb’ was

1 Compare staft with Pers. sitaftan, ‘to hasten.’

® The third Pésdadian monarch (see Chaps. XXXI, 3, 4, XXXIV, 4).

$ Also wriiten Frdbé, Frdba, Frébak, or Frébag.

* The Av. Avairizem of Mihir Yt. 14, a province east of the Caspian.

5 Tt is doubtful whether va gadman, ‘and the glory,’ or nismé, ‘the soul, reason’ (see Chaps. XXIII, 1, XXXIV, 4), should be read. And it may even be that ‘the fire Frébak saves the soul of Yim,’ &c. For Dahak sée Chaps. XXXI, 6, XXXIV, 5.

® Or, ‘upon declaration from revelation.’

7 Here written Kai-Khfsr6bi.

® In § 3. The ‘three breathing souls’ of spiritual fire are sup-

64 BUNDAHIS.

extirpating the idol-temples of Lake A‘é£ast! it settled upon the mane of 47s horse, and drove away the darkness and gloom, and made 7¢ quite light, so that they might extirpate the idol-temples; in the same locality the fire Gisasp was established at the appointed place on the Asnavand mountain ?.

it settled upon the mane of 47s horse, and drove away the darkness and gloom, and made 7¢ quite light, so that they might extirpate the idol-temples; in the same locality the fire Gisasp was established at the appointed place on the Asnavand mountain ?.

8. The fire Barzin-Mitr6, until the reign of King Vistasp, ever assisted®, 77 like manner, in the world, and continually afforded protection; azd when the glorified * Zaratiist was introduced to produce con- fidence in the progress of the religion, King Vistasp and “zs offspring. were steadfast in the religion of God’, and Vistasp established ¢his fire at the appointed place on Mount Révand, where they say the Ridge of Vistasp (paist-i Vistaspan) is °.

g. All those three fires are the whole body of the fire of Vahram, together with the fire of the world, and those breathing souls are lodged in them; a counterpart of the body of man when it forms in the womb of the mother, azd a soul from the spirit- world settles within 7/7, which controls the body while living; when that body dies, the body mingles with

>? the earth, avd the soul goes back to the spirit.

posed to be incorporated in its three earthly representatives, the fires Frobak, Gtisasp, and Birsin-Mitré respectively. ' That is, of the province around that lake (sce Chap. XXII, 2). * See Chap. XII, 26. Compare Selections of Zid-sparam, VI, 22. " Taking vagid as equivalent to Pers. guzid; but it may be equivalent to Pers. vazid, ‘ grew, shot up.’ * The epithet andshak-raban (Pers. néshirvan) means lite- rally ‘immortal-souled,’

* Or, ‘of the angels,’ which plural form is often used to express ‘God.’ ° See Chap. XII, 18, 34.

CHAPTER XVII, 8—XVIII, 5. 65

CuHarter XVIII.

1. On the nature of the tree they call Gékard ! it says in revelation, that 2/ was the first day when the tree they call Gékard grew in the deep mud * within the wide-formed ocean ; avd it is necessary as a pro- ducer of the renovation of the universe, for they pre- pare its immortality therefrom, 2. The evil spirit has formed therein, among those which enter as Opponents, a lizard* as an opponent in that deep water, so that it may injure the HéOm*. 3. And for keeping away that lizard, Adharmazd has created there ten Kar fish ® which, at all times, continually circle around the Hém, so that the head of one of those fish is continually towards the lizard. 4. And together with the lizard those fish are spiritually fed *, that is, no food is necessary for them; avd till the renovation of the universe they remain in con- tention. 5. There are places where that fish is

1 A corruption of the Av. gaokerena of Vend. XX, 17, Afthar- mazd Yt. 30, Haptén Yt. 3, Sir6éz. 7. In the old MSS. of the Bundahis the form gdékard occurs thrice, gOkarn once, and gogrv once.

* Reading gil, ‘mud. Windischmann and Justi prefer gar, ‘mountain,’ and have ‘ depth of the mountain.’

gaokerena of Vend. XX, 17, Afthar- mazd Yt. 30, Haptén Yt. 3, Sir6éz. 7. In the old MSS. of the Bundahis the form gdékard occurs thrice, gOkarn once, and gogrv once.

* Reading gil, ‘mud. Windischmann and Justi prefer gar, ‘mountain,’ and have ‘ depth of the mountain.’

$ That the writer of the Bundahis applies the term vazagh toa lizard, rather than a frog, appears from the ‘log-like lizard’s body’ of Chap. ILI, 9.

* That is, the Gdkard tree, which is the white Hom (see Chap. XXVII, 4).

5 The Av. karé masy6 of Vend. XIX, 140, Bahram Yt. 29, Din Yt. 7; see also Chap. XXIV, 13.

6 Windischmann and Justi prefer translating thus: ‘ Moreover, the lizard is the spiritual food of those fish ;’ but this can hardly be reconciled with the Pahlavi text.

[5] F

66 BUNDAIIIS.

written of as ‘the Ariz! of the water;’ as it says that the greatest of the creatures of Atharmazd is that fish, and the greatest of those procecding from the evil spirit is that lizard; with the jaws of their bodies, moreover, they snap in two what- ever of the creatures of both sfzrzts Aas entered between them, except that one fish which is the Vas of Pansdsadvaran?. 6. This, too, is said, that those fish are so serpent-like* in that deep water, they know the scratch (m4lisn) of a needle’s point by which the water shall increase, or by which it is diminishing.

7. Regarding the Vas of Panfdsadvaran it is declared that it moves within the wide-formed ocean, and its length is as much as what a man, while in a swift race, will walk /fvom dawn till when the sun goes down; so much that it does not itself move* the length of the whole of its great body. 8. This, too, is said, that the crea- tures of the waters live also specially wzder its guardianship.

9. The tree of many seeds has grown amid the wide-formed ocean, and in its seed are all plants ; some say ?/ 7s the proper-curing, some the energetic- curing, some the all-curing °.

* See Chaps. XIV, 26, and XXIV, 13. The Av. vasim yiin pavksdsadvarim of Yas. XLI, 27.

* Transcribing the Piz. maraidu into Pahlavi we have mar dyin, ‘snake’s manner.’ Compare the text with Bahrém Yt. 29.

* K2o omits the words from ‘walk’ to ‘ move.’

* This is the tree of the saéna or Simurgh, as described ‘in Rashinu Yt. 17, and these three epithets are translations of its three titles, hubis, credhw6-bis, and visp6-bis. Seevalso Chap. XXVII

? ’ A Se ane

CHAPTER XVIII, 6—XIX, I. 67

10. Between’ these trees of such kinds? is formed the mountain with cavities, 9999 thousand myriads wz number, each myriad being ten thousand. 11. Unto that mountain is given the protection of the waters, so that water streams forth from there, in the rivulet channels, to the land of the seven regions, as the source of all the sea-water in the land of the seven regions is from there’,

CHAPTER XIX.

11. Unto that mountain is given the protection of the waters, so that water streams forth from there, in the rivulet channels, to the land of the seven regions, as the source of all the sea-water in the land of the seven regions is from there’,

CHAPTER XIX.

r. Regarding the three-legged ass* they say, that it stands amid the wide-formed ocean, and its feet are three, eyes six, mouths® nine, ears two, and horn

* This must have been the original meaning of the Huz. dén (bén in the Sasanian inscriptions) before it was used as a synonym of Piz. andar, ‘ within.” The mountain is between the white-Hém tree and the tree of many seeds.

* Transcribing the Paz. ofnoh into Pahlavi we have 4n-gfinak, ‘that kind ;’ or the word may be a miswriting of Paz. n6, ‘there.’

* This description of the mountain seems to identify it with the Afisindém mountain of Chaps. XII, 6, and XIII, 5.

* The Av. khara, ‘which is righteous amd which stands in the middle of the wide-shored ocean’ (Yas. XLI, 28). Darmesteter. in his Ormazd et Ahriman (pp. 148-151), considers this mytho- logical monster as a meteorological myth, a personification of clouds and storm; and, no doubt, a vivid imagination may trace a striking resemblance between some of the monster's attributes and certain fanciful ideas regarding the phenomena of nature; the difficulty is to account for the remaining attributes, and to be sure that these fanciful ideas were really held by Mazdayasnians of old. Another plausible view is to consider such mythological beings as foreign gods tolerated by the priesthood, from politic motives, as objects worthy of reverence; even as the goddess Anéhita was iolerated in the form of the angel of water.

5 This is the traditional meaning of the word, which (if this

F 2

68 BUNDAIILIS.

one, body white, food spiritual, axd it is righteous. 2. And two of its six eyes are in the position of eyes, two on the top of the head, and two in the position of the hump'; with the sharpness of those six eyes it overcomes avd destroys. 3. Of the nine mouths three are in the head, three in the hump, and three in the inner part of the flanks; and each mouth is about the size of a cottage, and 2¢ zs itself as large as Mount Alvand*. 4. Each one of the three feet, when it is placed on the ground, is as much as a flock (gird) of a thousand sheep comes under when they repose together; asd each pas- tern® is so great in its circuit that a thousand men with a thousand horses may pass inside. 5. As for the two ears z¢ zs Mazendaran which they will en- compass. 6. The one horn is as it were of gold and hollow, and a thousand érvanch horns* have grown upon it, some befitting > a camel, some be- fitting a horse, some befitting an ox, some befitting an ass, both great and small. 7. With that horn it will vanquish axd dissipate all the vile corruption due to the efforts of noxious creatures.

7. With that horn it will vanquish axd dissipate all the vile corruption due to the efforts of noxious creatures.

meaning be correct) ought probably to be read yéng, and be traced to Av. eeaungh (Yas. XXVIII, 11). In the MSS. the word is marked as if it were pronounced gfind, which means ‘a testicle.’

' The hump is probably supposed to be over the shoulders, as in the Indian ox, and not like that of the camel.

* Near Hamadan, rising 11,000 feet above the sea, or 6000 above Hamadin. It may be one of the Av. Aurvamtdé of Zamyad Yt. 3. The Pazand MSS. read Hunavand.

* Literally, ‘ the small of the foot,’ khfirdak-i ragelman.

* Or, ‘a thousand cavities (sribé, Pers. surub, ‘cavern’) have grown in it,’

* Reading ziyak; compare Pers. ziyfdan, ‘to suit, befit.’

CHAPTER XIX, 2-13. 69

8. When that ass shall hold ¢/s neck in the ocean zts ears will terrify (asahméd), and all the water of the wide-formed ocean will shake with agitation, and the side of Ganavad' will tremble (shivanéd). 9. When it utters a cry all female water-creatures, of the creatures of Adharmazd, will become preg- nant; and all pregnant noxious water-creatures, when they hear that cry, will cast ¢heir young. 10. When it stales in the ocean all the sea-water will become purified, which is in the seven regions of the earth—z¢ zs even on that account when all asses which come into water stale in the water—as it says thus: ‘If, O three-legged ass! you were not created for the water, all the water in the sea would have perished from the contamination which the poison of the evil spirit has brought into its water, through the death of the creatures of Adharmazd.’

11. Tistar seizes the water® more completely from the ocean with the assistance of the three-legged ass. 12. Of ambergris also (ambar-i4) 7 is de- clared, that it is the dung of the three-legged ass; for if it has much spirit food, then also the moisture of the liquid nourishment goes through the veins pertaining to the body into the urine, avd the dung is cast away.

13. Of the ox Hadhayés*, which they call Sar- saok‘, it says, that in the original creation men passed from region to region upon zt, and in the

1 A mountain (see Chap. XII, 29, 34).

2 See Chap. VII, rr.

$ Written Hadaydvs in the MSS. in Chap. XXX, 25, and Ha- dhayais in the D&distén-i Dinik, Part II, reply 89; it is a Pazand reading in all three places.

* See Chaps. XV, 27, XVII, 4.

70 BUNDAHIS.

renovation of the universe they prepare Hfash (the beverage producing immortality) from it. 14. It is said, that life is in the hand of that foremost man, at the end of Azs years, who has constructed the most defences around this earth, until the renovation of the universe is requisite.

15. Regarding the bird Aamrés?* it says, that 2 7s on the summit of Mount Albfirz; and every three years many come from the non-Iranian districts for booty (gird) *, by going to bring damage (ziyaa) on the Iranian districts, and to effect the devastation of the world; then the angel Barg*, Aavzng come up from the low country of Lake Arag*®, arouses that very bird Aamroés, and it flies upon the loftiest of all the lofty mountains, azd picks up all those non- Iranian districts as a bird does corn.

16. Regarding Karsipt* they say, that it knew how to speak words, avd brought the religion to the enclosure which Yim made, and circulated 7¢ ; there they utter the Avesta in the language of birds.

' Transcribing the Paz. svadyi into Pahlavi we have snatth, ‘term of years.’ The whole sentence is very obscure.

* Written Xamrés in Chap. XXIV, 29. It is the Av. Xamraos (gen. of Xamru) of Fravardin Yt. rog. See also Chap. XXVII, 3.

* Or, ‘to an assembly.’

* The Av. Beregya of Yas. I, 21, II, 27, ITI, 35, ‘a spirit co- operating with the Ushahina Gah, who causes the increase of herds and corn.’

* Or, ‘of the district of Arag’ (see the note on Chap. XII, 23). Although no Lake Arag is described in Chap. XXII, some of the epithets referring to its Avesta equivalent Rangha are more appli- cable to a lake than to a river, as in Bahrém Yt. 29. Possibly the low lands between the Caspian and Aral, or on the shores of the Caspian, are meant.

* The Av. vis karsipta of Vend. II, 139, where, however, vis

CHAPTER XIX, 14-23. 7?

oe ee ee

17. Regarding the ox-fish they say, that it exists in all seas; when it utters a cry all fish become pregnant, and all noxious water-creatures cast (herr young,

18. The griffon bird’, which is a bat, is noticed (kard) twice in another chapter (baba).

19. Regarding the bird Ashézust *, which is the bird Zobara*-vahman and also the bird Sdk +, they say that it has given an Avesta with 7¢s tongue; when it speaks the demons tremble at it avd take nothing away there; a nail-far/xg, when it is not prayed over (afsid), the demons and wizards seize, and like an arrow it shoots at avd kills that bird. 20. On this account the bird seizes and devours a nail-paving when it is prayed over, so that the demons may not control 7/s use; when it is not prayed over it does not devour 74, axd the demons are able to commit an offence with it.

20. On this account the bird seizes and devours a nail-paving when it is prayed over, so that the demons may not control 7/s use; when it is not prayed over it does not devour 74, axd the demons are able to commit an offence with it.

21. Also other beasts and birds are created all in opposition to noxious creatures, as it says, that when the birds axd beasts are all in opposition to noxious creatures and wizards, Grc.5 22. This, too, it says, that of all precious’ birds the crow (valagh) is the most precious. 23. Regarding the white falcon it

does not mean ‘bird, and the Pahlavi translator calls it ‘a quadruped.’ In the Pahl. Visp. I, 1, ‘the Karsipt is the chief of flying creatures,’ and the Bundahis also takes it as a bird (see Chaps. XIV, 23, XXIV, 11).

1 See Chaps. XIV, 15, 23. 24, ANIV, 11,

2 The Av. Ashé-zusta of Vend. NVIT, 26,

§ Compare Pers. siilah, ‘a sparrow or lark.’

* Compare Pers. sak, ‘a magpie.’

* This quotation is evidently left incomplete.

* The Pahlavi word is ambiguous; it may be read ztl, ‘cheap, common,’ or it may be zagar = yakar, ‘dear, precious,’ but the

° = ° -

ts ° _

72 BUNDAHIS.

says, that it kills the serpent with wings. 24. The magpie (kaskinak) bird kills the locust, ad 1s created in opposition to it. 25. The Kahrkas', dwelling in decay, which is the vulture, is created for devouring dead matter (nasai); so also are the crow (valak)? and the mountain kite.

26. The mountain ox, the mountain goat, the deer, the wild ass, azd other beasts devour all snakes. 27. So also, of other anzma/s, dogs are created in opposition to the wolf species, ad for securing the protection of sheep; the fox is created in opposition to the demon Khava ; the ichneumon is created in opposition to the venomous snake (garzak) avd other noxious creatures in burrows ; so also the great musk-azzmal is created in opposi- tion® to ravenous intestinal worms (kadtk-danak garzak). 28. The hedgehog is created in opposi- tion to the ant which carries off grain‘, as it says, that the hedgehog, every time that it voids urine into an ant’s nest, will destroy a thousand ants; when the grain-carrier travels over the earth it pro-

latter seems most probable, although the crow is perhaps as ‘common ’ as it is ‘precious,’ as a scavenger in the East. Singu- larly enough Pers. arz4n is a synonym to both words, as it means both ‘cheap’ and ‘ worthy.’

' The Av. kahrkAsa of Vend. III, 66, IX, 181, Aban Yt. 61, Mihir Yt. 129; its epithet zarm4n-mAnisn, ‘ dwelling in decay,’ is evidently intended as a translation of the Av. zarenumainis, applied to it in Bahram Yt. 33, Din Yt: 13.

* The text should probably be valak-i sty4k va s4r-i gar, ‘the black crow and the mountain kite,’ which are given as different birds in Shayast-lé-shayast, II, 5.

* K20 omits the words from this ‘ opposition’ to the next one.

* The m6ér-i danak-kash is the Av. maoiris diné-karshé of Vend, XIV, 14, XVI, 28, XVIII, 146.

CHAPTER XIX, 24-24. 73 duces a hollow track!; when the hedgehog travels over it the track goes away from it, and it becomes level. 29. The water-beaver is created in opposition to the demon which is in the water. 30. The con- clusion is this, that, of all beasts and birds and fishes, every one is created in opposition to some noxious creature,

31. Regarding the vulture (karkas) it says, that, even from his highest flight, he sees when flesh the size of a fist is on the ground; and the scent of musk is created under his wing, so that if, in de- vouring dead matter, the stench of the dead matter comes oz? from it, he puts 47s head back under the wing avd is comfortable again. 32. Regarding the Arab horse they say, that if, in a dark night, a single hair occurs on the ground, he sees 77.

33. The cock is created in opposition to demons and wizards, co-operating with the dog; as it says in revelation, that, of the creatures of the world, those which are co-operating with Srdésh*, in de- stroying the fiends, are the cock and the dog. 34. This, too, it says, that it would not have dex managed if I had not created the shepherd's dog, which is the Pasus-haurva*, avd the house watch- dog, the Vis-haurva®*; for it says in revelation, that the dog is a destroyer of such a fiend as covetous-

* Comparing strak with Pers. suragh in preference to sdrakh or silakh, ‘a hole.’

* Av. Sraosha, the angel who is said specially to protect the world from demons at night; he is usually styled *the righteous,’ and is the special opponent of the demon Aéshm, ‘ Wrath’ (see Chap. XXX, 29).

* These are the Avesta names of those two kinds of dog (see Chap. NIV, 19).

4 BUNDAHIS.

ness, among those which are in the nature (aitih) of man and of animals. 35. Moreover it says, that, in- asmuch as it will destroy all the disobedient, when it barks it will destroy pain’; and its flesh and fat are remedies for driving away decay and pain from men *.

36. Atharmazd created nothing useless whatever, for all these (kola aé) are created for advantage ; when one does not understand the reason of them, it is necessary to ask the Dasttr (‘high-pries«’), for his five dispositions (khaik)* are created in this way that he may continually destroy the fiend (or deceit).

CHAPTER XX.

1. On the nature of rivers it says in revelation, that these two rivers flow forth from the north, part from Albiarz and re from the Albirz of Athar-

, ‘Or it may be thus: ‘For it says shui Wherewith will it de- stroy? When it barks it will destroy the assembly (gird) of all the disobedient.’

* This is the most obvious meaning, but Spiegel (in a note to Windischmann’s Zoroastrische Studien, p. 95) translates both this sentence and the next very differently, so as to harmonize with Vend. XIII, 78, 99.

When it barks it will destroy the assembly (gird) of all the disobedient.’

* The five dispositions (khim) of priests are thus detailed in old Pahlavi MSS.: ‘ First, innocence; second, discreetness of thoughts, words, and deeds; third, holding the priestly office as that of a very wise and very true-speaking master, who has learned religion atten- tively and teaches 7/ truly ; fourth, celebrating the worship of God (yazdan) with a ritual (nfirang) of rightly spoken words and scriptures known by heart (narm naskth4); fifth, remaining day and night propitiatingly in Azs vocation, struggling with his own resistance (haméstar), and, a// life long, not turning away from steadfastness in religion, and being energetic in Azs vocation,’

CHAPTER XIX, 35-—XX, 4. 75

mazd'; one towards the west, that is the Arag’*; and one towards the east, that is the Véh river. 2. After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they say that they flowed out so very fast, one from the other, as when a man recites one Ashem-voh(i® of a series (padisdr). 3. All of those, with the same water, are again mingled with these rivers, that is, the Arag river avd Véh river. 4. Both of them continually circulate through the two extremities of the earth, and pass into the sea; and all the regions feast owing to the discharge (za hak) of both, which, after both arrive together at the wide-formed ocean, returns to the sources whence they flowed out; as it says in revelation, that just as the light comes in through Albirz azd goes out through Albdrz*, the

1 So in K2o, and if correct (being only partially confirmed by the fragment of this chapter found in all MSS. between Chaps. XIII and XIV) this reading implies that the rivers are derived partly from the mountains of Albfrz, and partly from the celestial Albars, or the clouds in the sky. M6 has ‘ flow forth from the north part of the eastern Albis.’

* For further details regarding these two semi-mythical rivers see §§ 8, 9.

’ The sacred formula most frequently recited by the Parsis, and often several times in succession, like the Pater-noster of some Christians ; it is not, however, a prayer, but a declaratory formula in ‘praise of righteousness’ (which phrase is often used as its name in Pahlavi). It consists of twelve Avesta words, as follows:

Ashem vohfi vahistem astt,

usta ast?; usta ahmai

hyad ashai vahistai ashem. And it may be translated in the following manner: ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to perfect rectitude’ (Asha-vahista the archangel),

* See Chap. V, 5.

76 BUNDAHIS.

——

And it may be translated in the following manner: ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to perfect rectitude’ (Asha-vahista the archangel),

* See Chap. V, 5.

76 BUNDAHIS.

——

water also comes out through Albiirz and goes away through Albiirz. 5. This, too, it says, that the spirit of the Arag begged of Atharmazd thus: ‘O first omniscient creative power'! from whom the Véh river begged for the welfare that thou mightest grant, do thou then grant z¢ in my quantity!’ 6. The spirit of the Véh river similarly begged of Atharmazd for the Arag river; avd on account of loving assistance, one towards the other, they flowed forth with equal strength, as before the coming of the destroyer they proceeded without rapids, and when the fiend shall be destroyed? they w// again be without rapids.

7. Of those eighteen principal rivers, distinct from the Arag river avd Véh river, and the other rivers which flow out from them, I w2// mention the more famous*: the Arag river, the Véh river, the Diglat* river they call also again the Véh river®, the Frat river, the Daitik river, the Dargam river, the Zéndak river, the Hardi river, the Marv river, the Hétimand river, the Akhdéshir river, the Navada® river, the Zismand river, the Khvegand river, the Balkh river, the Mehrva river they call the Hendva river, the Spéd’ river, the Rad * river which they call also the Koir, the Khvaraé river which they call

' So in M6, but K2o has, ‘ First is the propitiation of all kinds,’

* Literally, ‘when they shall destroy the fiend.’

* For details regarding these rivers see the ‘sequel.

* The Paz. Deyrid is evidently a misreading of Pahl. Diglat or Digrat, which occurs in § ra.

* So in K2o, but M6 (omitting two words) has, ‘they call also the Didgar.’

* No further details are given, in this chapter, about this river, but it seems to be the river Nahvték of Chap. XXI, 6, the Natvtak of Chap. XXIX, 4, 5.

7 Ko has ‘ Spend,’ * Called Tort in § 24.

CHAPTER XX, 5-9. 77

—— ene

also the Mesrgan, the Harhaz' river, the Teremet river, the Khvanaidis? river, the Daraga river, the Kasik river, the Séd* (‘shining’) river Péda-meyan or Katru-meyan river ef Mokarstan.

8. I wz// mention them also a second time: the Arag* river is that of which it is said that it comes out from Albarz in the land of Sfr4k®, 7% which they call it also the Ami; it passes on through the land of Spétos, which they also call Mesr, and they call it there the river Niv® 9. The Véh? river

* Miswritten Araz in Pazand, both here and in § 27.

* M6 has Khvanainidis, but in K2o it is doubtful whether the extra syllable (which is interlined) is intended to be inserted or substituted; the shorter form is, however, more reconcilable with the Pahlavi form of Vendeses in § 29.

river

* Miswritten Araz in Pazand, both here and in § 27.

* As there is no description of any Séd river it is probably only an epithet of the Pédéi-meyan or A’atru-meyan (pédik being the usual Pahlavi equivalent of Av. 4ithr6). Justi suggests that Mo- karstan (Mokarsta rid in M6) stands for Pers. Moghulstan, ‘ the country of the Moghuls,” but this is doubtful.

* Sometimes written Arang or Aréng, but the nasal is usually omitted; it is the Av. Rangha of Aban Yt. 63, Rashnu Yt. 18, Ram Yt. 27, which is described more like a lake or sea in Vend. I, 77, Bahram Yt. 29. This semi-mythical river is supposed to encompass a great part of the known world (see Chap. VII, 16), and the Bundahis probably means to trace its course down the Ami (Oxus) from Sogdiana, across the Caspian, up the Aras (Araxes) or the Kur (Cyrus), through the Euxine and Mediterranean, and up the Nile to the Indian Ocean. ‘The Ami (Oxus) is also some- times considered a part of the Véh river or Indus (see §§ 22, 28).

5 Sogdiana (see Chap. XV, 29), the country of the Amd river.

® The combination of the three names in this clause, as Justi observes, renders it probable that we should read, ‘the land of Egypt, which is called Misr, and where the river is the Nile. The letter S in Paz. Spétos is very like an obsolete form of Av. g, or it may be read as Pahl. fk or fg, so the name may originally have been Gpétos or Ikpétos ; and the Paz. Niv, if transcribed into Pahlavi, can also be read Nil.

* The ‘good’ river, which, with the Arag and the ocean, completes

78 BUNDAHIS.

passes on in the east, goes through the land of Sind', axd flows to the sea in Hinddstan, and they call it there the Mehra? river. 10. The sources of the Frat* river are from the frontier of Ardm, they feed pox zt in Stristan, and it flows to the Diglat river; and of this Frat z¢ zs* that they produce irri- gation over the land. 11. It is declared that Mana- skthar excavated the sources, azd cast back the water all to one place, as it says thus: ‘1 reverence the Frat, full of fish, which Manfsf#ihar excavated for the benefit of his own soul, azd he seized the water avd gave to drink®.’ 12. The Diglat® river comes out from Salman’, avd flows to the sea in Khigistan. 13. The Daitik*® river is the river

the circuit of the known world, and is evidently identified with the Indus ; sometimes it seems also to include the Ama (Oxus), as Bactria was considered a part of India; thus we find the Balkh and Teremet rivers flowing into the Véh (see §§ 22, 28).

See § 30.

The Daitik*® river is the river

See § 30.

* No doubt the Mehrva or Hendva river of § 7, and the Mihran of Ouseley’s Oriental Geography of the pseudo Ibn ‘Hafdgal, pp. 148-155, which appears to combine the Satlig and lower Indus. The final n is usually omitted by the Bundahis after 4 in Pazand words. ‘This river is also called Kasak (see § 30).

* The Euphrates, which rises in Armenia (part of the eastern empire of the Romans), traverses Syria, and joins the Tigris.

* Or, ‘and its convenience is this ;’ a play upon the words farhat and Fr&t, which are identical in Pahlavi.

° Referring probably to canals for irrigation along the course of the Euphrates.

* The Tigris (Arabic Diglat), Hiddekel of Gen. ii. 14, Dan. x. 4, and perhaps the Av. tighris of Tistar Yt. 6, 37; misread Déirid in Pazand.

* The country of Salm (see Chap. XV, 29), son of Frédfin (see Chap, XXXI, 9, 10). The name can also be read Dilm4n, which is the name of a place in the same neighbourhood.

* The Av. Daitya of Vend. XIX, 5, Afharmazd Yt. 21, Aban Yt. 112, Gds Yt. 29. The‘ good daitya of Airyana-vaég6’ is also

CHAPTER XX, IO—I9. 79

a Ne en: eee

which comes out from Airan-vég, and goes out through the hill-country'; of all rivers the noxious creatures in it are most, as it says, that the Daitik river is full of noxious creatures. 14. The Dargdm river is in Side. 15. The Zend? river passes through the mountains of Pangistan, axd flows away to the Haro river. 16, The Haro ® river flows out from the Aparsén range‘. 17. The Hétdmand® river is in Sagastan, and its sources are from the Aparsén range; this is distinct from that which Frasiyav conducted away®. 18. The river Akhéshir is in Kdmis?. 19. The Zismand® river, in the direc-

eS >

mentioned in Vend. I, 6, II, 42, 43, Aban Yt. 17, 104, Ram Yt. 2, but this may not be a river, though the phrase has, no doubt, led to locating the river Daitik in Airan-vég.

? Paz. gopestan in K2o, which is evidently Pahl. kdfistan, but not the K6histan of southern Persia. M6 has ‘the mountain of Pangistan,’ which must be incorrect, as according to § 15, 16, this is in north-east Khuras4n, and too far from Afran-vég in Atar6-patakan (Adar-bigdn), see Chap. XXIX, 12. Justi proposes to read Gur- gistan (Georgia), and identifies the Daitik with the Araxes. But, adhering to the text of K2o, the Déitik rises in Adar-bigdn and departs through a hill-country, a description applicable, not only to the Araxes, but also more particularly to the Saféd Rad or white river; although this river seems to be mentioned again as the Spéd or Spend river in § 23.

? Written Z6ndak in § 7. This can hardly be the Zendah river of Ispahan, but is probably the Tegend river, which flows past Meshhed into the Heri river.

3 This is the Heri, which flows past Herat.

* See Chap. XII, 9.

5 The Etymander of classical writers, now the Hélmand in Af- ghanistin. The Av. Haétumat of Vend. I, 50, XIX, 130, Zamyad Yt. 66, is the name of the country through which it flows.

® See § 34 and Chap. XXI, 6.

7 The district about Damaghan.

* Perhaps the Zarafsan.

So BUNDAILIIS.

tion of Soghd, flows away towards the Khvegand river. 20. The Khvegand! river goes on through the midst of Samarkand avd Pargdna, and they call it also the river Ashard. 21. The Marv? river, a glorious river in the east *, flows out from the Apar- sén range. , 22. The Balkh river comes out fron the Aparsén mountain of Bamikan‘, azd flows on to the Véh® river. 23. The Spéd® river is in Ataré- patakan; they say that Dahak begged a favour‘ here from Aharman and the demons. 24. The Tort® river, which they call also the Koir, comes out from

’ This is evidently not the small affluent now called the Khugand, but the great Syr-darya or Iaxartes, which flows ‘through the pro- vinces of 'arghanah and Samarkand, past Kokand, Khugand, and Tashkand, into the Aral. The Paz. Ashard represents Pahl. Khshfrt, or Ashart (Iaxartes).

*? The Murghab.

* Or, ‘in Khiarasan.’

* Bamian, near which the river of Balkh has its source.

® Justi observes that it shouldbe ‘ the Arag river;’ but accord- ing to an Armenian writer of the seventh century the Persians called the Oxus the Véh river, and considered it to be in India, because Buddhists occupied the country on its banks (see Garrez in Journal Asiatique for 1869, pp. 161-198). It would seem, therefore, that the Oxus was sometimes (or in early times) con- sidered a part of the Arag (Araxes), and sometimes (or in later times) a part of the Véh (Indus).

* So in M6, but K2o has ‘ Spend,’ both here and in § 7. The name of this river corresponds with that of the Saféd Rad, although the position of that river agrees best with the account given of the Daitik in § 13.

* Compare Rim Yt. 19, 20. K2o0 has ‘ there,’ instead of ‘here.’

" Called Rad in § 7 (by the loss of the first letter of the original Pahlavi name); by its alternative name, Koir, Justi identifies it as the Kar in Georgia, flowing into the Caspian, or sea of Vergén, the Av. Vehrkana (Hyrcania) of Vend. I, 42, which is Gargdén in Pahlavi.

CHAPTER XX, 20-30. SI

Vehrkana (Hyrcania) of Vend. I, 42, which is Gargdén in Pahlavi.

CHAPTER XX, 20-30. SI

the sea of Giklan', axd flows to the sea of Vergan *. 25. The Zahavayi®* is the river which comes out from Ataré-patakan, avd flows to the sea in Pars. 26. The sources of the Khvaraé* river are from Spahan°; it passes on through Khiigistan, flows forth to the Diglat® river, and in Spahan they call it the Mesrkan‘ river. 27. The Harhaz® river is in Tapa- ristan, and its sources are from Mount Dimdavand. 28. The Teremet’ river flows away to the Véh river. 29. The Vendeses" river is in ¢hat part of Pars which they call Sagastan. 30. The Kasak?' river comes out through a ravine (kaf) in the province of Tits '*, and they call it there the Kasp river; more-

' M6 has P&z. Keydseh, but this is in Sagastén (see Chap. XILI, 16).

* The MSS. have Verga, but the final nasal after 4 is often omitted in Pazand readings in the Bundahis.

* Not mentioned in § 7. Possibly one of the rivers ZAb, which rise on the borders of Adarbigan, flow into the Tigris, and so reach the Persian Gulf, the sea on the coast of Pars. Or it may be the Shirvan, another affluent of the Tigris, which flows through the district of Zohab.

* The Kuran, upon which the town of Shistar was founded by one of the early Sasanian kings, who also dug a canal, east of the town, so as to form a loop branch of the river; this canal was called Nahr-i Masrfiiqin by Oriental geographers (see Rawlinson, Journal Roy. Geogr. Soc. vol. ix. pp. 73-75).

5 Ispahan in Persian.

6 Miswritten Dayrid in Pazand (see § 12).

7 Written in Pazand without the final n, as usual. This is the old name of the canal forming the eastern branch of the Kuran at Shastar; it is now called Ab-i Gargar.

® Flows into the Caspian near Ami.

® Probably the river which flows into. the Amfi (Oxus) at Tar- maz; but, in that case, the Oxus is here again identified with the Véh (Indus) as in § 22, instead of the Arag (Araxes) as in § 8.

” Called Khvanaidis, or Khvanainidis, in § 7.

" Called Kasik in § 7. 12 Close to Meshhed.

[5] G

Se BUNDAIIIS.

over, the river, which is there the Véh, they call the Kadsak!; even in Sind they call z¢ the Kasak. 31. The Pédak-miydn 2, which is the river Aatru-miyan, is that which is in Kangdez*. 32. The Daraga river is in Airan-vég, on the bank (bar) of which was the dwelling of Pdrtishasp, the father of Zara- ttist*, 33. The other innumerable waters and rivers, springs azd channels are one in origin with those °; so in various districts avd various places they call then by various names.

The other innumerable waters and rivers, springs azd channels are one in origin with those °; so in various districts avd various places they call then by various names.

34. Regarding Frasiyav® they say, that a thou- sand springs were conducted away by him into the sea Kydnsih’?, suitable for horses, suitable for camels, suitable for oxen, suitable for asses, both yreat and small*; and he conducted the spring Zarinmand (or golden source), which is the Hétd- mand ® river they say, into the same sea; and he conducted the seven navigable waters of the source of the Vasaéni’ river into the same sea, aza@ made men settle here.

' Or, ‘this same Véh river they call there the Kasak; even in Séni they call 7/ the Kasak;’ Séni is apt to be miswritten Sénd or Sind (see Chap. XV, 29).

* See § 7. The latter half of both names can also be read maihan, mahé, or mahdn. Péshydtan, son of Vistasp, seems to have taken a surname from this river (see Chap. XXIX, 5).

* See Chap. XXLIX, 10.

* See Chaps. XXIV, 15, XXXII, 1, 2.

® Or, ‘are from those as a source.’

The MSS. have ‘Pérfishasp,’ but compare § 17 and Chap. NXI, 6. The two names are somewhat alike in Pahlavi writing.

7 See Chap. XIII, 16.

“ Compare Chap. XIX, 6. Kzo omits the words ‘suitable for asses here.

* Another Héthmand according to § 17. Possibly a dried-up bed of that river.

'’ WK2o has Vataéni; 4 and t being much alike in Pazand. The

CHAPTER XX, 31—XXI, 2. 83

CHAPTER X XI},

1. In revelation they mention seventeen? species of liquid (may4), as one liquid resides in plants ®*; second, that which is flowing from the mountains, that is, the rivers; third, that which is rain-water; fourth, that of tanks axd other special constructions ; fifth, the semen of animals and men; sixth, the urine of animals and men‘; seventh, the sweat of animals and men; the eighth liquid is that in the skin of animals and men; ninth, the tears of animals and men; tenth, the blood of animals and men; eleventh, the oil in animals and men, a necessary in both worlds®; twelfth, the saliva of animals and men, with which they nourish the embryo®; the thirteenth is that which is under the bark’ of plants, as it is said that every bark has a liquid, through which a drop appears on a twig (tékh) when placed four finger-breadths before a fire*®; fourteenth, the milk of animals and men. 2. All these, through growth, or

‘navigable (ndvtaék) waters’ may be ‘the Nfvada river’ of § 7, ‘the river Nahvték’ of Chap. XXI, 6, and Naivtaék of Chap. XXIX, 4, 5- }

1 This chapter is evidently a continuation of the preceding one.

2 Only fourteen are mentioned in the details which follow.

3 Most of these details are derived from the Pahl. Yas. XX XVIII, 4-9, 13, 143 and several varieties of water are also described in Yas. LXVII, 15.

* This sixth liquid is omitted by Kzo.

3 Most of these details are derived from the Pahl. Yas. XX XVIII, 4-9, 13, 143 and several varieties of water are also described in Yas. LXVII, 15.

* This sixth liquid is omitted by Kzo.

> Departed souls are said to be fed with oil in paradise.

® K20 omits the word pfis, ‘ embryo.’

7 The meaning ‘bark’ for Paz. ayvan is merely a guess; An- quetil has ‘sap’ (compare Pers, avina, ‘juice’), but this is hardly consistent with the rest of the sentence.

® See Chap. XXVII, 25.

G 2

84 BUNDAUIS.

TT —

——-—

the body which is formed, mingle again with the rivers, for the body which is formed and the growth are both one.

3. This, too, they say, that of these three rivers, that is, the Arag river, the Marv river, aud the Véh' river, the spirits were dissatisfied, so that they would not flow into the world, owing to the defile- ment of stagnant water (armést) which they beheld, so that they were in tribulation through it until Zara- ttist was exhibited to them, whom I (Atharmazd) will create, who w7// pour sixfold holy-water (z6r) into it axd make z¢ again wholesome; he will preach carefulness*, 4. This, too, it says, that, of water whose holy-water is more and pollution less, the holy-water has come in excess, azd in three years it goes back to the sources*; ¢ha¢ of which the pollu- tion azd holy-water have both become equal, arrives back in six years; ¢hat of which the pollution is more and holy-water less, arrives back in nine years. 5. So, also, the growth of plants is connected, in this manner, strongly with the root‘; so, likewise, the blessings (Afrin) which the righteous utter, come back, in this proportion, to themselves,

6. Regarding the river Nahvték® it says, that Frasiyav of Tar conducted it away; and when °

’ K2o has ‘ Hétfimand,’ but M6 has ‘ Sapir,’ the Huz, equiva- lent of ‘ Véh,’ which is more probsbie.

® Or, ‘abstinence from impurity.

* The source Arédvivsir (see Chap. XIII, 3, ro).

* That is, by the sap circulating like the waters of the earth. The greater part of this sentence is omitted in K2o.

* Probably ‘the Navadé’ and ‘ navigable waters’ of Chap. XX, 7, 34,and Naivték of Chap, XXIX, 4, 5.

* Reading amat, ‘when,’ instead of min, ‘which’ (see note to Chap. I, 7).

CHAPTER XXI, 3—XXII, 3. 85

Hishédar? comes it we// flow again suitable for horses; so, also, wz// the fountains of the sea Kyansih*, 7. Kydnsih* is the one where the home (ginak) of the Kayan race is.

CHAPTER XXII.

1. On the nature of lakes it says in revelation, that thus many fountains of waters have come into notice, which they call lakes (var); counterparts of the eyes (4ashm) of men are those fountains (¢ash- mak) of waters; such as Lake Aééast, Lake Sévbar, Lake Khvdarizem *, Lake Frazdan, Lake Zarinmand, Lake Asvast, Lake Husru, Lake Satavés, Lake Urvis.

2. I wz// mention them also a second time: Lake Keékast* is in Atar6-patakan, warm is the water and opposed to harm, so that nothing whatever is living in z¢; and its source is connected with the wide- formed ocean®. 3. Lake Sévbar is in the upper district and country on the summit of the mountain of Tis°; as it says, that the Sid-bahar? (‘share of benefit ’) is propitious and good from which abound-

1 Written Khifirshédar, as usual in Bundahis (see Chap. XXXII, 8).

2 Written Kaydseh in Pazand (see Chap. XIII, 16).

8 Paz. Khvarazm both here and in § 4.

* Av, Kaéhasta of Abin Vt. 49, Gos Yt. 18, 21, 22, Ashi Yt. 38, 41, Siréz. 9. The present Lake Urumiyah in Adarbigan, which is called Khegest, or Xegest, by “‘Hamdu-l-lah Mustafifi.

> Implying that the water is salt.

6 The Kdéndrasp mountain (see Chap. XII, 24). This lake is probably a small sheet of water on the mountains near Meshhed.

7 Evidently a punning etymology of the name of this lake.

86 BUNDAHIS.

ing liberality is produced. 4. Regarding Lake Khva- rizem! it says that excellent benefit is produced from it, ¢ha¢ zs, Arshisang? the rich in wealth, the well-portioned w7/i abounding pleasure. 5. Lake Frazdan® is in Sagastan ; they say, where a generous man, who zs righteous, throws anything into it, it receives 7¢; when not righteous, it throws z¢ out again; its source also is connected with the wide- formed ocean. 6, Lake Zarinmand is in Hamadan‘. 7. Regarding Lake Asvast it is declared thet the undefiled® water which it contains is always con- stantly flowing into the sea, so bright and copious ° that oxe might say that the sun had come into it and looked at Lake Asvast, into that water which is requisite for restoring the dead in the renovation of the universe. 8. Lake Husru? is within fifty ®

' The province of Khvarizem was between the Aral and Cas- pian, along the ancient course of the Oxus (see Chap. XVII, 5). This lake has been identified with the Aral.

* Av. ashis vanguhi, ‘ good rectitude,’ personified as a female angel whose praises are celebrated in the Ashi Yast; in later times she has been considered as the angel dispensing wealth and possessions. She is also called Ard (Av. areta, which is synony- mous with asha), see Chap. XXVII, 24.

* The ‘Frazdanava water’ of Abén Yt. ro8 and Farhang-i Oim- khadaik, p. 17. Justi identifies it with the Ab-istadah (‘standing water’) lake, south of Ghaznt. It is here represented as a salt lake.

* K2o adds, ‘they say.’ This lake cannot be the spring Zarin- mand of Chap. XX, 34.

* Paz. avnasti transcribed into Pahlavi is avinastag, ‘unspoiled,’ the equivalent of Av. andhita in Yas. LXIV, 1, 16, Visp. I, 18.

* K2o has ‘glorious’ as a gloss to ‘copious.’

" The Ay. Haosravangha of Siroz. 9, ‘the lake which is named Husravau’ of Zamydd Yt. 56. It may be either Lake Van or Lake Sevan, which are nearly equidistant from Lake Urumiyah.

andhita in Yas. LXIV, 1, 16, Visp. I, 18.

* K2o has ‘glorious’ as a gloss to ‘copious.’

" The Ay. Haosravangha of Siroz. 9, ‘the lake which is named Husravau’ of Zamydd Yt. 56. It may be either Lake Van or Lake Sevan, which are nearly equidistant from Lake Urumiyah.

* M6 has ‘ four leagues.’

CHAPTER XXII, 4—XXIII, 3. 87 leagues (parasang) of Lake Xéfast. 9. Lake (or, rather, Gulf) Satavés' is that a/ready written adbou/, between the wide-formed ocean and the Patik. tro. It is said that in Kamindan is an abyss (zafar), from which everything they throw in always comes back, and it wz// not receive it unless alive (ganvar); when they throw a living creature into it, it carries 7¢ down; men say that a fountain from hell is in it. 11. Lake Urvis is on Hagar the lofty*.

—_—_—_— —— a - — Se om

Cuarrek XXIII.

1. On the nature of the ape avd the bear they say, that Yim, when reason (nism6) departed from him *, for fear of the demons took a demoness as wife, and gave Yimak, who was /zs sister, to a demon as wife; and from them have originated the tailed ape and bear and other species of degeneracy.

2. This, too, they say, that in the reign of Az-i Dahak* a young woman was admitted to a demon, and a young man was admitted to a witch (parik), and on seeing them they had intercourse; owing to that one intercourse the black-skinned negro arose from them. 3. When Frédtin® came to them they fled from the country of Iran, avd settled upon the sea-coast ; now, /Arouwgh the invasion of the Arabs, they are again diffused through the country of Iran.

1 See Chap. XIII, 9-13.

2 See Chaps. AIT, 5, AILIT, 4.

> See Chap. XXALV, 4. This is the Jamshéd of the Shih- nimah. Perhaps for ‘reason’ we should read ‘ glory.’

7 Ce NADS. okokoul, Oy dakekd ¥ 5 Be

5 See Chap, ANNAIY, 6.

88 BUNDAHIS.

CnuarTrer. XXIV.

1. On the chieftainship of men and animals axd every single thing it says in revelation, that first of the human species Gayémard was produced, brilliant and white, with eyes which looked out for the great one, him who was here the Zaratistrétim (chief high-priest); the chieftainship of all things was from Zaratist!. 2. The white ass-goat *, which holds z¢s head down, is the chief of goats, the first of those species created*, 3. The black sheep which is fat and white-jawed is the chief of sheep; it was the first of those species created*. 4. The camel with white-haired knees azd two humps is the chief of camels. 5. First the black-haired ox with yellow knees was created; he is the chief of oxen. 6. First the dazzling white (artis) horse, with yellow ears, glossy hair, axd white eyes, was produced; he is the chief of horses. 7. The white, cat-footed * ass is the chief of asses. 8. First of dogs the fair (artis) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown

7. The white, cat-footed * ass is the chief of asses. 8. First of dogs the fair (artis) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown

' So in all MSS., but by reading mfin, ‘who,’ instead of min, ‘from,’ we should have, ‘him who was here the chief high-priest and chieftainship of all things, who was Zarattst.’ The Pahlavi Visp. I, 1, gives the following list of chiefs: ‘ The chief of spirits is Afiharmazd, the chief of worldly existences is Zaratiist, the chief of water-creatures is the Kar-fish, the chief of /amd-animals is the ermine, the chief of flying-creatures is the Karsipt, the chief of the wide-travellers is the ..., the chief of those suitable for grazing is the ass-goat.’

* See Chap. XIV, 14.

* It is doubtful whether the phrase, ‘the first of those species created, belongs to this sentence or the following one.

* Or, ‘cat-legged,’

CHAPTER XXIV, 1-17. 89

(bir); he is the chief of the wide-travellers. 10. Those beasts which have no dread whatever of the hand are evil. 11. First of birds the griffon of three natures' was created, not for here (this world), for the Karsipt? is the chief, which they call the falcon (4ark), that which revelation says was brought to the enclosure formed by Yim. 12. First of fur animals the white ermine was produced; he is the chief of fur animals; as it says that 7/ 7s the white ermine which came unto the assembly of the arch- angels. 13. The Kar-fish, ov Ariz*, is the chief of the water-creatures. 14. The Daitik* river is the chief of streams. 15. The Daraga® river is the chief of exalted rivers, for the dwelling of the father of Zaratist was on its banks*, avd Zaratist was born there. 16. The hoary forest? is the chief of forests. 17. Htgar the lofty’, an which the water of Arédvivstr flows axd leaps, is the chief of sum- mits, since 7/ 7s “hat above which is the revolution of the constellation Satavés*, the chief of reser-

? The Simurgh (see § 29 and Chap. NIV, 11, 23, 24). In Mkh. LNII, 37-39, it is mentioned as follows: ‘ And Sinamrt’s resting- place is on the tree which is opposed to harm, of all seeds; and always when he rises aloft a thousand twigs will shoot forth from that tree ; and when he alights he will break off the thousand twigs, and he sheds their seed therefrom.’

2 See Chap. XIX, 16. In § 29 Aamrés is said to be the chief.

* See Chaps. XIV, 12, 26, AVIII, 3-6.

* See Chap. AX, 13.

eB See Chap. AX, 32.

®° The MSS. have ‘in Balkh’ instead of ‘on the banks.’

7 The arfis-i razur is the Av. spactitem razurem of Rim Vian

* See Chap. AII, 5.

* pee Chap. U,:7.

gO BUNDAHIS.

In § 29 Aamrés is said to be the chief.

* See Chaps. XIV, 12, 26, AVIII, 3-6.

* See Chap. AX, 13.

eB See Chap. AX, 32.

®° The MSS. have ‘in Balkh’ instead of ‘on the banks.’

7 The arfis-i razur is the Av. spactitem razurem of Rim Vian

* See Chap. AII, 5.

* pee Chap. U,:7.

gO BUNDAHIS.

voirs!, 18. The Hém which is out-squeezed is the chief of medicinal plants*. 19. Wheat is the chief of large-seeded® grains. 20. The desert wormwood is the chief of unmedicinal* plants. 21. The sum- mer vetch, which they also call ‘pag’ (gavirs), is the chief of small-seeded grains’, 22. The Kistik (sacred thread-girdle) is the chief of clothes. 23. The Bazdyvana® is the chief of seas. 24. Of two men, when they come forward together, the wiser and more truthful is chief.

25. This, too, it says in revelation, that Adhar- mazd created the whole material world one abode, so that all may be one; for there is much splendour and glory of industry in the world. 26. Whatsoever -he performs, who practises that which is good, is the value of the water of life7; since water is not created alike * in value, for the undefiled water of Arédvivstr is worth the whole water of the sky and earth of Khvaniras®, except the Arag river’®, created by Atharmazd. 27. Of trees the myrtle anxd date,

* The meaning of Paz. gobara is doubtful, but it is here taken as standing for Pahl. gSbalan, equivalent to the plural of Pers. g 651 or kOl,‘areservoir ;’ Satavés being a specially ‘ watery’ con- stellation (see Tistar Yt. 0). Justi traces gobardn to Av. gufra, and translates it by ‘protecting s/ars,’

? Paz. khvad and bafaga evidently stand for Pahl. hfid (Av. huta) and bezashk.

* Compare Av, as-ddnuniim-fa yavananim (Tistar Yt. 29).

* Paz. abakaga stands for Pahl. abezashk.

* Compare Av. kasu-danunim-Aa vastranim (Tistar Yt. 29).

* Justi identifies this with Lake Van, but perhaps Lake Sevan may be meant.

* Or, ‘its value is water.” IK20 omits the word ‘ water,’

* Reading ham instead of ham4k, ‘all.’

* See Chap. XI, 2-6.

10 See Chap. XX, 8,

CHAPTER XXIV, 18—Xxv, 3. g!

nm i ie nr = = . =

on which mode/, it is said, trees were formed, are worth all the trees of Khvaniras, except the Gdkard tree’ with which they restore the dead.

28. Of mountains Mount Aparsén’s beginning is m Sagastan axd end in Khigistan, some say 7¢ 7s all the mountains of Pars, avd is chief of all mountains except Albirz. 29. Of birds A’amrés? is chief, who is worth all the birds in Khvaniras, except the grif- fon of three natures. 30. The conclusion is this, that every one who performs a great duty has then much value.

CHAPTER XXV.

29. Of birds A’amrés? is chief, who is worth all the birds in Khvaniras, except the grif- fon of three natures. 30. The conclusion is this, that every one who performs a great duty has then much value.

CHAPTER XXV.

1. On matters of religion® it says in revelation thus: ‘The creatures of the world were created by me complete in three hundred and sixty-five days,’ that is, the six periods of the Gahanbars which are completed ina year. 2. It is always necessary first to count the day azd afterwards the night, for first the day goes off, azd then the night comes on *. 3. And from the season (gas) of Médédk-shém’,

1 See Chap. XVIII, 1-4.

2 See Chap. XIX, 15, where it is written Xamrés. This § is at variance with § 11, which gives the chieftainship to Karsipt.

° That is, ‘on the perzods for observance of religious duties.’

* The Jewish and Muhammadan practice is just the contrary.

5 The Av. maidhy6-shema of Yas. I, 27, II, 36, III, 41, pic Ree ee ae de Afringan Gahanbar 2, 8. It is the second season-festival, held on the five days ending with the rosth day of the Parsi year, which formerly corresponded approximately to mid- summer, according to the Bundahis, Later writings assert that it commemorates the creation of water.

92 3UNDAHIS.

which is the auspicious! day Khir of the month Tir*, to the season of Médiy4rém’, which is the

92 3UNDAHIS.

which is the auspicious! day Khir of the month Tir*, to the season of Médiy4rém’, which is the

1 A dispute as to the meaning of this word formed no small part of the Kabfsah controversy, carried on between the leaders of the two rival sects of Parsis in Bombay about fifty years ago. Dastur Edalji Darabji, the high-priest of the predominant sect (who adhered to the traditional calendar of the Indian Parsis), insisted that it meant ‘solar,’ or ‘belonging to the calendar rectified for solar time by the intercalation of a month every 120 years;’ Mulla Firiiz, the high-priest of the new sect (who had adopted the calendar of the Persian Parsis, which is one month in advance of the other), asserted that the word had no connection with intercalation, but meant ‘commencing,’ or ‘pertaining to New-year’s day,’ as trans- lated into Sanskrit, by Nérydésang, in Mkh. XLIX, 27. Anquetil translates it either as ‘inclusive’ or ‘complete ;’ Windischmann simply skips it over; and Justi translates it everywhere as ‘ in- clusive.’ Dastur Edalji reads the word vehigaki or vehigak; _Néryosang has vahega; Mulla Firdiz reads naifakik in the Bun- dahis, but véhigakik in the Dinkard, where the word also occurs ; Justi has naifakik. The meaning ‘inclusive’ suits the context in nearly all cases in the Bundahis, but not elsewhere; if it had that meaning the most probable reading would be vikhégakik or nikhégakik, ‘arising, leaping over, including.’ It is nearly always used in connection with dates or periods of time, and must be some epithet of a very general character, not only applicable to inter- calary periods, but also to New-year’s day and dates in general; something like the Arabic epithet mubd@rak, ‘fortunate,’ so com- monly used in Persian dates. Dastur Edalji compares it with Pers. bihrak or bihtarak, ‘intercalary month,’ which is probably a corrup- tion of it; and this suggests veh, ‘good,’ as one component of the epithet. The word may be read veh-yazaktk, ‘for reverencing the good,’ but as veh, ‘good,’ is an adjective, this would be an irregular form; a more probable reading is veh-fkakik, ‘for anything good,’ which, when applied to a day, or any period of time, would imply that it is suitable for anything good, that is, it is ‘auspicious.’ Sometimes the word is written vehifak, véhikak?{k, or véhif6; and epithets of similar forms in Pahlavi are applied by the writers of colophons to themselves, but these should be read vakhézak or nisivak, ‘lowly, abject.’

* The eleventh day of the fourth month, when the festival commences,

* The Av. maidhydirya of Yas. I, 30, II, 39, III, 44, Visp. I,

CHAPTER XXV, 4-6. 93

maidhydirya of Yas. I, 30, II, 39, III, 44, Visp. I,

CHAPTER XXV, 4-6. 93

auspicious day Vahram of the month Din'—the shortes¢ day—the night increases; and from the sea- son of Médiydrém to the season of Méddk-shém the night decreases and the day increases. 4. The summer day is as much as two of the shortest * winter days, avd the winter night is as much as two of the shortest summer nights*. 5. The summer day is twelve Hasars, the night six Hasars; the winter night is twelve Hasars, the day six; a Hasar bcing a measure of time and, in like manner, of land‘. 6. In the season of Haméspamadayém °, that is, the

TT NR NS

6, Il, 1, Af. Gahan. 2, 11. It is the fifth season-festival, held on the five days ending with the 290th day of the Parsi year, which formerly corresponded approximately to midwinter, according to the Bundahis. Later writings assert that it commemorates the creation of animals.

' The twentieth day of the tenth month, when the festival ends.

* The word kah-ait is merely a hybrid Huzvaris form of kahist, ‘ shortest,’ which occurs in the next phrase.

* This statement must be considered merely as an approxima- tion. The longest day is twice the length of the shortest one in latitude 49°, that is, north of Paris, Vienna, and Odessa, if the length of the day be computed from sunrise to sunset; and, if twilight be included, it is necessary to go still further north. In Adarbigin,.the northern province of Persia, the longest day is about 14} hours from sunrise to sunset, and the shortest is about y4 hours.

‘ According to this passage a hdsar of time is one hour and twenty minutes; itis the Av. hathra of the Farhang-i Oim-khadik (p. 43, ed. Hoshangji), which says, ‘of twelve Hasars is the longest day, and the day and night in which is the longest day are twelve of the longest Hasars, eighteen of the medium, and twenty-four of the least—an enumeration of the several measures of the Hasar.’ For the hasar measure of land, see Chap. XXVI.

* So in K2o, but this name is rarely written twice alike; it is the Av. hamaspathmaédaya of Yas. I, 31, II, 40, III, 45, Visp. a, ee 2 Be Af. Gahan. 2,12. It is the sixth season-festival, held on the five Gatha days which conclude the Parsi year, just before

O4 BUNDAIIIS.

XXVI.

O4 BUNDAIIIS.

five supplementary days at the end of the month Spendarmad, the day azd night are again equal. 7. As from the auspicious day Atharmazd of the month Fravardin to the auspicious day Aniran of the month Mitré! is the summer of seven months, so from the auspicious day Atharmazd of the month Avan to the auspicious month Spendarmad, on to the end of the five supplementary days?, is the winter of five months. 8. The priest fulfils the regulation (vaar) about a corpse azd other things, by this calculation as to summer and winter. 9. In those seven months* of summer the periods (gas) of the days and nights are five—since one cele- brates the Rapitvin—namely, the period of day- break is Havan, the period of midday is Rapitvin, the period of afternoon is Atizérin, when the ap- pearance of the stars Aas come into the sky‘ until midnight is the period of Aibisritém, from mid- night until the stars become imperceptible is the period of Adshahin®. tro. In winter are four periods, for from daybreak till Atizérin is all HAvan, avd the rest as I fave said; and the reason of it is this, that the appearance ® of winter is in the direction of the

the vernal equinox, according to the Bundahis. Later writings assert that it commemorates the creation of man.

* That is, from the first day of the first month to the last day of the seventh month.

* That is, from the first day of the eighth month to the last of the five Gatha days, which are added to the twelfth month to com- plete the year of 365 days.

* All MSS. have ‘ five months’ here.

* 1X20 has ‘when the stars Aave come into sight.’

° The Avesta names of the five Gahs are Havani, Rapithwina, Uzayéirina, Aiwisrfithrema, and Ushahina.

* Paz. ash4ris is evidently a misreading of Pahl, 4shkarth.

CHAPTER XXV, 7-14. 935

* All MSS. have ‘ five months’ here.

* 1X20 has ‘when the stars Aave come into sight.’

° The Avesta names of the five Gahs are Havani, Rapithwina, Uzayéirina, Aiwisrfithrema, and Ushahina.

* Paz. ash4ris is evidently a misreading of Pahl, 4shkarth.

CHAPTER XXV, 7-14. 935

north, where the regions Vérftharst' and Voérdgarst are; the original dwelling of summer, too, is in the south, where the regions Fradadafsh and Vidadafsh are; on the day Adharmazd of the auspicious month Avan the winter acquires strength and enters into the world, ad the spirit of Rapitvin goes from above-ground to below-ground, where the spring (khant) of waters is, avd diffuses* warmth and moisture in the water, azd@ so many roots of trees do not wither with cold and drought. 11. And oz the auspicious day Ataré of the month Din ®* the winter arrives, with much cold, at Airan-vég; and until the end, in the auspicious month Spendarmad, winter advances through the whole world; on this account they kindle a fire everywhere ox the day Ataré of the month Din, avd it forms an indication that winter Aas come. 12. In those five months the water of springs azd conduits is all warm‘, for Ra- pitvin keeps warmth avd moisture there, avd one does not celebrate the period of Rapitvin. 13. As the day Adharmazd of the month Fravardin ad- vances it diminishes the strength which winter possesses, avd summer comes in from its own original dwelling, avd receives strength azd do- minion. 14. Rapitvin comes up from below-ground, and ripens the fruit of the trees; on this account

1 See Chaps. V, 8, XI, 3. The north, being opposed to the south or midday quarter, is opposed to the midday period of Rapitvin, which, therefore, disappears as winter approaches from the north.

2 If, instead of khanf for khAntk, ‘spring,’ we read ahf-i, ‘lord of,’ the translation will be, ‘so that the angel of waters may diffuse,’ &c.

8 The ninth day of the tenth month.

¢ That is, warmer than the air, as it is cooler in summer.

96 BUNDAHIS.

the water of springs is cold in summer?, for Rapftvin is not there; azd those seven® months ove celebrates the Rapitvin, azd summer advances through the whole earth. 15. And yet in the direction of Hin- distin, there were the original dwelling of summer is nearer, it is always neither cold nor hot; for in the season which is the dominion of summer, the rain always dispels most of the heat, avd it does not become perceptible; in the winter rain does not fall, and the cold does not become very perceptible *. 16. In the northern direction, where the preparation of winter is, 74 zs always.cold*; for in the summer mostly, on account of the more oppressive winter there, it is not possible so to dispel the cold that ote might make 7/ quite warm. 17. In the middle localities the cold of winter axzd heat of summer both come on vehemently.

17. In the middle localities the cold of winter axzd heat of summer both come on vehemently.

18. Again, the year defcexrdent on the revolving moon is not equal to the computed year on this account, for the moon* returns one time in twenty- nine, azd one time in ge ast and there are four

' Keo has ‘winter’ by mistake.

* K2o has ‘six,’ and M6 ‘ five,’ instead of ‘ seven.’

* This is a fairly accurate account of the effect of the monsoons over the greater part of India, as understood by a foreigner unac- quainted with the different state of matters in a large portion of i Madras provinces.

* M6 has kharasin instead of ardyisn, ‘preparation,’ which alters the sense into ‘ thatis, Khfrdsan, of which the winter is always sa :

The MSS. have the Huzvaris term fools month,’ which is sometimes used, by mistake, for ‘moon. It is doubtful which word the author intended to use here, but it is usual to count the days ofa lunar month from the first actual appearance of the new

moon, which usually occurs a full day after the change of the moon,

CHAPTER XXV, 15-22. 97

a Ee

hours (zam4n) more than suck a one of its years'; as it says, that every one deceives where they speak about the moon: (or month), except when they say that it comes twice in sixty days. 19. Whoever keeps the year by the revolution of the moon mingles summer with winter avd winter with summer *,

20. This, 00, 7¢ says, that the auspicious month Fravardin, the month Ardavahist, avd the month Horvadad® are spring; the month Tir, the month Amerddad, and the month Shatvairé are summer; the month Mitré, the month Avan, azd the month Ataré are autumn; the month Din, the month Vohaman, azd the month Spendarmad are winter ¢. 21. And the sun comes from the sign (khadrdak) of Aries, into which it proceeded in the beginning, back to that same place in three hundred and sixty- five days and six short times (hours), which are one year. 22. As every three months it (the sun) ad- vances through three constellations, more or less, the moon comes, in a hundred and eighty days, back to the place out of which it travelled in the _ beginning ®.

1 Meaning, probably, that the lunar year is four hours more than twelve months of 29 and 30 days each, alternately. It should be 8 hours, 48 minutes, and 37 seconds. The sentence seems defective, but it is evident from § 21 that zam4n means ‘ hour.’

2 That is, the lunar year being eleven days shorter than the solar one, its months are constantly retrograding through the seasons.

§ Generally written Avardad in Pazand, and Khurdad in Persian.

* The names of the months are selected from the names of the days of the month (see Chap. XXVII, 24), but are arranged in a totally different order.

’ Probably meaning, that the new moon next the autumnal

[5] H

98 BUNDAHIS.

CuarTeR X XVI.

* The names of the months are selected from the names of the days of the month (see Chap. XXVII, 24), but are arranged in a totally different order.

’ Probably meaning, that the new moon next the autumnal

[5] H

98 BUNDAHIS.

CuarTeR X XVI.

1. A Hasar? on the ground is a Parasang of one thousand steps of the two feet. 2. A Parasang? is a measure as much as a far-seeing man may look out, see a beast of burden, and make known that 7¢ is black or white. 3. And the measure of a man is eight medium spans *.

equinox is to be looked for in the same quarter as the new moon nearest the vernal equinox, the moon’s declination being nearly the same in both cases.

1 Av. hathra of Vend. II, 65, VIII, 280, 287, 291, Tistar Yt. 23, 29. The statements regarding the length of a Hasar are rather perplexing, for we are told that it ‘is like a Parasang’ (Chap. XLV, 4), that ‘the length of a Hasar is one-fourth of a Para- ~ sang’ (Chap. XVI, 7), and that ‘a medium Hasar on the ground, which they also call a Parasang, is a thousand steps of the two feet when walking with propriety’ (Farhang-i Otm-khadfk, ed. Hosh. p. 42). To reconcile these statements we must conclude that the Hasar is like a Parasang merely in the sense of being a long measure of distance, that it is really the mille passus or mile of the Romans, and that it is a quarter of the actual Parasang. At the same time, as it was usual to call a Hisar by the name of a Parasang, we are often left in doubt whether a mile or a league is meant, when a Hasar or Parasang is mentioned. The Farhang-i Oim-khadik (p. 41) also mentions other measures of distance, such as the tafar (Av. takara) of two Hasars, the asvdst (or a€ast) of four Hasars, the dashmést (Av. dakhshmaiti) of eight Hasars, and the yOgést (Av. yigaiasti or yugaiasti) of sixteen Hasars.

* A Parasang is usually from 3} to 4 English miles, but perhaps a Hisar is meant here.

* Reading vitast-i miydnak instead of vitast damaénak. The Farhang-i Oim-khadfik (p. 41) mentions three kinds of spans, the Av. vitasti (Vend. VIII, 243, 245, XVII, 13) of twelve finger- breadths (angtist), or about 9 inches, which is a full span between the thumb and little finger (the one mentioned in the text); the Av. disti (Vend. XVII, 13) of ten finger-breadths, or about 74 inches, Which is a span between the thumb and middle finger ; and the

CHAPTER XXVI, I—XXVII, 2. 99

CuHarTterR XXVII.

1. On the nature of plants it says in revelation, that, before the coming of the destroyer, vegetation had no thorn and bark about it; and, afterwards, when the destroyer came, it became coated with bark and thorny', for antagonism mingled with every single thing; owing to that cause vegetation is also much mixed with poison, like Bis the height of hemp (kand)*, that is poisonous, for men when they eat z¢ die.

2. In like manner even as the animals, with grain of fifty and five species and twelve species of medi- cinal plants, have arisen from the primeval ox *, ten thousand‘ species among the species of principal

Av. uzasti (Pahl. lila-ast) of eight finger-breadths, or about 6 inches, which is a span between the thumb and fore-finger. Other measures mentioned by the same authority are the pai (Av. padha, Vend. IX, 15, 20, 29), ‘foot,’ of fourteen finger-breadths, or about 10} inches; the g4m (Av. gaya, Vend. III, 57, &c.), ‘ step,’ which ‘in the Vendidad is three p4i,’ or about 2 feet 7} inches, ‘and in other places is said /o de two frarast’ (Av. frarathni in Vend. VII, 76, 79, 87); so the fraérdst, which is probably the distance from the neck to the extended elbow, is half a g4m, or from 15 to 16 inches. Two other measures are mentioned in Vend. VII, 79, 87, 90, IX, 8, the Av. frabazu, ‘ fore-arm or cubit’ ftom elbow to finger-ends, which is about 18 inches (or it may be a half fathom) ; and Av. vibazu, which is probably the ‘fathom,’ or extent of the two arms out-stretched, from 54 to 6 feet.

1 M6 has ‘ poisonous,’ but is evidently copied from an original almost illegible in some places.

* Perhaps ‘hemp the height of Bis’ would better express the Pahlavi words, but Bis (Napellus Moysis) is often mentioned as a poisonous plant. The phrase may also be translated ‘like Bis and tall hemp.’

* see Chap. XLV, r.

4 M6 has ‘a thousand,’ but marks an omission. See Chap. IX, q.

H 2

{00 BUNDAHIS.

plants, azd a hundred thousand species among ordinary plants have grown from all these seeds of the tree opposed to harm}, the many-seeded, whzch has grown in the wide-formed ocean. 3. When the seeds of all these plants, with those from the pri- meval ox, have arisen upon it, every year the bird? strips that tree azd mingles all the seeds in the water; Tistar seizes ¢kem with the rain-water and rains ‘hem on to all regions. 4. Near to that tree the white Hém, the healing and undefiled, has grown at the source of the water of Arédvivstr?; every one who eats 7¢ becomes immortal, and they call it the Gékard*‘ tree, as it is said that Hém ts expelling death*; also in the renovation of the unt- verse they prepare its immortality therefrom*; and it is the chief of plants’.

5. These are as many genera of plants as exist: trees and shrubs, fruit-¢vees, corn, flowers, aromatic herbs, salads, spices, grass, wild plants, medicinal

1 See Chaps. IX, 5, XVIII, 9, XXIX, 5.

5. These are as many genera of plants as exist: trees and shrubs, fruit-¢vees, corn, flowers, aromatic herbs, salads, spices, grass, wild plants, medicinal

1 See Chaps. IX, 5, XVIII, 9, XXIX, 5.

* The apparently contradictory account in Chap. IX, 2, refers Only to the first production of material plants from their spiritual or ideal representative. The bird here mentioned is A’amrés (see Chaps. XIX, 15, XXIV, 29), as appears from the following passage (Mkh. LXII, 40-42): ‘And the bird Aamrdés for ever sits ¢# that vicinity ; and his work is this, that he collects that seed which sheds from the tree of all seeds, which is opposed to harm, and conveys 7#/ there where Tistar seizes the water, so that Tistar may seize the water with that seed of all kinds, and may rain z/ on the world with the rain.’

* See Chaps. XII, 5, XIII, 3-5.

* Here written GOkarn in all MSS. See Chaps. IX, 6, XVIII, a

® That is, in Yas. IX, where Haoma is entitled dfraosha.

® See Chap. XXIV, 27.

7 See Chap. XXIV, 18.

CHAPTER XXVII, 3-EI. 101

— ——

Plants, gum plants, and all producing! oil, dyes, avd clothing. 6. I wz// mention them also a second time: all whose fruit is not welcome as food of men, and are perennial (salvar), as the cypress, the plane, the white poplar, the box, and others of this genus, they call trees and shrubs (dar va dirakht). 7. The produce of everything welcome as food of men, that is perennial, as the date, the myrtle, the lote- plum’, the grape, the quince, the apple, the citron, the pomegranate, the peach, the fig, the walnut, the almond, avd others in this genus, they call fruit (mivak). 8. Whatever requires labour with the spade’, avd is perennial, they call a shrub (dirakht). 9. Whatever requires that they take its crop through labour, axd z/s root withers away, such as wheat, barley, grain, various kinds‘ of pulse, vetches, and others of this genus, they call corn (gfirdak). 10. Every plant wth fragrant leaves, which is culti- vated by the hand-labour of men, and is perennial (hamvar), they call an aromatic herb (siparam). 11. Whatever sweet-scented blossom arises a@¢ various seasons through the hand-labour of men, or has a perennial root azd blossoms in 7z¢s season wth new shoots azd sweet-scented blossoms, as the rose, the narcissus, the jasmine, the dog-rose (néstardn),

? Comparing this list with the subsequent repetition it appears probable that ham&k bara is a corruption of aesam béd (see §§ 19, 21), and that we ought to read ‘ gum f/an/s, woods, scents, and plants for oil, dyes, and clothing.’ M6 has ‘oil and dyes for clothing.’

? The kfinar (see Chap. XV, 13).

’ The Paz. péhani (which is omitted in K20) is evidently a mis- reading of Pahl. pashang, ‘a hoe-like spade.’

* M6 adds Paz. gavina (Pahl. gfinak) to gvid gvid mungAn, without altering the meaning materially.

102 BUNDAHIS.

The kfinar (see Chap. XV, 13).

’ The Paz. péhani (which is omitted in K20) is evidently a mis- reading of Pahl. pashang, ‘a hoe-like spade.’

* M6 adds Paz. gavina (Pahl. gfinak) to gvid gvid mungAn, without altering the meaning materially.

102 BUNDAHIS.

the tulip, the colocynth (kavastik), the pandanus (kédi), the £amba, the ox-eye (héri), the crocus, the swallow-wort (zarda), the violet, the karda, and others of this genus, they call a flower (g a)). 12. Everything whose sweet-scented fruit, or sweet- scented blossom, arises in z¢s season, without the hand-labour of men, they call a wild plant (vahar or nihal). 13. Whatever is welcome as food of cattle and beasts of durden they call grass (giyah). 14. Whatever enters into cakes (pés-parakiha) they call spices (4vzariha). 15. Whatever is wel- come in eating of bread, as torn shoots! of the cori- ander, water-cress (kakig), the leek, avd others of this genus, they call salad (térak)*. 16. Whatever is like spinning® cotton, azd@ others of this genus, they call clothing A/ants (gimak). 17. Whatever lentil‘ is greasy, as sesame, dishdang, hemp, zandak*, avd others of this genus, they call an oil-seed (rdkané). 18. Whatever one can dye clothing with, as saffron, sapan-wood, zafava, vaha, avd others of this genus, they call a dye- plant (rag). 19. Whatever root, or gum °, or wood

' Reading stak darid; Justi has ‘ baked shoots ;’ Anquetil has ‘the three following ;’ M6 has staék va karafs, ‘shoots and parsley.’

? Or térak in § 5, Pers. tarah.

* Reading Huz. neskhun4n, ‘twisting,’ but the word is doubtful ; Justi has ‘ sitting on /he plant,’ which is a rather singular description for cotton,

* Reading makag; Anquetil, Windischmann, and Justi read mazg, ‘marrow,’ but this is usually written otherwise.

° Perhaps for zét6, ‘olive,’ as Anquetil supposes, and Justi assumes.

* Reading tfif (compare Pers. tuf, ‘ saliva’).

CHAPTER XXVII, 12-24. 103

is scented, as frankincense', var4st?, kust, sandal- wood, cardamom“, camphor, orange-scented mint, and others of this genus, they call a scent (bod). 20. Whatever stickiness comes out from plants * they call gummy (zadak). 21. The timber which proceeds from the trees, when it is either dry or wet, they call wood (iba). 22. Every one of all these plants which is so, they call medicinal (darak)’.

23. The principal fruits are of thirty kinds (kha- ddiinak), and ten species (sardak) of them are fit to eat inside and outside, as the fig, the apple, the quince, the citron, the grape, the mulberry, the pear, and others of this kind; ten are fit to eat outside, dut not fit to eat inside, as the date, the peach, the white apricot, avd others of this kind; those which are fit to eat inside, dv/ not fit to eat outside, are the walnut, the almond, the pomegranate, the cocoa- nut®, the filbert*, the chesnut *, the pistachio nut, the vargan, avd whatever else of this description are very remarkable.

24". This, too, it says, that every single flower is appropriate to an angel (ameshdspend)"’, as the

i i a i

1 Paz. kKendri for Pahl. kundur probably.

? Justi compares Pers. barghast.

* Paz. kakura may be equivalent to Pers. qaqulah, ‘ carda- moms,’ or to Pers. kakul or kakdl, ‘ marjoram.’

‘ X20 omits a line, from here to the word ‘ either.’

® The line which contained this sentence is torn off in K20. ' § Piz. andrsar is a misreading of Pahl. anargil (Pers. nargil. * cocoa-nut ’).

7 Paz. pendak, a misreading of Pahl. funduk.

§ Piz. shahbrod, a misreading of Pahl. shahbalat; omitted in M6.

* M6 begins a new chapter here.

” These are the thirty archangels and angels whose names are applied to the thirty days of the Parsi month, in the order in

104 BUNDAHIS.

white! jasmine (saman) is for Vohiman, the myrtle and jasmine (yasmin) are Adharmazd’s own, the mouse-ear (or sweet marjoram) is Ashavahist’s? own, the basil-royal is Shatvairé’s own, the musk flower is Spendarmad’s, the lily is Horvadad’s, the £amba is Amerédaa’s, Din-pavan-Ataré has the orange- scented mint (vadrang-bdd), Ataré as the mari- gold ® (adargu n), the water-lily is Avan’s, the white marv is Khiarshéd’s, the ranges‘ is Mah’s, the violet is Tir’s, the méren® is Gés’s, the karda is Din-pavan-Mitrd’s, all violets are Mitré’s, the red chrysanthemum (khér) is Srdésh’s, the dog-rose (nestran) is Rashnt’s, the cockscomb is Fravar- din’s, the sisebar is Vahram’s, the yellow chrysan- _themum is Ram’s, the orange-scented mint is Vaa’s‘, the trigonella is Din-pavan-Din’s, the hundred- petalled rose is Din’s, all kinds of wild flowers (vahar) are Ard’s', Astad has all the white Hém %, the bread-baker's baci is Asman’s, Zamyad has the crocus, Maraspend fas the flower® of Ardashir,

which they are mentioned here, except that Adharmazd is the first day, and Vohfiman is the second.

' M6 has ‘ yellow.’

* Synonymous with the Ardavahist of Chap. I, 26.

* Anquetil, Windischmann, and Justi have ‘ the poppy.’

* M6 has Paz. lg as only the first part of the word, and Justi translates it by ‘red lac,’ which is not a plant. ‘Transcribing the Pazand into Pahlavi, perhaps the nearest probable word is rand, ‘laurel.’

° M6 has Paz. ménr; Anquetil has ‘vine blossom,’ and is followed by Windischmann and Justi, but the word is very uncertain.

* The remainder of this chapter is lost from K2o.

" This female angel is also called Arshisang (see Chap. XXII, 4).

° See § 4.

* M6 leaves a blank space for the name of the flower; perhaps it is the marv-i Ardashiran,

CHAPTER XXVIII, 25-—XXVIII, 2. 105

Aniran Aas this Hém of the angel Hém', of three kinds,

25. It is concerning plants that every single kind with a drop of water on a twig (teh) they should hold four finger-breadths in front of the fire*; most of all it is the lotos (kandr) they speak of.

105

Aniran Aas this Hém of the angel Hém', of three kinds,

25. It is concerning plants that every single kind with a drop of water on a twig (teh) they should hold four finger-breadths in front of the fire*; most of all it is the lotos (kandr) they speak of.

CHaPTeR XXVIII3.

[1. On the evil-doing of Aharman exd the demons it says in revelation, that the evil which the evil spirit has produced for the creation of Adharmazd it is possible to tell by this winter*; and his body is that of a lizard (vazagh)* whose place is filth (kal). 2. He does not think, nor speak, nor act fey the welfare (nadtkih) of the creatures of Atharmazd ; and his business is unmercifulness and the destruc- tion of this we/fare, so that the creatures which Atharmazd shall increase he will destroy; and “es eyesight (Aashm mifisn)® does not refrain from doing the creatures harm. 3. As it says that, ‘ ever

ae a + -

? Reading, in Pahlavi, H6m yédaté aé hém.

? See Chap. NNI, 1. Referring to the necessity of drying fire- wood before putting it on the fire. The kandr is specially men- tioned, as one of the first fire-woods used by mankind, in Chap. AV, Fs.

’ Chaps. XXVIII, NXIN, and NNNI are omitted in M6 and all MSS. descended from it, whether Pahlavi or Pazand; and, owing to the loss of a folio from K2o before any of its extant copies were written, the first quarter of Chap. NNVIIT has hitherto been missing, but is here supplied (enclosed in brackets) from TD, a MS. belonging to Mobad Tahmuras Dinshaw (see Introduction).

* Winter being one of the primary evils brought upon creation by Angra-mainyu (see Vend. I, 8-12).

* See Chap, IIT, 9. * Referring to ‘ the evil eye.’

106 BUNDAHIS.

since a creature was created by us, I, who am Attharmazd, have not rested at ease, on account of providing protection for my own creatures; and likewise not even he, the evil spirit, on account of contriving evil for the creatures.’ 4. And by cher devotion to witchcraft (yattik-dindih) he seduces mankind into affection for himself and disaffection to Atharmazd!, so that they forsake the religion of Atharmazd, and practise that of Aharman. 5. He casts this into the thoughts of men, that this religion of Adharmazd is nought, and it is not necessary to be steadfast in it. 6. Whoever gives that man anything, in whose law (dad) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure.

6. Whoever gives that man anything, in whose law (dad) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure.

7. The business of Akéman ? is this, that he gave vile thoughts and discord to the creatures. 8. The business of the demon Andar is this, that he con- strains the thoughts of the creatures from deeds of virtue, just like a leader who as well-constrained (sardar-i khdp afsard6); and he casts this into the thoughts of men, that it is not necessary to have the sacred shirt and thread- girdle. 9. The business of the demon SAavar®, that is a leader of the demons, is this, that is, misgovernment, oppres- sive anarchy, and drunkenness. 10. The business of the demon Naikiyas‘ is this, that he gives discon- tent to the creatures; as it says, that should this ove

* Compare Chap. I, 14.

* The six arch-fiends of this paragraph are those mentioned in Chaps. I, 27, XXX, 29.

* Written Sdévar in Chap. I, 27.

* Written Nakahéd in Chap. I, 27, Naikiyas when repeated. in this sentence, and Paz. Naanghas in Chap. XXX, 2g.

CHAPTER XXVIII, 3~15. 107

give anything to those men wliose opinion (dad) is this, that it is not necessary to have the sacred shirt and thread-girdle, then Andar, Savar, and Naikiyas are propitiated by him. 11. The demon Taprév' is he who mingles poison with plants and creatures ; as it says thus: ‘ Taprév the frustrater, and Zairié the maker of poison.’ 12. All those six, it is said, are arch-fiends? of the demons; the rest are co- operating and confederate with them. 13. This, too, it says, that]* should ove give [anything to] a man who says [that it is proper to have one boot}, and in his law walking with one boot [is established, then]* the fiend Taprév is propitiated [by him].

14. The demon Tarémat® [is he who] produces disobedience ; the demon Mitékht ® is the liar (dré- gan) of the evil spirit’; the demon Arask®* (‘malice’) is the spiteful fiend of the evil eye. 15. Theirs are the same’ appliances as the demon Aeshm’s", as it

* Written Tairév in Chap. I, 27. * See Chap. III, 2.

* From this point the Pahlavi text is extant in K20, except some illegible words, the translation of which (supplied from TD) is here enclosed in brackets.

* Anquetil, misled by the lacuna in his MS., thought that there was a change of subject here, and began a new chapter at this point. On this account the numbers of his chapters are hence- forth one in excess of those in this translation.

5 Written Tardkmaté in TD, and identified with Nadnghas (Naikiyas) in Chap. XXX, 29; a personification of the Av. taré- maiti, ‘ disobedience,’ of Yas. XX XIII, 4, LIX, 8.

® A personification of the Av. mithaokhta, ‘ false-spoken,’ of Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamyad Yt. 96.

" TD has drag gimanikth, ‘the fiend of scepticism.’

® Av. araska of Yas. IX, 18, Ram Yt. 16, personified.

taré- maiti, ‘ disobedience,’ of Yas. XX XIII, 4, LIX, 8.

® A personification of the Av. mithaokhta, ‘ false-spoken,’ of Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamyad Yt. 96.

" TD has drag gimanikth, ‘the fiend of scepticism.’

® Av. araska of Yas. IX, 18, Ram Yt. 16, personified.

® The word hO6manam in K2o is a false Huzvaris reading of ham, owing to the copyist reading am, ‘Iam;’ TD has ham- afzar, ‘having like means.’

” Or Khashm, ‘wrath;’ so written in K2o, but it is usually

108 BUNDAHIS.

says that seven powers are given Zo Aeshm|, that he may utterly destroy the creatures therewith ; with those seven powers he will destroy seven? of the Kayan heroes in his own time, d#¢ one will remain. 16, There where Mitdkht (‘falsehood’) arrives, Arask (‘malice’) becomes welcome, [and there where Arask is welcome]* Aeshm lays a foundation *, and there where Aeshm has a founda- tion® many creatures perish, azd he causes much non-Iranianism*®. 17. Aeshm mostly contrives all evil for the creatures of Atharmazd, axd the evil deeds of those Kayan heroes have been more com- plete through Aeshm, as it says, that Aeshm, the impetuous assailant, causes them most’.

18. The demon Vizarésh® is he who struggles with the souls of men which ave departed, those

‘Aéshm elsewhere; the Av. aéshma of Vend. IX, 37, X, 23, 27, &c. The Asmodeus of the Book of Tobit appears to be the Av. Aéshm6é daévé, ‘ demon of wrath,’

* TD has ‘there were seven powers of Aéshm.’

* TD has ‘ six,’ which looks like an unlucky attempt to amend a correct text. ‘Tradition tells us that only five Kaydns reigned (see Chap. XXXIV, 7), and the Shahnamah also mentions Siy4- wush (Pahl. Kai-Siyavakhsh), who did not reign; but eight Kay4ns, besides Loharasp and Vistasp, who were of collateral descent (see Chap. XXXI, 28), are mentioned in the Avesta, whence the author of the Bundahis would obtain much of his information (see Fra- vardin Yt. 132, Zamyad Yt. 71, 74).

* The phrase in brackets occurs only in TD.

* Reading bunak as in TD; K2o has ‘sends down a root.’ So in TD » K2o has ‘ where Aeshm keeps on.’ That.is, ‘many foreign customs.’ The word vésh, ‘ most,’ is only in TD, So in TD; Kao has Vigésh. He is the Av. Vizaresha of Vend. XIX, 94, who is said to convey the souls of the departed to the A#invad bridge.

5 6 7 8

CHAPTER XXVIII, 16-22. 109

~ Tt ttt ttt ne nr ae

days and nights! when “hey remain in the world; he carries ¢hem on, terror-stricken, avd sits at the gate of hell. 19. The demon Uda® is he who, when a man sits in a private place, or when he eats at meals, strikes Azs knee spiritually on A/s back *, so that he bawls out [azd looks out, that chattering he may eat, chattering] he may evacuate (rié¢), and chattering he may make water (mézé¢), so that he may not attain [unto the] best existence ‘.

[20. The demon AkaAtdsh ° is the fiend of perver- sion (nikirayih), who makes the creatures averse (nikirai) from proper things; as it says, that who- ever fas given anything to that person (tant) whose opinion (d4d) is this, that it is not necessary to have a high-priest (dastébar), then the demon Aeshm is propitiated by him. 21. Whoever Aas given anything to that person whose opinion is this, and who says, that it is not necessary to have a snake-killer (mar-van), then Aharman, with the foregoing demons, is propitiated by him; this is said of him who, when he sees a noxious creature, does not kill 74, 22. A snake-killer (mar6-gn6)°® is a stick on the end of which a leathern ‘hong is

~~.

' TD has ‘those three nights,’ referring to the period that the soul is said to remain hovering about the body after death (see Had6okht Nask, ed. Haug, II, 1-18, III, 1-17).

* So in K20; TD has Afidak (see Pahl. Vend. XVIII, 70).

* TD has merely ‘strikes a slipper (padin-posh) spiritually,’

that is, invisibly, for the purpose of startling the man.

_ * The short phrases in brackets are taken from TD to supply words torn off from K2o0, which passes on to Chap. XXIX at this point, but TD supplies a continuation of Chap. XXVIII, which is added here, and enclosed in brackets.

®’ The Av. Akatasha of Vend. X, 23 Sp., XIX, 43 W.

* See Pahlavi Vend. XVIII, 5, 6.

IIo BUNDAHIS,

provided; and it is declared that every one of the good religion must possess one, that they may strike avd kill noxious creatures azd sinners more meritoriously with it.

23. Zarmdn! is the demon who makes decrepit (dispad), whom they call old age (pirith). 24. Kishmak? is he who makes disastrous (vazandak), and also causes the whirlwind * w&zch passes over for disturbance. 25. The demon Varend‘ is he who causes illicit intercourse, as it says thus: ‘Vareno the defiling (alai).’ 26. The demon Bish- Asp® is she who causes slothfulness; Ség is the fiend (drig) who causes annihilation; and the demon Niyaz is he who cazses distress.

27. The demon Az® (‘greediness’) is he who ‘swallows everything, and when, through destitution, nothing has come he eats himself; he is that fiendishness which, although the whole wealth of the world be given up to it, does not fill up and is not satisfied; as it says, that the eye of the covetous is a noose (gamand), and zz it the world is nought. 28. Pas? is the demon who makes a hoard, and

' A personification of the Av. zaurva of Vend. XIX, 43 W., Yas. IX, 18 Sp., Gds Yt. ro, Ram Yt. 16.

* The reading of this name is uncertain.

* The small whirlwinds, which usually precede a change of wind in India, are commonly known by the name of shafr4n, which indicates that such whirling columns of dust are popularly attri- buted to demoniacal agency.

* A personification of Av, varena, ‘desire,’ in an evil sense.

° Av. Bashyista of Vend. XI, 28, 29, 36, 37, XVIII, 38, &c. The names of the three demons in this sentence are Persian words for ‘ sloth,’ ‘ trouble,’ and ‘ want.’

_* Av. Azi of Vend. XVIII, 45, 50, Yas. XVII, 46, LXVII, 22, Astéd Yt. 1.

* Compare Pers. pay(s, ‘covetous,’ and piy (is, ‘avarice.’ Pfs

is evidently the demon of misers, and Az that of the selfish.

CHAPTER XXVIII, 23-35. It!

does not consume 7/, and does not give to any one; as it says, that the power of the demon Az is owing to that person who, not content with his own wife, snatches away even those of others.

29. The demon Nas’ is he who causes the pollu- tion and contamination (nisrdstih), which they call nasai (‘dead matter’). _ 30. The demon Friftar (‘deceiver’) is he who seduces mankind. 31. The demon Spazg? (‘slander’) is he who brings and conveys discourse (milaya), avd it is nothing in appearance such as he says; and he shows that mankind fights axzd apologizes (avakhshinéd), indi- vidual with individual. 32. The demon Ardast® (‘un- true’) is he who speaks falsehood. 33. The demon Aighash * is the malignant-eyed fiend who smites mankind with Azs eye. 34. The demon Bat® is he whom they worship among the Hindis, and his growth is lodged in idols, as one worships the horse as an idol®. 35. Asté-vidad’ is the evil flyer (vaé-i saritar) who seizes the life; as it says that, when

1 Av. Nasu of Vend. V, 85-106, VI, 65, 72, 74, 79, VII, 2-27, yo, VIII, 46, 48, 132-228, IX, 49-117, &c.

* Av. spazga of Ardabahist Yt. 8, 11, 15.

§ Always written like anast.

* Av. aghashi of Vend. XX, 14, 20, 24, which appears to be ‘the evil eye ;’ but see § 36.

5 Av. Baiti of Vend. XIX, 4, 6, 140, who must be identified with Pers. but, ‘an idol,’ Sans. bhfita, ‘a goblin,’ and not with Buddha.

6 Reading afas vakhsh pavan baitiha m&ahmand, Aigfin bit asp parastédé, which evidently admits of many variations, but the meaning is rather obscure.

7 Here written Asti-vidad (see Chap. III, 21). Vend. V, 25, 31 says, ‘Asté-vidhdtu binds him (the dying man); Vay6 (the flying demon) conveys him bound ;’ from which it would appear that Ast6-vidad and ‘the evil flyer’ were originally considered as dis- tinct demons.

I12 BUNDAHIIS.

his hand strokes a man 7¢ zs lethargy, when he casts ?¢ on the sick ove 7¢ zs fever, when he looks in his eyes he drives away the life, and they call it death. 36. The demon of the malignant eye (stir-4ashmih) is he who will spoil anything which men see, when they do not say ‘in the name of God’ (yazdan).

36. The demon of the malignant eye (stir-4ashmih) is he who will spoil anything which men see, when they do not say ‘in the name of God’ (yazdan).

37. With every one of them are many demons and fiends co-operating, to specify whom a second time would be tedious; demons, too, who are furies (khashmakan), are in great multitude it is said. 38. They are demons of ruin, pain, and growing old (zvaran), producers of vexation and bile, revivers of erief (nivagih), the progeny of gloom, and bringers of stench, decay, and vileness, who are many, very numerous, and very notorious; and a portion of all of them is mingled in the bodies of men, azd their characteristics are glaring in mankind.

39. The demon Apadsh! and the demon Aspen- gargak * are those who remain in contest with the rain. 40. Of the evil spirit ® are the law of vileness, the religion of sorcery, the weapons of fiendishness, and the perversion (khamih) of God’s works; and

? Av. Apaosha of Tistar Yt. 21, 22, 27, 28, Astad Yt. 2,6; see also Chap. VII, 8, ro, 12.

* Here written Aspengarég4, but see Chaps. VII, 12, XVII, 1. He is the Av. Spengaghra of Vend. XIX, 135, and, being a demon, is not to be confounded with the demon-worshipper, Spizgauruska, of Gés Yt. 31, Ashi Yt. 51

* "The ‘ evil spirit,/ Ganrak-mainok, seems to be here treated as a demon distinct from Aharman, which is inconsistent with what is stated in §§ 1-6, and is contrary to general opinion. This inconsisfency would indicate the possibility of this continuation of Chap. XXVIIL in TD, or a portion of it, having been added by an editor in later times (although it is difficult to discover any difference of style in the language), if we did not find a similar con- fusion of the two names in Chap. XXX, 29, 30.

CHAPTER XXVIII, 36-44. 113 his wish is this, that is: ‘Do not ask aéoué me, and do not understand me! for if ye ask aéout and understand me, ye w// not come after me'.’ 41. This, too, it says, that the evil spirit remains at the distance of a cry, even at the cry of a three-year-old cock (kdléng), even at the cry of an ass, even at the cry of a righteous man when ove strikes Aim involuntarily azd he utters a cry*. 42. The de- mon Kfindak* is he who is the steed (barak) of wizards.

43. Various new demons arise from the various new sins the creatures may commit, avd are pro- duced for such purposes; who make even those planets rush oz which are in the ce/estia/ sphere, and they stand very numerously in the conflict. 44. Their ringleaders (kamdrikan) are those seven planets, the head and tail of Gddihar, and Maspar *

44. Their ringleaders (kamdrikan) are those seven planets, the head and tail of Gddihar, and Maspar *

1 Compare Mkh. XL, 24-28: ‘The one wish that Hérmead, the lord, desires from men is this, that “ye shall understand me (Hérmezd), since every one who shall understand me comes after me, and strives for my satisfaction.” And the one wish that Ahar- man desires from men is this, that “ye shall not understand me (Aharman), since whoever shall understand me wicked, Azs actions proceed not after me, and, moreover, no advantage and friendship come to me from that man.”’

2 The sentence is rather obscure, but it seems to imply that such cries keep the evil spirit at a distance; it is, however, just possible that it means that the cry of the evil spirit can be heard as far as such cries,

$ Av. Kunda of Vend. XI, 28, 36, XIX, 138.

* TD has Gék-sihar and Mfs-parik here, but see Chap. V, 1, where these*beings are included among the seven planetary leaders, and not counted in addition to them. ‘This is another inconsis- tency which leads to the suspicion that this continuation of the chapter may have been written by a later hand. According to this later view, the sun and moon must be included among those malevolent orbs, the planets.

[5] I

114 BUNDAHIS.

provided with a tail, whch are ten. 45. And by them these ten worldly creations, ¢hat is, the sky, water, earth, vegetation, animals, metals, wind, light, fire, and mankind, are corrupted with all this vile- ness; and from them calamity, captivity, disease, death, and other evils and corruptions ever come to water, vegetation, and the other creations which exist zz the world, owing to the fiendishness of those ten. 46. They whom I save enumerated are furnished with the assistance and crafty (afzar- hémand) nature of Aharman.

47. Regarding the cold, dry, stony, and dark interior of mysterious (tarik dén afrag-pédak) hell it says, that the darkness is fit to grasp with the hand!, and the stench is fit to cut with a knife; and if they inflict the punishment of a thousand men within a single span, they (the men) think in this way, that they are alone; azd the loneliness is worse than its punishment*®. 48. And its connec- tion (band) is with the seven planets, be it through much cold like Saturn * (IXKévan), be it through much heat like Aharman; and their food is brim- stone (gandak), and of succulents the lizard (va- zagh), and other evil axd wretchedness (paty4n). |

' Compare Mkh. VII, 3: ‘and always their darkness is such- like as though it be possible to grasp with the hand.’

* Compare Arda-Viraf-namak (LIV, 5-8): ‘As close as the ear to the eye, and as many as the hairs on the mane of a horse, so close and Many in number, the souls of the wicked stand, but they see not, and hear no sound, one from the other; every one thinks thus, “1 am alone.”’

’ Or, ‘with more cold than Saturn.’

CHAPTER XXVIII, 45—XXIX, 2. 115

CHAPTER XXIX},

115

CHAPTER XXIX},

1. On [the sfirztua/ chieftainship* of the regions of the earth] it says in revelation, that every one of those six chieftainships* has one sfiri/ual chief; as the chief of Arzah is Ashashagahad-é //vandkin'*, the chief of Savah is Hoazaréddathhri-hana Parést- yar6°, the chief of Fradadafsh is Spitdid-i Adspé- sinan °[the chief of Vidadafsh is Airiz-rasp Atispé- sinan’,] the chief of Vérabarst is Huvasp*, the chief of Vérigarst is Aakhravak®. 2. Zaratist is

? For this chapter, which is numbered XXX by previous trans- lators, we have to depend only on K2o and TD (see the note on the heading of Chap. XXVIII); and the words enclosed in brackets are supplied from TD, being either illegible or omitted in K2o0.

* Perhaps ‘ patriarchate’ or ‘episcopate’ would be a_ better translation of radih, and ‘ patriarch’ or ‘bishop’ of rad, in this chapter, as the chief high-priest (dastQr-i dast@ran) and his office are evidently meant by these words.

§ Of the six other regions, distinct from this one of Khvaniras. see Chap. XI, 2-4.

* TD has Ashashfg,hd-€ afgh Névavdin; both MSS, giving these names in a barbarous Pazand form which cannot be relied on. Perhaps this Dasttir is the Av. Ashavanghu Bivamdangha of Fravardin Yt. rro.

5’ TD has Héazar6kakhhr-han4 Paréstyré, all in Pazand in both MSS., except Huz. hana, which stands for P4z, €, here used for the idhafat i. Perhaps this Dasttir is the Av. Garé-danghu Pairis- tira of Fravardin Yt. 110.

* So in TD; K2o has P&z. Spaitanid-i Huspasnyan. This Dastir is, no doubt, the Av. (gen.) Spit6is Uspisnaos of Fravardin Yt. 120.

7 Omitted in Kz2o, but, no doubt, this Dasttir is the Av. Erez- raspa Uspisnu of Fravardin Yt. 121.

* Av. Hvaspa of Fravardin Yt. 122.

® So in both MSS. As in the case of each of the preceding two pair of regions, two consecutive names of Dastfirs have been taken from the Fravardin Yast, it may be supposed that the names

1 2

116 BUNDAHIS.

spiritual chief of the region of Khvaniras, and also of all the regions; Ae zs chief of the world of the righteous, azd it is said that the whole religion was received by them from Zaratist!.

3. In the region of Khvaniras are many places, from which, in this evil time of violent struggling with the adversary, a passage (vidarg) is con- structed by the power of the spiritual world (maindkih), avd one calls them the beaten tracks * of Khvaniras.

4. Counterparts of those other regions* are such places as Kangdez, the land of Saukavastan, the plain of the Arabs (TAzikan), the plain of Pésyansai, the river Naivték‘*, Airan-vég, the enclosure (var) formed by Yim, avd Kasmir in India® 5. And ~ one immortal chief acts in the government of each

taken for this third pair of regions will also be consecutive, and this Dastfir must, therefore, be identified with the Av. Xathwaraspa of Fravardin Yt. 122.

And ~ one immortal chief acts in the government of each

taken for this third pair of regions will also be consecutive, and this Dastfir must, therefore, be identified with the Av. Xathwaraspa of Fravardin Yt. 122.

' TD has ‘ Zaratfst is chief of this region of Khvaniras, and also of the whole world of the righteous; all chieftainship, also, is from Zaratist, so that the whole religion,’ &c.

® Justi has ‘ zones, climates ;’ but transcribing Paz. habévanha back into Pahlavi we have a word which may be read khabanoha, pl. of khaban, ‘a trampling-place’ (comp. Pers. khabidan), TD has khvabisnd-gas, which has the same meaning.

* Meaning, probably, that they resemble the six smaller regions in being isolated and difficult of access; in other words, either mythical, or independent of Iranian rule.

* Soin TD, which also omits the second, third, and fourth of these isolated territories. In Kzo we might read rad va khfidak, ‘chief and lord,’ as an epithet of Airan-vég. This river must be the Nahvtaék of Chap, XXI, 6.

® Reading Kasmir-i andar Hindd, but TD has Kasmir-i andarfin6; perhaps the last word was originally aniranak, in which case we should read ‘ the non-Iranian Kasmir,’

CHAPTER XXIX, 3-5. 117

of them; as it says, that Péshydtani! son of Vis- tasp, whom they call Aitré-main6*, is in the country of Kangdez*; Aghrérad* son of Pashang is in the land of Saukavastén®, and they call him Gdpat- shah*; Parsadgi? AHvembya is in the plain of

1 The Av. Peshdtanu of Vishtasp Yt. 4, where he is described as free from disease and death. TD has Péshydk-tani. See also Chaps. XXXI, 29, XXXII, 5.

* TD has Xitré-m46n6, and it may be doubted whether the latter portion of the name be derived from Av. mainyu, ‘ spirit,’ or maunghé, ‘moon.’ The Dadistin-i Dintk (Reply 89) calls him ‘ Patsh4ydtan who is called from the ATtrOk-mahan6 (or mfy4n6),’ the Xatru-miy4dn river of Chap. XX, 7, 31.

® See § 10. TD has Kangdes-i bamik, ‘Kangdez the splendid.’

* The Av. Aghra@ératha Narava of Gés Yt. 18, 22, Fravardin Yt. 131, Ashi Yt. 38, Zamyad Yt. 77; he is Aghrirath, brother of Afrasiyab, in the Shahnamah ; see also Chap. XXXI, 15.

5 TD has Pahl. Sakikstan here, but Sdkapastan in § 13 (the letters fk and p being often much alike in Pahlavi writing). K2o has Paz. Savkavatan, Sauk4vasta, and Savkavastin.

131, Ashi Yt. 38, Zamyad Yt. 77; he is Aghrirath, brother of Afrasiyab, in the Shahnamah ; see also Chap. XXXI, 15.

5 TD has Pahl. Sakikstan here, but Sdkapastan in § 13 (the letters fk and p being often much alike in Pahlavi writing). K2o has Paz. Savkavatan, Sauk4vasta, and Savkavastin.

® TD has Gépat-malk4, ‘king of Gépat;’ and Dad. (Reply 89) states that ‘the reign of Gépatshah is over the country of Gépatd, coterminous with Afran-vég, on the bank of the water of the Daitik ; and he keeps watch over the ox Hadhayis, on whom occurred the various emigrations of men of old.’ Mkh. (LXII, 31-36) says, ‘ Gépatshah remains in Afran-vég, within the region of Khvaniras ; from foot to mid-body Ae zs a bull, and from mid-body to top Ae zs a man; at all times he stays on the sea-shore, and always performs the worship of God, and always pours holy-water into the sea; through the pouring of that holy-water innumerable noxious creatures in the sea will die; for if he should not mostly perform that ceremonial, and should not pour that holy-water into the sea, and those innumerable noxious creatures should not perish, then always when rain falls the noxious creatures would fall like rain,’ In Chap. XXXI, 20, he is said to be a son of Aghrérad.

7 So in K20; and Av. Parshadgau occurs in Fravardin Yt. 96, 127; but TD has Fradakhstar Khfimbikan, and Dad. (Reply 89) mentions ‘ Fradhakhst6é. son of Khfimbikan’ as one of the seven

118 BUNDAHIS.

Pésydnsat}, and he is Hvembya for this reason, be- cause they brought 47m up in a Avemb (‘jar’) for fear of Khashm (‘ Wrath’); [As4m-i? Yamahust 1s in the place which they call the River Naivtak]; the tree opposed to harm? is in Atran-vég; Urvatad- nar * soz of Zarattst is in the enclosure formed by Yim. 6. Regarding them it says, they are ¢hose who are immortal, as are Narsih ® son of Vivanghat, Tias* son of Néddar’, Giw® son of Gidarz, Ibairaz?® the causer of strife, azd Ashavazd son of Pouru- dhakhst?°; and they will all?! come forth, to the

immortal lords of Khvantras, which name corresponds with the Av. Fradhakhsti Khumbya of Fravardin Yt. 138.

' TD has always Pahl. Pésénsih. No doubt the Pisin valley is _ meant (see § 11).

* Or it may be read Aéshm-i. This phrase occurs only in TD, but Dad. (Reply 89) mentions ‘the Avesta Yakhmayisad, son of the same Fry4n6,’ as one of the seven immortal lords of Khvaniras.

* See Chcp. XXVII, 2.

* See Chap. XXXII, 5.

* Or Narsée in TD; Kzo has Paz. Naré?, but see Chap. XXXI, 3, 5:

® Ay. Tusa of Aban Yt. 53, 58, and an Iranian warrior in the Shéhnémah.

7 Av. Naotara, whose descendants are mentioned in Abén Yt. 76, 98, Fravardin Yt. 102, Ram Yt. 35.

* Av. Gaévani of Fravardin Yt. 115 is something like this name of one of the Iranian warriors in the Shahnamah.

Tusa of Aban Yt. 53, 58, and an Iranian warrior in the Shéhnémah.

7 Av. Naotara, whose descendants are mentioned in Abén Yt. 76, 98, Fravardin Yt. 102, Ram Yt. 35.

* Av. Gaévani of Fravardin Yt. 115 is something like this name of one of the Iranian warriors in the Shahnamah.

* TD has Pz. Bairazd. Perhaps it is not a name, but a Pazand corruption of Pahl. aévarz, ‘warrior, trooper’ (traditionally); in which case we should have to read ‘ the warrior who was a causer of strife.’

1” So in TD; K2zo has ‘Ashavand son of Porudakhst,’ and Dad. (Reply 89) mentions ‘ Ashavazang son of Pdériidakhst6th’ as one of the seven immortal lords of Khvanfras. He is the Av. ‘ Asha- vazdangh the Pourudhakhstiyan’ of Abin Yt. 72, Fravardin Yt. I1l2.

So in TD, but K20 has ‘ always.’

CHAPTER XXIX, 6—IO. 119

assistance of Séshyans, on the production of the renovation of the universe.

7. Regarding Sam! it says, that he became im- mortal, éu¢ owing to his disregard of the Mazda- yasnian religion, a Tairk whom they call Nihag* wounded Azm with an arrow, when he was asleep there, in the plain of Pésyansai ; and it had brought upon him the unnatural lethargy (bdshasp) which overcame Azm in the midst of the heat*. 8. And the glory (far) of heaven stands over him* for the purpose that, when Az-i Dahak® becomes unfettered (arazak), he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to him. 9g. Of Dahak, whom they call Bévardsp, this, too, it says, that Frédin when he captured Dahak was not able to kill Azm, and afterwards confined him in Mount Dimdavand*; when he be- comes unfettered, Sam arises, and smites and slays him.

10. As to Kangdez, z¢ zs in the direction of the east, at many leagues from the bed (var)? of the

1 This is not Sam the grandfather of Rustam, but the Av. Sama, who appears to have been an ancestor of Keres&spa (see Yas. IX, 30), called Sam, grandfather of Garsasp, in a passage interpolated in some copies of the Shahnamah (compare Chap. XXXI, 26, 27). Here, however, it appears from the Bahman Yast (III, 59, 60) that Keresdspa himself is meant, he being called Sama Keresaspa in Fravardin Yt. 61, 136.

2 It can also be read Nihav or Niyag in K2o, and Nihav or Nihan in TD.

8 TD has ‘as he lay 2” the midst of the heat.’

* TD has ‘and the snow (vafar) has settled (nishast) over him.’

5 See Chaps. XXXI, 6, XXXIV, 5.

® See Chap. XII, 31.

7 TD has agvar, ‘above,’ instead of min var, ‘from the bed.’

I20 BUNDAHIS.

8 TD has ‘as he lay 2” the midst of the heat.’

* TD has ‘and the snow (vafar) has settled (nishast) over him.’

5 See Chaps. XXXI, 6, XXXIV, 5.

® See Chap. XII, 31.

7 TD has agvar, ‘above,’ instead of min var, ‘from the bed.’

I20 BUNDAHIS.

wide-formed ocean towards that side. 11. The plain of PésyAnsat is in K4vulistan, as it says, that the most remarkable upland (balist) in KAvulistan is where Pésydnsai is; there it is hotter, on the more lofty elevations there is no heat’, 12, Airan-vég is in the direction of Ataré-patakan*. 13. The land of Saukavastaén is on the way from Tirkistan to Kinistan, in the direction of the north. 14. [The enclosure]}* formed by Yim is zz the middle of Pars, in Sruva‘; thus, they say, that what Yim formed (Yim-kard) is below Mount Yimakan®, 15. Kasmir is in Hindfstan.

CHAPTER XXX °,

1. On the nature of the resurrection and future existence it says in revelation, that, whereas Mashya and Mashydi, who grew up from the earth’, first fed upon water, then plants, then milk, azd then meat, men also, when their time of death 4as come, first desist from eating meat, then milk, then from

* Or, ‘the hottest there, through the very lofty elevation, is not heat.’

2 Pers, Adarbigan.

* The word var is omitted in K2o.

* TD has Pahl. Srfbak.

® Or it may be read Damak4n, but TD has Xamak4n. It can hardly be Damaghan, as that is a town and district in Khurdsan ; Justi also suggests the district of Gamag4n in Pa4rs, and thinks Sruva means ‘cypress wood,’ there being a Salvastén between Shiraz and Fasa.

* This chapter is found in all MSS., and has been numbered XXXI by former translators.

" See Chaps. XV, 2-16, XXXIV, 3.

CHAPTER XXIX, 1I—XXxX, 5. 12!

bread, till when? they shall die they always feed upon water. 2. So, likewise, in the millennium of Hishédar-mah *, the strength of appetite (Az) will thus diminish, when men wi// remain three days and nights in superabundance (sirih) through one taste of consecrated food. 3. Then they will desist from meat food, avd eat vegetables and milk ; after- wards, they abstain from milk food and abstain from vegetable food, avd are feeding on water; and for ten years before Sédshyans* comes they remain without food, avd do not die.

4. After Sdshyans comes they prepare the raising of the dead, as it says, that Zaratist asked of Afhar- mazd thus: ‘Whence does a body form again, which the wind Aas carried and the water conveyed (vazid)*? and how does the resurrection occur ?’ 5. Adharmazd answered thus: ‘When through me the sky avose from the substance of the ruby®, with- out columns, on the spiritual support of far-com- passed light; when through me the earth arose, which® bore the material life, avd there is no

1 Reading amat, ‘ when,’ instead of mfin, ‘ which’ (see the note on Chap. I, 7).

2 Written Khfirshédar-m4h, or Khfrshéd-m4h, in the Bundahis; see Chap. XXXII, 8, and Bahman Yt. III, 52, 53.

I, 7).

2 Written Khfirshédar-m4h, or Khfrshéd-m4h, in the Bundahis; see Chap. XXXII, 8, and Bahman Yt. III, 52, 53.

$ See Chaps. XI, 6, XXXII, 8, Bahman Yt. III, 62.

* Compare (Vend. V, 26) ‘the water carries Aim up, the water carries Aim down, the water casts 47m away.’

5 Compare Mkh. IX, 7.

6 All MSS. have min, ‘out of,’ but translators generally suppose it should be mfin, ‘which,’ as the meaning of ‘brought out of material life’ is by no means clear. Perhaps the two phrases might be construed together, thus: ‘there is no o/her maintainer of the worldly creation, brought from the material life, than it.’ Windischmann refers to Fravardin Yt. 9.

122 BUNDAHIS.

maintainer of the worldly creation but it; when by me the sun and moon amd stars are conducted in the firmament (andarvai) of luminous bodies; when by me corn was created so that, scattered about in the earth, it grew again avd returned with increase ; when by me colour! of various kinds was created in plants; when by me fire was created in plants and other things® without combustion; when éy me a son was created and fashioned* in the womb of a mother, avd the structure (pisak) severally of the skin, nails, blood, feet, eyes, ears, and other things was produced; when by me legs were created for the water, so that it flows away, avd the cloud was created which carries the water of the world and rains there where it has a purpose; when by me ‘the air was created which conveys 72% one's eyesight, through the strength of the wind, the lowermost upwards according to zés will, ad one is not able to grasp z¢ with the hand out-stretched; each one of them, when created by me, was herein more difficult than causing the resurrection, for* z¢ zs an assistance to me in the resurrection that they exist, dw¢ when they were formed it was not forming the future out of the past®. 6. Observe that when that which was not was then produced, why is it not possible to

* Former translators all read rag, ‘vein, pore ;’ but it probably stands for rang, ‘ colour, dye,’ as in Chap. XXVII, 5, 18.

* See Chap. XVII, 1, 2.

* Paz. srahtid is evidently a misreading of Pahl. srfstid, ‘formed, shaped.’ Windischmann compares Fravardin Yt. 11, 22, 28,

* Here 4im is the Paézand of Huz. mamanam, ‘for to me;’ being a different word from the interrogative im, ‘why?’ of the next §.

° Literally, ‘what becomes out of what was,’

CHAPTER XXX, 6—II. 123

produce again that which was ? for at that time one will demand the bone from the spirit of earth, the blood from the water, the hair from the plants, and the life from fire, since ‘Hey were delivered to them in the original creation.’

123

7. First, the bones of Gayémard are roused up, then those of Mashya avd MAshyéi, then those of the rest of mankind; in the fifty-seven years of Séshyans' they prepare all the dead, avd all men stand up; whoever is righteous avd whoever is wicked, every human creature, they rouse up from the spot where its life departs. 8. Afterwards, when all material living beings assume again their bodies and forms, then they assign (bara yehabdnd) them a single class* 9. Of the light accompanying (levatman) the sun, one half will de for Gayémard, and one half will give enlightenment among the rest of men, so that the soul avd body will know that this is my father, and this is my mother, and this is my brother, and this is my wife, and these are some other of my nearest relations.

10. Then is the assembly of the SadvAstarar °, where all mankind will stand at this time; in that assembly every one sees his own good deeds and his own evil deeds; avd then, in that assembly, a wicked man becomes as conspicuous as a white sheep among those which are black. 11. In that

1 K2o omits ‘ Séshyans.’

2 The phrase is obscure, and K2o0 omits the numeral ‘one’ (the idhafat of unity); but the meaning is probably that all former distinctions of class, or caste, are abolished.

$ Windischmann suggests that it may be ‘ the assembly of Isad- vastar,’ the eldest son of Zaratfist (see Chap. XXXII, 5); perhaps supposed to be presided over by him as the first supreme high- priest after Zarattfist’s death.

124 BUNDAHISs.

assembly whatever righteous maz was friend of a wicked ove in the world, azd the wicked man com- plains of him who is righteous, thus: ‘Why did he not make me acquainted, when in the world, with the good deeds which he practised himself?’ if he who is righteous did not inform him, then it is necessary for him to suffer shame accordingly in that assembly'.

12. Afterwards, they set the righteous maz apart from the wicked; azd then the righteous is for heaven (garédmA4n), and they cast the wicked back to hell. 13. Three days and nights they inflict punishment bodily in hell, azd then he beholds bodily those three days’ happiness in heaven*. 14. As it says that, on the day when the righteous man is parted from the wicked, the tears of every one, thereupon, run down unto Azs legs. 15. When, after they set apart a father from his consort (ham- baz), a brother from his brother, and a friend from

14. As it says that, on the day when the righteous man is parted from the wicked, the tears of every one, thereupon, run down unto Azs legs. 15. When, after they set apart a father from his consort (ham- baz), a brother from his brother, and a friend from

* In the Arda-Viraf-namak (Chap. LXVIII) it is related that Arda-Viraf saw the souls of a husband and wife, that of the husband destined for heaven, and that of the wife for hell; but the wife clung to her husband and asked why they should be separated, and he told her it was on account of her neglect of religious duties ; whereupon she reproached him for not teaching and chastising her. ‘And, afterwards, the man went to heaven and the woman to hell. And owing to the repentance of that woman she was in no other affliction in hell but darkness and stench. And that man sat in the midst of the righteous of heaven in shame, from not converting and not teaching the woman, who might have become virtuous in his keeping.’

* As an aggravation of his punishment in hell. It has generally been supposed that this last phrase refers to the reward of the righteous man, but this cannot be the case unless akhar be taken in the sense of ‘ other,’ which is unlikely ; besides, beholding the happiness of others would be no reward to an Oriental mind.

CHAPTER XXX, 12-19. 125 his friend, they suffer, every one for his own deeds, and weep, the righteous for the wicked, and the wicked about himself; for there may be a father who is righteous avd a son wicked, and there may be one brother who is righteous avd one wicked. 16. Those for whose peculiar deeds it is appointed, such as Dahak and Frdsiyav of Tar, avd others of this sort, as those deserving death (marg-argdn4n), undergo a punishment no other men undergo; they call z¢ ‘the punishment of the three nights *.’

17. Among his producers of the renovation of the universe, those righteous men of whom it is written * that they are living, fifteen men and fifteen damsels, will come to the assistance of Sdéshyans. 18. As Gosihar® falls in the ce/estia/ sphere from a moon- beam on to the earth, the distress of the earth becomes such-like as ¢hat of a sheep when a wolf falls upon z¢. 19. Afterwards, the fire and halo* melt the metal of Shatvairé, in the hills exd moun- tains, avd it remains on this earth like a river.

19. Afterwards, the fire and halo* melt the metal of Shatvairé, in the hills exd moun- tains, avd it remains on this earth like a river.

t According to the Pahlavi Vend. VII, 136 (p. 96, Sp.) it appears that a person who has committed a marg-arg&n or mortal sin, without performing patft or renunciation of sin thereafter, remains in hell till the future existence, when he is brought out, beheaded three times for each mortal sin unrepented of, and then cast back into hell to undergo the punishment tishrim khshafnam (‘of the three nights’) before he becomes righteous ; some say, however, that this punishment is not inflicted for a single mortal sin. This period of three nights’ punishment is quite a different matter from the three nights’ hovering of the soul about the body after death.

2 See Chap. XXIX, 5, 6. As the text stands in the MSS. it is uncertain whether the fifteen men and fifteen damsels are a portion of these righteous immortals, or an addition to them.

’ Probably a meteor (see Chap. V, 1).

* Reading khirman; M6 has ‘the fire and angel Airman (Av. Airyaman) melt the metal in the hills,’ &c.

126 BUNDAHIS.

20. Then all men will pass into that melted metal and will become pure; when oxe is righteous, then it seems to him just as though’‘he walks continually in warm milk; éu¢ when wicked, then it seems to him in such manner as though, in the world, he walks continually in melted metal.

21. Afterwards, with the greatest affection, all men come together, father and son and brother and friend ask one another thus: ‘Where has it? been these many years, and what was the judgment upon thy soul? hast thou been righteous or wicked ?’ 22. The first soul the body sees, it enquires of it with those words (gift). 23. All men become of one voice avd administer loud praise to Atharmazd and the archangels.

24. Atharmazd completes 4zs work at that time, and the creatures become so that it is not necessary to make any effort about them; azd among those by whom the dead are prepared, it is not necessary that any effort be made. 25. Sdshyans, with his assistants, performs a Yazisn ceremony in preparing the dead, avd they slaughter the ox Hadhayés? in that Yazisn; from the fat of that ox and the white Hém * they prepare Hash, and give z¢ to all men, and all men become immortal for ever and ever- lasting. 26. This, too, it says, that whoever has been the size of a man, they restore him then with an age of forty years; they who have been little when not dead, they restore then with an age of fifteen years; and they give every one zs wife, and

1 K2o has ‘have I;’ probably hOmanth, ‘hast thou,’ was the original reading.

* See Chap. XIX, 13.

* See Chap. XXVII, 4.

CHAPTER XXX, 20-28. 127

show him his children with the wife; so they act as

now in the world, but there is no begetting of children.

* See Chap. XIX, 13.

* See Chap. XXVII, 4.

CHAPTER XXX, 20-28. 127

show him his children with the wife; so they act as

now in the world, but there is no begetting of children.

27. Afterwards, Séshyans and his assistants, by order of the creator Aflharmazd, give every man the reward and recompense suitable to Azs deeds ; this is even the righteous existence (ait) where it is said that they convey Azm to paradise (vahist), and the heaven (garddman) of Adtharmazd takes up the body (kerp) as itself requires; with that assist- ance he continually advances for ever and ever- lasting. 28. This, too, it says, that whoever has performed no worship (yast), and has ordered no Géti-kharid!, and has bestowed no clothes as a righteous gift, is naked there ; and he performs the worship (yast) of Afharmazd, and the heavenly angels* provide him the use of his clothing.

1 The Sad-dar Bundahis says that by Géti-kharid ‘heaven is purchased in the world, and one’s own place brought to hand in heaven.’ The Rivayat of Dastir Barz (as quoted in MS. 29 of Bombay University Parsi Collection) gives the following details in Persian: ‘To celebrate Géti-kharid it is necessary that two hér- bads (priests) perform the Nabar, and with each khshnfiman which they pray it is fit and necessary that both hérbads have had the N&bar; and the first day they recite the Ndén&bar yast, and consecrate the Nénabar drén and the N6éndbar 4fringa&n which they recite in each Gah; in the Havan G4h it is necessary to recite fravarané (as in Yas. III, 24 W. to end), ahurahé mazdau raévaté (asin Aftharmazd Yt. 0, to) frasastayaé&a, then Yas. III, 25 W., XVII, 1-55 Sp., ashem vohfi thrice, 4frinami khshathryan (as in Afring4n I, 14, to end). The second day the Srésh yast and Srésh drén and Afring4n are to be recited ; and the third day it is necessary to recite the Sirézah yast, the Sirézah dr6n and 4fring4n dahm4n; and it is needful to recite the second and third 4frfngans in each Gah, and each day to consecrate the barsom and drén afresh with seven twigs, so that it may not be ineffective.’

* Paz. gehan is probably a misreading of Pahl. yazdan, as

128 BUNDAHIS.

29. Afterwards, Afharmazd seizes on? the evil spirit, VohQman oz Akéman?, Ashavahist oz Andar®, ShatvairO6 on Savar, Spendarmad on ‘Tarédmat who is Nadnghas*, Horvadad and Amerédad on Tairév and Zairié®, true-speaking oz what is evil- speaking, Srédsh* ox Aeshm’™. 30. Then two fiends remain at large, Aharman® and Az®; Atharmazd comes to the world, himself the Zdédta and Srésh the RAaspi'®, and holds the Kasti in Azs hand;

neither ‘the spirit of the world,’ nor ‘the spirit of the Gahs’ is a likely phrase. It is possible, however, that mainédk gehan is a misreading of min afvyah4n, ‘from the girdle,’ and we should translate as follows: ‘and out of its girdle (that is, the kfst? of the barsom used in the ceremony) he produces the effect of his clothing.’

It is possible, however, that mainédk gehan is a misreading of min afvyah4n, ‘from the girdle,’ and we should translate as follows: ‘and out of its girdle (that is, the kfst? of the barsom used in the ceremony) he produces the effect of his clothing.’

1 Instead of vakhdfind, ‘seize on,’ we should probably read vanend, ‘smite,’ as in the parallel passages mentioned below.

* Compare Zamy4d Yt. 96. Each archangel (see Chap. I, 25, 26) here seizes the arch-fiend (see Chaps. I, 27, XXVIII, 7-12) who is his special opponent.

* Here written Paz. Inder. Compare Pahlavi Yas. XLVII, 1: ‘When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smz/es Indar.’

* Written N&kahéd in Chap. I, 27, and Naikiyas in Chap. XXVIII, 10, where he is: described as a distinct demon from Tarémat in XXVIII, 14.

° Here written Tarév and Z4riA.

* Av. Sraosha, a personification of attentive hearing and obe- dience, who is said to watch over the world and defend it from the demons, especially at night; see Vend. XVIII, 48, 51, 70, &c., Yas. LVI, Srdsh Yt. HAdékht, &c.

7 See Chap. XXVIII, 15-17.

* Comparing § 29 with § 30 it is not very clear whether the author of the Bundahis considered Aharman and the evil spirit as the same or different demons; compare also Chap. XXVIII, 1-6 with 40, 41.

* See Chap. XXVIII, 27.

'° The Zéta is the chief officiating priest in all ceremonies, and the Raspi is the assistant priest.

CHAPTER XXX, 29-33. 129

defeated by the Kifsti! formula the resources of the evil spirit and Az act most impotently, azd by the passage through which he rushed into the sky* he runs back to gloom amd darkness. 31. GO4#ihar® burns the serpent (m4r)* in the melted metal, and the stench and pollution which were in hell are burned in that metal, amd it (hell) becomes quite pure. 32. He (Adharmazd) sets the vault® into which the evil spirit fled, in that metal ; he brings the land of hell back for the enlargement of the world °; the renovation arises in the universe by Azs will, and the world is immortal for ever and everlasting.

33. This, too, it says, that this earth decomes an iceless’, slopeless plain*; even the mountain’,

? The words zak g,h4ni, for 4n geh&ni, are probably a mis- reading of afvyah4n, ‘the kdst? or sacred thread-girdle,’ which is tied round the waist in a peculiar manner, during the recital of a particular formula, in which Afharmazd is blessed and Aharman and the demons are cursed.

* See Chap, III, 10-12. * See §18 and Chap. V, 1.

‘ Probably referring to Az, which means both ‘ greediness’ and ‘serpent.’ It is, however, possible to read ‘G64ihar the serpent burns in’ &c., and there can be no doubt that Gééihar‘s repre- sented as a malevolent being.

* See Chap, III, 10-12. * See §18 and Chap. V, 1.

® Or, perhaps, ‘hiding-place.’ Comparing K20 and M6 together the word seems to be além, which may be compared with Heb. pba ‘a vault,’ or Chald. NDDIN ‘a porch;’ it may, however, be valém, which may be traced to nby ‘to conceal.’ In the old MSS. it is certainly not shé]man, ‘hell,’ which is an emendation due to the modern copy in Paris.

® Or, ‘to the prosperity of the world.’

7 Former translators read anhfkhar, ‘ undefiled,’ but this does not suit the Pahlavi orthography so well as anhas4r, ‘iceless’ (compare Pers. hasar, khasar, or khas4r, ‘ice’); cold and ice, being produced by the evil spirit, will disappear with him.

8 P4z. Am4van is a misreading of Pahl. hamtin, so the reading is anstp (compare Pers. sib) hdmfin. Mountains, being the work of the evil spirit, disappear with him.

* Kak4éd-i-Daittk, see Chap. XII, 7.

[5] K

130 BUNDAHIS.

whose summit is the support of the Ainvar drzdge, they keep down, and it we// not exist.

CHAPTER XXXI}.

o. On the race and genealogy of the Kaydans.

1. Héshyang*? was son of Fravak, son of Styak- mak , sow of Mashya‘, sox of Gayémard. [2. Takh- morup ° was son of Vivanghat °, soz of Yanghad’, sox of Héshyang. 3. Yim,]* Takhmérup, Spitdr*®, and Narsih"™, whom they also call ‘the Rashnt of Kind")

? For this chapter, which is numbered XXXII by previous trans- lators, we have to depend only on K20, TD, and K2ob (a fragment evidently derived from the same original as Kzo and M6, but through some independent line of descent),

2 ts in K2o, but usually Héshang (see Chaps. XV, 28, XXXIV, 3, 4):

® See Chap. XV, 25, 30.

* See Chaps. XV, 2-24, 30, XXXIV, 3.

® Av. Takhmé-urupa of Ram Yt. 11, ZamyAd Yt. 28, Afrin Zarat. 2; written Takhmérup in TD, which is the only MS. in which the passage enclosed in brackets is found, the omission of which by K20 was suspected by Windischmann (Zoroastriche Studien, p.199). This king is the Tahmfras of the Shahnfmah. See also Chaps. XVII, 4, XXXIV, 4.

° Av. Vivanghau of Yas. IX, 11, 20, XXXII, 8, Vend. II, 8, 28, 94, Fravardin Yt. 130, ZamyAd Yt. 35.

* As this Pazand name or title begins with a medza/ y, its initial vowel is probably omitted (see p. 141, note 8).

* Av. Yima or Yima khshaéta of Vend. II,.&c., the Jamshéd of the Shahnaémah (see Chaps. XVII, 5, XXXIV, 4).

* Av. Spityura of Zamy4d Yt. 46.

” Here written Narsi in K20 and Kzob, and Nésth in TD; but see § 5 and Chap. XXIX,6. Windischmann suggests that he may be the Av. Aoshnara pouru-gira of Fravardin Yt. 131, Af. Zarat. 2.

" An epithet equivalent to ‘the Minos of China ;’ Rashnf being the angel of justice, who is said to weigh the meritorious deeds of

XXIX,6. Windischmann suggests that he may be the Av. Aoshnara pouru-gira of Fravardin Yt. 131, Af. Zarat. 2.

" An epithet equivalent to ‘the Minos of China ;’ Rashnf being the angel of justice, who is said to weigh the meritorious deeds of

CHAPTER XXXI, I-6. 131

were all brothers. 4. From Yim and Yimak', who was fis sister, was born a pair, man and woman, and they became husband and wife together; Mirak the AspiyAn? and Ziyanak Zardahim were ‘heir names, and the lineage went on. 5. Spitir was he who, with Dahak, cut up Yim *; Narsih* lived then® also, whom they call Nésr-gyavan*; they say that such destiny (gadman) is allotted to him’, that he shall pass every day in troubles, and shall make all food purified and pure.

6. Dahak* was son of Khritasp, son of Zainigav,

the departed soul against its sins, Neither word is, however, quite certain, as rashnfik may stand for rasntk, ‘spear,’ and has also been translated by ‘light’ and ‘hero;’ Ainé, moreover, was probably not China, but Samarkand (see Chaps. XII, 13, 22, XV, 29).

1 See Chap. XXIII, r.

2 Av, Athwy4na of Aban Yt. 33, Gos Yt. 13, Fravardin Yt. 131, ZamyAd Yt. 36, &c., where it is the family name of Thraétaona, who is said to be a son of Athwya in Yas. IX, 23, 24. In the text this name seems to be used rather as a title than a patronymic, and in § 7 it appears to be a family surname.

8 As stated in Zamy€d Yt. 46.

4 Here written Narsak in K20 and K2ob, and Ndésth in TD.

5 TD has ‘together,’ instead of ‘then.’

® So in K20, but K2ob has Narst-gy4van, and TD has Nésth- viyavanik (or ntyazanik). Perhaps we may assume the epithet to have been nigir-viyA4vanik (or niyazanfk), ‘one with a bewil- dering (or longing) glance.’

7 Justi supposes this clause of the sentence refers to Yim and the disease which attacked his hand. If this be the case it may be translated as follows: ‘they say afghash is produced on his hand (yadman), so that,’ &c.; aighash being a disease, or evil, men- tioned in Vend. XX, 14, 20, 24; compare Chap. XXVIII, 33.

§ Or Az-i Dahak, the Av. Asi Dahaka, ‘destructive serpent,’ of Yas. IX, 25, Vend. I, 69, Aban Yt. 29, 34, Bahrém Yt. 40, Zamyad Yt. 46-50. A name applied to a foreign dynasty (probably Semitic) personified as a single king, which conquered the dominions of Yim (see Chap. XXXIV, 5).

K 2

132 BUNDAHIS.

son of Virafsang, son of Taz, son of Fravak, son of Siyakmak!; by Azs mother Dahak was of Udai?, son of Bayak, sow of Tambayak, soz of Owokhm’, soz of Pairi-urvaésm 4, son of Gadhwithw®, sox of Driagas- kan °, sow of the evil spirit.

7. Frédan the Aspiyan? was son of Pir-tora® the Aspiyan, son of Sdk-téra® the Aspiyan, son of Bér- tora the AspiyAn, son of Styak-t6ra the Aspiyan, soz of Spéd-téra the Aspiyan, son of Gefar-t6ra the Aspiyan, son of Ramak-tora the Aspiydn, son of

* For the last three names, see Chap. XV, 25, 28.

Frédan the Aspiyan? was son of Pir-tora® the Aspiyan, son of Sdk-téra® the Aspiyan, son of Bér- tora the AspiyAn, son of Styak-t6ra the Aspiyan, soz of Spéd-téra the Aspiyan, son of Gefar-t6ra the Aspiyan, son of Ramak-tora the Aspiydn, son of

* For the last three names, see Chap. XV, 25, 28.

* Pahl. Addin TD; compare ‘the demon Uda’ of Chap. XXVIII, 19. The following two names look like ‘ fear’ and ‘ gloom-fear,’ both appropriate names for demons.

* TD has Paz. Owdikh ; compare Av. aoiwra, ‘a species of night- mare,’ observing that r and 6 are often written alike in Pahlavi.

* TD and K2ob have P4z. Pairi-urva-urvaésm, and Kzo has Pai-urvaésm.

° TD has P4z. Gawithw.

* So in TD, but K2o has P&z. Drus-i ayaska, and Kzob has Drug-i ayask&. It corresponds to Av. drugaska in Vend. XIX, 139, Vistasp Yt. 26. This genealogy appears to trace Dahak’s maternal descent through a series of demons.

” Av. Thraétaona, son of Athwya, but generally called ‘the Athwy4- nian,’ who slew the destructive serpent (asi dah&ka), see Yas. IX, 24, 25, Vend. I, 69, Aban Yt. 33, 61, Gds Yt. 13, Fravardin Yt. 131, Bahram Yt. 40, Ram Yt. 23, Ashi Yt. 33, Zamy4d Yt. 36, 92, Af. Zarat. 2. In the Shahnamah he is called Ferfdfn son of Abtin.

* This name is omitted in K20, but occurs in the other two MSS. ; it is a Huzvaris hybrid equivalent to Paz. Pir-gau and Av. Pouru- gau, which is a title of an Athwy4nian in Af. Zarat. 4, Vistasp Yt. 2. This genealogy consists almost entirely of such hybrid names, which have a very artificial appearance, though suitable enough for a race of herdsmen, meaning, as they severally do, ‘one with abun- dant oxen, with useful oxen, with the brown ox, with the black ox, with the white ox, with the fat ox, and with a herd of oxen.’

* So in TD, but the other two MSS. have Sty4k-t6ra, which is probably wrong, as the same name occurs again in this genealogy.

CHAPTER XXXI, 7—II. 133

Vanfraghesn'! the Aspiyan, son of Yim, son of Vivanghad ; as these, apart from the Aspiyan Par- tora, were ten generations, they every one lived a hundred years, which becomes one thousand years ; those thousand years were the evil reign of Dahak. 8. By the Aspiyan Par-tora was begotten Frédin, who exacted vengeance for Yim; together with him? also were the sons Barmayfin avd Katadyn, dué Fréddn was fuller of glory than they.

9. By Frédtin three sons were begotten, Salm and Tag and Airié*; and by Airié one son and one pair* were begotten; the names of the couple of sons were Vanidar and Anastokh °, avd the name of the daughter was Giizak*. 10, Salm and Tig slew them all, Airi# and Aés happy sons, du¢ Frédin kept the daughter in concealment, azd from that daughter a daughter was born’; they became aware of #7, and the mother was slain by them. 11. Frédin provided for the daughter *, also in concealment, for

? In TD this name can be read Vanfrékisn or Vanfrékgan.

11. Frédin provided for the daughter *, also in concealment, for

? In TD this name can be read Vanfrékisn or Vanfrékgan.

* TD has ‘as well as Aim.’ Kzob omits most of this sentence by mistake.

8 These sons, as Windischmann observes, are not mentioned in the extant Avesta, but their Avesta names, Sairima, Tfirya or Tfira, and Airya or Airyu, may be gathered from the names of the countries over which they are supposed to have ruled (see Fravardin Yt. 143).

* TD has ‘two sons and one daughter.’

® TD has Anidar and Anastabd.

® Or Gfigak, in TD; the other MSS. have Paz. Ganga here, but Guzak in § 14; it is identical with the name of Héshyang’s sister and wife in Chap. XV, 28. In the Paézand G&masp-namah the name of Frédiin’s grand daughter is written Virak.

7 Reading min zak dikht dfikht-1 z4d as in Kzob and TD; some uncertainty arises here from the words d&kht, ‘daughter,’ and dvd, ‘ pair,’ being written alike in Pahlavi.

® TD has bartman, ‘ daughter,’ indicating that the word in K20 must be read daikht, and not dvad, ‘ pair.’

134 BUNDAHIS.

ten generations, when MAands-i Khirshéd-vinik was born from 4zs mother, [so called because, as he was born, some of ]! the light of the sun (khdrshéq) fell upon Azs nose (vinik), 12. From Mants-i Khar- shéd-vinik and fis sister? was Mands-khirnar, axd from MAnts-khirnar [and his sister] was Mantshihar born®, by whom Salm and Tag were slain in revenge for Airi£*. 13. By MAndsfihar were Fris, Nédar ®, and Dirdsréb * begotten.

14. Just as Mandssihar was of Mands-kharnar, of Mants-khfirnak’?, who was M4m-sozak 8, of Airak, of Thritak, of Bitak, of Frazisak, of Zisak®, of Fragt- zak, of Giizak, of Airi#, of Frédtin, so Frasiyav! was

' The phrase in brackets occurs only in TD; and the whole passage from ‘vinik’ to ‘sun’ is omitted in K2o, evidently by mistake.

* TD has ‘from Mantis and Ais sister,’ and Kzob has ‘from MAnis-hfi4ihar and Mants-khfirshéd.’

* The words in brackets occur only in TD, and K2ob has ‘from Mantis-khfrnar also was Manis-khfrnak, from Mants-khdrnaék was Mantsfihar born,’ but this introduction of an extra generation is not confirmed by the list of names in § 14. The term khdrnak (or khfrnak) seems to be merely a transcript of the Avesta word of which khfrshéd-vinik, ‘sun-nose,’ is a translation. The other term khfirnar can also be read khfrvar, but K2o has P4z. Avar- nar. Manfsdihar is the Av. Manusfithra of Fravardin Yt. 131, where he is styled the Airyavan, or descendant of Airyu (Airt4).

‘ TD has ‘and vengeance exacted for Airif.’

® See Chap. XXIX, 6,

* Paz. Durasro, but the Pahlavi form, given in the text, occurs in § 31 and Chap. XXXII, 1 in TD, which MS. omits this § by mistake,

7 The same as MAnfs-i khfirshéd-vintk, as noted above.

* This Pazand epithet seems to mean ‘mother-burning,’ and may have some connection with the legend mentioned in § 11. TD has min am Giigak, ‘ whose mother was Giigak.’

XXXII, 1 in TD, which MS. omits this § by mistake,

7 The same as MAnfs-i khfirshéd-vintk, as noted above.

* This Pazand epithet seems to mean ‘mother-burning,’ and may have some connection with the legend mentioned in § 11. TD has min am Giigak, ‘ whose mother was Giigak.’

* K2ob omits the five names from Afrak to ZQsak.

Av, Frangrasyan, the Tfryan, of Yas, XI, 21, Aban Yt. 41,

CHAPTER XXXI, I2-2I. 135

of Pashang, of Zaésm', of Tarak, of Spaényasp, of Daréshasp, of Tig, of Frédfin. 15. He (Frasiyaz) as well as Karsévaz*, whom they call Kaddn*, and Aghrérad * were all three brothers.

(16°. Pashang and Visak were both brothers. 17. By Visak were Piran*®, Haman, San’, and other brothers begotten. 18. By Frasiyav were Frasp-i Ar, San, Shédak*, and other sons begotten; and Vispan-fry4®, from whom Kai-Khiasréb was_ born, was daughter of Frdsiyav, and was of the same mother with Frasp-i Adr. 19. From Frasp-i A dr were Sirak, Astrik, and other children ; axd by them were KhvAst-atrikht, Yazdan-atrikht, Yazdan-sardad, Fréh-khird, La-vahak”™, and others begotten, a recital of whom wox/d be tedious.

20. By Aghrérad was Gépatshah™ begotten. 21. When Frastyav made Mantséthar, with the Iranians, captive in the mountain-range (gar) of Padashkh-

Gos Yt. 18, 22, Ashi Yt. 38, 42, Zamydd Yt. 56-63, 82, 93; called Afrasiyab in the Shahnamah.

' Zadsam in the Shahnémah.

2 Garsivaz in the Shahnémah.

* TD has Pahl. Kidan.

* See Chap. XXIX, 5.

5 The remainder of this chapter is found only in TD.

° Piran Visah is Afrasiyéb’s chief general in the Shahnamah, and Himan and Pilsam are his brothers.

7 This name is very ambiguous in Pahlavi, as it can be read many other ways.

§ Shédah in the Shahnamah.

® She is called Farangis in the Shahnamah.

10 The reading of several of these names is more or less uncer- tain, but the object of the author is evidently to apply opprobrious epithets to all the male descendants of Afrasiyab.

1 TD has Gdépat-malka here, as also in Chap. XXIX, 5, where it is said to be a title of Aghrérad (always written Agrérad in TD).

136 BUNDAHIS.

var!, and scattered ruin and want among them, Aghrérad begged a favour of God (yazdan), and he obtained the benefit that the army and cham- pions of the Iranians were saved by him from that distress. 22. Frdsty4v slew Aghrérad for that fault; and Aghrérad, as his recompense, begat such a son as Gédpatshah.

23. Afizébé the Tthmaspian?, Kanak-i Barzist, Arawisanasp, azd Vaétand-i Raghindid were the three sons aud the daughter of Agdimasvak 8, the sou of Nédar, son of MAantskihar, who begat Afizébé. 24. Kavad‘ was a child in a waist-cloth (kuspiq@); they abandoned zm on a river, azd he froze upon the door-sills (kavadakan); Atiz6bé perceived and took Aim, brought Azm up, and settled the name of the trembling child.

24. Kavad‘ was a child in a waist-cloth (kuspiq@); they abandoned zm on a river, azd he froze upon the door-sills (kavadakan); Atiz6bé perceived and took Aim, brought Azm up, and settled the name of the trembling child.

25. By Kavad was Kai-Apivéh begotten; by Kai-Apivéh were Kai-Arsh, Kai-Vyarsh, Kai-Pisdan, and Kai-Kats begotten; by Kat-Kats was Siya- vakhsh begotten ; by Siyavakhsh was Kai-Khdsréb®

* The mountains south of the Caspian (see Chap. XII, 17).

® Av. Uzava Tiimaspana of Fravardin Yt. 131, called Zav, or Zab, son of Tahmasp, in the Sh4hnamah,

* None of these names, which TD gives in Pazand, are to be found in the portion of the Avesta yet extant.

* Av. Kavi Kavita of Fravardin Yt. 132, Zamyad Yt. 71, called Kai-Qub4d in the Shahnfmah. There appears to be an attempt, in the text, to derive his name from the ‘ door-sill’ on which he is said to have been found.

° The Avesta names of these seven other Kay4ns are, respectively, Kavi Aipi-vanghu, Kavi Arshan, Kavi Byarshén, Kavi Pisanangh, Kavi Usadhan, Kavi Syavarshan, and Kavi Husravangh (see Fra- vardin Yt. 132, Zamydd Yt. 71, 74); omitting the third, they are called, respectively, Armin, Aris, Pasin, Kai-K4évfis, Siyavush, and Kai-Khusr6é in the Shahnimah. TD, omitting the first letter, has Sano for Pisdn ; it also writes Kaf-Kayfiks and Kai-Khdsrévi.

CHAPTER XXXI, 22—30. 137

begotten. 26. Keresdsp! and Afirvakhsh* were both brothers. 27. Athrat*® was son of Sahm, son of Trak, son of Spaényasp, son of Daréshasp‘, son of Tag, son of Frédin. 28. Léharasp® was son of Atiziv *, son of Mantis, son of Kai-Pisin’, son of Kat-Apivéh, son of Kalt-Kavad. 29. By Kai- Léharasp were Vistasp, Zarir*, azd other brothers begotten; by Vistasp were Spend-dad® and Péshyé- tani’? begotten; and by Spend-dad were Vohiman", Ataré-tarsah, Mitré-tarsah, and others begotten.

30. Artakhshatar descendant of Papak—of whom his mother was daughter—was son of Sasan™, son of

1 Av. Keresaspa of Yas. IX, 31, 36, 39, Vend. I, 36, Aban Yt. 37, Fravardin Yt. 61, 136, Ram Yt. 27, Zamy4d Yt. 38-44, Af. Zarat. 3; he is called Garsdsp in the Shahnamah.

2 Ay, Urvakhshaya of Yas. IX, 31, Ram Yt. 28, Af. Zarat. 3. These brothers were sons of Thrita or Athrat, mentioned in the next §.

® Av. Thrita of the Sama race (see Yas. IX, 30, Vend. XX, 11) and father of Keresdspa, whose genealogy is given in a passage interpolated in some copies of the Shahnfmah as follows : Garsasp, Atrat, Sam, Tfirag, Sidasb, Tar, Jamshéd.

* Written Daréshap in TD, both here and in § rq.

5 Av. Aurvad-aspa of Aban Yt. 105, Vistasp Yt. 34, 46, called Luhrasp in the Shéhnamah.

® Reading doubtful.

7 Written Ka-Pisin here, but he is the same person as Kai- Pisan of § 25; the latter part of the name is written both Pisanangh and Pisina in the Avesta.

® Probably Zargar (being Av. Zairivairi of Abin Yt. 112, 117, Fravardin Yt. ror), but called Zarir in the Shahnamah.

® Reading doubtful.

7 Written Ka-Pisin here, but he is the same person as Kai- Pisan of § 25; the latter part of the name is written both Pisanangh and Pisina in the Avesta.

® Probably Zargar (being Av. Zairivairi of Abin Yt. 112, 117, Fravardin Yt. ror), but called Zarir in the Shahnamah.

® Av. Spemt6-data of Fravardin Yt. 103, Vistasp Yt. 25, called Isfendiyar in the Shahnamah.

10 See Chaps. XXIX, 5, XXXII, 5.

11 Called Bahman in the Shahnamah, and Ardashir the Kayanian’ in Bahman Yt. IJ, 17; the successor of his grandfather Vistasp (see Chap. XXXIV, 8).

12 The text is rather obscure, but the Ka4rndmak of Ardashir-i Papakan states clearly that Ardashir was son of Sdsan by the

138 BUNDAHIS.

Véh-afrid and! Zarir, soz of SAsAn, soz of Artakhsha- tar who was the said Vohfiiman soz of Spend-dad. 31. The mother of Kai-Apivéh was Farhank ?, daughter of him who ts exalted on the heavenly path®, Urvad-gai-frast*, son of Rak, son of Darasrdéb, son of Mandssihar. 32. This, too, it says, that the glory® of Frédan settled on the root of a reed (kany4) in the wide-formed ocean; aud Noktarga °, through sorcery, formed a cow for tillage, ad begat children there; three years he carried the reeds there, axd gave them to the cow, until the glory went on to the cow; he brought the cow, milked her milk, azd gave z¢ to his three sons; as ¢hetr walking was on hoofs, the glory did not go to the sons, but to Farhank. 33. Ndktarga wished to injure’ Far- hank, éw¢ Farhank went with the glory away from

daughter of P&pak, a tributary ruler of Pars under Ardavan, the last of the Askaniyan monarchs,

1 So in the Pahlavi text, which therefore makes Véh-afrid a woman’s name (like Pers. Beh-@frin) ; but this is doubtful, as the MSS. often confound va, ‘and,’ and i, ‘ son of.’

* In the Shahnamah Farhang is mother of Kai-Kavis. The Pahlavi name can also be read Faranak, the name of the mother of Ferfdfin in the Shahn&mah.

* Paz. vidharg-afrastaka, which looks more like an epithet than a name.

* Or, perhaps, ‘ Urvad-gf son of Frast.’

® The divine glory which was supposed to accompany all legiti- mate sovereigns of Iran, from the time of Hdshyang even to that of the Sasanian dynasty ; itis the Av. Avarenangh of the Zamyaéd Yast, and is said to have fled to the ocean for refuge during the reign of foreign dynasties and wicked kings (see Aban Yt. 42, Zamy4d Yt. 51, 56, 59, 62).

° The last syllable is so written, in Pazand, in § 33.

" Reading hangidan6d, ‘to injure,’ instead of khungdand, which may mean ‘to embrace;’ the difference between the two words being merely the letter f.

CHAPTER XXXI, 31-38. 13 the fierce (tib) father, and made a vow (patyastak) thus: ‘I will give my first son to Adshbam*.’ 34. Then Afishbam saved her from the father; and the first son, Kai-Apivéh, she bore and gave to A(sh- bam, was a hero associating with Adshbam, and travelled in Adshbam’s company.

13 the fierce (tib) father, and made a vow (patyastak) thus: ‘I will give my first son to Adshbam*.’ 34. Then Afishbam saved her from the father; and the first son, Kai-Apivéh, she bore and gave to A(sh- bam, was a hero associating with Adshbam, and travelled in Adshbam’s company.

35. The mother of Adzébé was the daughter of Namfdin the wizard, when Ndmak#? was with Frasiyavz.

36. And, moreover, together with those begotten by Sam* were six children in pairs, male avd female; the name of one was Damnak, of one Khisrév, and of one Margandak, and the name of each man and woman together was one. 37. And the name of one besides them was Dast4n‘; he was considered more eminent than they, and Sagansih® and the southern quarter were given to him; and Avar-shatré® and the governorship were given by him to Avarnak. 38. Of Avar-shatré this is said, that z¢ zs the district of Avarnak, azd they offered blessings 4o Srésh and Ardavahist in succession; on this account is ¢her possession of horses and possession of arms; and on account of firm religion, purity, and manifest joy,- good estimation and extensive fame are greatly

1 This name means ‘the dawn;’ perhaps it may be identified with Av. Usinemangh or Usenemangh of Fravardin Yt. 113, 140, whose wife Freni may possibly be the Farhank (or Franak) of the text.

2 So in TD, but it is probably only a variant of Namfin.

’ The grandfather of Rustam (see § 41). In the Avesta he is usually called Sdma Keresdspa with the title Nairimanau; while in the Shahnémah Sam is son of Nariman.

* Another name for Z4l, the father of Rustam, in the Shahnamah.

5 The same as Sagastan.

® Or, perhaps, ‘the upper district.’

140 BUNDAHIS.

among them. 39. To Damnak the governorship of Astristén was given; sovereignty and arranging the law of sovereignty, wilfulness and the stubborn de- fects they would bring, were among them. 40. To Sparnak! the governorship of Spahdn? was given ; to Khisrév the governorship of Rai* was given; to Margandak the kingdom, forest settlements, and mountain settlements of Padashkhvargar were given; where they travel nomadically, and ‘¢here ave the forming of sheep-folds, prolificness, easy procreation, and continual triumph over enemies. 41. From Dastan proceeded Ridastam * and Hiza- varak °.]

CHAPTER XXXII,

1. On the kindred of Périshasp’, soz of Paiti- rasp®, soz of Aurvadasp®, son of Haésadasp”™, son of

* He would seem not to have been a son of Sam, as he is not mentioned before. The reading of all these names is uncertain.

* The Pahlavi form of Ispahan.

® Av. Ragha of Yas. XIX, 51, Vend. I, 60, whose ruins are near the modern Teherfn.

* The usual Pahlavi form of Rustam.

®* Or Afizvérak; Rustam’s brother is called Zava4rah in the Shahnamah,

* This chapter, which is numbered XXXIII by previous trans- lators, is found in all MSS., but in TD it forms a continuation of the preceding chapter, beginning with the name Pérfishasp.

* The usual Pahlavi form of Rustam.

®* Or Afizvérak; Rustam’s brother is called Zava4rah in the Shahnamah,

* This chapter, which is numbered XXXIII by previous trans- lators, is found in all MSS., but in TD it forms a continuation of the preceding chapter, beginning with the name Pérfishasp.

: * Av. Pourushaspa of Yas. IX, 42, 43, Vend. XIX, 15, 22, 143, Abn Yt. 18, &c.

* K2o has Paz. Spitarsp, and M6 has Paz. Pirtrasp (see hote on Chap. XXXIII, 1), The reading in the text is doubtful.

® Omitted in K2o0 and TD.

*° Ay. Haékadaspa of Yas. XLV, 15, LI, 3.

CHAPTER XXXI, 39 —XXXII, 3. 141

a ee ee ee ee

Kakhshnis’, son of Paitirasp, son of Hardarsn ?, son of Hardar’, son of Spitaman *, son of Vidast °, son of Ayazem, son of Ragan®, son of Dirdsrdb’, son of MAantsfihar*. 2. As Paitirasp Aad two sons, one Pérdshasp and one ArAsti®, by Pérdshasp was Za- ratist begotten for a sanctuary of good religion ™, and by ArAsti was Médy6k-mah " begotten. 3. Zara- tdst, when he brought the religion, first celebrated

? Windischmann suggests Av. Xakhshn6is (gen.) of Fravardin t. 114.

* K2o has Paz. Harsn and TD has Harakidirsnd.

3 TD has Harffdir, or Ardidiar.

* Or Spitém (as the last syllable is the patronymical suffix), Av. Spitama, the usual patronymic of Zarattist.

® May be read V4dist in TD.

* Possibly the same person as Rak in Chap. XXXI, 31; but see XXXIII, 3.

7 So in TD, but Paz. Durdsrun in K20, M6.

* This genealogy is somewhat differently given in the Vagarkard-i Dinik (pp. 28, 29),as published in Bombay by Dastur Peshotanji Beh- ramji Sanjana in 1848; and is extended back, through the genera- tions mentioned in Chap. XXXI, 1, 2,7,14,to GayOmard, as follows : ‘Pérfishasp6 son of Paitirasp, and Arasp6 son of Paitirasp, Urvan- dasp, Haésadasp, Aikhshnus, Paétirasp, Hardrsn, Haridar, Spita- mand, Vaédist, Nayazem, Ragisn, Dairasréb, Maniséihar sovereign of Iran, M4nus-khfirnar, Manus-khfirnaék, Nérydsang, Varsid-din, Vizak, Airyak, Aithritak, Ibitak, Frazisak, Zisak, Frasizak, Izak, Airi4, Frédtin lord of Khvantras, Par-t6ra the Asptkan, Névak-t6ra the Asptkan, Sdg-t6ra the Asptkan, Géfar-t6ra the Aspikan, Van6- i-fravisn the Aspikan, Yim lord of the seven regions, Vivanghad, Ayanghad, Ananghad, Takhmérup, Héshang the Pésdad, lord of the seven regions, Fravaék, Siyamak, Mashy6 whose wife was Mashyak, Gayédkmard the first man, and father of all mankind in the material world.’ fe

® Av. Ardstaya of Fravardin Yt. 95 ; TD has Arastih.

10 The Pazand words darg4 hidainis appear to be merely a misreading of Pahl. dargds-i hidindth.

4 Ay, Maidhyé-maungha of Yas. L, 19, Fravardin Yt. 95, 106. He is said to have been Zaratfist’s first disciple.

142 BUNDAHIS.

worship! azd expounded in Airan-vég, and Médy6k- mah received the religion from him. 4. The Moébads? of Pars are all ¢vaced back to this race of Mantsihar.

4 Ay, Maidhyé-maungha of Yas. L, 19, Fravardin Yt. 95, 106. He is said to have been Zaratfist’s first disciple.

142 BUNDAHIS.

worship! azd expounded in Airan-vég, and Médy6k- mah received the religion from him. 4. The Moébads? of Pars are all ¢vaced back to this race of Mantsihar.

5. Again, I say, by Zaratist® were begotten three sons and three daughters *; one soz was Isadvastar°, one Adrvatad-nar*, and one Khirshéd-£thar’; as Isadvastar was chief of the priests he became the Mébad of Mébads, azd passed away in the hun- dredth year of the religion; Adrvatad-nar was an agriculturist, azd the chief of the enclosure formed by Yim§8, which is below the earth; Khirshéa@-4ihar was a warrior, commander of the army of Péshyé- tani, sow of Vistasp, axd dwells in Kangdez*; and of the three daughters the name of one was Frén, of one Srit, avd of one Pérufist*®. 6. Afirvatad-nar and Khirshéa-sihar were from a serving (£akar) wife”, the rest were from a privileged (padakhshah) wife.

* Reading frag yast; but it may be frag gast, ‘wandered forth.’

* The class of priests whose special duty is to perform all reli- gious rites and ceremonies.

* This paragraph is quoted, with a few alterations, in the Vagar- kard-i Dintk, pp. 21-23.

* K2o omits the ‘three daughters’ here, by mistake.

® Av. Isad-vastra of Yas. XXIII, 4, XXVI, 17, Fravardin Yt. 98.

* Av. Urvatad-nara of Vend. II, 143, Fravardin Yt. 98. Kz2o and M6 have Afirvartad-nar, and TD has Afirvatad-nar.

" Av. Hvare-Aithra of Fravardin Yt. 98; TD has Khfr-Athar.

* See Chap. XXIX, 5. Windischmann and Justi consider the clause about Péshyétanfi as inserted by mistake, and it is omitted in the Vagarkard-i Dinik (p. 21); it is found, however, in all MSS. of the Bundahis.

* These daughters are the Av. Freni, Thriti, and Pouru-Aista of Fravardin Yt. 139 ; the last is also mentioned in Yas. LII, 3.

'* The following is a summary of the Persian descriptions of the . five kinds of marriage, as given in the Rivayats :—

A padshah (‘ruling, or privileged’) wife is when a man marries,

CHAPTER XXXII, 4-7. 143

71. By Isadvastar was begotten a son whose name was Ururviga?, and they call him Arang-i Biradan® (‘fore-arm of brothers’) for this reason, that, as they

——

with the parents’ consent, an unbetrothed maiden out of a family, and she and her children remain his in both worlds.

A yfikan or ayfik (‘only child’) wife is an only child, married with the parents’ consent, and her first child belongs to them; after its birth she becomes a padsh4&h wife. She is entitled to one- third of her parents’ property for giving up the child.

A satar (‘adopted’) wife is‘when a man over fifteen years of age dies childless and unmarried, and his relatives provide a maiden with a dowry, and marry her to another man; when half her chil- dren belong to the dead man, and half to the living, and she herself is the dead man’s wife in the other world.

A kakar or 4akar (‘serving’) wife is a widow who marries again ; if she had no children by her first husband she is acting as a satar wife, and half her children by her second husband belong to her first one; and she herself, in any case, belongs to her first husband in the other world.

A khfid-saraf or khfiid-sar4? (‘self-disposing’) wife is one who marries without her parents’ consent; she inherits no property from her parents until her eldest son has given her as a padsh&h wife to his father.

1 Instead of this sentence the Vagarkard-i Dintk (pp. 21, 22) has the following, which appears to rest upon a misinterpretation of the text :—

‘ And Zaratfist the righteous had three wives; all three were in the lifetime of Zaratfist, and all three wives were living throughout the lifetime of Zaratfist; the name of one was Hvév, of the second Urvig, of the third Arnig-bareda. And from Urvig, who was a privileged wife, four children were born; one was the son Isad- vAstar, and the three daughters, namely, Frén, Sritak, and Pérufist ; these four were from Urvig. And from the wife Arnig-bareda two sons were born, one Afirvart-nar, and the second Khfirshéd-Athar ; and Arnig-bareda was a serving wife, and the name of the former husband of Arnig-bared4 was Mitré-ayar. And from Hvév, who was a privileged wife, were three sons, namely, Hishédar, Hish- édar-mah, and SdéshAns, as it says,’ &c. (as in § 8).

2 TD has Pahl. Afrvarvigak or Khfrdrfpak.

8 So in TD.

144 BUNDAHIS.

were from a serving wife, ske then delivered them over to Isadvastar through adoption. 8. This, too, one knows, that three sons of Zaratfst, namely, Hiishédar, Hishédar-mah!, and Sdéshyans?, were from Hvdév*; as it says, that Zaratfist went near unto Hvév three times, azd each time the seed went to the ground; the angel Nérydsang* received the brilliance and strength of that seed, delivered 2z¢ with care to the angel Andhid®, and in time will blend z¢ with a mother. 9. Nine thousand, nine hundred, and ninety-nine, and nine myriads® of the guardian spirits of the righteous are intrusted with z¢s protection, so that the demons may not injure 227,

10. The name of the mother of Zaratfist was Dughda °, azd the name of the father of the mother of Zaratist was Frahimrava °.

* Av. Ukhshyad-ereta and Ukhshyad-nemangh of Fravardin Yt. 128.

* Av. Saoshyis of Vend. XIX, 18, Fravardin Yt. 129, &c. See Chaps. XI, 6, XXIX, 6, XXX, 3, 4, 7, 17, 25, 27.

* Av. Hvévi of Fravardin Yt. 139, Din Yt. 15; the Pahlavi form of the name, as given once in TD, is Hiva6bé.

* See Chap. XV, r.

* Av. anahita of Aban Yt. 1, &c.; a female personification of ‘unsullied’ water, known generally by the epithet ardvf sfira (the Arédvivsir of Chap. XIII), and whose name is also applied to the planet Venus (see Chap. V, r).

* So in M6; other MSS, have ‘9,999 myriads,’ but see Fra- vardin Yt. 62.

’ This last phrase, about the demons, is omitted in TD and the Vagarkard-i Dinik.

XIII), and whose name is also applied to the planet Venus (see Chap. V, r).

* So in M6; other MSS, have ‘9,999 myriads,’ but see Fra- vardin Yt. 62.

’ This last phrase, about the demons, is omitted in TD and the Vagarkard-i Dinik.

* The Avesta word for ‘ daughter.’

* TD has Paz, Fereéhimruvana.

CHAPTER XXXII, 8—xxxIII, 3. 145

(CuarTeR XXXIII},

o. The family of the Mébads (‘ priests’).

1. Bahak* was son of Hadbakht, som of Ataré- bondak, son of Mahdad, son of Médyék-mah, sox of Frah-vakhsh-vindad’, son of Médy6k-m4h, son of Kad*, son of Médyék-mah, son of ArdAstih, son of Paitiradsp®. 2. As Bahak was Mébad of Mébads (high-priest) unto Shahpdhar®, son of Adharmazd, so Kad was the great preceptor (farm4dar) unto Darat ’.

3. Atard-pad * was son of Maraspend, son of Dad- ardA, son of Daaltrad, son of Hadind, son of Ataré- dad, son of Mandséihar, son of Vohiman-Aihar, son of Fryan6 °, soz of Bahak?, sow of Frédiin, son of Fra-

1 This chapter is found only in TD, where it forms a continua- tion of the preceding, and affords a means (see §§ 10, 11) for determining the age of the recension of the text contained in that MS. As nearly all the names are written in Pahlavi letters, the pronunciation of many of them is merely a matter of guess.

* Here written Béhak, but it is Bahak or Bak in § 2; compare Bahak in § 3, and Av. Baungha of Fravardin Yt. 124.

’ Compare Ay. Frashavakhsha of Fravardin Yt. ro9.

* Compare Av. Kata of Fravardin Yt. 124.

> See Chap. XXXII, 2, for the last three generations ; TD has Pirtarasp here, like the variant of M6 in Chap. XXXII, r.

6 The Sasanian king Shapdar II, who reigned a.p. 309-379.

7 According to the chronology of the Bundahis (Chap. XXXIV, 8, 9), Daraf lived only some four centuries before Shapfr II, for which period only seven generations of priests are here provided. This period, moreover, is certainly about three centuries less than the truth.

8 This priest was prime minister of Shapfr Il.

® Compare Av. Fryana of Yas. XLV, 12.

10 This name is repeated in TD, probably by mistake (compare Bahak in §§ 1, 2).

[5] L

146 BUNDAHIS.

shaitar', soz of Pérushasp, soz of Vindsp, son of Nivar, soz of Vakhsh, soz of Vahidhrés, soz of Frast, son of G&k*, son of Vakhsh, soz of Frydn, son of Ragan, soz of Dirdsréb, soz of Mandsfthar 3.

4. Mitré-variz was son of Nigds-afztd-dak, son of Shirtashésp, soz of Parstva, sow of Urvad-ga, son of Taham, soz of Zarir, soz of Dtrdsrdb, sox of Mants*. 5. Darnamik was son of ZAgh, son of Masvak, son of Nodar ®, son of Mandsfthar.

6. MitrO6-akdvid zs son of Mardan-véh °, sox of Afrébag-vindaid, son of Vindad-i-pédik, son of Vaé- baikht’?, soz of Bahak, soz of V4é-bikht. 7. The mother from whom I was born is Hfimai, daughter of Freh-mah, who also was the righteous daughter ®

7. The mother from whom I was born is Hfimai, daughter of Freh-mah, who also was the righteous daughter ®

* This is probably a semi-Huzvaris form of Frashéstar.

* Perhaps this name should be read along with the next one, so: as to give the single Pazand name Skinas or Skivas.

* See Chap, XXXII, 1, for the last three generations. According to this genealogy Atarép4d-i Maraspendan was the twenty-third in descent from Manfiskthar, whereas his contemporary, Bahak (§ 1), was twenty-second in descent from the same.

* No doubt Manfissihar is meant; if not, we must read Mantis- dirnamik in connection with § 5.

° Here written Nidar, but see Chaps. XXIX, 6, XXXI, 13.

° Here written Mard-véh, but see § 8.

" Here written Aé-vakht, but see § 8; it may be Vis-bfkht, or Vés-bikht.

* The text is amidar mfinas li agas zerkhfind Himét daikht-i Freh-mah-i4 ahardb vaikht (dakht?). We might perhaps read ‘ Freh-mah son of A’ahardb-bikht,’ but it seems more probable that §§ 7, 8 should be connected, and that the meaning intended is that Hfima? was daughter of Freh-mah (of a certain family) and of Pfyisn-shad (of another family); she was also the mother of the editor of that recension of the Bundahis which is con- tained in TD ; but who was his father? The singularly unnecessary repetition of the genealogy of the two brothers, Mitr6-akavid and Piyisn-shad, in §§ 6, 8, leads to the suspicion that if the latter

CHAPTER XXXIII, 4—11. 147

of Mah-aydr son of Mah-béndak, sox of M&h-baikht. 8. Pfyisn-shad zs son of Mardin-véh, son of Afrdbag- vindad, son of Vindid-i-pédik, son of VAé-bikht, sow of Bahak, soz of Vaé-baikht.

g. All the other Mébads who have been renowned in the empire (khaidiyth) were from the same family it is said, avd were of this race of MAnts- Aihar', 10. Those Mdbads, likewise, who now exist are all from the same family they assert, and I, too, they boast, whom they call * ‘the administra- tion of perfect rectitude’ (Didakih-i Ashévahist6)*. 11. Yaidin-Yim sox of Vahrim-shad, son of Zaratist, Ataré-pid son of Maraspend, sox of Zad-sparham *,

were his mother’s father, the former was probably his own father or grandfather. Unfortunately the text makes no clear statement on the subject, and § ro affords further material for guessing otherwise at his name and connections.

* Compare Chap. XXXII, 4.

* Reading va lif laband-i karitind.

Unfortunately the text makes no clear statement on the subject, and § ro affords further material for guessing otherwise at his name and connections.

* Compare Chap. XXXII, 4.

* Reading va lif laband-i karitind.

* This looks more like a complimentary title than a name, and if the editor of the TD recension of the Bundahis were the son or grandson of Mitré-akavid (§ 6) we have no means of ascertaining his name; but if he were not descended from Mitr6-akAvid it is possible that §§ ro, rr should be read together, and that he was the son of Yidin-Yim. Now we know, from the heading and colophon of the ninety-two questions and answers on religious subjects which are usually called the D&distén-i Dinik, and from the colophons of other writings which usually accompany that work, that those answers were composed and certain epistles were written by Mants4ihar, son of Yadan-Yim, who was high-priest of Pars and Kirman in a.y. 250 (A.p. 881), and apparently a more important personage than his (probably younger) brother Zad- sparham, who is mentioned in § r1 as one of the priests contem- porary with the editor of the TD recension. If this editor, therefore, were a son of Yiidan-Yim (which is a possible interpretation of the text) he was most probably this same Manfisdihar, author of the Dadistan-i Dinik (see the Introduction, § 4).

* The last name is very probably superfluous, Zi¢-sparham

L 2

148 BUNDAHISs.

Zad-sparham son of Yadin-Yim?, Ataré-pdd son of Hamid?, Ashévahist son of Freh-Srésh, and the other Mébads have sprung from the same family.

12. This, too, it says, that ‘in one winter I wd/ locate (gAikinam) the religion of the Mazdayasnians, which came out into the other six regions.’]

having been written twice most likely by mistake. This Atar6-p4d son of Maraspend was probably the one mentioned in the following extract from the old Persian Rivéyat MS., No. 8 of the collection in the Indian Office Library at London (fol. 142 a) :-—

‘The book Dinkard which the dastfirs of the religion and the ancients have compiled, likewise the blessed Adarb4d son of Mah- rasfend, son of Asavahist of the people of the good religion, in the year three hundred of Yazdagard Shahrydar, collected some of the more essential mysteries of the religion as instruction, and of these he formed this book.’ That is, he was the last editor of the Dinkard, - which seems to have remained unrevised since his time, as the present copies have descended from the MS. preserved by his family and first copied in a.y. 369.

1 ZAd-sparham was brother of the author of the Dadistén-i Dintk ; he was high-priest at Sirk&n in the south, and evidently had access to the Bundahis, of part of which he wrote a paraphrase (see Appendix). His name is usually written Zad-sparam.

* In the history of the Dinkard, given at the end of its third book (see Introd. to Farhang-i Ofm-khadak, p. xxxiv), we are told as follows :—

His name is usually written Zad-sparam.

* In the history of the Dinkard, given at the end of its third book (see Introd. to Farhang-i Ofm-khadak, p. xxxiv), we are told as follows :—

‘After that, the well-meaning Atar6-pid son of Hémtd, who was the leader of the people of the good religion, compiled, with the assistance of God, through inquiry, investigation, and much trouble, a new means of producing remembrance of the Maz- dayasnian religion.’ He did this, we are further told, by collecting all the decaying literature and perishing traditions into a work ‘like the great original Dinkard, of a thousand chapters’ (m4n4k-i zak rab4 bin Din6é-kart6 rooo-darakd). We thus learn from external sources that the group of contemporary priests, mentioned in the text, was actively employed (about a.p. goo) in an attempted revival of the religious literature of the Mazdayasnians, to which we owe either the revision or compilation of such works as the Din- kard, Dadistan-i Dintk, and Bundahis.

CHAPTER XXXIII, I12—XXXIV, 4. 149

CHAPTER XXXIV}.

o. On the reckoning of the years *.

1. Time was for twelve thousand years; and it says in revelation, that three thousand years was the duration of the spiritual s¢a¢e, where the creatures were unthinking, unmoving, avd intangible*; and three thousand years‘ was the duration of Gdyémard, with the ox, in the world. 2. As ¢Azs was six thou- sand years the series of millennium reigns’ of Cancer, Leo, and Virgo had elapsed, because it was six thousand years when the millennium reign came to Libra, the adversary rushed in, and Gayémard lived thirty years in tribulation®. 3. After the thirty years? Mashya and Mashydi grew up; it was fifty years while they were not wife azd husband *, and they were ninety-three years together as wife and husband till the “me when Héshyang? came.

4. Héshyang was forty years’, Takhmérup" thirty years, Yim till 47s glory’ departed six hundred and

1 This chapter is found in all the MSS,

2 TD adds ‘of the Arabs (Tasikan).’

$ See Chap. I, 8. * See Chaps. I, 22, III,.1.

® This system ofa millennium reign for each constellation of the zodiac can hardly have any connection with the precession of the equinoxes, as the equinoxes travel backwards through the zodiac, whereas these millennium reigns travel forwards.

® See Chap. III, 21-23.

* That is, forty years after the thirty (see Chap. XV, 2).

® See Chap. XV, 19, 20. ® See Chaps. XV, 28, XAXI, 1.

10 K2o omits, by mistake, from ‘together’ in § 3 to this point.

1 See Chap. AXXYI, 2.

% So in Kz2o, but M6 has nism4é, ‘ soul, reason,’ as in Chap. XNIII, 1; the word ‘glory’ would refer to the supposed divine glory of the Iranian monarchs (see Chap. NNNI, 32).

150 BUNDAHIS.

XV, 28, XAXI, 1.

10 K2o omits, by mistake, from ‘together’ in § 3 to this point.

1 See Chap. AXXYI, 2.

% So in Kz2o, but M6 has nism4é, ‘ soul, reason,’ as in Chap. XNIII, 1; the word ‘glory’ would refer to the supposed divine glory of the Iranian monarchs (see Chap. NNNI, 32).

150 BUNDAHIS.

sixteen years and six months, azd after that he was a hundred years in concealment. 5. Then the millennium! reign came to Scorpio, and Dahak * ruled a thousand years. 6. After the millennium reign came to Sagittarius, Frédtn * rezgned five hun- dred years; in the same five hundred years of Frédtin were the twelve years of Airif; Mants#ihar* was a hundred and twenty years, azd in the same reign of Mants#ihar, when he was in the mountain fastness (dfiishkhvar-gar)°, were the twelve years of Frasiyav ; Zob*® the Ttithmaspian was five years.

7. Kai-Kabid’™ was fifteen years; Kai-Kads, till he went to the sky, seventy-five years, azd seventy- five years after that, altogether a hundred and fifty years; Kai-Khdsrév sixty years; Kai-Lérdsp® a hundred and twenty years; Kai-Vistasp, till the coming of the religion, thirty years °, altogether a hundred and twenty years.

8. Vohtiman!® soz of Spend-diad a hundred and

' The seventh millennium, ruled by Libra, is computed by Wind- ischmann as follows: 30 + 40$+ 50+ 93+ 40+ 30+616$+4100= 1000, The eighth millennium, ruled by Scorpio, is the thousand years of Dahak.

* See Chap. XXXI, 6. * See Chap. XXXI, 7-11.

* See Chap. XXXI, 12-14. ® See Chap. XXXI, 21.

® Written Afiz6b6 in Chap. XXXI, 23, 24.

” Usually written Kai-Kavad in Pahlavi (see Chap. XXXI, 24, 25).

* Also written Kai-Loharasp (see Chap. XXXI, 28, 29).

* This is the end of the ninth millennium, ruled by Sagittarius, which is computed by Windischmann as follows: 500+ 120+5+ 15+ 150+ 60+ 120+ 30=1000.

© See Chap. XXXI, 29, 30, where he is said to have been also called Artakhshatar, which seems to identify him with Artaxerxes Longimanus and his successors down to Artaxerxes Mnemon; so that Hamai may perhaps be identified with Parysatis, and Darai Xihar-4zidin with Artaxerxes Ochus, as Daréf Daraydn must be

CHAPTER XXXIV, 5-9. 15!

twelve years; Hfimai, who ws daughter of Voha- man, thirty years; D&rdi son of Aihar-Acdd', that is, of the daughter of Vohtiman, twelve years; Dardi son of Darai fourteen years ; Alexander the Rdman* fourteen years.

9. The Askdnians bore the title in an uninter- rupted (a-ariibak) sovereignty two hundred and eighty-four years *, Ardashir son of Papak and the number of the Sdsdnians four hundred and sixty years ‘, and then it went to the Arabs.

Darius Codomannus, while the reign of Kai-Vistésp seems intended to cover the period from Cyrus to Xerxes.

? A surname of Himéi.

* Sikandar-i Arfimak, that is, Alexander the Roman (of the eastern or Greek empire), as Pahlavi writers assume.

Darius Codomannus, while the reign of Kai-Vistésp seems intended to cover the period from Cyrus to Xerxes.

? A surname of Himéi.

* Sikandar-i Arfimak, that is, Alexander the Roman (of the eastern or Greek empire), as Pahlavi writers assume.

8 This period is nearly two centuries too short.

* The actual period of Sasanian rule was 425 years (a. D. 226- 651). According to the figures given in the text, the tenth millen- nium, ruled by Capricornus, must have terminated in the fourth year of the last king, Yazdakard. This agrees substantially with the Bahman Yast, which makes the millennium of Zaratist expire some time after the reign of Khisr6 Ndshirvén; probably in the time of Khfsré Parviz, or some forty years earlier than the fourth year of Yazdakard. According to the text we must now be near the end of the first quarter of the twelfth and last mil- lennium.

y A AP ih ey ae re vs sg eit el ly le ae | Sh nia: a onl f ae on r ee dep) re oa y © - at += wa ? , x j r v. ve a _ at ‘ oe 7 i 7:9 5 é fest - . i 9 Ree ee a ay rT 7 rei : s 4 x ee ws —- bad et . a a a ' as a d ¥ : » ot mT sa ba 7, ° P = ; : oe - : de <ke : = Pod A ‘ why JE aks © 4 é oe as i rs vey mT - ‘ , ie Con “a Ps be nl vs iy be, A as r . * 4 be . yy d am = 7 > ~ o > Po i) Tol ri a _ “ ee . i se 4: an a ‘eer va aA ed, 7 ad 7 i ¥ _ : pes « . Vea 5 r i < tT i a: aes >? fo ee ; e-s4 oe © ee , » LA : Pa - 7 ! ne S ; 4 8 = G 7 # = a a ® F / - S ‘ : s a ¥ > = | it “i ' : e\ ~ F] _ 7 9 o "¢ < — " = q

APPENDIX TO THE BUNDAHIS.

SELECTIONS OF ZAD-SPARAM,

BROTHER OF THE DASTOR OF

PARS AND KIRMAN,

A.D. 881.

Part I, Cuarpters I-XI.

(PARAPHRASE OF BUNDAHIS, I-XVII.)

OBSERVATIONS.

1-5. (The same as on p. 2.)

6. Abbreviations used are :—Av. for Avesta. Bund. for Bun- dahis, as translated in this volume. B. Yt. for Bahman Yast, as translated in this volume. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, 2nd edition. Mkh. for Mainyé-i-khard, ed. West. Pers. for Persian. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.

7. The MS. mentioned in the notes is K35 (written probably A.D. 1572), No. 35 in the University Library at Kopenhagen.

SELECTIONS

EZ hiDiw'S oP ARAM.

Tuey call these memoranda axzd writings the Selections (4idakiha) of Zad-sparam, son of Yadan- Yim.

CuaptTer ‘I.

o. In propitiation of the creator Atharmazd and all the angels—who are the whole of the heavenly and earthly sacred beings (yazdan)—ave the sayings of Herbad Zad-sparam, son of Yadan-Yim, who is of the south!, about the meeting of the beneficent spirit and the evil spirit.

CuaptTer ‘I.

1. It is in scripture thus declared, that light was above and darkness below, and between those two was open space. 2. Adharmazd was in the light, and Aharman in the darkness?; Atharmazd was aware of the existence of Aharman and of Ars coming for strife; Aharman was not aware of the existence of light avd of Atharmazd*. 3. It hap- pened to Aharman, in the gloom avd darkness, that

1 Zid-sparam appears to have been dastir of Sirkan, about thirty parasangs south of Kirman, and one of the most southern districts in Persia (see Ouseley’s Oriental Geography, pp. 138, 139, 141, 143-145).

2 See Bund. I, 2-4.

> Or ‘of the light of AXharmazd’ (compare Bund. I, 8, 9).

156 APPENDIX TO THE BUNDAHIS.

——_-

he was walking humbly (fré-tanf) on the borders, and meditating other ¢hzzgs he came up to the top, and a ray of light was seen by him; and because of zs antagonistic nature to him he strove that he might reach it, so that it might also be within his absolute power. 4. And as he came forth to the boundary, accompanied by certain others!, Atharmazd came forth to the struggle for keeping Aharman away from His territory; and He did it through pure words, confounding witchcraft, and cast him back to the gloom.

5. For protection from the fiend (drfig) the spirits rushed in, the spirits of the sky, water, earth, plants, animals, mankind, and fire He ad appointed, and they maintained it (the protection) three thousand years. 6. Aharman, also, ever collected means in the gloom; and at the end of the three thousand years he came back to the boundary, blustered (patistad), and exclaimed thus: ‘I wz// smite thee, I we// smite the creatures which thou thinkest Zave produced fame for thee—thee who art the beneficent spirit—I will destroy everything about them.’

7. Atharmazd answered thus: ‘Thou art not a doer of everything, O fiend?!’

8. And, again, Aharman retorted thus: ‘I will seduce all material life into disaffection to thee and affection to myself,’

g. Atharmazd perceived, through the spirit of wisdom, thus: ‘Even the blustering of Aharman is capable of performance, if I do not allow disunion

* Reading pavan satarind ham-tanf, but the phrase is somewhat doubtful, and rather inconsistent with Bund. I, ro. * Bund. I, 16, * Bund. I, 14.

SELECTIONS OF ZAD-SPARAM, I, Talpa 157

I, ro. * Bund. I, 16, * Bund. I, 14.

SELECTIONS OF ZAD-SPARAM, I, Talpa 157

(l4 barininam) during a wiehib’ 4 of Piles? 10. And he demanded of him a period for friendship ', for it was seen: by him that Aharman does not rely upon the intervention of any vigorous ones, avd the existence of a period is obtaining the benefit of the mutual friendship azd just arrangement of both; and he formed it into three periods, each period being three millenniums. 11, Aharman relied upon zt, and Atiharmazd perceived that, though it is not possible to have Aharman sent down, ever when he wants he goes back to his own requisite, which is darkness; and from the poison which is much diffused endless strife arises *.

12. And after the period was appointed by him, he brought forward the Ahdnavar formu/a*; and in his Ahdnavar these‘ kinds of benefit were shown:— 13. The first is that, of all things, that is proper which is something declared as the will of Adhar- mazd; so that, whereas that is proper which is declared the will of Adtharmazd, where anything exists which is not within the will of Atharmazd, it is created injurious from the beginning, a sin of a distinct nature. 14. The second is this, that who- ever shall do that which is the will of Adharmazd, his reward axa recompense are his own; and of him who shall not do that which is the will of Adhar- mazd, the punishment at the bridge ° owing thereto

1 Bund. I, 17, 18.

2 Or ‘ the poison of the serpent, which is much diffused, becomes endless strife.’

3’ Bund. I, 21.

* The word 4n, ‘those,’ however, is probably a miswriting of the cipher for ‘ three.’

*> The Xinvad or Kinvar bridge (see Bund. XII, 7).

158 APPENDIX TO THE BUNDAIIIS.

I, 17, 18.

2 Or ‘ the poison of the serpent, which is much diffused, becomes endless strife.’

3’ Bund. I, 21.

* The word 4n, ‘those,’ however, is probably a miswriting of the cipher for ‘ three.’

*> The Xinvad or Kinvar bridge (see Bund. XII, 7).

158 APPENDIX TO THE BUNDAIIIS.

is his own; which is shown from this* formula; and the reward of doers of good works, the punishment of sinners, and the tales of heaven azd hell are from it. 15. Thirdly, 2¢ zs shown that the sovereignty of Atharmazd increases that which is for the poor, and adversity is removed; by which z¢ is shown that there are treasures for the needy ove, and treasures are to be A7s friends; as the intelligent creations are to the unintelligent, so also ave the treasures of a wealthy person to a needy ove, treasures liberally given which are his own. 16. And the creatures of the trained hand of Atharmazd are contending azd angry (ardik), one with the other, as the renovation of the universe must occur through these three things. 17. That is, first, true religiousness in one- self, avd reliance upon a man’s original hold on the truly glad tidings (nav-barham), that Atharmazd is all goodness without vileness, and his will is a will altogether excellent; avd Aharman is all vile- ness without goodness. 18. Secondly, hope of the reward axd recompense of good works, serious fear of the bridge azd the punishment of crime, strenuous perseverance in good works, azd abstaining from sin. 19. Thirdly, the existence of the mutual assist- ance of the creatures, or along with and owing to mutual assistance, /Aczv collective warfare; it is the triumph of warfare over the enemy which is one’s own renovation’,

' The MS. has himan, ‘ well-meditating,’ instead of denman, ‘this ;’ but the two words are much alike in Pahlavi writing.

* This commentary on the Ahfinavar, or Yath4-ahi-vairyé formula, is rather clumsily interpolated by Zad-sparam, and. is much more elaborate than the usual Pahlavi translation and expla- nation of this formula, which may be translated as follows :—

SELECTIONS OF ZAD-SPARAM, 1, 15-24. 159

20. By this formula he (Aharman) was con- founded, and he fell back to the gloom!; azd Adhar- mazd produced the creatures bodily for the world; first, the sky; the second, water; the third, earth; the fourth, plants; the fifth, animals; the sixth, mankind?, 21. Fire was in all, diffused originally through the six substances, of which it was as much the confiner of each single substance in which it was established, it is said, as an eyelid when they lay one down upon the other.

22. Three thousand years the creatures were possessed of bodies and not walking on //ezr navels; and the sun, moon, avd stars stood still. 23. In the mischievous incursion, at the end of the period, Attharmazd observed thus: ‘What advantage is there from the creation of a creature, although thirstless, which is unmoving 07 mischievous?’ 24.

23. In the mischievous incursion, at the end of the period, Attharmazd observed thus: ‘What advantage is there from the creation of a creature, although thirstless, which is unmoving 07 mischievous?’ 24.

‘ As is the will of the living spirit (as is the will of Adharmazd) so should be the pastor (so excellent should he be) owing to whatsoever are the duties and good works of righteousness (the duties and good works should be as excellent as the will of Afhar- mazd). Whose is the gift of good thought (that is, the reward and recompense good thought gives, it gives also unto him) which among living spirits is the work of Adharmazd (that is, they would do that which Aflharmazd requires); there are some who say it is thus: Whose gift is through good thought (that is, the reward and recompense which they will give to good thought, they would give also unto him); Atar6d-pad son of Zaratist said that by the gift of good thought, when among living spirits, they comprehend the doing of deeds. The sovereignty is for Atharmazd (that is, the sovereignty which is his, Atharmazd has kept with advantage) who gives necessaries [or comfort, or clothing] to the poor (that is, they would make intercession for them).’

Additional phrases are sometimes inserted, and some words altered, but the above is the usual form of this commentary.

? Bund. I, 22. 2 Bund. I, 28.

160 APPENDIX TO THE BUNDAHIS.

And in aid of the celestial sphere he produced the creature Time (zérv4n)!; and Time is unrestricted, so that he made the creatures of Atharmazd moving, distinct from the motion of Aharman’s creatures, for the shedders of perfume (béi-dad4n) were standing one opposite to the other while emitting z#, 25. And, observantly of the end, he brought forward to Aharman a means out of himself, the property of darkness, with which the extreme limits (virfinak6) of Time were connected by him, an envelope (pést6) of the black-pated and ash-coloured kind. 26. And in bringing it forward he spoke thus: ‘Through their weapons the co-operation of the serpent (az6) dies away, axd this which is thine, indeed thy own daughter, des through religion; and if at the end of nine thousand years, as it is said azd written, is a time of upheaval (madam kardand), she zs up- heaved, not ended.’

27. At the same time Aharman came from accom- panying Time out to the front, out to the star station; the connection of the sky with the star station was open, which showed, since it hung down into empty space, the strong communication of the lights and glooms, the place of strife in which is the pursuit of both. 28. And having darkness with him- self he brought it into the sky, avd left the sky so to gloom that the internal deficiency in the sky extends as much as one-third * over the star station.

28. And having darkness with him- self he brought it into the sky, avd left the sky so to gloom that the internal deficiency in the sky extends as much as one-third * over the star station.

* This is the Av, zrvana akarana, ‘boundless time or antiquity,’ of Vend. XIX, 33, 44. He is a personification of duration and age, and is here distinctly stated to be a creature of Afharmazd. This throws some doubt upon the statements of Armenian writers, who assert that the two spirits sprang from Zrvana.

* Compare Bund. III, 11.

SELECTIONS OF ZAD-SPARAM, I, 25-1, 6. 161

CuHapTer II.

1. On the coming in of Aharman to the creatures it is thus declared in revelation, that 7z the month Fravarain and the day Adharmazd, at noon’, he came forth to the frontier of the sky. 2. The sky sees Aim and, on account of Azs nature, fears as much as a sheep trembles at a wolf; avd Aharman came on, scorching avd burning into it. 3. Then he came to the water which was arranged below the earth *, and darkness without an eyelid was brought on by him; and he came on, through the middle of the earth, as a snake all-leaping comes on out of a hole; and he stayed within the whole earth. 4. The passage where he came on is his own, the way to hell, through which the demons make the wicked run.

5. Afterwards, he came to a tree, such as was of a single root, the height of which was several feet, and ¢¢ was without branches and without bark, juicy avd sweet; and to keep the strength of all kinds of trees in its race, it was in the vicinity of the middle of the earth; and at the self-same time 2¢ decame quite withered *.

6. Afterwards, he came to the ox, the sole- created‘, as it stood as high as Gayémard on the

1 Bund. III, 12. 2 Bund. Il, 13.

* Bund. III, 14, 16.

* The primeval ox, or first-created representative of animals, as Gayémard was of mankind; from which two representatives all mankind and animals are said to have been afterwards developed. There seems to have been some doubt as to the sex of this mytho- logical ox ; here it is distinctly stated to have been a female, but from Bund. X, 1, 2, XIV, 3, it would appear to have been a male, and this seems to be admitted by ZAd-sparam himself, in Chap. 1X, 7.

[5] ”

162 APPENDIX TO THE BUNDAHIS.

bank of the water cf Daitih! zz the middle of the earth; and its distance from Gayémard being as much as its own height, it was also distant from the bank of the water of Daitih by the same measure ; and it was a female, white azd brilliant as the moon. 7. As the adversary came upon z¢ Atharmazd gave ?¢ a narcotic, which is also called ‘bang,’ to eat, and to rub the ‘bang’ before the eye’, so that the annoyance from the assault of crimes may be less; it became lean and ill, azd fell upon its right breast® trembling.

7. As the adversary came upon z¢ Atharmazd gave ?¢ a narcotic, which is also called ‘bang,’ to eat, and to rub the ‘bang’ before the eye’, so that the annoyance from the assault of crimes may be less; it became lean and ill, azd fell upon its right breast® trembling.

$8. Before the advance to Gayédmard, who was then about one-third the height of Zaratist, azd was brilliant as the sun, Attharmazd forms, from the sweat * on the man, a figure of fifteen years, radiant and tall, and sends it on to Gayémard; and he also brings his sweat® on to him as long as one Yatha- ahi-vairyO® is deg recited. 9. When he issued from the sweat, and raised his eyes, he saw the world when it was dark as night?; on the whole earth were the snake, the scorpion, the lizard (vazak), and noxious creatures of many kinds; azd so the other kinds of quadrupeds stood among the

* This is a misunderstanding of the corresponding phrase in Bund. III, 18. The narcotic here mentioned is usually prepared from the hemp plant, and is well known in India and the neigh- bouring countries,

* See Bund. IV, r.

* The word which, as it stands in the MS., looks like hOmanée, is here taken as a transposition of min khv4e, in accordance with Bund. III, 19; but it may be a variant of anumAe, ‘embryo,’ in which case the translation should be, ‘forms an embryo into the shape of a man of fifteen years.’

° Or it may be ‘sleep,’ both here and in § 9.

® See Bund. I, 21. 7 Bund. III, 20.

SELECTIONS OF ZAD-SPARAM, II, 7—IV, I. 163

reptiles; every approach of the whole earth was as though not as much as a needle’s point remained, in which there was no rush of noxious creatures. 10. There were the coming of a planetary s¢ar into planetary conjunction, and the moon and planets at sixes and sevens'; many dark forms with the face and curls of Az-i Dahak suffered punishment in com- pany with certain non-Iranians; avd he was amazed at calling the wicked out from the righteous.

11. Lastly, he (Aharman) came up to the fire, and mingled darkness and smoke with it *.

Cuapter III.

1. And Gdstirvan, as she was herself the soul of the primeval ox, when the ox passed away, came out from the ox, even as the soul from the body of the dead, and kept up the clamour of a cry to Adhar- mazd in such fashion as that of an army, a thousand strong, when they cry out together®, 2. And Aa- harmazd, in order to be much more able to keep watch over the mingled creatures than in front of Gaydédmard, went from the earth up to the sky. 3. And Gésirvan continually went after him crying, and she kept up the cry thus: ‘With whom may the guardianship over the creatures be left by thee?’

CHAPTER IV.

1. This was the highest predominance of Ahar- man, for he came on, with all the strength which he

1 Literally, ‘in fours and fives.’ 2 Bund. II, 24. $ Bund. IV, 2. M 2

164 APPENDIX TO THE BUNDAIIIS.

—————

1. This was the highest predominance of Ahar- man, for he came on, with all the strength which he

1 Literally, ‘in fours and fives.’ 2 Bund. II, 24. $ Bund. IV, 2. M 2

164 APPENDIX TO THE BUNDAIIIS.

—————

had, for the dishgurement of the creatures; and he took as much as one-third of the base of the sky}, in a downward direction, into a confined avd captive state, so that it was all dark avd apart from the light, for it was itself, at the coming of the adversary, his enemy among the struggles for creation. 2. And this is opposing the renovation of the universe, for the greatest of all the other means of the fiend, when he Zas come in, are of like origin and strength this day, in the sleep? of the renovation, as ox that when the enemy, who is fettered on coming in, is kept back.

3. Amid all this struggling were mingled the in- stigations of Aharman, cvyzzg thus: ‘My victory has come completely, for the sky is split and dis- figured by me with gloom and darkness, and taken by me as a stronghold; water is disfigured by me, and the earth, injured by darkness, is pierced by. me; vegetation is withered by me, the ox is put to death by me, Gaydémard is made ill by me, and opposed to those revolving* are the glooms and planets ar- ranged by me; no one Aas remained for me to take and pervert in combat except Atharmazd, and of the earth //ere is only one man, who is alone, what is he able to do?’

4. And he sends Asté-vidad* upon him with the thousand decrepitudes (aizvd4radnd) and diseases

* Compare Bund. III, 11. The involved style of Zad-sparam is particularly conspicuous in this chapter,

* The word seems to be khvapisn6.

* Meaning probably the zodiacal signs, but the word is doubtful, being spelt vardisnand instead of vardisnind. A very small alteration would change it into vardisndn6, ‘ believers,’ but there were no earthly believers at the time alluded to,

* See Bund, III, 21, and XXVIII, 35.

SELECTIONS OF ZAD-SPARAM, IV, 2-8. 165

which are his own, sicknesses of various kinds, so that they may make him ill avd cause death. 5. Gayo- mard was not secured by them, and the reason was because it was a decree of appointing Time (zérvand) in the beginning of the coming in of Aharman, that: ‘Up to thirty winters I appoint Gayémard unto brilliance and preservation of life.’ 6. And his manifestation in the ceéestia/ sphere was through the forgiveness of criminals and instigators of confusion by 4¢s good works, and for that reason no Opportunity was obtained by them during the extent of thirty years.

7. For in the beginning it was so appointed that the star Jupiter (A fiharmazd) was life towards the creatures, not through its own nature, but on account of z¢s being within the control (band) of the luminaries!; and Saturn (Kévan) was death towards the creatures. 8. Both were in their supremacy (bdalist)* at the beginning of the crea-

8. Both were in their supremacy (bdalist)* at the beginning of the crea-

1 These luminaries are the fixed stars, especially the signs of the zodiac, to whose protection the good creation is committed (see Bund. II, o-4); whereas Jupiter and all other planets are supposed to be, by nature, disturbers of the creation, being employed by Aharman for that purpose (see Mkh. VIII, 17-21, XII, 7-10, XXIV, 8, XXXVIII, 5).

® The most obvious meaning of bAlist is ‘ greatest altitude,’ and this is quite applicable to Jupiter when it attains its highest northern declination on entering Cancer, but it is not applicable to Saturn in Libra, when it has only its mean altitude. At the vernal equinox, however, which was the time of the beginning mentioned in the text, when Aharman invaded the creation (see Chap. II, 1), Libra is in opposition to the sun, and Saturn in Libra would be at its nearest approach to the earth, and would, therefore, attain its maximum brightness; while Jupiter in Cancer would be at its greatest altitude and shining with four-fifths of its maximum brightness. Both planets, therefore, were near their most con- spicuous position (which would seem to be the meaning of balist

166 APPENDIX TO THE BUNDAHIS.

tures, as Jupiter was in Cancer on rising, that which is also called Givan (‘living’)?, for it is the place in which life is bestowed upon it; azd Saturn was in Libra, in the great subterranean, so that its own venom and deadliness decame more evident and more dominant thereby. 9. And it was when both shall not be supreme ¢Aat Gayémard was to com- plete his own life, which is the thirty years * Saturn came not again to supremacy, that is, fo Libra. Io. And at the time when Saturn came into Libra, Jupiter was in Capricornus*, on account of whose own lowness*, and the victory of Saturn over Jupiter, Gayémard suffered through those very defects which came and are to continue advancing, the continuance of that disfigurement which Ahar- man can bring upon the creatures of Atharmazd.

here), and might each be supposed to be exercising its maximum astrological influence, so that the presumed deadly power of Saturn would be neutralised by the supposed reviving influence of Jupiter.

' This reading suits the context best, but the name can also be read Snahan, and in many other ways. It may possibly be the tenth lunar mansion, whose name is read Nahn in Bund. II, 3, by Pazand writers, and which corresponds to the latter part of Cancer.

* Saturn revolves round the sun in about 29 years and 167 days, so it cannot return into opposition to the sun (or to its maximum brightness), at or near the vernal equinox, in less than thirty years.

II, 3, by Pazand writers, and which corresponds to the latter part of Cancer.

* That is, while Saturn performs one revolution round the sun, Jupiter performs two and a half, which is very nearly correct, as Jupiter revolves round the sun in about 11 years and 315 days. Therefore, when the supposed deadly influence of Saturn has returned to its maximum, the supposed reviving influence of Jupiter is at its minimum, owing to the small altitude of Capricornus, and no longer counterbalances the destructive power of Saturn.

' There seems to be no other reasonable translation, but the MS. has 14 instead of rai, and niskasp instead of nistv.

SELECTIONS OF ZAD-SPARAM, IV, 9-V, 4. 167

—_— SSS...

CHAPTER V.

tr. When in like manner, and equally oppressively, as his (Aftharmazd’s) creatures were disfigured, then through that same deterioration his own great glory was exhibited; for as he came within the sky' he maintains the spirit of the sky, like an intrepid war- rior who has put on metal armour ?; and the sky in its fortress* spoke these hasty, deceitful words to Aharman, thus: ‘ Now when thou shalt have come in I we/? not let thee back;’ axd it obstructed Aim until Adharmazd prepared another rampart, that is stronger, around the sky, whzch is called ‘righteous understanding’ (ashék 4kd4sih). 2. And he ar- ranged the guardian spirits‘ of the righteous who are warriors around that rampart, mounted on horses and spear in hand, in such manner as the hair on the head; and they acquired the appearance of prison guards who watch a prison from outside, and would not surrender the outer boundaries 4 an enemy descended from the inside.

3. Immediately, Aharman endeavours that he may go back to his own complete darkness, but he found no passage; and he recapitulated, with seeming misgiving, his fears of the worthiness which is to arise at the appearance of‘the renova- tion of the universe at the end of the nine thousand years.

4. As it is said in the Gathas, thus®: ‘So also

1 See Chap. ITI, 2. * Compare Bund. VI, 2 § Or ‘ zodiacal signs,’ for birg6é means both. * Bund. VI, 3, 4.

’ This quotation from the Gathas is from the Pahlavi Yas. XXX, 4, and agrees with the Pahlavi text, given in Dastir Jam-

168 APPENDIX TO THE BUNDAHIS.

ITI, 2. * Compare Bund. VI, 2 § Or ‘ zodiacal signs,’ for birg6é means both. * Bund. VI, 3, 4.

’ This quotation from the Gathas is from the Pahlavi Yas. XXX, 4, and agrees with the Pahlavi text, given in Dastir Jam-

168 APPENDIX TO THE BUNDAHIS.

both those spirits have approached together unto that which was the first creation—that is, both spirits have come to the body of Gayémard. What- ever is in life zs so through this purpose of Afthar- mazd, that is: So that I may keep it alive ; what- ever is in lifelessness zs so through this purpose! of the evil spirit, that is: So that I may utterly destroy it; and whatever is thus, is so until the last in the world, so that they (both spirits) come also on to the rest of mankind. And on account of the utter depravity of the wicked ¢hezr destruction is fully seen, avd so is the perfect meditation of him who is righteous, the hope of the eternity of Atharmazd.’

5. And this was the first contest *, that of the sky © with Aharman.

CuaPpTer VI.

1. And as he (Aharman) came secondly to the water, together with him rushed in, oz the horse Cancer, he who is the most watery ‘istar; the equally watery ove, that is called Avrak*, gave forth a cloud azd went down in the day; that is

Aspji’s old MS. of the Yasna in Bombay, very nearly as closely as Spiegel’s edition does. It appears, therefore, that. Zid-sparam used the same Pahlavi translation of the Yasna as the Parsis do at the present day.

" The MS. here omits the words ‘through this purpose,’ by mistake.

® The word Ardik, which Zfd-sparam uses instead of the kharah, ‘conflict,’ of Bund. V, 6, VI, 1, &c., may be connected with Pers. ard, ‘ anger.’

* The ninth lunar mansion (see Bund. II, 3, VU, 1)..

SELECTIONS OF ZAD-SPARAM, V, 5~VI, 7. 169

declared as the movement of the first-comers of the creatures. 2. Cancer became a zodiacal constella- tion (akhtar); it is the fourth constellation of ‘he zodiac for this reason, because the month Tir is the fourth month of the year’.

3. And as Tistar begged for assistance, Vohd- man and Hém are therefore co-operating with him in command, Birg of the waters and the water in mutual aid, and the righteous guardian spirits in keeping the peace. 4. He was converted into three forms, which are the form of a man, the form of a bull, azd the form of a horse; and each form was distinguished in brilliance for ten nights, and lets its rain fall on the night for the destruction of noxious creatures. 5. [The drops became each separately “ike a great bowl in which water is drawn; and as to that on wfzch they are driven, they kill all the noxious creatures except the reptiles *, who entered into the muddiness of the earth.

5. [The drops became each separately “ike a great bowl in which water is drawn; and as to that on wfzch they are driven, they kill all the noxious creatures except the reptiles *, who entered into the muddiness of the earth.

6. Afterwards, the wind spirit, in the form of a man, became manifest on the earth; radiant evd tall he had a kind of wooden boot (mtkv6-aé-i darind) on Azs feet ; axd as when the life shall stir the body, the body is advancing with like vigour, so that spirit of the wind stirs forth the inner nature of the atmo- spheric wind, the wind pertaining to the whole earth is forth, and the water in its grasp is flung out from it to the sides of the earth, and its wide-formed ocean arose therefrom.

7. It (the océan) keeps one-third of this earth °,

1 Bund. VII, 2-6 is paraphrased in §$ 2-6.

® Reading nekstiind baré min khasandakané instead of the MS. bara nastind min khasandakana,

> Compare Bund, XIII, 1, 2,

170 APPENDIX TO THE BUNDAHIS.

—_—

and among its contents are a thousand sources avd fountains, such as are called lakes (var); a thousand water-fountains, whose water is from the ocean, come up from the lakes avd are poured forth into it. 8. And the size of some of all the lakes and all the fountains of water is as much as a fast rider on an Arab horse, wo continually compasses avd can- ters around ¢em, will attain in forty days, which is 1900' long leagues (parasang-i akarik), each league deing at least 20,000 feet.

9. And after the noxious creatures died ?, and the poison therefrom was mixed up in the earth, in order to utterly destroy that poison Tistar went down into the ocean; and Apdadsh, the demon, hastened to meet him, and aé the alarm of the first contest Tistar was in terror (pard). 10. And he applied unto Atharmazd, who brought such power unto Tistar as arises through propitiation and praise and invoking by name®, and they call forth such power unto Tistar as /4at of ten vigorous horses, ten vigorous camels, ten vigorous bulls, ten moun- tains when hurled, and ten single-stream rivers when together. 11. And without alarm he drove out Apadsh, the demon, and kept him away from the sources of the ocean.

12. And with a cup and measuring bowl, which possessed the diligence even of a guardian spirit (fravahar), he seized many more handfuls of water,

———— SS

* Bund. XIII, 2 has 1700, but as neither number is a multiple of forty in round numbers, it is probable that both are wrong, and that we ought to read 1600,

* Bund. VII, 7-14 is paraphrased in §§ 9-14.

* The Av, aokht6-namama yasna of Tistar Yt. 11, 23, 24.

XIII, 2 has 1700, but as neither number is a multiple of forty in round numbers, it is probable that both are wrong, and that we ought to read 1600,

* Bund. VII, 7-14 is paraphrased in §§ 9-14.

* The Av, aokht6-namama yasna of Tistar Yt. 11, 23, 24.

SELECTIONS OF ZAD-SPARAM, VI, 8~17. 17! and made z¢ rain down! much more prodigiously, for destruction, drops as large as men’s heads and bulls’ heads, great and small. 13. And in that cloud and rain were the chastisement avd beating which Tistar and the fire Vazist zxflicted on the opposition of Apadsh; the all-deciding (visp6-vifir) fire Vazist struck down with a club of fire, all-deciding among the malevolent (kébaran6).

14. Ten days axd nights there was rain, and its darting *? was the shooting of the noxious creatures ; afterwards, the wind drove z¢ to the shore of the wide-formed ocean, and it is portioned out into three, and three seas arose from it; they are called the Puitik, the Kamirid, and the Géhan-bin®*®. 15. Of these the Pditik itself is salt water, in which is a flow aud ebb*; and the control of its flow and ebb is connected with the moon, and by its con- tinual rotation, in coming up azd going down, that of the moon is manifested. 16. The wide-formed ocean stands forth on the south side as to (pavan) Albarz*, and the Pditik stands contiguous to it, and amidst it is the gulf (var) of Satavés, whose con- nection is with Satavés, which is the southern quarter. 17. In the activity of the sea, and in the increase and decrease of the moon, whose circuit is the whole of Iran, are the flow avd ebb; of the

1 Or perhaps ‘made the cloud rain,’ if madam varaninid stands for avar varaninid.

® Reading partav instead of the MS. patifitaz, ‘ powerful fury.’

5 This is a variant of the Saht-bfin or Gahi-biin of Bund. XIII, 7,15; the other two names differ but little from those given in Bund. XIII. In the MS. Paittk occurs once, and Puitik twice.

* Compare §§ 15-18 with Bund. XIII, 8-14.

> Compare Bund. XIII, 1.

¥72 APPENDIX TO THE BUNDAHIS.

curving tails in front of the moon two issue forth, and have an abode in Satavés; one is the up- drag azd one the down-drag; through the up-drag occurs the flood, azd through the down-drag occurs the ebb. 18. And Satavés itself is a gulf (var) and side arm of the wide-formed ocean, for it drives back the impurity azd turbidness which come from the salt sea, when they are continually going into the wide-formed ocean, with a mighty high wind?, while that which is clear through purity goes into the Arédvisir sources of the wide-formed ocean. 19. Besides these four * there are the small seas *. 20. And, afterwards, ‘here were made to flow from Albfirz, out of its northern border, two rivers®, which were the Arvand ‘—that is, the Diglit, azd the flow

19. Besides these four * there are the small seas *. 20. And, afterwards, ‘here were made to flow from Albfirz, out of its northern border, two rivers®, which were the Arvand ‘—that is, the Diglit, azd the flow

* This is even a more mechanical theory of the tides than that detailed in Bund. XIII, 13. Whether the ‘ curving tails’ (gagak dunbak) are the ‘horns’ of the crescent moon is uncertain.

* By an accidental transposition of letters the MS. has Ataré, ‘fire,’ instead of vaté, ‘ wind.’

* The ocean and three principal seas.

* Said to be twenty-three in number in Bund. XIII, 6.

® Bund. VII, 15, 16, XX, 1.

* This appears to be a later identification of the Arag, Arang, or Aréng river of Bund. XX with the Tigris, under its name Arvand, which is also found in the Bahman Yast (III, 21, 38) and the Afrin of the Seven Ameshdspends ($9). The Bundahis (XX, 8) seems to connect the Arag (Araxes?) with the Oxus and Nile, and describes the Diglat or Tigris as a distinct river (Bund. XX, 12). This difference is one of the indications of the Bundahis having been so old a book in the time of Zéd-sparam that he sometimes misunderstood its meaning, which could hardly have been the case if it had been written by one of his contemporaries. As the Persian empire has several times included part of Egypt, the Nile must have then been well known to the Persians as the great western river of their world, The last time they had possession of part of Egypt was, for about half a century, in the reigns of Khusré

SELECTIONS OF ZAD-SPARAM, VI, I18—VII, I. 173

of that river was to those of the setting sux (val frdd-yehevundand)—and the Véh! was the river of the first-comers to the sun; formed as two horns they went on to the ocean. 21. After them eigh- teen * great rivers came out from the same Albarz; and these twenty rivers, whose source is in Albarz, go down into the earth, and arrive in Khvaniras.

22. Afterwards, two fountains of the sea are opened out for the earth*, which are called the Kékast*—a lake which has no cold wind, azd on whose shore rests the triumphant fire Gdsnasp'— and, secondly, the Sévar® which casts on 7/s shores all turbidness, and keeps its own salt lake clear and pure, for it is like the semblance of an eye which casts out to z/s edges every ache and every im- purity ; and on account of its depth it is not reached to the bottom, for it goes into the ocean; and in its vicinity rests the beneficial fire Barzin-Mitré *.

23. And this was the second contest, which was with the water.

CuarptTer VII.

1. And as he (Aharman) came thirdly to the earth, which arrayéd the whole earth against him—

Noshirvan, Afharmazd IV, and Khusr6é Parviz; but since the early part of the seventh century the Tigris has practically been their extreme western limit; hence the change of the old Arag or Arang into the very similarly written Arvand, a name of the

Tigris. 1 See Bund. XX, 9. 2 Bund. XX, 2, 7. > Bund. VII, 14. * Bund. XXII, 2.

> Written Gfsasp in Bund. XVII, 7, and Gisnasp in B. Yt. III, 30, 40, while the older form Visnasp occurs in B. Yt. II, ro.

® The Sévbar of Bund. VII, 14, XII, 24, XXII, 3.

7 Bund. XVII, 8.

174 APPENDIX TO THE BUNDAHIS.

since ¢here was an animation of the earth through the shattering— Albfirz grew up?, which is the boundary of the earth, avzd the other? mountains, which are amid the circuit of the earth, come up 2244 in number®, 2. And by them the earth was bound together and arranged, and on them was the sprouting azd growth of plants, wherefrom was the nourishment of cattle, and therefrom was the great advantage of assistance to men.

3. Even so it is declared that before the coming of the destroyer to the creatures, for a thousand years the substance of mountains was created in the earth—especially as antagonism came on the earth, and settled on 7¢ with injury—and it came up over the earth just like a tree whose branch has grown at the top and its root at the bottom. 4. The root of the mountains is passed on /vom one to the other, and is arranged in connection weth them, and through it is produced the path and passage of water from below to above, so that the water may flow in it in such manner as blood in the veins, from all Aarts of the body to the heart, the latent vigour which they possess. 5. And, moreover, in six hundred years‘, at first, all the mountains apart from Albdirz were completed. 6. Albirz was growing during eight hundred years*; in two hundred years it grew up to

* Bund. VIII, 1-4 is paraphrased in §§ 1-4.

* The MS. has 4vané, ‘waters,’ instead of avArik, ‘other,’ which alters the meaning into, ‘which is the boundary of the waters of the earth, avd the mountains,’ &c.

* Bund. XII, 2.

* Bund. VIII, 5, and XII, 1, have ‘eighteen years.’ As both numbers are written in ciphers it would be easy for either to be corrupted into the other,

® Bund, XII, 1,

SELECTIONS OF ZAD-SPARAM, VII, 2-12. 175

hh se SSS

the star station, in two hundred years up to the moon station, two hundred years up to the sun Station, avd two hundred years up to the sky. 7. After Albirz the Aparsén mountain? is the greatest, as it is also called the Avar-réyisn? (‘up-growth’) mountain, whose beginning is in Sagastan and its end unto Pars and to Ainistan®.

7. After Albirz the Aparsén mountain? is the greatest, as it is also called the Avar-réyisn? (‘up-growth’) mountain, whose beginning is in Sagastan and its end unto Pars and to Ainistan®.

8. This, too, is declared, that after the great rain in the beginning of the creation‘, ad the wind’s sweeping away the water to the ocean, the earth is in seven portions ® a little above ¢/, as the compact earth, after the rain, is torn up by the noise and wind zz various places. 9. One portion, moreover, as much as one-half the whole earth, is in the middle, and in each of the six portions around is as much as Sagastan; moreover, as much as Sagastdn is the measure of what is called a késhvar (‘region’) for the reason that one was defined from the other by a késh (‘furrow’). 1o. The middle oxe is Khvaniras, of which Pars is the centre, and those six regions are like a coronet (avisar) avound zt. 11. One part of the wide-formed ocean wound around it, among those six regions; the sea and forest seized upon the south side, avd a lofty mountain grew up on the north, so that they might become separate, one from the other, avd imperceptible.

12. This is the third contest, about the earth.

1 The Aparsén of Bund. XII, 9.

2 Written Apfi-réyisn, as if it were an Arabic hybrid meaning ‘father of growth,’

§ Bund. XII, 9, XXIV, 28, have Khiigistén instead of Ainistan ; the latter appears to be an old name of the territory of Samarkand (see note to Bund. XII, 13).

* Literally, ‘ creature.’

5 Bund. XI, 2-4 is paraphrased in $§ 8-11.

176 APPENDIX TO THE BUNDAHIS.

CuaptTer VIII.

1, As he (Aharman) came fourthly to the plants— which have struggled (kdkhshi-aitd) against him with the whole vegetation—because the vegetation was quite dry!, Amerédad, by whom the essence of the world’s vegetation * was seized upon, pounded it up small, and mixed z¢ up with the rain-water of Tistar. 2. After the rain the whole earth is discerned sprouting, and ten thousand ® special species and a hundred thousand‘ additional species (levatman sardak6) so grew as if there were a species of every kind; and those ten thousand species are provided for ® keeping away the ten thousand * diseases.

3. Afterwards, the seed was taken up from those hundred thousand species of plants, azd from the ‘collection of seed the tree of all germs, amid the wide-formed ocean, was produced, from which all species of plants continually grow. 4. And the griffon bird (séndé miridivd) has his resting-place upon it; when he wanders forth /vom within it, he scatters the dry seed into the water, avd it is rained back to the earth with the rain.

5. And in its vicinity the tree was produced which zs the white Hém, the counteractor of decrepitude,

' This chapter is a paraphrase of Bund. IX,

* Or, perhaps, ‘the worldly characteristics of vegetation.’

* Written like ‘one thousand,’ but see the context and Bund. IX, 4.

5. And in its vicinity the tree was produced which zs the white Hém, the counteractor of decrepitude,

' This chapter is a paraphrase of Bund. IX,

* Or, perhaps, ‘the worldly characteristics of vegetation.’

* Written like ‘one thousand,’ but see the context and Bund. IX, 4.

* In Bund. IX, 4, the MSS. have ‘120,000,’ which is probably wrong, as Bund. XXVII, 2, agrees with the text above.

° The MS. has bara instead of pavan, a blunder due probably to some copyist reading the Huzvaris in Persian, in which language bih (= bara) and bah (= pavan) are written alike. In Pazand they are usually written be and pa, respectively,

SELECTIONS OF ZAD-SPARAM, VIII, I~ IX, 2. 177

the reviver of the dead, avd the immortalizer of the living. 6. This was the fourth contest, about the plants.

CHAPTER IX.

1. As he (Aharman) came fifthly to catthe—which struggled against him with all the animals—and likewise as the primeval ox! passed away, from the nature of the vegetable principle it possessed, fifty- five*® species of grain and twelve species of medi- cinal plants grew from 7z¢s various members; axd forasmuch as they should see from which member each one froceeds, it is declared in the Damdad Nask*, 2. And every plant grown from a member

1 See Chaps. II, 6, III, 1, and Bund. IV, 1, X, 1, XIV, 1.

® The MS. has ‘ fifty-seven’ in ciphers, but Bund. X, 1, XIV, 1, XXVII, 2, have ‘ fifty-five’ in words.

* This was the fourth nask or ‘book’ of the complete Mazda- yasnian literature, according to the Dinkard, which gives a very short and superficial account of its contents. But, according to the Dini-vagarkard and the Rivayats of Kémah Bahrah, Nariman Héshang, and Barzft Qiyému-d-din, it was the fifth nask, and was called Dvazdah-hamfst (or homast). For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 127. ‘The Rivayat of Kamah Bahrah, which has a few more words than the other Rivayats, gives the following account (for the Persian text of which, see ‘Fragmens relatifs & la religion de Zoroastre,’ par Olshausen et Jules Mohl) :—

‘Of the fifth the name is Dvdzdah-homast, and the interpreta- tion of this is “the book about help” (dar imd4d, but this is probably a corruption of ddmdad). And this book has thirty-two sections (kardah) that the divine and omnipotent creator sent down, in remembrance of the beginning of the creatures of the superior world and inferior world, and 7 zs a description of the whole of them and of that which God, the most holy and omnipo- tent, mentioned about the sky, earth, and water, vegetation and

[5] - N

178 APPENDIX TO THE BUNDAHIS.

promotes that member, as it is said that there where the ox scattered z¢s marrow! on to the earth, grain afterwards grew up, corn? and sesame, vetches ?* and peas; so sesame, on account of‘ 74s marrow quality, is itself a great thing for developing marrow. 3. And it is also said that from the blood is the vine’, a great vegetable thing—as wine itself is blood— for more befriending the sound quality of the blood. 4. And it is said that from the nose is the pulse (mays or mdsah) which is called dénak, and was a variety of sesame (sama ga)®, and z¢7s for other noses.

fire, man and quadrupeds, grazing and flying anzma/s, and what he produced for their advantage and use, and the like. Secondly, the resurrection and heavenly path, the gathering and dispersion, and the nature of the circumstances of the resurrection, aS regards the virtuous and evil-doers, through the weight of every action they perform for good and evil.’

This description corresponds very closely with what the Bun- dahis must have been, before the addition of the genealogical and chronological chapters at the end; and ZAd-sparam mentions in his text here, and again in § 16, particulars regarding the Damdad which also occur in the Bundahis (XIV, 2, 14-18, 21-24). There can be very little doubt, therefore, that the Bundahis was originally a translation of the Damdad, though probably abridged; and the text translated in this volume is certainly a further abridgment of the original Bundahis, or Zand-Akas. Whether the Avesta text of the Damdad was still in existence in the time of ZAd-sparam is uncertain, as he would apply the name to the Pahlavi text. At the present time it is very unusual for a copyist to write the Pahlavi text without its Avesta, when the latter exists, but this may not always have been the case.

? Or ‘brains.’

* Supposing the MS. galdlag is a corruption of gallak (Pers. ghallah).

* Assuming the MS. aliné or arvan6d to be a corruption of alfim or argand.

* Reading rai instead of 14. ® Compare Bund. XIV, 2.

° Either this sentence is very corrupt in the MS. or it cannot be

SELECTIONS OF ZAD-SPARAM, IX, 3—IO. 179

— A SSS Sse eh hese

5. And it is also said that from the lungs are the rue- like herbs? whzch heal, and are for the lung-disease of cattle. 6. This, rooted amid the heart, is thyme, from which is Vohiman’s thorough withstanding of the stench of Akéman?, and 2¢ zs for that which proceeds from the sick and yawners.

And it is also said that from the lungs are the rue- like herbs? whzch heal, and are for the lung-disease of cattle. 6. This, rooted amid the heart, is thyme, from which is Vohiman’s thorough withstanding of the stench of Akéman?, and 2¢ zs for that which proceeds from the sick and yawners.

7. Afterwards, the brilliance of the seed, seized upon, by strength, from the seed which was the ox’s, they would carry of from it, avd the brilliance was intrusted to the angel of the moon’; in a place therein that seed was thoroughly purified by the light of the moon, and was restored in its many qualities, and made fully infused with life (¢ganvar- hémand). 8. Forth from there it produced for Airan-vég, first, two oxen, a pair, male and female ¢, and, afterwards, other species, until the completion of the 282 species®; and they were discernible as far as two long leagues ox the earth. 9. Quadrupeds walked forth on the land, fish swam in the water, and birds flew zz the atmosphere; zz every two, at the time good eating is enjoyed, a longing (av- dah4n) arose therefrom, and pregnancy and birth.

10. Secondly, their subdivision is thus :—First, they are divided into three, that is, quadrupeds walking on the earth, fish swimming in the water,

reconciled with the corresponding clause of Bund. XIV, 2. Altering dénak and gfinak into gandanak, and samaga into samasdar, we might read, ‘from the nose is m&ys, which is called the leek, and the leek was an onion;’ but this is doubtful, and leaves the word m4ys unexplained.

1 The MS. has gdspend4né, ‘cattle,’ instead of sipandand, ‘rue herbs.’

2 See Bund. I, 24, 27, XXVIII, 7, XXX, 29. ‘

8 Bund. X, 2, XIV, 3. « Bund. X, 3, XIV, 4.

i Bund. A, 9, LV; 14 |

180 APPENDIX TO THE BUNDAHIS.

and birds flying in the atmosphere. 11. Then, into five classes1, that is, the quadruped which is round- hoofed, the double-hoofed, the five-clawed, the bird, and the fish, whose dwellings are in five places, and which are called aquatic, burrowing, oviparous, wide- travelling, axd suitable for grazing. 12. The aquatic are fish azd every beast of burden, cattle, wild beast, dog, and bird which enters the water; the burrowing are the marten (samfr) and musk am7- mals, and all other dwellers and movers in holes; the oviparous are birds of every kind; the wide- travelling sprang away for help, and are also those of a like kind; those suitable for grazing are what- ever are kept grazing in a flock.

13. And, afterwards, they were divided into genera, as the round-hoofed are one, which is all called ‘horse ;’ the double-hoofed are many, as the camel and ox, the sheep and goat, and others double-hoofed; the five-clawed are the dog, hare, musk animals, marten, avd others; then are the birds, and then the fish. 14. And then they were divided into species *, as eight species of horse, two species of camel, ten* species of ox, five species of sheep, five species of goat, ten of the dog, five of the hare, eight of the marten, eight of the musk axzmads, 110 of the birds, and ten of the fish; some are counted for the pigs, and with all those declared and all those undeclared ¢here were, at first, 282 species 4; and with the species within species ¢here were a thousand varieties.

1 Bund. XIV, 8-12.

? Bund. XIV, 13-23, 26, 27.

* Bund. XIV, 17 says ‘fifteen,’ which is probably correct. * Only 181 species are detailed or ‘ declared’ here.

SELECTIONS OF ZAD-SPARAM, IX, II-I9. 181

15. [he birds are distributed! into eight groups (ristak6), and from that which is largest to that which is smallest ¢4ey are so spread about as when a man, who is sowing grain, first scatters abroad ¢ha¢ of heavy weight, then that which is middling, and afterwards that which is small.

16. And of the whole of the species, as enume- rated a second time in the Damdad Nas#?, and written by me in the manuscript (nipik) of ‘the summary enumeration of races*’—this is a lordly‘ summary—the matter which is shown is, about the species of horses, the first is the Arab, and the chief of them® is white and yellow-eared, and secondly the Persian, the mule, the ass, the wild ass, the water-horse, avd others. 17. Of the camel ¢here are specially two, hat for the plain, avd the mountain one which is double-humped. 18. Among the species of ox are the white, mud-coloured, red, yellow, black, and dappled, the elk, the buffalo, the camel-leopard’, the ox-fish, avd others. 19. Among sheep are those having tails and those which are tailless, also the wether and the Karisk wich, because of its tram- pling the hills, 74s great horn, and also being suitable

1 Bund. XIV, 25.

2 See § 1; the particulars which follow are also found in Bund. XIV, 14-18, 21-24, showing that the Bundahis must be derived from the Damdad.

8 The title of this work, in Pahlavi, is Tékhm-afismaris- nth-i hangardik6, but it is not known to be extant.

* Reading mardk (Chaldee 87), but this is doubtful, though the Iranian final k is often added to Semitic Huzvaris forms ending with 4. It may be min4k, ‘thinking, thoughtful,’ or a corruption of manik, ‘mine,’ in which last case we should translate, ‘ this is a summary of mine.’

5 Bund. XXIV, 6.

6 Literally, ‘ camel-ox-leopard.’

182 APPENDIX TO THE BUNDAHIS. RUT ri a Ee ie

It may be min4k, ‘thinking, thoughtful,’ or a corruption of manik, ‘mine,’ in which last case we should translate, ‘ this is a summary of mine.’

5 Bund. XXIV, 6.

6 Literally, ‘ camel-ox-leopard.’

182 APPENDIX TO THE BUNDAHIS. RUT ri a Ee ie

for ambling, became the steed of Mandsfihar. 20. Among goats are the ass-goat, the Arab, the fawn (varik6), the roe, azd the mountain goat. 21. Among martens are the white ermine, the black marten, the squirrel, the beaver (khaz), and others. 22. Of musk animals with a bag, one is the Bish- musk—which eats the Bish poison and does not die through it, and it is created for the great advantage that it should eat the Bish, avd less of z¢ should succeed in poisoning the creatures—and one is a musk animal of a black colour which they desired (ay ft) who were bitten éy the fanged serpent— as the serpent of the mountain water-courses (mak6) is called—which is numerous on the river-banks; one throws the same unto it for food, which it eats, and then the serpent enters its body, when his! serpent, at the time ¢/zs happens, feeds upon the same belly in which the serpent is, and he will become clear from that malady. 23. Among birds two were produced of a different character from the rest, and those are the griffon bird and the bat, which have teeth zz the mouth, azd suckle their young with animal milk from the teat. 24. This is the fifth contest, as to animals.

CHAPTER X,

t. As he (Aharman) came sixthly 4o Gayémard there was arrayed against zm, with Gaydmard, the

' This appears to be the meaning here of amat zak gargaké, but the whole sentence is a fair sample of Zad-sparam’s most involved style of writing. By feeding the black musk animal with snakes the effect of a snake-bite, experienced by the feeder, is supposed to be neutralized,

SELECTIONS OF ZAD-SPARAM, IX, 20—X, 5. 183

pure propitious liturgy (m4nsarspend), as heard from Gayémard; and Atharmazd, in pure medita- tion, considered that which is good and righteous- ness as destruction of the fiend (drig6). 2. And when he (Gayémard) passed away eight kinds of mineral of a metallic character arose from és various members; they are gold, silver, iron, brass, tin, lead, quicksilver (A4vginak6), and adamant; and on account of the perfection of gold it is produced from the life and seed.

3. Spendarmad received the gold of the dead Gayémard', and it was forty years in the earth. 4. At the end of the forty years, 7 the manner of a Rivas-A/ant, Mashya and Mashydi* came up, and, one joined to the other, were of like stature and mutually adapted*; and its middle, on which a glory came, through their like stature *, was such that it was not clear which is the male and which the female, and which is the one with the glory which Atharmazd created. 5. This is that glory for which man is, indeed, created, as it is thus said in revela-

Compare Bund. XV, 1.

5. This is that glory for which man is, indeed, created, as it is thus said in revela-

Compare Bund. XV, 1.

* The MS. has Masha? Mashayé, but see Bund. XV, 6. The Avesta forms were probably mashya mashy di (or mashyé), which are regular nominatives dual, masculine and feminine, of mashya, ‘mortal,’ and indicate that they were usually coupled together in some part of the Avesta which is no longer extant~ Pazand writers have found it easy to read Mashyani instead of Mashydt.

* Reading ham-basn6 ham-dakhtk, but whether this is more likely to be the original reading than the ham-badisn va ham- dasak of Bund. XV, 2, is doubtful. The last epithet here might also be read ham-sabik, ‘having the same shirt,’ but this is an improbable meaning.

4 It is evident that ham-bandisnth, ‘mutual connection,’ in accordance with Bund. XV, 3, would be preferable to the ham- basnoth, ‘like stature,’ of this text.

184 APPENDIX TO THE BUNDAHIS.

tion: ‘Which existed before, the glory’ or the body?’ And Attharmazd spoke thus: ‘The glory was created by me before; afterwards, for him who is created, the glory is given a body so that it may produce activity, and its body is created only for activity. 6. And, afterwards, they changed from the shape of a plant into the shape of man*, azd the glory went spiritually into them.

CHAPTER XI.

1. As he (Aharman) came seventhly to fire, which was all together agazus¢t him, the fire separated into five kinds*, which are called the Propitious, the Good diffuser, the: Afirvazist, the Vazist, azd the Supremely-denefiting. 2. And it produced the Pro- pitious fire itself in heaven (garddm4n); its mani- festation is in the fire which is burning on the earth, and its propitiousness is this, that all the kinds are of its nature. 3. Zhe Good diffuser is that which is in men and animals‘*, and its business coz- sists in the digestion of the food, the sleeping of the

' The old word nism6, ‘soul’ (see Bund. XV, 3, 4), has become corrupted here (by the omission of the initial stroke) into gadman, ‘glory.’ ‘This corruption may be due either to Zfid-sparam not understanding the word (in which case the Bundahis must have been an old book in his time), or else to some later copyist con- founding the old word for ‘ soul’ with the better-known ‘glory’ of the Iranian sovereigns.

2 Bund. XV, 5.

* Bund, XVII, 1. Three of the Avesta names are here trans- lated, the first two being the Spénist and Vohu-fryin, which are the fifth and second in the Bundahis, and the fifth being the Berezi- savang, which is the first in the Bundahis,

* See Bund. XVII, 2.

SELECTIONS OF ZAD-SPARAM, X, 6~XI, 7. 185

Three of the Avesta names are here trans- lated, the first two being the Spénist and Vohu-fryin, which are the fifth and second in the Bundahis, and the fifth being the Berezi- savang, which is the first in the Bundahis,

* See Bund. XVII, 2.

SELECTIONS OF ZAD-SPARAM, X, 6~XI, 7. 185

body, and the brightening of the eyes. 4. The Afirvazist is that which is in plants, in whose seed 2¢ is formed, and its business conszsts in piercing the earth, warming the chilled water' and producing the qualities and fragrance of plants and blossoms there- from, and elaborating the ripened produce into many fruits. 5. And the Vazist is that which has its motion in a cloud, and its business comszsés in destroying the atmospheric gloom and darkness, and making the thickness of the atmosphere fine and propitious in quality, sifting the hail, moderately warming the water which the cloud holds, axd making sultry weather showery. 6. The Supremely- benefiting, like the sky, is that glory whose lodg- ment is in the Behram fire*?, as the master of the house is over the house, azd@ whose propitious power arises from the growing brightness of the fire, the blazing forth in*® the purity of the place, the praise of God (yazdand), and the practice of good works. 7. And its business is ¢/aé it struggles with the spiritual fiend, it watches the forms of the witches—who walk up from the river‘, wear woven clothing, disturb the luminaries by the concealment of stench, axd by witchcraft injure the creatures— and the occurrences of destruction, burning, and cele- bration of witchcraft, especially at night; being an assistant of Srésh the righteous.

1 Reading may4-i afsardintdd taftand instead of the seem- ingly unmeaning may4 asardinid6 Aftand of the MS.

2 The Verehran6 4tash, or sacred fire of the fire-temples.

* Reading pavan instead of bara (see p. 176, note 5).

* Or ‘sea’ (darfyavd). This long-winded sentence is more involved and obscure in the original than in the translation,

186 APPENDIX TO THE BUNDAHIS.

8. And in the beginning of the creation! the whole earth was delivered over into the guardianship of the sublime Frébak fire, the mighty Gdasnasp fire, and the beneficial Barzin-Mitré fire 2, whzch are like priest, warrior, and husbandman. 9g. The place of the fire Frébak was formed ox the Gadman-hémand (‘glorious’) mountain in Khvarizem®, the fire Gfs- nasp was on the Asnavand mountain in Ataré-patakan, and the fire Barzin-Mitré on the Révand mountain which is in the Ridge of Vistasp, and its material manifestation in the world was the most complete.

10. In the reign of Héshang*, when men were continually going forth to the other regions (késh- var) on the ox Srfivé5, one night, half-way, while admiring the fires, the fire-stands which were pre-

pared in three places on the back of the ox, avd in

which the fire was, fell into the sea, and the sub- stance of that one great fire whch was manifest, is divided into: three, azd they established z¢ on the three fire-stands, and it became itself three glories whose lodgments are in the Frdbak fire, the Giisnasp fire, and the Barzin-Mitré °*.

? Literally, ‘ creature.’

* The epithets of these three sacred fires are, respectively, varg4n, tagiké, and pfir-sfid6 in Pahlavi.

® See Bund. XVII, 5, 7, 8.

* Bund. XVU, 4 says, ‘in the reign of Takhmérup,’ his successor.

® Sarsaok or Srisaok in the Bundahis,

° The remainder of ‘the sayings of ZAd-sparam, about the meeting of the beneficent spirit amd the evil spirit, have no special reference to the Bundahis, They treat of the following matters :—

The coming of the religion, beginning in the time of Fra- siyav and Manfissihar, with an anecdote of K4i-fis and the hero Srito (Av, Thrita). The manifestation of the glory of Zarattst

SELECTIONS OF ZAD-SPARAM, XI, 8-10. 187

before his birth. The begetting of Zaratist through the drinking of hém-juice and cow’s milk infused, respectively, with his guardian spirit and glory, as declared in the manuscript on ‘the guidance of worship.’ The connection of Zaratfist with Adharmazd, traced back through his genealogy as far as Giyémard. The persistent endeavours of the fiends to destroy Zaratfist at the time of his birth, and how they were frustrated. His receiving the religion from Afiharmazd, with another anecdote of K4i-f's and Srité, and of Zaratist’s exclamation on coming into the world. The enmity borne to him by five brothers of the Karapén family, and how it was frustrated; his own four brothers, and some of his wonderful deeds. The worthiness of his righteousness; his compassionate and liberal nature; his giving up worldly desires; his pity; his good selection of a wife; and what is most edifying for the soul. What occurred when he was thirty years old, and his being con- ducted by the archangel Vohfiman to the assembly of the spirits. The questions asked by Zaratist, and Adharmazd’s replies thereto, The seven questions he asked of the seven archangels in seven different places, in the course of one winter. [Westergaard’s MS. K35 ends in the middle of the second of these questions.] The five dispositions of priests, and the ten admonitions. The three preservatives of religion, with particulars about the Gathas and the connection of the Ahunavar with the Nasks. Zarattist’s obtaining one disciple, Mé¢yék-m4h, in the first ten years, and the acceptance of the religion by Vist&ésp two years afterwards.

The three preservatives of religion, with particulars about the Gathas and the connection of the Ahunavar with the Nasks. Zarattist’s obtaining one disciple, Mé¢yék-m4h, in the first ten years, and the acceptance of the religion by Vist&ésp two years afterwards.

The second of the writings of Zad-sparam consists of his ‘ say- ings about the formation of men out of body, life, and soul ;’ and the third (which is imperfect in all known MSS.) contains his ‘sayings about producing the renovation of the universe.’

BAHMAN YAST,

OR ZAND-I VOHUMAN YASNO,

OF WHICH ZAND, OR COMMENTARY,

THIS WORK SEEMS TO BE AN EPITOME

OBSERVATIONS.

1-5. (The same as on p. 2.)

6. Abbreviations used are:—Av. for Avesta. Bund. for Bun- dahis, as translated in this volume. Dad. for D4&distan-i Dinfk. Gr. for Greek. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, 2nd edition. Huz. for Huzvaris. Pahl. for Pahlavi. Paz. for Pazand. Pers. for Persian. Sans. for Sanskrit. Sls. for Shayast 14-shayast, as . translated in this volume. SZS. for Selections of Zad-sparam, as translated in this volume. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.

7. The manuscripts mentioned in the notes are :—

K20 (about 500 years old), No. 20 in the University Library at Kopenhagen.

Piz. MSS. (modern), No. 22 of the Haug Collection in the State Library at Munich, and a copy of one in the library of the high- priest of the Parsis at Bombay.

Pers, version (composed a.p. 1496, copied a.p. 1679) in a Rivayat MS., No. 29 of the University Library at Bombay.

BAHMAN YAST.

CHAPTER I,

0. May the gratification of the creator Adhar- mazd, the beneficent, the developer, the splendid, and glorious, and the benediction of the archangels, which constitute the pure, good religion of the Maz- dayasnians, ée vigour of body, long life, and pros- perous wealth for him whose writing I am‘.

1. As? it is declared by the Stidgar MVask® that

1 Or, possibly, ‘for whom I am written,’ the meaning of min yektibfinthém being not quite clear. In fact, the construction of the whole of this initial benediction is rather obscure.

* It is possible that this is to be read in connection with Chap. II, 1, with the meaning that ‘as it is declared by the StQdgar NVask that Zaratiist asked for immortality from Afharmazd, so in the Vohfiman Yast commentary it is declared that he asked for it a second time.’ This introductory chapter is altogether omitted in both the Paz. MSS. which have been examined, but it is given in the Pers. version. It is also omitted in the epitome of the Bahman Yast contained in the Dabistén (see Shea’s translation, vol. i. pp. 264-271).

MSS. which have been examined, but it is given in the Pers. version. It is also omitted in the epitome of the Bahman Yast contained in the Dabistén (see Shea’s translation, vol. i. pp. 264-271).

§ This was the first nask or ‘ book’ of the complete Mazdayas- nian literature, according to the Dinkard, which calls it Sadkar; but according to the Dini-vagarkard and the Rivayats it was the second nask, called Stfidgar or Istfidgar. For its contents, as given by the Dini-vagarkard (which agrees with the account in the Rivayats), see Haug’s Essays, p. 126. In the Dinkard, besides a short description of this Nask, given in the eighth book, there is also a detailed account of the contents of each of its fargards, or chapters, occupying twenty-five quarto pages of twenty-two lines each, in the ninth book. From this detailed statement it appears

192 BAHMAN YAST.

Zaratist asked for immortality from Atharmazd, then Attharmazd displayed the omniscient wisdom to Zaratiist, and through it he beheld the root of a tree, on which were four branches, one golden, one of silver, one of steel, and one was mixed up with iron. 2. Thereupon he reflected in this way, that this was seen in a dfeam, and when he arose from sleep Zarattist spoke thus: ‘Lord of the spirits and earthly existences! it appears that I saw the root of a tree, on which were four branches.’

3. Atharmazd spoke to Zaratist the Spitaman 1? thus: ‘That root of a tree which thou sawest, and those four branches, are the four periods which wed/

that the passage mentioned here, in the text, constituted the seventh fargard of the Nask, the contents of which are detailed as follows :—

‘The seventh fargard, Ta-ve-rat6 (Av. ta ve urvata, Yas. XXXI, 1), is about the exhibition to Zaratist of the nature of the four periods in the Zarattistian millennium (hazangr6k zim, “thousand winters”). First, the golden, that in which Adharmazd displayed the religion to Zaratist. Second, the silver, that in which Vistésp received the religion from Zaratist. Third, the steel, the period within which the organizer of righteousness, Atar6-p4d son of Mar- spend, was born. Fourth, the period mingled with iron is this, in which is much propagation of the authority of the apostate and other villains (sarftarand), along with destruction of the reign of religion, the weakening of every kind of goodness amd virtue, and the departure of honour avd wisdom from the countries of Iran. In the same period is a recital of the many perplexities and torments of the period for that desire (girayth) of the life of the good which consists in seemliness. Perfect is the excellence of righteousness (Av. ashem vohfi vahistem asti, Yas. XXVII, 2, Wik.

If this be a correct account of the contents of this fargard, the writer was evidently consulting a Pahlavi version of the Nask, composed during the later Sasanian times.

Perfect is the excellence of righteousness (Av. ashem vohfi vahistem asti, Yas. XXVII, 2, Wik.

If this be a correct account of the contents of this fargard, the writer was evidently consulting a Pahlavi version of the Nask, composed during the later Sasanian times.

* Generally understood to mean ‘descendant of Spitama,’ who was his ancestor in the ninth generation (see Bund. XXXII, 1).

CHAPTER I, 2-6. 193

come. 4. That of gold is when I and thou con- verse, and King-Vistasp shall accept the religion, and shall demolish the figures of the demons, dé they ¢hemselves remain for! . . . concealed pro- ceedings. 5. And that of silver is the reign of Ardakhshir* the Kayan king (Kai shah), and that of steel is the reign of the glorified (andshak- riban) Khisr6é son of Kévad*, and that which was mixed with iron is the evil sovereignty of the de- mons with dishevelled hair* of the race of Wrath °, and when it is the end of the tenth hundredth winter (sat6 zim) of thy millennium, O Zaratist the Spitaéman !’

6. It is declared in the commentary (zand)* of the Vohtiman Yast, Horvadad Yast, and Astad Yast

* A word is lost here in K20 and does not occur in the other copies and versions, nor can it be supplied from the similar phrase in Chap. II, 16. The meaning of the sentence appears to be that Vistésp destroyed the idols, but the demons they represented sull remained, in a spiritual state, to produce evil.

® See Chap. II, 17.

* Khusré Néshirvan son of Qubad, in modern Persian, who reigned in A.D. 531-579. Kévad is usually written Kavad.

* The epithet vigA4rd-vars may also mean ‘ dressed-hair,’ but the term in the text is the more probable, as the Persian version ‘translates it by kush4dah mui, ‘ uncovered hair.’ That it is not a name, as assumed by Spiegel, appears clearly from the further details given in Chap. II, 25.

® Or, ‘the progeny of Aéshm, the demon. Wrath is not to be understood here in its abstract sense, but is personified as a demon. It is uncertain whether the remainder of this sentence belongs to this § or the next.

° If there were any doubt about zand meaning the Pahlavi translation, this passage would be important, as the Avesta of the Horvadad (Khordad) and Astad Yasts is still extant, but contains nothing about the heretic Mazdik or Mazdak (see Chap. II, 21). No Avesta of the Vohfiman Yast is now known.

[5] O

194 BAHMAN YAST.

II, 21). No Avesta of the Vohfiman Yast is now known.

[5] O

194 BAHMAN YAST.

that, during this time, the accursed Mazdik son of Bamdad, who is opposed to the religion, comes into notice, and is to cause disturbance among those in the religion of God (yazddn). 7. And he, the glorified ove!, summoned Khiisré son of Mah-dad and Dad-Atharmazd of N ishapdr, who were high- priests of Ataré-patakAn, and Ataré-frébag the un- deceitful (akadba), Atar6-pad, Atard-Mitrd, and Bakht-dfrid to 47s presence, and he demanded of them a promise?, thus: ‘Do not keep these Yasts in concealment, azd do not teach the commentary except among your relations®.’ 8, dud they made the promise unto Khisré.

Cuapter II.

1. In the VohQiman Yast commentary (zand) it is declared‘ that Zaratist asked for immortality from

' That is, Khusr6 Néshirvin. As the names of his priests and councillors stand in K2o they can hardly be otherwise distributed than they are in the text, but the correctness of the MS. is open to suspicion. D&d-Aiharmazd was a commentator who is quoted in Chap. III, 16, and in the Pahl. Yas. XI, 22; Atar6-frobag was another commentator mentioned in Sls. I, 3; and Atar6-pad and Bakht-dfrid are names well known in Pahlavi literature, the former having been borne by more than one individual (see Sls. I, 3, 4).

* The Pers. version says nothing about this promise, but states that Khfisr6 sent a message to the accursed Mazdak, requiring him to reply to the questions of this priestly assembly on pain of death, to which he assented, and he was asked ten religious questions, but was unable to answer one; so the king put him to death immediately.

* A similar prohibition, addressed to Zaratfst, as regards the Avesta text, is actually found in the Horvadad Yt. 10.

* This seems to imply that this text is not the commentary

CHAPTER I, 7-II, 3. 195

Attharmazd a second time, avd spoke thus: ‘I am Zaratist, more righteous and more efficient among these thy creatures, O creator! when //ow shalt make me’ immortal, as the tree opposed to harm *, and Gépatshah, Gést-i Frydn, and Xitrdk-miyén son of Vistisp, who is Péshyétanf, were made*. 2. When thou shalt make me immortal they in thy good religion w// believe that the upholder of religion, who receives from Atharmazd his pure and good religion of the Mazdayasnians, will become immortal; then those men w// believe in thy good religion.’

3. Adharmazd spoke‘ thus: ‘When I shall make thee immortal, O Zaratist the Spitdmin! then Tar-i Brddarvash the Karap° will become immortal, and

itself, but merely an epitome of it. The Paz. MSS. which have been examined, begin with this chapter.

1 Or, ‘when I shall decome;’ the verb is omitted by mistake in K2o.

then Tar-i Brddarvash the Karap° will become immortal, and

itself, but merely an epitome of it. The Paz. MSS. which have been examined, begin with this chapter.

1 Or, ‘when I shall decome;’ the verb is omitted by mistake in K2o.

* Three of these immortals are mentioned in Bund. XXIX, 5, and Gést-i Fryan is included in a similar enumeration in Dé&d. (Reply 89). The tale of G6st-i Fryan (Av. Yéist6 y6 Fryananim, of Aban Yt. 81 and Fravardin Yt. 120) has been published with ‘The Book of Arda-Viraf,’ ed. Hoshangji and Haug.

8 Or, ‘became ;’ most of this verb is torn off in K2o.

* The verb is placed before its nominative in the Pahlavi text, both here and in most similar sentences, which is an imitation of the Avesta, due probably to the text being originally translated from an Avesta book now lost, or, at any rate, to its author’s wish that it might appear to be so translated. In such cases of inverted construction, when the verb is in a past tense, the Pahlavi idiom often requires a pronominal suffix, corresponding to the nominative, to be added to the first word in the sentence; thus, gfifté6s Afhar- mazd, or afas gfift Aflharmazd, does not mean ‘ Aftharmazd spoke to him (or said it),’ but merely ‘Afharmazd spoke’ (lit. ‘it was said by him, Aftharmazd’).

’ According to an untranslated passage in the Selections of Zad-sparam, mentioned in the note on p. 187, this is the name of

GO 2

196 BAHMAN YAST.

when Tfir-i Braddarvash the Karap shall become immortal the resurrection azd future existence are not possible.’

4. Zaratdst seemed uneasy about z¢ in 4zs mind!; and Attharmazd, through the wisdom of omniscience, knew what was thought by Zaratist the Spitaman with the righteous spirit, and he? took hold of Zaratiist’s hand. 5. And he, Atharmazd the pro- pitious spirit, creator of the material world, the righteous ove, even he put the omniscient wisdom, in the shape of water, on the hand of Zaratist, and said to him thus: ‘ Devour it.’

one of the five brothers in the Karapan family of sorcerers, who were enemies of Zaratfst during his childhood. Their names, as written in SZS., may be read as follows, ‘Bradarvakhsh, Bradréyisnd, Tar Bragrésh, Azané, and Nasm,’ and the first is also called‘ Tfr-i Bradarvakhsh ;’ they are described as descendants of the sister of Mantsfihar. In the seventh book of the Dinkard a wizard, who endeavours to injure Zaratist in his childhood, is called ‘ Tar-i Bradrdk-résh, the Karapé, and was probably the third brother, whose name (thus corrected) indicates brathr6-raésha as its Avesta form. Karap or Karapan in all these passages is evidently the name of a family or caste, probably the Av, karapand which Haug translates by ‘ performers of (idolatrous) sacrificial rites,’ in connec- tion with Sans. kalpa, ‘ceremonial ritual’ (see Haug’s Essays, pp. 289-291).

' Kao has ‘among the spirits ;’ the word minisn having become main6dk4n by the insertion of an extra stroke.

kalpa, ‘ceremonial ritual’ (see Haug’s Essays, pp. 289-291).

' Kao has ‘among the spirits ;’ the word minisn having become main6dk4n by the insertion of an extra stroke.

* Reading afas instead of minas (Huz. of agas, ‘from or by him,’ which is written with the same letters as afas, ‘and by him’), not only here, but also in §§ 5, 7, 9. The copyist of K20 was evi- dently not aware that afas is a conjunctive form, but confounded it with the prepositional form agas, as most Parsis and some Euro- pean scholars do still. The Sasanian inscriptions confirm the reading afas for the conjunctive form; and Nérydésang, the learned Parsi translator of Pahlavi texts into Pazand and Sanskrit some four centuries ago, was aware of the difference between the two forms, as he transcribes them correctly into Paz, vas and azas.

CHAPTER II, 4-12. 197

6. And Zaratiist devoured some of it; thereby the omniscient wisdom was intermingled with Zaratist, and seven days and nights Zaratist was in the wisdom of Atharmazd. 7. And Zaratist beheld the men and cattle in the seven regions of the earth, where the many fibres of hair of every one are, and whereunto the end of each fibre holds on the back. 8. And he beheld whatever trees and shrubs ‘here were, and how many roots of plants were in the earth of Spendarmad, where and how they had grown, avd where they were mingled.

g. And the seventh day and night he (Adhar- mazd) took back the omniscient wisdom from Zaratist, and Zarattist reflected in this way, that I have seen 7¢ in a pleasant dream produced by Atharmazd, avd I am not surfeited with the dream. 10. And he took both hands, rubbed his body (kerp) again, and spoke! thus: ‘I have slept a long time, azd am not surfeited with this pleasant dream produced by Atharmazd.’

11. Atharmazd said to the righteous Zarattist thus: ‘What was seen in the pleasant dream pro- duced by Afharmazd ?’

12. Zarattist spoke thus: ‘O Atharmazd, propi- tious spirit! creator of the material world, righteous creator! I have seen a celebrity (khunid) with much wealth, whose soul, infamous in the body, was hungry (gurs)* and jaundiced and in hell, and he did not seem to me exalted; and I saw a beggar with no wealth and helpless, and his soul was thriving (farpih) in paradise, and* he seemed to me exalted.

1 This verb is omitted in K2o by mistake. 2 Or else ‘dirty.’ 5 Reading afam instead of minam, both here and in § 14; the

198 BAHMAN YAST.

13. [And I saw a wealthy maz without children, and he did not seem to me exalted;]! and I saw a pauper with many children, and he seemed to me exalted. 14. And I saw a tree on which were seven branches, one golden, one of silver, one brazen, one of copper, [one of tin]?, one of steel, and one was mixed up with iron.’

and I saw a pauper with many children, and he seemed to me exalted. 14. And I saw a tree on which were seven branches, one golden, one of silver, one brazen, one of copper, [one of tin]?, one of steel, and one was mixed up with iron.’

15. Atharmazd spoke thus: ‘O Zarattist the Spitiman! this is what I say beforehand, the one tree which thou sawest is the world which I, Adhar- mazd, created; and those seven branches thou sawest are the seven periods which we// come. 16. And that which was golden is the reign of King Vistasp, when I and thou converse about religion, and Vistasp shall accept that religion and _ shall demolish the figures of the demons, and the demons desist from demonstration into concealed proceed- ‘ings; Aharman and the demons rush back to dark- ness, and care for water, fire, plants, and the earth of Spendarmad* becomes apparent. 17. And that which was of silver* is the reign of Ardashir® the

copyist of Kzo having confounded these two words, like those mentioned in the note on § 4.

' The passage in brackets is omitted in K2o0, but is supplied from the Paz. MSS., being evidently necessary to complete the contrast. It occurs also in the Pers. version.

* Supplied from the Paz. and Pers, versions, being omitted here in K2o, though occurring in § 20.

* The female archangel who has charge of the earth (see Bund. I, 26).

* The Paz. MSS. omit the description of the silver age.

° Usually identified with Artaxerxes Longimanus, but his long reign of 112 years may include most of the Achazmenian sovereigns down to Artaxerxes Mnemon, several of whom are called Aha- suerus or Artaxerxes in the biblical books of Ezra and Esther. See Bund. XXXI, 30, XXXIV, 8.

CHAPTER I, 13-19. 199

Kayan (Kai), whom! they call Vohfiman son of Spend-did?, who is he who separates the demons from men, scatters ‘hem about, and makes the reli- gion current zz the whole world. 18. And that which was brazen ® is the reign of Ardakhshir *, the arranger and restorer of the world, and that of King Shahpdir, when he arranges the world which I, Atharmazd, created ; he makes happiness (bdkhta- kih)® prevalent in the boundaries of the world, and goodness shall become manifest; and Ataré-pid of triumphant destiny, the restorer of the true religion, with the prepared brass*, brings this religion, to- gether with the transgressors, back to the truth. 19. And that which was of copper is the reign of the Ask&anian king’, who removes from the world

1 Reading mfin, ‘ whom,’ instead of amat, ‘ when’ (see the note on Bund. I, 7).

* Contracted here into Spendad, as it is also in Bund. XXXIV, 8 in the old MSS. This name of the king is corrupted into Bahman son of Isfendiyar in the Shahnamah.

I, 7).

* Contracted here into Spendad, as it is also in Bund. XXXIV, 8 in the old MSS. This name of the king is corrupted into Bahman son of Isfendiyar in the Shahnamah.

* This brazen age is evidently out of its proper chronological order. The Pazand and Persian versions correct this blunder by describing the copper age before the brazen one here, but they place the brazen branch before the copper one in § 14, so it is doubtful how the text stood originally.

* Artakhshatar son of Papaki and Shahpfhari son of Artakh- shatar are the Sasanian forms of the names of the first two monarchs (A.D. 226-271) of the Sasanian dynasty, whose reigns constitute this brazen age.

5 Literally, ‘deliverance from sin’ or ‘ salvation’ by one’s own good works, and, therefore, not in a Christian sense.

6 Referring to the ordeal of pouring molten brass on his chest, undergone by Atar6-pad son of Maraspend, high-priest and prime minister of ShapfirII, for the purpose of proving the truth of his religion to those who doubted it.

7 It is uncertain which of the Askanian sovereigns is meant, or whether several of the dynasty may not be referred to. ‘The Greek

200 BAHMAN YAST.

the heterodoxy (gavid-rastakih) which existed, and the wicked Akandgar-i Kilisyékih! is utterly destroyed by this religion, azd goes unseen and unknown from the world. 20. And that which was of tin is the reign of King Vahram Gér?, when he

successors of Alexander were subdued in Persia by Ask (Arsaces I), who defeated Seleucus Callinicus about B.c. 236. But the third book of the Dinkard (in a passage quoted by Haug in his Essay on the Pahlavi Language) mentions Valkhas (Vologeses) the Askanian as collecting the Avesta and Zand, and encouraging the Mazda- yasnian religion. This Valkhas was probably Vologeses I, a con- temporary of Nero, as shown by Darmesteter in the introduction to his translation of the Vendidad.

This Valkhas was probably Vologeses I, a con- temporary of Nero, as shown by Darmesteter in the introduction to his translation of the Vendidad.

* I am indebted to Professor J. Darmesteter for pointing out that Néryésang, in his Sanskrit translation of Yas. IX, 75, explains Kalasiyakah as ‘those whose faith is the Christian religion ;’ the original Pahlavi word in the oldest MSS. is Kilisayatk, altogether a misunderstanding of the Avesta name Keresani, which it trans- ' Jates, but sufficiently near the name in our text to warrant the assumption that Néryésang would have translated Kilisyékih by ‘Christianity ;’ literally it means ‘ecclesiasticism, or the church religion’ (from Pers. kilisy4, Gr. ékcAnoia). Akandgar is probably a miswriting of Alaksandar or Sikandar; though Darmesteter suggests that Skandgar (Av. skevd6-kara, Pers. sikandgar), ‘causer of destruction,’ would be an appropriate punning title for Alexander from a Persian point of view. The anachronisms involved in making Alexander the Great a Christian, conquered by an Askanian king, are not more startling than the usual Pahlavi statement that he was a Roman. To a Persian in Sasanian times Alexander was the representative of an invading enemy which had come from the countries occupied, in those times, by the eastern empire of the Christian Romans, which enemy had been subdued in Persia by the Askanian dynasty ; and such information would naturally lead to the anachronisms just mentioned. The name Kilisyakih is again used, in Chap. III, 3, 5, 8, to denote some Christian enemy.

* This Sasanian monarch (A.D. 420-439), after considerable provocation, revived the persecution of the heretics and foreign creeds which had been tolerated by his predecessor, and _ this conduct naturally endeared him to the priesthood.

CHAPTER II, 20—24. 201

ee er a ——

makes the sight! of the spirit of pleasure manifest, and Aharman with the wizards rushes back to dark- ness and gloom. 21. And that which was of steel is the reign of King Khdsré son of Kévid*, when he keeps away from this religion the accursed Mazdik®, son of Bamdad, who remains opposed to the religion along with the heterodox. 22. And that which was mixed with iron [is the reign of the demons with dishevelled hair * of the race of Wrath, when it is the end of the tenth hundredth winter of thy mil- lennium}, O Zaratfst the Spitiman !’

23. Zaratist said thus: ‘ Creator of the material world! O propitious spirit! what token would you give of the tenth hundredth winter ?’

24. Atharmazd spoke thus: ‘Righteous Zaratdst! I wd? make z¢ clear: the token that it is the end of thy millennium, and the most evil period is coming, is ¢hat a hundred kinds, a thousand kinds, a myriad of kinds of demons with dishevelled hair, of the

1 Reading véndp (Pers. binab), but it may be va davag, in which case the phrase must be translated as follows: ‘ when he makes the spirit of pleasure and joy manifest.’

binab), but it may be va davag, in which case the phrase must be translated as follows: ‘ when he makes the spirit of pleasure and joy manifest.’

* See Chap. I, 5. The characteristic of the steel age, like that of the tin one, was the persecution of heretics who had been tolerated by the reigning monarch’s predecessor.

* Generally written Mazdak, a heretic whose teaching was very popular in the time of King Kévad (or Kavad, a.p. 487-531). His doctrine appears to have been extreme socialism built upon a Mazdayasnian foundation. He was put to death by Khiisré I, as hinted in the text. It is remarkable that none of the successors of Khfsr6é Noéshirvan are mentioned in the Bahman Yast, so that a Parsi, who even did not believe in the verbal inspiration of the book, might possibly consider the remainder of it as strictly prophetical.

* The passage in brackets is omitted in K2o by mistake, and is here supplied from Chap. I, 5, in accordance with the Paz. and Pers. versions.

202 BAHMAN YAST.

race of Wrath, rush into the country of Iran (Airan shatr6) from the direction of the east!, which has an inferior race and race of Wrath. 25. They have uplifted banners, they slay those living in the world?, they have ¢hezy hair dishevelled on the back, and they are mostly a small and inferior (nittim) race, forward in destroying the strong doer; O Zarattist the Spitiman! the race of Wrath is miscreated (v1- shfid) and its origin is not manifest. 26. Through witchcraft they rush into these countries of Iran which I, Atharmazd, created, since they burn and damage many things; and the house of the house- owner, the land of the land-digger, prosperity, nobi- lity, sovereignty, religion’, truth, agreement, security, enjoyment, and every characteristic which I, Adhar- -mazd, created, this pure religion of the Mazda- yasnians, and the fire of Vahram, which is set in the appointed place, encounter annihilation, and the direst destruction and trouble will come into notice. 27. And that which is a great district will become a town; that which is a great town, a village; that

’ Or ‘of Khfrasan.’ It is difficult to identify these demons with the Arabs, who came from the west, though a dweller in Kirman might imagine that they came from Khfiras4n. In fact, hardly any of the numerous details which follow, except their long- continued rule, apply exclusively to Muhammadans. It appears, moreover, from § 50 and Chap. III, 8, that these demons are intended for Tfirks, that is, invaders from Turkistén, who would naturally come from the east into Persia.

* Reading géhan-zivd zektelind, but the beginning of the latter word is torn off in K2o, and the other versions have no equivalent phrase. ‘The Pdzand substitutes the phrase ‘black banners and black garments.’

* This word, being torn off in K2o, is supplied from the Paz. MSS.

CHAPTER II, 25-31. 203

‘The Pdzand substitutes the phrase ‘black banners and black garments.’

* This word, being torn off in K2o, is supplied from the Paz. MSS.

CHAPTER II, 25-31. 203

which is a great village, a family; and that which is a [great]' family, a single threshold. 28. O Zaratdst the Spitaman! they will lead these Iranian countries of Adtharmazd into a desire for evil, ¢#/o tyranny and misgovernment, those demons with dishevelled hair who are deceivers, so that what they say they do not do, and they are of a vile religion, so that what they do not say they do. 29. And their assist- ance and promise have no sincerity, there is no law, they preserve no security, and on the support they provide no one relies; with deceit, rapacity, and misgovernment they will devastate these my Iranian countries, who am Attharmazd.

30. ‘And at that time, O Zaratfst the Spitaman! all men will become deceivers, great friends will become of different parties, and respect, affection, hope ?, and regard for the soul will depart from the world; the affection of the father will depart from the son; and /¢haét of the brother from zs brother ; the son-in-law will become a beggar (kidyak or kasik) from his father-in-law *, and the mother will be parted and estranged from the daughter.

31. ‘When it is the end of thy tenth hundredth winter, O Zaratist the Spitaman! the sun is more unseen and more spotted (vasangtar); the year, month, and day are shorter; and the earth of Spen- darmad is more barren, and fuller of highway-

1 This word is omitted in K2o, but supplied from the Pazand. The whole section is omitted in the Pers.. version.

2 This word, being torn off in K20, is doubtfully supplied from the Pers. paraphrase. The Paz. MSS. omit §§ 30-32.

’ Or, perhaps, ‘ parents-in-law;’ the original is khasrfiné, followed by some word (probably nafsman) which is torn off in K2o. The Pers. version gives no equivalent phrase.

204 BAHMAN YAST.

men!; and the crop will not yield the seed, so that of the crop of the corn-fields in ten cases seven will diminish and three? will increase, and that which increases does not become ripe*; and vegetation, trees, and shrubs will diminish; when one shall take a hundred, ninety will diminish and ten will increase, and that which increases gives no pleasure and flavour. 32. And men are born smaller, and their skill and strength are less; they become more de- ceitful and more given to vile practices; they have no gratitude and respect for bread and salt, and they have no affection for their country (désak).

32. And men are born smaller, and their skill and strength are less; they become more de- ceitful and more given to vile practices; they have no gratitude and respect for bread and salt, and they have no affection for their country (désak).

33. ‘And in that most evil time a boundary has most disrespect * where it is the property of a suf- fering man of religion; gifts are few among their deeds, and duties and good works proceed but little from their hands; and sectarians of all kinds are seeking mischief for them®. 34. And all the world will be burying azd clothing the dead, and burying the dead azd washing the dead we¢/ de by law; the burning, bringing to water and fire, and eating of dead matter they practise by law and do not abstain from. 35. They recount largely about duties and good works, and pursue wickedness and the road to hell; and through the iniquity, cajolery, and craving of wrath and avarice they rush to hell.

36. ‘And in that perplexing time, O Zaratiist the

' Or, ‘tax-collectors;’ Pahl. tangtar va ras-vanagtar.

* In Kao ‘va 3’ is corrupted into the very similar va vai, ‘and a portion.’

* Literally, ‘ white.’

* Reading an4zarm instead of hana Azarm.

* That is, for the Iranians in general, who are the ‘they’ in §§ 32-35.

CHAPTER II, 32—36. 205 Spitéman!—the reign of Wrath with infuriate spear? and the demon with dishevelled hair, of the race of Wrath,—the meanest slaves walk forth with the authority of nobles of the land; and the religious, who wear sacred thread-girdles on the waist, are then not able ¢o perform their ablution (padiyavih), for in those last times dead matter and bodily refuse become so abundant, that exe who shall set step to step walks upon dead matter; or when he washes in the barashniim ceremony, and puts down a foot from the stone sea¢ (magh)*, he walks on dead matter; or when he arranges the sacred twigs (bare- sO6m) and consecrates the sacred cakes (drén6) in their corpse-chamber (nasai katak)? it is allowable.

1 The Av. Aéshm6 khrvidrus, ‘Aéshma the impetuous assailant’ (see Bund. XXVIII, 15-17); this demon’s Pahlavi epithet is partly a transcription, and partly a paraphrase of the Avesta term.

® Atcording to Dastir Hoshangji (Zand-Pahlavi Glossary, p. 65) the term magh is now applied to the stones on which the person undergoing purification has to squat during ablution in the barash- nfim ceremony. Originally, however, Av. magha appears to have meant a shallow hole dug in the earth, near or over which the person squatted upon a seat, either of stone or some other hard material (see Vend. IX). The term for the hole was probably extended to the whole arrangement, including the seat, which latter has thus acquired the name of magh, although magh and magh4k still mean ‘a channel or pit’ in Persian.

IX). The term for the hole was probably extended to the whole arrangement, including the seat, which latter has thus acquired the name of magh, although magh and magh4k still mean ‘a channel or pit’ in Persian.

> The Av. kata of Vend.V, 36-40; a special chamber. for the temporary reception of the corpse, when it was impossible to remove it at once to the dakhma, owing to the inclemency of the weather. It should be large enough for standing upright, and for stretching out the feet and hands, without touching either walls or ceiling; that is, not less than six feet cube. The text means that those times will be so distressing, that it will be considered lawful to perform the sacred ceremonies even in a place of such concentrated impurity as a dead-house not actually occupied by a corpse.

206 BAHMAN YAST.

37. Or, in those last times, it becomes allowable to perform a ceremonial (yazisn) with two men, so that this religion may not come to nothing and collapse’; there w2// be only one in a hundred, in a thousand, in a myriad, who believes in this religion, and even he does nothing of it though z¢ de a duty; and the fire of Vahram, which will come to nothing and collapse, fad/s off from a thousand to one care-taker, and even he does not supply it properly with fire- wood and incense; or when a man, wo has per- formed worship and does not know the Nirangistan ® (‘code of religious formulas’), shall kindle z¢ with good intentions, it is allowable.

38. ‘ Honourable‘ wealth will all proceed to those of perverted faith (kévid-késh4n); it comes to the _ transgressors, and virtuous doers of good works, from the families of noblemen even unto the priests (még-mardan), remain running about uncovered ; the lower orders take in marriage the daughters of nobles, grandees, avd priests; and the nobles, grandees, and priests come to destitution azd bon- dage. 39. The misfortunes of the ignoble will over- take greatness and authority, and the helpless and ignoble will come to the foremost place azd advance- ment; the words of the upholders of religion, and the seal and 5 sears of a just yeaRe will become the

’ The Paz, Mss. sda tid helplessness.’

* The Paz. MSS. add, ‘and the prayers and ceremonies that he orders of priests and disciples they do not fulfil.’

* The name of a work which treats of various ceremonial details, and appears to be a portion of the Pahlavi translation of the seven- teenth or Hfisparam Nask, containing many Avesta quotations which are not now to be found elsewhere.

* The Paz. MSS. have misread agfr damfk, ‘ underground,’ instead of 4zarmik.

CHAPTER II, 37-41. 207

* The Paz. MSS. have misread agfr damfk, ‘ underground,’ instead of 4zarmik.

CHAPTER II, 37-41. 207

words of random speakers (arndéz6-gékAn) among the just avd even the righteous; and the words of the ignoble and Slanderers, of the disreputable and mockers, and of those of divers opinions they con- sider true and credible, about which they take! an oath, although with falsehood, and thereby give false evidence, and speak falsely and irreverently about me, Atharmazd. 40. They who bear the title of priest and disciples wish evil concerning * one another; he speaks vice and they look upon vice; and the antagonism of Aharman and the demons is much brought on by them; of the sin which men commit, out of five * sins the priests and disciples commit three sins, and they become ene- mies of the good, so that they may thereby speak of bad faults relating to one another; the ceremonies they undertake they do not perform, and they have no fear of hell.

41. ‘And in that tenth hundredth winter, w/zch is the end of thy millennium, O righteous Zaratist! all mankind will bind torn hair, disregarding reve- lation *, so that a willingly-disposed cloud and a

1 Literally, ‘devour an oath,’ which Persian idiom was occasioned by the original form of oath consisting in drinking water prepared in a particular manner, after having invoked all the heavenly powers to bear witness to the truth of what had been asserted (see the Safigand-namah).

* Reading raf instead of 14, ‘not.’ The whole section is omitted by the Paz. MSS., possibly from politic motives, as the language is plain enough.

$ The Persian paraphrase has ‘ eight.’

4 Referring probably to the injunctions regarding cutting the hair and paring the nails, with all the proper precautions for pre- venting any fragments of the hair or nails from lying about, as given in Vend. XVII. One of the penalties for neglecting such precau- tions is supposed to be a failure of the necessary rains. The

208 BAHMAN YAST.

XVII. One of the penalties for neglecting such precau- tions is supposed to be a failure of the necessary rains. The

208 BAHMAN YAST.

righteous wind are not able to produce rain in its proper time and season. 42. And a dark cloud makes the whole sky night, and the hot wind and the cold wind arrive, and bring along fruit and seed. of corn, even the rain in its proper time; and it does not rain, azd that which rains also rains more noxious creatures than water; and the water of rivers and springs will diminish, and there will be no increase. 43. And the beast of durden and ox and sheep bring forth more painfully’ and awk- wardly, and acquire less fruitfulness ; and ¢hezr hair is coarser avd skin thinner; the milk does not in- crease and has less cream (£arbist); the strength of the labouring ox is less, and the agility of the swift horse is less, and it carries less in a race. 44. ‘And on the men in that perplexing time, O Zaratist the .Spitaman! who wear the sacred thread-girdle on the waist, the evil-seeking of mis- government and much of its false judgment have come as a wind in which their living is not possible, and they seek death as a boon; and youths and children will be apprehensive, and gossiping chitchat and gladness of heart do not arise among them. 45. And they practise the appointed feasts (gasn5) of ¢hety ancestors, the propitiation (aisdfrid) of angels, axd the prayers and ceremonies of the season festivals and guardian spirits, in various places, yet that which they practise they do not believe in un- hesitatingly ; they do not give rewards lawfully, and

words andstak diné can also be translated by ‘despising the religion.’

' The word appears to be dardaktar, but is almost illegible in K2o; it may possibly be kftaktar, ‘more scantily,’ as the Paz. MSS. have ké6daktar bahdd, ‘become smaller,’ -

CHAPTER II, 42-49. 209

rls

bestow no gifts and alms, and even those [they bestow]! they repent of again. 46. And even those men of the good religion, who have reverenced the good religion of the Mazdayasnians, proceed in con- formity with (bar-hamaké rfibisn) those ways and customs’, and do not believe their own religion. 47. And the noble, great, and charitable *, who are the virtuous of their own country and locality, will depart from their own original place and family‘ as idolatrous; through want they beg something from the ignoble and vile, and come to poverty and help- lessness ; through them ® nine in ten of these men will perish in the northern quarter.

48.‘ Through their way of misrule everything comes to nothingness and destitution, levity and infirmity; and the earth of Spendarmad opens #és mouth wide, avd every jewel and metal becomes exposed, such as gold and silver, brass, tin, and lead. 49. And rule azd sovereignty come to slaves, such as the Tark and non-Taranian (Atiir) of the army®, and are turbulent as among the moun-

+ This verb is omitted in K2o.

49. And rule azd sovereignty come to slaves, such as the Tark and non-Taranian (Atiir) of the army®, and are turbulent as among the moun-

+ This verb is omitted in K2o.

* It is rather doubtful whether their own customs are meant, or those of their conquerors.

> Or dah&kan may mean ‘the skilful.’

* Reading dfidak instead of rfidak. At first sight the mis- writing of r for d seems to indicate copying from a text in the modern Persian character, in which those two letters are often much alike; but it happens that the compounds df and rf also resemble one another in some Pahlavi handwriting.

® Whether through poverty and helplessness, or through the conquerors, is not quite clear.

® Very little reliance can be placed upon the details of this sen- tence, but it is difficult to make any other complete and consistent translation. Darmesteter suggests the reading hén6, ‘army,’ but another possible reading is Khyén (Av. Hvyaona), the old name

[5] P

210 BAHMAN YAST.

taineers!; and the Kini?, the KAvztli, the SdOfti, the Raman (Arfimayak), and the white-clothed Kar- mak then attain sovereignty in my countries of Iran, and their will and pleasure will become current in the world. 50. The sovereignty will come from those leathern-belted ones* and Arabs (Tézigan) and Rimans to them, azd they will be so misgoverning that when they kill a righteous man who is virtuous and a fly, it is all one® in their eyes. 51. And the security, fame, and prosperity, the country and families, the wealth and handiwork, the streams, rivers, and springs of Iran, and of those of the good religion, come to those non-Iranians; and the army and standards of the frontiers come to them, and a rule with a craving for wrath advances in the world. 52. And their eyes of avarice are not sated with wealth, and they form hoards of the world’s wealth, and conceal /Aem underground; and through wicked- ness they commit sodomy, hold much intercourse with menstruous women, and practise many unna- tural lusts.

of some country probably in Turkistaén, as Argdsp, the opponent of Vistasp, is called ‘lord or king of Khyén’ in the Yadk4r-i Zarfran (see also Gés Yt. 30, 31, Ashi Yt. 50, 51, Zamyad Yt. 87).

* Or, ‘as the mountain-holding Khidarak.’ Darmesteter suggests that Khfidarak may be an ‘inhabitant of Khazar.’

* Probably the people of Samarkand, which place was formerly called Ain according to a passage in some MSS. of Tabart’s Chronicle, quoted in Ouseley’s Oriental Geography, p. 298. See also Bund. XII, 22.

* The Kabuli and Byzantine Riman are plain enough; not so the Soft? and Karmak (Kalmak or Krimak),

* That is, the Tfrks, as appears more clearly from Chap. III, 8,9. The Arabs are mentioned here, incidently, for the first time, and again in Chap. ILI, 9, 51.

* Literally, ‘ both are one,’

CHAPTER HI, 50-57. 211

and Karmak (Kalmak or Krimak),

* That is, the Tfrks, as appears more clearly from Chap. III, 8,9. The Arabs are mentioned here, incidently, for the first time, and again in Chap. ILI, 9, 51.

* Literally, ‘ both are one,’

CHAPTER HI, 50-57. 211

53. “And in that perplexing time the night is brighter !, and the year, month, and day will di- minish one-third; the earth of Spendarmad arises, and suffering, death, and destitution become more severe in the world.’

54. Adharmazd said to Zaratfist the Spitaman : ‘This is what I foretell: that wicked evil spirit, when it shall be necessary for Aim to perish, be- comes more oppressive and more tyrannical.’

55. So Adharmazd spoke to Zaratfst the Spita- man thus: ‘Enquire fully and learn by heart? thoroughly! teach 7¢ by Zand, Pazand, and explana- tion! tell z¢ to the priests and disciples who speak forth in the world, avd those who are not aware of the hundred winters, tell 74 then to them! so that, for the hope of a future existence, avd for the pre- servation of their own souls, they may remove the trouble, evil, and oppression which those of other religions cause in the ceremonies of religion (diné yésnan). 56. And, moreover, I tell thee this, O Zarattist the Spitiman! that whoever, in that time, appeals for the body is not able to save the soul, for Ae zs as it were fat, and zs soul is hungry and Jean in hell; whoever appeals for the soul, zs body is hungry azd lean through the misery of the world, and destitute, and his soul is fat in heaven.’

57. Zaratist enquired of Adharmazd thus: ‘O Attharmazd, propitious spirit! creator of the mate- rial world who art righteous !’—He is Atharmazd through righteous invocation, and the rest through

’ The Paz. version adds, ‘the motion of the sun is quicker.’ ? Literally, ‘make easy.’

P 2

BY BAHMAN YAST.

praise; some say ‘righteous creator!!’—‘O creator ! in that perplexing time are they righteous ? and are there religious people who wear the sacred thread- girdle (kdstik) on the waist, and celebrate religious rites (dind)? with the sacred twigs (bares6m)? and does the religious practice of next-of-kin marriage (khvétik-das) continue in their families ?’

58. Adharmazd said to Zarattist thus: ‘Of the best men is he who, in that perplexing time, wears the sacred thread-girdle on the waist, and celebrates religious rites with the sacred twigs, ‘hough not as in the reign of King Vistaésp. 59. Whoever in that perplexing time recites Ita-4d-yazam (Av. itha ad yazamaidé, Yas. Vand XX XVII)* azd one Ashem- vohti*, azd has learned z¢ by heart, is as though, in the reign of King Vistasp, 24 were a Dvazdah- hémast® with holy-water (zéhar). 60. And by

' This interpolated commentary is a pretty clear indication that the writer is translating from an Avesta text.

* Both Paz. and Pers. have dréné, ‘ sacred cakes.’

60. And by

' This interpolated commentary is a pretty clear indication that the writer is translating from an Avesta text.

* Both Paz. and Pers. have dréné, ‘ sacred cakes.’

* The third ha or chapter of the Yasna of seven chapters. It worships Aftharmazd as the creator of all good things.

* See Bund. XX, 2.

* For the following explanation of the various kinds of hémast I am indebted to DastQr Jamaspji Minochiharji Jam4sp- -AsA-na of Bombay :—

There are four kinds of h6mAst recited by priests for the atone- ment of any sin that may have been committed by a woman during pre tor after her purification :—

. HémAst consists of prayers recited for 144 days, in honour of i twelve following angels: Afharmazd, Tistar, Khfrshéd, Mah, Abén, Adar, Khurdad, Amerdad, Spendarmad, Bad, Srésh, and Arda-fravash. Each angel, in turn, is reverenced for twelve days successively, with one Yasna each day.

2. Khadfik-hémAst, ‘ one hdmst,’ differs from the last merely in adding a Vendidad every twelfth day, to be recited in the Ush-

CHAPTER II, 58-62. 213

whomever prayer is offered up, azd the Gatha- hymns are chanted, z/ 7s as though the whole ritual had been recited, and the Gatha-hymns consecrated by him zz the reign of King Vistasp. 61. The most perfectly righteous of the righteous is he who remains in the good religion of the Mazdayasnians, and continues the religious practice of next-of-kin marriage in his family.’

62. Atharmazd said to the righteous Zarattist: ‘In these nine thousand years which I, Adharmazd, created, mankind become most perplexed in that perplexing time; for in the evil reigns of Az-i Dahak and Frasty4v of Tar mankind, in those per- plexing times, were living better and living more

ahin Gah (12 p.m. to 6 a.m.) in honour of the angel whose propi- tiation ends that day.

3. Dah-hémast,‘ ten hémists,’ differs from the preceding merely in having a Vendidad, in addition to the Yasna, every day.

4. Dvazdah-hémist, ‘ twelve hémiasts,’ are prayers recited for 264 days in honour of twenty-two angels, namely, the twelve afore- said and the following ten: Bahman, Ardibahist, Shahrivar, Mihir, Bahram, Rim, Din, Rashnf, Gés, and Astad. Each angel, in turn, is reverenced as in the last.

The celebration of h6m4st costs 350 rfipis, that of khadak- hém4st 422 ripfs, that of dah-hém4st rooo rfipis, and that of dvazdah-hdém4st 2000 rfipis ; but the first and third are now no longer used. The merit obtained by having such recitations per- formed is equivalent to rooo tan4pfihars for each Yasna, 10,000 for each Visparad, and 70,000 for each Vendidad recited. A tana- phar is now considered as a weight of 1200 dirhams, with which serious sins and works of considerable merit are estimated ; originally it must have meant a sin which was ‘inexpiable’ by ordinary good works, and, conversely, any extraordinary good work which was just sufficient to efface such a sin.

The amount of merit attaching to such recitations is variously stated in different books, and when recited with holy-water (that is, with all their ceremonial rites) they are said to be usually a hundred times as meritorious as when recited without it.

214 BAHMAN YAST.

numerously, and their disturbance by Aharman and the demons was less. 63. For in their evil reigns, within the countries of Iran, there were not seven! towns which weve desolate as they w2// de when it is the end of thy millennium, O Zaratdist the Spita- man! for all the towns of Iran wz// be ploughed up by their horses’ hoofs, and their banners will reach unto Padashkhvargar*, and they we// carry away the sovereignty of the seat of the religion I approve from there; and their destruction comes from that place, O Zaratist the Spitiman! this is what I foretell.’

64. Whoever ° of those existing, thus, with rever- ence unto the good, performs much worship for Atharmazd, Atharmazd, aware of 2¢ through right- eousness, gives Az whatsoever Attharmazd is aware ‘of through righteousness, as remuneration azd re- ward of duty avd good works, and sack members of

1 So in the Pizand, but ‘seventeen’ in Persian; in K2o the word is partly illegible, but can be no other number than siba, ‘seven.’ * The mountainous region south of the Caspian (see Bund. A, 9, Sh * This section is the Pahlavi version of an Avesta formula which is appended to nearly two-thirds of the has or chapters of the Yasna, and, therefore, indicates the close of the chapter at this point. The version here given contains a few verbal deviations from that given in the Yasna, but none of any importance. The Avesta text of this formula is as follows :— Yénhé hatiim fad, yésné paiti, vangh6 mazdau ahur6é vaétha, ashad haa, yaunghimAéa, tisha tauski yazamaidé,

And it may be translated in the following manner :—

‘Of whatever male of the existences, therefore, Ahuramazda was better cognizant, through righteousness in worship, and of what- ever females, both those males and those females we reverence.’

CHAFTER II, 63—III, 3. 215

-_- -_o + ee ee

the congregation, males and females, | reverence ; and the archangels, who are also male and female, they are good.

Cuapter III.

1. Zaratist enquired of Adharmazd thus: ‘O Atharmazd, propitious spirit! creator of the mate- rial world, righteous ove / whence do they restore this good religion of the Mazdayasnians? and by what means will they destroy these demons with dishevelled hair’, of the race of Wrath? 2. O creator! grant me death! and grant my favoured ones death! that they may not live in that per- plexing time; grant /4emt exemplary living! that they may not prepare wickedness and the way to hell.’

3. Adharmazd spoke thus: ‘O Zarattist the Spita- man! after the ill-omened? sovereignty of those of the race of Wrath®* there is a fiend, Shédaspih * of the Kilisyakih, from the countries of Salman*;’ Mah-

that they may not prepare wickedness and the way to hell.’

1 The Paz. MSS. insert, ‘and black clothing’ here.

2 Literally, ‘ black-marked,’ or possibly, ‘ black standard.’

® The Paz. MSS. add, ‘ the leathern-belted Tiirks,’ that is, people of Turkistan.

* This fiend appears to be a personification of Christianity or ‘ecclesiasticism’ (Kilisyakih, see Chap. II, 19), and the writer seems to place his appearance some time in the middle ages, probably before the end of the thirteenth century (see the note on § 44). Darmesteter suggests that Sh€disp may have been intended as a modern counterpart of Bévarasp (Az-i Dahak), the ancient tyrant; and that this Christian invasion may be a reminiscence of the crusades.

® IT have formerly read Miaisulman instead of min Salman, and hence concluded that the text must have been written long

216 BAHMAN YAST. vand-dad said that these people are Riman (Arf- mAayik), and Réshan! said that they have red weapons, red banners, avd red hats(k(lah). 4. ‘It is when a symptom of them appears, as they advance, O Zaratist the Spitaman! the sun and the dark show signs, and the moon becomes manifest of various colours; earthquakes (biim-guzand), too, become numerous, and the wind comes more vio- lently; in the world want, distress, and discomfort come more into view; and Mercury and Jupiter advance the sovereignty for the vile*, azd they are 2x hundreds and thousands and myriads. 5. They have the red banner of the fiend Shédaspih of Kili- syakih, and they hasten much their progress to these countries of Iran wAzch 1, Atharmazd, created, up to the bank of the Arvand3, some have said * the Frat® river, ‘unto the Greeks (YOQnan) dwelling in Astristan;’ they are Greeks by strict reckoning °,

after the Muhammadan conquest of Persia; but this reading is irreconcileable with the context. The position of Salman (Av. Sairima) is defined by Bund. XX, 12, which places the sources of the Tigris in that country.

* The name of a commentator, or commentary, often quoted in the Pahlavi Vendidad, and other texts. M4&hvand-déd is men- tioned in the Pahlavi Yasna (see Sls. I, 4).

* The Paz. MSS. state that ‘Mercury and Jupiter beat down the strength of Venus.’

* Here written Arang, Arand, or Arvad, but as it is Arvand in §§ 21, 38, that reading seems preferable, the difference between the two names in Pahlavi being merely a single stroke. The Arvand is the Tigris, and the Arang probably the Araxes (see SZS. VI, 20, Bund, XX, 8),

* Literally, ‘there are and were some who said;’ this phrase occurs several times in the latter part of this text.

° The Euphrates,

* Or, ‘of strict reckoning,’ reading sA4kht amar, but both reading and meaning are very uncertain. As it stands in K2o it

VI, 20, Bund, XX, 8),

* Literally, ‘there are and were some who said;’ this phrase occurs several times in the latter part of this text.

° The Euphrates,

* Or, ‘of strict reckoning,’ reading sA4kht amar, but both reading and meaning are very uncertain. As it stands in K2o it

CHAPTER III, 4 9- 217

—

and pees Assyrian ae is this, that om sew the Assyrian people therein, and thus they will destroy their abode, some have said the /urking-holes (gréstak) of the demons.

6. ‘ They turn back those of the race of Wrath* in hundreds and thousands and myriads; axd the ban- ners, standards, and an innumerable army of those demons with dishevelled hair will come to these countries of Iran which I, Afttharmazd, created. 7. And the army of the invader® is an extending enemy of the Tark* and even the Karm‘, be it with ban- ners aloft when he shall set up a banner, be it through the excessive multitude which will remain— like Aatrs in the mane of a horse—in the countries of Iran which I, Adharmazd, created.

8. ‘The leathern-belted Tark azd the Raman Shéd@aspih of Kilisyakih come forth with simul- taneous movement’, and in three places, with similar strife, there was and w7// be three times a great contest (ardih), O Zaratist the Spitaman! 9. One in the reign of Kai-Kads*, when through

_—- —_-

may be sakht gumAl, ‘ extreme beauty,’ or Sakhtimar (the name of a place), or this may stand for sakht timdar, ‘ severe misfor- tune ;’ and other readings are possible.

* It is not quite clear which party will turn the other back.

* Literally, ‘extender,’ that is, one engaged in extending his own dominions.

* The remainder of this § (except the verb ‘remain.’) is Pazand written in Persian characters in K20.

* Possibly the Karmak of Chap. II, 49. In § 20 the Kurd and Karman (or Karms) may refer to the Tark and Karm of this §, so it is doubtful whether Tark or Kurd is meant.

* Or, ‘ for the encounter,’ pavan ham-rasisnth.

° See Bund. XXXI, 25, XXXIV, 7. The letters are here joined together, so as to become Kai-gaiis, and this form of the name is

218 BAHMAN YAST.

* Or, ‘ for the encounter,’ pavan ham-rasisnth.

° See Bund. XXXI, 25, XXXIV, 7. The letters are here joined together, so as to become Kai-gaiis, and this form of the name is

218 BAHMAN YAST.

the assistance of demons z¢ was with the archangels; and the second when thou, O Zaratfist the Spita- man! receivedst the religion and fadst thy con- ference, and King Vistasp and Argdsp'!, miscreated by wrath, were, through the war of the religion, in the combat of Spéd-raztir (“ the hoary forest?”),’ some have said z¢ was in Pars; ‘and the third when it is the end of thy millennium, O Zaratdst the Spita- man! when all the three, Tairk, Arab, and Raman, come to this* place,’ some have said the plain of Nisinak* ro. ‘And all ¢hose of the countries of Iran, which I, Atharmazd, created, come from their own place unto Padashkhvargar*, owing to those of the race of Wrath, O Zaratist the Spitaman! so that a report of something of the cave dwellings, mountain dwellings, and river dwellings of these people will remain at Padashkhvargar and Pars; some have sazd the fire Visndsp*, on the deep Lake Kékast which has medicinal water opposed to the demons, is there (in Padashkhvargar ?) as it were conspicuous, some have said ‘originating’, ‘so that

often read K4hfs or Kahds in Pazand (see Mkh. VIII, 27, XXVII, 54, LVI, 21). The Paz. MSS. omit § 9.

* See Bund. XII, 32, 33.

* See Bund. XXIV, 16.

* Perhaps ‘one’ is meant, as hanA, ‘this,’ is sometimes substi- tuted for a@, ‘one,’ both being read e in Pazand.

* The reading of this name is quite uncertain.

* See Chap. II, 63. The whole of the final clause of this section, about the fire Visndsp, is inserted parenthetically at this point in the Pahlavi text.

° Elsewhere called Gfisnasp, Gisnasp, or Gisasp (see SZS. Vi,.#4).

‘ The most obvious reading of this word is mahfk, ‘ fish,’ which can hardly be reconciled with the context. The view here taken is that the writer was translating from an Avesta text, and met

CHAPTER III, 10, II. 219

_- Oe ee

they may use z¢ anew, and the fire may become shining in these countries of Iran which I, Adhar- mazd, created.’ 11. For when one shall be able to save his own life, he has then no recollection of wife, child, and wealth, that they may not live, 7 that perplexing time, O Zaratist! yet the day when the hundredth winter becomes the end of thy mil- lennium, which is ¢Aat of Zaratfist, is so that nothing wicked may go from this millennium into that millennium '.’

ne aa ae ee

with the word 4ithra, which means both pédak, ‘clear,’ and tékhmak, ‘ originating,’ but to express the latter meaning he used the synonym mayakik, which can be written exactly like m4hik. Owing to the involved character of this section it is not very clear in English, but it is still more obscure in the Pahlavi text, in which the whole of this clause about the fire is inserted parenthetically after the first mention of Padashkhvargar.

Owing to the involved character of this section it is not very clear in English, but it is still more obscure in the Pahlavi text, in which the whole of this clause about the fire is inserted parenthetically after the first mention of Padashkhvargar.

' This last clause may be read several ways, and it is by no means easy to ascertain clearly the chronological order of the events which are jumbled together in this last chapter. But it would appear that Zaratist’s millennium was to end at a time when the religion was undisturbed, and just before the incursion of the demons or idolators, the details of which have been given in Chap. II, 22-III, 11, and which is the first event of Hfiishédar’s millennium (see § 13). Now according to Bund. XXXIV, 7-9, the interval from ‘the coming of the religion,’ in the reign of Kai- Vistasp, to the end of the Sasanian monarchy was 90+ 112+ 30 +12+14+14+284+460=1016 years. If by ‘the coming of the religion’ be meant the time when Zaratist received it, as he was then thirty years old, he must have been born 1046 years before the end of the Sasanian monarchy (a. D. 651), and the end of his millennium must have been in a. p. 605, the sixteenth year of Khisré Parviz, when the Sasanian power was near its maximum, and only a score of years before it began suddenly to collapse. This close coincidence indicates that the writer of the Bahman Yast must have adopted the same incorrect chronology as is found in the Bundahis. If, however, ‘the coming of the religion’ mean its acceptance by Vistasp, which occurred in Zarattist’s fortieth or

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

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.

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.

* Reading Hiriyan, but this is doubtful, as it may be ‘from the citadels (arig&n6), or defiles (khalakan6), of K6histan.’

* 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 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 *.

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 :—

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

[5] Q

226 BAHMAN YAST.

‘The middle division has 102 sections, treatises on spiritual and worldly diligence, the leadership of the diligent, and their mighty

[5] Q

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

means, all former deeds of righteousness ; righteousness kindling the resolution is the reward of merit, each for each, and is adapted by it for that of which it is said that 2/ 7s the Haddkht which is the maintaining of righteousness, so that they may make righteous- ness more abiding in the body of a man.

‘ The last division has nineteen sections of trusty remedies, that is, remedies whose utterance aloud by the faithful is a chief resource among the creatures of God; also the nature of sayings full of humility, well-favoured, most select, avd adapted for that of which it is said that I reverence that chief, the excellent and eminent Had6kht, of which they trust in the sustaining strength of every word of Zaratiyt. Perfect is the excellence of righteousness (Av. ashem voh@a vahistem astt?).’

According to tradition three chapters of this Nask are still extant, being the Yast fragments XXI, XXII of Westergaard’s edition of the Avesta Texts; but they do not correspond to any part of the description in the Dinkard. For a description of Dvazdah-hémast see Chap. II, 59.

’ See Bund. XII, 7.

* That is, ‘good thoughts, good words, and good deeds,’ a formula often uttered when commencing an important action.

CHAPTER Ill, 26-31. 227

A =r

For a description of Dvazdah-hémast see Chap. II, 59.

’ See Bund. XII, 7.

* That is, ‘good thoughts, good words, and good deeds,’ a formula often uttered when commencing an important action.

CHAPTER Ill, 26-31. 227

A =r

the fire of the waters; w7¢k the illustrious HAdékht they bless me, Adharmazd, with the archangels; and after that it demolishes one-third of the opposi- tion. 29. And the illustrious Péshyétani walks forth, with the hundred and fifty men who wear black marten fur, and they celebrate the rituals (yasnan) of the Gadman-hémand (“ glorious’’) fire, which they call the Rdshanéd-kerp (“luminous form ”)', which is established at the appointed place (dat6-g4s), the triumphant ritual of the Frdba fire, Horvadad, and Amerédad, and the ceremonial (ya- zisn) with his priestly co-operation; they arrange and pray over the sacred twigs; and the ritual of Horvadad and Amerddad, in the chapter of the code of religious formulas (nirangistan)* demo- lishes three-thirds of the opposition. 30. Péshyé- tani son of Vistasp walks forth, with the assistance of the Fréba fre, the fire Giasnasp, and the fire Buarzin-Mitré °, to the great idol-temples, the abode of ¢he demons*; and the wicked evil spirit, Wrath with infuriate spear’, and all demons and fiends, evil races and wizards, arrive at the deepest aéyss of hell; azd those idol-temples are extirpated by the exertions of the illustrious Péshydtant.

31. ‘And I, the creator Atharmazd, come to Mount Hikairydd® with the archangels, and I issue

1 See Bund. XVII, 5, 6. This appears to be an allusion to the removal of the sacred fire by Vistasp, from the ‘ glorious ’ moun- tain in Khvarizem to the ‘ shining’ mountain in KAvulistan.

2 See Chap. II, 37.

* Regarding these three manifestations of the sacred fire, see Bund. XVII, 3-9, SZS. XI, 8-10.

* Supplying the word s€d4an; ‘the demons,’ in accordance with §§ 36, 37; there being clearly some word omitted in K2o0.

5 See Chap. II, 36. ® Hagar the lofty in Bund. XII, 2, 5.

Q 2

228 BAHMAN YAST.

orders to the archangels that they should speak to the angels of the spiritual existences thus: “ Proceed to the assistance of the illustrious Péshyétani!” 32. Mitré of the vast cattle-pastures, Srésh the vigorous, Rashn the just, Vahram?! the mighty, AstAd the vic- torious, azd the glory of the religion of the Mazda- yasnians, the stimulator of vefzgious formulas (ni- rang), the arranger of the world, proceed? to the assistance of the illustrious Péshyétand, through the order of which I, the creator, have just written *.

33. ‘Out of the demons of gloomy race the evil spirit cries to Mitré of the vast cattle-pastures thus: “Stay above in truth *, thou Mitré of the vast cattle- pastures !”

to the assistance of the illustrious Péshyétand, through the order of which I, the creator, have just written *.

33. ‘Out of the demons of gloomy race the evil spirit cries to Mitré of the vast cattle-pastures thus: “Stay above in truth *, thou Mitré of the vast cattle- pastures !”

34. ‘And then Mitré of the vast cattle-pastures cries thus: “ Of these nine thousand years’ support, which during its beginning produced Dahak of evil religion, Frasiyav of Tar, ard Alexander® the Rd- man, the period of one thousand years of those leathern-belted demons with dishevelled hair is a more than moderate reign to produce °,”

35. ‘The wicked evil spirit becomes confounded when he heard this; Mitré of the vast cattle-pas- tures will smite Wrath of the infuriate spear with

’ The fact that the angel Vahrém goes in his spiritual form to the assistance of PéshyStanf, rather militates against the idea that he also goes in the form of Vaéhram the Varg4vand.

* This verb is omitted by mistake in K2o,

* Literally, ‘arrive at the writing.’

* Or, ‘stand up with honesty |’

® The latter two names are here written Fras4v and Alasandar.

* From this it appears that the writer expected the evil reign of the unbelievers to last a thousand years, that is, till fhe end of Hashédar’s millennium, about a. p. 1593-1635, which corresponds very closely with the reign of the great Shah ’Abbas.

CHAPTER III, 32-39. 229 stupefaction; ad the wicked evil spirit flees, with the miscreations and evil progeny he flees back to the darkest recess of hell. 36. And Mitr6é of the vast cattle-pastures cries to the illustrious Péshy6d- tani thus: “ Extirpate avd utterly destroy the idol- temples, the abode of the demons! proceed to these countries of Iran which I, Atharmazd, created! restore again the throne of sovereignty of the religion over the wicked! when they see thee they will be terrified.”

37. ‘And the illustrious Péshyétani advances, and the fire Fréba, the fire Gdsnasp, and the triumphant fire Bdrzin-Mitré will smite the fiend of excessive strength ; he will extirpate the idol-temples that are the abode of demons; and they celebrate the cere- monial (yazisn), arrange the sacred twigs, solemnize the Dvazdah-hémiast, and praise me, Adharmazd, with the archangels; this is what I foretell". 38, The illustrious Péshyédtani walks forth to these countries of Iran which I, Adharmazd, created, to the Arvand and Véh river*; when the wicked see him they will be terrified, those of the progeny of gloom and those not worthy.

39. ‘And regarding that Vahram the Vargavand it is declared that he comes forth in full glory, fixes upon Vandid-khim * (“a curbed temper”), and having intrusted Az with the seat of mobadship of the

1 Or, perhaps, ‘what I said before,’ being already narrated in § 29 as performed by Péshyétanfi before advancing far into Iran.

* The Tigris and the Oxus— Indus (see §§ 5, 21).

* Probably a title of Péshyétani; a more obvious translation would be, ‘restrains a curbed temper, and is intrusted,’ &c., but it is hardly probable that the warrior prince Vahram could become a priest. It is Vahraém’s business to restore the empire, leaving Péshydtanf to restore the religion.

230 BAHMAN YAST.

mobads!, and the seat of true explanation of the religion, he restores again these countries of Iran which I, Adharmazd, created; and he drives? away from the world covetousness, want, hatred, wrath, lust, envy, and wickedness. 40. And the wolf period goes away, and the sheep period comes on ; they establish the fire Fr6ba, the fire Gisnasp, and the fire Bairzin-Mitré again at their proper places, and they will properly supply the firewood and incense; and the wicked evil spirit becomes con- founded and unconscious, with the demons and the progeny of gloom. 41. And so the illustrious Péshy6- tani speaks thus: “ Let the demon be destroyed, and the witch be destroyed! let the fiendishness and vileness of the demons be destroyed! and let the gloomy progeny of the demons be destroyed! The glory® of the religion of the Mazdayasnians prospers, and let it prosper! let the family* of the liberal and just, who are doers of good deeds, prosper! and let the throne of the religion and sovereignty have a good restorer!” 42. Forth comes the illustrious Péshydtand, forth he comes with a hundred and fifty men of the disciples who wear black marten fur, and they take the throne of their own religion and sovereignty.’

43. Atharmazd said to Zaratist the Spitaman: ‘This is what I foretell, when it is the end of thy millennium it is the beginning of ¢Aa¢ of Hishédar °.

' The supreme high-priesthood, or primacy.

* Merely a guess, as the verb varafséd is difficult to understand.

* Kao has nism6, ‘soul,’ but the very-similarly written gadman, ‘glory,’ is a more likely reading here (see § 32).

* Reading dii/ak instead of rfidak, as in Chap. II, 47.

* The writer having detailed the supernatural means employed for restoring the religion, now returns to the birth of Hashédar

CHAPTER III, 40-46. 231

44. Regarding Hishédar it is declared that he will be born in 16001, and at thirty years of age he comes to a conference with me, Aftharmazd, axd receives the religion. 45. When he comes away from the conference he cries to the sun with the swift horse?, thus: “Stand still!”

46. ‘The sun with the swift horse stands still ten

45. When he comes away from the conference he cries to the sun with the swift horse?, thus: “Stand still!”

46. ‘The sun with the swift horse stands still ten

(§ 13) for the purpose of mentioning some of his actions, and making the chronology of his millennium rather more clear. Nothing is said here about his miraculous birth, the details of which are given in the seventh book of the Dinkard very much as they are found in the Persian Rivayats. The Dinkard states that thirty years before the end of Zaratist’s millennium a young maiden bathing in certain water, and drinking it, becomes preg- nant through the long-preserved seed of Zaratfst (see Bund. XXXII, 8, 9), and subsequently gives birth to Hishédar.

1 There seems to be no other rational way of understanding this number than by supposing that it represents the date of Hadshé- dar’s birth, counting from the beginning of Zaratist’s millennium. According to this view Hfshédar was to be born in the six hun- dredth year of his own millennium, and not at its beginning, as § 13 seems to imply, nor nearly thirty years earlier, as the Dinkard asserts. As the beginning of his millennium may be fixed about A.D. 593-635 (see note on § 11), the writer must have expected him to be born about A.D, 1193-1235; a time which was probably far in the future when he was writing. And as Vahram the Var- gavand was to be born when Hashédar was thirty years of age (compare §§ 14, 44), and was to march into Iran at the age of thirty (§ 17), the great conflict of the nations (§§ 8, 19-22) was expected to begin about a.p. 1253-1295, and to continue till near the end of the millennium, about a.p. 1593-1635, when Péshyé- tani was expected to appear (§ 51) and to restore the ‘good’ religion (§§ 26, 37, 42). An enthusiastic Parsi interpreter of prophecy might urge that though this period did not witness any revival of his religion, it did witness a restoration of the Persian empire under Shah ’Abbas, and also the first beginning of British power in India, which has been so great a benefit to the scanty remnant of his fellow-countrymen.

? The usual epithet of the sun in the Avesta.

232 BAHMAN YAST.

days and nights; and when this happens all the people of the world abide by the good religion of the Mazdayasnians. 47. Mitrd of the vast cattle- pastures cries to Hishédar, sow of Zarattist, thus: “O Hashéaar, restorer of the true religion! cry to the sun with the swift horse thus: ‘ Move on!’ for it is dark in the regions of Arzdh and Savah, Frada- dafsh and Vidadafsh, Vérdbarst and Vorigarst, and the illustrious Khvaniras '.”

48. ‘Hashédar son of Zaratist cries, to the sun he cries, thus: “Move on!” 49. The sun with the swift horse moves on, azd Vargavand? and all mankind fully believe in the good religion of the Mazda- yasnians.’

‘Hashédar son of Zaratist cries, to the sun he cries, thus: “Move on!” 49. The sun with the swift horse moves on, azd Vargavand? and all mankind fully believe in the good religion of the Mazda- yasnians.’

50. Attharmazd spoke thus: ‘O Zaratdst the Spitaman! this is what I foretell, that this one brings the creatures back to their proper state. 51. When it is near the end of the millennium Péshyétani® son of Vistasp comes into notice, who is a Kayan that advances triumphantly; and those enemies who relied upon fiendishness, such as the Tark, Arab, and Raman, and the vile ones who control* the Iranian sovereign with insolence and oppression and enmity to the sovereignty, destroy the fire and make the religion weak; and they con- vey ¢heiy power and success to him and every one who accepts the law and religion willingly; if he

' The seven regions of the earth (see Bund. XI, 2, 3).

* It is just possible to read, ‘the sun with the swift horse, the splendid, moves on, and all mankind fully believe, &c. But if the reading in the text be correct it effectually disposes of the idea of Vahram being an incarnation of the angel, as an angel would require no miracle to make him believe in the religion,

* See §§ 25-30.

* This verb is doubtful, as most of the word is torn off in K2o,

CHAPTER III, 47-55. 233

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!”

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.

‘

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| 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

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SHAYAST LA-SHAYAST

THE PROPER AND IMPROPER.

AN OLD

PAHLAVI RIVAYAT

MISCELLANY OF TRADITIONAL MEMORANDA.

OBSERVATIONS.

1-5. (The same as on p. 2.)

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.

Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.

7. The manuscripts mentioned in the notes are :—

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.

L7, L15, L22, &c. are MSS. No. 7, 15, 22, &c. in the India Office Library at London.

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

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.

* Five of these names are merely slight alterations of the Av. dgerepta, avaoirista, aredus, Avara, and tanuperetha (pere- t6fanu or peshétanu). The last seven degrees are also noticed in a very obscure passage in Farh. Okh. pp. 36, 37 (correcting the text from the old MSS. M6 and K20) as follows :—

‘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.

1 The dirham has been variously estimated, at different times, as a weight of forty-five to sixty-seven grains, but perhaps fifty grains may be taken as the meaning of the text, and the stir may, therefore, be estimated at 200 grains. The Greeks used both these weights, which they called dpayyy and erarnp. ~ * The amounts of these first three degrees of sin are differently stated in other places (see Chaps. XI, 2, XVI, 1-3, 5). It is diffi- cult to understand why the amounts of Agerept and AvOirist should here be stated as less than that of Farman, and some Parsis, there- fore, read vihast (as an irregular form of vist, ‘ twenty’) instead of vés-ast, ‘is most,’ so that they may translate the amount as ‘twenty dirhams ;’ but to obtain this result they would have to make further alterations in the Pahlavi text. Ina passage quoted by Spiegel (in his Traditionelle Literatur der Parsen, p. 88) from the Rivayat MS. Pr2, in the Bibliothtque Nationale at Paris, it is stated that Farman is seven stirs, Agerept twelve stirs, and Av6i- _ rist fifteen stirs. Another Rivayat makes the Farman eight stirs.

$ All MSS. have Aredtis si 30, ‘an Aredfts is thirty (30), leaving it doubtful whether dirhams or stirs are meant; and the same mode of writing is adopted in Chap. XI, 2.

4 All authorities agree about the amounts of the last five degrees of sin. These amounts are the supposed weights of the several sins in the golden scales of the angel Rashnfi (see AV. V, 5), when the soul is called to account, for its actions during life, after the

[5] R

242 SHAYAST LA-SHAYAST.

3. In the administration of the primitive faith? there are some who have been of different opinions

V, 5), when the soul is called to account, for its actions during life, after the

[5] R

242 SHAYAST LA-SHAYAST.

3. In the administration of the primitive faith? there are some who have been of different opinions

third night after death (see Mkh. II, 114-122). Its sins are sup- posed to be then weighed against its good works, which are esti- mated by the same scale of degrees (see the passage already quoted from Farh. Okh.in p. 240, note 2), and it is sent direct to heaven, or hell, or an intermediate place, according as the good works or sins preponderate, or are both equal. In the Avesta of the Vendidad, however, whence these degrees are derived, we find them forming merely a graduated scale of assaults, extending from first lifting the hand to smite even unto manslaughter ; and for each of these seven degrees of assault a scale of temporal punishments is pre- scribed, according to the number of times the offence has been committed. ‘These punishments consist of a uniform series of lashes with a horse-whip or scourge, extending from a minimum of five lashes to a maximum of two hundred (see Vend. IV, 58-114); each degree of assault commencing at a different point. on the scale of punishments for the first offence, and gradually rising through the scale with each repetition of the offence, so that the more aggravated assaults attain the maximum punishment by means of a smaller number of repetitions. Thus, the punishments prescribed for Agerepta, from the first to the eighth offence, are 5, 10, 15, 3©, 50, 70, 90, and 200 lashes respectively ; those for Ava- oirista, from the first to the seventh offence, extend on the same scale from 10 to 200 lashes; those for Aredus, from the first to the sixth offence, are from 15 to 200 lashes; those for a bruised hurt (Zvara), from the first to the fifth offence, are from 30 to 200 lashes; those for a bleeding hurt, from the first to the fourth offence, are from 50 to 200 lashes; those for a bone-breaking hurt, from the first to the third offence, are from 70 to 200 lashes ; and those for a hurt depriving of consciousness or life, for the first and second offences, are go and 200 lashes. The maximum punishment of 200 lashes is prescribed only when the previous offences have not been atoned for, and it is to be inflicted in all such cases, however ‘few or trifling the previous assaults have been.

" In M6 péryédkéshith, but poryddkéshAn, ‘of those of the primitive faith,’ in K20; from the Av. paoiryédkaésha of Yas. I, 47, Ill, 65, IV, 53, XXII, 33, Fravardin Yt. 0, 90, 156, Af. Rapithwin, 2. It is a term applied to what is considered as the

CHAPTER I, 3. 243

oe mace 6 seman ne re ee a ee ee ae

about it, for Gégésasp! spoke otherwise than the teaching ® (£Astak) of Atar6-Attharmazd, and Sésh- yans‘ otherwise than the teaching of Ataré-frébag Nésai’, and Médédk-mah® o¢herwise than the teaching of Gégésasp’, and Afarg® o/herwise than the teaching

spoke otherwise than the teaching ® (£Astak) of Atar6-Attharmazd, and Sésh- yans‘ otherwise than the teaching of Ataré-frébag Nésai’, and Médédk-mah® o¢herwise than the teaching of Gégésasp’, and Afarg® o/herwise than the teaching

true Mazdayasnian religion in all ages, both before and after the time of Zarattst.

’ One of the old commentators whose opinions are frequently quoted in Pahlavi books, as in Chap. II, 74, 82, 119, Pahl. Vend. 111, 48, 138, 151, IV, 35, V, 14, 121, VI, 9, 64, VII, 6, 136, VIII, 64, 236, XV, 35, 48, 56, 67, XVI, 5, XVIII, 98, 124, and thirteen times in the Nirangistén. His name is sometimes written Gésasp (as it is here both in M6 and K2o) and sometimes Gdgésdsp,

* Probably a written exposition or commentary is meant.

* This commentator is mentioned once in the Nirangistén as Ataré Afiharmazdan.

* This commentator is mentioned in Chaps. II, 56, 74, 80, 115, 11g, III, 13, VI, 4, 5; also in Pahl. Vend. III, 64, 69, 151, 1V, 6, V, 48, 80, 107, 121, 146, 153, VI, 15, 64, 73, VII, 4, 136, 168, VIII, 28, 59, 303, IX, 184, XIII, 20, XVI, 7, 10, 17, 20-22, 27, XVIII, 98, and forty-six times in the Nirangistin. He wasa name- sake of the last of the future apostles and sons of Zaratist (see Bund. XXXII, 8), and his name is often written Sdshans and read Saoshyds or Sdsyés by Pazand writers.

* This commentator is mentioned once in the Nirangistén, and may probably be the Ataré-frobag of B. Yt. 1, 7; compare also Noésa? Bfrs-Mitr6, the name of another commentator, in Chap. VIII, 18.

* This commentator is mentioned in Chaps. II, 1, 11, 12, 89, V, 5, 6; also in Pahl. Vend. III, 151, V, 6, 58, 107, VIII, 48, r1o, IX, 132, XIII, 99, XIV, 37, and four times in the Nirangistan. His name is sometimes written Médyék-mah or Maid6k-mah, and he was a namesake of Zaratfist’s cousin and first disciple (see Bund. XXNII, 2, 3). The Vagarkard-i Dinik professes to have been compiled by Médyék-mah, but there appear to have been several priests of this name (see Bund. XXXIII, 1).

7 Gésasp in M6.

* This commentator is mentioned in Chaps. II, 2, 64, 73, 88, 115, V. 5, 6: also in Pahl. Vend. III, 48, 115, V, 6, 24, 22, 58,

R 2

244 SHAYAST LA-SHAYAST.

of Sdéshyans. 4. And all those of the primitive faith rely upon these six! teachings, and there are some who rely more weakly and some more strongly upon some of them.

146, VI, 9, VII, 6, 61, 93, 136, VIII, 48, 64, 110, 250, IX, 132, XIII, 99, XIV, 14, 37, XIX, 84, Pahl. Yas. LXIV, 37, once in Farh. Okh., and thirty-eight times in the Nirangistan.

* Both MSS. have ‘three,’ although four teachings and six commentators are mentioned in the previous section, and a fifth ‘teaching’ is mentioned in Chap. II, 2. The original reading was more probably ‘six’ than ‘four,’ as a Pahlavi ‘six’ requires merely the omission of a cipher to become ‘three,’ whereas a Pah- lavi ‘ four’ must be altered to produce the same blunder.

II, 2. The original reading was more probably ‘six’ than ‘four,’ as a Pahlavi ‘six’ requires merely the omission of a cipher to become ‘three,’ whereas a Pah- lavi ‘ four’ must be altered to produce the same blunder.

Several other commentators are mentioned in Pahlavi books, such as Atar6-pad, son of Dad-farukh, twice in the Nirangistan ; AzAd- mard nine times in Nir.; Bardshand Adharmazd once in Nir.; Dad Atharmazd in B. Yt. I, 7, III, 16, Pahl. Yas. X, 57, XI, 22; Déd- farukh in Pahl. Vend. V, 112, VI, 64, and twice in Nir.; Dad-i-véh seventeen times in Nir.; Farukhé thrice in Nir.; Kiraétand-bigéd in Pahl. Vend. V, 80, VI, 15, LX, 184, XIII, 20, he is called the Kir- manik in Pahl. Vend. IV, 35, and Dastir Hoshangji thinks his name is merely a variant of the next; Kfshtan6d-bfigéd in Sls. II, 57, 81, 118, VI, 6, VIII, 17, Pahl. Vend. III, 64, 69, 1V, 6, V, 48, VI, 53, 64, 73, VIII, 28, XVI, 17, 21, 22, 27, and twenty-two times in Nir. ; Mah-Afharmazd in Pahl. Vend. VII, 82 ; Mah-gésaspd, Mah- g6sdspd, Mah-gdspé, or Mah-vasp in Pahl. Yas. IX, 33, Pahl. Vend, III, 138, and ten times in Nir.; Mahvand-déd or Mah-vindad in B. Yt. III, 3, Pahl. Yas. IX, 33, X, 57, XI, 22, XIX, 27; Mard-bid in Sls. II, 86, and twice in Nir., where he is called the son of Dad- gun; Néryésang in Sls. VIII, 13, Pahl. Vend. V, 22; Nikhsha- pihar, or Nishapfihar in Pahl. Vend. III, 151, V, 112, VI, 71, VII, 64, XVI, ro, 17, AV.I, 35, and twenty-four times in Nir. ; Nésii Bairs-Mitré in Sls. VIII, 18; Parik or Pirik in Pahl. Vend. III, 138, V, 14, 134, VII, 82, 93, VIII, 64, and once in Nir.; Réshan or Réshand (which, as the Sikand-gimanf states, was the name of a commentary written by Réshan son of Atar6-frobag) in Sls. II, 39, 86, 107, B. Yt. III, 3, Pahl. Yas. IX, 5,14, Pahl. Vend. III, 48, V, 112, 134, 176, VII, 93, XVII, 11, and eleven times in Nir.; disciples of Vakht-Afrid6 (possibly the Bakht-afrid of Sls. XX, 11, B. Yt. I, 7) are mentioned once in Nir.; Vand-Adharmazd in Sls. II, 2, 6, 44, XIV, 5, Pahl. Vend. V1, 73; and Véh-dést once in

CHAPTERS I, 4-II, 2. 245

Cuapter II.

1. For in the third fargard (‘chapter’) of the Ven- didad of Méd6k-mah ' 77 is declared that when life is resigned without effort*, at the time when the life departs, when a dog is tied to his foot, even then the Nasfis* rushes upon it, and afterwards, when seen by it, the Nastis is destroyed by it. 2. This is where 2¢ zs stated which is the dog which destroys the Nasds*, the shepherd's dog, the village-dog, the blood-hound, the slender hound’, and the rakdanik®;

the Nirangistan. It must, however, be observed that the reading of some of these names is very uncertain.

2. This is where 2¢ zs stated which is the dog which destroys the Nasds*, the shepherd's dog, the village-dog, the blood-hound, the slender hound’, and the rakdanik®;

the Nirangistan. It must, however, be observed that the reading of some of these names is very uncertain.

? Alluding probably to Médék-m4h’s complete commentary on the Vendidad (now no longer extant), as the commentary on Pahl. Vend. III, 48, which treats of Sag-did or dog-gaze, does not men- tion Méd6k-mah or any of the details described here in the text ; these details, however, are to be found in Pahl. Vend. VII, 4.

? Reading amat bara zér gin dad. This phrase occurs only in M6 (as a marginal note) and in the text of its descendants. Assuming that bard may be a miswriting of pavan (see p. 176, note 5), we might read amat pavan zér shfiy4d, ‘when he shall wash with holy-water.’

* The ‘corruption’ which is supposed to enter a corpse shortly after death, whence it issues in the form of a fiend and seizes upon any one who touches the corpse, unless it has been destroyed, or driven away, by the gaze of a dog, as mentioned in the text (com- pare Vend. VIII, 38-48). The carcase of a dog is considered equally contagious with the corpse of a human being, and when the fiend of corruption (Nasfs or Nas of Bund. XXVIII, 29) has seized upon any one, it can be driven out only by a long and troublesome form of purification described in Vend. VIII, 111- 228, IX, 4-117.

4 This statement is now to be found in Pahl. Vend. VII, 4.

* See Bund. XIV, 19. The Persian Rivayats of Kamah Bahrah and Kaas Kaman (quoted in B2g) describe these dogs as ‘the shepherd’s dog, the house-dog, the strange or tame (gharib) dog, and the puppy.’

® Probably the Av. sukuruna of Vend. V, 100, XIII, 48, which

246 | SHAYAST LA-SHAYAST. and as to the rfikfinik there have been divers opinions, as Vand-Atharmazd! asserted, from the teaching of Afarg, that it does not destroy z¢. 3. The dog destroys the Nasts at the time when it _ sees the flesh, and when it sees the hair or nails it does not destroy 7¢4*. 4. A blind dog also destroys 7¢Z at the time when it places a paw ® on the corpse ; and when it places z¢ upon the hair or nails it does not destroy 744. 5. The birds which destroy the Nastis are three: the mountain kite, the black crow, and the vulture®; the bird, moreover, destroys z¢ at the time when z¢s shadow falls upon it; when it sees it in the water, a mirror, or a looking-glass, it does not destroy 77°.

is translated by hfikar or hfikfr in the Pahlavi version. This . fifth kind of dog is called ‘the blind (kfir) dog’ in the Persian Rivayats; but Pahl. Vend. VII, 4 asserts that ‘Sdéshans said the riikunik also destroys it,’ and then speaks of the blind dog as in § 4.

" See the note on Chap. I, 4.

* This is also stated in Pahl. Vend. III, 138.

* See Pahl. Vend. VII, 4.

Vend. VII, 4 asserts that ‘Sdéshans said the riikunik also destroys it,’ and then speaks of the blind dog as in § 4.

" See the note on Chap. I, 4.

* This is also stated in Pahl. Vend. III, 138.

* See Pahl. Vend. VII, 4.

* The Persian Rivayats say this is because the Nasty is con- cealed beneath the hair and nails (compare Vend. VII, 70).

® These are the birds ‘created for devouring dead matter (sce Bund. XIX, 25). Pahl. Vend. VII, 4 substitutes an eagle (dalman) for the vulture.

* This sentence is probably defective, as the last clause evi- dently refers to the dog’s gaze (see Pahl. Vend. III, 138), and not to the bird’s shadow; the rule, however, is applicable to both. Thus the Persian Rivayats state that if the bird’s shadow falls upon the hair or the nails of the corpse, or if the bird’s shadow, or the dog’s gaze falls upon a corpse in the water, or upon its reflection in a mirror, the Nas@s is not destroyed. Dasttr JamAspji is of opinion that the utility of the bird’s shadow is intended to apply only to cases of death in uninhabited places, where a dog is not procurable. As all three birds are such as feed upon corpses, it seems probable that the rule as to their utility was intended to pre-

CHAPTER II, 3-7. 247

6. Vand-Adharmazd said, where a pregnant woman is to be carried by two men’, both are to be cleansed by the Bareshnim ceremony*, and the head of the corpse, when they carry it away, is to be set towards the Dakhma*. 7. And on account of contamination

2 ree

vent any neglect of corpses found in wild places, where some of these birds would be sure to approach and let their shadows fall upon the dead, after which the finder of the corpse would suppose that the NasQs was destroyed or driven away, and the corpse safer to approach.

1 This is an exceptional case, when not more than two men are available; the usual custom (see Chap. X, 10) is to employ four men and two dogs (double the usual number) in disposing of the corpse of a pregnant woman, on account of the double risk of contamination, owing to the Nasfis, or fiend of corruption, having seized upon two corpses at once. In consequence of the exceptional nature of the case, the mode of purification is also exceptional,

2 A long purification ceremony lasting nine nights, and described in Vend. IX, 1-145. Its name, according to Dastir Hoshangji, is derived from the first word of the instructions for sprinkling the unclean person, which commence (Vend. IX, 48) as follows: Bare- shnim hé vaghdhanem paourum paiti-hinAdis, ‘sprinkle in front on the top of his head.’ As it is usual to quote chapters by their initial words, the initial word of these instructions for the cere- mony became a name for the ceremony itself.

IX, 48) as follows: Bare- shnim hé vaghdhanem paourum paiti-hinAdis, ‘sprinkle in front on the top of his head.’ As it is usual to quote chapters by their initial words, the initial word of these instructions for the cere- mony became a name for the ceremony itself.

* The building in which the dead are finally deposited; here called by its Huzvaris name, khazin. The Dakhmas used by the Parsis in India are like low circular towers in external appearance, and consist of a high wall enclosing a larger or smaller circular space which is open to the sky. The only opening in the wall is a small doorway, closed with an iron door. In the centre of the circular area is a circular well a few feet in depth, and the space around it is paved so as to slope gently downwards from the enclosing wall to the brink of the well. This paved annular area is divided (by shallow gutters grooved into its surface) into spaces, each large enough for one corpse to be laid upon it, with the head towards the wall and the feet towards the well. These spaces are arranged in two or more concentric rings around the well, and the gutters (which isolate each space on all four sides) drain into the

248 SHAYAST LA-SHAYAST.

a I

(padvishak)! two are not to be carried at one time, and two by one person are not proper; one dog and one person are proper* 8. Every one who under- stands the care of a corpse is proper; two boys of eight years old, who understand the care, are proper ; a woman free from menstruation, or free from dead

well. After a sufficient time has elapsed the dry bones are said to be thrown into the well, and when the well is full the Dakhma ought to be finally closed, and another one brought into use. These Dakhmas are erected upon some dry and barren spot, remote from habitations and water; upon the summit of a hill, if possible, as prescribed in Vend. VI, 93, and usually more than a mile from the town. In Bombay the town has gradually approached the Dakhmas, and to some extent surrounded them, but has been kept away from their immediate vicinity by the judicious measures of influential Parsis, who have acquired all the neighbouring land, and refrain from building on it. The reason for thus exposing their dead to the sun and carnivorous birds is that the Parsis consider fire, water, and earth too sacred to be defiled by corp es; and they have less consideration for the air. Next to burning, the Parsi mode of disposing of the dead is the most rapid and effectual, as it avoids most of the concentrated evils which must accumulate in crowded cemeteries in the course of time, and which require ages to dissipate. As it is, most of the offensive effluvium in the immediate vicinity of a Dakhma arises not from direct contamination of the air, but indirectly through the ground, which becomes polluted, in the course of time, by impure filtrations.

As it is, most of the offensive effluvium in the immediate vicinity of a Dakhma arises not from direct contamination of the air, but indirectly through the ground, which becomes polluted, in the course of time, by impure filtrations.

' Dastir Jamaspji prefers reading patéshak, and thinks it means ‘necessity,’ as in cases where two deaths occur nearly simultaneously in the same house, when both corpses cannot be removed the same day, Such a meaning might suit this passage, but the word occurs again, in § 33 and Chap. IX, 7, where it can refer only to ‘contamination,’ and the etymology of padvishak (Av. paiti+ vish) is plain enough.

* ‘That is, when two persons cannot be found to carry a corpse, one can do it alone, provided he holds a dog by a string. This course is adopted, Dastfir Jamaspji says, when a person happens to die in a place where only one Parsi is available.

CHAPTER II, 8-11. 249

matter ', or a man, with a woman or a child of eight years old, is proper.

g. It is not to be carried all covered up’, for that is burying the corpse; to carry 7¢ in the rain is worthy of death*. 10. When clouds have been around‘, it is allowable to carry 7¢ away from the house; and when rain sets in upon the road it is not allowable to carry 2¢ back to the house; é#¢ when it is before a veranda (dahliz) ove should put 7¢ down there; that is allowable when he who owns the veranda is apprehensive, azd when he does not allow z¢ inside; and, afterwards, it is to be carried away to its place, and when the water stands the height of a javelin (nizak) inside ®, ove puts 7¢ down and brings 74 away yet again. 11. Méddk-mah* says that there should be a shelter (var)’ ove should

mn rr re mm mr mnt a te Se em ee ee

1 In the terms avi-dashtand and avi-nasai the compound az is written in an obsolete manner, both in M6 and K2o. The meaning of the text is that either or both of the corpse-carriers may be any Parsi man, woman, or child who understands the proper precautions. Compare Pahl. Vend. VIII, 28.

* K2o has ‘ when curved it is not to be carried.’

* That is, it is a mortal sin to allow rain to fall upon a corpse before it is deposited in the Dakhma.

* Or ‘withheld,’ or ‘continuous,’ according as we compare hamtin with Pers. dmfin (Aman), aman, or haman.

® Inside the Dakhma apparently. The meaning seems to be, that when the Dakhma is flooded the corpse is to be laid down in some dry place in its vicinity until the flood has abated. But according to Pahl. Vend. VIII, 17, it is allowable to throw the corpse in when the Dakhma is full of water.

° See Chaps. I, 3, II, 1. Here, again, the quotation must be from his complete commentary, as it is not extant in the present Pahlavi Vendidad.

7 From Av. var, ‘to cover, to shelter ;’ compare Pers. gullah, ‘a bower or shed.’ Nowadays the Parsis have a permanent shelter near the Dakhma. Pahl. Vend. VIII, 17 says, ‘to carry

250 SHAYAST LA-SHAYAST.

7 From Av. var, ‘to cover, to shelter ;’ compare Pers. gullah, ‘a bower or shed.’ Nowadays the Parsis have a permanent shelter near the Dakhma. Pahl. Vend. VIII, 17 says, ‘to carry

250 SHAYAST LA-SHAYAST.

fasten above that place, azd it would make z¢ dry below!; one should place the corpse under that shelter, and they may take the shelter avd bring 2¢ away.

12. From the fifth fargard of the Vendidad of Médék-mah* they state thus, that at the place where one’s life goes forth, when he shall die upon a cloth, and a hair or a limb remains upon the bed- place and the ground, the ground conveys the pollu- tion, even not originating with z/se/f (ahambdniz&), in like manner down unto the water*. 13. And when he ts on a bedstead, and z¢s legs are not connected with the ground, when a hair or a limb remains behind on the bedstead, it does not convey ¢he pol- lutcon down. 14. When he shall die on a plastered floor the plaster is polluted, and when they dig up that plaster and spread z¢ again afterwards, it is clean. 15. When he shall die on a stone, and the stone is connected with the ground, the stone will become clean, adong with the ground, in the length of a year; and when they dig up the place, the stone deg polluted is to be washed at the time. 16. When a stone is connected with the ground, or is separated, and ove shall die upon it, so much space of the stone as the corpse occupied is polluted °;

an umbrella (avargash) from behind, or to hold up a shelter, is of no use.’

* Or, ‘it would make 7/ very dry,’ if we read avtr, ‘very,’ instead of agir, ‘below;’ these two words being written alike in Pahlavi.

* Quoting again from his lost commentary.

* Or, perhaps, ‘ floor.’

* This translation is somewhat doubtful, but the text seems to imply that the ground is polluted as deep as it contains no water.

* K2o has had, ‘ the stone is all polluted, avd will become clean at the time when they dig 7¢ up, the stone is all polluted, in so

CHAPTER Il, 12-19. 251 when they shall leave it, in the length of a year it will become clean a/ong with the ground; and when they dig z¢ up, the stone is all polluted, avd is to be washed at the time; when the stone is not made even with the ground, above the ground the stone is all polluted, azd is to be washed at the time.

17. Dung-fuel azd ashes, when the limbs of a menstruous woman come upon them, are both pol- luted ; and the salt and lime for washing Aer shift (kartak-shdi) are fo de treated just like stone’.

18. If ove shall die on a terrace roof (ban)*, when one of his limbs, or a hair, remains behind at the edge of the roof, the roof is polluted for the size of the body as far as the water; and they should carry down all the sacred twigs (baresém) * in the house, from the place where the pollution is, until there are thirty steps of three feet‘ to the sacred twigs, so that the sacred twigs may not be polluted; and when his hair or limb has not come to the eaves (parakan) the roof is polluted to the bottom (tdhik). 19. And when ove shall die on a rita® z¢ is polluted

much space as the corpse occupied #/ ¢s polluted ;’ but the addi- tional matter seems to be struck out. Something analogous to the details in this paragraph will be found in Pahl. Vend. VI, 9.

* This section would be more appropriate in Chap. II.

? Or ‘an upper floor;’ Pahl. Vend. VI, 9 has, ‘when he shall die on an upper floor, when nothing of him remains behind at the partitions (pardak4n), the floor is polluted as far as the balcony (askaip) and the balcony alone is clean; when anything of him remains behind at the partitions, the floor is polluted as far as the balcony, the ground is polluted as far as the water, adou/ the balcony alone it is not clear.’

$ See note on Chap. III, 32.

* The g4m, ‘step,’ being 2 feet 74 inches (see note on Bund. XXVI, 3) these thirty steps are about 79 English feet.

5 Meaning uncertain; the word looks like Huzvaris, but it is possible to read rid-aé instead of rfita-r.

252 sHAyAST LA-SHAYAST.

for the size of the body as far as the water; zz the length of a year it will become clean a/ong with the ground, 20. A built bridge is Madde just like a terrace roof. 21. When ove shall die on the terrace roof of a trellised apartment (varam), that is also liable just like a terrace roof. 22. When he shall die in a trellised apartment, when one of his limbs, or a hair, does not remain on the borders (parakan), it does not convey the pollution down, but when azy of him remains behind it conveys 7¢ down; it is allowable when they dig z¢ up’, and oe also spreads 7¢ again afterwards, and 7¢ is clean.

23. When owe shall die by strangulation and a rope in a crowd, when ¢here is no fear of his falling down they should not carry 427 down; and when there is a fear of his falling down, when that fear is

as regards one side of him, they should carry Zz down on that side; and when e has fallen down they should carry 22m down 7x such place as he has fallen. 24. When owe is seated upright azd shall die, when /Aere is fear of his falling on one side they should carry Azz down ox that one side, and when there is fear on all four sides, ¢Zex on all four sides ; and when Ae das fallen down they should carry 47m down 7z such place as 4e has fallen *. 25. And when ove shall die on a tree, when its

' That is, the floor of the apartment; which would probably be formed of earth beaten down, which, in India, is nearly always overspread with diluted cow-dung to hinder cracks in the smooth surface. A better class of floor is spread with lime plaster on a stony surface.

* The object of these rules is evidently to avoid disturbing the corpse more than is absolutely necessary, provided there be no fear of its polluting more of the ground by falling upon it.

CHAFTER II, 20—32. 253

should not carry 4m down; and when //ere is fear of it, they should carry down the whole of the body (tant masdi), 26. And when the bark of the tree is withered, when //ere is fear of it and when /here is no fear of it, they should carry 7¢ down. 27. When he shall die on a branch of a tree which is green, when ¢Aere is no fear of his falling off they should not carry Aim down. 28. And when /Kere is fear of it, or 24 zs a branch of a withered tree, when also, a hair originating with him, or a limb, remains behind on the particular tree, they should carry down the whole of the body'. 29. And when it does not re- main behind him on the particular tree, but when there is fear of its falling off, they should not carry it below (vad fréd)?*.

30. When a corpse (nasai-1)°, from outside of it, remains behind on a jar (khdmb6) in which ‘here may be wine, the jar is polluted, avd the wine is clean. 31. And when owe shall die inside, in the wine in the jar, if not even a hair or a curl originat- ing with him remains behind on the jar, the wine is polluted and the jar not polluted*. 32. When 7 zs

' K2o has a portion of § 30 inserted here by mistake.

® The object of these rules is likewise to prevent the risk of the corpse defiling more of the ground than is absolutely necessary by falling upon it, as it might do by the breaking of a dead branch.

’ Nasa? (Av. nasu) means not only a corpse or carcase of a human being, dog, or other animal of the good creation, but also any portion of such corpse or carcase; that is, so/fd ‘ dead matter’ in general, as distinguished from dirt or refuse from the living body, or any /:gud exudation from a corpse or carcase, which is called hikhar (Ay. hikhra). |

hikhra). |

* Pahl. Vend. VI, 9 states, that ‘when ome shall die on a jar of wine, the jar is useless, and the wine becomes just as though @s

254 SHUAYAST LA-SHAYAST.

a jar in which ¢here.is oil 1, and dead matter (nas4i), from outside of it, remains behind on it, this is even as though it remains inside it, because the oil comes outside and goes back to the inside, avd both are polluted, the jar and the oil; and even on making the jar dry? it is not fit to put anything in.

33. When a serpent (garzak) is in a jar in which there is wine, both are useless and polluted, for it makes ¢hem contaminated (padvishak). 34. And when corn shall be in z¢, the jar is polluted and the corn clean; and when nothing originating with Zhe serpent inside the jar remains behind on the jar, so much of the corn as includes the serpent, and upon which the touch (m4lisn) of the serpent has gone— because the touch of the serpent’s seed might be the death of one —is to be taken out azd to be thrown away. 35. And when hair or dead matter, even not originating with ¢he serpent, remains be- hind on the jar, the jar is polluted, but is service- able (shayad) on making 7¢ dry®.

36. Brick, earth, and mortar are separated by

course (ravisn) had been within three steps of s/he corpse. And when he shall die in the wine, when nothing of him remains behind on the jar, the jar is proper on making 7 dry’ (or, perhaps, ‘ the jar is fit for bran-flour’),

‘ Or ‘clarified butter ;’ in this case the ‘jar’ is probably a globular vessel, or carboy, made of hide, through which the oil, or liquid butter, penetrates so far as to keep the outer surface greasy, which accounts for the remark about the oil passing in and out. Such vessels, called dabar, are commonly used for oil and liquid butter in India,

* Assuming that khfskar stands for khfsk-kar, as it does in Pahl. Vend. VI, 71; otherwise we should have to read thus: ‘and the jar is not even fit to put any bran-flour inv’

* Again assuming as in § 32; otherwise we must read thus: ‘but is fit for bran-flour (khfskar),’

CHAPTER II, 33-38. 255

nem re ae ee

their own substance (pavan mindavam-i_ nafs- man), and are connected with the ground; being separated by théir own substance is this, that so much space as dead matter’ comes upon is _ pol- luted ; being connected with the ground is this, that they would convey the pollution down unto the water. 37. Dung-fuel, ashes, flour, and other pow- dered things are connected with their own sub- stance, and are separated from the ground; being connected with their own substance is this, that when dead matter comes upon them the whole of them is polluted; and being separated from the ground is this, that when dead matter comes upon them it does not make the ground polluted *.

38. A¢a house zw which the sacred ceremony (yazisn) is prepared, and a dog or a person passes * away in it, the first business to be done is this, that the fire is to be preserved from harm; moreover, if it be only possible to carry the fire so that they would carry 2¢ away within three steps of the corpse *, even then it is to be carried away, avd the

1 Or ‘a corpse ;’ K2o has ‘stands upon.’ The meaning is that these substances do not communicate the contamination throughout their own substance, but only downwards to the ground, which con- veys it farther down, so far as it contains no water.

2 That is, these substances communicate the contamination throughout their own substance, but not down to the ground.

* The verb vidardand (Huz. vabriintand), ‘to cross over, to pass away’ (Av. vi+tar, Pers. gupHastan), can only be used when referring to the death of good people or animals; but the verb mfirdand (Huz. yemitfintand), ‘to die, to expire’ (Av. mar, Pers. murdan), can be used generally, though usually applied to the wicked and to evil creatures. Pahl. Vend. V, 134 contains nearly the same text as §§ 38, 39.

‘ Under ordinary circumstances fire must not be brought within thirty steps, or about 79 English feet, of a corpse (see Vend. VIII,

256 SHAYAST LA-SHAYAST.

wall is not to be cut. 39. Rdshan! said that an earthen ove is to be cut into, dv¢ a mortar ove is not to be cut; below and above no account zs taken of damaging (béd6zédih)? the wall*. 40. To bring the fire within * the three steps from the corpse is a Tanapthar sin; and when exudation happens to the corpse, it is worthy of death®. 41. The prepared food in that house is all useless, and that which is not prepared is usable in the length of nine nights

17). But the spirit of the Mazdayasnian law is reasonable, and, although strict, it allows for practical difficulties and chooses the least of two evils in a more judicious manner than might be expected (a fact which it would be well for Parsis and others to observe in doubtful cases). Here, breaking through the wall of a house is considered a greater evil than the possible pollution of the fire by passing at a distance of three steps, or eight English feet, from a corpse.

1 The name of a commentator, or commentary, often quoted in Pahlavi translations (see the note on Chap. I, 4).

* Literally, ‘destroying the consciousness, or ‘injuring the existence.” BOéd6zéd or bédydézad is a particular kind of sin which appears to consist chiefly of the ill-treatment of animals and injury of useful property. It is mentioned in Pahl. Yas. XXIX, tb, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in some editions of the Khurdah Avesta it is defined as selling stolen men or animals into misery, or one’s own domestic cattle to the butcher, also spoiling and tearing up good clothing, or wasting and spoiling good food.

XXIX, tb, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in some editions of the Khurdah Avesta it is defined as selling stolen men or animals into misery, or one’s own domestic cattle to the butcher, also spoiling and tearing up good clothing, or wasting and spoiling good food.

* The meaning is, that if it became necessary to break through the wall in order to remove the fire unpolluted, the sin committed through damaging the wall will not be punished either in this world or the next.

* That is, nearer than three steps, which is considered to be the minimum distance at which any degree of purity can be maintained.

° A marg-arg4n sin, on committing which the sinner is required to place his life at the disposal of the high-priest (see Chap. VIII, 2, 5,6, 21). It is usually considered equivalent to fifteen Tan4- pahars (see Chap. I, 1, 2),

CHAPTER II, 39-45. 257

oramonth', 42. Clothing also zx like manner, ex- cept that which oze wears on the body; that, even in that time, is not clean, since it remains in use. 43. And the holy-water (zéhar)*, too, which is taken and remains zz that place, is to be carried away immediately to the water; also the sacred milk (giv)* and butter (gum)* 7# like manner. 44. Of the prayer’ clothing Vand-Aftharmazd ® said that it is usable in the length of nine nights ov a month ; the writer’ (dapir) said that it is when they perform the washing of hands, and wash z¢ thoroughly, it will become clean at the time.

45. If ina house there are three rooms (gungi- nak), and ome shall die in the entrance place (dargas), if 2¢ de so that they may set the door open, and the corpse comes to this side, only this

' According to the season of the year, the period of uncleanness being nine nights in the five winter months, and a month in the seven summer months (see Vend. V, 129).

® Av. zaothra; this holy-water is consecrated by the priest reciting certain prayers while holding the empty metal cups in his hands, while filling them with water, and after filling them (see Haug’s Essays, p. 397).

’ The Av. géus givya, ‘product of the living cow,’ which is kept in a metal saucer during the ceremonies, and used for sprinkling the sacred twigs (baresOm), and for mixing with the holy-water and Hém-juice in the mortar (see Haug’s Essays, PPp- 403, 405, 406).

* Compare Pers. Afim, ‘fat;’ it is the Av. gaus hudhau, ‘fro- duct of the well-yielding cow,’ a small piece of which is placed upon one of the sacred pancakes, or wafers (drén), during the ceremonies (see Haug’s Essays, pp. 396, 407).

5 Reading yast; but it may be gast, ‘ changed.’

® See the note on Chap. I, 4.

7 There appear to be, as yet, no means of ascertaining the name of the writer of the Shayast la-shayast, who gives his own opinion here.

[5] S

‘

258 SHAYAST LA-SHAYAST.

396, 407).

5 Reading yast; but it may be gast, ‘ changed.’

® See the note on Chap. I, 4.

7 There appear to be, as yet, no means of ascertaining the name of the writer of the Shayast la-shayast, who gives his own opinion here.

[5] S

‘

258 SHAYAST LA-SHAYAST.

side. is polluted; and if the corpse comes to that side, only that side is polluted; when it comes to both sides at once (aév44), only the entrance place is polluted alone, both the dwelling-rooms (khanak) are clean,

46. And the vault of the sacred fires! alone does not become polluted.

47. If one shall die in a wild spot (vaskar), pre- pared food which is within three steps is all useless, and beyond four steps it is not polluted. 48. Pre- pared food is this, such as bread, boiled and roast meat, and prepared broth 2.

49. And the ashes (var) of the sacred fire* be- come in a measure polluted.

50. Should they carry in the fire into that house in which the length of nine nights or a month is requisite for becoming clean, there is a sin of one Tandpdhar* through carrying z¢ in, and one Tanéa- pthar through kindling 77; and every trifling cvea- ture (khfir or khfl) which shall die and shall remain causes a sin of one Tanapthar. 51. Also through carrying water in, ¢Aere is a sin of one Farman; and to pour water on the place where azy one’s life departs is a sin of one Tandpdhar, and to pour 2¢ on a different place is a sin of one Yat. 52. And to

' Literally, ‘the vault of the fires of Vahrém.’ Pahl. Vend. V, 134 says ‘the vault of the fires is /vad/e just like an empty house.’ Both this section and § 49 seem out of place.

* See Pahl. Vend. V, 134.

* Literally, ‘the produce of the fire of Vahrém,’ a term for ‘ashes,’ which is used in Pahl. Vend. V, 150 along with the equivalent phrase, ‘ clothing of the fire’ (see Chap. III, 27).

* See Chap. I, 1, 2 for the degrees of sin mentioned in §§ 50, 51; 53:

CHAPTER II, 46-56. 259

Sst NR

undergo ablution? inside ¢he unclean house is all non- ablution. 53. And whoever goes into it needlessly, his body and clothes are to be every time thoroughly washed, and his sin is one Tandpthar; and when he goes in needfully 2¢ is neither good work nor sin*. 54. And this pollution is all in the sharp account (tikhak amar) when the life departs*; the only thing which amounts to polluting is contact with the flesh, and even with the hair and nails. 55. Of the contact which is stated in the Avesta‘, the account is that z7¢ 7s from one side, and it ever cleaves to one; the curse (gazisn)*® which is stated in the Avesta advances from all four sides. 56. Sdshyans® said it is, until its exhibition to a doy, just as it be- comes at the time when its life departs’; a priest, a

56. Sdshyans® said it is, until its exhibition to a doy, just as it be- comes at the time when its life departs’; a priest, a

1 That is, the ceremonial ablution (padiy4vth), or ‘ washing, with water, the hands and arms up to the elbows, the face as far as behind the ears, and the feet up to the ankles,’ whilst a certain form of prayer is recited (see AV. p. 148, note).

® Here again, as in § 38, the strict letter of the law is relaxed in case of necessity.

* Meaning, apparently, that any pollution is taken into account, as a sin, in the investigation the soul has to undergo upon entering the other world. Much of this paragraph will be found in Pahl. Vend. V, ro7.

* Referring to Vend. V, 82—107, which gives an account of the number of persons through whom the pollution of a corpse or carcase will pass, which is in proportion to the importance of the dead individual. The statement here made is that the infection, passing from one to the other, enters each person only on one side, but the demon of corruption attacks them on all sides,

5 Meaning, probably, the Nastis, or demon of corruption (see § 1), who is said to rush upon all those polluted as detailed in Vend. V, 82-107.

® See Chap. I, 3. ;

7 That is, umil seen by the dog the corpse remains pervaded by the demon of corruption and hazardous to approach (see §§ 1-4).

S 2

260 SHAYAST LA-SHAYAST.

—

warrior, and a husbandman are no use, for merely a dog is stated. 57. Ktshtand-bigéd! said the account is at the time when its life departs; and that which Kdshtand-bagéd specially said is, ‘when anything is inside it (the place) the pollution is as far as to the place where that thing stands.’ 58. When a dog, or a goat, or a pig is requisite (darvai)? it is proper, for ¢he pollution does not attack further there ; and the pollution of a child in the womb is a/ong with the mother.

59. The direct pollution of a hedgehog ® cleaves to ove, and not the indirect pollution. 60. Direct pollution (hamréd@)* is that when the body is in contact with a corpse, and indirect pollution (pait-

1 See Chap. I, 4, note. This name is nearly always written Kushtané-bigéd in Sls. in Kz2o and M6; it is not mentioned in Pahl. Vend. V, 107, although the details here quoted are there given in part.

® The meaning is not quite clear, but this sentence is probably to be read in connection with the preceding one, as implying that where such domestic animals are kept they can be used for stopping the infection, as effectually as any inanimate object. ‘The pig is here mentioned as a common domestic animal, but Parsis have long since adopted the prejudices of Hindus and Muhammadans as regards the uncleanness of the pig.

‘The pig is here mentioned as a common domestic animal, but Parsis have long since adopted the prejudices of Hindus and Muhammadans as regards the uncleanness of the pig.

* As Vend, V, ro8-rr2 says the same of the dog urupi, it would seem that the writer of our text considered the urupi to be a hedgehog (zfizak); the Pahlavi translation of the Vendidad renders it by rapuk or rip&k, which appears to be merely an approximate transcript of the Avesta word; traditionally, this is read raspfik and compared with Pers. r4sf, ‘ichneumon;’ its identification with the hedgehog is certainly doubtful, although it appears ta be admitted in Pahl. Vend. V, 112, where the same words are used as in this section.

* The technical terms hamréd and paitréd, for contagion and infection, are merely corruptions of Av. him-raéthwayéiti and paiti-raéthwayéiti. The definition of the latter one is omitted in K2o by mistake.

CHAPTER I, 57-63. 261

réd) is that when’ one is in contact with him who touched the corpse; and from contact with him who is the eleventh ? indirect pollution cleaves to oe é the same manner. 61. The indirect pollution of an ape * and a menstruous woman, not acting the same way, remains. 62. The shepherd's dog, and like- wise the village-dog, and others also of the like kind carry contamination to eight‘; and when they shall carry ¢he carcase down on the ground ‘he place® is clean immediately; and that, too, which dies on a balcony (4skap), until they shall carry 7¢ down to the bottom, is polluted /ory the length of a year.

63. Whoever brings dead matter (nas4f) on any person is worthy of death; he is thrice worthy of

1 Reading amat, ‘when,’ instead of mfin, ‘ which’ (see note to Bund. I, 7).

® Vend. V, 86, 87 limits the pollution to the eleventh person infected, in the extreme case of the corpse having been a priest; but Pahl. Vend. V, 107 quotes the opinion of Séshans that until a dog has gazed at the corpse the pollution extends to the twelfth, but only the first ten require the ceremonial purification of the bareshniim, the others being cleansed by ordinary washing with bull’s urine and water.

’ Pahl. Vend. V, 107 states, however, that ‘everything of th: ape (kapik) is just like mankind.’ The meaning of § 61 is very uncertain, as the text can be both read and translated several ways, and none of them are very satisfactory.

‘ That is, in the case of the shepherd’s dog (see Vend. V, 92, 93); the carcases of other dogs occasion the indirect pollution of fewer persons, in proportion to their inferior importance; but Pahl. Vend. V, 107 states, with regard to this importance, that when ‘in doubt, every man is to be considered as a priest, and every dog as a shep- herd’s dog,’ so as to be on the safe side, by exacting the maximum amount of purification in all doubtful cases.

’ The Pahlavi text leaves it doubtful whether the place, the people, or the carcase becomes clean, but the first is the most

probable.

262 SHAYAST LA-SHAYAST.

death! at the time when a dog 4as not seen the corpse (nasai); and 7f through negligence of ap- pliances and means (44r va tiban6) he disturbs 2¢, and disturbs z¢ by touching it, he knows that z¢ zs a sin worthy of death; and for a corpse that a dog has seen, and one that a dog has not seen, the ac- countability is to be understood ¢o de as much ®, and for the death and sickness* of a feeble man and a powerful oze. 64. Afarg has said there is no ac- count of appliances and means‘, for z¢ is not allow- able to commit a sin worthy of death in cases of death and sickness.

65. When they move a corpse which a dog Aas not seen with a thousand men, even then the bodies of the whole xzmdécr are polluted ®, and are to be washed for them with ceremony (pisak)®. 66. And for that which a dog as seen, except that one only

when a man shall move 7¢ all? by touching 7, his washing is then not /o de with ceremony. 67. And when he is in contact azd does not move 7é, he is to be washed with bull’s urine axd water. 68. And

‘ That is, he has committed a sin equivalent to three mortal sins (marg-argan).

* Reading ves as equivalent to vés.

* Reading rakhtakih (compare Pers. rakhtah, ‘sick, wounded’),

* This opinion of Afarg (see Chap. I, 3) is also quoted in Pahl. Vend. III, 48.

® This statement is repeated in Chap, X, 33.

® That is, with the Bareshnim ceremony.

* This exception (which is repeated in §§ 68, 71) seems to imply that §§ 66, 68, 71 refer to the collection of any fragments of a corpse found in the wilderness, or in water; and the exemption from the troublesome purification ceremony in such cases, is pro- bably intended to encourage people to undertake the disagreeable duty of attending to such fragments.

CHAPTER Il, 64-71. 263

when he shall move with a stake (dar)! a corpse which a dog Aas not seen, except that one only when he shall move 7¢ all, the washing for him is not fo de with ceremony.

CHAPTER Il, 64-71. 263

when he shall move with a stake (dar)! a corpse which a dog Aas not seen, except that one only when he shall move 7¢ all, the washing for him is not fo de with ceremony.

69. And when a man shall move a corpse, which a dog Aas not seen, by the hand of another man, 4e who moves it by the hand of a man, axd he also whose own hand's strength does 7¢ are polluted in the bodies of both; and it is the root of a Tandpa- har? sez for him himself and of a Tandpthar for the other one, for this reason, because his own body and that also of the o/4er are both made _ polluted through sinfulness. 70. And when there is not in him, nor even originating with 47m (ahambdaniA), the strength of him whose own hand ¢ 2s, it is just as though he would move it (the corpse) with a stake *; and he who held 7/ in the way of contact with his hand is to be washed with ceremony ; and it is the root of a Tanapthar sin for him whose own hand 7¢ zs, and of a Khoér?* for himself. 71. When he shall move a corpse by the hand of a man, and the corpse is of those which a dog Aas seen— except that one only when he shall move it all *— the washing for him is not 40 ée with ceremony.

1 The interposition of the stake, or piece of wood, prevents the direct attack of the Nastis, or demon of corruption, which has not been driven away bya dog. That inanimate objects are supposed to stop the progress of the pollution appears from § 57.

2 See Chap. I, 1, 2. A sin is figuratively said to take root in the body, when it has to be eradicated, or figuratively dug up.

5 See § 68. If he employs another man to move the corpse merely because he is physically unable to do it himself, he escapes with less pollution than when he is able to do the work himself ; but the man employed suffers the same in both cases.

* See Chap. I,.2,°2. ® See § 66.

264 _ SHAYAST LA-SHAYAST.

72, When one is going dy a place at night, and comes back there oz the morrow, and a corpse lies there, and he does not know whether the evil (dis) was there when he came by’, or not, it is to be considered by him that it was not there.

73. Ofa flock in which is a sheep by whom dead matter is eaten, of a forest in which is a tree with which dead matter is mingled, and of a firewood- stand (aesamd4n) in which is a stick of firewood with which grease is mingled, Afarg said that it is not proper to make the flock and the forest fruitful, and the firewood is useless ®.

74. Adout a door on which a corpse impinges; as to the door of a town and city they have been of the same opinion, that z¢ is to be discarded by zs com- _rades (hamk4r)*; as to a door which is mostly closed (badtim)* they have been of different opinions,

' Literally, ‘when I came by ;’ the usual Persian idiom in such phrases.

* This statement of Afarg’s, so far as it relates to greasy fire- wood, will be found in Pahl; Vend. V, 14.

* Or, ‘by the community,’ The same rule is mentioned in Pahl. Vend. V, 14.

* There is some uncertainty about this word. It is not the Pers. badtum, ‘ worst, vilest,’ because that is written vadtim or vatfim in Pahlavi; besides, the rule must apply to other than the vilest doors, otherwise it would not harmonize with § 75. It is not a miswriting of nitfim, ‘lowest, most debased,’ for the same reason, and because it occurs elsewhere. It is not a miswriting of bétman, a possible variant of béta, ‘a house’ (although ‘a house-door’ would suit the context very well), because it occurs also in Pahl. Vend. V, 14, XI, ro, in which latter place it is clearly an adjective partially translating Av. bendvéd. And it would be hazardous to connect it with Pers. bidfin, ‘outside,’ which seems merely a cor- ruption or misreading of birfin. The view taken here is that badtfim stands for bandtfim, ‘most shut up,’ the nasal being often dropped in Pahlavi, as in sag for sang, ‘stone,’ &c.

CHAPTER II, 72~—78. 265

Ce EEE SESE EEnEEEEE I EEREInEEERENEEnEEnpnnnneemmmnememeenmemmemmemmmmenneme= eee

Gégésasp! said that discarding 7¢ by Azs comrades is likewise proper, and Sdéshyans said that it is not proper; and as to other doors they have been of the same opinion, that it is not proper. 75. The door of one’s own chief apartment (shah-gAs) is fit for that of the place for menstruation (dastAn- ist4n), and that of the place for menstruation is fit for that of the depository for the dead (khazan6)*, and that of the depository of the dead is not fit for any purpose whatever*®; that of the more pleasant is fit for that of the more grievous.

76. Any one who, through sinfulness, throws a corpse into the water, is worthy of death on the spot *#; when he throws only one 7¢ ¢s one siz worthy of death, and when he throws ten at one time 7/ ¢s then one szz worthy of death; when he throws ‘Aem separately 7/ zs a s¢z worthy of death for each one. 77. Of the water, into which ove throws dead matter, the extent of pollution is three steps of three feet 7 the water advancing, nine steps of three feet zz the water fassed over, and six steps of three feet 77 the water alongside °; six steps of three feet in the depth of the water, and three steps of three feet in the water pouring over the dead matter are polluted as regards the depth®. 78. When it is thrown z7/o the midst of a great standing water, in like manner, the proportion it comes is ever as much as it goes, avd

a a

1 See Chap. I, 3.

* The Huz. equivalent of Paz. dakhmak (see § 6).

5 See Pahl. Vend. V, 14.

* Compare Pahl. Vend. VII, 66. ® See Vend. VI, 80.

78. When it is thrown z7/o the midst of a great standing water, in like manner, the proportion it comes is ever as much as it goes, avd

a a

1 See Chap. I, 3.

* The Huz. equivalent of Paz. dakhmak (see § 6).

5 See Pahl. Vend. V, 14.

* Compare Pahl. Vend. VII, 66. ® See Vend. VI, 80.

6 That is, the pollution extends about eight English feet up-stream and upwards, sixteen feet sideways and downwards, and twenty- four feet down-stream. Some of the latter part of the sentence is omitted in K2o by mistake.

266 SHAYAST LA-SHAYAST.

zs the proportion of it they should always carry away with the dead matter’,

79. And when a man comes forth, and a corpse lies in the water, when he is able to bring it out, and it is not an injury to him, it is not allowable to abandon z¢ except when he brings z¢ out’. 80. Séshyans ® said that, when it is an injury, it is allow- able when ¢ he does not bring z¢ out; and when it is not an injury, and he does not bring 2¢, his sin isa Tanapthar®. 81. Kashtand-bigéd® said that even in case of injury it is not allowable to abandon 2/, except when he brings z¢ out; when he does not bring 2¢ fe is worthy of death. 82. And Gédgédsasp’ said that it is even in case of injury not allowable, except when he brings z¢ out; and when, in case of injury, he does not bring z¢ out his sin is a Tanéa- paihar; and when it is no injury to him, and he does not bring 2¢, Ae is worthy of death.

83. And when he shall wish to bring z¢ his cloth- ing is to be laid aside’, for it makes the clothing

‘ The sentence is obscure, but this seems to be the meaning; that is, when a corpse or any dead matter is thrown into a pond or tank, the pollution extends sixteen feet from it in all directions ; and that quantity of water ought to be drawn off, in order to purify the tank (see Vend. VI, 65-71). As the corpse, in nearly all cases, must be either at the bottom or on the surface, the quan- tity of polluted water to be drawn off must be a hemispherical mass sixteen feet in radius, or about forty-eight tons of water.

* See Pahl. Vend. VI, 64, where it states that bringing it out is a good work of one Tanapfihar, and leaving it is a sin of the same amount,

* See Chap. I, 3.

* Reading amat, ‘when,’ instead of mfin, ‘which’ (see Bund. I, 7, note).

5 See Chap. I, 1, 2. ® See Chap. I, 4, note.

™ See Chap. I, 3. * See Pahl. Vend. VI, 64.

CHAPTER II, 79-87. 267

polluted, and whatever Ae is first able and best able lo bring is to be brought out by him. 84. When, too, he is able to bring z¢ out through the breadth of the water, then also it is to be brought out so'; and when he is not able, it is to be brought out through the length of the water; and showing ¢¢ 40 a dog and the two men are not to be waited for *.

84. When, too, he is able to bring z¢ out through the breadth of the water, then also it is to be brought out so'; and when he is not able, it is to be brought out through the length of the water; and showing ¢¢ 40 a dog and the two men are not to be waited for *.

85. And it is to be carried by him so much away from the neighbourhood of the water that, when he puts z2¢ down, the water which comes out dropping from the corpse does not reach back to the water ; for when the water which comes out from the corpse reaches continuously back to the water 4e is worthy of death; and after that (min zak frag) it is to be shown /o a dog, and it is to be carried away by two men. 86. And when he wishes to throw ¢ out from the water, Mard-bid® said it is allowable to throw 2 out thus, so that the water of the dripping corpse does not reach continuously back to the water; Roshan said it would be allowable to throw 7¢ out far.

87. To drag z¢ over the water is allowable, to grasp and relinquish z¢ is not allowable *; and when it is possible to act so that he may convey 7 from a great water to a small water, when the water is

' So that less water may be polluted by the corpse taking the shortest route through it; but if that be impossible it must come out quickly, at any rate.

* That is, the otherwise indispensable dog’s gaze and two bearers must be dispensed with, if not at hand, in order to save time, until the corpse is out of the water (see § 85).

> It might be, ‘ there was a man wo said,’ but Mard-bdd occurs in the Nirangistan as the name of a commentator (see Chap. I, 4,

note). * See Pahl. Vend. VI, 64 for this prohibition.

268 SHAYAST LA-SHAYAST.

connected 7¢ is allowable, and when separated z¢ is not allowable. 88. Afarg? said it is allowable to drag 7¢ below through the water, but to drag z¢ over is not allowable, for this has come oz the water asa danger ?, and that has not come on 2z¢ as a danger. 89. Méddk-mah! said it is allowable to drag 2¢ above, éu¢ to drag zt below is not allowable, for the danger has gone out across the water, and the danger is not now to be brought upon it; and on that which is below, oz which the danger has not come, the danger will at last arrive.

90. When he goes into the water he is to go into it with this idea, that ‘should there be many below, then I will even bring all;’ for whoever goes in not with this idea, and shall disturb any other one which lies there, will become polluted*. g1. And if the corpse be heavy azd it is not possible to bring ¢¢ out by one person, azd he goes out with this idea, that ‘I wzd/ go and prepare means, and bring this corpse out of the water ;’ and when through sinfulness* he does not go back his body is polluted azd worthy of

—— —

? See Chap. I, 3.

See Chap. I, 3.

* Or ‘fear.’ The difference of opinion between the two com- mentators on this question in casuistry, appears to have arisen from Afarg regarding the water merely as the representative of a spirit, who might be endangered or frightened by the source of impurity becoming more visible when above the water, while Méd6k-m4h considered the water in its material aspect; and wished to save it from the further pollution consequent upon drawing the corpse through more of it.

* See Pahl. Vend. VI, 64.

* These rules generally distinguish clearly between offences committed ‘through sinfulness,’ that is, wilfully, and those arising from accidental inability ; more stress being laid upon the inten- tion than upon the action,

CHAPTER II, 88-95. 269

death, and when he is unable to go back he is not polluted.

92. When the corpse is so decomposed (pfidak), when 7z¢ is thus necessary to bring it out, that he must cut off various fragments, even after he cuts them off ¢hey are to be brought out; and for every fragment his hands and knife are to be washed with bull’s urine (g6méz), and with dust and moisture (namb6d) ¢hey are clean’. 93. And ¢hey are to be torn off? by him, and for every single fragment which he brings out his good work is one Tanapdhar.

94. And when rain is falling the corpse lies in the water; to take z/ from the water to deposit 7 in the rain is not ® allowable.

95. Clothing which is useless *, this is that in which they should carry a corpse, and that even when very much or altogether useless; of that on which they shall decompose’ (bara vishdipénd), and of that on which the excretions (hikhar) of the dead come, so much space is to be cut away, and the rest is to be

' See Pahl. Vend. VI, 64 for §§ 92, 93.

2 Or ‘ twisted off;’ the Huz. neskhfintand must be traced to Chald. "D2 ‘to pluck out, to tear away,’ and seems to have a similar meaning in Pahlavi; its Paz. equivalent vikhtand (Av. vig) ought to be compared rather with Pers. kikhtan, ‘to bruise or break,’ than with békhtan or pékhtan, ‘to twist.’

3 This negative is omitted in M6 by mistake.

* Compare Pahl. Vend. VII, 32.

5 Or ‘go to pieces ;’ that this is the meaning of vishiipénd appears clearly from Pahl. Vend. VII, 123, but a Persian gloss in the modern MS. Mg explains it as ‘deposit fragments from the beak of a bird,’ meaning, of course, fragments of dead matter dropped by a carrion bird.

° As useless, being incapable of purification; such cuttings are to be buried, according to the Avesta of Vend. VI, 32, though the Pahlavi commentary explains that they are to be thrown away.

270 SHAYAST LA-SHAYAST.

thoroughly washed for the six-months’ ferzod}. 96. That which a menstruous woman has in wear (mah- manih)? is to be discarded in like fashion.

VI, 32, though the Pahlavi commentary explains that they are to be thrown away.

270 SHAYAST LA-SHAYAST.

thoroughly washed for the six-months’ ferzod}. 96. That which a menstruous woman has in wear (mah- manih)? is to be discarded in like fashion.

97. The clothing which is to be washed for the six-months’ feviod is such as is declared in the Avesta*®, 98. If the clothing be leathern it is to be thoroughly washed three times with bull’s urine (gdméz), every time to be made quite dry with dust, and to be thoroughly washed three times with water, and to be laid out three months in a place to be viewed by the sun‘; and then it is proper for an unclean person (armést)* who has not performed

1 Khshvas-m4ig6k is merely a corruption of the Av. khshvas maunghé, ‘six months,’ of Vend. VII, 36, where this form of cleansing is thus described: ‘If (the clothing) be woven, they

should wash 7/ out six times with bull’s urine, they should scour _7¢ six times with earth, they should wash 7/ out six times with water, they should fumigate 7/ six months at the window of the house.’

? See Pahl. Vend. VII, 32.

* That is, woven clothing, as declared in Vend. VII, 36 (quoted above in note 1).

* See Vend. VII, 35.

° A Persian gloss defines armést as ‘a woman who has brought forth a dead child,’ and this is the general opinion ; but that seems to be only a particular example of an unclean person who would be included under the general term armést, for according to Pahl. Vend. IX, 133, 137, 141 a man when only partially purified must remain apart in the place for the armést (Av. airima, compare Sans. il or ri) for a certain time. Nérydsang, in his Sanskrit translation of Mkh, (XXXVI, 36, XXXIX, 4o, LI, 7), explains armést as ‘lame, crippled, immobility ;’ it also means ‘stagnant,’ when applied to water; and its primitive signification was, probably, ‘most stationary,’ an appropriate term for such unclean persons as are required to remain in a particular place apart from all others, as well as for helpless cripples, and insane persons under restraint (see Chap. VI, 1). The meaning ‘most polluted’ would hardly apply to tank water.

CHAPTER II, 96-104. 271 worship, or it is proper for a menstruous woman. 99. Other clothing, when hair is on 2¢', is /‘aé/e just like woven cloth (tadak); all the washing of wool, floss silk, silk, hair, and camel’s hair is just like ¢Aat of woven ¢/oth; and woven clothing is to be washed six times®,

271 worship, or it is proper for a menstruous woman. 99. Other clothing, when hair is on 2¢', is /‘aé/e just like woven cloth (tadak); all the washing of wool, floss silk, silk, hair, and camel’s hair is just like ¢Aat of woven ¢/oth; and woven clothing is to be washed six times®,

100. Wool which is connected together, when one part is twisted over another, and a corpse rests * upon it, is all polluted on account of the connection ; and when fleece (mésh) rests upon fleece, then so much space as the corpse rests upon is polluted. 101. When ome shall die upon a rich carpet (bap) when the carpet is on a coarse rug (namad) and is made connected, the rug and carpet are both pol- luted, and when separated the rug is clean. 102. When several cushions are heaped (ni#id) one upon the other, and are not made connected, and dead matter comes upon them, they have been unanimous that only that one is polluted on which the dead matter came. 103. A cushion /ogether with wool‘ is “aéé just like a carpet with a rug. 104. Of several cushions which are tied down to- gether, when dead matter comes to the tie, both are polluted, the cord avd the cushions; and when the dead matter comes to a cushion, and does not come to the tie, the cushions are all polluted on account of the connection, and the tie is clean °,

1 Pahl. Vend. VII, 35 says ‘ when a single hair is on it.’

2 As mentioned in a note on § g5.

$ Literally, ‘impinges.’ Here, as in many other places, ‘ dead matter’ may be read instead of ‘corpse,’ as nasai means both or either of them.

* That is, laid upon wool.

& See § 101.

6 See Pahl. Vend. VII, 27.

272 SHAYAST LA-SHAYAST.

105. A pregnant woman who devours dead matter through sinfulness is polluted azd worthy of death, and there is no washing for her!; and as for the child, when it Zas become acquainted with duties (pisak-shinds), ashes? and bull’s urine are for its eating and for its washing. 106. As for a child who is born of solitary carriers of the dead *, although its father and mother may both have devoured dead matter through sinfulness, that which is born is clean on the spot, for it does not become polluted éy birth.

107. Réshan* said that every one, who, through sinfulness, has become polluted by means of dead matter, is worthy of death, and his polluted body never becomes clean; for this ove is more wretched than the fox which oze throws into the water living, and in the water it will die. 108. Oxe worthy of death never becomes clean; avd a solitary carrier of the dead is to be kept at thirty steps from ceremonial ablution (padiyavih).

108. Oxe worthy of death never becomes clean; avd a solitary carrier of the dead is to be kept at thirty steps from ceremonial ablution (padiyavih).

109. Whichsoever of the animal species has eaten their dead matter’, its milk, dung, hair, avd wool are polluted the length of a year; and z/ pregnant when it has eaten z/, the young one has also eaten 2/, and the young one is clean after the length of a year from being born of the mother. 110. When a male which has eaten 74 mounts a female, the female is not polluted. 111. When dead matter is eaten by it,

' That is, she cannot be purified.

* Reading var (see note on § 49).

* Carrying a corpse by a single person being prohibited (see §§ 7, 8); but why he is supposed to devour it is not clear.

* See Chap. I, 4, note.

* Compare Pahl. Vend. VII, 192.

CHAPTER II, 105-116. 273

and even while it is not digested it shall die, it is Hable just like a leathern bag (anbAn) in which is dead matter.

112. Gold, when dead matter comes upon it, is to be once thoroughly washed with bull's urine (g6- méz), to be once made quite dry with dust, and to be once thoroughly washed with water, and 7¢ ¢s clean’. 113. Silver is to be twice thoroughly washed with bull's urine, and to be made quite dry with dust, and is to be twice thoroughly washed with water, and z¢ zs clean*. 114. And iron, zm “ke man- mer, three times, steel four times, and stone six times®, 115. Afarg said: ‘Should it be quicksilver (Avginak)* it is 4ad/e just like gold, and amber (kahrup4ai) just like stone, and all jewels just like iron, 116. The pearl (madrvarid)*, amber, the

1 The purification here detailed is prescribed for golden vessels in Vend. VII, 186.

* This is the purification prescribed for silver vessels in Vend. VII, 74 W.; it is found in the Vendidad Sadah, but is omitted (evidently by mistake) in the Vendidad with Pahlavi translation, and has, therefore, been omitted in Spiegel’s edition of the texts. By this accidental omission in the MSS, silver is connected with the purification for stone (see § 114).

8 See Vend. VII, 75 W., much of which is omitted in the Ven- didad with Pahlavi translation, and in Spiegel’s edition (see the preceding note), the sixfold washing of stone being erroneously applied to silver (see Vend. VII, 187 Sp.), owing to this omission of the intervening text. It appears from this section that the Av. haosafna, which has usually been translated as ‘copper,’ was understood to be pfilazd, ‘ steel, by the Pahlavi translators.

* Or ‘a mirror’ (Pers. 4bginah), but the word is evidently used for a metal in SZS, X, 2, and very likely here also.

5 Most of the substances mentioned in §§ 115, 116 are detailed in Pahl. Vend. VII, 188, where it is stated that ‘as to the pearl there have been different opinions, some say that it is /ad/e just like gold, some say that it is just like the other jewels, avd some say that there is no washing for 74.’

Vend. VII, 188, where it is stated that ‘as to the pearl there have been different opinions, some say that it is /ad/e just like gold, some say that it is just like the other jewels, avd some say that there is no washing for 74.’

[5] T

274 SHAYAST LA-SHAYAST.

ruby (yakand) gem, the turquoise’, the agate (sha- pak), coral-stone (vasadin sag), bone, and other substances (ghar) which are not particularly men- tioned, are to be washed just like wood ?; and when they are taken into use there is no washing’, and when they are not taken their washing is once. 117. Of earthen avd horny articles there is no washing ; and of other substances which are not taken for use the washing is once, and ¢hey are declared out of use.

118. Firewood, when green, is to be cut off the length of a span (vitast), one by one, as many sticks as there are—and when dry one span and two finger-dreadths*— and is to be deposited zz some place the length of a year, and water is not to be dropped upon 7¢; and 2z¢ zs drawn out afler the ‘length of a year; Sdéshyans® said that it is proper as firewood for ordinary fires, and Kishtand-biigéd ® said that z¢ zs just as declared in the Avesta: ‘ The

' This is doubtful; the word can be read pirfnak, and has the Pers. gloss piraizah, ‘ turquoise,’ in some MSS. If read pilfnak it might perhaps be taken for ‘ivory.’ But in Pahl. Vend. VII, 188 it is vafarind, ‘snowy,’ and the reading there seems to be ‘jet- black and snow-white stone-coral ;’ so here the original meaning may have been ‘ snow-white and jet-black coral-stone.’

* Vend. VI, 188 says that ‘earthen or wooden or porcelain vesse/s are impure for everlasting.’

* Meaning, apparently, that they cannot be purified for imme- diate use.

* That is, one-sixth longer than when green, the vitast being twelve finger-dreadths, or nine inches (see Bund. XXVI, 3, note). The purification of firewood, here prescribed, is simply drying it for a year in short lengths; but Vend. VII, 72-82 requires it also to be sprinkled once with water, and to be cut into longer pieces.

° See Chap. I, 3.

° See Chap. I, 4, note.

CHAPTER I, 117-122. 27

LL CCL TL Lt tne tg = rr

washed one, even then, is proper in dried clothing '.’ 119. About corn? they have been unanimous that so much space is polluted as the dead matter comes upon; and of that which is lowered into pits*, or is wanted Zo de so, and of that which is scattered (afsid) at such a place ¢here are different opinions ; Séshyans said: ‘Should it be of such a place #¢ is polluted as much as the dead matter as come upon it; and Gégésasp* said: ‘Should it be so ¢ is all polluted, azd the straw is all polluted.’

120. A walnut 5, through zs mode of connection, is all polluted, and the washing of both its shell and kernel (pdst va mazg) is just like that of wood. 121. A pomegranate also is of such nature as a walnut. 122. As ¢o the date, when its stalk* is not connected the date is polluted and the stalk and stone (Astak) are clean; the washing of the date is just like ‘Hat of corn; and when it is touched upon the stalk, when the stalk, stone, and date are con- nected, the whole is polluted; as fo the date when not connected with the stalk, awd touched at the

? Something similar is said in Pahl. Vend. VI, 71.

4 According to Vend. VII, 83-93 polluted corn and fodder are to be treated like polluted firewood, but to be cut into pieces of about double the length.

* Reading dén gép4n fardstak; the practice of storing corn in dry pits underground is common in the East and in some parts of Europe. In Pahl. Vend. VII, 93 it is dén gépan Avist, ‘ con- cealed in pits.’

* See Chap. I, 3.

5 Pahl. Vend. VII, 93 classes the almond with the walnut as a connected fruit, and the date with the pomegranate as a sepa- rated one.

‘The werd is kfrdpak or kfirdzak, but its meaning is doubtful.

T's

276 SHAYAST LA-SHAYAST.

stalk, the date is clean, and the washing of the stone is just like ¢hat of wood, 123. The pome- granate, citron, quince, apple, pear, and other fruit, when in bearing and the rind (pazdvisn6) is per- ceptible on it, when dead matter comes upon it ¢here is no pollution of it; and when the rind (paza- misn6) is not perceptible on it, its washing is just like ¢hat of corn; and rind is ever with the citron’. 124. for meat, butter, milk, cheese, and preserves (riéar) there is no washing *.

CuapTer III.

1. The clothing of a menstruous woman which they shall take new for her use is polluted, and that which is in use is not polluted*, 2. When a bed- chamber (shad-atirvan) is overspread, and a carpet (bap) is laid upon it and a cushion oz the two *, and

' Pahl. Vend. VII, 93 says, ‘ fruit whose rind (pazav) exists is also just like that in a pod (kQvak), and_/or that which does not remain in a rind, when fod/ufion shall come upon it, ¢here is no cleansing whatever. Afarg said that /Aere is ever a rind (paza- visn6) with the citron.’

* Pahl. Vend. VII, 93 says, ‘/or everything separated /here is a washing, except meat and milk.’ Articles for which there is no washing cannot be purified.

* Pahl. Vend. XVI, 5 says, ‘when in the place she remains in for the purpose, she does not make the clothing she wears on her body polluted, it remains for use within the place. The meaning is, probably, that clothing already set apart for the purpose does not become further polluted, so as to be unfit for her use. It appears also (Pahl. Vend. XVI, 5) that on the spot where menstruation first appears, not even the twigs uplifted in the sacred ceremony are polluted, unless the circumstances are abnormal.

It appears also (Pahl. Vend. XVI, 5) that on the spot where menstruation first appears, not even the twigs uplifted in the sacred ceremony are polluted, unless the circumstances are abnormal.

* This phrase, about the carpet and cushion, is omitted in K2o by mistake,

CHAPTER HU, 123—I1I, 6. 277 a woman sits upon z¢ and menstruation occurs, when she puts a foot from the cushion on to the carpet, and from the carpet out into the bed-chamber, the carpet and bed-chamber are both polluted, for ‘hey are taken newly for her use, du of the cushion here is no pollution for this reason, because 7/ ¢s in use. 3. And when she sits on the cushion so that she shall have both the carpet and cushion in use, the bed-chamber is polluted by itself; and when all three shall be in use ¢Aere is no pollution whatever '.

4. Just as she knows that 7¢ zs menstruation, in the place she zs in for the purpose ?, first the necklace, then the ear-rings, then the head-fillet (£ambar), and then the ouéer garments (gamak) are to be put off by her. 5. When in the place she remains in for the purpose, even though she may remain a very long time for that purpose, yet then the ouéer gar- ments are clean, and there is no need of leather covering and leather shoes *.

6. When she knows for certain (aévar) that 7¢ ¢s menstruation, until the complete changing (gtihari- dan6) of all Zerx garments, and she shall Aave sat down in the place for menstruation‘, a prayer is to

1 §§ 2, 3 are merely corollaries from § r.

2 Or, possibly, ‘on the spot she zs in on the occasion ;’ although it would appear from § 5 that the place referred to is the dashtin- istan, or place of retirement for the unclean.

$ Reading mask va salmfh4, but both reading and meaning are doubtful. The first word may be musk6, ‘ musk,’ and the other can be read sharmga4h, but, if so, the construction of the sentence is defective, as it stands in the MSS.

* The dashtdnistan, a comfortless room or cell provided in every Parsi house for unclean persons to retire to, where they can see neither sun, moon, stars, fire, water, sacred vessels, nor righteous men; it ought to be fifteen steps (393 feet) from fire,

278 SHAYAST LA-SHAYAST.

be retained zxwardly'. 7. When worship is cele- brated a prayer is to be retained? zxwardly, and should menstruation occur the prayer is to be spoken out by her. 8. When in speaking ow the prayer should menstruation occur, both afterwards, when the time was certain (avigfiman), and now ‘she is certain*. 9. When she retains a prayer 7- wardly, and a call of nature arises, there is no need for her to speak ové the prayer, for the formula for the call is to be spoken by her‘.

9. When she retains a prayer 7- wardly, and a call of nature arises, there is no need for her to speak ové the prayer, for the formula for the call is to be spoken by her‘.

10. Hands sprinkled in ceremonial ablution (padi- yav), when a menstruous woman sees ¢hem, become quite unclean (apadiyav) by Aer look®, and even when she looks hastily, and does not see the sacred twigs (baresém), it is the same. 11. And om the subject of a house (khanak-1 baba), when a men- struous woman is above 7x it, and the sacred twigs

water, and the sacred twigs, and three steps (8 feet) from righteous men (see § 33 and Vend. XVI, 1-10).

' This kind of prayer (Av. v4, ‘a word or phrase,’ Pahl. vag, Pers, baz) is a short formula, the beginning of which is to be muttered in a kind of whisper, or (according to the Pahlavi idiom) it ‘is to be taken’ and ‘retained’ inwardly (as a protection while eating, praying, or performing other necessary acts) by strictly abstaining from all conversation, until the completion of the act, when the prayer or vig ‘is to be spoken out,’ that is, the conclusion of the formula is to be uttered aloud, and the person is then free to speak as he likes. Different formulas are used on different occasions,

* K2o has, ‘ she retains a prayer.’ See Pahl. Vend. XVI, 5.

* The meaning is, however, uncertain.

* The Pahlavi text is as follows: Amat vag yakhsenunéd, pé- sinkér (Pers. pésyar) bard yatdnéd, as vag giftand kar ldit mamanas nask-i pavan amisn yemalelunisnd. Compare Pahl. Vend. XVI, 5.

* See Pahl. Vend. XVI, ro,

CHAPTER III, 7—I4. 279

stand right below, if even fully fifteen steps below, even then the sacved twigs are unclean (apadiy4v)'; but when not right de/ow fifteen steps are plenty. 12. Prepared food which is within three steps of a menstruous woman is polluted by her, and food which she delivers up (bara pardazéd) from her morning meal (4asht) is not fit for the evening meal (sdm), nor that which she delivers up from her evening meal for the morning meal; it is not fit even for the same woman?; and water which is within three steps of her, when they shall put ¢/ into a pail (dabal) or ablution-vessel (padiyavdan), and shall do z¢ without handling (ayadman), is A for the hands in ceremonial ablution. 13. When she touches the bedding*® and garments of any one, Sdshyans * said that so much space is to be washed with bull's urine (g6méz) and water; her bedding which touches the bedding of any one does not make 7? polluted. 14. A menstruous woman who becomes clean in three nights is not to be washed till the fifth day ; from the fifth day onwards to the ninth day, when-

polluted. 14. A menstruous woman who becomes clean in three nights is not to be washed till the fifth day ; from the fifth day onwards to the ninth day, when-

* Pahl. Vend. XVI, 10 says, ‘everything, when at the right dis- tance, is proper, except only that one case, when uncleanness is above and cleanness also right below; although it be even much below, yet it is not proper.’ In such a case the prescribed distance of fifteen steps is not sufficient; therefore, the dashtanistan should be on the ground floor, not over an underground water- tank, nor within fifteen steps of the water in such a tank,

2 Or, possibly, ham nésman may mean ‘a companion woman,’ when two or more are secluded at the same time. Pahl. Vend. XVI, 17 says, ‘food delivered up by a menstruous woman is of no use whatever, it is not proper; in far/s free from pollution (gavid- vasno), in those likewise it is not proper;’ the reading gavid- zasn6 (proposed by Dastir Hoshangji) is, however, doubtful.

* Or ‘clothing,’ vistarg.

* See Chap. I, 3.

280 SHAYAST LA-SHAYAST.

ever she becomes clean, she is to sit down in cleanli- ness one day for the sake of her depletion (tihtk), and then she is ft for washing; and after nine nights the depletion is no matter’.

15. A woman who fas brought forth or miscarried (nasAi), during forty days sees whenever she is pol- luted; but when she knows for certain that she is free from menstruation she is, thereupon, to be asso- ciated with meanwhile (vadas), from the forty days? onward; but when she knows for certain that ‘here 2s something of it, she is to be considered meanwhile as menstruous,

16. A menstruous woman when she as sat one month as menstruous, and becomes clean on the thirtieth day, when at the very same time she be- came quite clean she also becomes again men- struous, her depletion (tihik) is from z¢s beginning, and till the fifth day washing is not allowable. 17. And when she is washed from the menstruation, and has sat three days in cleanliness, and again be- comes menstruous as from the beginning, four days are to be watched through by her, and the fifth day is for washing*. 18. When she Aas become /ree

’ See Pahl. Vend. XVI, 22. The Hebrew law (Lev. xv. 19) pre- scribes a fixed period of seven days, except in abnormal cases.

* The same period of seclusion as appointed by the Hebrew law, after the birth of a man child (see Lev. xii. 2-4). The Avesta law (Vend. V, 135-159) prescribes only twelve nights’ seclusion, divided into two periods of three and nine nights respectively, as the Hebrew woman’s seclusion is divided into periods of seven and thirty-three days.

* The substance of §§ 16, 17 is given in Pahl. Vend. XVI, 22, but in language even more obscure than here. The washing men- tioned here is merely for the first menstruation ; that for the second one being prescribed in § 18.

CHAPTER III, 15-22. 281

from the second menstruation she is not in cleanli- ness for nine days and nights,—these days and nights are for watching,—azd then she is to be washed; when the nine days azd nights are com- pleted, on the same day washing is good '.

19. Of leucorrhcea (4iharak)*, when it Aas quite changed colour, that which comes on before and also that which is after menstruation, the pollution is just like ¢4a¢ of menstruation.

20. When she /as become so completely clean from menstruation that her washing may be as usual (dastébarag hae), she does not make the sacred twigs (baresém), zor even other things, polluted wex beyond three steps.

21. On account of severe cold it is allowable for her to sit out towards® the fire; and while she washes a prayer (vAg) is to be taken ‘nwardly by her‘, and the washing of her hands, except with bull's urine (géméz), is not proper till ‘Aen; and when ¢hey are washed by her, two hundred noxious creatures are to be destroyed by her as atonement for sin.

22. A woman who goes beyond the period of menstruation °, and, afterwards, sees she is polluted, when her pregnancy is certain—except when her

1 In such abnormal cases the Hebrew law (Lev. xv. 25-28) prescribes seven days’ seclusion after recovery.

2 Ay. dithra, see explanation of siharak-hémand (Avy. 4ithra- vand) in Pahl. Vend. XVI, 1, 34.

> Dastiir Jamaspji reads val bavan-i 4tash, ‘to the part of the fire. From what follows it would seem doubtful whether this distant approach to the fire is Wlowable until she is ready for washing.

4 See § 6, note.

° Or, ‘goes up from the place of menstruation.’

282 SHAYAST LA-SHAYAST.

miscarriage (nasAi yehevtintand) is evident—is then to be washed with bull’s. urine and water; when her pregnancy is not certain she is to be con- sidered as menstruous. 23. Some say’, moreover, that when miscarriage is certainly manifest she 1s, meanwhile, to be considered as menstruous. 24. Some say that when she is doubtful about the mis- carriage she is to be washed with ceremony *.

25. And for any one* who comes in contact with a menstruous woman, or with the person whom it is necessary to wash with water and bull’s urine, z¢ is the root of a sin of sixty stirs‘. 26. And for whom- ever knowingly has sexual intercourse with a men- struous woman ?7¢ is the root of a sin of fifteen Tanapthars and sixty stirs °.

27. Of a menstruous woman who sees a fire the sin is one Farman ®, and when she goes within three steps 2/4 is one Tanapthar, and when she puts a hand on the fire itself? z¢ is a sin of fifteen Tana- pihars; and zz like manner as /o the ashes® and water goblet®. 28. When she looks at water z¢ is a

z¢ is a sin of fifteen Tana- pihars; and zz like manner as /o the ashes® and water goblet®. 28. When she looks at water z¢ is a

’ Literally, ‘there is one who says thus.’

* See Chap. II, 65.

* Reading ais instead of adfnas, ‘then for him.’

That is, the sin is a Khdér (see Chap. I, 2).

According to the Avesta (Vend. XV, 23, 24) he becomes a peshétanu (Pahl. tanfpfhar). The Hebrew law (Lev. xv. 24) makes him unclean for seven days.

* See Chap. I, 2. That it was sinful for her to look at fire, even in Avesta times, appears from Vend. XVI, 8.

* Literally, ‘on the body of the fire.’

* That libiisy4 means ‘ashes’ appears from Pahl. Vend. V, rg0; literally it is Huzvaris for ‘clothing or covering,’ and is so used in Pahl. Vend. VI, 106, VII, 122. Metaphorically, ashes are the clothing of the fire.

* Reading dibalak; but the word is doubtful. Possibly it

’ 5

CHAPTER III, 23-32. 283

sin of one Farman; when she sits in water 7/ is a sin of fifteen Tanapthars; and when through disobe- dience she walks out in the rain every single drop is a sin of fifteen Tandpthars for her. 29. And the sun and other luminaries are not to be looked at by her, and animals and plants are not to be looked at by her, and conversation with a righteous man is not to be held by her; for a fiend so violent is that fiend of menstruation', /Aa/, where another fiend does not smite anything with a look (akhsh), it smites with a look.

30. As to a house? in which is a menstruous woman, the fire of that house is not to be kindled; food which is delivered up from before a men- struous woman is not proper for the same woman *. 31. A tray-cloth (khvand gamak) which stands before Aer, when it is not in contact with her, is not polluted; a table-napkin (pataskhdr) when apart from fer thigh, axd contact does not occur, is proper *.

32. When one® wishes to consecrate the sacred cakes (drén)*, when ove holds up the sacred twigs

should be read gSbarak for gav-bar, ‘bull’s produce,’ referring to the bull's urine which, with ashes, is prescribed (Vend. V, 148) as the first food for a woman after miscarriage.

? The demoness Géh (see Bund. III, 3-9).

® By khanak, ‘house, abode,’ must here be understood merely the woman’s place of seclusion. Kzo inserts atas dén after miin, which renders it possible (by assuming another preposition) to translate as follows: ‘As “ a house in which is a fire, the fire in that house is not to be kindled by a menstruous woman.’

* See § 22.

* Fit to use again.

> Perhaps we should read ‘she’ throughout this section, as a woman can perform these rites among women (see Chap. X, 35).

® The drén (Av. draona, corrupted into drain or darfin by

284 SHAYAST LA-SHAYAST.

—

(baresOm)! from the twig-stand (baresém-dan), and menstruation occurs, and just as it came to one’s knowledge oxe puts down the sacred twigs and goes out, the sacred twigs are not polluted.

X, 35).

® The drén (Av. draona, corrupted into drain or darfin by

284 SHAYAST LA-SHAYAST.

—

(baresOm)! from the twig-stand (baresém-dan), and menstruation occurs, and just as it came to one’s knowledge oxe puts down the sacred twigs and goes out, the sacred twigs are not polluted.

Paz. writers) is a small round pancake or wafer of unleavened bread, about the size of the palm of the hand. It is made of wheaten flour and water, with a little clarified butter, and is flexible. A drén is converted into a frasast by marking it on one side, before frying, with nine superficial cuts (in three rows of three each) made with a finger-nail while thrice repeating the words humat hakht huvarst, ‘ well-thought, well-said, well-done,’ one word to each of the nine cuts. Any drén or frasast that is torn must not be used in any ceremony. In the drén ceremony two dréns are placed separately by the priest upon a very low table before him, on its left side, the nearer one having a small piece of butter (gus hudhau) upon it; two frasasts are similarly placed upon its right-hand side, the farther one having a pomegranate twig (urvaraim) upon it; and between this and the farther drén an egg is placed. The sacred twigs (bareséOm) must also be present on their stand to the left of the priest, and a fire or lamp must stand opposite him, on the other side of the table. The priest recites a certain formula of consecration (chiefly Yas. III, 1-VIII, 9), during which he uplifts the sacred twigs, and mentions the name of the angel, or of the guardian spirit of a deceased person, in whose honour the ceremony is performed. After con- secration, pieces are broken off the dréns by the officiating priest, and are eaten by himself and those present, beginning with the priests (see Haug’s Essays, pp. 396, 407, 408, AV. p. 147).

' The baresém (Av. baresma) consists of a number of slender rods or tai (Pahl. tak), formerly twigs of some particular trees, but now thin metal wires are generally used. The number of these twigs varies according to the nature of the ceremony, but is usually from five to thirty-three. These twigs are laid upon the crescent- shaped tops of two adjacent metal stands, each called a ma&h-rf, ‘moon-face,’ and both together forming the bareséOm-dén or ‘twig-stand.’ ‘The baresém is prepared for the sacred rites by the recital of certain prayers by the officiating priest, during which he washes the twigs with water, and ties them together with a kastik or girdle formed of six thread-like ribbons split out of a leaflet of the date-palm and twisted together; this girdle, being

CHAPTER III, 33-IV, I. 285

285

33. And during her menstruation she is to be so seated that, from her body, ¢here are fifteen steps of three feet to water, fifteen steps to fire, fifteen steps to the sacred twigs, and three steps to a righteous man‘, 34. And her food is to be carried forth in iron or leaden vesse/s; and the person (valman) who shall carry forth the food stands at three steps away from her*. 35. When worship is celebrated, every time at the dedication (shnimané)® of the consecration of sacred cakes (drén yast) 7/ is to be uttered aloud dy her; some say the Itha and Ashem-vohti +.

CHAPTER IV.

1. A sacred thread-girdle (kdstik), should it be made of silk (parvand), is not proper; the hair (pashm) of a hairy goat and a hairy camel is

passed twice round the twigs, is secured with a right-handed and left-handed knot on one side, and is then passed round a third time and secured with a similar double knot on the other side, exactly as the kfistik or sacred thread-girdle is secured round the waist of a Parsi man or woman (see Haug’s Essays, pp. 396-399).

' See Vend. XVI, 9, 10. All the ceremonial apparatus must be kept as far removed as the sacred twigs.

2 See Vend. XVI, 11-14, which states that the food is to be carried forth on iron, lead, or the basest metal.

’ This is the time when the name of the angel or spirit is men- tioned, in whose honour the cakes are consecrated (see § 32, note on drén, and Chap. VII, 8).

* The Itha is Yas. V (so called from its first word), which forms a part of the drén yast or formula of consecration (see § 32, note on drén). The Ashem-vohi is probably that in Yas, VIII, 9, which concludes the consecration. The same details are given in Pahl. Vend. XVI, 17. These prayers also form a portion of all ceremonial worship, including the Yazisn.

286 SHAYAST LA-SHAYAST.

proper, and from other hairy creatures (mfyin6) it is proper among the lowly (nakhézik). 2. The least fulness! necessary for z¢ is exactly three finger-6readths ; when 7z¢ is exactly three finger- breadths altogether? from one side, azd when the rest is cut off, it is proper. 3. When oze retains the prayer zxwardly* and has tied his girdle, and ties 7¢ anew once again, he will untie that which he has tied, avd it is not proper *.

4. Cloth of thick silk brocade (dipak6) and figured silk (parnikan6) is not good for girdling®; and cloth of hide when the hair is stripped from it, of wool, of hair, of cotton, of dyed silk, and of wood® is proper for shirting (sapikih). 5. Four finger- breadths of shirt’ is the measure of z¢s width away

5. Four finger- breadths of shirt’ is the measure of z¢s width away

1 Literally, ‘width ;’ that is, ex/ra width, or slackness round the waist, as the girdle sits very loosely over a loose shirt; or, as the text implies, the slackness ought to admit three fingers together, projecting edgeways from the waist. After tying it so loosely, any unnecessary length of string may be cut off, when the girdle is put on for the first time. The necessary looseness is again men- tioned in Chap. X, 1.

* Literally, ‘extreme to extreme ;’ r6ésman-4-rédésman being Huzvaris for sardsar.

* That‘is, has begun the prayer formula (requisite while tying on the girdle) with a b&z or muttered prayer (see Chap. III, 6, note).

* The meaning appears to be that he must not tie the girdle a second time without recommencing the prayer formula.

® This word, ayfiby&ég,hanfh, is chiefly a transcript from the Avesta name of the kdstfk or girdle, aiwyaunghana. Probably garments in general are meant.

* Perhaps darin may mean cloth of bark, hemp, or flax here.

* The sacred shirt, worn by Parsis of both sexes (young children excepted) in India, is a very loose tunic of white muslin, with very short loose sleeves covering part of the upper arm. It is called sadaro (Pers. sudarah) in Gugarati, and shapfk (Pers. shabf) in Pahlavi.

CHAPTER IV, 2-9. 287

from each side, from the neck to the skirt (parik); and as fo the length before and behind, as much as is proper to covér up is good. 6. So much length and breadth, when it is double or thickened ', are not proper; when on the separation (dfirmdnak) of the two folds ove remains clothed on one side, both when he wears the girdle (kistik), avd when he does not wear the girdle, even then it is not undress (vishadakih)*.

7. When a shirt of one fold is put on, and the skirt has concealed both sides, the girdle is tied over it, avd it is proper. 8. When two shirts are put on, and they shall tie the girdle over that which is above, then 7¢ is for him a root of the sin owing to*® running about uncovered +,

9. By a man and woman, uutil fifteen years of age, ¢here is no committal of ¢he sin of running about uncovered*®; and the sin of unseasonable

? Assuming that aftabarid stands for astabarid; the Huz. aft being substituted for the Paz. ast. The text appears to refer to lined or stuffed shirts, such as would be very suitable for the cold winters of Persia, like the clothing padded with cotton wool used by natives of the cooler parts of India in the cold season.

* That is, the degree of nakedness which is sinful (see §§ 8-ro).

$’ Kz2o has 14, ‘not,’ instead of rA?, ‘owing to;’ this would reverse the meaning of the sentence, but it is not the usual place for the negative particle.

* That is, the degree of nakedness which is sinful (see §§ 8-ro).

$’ Kz2o has 14, ‘not,’ instead of rA?, ‘owing to;’ this would reverse the meaning of the sentence, but it is not the usual place for the negative particle.

* This sin is called vish4d-dfibarisnth ; it is mentioned in Pahl. Vend. V, 167, VII, 48, but not described there. The usual definition of the sin is ‘walking about without the sacred thread- girdle;’ and it is generally classed with the two other Parsi sins of ‘walking with one boot’ and ‘making water on foot’ (see AV. XXV, 5, 6); sometimes a fourth Parsi sin, ‘ unseasonable chatter,’ is associated with them, as in the text, but this is supposed to be punished in a different manner in hell (see AV. XXIII).

5 Indicating that it is not absolutely necessary to wear the sacred thread-girdle till one is fifteen years old (see Chap. X, 13).

288 SHAYAST LA-SHAYAST.

chatter! arises after fifteen years of age*. 10. The sin of running about uncovered, as far as three steps, is a Farman each step; at the fourth step 2/ is a Tanapdhar ° sen.

11. A girdle to which ¢here is no fringe is proper ; and when they shall tie a woman’s ringlet (gurs)* z¢ is not proper.

12. Walking with one boot? as far as four steps is

‘ This sin is called drayan-gfyisnih, literally, ‘eagerness for chattering,’ and consists in talking while eating, praying, or at any other time when a prayer (v4g) has been taken inwardly and is not yet spoken out; many details regarding it are given in the next chapter. The sin consists in breaking the spell, or destroying the effect, of the vag.

* This is modified by Chap. V, 1, 2.

* See Chap. I, 1, 2. These particulars are deduced by the Pahlavi commentator from Vend. XVIII, 115, which refers, how- . ever, to a special case of going without girdle and shirt. He says (Pahl. Vend. XVIII, 116), ‘so that as far as the fourth step it is not more than (ai) a Srdshé-darandm, and at the fourth step it amounts to the root of a Tanapfhar within him; some say that he is within what is allowed him in going three s/eps. When he walks on very many steps it is also not more than a Tanapdhar, and when he stops again 7/ 7s counted from the starting-point’ (com- pare § 12).

* Probably referring to the possibility of tying the girdle over a woman’s hair, when hanging loose down to her waist. The present custom among Parsi women in India is to cover up the whole of their hair with a white handkerchief tied closely over the head; but whether this is an ancient custom is uncertain.

The present custom among Parsi women in India is to cover up the whole of their hair with a white handkerchief tied closely over the head; but whether this is an ancient custom is uncertain.

® This sin, which is mentioned in Bund. XXVIII, 13, is called aé-mfk-dib4risnih or khadQ-mfik-dfb4risnth, literally, ‘run- ning in one boot,’ and is usually so understood, but how there can be any risk of the committal of so inconvenient an offence is not explained. Dastir Hoshangji thinks that aé-mfk, ‘one boot,’ was formerly written avi-mfik, ‘ without boots ;’ and no doubt avi is sometimes written exactly like khad@, ‘one,’ (indicating, possibly, a phonetic change of ayiinto agvi). Perhaps, however, the word alludes to the Persian practice of wearing an outer boot

CHAPTER IV, IO—14. 289

rer

a Tanapdhar sez, when with one! movement; and after the fourth step as much as one shall walk is a Tandpdihar; and when he sits down and walks on the sin is the same that z¢ wou/d de from his starting- point (bdnth); and ¢here were some who said 7¢ is a Tanapthar for each league (parasang).

13. At night, when they lie down, the shirt and girdle are to be worn, for ‘ey are more protecting for the body, and good for the soul. 14. When they lie down with the shirt and girdle, before sleep one shall utter one Ashem-vohii*, and with every coming and going of the breath (vay6) is a good work of three Sréshé-sarandms?; and if in that

(mk) over an inner one of thinner leather, when walking out of doors ; so that the sin of ‘running in one pair of boots’ would be something equivalent to walking out in one’s stockings; and this seems all the more probable from the separate account of walking ‘without boots or stockings,’ avimdgak, given in Chap. X, r2. But whatever may have been the original meaning of the word, Parsis nowadays understand that it forbids their walking without shoes; this should be recollected by any European official in India who fancies that Parsis ought to take off their shoes in his presence, as by insisting on such a practice he is compelling them to commit what they believe to be a serious sin.

1 Assuming that han4, ‘ this,’ stands for a@, ‘one’ (see p. 218, note 3). The amount of sinfulness in walking improperly shod appears to be deduced from that incurred by walking improperly dressed (see § 10).

2? See Bund. XX, 2. The same details are given in Chap. X, 24.

8 The Av. sraoshé6-farana appears to have been a scourge with which offenders were lashed by the assistant priests (see Vend. III, 125, 129, IV, 38, &c.), and a Sréshé-A4aranam was, therefore, originally one lash with a scourge. As the gravity of an offence was measured by the number of lashes administered, when this term was transferred from the temporal to the spiritual gravity of sin, it was considered as the unit of weight by which sins were estimated ; and, by a further process of reasoning, the good works

[5] U

290 SHAYAST LA-SHAYAST.

sleep decease occurs, his renunciation of sz Is accomplished 1.

CHAPTER V.

1. Of unseasonable chatter? that of children of five years of age has no root; and from five years till seven years, when ove is under the tuition of his

necessary for counterbalancing sins were estimated by the same unit of weight. Regarding the amount of a Sréshé-4araném there is much uncertainty; according to Chap. XVI, 5 and Pahl. Vend. VI, 15 it is the same as a Farm4n, and this appears to be the case also from a comparison of § 10 with Pahl. Vend. XVIII, 116 (see note on §10); but according to Chap. XI, 2 it is half a Farman, and the Farman is also probably the degree meant by the frequent _ mention of three Sr6sh6-aranéms as the least weight of sin or good works that will turn the scale in which the soul's actions are weighed after death (see Chap. VI, 3). This uncertainty may perhaps have arisen from aé, ‘ one,’ and the cipher 3 being often written alike in Pahlavi. But, besides this uncertainty, there is some discordance between the various accounts of the actual weight of a Srdéshé- karanam, as may be seen in Chaps. X, 24, XI, 2, XVI, 5. Asa weight the Sréshé-4arandm is not often mentioned in the Pahlavi Vendidad, for wherever it translates the Av. sraosh6-farana it means ‘lashes with a scourge;’ but the weight of one Srdshé- daranim is mentioned in Pahl. Vend. VI, 15, three Srésh6-4aranams in IV, 142, VII, 136, XVII, 11, XVIII, 55, 116, and five Srdshé- Aaranams in XVI, 8.

* Patitikih, ‘the dropping’ or renunciation of sin, is effected by confessing serious offences to a high-priest, and also by the recitation of a particular formula called the Patit, in which every imaginable sin is mentioned with a declaration of repentance of any such sins as the reciter may have committed. The priest ordains such atonement as he thinks necessary, but the remission of the sins depends upon the after performance of the atone- ment and the effectual determination to avoid such sins in future (see Chap. VIII, 1, 2, 8).

* See Chap. IV, 9.

CHAPTER V, I-5. 291

father and innocent!, it has no root zz him, and when sinful it has root zz the father*. 2. And from eight years till ¢ey ave man and woman of fifteen years, if even ove is innocent during the performance of the ritual (yast6), but is able to say its Itha and Ashem-vohti*, and does not say them, zt is the root of unseasonable chatter for him‘; and when Ze is able to perform zs ritual by heart (narm), and says only the Itha axd Ashem-voht, some /ave said that such is as when his ritual is not performed and there is no offering (yastéfrid), and some ave said that it is not unseasonable chatter.

3. Unseasonable chatter may occur at every cere- monial (yazisnd); for him who has performed the ritual 2¢ is a Tanapdhar szz°; for him who has not performed the ritual z¢ is less, some Aave said three Sréshé-4arandms*®. 4. The measure of unseasonable chatter is a Tandpthar s¢z; this is where every ceremony, or every morsel, or every drop of urine is not completed’. 5. Of the unseasonable chatter of

1 That is, intending no harm, as contrasted with sinful or wilful chatter in defiance of instruction.

* Because the father is supposed to be responsible, in the next world, for the sins of the child, even as he will profit by its good works (see Chaps. X, 22, XII, 15).

* See Chap. III, 35.

* Inattention to prayers evinced by improper silence is thus put upon the same footing as inattention evinced by improper talking. This portion of the sentence is omitted in K2o.

5 See Chap. I, 1, 2. It is a greater sin in the officiating priests than in the other persons present at the ceremony.

® Probably a Farman sin (see Chap. IV, 14, note).

7 Referring to the three principal occasions when a prayer (vag) is taken inwardly and retained until the completion of the action ; during which time it is unlawful to say anything but the prescribed prayers (see Chap. III, 6, note).

U 2

292 SHAYAST LA-SHAYAST.

him who has not performed the ritual Afarg! said this degree is slighter; Méd6k-mah? said both are alike, and he spoke further of this, since for him who has not performed the ritual, and does not attend to*® saying its Ith4 and Ashem-vohi, it is more severe than for him who has performed the ritual, and does not attend to consecrating its sacred cake (drén). 6. Méddk-m4h said that it (the cere- monial)* does not become Gété-kharid*; Afarg said that it amounts to an offering (yastéfrid)® for every one, except for that person who £uows the ritual by heart, and through sinfulness will not per- form 24; and it becomes Azs at the time when, during his life avd by his command, it is recited with this intention, namely: ‘I wish to do z¢, my faith (astObanth) is in the religion °’

7. The deaf and dumb when it is not possible for him to say an Ashem does not commit unseasonable chatter’; and when it is possible for him to say an Ashem he shall three times say of it, ‘Ashem, ashem, ashem;’ and if it be possible for him to say

1 See Chap. I, 3.

® Literally, ‘ believe or trust to.’

* During which unseasonable chatter occurs.

* Generally written Géti-kharid (see Bund. XXX, 28); but, per- haps, we should here read yast6frfd, ‘offering,’ though gét6k- kharid occurs in Chap. XII, 30.

’ The MSS. have merely st6frtd, which differs from the fore- going gét6-kharid only in one Pahlavi letter, so we should probably read the same word in both cases, but which of them it ought to be is uncertain.

XII, 30.

* Meaning, apparently, that he can obtain the benefit of any past ceremony, forfeited by wilful negligence, by repentance and a repetition of the ceremony during his lifetime.

" By omitting to say it (see § 2). This clause of the sentence is omitted in Kao.

CHAPTER V, 6—VI, 2. 293

‘itha’ and ‘ashem-vohti’ it is well, and when it is only possible for him to say ‘itha’ it matters not’,

Cuapter VI,

1. The deaf and dumb and helpless (armést)?, though of unblemished conduct and proper disposi- tion, is incapable of doing good works, and from the éme when he is born till the “me when he shall die, all the duty and good works which they may perform in the world become his property (nafs- man) as much as his even by whom /fey are per- formed; some say that it is thus: as much as they belong to Zaratist*.. 2. Though he does not do the good works not really originating with (aham- bfiini&) him, and does not commit the sin not really originating with 47m, 27 is better than though Ae were able to do the good works not really origin- ating with him, azd should not do them ; but should commit the sin not really originating with 47m ; when, afterwards, he passes away, and then also comes to A#zs account as to sin and good works, when the good works not really originating with him are more 4e zs in heaven (vahist), when the sin

1 That is, any one barely able to speak must repeat so much of the indispensable prayers as he is able to pronounce, otherwise he will commit sin.

2 That is, any one compelled to remain stationary or secluded, owing to bodily or mental infirmity (see Chap. II, 98); an idiot, or insane person, is.probably meant here.

8 This comment seems to imply that its writer was translating from an Avesta text, and here met with a word which some persons thought contained a reference to Zara‘ust, but which he first trans- lated so as to suit the context; perhaps Av. zarazdaiti may be suggested.

294 SHAYAST LA-SHAYAST.

not really originating with 427 is more he zs in hell, and when both are equal 4e zs among the ever- stationary (hamistak4n)'. 3. When the good works are three Sréshé-£arandms? more than the sins he zs in heaven (vahist), when the good works are one Tandpthar more he attains to the best existence (pahladm ahvan)’, when his ceremony (yast) is per-

3. When the good works are three Sréshé-£arandms? more than the sins he zs in heaven (vahist), when the good works are one Tandpthar more he attains to the best existence (pahladm ahvan)’, when his ceremony (yast) is per-

' That is, he is treated, with regard to the actions merely imputed to him, precisely as all others are with regard to their own actions. With reference to the hamistak4an, Arda-Viraf states (AV.VI, 2, 5-12) that on his journey to the other world he * saw the souls of several people who remain in the same position,’ and he was informed that ‘they call this the place of the Hamis- takan (“those ever-stationary”), and these souls remain 77 this place till the future existence; and /Aey are the souls of those people whose good works and sin were equal. Speak out to the worldlings thus: ‘Consider not the easier good works with avarice and vexation! for every one whose good works are three Srdéshé- karanims more than //s sin is for heaven, ‘hey whose sin is more are for hell, they 7 whom both are equal remain among these Hamistakan till the future existence.” And their punishment is cold or heat from the changing of the atmosphere ; and they have no other adversity.’

* Probably equivalent to a Farman sin (see Chaps, I, 1, 2, IV, 14, note).

* This appears to be another name for Garédmén, ‘ the abode of song,’ which is the highest heaven, ur dwelling of Adharmazd. The lower heaven is here called Vahist, which is a general term for heaven in general. AV.VII-X, XVI, 27, and Mkh. VU, 9-12, 20, 21 describe four grades in heaven and four in hell, besides the intermediate neutral position of the Hamistakén (AV. VI, Mkh. VII, 18, 19). The four grades of heaven, proceeding upwards, are Hamat for good thoughts in the station of the stars, Hkht for good words in the station of the moon, Hfvarst for good deeds in the station of the sun, and Gar6¢man where Aftharmazd dwells (Vend. XIX, 121). And the four grades of hell, proceeding downwards, are Dfis-hdmat for evil thoughts, Das-haikht for evil words, Das-hfivarst for evil deeds, and the darkest hell (Vend. XIX, 147) where the evil spirit dwells. The pdhlim ahvan of

CHAPTER VI, 3-6. 295

formed’. 4. Sdshyans? said that to come into that best existence it is not necessary to perform the ceremony, for when his good works are one® Tana- pihar more than the sin he attains to the best existence, and no account is éaken of performing his ceremony; because in the heavenly existence (ga- rédmanikih) it is not necessary to perform a ceremony, for an excess of good works must attain Garéddmin‘*. 5. As Sdshyans said, in heaven (vahist) he who is below is elevated to him who is above; avd it says thus: ‘ Happy indeed art thou, O man! who art in any way near unto that im- perishable existence °.’

6. Kiashtand-bigéd*® said that an infidel (ak- dind)", when zs good works are one Tandpthar more than Azs sin, is saved from hell.

nn ne

who art in any way near unto that im- perishable existence °.’

6. Kiashtand-bigéd*® said that an infidel (ak- dind)", when zs good works are one Tandpthar more than Azs sin, is saved from hell.

nn ne

the text is merely the Pahlavi form of Av. vahistem ahim (Vend. VII, 133, XVIII, 69, XIX, 120, Yas. IX, 64), whence the term vahist (Pers. bahist) is also derived.

1 That is, when his surviving relatives have performed the proper religious ceremonies after his death.

* See Chap. I, 3.

$ Reading aé, ‘one,’ and supposing that this Paz. form has been substituted for an original Huz. khadfik, ‘one.’ This supposition being necessary to account for the aé@ preceding its noun, instead of following it; and without it we ought to read ‘three’ instead of ‘one,’ which seems, however, hardly reconcileable with the context (but compare Pahl. Vend. VII, 136). This is an instance of the ambiguity occasioned by aé, ‘one,’ and the cipher 3 being often written alike in Pahlavi, as already noticed in p. 289, note 3. The word might also be taken as the conditional verbal form aé, ‘shall be,’ but in that case it is likewise misplaced.

4 See note on pahlim ahvan in § 3.

5 A somewhat similar exclamation to that in Vend. VII, 136.

* See Chap. I, 4, note.

7 That is, one of another religion; not an apostate, nor an atheist.

296 SHAYAST LA-SHAYAST.

7. Of a pure law (dad) are we of the good reli- gion, and we are of the primitive faith; of a mixed law are those of the Sinik congregation’; of a vile

1 It is not easy to identify this Sinik vaskardih, but Professor J. Darmesteter suggests that the term may have been applied to the Manicheans settled in eastern Turkist4n and western China, whence they may have been called Sintk (the country of the Séni, Av. SAini, being identified with Aintstén or China in Bund. XV, 29, because 7'Sin is the Arabic name of the latter). This is con- firmed, to some extent, by a passage in the Dinkard (see Dastfir Péshétan’s edition of the Pahlavi text, p. 27), where three foreign religions are mentioned, that of the Jews from Arfim, that of the Messiah from the west, and that of M4nih from Turkistén. Dar- mesteter further points out the following passages in Barbier de Meynard’s French translation of Mas’afidi, which show that the Manicheans had considerable influence in eastern Turkistén as late as A.D. 944 :—

(Meynard, I, 268): ‘... the Turks, the Khuzlug, and the Ta- _ghazghaz, who occupy the town of Kfisan, situated between Khuraésén and China, and who are now (a.p. 944) the most valiant, most powerful, and best governed of all the Turkish races and tribes. Their kings bear the title of irkh&n (“ sub-khan?”), and they alone, among all these nations, profess the religion of Mani.’

944) the most valiant, most powerful, and best governed of all the Turkish races and tribes. Their kings bear the title of irkh&n (“ sub-khan?”), and they alone, among all these nations, profess the religion of Mani.’

Again, after stating that the Chinese were at first Samanians (Buddhists), it is added (Meynard, II, 258): ‘Their kingdom is contiguous to that of the Taghazghaz, who, as we have said above, are Manicheans, and proclaim the simultaneous existence of the two principles of light and darkness. These people were living in simplicity, and in a faith like that of the Turkish races, when there turned up among them a demon of the dualist sect, who showed them, in tempting language, two opposing principles in everything that exists in the world, such as life and death, health and sickness, riches and poverty, light and darkness, union and separation, connection and severance, rising and setting, existence and non-existence, night and day, &c. Then, he spoke to them of the various ailments which afflict rational beings, animals, children, idiots, and madmen; and he added that God could not be re- sponsible for this evil, which was in distressing contradiction to the excellence which distinguishes his works, and that he was

CHAPTER VI, 7—VII, I. 297

law are the Zandik', the Christian (Tarsak), the Jew (Yahfd), and others of this sort (san6d)*.

CuaptTer VII.

1. The morning sun it is necessary to reverence (yastan6) till midday, and that of midday it is necessary to reverence till the afternoon time, and that of the afternoon time it is necessary to re- verence till night*; whenever ove is quite prepared

above any such imputation. By these quibbles, and others like them, he carried away their minds, and made them adopt his errors.’

The tenets of the Manicheans ought, no doubt, to have been considered by the Zoroastrians as a mixture of truth and error, just as those of the Sinik congregation are represented to be in our text; but such tenets being an heretical offshoot of Zoroas- trianism, it argues unusual liberality in the priests if they preferred Manicheans to Christians, that is, heretics to infidels.

K2o has altered stnik vaskardih into nisinik (or vidinik) sikaftth, which appears to be an attempt to bring the words within the limits of the writer’s knowledge, without paying much attention to their collective meaning.

? A sect which (according to its name) probably adhered’ to a certain heretical interpretation (za nd) in preference to the orthodox Avesta and Zand. Nérydsang, in his Sanskrit version of Mkh. XXXVI, 16, explains a Zandik as one who ‘thinks well of Ahar- man and the demons.’

2 Unless this paragraph be a continuation of the quotation from Kiishtand-bfiigéd’s commentary, which seems unlikely, its contents have an important bearing upon the age of the Shayast la-shayast. As it does not méntion Muhammadanism by name it could hardly have been written after the fall of the Sasanian dynasty, when that new faith had become much more important, in Persia, than those of the Christians and Jews.

’ Referring to the recitation of the Kharshéd Nyayis, or ‘ saluta- tion of the sun,’ which should be performed thrice a day, in the Havan, Rapitvin, and Afizérin Gahs, or periods of the day (see

298 SHAYAST LA-SHAYAST.

for activity (khvéskarih), and shall then do rever- ence, it is proper. 2. And when anything of that happens which zzazcates when it is not proper to wash the hands, and about this he considers that when he does not reverence the sun it will stop’, a¢ the time previous 40 ¢ha¢ in which it occurs the sun is to be fully reverenced by him, and, afterwards, when Azs hands are washed, it is to be reverenced again; and when he does not reverence 2z¢, except when innocent through not reverencing z¢’, then it becomes irreverence (14 yast) of the sun for him®.

3. As to the sun it is better when ove reverences zt every time at the proper period (pavan gas-i nafsman); when he does not reverence z¢ for once z¢ is a sin of thirty stirs‘. 4. Reverencing the sun is every time a good work of one Tanapfihar®; and so ‘of the moon and fire zz like manner ® 5. When on account of cloudiness the sun is not visible (pé@ak), and oxe shall reverence 2¢, it is proper.

Bund. XXV, 9); a few sentences in the Ny4yis, or formula of salutation, are altered to suit the particular Gah in which it is recited,

1 Kao has, ‘it will protect z/,’ having read netrfinéd instead of ketrfinéd in its original. To pray with unwashed hands would be sinful (see Pahl. Vend. XIX, 84).

* That is, except when the omission is to avoid a worse evil, as in the instance just mentioned.

* Or, perhaps, ‘it does not become a Khirshéd Yast (“a formula of praise in honour of the sun”) for him.’ This Yast forms a part of the Nydyis.

‘ That is, an Aredfs sin (see Chap. I, 2). M6 has, ‘when he does not reverence ?/ again,’

® That is, a good work sufficient to counterbalance a Tanapfhar sin, which puts the performance of a Nyayis on the same footing as the consecration of a sacred cake or drén (see Chap. XVI, 6).

* The moon and fire have each a separate Nyayis.

CHAPTER VII, 2-8. 299

XVI, 6).

* The moon and fire have each a separate Nyayis.

CHAPTER VII, 2-8. 299

6. And while oxe does not reverence the sun, the good works which they do that day are not their own; some say that of the good works which they do within the law (d4q@) of the good religion he has no share. 7. While they do not wash dirty hands any good work which they do is not their own, for while ove does not utterly destroy corruption (na- sis)! ¢here is no coming of the angels to his body, and when ¢herve is no coming of the angels to his body he has no steadfastness in the religion, and when he has no steadfastness in the religion no good work whatever reaches unto him.

8. When oxe wishes to perform the propitiation (shndman)? of fire, it is allowable to perform one ‘athré’ by itself, and, when two and the ‘mad vis- paéibyé Aterebyd, these three are thus the pro- pitiation everywhere*; some say that it would be proper to perform z¢ while allowable, except that of the heterodox.

1 That is, the demon of corruption, who is supposed to enter and reside in all filth of the nature of dead matter, until expelled or destroyed by cleansing.

2 A shndman or khshnimané (Av. khshniman) is a short formula of praise, reciting all the usual titles of the spirit intended to be propitiated by it, and is used for dedicating the prayers or ceremony specially to his service (see Chaps. III, 35, X, 2, XIV, 3). The propitiatory formulas for the thirty angels and arch- angels who preside over the days of the month constitute the Strézah, or form of prayer ‘relating to the thirty days.’

’ The propitiation of fire (as given in Siréz. I, 9, Atas Nyayis 5, 6) consists of five sentences, each beginning with the word Athré, ‘of the fire,’ and the last sentence also contains the words mad vispaéiby6 atereby6, ‘ with all fires.’ The meaning of the text appears to be that it is allowable to use only one of these sentences (probably the last), but if two are used besides the last they are amply sufficient for practical purposes.

300 SHAYAST LA-SHAYAST.

9. Whoever shall extinguish? a fire, by him ten fires are to be gathered together, by him ten punish- ments are to be endured, by him ten ants are to be destroyed ?, and by him holy-water (zéhar) is to be presented to the sacred fire (Atas-i VAhram).

Cuapter VIII.

1. Sin which affects accusers * is to be atoned for (vigdrisn) among the accusers, and that relating to

? Literally, ‘kill,’

* The ant being a creature of the evil spirit, on account of its carrying away corn.

Cuapter VIII.

1. Sin which affects accusers * is to be atoned for (vigdrisn) among the accusers, and that relating to

? Literally, ‘kill,’

* The ant being a creature of the evil spirit, on account of its carrying away corn.

* Vinds-i hamémalan, ‘sin relating to adversaries.’ Sins -appear to be divided into two great classes, hamém4l and ribanik. A haméméal sin seems to be any secular offence which injures some person or animal who, thereupon, becomes a hamémal, ‘accuser’ (Av. hameretha, ‘opponent,’ Yas. LVI, x, 10), and who must first be satisfied by atonement, before con- fession to the high-priest, or renunciation of sin, can be of any avail for removing the sin (compare Matthew v. 23-26). The Rivayats assert that if a person dies without atoning for a hamémAl sin, his soul will be stopped at the Xinvad bridge (see Bund. XII, 7) on its way to the other world, and kept in a state of torment until the arrival of the ‘accuser,’ and after he is satisfied the sinner’s soul will be disposed of, in the usual manner, accord- ing to the balance of its good and bad actions. It is also probable that only a man of ‘the good religion,’ or an animal of the good creation, can be an ‘accuser. A rfibanik sin, on the other hand, seems to be one which affects only the sinner’s own soul, and foi which the high-priest can prescribe a sufficient atonement. It is doubtful, however, whether the Parsis nowadays have any very clear notions of the exact distinction between these two classes of sins, although aware of their names, which are mentioned in their Patit, or renunciation of sin. The explanations given in some editions of their Khurdah Avesta, or prayer-book, are confined to mentioning certain special instances of each class of sin; thus,

CHAPTER VII, 9-VIII, 3. 301

LR eh enn

the soul is to be atoned for among the high-priests (radan), and when they do whatever the high- priests of the religion command the sin will depart, and the good works which they may thenceforth do will attain completion (avaspérik). 2. The sin of him who is worthy of death (marg-argdn) is to be confessed (garzisn6) unto the high-priests, and he is to deliver up Azs body’; except /o the high-priests he is not to deliver up Azs body.

3. On account of the dexterity (farhang) of horsemen it is not /Aezr business to hunt (nakh4ir kardan6); and it is not allowable for any one else to hunt for game, except for Aim whose wealth is less ¢han three hundred stirs *.

murder, seduction, unnecessary slaughter of cattle, embezzlement, slander, seizing land by force, and a few other evil deeds are stated to be hamémA4l sins; while unnatural offences and intercourse with women of another race and religion are said to be ribanfk sins. In the Pahlavi Vendidad these classes of sins are rarely mentioned, but hamém4lan occurs in Pahl. Vend. III, 151, IV, 23, XIII, 38; hamémAlih in III, 119; and riibanik in XIII, 38 ; although, perhaps, not always in the sense of sin.

’ By committing a marg-arg4n or mortal sin, that is, a sin worthy of death, he has forfeited his life, and ought to place it at the disposal of the rad, or high-priest.

2 This section, intended to preserve game for the poor, is evi- dently out of place here, as it has no connection with the context. With reference to the property qualification for hunting, it appears, from a passage in ‘the Persian MS. M5 about the proper dowry for a privileged wife, that 2000 dirhams of silver were worth 2300 ripis, and that 2 dirhams were 2} tolas; this was written in a.p. 1723, when neither the rap? nor the tola were of uniform amount, though now the rfip? is exactly a tola weight of silver. As the stir was four dirhams (see Chap. I, 2), three hundred stirs would have been 1380 rfipis or 1350 tolas of silver, according to the standards mentioned in Ms; so that hunting was intended to be confined to those whose property was less than 1350-1380 rfipis ; but how

302 SHAYAST LA-SHAYAST.

4. The ceremonial worship (yazisn) of those worthy of death, which they do not perform by way of renunciation of szz', is the ceremonial wzch is demon worship; and when the officzateng priest (aérpat) does not know z¢ the merit (kirfak) of the ceremonial goes to the store (gang) of the angels, and they give the enjoyment which avzses from that merit in the spiritual evzstence to the soul of that person who has at once (aéva&) become righteous in mind.

5. When the mortal sinner (marg-argan6) has delivered his body and wealth at once to the high- priests, and engages mentally in renunciation as to the sin which /as occurred, and the high-priests give him ¢hety decision (dast6ébarih) as to duty and good works, the duty and good works which were before performed by him come back Zo him; and when they inflict punishment for three nights ?, he does not enter hell. 6. And if the high-priest orders the cutting off of Azs head Ae is righteous on the spot®, and the three zzghés’ (satih) ceremony is to be celebrated for Azm, and the account of the

6. And if the high-priest orders the cutting off of Azs head Ae is righteous on the spot®, and the three zzghés’ (satih) ceremony is to be celebrated for Azm, and the account of the

this limitation is to be reconciled with the fact that hunting was a favourite pursuit of kings and nobles does not appear, unless it be considered as a sacerdotal protest against that practice.

1 That is, in those cases when they do not have the yazisn per- formed as an atonement for sin, by order of the high-priest after confession,

* This appears to refer to temporal punishment, inflicted by order of the high-priest, for the purpose of saving him from the ‘punishment of the three nights’ in the other world, mentioned in Bund. XXX, 16.

* Reading pavan gin&k; but M6 marks the phrase as pavan dinak (for dina), ‘through the decree,’ which is probably an error.

CHAPTER VIII, 4-9. 303

if he does not engage in renunciation 4e zs in hell till the future existence; and in Azs future body they will bring 42m from hell, and for every mortal sz they will cut off 42s head once, and the last time they wz// make Am alive again, and will inflict (numayend) three nights’ severe punishment®.

8. However a man engages in renunciation of sin the duty of his state of renunciation (patitih) is to be engaged therein openly and mentally in renuncia- tion; the duty of openness is this, that the sin which he knows as assailed him, is to be specially con- fessed (bara gdbisnd) by him; and the mental duty is this, that he engages in renunciation with this thought, that ‘henceforth I wz// not commit sin.’ 9g. And that which occurs before the renuncia- tion, except pious alms, it is well for him not to be overlooked * by him, azd not to be kept® secret by him; for when he shall overlook’, or shall keep secret, about sin committed, it becomes for him as

1 That is, the usual ceremonies after death are not to be with- held in this world, and his soul is able to pass through the usual investigation, as to his sins and good works, on its way to the other world, without delay. This period of three nights (satdih, ‘the triplet’), which Paézand writers miscall sed6s or sadis, is the time during which the soul is supposed to hover about the body, before finally departing for the other world (see Mkh. II, rr4, 158- 160, AV. LV, 9-14, XVII, 2-9).

2 The same statement is made in nearly the same words in Pahl. Vend. VII, 136. This is the future three nights’ punishment for impenitent sinners, mentioned in Bund. XXX, 16.

$ Literally, ‘which he knows thus: “It assailed me.””’

* Reading avénisné, but the word can also be read khunin- isnd, ‘to be made celebrated, to be boasted of.’

> Literally, ‘carried on, borne away.’

® Reading avénéd, but it may be khuninéd, ‘boast of.’

304 SHAYAST LA-SHAYAST.

XXX, 16.

$ Literally, ‘which he knows thus: “It assailed me.””’

* Reading avénisné, but the word can also be read khunin- isnd, ‘to be made celebrated, to be boasted of.’

> Literally, ‘carried on, borne away.’

® Reading avénéd, but it may be khuninéd, ‘boast of.’

304 SHAYAST LA-SHAYAST.

much, some say, as three Sréshé-#arandms’; some say that when he keeps secret about a sin of three Sréshé-£aranams he is worthy of death; some say much otherwise®. 10. Atard-pad son of Zarattst® had remarked (pédAkinid) ¢o a disciple, about this duty, thus: ‘Conform to the renunciation of szz/’ and one‘ time a secret was kept by him, and he ordered him thus: ‘Henceforth be thou never appa- rent in this duty!’ and after that he looked upon the supplication (avakhshih) and much repentance of that disciple, and even then he did not become the high-priest (dastébar) over him.

11. The rule is*® this, that of those who would be proper for this priestly duty (dastébarih), that person is proper who is perfect in (narm) the com- mentary (zand) of the law, and the punishment of sin is easy for him, and he has controlled himself; some say thus: ‘By whom a course of priestly studies (aérpatastdn) is performed.’ 12. And the punishment of sin de¢zg easy for him, and his having controlled himself are proper; and when, in danger before a menstruous woman, he engages in renun- ciation it is proper.

* Probably the same as a Farman sin (see Chaps. I, 1, 2, IV, 14).

* Or ‘many other hings.’

* This Atar6-pid-i Zarattstén is mentioned in a manuscript about 500 years old, belonging to Dastfir Jam4spji, in Bombay, as having lived for 160 years, and having been supreme high-priest for ninety years: he is also mentioned in the sixth book of the Dinkard. He may, possibly, have been the Atar6-pad mentioned in B, Yt. I, 7, but it is hazardous to identify an individual by a single name so common as Atar6- pad used to be.

* Reading aé, ‘ one,’ instead of han, ‘this’ (see p. 218, note 3).

° Assuming that the word Ainak has been omitted at the begin- ning of this section (see Chap. X, r).

I, 7, but it is hazardous to identify an individual by a single name so common as Atar6- pad used to be.

* Reading aé, ‘ one,’ instead of han, ‘this’ (see p. 218, note 3).

° Assuming that the word Ainak has been omitted at the begin- ning of this section (see Chap. X, r).

CHAPTER VIII, 10—I4. 305 13. Néryésang! said thus: ‘Thou deemest 7/ most surprising that, of the renunciation of szz with energy, whatever may be its efficacy, they have been so much of the same? opinion, so that when- ever they perform renunciation, however they per- form z/, and before whomever they perform //, whenever @ si is not even mentally originating with one* a renunciation should be performed by him; and when very many mortal sins (marg- argan) are committed by him, and he engages mentally in renunciation of every one separately, he is not on* the way to hell, owing to his renuncia- tion; and if there be one of which he is not in renunciation the way to hell® is not closed to him, for he does not rely upon the beneficence (sid) of Atharmazd, and it is allowable to appoint a priestly retribution (rad tégisn) to fully atone for it, and when thou appointest a priestly retribution for it, and dost not fully atone, it is allowable to inflict 7 justly and strongly (drabd).’ _ 14. When his sin is committed against (dén)

’ This cannot be the learned Parsi translator of several Pahlavi texts into Sanskrit, who bore the same name, and is supposed to have lived in the fifteenth century. Being quoted in the Pahlavi Vendidad (see Chap. I, 4, note) he must have been one of the old commentators.

2 K2o has hOmanam, ‘I am,’ instead of ham, ‘the same;’” a mistake arising from reading am, ‘I am,’ for ham.

’ This applies to all cases of merely imputed sin, ‘such as those committed by children, which are imputed to the father, and for which he is spiritually, as well as temporally, responsible.

* Reading pavan, ‘on,’ instead of bara, ‘out of’ (see p. 176, note 5).

’ Most of this clause is omitted in K2o by mistake.

[5] x

306 SHAYAST LA-SHAYAST.

accusers! it will be necessary to act so that the head of the family (mirak) shall not become evil-minded?, and shall not divorce the wife from matrimony, and they shall not bring * 42 on unto him; before his accusers he is to be engaged in renunciation, and when not, 4e is to be engaged in renunciation of ¢he sin before the high-priests (rad4n), and it will become debts, and debt does not make a man wicked ¢; its effect is this, that in the future exist- ence they may quite forsake him, and this becomes a great shame, and they disturb (kavénd) his enjoy- ment. 15. As ¢o the sin which affects the accusers, when the female Aas atoned for it, its stem (payak) is atoned for; some say that the stem (payakghih) has no root; some say that 7z¢ zs just like a tree whose leaves wither away.

15. As ¢o the sin which affects the accusers, when the female Aas atoned for it, its stem (payak) is atoned for; some say that the stem (payakghih) has no root; some say that 7z¢ zs just like a tree whose leaves wither away.

16. Sin relating to the soul®, when ove engages in renunciation, stays away /vom him; when it shall be fully atoned for z¢ is well, and when he does not fully atone they will make him righteous by the three neghés’ (satdih) punishment. 17. Kdshtan6- bigéd® said that even that which affects accusers, when ove engages in renunciation, stays away from him.

' Hamémalin (see § 1); the particular instance of hamém4l sin here referred to is seduction.

* Reading dismin4n instead of the unmeaning dfismfy4n of the MSS.

* Reading y4ityfna instead of the unmeaning yAitam of the MSS. ; & being often written very much like m in Pahlavi.

* This clause about the hamémA4l sin becoming a debt, to be settled with the ‘accuser,’ either here or hereafter, is taken from Pahl. Vend. III, 151.

° That is, ribanik sin (see § 1, note).

® See Chap. I, 4, note.

CHAPTER VIII, 15-22. 307

es eee on. A

18, Ndsdi Barz-Mitré* spoke these three sayings, that is, ‘ Next-of-kin marriage will extirpate mortal sins (marg-argdn4n), and the sacred twigs when their ablution is such as renders them improper for firewood, and a man when his wife éecomes pregnant by him,’

19. Whoever commits a sin against (dén) water, and kills a lizard, or other noxious water-creature, has atoned for it; also when thou atonest to (dén) fire for that against water it is proper’, azd when thou atonest to water for that agaznsé fire it is proper; some say that even a scorpion is proper /o be killed. 20. And when a sin of one Tandpfhar * is committed by him, and he shall consecrate a sacred cake (drén), or shall accomplish a good work of one Tanapthar‘, it has atoned for it.

21. When he has committed a mortal s¢z (marg- argan), and engages mentally in renunciation, and the high-priest (rad) knows that, though he ought to give up his body, he we// not give 7¢ up, it is allowable when he shall kill him; that is, because he relies upon the beneficence (sid) of Adharmazd. 22. Moreover, from the rule (mank) ‘ yazemna* kad na hakaa@’ (‘through being worshipped what then at

~ See Chap. I, 4, note.

2 A blank space is left for this verb in M6, indicating that that MS. was copied from an original already old and not very legible.

$ See Chap. I, 1, 2.

* Consecrating a sacred cake is a Tanapfihar good work (see Chap. XVI, 6). The theory of counterbalancing sins by good works of the same weight is here clearly enunciated.

5 Written izimn in the MSS. This quotation appears to be, from some part of the Avesta, no longer extant, and being only the first words of the passage its exact meaning is very uncertaia. The section, generally, seems to refer to the beneficence of Atharmazd.

X 2

308 SHAYAST LA-SHAYAST.

once,’ &c.) it is evident, and it becomes his through ceremonial ablution of the hands; it amounts to a whole quarry (kind) of good works, and the worship of God (yazisn-i yazd4n6) is to be performed for him! 23. Ataré-pad? son of Maraspend said that it is always necessary to be more diligent in per- forming one’s worship of God a¢ the time that many mortal s¢zs are committed; all sins de¢zng admissible into renunciation, when thou shalt atone by com- plete self-sacrifice (pir-gAn-dadih4), axd when one engages in renunciation of the sin from 2¢s root, he becomes free from the sin in renunciation of which sin he engaged; for Atharmazd will not leave his own creatures unto the evil spirit, unless on the path of non-renunciation.

Cuapter IX.

1. The greater HAsar is one part in twelve parts of the day and night, and the lesser Hasar is one part in eighteen parts’®.

* It seems that the execution of the sinner after repentance is here considered as furnishing him with a store of good works, so that it is allowable to perform such ceremonies for him, after death, as are usually performed for righteous men; the reason being given in § 23. The end of this section and beginning of the next are omitted in Kao.

* Whether the prime minister of Shapfr II, or the last editor of the Dinkard (see Bund. XXXIII, 3, 11), is not clear.

* The Hasar is not only a measure of distance (see Bund. XXVI, 1), but also a measure of time (see Bund. XXV, 5). According to the text here the greater Hasar must be two hours, and the lesser Hasar (which is not mentioned in M6) must be one hour and twenty minutes. But Farh. Okh. (p. 43) says, ‘dvada- sang-h&threm asti aghrem ayare, ‘of twelve HAsars is the

CHAPTER VIII, 23-IX, 4. 309

2. The priest (4srQk) who passes away in idola- try! (afizdayakih) thou hast considered as desolate (virdn)*; and there is a high-priest (dast6bar) who is of a different opinion, there is ove who says he 7s as a non-lranian (andirdn) country®. 43. It is declared that, when a supreme high-priest (zara- tistrotQm) passes away in idolatry, an apostate (aharm6ék) will be born in that dwelling, and a rumour of this calamity is uttered‘ by that supreme high-priest.

4. In order to be steadfast in the good religion it is to be discussed with priests avd high-priests, and when oxe does not discuss it is proper that he do not teach it.

longest day;” the day and night in which is the longest day are twelve of the greatest Hasars, eighteen of the medium, and twenty- four of the least;’ according to which statement there are three kinds of Hasar, that are respectively equivalent to two hours, one hour and twenty minutes, and one hour. As the longest day is said (Bund. XXV, 4) to be twice the length of the shortest day, and the greatest Hasar is twice the length of the least one, it may be conjectured that the Hasar varied with the length of the day, being a subdivision (one-eighth) of the time the sun was above the horizon; this would account for the greatest and least Hasars, which are one-eighth of the longest and shortest days, respectively ; but it does not account for the medium Hasar, which is not a mean between the two extremes, but one-ninth (instead of one- eighth) of the mean day of twelve hours. If the H4sar of distance were really a Parasang, as is sometimes stated, the connection between it and the Hasar of time would be obvious, as the average HAsar of one hour and twenty minutes is just the time requisite for walking a Parasang, which seems indeed to be stated in Farh, Okh. p. 42. |

1 Or it may be ‘ passes over into idolatry.’

2 K2o has gir4n, ‘ grievous.’

8 That is, he reads andfrdn instead of viradn in the foregoing statement.

* Or, perhaps, ‘this calamity is at once announced.’

310 SHAYAST LA-SHAYAST.

5. The cerenionial worship (yazisn) which they perform in a fire-temple!, when not done aright, does not reach unto the demons; é#¢ that which they perform zz other places, when they do not perform zt aright, does reach unto the demons; for there is no medium in worship, it reaches either unto the angels or unto the demons. 6, Of a man who has relinquished a dad habit, and through his good capabilities engages in renunciation of s7z*, the good work advances unto the future existence.

7. Any one who shall die in a vessel (kastik) it is allowable, for fear of contamination (padvishak), to throw into the water; some say that the water itself is the receptacle for the dead (khazanth).

8. This, too, zs declared: ‘ When in the dark it is not allowable to eat food; for the demons and fiends seize upon one-third of the wisdom and glory of him who eats food in the dark;’ and it is declared by that passage (gindk) which Aftharmazd spoke to Zaratist, thus: ‘After the departure of the light let him not devour, with unwashed hands, the water and vegetables of Horvadad and Amerédad@?; for if after the departure of the light thou devourest, with unwashed hands, the water and vegetables of Hor- vadad and Amerdédad, the fiend seizes away from thee two-thirds of the existing original wisdom

' Literally, ‘in the dwelling of fires.’ The fire must always be sheltered from the sun’s rays, and in a fire-temple it is kept in a vaulted cell, with a door and one or two windows opening into the larger closed chamber which surrounds it.

* K2o has, ‘and it shall happen through his good capabilities.’

* The two archangels whose chief duties are the protection of water and plants, respectively (see Chap. XV, 5, 25-29, Bund. IX, 2).

CHAPTER IX, 5-9. 311

which, when he seizes z¢ away, is the glory and religion which are auspicious for thee that day, so that diligence becomes a vexation this day'.’

9. In a passage of the fifth fargard of the Pazén Nask®* it is declared that ove mentions these charac-

1 This passage does not appear to be now extant in the Avesta,

* This was the sixth nask or ‘ book’ of the complete Mazda- yasnian literature, according to the Dinkard, which calls it Past or Pazag; but according to the Dini-vagarkard and the Rivdyats it was the seventh nask, called Pagam. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, pp. 128, 129. The follow- ing is a short summary of the account of it given in the eighth book of the Dinkard (that published in the Pahl.-Paz. Glossary, pp. 184, 185, being taken from the fifteenth nask, whose contents were mixed up with those of the seventh through the abstraction of several folios from the Iranian MS. of the Dinkard before M13, or any other copy, was written in India) :—

The Past (or Pizag) is about the lawful slaughtering of animals in the ceremonial rites of fire and water at the season-festivals ; also where, when, and how the festivals are to be celebrated, their advantages, and the duties of the officiating priests. The rotation of days, months, and years, summer and winter, the ten days at the end of the winter, when the guardian spirits visit the world, and the ceremonies to be then performed. The time for gathering medicinal plants. The retribution necessary for the various sins affecting the soul, the advantage of providing for such retribution, and the harm from not providing it. The thirty-three principal chiefs of the spiritual and worldly existences. The miracles of great good works, and the heinous sinfulness of apostasy. How far a wife can give away her husband's property, and when it is lawful for him to recover it. Whither winter flees when summer comes on, and where summer goes when winter comes on. The amount of disaster (vOighn) in one century, and the duration of everything connected with such disaster. The summer and winter months, the names of the twelve months, their meaning, and the angels they are devoted to; also the thirty days of the month, and the five GAtha days at the end of the year, when the guardian spirits are to be reverenced.

The fifth fargard, quoted in the text, was probably that portion of the Nask which described the duties of the officiating priests.

312 SHAYAST LA-SHAYAST.

The fifth fargard, quoted in the text, was probably that portion of the Nask which described the duties of the officiating priests.

312 SHAYAST LA-SHAYAST.

teristics of four kinds of worship of the celestial beings (yazd4n) :—one is that whose Avesta is cor- rect, du¢ the man is bad; the second is that whose Avesta is faulty (ztfan6)', du¢ the man is good; the third is that whose Avesta is correct, azd the man is good; and the fourth is that whose Avesta is faulty and the man is bad. 10. Zhat whose Avesta is correct, 6v¢ the man bad, the archangels will ap- proach and will listen to, d¢¢ do not accept; that whose Avesta is faulty, d#¢ the man good, the arch- angels avd angels* will approach, éu¢ do not listen to, and will accept; ‘Aaf whose Avesta is correct, and the man good, the archangels avd angels will approach, will come to, will listen to, and will ac- cept; ¢hat whose Avesta is faulty, avd the man bad, they do not approach, do not listen to, and do not accept.

ii, In every ceremonial (yazisnd), at the begin- ning of the ceremony’, and the beginning of the sacred-cake consecration (drén)*, the angels and guardian spirits of the righteous are to be invited to the ceremony. 12. When they invoke the angels they will accept the ceremony, and when they do

1 K2o has hfizvan, ‘tongue, speech,’ for zifan, ‘faulty’ (com- pare Pers, zif, ‘ sin’), in all occurrences of the word.

* Kz2o omits from this word to ‘will approach’ in the next clause of the sentence.

* That is, shortly before beginning the regular recitation of the Yasna, the angels, in whose honour the ceremony is being per- formed, are invited to approach by reciting their proper Khshna- mans, or plopitiatory formulas (see Chap. VII, 8, and Haug’s Essays, p. 404).

* This begins with Yas. III, 1, and the spirits are to be invited by adding their proper Khshnimans to those contained in Yas. III, 3-20 (see Haug’s Essays, p. 408).

CHAPTER IX, 10-12. 313

not invoke them, all the guardian spirits of the righteous are to be invoked at the beginning of ‘staomi!;’ and when not, they watch until ‘Ae words ‘frashé-£arethrim saoshya#tiim*,) and when they shall invoke them there they will accept the cere- mony ; and when not, they will watch until ¢4e words ‘vispau fravashay6 ashaonim yazamaidé*, and when they shall invoke /4em there they will accept * the ceremony; and when not, ¢hey will watch until the words ‘tauska yazamaidé *;’ and when they in- voke them® a¢ the threefold ‘ashem vohti’ and ¢he word damanim’,’ at the twice-/o/d ‘aokht6-nadmand6 *, the ‘ashad haa °,’ or the ‘yatumanahé gasaiti'’,’

1 This may be at the ‘staomi’ of Yas. XII, 6, which is recited before the Yasna is commenced; but K2o alters the meaning (by inserting the relative particle) into ‘/dey are to be invoked at “staomi,” the beginning of “all the guardian spirits of the righteous ” (Yas. XXVI, 1).’

2 Yas. XXVI, 20.

5 Yas. XXVI, 34.

XII, 6, which is recited before the Yasna is commenced; but K2o alters the meaning (by inserting the relative particle) into ‘/dey are to be invoked at “staomi,” the beginning of “all the guardian spirits of the righteous ” (Yas. XXVI, 1).’

2 Yas. XXVI, 20.

5 Yas. XXVI, 34.

* K20 has, ‘shall not invoke,’ and ‘ will not accept.’

5 The concluding words of the yéxnhé hatim formula, probably of that one at the end of Yas. XXVII, just preceding the recital of the Gathas, up to which time the spirits wait, but, if not invoked, they are then supposed to ascend, away from the ceremony, as mentioned in the text.

6 K20 has, ‘when they do not invoke them.’

7 Yas. VIII, 10; which is preceded by a thrice-told ‘ashem voha,’ at which the officiating priest tastes the sacred cake, being the end of the Drdn ceremony (see Haug’s Essays, pp. 404, 408).

§ Yas. XXII, 33 (§§ 14-33 being recited twice). At this point the officiating priest brings out the mortar for pounding the Hém twigs (see Haug’s Essays, p. 405); Yas. XXII being called the beginning of the Héméast in the Vistésp Yast Sadah.

® Yas. XXIV, 30, when the officiating priest turns the mortar right side upwards.

314 SHAYAST LA-SHAYAST.

they will accept'; and when not, they go up the height of a spear (nizak) and will remain. 13. And they speak thus: ‘This man does not understand that it will be necessary even for him? to go from the world, and our prayer (apist4n) is for reminding men; it is not ¢Za¢ our uneasiness arises from this, that we are in want of their ceremony, but our un- easiness arises from this, that when they do not reverence and do not invoke us, when evil comes upon them it is not possible for us to keep z¢ away.’

14. ‘O creator! how much is the duration in life of him who is dead?’ And Attharmazd spoke thus: ‘As much as the wing of a fly, O Zaratist the Spita- man! or as much as the hearing a wing unto a sight- less one ®.’

CHAPTER X.

1. The rule‘ is this, that a sacred thread-girdle (kQstik) be three finger-dreadths loose transversely

‘ K2o has, ‘they will not accept.’

* Literally, ‘for me,’ which seems to refer to the man, and not to the spirits,

* This appears to be the complete translation of the Avesta sen- tence partially quoted in Pahl. Vend. VIII, 64: ‘ yatha makhshyau perenem, yatha va perenahé,’ &c. The last clause is doubtful; the reading adopted here is Aand zak-i shinavak-? par andarg avénak, as nothing more satisfactory suggests itself; it might also be translated by ‘as much as the sound of a wing in the invisible.’

Vend. VIII, 64: ‘ yatha makhshyau perenem, yatha va perenahé,’ &c. The last clause is doubtful; the reading adopted here is Aand zak-i shinavak-? par andarg avénak, as nothing more satisfactory suggests itself; it might also be translated by ‘as much as the sound of a wing in the invisible.’

* Reading 4inak; Pazand writers convert it into yak, which can, however, have the same meaning, though they evidently take the word to be Huz. khad{fik, ‘one,’ which is written precisely like 4inak in Pahlavi characters. Most of the miscellaneous state- ments, contained in the latter part of Sls., commence with this phrase.

CHAPTER IX, 13-X, 3. 315

(pavan targfin)’, as is said in every teaching (£4stak)*, and when it is less it is not proper.

2. The rule is this, that the sacred cake (drén), set aside at the dedication formu/a (shnimané) on the days devoted to the guardian spirits®, is to be used at the season-festivals, the Ndéndbar‘, the three nights’ ceremony, the Hém-drén, and other rites of the righteous guardian spirits; and when they shall not do so, according to some teachings, it is not proper.

3. In the exposition (44stak) of the Nihddim Nask® it says that a man is going to commit rob-

? That is, round the waist (see Chap. IV, 1).

* That is, ‘interpretation or exposition’ (see Chap. I, 3, 4). K2o has, ‘ and by every teaching it is proper.’

* These fravardik4n are, strictly speaking, the five supple- mentary days at the end of the Parsi year, but the last five days of the last month are usually added to them, so as to make a period of ten days at the end of the year, during which the guardian spirits of the departed are supposed to revisit their old homes, and for whom the sacred cake is set aside.

* The initiatory ceremony of a young priest (see Chap. XIII, 2).

® The ceremonies performed by the survivors for three nights after a death (see Chaps. VIII, 6, XVII, 3, 4).

* This was the fifteenth nask or ‘ book’ of the complete Maz- dayasnian literature, according to the Dinkard, which calls it Nika- dim; but according to the Dini-vagarkard and the Rivayats it was the sixteenth nask, called Niyarum. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 132. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies twenty-five quarto pages of that work :—

The beginning of the law (dad) is the Nikadim of thirty far- gards. The section Patk4r-radist4n (‘the arbitrator’s code’) is about umpires and arbitration, contracts by words of four kinds and by signs of six kinds; and twelve sorts of arbitrators are described in four sub-sections, according as they decide by hearing or seeing, and with regard to women and children, foreigners and

316 SHAYAST LA-SHAYAST.

bery, avd a wall falls in upon him, z¢ zs his destroyer ; when a man strikes at him 4e zs his adversary, and both are in sinfulness; when he is going to perform the worship of God (yazisné-i yazd4n6) both of them are in innocence.

4. The rule is this, that when a woman becomes pregnant, as long as it is. possible, the fire is to be maintained most carefully in the dwelling, because it is declared in the Spend WVask! that towards

those worthy of death. The second section, Zadamistan (‘the assault code’), is a treatise on assault and the consequences of assault, pain, blood, and unconsciousness ; on blows and conflicts, man with man, women with women, and child with child, with their proper penalties; also the murder of slaves and children. The third section, Réshist4n (‘the wound code’), is a treatise on various kinds of wounds and their characteristics. The fourth section, Hamémalistan (‘the accuser’s code’), is a treatise on ‘accusation and false accusation of various specified crimes, on lying and slander, the care of pregnant women, impenitence and various offences against priests and disciples, remitting penalties, abetting and assisting criminals, mediation, punishment of children, smiting foreigners, murder, medical treatment, and many other things (see Pahl.-Paz. Glossary, p. 184, where they are errone- ously ascribed to the Pazdn Nask, owing to the defective text of the MS. Mr3). The fifth section contained twenty-four treatises on miscellaneous subjects connected with crime and sin (see Pahl.- Paz. Glossary, pp. 184, 185).

The passage mentioned in the text cannot be recognised in any of the details supplied by the Dinkard, ,

* This was the thirteenth nask or ‘book’ of the complete Maz- dayasnian literature, according to all authorities, but is called Sfend in the Rivayats. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, pp. 131, 132. The following is a summary of the short account of it given in the eighth book of the Dinkard :—

The Spend is a treatise on the origin and combination of the existence, guardian spirit, and glory of Zaratfist; on his generation and birth; on the coming of the two spirits, the good one to sus- tain, and the bad one to destroy him, and the victory of the good

CHAPTER X, 4, 5. 317

—

Dikdav', the mother of Zaratist, when she was pregnant with Zaratist, for three nights, every night a leader (khq@4)* with a hundred and fifty® demons rushed for the destruction of Zarattist, du¢ owing to the existence of the fire in the dwelling they knew no means of accomplishing ¢7.

5. The rule is this, that they have a tank (még) for the disciples, when they are going to perform the worship of God, avd are sprinkling the stone seat (magdk)*; and lest they should make a wet place by that sprinkling through taking wa¢er out from it, it is to be done sitting; for in the Vendi- dad*® the high-priests Zave taught, about making

spirit; on his going, at thirty years of age, to confer with Adhar- mazd, and his seven conferences in ten years; on the seven questions he proposed to the archangels on those occasions ; on the conveyance of the omniscient wisdom into him, showing him heaven and hell, and the intermediate place of those ‘ ever- stationary,’ the account taken of sin and good works, the future existence, and the fate of the religion on earth till the renovation of the universe, with the coming of his future sons, the last three apostles,

1 The Paz. Dughda of Bund. XXXII, ro would indicate Pahl. Dikdan, but the Dinkard has Dikd&Qbé and Dikdaiftibag (pointing to Av. Dughdhavan), and the Persian forms are Dughdfi and Dughdavth. Here the name is Dikdavéd, which is transposed into Didk4v in Chap. XII, 11; it must have meant either ‘ milk-maid’ or ‘ suckler’ originally.

® Kz2o has séda, ‘a demon,’ and in Chap. XII, 11, where this section is repeated, the word can be read either s@da, ‘a demon,’ or shah, ‘a king or ruler;’ of course ‘an arch-fiend’ is meant.

$ M6 appears to have ‘sixty,’ instead of ‘ fifty,’ but see Chap. pak a

‘ Or magh, on which they squat in the purification ceremony (see B. Yt. II, 36).

5 Referring probably to Pahl. Vend. XVIII, 98; the ground is not to be wetted further than the length of the fore-part of the foot beyond the toes, that is, not more than a hand’s breadth; this

318 SHAYAST LA-SHAYAST.

water when standing on foot’, that the measure it refers to applies to everything else, not even of a like origin; by him who makes water the Avesta? for making water is to be uttered, avd then z¢ is the root of a Tandpthar sin® for 42m, and when he does not utter z¢ fe is more grievously sinful.

6. The rule is this, that to recite the GAthas over those passed away is not to be considered as beneficial, since it is not proper to recite the three HAs* which are the beginning of the Afstivat GAatha whenever ove zs on the road; whenever one recites ‘hem over a man in the house /¢hey are healing.

7. The rule is this, that in the night wine and aromatic herbs (sparam) and anything like food are not to be cast away towards the north quarter, be- cause a fiend® wz// become pregnant; and when oze casts them away one Yathd-ahf-vairy6® is to be uttered.

measure is here extended to washing water, hence the necessity of squatting during such ablutions.

’ This is a sin which is usually classed with ‘running about uncovered’ and ‘walking with one boot’ (see Chap. IV, 8, note).

* This Avesta is prescribed in Vend. XVIII, 97, and is still in constant use; it consists of three Ashem-vohis (see Bund. XX, 2), two Humataniims (Yas. XXXV, 4-6), three Hukhshathréteméais (Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one Yéwnhé-hatiim (see B. Yt. Il, 64).

* See Chap. I, 1, 2.

* The three chapters (Yas. XLII-XLIV) which begin the Usta- vaiti Gatha (Yas. XLII-XLV).

XX, 2), two Humataniims (Yas. XXXV, 4-6), three Hukhshathréteméais (Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one Yéwnhé-hatiim (see B. Yt. Il, 64).

* See Chap. I, 1, 2.

* The three chapters (Yas. XLII-XLIV) which begin the Usta- vaiti Gatha (Yas. XLII-XLV).

° A drfiig, or fiend, is usually considered as a female demon (see Vend. XVIII, 70-77); and the demons are supposed to come from the north, where they congregate on the summit of Arezfir, at the gates of hell (see Vend. XIX, 1, 140, 142, Bund. XII, 8). ~ © See Bund.I, 21, This statement is repeated in Chap. XII, 18.

CHAPTER X, 6—I1. 319

8. The rule is this, that reverential should be the abstinence from unlawfully slaughtering of any species of animals; for in the Stidgar Nask' it is said, concerning those who ave unlawfully slaugh- tered animals, the punishment is such that each hair of those animals becomes like a sharp dagger (tékh), and he who is unlawfully a slaughterer is slain. 9. Of animals, the slaughtering of the lamb, the goat (vahik), the ploughing ox, the war-horse, the hare, the bat (4ihardz), the cock or bird of Vohtman, and the magpie (kAskinak) bird, and of birds shat of the kite, eagle (hQmai), and swallow is most to be abstained from.

10. A pregnant woman who passes away is not to be carried away by less than four men’, who are at it constantly with united strength; for wk other corpses, after a dog’s gaze, when they carry them along by two men with united strength, they do not become polluted; é¢ for a pregnant woman two dogs are necessary, to whose united power she is to be exposed ; avd they carry er along by four men with united strength, avd they do not become pol- luted ; éu¢ when they carry Aer along by two men they are to be washed with ceremony (pisak)*.

11. The rule is this, that when they beg forgive- ness for a person (mardtim) who Aas passed away,

1 See B. Yt. I, 1. The passage here referred to is probably one in the middle of the seventeenth fargard of this Nask, which is mentioned as follows, in the ninth book of the Dinkard: ‘ And this too, namely,.those who unlawfully slay sheep and cattle, which diminishes their life and glory.’

2 This is the usual custom, while that mentioned in Chap. II, 6 is the exceptional case, mentioned at the end of this section, which necessitates extraordinary purification.

$ That is, with the Bareshnfim ceremony (see Chap. II, 6).

320 SHAYAST LA-SHAYAST.

such a prayer is more significant when ove says thus : ‘Whenever a trespass (vinds) of mine /as occurred against him, you will take account of z¢ along with those of his whch have occurred against me, and the trespasses fave passed away one through the other; azy further trespasses of his whzch have oc- curred against me are then made a righteous gift by me’.’

12. The rule is this, that ove should not walk without boots?; and his advantage therefrom is even this, that when a boot (mfigak) is on Azs foot, and he puts the foot upon dead matter, and does not disturb the dead matter, he does not become polluted; when a boot is not on Azs foot, and he puts the foot upon dead matter, and does not disturb 27, he ts polluted*, except when he knows for certain (aévar) that a dog has seen 7¢, or zf not it is to be considered as not seen by a dog *.

13. The rule is this, as revealed zz the Dibdsrd- ged Nask*®, where a day in the year is indicated,

" That is, I pardon them in charity.

* Or, perhaps, ‘without stockings,’ avimfigak; this seems to be something different from the sin of aé-mfik-dfb4@risnth, ‘running in one boot’ (see Chap. IV, 12).

* Without these words, which do not exist in the MSS., the sen- tence seems to have no clear meaning.

* And, therefore, still containing the Nastis, or fiend of corrup- tion, who will enter into any one who merely touches the dead matter, without disturbing it, and can be driven out only by the tedious and troublesome Bareshnfim ceremony.

° This was the sixteenth nask or ‘book’ of the complete Maz- dayasnian literature, according to the Dtnkard, which calls it Dfibasrigd or Dfibasrfid; but according to the Dint-vagarkard, which calls it Dvasrfizd, and the Rivdyats, which call it Dvdsrfigad, Dvasrfingad, or Dvasrftb, it was the eighteenth nask. For its con- tents, as given by the Dini-vagarkard, see Haug’s Essays, pp. 132, 133. The following is a brief summary of the account of it given

CHAPTER X, ae 221

eneeneeeceeeeeeeeemeeeneeemenemenenmernemeene a — ~

that the sacred threada- saisithe of every one white shall be one day more than fourteen years and three months o/d is to be tied on—7/ zs better so than when he remains unto fifteen years, and then ties on the girdle—who is more cared for, that way, than a five-months’ child’, on whom they should put 7¢ in the womb of ¢¢s mother.

14. The rule is this, that when ome retains a prayer zxwardly*, and wind shall come from below, or wind shall come from the mouth, it is all one ®*.

re ee er on en re ee ae, ete ROR ey ee Sm

in the eighth book of the Dinkard, which occupies ten quarto pages of that work :—

14. The rule is this, that when ome retains a prayer zxwardly*, and wind shall come from below, or wind shall come from the mouth, it is all one ®*.

re ee er on en re ee ae, ete ROR ey ee Sm

in the eighth book of the Dinkard, which occupies ten quarto pages of that work :—

Of the first eighteen sections of the Dibdsrigd the first is a treatise on thieves, their arrest, imprisonment, and punishment, with the various kinds of robbery ; the second section is about the irresponsibility of a father for the crimes of a grown-up son, and of a husband for those of a separated wife, about the time for instructing children, and when they first become responsible for sin, the crime of giving weapons to women, children, and foreigners, about warriors plundering, the various kinds of judges and their duties, and offences against accusers. Of the twelve next sections one, called Pasis-hdérvistan (‘the shepherd's dog code’), is about shepherd’s dogs, their duties and rights. Of the last thirty-five sections the first, called St6érist4n (‘the beast of burden code’), is about the sin, affecting the soul, of unlawfully beating and wounding cattle and beasts of burden, birds and fish; the second section, Argistan (‘the value code’), is a treatise on the value of animate and inanimate objects; the third section, Aratést4ristan (‘the warrior code’), is a treatise on warriors, arms, armies, generals, battles, plunder, &c.; the fourth section is about warm baths, fires, clothing, winter stores, reaping fodder and corn, &c.

The passage mentioned in the text was probably in that part of the second section which referred to the responsibility of children, The words from ‘as revealed’ to ‘indicated’ are omitted in K2o.

1 K2o has ‘ nine-months’ child.’

® See Chap. III, 6.

* Literally, ‘both are one;’ that is, in either case the spell of the vag or prayer is broken.

[5] ¥

322 SHAYAST LA-SHAYAST.

15. Also this, that ten women are necessary for affording assistance 4o a woman who is in labour: five women for directing the making of the cradle (gavarak), one woman should be opposite the left shoulder, and one to hold the right shoulder, one woman to throw a hand on her neck, one woman to hold her waist, and one woman, when the infant shall be born, to take z¢ up and cut the navel cord, and to make the fire blaze’, 16. Three days and three nights no one is to pass between the fire and the child, nor to show the child to a sinful man or woman ; ¢hey are to triturate a little sulphur in the sap (may4) of a plant, avd to smear it over the child; and the first food to give z¢ is Hém-juice (parahém) and aloes (shapyAr).

17. The rule is this, that in case any one shall beat an innocent man, until the pain shall cease it becomes every day the root of a Tandpdhar sin? for him.

18. The rule is this, that when in a country they trust a false judge, and keep Azm among ¢heir su- periors, owing to the sin and breach of faith which that judge commits, the clouds azd rain, in that country, are deficient, a portion (bavan) of the deli- ciousness, fatness, wholesomeness, and milk of the cattle and goats diminishes*, and many children be- come destroyed in the mother’s womb.

19. The rule is this, that a man, when he does not wed a wife, does not become worthy of death; éut when a woman does not wed a husband it

* Literally, ‘make the fire high,’

* See Chap. I, 1, 2.

* Most of these evils are also ascribed (see B, Yt. II, 41-43) to neglect of the precautions prescribed with regard to hair-cuttings.

CHAPTER X, 15-21. 323

ve ee es ee ers eer ee ae

amounts to @ s¢w worthy of death; because /or a woman ¢ere is no offspring except by intercourse with men, and no lineage proceeds from her; éx/ for aman without a wife, when he shall recite the Avesta, as it is mentioned in the Vendidad', ‘here may be a lineage which proceeds onwards /o the future existence.

20. The rule is this, that a toothpick is to be cut out clear of bark (pést pak)*, for the high-priests Mave taught that when one’s toothpick—made for the mouth with the bark—shall fall, and when a pregnant woman puts a foot upon it, she is appre- hensive about z/s being dead matter’,

21. The rule is this, that in accepting the child of a handmaid (4akar)* discrimination is to be exer- cised; for in the fourteenth of ‘he Nask Hasparam *

——- + =

pana — aa

1 This reference is probably to the circumstances detailed in Vend. XVIII, 99-112, but the Pahlavi commentary on §§ 111, 112 of that passage is missing in all MSS. The Avesta to be recited in such cases is precisely the same as that detailed in a note on § 5.

* This translation is in accordance with the seventeenth chapter of the prose Sad-dar Baindahis, or ‘ Bandahis of a hundred chapters,’ a Pazand work of later times; but the text here might be translated ‘cut out of clean skin,’ and in Chap. XII, 13, where the statement is repeated, the word used is also ambiguous.

* The Sad-dar Baindahis says, ‘the fear arises that the infant may come to harm.’ This section and the three which follow are repeated in Chap. XII, 13-16.

* This might mean a fakar, or ‘serving’ wife (see Bund. XXXII, 6), but the further details given in Chap. XII, 14, where this statement is repeated, make it more probable that a concubine is meant.

> As this was the seventeenth nask or ‘ book’ of the complete Mazdayasnian literature, according to all authorities, it is probable that the word ‘fourteenth,’ in the text here, refers to some parti- cular chapter or fargard, most likely to the last group of fourteen

324 SHAYAST LA-SHAYAST.

the high-priests Aave taught thus: ‘ My son is suit- able also as thy son, du¢ my daughter is not suitable also as thy daughter.’

sections, mentioned below, in the summary of its contents; and this is confirmed by another reference in Chap. XII, 7. This nask is called Asparam in the Rivdyats, and Aspariim in the Dini-vagarkard; for its contents, as given by the latter, see Haug’s Essays, p. 133. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies sixteen quarto pages of that work :—

Of the first thirty sections of the Hispéram, one is the Aérpa- tistan (‘the priest’s code’), a treatise on priestly studies, priests, disciples, and their five dispositions. One section is the Niran- gistdn (‘religious formula code’), a treatise on the formulas of worship, the Avesta to be recited by the officiating priests twice, thrice, and four times, the five periods of the day and their proper ceremonies, the season-festivals, the sacred girdle and shirt, cutting the sacred twigs, reverencing water, the families of Zaratist, Hvdv, and Vistésp, &c. One section is the Géhartkist4n (‘ quality code’), a treatise on nobility and superiority, buying and selling, cattle, slaves, servants, and other property, houses where men or dogs have been sick, dealings with foreigners, &c. And other sections are about appropriating the property of others, obedient and disobedient wives, foreign wives, advantages of male and female offspring, breeding of cattle, treatment of labourers and children, the evil eye, judges, the origin and cultivation of corn, the degrees of crime and punishment, &c. Of the next twenty sec- tions, one is about the treatment of furious cattle and mad dogs, and the damage they may do. One section on the means of accumulating wealth, the giving of sons and daughters in marriage, the goodness of charity and evil of waste, the five best actions and the five worst, unlawful felling of trees, the sin of burying the dead, &c. And one section on the begetting, birth, and treatment of children. Of the last fourteen sections, one is a treatise, in six fargards, on the ownership of property and disputes about it, on one’s own family, acquiring wife and children, adoption, &c. And a section of seven fargards, at the end, is a treatise on the sufferings of men, women, children, and dogs, on the connection of owner and herds, priest and disciple, on various offences and sins, spiritual and worldly healing, physic and physicians, astrology,

And a section of seven fargards, at the end, is a treatise on the sufferings of men, women, children, and dogs, on the connection of owner and herds, priest and disciple, on various offences and sins, spiritual and worldly healing, physic and physicians, astrology,

CHAPTER X, 22-24. 325 22. The rule is this, that ove perseveres much in the begetting of offspring, for the acquisition of abundance of good works at once; because, in the Nihadim Nask', the high-priests ave taught that the duty and good works which a son performs are as much the father’s as though they had been done by his own hand; and in the Damdad Nasé? it is revealed thus: ‘ Likewise, too, the good works, x like measure, which come into the father's pos- session.

23. The rule is this, that they shall give to the worthy as much of anything as is proper for eating and accumulating; because in the Nihadim Nask* the high-priests Aave taught thus: ‘A man gives a hungry ove bread, and zt ts too much, yet all the good works, which he shall perform through that superabundance, become as much his who gave ¢ as though they had been done by his own hand.’

24. The rule is this, where ove lies down, in cir- cumstances of propriety and innocence, one Ashem- vohti is to be uttered*, and zz like manner when he

the proper feeding of cattle, horses, sheep, goats, and pigs, the duty of a frontier governor during a foreign invasion, &c.

The passage mentioned in the text was probably in that portion of the last group of fourteen sections which treated of wives, children, and adoption.

1 See § 3; the passage mentioned here cannot be traced in the account of this Nask given in the Dinkard.

2 See SZS. IX, 1. The passage here quoted cannot be traced in any of the short accounts of the contents of this Nask. This section is repeated, with a few verbal alterations, in Chap. XII, 15.

’ See § 3; the passage here quoted is also not to be traced in the account of this Nask given in the Dinkard. This section is repeated, with a few verbal alterations, in Chap. XII, 16.

* Compare Chap. IV, 14, where much the same is stated as what occurs in this section.

326 SHAYAST LA-SHAYAST.

——-—

gets up well; when he does so, every single draw- ing of the breath (vay6) becomes a good work of three Srdshé-4arandms, that is, a weight of ten dirhams of the full weight of four mads?.

25. The rule is this, that when an action or an opinion comes forward, and oxe does not know whether z¢ de a sin or a good work, when possible it is to be abandoned azd not executed by him; as it says in the Sakaddim Mask? that Zarattist has

1 Reading i mad-4, instead of va maz-4; the word mad (see Pahl.-Paz. Glossary, p. 21) being Huz. for the dang or quarter- dirham. The amount of the Sréshé-4arandm, as deduced from this statement, differs from those given in Chaps. XI, 2, XVI, 5, and must be awkwardly fractional, unless the sentence be altered into 1o gigan sang ném zits par sang yeheviinéd, ‘a weight of ten dirhams and a half, which is its full weight;’ in which case one Sréshé-4aranaém would be 35 dirhams, as in Chap. XVI, 5.

* This was the eighteenth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard; but according to the Dini-vagarkard and the Rivayats it was the nineteenth nask, called Askarfm or Askaram. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p.133. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies twenty quarto pages of that work :—

Of the first thirty sections of the Sakédim one is a treatise on the necessity of obedience and understanding the laws, on new- born infants and their proper treatment, on the care of fire and sharp-pointed things, on race-courses, the use of water, salt and sweet, warm and cold, flowing and stagnant, &c. One section is the Hasidakanistan (‘annoyances code’), a treatise on irritating words and ill-treatment of living creatures and trees, the finding of buried treasure at various depths and in different places, &c. And one section is the Ziyanakistan (‘damage code’), a treatise on damage to animate and inanimate objects. Of the last twenty-two sections, one is the Vakhshistan (‘increase code’), a treatise on the progress of growth, breeding of cattle and other animals, plead- ings regarding debts, growth of corn, &c. One section is the Varistan (‘ordeal code’), a treatise on the detection of witchcraft by ordeal, by heat and cold, &c. One section on asking assistance

CHAPTER X, 25, 26. 327

not provided about everything whatever, but three times 2¢ has been done by Zaratist about this duty, that is, so that the Avesta and Zand, when one has learned it thoroughly by heart’, is for recitation, axd is not to be mumbled? (gdyisn6), for in mumbling (gidan6) the parts of the Ahunavar*® are more chattering‘. 26. As it says in the Bagh MNask*

rr ee me en ee ee eee

and rewarding it, on the unjust judge and the sagacious one, on daughters given in marriage by mothers and brothers, on the dis- obedient son, &c. And one section on the spirits of the earthly existences, the merit of killing noxious water-creatures, the animal world proceeding from the primeval ox, the evil spirit not to be worshipped, and much other advice.

And one section on the spirits of the earthly existences, the merit of killing noxious water-creatures, the animal world proceeding from the primeval ox, the evil spirit not to be worshipped, and much other advice.

The passage mentioned in the text appears to have been in the first section of this Nask, as the Dinkard says it treated, among other matters, ‘about a man’s examining an action before doing it, and when he does not know whether :/ de a sin or a good work, when possible, Ae is to set it aside and not to do #” But nothing is said there about Zaratiist, and what is said here seems to have very little connection with the ‘rule’ laid down in this section.

' Literally, ‘ made it quite easy.’

? Literally, ‘not to be devoured or gnawed.’

$ The formula commencing with the words Yatha aha vairy6é (see Bund. I, 21); its parts or bagha are the phrases into which it may be divided (see Yas. XIX, 4, 6, 9, 12).

* Reading drditar, ‘more clamourous or chattering ;’ but the word is ambiguous, as it may be dardktar, ‘more rending,’ or girdftar, ‘more weighty, more threatening,’ &c.

5 M6 has Bak. This was the third nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Bak6; but according to the Dini-vagarkard and the Rivayats it was the fourth nask. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 127. In the Dinkard, besides a very brief account of it, in the eighth book, which states that it was a treatise on the recitation of the revealed texts, there is, in the ninth book, a long description of the contents of each of its twenty-two fargards, occupying fifty quarto pages in the MSS. of the Dinkard. From this it appears that the passage quoted in our text probably occurred in the first

328 SHAYAST LA-SHAYAST.

thus: ‘Whoever shall mutter, O Zaratdst! my allot- ment of the Ahunavar '—that is, shall softly take 2¢ inwardly—and shall let 7¢ escape* again—that is, shall utter 2¢ aloud—so much as a half, or one-third, or one-fourth, or one-fifth, his soul will I shield, I who am Atharmazd, from the best existence— that is, I w2// keep it away—by so much of an interval as the width of this earth.’

27. The rule is this, that oxe is to proceed with great deliberation when he does not know whether it be a sin or a good work, that is, it is not to be done.

28. The rule is this, that an opinion (andazak) of anything is to be formed through consultation

- fargard. It also occurs, in nearly the same words, in Pahl. Yas. XIX, 12-15, and as Yas. XIX is called ‘the beginning of the Bakan’ in some MSS., it is possible that the three Has (Yas. XIX-XXI) which relate to the three short Avesta formulas are really the first three fargards of the Bagh Nask, which are said to have treated of the same subjects.

Yas. XIX, 12-15, and as Yas. XIX is called ‘the beginning of the Bakan’ in some MSS., it is possible that the three Has (Yas. XIX-XXI) which relate to the three short Avesta formulas are really the first three fargards of the Bagh Nask, which are said to have treated of the same subjects.

? The text is corrupted into min zak-i li, Zaratfist! béstarth-i min Ahunavar dragist, which might be translated, in connection with the following phrase, thus : ‘Of my vexation, O Zaratfst! from the Ahunavar, the most fiendish is that ove shall softly take 77,’ &c. But very slight alterations of the Pahlavi letters (in accordance with Pahl. Yas. XIX, 12) convert min into mfin, béstArth into bakh- tarih, and drfgist into drengdd. Instead of ‘allotment of the Ahunavar’ we might read ‘ predestination, or providence, from the Ahunavar;’ because the Pahlavi translator, by using the word bakhtarih or bakht4rth, appears to have understood the Av. bagha in its sense of ‘ divinity, providence,’ rather than in that of ‘ part, portion,’

* Reading raninéd or rahédinéd. The Pahlavi translator seems to think the sin consists in breaking the spell of the v4g or inward prayer (see Chap. III, 6) by speaking part of it aloud; but the original Avesta of this passage attributes the sin to obscuring the meaning by imperfect recitation.

CHAPTER X, 27, 28. 329

with the good; even so it is revealed in the Aidrast Nask* that Spendarmad spoke to Mandsfihar thus : ‘Even the swiftest horse requires the whip (taza-

—--

? This was the twelfth nask or ‘book’ of the complete Maz- dayasnian literature, according to the Dinkard, which calls it Kidrast6 or Xidrést6; but according to the Dint-vagarkard and the Rivayats it was the fourteenth nask called Girast. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 131. The following is a summary of the short account of it given in the eighth book of the Dinkard :—

For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 131. The following is a summary of the short account of it given in the eighth book of the Dinkard :—

The Xidrést6 is a treatise on the race of man; how Afharmazd produced the first man, Gayémard, how the first pair, Mashya and Mashy6t, arose, with their progeny, till the region of Khvaniras was full, when they supplied the six surrounding regions, till they filled and cultivated the whole world. The Pésdadian dynasty of H6- shang, Takhmérupé, and Yim, the evil reign of Dahak, descended from Taz, the brother of Héshang and father of the Arabs, then Frédin who divided Khvaniras between his three sons, Salm, Tag, and Airif, who married the daughters of Patsr6b6 (compare Pahl. Vend. XX, 4) king of the Arabs, then Manfsfihar, descendant (nip6) of AiriZ, the penal reign of Frasiyaz ruler of Taran, then Afizéb6 the Tiim4spian, descendant of Manistihar, then Kai- Kavad and the penal reign of Karsaésp6. The Kaydnian dynasty of Kai-Us, Kai-Khiasréb son of Siydvakhsh, with many tales of the specially famous races of Iran, Taran, and Salman, even to the reigns of Kaf-Loharfsp and Kai-Vistésp. The apostle Zarattst, and the progress of time and events from the reign of Frédan till Zaratist’s conference with Aiharmazd. The race of Mandséihar, Ndédar, and others. Avarethrabau’s (see Fravardin Yt. 106) father, Ataré-p4d son of Maraspend. On future events and the reign of the renovation of the universe; the origin of the knowledge of occupation, and the care and industry of the period; the great acquaintance of mankind with the putting aside of injury from the adversary, the preservation of the body, and the deliverance of the soul, both before and after the time of Zaratiist.

As Manisdihar is several times mentioned there are several places in this Nask where the statement, quoted in the text as a saying of Spendarmad, the female archangel who has special charge of the earth (see Chap. XV, 5, 20-24, and Bund. I, 26), may have occurred.

330 SHAYAST LA-SHAYAST.

nak), the sharpest steel knife requires the whetstone (afsdn), and the wisest man requires counsel (ham- pirsth).’

29. The rule is this, that when oze laughs outright (bara khandéd) the Avesta and Zand are not to be mumbled, for the wisdom of Afiharmazd is omni- scient, azd good works are a great exercise of liberality, but an extreme abstinence from producing irritation (hangtdar-dahisnih); because in the Ra- tistaitth Mask! many harsh things are said about the severe punishment of producers of irritation, in the spiritual erzstence.

30. The rule is this, that as there may be some even of those of the good religion who, through unacquaintance with the religion, when a female fowl crows in the manner of a cock, will kill the

‘ This was the seventh nask or ‘book’ of the complete Maz- dayasnian literature, according to the Dinkard, which calls it Rattistaiti ; but according to the Dini-vagarkard and the Rivdyats it was the eighth nask called Ratustat. For its contents, as given by the Dint-vagarkard, see Haug’s Essays, p. 129. The following is a summary of the short account of it given in the eighth book of the Dinkard:—

The Ratfstait? is a treatise on indispensable religious practices, the reason of the worthiness and superexcellence in a purifying priest, and how to distinguish worthiness and superexcellence from unworthiness, in the priesthood of each of the seven regions of the earth; on the indication and manifestation of an assemblage of the archangels, the formulas and means to be employed in reverencing the angels, the position and duties of the two officiating priests in the ceremonies, and all the business of the orderers of ceremonies, with their various duties; on the greatness and voluntariness of good works, the kinds of voluntariness, and the proximity of Aftharmazd to the thoughts, words, and deeds of the material world.

It is uncertain under which of these heads the passage mentioned in the text may have occurred.

CHAPTER X, 29—32. 331

fowl, so those of the primitive faith’ ave said that there may be mischief (vindstarth) from wizards in that dwelling, whzch the cock is incapable of keeping away, and the female fow/ makes that noise for the assistance of the cock *, especially when the bringing of another cock into that dwelling is necessary.

31. The rule is this, that when ove sees a hedge- hog, then a/ong with it* a place in the plain, free from danger, is to be preserved; for in the Ven- didad * the high-priests ave taught that it is when the hedgehog every day voids urine into an ant's nest that a thousand ants will die.

32. The rule is this, that in the Vendidad® seven kinds of things are mentioned, amd when they are the cause of a man’s death, until the forthcoming period of the day (gas-i levin) comes on, contami-

? See Chap. I, 3.

* The cock is considered to be an opponent of demons and wizards (see Bund. XIX, 33), and to warn men against the seduc- tions of the demoness of lethargy (see Vend. XVIII, 33-42, 52).

* Assuming that levatman val means levatman valman, but the reading ‘he takes 7# back to (lakhvar val) the plain,’ which occurs in the repetition of this section in Chap. XII, 20, seems preferable.

XVIII, 33-42, 52).

* The details which follow are to be found in Bund. XIX, 28, but they appear to be no longer extant in the Pahlavi Vendidad ; though the hedgehog is called ‘ the slayer of the thousands of the evil spirit,’ in Vend. XIII, 5, of which passage the statement in our text seems to be an illustration. The ant is considered noxious.

* Vend.VII, 5, 6, where, however, eight modes of death are mentioned, which delay the arrival of the Nasts, or fiend of corrup- tion, till the next period of the day; these are when the person has been killed by a dog, a wolf, a wizard, anxiety, falling into a pit, the hand of man as sentenced by law, illegal violence, or strangulation. In all other cases it is supposed that the fiend of corruption enters the corpse immediately after death (see Vend. VII, 2-4).

332 SHAYAST LA-SHAYAST.

ie ee ce nD

nation (nisrist)! does not rush upon him; and for this reason, this, too, is well for the good, that is, to show a dog rightly again a previous corpse in the forthcoming period of the day’.

33. The rule is this, that by those who attend to a corpse among the pure 7¢ is then to be shown fo a dog very observant of the corpse; for when even a thousand persons shall carry away a corpse which a dog Aas not seen, they are all polluted *.

34. The rule is this, that meat, when there is stench or decomposition not even originating with ?t, is not to be prayed over *; and the sacred cake (drén)’and butter (g4fs-dak) which are hairy are also not to be prayed over ®.

35. A woman is fit for priestly duty (zétih) among women °, and when she is consecrating’ the sacred

' See Bund. XXVIII, 29.

* In order that there may be no risk of the fiend of corruption having entered the corpse after it was first exhibited to a dog.

* This statement has been already made in Chap. II, 65.

* That is, it is not to be used in any religious ceremony. Small pieces of meat are consecrated, along with the sacred cakes, in the Dron and Afringén ceremonies at certain festivals.

® So in K20; but M6 has, ‘the sacred cake they present, even that is not to be prayed over.’ Although M6 is more carefully written than K2o, it seems to have been copied from an original which was hardly legible in some places, of which this is one. The presence of a hair in the cake or butter would render it use- less for religious purposes. .

* But only for some of the minor priestly offices, such as conse- crating the sacred cake. According to Avesta passages, quoted in the Nirangistéan, any man who is not a Tandpdhar sinner can per- form certain priestly duties for virtuous men, and any woman who is not feeble-minded (kasu-khrathwa) can perform them for children,

* M6 has, ‘when she does not consecrate.’

According to Avesta passages, quoted in the Nirangistéan, any man who is not a Tandpdhar sinner can per- form certain priestly duties for virtuous men, and any woman who is not feeble-minded (kasu-khrathwa) can perform them for children,

* M6 has, ‘when she does not consecrate.’

CHAPTER X, 33-40. 333

cake (dr6én), and one Ashem-voht! is uttered by her, she puts the sacred twigs (baresém) back on the twig-stand, brings ‘Hem away, and the utterance of another one is good; when she says it is not expedient to do z¢ with attention before a meal, it is proper. 36. The sacred cake of a disreputable woman is not to be consecrated, but is to be ren- dered ineligible (aviginak®). ’

37. When one places a thing before the fire ob- servantly, and does not see the splendour itself, ‘tava athr6®’ is not to be said.

38. At night, when® ove lies down, the hands are to be thoroughly washed. 39. That which comes from a menstruous woman to any one, or to any- thing, is all to be thoroughly washed with bull's urine (gOméz) and water‘.

[40. The rule is this, as Ataré-pad son of Mara- spend® said when every one passed away:—‘ The mouth-veil® and also the clothing are to be well

1 See Bund. XX, 2; it is rather doubtful whether we should read ‘ one’ or ‘two,’

* These Avesta words, meaning ‘for thee, the fire,’ are used when presenting anything to the fire, such as firewood and incense (see Yas. VII, 3, XXII, ro, 22, &c.)

® Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note).

* Here ends the original Shdyast la-shayast. § 40 is found only in M6, and is evidently a later addition to that MS. by another hand. Then follows the Farhang-i Oim-khadik, both in M6 and K20; this is an old Avesta-Pahlavi Glossary which has no connec- tion with Sls., although it may be of the same age, as it quotes many Avesta sentences which are no longer extant elsewhere, and amongst others passages from the Nihadim Nask (see Sls. X, 3) and the commentary of Afarg (see Sls. I, 3).

5 See Bund. XXXIII, 3.

® The paddm (Av. paitidana, Paz. penédm) ‘ consists of two

334 SHAYAST LA-SHAYAST.

set apart from the gifts (dasaran), so that his soul may become easier.’ Completed in peace and pleasure. |

Part I].—A Supplementary Treatzse’.

CHAPTER XI.

1. The degrees of sin are these ?, such as a Far- man, Srdédshé-4arandm, Agerept, Aivirist, Aredts, Khor, Bazai, Yat, and Tanapfhar, and I wz// men- tion each of them a second time. 2. A Farman is the weight of three dirhams of four mads*; a

Part I].—A Supplementary Treatzse’.

CHAPTER XI.

pieces of white cotton cloth, hanging loosely from the bridge of the nose to at least two inches below the mouth, and tied with two strings at the back of thé head. It must be worn by a priest whenever he approaches the sacred fire, so as to prevent his breath from contaminating the fire. On certain occasions a layman has to use a substitute for the pendém by screening his mouth and nose with a portion of his muslin shirt.’ (Haug’s Essays, p. 243, note 1; see also Pahl. Vend. XVIII, 1-4.)

' This second part is evidently by another writer, for he not only repeats several passages (Chaps. XI, 1, 2, XII, 11, 13-16, 18, 20), which are given in the first part, but he also writes generally in a less simple style. In some MSS. of Sls. alone, such as Mg, the second part immediately follows the first, as in this translation; indicating that it has been accepted as a part of the same work. But in M6 the two parts are separated by the Farh. Okh., occupy- ing twenty folios; and in K2o there is an interval of ninety-two fulios, containing the Farh. Okh., Bund., B. Yt., and several other texts.

* §§ 1, 2 are a repetition of Chap. I, 1, 2, with a few variations. The number of degrees is here raised to nine by the addition of the Sroshé-4arandm (see Chap. X, 24), which is written Sréshafara- nim in both these sections.

* Reading i mad-4, instead of va m-4; the mad being a quarter-dirham (see Chap. X, 24, note); or we can read ‘weight and quantity (mayah) of three dirhams.’ The amount of the Farman

CHAPTER XI, I—4. 335

Sréshé-4arandm is one dirham azd two mads; three Sréshé-faranams are the weight of four dirhams and two mads!; an Agerept is thirty-three stirs?; an Aivirist is the weight of thirty-three dirhams; an Aredfis is thirty séérs*; a Khor is sixty stirs; a Bazai is ninety stirs; a Yat is a hundred and eighty stirs, and a Tanapthar is three hundred stirs.

3. Every one ought to be unhesitating and una- nimous about this, that righteousness is the one thing, and heaven (gar6dman)* the one place, which is good, and contentment the one thing more comfortable.

4. When a sheep’ is slaughtered and divided, its meat-offering (g4vds-dak)® is to be thus _pre- sented:—the tongue, jaw, and left eye are the

a a es.

here given appears to agree with that stated in Chap. XVI, 1, but differs very much from the sixteen dirhams mentioned in Chap. I, 2, and the twenty-eight dirhams quoted by Spiegel.

1 That is, one Sréshé-4arandm is one dirham and a half, and three of them, therefore, are four dirhams and a half; the mad being a quarter-dirham. This computation differs considerably from the amounts stated in Chaps. X, 24, XVI, 5, but corresponds better with the supposition (see Chap. IV, 14, note) that a Sréshé- Aaranam is one-third of a Farman.

* Both this amount and the next are evidently wrong, and no doubt the Pahlavi ciphers have been corrupted. Chap. XVI, 5 gives ‘ sixteen’ and ‘ twenty-five’ stirs, which are probably correct, though the computation in Chap. I, 2 is very different.

5 Written Aredds 30 si, ‘an Arediis is 30 (thirty),’ as in Chap. I, 2; with which also all the remaining amounts correspond.

* See note on pahifim ahvan in Chap. VI, 3.

> Or ‘ goat.’

® Av. gdus hudheu, which is generally represented by a small piece of butter placed upon one of the sacred cakes; but on certain occasions small pieces of meat are used. The object of this section is to point out what part of the animal is suitable for use in a ceremony dedicated to any one of the angels, or spirits, mentioned.

336 SHAYAST LA-SHAYAST.

angel Hém’s! own; the neck is Ashavahist’'s* own ; the head is the angel VAé’s* own; the right shoulder (arm) is Ardvistir’s*, the left is Drvasp’s®; the right thigh (hakht) is for the guardian spirit® of Vistasp, and the left for the guardian spirit of Ga- madsp’; the back is for the supreme chief*; the loin is the spirits’ own; the belly is Spendarnaua? a? ane testicles! are for the star Vanand"; the kidneys are

1 Av. haoma, the angel of the Hém plant (see Yas. [IX—XI, Bund. XVIII, 1-3, XXVII, 4, 24), the juice of which is used in ceremonial worship by the Parsis.

* The same as Ardavahist (see Bund. I, 26).

* M6 has ‘Ram’ as a gloss; he is the Vayé of the Ram Yt., ‘the good Vaé’ of Mkh. IJ, 115, who assists the righteous souls in their progress to the other world; his name, Ram, is given to the twenty-first day of the Parsi month (see Chap. XXII, 21).

‘ Av. Ardy? sfira of the Aban Yt. ., a title of Anahita, the female angel of the waters (see bund. XXXII, 8). This title is written . Arédvivsir in the Bundahis, and applied to the source of pure water (Bund. XIII); while the name Avan, ‘waters,’ is given to the eighth month and the tenth day of each month in the Parsi year,

® Av. Drvaspa of the Gés Yt., the name of the female angel of cattle, called Gésfirvan in Bund. IV; her alternative name, Gés, is given to the fourteenth day of the Parsi month.

* The word fravash-i, ‘the guardian spirit of, is evidently omitted here, as it occurs with the next name. For Vistdsp, see Bund. XXXI, 29, XXXIV, 7.

IV; her alternative name, Gés, is given to the fourteenth day of the Parsi month.

* The word fravash-i, ‘the guardian spirit of, is evidently omitted here, as it occurs with the next name. For Vistdsp, see Bund. XXXI, 29, XXXIV, 7.

" Av. Gamfspa of Yas. XIII, 24, XLV, 17, XLVIII, 9, L, 18, Abin Yt. 68, &c., the prime minister of Vistasp.

* Ratpédk be rézad stands for the Av. rathw6 berezaté of Yas. I, 46, &c., a ‘supreme chief’ who is often associated with the chiefs of the various subdivisions of time, and seems to be Afiharmazd himself (see Yas. LVI, i, ro),

* The female archangel who has charge of the earth (see Chap. XV, 5, 20-24, and Bund. I, 26).

The word gfind has here, in most MSS., the usual Persian gloss dahan, ‘mouth’ (see Bund. XIX, 1), which is a very im- probable meaning in this place.

'' Probably Fomalhaut (see Bund. II, 7, note).

CHAPTER XI, 4, 5. 337

Haptdiring’s’; the ventricle (naskadak6)* is for the guardian spirit of priests; the lungs are for the guardian spirit of warriors; the liver is for com- passion and sustenance ® of the poor; the spleen is Mansarspend’s‘; the fore-legs (bAz4i) are for the waters; the heart is for the fires; the entrail fat is Ardai-fravard’s’; the tail-bone (dunb-gazak6) is for the guardian spirit of Zaratdst the Spitamdn’; the tail (dunbak) is for Vad’ the righteous; the right eye is in the share of the moon’; and any® ¢haé may be left over from those is for the other arch- angels. 5. Zhere have been ¢hose who may have spoken about protection, and ¢here have been ‘those who may have done so about meat-offerings ; who- ever fas spoken about protection is such as fas

? Ursa Major, called Hapt6k-ring in Bund. II, 7.

* Translating in accordance with the Persian gloss éustah, given in the modern MS. Mg; but nas-kadakd may perhaps mean ‘the womb.’

* Reading sar-Ayisn6, ‘ maturity,’ the usual equivalent of Av. thraosta (see Yas. XXXIV, 3), and not srayisné, ‘ chanting.’

* Av. mathra spemta, ‘the beneficent sayings, or holy word,’ of which this angel is a personification; his name is often cor- rupted into Mahraspend or M4raspend, and is given to the twenty- ninth day of the Parsi month (see Chap. XXII, 29).

’ A personification of the Av. ashaoniim fravashay6, ‘ guar- dian angels of the righteous’ (see Fravardin Yt. 1, &c.), whence the first month, and the nineteenth day of each month, in the Parsi year, are called Fravardin..

6 This clause and the next aré omitted in K2o.

7 The angel of the wind, whose name is given to the twenty- second day of the Parsi month (see Chap. XXII, 22).

8 Or its angel, M&h, whose name is given to the twelfth day of the Parsi month.

® M6 has va aé-maman=va aé& (Pers. f4, ‘any’); K2o has kol& maman, ‘ whatever,’ and omits the words ‘ may be left over’ and ‘ other.’

[5] a

338 SHAYAST LA-SHAYAST.

XXII, 22).

8 Or its angel, M&h, whose name is given to the twelfth day of the Parsi month.

® M6 has va aé-maman=va aé& (Pers. f4, ‘any’); K2o has kol& maman, ‘ whatever,’ and omits the words ‘ may be left over’ and ‘ other.’

[5] a

338 SHAYAST LA-SHAYAST.

spoken well, and whoever “as spoken about meat- offerings has not spoken everything which is note- worthy'. 6. When oe shall offer up* wha¢ pertains to one (khadfikag) on account of another it is proper; except the tongue, jaw, and left eye, for that those are the angel Hém’s own is manifest from the passage: ‘ Hizviim frerenaod*, Gc.

CHAPTER XII,

1. The rule is this, that when one’s form of wor- ship (yast)* is performed, and it is not possible for him to prepare 2¢, the practice of those of the primi- tive faith® is, when the girdle (aipiyadng) is twined about a sacred twig-bundle (baresém)® of seven twigs (tak), to consecrate a sacred cake (drén6) thrice, which becomes his form of worship that is performed one degree better through the sacred cake; and of the merit of a threefold coxsecration

* Meaning, apparently, that to pray for protection as a favour is better than to pray for it as a return for an offering.

* Kao has ‘shall give up.’

* It is doubtful if this passage can be found in the extant Avesta; but a passage of similar meaning, and containing the words frerenaod and hizvd, occurs in Yas. XI, 16, which states that ‘ the righteous father, Ahuramazda, produced for me, Haoma, as a Draona, the two jaws, with the tongue and the left eye;’ and it then proceeds (Yas. XI, 17-19) to curse any one ‘who shall deprive me of that Draona, or shall himself enjoy, or shall give away what the righteous Ahuramazda gave me, the two jaws, with the tongue and the left eye.’

* A Yast is a formula of praise in honour of the sun, moon, water, fire, or some other angel, as well as a term for prayers and worship in general.

® See Chap. I, 3. ® See Chap. III, 32, note.

CHAPTER XI, 6—XII, 3. 339

of the sacred cake the high-priests have specially taught, in the Hadspdram WVasé', that 7z/ is as much as that of a lesser form of worship.

2. The rule is this, that he who is himself more acquainted with religion is he who considers him who is more acquainted with religion than himself as high-priest, and considers Azm as high-priest? so that he may not destroy the bridge of the soul’; as it says in the Sakadim /Vasé * that no one of them, that is an inattentive (asrdshdar) man who has no high-priest, attains to the best existence’, not though his recitations should be so many that they have made his duty and good works as much as the verdure (sapdak) of the plants when it shoots forth in spring, the verdure which Adharmazd as given abundantly.

3. The rule is this, that they keep a fire*® in the house, because, from not keeping the fire properly, there arise less pregnancy of women and a weeping (Av-didand) for the loss of strength (tana) of men’; and the chilled charcoal (angist) and the rest which are without advantage (bar) are to be

1 See Chap. X, 21. The passage mentioned in the text was probably in the séction called Nirangistan.

* K2o omits this repetition.

’ That is, may not render the passage of his soul to heaven, over the Xinvad bridge (see Bund. XII, 7), impossible, owing to the sin of arrogance in this world.

* See Chap. X, 25; the passage alluded to was probably at the beginning of the Nask, which treated of ‘the reward of the precepts of religion, and the bridge of the destroyers of good preceptors, adapted to their destruction.’

® See Chap. VI, 3.

6 K20 has ‘that a fire is to be properly kept.’

7 K2o has ‘and a loss of the strength and wealth of men.’

340 SHAYAST LA-SHAYAST.

carried away from the fire; and in the Spend Mask? zt is revealed that a fire, when they shall make it quite clean from its chilled charcoal, 4as as much comfort as a man whose clothing they should make clean.

4. The rule is this, that when any one passes away it is proper to render useless? as much as the smallest mouth-veil*, for it says in the Vendidad * that ‘if even those Mazdayasnians should leave on him who is dead, in parting with him, as much as that which a damsel would leave in parting with the food-bowl (padmanak6d)—that is, a bag (anba- nak6-han4)*’—the decree is this, that z¢ is a Tana-

* See Chap. X, 4; the passage mentioned was probably in that part of the Nask which described the protection afforded by the fire to the new-born Zaratist.

* Probably a negative is omitted, or akarinidand should be translated ‘ to make no use of.’

* See Chap. X, 40. Kzo has ‘ garment.’

* Always written Vadikdad in this second part of Sls., except in Chap. XIII, 7; whereas in the first part it is written in its un- corrupted form Gavid-déf-dad or Gavid-séda-dad, ‘the law opposed to the demons.’ The passage here quoted is Pahl. Vend. V, 171, 172, with one or two verbal variations.

XIII, 7; whereas in the first part it is written in its un- corrupted form Gavid-déf-dad or Gavid-séda-dad, ‘the law opposed to the demons.’ The passage here quoted is Pahl. Vend. V, 171, 172, with one or two verbal variations.

® Standing for anbanak-aé, which is corrupted in the Vendidad MSS, into the unintelligible form andanak6-1, so that this old quotation throws a rather unexpected light upon a passage in the Vendidad which translators would be almost certain to misunder- stand. The allusion is to the bags used by a menstruous woman, when eating, to prevent contamination of the food. The Persian Riviyats state that three bags (kisah) are made of two thicknesses of strong linen, one bag to wear on each hand, and the third, which is larger, to hold the metal food-bowl and water-goblet. After thoroughly washing her hands and face, she puts the two bags on her hands, taking care that they do not touch her food, or clothes, or any other part of her body. She then feeds herself with a metal spoon, which must not touch her nose; and when the meal

CHAPTER XII, 4, 5. 341 pohar szz* at root, which is hell; avd in the Vendi- dad? it says that the clothing of the charitable (dahisn-hémand) soul, and even the clothing which they will give 7, are out of almsgivings (dasaran) *,

5. The rule is this, that when any one passes away, after keeping fasting the three migh¢s*, still the presentation of holy-water (z6har) to the fire is to be performed, which is the presenting of the holy-water to the nearest fire; for in the Damdad Nask*® it is revealed that when they sever (te- brfiind) the consciousness of men it goes out to the nearest fire, then out to the stars, then out to the

is finished the food-bowl and water-goblet are placed on the large bag, and the two smaller bags inside it, till wanted again.

1 See Chap. I, 1, 2.

* This passage does not appear to be now extant in the Vendidad, and it is possible to read Nask Dad instead of Vadikdad. The Dadi or Dédak Nask was the eleventh nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which merely says that its ‘ Avesta and Zand are not communicated to us by the high-priest.’ According to the Dini-vagarkard, which calls it Khfist6, and the Rivayats, which call it Khast, it was the twelfth Nask, and they give its contents in more detail than usual (see Haug’s Essays, pp. 130, 131).

$ Meaning that the dead require no clothing, as their eee bodies will be clothed out of the garments they have given away in charity. The resemblance of this statement to that contained in Bund. XXX, 28, which must have been abridged from the Damdad Nask (see SZS. IX, 1), renders it possible that it may have been taken from that Nask.

* No fresh meat is to be cooked or eaten for the first three days after a death in the house, according to the Sad-dar Bundahis, LXXVIII (compare Chap. XVII, 1-3).

IX, 1), renders it possible that it may have been taken from that Nask.

* No fresh meat is to be cooked or eaten for the first three days after a death in the house, according to the Sad-dar Bundahis, LXXVIII (compare Chap. XVII, 1-3).

5 See SZS. IX, 1. The passage here quoted may perhaps be found in the complete text of the Bundahis, as given in TD (Chap. 37; see Introduction, p. xxxvii).

af?

342 SHAYAST LA-SHAYAST.

moon, and then out to the sun!; and z¢ is needful that the nearest fire, which is that to which it has come out, should become stronger (z6r-hémand- tar)?

6. The rule is this, that they should not leave a nail-Aaring unprayed over (anafstidak), for if it be not prayed over (afsand)* it turns into the arms and equipments of the Mazanan demons‘; ¢fzs is explicitly shown in the Vendidad *.

7. The rule is this, that the labour of child-birth ° is not to be accomplished at night, except while with the light of a fire, or the stars and moon, upon 7¢; for great opposition is connected with it, and in the twentieth of the Haspéram Vash? it is shown that over the soul of him who works in the dark there is more predominance of the evil spirit.

8. The rule is this, that they should allow the egg and other food® for those gifts azd favours of the

1 A righteous soul is supposed to step out first to the star station, then to the moon station, and then to the sun station, on its way to GarédmAn, the highest heaven; but if its righteousness is imperfect it has to stop at one of these three stations, which are the three lower grades of heaven (see note on p&ahifim ahvan, Chap. VI, 3).

* Or ‘more provided with z6r,’ which may mean ‘ holy-water,’ as the two words z6r and z6har are occasionally confounded.

* Or, perhaps, ‘if they shall not pray over 77.’

* See Bund. III, 20, XIX, 19, 20. ®* Vend. XVII, 29. 6 7

Barman-zerkhfinisnih may also mean ‘ begetting a son.’

See Chap. X, 21. The word ‘twentieth’ appears to refer to the second group of twenty sections, one of which treated of the begetting, birth, and treatment of children.

* Referring to the egg, dréns, frasasts, and gdus hudhau or ‘meat-offering’ (which may be either butter or meat, see Chap. XI, 4) that are used in the drén ceremony, or consecration of the sacred cakes (see note on drén, Chap. III, 32). The object of

CHAPTER XII, 6—I1. 343

sovereign moon (mah-i khfidai) and the other angels; if so, it is to be allowed by them thus: ‘1 will consecrate so much food for such an angel,’ and not thus: ‘One sacred cake (dr6én6) in so much food.’ 9g. And the reason of it is this, that /Zey who shall allow thus: ‘One sacred cake out of so much food,’ and of which 7¢is one thing less, even though one shall consecrate z¢ many times, still then he Aas not repaid; and ¢/ey who should allow thus: ‘I will consecrate so much food for such an angel,’ though one shall reverence 4m with many sacred cakes, it is proper. 10. And in the twenty-two sections of the Sakadim Nask' grievous things are shown about those who do not make offerings (aisté6frid) unto the angels,

11. The rule is this, that when a woman becomes pregnant, as long as it is possible, a fire ove cares for well is to be maintained in the house, because it is revealed? in the Spend Nask that fo Diakdav®, the mother of Zaratist, when she was pregnant with Zaratist, for three nights, every night a leader (shah)* with a hundred and fifty demons came for the destruction of Zarattst, and yet, owing to the existence of the fire in the dwelling, they knew no means for 2t. this paragraph is, evidently, to reprove niggardliness in such offer- ings, and to prevent their being mere pretexts for feasting.

1 See Chap. X, 25. The passage alluded to here was probably in that section, of the last twenty-two, which treated of the spirits of the earthly existences, one portion of which was ‘ about prepar- ing offerings (atistdfrit6d) to the angels.’

2 M6 has ‘the fire of Adharmazd is to be fully maintained, and

it is revealed,’ &c. This section is a repetition of Chap. X, 4, with

a few variations. ’ Here written Daidkav. * Or it may be read séda, ‘a demon,’ meaning ‘an arch-fiend.’

344 SHAYAST LA-SHAYAST.

12. The rule is this, where a child is born, durzng three days, for protection from demons, wizards, and witches, a fire is to be made at night until dayZgAz, and is to be maintained there in the day, and pure incense is to be put upon it, as is revealed in the thirtieth of the Sakadim ask".

13. The rule is this’, that from a toothpick the bark* is to be well cut off, for there are some of those of the primitive faith* who ave said that, when* they shall make it for the teeth cwz¢ the bark on, and they throw z¢ away, a pregnant woman, who puts a foot upon it, is doubtful about z¢s being dead matter.

14. The rule is this, that z¢ is well zf any one of those who have their handmaid (£akar) in coha- bitation (zanth), and offspring is born of her, shall accept all those who are male as sons; éu¢ those who are female are‘no advantage, because an adopted som (satér) is requisite, and in the four- teenth of the Hispdram Nask® the high-priests

* That is, in the first thirty sections of the Nask (see Chap. X, 25); the passage alluded to must have been in that portion which treated of new-born infants and their proper treatment.

* §§ 13-16 are a repetition of Chap. X, 20-23, with a few varia- tions.

* The word appears to be t6pd or tfifd, which would rather mean ‘scum’ or ‘gum’ (see Bund. XXVII, 19), unless it be con- sidered a miswriting of t6g6 or t6z6, which would mean ‘thin bark’ or ‘bast.’ It can also be read tfipar, ‘a leather bag,’ and the sentence can be so translated as to imply that a toothpick should be cut out of a leather bag, an alternative similar to that suggested by the text of Chap. X, 20.

* See Chap. I, 3.

° Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note).

® See Chap. X, 21.

CHAPTER XII, 12-7. 34

i wa

have taught thus: ‘ My son is suitable also as thy son, éu¢ my daughter is not suitable also as thy daughter;’ and ¢here are many who! do not appoint an adopted son with this idea, that: ‘The child of a handmaid may be accepted by us asa son.’

15. The rule is this, that ove zs to persevere much in the begetting of offspring, since ¢¢ ¢s for the acqui- sition ? of many good works at once; because in the Spend * and Nihadim Nasks* the high-priests ave taught that the duty and good works which a son performs are as much the father’s as though they had been done by his own hand; and in the Damdad Nasé ® it is revealed thus: ‘ Likewise, too, the good works, zz like manner, which come /o the father as his own.’

16. The rule is this, that what they shall give to the worthy is as much as is proper and beyond, for eating ard accumulating; because in the Nihaddm Nask* the high-priests Aave taught thus: ‘When a man gives bread to a man, even though that man has too much bread, all the good works, which he shall perform through that superabundance, become as much his who gave z¢ as though they had been done by his own hand.’

17. The rule is this, that in the night water ts

' The writer of M6 evidently found his original illegible at this place, as he wrote . . . maman instead of min denman.

2 M6 has ‘performance,’ which is probably a misreading, due to the original of that MS. being partially illegible.

8 See Chap. X, 4. This Nask is not mentioned in Chap. X, 22, and the passage here alluded to is not to be traced in any of the short accounts of its contents.

# See Chap. X, 3, 22.

5 See SZS. IX, 1, and Chap. X, 22.

6 See Chap. X, 3, 23.

346 SHAYAST LA-SHAYAST.

being partially illegible.

8 See Chap. X, 4. This Nask is not mentioned in Chap. X, 22, and the passage here alluded to is not to be traced in any of the short accounts of its contents.

# See Chap. X, 3, 22.

5 See SZS. IX, 1, and Chap. X, 22.

6 See Chap. X, 3, 23.

346 SHAYAST LA-SHAYAST.

not to be drawn! from a well, as in the Bag-yasné? notice is given about the uncleanness (ayosdasarih) of well-water at night.

18. The rule is this, that in the night anything eatable is not to be cast away to the north, because a fiend wz/d become pregnant; and when it is cast away one Yathd-ahi-vairy6* is to be uttered. 19. Those of the primitive faith* who wsed to act more orthodoxically (hi-rastakihatar), when food was eatem by them in the night, for the sake of preserva- tion from sin owing to the coming of strainings axd sprinklings oz to the ground, directed a man to chant the Ahunavar® from the beginning of the feast

* K2o has ‘that water is not to be drawn on foot.’

* Probably the Bak&n-yast6 is meant, which was the fourteenth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard; but according to the Dinf-vagarkard and the Rivayats it was the fifteenth nask, called Baghan-yast. For its con- tents, as given by the Dini-vagarkard, see Haug’s Essays, p. 132. The following is the account of it given in the eighth book of the Dinkard :—

‘The Bak4&n-yast6 is a treatise, first, on the worship (yast6) of Aftharmazd, the most pre-eminent of divinities (bakan avartim), and, secondly, the worship of the angels of the other invisible and visible worldly existences, out of whom are even the names of the days, and the glory, power, triumph, and miraculousness of their life also is extreme; the angels who are invoked by name in their worship, and the attention and salutation due to them; the worthi- ness and dispensation of favour for worshippers, avd the business of their many separate recitations unto the angels; the business of unlimited acquaintance with knowledge about the promoters of the treasures of the period, unto whom the creator Aflharmazd zs to intrust them, avd they remain to cause industry. Perfect is the excellence of righteousness,’

* See Bund. I, 21. This section is a repetition of Chap. X, 7, with a few variations.

* See Chap. I, 3.

° That is, the Yatha-ahd-vairyd (see Bund. I, 21).

CHAPTER XII, 18-22. 347

(myazd) unto the end, more especially at the feast of the season-festivals; as it says in the HAadékht Nask', that of the sayings which are spoken out the Ahunavar is that wAzch 7s most triumphant.

20. The rule is this, that when one sees a hedge- hog he takes z¢ back to the plain, and its own place is to be preserved free from danger; for in the Ven- didad the high-priests Aave taught, that every day, when the hedgehog voids urine into an ant’s nest, a thousand ants will die*.

21. The rule is this, that some who are of the good religion say, where one is washing As face, one Ashem-vohii® is always to be uttered, avd that Ashem-vohti is to be uttered before the washing ; for when he utters z¢ while washing Azs face, he is doubtful (var-hémand) about the water coming to fis mouth.

22. The rule is this, that they select from the purifiers‘—when their business (mindavam) is as important (raba) as purity and impurity—Azm with whom the control® of ablution (padiyavih)*® and non-ablution is connected ; they select Az especially

? See B. Yt. III, 25. The passage here quoted must have been in the first division of the Nask.

* This section is a repetition of Chap. X, 31.

> See Bund. XX, 2.

* The yésdasardn, ‘ purifiers’ (Av. yaozdathrya), are those priests who retain so much of the purifying effect of the Bareshnim ceremony (see Chap. II, 6) as to be able to assist in purifying others by means of the same ceremony. When that effect has passed away a priest can no longer perform the sacred rites, until he has again undergone the nine nights’ purification of the Bareshniim.

* Reading band, but it may be bdd, ‘vitality, essence.’

® See Chap. II, 52.

348 SHAYAST LA-SHAYAST.

with regard to the good disposition and truthful speaking of the man, and ¢o the particular work ; and on account of 7s deéng in innocence he is to be considered more righteous. 23. As in the Vendi- dad! it says, about the two shares of righteousness, how one should tell that Ze zs ‘a righteous man, O Zarattist the Spitaman ! who is a purifier, who should be a speaker that speaks truly, an enquirer of the sacred texts—that is, he has performed his ritual (yast)—a righteous oze who specially understands purification from the religion of the Mazdayas- nians, that is, he understands its ve/jgious formulas (nirang).’ 24. When z¢ is so that the control of their ablution is connected with him, so that they consider what. fertains to the purifying bowl (zak-i tastik) as his, and ever abstain from it, though the angels hear and consider ¢kem as clean, and they select for him those who consecrate the water and bull's urine (g6méz) on account of ¢hezr control of purification (yésdasarkarih), and zt is to be per- formed very observantly by the consecrators at the place which is to be measured with a measure and very exactly (khfiptar)*. 25. And the purifier is so much the better when washed again, and when 2¢ 2s by some one through whose periodic (zamanik)

' The passage here quoted is from Pahl. Vend. IX, 4-6.

25. And the purifier is so much the better when washed again, and when 2¢ 2s by some one through whose periodic (zamanik)

' The passage here quoted is from Pahl. Vend. IX, 4-6.

* Referring to the Bareshnfim-gih, or place prepared for the Bareshnim ceremony of purification with bull’s urine and water, which are handed to the person undergoing purification by an officiating priest (see Chap. II, 6). The place is marked out with furrows in the ground, and furnished with stones (magh) to squat upon during the ablutions (see B. Yt. II, 36). The construction of this paragraph is very obscure in many places, and its proper division into sentences is, therefore, uncertain.

CHAPTER XII, 23-28. 349

care #e is thus done; for in the periodic interval many secret’ kinds of pollution are produced. 26. Of the celebrators of the Vendidad the good are they who shall again perform the Navashadar rite? ; for, on account of the same nicety (ndzikih) which is written above by me, azd on account of much also that ts secret, which has happened azd mostly arises about it, ‘here is no harm from performing 77. 27. And any one of those who shall receive the water and bull’s urine z¢ is very important to wash beforehand (pavan pés)*; because, if ‘Here be im- purity adout him‘, and he puts a hand to the cup (gimak), the water, avd the bull’s urine, /Aey are unclean (apdidav5)*; when 7z¢ zs so that ‘here be some one, when so, 2 is better ¢Aat they always wash his eyelids (méyak gas), avd to wash them by the clean is good.

28. The rule is this, that thou shouldst not con- sider even any one hopeless (andiméd) of heaven,

’ Reading nihan, but we might perhaps read ‘ causes (vah4n) of pollution of many kinds.’ The meaning of the section is, that it is necessary for the purifying priest to maintain his own purity by frequently undergoing the Bareshnim ceremony himself.

2 Yast-i Navash4dar in all MSS., but the latter word is most probably a corruption of Av. navakhshapara, ‘a period of nine nights,’ for which length of time the Bareshnim ceremony must be continued (see Vend. IX, 144, XIX, 80). The ‘ Navashdar rite’ is, therefore, ‘the ceremony of the nine nights,’ which should be frequently undergone by the priests who celebrate the Vendidad ceremonial.

* M6 has pavan pisak, ‘ with ceremony.’

* M6 has ‘them.’

5 M6 has ‘ ove knows it is unto the cup and bull’s urine;’ but as M6 was evidently copied from a MS. already nearly illegible in some places, it is generally safer to follow K2o0, except when M6 supplies words omitted by the more careless writer of K2o.

350 SHAYAST LA-SHAYAST.

already nearly illegible in some places, it is generally safer to follow K2o0, except when M6 supplies words omitted by the more careless writer of K2o.

350 SHAYAST LA-SHAYAST.

and they should not set ¢Aezr minds steadfastly on hell; thereby much sinfulness for which ¢here is a desire would be undesirable, because ¢here is nothing which is a sin zz my religion for which ¢here is no retribution, as it says in the Gathas! thus:—‘ Of those who are aware that thou art, O Adtharmazd! is even he who is infamous (raspak6); and they know the punishment of him even who is very sinful.’ 29. And as fo him even who is a very sinful person, through the desire? of good works which is enter- tained by him, ¢4erve then comes more fully to him the joy of a soul newly worthy (nuk shdyaa); as in the Spend ask * 7¢ was shown to Zaratist about one man, that all zs limbs were in torment, and one foot was outside; azd Zaratist enquired of Afthar- mazd about the reason of zt; and Atharmazd said that he was a man, Davans* by name; he was ruler over thirty-three® districts, and he never practised

1 The passage here quoted from the G&athas will be found in Pahl. Yas. XXXII, 7.

® M6 has merely ‘through the good works which are practised by him;’ but K2o has ‘rt hamak’ inserted at this point, which seems to indicate the existence of the nearly identical Pahlavi letters kAmak, ‘desire,’ in the original from which it was copied.

* See Chap. X, 4. The passage here quoted was no doubt con- tained in that part of the Nask which treated of the exhibition of heaven and hell to Zaratfist, which must have been very similar to the Arda-Viraf-namak, in which most of the details of this story about Davins are given (see AV. XXXII).

* This is, no doubt, the Av. davis of Yas. XXXI, ro, which may be translated ‘hypocrite.’ The Pahlavi translation of the line in which the word occurs is thus rendered in Haug’s Essays (p. 351) : ‘Afiharmazd does not allot to him who is an idler, the infidel who is any hypocrite (davas) in the sacred recitations. In the good religion it is asserted that even as much reward as they give to the hypocrite they do not give to the infidel.’

® K2o has ‘thirty-four.’

CHAPTER XII, 29-31. 351

any good work, except one time when fodder was conveyed by him to a sheep with that one foot.

30. The rule is this, that when a man has per- formed his form of worship (yast), and his wife has not performed 7/, z¢ is extremely necessary to per- form the suitable form of worship, or to order a Gété-kharid’, so that they may become such as are dwelling more closely /ogether in the spiritual ex7s/- ence than in the world; and in the Had@ékht Wask? it says that a woman (nairik) who shall be reverent (tarsak) is to be considered as much as she who is suitable (ziyak).

it says that a woman (nairik) who shall be reverent (tarsak) is to be considered as much as she who is suitable (ziyak).

31. The rule is this, that these five ceremonies (yazisn), when they shall perform ¢hem, are good works *; when ove does not perform ¢Aem, and the time is manifest to him, and when he shall set ¢hewe aside to perform ¢Aem out of the proper time, they shall go to the bridge * as sin; the ceremonies which go to the bridge are these, and in the Hispaéram Nask® it says that ¢hey are the non-celebration of the rites (l4 yastand) of the season-festivals*®, the

1 Here written gét6k-kharid, but see Chap. V, 6, and Bund. XXX, 28.

2 See B. Yt. III, 25; but the passage here quoted is not clearly indicated in the accounts we have of the contents of this Nask.

8’ The distinction between these ceremonies and those whose values as good works are given in Chap. XVI, 6, appears to be that any omission in performing these five at their proper times amounts to an absolute sin, whereas the others are not so indis- pensable.

* That is, they will be taken into account at the judgment on the soul’s actions at the Xinvad bridge (see Bund. XII, 7).

5 See Chap. X, 21. The passage here quoted was probably in the section called Nirangistan.

®° The Gasinbars or Gahanbars (see Bund. XXV, 1-6).

352 SHAYAST LA-SHAYAST.

Rapitvin!, the three ights? after a death, the days devoted to the guardian spirits?, and the sun and moon *.

32. The rule is this, that at every one of these three things, wzch come through hungry living, that is, sneezing, yawning, and sighing, ove is to speak out a Yathd-ahd-vairy6 and one Ashem-vohti*; and also when owe hears the sneezing of any one, to speak zz like manner is so considered as an action of the good®; and in the Stddgar Mask’ it says thus: ‘“ What prepares sneezing? that is, through what process (k4r) does it come?” And Adharmazd said thus: “ Hungry living, O Zaratist! because the re- medy for its existence is the Ahunavar, O Zarattist! and righteousness *.””’

CuaPpTer XIII.

o. The signification of the Gathas®. 1. These three Ashem-vohtis (Yas. XI, end) which

’ The midday period (see Bund. II, 8, 9, XXV, 9-14).

* See Chap. VIII, 6. ® See Chap. X, 2.

* See Chap. VII, 1-5. 5 See Bund: I, 21, XX, 2.

* That is, it is commendable, though not obligatory. The practice of uttering a blessing on hearing a sneeze is still common in many parts of Europe.

7 See B. Yt. 1, 1. The passage here quoted is not to be traced in any of the accounts of this Nask.

* <The Ahunavar and praise of righteousness’ would be a Pahlavi equivalent for ‘the Yath4-ah(-vairy6 and Ashem-voht.’

7 See B. Yt. 1, 1. The passage here quoted is not to be traced in any of the accounts of this Nask.

* <The Ahunavar and praise of righteousness’ would be a Pahlavi equivalent for ‘the Yath4-ah(-vairy6 and Ashem-voht.’

* That is, the mystical meaning or influence supposed to attach to various parts of the ancient hymns, or to the manner in which they are chanted. The term Gatha or ‘hymn’ (Pahl. g4s) is applied, in this chapter, not only to the five G&thas properly so called, but also to the Yasna of seven chapters, and apparently to

CHAPTER XII, 32—XIII, 2. 353

Soseeeeenteeimentateememenmememeimmeiameensanneeneneenen sane eeeen

represent’ the Fravarané (Yas. XI, end) of the preliminary ritual (pés nirang) and the rotation of these three Has (‘chapters’), the Fravarané, Frastuyé, and Astuy¢—fravarané cing the begin- ning of the Fravarané* whch extends as far as fras- astayaésa’*, frastuyé‘, the beginning of the Fras- tuyé (Yas. XII, 1-XIII, 26) which extends up to the Astuyé, and Astuyé’, the beginning of the pico wanem ° (Yas. XIII, 27—X1V, end) which extends as far as Astaothwaneméa daénayau Mazdayas- ndis—also represent the Visdi-ve-amesha-spenta (Yas. XV), which ts the beginning of the Stétan- yasno (‘the ritual of praisers’)’, and these three HAs of the Baghim (Yas. X1X-XX]).

2. In the exposition (4ashidak) and through the

other portions of the Yasna written in the Gatha dialect of the Avesta.

1 This appears to be the meaning, but the construction of this section is altogether very obscure, and the text is more or less corrupt in all MSS. In the celebration of the Yasna or Yazisn the officiating priest tastes the H6m juice during the recitation of Yas. XI (see Haug’s Essays, p. 404), and shortly afterwards he com- mences the preliminary prayers mentioned in the text.

? Both K2o and M6 have Freran in Pazand.

$ Both K2o and M6 omit the initial f.

_* M6 has astuyé.

® M6 omits this word,

6 This is the Avesta name of the HA or chapter consisting of Yas. XIII, 27-XIV, 19; as Fraoreti is the name of the preceding Ha, consisting of Yas. XII, 1-XIII, 26,

7 Probably consisting of the three Has, Yas. XV-XVIJ; in which case, the meaning seems to be that the three Ashem-vohis, at the beginning of this preliminary ritual, are symbolical of each of the three triplets of chapters which follow them; first, of the Fravarané, Fraoreti, and Astaothwanem chapters; secondly, of the three chapters of the St6t@n-yasn6 ; and thirdly, of those of the Baghan Yast.

[5] Aa

354 SHAYAST LA-SHAYAST.

[5] Aa

354 SHAYAST LA-SHAYAST.

evidence of revelation (dind) the wise of those of the primitive faith! Zave thus said, that a man of fifteen years*, and a son and brother of Mazdayas- nians—when he confesses Azs failings (mandak) to the high-priests (radan), and they shall bring him the whip and scourge *, and these five Gathas* are chanted and the good waters consecrated by him, and the whole of the renewed-birth ceremony (navia- zadih)*® is performed by him— decomes a mature youth and not a child, and a share of the prayers of initiation (ndpar) and of the fires is to be given over to him®; and when thus much is not performed by him, a share is not to be given. 3. These five’ Gathas are made up from the body of a righteous man,

1 See Chap. I, 3.

* Referring to one about to become a priest.

* The Av. astra and sraoshé-farana of Vend. IV, 38-114, &c., which were formerly used for the temporal punishment of sinners. Whether they are here brought to the neophyte as a token of his admission to the priesthood, or are administered to him as a punishment for his offences, is not quite clear.

* The five Gathas are the Ahunavaiti (Yas. XXVITI-XXXIV), the Ustavaiti (Yas. XLII-XLV), the Spemté-mainyfi (Yas. XL VI- XLIX), the Vohfi-khshathra (Yas. L), and the Vahistdisti (Yas. LIT) ; these collections of hymns are thus named from the words with which each of them commences, excepting the first, which derives its name from the Ahunavar (see Bund. I, 21) which is written in the same metre.

* This is the Pahlavi form of the Parsi navazfidt, a term applied to the whole initiatory ceremonial of a nén4bar, or newly initiated priest; the term evidently implies that the ceremony is considered somewhat in the light of ‘ regeneration.’

* That is, he can take his part in the regular priestly duties, including the initiation of other neophytes.

* Both K2o0 and M6 have four in ciphers, which can hardly be right; the sentence is clear enough, but the idea of its writer is rather obscure.

CHAPTER XIII, 3-5. 355

4. Ahyd-yasa (Yas. X XVIII), Khshmaibya (Yas. X XIX), and Ad-ta-vakhshyé (Yas. XXX) ave, severally, eleven stanzas (va#ést), because eleven things move spiritually within the bodies of men, as life, consciousness, religion, soul, guardian spirit, thought, word, deed, seeing, smelling, and hearing ; and the bodies of men and other creatures are formed of water, fire, and wind’.

5. Ashem-Ahurem-mazdiim (Visp. XV) is fo 4¢ recited * three times before the coming of Hfshédar, Hishédar-mah, and Séshyans; and when they also recite the chapter (had) well, and by line (gAs) and stanza, those afostles are present*®, and the

EE ET

1 These first three chapters of the Ahunavaiti collection of hymns are here supposed to symbolize the three material elements, whose union distinguishes a man’s body from inorganic substances; while the eleven stanzas, which each of these chapters contains, symbolize the eleven immaterial existences said to be contained in the same body.

* This is doubtful, as no verb is expressed, and the word bar, ‘time,’ is struck out in M6, so it is possible to read ‘the “three foremost” of the Ashem-Ahurem-mazdim are the coming of Hash- édar,’ &c. The ‘three foremost’ (3 levindg) would be a possible Pahlavi translation of the Av. tisré paoiry6 and tisra paoirya of Visp. XV, 4-6, instead of the actual ‘three first’ (3-i fratiim), as may be seen from Pahl. Visp. VIII, 17, 20, where both pés (= levind) and fratim are used indifferently for Av. paoiry6. At any rate the idea embodied in the text is that these ‘three first’ have some reference to the three future apostles of the Parsi religion (see Bund. XXXII. 8, B. Yt. III, 13, 44, 52, 62). In fact, however, they seem to refer to the first three chapters of the Ahunavaiti Gatha, immediately after which this chapter (Visp. XV) is recited in the full Parsi ritual ; the phrase being rendered in the Pahlavi translation thus :—‘ I reverence the three first by not speak- ing out, that is, I do not say anything during them, and not wearing out, that is, I do not doze away during them.’

$ K2o has ‘arrive early.’

pe ee

356 SHAYAST LA-SHAYAST.

country becomes more flourishing and more do- minant in the world.

6. The twenty-two stanzas of TAa-ve-urvata (Yas. XX XI) are the twenty-two judgments (dadistan) of which it speaks in the Hadédkht Vask' thus :— ‘Anaomd mananghé daya vispai kva, kva paré?’ (‘where are ¢hey to be produced beyond every thought ? avd where before ?’) ‘Lodging in the judge, that while 4e has twenty-two judgments he may be more just ;'—so that when they pray the Ta-ve-urvata chapter well, and recite z¢ by line and stanza, the judges possess those twenty-two judg- ments more correctly, and judiciousness is more lodging zx them.

7. The sixteen stanzas of the Zvaétumaithi chap- ter (Yas. XXXII)’ are lodging in warriors, so that it becomes possible, during their good protection, to force the enemy away from those sixteen countries which the Vendidad* mentions in z¢s first fargard.

* See B. Yt. III, 25. Both the Avesta text here quoted and the translation suggested must be received with caution, as the MSS. do not agree in the three central words; K2o has mananhé dya vispai kaua, and M6 has mananhé kya viséi kaia. The former reading has been adopted, with very slight correction, as it seems the more intelligible; but the meaning of the preceding word, anaomd, is far from certain. The writer seems to have been quoting from a Pahlavi version of the Nask which contained this Avesta quotation.

* This Ha, which begins with the words ahvy&k& hvaétus, is not called by its initial words, as the preceding chapters are, but has this special name (see the prayers at the end of it) derived from its second word, and which is corrupted in Pahlavi into Khvétmand.

* Here written Gavid-séda-dad as in Sls. Part I, and not Va- dikdad as in other parts of Sls. Part II (see § 19 and Chap. XII, 4, 6, 20, 23, 26). Vend. I contains an account of the sixteen

CHAPTER XIII, 6—9. 357

8. The fourteen stanzas of Yatha-dis (Yas. XX XIII) are for this reason, because seven arch- angels are more diligent in activity for the spirit, and seven archangels! for the world, so that they may attain ‘to heaven, the home (méh6n6) of At- harmazd, the home of the archangels, the home of those righteous ones, avi garé-nmdanem, maé- thanem Ahurahé mazdau, maéthanem ame- shanim spextanim, maéthanem anyaéshim ashaonim?. 9g. The three repetitions (danar) of Ye-sevistO (Yas. XX XIII, 11)*, avd the holding up of the holy-water (zéhar) at these repetitions, are for the four classes‘, and for this reason at AhurAi mazdai and ashemfa fradad® the holy-water is

‘best of regions and countries’ where the Iranian power and religion extended at an early date.

1 The seven archangels besides their spiritual duties have severally charge of the seven worldly existences, man, animals, fire, metal, earth, water, and plants (see § 14 and Chap. XV). But perhaps we should read ‘angels,’ as they are often mentioned as ‘the angels of the spiritual and worldly existences.’

* This quotation, of which the Pahlavi translation is first given, and then the Avesta text, is from Vend. XIX, 107.

8 This stanza is recited thrice, and about the same time the officiating priest strains the Hém juice, and prepares to pour holy- water into the mortar in which the Hém twigs were pounded (see Haug’s Essays, pp. 402, 406).

XIX, 107.

* Or ‘ professions’ of the community, of which there were ori- ginally only three, the priest, warrior, and husbandman ; but at a later date the artizan was added. Both Kzo and M6 have ‘ four classes,’ but this is inconsistent with the ‘three repetitions’ The Avesta generally knows only three classes, but four are mentioned in the Baghan Yast (Yas. XIX, 46).

6 That is, probably, at the words Ahur6 mazdaus4a in the first line, and ashem&4 fradad in the second line of the stanza ; but this is doubtful, as the MSS. give the words corruptly, in a mixture of Av. and Pahl., as follows: pavan Ahurdi mazdai

aharayih-i dadoth.

358 SHAYAST LA-SHAYAST.

to be held level with the heart of him who is the officiating priest (zdt), and at sraota! z¢ is to be held level with the arm of him who is the officiating priest, so that while the warriors are in battle with foreigners (andiran) they may be fuller of breath (vay 0-girtar), and the husbandmen stronger-armed in the tillage and cultivation of the world.

10. The fifteen stanzas of Ya-skyaothana (Yas. XXXIV) are for this reason, because it is given ® for the destruction of those fifteen fiends who are dis- closed in the medical part (béshaz) of the Hadokht Nask*. 11. The four repetitions (bar) of Mazda-ad- mdi (Yas. XXXIV, 15)* are for the right coming on of the share of these five chieftainships (rad@ih), the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, and the supreme Zarattst °.

12. The two repetitions of Ahyd-ydésa (Yas. XXVIII, 1)* are for this reason, that the sovereign (dahytipat) may not at once seize body, conscious-

' The first word in the third line of the stanza; but this, again, has to be guessed from a Pahlavi version in the MSS. which may be read va va-srédd4an.

* Or ‘produced.’

* In the last division of that Nask (see B. Yt. III, 25, note).

‘ This last stanza of the Ahunavaiti Gatha is recited four times.

® See Yas. XIX, 50-52. The last of these rulers must have been the supreme pontiff or patriarch of the province, and in the pro- vince of Ragha (Rages or Rai, near Teheran) he was both temporal and spiritual ruler.

° This first stanza of the Ahunavaiti Gatha is recited twice, not only in its proper place (as the first stanza of each chapter is, in the Gathas), but also at the end of every chapter of the Ahunavaiti Gatha, while the officiating priest sprinkles the sacred twigs with the sacred milk or gdus givya, ‘living-cow produce’ (see Haug’s Essays, pp. 405, 406).

CHAPTER XIII, 1O-T5. 359

405, 406).

CHAPTER XIII, 1O-T5. 359

ness, and soul. 13. Those four Yatha-ah(-vairydés of the first Gé/ha' are for this reason, that is, so that inferiors may become more tolerant of the commands of superiors, and good thoughts, good words, and good deeds be more domesticated (m 4h- mantar) in the world, and the fiend more powerless (apadakhshahtar).

14. In short (aé-mar)*, Ahya-yasa is as (pavan) * Atharmazd and the righteous man, Khshmaibya as Vohdman and cattle, Ad-ta-vakhshya as Ardavahist and fire, Ta-ve-urvata as Shatvair6‘ and metal, the fTvaétumaithi as the Gatha of Spendarmad and the earth, Yathd-dis as Horvadad and water, and Y4- skyaothana as Amerddad and plants.

15. [he progress which is in® the Ahunavaiti GAatha the house-rulers should carry on; that which is in the Ustavaiti Gatha the village-rulers should carry on; that which is in the Spexta-mainyt® Gatha the tribe-rulers should carry on; that which is in the Vohf-khshathra Gatha the province-rulers should carry on; that which is in the Vahisté-isti Gatha the supreme Zaratists should carry on; and

1 After the two Ahyd-yds4s, at the end of each chapter of the Ahunavaiti Gatha, the Yatha-ah-vairy6 formula (see Bund. I, 21) is recited four times.

2 Or ‘to sum up.’

§ It is not quite clear how pavan, ‘in, on, with, by, through, as, for,’ &c., should be translated in each clause of this section; but the intention is evidently to compare the seven chapters of the Ahunavaiti Gatha with the seven archangels and the seven earthly creations which they severally protect (see Chap. XV).

* Here written Shatrivar.

6 Meaning probably ‘the prosperity which is occasroned by ;’ but the exact signification of the word frak-shaim or freh- kasham (or however it may be read) is uncertain.

6 Spenddmat or Spendamat in Pahlavi.

360 SHAVAST LA-SHAYAST.

that which is in the Yasna, which is the place of righteous blessing’, these four classes themselves should carry on.

16. Of the Yasna of seven chapters (Yas. XX XV- XLI, 17) the beginning section (kardak6) as nine stanzas; and its beginning® is Humatandim (Yas.

XX XV, 4), and its end is Humatanim (Yas. XLI, 17 supl.)

17. The six stanzas of Ahyd-thwaé-athré (Yas. XXXVI) are owing to the six hot ordeals (var) which, in the Hispdram (Vasé*, are effected by £a- thraydim Aathraiim ‘.

18. The five stanzas of Ithd-4d-yazamaidé (Yas. XX XVII) are thanksgiving and praise for the pro- duction of the good creations by Attharmazd.

19. The five stanzas of Imim-dad-ziim (Yas. XX XVIII) are owing to those five comforts and five discomforts of the earth, which, it is declared in the third fargard in the Vendidad °, are accomplished

SES en tee ie ee ee On ee ae ae

’ That is, the Yasna of seven chapters (Yas. XXXV-XLI), which is called simply ‘the Yasna’ in this chapter. This last clause, which is omitted in M6, connects these later hymns with the four classes of the community (see § 9), just as the five older hymns are connected with the five chiefs of the community (see § 11) in the former clauses. This section may be a translation from the Avesta, as the verbs precede their nominatives.

* That is, the beginning of the Yasna of seven chapters.

* See Chap. X, 21; but the Sakadim Nask (see Chap. X, 25) is probably meant, as it contained a section on ordeals by heat and cold,

* These Avesta words are evidently corrupt, but perhaps ‘ a quad- ruple fire’ is meant. Kzo has dathrayaim Athraiadm. -

® Here written Vandikdad (see § 7). The passage here cited is not a quotation, but only a brief summary of Vend. III, 1-37; and appears to have been derived direct from the Avesta, without the assistance of the Pahlavi version, as several words differ from that translation,

CHAPTER XIII, 16-22. 361

thus :—‘ The first comfort of the earth is from the land on which a righteous man walks forth; the second is when they shall make the dwelling of the good and fires upon it; the third is when they sow corn upon it, and shall take heed of dead matter ; the fourth is when all beasts of durden are born upon it; the fifth is when every beast of durden is on it; and its first discomfort is from the Areztir ridge* and the gate of hell; the second is when they dig* it up for a dead dody ; the third is when one constructs a depository for ‘he dead (khazan)* upon it; the fourth is from the holes of its noxious creatures ; the fifth is when they shall forsake a man in affliction (vardakih) upon it, who is righteous.’

20. The five stanzas of Itha (Yas. XX XIX) are just as those which go before.

21. The four stanzas of Ahd-ad-paiti (Yas. XL) are about the benefit (arg-hémandih) which is on account of water, earth, plants, and animals.

22. The six stanzas of Stité-garé (Yas. XLI, I-17), the two repetitions of Humatanim (Yas. XXXV, 4-6), and the three repetitions of Hukhsh- athrétemai (Yas. XX XV, 13-15) are on account of the existence of the sons of Zarattist °.

1 The verb is probably omitted by mistake, and we ought to read ‘ voids urine upon it,’ in accordance with Vend. III, 20.

2? See Bund. XII, 8.

5 Reading kaléndend (Pers. kalandand), as Vend. III, 27 refers to burial of the dead, and the same idea might be obtained, more fancifully, by reading kilfnénd, ‘ they turn to clay’ (compare Pers. gil, ‘clay’); but the most obvious reading is karinénd, ‘they cut, and as the sentence stands it would imply that ‘they cut up its dead.’

gil, ‘clay’); but the most obvious reading is karinénd, ‘they cut, and as the sentence stands it would imply that ‘they cut up its dead.’

* See Chap. II, 6.

> The three apostles expected in the future (see § 5 and Bund. XXXII, 8). It is doubtful whether these three passages in the

362 SHAYAST LA-SHAYAST.

23. The two repetitions of Ashahyd-dad-sairi* (Yas. XX XV, 22, 23) are for the laudation of right- eousness and the destruction of the fiend. 24. The two repetitions of Yénhé-hatéim®? are for the lau- dation of Atharmazd and the archangels, and the destruction of the evil spirit and the miscreations (vishidakdn). ~ 25. Zhe two repetitions of® Thwéi- staotaraséa (Yas. XLI, 12-14) are for the laudation of ceremonial worship (yazisn6) and the sacred feast (mazd).

26. The two repetitions of Atareméa (Visp. XIX, 1-8) * are for the laudation of the Frébak fire and the fire Vazist ®.

27. Of the sixteen stanzas of the Ustavaiti chapter (Yas. XLII)° it is related just as about the //vaétu- maithi chapler™.

Yasna are here intended all to refer to the same subject, but no other subject is mentioned for the two former. Having completed the enumeration of the sections of the Yasna of seven chapters, the writer is now proceeding to notice those passages which are recited more than once in the performance of the ritual.

* M6 has gairi, ‘in a song,’ with the obsolete g, which is very like s, and is also used in the word garé in § 22; this is a variant well worth consideration by translators of the Avesta. K2o has only Ashahya,

* This formula (see B. Yt. Il, 64) is recited after every chapter of the Gathas, but does not appear to be anywhere recited twice ; so the words 2 danar, ‘two repetitions,’ may perhaps be inserted here in the wrong place, as they are wanting in § 25.

* These words are omitted in the Pahlavi text, evidently through mistake.

* Visp. XIX, XX follow Yas. XLI in the full Parsi ritual, and the first of them is recited twice.

® The Frébak is the oldest sacred fire on earth, and the Vazist is the lightning (see Bund. XVII, 1, 5, SZS. XI, 5, 8-10).

* The first chapter of the Ustavaiti Gatha (see § 2, note 4), so called from its first word ustA.

" See§ 7.

CHAPTER XIII, 23-29. 363

28. The twenty stanzas of Tad-thw4-peresa (Yas. XLIII) are the twenty judgments (dadistan) be- tween the beneficent spirit and the evil spirit; and for this ~eason they should every time utter Tad- thwa-peresa again’, because they should utter the original judgment again, and the twentieth time the evil spirit becomes confounded.

XLIII) are the twenty judgments (dadistan) be- tween the beneficent spirit and the evil spirit; and for this ~eason they should every time utter Tad- thwa-peresa again’, because they should utter the original judgment again, and the twentieth time the evil spirit becomes confounded.

29. The eleven stanzas of Ad-fravakhshya (Yas. XLIV) are made up from the six chieftainships * and the five accomplishments (farhang) owing to religion ; one is thus, not to do unto others ® all that which is not well for one’s self; the second is to under- stand fully wha? is well-done and not well-done; the third is to turn from the vile and their conversation (andarag-giftand); the fourth is to confess one’s failings to the high-priests, and let them bring the whip; the fifth is not to neglect the season-festivals at their proper hour (dén hasar), zor the other things which go to the bridge‘; and the six chief- tainships are not his property who has not these

a ir te ee

1 That is, the first line (tad thwa peres& eres mOi vaoka Ahur4! ‘that I shall ask thee, tell z# me right, O Ahura!’) is repeated at the beginning of each of the first nineteen stanzas, and the first stanza being recited twice (as in all chapters of the Gathas) these words are recited twenty times before the last stanza is reached. The phrases ‘and for this reason’ and ‘because they should utter the original judgment again’ are omitted in M6,

? These cannot be the same ‘chieftainships’ (radih) as those mentioned in § 11, of which there are only five; but perhaps they are the spiritual chieftainships, or primacies, of the six other regions of the earth (see Bund. XXIX, 1).

* Assuming that afsan stands for afsan.

* The Xinvad bridge, or route of the soul to the other world (see Chap. XII, 31). Part of these fourth and fifth clauses is omitted in K2o0 by mistake.

364 SHAYAST LA-SHAYAST.

five accomplishments, and he is not fit even for teaching.

30. The nineteen stanzas of Kam-nem6i-zim (Yas. XLV) are for this reason, that every one may so persevere in his own duty (khvésakanih)}, that while those are our nineteen propitiations (aisdo- frid)*, which it says in the Sakadim Mask * should be my own, the strength and power of the angels shall become more considerable, and the destroyer more perishable.

31. The Ustavaiti Gatha is a Gatha (g4s) of four chapters ‘, and each stanza of five lines (gas), except Haésad-aspa-vakhshya (Yas. XLV, 15)°. 32. The two repetitions of Usta-ahmai (Yas. XLII,1)° are, one as a retention azd embrace of Adharmazd, and one as a destruction of the fiends ; azd Usta-Ahurem- mazdiim (Visp. X XI, 1-5)? zz like manner.

33. Spezté-mainyfi (Yas. XLVI) “as six stanzas, Yézi-adais (Yas. XLVII) twelve stanzas, Ad-ma- yava (Yas. XLVII1) twelve stanzas, azd Kad-mdi- urva (Yas, XLIX) eleven stanzas. 34. The Spezta- mainyi Gatha is a Gatha of four chapters *, and

X XI, 1-5)? zz like manner.

’ Or, it may be, ‘through his own intellect (khvésak hfsh),’ or merely another mode of writing khvéskarth, ‘industry.’

* Considering each of the stanzas as an offering to, or propiti- ation of, (Av. usefriti) the angels.

* See Chap. X, 25.

* Those detailed in §§ 27-30.

* Which stanza has only four lines. Pahl. g4s means both the whole hymn and also each line of the hymn.

* The first stanza of the Ustavaiti Gatha, which is recited twice, both in its proper place and at the end of each chapter of that Gatha (see § 12, note).

* Visp. XXI follows Yas. XLV in the full Parsi ritual, and is recited twice,

* Those detailed in § 33.

CHAPTER XIII, 30-40 365

each stanza of four lines; it is made up from the five chieftainships and four classes’. 35. The two repetitions of Spezté-mainyd (Yas. XLVI, 1)* are, one for the laudation of the beneficent spirit (spen- damat), and one for that of the earth ®.

36. One Spextem-Ahurem-mazdim (Visp. XXII, 1-11) * is the laudation of the creatures of the bene- ficent spirit, and one is the destruction of the crea- tures of the evil spirit.

37. The twenty-two stanzas of the Vohd-khshathra Gatha (Yas. L) are those twenty-two judgments which are lodging within judges, as written above *. 38. The two repetitions of Vohd-khshathrem (Yas. L, 1)® are, one the laudation of living (zindakih), and one of the supreme Zaratist.

39. One Vohdi-khshathrem yazamaidé (Visp. XXIII, 1-9)" is for the laudation of Shatvairdé *, and one of metal. 40. The two repetitions of Avi-

1 See §§ 9, 11.

® The first stanza of the Spemté-mainyf Githa, which is recited twice, both in its proper place and at the end of each chapter of that Gatha (see § 12, note).

* It seems probable that the Pahlavi writer has here confounded Spendamat, ‘ the beneficent spirit,’ with the archangel Spendarmad who has special charge of the earth; their names being even more alike in Pahlavi than in English, though corrupted from the distinct Avesta forms spevta mainyu and spenta Armaiti, respectively.

* Visp. XXII follows Yas. XLUX in the full Parsi ritual, and is recited twice.

5 See § 6.

6 The first stanza of the Vohd-khshathra Gatha, which is recited twice, both at the beginning and end of the chapter (see § 12, note).

‘ ue XXIII, 1-9 follows Yas. L in the full Parsi ritual, and is recited twice.

®’ The archangel who has special charge of metal (see § 14, Chap. XV, 5, 14-19, and Bund. I, 26, XXX, 19); the name is here written Shatrivar.

366 SHAYAST LA-SHAYAST.

apiim (Visp. XXIV, 1-12)! are, one for the lauda- tion of waters, and one of plants.

®’ The archangel who has special charge of metal (see § 14, Chap. XV, 5, 14-19, and Bund. I, 26, XXX, 19); the name is here written Shatrivar.

366 SHAYAST LA-SHAYAST.

apiim (Visp. XXIV, 1-12)! are, one for the lauda- tion of waters, and one of plants.

41. The nine stanzas of the Vahistdisti (Yas. LIT) are on account of those nine things which are?.. . the supreme Zaratistship lodging in the supreme Zaratists, the source of fountains, the bridge over waters, and even the navigable river, the righteous man, and the righteous woman. 42. And z¢ zs a GAatha of one chapter, azd each stanza of four lines, except Itha-i-haithy4-nar6é (Yas. LII, 6)%, for ¢here is always one lord and sovereign in the world. 43. And those four lines are for this veason, because 2¢ is declared: £athrus hamayau khshapé dahma- yad paréd afritdid*, ‘four times every night is the “blessing of the holy” (Yas. LIX),’ and three ¢mes Srésh°, twice Bishdsp®, and once Aéshm? will come

? After the two recitations of Visp. XXIII, 1-9 there follow Vend. XV, XVI, and Visp. XXIII, ro, and then Visp. XXIV, 1-12 is recited twice, in the full Parsi ritual, followed by Visp. XXV.

* Some words are evidently lost; here ; M6 has m followed by a blank space, and K2o has madam, ‘on.’ It is not quite certain whether the things mentioned are to be reckoned as four, five, or six; but assuming they are five, it is possible that the four things missing in the text are the four remaining chieftainships (see § 11), the rulerships of the hoyse, village, tribe, and province lodged in the rulers of the same, respectively.

* Which stanza has five lines, and is, therefore, here considered symbolical of the ruling monarch, or pontiff.

* This Avesta passage does not appear to be extant elsewhere, and its Pahlavi translation, given in the text, is not quite correct ; it would be better thus: ‘through the “ blessing of the holy” four times every night;’ dahma 4friti (Pahl. ddhman 4frind, ‘blessing of the holy’) is the technical name of Yas. LIX.

° See Bund. XIX, 33, XXX, 29. This angel, invoked by the ‘blessing’ (Yas. LIX, 8), comes to defend mankind against the wiles of Bdsh4sp and Aéshm.

* The demoness of sloth (see Bund. XXVIII, 26).

" The demon of wrath (see Bund. XXVIII, 15-17, 20).

CHAPTER XIII, 41-49. 367

to the material world. 44. And the five /ines of that one s/anza (Yas. LII, 6) are for this reason, because the assistants of the supreme Zarattist are five, the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, and she even who is his own wife (narik)'. 45. The two repetitions of Vahisté-istis (Yas. LII, 1)? are, one for the laudation of sove- reigns, and one for the laudation of peace (pad- man),

45. The two repetitions of Vahisté-istis (Yas. LII, 1)? are, one for the laudation of sove- reigns, and one for the laudation of peace (pad- man),

46. The two repetitions of Vahistem -Ahurem- mazdim (Visp. XXVI)* are, one for the laudation of Adharmazd and the archangels, and one for the destruction of the fiends. 47. The four repetitions of the Airyamana (Yas. LIII)* are for the existence of more submission (airmanih) in the house, vil- lage, tribe, and province. 48. The four repetitions of Avad-mizdem (Visp. X XVII) are for the healing of those® wo dwell in the house, village, tribe, and province.

49. The section (kardak65) whose beginning is Taad-sdidhis (Yas. LVII, 1-9)° is, for the completion

1 Though bound to be strictly obedient to her husband or guardian, a Mazdayasnian woman occupied a more honourable position in the community than was sanctioned by any other oriental religion.

2 The first stanza of the Vahistdisti Gatha, which is recited twice, both. at the beginning and end of the chapter (see § 12, note).

2 ras: XXVI follows Yas. LII in the full Parsi ritual, and is recited twice, followed by Vend. XIX, XX.

* So called from its first words 4 airyem4; it is recited four times after Vend. XX, and shortly afterwards Visp. XXVII is also recited four times, as mentioned in § 48.

5 M6 has ‘of the soul,’ which is, no doubt, a blunder due to the illegibility of the MS. from which it was copied.

6 This is the Fshfishé-mithra (‘a spell or prayer for prosperity ’)

368 SHAYAST LA-SHAYAST.

of the Gathas, taught as pertaining to the Gathas (gasAnik £Ast).

50. The beginning of the Gathas is Ahya-yasa (Yas. XXVIII, 1), and their end is drigavé vahy6 (Yas. LII, 9, end); and ¢heve are 278 stanzas, 1016 lines, 5567 words (vaak), 9999 marik, and 16,554 khdrdak', 51. For the lines and stanzas of the Gathas were collected by us, and were :—one hundred stanzas of the Ahunavaiti Gatha (Yas. XXVIII- XXXIV), of which each stanza is three lines; forty stanzas of the Yasna of seven chapters (Yas. XX XV-

of Visp. I, 28, II, 30, Yas. LVI, ix, 6, LVIII, 13. Whether the remainder of Yas. LVII is to be considered as pertaining to the Gathas is uncertain ; it is recited in seven sections by the assistant priest, each section from a different position ; these seven positions being the stations of the seven assistant priests who are sup- _ posed to be present spiritually, and to be arranged three on each side, and one at the south end, of the ceremonial area, while the chief officiating priest occupies the north end (see Haug’s Essays, P- 332).

* The numbers of the stanzas and lines are correct, as may be seen from the details given in § 51. Regarding the words there is the uncertainty as to what constitutes a compound word, but, taking each compound in Westergaard’s edition of the texts as a single word, the total number of words in the ror6 lines is about 6147; and this could be reduced to 5567 only by omit- ting the Yasna of seven chapters, and somewhat relaxing the rule as to compound words. ‘The meaning of the last two terms, marik and khfirdak, is doubtful, but they are certainly not syllables and letters, as the number of syllables exceeds 13,000. In other places (see Bund. I, 21) marik usually means ‘a word,’ but that meaning is expressed by the term vdsak here. If the number 9999 be correct, marik must signify some particular class of syllable which would include about three-fourths of the whole number of syllables. It may be noted, however, that Z4d-sparam, in the particulars he gives about the Gathas (see SZS. XI, ro, note 6), states the number of marik at 6666. The khfrdak or ‘ small’ things are probably the consonants,

CHAPTER XIII, 50—XIV, I. 369

XLI, 17), of which each stanza is three lines; sixty- six stanzas of the Ustavaiti Gatha (Yas. XLII- XLV), of which each stanza is five lines, except Haééad-aspa (Yas. XLV, 15), for that one is four lines; forty-one stanzas of the Spewta-mainyf Gatha (Yas. XLVI-XLIX), of which each stanza is four lines; twenty-two stanzas of the Vohd-khshathra (Yas. L), of which each stanza is three! lines; and nine stanzas of the Vahistdisti (Yas. LII), of which each stanza is four lines, except Itha-i (Yas. LII, 6), for that one is a stanza of five;—the amount of the foregoing * is 278 stanzas *.

CHAPTER XIV 4,

o. May it be in the name of God (yazd4n) and the good creation !

1. When they consecrate a sacred cake (drén4), and it becomes demon worship*®, what and how many ¢Azngs are not proper?

1 All MSS. have ‘four,’ and then add the exception about Itha-f to the account of this Gatha, instead of mentioning it in the details of the Vahist6isti; which blunder is here corrected.

® Reading kadmon yeheviinisné, but the latter word, with part of the ciphers which follow, is torn away in K2o0, and in M6 it is written so as to resemble the Avesta letters gnn gnn, which are unintelligible, though something like Pahl. yehevinisnd; there can, however, be little doubt as to the general meaning of the phrase.

8’ The number of lines is easily computed from the same details, as follows :—300 + 120 + 329 + 164 + 66 + 37 =I1016 lines, as stated in § 50, and as they still exist in the Gatha texts.

* This chapter is also found in Lr5, fols. r-4, and a Pazand version of §§ 1-3 exists in L22, fols.126, 127, and L7, fols. 78, 79.

5 That is, it becomes desecrated through some fault in the cere-

[s] Bb

370 sHAYAST LA-SHAYAST.

* This chapter is also found in Lr5, fols. r-4, and a Pazand version of §§ 1-3 exists in L22, fols.126, 127, and L7, fols. 78, 79.

5 That is, it becomes desecrated through some fault in the cere-

[s] Bb

370 sHAYAST LA-SHAYAST.

2. The decision is this:—Whoever knowingly consecrates a sacred cake with unpurified sacred twigs (baresém-i apddiydz)', or with a_ twig- bundle the number of whose twigs (tak) is Zoo many or /oo few, or of another plant not proper for sacred twigs; or holds the end of the twig-bundle to the north? azd utters the Avesta attentively; or who- ever consecrates with efficacy unawares, z¢ is not to be considered as uttered by him. 3. Mor by him who advertently or inadvertently takes a taste (£ashnik), not from the sacred cake with the butter (gatis-daé)*, du¢ from the frasast; or takes the prayer (vag)* zxwardly regarding that cake (dréné) before the officiating priest (z6t) takes a taste from the same cake; or shall utter the length of a stanza iz excess, and does not again make a beginning of the consecration of the sacred cake; or takes wp the

mony, for any ceremony, which is too imperfect for acceptance by the celestial beings, is supposed to be appropriated by the demons, as performed for their benefit (see Chap. IX, 5). Demon worship is a term also applied to many other evil actions which are supposed to give the demons special power over the perpetrator of them,

* See Chap. III, 32, note.

* The supposed direction of the demons (see Chaps. X, 7, XII, 18). When praying, a Parsi must face either the sun, or a fire or lamp ; and when the direction of the sun is. doubtful, or when it is nearly overhead, he must face to the south, even when he is in so low a latitude that the sun may be somewhat to the north of him.

* Which usually takes the place of the meat-offering mentioned in Chap. XI, 4-6, and is placed upon one of the cakes on the left side of the table during consecration, while the frasasts are the cakes on the right-hand side of the table (see Chap. III, 32, note).

* That is, prepares for eating by muttering the portion of the grace which is to be recited in a low murmur before eating (see Chap. III, 6, note). This clause is omitted in K2o.

CHAPTER XIV, 2-6, 371

dedication formula (shnfiiman6d)' 400 soon or foo late; or does not utter the Avesta for the fire when he sees the fire.

4. This is how it is when the period of the day (gas)? is retained, and how it should be when oxe may relinquish 2¢; that is, when even one of the stars created by Atiharmazd is apparent, 7 is re- tained, avd when not ?7¢ is relinquished. 5. It is Vand-Attharmazd* wo said that when, besides Tistar, Vanand, or Satavés*, one of the zodiacal stars (akhtarik) is apparent, z¢ is retained, and when not 2¢ is relinquished. 6. Zhere have been some who said that when, besides one of those three, three zodiacal s/ars are apparent, / is retained, and when not 2¢ is relinquished’®.

6. Zhere have been some who said that when, besides one of those three, three zodiacal s/ars are apparent, / is retained, and when not 2¢ is relinquished’®.

? See Chaps. III, 35, VII, 8.

? See Bund. XXV, 9. The text appears to refer to the transi- tion from the Ushahina to the Havani Gah at daybreak ; and as certain portions of the prayers are varied according to the period of the day, it is very necessary to know precisely when each period commences, so as to avoid vitiating the whole ceremonial by the use of a wrong prayer.

5 See Chap. I, 4, note.

* Three of the leading stars, probably Sirius, Fomalhaut, and Antares (see Bund. II, 7).

’ This chapter is followed (in both the old MSS. M6 and K20) by the Pahlavi text of the Patft-i Khf¢, or renunciation of one’s own sim, a translation of which will be found in Bleeck’s English version of the Avesta, London, 1864, III, pp. 159-162, derived from Spiegel’s German translation of the Pazand text. This trans- lation is fairly correct on the whole, although some passages might be improved, thus (p. 162), instead of ‘all sins which may attack the character of man [or] have attacked my character, if I, on account of much death, have not recognised the death,’ &c., we should read ‘of all sins which may become the lot of men, and have become my lot, on account of whose excessive number I do not know the number,’ &c.

Bb2

372 SHAYAST LA-SHAYAST.

Part II].—Appendix}.

CHAPTER XV 2,

1. Z¢ is revealed by a passage of the Avesta that Zarattist, seated before Atharmazd, always wanted information (v4%) from him; and he spoke to At- harmazd thus: ‘Thy head, hands, feet, hair, face, and tongue are in my eyes just like those even which are my own, and you have the clothing men have; give me a hand, so that I may grasp thy hand.’

2. Attharmazd said thus: ‘I am an intangible spirit; 2¢ is not possible to grasp my hand.’

3. Zaratist spoke thus: ‘Thou art intangible, and Vohtman, Ardavahist, Shatvairé*, Spendarmad, Hor- vadad, and Amerdédad are intangible, and when I depart from thy presence, and do not see thee zor even them—since of the person whom‘ I see and worship ¢here is something—should thou and the seven archangels be worshipped by me, or not 5?’

' This Appendix consists of a number of fragments found in the old MS. M6, and of somewhat the same character as the Shayast la-shayast, but they have no claim to be considered as a por- tion of that work, Excepting Chaps. XVIII, XIX, XXI, they are not found in the other old MS. K2o0, and beyond the fact that they must be more than five centuries old their age is quite uncertain, though some of them are probably older than others,

* This chapter follows the Patit-i Khfid in M6, and is also found in Lrg, fols. 16-28; for a Pazand version of it, see Laz, fols. 113-122, and L7, fols. 70-76.

* Written Shatréivar throughout this chapter; these six (see Bund. I, 26) with Atharmazd himself, are. the seven archangels.

16-28; for a Pazand version of it, see Laz, fols. 113-122, and L7, fols. 70-76.

* Written Shatréivar throughout this chapter; these six (see Bund. I, 26) with Atharmazd himself, are. the seven archangels.

* Reading mfin, ‘whom,’ instead of amat, ‘ when’ (see Bund. I, 7, note).

® Zaratfist is Coubtful whether he ought to worship beings of

CHAPTER XV, I~7. 373

4. Atharmazd said thus: ‘ They should be; | tell thee, O Zarattist the Spitaman! that each individual of us has produced his own one creation (dayak) for the world, by means of which they may set going in its body, in the world, that activity which they would exercise in the spiritual existence. 5. the world that which is mine, who am Atharmazd, is the righteous man, of Vohfiman are the cattle, of Ardavahist is the fire, of Shatvaird is the metal, of Spendarmad are the earth and virtuous woman, of Horvadad is the water, azd of Amerddad is the vegetation. 6. Whoever has learned' the care of all these seven, acts and pleases well, his soul never comes into the possession of Aharman and the demons; when he Aas exercised his care of them, he has exercised his care of the seven archangels, and ought to teach all mankind in the world.

7. ‘Whoever wishes to propitiate Adharmazd in the world, wishes to promote the things of Adhar- mazd; axd whoever he be, with whom Atharmazd ever is in every place (gds)’, it is necessary ‘hat he should *® propitiate the righteous man, in whatever

whose existence he had had no tangible evidence, when he no longer saw them; fearing, perhaps, that they might have been mere dreams or optical illusions. But he is told that each of these spiritual beings is the protector of one class of worldly existences, and that the proper treatment of these existences is a man’s best means of reverencing the spiritual beings interested in their welfare.

1 Or ‘taught,’ for the verb has both meanings.

2 Or ‘at all times;’ it is always doubtful whether gas means ‘time’ or ‘ place.’

8 Throughout this chapter a conditional meaning is given to the verbs by prefixing han4, aé, or 1 (all representing Paz. aé or e) to the present tense, instead of affixing it.

374 SHAYAST LA-SHAYAST.

has happened axd whatever occurs to him, and should act for his happiness, and afford him protec- tion from the vile. 8. Since the righteous man is a counterpart of Adharmazd the lord, avd when the righteous man acts it is caused by him who is Attharmazd, whoever propitiates the righteous man, his fame and welfare exist a long time in the world, and the splendour of Atharmazd and pleasure and joy become his own zz heaven (vahist).

9. ‘Whoever wishes to propitiate Vohiman in the world, axzd wishes to act for 4zs happiness, is 4e who wishes to promote the things of Vohiman; and it is necessary for him, so that Vohdman may be ever with him, ¢#a¢ he should propitiate, at every place (gAs) and time, the well-yielding (hfidhak) cattle, in whatever has happened azd whatever occurs, and should act for ¢4ezy happiness; and in the terrible days and the hurried times (g4s) which defa// them, he should afford them protection from the oppres- sive and idle. 10. He should not give them as a bribe to a man who is a wicked tyrant, é#¢ should keep ¢hem in a pleasant and warm locality and place (gas); and in summer he should provide them a store of straw and corn, so that it be not necessary to keep ¢Hem on the pastures (Aarak) in winter ; and he should not deliver them 2 for this pur- pose, that is, “So that I may give them up to the vile,” because it is necessary to give to the good; and he should not drive them apart from ¢heir young, and should not put the young apart from their mik. 11. Since they are counterparts of him (Vohiman) himself in the world, the well-yielding cattle, whoever propitiates those which are well- yielding cattle his fame subsists in the world, and

CHAPTER XV, 8—I5. 375

the splendour of Adharmazd becomes his own 7x the best existence’.

12, ‘Whoever wishes to propitiate Ardavahist in the world is 4e who wishes to promote his things; and it is necessary for him, so that Ardavahist may be with Azm at every place (gds) and time, ‘4a/ he should propitiate the fire of Adharmazd, in what- ever has happened and whatever occurs, avd should act for z/s happiness; he should not put upon ?7 wood, incense, and holy-water* which are stolen and extorted, and he should not cook at it a ration (b4- har) which is violently extorted from men. 13. For it is a counterpart of him (Ardavahist) himself in the world, the fire of Adharmazd; and whoever propitiates those which are fires of Adharmazd his fame subsists in the world, and the splendor of Attharmazd becomes his own zz heaven.

14. ‘Whoever wishes to propitiate Shatvairé in the world, and wishes to act for Azs happiness, is 4e who wishes to promote the things of Shatvairé; and whoever he be, it is necessary, so that Shatvairé may be with him at every place and time, “4a¢ he should propitiate melted metal*® at every place and time. 15. And the propitiation of melted metal is this, that he shall practise habits (aiyin6d) of the

1 See Chap. VI, 3.

2 Holy-water is not put upon the fire, for that would be sinful, but it is presented to the fire, and the outside of the fire-place is sprinkled or washed with it (see Haug’s Essays, p. 403). The ‘fire of Afharmazd’ means any fire, whether sacred or used for household purposes.

VI, 3.

’ The word may be read either aiyén or asin (Av. ayangh, Pers. Ayan, ahan, or 4hin), which is usually translated ‘iron,’ but also means ‘metal’ generally, as it certainly does here, and very probably likewise in B. Yt. I, 1, 5, Il, 14, 22.

376 SHAYAST LA-SHAYAST.

heart so unsullied and pure that, when they shall drop melted metal upon z¢, it does not burn. 16. And Atarépad son of Maraspend! even acted in this priestly fashion (dastébarih), so that the melted metal, when they drop z¢ upon the region (khan6) of Azs pure heart, becomes as pleasant to him as though? they were milking milk upon it. 17. When they drop z¢ upon the region of the heart of the wicked and sinners, it burns, and they die. 18. And one should not commit sin with metal, and with its burning ; and should not give gold and silver to the vile. 19. For it is a counterpart of Shatvairé him- self in the world for him, azd since he propitiates those which are melted metals, his fame subsists in the world, and the splendour of Atharmazd becomes his own 27 heaven.

20. ‘Whoever wishes to propitiate Spendarmad in the world, wishes to promote the things of Spend- armad; and whoever he be, it is necessary, so that Spendarmad may be with him, ¢4at he should pro- pitiate, at every place and time, the earth and virtuous woman, in whatever has happened and in whatever occurs, avd should act for her happiness. 21. For when he does not spread out (bard 14 véshéd) this earth, and it does not separate one piece from another, his body also zd? not be always

' The primate and prime minister of Shapfr II (a.p. 309-379), who is said to have undergone the ordeal of having melted metal poured upon his chest, in order to prove the truth of the Mazda- yasnian religion. ‘The metal used is generally called riff, ‘ brass,’ but here it is afyén, ‘iron,’ though a more fusible metal than either was, no doubt, used.

* Reading amat, ‘though,’ instead of mfin, ‘which’ (see Bund. I, 7, note).

CHAPTER XV, 16-25. 377

‘The metal used is generally called riff, ‘ brass,’ but here it is afyén, ‘iron,’ though a more fusible metal than either was, no doubt, used.

* Reading amat, ‘though,’ instead of mfin, ‘which’ (see Bund. I, 7, note).

CHAPTER XV, 16-25. 377

living upon 2¢ at every place and time’. 22. On account of the lodgment of Spendarmad in the earth, when a robber, violent and worthy of death, and wives who are disrespectful to ¢Ae?r husbands walk about in sinfulness in the world, and their husbands are active and virtuous, it becomes much distressed (zandik), 23. This, too, is declared, that, whenever this ear‘ becomes distressed (zanik), it is most so at the time when sinners worthy of death are most; for 2¢ is declared, when sinners worthy of death walk upon ?zé, z/s pain and uneasiness become as dis- tressing (ddskhvar) to it as the dead son on er bosom Zo a mother; avd the lodgment of Spend- armad in the earth is little zz that place whereon sinners worthy of death walk. 24. And her?* happi- ness arises from that place when they shall perform tillage and cultivation on it, and a virtuous son is born upon it, and they rear cattle upon it; and it is so one’s fame subsists in the world, and the splendour of Atharmazd becomes one’s own 7x heaven.

25. ‘ Whoever wishes to propitiate Horvadad and Amerdédad in the world, whereas that is necessary which promotes their things, whoever he be it is necessary ¢Aat he should propitiate, at every place and time, the water ‘and vegetation of Horvadad and Amerdédad, in whatever has happened and in

1 Meaning that the earth must be tilled in order to support its inhabitants, but there is some doubt as to the exact wording of the translation,

® Spendarmad is a female archangel; perhaps, however, the earth is meant here, as it is said to be most pleased by the exist- ence of fire-temples, dwellings of righteous people, cultivation, stables, and pastures (see Vend. III, 1-20).

378 SHAYAST LA-SHAYAST.

III, 1-20).

378 SHAYAST LA-SHAYAST.

whatever occurs, avd should seize upon those who consume azd steal water and vegetation!. 26. And he should not act oppressively, he should not walk the world in sinfulness, and should not bring bodily refuse (hikhar), dead matter (nas4i)’, or any other pollution to water; he should not destroy vegetation unlawfully, and should not give fruit to the idle and vile. 27. For when he commits sin against water and vegetation, even when it is committed against merely a single twig of it, and he has not atoned for it, when® he departs from the world the spirits of all the plants in the world stand up high in front of that man, and do not let him go to heaven. 28. And when he has committed sin against water, even when it is committed against a single drop of it, and he has not atoned for z/, that also stands up as high as the plants stood, and does not let him go to heaven. 29. Since they are counterparts of Hor- vadad and Amerddad themselves, the water and vegetation, whoever propitiates those which be water and vegetation, his fame subsists in the world, and a share of the splendour of Atharmazd becomes his 7m heaven,’

30. Adharmazd said this also to Zarattst, namely:

' Reading miin, ‘ who,’ instead of amat, ‘ when,’ and digend, ‘they steal,’ instead of dQgd (perhaps for dfigak, ‘ thievish’); and supposing the verb to be vakhdfinéd, ‘takes, seizes,’ and not vadfinéd, ‘ makes, acts. If the reverse be assumed, the transla- tion would be thus: ‘should act for their Aappiness. When they consume water and vegetation he should not act thievishly and oppressively,’

* For the meaning of hikhar and nas4f, see note on Chap. II, 30.

* Reading amat, ‘when,’ instead of m(in, ‘who’ (see Bund. I, 7, note),

CHAPTER XV, 26—xXVI, 2. 379

‘My will amd pleasure is ¢hat the observance and propitiation of these seven archangels shall be as / have told thee; and do thou, too, speak thus unto men, so that they may commit no sin and may not become wicked, and the splendour of Adharmazd may become their own 7” heaven.’

31. Completed in peace, pleasure, azd joy’.

CHAPTER XVI.

o. In the name of God (yazdan) I write a para- graph (baba) where the sins which are as it were small are mentioned one dy one.

1. The least sin is a Farman; avd a Farman is three coins of five annas’*, some say three coins. 2. An Agerept is, as regards whatever weapon (snés) men strike with in the world, whenever the weapon is taken in hand; and taken up by axy one four finger-dreadths from the ground 7¢ zs the root® of an

1 This is the most usual concluding phrase of short Pahlavi texts, and indicates that this account of the best mode of propiti- ating the archangels is to be considered as a separate text. It is followed in M6 by the paragraphs which constitute the next two chapters.

It is followed in M6 by the paragraphs which constitute the next two chapters.

* Reading 3 nfim4i-i 5 Anak, but this is uncertain, and if correct must have been written in India, as the anna is an Indian coin worth nearly three halfpence. The coin of five annas was probably a dirham, as the dirham being about fifty grains of silver (see note on gfigan in Chap. I, 2), and the rip? having formerly been less than 180 grains in Gugarat, the former would be nearly five-sixteenths of the latter, that is, five annas. It may, therefore, be assumed that the amount of the Farman is here taken at three dirhams, as in Chap. XI, 2; but in § 5 it appears to be 34 dirhams, and in Chap. I, 2 as much as sixteen dirhams.

$ See Chap. II, 69, note.

380 sHAYAST LA-SHAYAST.

Agerept for him; and the retribution and punish- ment for an Agerept should be fifty-three dirhams (gtigan)}, 3. When the weapon turns downwards zt zs the root of an Avédirist for him, and his sen- tence (dina) is to be changed; his retribution and punishment should be seventy-three dirhams’, which is when anything further occurs. 4. When he shall lay the weapon on amy one z zs the root of an Arediss for 47m, and his retribution azd punishment are thirty stirs; if the wound thereby made by him be one-fifth of a span (dist)* z¢ zs no root of an Aredts for him, and his retribution azd punishment are the same thirty stirs.

5. I write the degrees of sin:—A Sréshé-4aranam* is three coins and a half, a Farman is a Sréshé- karandm, an Agerept is sixteen stirs, an Avdirist is twenty-five stirs, an Aredds is thirty, a Khér is sixty, a Bazdi is ninety, a Yat is a hundred and eighty, avd a Tandpthar is three hundred’.

6. The good works which are in the ceremonial

* § 5 says sixteen stirs, which, if equivalent to these fifty-three dirhams, would imply 3,‘ dirhams to the stir, instead of four as usually stated (see Chap. I, 2). The amounts mentioned in Chaps. I, 2, XI, 2 are very different.

* § 5 says twenty-five stirs, which, at 3,5, dirhams to the stfr (as in the case of Agerept), would be very nearly eighty-three dirhams, which is probably the number we ought to read in the text, and also, possibly, in Chap. XI, 2.

* The dist is a span of ten finger-breadths (about 7} inches) between the thumb and middle finger (see Bund. XXVI, 3, note).

* See Chap. IV, 14, note. Comparing the amount here men- tioned with that of the Farman in § 1, the Sréshé6-4arandm, which is here made equal to the Farman, appears to amount to 34 dir- hams, which agrees very nearly with the statement in Chap. X, 24, but differs from that in Chap. XI, 2.

° For similar scales of degrees, see Chaps. I, 2, XI, 2.

CHAPTER XVI, 3-6. 381

X, 24, but differs from that in Chap. XI, 2.

° For similar scales of degrees, see Chaps. I, 2, XI, 2.

CHAPTER XVI, 3-6. 381

worship of the sacred beings (yazisn-i yazdan):— Consecrating a sacred cake (drén)' is a good work of one Tandpdhar ?; a form of worship (yast)* is a hundred Tandpthars; a Visparad* is a thousand Tanapthars; a Dé-hdmast® is ten thousand; a Dvazdah-hémast is a hundred thousand, and the merit (kirfak) of every one which is performed with holy-water is said ¢o de a hundred to one; a Had- dkht® is two thousand Tandpthars, axzd with holy- water it becomes a hundred to one’.

+ See Chap. III, 32. The Persian Rivfyats explain that this is when the proper ritual is merely recited, without using the sacred twigs and other ceremonial apparatus; when the twigs are used the merit is ten times as great.

* That is, sufficient to counterbalance a Tanfpfhar sin (see Chap. I, 1, 2).

* A Yast is a formula of praise in honour of some particular angel; when recited with all the accessories of sacred twigs and other ceremonial apparatus, the merit is ten times as great as is mentioned in the text.

* The Visparad service includes the Yasna, and when performed with the use of the sacred twigs, holy-water, and other ceremonial apparatus the merit is ten times as great as here stated; some authorities say it is a hundred times as great.

5 This kind of Hémast is not mentioned in Dastir JamAspji’s explafation of this species of religious service (see B. Yt. II, 59, note); it occurs, however, in the Nfrangistan as a distinct kind, though called merely HémAst in the Persian Rivayats.

* See B. Yt. IM, 25.

7 The merits of other prayers and ceremonies are detailed in the Persian Rivdyats; thus, that of the ordinary recital of a Vendidad (which includes both Yasna and Visparad) is sixty thousand Tana- pfhars, and when with sacred twigs and holy-water it is a hundred thousand ; that of the recital of any Nydyis (see Chap. VII, 4), or of taking and retaining a prayer (vag, see Chap. III, 6) inwardly, is one Tanapfibar.

382 SHAYAST LA-SHAYAST.

CuapTeR XVII.

1. This, too, Zaratfist asked of Aftharmazd, that is: ‘Which is the time when oe must not eat meat ?’

2. Atharmazd gave a reply thus: ‘In a house when a person shall die, until three nights are com- pleted, nothing whatever of meat is to be placed on a sacred cake (drén) therein and in 2¢s vicinity’ ; but these, such as milk, cheese, fruit, eggs, and pre- serves, are to be placed; aud nothing whatever of meat is to be eaten dy his relations*. 3. In all the three days it is necessary to perform the ceremonial (yazisn) of Srésh for this veason, because Srésh will be able to save his soul from the hands of the demons for the three days*; and when one con-

3. In all the three days it is necessary to perform the ceremonial (yazisn) of Srésh for this veason, because Srésh will be able to save his soul from the hands of the demons for the three days*; and when one con-

? Reading va hamgédshak, the latter word being apparently used in a parallel passage in Pahl. Vend. VIII, 64 in old MSS.; this reading is, however, somewhat doubtful here, and perhaps we ought to read ‘on a sacred cake in that roofed place (pavan zak vamkinfh) ;’ the last word being a possible term for ‘roofing’ as it stands, though it may be a miswriting of vampés (Pers. bampds, ‘ roofing ’).

* The Parsis, nowadays (Dastfir Hoshangji says), do not cook for three days under a roof where a death has occurred, but obtain food from their neighbours and friends; but if the cookroom be under a separate roof, as often happens in India, they have no objection to cooking there.

* The soul is supposed to hover about the body for the first three nights after death, during which time it has to rely upon the angel Srésh (see Bund, XXX, 29) for protection from the demons, which the angel, it is presumed, will afford more efficiently if properly propitiated by the surviving relatives. At the third dawn after death (that is, the dawn of the fourth day inclusive of the day of death) the soul is supposed to depart finally for the other world (see AV. IV, 8-36, XVII, 5-27).

CHAPTER XVI, I-6. 383

Ne nt ne

stantly performs a ceremonial af every period (gas)’ in the three days 7¢ is as good as though they should celebrate the whole religious ritual (hamak din6) at one time. 4. And after the third night, a¢ dawn, one is to consecrate three sacred cakes (drén), one for Rashnt and Astdd, the second for Vaé the good’, and the third for the righteous guardian spirit (ardai fravard); and clothing®

to be placed upon the sacred cake of the righteous guardian spirit. 5. For the fourth day it is allow- able to slaughter a sheep‘, avd the fourth day the ceremonial (yazisn) of the righteous guardian spirit is to be performed; and afterwards are the tenth- day, the ‘monthly, and, then, the annual ceremontes ; and the first monthly is exactly on the thirtieth day, and the annual on the particular day. 6. When he

? These periods of the day are five in summer, and four in winter (see Bund. XXV, 9, 10).

* The usual name of the angel Ram (the Vayu of Ram Yt.) who, with the angels Rashnfi and Ast&d, is supposed to be sta- tioned at the Ainvad bridge, where the soul has to give an account of its actions during life shortly after the dawn following the third night after death (see AV. V, 3, CI, 21, note, Mkh. II, r1r5).

V, 3, CI, 21, note, Mkh. II, r1r5).

® This clothing must be new and good, and is supposed to be supplied to the spirit to prevent its appearing unclothed in the other world, where the clothing of the soul is said:to be formed ‘out of almsgivings’ (Chap. XII, 4); to fulfil which condition the clothes provided are presented to the officiating priests (see Sad- dar Bundahis LXXXVII).

* Or ‘ goat.’

5 That is, on the exact anniversary of the death; the sentence is rather obscure, but this appears to be the meaning. With regard to the ceremonies after a death, the Persian Rivayats give more details, which may be summarized as follows :—On each of the first three days a Srésh Yast is performed and a Srésh Drén consecrated (see Chap. III, 32, note). On the third night, in the middle of the Aiwisrfithrem G4h (dusk to midnight), a renuncia-

384 SHAYAST LA-SHAYAST.

shall die a¢ a place distant from that where the information arrives, when the three days’ ceremonies (satdih) are celebrated a¢ that place where he shall die z¢ is well, when not, their celebration is ¢o de at this place, avd from the time when the information arrives, until three nights are completed, it is neces- sary to perform the ceremonial of Srdésh, and after three days and nights it is necessary to perform the ceremonial of the righteous guardian spirit.’

7. Jn one place z¢ is declared, that of him whose begetting is owing to the demons, of him who com- mits sodomy, and of him who performs the religious rites (dind) of apostasy, of none of the three do

Jn one place z¢ is declared, that of him whose begetting is owing to the demons, of him who com- mits sodomy, and of him who performs the religious rites (dind) of apostasy, of none of the three do

tion of sin is performed in the house of the deceased; and in the Ushahin G4h (midnight to dawn) four Dréns are consecrated, one dedicated to the good V4é (N4-t veh), one to Rashn and Astéd, one to Srésh, and one to the righteous (ash64n), and in front of the last are placed new and clean clothes with fruit, but without an egg. On the fourth day, at sunrise, the Dahman Afringan (Yas. LIX) is recited, and then the Khfrshéd and Mihir Nydyis, after which the people in the house can first eat fresh- cooked meat. During the fourth day also the Yast of the righteous is performed, and the Drén of the righteous is consecrated ; and the same again on the tenth day, together with the recitation of the Dahman Afringan. On the thirtieth day the Sirézah (praise of the thirty days) is to be celebrated, with the dedication to the thirty days; thirty-three beans (Ifivak) and thirty-three eggs, with fruit, being placed in front of the Drén, which is consecrated in the presence of fire; and, afterwards, the assistant priest conse- crates a Drén for Srésh. The next day the chief priest consecrates a Drén for the righteous; a suit of clothes and fruit being placed in front of the Drén. And each day a Yast of the righteous is performed, a Drdn of the righteous is consecrated, and an Afringan recited. On the same day every month the same Yast, Drdn, and Afring4n are celebrated ; a priest also undergoes the Bareshnim for the deceased, a Géti-kharid (see Bund. XXX, 28) is per- formed, and three Vendidads dedicated to Srésh. On each day at the end of a year the Sirdzah Yast is performed, and a Dron

CHAPTER XVII, 7~—9. 385

they restore the dead!, for this reason, because he whose begetting is owing to the demons is himself a demon *, and the soul of him who commits sodomy will become a demon®, and the soul of him who performs the religious rites of apostasy will become a darting snake *,

8. This, too, is revealed by the Avesta®, that Atharmazd spoke thus: ‘Give ye up the persons of all men, with the submissiveness of worshippers, to that man ¢o whom the whole Avesta and Zand is easy °, so that he may make you acquainted with duties and good works ; because men go to hell for this reason, when they do not submit ‘Aer persons to priestly control (aérpatistan), and do not be- come acquainted with duties and good works.’

9. Query :—There is an action which, according to the Avesta’, is not good for a person to do, and the sentence of ‘worthy of death’ is set upon z/; for’ one's better preservation is ove not to do that action,

Query :—There is an action which, according to the Avesta’, is not good for a person to do, and the sentence of ‘worthy of death’ is set upon z/; for’ one's better preservation is ove not to do that action,

dedicated to the thirty days is consecrated, thirty-three beans being placed, with one Drén, one Frasast (see Chap. II, 32, note), one pentagonal Drén as the sun, one crescent-shaped as the moon, thirty-three eggs, and fruit, in front of the Drén, which is conse- crated in the presence of fire; afterwards, the assistant priest consecrates a Dron for Srdsh, and recites the Dahman Afring4n, and the next day the chief priest consecrates a Drén for the righteous, a suit of clothes being placed before the Drdén, and recites the Dahman Afringdn.

1 That is, there is no resurrection for them.

* And, therefore, not immortal according to the Parsi faith.

§ Compare Vend. VIII, 98-106.

* Which being a creature of the evil spirit is doomed to de- struction.

> But it is doubtful if the passage be extant.

® That is, the man who knows the whole scripture and com- mentary by heart.

7 Reading pavan Avistak, instead of Avistak pavan,

[5] cc

386 SHAYAST LA-SHAYAST.

or to accomplish avd urge z¢ on, for the advance of religion in a state of uncertainty (var-hémandih)? 10. The answer is this, that when they act well for their better preservation ¢here is no fear, on account of acting well, but ove is not to forsake that', too, though z¢ be not goodness; a forsaken duty is very bad, for a contempt of it enters into one.

11. This, too, is declared, that Zaratist enquired of Atharmazd thus: ‘From what place do these people rise again ? from that place where they first went into ¢#ezr mothers, or from that place where the mothers have given ¢hem birth, or from that place where ¢hety bodies happen ¢o de (afftéd) ?’ 12. Adharmazd gave a reply thus: ‘ Not from that place where they have gone into ¢4ezr mothers, nor from that place where they have been born from theiy mothers, nor from that place where (¢heir bodies and flesh happen Zo ée, for they rise from that place where the life went out from their bodies.’ 13. And this, too, he asked, that is: ‘Whence do they raise? 42m again who is sus- pended from anything, avd shall die in the air?’ 14. The reply was: ‘From that place where his bones and flesh first fall to the ground; hence, ex- cept when he shall die on a divan (g4s) or a bed (vistarg), before they carry him away, whatever 7/

* The religion in a position of difficulty appears to be the meaning, but the reply to this question of casuistry is by no means clear.

* Literally, ‘they rise,’ both here and in the next section, but the change to the plural number is perplexing, unless it refers to those who prepare the resurrection of the dead (Bund. XXX, 4, 7, 17), as here assumed by reading ‘they raise.’

CHAPTER XVII, IO—XVIII, 3. 387 2s, a fragment ' is to be taken and to be laid across his limbs; for when the usage is not so, they raise him again from that place where his body arrives at the ground.’

15. Completed in peace, pleasure, and joy*.

CHAPTER XVIII3.

1. It is said in revelation that Aéshm‘ rushed into the presence of Aharman®, and exclaimed thus: ‘I we/d not go into the world, because Atharmazd, the lord, has produced three things in the world, to which it is not possible for me to do anything whatever.’

2. Aharman exclaimed thus: ‘Say which are those three things.’

3. Aéshm exclaimed thus: ‘ The season-festival

' Apparently a fragment of the place whereon the death took place is meant by kad&am-1 parak.

* The miscellaneous passages which follow Sls. in M6 terminate at this point, which is the end of the first volume of that MS. The next three chapters are taken from the latter end of the other volume of M6.

* Both this chapter and the next are also found in K2o, the first being placed before the first part of Sls., and the second before the second part. Chap. XVIII also occurs in Dastir Jam4spji’s MS. of the Bundahis, just after Chap. XXXIV of that text (see Introduction, p. xxx), and a Pazand version of it occu- pies the same position in L7 and L22, and is translated by Justi as the last chapter of the Bundahis, in his German translation of that work (see Introduction, p. xxvi).

* The demon of wrath (see Bund. XXVIII, 15-17).

5 See Bund. I, 3. Aéshm, as the chief agent of the evil spirit in his machinations against mankind, rushes into his master’s presence in hell to complain of the difficulties he encounters.

CC 2

388 SHAYAST LA-SHAYAST.

(gdsAnbar)!, the sacred feast (myazd), and next- of-kin marriage (khvétik-das),’

I, 3. Aéshm, as the chief agent of the evil spirit in his machinations against mankind, rushes into his master’s presence in hell to complain of the difficulties he encounters.

CC 2

388 SHAYAST LA-SHAYAST.

(gdsAnbar)!, the sacred feast (myazd), and next- of-kin marriage (khvétik-das),’

' See Bund. XXV, 1, 3, 6. The six Gahanbars or season- festivals are held, respectively, on the 45th, ropth, 180th, 2roth, 2goth, and 365th days of the Parsi year. An explanation of the cause of the inequality of these intervals has been proposed by Mr. Khurshedji Rustamji Cama, which is well worthy of attention, and appears to have been first published in 1867 in Nos. 7 and 8 of his Zartosti Abhyas. His view is that the mediaeval Zoroastrians, beginning their year at the vernal equinox (Bund. XXV, 6, 13, 21), recognised originally only two seasons, a summer of seven months and a winter of five (Bund. XXV, 7), and they held a festival, not only at the end of each season, that is, on the 21oth and 365th days of their year, but also in the middle of each season, that is, on the ro5th and 2goth days of their year. ‘That these two latter were mid-season festivals is proved by their Avesta names, Maidhy6- shema and Maidhyairya, beginning with the word maidhya, ‘middle.’ Later on, the Zoroastrians divided their year into four equal seasons, spring, summer, autumn, and winter (Bund. XXV, 20), and without interfering with their old festivals, they would, no doubt, have wished to celebrate the end and middle of each of their new seasons. The ends of these four seasons occur on the goth, 180th, 270th, and 365th days of the year, and their mid- points are the 45th, 135th, 225th, and 320th days; but the Zoro- astrians already held a festival on the 365th day, and celebrated midsummer and midwinter (the 135th and 320th days of their new calendar) on the 1osth and 2goth days of their year, and they would consider the goth, 225th, and 270th days too close to their old festivals of the rosth, 210th, and 2goth days to allow of the formér being held as new festivals; so that they would have only the midspring festival, on the 45th day, and that of the end of summer, on the 180th day, to add to their old festivals. It may be objected that the end of summer was already celebrated on the 21oth day, and, for this reason, it is more probable that the festi- vals were intended to celebrate the beginnings and mid-points of the seasons, rather than their ends and mid-points. According to this view, the six season-festivals were intended, respectively, to celebrate midspring, midsummer, the beginning of autumn, the beginning of winter, midwinter, and the beginning of spring. That they were also intended to commemorate, respectively, the

CHAPTER XVIII, 4. 359

According to this view, the six season-festivals were intended, respectively, to celebrate midspring, midsummer, the beginning of autumn, the beginning of winter, midwinter, and the beginning of spring. That they were also intended to commemorate, respectively, the

CHAPTER XVIII, 4. 359

4. Aharman exclaimed thus: ‘Enter into the season-festival! if one of those fresené shall steal a single thing the season-festival is violated, and the affair is 2 accordance with! thy wish; enter into the sacred feast*! if only one of those presen? shall chatter the sacred feast is violated, and the affair is 7¢ accordance with thy wish; éu¢ avoid next-of-kin mar- riage*! because I do not know a remedy for it; for whoever as gone four times near to 7 wi// not become parted from the possession of Afiharmazd and the archangels *.’

creations of the sky, water, earth, vegetation, animals, and man, is a belief of later times, derived probably from a foreign source.

1 Reading pavan, ‘ with,’ instead of bar4, ‘beyond,’ as in the next clause of the sentence (see p. 176, note 5).

2 By the sacred feast is meant the consecration of sacred cakes, with meat-offerings and the recital of the Afringdns or blessings (see Chaps. III, 32, XI, 4).

* By next-of-kin marriage Parsis nowadays understand the marriage of first cousins, which they consider a specially righteous act; and the passages in Pahlavi texts, which appear to approve of marriages between brother and sister, father and daughter, and mother and son, they explain as referring to the practices of here- tics (see Dastir Péshdétan’s English translation of the Dinkard, p. 96, note). How far this explanation may be correct has not been ascertained, for the passages in question are rather obscure, and have not been thoroughly examined, But it is quite con- ceivable that the Parsi priesthood, about the time of the Muham- madan conquest (when the practice of next-of-kin marriage was most extolled), were anxious to prevent marriages with strangers, in order to hinder conversions to the foreign faith; and that they may, therefore, have extended the range of marriage among near relations beyond the limits now approved by their descendants.

* The object of this chapter is evidently to extol the religious merit of next-of-kin marriage. A Persian version of the passage, contained in M5, fols. 54, 55, adds the following details: ‘ There- fore it is necessary to understand, that the chief next-of-kin mar- riage is that of a sister's daughter and brother’s son; a medium

390 SHAYAST LA-SHAYAST.

CHAPTER XIX.

1. The Yathd-ahf-vairy6 ' formulas that are necessary in each place, and how /¢/ey are to be spoken in performing anything ?.

CHAPTER XIX.

1. The Yathd-ahf-vairy6 ' formulas that are necessary in each place, and how /¢/ey are to be spoken in performing anything ?.

2. One dy him who goes forth to an assembly, or before grandees and chieftains, or on any busi- ness; or when he goes to ask for what he wants (val khvahisn6); also when he quits any business; in each of these situations eis to say only one formula, so that his business may proceed more promptly *.

next-of-kin marriage is that of a brother’s son anda younger(digar) brother’s daughter, or of a sister’s son and a younger sister’s daughter; and inferior to a medium next-of-kin marriage is that of a sister’s son and a younger brother’s daughter. It is necessary to know that any person who contracts a next-of-kin marriage, if Azs soul be fi/ for hell, will arrive among the ever-stationary (see Chap. VI, 2), if it is one of the ever-stationary it will arrive at heaven. Another particular is to be added; if any one, in departing, settles and strives for the next-of-kin marriage betrothal (paivand) of a next brother it is a good work of a thousand Tanfpfihars; if any one strives to break off a next-of-kin marriage betrothal he is worthy of death.’

' See Bund. I, 21.

* It appears from the ninth book of the Dinkard, that the con- tents of this chapter are derived from the first fargard of the Sfidkar Nask (see B. Yt. I, 1, note), The account given by the Dinkard contains fewer details, but, so far as it goes, it is in accord- ance with our text, except that it seems to transfer the object of § 10 to § 12, and removes the objects of §§ 12, 13 one step onwards ; it also adds ‘going on a bridge’ to § 2. The Persian Rivayat of Bahman Pfngyah gives further details, as will be mentioned in the notes below.

* The Persian Rivayat adds to these occasions, when he goes on the water, or a river, or goes to borrow, or to ask repayment of a loan, or goes out from his house, or comes into it.

CHAPTER XIX, I-6. 391

3. That a blessing (afrind) may be more benedic- tory, for this reason one utters two formudas; for there are two kinds of blessing, one is that which is in the thoughts', and one is that wh'ch is in words.

4. Four are for coming out more thankfully when at a season-festival *.

5. Five éy Aim who goes to atone for sin, in order to expel the fiend; because it is necessary to un- dergo punishment by the decision (dastébarih) of these five persons, the house-ruler, the village-ruler, the tribe-ruler*, the province-ruler, and the supreme Zaratist; and five Ashem-vohis* are to be uttered by him at the end.

6. Six éy Aim who goes to seek power, and to battle, so that he may be more successful.

1 The words pavan minisn are guessed, for this first clause ‘s omitted by mistake in M6, and these two words are illegible in K20, except part of the last letter.

2 K2o substitutes for val, ‘at,’ the following mutilated phrase :

1 The words pavan minisn are guessed, for this first clause ‘s omitted by mistake in M6, and these two words are illegible in K20, except part of the last letter.

2 K2o substitutes for val, ‘at,’ the following mutilated phrase :

. axnhau khshap6é kadarkat pavan kadadrfaf] madam vazlinéd radih-i; the portion in brackets being evidently a frag- ment from the Hadékht Srésh Yt. 5 with Pahlavi translation (a passage which treats of the efficacy of reciting the Yathai-aho- vairyd). Ifthis fragment be not merely a marginal gloss, which has crept into the text by mistake, we must translate the whole section as follows: ‘ Four are for the more thankful coming out of the liberality of a season-festival, when the fassaye, “ en that day nor on that night comes ¢here anything whatever on any one,” goes on.” The Dinkard has merely: ‘Four by Am who is at the invocation of the chiefs ef crea/ion and the celebration of a season- festival.’ The Persian Rivdyats omit the section altogether.

$ This person is omitied both in M6 and K2o0, but he is wanted to make up the five. This section is omitted by the Persian Rivayats.

* See Bund. XX, 2. These are to be recited after the punish- ment is over.

392 SHAYAST LA-SHAYAST.

7. Seven éy him who goes to perform the worship of God (yazdan), so that the archangels may come more forward! at the worship.

8. Eight 4y Aim who goes to perform the cere- monial of the righteous guardian spirit.

9. Nine éy him who goes to sow corn; these he utters for this veasoz, because the corn will ripen (raséd) in nine months, azd so that the corn may come forward he will make the mischief of the noxious creatures less ’.

10. Ten éy Aim who goes to seek a wife, so that the presents may be favourable for the purpose. 11. Ten éy him who wishes to allow the male access to beasts of durden and cattle, so that it may be more procreative *.

12. Eleven éy zm who goes to the lofty moun- tains, so that the glory of mountains and hills may bless him and be friendly *.

13. Twelve éy him who goes to the low districts, so that the glory of that country and district may bless him and be friendly °.

14. Thirteen é4y 42 who shall become pathless ; at that same place he shall utter ¢hem; or dy him

' Or ‘may arrive earlier;’ there being seven archangels has suggested the number seven. This section and the next are omitted by the Persian Rivayats.

* The Persian RivAayats add general cultivation, planting trees, and cohabitation with one’s wife.

* Instead of §§ ro, 11 the Persian Rivayats have buying quadru- peds, and driving pegs into the ground for picketing them.

* The Persian Rivayats substitute conference with a maiden, seeking a wife, giving one’s children in marriage, and obtaining anything from another.

° The Persian Rivayats add going up hills, mounting anything lofty, going on a bridge, and losing one’s way.

* The Persian Rivayats substitute conference with a maiden, seeking a wife, giving one’s children in marriage, and obtaining anything from another.

° The Persian Rivayats add going up hills, mounting anything lofty, going on a bridge, and losing one’s way.

CHAPTER XIX, 7—XX, I. 393

who shall pass over a bridge and a river, so that the spirit of that water may bless him?!; because the Yatha-ahi-vairy6 is greater and more successful than everything in the Avesta as to all rivers, all wholesomeness, and all protection.

15. Religion is as connected with the Yathd-aha- vairy6 as the hair is more connected with the glory of the face; any one, indeed, would dread (samad) to separate hairiness avd the glory of the face.

CHAPTER XX 2,

1. Zz one place it is declared that it is said by revelation (dind) that a man is to go as much as possible (Aand vés-ast) to the abode of fires*, and the salutation (niydyisn6) of fire* is to be per- formed «7/2 reverence ; because three times every day the archangels form an assembly in the abode of fires, and shed good works and righteousness there; and then the good works and righteousness, which are shed there, become more lodged in the body of 27m who goes much thither, and performs many salutations of fire «// reverence.

1 The Persian Rivdyats substitute going to and entering a city or town; they also add twenty-one recitations on setting out on a journey, so that the angel Bahram may grant a safe arrival.

* The contents of this chapter conclude the MS. M6; a few lines even: having been lost at the end of that MS., though pre- ‘served in some of- its older copies. A more modern copy, in the MS. No. 121 of the Ouseley collection in the Bodleian Library at Oxford, contains §§ 4-17, appended to the Bundahis. Complete P:izand versions, derived from M6, occur in L7 and L22, immedi- ately following the Pazand of Chap. XVIII.

* The fire-temple.

‘ That is, the Atis Nydyis is to be recited.

394 SHAYAST LA-SHAYAST.

2. This, too, that the nature of wisdom is just like fire; for, in this world, ¢here is nothing which shall become so complete as that thing which is made with wisdom; and every fire, too, that they kindle and one sees from far, makes manifest what zs safe and uninjured (airakht); whatever is safe in fire is safe for ever, and whatever is uninjured in fire is uninjured for ever.

3. This, too, that a disposition in which is no wisdom is such-like as a clear, unsullied (an4htk) fountain which is choked (bast) and never goes into use; and the disposition with which /¢4ere is wisdom is such-like as a clear, unsullied fountain, over which an industrious man stands azd takes z¢ into use; cultivation restrains 2/, and it gives crops (bar) to the world.

4. This, too, that these three things are to be done by men, to force the demon of corruption (nastis)' far away from the body, to be steadfast in the religion, and to perform good works. 5. To force the demon of corruption far away from the body is this, that before the sun 4as come up one is to wash the hands? and face with bull’s urine and water; to be steadfast in the religion is this, that one is to reverence the sun*; and to perform good works is this, that ove is to destroy several noxious creatures.

6. This, too, that the three greatest concerns of men are these, to make him who is an enemy a friend, to make him who is wicked righteous, and to make him who is ignorant learned. 7. To make

1 See Chap, II, r. 2 See Chap. VII, 7. * See Chap. VII, 1-6.

CHAPTER XX, 2—I1. 395

an enemy a friend is this, that out of the worldly wealth one has before him he keeps a friend in mind ; to make a wicked ove righteous is this, that from the sin, whereby he becomes wicked, ove turns him away; and to make an ignorant ove learned is this, that oxe is to manage himself so that he who is ignorant may learn of him.

8. This, too, Aat the walks of men are to be directed chiefly to these three places, to the abode of the well-informed, to the abode of the good, and to the abode of fires’. 9. To the abode of the well-informed, that so ove may become wiser, and religion be more lodged in ome’s person; to the abode of the good for this eason, that so, among good and evil, he may thereby renounce the evil and carry home ¢4e good*; and to the abode of fires for this veason, that so the spiritual fiend may turn away from him.

10. This, too, that 4e whose actions are for the soul, the world is then his own, and the spiritual existence more his own; and 4e whose actions are for the body, the spiritual existence has him at pleasure, avd they snatch the world from him compulsorily.

11. This, too, that Bakht-dfrid* said, that every Gatha (gasdn)* of Aftharmazd has been an opposi-

1 The fire-temple.

* Assuming that the word sapirih, ‘ the good,’ has been omitted by mistake; the sentence appearing to be unintelligible without it.

5 See B. Yt. I, 7.

* The word gAs4n being plural, Gatha must be taken in its collective sense as an assemblage of hymns. The word can also be read dahtsn, ‘creation,’ but this meaning seems improbable here.

396 SHAYAST LA-SITAYAST.

tion of the one adversary, and the renunciation of szz (patitik)! for the opposition of every fiend.

The word can also be read dahtsn, ‘creation,’ but this meaning seems improbable here.

396 SHAYAST LA-SITAYAST.

tion of the one adversary, and the renunciation of szz (patitik)! for the opposition of every fiend.

12. This, too, that, regarding the world, anxiety is not to be suffered, it is not to be considered as anything whatever, and is not to be let slip from the hand. 13. Anxiety is not to be suffered for this reason, because that which is ordained will happen ; it is not to be considered as anything whatever for this reason, because should it be expedient it is necessary to abandon z¢; and it is not to be let slip from the hand for this veason, because it is proper, in the world, to provide a spiritual evestence for oneself.

14. This, too, that the best thing is truth, and the worst thing is deceit; and ¢here is he who speaks true and thereby becomes wicked, and ¢here is he who speaks false avd thereby becomes righteous.

15. This, too, that fire is not to be extinguished *%, for ‘47s is a sin; and ¢here is he who extinguishes it, and is good.

16. This, too, is declared, that nothing is to be given to the vile; and ¢here is he 6y whom the best and most pleasant ragout (khirdik) is to be given to the vile.

17. On these, too, is the attention of men éo de fixed, because there is a remedy for everything but death, a hope for everything but wickedness, every- thing will lapse * except righteousness, it is possible

' That is, the Patit or formula of renunciation (see Chap. IV, 14).

? Literally, ‘ killed.’

' M6 ends at this point, the next folio being lost. The re- mainder of the chapter has been recovered from a copy in Bombay, checked by the Paz, MSS. Lz and Lzza, all of which must have

CHAPTER XX, 12—XXI, 2. 397

to manage everything but temper (géhar), and it is possible for everything to change but divine pro- vidence (bak6-bakht6),

18. This, too, is declared, that Frédin' wished to slay Az-i Dahak?*, déu¢ Adharmazd spoke thus: ‘Do not slay Azm now, for the earth will become full of noxious creatures.’

‘Cuapter XXI4.

1. | write the indication of the midday shadow: may it be fortunate !

2. Should the sun come‘ into Cancer ¢he shadow is one foot of the man, a@é the fifteenth degree of Cancer z/ is one foot; wen the sun is at Leo ?77¢ is

been derived from M6 before it lost its last folio; whereas the MS. No. 121 of the Ouseley collection at Oxford, which ends at the same point, must have been written after the folio was lost.

' See Bund. XXXI, 7.

2 See Bund. XXIX, 9, XXXI, 6, B. Yt. II, 55-61.

* The contents of this chapter, regarding the lengths of midday and afternoon shadows, immediately follow a tale of Gdst-i Fry4nd, which is appended to the book of Arda-Viral’s journey to the other world, both in M6 and K2o. As will be seen from the notes, these details about shadows were probably compiled at Yazd in Persia, as they are suitable only for that latitude.

As will be seen from the notes, these details about shadows were probably compiled at Yazd in Persia, as they are suitable only for that latitude.

* Reading 4yad-ae (a very rare form), or it may be intended for hOmanéae, ‘ should it be,’ but it is written in both MSS. exactly like the two ciphers for the numeral 5. Mulla Firdz in his Avigeh Din, p. 279 seq., takes 5 kKhadtik p4i as implying that the shadow is under the sole of the foot, or the sun overhead; but neither this reading, nor the more literal ‘ one-fifth of a foot,’ can be recon- ciled with the other measures; though if we take 5 as standing for pangak, ‘the five /ves or sole,’ we might translate as follows : ‘When the sun is at Cancer, ‘he shadow is the sole of one foot of the man,’

398 SHAYAST LA-SHAYAST.

one foot and a half, a¢ the fifteenth of Leo z¢ is two feet; when the sun is at Virgo z¢ is two feet and a half, a¢ the fifteenth of Virgo z¢ is three feet and a half; af Libra z¢ is four! feet and a half, a¢ the fif- teenth of Libra z¢ is five feet and a half?; a¢ Scorpio ?¢ is six feet and a half, a/ the fifteenth of Scorpio z¢ is seven® feet and a half; a¢ Sagittarius z¢ is eight feet and a half, a¢ the fifteenth of Sagittarius z¢ is nine feet and a half; a¢ Capricornus z¢ is ten feet, at the fifteenth of Capricornus 7¢ is nine * feet and a half; a¢ Aquarius 2¢ is eight ® feet and a half, a¢ the fifteenth of Aquarius z¢ is seven feet and a half; a¢ Pisces z¢ is six feet and a half, a¢ the fifteenth of Pisces 2¢ is five feet and a half; a¢ Aries 7¢ is four feet and a half, a/ the fifteenth of Aries z¢ is three feet and a half; a@/ Taurus 2¢ is two feet and a half, at the fifteenth of Taurus 7/ is two feet; @¢f Gemini z¢ is one foot and a half, af the fifteenth of Gemini 7Z is one foot ®,

' K2o has ‘three’ by mistake.

2 M6 omits ‘ and a half’ by mistake.

* K2o has ‘ six’ by mistake.

* Both MSS. omit one cipher, and have only ‘six,’ but the shadow must be the same here as at the fifteenth of Sagittarius.

® Both MSS. have ‘ seven,’ which is clearly wrong.

* It is obvious that, as the length of a man’s shadow+depends upon the height of the sun, each of these observations of his noonday shadow determines the altitude of the sun at noon, and is, therefore, a rude observation for finding the latitude of the place, provided we know the ratio of a man’s foot to his stature. According to Bund. XXVI, 3 a man’s stature is eight spans (vitast), and according to Farh, Okh. p. 41 a vitast is twelve finger-breadths, and a foot is fourteen (see Bund. XXVI, 3, note), so that a man’s stature of eight spans is equivalent to 6% feet. Assuming this to have been the ratio adopted by the observer, supposing the obliquity of the ecliptic to have been 23° 36’ (as it

CHAPTER XXI, 3-6. 399

ee em

3. The midday shadow is written', may z¢/s end be good !

Assuming this to have been the ratio adopted by the observer, supposing the obliquity of the ecliptic to have been 23° 36’ (as it

CHAPTER XXI, 3-6. 399

ee em

3. The midday shadow is written', may z¢/s end be good !

4. I write the indication of the Adzérin (after- noon)? fertod of the day; may it be well and fortunate by the help of God (yazdan)!

5. When the day is at a maximum (pavan afzdin6), azd the sun comes unto the head® of Cancer, and one's shadow becomes six feet and two parts + ne makes vé the Adzérin period (gas). 6.

was about A. D. esas, aud Be SE Me the latitude hon, each of the thirteen different lengths of shadow, the mean result is 32° 1’ north latitude, which is precisely the position assigned to Yard (the head-quarters of the small remnant of Zoroastrians in Persia) on some English maps, though some foreign maps place it 15” or 20° farther south. With regard to the rough nature of this mode of observation it may be remarked that, as the lengths of the shadows are noted only to half a foot, there is a possible error of a quarter- foot in any of them; this would produce a possible error of 2° 4’ in the midsummer observation of latitude, and of 39’ in the midwinter one; or a mean possible error of 1° 22’ in any of the observations; so that the possible error in the mean of thirteen observations is probably not more than 6’, and the probable error is even less, provided the data have been assumed correctly.

1 Reading nipist, but only the first and last letters are legible in M6, and the middle letter is omitted in K2o.

2 See Bund. XXV, 9.

’ The word sar, ‘head,’ usually means ‘the end,’ but it must be here taken as ‘the beginning ;’ perhaps, because the zodiacal signs are supposed to come head-foremost.

* What portion of a foot is meant by bahar, ‘ part,’ is doubtful. It can hardly be a quarter, because ‘two quarters’ would be too clumsy a term for ‘a half.’ But it appears from §§ 5-7 that the shadow, necessary to constitute the Afizérin period, is taken as increasing uniformly from six feet and two parts to fourteen feet and two parts, an increase of eight feet in six months, or exactly one foot and one-third per month, as stated in the text. And, deducting this monthly increase of one foot and one-third from the seven and a half feet shadow at the end of the first month, we have six feet and one-sixth remaining for the shadow at the

400 suHAYAST LA-SHAYAST.

And, deducting this monthly increase of one foot and one-third from the seven and a half feet shadow at the end of the first month, we have six feet and one-sixth remaining for the shadow at the

400 suHAYAST LA-SHAYAST.

Every thirty days it always increases one foot and one-third, therefore about every ten days the reckon- ing is always half a foot’, azd when the sun is at the head of Leo the shadow is seven? feet anxd a half. 7. In this series every zodzaca/ constellation is dycated alike, and the months alike, until the sun comes unto the head of Capricornus, avd the shadow becomes fourteen feet and two parts. 8. In Capricornus it diminishes again a foot avd one- third®; and from there where it turns back, because of the decrease of the night and increase of the day, it always diminishes one foot azd one-third every one of the months, azd about every ten days the reckoning is always half a foot, until it comes back to six feet and two parts; every zodaca/ constella- tion detng treated alike, and the months alike +.

beginning of the month. Hence we may conclude that the ‘ two parts’ are equal to one-sixth, and each ‘part’ is one-twelfth of a foot.

" Meaning that the increase of shadow is to be taken into account as soon as it amounts to half a foot, that is, about every ten days. Practically, half a foot would be added on the tenth and twentieth days, and the remaining one-third of a foot at the end of the month.

* Both MSS. -have' eight,’ but this would be inconsistent with the context, as it is impossible that ‘six feet and two parts’ can become ‘eight feet and a half’ by the addition of ‘one foot and one-third, whatever may be the value of the ‘two parts’ of a foot.

* Both MSS, have 3 yak-r pai, instead of pat 3 yak-1.

* This mode of determining the beginning of the afternoon period is not so clumsy as it appears, as it keeps the length of that period exceedingly uniform for the six winter months with some increase in the summer time. In latitude 32° north, where the longest day is about 13 hours 56 minutes, and the shortest js 10 hours 4 minutes, these observations of a man’s shadow make the afternoon period begin about 33 hours before sunset at mid-

CHAPTER XXI, 7—NXII, 7. AOl

CuarTteR XXII".

1. May Atharmazd give ‘Ace the august rank and throne of a champion?!

2. May Vohiman give thee wisdom! may the benefit of knowing Vohiman" be good thought. and mayest thou be acting well, that is, saving the soul!

3. May Ardavahist, the beautiful, give thee un derstanding and intellect!

4. May Shatvaird grant thee wealth from every generous one!

5. May Spendarmad grant thee praise through the seed of ¢hy body! may she give thee as wife a woman from the race of the great!

6. May Horvadad grant thee plenty and _ pros- perity !

7. May Amerdédad grant thee herds of four-footed bcasts !

5. May Spendarmad grant thee praise through the seed of ¢hy body! may she give thee as wife a woman from the race of the great!

6. May Horvadad grant thee plenty and _ pros- perity !

7. May Amerdédad grant thee herds of four-footed bcasts !

summer, diminishing to 2? hours at the autumnal equinox, and then remaining very nearly constant till the vernal equinox.

' These last two chapters are found written upon some folios which have been added to the beginning of M6; but, though nor belonging to that MS. originally, they are still very old. The first of these two chapters has not been found elsewhere ; it is an ela- borate benediction, in which the writer calls down, upon some one, a series of blessings from each of the thirty archangels and angels whose names are given to the days of the Parsi month in the order in which they here stand (compare the same names in Bund. XXVII, 24).

® The meaning of the word .pddrég or padrang (which occurs also in §§-n2, 26, and appears to be a title) may be guessed from the following passage in the Yadkar-i Zariran, or Vistasp-shah- namak: Pavan har ragm va padrazsm-i lak pirég va véh padrd» sem yAityfini-ae, ‘in every attack and counter-attack of thine mayest thou bring away the title of conqueror and good champion!’

* The reading is uncertain.

[5] pd

402 SHAYAST LA-SUAYAST.

8. May Diné always secure! ¢hee the support of the creator Attharmazd !

9. May the light of the sublime Ataré? hold thy throne in heaven!

10. May Avan grant thee wealth from every generous one! ,

11. May Khir hold thee without mystery avd doubt among the great and ¢Ay compeers (ham- budikan)!

12. May Mah give thee an assistant, who is the assistant of champions!

13. May Tistar hold thee a traveller in the countries of the seven regions!

14. Gdsirvan the, archangel ® is the protection of four-footed deasts.

15. May Dind always remain for thee as the sup- port of the creator Atharmazd!

16. May Mitr6é be thy judge, who shall wish thy existence /o de vigorous!

17. May Srdsh the righteous, the smiter of de- mons, keep greed, wrath, and want* far from thee! may he destroy /Aem, and may he not seize thee as unjust !

18. May Rashnd be thy conductor® to the re- splendent heaven!

? This verb is doubtful; here and in § 23 it is netranad, ‘ may she guard,’ but in § 15 it is ketrdnad, ‘ may she remain,’

* Barz A&tard, ‘the sublime fire,’ seems .o be a personification of the fire Berezi-savang of Bund, XVII, 1, 3, the Supremely- benefiting of SZS. XI, 1, 6.

* She is usually called an angel. Either the verb is omitted in this section, or it is not a blessing ; and the same may be said of §$ 20, 25.

‘ These are the three fiends, Az, Aeshm, and Niyaz (see Bund. AAVIII, 15-17, 26, 27).

"It is very possible that the verb should be yehabfnad,

‘ These are the three fiends, Az, Aeshm, and Niyaz (see Bund. AAVIII, 15-17, 26, 27).

"It is very possible that the verb should be yehabfnad,

CHAPTER XXII, 8-27. 403

19. May Fravardin give thee offspring, which may bear the name of ¢hy race!

20. Vahram the victorious is the stimulator of the warlike.

21. May Ram, applauding the life of a praiser of the persistent ' lord, keep thee perfect (aspar), that is, living three hundred years ?, undying and unde- caying unto the end of ¢#y days!

22. May Vad bring thee peace* from the re- splendent heaven!

23. May Dind always secure “Ace the support of the creator Adjharmazd !

24. May Dind become thy guest in thy home and dwelling!

25. Arshisang, the beautiful, is the resplendent glory of the Kayans.

26. May Astad be thy helper, who is the assistant of champions!

27. May Asm4n bless thee with all skill and wealth !

instead of yehevfinad, in which case we should have ‘ give thee a passport.’

1 The meaning of khvapar (Av. Avdpara) is by no means certain ; it is an epithet of Adharmazd, angels, and spirits, and is then often assumed to mean ‘protecting ;’ but it is also a term applied to the earth and offspring ; perhaps ‘self-sustaining ’ would suit both its etymology and its various applications best, but the root par has many other meanings.

* That is, two great cycles. It is usual for the copyists of Pahlavi MSS. to wish, in their colophons, that the persons for whom the MSS. are written, whether themselves or others, may retain the MSS. for a hundred and fifty years before leaving them to their children; which period is mentioned because Xt is supposed to constitute a great cycle of the moon and planets.

3 Written drfid instead of drad.

dd 2

404 SHAYAST LA-SHAYAST.

28. May Zamydad destroy for thee the demon and fiend out of thy dwelling !

29. May Maraspend hold thee a throne in the resplendent heaven !

30. May Aniran the immortal, with every kind of all wealth, become thy desire! the horses of Goad (yazdan)! who shall come that he may go, and thou mayest obtain a victory.

31. May destiny give thee a helper! he is the guardian of the celestial sphere for all these arch- angels whose names | have brought forward; may he be thy helper a¢ all times, in every good work and duty!

32. Homage to Srit® the teacher! may he live long! may he be prosperous zz the land! may Aes be every pleasure and joy, avd every glory of the Kaydans, through the will of the persistent Adh- armazd !

CHAPTER XXIII.

o. In the name of God and the good creation be health *! t. Adharmazd is more creative, VohQman is more

may he live long! may he be prosperous zz the land! may Aes be every pleasure and joy, avd every glory of the Kaydans, through the will of the persistent Adh- armazd !

CHAPTER XXIII.

o. In the name of God and the good creation be health *! t. Adharmazd is more creative, VohQman is more

' Both nouns are in the plural, and both verbs in the singular. Aniran is a personification of Av. anaghra raofau, ‘ the begin- ningless lights,’ or fixed stars (which, however, are said to have been created by Afharmazd in Bund. II, 1), and these stars appear to have been considered as horses of the angels (Bund. VI, 3, SZS. VI, 1). There are several uncertain phrases in §§ 30-32.

* This would appear to be the name of the person to whom the benediction is addressed, as it can hardly be meant for the ancient hero Thrita, the Athrat of Bund. XXXI, 27, and the Srité of SZS. XI, 10, note.

* Two versions of this chapter, detailing the qualities of the

CHAPTER XXII, 28—XxXIII, 4. 405

—

embellished 1, Ardavahist is more brilliant*, Shat- vairéd is more exalted *, Spendarmad is more fruit- ful*, Horvadad is moister®, Amerédad is fatter °. 2, Din-pa-Ataré is just like Adharmazd’, Ataré is hotter *, Avan is more golden®, Khar is more obser- vant’, Mah is more protective ™, Tir is more liber#l, Gés is swifter’*. 3. Din’*-pa-Mitré is just like Ath- armazd, Mitré is ore judicial, Srésh is more vigorous, Rashn is more just, Fravardin is more powerful, Vahram is more victorious, Ram is more pleasing, Vad is more fragrant. 4. Din-fa-Déné is just like Atharmazd, Dind is more valuable, Ard" is more beautiful, Astad is purer, Asman is more lofty, Zamyad is more conclusive, Maraspend is more

thirty angels and archangels, are extant; one in M6, which has lost §§ 3-5, and the other in a very old MS. in the library of the high-priest of the Parsis at Bombay. This latter, being complete, is here taken as the text, while the variations of M6, which occur in nearly every epithet, are given in the notes. Which version is the oldest can hardly be ascertained with certainty from the state of the MSS. M6 omits this opening benediction.

' M6 has ‘more nimble.’

2 M6 has ‘more discriminative.’

’ M6 has ‘more active.’

* M6 has ‘more complete.’

5 M6 has ‘ fatter.’

® M6 has ‘more fruitful.’

7 M6 has ‘ Dinéd is more desirous.’

§ M6 has ‘more heating.’

® Referring perhaps to the golden channels (Bund. XIII, 4, 5) through which the water of Arédvivsiir (a title of the angel Avan, ‘waters ’) is supposed to flow. M6 has ‘more glittering.’

10 M6 has ‘ more embellished.’

11 M6 has varp4ntar, the meaning of which is uncertain.

% M6 has ‘ more listening.’

18 The version in M6 ends here; the next folio being lost.

4* The same as Arshisang (see~Bund. XXII, 4).

406 SHAYAST LA-SHAYAST.

% M6 has ‘ more listening.’

18 The version in M6 ends here; the next folio being lost.

4* The same as Arshisang (see~Bund. XXII, 4).

406 SHAYAST LA-SHAYAST.

conveying the religion, Aniran is the extreme of exertion azd listening}. 5. May it be completed in peace and pleasure !

‘ The reading of both these nouns is uncertain. The days of the Parsi month, which bear the names of these thirty angels, are divided, it will be observed, into four nearly equal divisions, re- sembling weeks, which are here separated in §§ 1-4. The first weekly period begins with a day dedicated to Atharmazd, and called by his own name ; and each of the three other weekly periods also begins with a day dedicated to Atharmazd, but called by the name of Din, ‘ religion,’ with the name of the following day added as a cognomen. The first week; therefore, consists of the day Afiharmazd followed by six days named after the six archangels respectively (see Bund. I, 23, 26). The second week consists of the day Din-with-Atard followed by six days named after the angels of fire, waters, the sun, the moon, Mercury, and the primeval ox. The third week consists of the day Din-with-Mitré fol- lowed by seven days named after the angels of solar light, obe- dience, and justice, the guardian spirits, and the angels of victory, pleasure, and wind. And the fourth week consists of the day Din- with-Diné followed by seven days named after the angels of religion, righteousness, rectitude, the sky, the earth, the liturgy, and the fixed stars.

INDEX,

OBSERVATIONS.

1. The references in this index are to the pages of the introduction, and to the chapters and sections of the translations; the chapters being denoted by the larger ciphers.

2. References to passages which contain special information are given in parentheses,

3. Though different forms of the same name may occur in the trans- lations, only one form is usually given in the index, to which the refer- ences to all forms are attached ; except when the forms differ so much as to require to be widely separated in the index.

4. Pahlavi forms are always given in preference to Pazand and Per- sian, when only one is mentioned; but where only a Pazand form occurs it is printed in italics, as Pazand orthography is usually corrupt. In all such italicised names any letters, which would elsewhere be italic, are printed in roman type.

5. Abbreviations used are :—Av. for Avesta word; Bd. for Bundahis ; Byt. for Bahman Yast; ch. for chapter of Visparad; com. for com- mentator and commentary; Gug. for Gugarati; Huz. for Huzvaris ; Int. for Introduction ; lun. man. for lunar mansion; m. for mountain ; meas. for measure; n for foot-note; Pahl. for Pahlavi; Pz. for Pazand; Pers. for Persian; r. for river; Sl. for Shayast 14-shayast ; trans. for translation; wt. for weight ; zod. for zodiacal constellation ; Zs. for Selections of Zid-sparam.

INDEA.

AsAn, angel, Byt. 2, sgn. See Avan.

for measure; n for foot-note; Pahl. for Pahlavi; Pz. for Pazand; Pers. for Persian; r. for river; Sl. for Shayast 14-shayast ; trans. for translation; wt. for weight ; zod. for zodiacal constellation ; Zs. for Selections of Zid-sparam.

INDEA.

AsAn, angel, Byt. 2, sgn. See Avan.

Ab-istidah lake, Bd. 22, 5n.

Ablution, Byt. 2, 36; Sl. 2, (52,) 108; 3, 10, 12; 8, 18, 22; 12, 22, 24.

_— seat, Byt. 2, (36;) SI.10,5. — tank, Sl. 10, 5. — vessel, Sl. SB, X23.

Abode of fires, Sl. 9, 5; 20, 1, 8, 9.

Abtin, man, Bd. 81, 7 n.

Achemenians, Byt. 2, 17 n.

Adar, angel, Byt. 2, 59 n. See Atar6. AJarbigan, land, Bd. 20, 13 n, 25 n; 22, 2n; 25, 4n; 29, 12n.

Ad-travakhshya ha, Sl. 18, 29.

Ad-mia-yava ha, $1.18, 33.

Adopted son, Sl. 12, 14.

Ad-ta-vakhshya ha, Sl. 13, 4, 14.

Aéshm, demon, Bd. 19, 33n; 28, (15-17,) 20; 30, 29; Byt.1, 5n; 2, 36n; SI. 138, 43; 18,1, 3.

Afarg, com., Sl. 1, (33) 2, 2, 64, 73, 88, 115, 123n; 5, 5,6; 10, 39n.

Afghanistan, Bd. 12, 22 n; 20,17 n.

Alrasiyab, king, Bd, 31, 14n, 17 n,

fy dgm.

Afrin, ritual, Sl. 18, 43 n; 19, 3.

Afringan, rite, $1.10, 34; 17, 5n; 18, 4n.

Afrébag-vindad, man, Bd. 38, 6, 8.

Agdimasvak, man, Bd, 31, 23.

Agerept sin, Sl. 1, 1, 2; ll, 1, 2; 16.:¢, 3,

Aghrérad, man, Bd. 29, 5; 31, 15, 20-22. .

Aharman, origin of evil, Bd, 1, 3, 7, 8, 20, 23, 373 2, 225:Zs8) 1, 2-4, 6, 8-11, 17, 20, 24, 253 Wwor- shipped by Dahak, Bd. 20, 23; nature of, Bd. 28, 1-6, 46, 48; by whom served, Bd. 28, 21; differs sometimes from the evil spirit, Bd. 28, 4on; 30, 30; his attack on creation, Zs. 1, 27 50D, 9G, F204, Ins, FOG, 1, 3, 55 6,1, 235 7, 1, 12; 8,

zr, 6; 0, 1, 94% 10, 33 1. 32 defeated by religion, Byt. 2, 16, 20; Sl. 15, 6; his future evil- doings, Byt. 2, 40, 62; 3, 55, 56; his advice, Sl. 18, 1, 2, 4. See Evil spirit.

Ahasuerus, Byt. 2, 17 n.

Ahfi-ad-paiti ha, SI. 13, 21.

Ahunavaiti gatha, SI. 13, 2n, 4, 6-15,

51.

Ahunavar, Bd. 1, 21, 22; Zs. 1, 12; ll, ron; Sl. 10, gn, 25, 26; 12, 19, 32 n; 13, 2n; text and trans., Bd. 1, 21n; com., Zs. 1, 13-19.

Ahya-thwa-athré ha, Sl. 18, 17.

Ahy4-yasa ha, Sl. 18, 4, 12, 14, 50.

Aibisratém gah, Bd. 25, 9.

Aighash, demon, Bd. 28, 33; 31,

Airak, man, Bd. 31, r4.

Airaé m., Bd. 12, 2, 12.

Airan-vég, land, Bd. 12, 25; 14, 4; 20, 13, 32; 25, 11; 29, (4, 5, 12;) 32, 3; Zs. 9, 8.

Airis, prince, Bd. 31, (9, 10,) 12, 14; 32, 1n; 34, 6; SI. 10, 28n.

Airiz-rasp, chief, Bd, 29, 1.

Airman, angel, Bd. 30, 19 n.

Airya, tribe, Bd. 31, 9 n.

diryak, man, Bd. 32, 1 n.

Ak6man, demon, Bd. 1, 24, 27; 28, 7; 30, 29; Zs. 9, 6.

Albfirz m., Bd. 5, 3-5; 7, 15n; 8, 2,5; 12, (1-45) 7n, 8,9; 13,1, 4; 19,15; 20,1, 4, 8; 24, 28; Zs. 6, 16, 20, 21; 7, I, 5-7

Alexander the Great, Int. 9, 11, 12, . 16; Bd. 84, 8; Byt. 2, 19n; 3, 34:

410

PAILAVI

FEAAS

Almsgiving never excessive, Sl. 10, 23; 12, 16.

Alvand m., Bd. 19, 3.

Ambergris, origin of, Bd. 19, 12.

Amerdad, angel, Byt. 2, 59n.

Amer6édad, angel, Bd. 1, 26; 9, 2; 27, 24; 30, 29; Zs. 8, 1; Byt. 3, 29; SI. 9, 8; 13, 143 16, 3, 5,25, 29; 22,7; 23,1; month, Bd. 25, 20.

Amir. Bd. 20, 8.

Am6 r., Bd. 20, 8n, 28n.

Amil, town, Bd. 20, 27n.

Anahid, eae Bd. 5, 13 angel, Bd. 32, 8. See Aban, Avan,

Andhita, angel, Bd. 19, 1n; Sl. 11,

4n.

Ananghad, man, Bd. 32, 1n.

Anastokh, man, Bd. 31, 9.

Andar, demon, Bd. 1, 27; 28, (8,) 10; 30, 29. See Indar.

Anér, land, Bd. 15, 29.

Angels, Bd. 15, 13; 30, 28; Zs. 1, 0; Byt.8, 3rz SL -7, 7 3-8,-45 13, 24; 18, 8n, 30; fight with de- mons, Bd. 8, 26; 6, 1; their flowers, Bd. 27, 24; prayers and offerings to them, SI. 9, 10- 123 11, 4; 12, 8-10; their gifts, $l. 22, 8-30; their qualities, Sl. 23, 2-4.

Angra-mainyu, Bd. 1, tn, 3n; 28, In.

Animals, origin and classes, Bd. 10, 3; 14, 3-315 Zs. 9, 1, 7-24; chiefs of, Bd. 24, 2-13; eating dead matter, Sl. 2, 1og-111; not to be killed, Sl. 10, 8, 9.

Anirfn, angel, Bd. 27, 24; Sl. 22; 30; 23, 4; day, Bd. 25, 7.

Anquetil Duperron, Int. 24, 25, 28.

Antares, star, Bd. 2, 7n; Sl. 14,

5n.

Aoiwra, Av., Bd. 81, 6n,

Aoshnara, man, Bd. 81, 3 n.

Ap4ésh, demon, Bd. 7, 8, 10, 12; 28,

. (395) Zs. B, 9, 11, 13.

Aparsén m., Bd. 12, 2, (9,) 12-14, 21, 22, 29, 30, 31n3 20, 16, 17, a1, 223° 94, 38 * Zs.'7, 7.

Ape, origin of, Bd, 23, 1; pollutes, Sl. 2, 61.

Apostasy, Sl. 17, 7.

Apostate, Byt. 3, 56, 57; SI. 9, 3.

Aquarius, Bd. 2, 2; Byt. 3, 11n; Sl. 21, 2.

Arabic, Int. 14.

Arabs, Bd. 15, 28; 28, 3; 29, 4; 34, on, 9; Byt. 3, 9, 51.

Arag lake, Bd. 19, 15.

coe) Bd. 7, 15, 173 20, (1, 3-8,) gn, 22n, 28n; 21, 3; 24, 26; Zs. 6, 20Nn; Byt. 3, 170.

Araidar, man, Bd. 82, 1n.

Aral sea, Bd. 19, 15n; 20, 20n; 22,

4n.

Arang r., Bd. 20, 8n; Zs. 6, 20n; Byt. 8, 5 n.

Arang-i Biradan, man, Bd. 82, 7.

Arask, demon, Bd. 28, 14, 16.

Arast, demon, Bd. 28, 32.

Aristi, man, Bd. 32, 2; 33, 1.

Arawisanasp, man, Bd. 31, 23.

Araxes r.. Bd. 20, 8n, 13n, 22n, 28n; Zs. 6, 20n; Byt. 3, 5n.

Archangels, Bd. 1, (26n;) 2,9; 8, 2, 4; 80, 23; Byt.1,0; 2, 64; 8, 9, 31; Sl. 18, 8, 24, 46; 18, 4; 22,31; their flowers, Bd. 27, 24; subdue demons, Bd. 80, 29; prayers and offerings to them, Byt. 3, 28, 37; SI.9, 103 11, 4; 19,7; 20,1; means of serving them, SI. 15, 1-30; their gifts, Sl. 22, 1-7; their qualities, SI. 23, 1.

22, 1-7; their qualities, SI. 23, 1.

Arch-fiends, Bd. 8, 2; 28, 1-13; 30, 29; SI. 10, 4n; 12, 110.

Ard, angel, Bd. 22, 4n; 27, 24; SI. 23, 4. See Arshisang.

Arda-fravash, angel, Byt. 2, 59n.

Ardai-fravard, angel, Sl. 11, 4.

Ardakhshir-i Kai, king, Bd. 31, 29n; Byt. 3,°6 3:8 07:

Ardakhshir-i Papakan, Int. 11, 19; Bd. 31, 30n; Byt. 2, 18.

Ardavahist, angel, Bd. 1, 26; 31, 38; Sl. 11, 4n3 13,14; 15, 3, 5, 12, 13; 22, 3; 23,1; month, Bd. 25, 20. See Ashavahist.

Ardavan, king, Bd. 81, 30n.

Arda-Viraf, man, Sl. 21, on.

Ardibahist, angel, Byt. 2, 59n. See Ardavahist.

Aredh6é-manusha m., Bd. 12, ron.

ages sin, 81;:2,-4,' a9 Ty gn 2), 1,

; 16, 4, 5.

Arédvivsdr, angel, SI. 11, 4; 23, zn; water, Bd. 7, 15n; 12, 5; 13, 7;°S, 2Os 21, 4n; 24, 7, 26 : 27,4; Zs. 6, 18.

Areztir m., Bd. 8, 2n; 12, 2, (853)

INDEX, nee eepereestareeaesscmtsneeneerisnsmeninenreeeveseereenene--.

Byt. 8, 22n; Sl. 10,7n; 18,

19.

Arezfir-bfim m., Bd. 12, 2, 16,

Argasp, king, Bd. 12, 32; Byt. 2, 49n; 3, 9.

Aries, Bd. 2, 2; 5,6; 7, 2; 25, 21; Sl. 21, 2.

Aris, prince, Bd. 81, 25n.

Ariz, fish, Bd. 14, 26; 18, 5; 24, 13.

rmaiti, angel, Bd. 15, 6n. See

Spendarmad.

Armenia, Bd, 20, ron.

Armést, Sl. 2, (98n;) 6, 1.

Armin, prince, Bd. 31, 25n.

Arnig-baredd, woman, Bd. 82, 7n.

Arsaces I, Byt. 2, ron.

Arsacidans, Int. 11, See Askanians.

Arshisang, angel, Bd. 22, 4; 27, 24n; Sl. 22,25; 23, 4n. See Ard.

Artakhshatar son of Papak, Bd. 31, 30; Byt.2, 18n; — the Kayan, Bd. 31, 30; 84,8n. See Ar- dakhshir.

Artaxerxes Longimanus, Bd. 34, 8n; Byt. 2, r7n.

— Mnemon, Bd, 84, 8n; Byt. 2,

17Nn, — Ochus, Bd, 34, 8n. Arfim, land, Bd. 12, 16; 13, 15; 15, 29; 20, 10; SI. 6, 7n. Arvand r., Zs. 6, (20;) Byt. 8, 5, 21, 8

38.

Arzah, region, Bd. 5, 8,9; 11, 3; 29,1; Byt. 38, 47.

Asam, man, Bd, 29, 5.

Ashard r., Bd. 20, 20.

Ashashagahad, man, Bd. 29, 1.

Ashavahist, angel, Bd. 27, 24; 80, 29; Sl. 11,4. See Ardavahist.

Ashavanghu, man, Bd. 29, 1n.

Ashavazd, man, Bd. 29, 6.

Ashem -Ahurem-mazdam ch., SI. 138, 5.

Ashem-vohf, Byt. 2,59; Sl. 8, 35; 4,14; 5, 2, 5,7; 10, 5n, 24, 35; 12, 21, 32; 13,1; 19,5; text and trans., Bd. 20, 2.

Ashévahist, man, Bd. 33, 11.

Ashozust, bird, Bd. 19, 19.

Asix Minor, Bd. 18, 15n.

Ask, king, Byt. 2, 19n.

Askanians, Bd. 81, 30n; 34,9; Byt. 2,19. See Arsacidans.

Askarfm nask, Sl. 10, 25n. Sakadiim.

See

Assyrians, Int. 12, 13; Byt. 3, 5.

Astid, angel, Bd. 27, 24; Byt. 2, 59n; 3, 32; SI. 17, 4, 5n; 22, 26; 23, 4.

— yast, Byt. 1, 6.

staothwanem ha, SL. 13, 1.

Astarabad, town, Bd. 12, 32n.

Ast6-vidid, demon, Bd. 3, 21, 22; 28, 35; Zs. 4, 4.

Astuyé ha, SI. 13, 1.

Asfirik, man, Bd. 81, 19.

Asfristan, land, Bd. 31, 39; Byt.

3, 5.

Asvast lake, Bd. 22, 1, 7.

Asvini, lun. man., Bd. 2, 3n.

Atareméa ch., SI. 13, 26.

Atar6, angel, Bd. 27, 24; SI. 22, 9; 23, 2; day, Bd. 25, 11.

— Atharmazd, com., Sl. 1, 3.

— béndak, man, Bd. 33, 1.

— dad, man, Bd. 383, 3.

— frdbag, man, Byt.1, 7; Sl. 1, 3n.

— — nésai, com., SI. 1, 3.

— Mitré, man, Byt. 1, 7.

— pad, man, Byt. 1, 7.

— — i Dad-farukh, com., SI. 1, 4n.

— — i Miraspendan, priest, Bd. 33, 4, R52 Yt. & 2s oko: Gl 8, 23; 10, 28n, 40; 15, 16.

— — i Zaratfistan, priest, Zs. 1, t9n; Sl. 8, (10.)

— patakan, land, Bd. 12, 26; 20, I3n, 23,453 22, 4d: Be, te; Zs. 11, 9; Byt. 1, 7.

— tarsah, man, Bd. 81, 29.

Atas ny4yis, $1.7, 4n; 20, rn.

— i Vahram, see Vahram fire.

Athrat, man, Bd. 31, 27; Sl. 22,

See

32n. Athwya, man, Bd. 81, 4n. Atonement for sin, Sl. 8, rn, 4n, 13, 15, 16, 19, 20, 23. Atrat, man, Bd. 31, 27n. Afharmazd, Zs. 6, 10; Byt. 2, 64;

412 .

PAHLAVI TEXTS.

ol, 6; 4, 9%,: 23% 10, a0: Im, 28; 18,8; 18,4; 20, 11, 18; 22, 32; the creator, Bd. 1, 0-3, 6-12, 23, 25, 28; 2,15 7, 15; 13, 5; 15, 3, 4, 6, 7, 23; 17, 1, 3; 18, 3,5; 18, 9, 10, 36; 20, I, 5,6; 21, 3; 24, 25, 26; 28, 1-3,17; Zs.1, 0, 20, 23, 243; 2, 7°63 10, & St.pet a Cale 10, a8n; 18, 3: 14,4; 18, 13 22, 8, 15, 23; contends with ‘Aharman, Bd. 1, 13, 15-18, 20-22; 8, 2, 4,6, 18,19, 213 4, 2-4; 6, 2,4; 7,9; Zs.1, 2, 4, 7; 9, 1% ¢. 6, 3;°23 4 3, 10s 8, 1; instituted rites, Bd. 2, 9; chief of spirits, Bd. 24, rn; SI. 11, 4n; archangel, Bd. 27, 24; Sl. 13, 14; 15, 5, 7, 8; 28, 13 23, 1; religion of, Bd. 28, 4, 5; talks with Zaratiist, Bd. 30, 4, 5; Zs. 11, ron; Byt. 1, 1-5; 2, 1-63; 3, 1-62; SI. 9, 8, 14; 10, 26; 12, 29, 32; 15, 1-30; 17, 1-6, 8, 11-14; worshipped, Bd. 30, 23, 28; Zs. 10, 1; Byt. 2, 64; 3, 28, 37; SI. 18, 18, 24, 32, 46; arranges the fu- ture existence, Bd. 80, 24, 27, 29, 30, 32; his nature, Zs. 1, 13-17; 5, 4; Sl. 28,1-4; fore- tells future events, Byt. 1, 3-5; 2, 15-22, 24-63; 8, 1-62.

Atharmazd day, Bd. 8, 12; 25, 7, 10,13; Zs.2, 1.

— king, Bd. 88, 2.

— planet, Bd. 5,1; Zs, 4, 7.

Aurvadasp, man, Bd. 82, 1.

Aurvad-aspa, king, Bd. 81, 28n.

Afirvakhsh, man, Bd. 81, 26.

Afirvatad-nar, man, Bd. 32, 5, 6, 7n.

Aiirvazist fire, Zs. 11, 1, 4. See Urvazist.

Afisinddm m., Bd, 12, 2, 6; 18, 5; 18, 11n.

Afis6frid, rite, Byt. 2, 45; Sl. 18,

30. Afispésin, man, Bd. 29, r.

Afistivat gatha, Sl. 10, 6. See Ustavaiti.

Afist6frid, rite, Sl. 12, 10. See Yast6frid.

Afizav, man, Bd. 81, 28.

Afizérin gah, Bd. 25, 9, 10; Sl. 7, In; 2l, 4, 5.

Afiz6bé, king, Bd. 31, 23, 24, 35; 34, 6n; Sl. 10, 28n.

Afizvarak, man, Bd. 81, 41n.

Avad-mizdem ch., SI. 13, 48.

Avan, angel, Bd. 27, 24; SI. 22, 10; 23, 2; day, Sl. 11, 4n; month, Bd, 25, 7, 10, 20; Byt. 8, 16; S!.11,4n. See Aban.

Avardad, month, Bd. 25, zon. Horvadad.

Avarethrabau, man, SI. 10, 28n.

See

- Avarnak, man, Bd. 31, 37, 38.

Avar-shatré, land, Bd. 81, 37, 38.

Avdem, |un, man., Bd. 2, 3.

Avésar, lun. man., Bd. 2, 3.

Avesta, Int. 9, (10,) 54, 55, 58, 70-72; Bd. 14, 26; 19, 16, 19; Byt.. 8, .43ni Si 387 27885 — texts, Int. 10, 11, 22, 24, 43, 47, 52, 53, 67, 68; SI. 6, in; — and Zand, Int. 10; Sl. 10, 25, 29; — letters, Int. 15, 16, 31, 66; —MSS., Int. 21, 27-29, 48, 57, 66; referred to, Bd. 14, 2; Sl. 1,15 2, 55,97, 118; 9, S; 15, 14. 1%, 8,9 5 “words quoted, SI. 5, 2, 5,7; 7, 8; 9, 12; 10, 37; 18, 1, 4-14, 16-26, 28-36, 38-40, 42, 45-513 pas- sages quoted, Sl. 8, 22; 11, 6; 13, 6, 8, 433 prayers, SI]. 9, 9, 10; 10, 5, 19, 26n; 14, 2, 3; 19, 14.

Avi-apim ch., St. 18, 40.

Avoirist sin, Sl.1, 1,2; 11, 1, 2; 16,

3, 5-

Avrak, lun. man., Bd. 2, 3; 7, 1; y 5 oe. He

Ayanghad, man, Bd, 32, rn.

Ayazem, man, Bd. 32, I.

Az, demon, Bd. 28, 27, 28; 80, 30;

_ _ Sl. 22, 17n,

Azad-mard, com., SI. 1, 4n.

Azin6, man, Byt. 2, 3n.

Az-i Dahak, king, Bd. 28, 2; 29, 8; 31, (6n,) 7n; Zs. 2, 10; Byt. 2, 62; 3, 52n, 56-58, 60; SI. 20, 18. See Bévardsp and Dahiak.

Bactria, Bd. 15, 29n; 20, gn. Bactrian, Byt. 8, 17n.

Bad, angel, Byt. 2, 59n. See Vad. Badghés, land, Bd, 12, 19n.

INDEX.

Bagh nask, SI. 10, 26.

Baghan yast, Sl. 13, rn, gn. Bagh.

Bag-yasn6 nask, SI. 12, 17.

Bahak, man, Bd. 38, 1, 2, 6, 8.

Bahak, man, Bd. 38, 3.

Bahman, angel, Byt. 2, 59n; king, Bd. 31, 29n; Byt. 2,17n, See Vohfiman.

— Pfingyah, Sl. 19, rn.

— yast, Byt. 8, 11n; contents, Int. 50-52; age, Int. 53-56; MSS., Int. 56; Piz. version, Int. 57; Pers. version, Int. 57-59; Ger- man trans., Int. §9.

Bahram, angel, Byt. 2, 59n; king, Byt. 3, 14n; — fire, Zs, 11, 6. See Vahrim.

— K6pin, man, Byt. 3, r4n.

Bak4n yast6 nask, $1.12, 17n. See Bag-yasn6.

Bakht-Afrid, com., Byt. 1, 7; SI. 1, 4n; 20, rr.

Bakhtiyari m., Bd, 12, gon.

Bakht-tan m., Bd. 12, 40.

Bami, town, Byt. 3, 17.

Bamikan, town, Bd. 20, 22.

Bamiy4n, Bd. 20, 22n; Byt. 3, 17n.

Bamm, town, Byt. 3, 17n.

Bareshniim, rite, Byt. 2, 36; Sl. 2, (6,) 6on, 65n, 70; 3, 24; 10, ton, 12n; 12, 22n, 24n, 25n, 26n; 17, 5n.

Bares6ém, see Sacred twigs.

BaresOmdan, see Sacred twig-stand,

Barmiayfin, man, Bd. 31, 8.

Baréshand Atharmazd, com., Sl. 1,

See

4n.

Barzfi Qiyimu-d-din, Zs. 9, rn.

Baungha, man, Bd. 33, 1 n.

Bayak, demon, Bd. 31, 6.

Baz, Sl. 3, 6n. See Inward prayer.

Bazi sin, Sli:1,2,:93 11, 1, 25 16, 5.

Bdzdyvana sea, Bd. 24, 23.

Bear, origin of, Bd. 23, 1.

Beating the innocent, SI. 10, 17.

Beh-afrin, woman, Bd. 31, 30 n.

Beneficent spirit, Zs. 1, 0; Sl. 13, 28, 35, 36.

413

Berezi-savang fire, Bd. 17,1, 3; Zs. ll, tn. Besn, lun. man., Bd. 2, 3. Best existence, SI. 6, 3; 10, 26; 12, 2; 15,11. See Garddmin. Bévarisp, Bd. 12, 31; 29,9; Byt. 3, 30, 55, 56n. See Az~i Dahik.

Birds, classification, Bd. 10, 4; 14, 11, 23-25; Zs. 9, 9-15, 23; — of prey, Bd. 14, 30; chiefs of, Bd. 24, 11, 29; destroy Na- sis, Sl. 2,5; not to be killed, Sl. 10, 9.

Bis herb, Bd. 14, 22; 27,1; Zs. 9,

22.

Bisan, Bd. 12, 35.

Bitak, man, Bd. 81, 14.

Bivandangha, man, Bd. 39, 1 n.

Bodily refuse, Byt. 2, 36; Sl 2, (30n;) 15, 26.

B6d6zéd sin, Sl. 2, 39 n.

Bombay, Byt. 3, 17 n; SI. 2, 6n.

B6r-t6ra, man, Bd. 31, 7.

Bradarvakhsh, man, Byt. 2, 3 n.

Bradrok-résh, man, Byt. &, 3 n.

Bradr6yisné, man, Byt. 2, 3 n.

Brazen age, Byt. 2, 18.

Buddha, Bd. 28, 34 n.

Buddhists, Bd. 20, 22 n.

Bukhar, land, Byt. 3, 17.

Bukharans, Byt. 3, 17.

Bull’s urine (g6méz), Sl. 2, 67, g2, 98, 105, 112, 113; 3S, 13, 22, 23, 25; 10, 39; 19, 24, 27.

Bumy6 m., Bd. 12, 16 n.

Bunda, \un. man., Bd. 2, 3.

Bundahis, Int. 22; contents, Int. 23, 243 MSS., Int. 24-31; Av. original, Int. 24, 43; Zs. 8, 1, 16n; French trans., Int. 24, 25; German trans., Int. 25, 26; Gug. trans., Int. 43-45; Pfz. version, Int. 30, 31; longer text, Int. 32-41; contents of long text, Int. 35-37; extent of texts, Int. 34, 35, 41; aye, Int. 41-43; Zs. 10, 5n. See also Sad-dar.

Biarg, angel, Bd. 7, 3; 19, 15; Zs.

» 3° Burying the dead, SI. 2, 9; 13, ro. Biirzin-Mitr6 fire, Bd. 12, 18, 34; 17, 70, 8; Zs 6, 7a; Li, 8-10; Byt. 3, 30, 37, 49. Biishasp, demoness, Bd. 28, 26; SI. 13, 43.

414

Biit, demon, Bd. 28, 34. Butter, see Sacred butter.

Cake, see Sacred cake.

Cancer, .0e Sut? Oy Deeds 3; 2% 84, 2; Zs. 4, 8; 6,1, 2; SI. 21, 28.

2, 7; two, SI. 2, 6-8, 84, 85; four, SI. 2, 6n; 10, ro.

Caspian sea, Bd. 18, 15n; 15, 28n, aon; 17, 53n;. 19,: 152; 20, 8n, 24n, 27n; 22, 4n; Sl, 21 n; Byt. 2, 63n; 3, 19n.

Ceremonial (yazisn), Byt. 2, 37; 3, 37; Sl. 3, 35n; 5, 3; 8, 4; 9, §, 353 1G, 3h ake, &

Ceremonies, Sl. 2, 38; 12, 313; — after a death, SI. 6, 3, 4; 8, 6n; 12, 5, 31; 17, 2-6; — of nine nights, Sl. 12, 26n; see Baresh- nim.

Ch in Oriental words is printed K,

Chaldxo-Pahlavi, Int. 19-21.

Chaldee, Int. 14, 19.

Chapter eg Sl. 10, 6n; 18, 1, 5, 6 31,

Chiefs ptr Bd, 24, 1-24, 28, 29; spiritual, Bd. 29, 1, 2, 5. Chieftainships, spiritual, Bd. 29, 1; Sl. 13, 29 ; temporal, SI. 18, 11,

15, 34, 41, 443 19, 5.

Childbirth, Sl. 10, 15; 12, 7.

Children, advantage of, Sl. 10, 22; 12, 15; illegitimate, Sl. 10, 21; 12, 14.

China, Bd. 31, 3 n.

Christian, Byt. 2, 19n; 3, 3; SI. 6, 7.

Christianity, Byt. 2, 19 n; 3, 3n.

Chronology of Iran, Bd. 34, 1-9.

Classes of people, Sl. 18, 9, 15, 34.

Clothing corpses, Sl. 2, 9, 95; 10, 40; 12,4; — for spirits, Bd. 830, 28; SI.17, 4,5; purifying, 81. 2, 95, 97-99.

Commentary, see Zand.

Commentators, SI. 1, 3, 4n; quoted, Byt. 3,7; 8, 3, 14; SL S%, 2, 6, 11, 12, 39, 44, 56, 57, 64, 73, 74, 80-82, 86, 88, 89, 107, 115, 118, 119; 3, 13; 5, 5,6; 8,

PAHLAVI TEXTS.

4-6; 8, 13, 17, 18, 23; 10, 40; i, cs: 20, ve

Confession of sin, SI. 8, 2, 4 n, (8- 10.)

Conflicts of evil, with the sky, Bd. 6, 1-4; Zs. 5, 1-53 with water, Bd. 7, 1-133 Ze 6, 1-23; with the earth, Bd. 8, 1-5; Zs. 7, I- 12% with plants, Bd. 9, 1-63 Zs. 8, 1-6; with animals, Bd. 10, 1-4; Zs. 9, 1-24; with man, Zs. 10, 1-6; with fire, Zs. 11, I-10,

Constantinople, Int. r2.

Consulting the good, Sl. 10, 28.

Contagion, Sl. 2, 59, (60.)

Copper age, Byt. 2, 19.

Corpse, carrying, Sl. 2, 6-11, 83-953 10, 10, 33; lowering, Sl. 2, 23- 29; moving, Sl. 2, 63, 65, 66, 68-71; thrown into water, SI. 2, 76-78; 9, 7; bringing out of water, SI. 2, 79-94; in rain, SI. 2,9, 10, 94; clothing for, SI. 2, 9, 95; 10, 40; 12,4. See also Pollution.

Corpse chamber, Byt. 2, 36.

Creation of prototypes, Bd. 1, 8; Zs. 1, 5; of archangels, Bd. 1, 23, 26; of the world, Bd. 1, 25, 28; Zs. 1, 20; of demons, Bd. 1, 10, 24, 27; of time, Zs, a

Crowing ark hen, SI. 10, 30.

Cyrus, Int. 9; Bd. 34, 8n.

Dabistan, book, Byt. 1, In. Dadak nask, SI. 12, 4 Dadakih-i Ashovahisto, man, Bd. 38,

10.

Did-arda, man, Bd. 88, 3.

Did-Afiharmazd, com., Byt. 1, 7; 3, 16; Sl. 1, 4n.

Dad-farukh, com., SI. 1, 4n.

Didgun, man, SI. 1, 4 n.

Didirad, man, Bd. 38, 3.

338, ron, I1n.

Diad-i veh, com., $l. 1, 4 n.

Dahak, king, Bd. 17, 5; 20, 23; 29,9; 30, 16; 31, 5-7; 34, 5; Byt. 3, 34; Sl.10, 28n. See Az-i Dahak,

Dah-hémiast, rite, Byt. 2, 59 n.

Dahman Afringan, $1.13, 43; 17, 5n.

INDEX. 415

Ai, land, Bd. 15, 29.

Daitik m., see Kakad-i DAitik.

—r., Bd. 20, 7,13, 23n; 24, 14; 29, 5n; Zs. 2, 6.

Dakhma, Byt. 2, 36n; SI. 2, (6,) gn, ron, 11n, 75n. See De- pository for the dead.

Rat town, Bd. 20, 18n; 29,

Damdad. nask, Int. 24, 48; Zs. 9, (1,) 16; Sl. 10, 223 18, 5.

Damnak, man, Bd. 81, 36, 39.

Daraga r., Bd. 20, 7, 32; 24, 15.

Dfrai, king, Bd. 38, 2; 34, 8.

Dargim r., Bd. 20, 7, 14.

Darius Codomannus, Int. 24; Bd. 34, Sn.

— Hystaspes, Int. 9.

Darspét m., Bd. 12, 2, 20 n,

Dashtanistan, $l. 2,75; 3, 4 n, (6 n,) Irn,

Dastin, man, Bd. 81, 37.

Dastiir, Bd. 19, 36. See High-

riest.

Davad m., Bd. 12, 29, 30.

Davins, man, Sl, 12, 29.

Dayrid r., Bd. 20, 26 n.

Days, lengths of, Bd. 25, 3-6 ; names of angels applied to them, Bd. 27, 243; Sl. 22, 1-30; 23, 1-4.

Dead matter, Byt. 2, 36; Sl. 2, (30 n,) 32, 35, 63, 73, 77) 78, 102, 104-07, 109-112; 10, 12, 20; 12, 13.

Deat and dumb, Sl. 5, 7; 6, 1.

Deana m., Bd. 12, 30 n.

Death, accidental, Sl. 10, 32; on a bedstead, Sl. 2, 13; 17, 143 on a bridge, Sl. 2,20; on a carpet, Sl. 2, 101; on a-cloth, SI. 2, 12; on the ground, Sl. 2, 14-16; in a hall, Sl, 2, 453; in a house, Sl. 2, 38-44; in a jar, Sl. 2, 313; on a roof, Sl. 2,18, 21; in a room, Sl. 2, 22; when seated, Sl. 2, 243; by strangulation, Sl. 2, 23; 17, 13; ona tree, SI. 2, 25-29; in a vessel, Sl. 9, 7; in a wilder- ness, Sl. 2, 47.

Demonized men, SI. 17, 7.

Demons, Bd. 5, 7; Zs. 2, 4; Byt. 2, 40, 623 3, 9, 21, 333 Sl. 9, 5, 8; 12, 12; 15, 6; 17, 3; origin, Bd. 1, 10; end, Bd. 1, 21, 22; 6, 43 830, 29-32; names, Bd. 1, 24, 27; 3, 3, 6-9, 213 7, 8, To,

12; 28, 7-20, 23-36, 39, 40, 42; 30, 29, 30; Zs. 4, 4; 6,9, 11,13; council, Bd. 3, 1-9; 12, 8; incursion, Bd, 3, 10, 21, 25, 26; 7, 8, 12; mislead men, Bd. 15, 9, 12, 17, 18; use nail-par- ings as weapons, Bd. 19, 19, 20;

SI. 12, 6; opposed by cock, Bd. 19, 33; SI. 10, 30 n; beget the ape, bear, and negro, Bd. 23, 1, 2; described, Bd. 28, 1-46; figures of, Byt. 1, 4; 2,16; — with dishevelled hair, Byt. 1, 5

2, 22, 24-29, 36; 3, 1,6, 13, 34; discomfited, Byt. 3, 16,17; 8, 40, 413 reside in idol- -temples, Byt. 3, 30, 36, 37; attack Zara- tGst, SI. 10,4; 12,11; in the north, S1.10, 7; 12,18; 14, 2n,

Demon worship, Sl. 8, 4; 14, 1.

— worshippers, Byt. 3, 24.

Depository for the dead, SI. 13, 19. ceptacle,

3, 30, 36, 37; attack Zara- tGst, SI. 10,4; 12,11; in the north, S1.10, 7; 12,18; 14, 2n,

Demon worship, Sl. 8, 4; 14, 1.

— worshippers, Byt. 3, 24.

Depository for the dead, SI. 13, 19. ceptacle,

Destroyer, Bd. 2, 4,8; 3, 1, 23; 7, a: 90, 6; 97, 43 Zs. 7,.3% Sh 10, 3; 138, 30.

Development of er Bd. 10, 2, 3; 14, 3-7; Zs. 9, 7-9; fire, Zs. 11, 1-10; lakes, Zs. 6, 7, 8, $3 land, Bd. 11, 2; Zs. 7, 8-11; man, Bd. 15, 1-5; Zs, 10, 3-6; minerals, Zs. 10, 2; mountains, Bd, 8, 1-5, 12, 1, 2, 11, 28, 413 Zs. 7, 1-7; plants, Bd. 9, 2-6; 10, 1; 14, 1, 2; Zs. 8, 1-5; 9, 1-6; rivers, Bd. 7, 15-17; Zs. 6, 20, 21; seas, Bd. 7, 6, 14; Zs. 6, 6-8, 14-19.

Deyrid t., Ba. 20, 7n, t20n,

Diglat r., Bd. 20, 7, 10, 12, 26; Zs, 6, zon.

Dilmin town, Bd. 20, 12 n.

Dimivand m., Bd. 12, 29, 31; 20, 27; 29, 9; Byt. 8, 55.

Din, angel, Bd. 27, 24; Byt. 2, 59 n; month, Bad, 25, 3, 11, 20. See Dind.

Dini-vagarkard, book, Zs. 9, 1n; Byt. 1, 1n; 3,25n; Sl. 9,9n; 10, 3 n, 4n, I3N, 21 n, 25 Nn, 26 n, 28n, 29n3; 12, 4n,17N.

Dinkard, book, SI. 10, 22n, 23n; last editor of, Int. 64; Bd. 33, (r1n;) Sl. 8, 23n; quoted, Zs.9,1n; Byt.1,1n; 2,31,

2, 75; See Dakhma and Re-

416

Ign; 8, 25n, 430, 52n, 61n; S]. 6,7n; 9,9n; 10, 3n,4n, 8n, 13 n, 21n, 25n, 26n, 28n, 2g9n; 12, 4n, 17n; 19, 1D,

40.

Diné, angel, SI. 22, 8, 15, 23, 24; 23, 4. See Din.

Din-pavan-Atar6, angel, Bd. 27, 24; S], 23, 2, 4n.

Din-pavan-Din6, angel, Bd. 27, 24; Sl. 23, 4.

Din-pavan-Mlitré, angel, Bd. 27, 24; SL. 38,3; 4m

Dirham, SI. 1, (25) 8, (35) 10, 24; L133 26,:9N, 3,3.

D6-hémiast, rite, Sl. 16, 6.

D6-patkar, zod., Bd. 2, 2.

Doubtful actions, Sl. 10, 25, 27.

Drd6nd, see Sacred cake.

Drfigiskin, demon, Bd. 81, 6.

Drvasp, angel, Sl. 11, 4.

Dualism, Int. 68-70.

Diibisrfigéd nask, Sl. 10, 13.

Dughdd or Dikdav, woman, Bd. 32, 10% Si 205'4% I, 3:

Dil, zod., Bd. 2, 2.

Dfirasrdb, man, Bd. 81, 13, 31; 32, 1; 33, 3, 4.

Diirnimik, man, Bd. 88, 5.

Diiréshasp, man, Bd. 81, 14. 27.

Dvisrfib or Dvisrfigad nask, see Diibisriig¢éd.

Dvazdah-hémast nask, Zs. 9, 1n; rite, Byt. 2, (595) 8, 25, 27, 373 Sl. 16, 6.

Eating in the dark, Sl. 9, 8.

Egypt, Int. 21; Bd. 20, 8n; Zs. 6, 20 Nn.

Erezishé m., Bd. 12, 12 n.

Erezraspa, man, Bd. 29, rn.

Erezuré m., Bd. 12, 16 n.

Esther, book, Byt. 2, 17 n,

Etymander r., Bd. 20, 17 n.

Euphrates r., Bd. 20, ton, rin; Byt. 3, 5 n.

20, ton, rin; Byt. 3, 5 n.

Euxine, Bd. 13, 15n; 20, 8 n.

Ever-stationary, SI. 6, 2; 18, 4n.

Evil eye, Bd. 28, 2 n, 14, 36.

Evil spirit, Zs. 1, 0; Sl. 8, 23; 12, 7; 13, 28; like the. devil, Int. 69, 70; origin of evil, Bd. 1, 1, 9-22, 243; cast down, Bd. 8, 1-

PAHLAVI TEXTS.

5; 11,6; 80, 29, 30, 32; Byt. 3, 35, 40; SI. 18, 24, 36; com- forted, Bd. 8, 6-8; described, Bd. 8, 9; 28, 40, 41; attacks creation, Bd. 8, 10-17, 21, 24- 27; 8, 1-4; 8, 1; 11, 5; 18, 2,5; 19,10; 28,1, 3; misleads men, Bd. 15, 8,9; 28,6; an- cestor of Dahak, Bd. 81, 6; his future evil-doings, Byt. 2, 54; 3, 24, 33. See Aharman.

Extinguishing fire, Sl. 7, 9; 20, 15.

Extirpation of sin, Sl. 8, 18.

Ezra, book, Byt. 2, 17 n.

Faranak, woman, Bd. 81, 31n. Farangis, woman, Bd. 81, 18n. Farghanah, land, Bd. 20, 20n, Farhank, woman, Bd. 81, 31-33. Farman sin, Sl. 1, (1, 2;) 2, 513 8, a7, 283 @, 30, 1483000 3.0; 6, 3n3 8, ony Tita 16,

£,)°%2

Farukho, com., Sl. 1, 4n.

Fasa, town, Bd. 29, r4n.

Faydm, land, Int. 21.

Feast, Byt. 2, 45. See Sacred feast.

Female things, Bd. 16, 6.

Feridfin, king, Bd. 31,7n, 31n. See Frédfin.

Fiends, Bd. 2, 11; 30, 30; Zs.1,5; @ as Byt. 3; 30,737.35) Sk 6, 8s 13, 10,13; 18,55; 20, 9, 11; origin, Ed. 1, 10; destroyed, Bd. 2, 10; 19, 33, 34, 36; 209, 6; Zs, 10, 1 3)81. 18, 23, 32/463 described, Bd. 28, 13, 14, 20, 33, 37; Christians, Byt. 3, 3, 5; serpents, Byt. 3,52; of men- struation, Sl. 3, 29; become pregnant, $1.10, 7; 12, 18. See Arch-fiends.

Finger-breadth, meas., Bd. 21, 1; 26,(3n5) 27,:a93° Sly; 118; 4,:3) 9 S1Gr ti

Fire, injured, Bd. 8, 243 described, Bd. 17, to.3) Zs, 11,/ 2-10: reverence, Sl. 7, 4; 10, 37; to be kept up, S$). 12, 3, 12. See Sacred fire,

lire-temple, see Abode of fires.

Fish, classification, Bd. 10, 4; 144, 12, 26; Zs. 9, 9-143 gencra- tion, Bd. 16, 7; chicf, Bd. 24,

13. Flowers, Bd, 27, 11, 24.

INDEX.

Fomalhaut, star, Bd. 2, 7n; Sl. 11,

4n; 14, 5n.

Food not to be cast to the north at night, Sl. 10, 7; 12,.18.

Foot, meas., Bd. 26, 3n; Sl. 2, 18, 77,78n; 3, 33; 21, 2, 5-8. Forgiveness of trespasses, Sl, 10, 11.

Frabazu, meas., Bd. 26, 3n.

Fradadafsh, region, Bd. 5, 8, 9; 11, 3; 25, 10; 20,1; Byt. 8, 47.

Fradhakhsti, man, Bd. 29, 5n.

Fragfizak, woman, Bd. 31, 14.

Frahimrava, man, Bd. 82, 10.

Frah-vakhsh-vindad, man, Bd. 38, 1.

Frangrasyan, king, Bd. 31, 14n.

Fraoreti ha, Sl. 18, 1n.

Frarast, meas., Bd. 26, 3n.

Frasast, cake, Sl. 8, (32n;) 14, 3; 17, 5n.

Frashaitar, man, Bd. 38, 3.

Frashakard, see Renovation.

Frashavakhsha, man, Bd. 33, tn.

2, 62; 3, 34; Sl. 10, 28n.

Frasizak, woman, Bd. 82, tn.

Frasp-i Xfir, man, Bd. 81, 18, 19.

Frast, man, Bd. 33, 3. See next.

Frast, man, Bd. $1, 31n.

Frastuyé ha, SI. 18, 1.

Frat r., Bd. 20, 7, 10, 11; Byt. 3, 5.

Fravahar, see Guardian spirits.

Fravak, man, Bd. 15, 25, 30, 31; 81, 1,6; 32, 1n.

Fravakain, woman, Bd. 15, 25.

Fravarané h§, Sl. 18, 1.

Fravardikan, see Guardian spirits’ days.

Fravardin, angel, Bd. 27, 24; SI. 22, 19; 23, 3; day, Sl, 11, qn; month, Bd. 3, 12; 25, 7, 13, 20; £3, B,.%3°S8). 1, ans

Fravashis, Bd. 1, 8n; 2, ron. Guardian spirits.

Frazdan lake, Bd, 22, 1, 5; Byt. 3, 13.

Frazisak, man, Bd. 82, rn.

Frazfsak, man, Bd. 81, 14.

Frédiin, king, Bd. 20, 12n; 28, 3; 29, 9; 381, (7-11,) 14, 27, 323 32, 1n; 34,6; Byt. 3, 55, 56, 58; SI. 10, 281; 20, 18; man, Bd. 33, 3

Fréh-khird, ety Bd, 81, 19.

[5]

See

417

Freh-mih, woman, Bd. 83, 7.

Freh-Srésh, man, Bd. 33, 11.

Frén, woman, Bd. 32, 5, 7n.

Freni, woman, Bd, 31, 33n; 32, 5n.

Friftar, demon, Bd. 28, 30.

Fris, man, Bd. 81, 13.

Frébak fire, Bd. 17,5, 7n; Zs. 11, 8-10; Byt. 3, 29, 30, 37, 49; Sl. 18, 26.

Fruits, Bd. 27, 7, 23.

Fryin6, man, Bd. 33, 3.

Fshdshd-mathra, ritual, Sl. 13, 49n.

Future existence, Bd. 1, 1, 7, 21; 2, 11; 11,6; 15,9; 30,1; Byt. 2,55; 3,62; SI. 8,7, 14; 9, 6; 10, 19.

Gadbwitha, demon, Bd. 31, 6.

Gadman- hOmand m., Bd. 17, 5; Zs. ll, 9; Byt. 3, 29.

Gaévani, man, Bd. 28, 6n.

Gah, Bd. 2, 8; 25, 9n; SI. 7, 10; 14, 4n. See Period.

Gahanbirs, Bd. 25, 1; Sl. 12, 310; 18, (3n.) See Season-festivals.

Gik, man, Bd. 33, 3.

Gim, meas., Bd, 26, 3n.

Ganivad m., Bd. 12, 29, 34; 19, 8

Ganraik main6k, Bd. 1, rn, 3n. Sce Evil spirit.

Garafsa, lun. man., Bd. 2, 3.

Garédman, Bd. 30, 12, 13, 27; SI. 6, (3n,) 4; 11, 3. See Heaven.

Garsasp, man, Bd, 29, 7n; 31, 26n, 27n.

yw man, Bd. 31, 15n. dsanbar, see Season-festivals.

Ghtha days, Bd. 5, 7; 25, 7n.

GAathas, hymns, Bd. 12, 7n; Zs. 11, ap Byt. 2, 60; Sl. 9, 12n; 10, 6 . quoted, Zs. 5,4; SI. 13, 28 ; mystic meaning, SI, 13, t- 49; extent, SI. 13, 50, 51.

Gau, lun. man., Bd. 2, 3. Gaus givya, Av., Sl. 2, 43n; 18, r2n. — hudhau, Av., SI. 2, 43n; 3, 32n; ll, 4n. See Sacred butter. Gayémard, man, Bd. 8, 1n, 14, 17, 19-23; 4,13 15, 1, 31; 24,1; 30, 7,9; 31,1; 32, 1n; 34, r, 2; Zs. 2, 6, 8; 3, 2; 4, 3, 5,95 10; 5, 4; 10, 1-3; ll, ron; Sl. 10, 28n.

Gazdiim, zod., Bd. 2, 2.

Gefar-téra, man, Bd. 31, 7; 32, 1n.

Gésbakht m., Bd. 12, 29.

Geéti-kharid, rite, Bd. 80, (283) SI. &, 6; 19,.303 17, sn:

Ghazni, town, Bd. 22, 5n.

Giklan sea, Bd. 20, 24.

Gilan, land, Bd. 12, 17.

Giw, man, Bd. 29, 6.

Glory, royal, Bd. 31, 32, 33; 34, 4.

Glossary, Av.-Pahl., SI. 10, 39 n.

— Huz.-Paz., Int. 16, 17.

God (‘celestial beings’), Bd. 17, 8; Zs, 31 63 Si. 1.076, 39, 73% 10, 3, 3316, OF 3e; 7 3 Shy 4% 22, 30.

Gogdésasp, com., SI. 1, 3; 2, 74, 82,

31, I-

Goi, lun, man., Bd, 2, 3.

Gokard tree, Bd. 9, 6; 18, 1; 24, 27; 27, 4.

Gokihar, meteor, Bd. 5,1; 28, 44; 30, 18, 31.

Golden age, Byt. 1, rn, 4; 2, 16.

GOméz, see Bull’s urine.

Good works, Zs. 1, 14, 18; 4, 6; 11,6; Byt. 2, 33, 38, 64; SI. 2, 53, 933 8, 3, 4, 6; 7, 4, 6,7; S, 1, 5, 20, 223 8, 6; 10, as, 27, 29; 12,1, 2, 29; 17, 8; 20, 1, 4, 5; imputed, SI. 4, 14; 6, 1, 2; 7, 6; 8, 4; 10, 22-24; 12, 15, 16, 31; 16, 6.

Gopatd, land, Bd. 29, 5n.

GoOpatshah, chict, Bd, 29, 5; 81, 20, 22; Byt. 2, 1.

GOs, angel, Bd. 4, 4n; 27, 24; Byt. 2, 59n; Sl. 11, 4n; 23, 2.

Gésasp, com., Sl. 1, 3n.

GOst-i Fryind, man, Byt. 2, 13 tale of, Sl. 21, on.

Goévsfirvan, angel, Bd. 4, 2-5; Zs. 8, t, 3; Si. 11, g¢ni BS, 14.

Greek inscriptions, Int. 19.

Greeks, Byt. 3, 5.

Griffon, Bd. 14, 11, 23; 18, 18; 24, 1%, 293 28. 8,'4:

Guardian spirits, Bd. 1, (8n;) 2, 10, 11; 4, 4; 6, 3; 20,8; 32, 9; SI. 9,113; 11, 4; 17, 4, 6; 19, 8; days devoted to, Byt. 2, 45; SI. 10, 2; 12, 31.

PAHLAVI TEXTS.

Giidarz, man, Bd. 29, 6.

Girgan, land, Bd. 20, 24n.

Gurgistan, land, Bd. 20, 13n.

Giisasp fire, Bd. 17, 7; Zs. 6, 22n; Byt. 3, ron. See Visnasp.

Gisnasp fire, Zs. 6, 22; 11, 8-10; Byt. 8, 10n, 37, 40.

Gizak, princess, Bd. 81, 9, 14.

—, woman, Bd. 15, 28.

Gamagin, land, Bd, 29, r4n.

Gamiasp, priest, Sl. 11, 4.

Gar6é-danghu, man, Bd. 29, rn.

Gasno, Byt. 2, 45. See Feast.

Géh, fiend, Bd. 3, 3, 6-9; SI. 3, 29n.

Girast nask, Sl. 10, 28n. See Kid- rast.

Givan, lun. man., Zs. 4, 8.

Gumin, town, Bd. 12, 34n.

Hadhayés, ox, Bd. 19, 13; 29, 5 n; 30, 25.

Hadokht nask, Bd. 15, 7n; Byt. 8, (25,) 28; Sl. 12, 19, 303 18, 6, 10; 16, 6.

Haésadisp, man, Bd. 82, r.

Hagiabad inscriptions, Int. 20 n.

Hamadin, town, Bd. 12, 12; 19, 3n; 22, 6.

Hamémil,see Sin affecting accusers.

Haméspamadayém, season, Bd. 25, 6.

Hamid, man, Bd. 88, 11.

Hamistakin, Sl. 6, 2. stationary.

Hamréd, see Contagion.

7, 8n; 26, 1; Sl. 9, rn.

Haug, Professor, Int. 12, 25, 26, 29.

Havan gih, Bd. 25, 9, 10; SI.7, 10; 14, 4n.

Heaven, grades in, Bd. 12, 1; SI. 6, 3n; garddmin, Bd. 80, 12, 13, $7} oe Li 3) Sr Grama: it, 3; 13,85 vahist, Bd. 30, 27; 28. 1,'145°Sl G; 25°, 593 12; 28;

See Ever-

INDEX.

419

15, 8, 13, 19, 24, 29, 30; 18, 4n; 22,9,18, 22,29 See also Best existence.

Heaven, not to be despaired of, SI. 12, 28, 29.

Hebrew laws, SI. 8, 14n, 15n, 18n, 26n,

Hedgehog, Bd. 14, 19; 19, 28; SI. 2, 59; 10, 31; 12, 20.

Hell, Bd. 15, 9; 22, 10; Zs. 1, 14; Sl. 6, 2, 6; 8, 5,7, 13; 12, 4, 28; 18, 4n; described, Bd, 3, 27; 28, 47, 48; abode of demons, Bd. 8, 26; Byt. 3, 30, 35; for the wicked, Bd. 830,12,13 ; gate of, Bd. 12, 8; 28, 18; Zs. Q, 4; Sl. 10, 7n; 18, 19; purified, Bd. 30, 31, 323; grades in, SI. 6, 3n.

Hélmand r., Bd. 20, r7n.

Hendvda r., Bd. 20, 7, 9n.

Heri r., Bd. 20, 15n, 16n.

Hétiimand r., Bd, 12, 9 n; 20, 7, 17,

343 21, 3n.

Hiddekel r., Bd. 20, 12 n; Byt. 3, 217.

High-priest, dastfir, Bd. 19, 36; 28, 20; Byt. 3, 52; Sl. 8, 10; 9, 2, 43 10, 5, 20-23, 31; 12, 2, 14-16; rad, Bd, 29,1 n; Byt. 3,52; Sl. 8, 1, 2, 5, 6, 14, grt 18, 2, 29; supreme, Bd. 24, 1; Sl. 9, 3; see Supreme Zaratist.

Hikhar, Sl. 2, (30n,) 95. See Bodily refuse.

Hindfis, Bd. 28, 34; Byt. 3, 14, 17; Sl. 2, 58n.

Hinddstan, Bd. 20, 93 bi 15; 29,15.

Hindva m., Bd. 12

Hirat, town, Bd. aD, ee

Hiratis, men, Byt. 3, 19.

Hiriyan, men, Byt. 3, ron.

Hoazarédathhri, chief, Bd. 29, rt.

Holy-water, Bd. 21, 3, 4; Byt. 2, 59; Sl. 2, (433) 7, 9; 12, 5; 18,93 20, ¥2;. 16,6,

H6m, angel, Bd. 7, 3; 27, 24; Zs. 6, 3; Sl. 11, 4,6; — dron, SI. 10, 2; —juice, SI. 10, 16; 13, In, 9n; — mortar, SI. 9, 12n; 13, 9n; — tree, Bd. 9,6n; 18, 2,3; 24, 18; 27, 4, 24; 30, 25;

Zs. 8,5; — twigs, Sl. 9, 12n; 13, 9n

Homist, rite, Path 2, (59n;) SI. 9, 12n; 16, 6

Horvadad, angel, Bd. 1, (26;) 27, 24; 30, 29; Byt. 3, 29; SI. 9, 8; 13, 14; 15, 3, 5, 25, 29; 23, 6; 23,1; month, Bd. 25, 20,

— yast, Byt. 1, 6.

HOshyang, king, Bd. 15, (28;) 81, 1, 2, ON, 32n; 32, 1n; 34, 3, 4; Zs. 11, 10; SI. 10, 28n.

Howse. sl. 13, 11, 15, 41, 44;

Habakht man, Bd, :, I.

H ddin6, man, Bd, 33,

Hogar m., Bd. if (eat 12, 2, (s,) si 18, 43 22,11; 24,17; Byt.

Hokairyad m., Byt. 3, 31.

Hukhshathrétemai, prayer, Sl. 10, sn; 13, 22.

Hiimai, woman, Bd. 33, 7; queen, Bd, 34, 8.

Hfimin, man, Bd. 31, 17.

Human monstrosities, Bd. 15, 5, 31.

Humatanam, prayer, Sl. 10, 5n; 18, 16, 22.

Hunting, SI. 8, 3.

15, 5, 31.

Humatanam, prayer, Sl. 10, 5n; 18, 16, 22.

Hunting, SI. 8, 3.

Hash, beverage, Bd. 19, 13; 30, 25.

Hiishédar, apostle, Bd. 21, 6; 32, 7n, (8;) Byt. 3, rrn, 13, 340, (43, 44,) 475 48, 61n; SI. 13, 5.

Beige pigs "on é Bd. 30, 2;

32, 72, (83) t. 3, 52, 53; Sl.

> 5. Hispiram nask, Byt. 2, 37n; SI. 10, (38 $)) 28, 269, 24; 30 ¢ 3B, 37. Husru, lun. man., Bd. 2, 3; lake, Bd. 22, 1, 8. Huvasp, chief, Bd. 29, r. Hizavarak, man, Bd. 31, 4r. Huzviris logograms, Int. 14-20. Hvaétumaithi ha, Sl. 13, 7, 14, 27. Hvandkdn, man, Bd. 29, 1. Hvara, Av., Sl. 1, rn. Hvare-Aithra, man, Bd. 32, 5 n. Hvembya, man, Bd. 29, 5. Hvév, woman, Bd. 32, 7n, 8; SI. 10, 217n. Hvyaona, land, Byt. 2, 49n. Hyrcania, Bd, 20, 24n.

Iaxartes r., Bd. 20, 20n.

Ibairaz, man, Bd. 29, 6.

Ibitak, man, Bd, 32, rn.

Idolators, Int. 50, 51; Bd. 8, 20n; 15, 28n; Byt. 3, rn.

Idolatry, SI. 9, oc

Idols, Bd. 28, 34; Byt.1,.4n.

Ee€2

420

PAHLAVI TEXTS.

Idol-temples, Bd. 17, 7; Byt. 3, 30, 36, 37.

Imam-dad-zam hi, Sl. 13, 19.

Immortal men, Bd. 29, 5-9; 30, 17.

Incursion of the evil spirit, Bd. 3 10-26; Zs, 2, 1-11; 4, 1-6.

Indar, demon, Bd. 30, 2g9n. Andar.

India, Bd. 15, 29n; 20, 9n; 29, 4; Byt. 3, 44n; Sl. 2, 6n, 22n, 32n; 4, 5n, 6n, 11n, 12n; 9, gn: 19,.3:-17,:208.

Indian ocean, Bd. 20, 8n.

Indra, god, Bd. 1, 27n.

Indus r., Bd. 20, 8n, gn, 22n, 28n; Byt. 3, 38n.

Infant, treatment, Sl. 10, 16; pro- tected by fire, Sl. 12, 12.

Infection, Sl. 2, 55, 59, (60-)62. Paitréd.

Infidel, Sl. 6, 6.

Invoking angels, Sl. 9, 11-13.

Inward prayer, Sl. 3, (6-)9, 21; 4, 3,9n; 5,4n; 10, 14, 26; 14, 3. See Baz, Vag.

Iran, Bd. 12, 9n; Zs. 6, 17; Byt. 2, 51,63; 8, 37n, 44n; SI.10, 28n; countries of, Bd. 28, 3; Byt.1, In; 2, 24, 26, 49; 3, 5-7, 10, 20, 22, 23, 25, 26, 36, 38, 39; kings of, Bd. 81, 32n; 32, 1n.

Iranian, countries, Bd. 19, 15; Byt. 2, 28, 29; kings, Bd. 34, 4n; Byt. 3, 51; logograms, Int. 14, 18, 19; rule, Bd, 29, 4n; Sl. 13, 7 n.

Iranians, Bd. 12, 33; 15, 28; $1, 21; Byt. 2, 33n.

Iron age, Byt. 1, 1n, 5; 2, aa; 8, 12 n.

Isadvastar, man, Bd. 80, ron; $2,

See

5, 7+

Isfendiy ar, prince, Bd. 31, 29n; Byt. 2,17n.

Ispahin, Bd. 12, gon; 20, 15n, 26n; 31, 40n.

Ist(idgar nask, Byt.1,1n, See Stfid- gar.

Itha ha, Sl. 18, 20; prayer, Sl. 8, 35; 5, 2, 5, 7; see the next.

Itha-ad-yazamaidé ha, SI. 18, 18.

Izak, princess, Bd, 32, rn.

J in Oriental words is printed G, Jamshéd, Bd. 23, 1n; 81, 27n. Jew, Sl. 6, 7.

Judge, unjust, SI. 10, 18.

8, 13n.

Kad, priest, Bd. 33, 1, 2

Kadan, title, Bd. 81, 15. Kad-mdi-urva ha, S$]. 18, 33.

Kaf m., Bd. 12, 2, 14.

Kahrkas, bird, Bd. 14, 23; 19, 25,

31.

Kaht, lun. man., Bd. 2, 3.

Kabtsar, lun. man., Bd. 2,

Kahiis, Byt.3,9n. See Kat. Kai.

Kai-Apiveh, prince, Bd. 31, 25, 28, 31, 34-

— Arsh, prince, Bd. 81, 25.

— Kabad, king, Bd. 34, 7.

— Kaiis, ing Bd. 81, 25, 31n; 34,

7; Byt. 8, 9. _ Kavad. king, Bd. 31, 28; 34, 7n; $l. 10, 28n. See Kavad,

— Khisr6b, king, Bd.17, 7; 31, 18, 25; 34, 7; Sl. 10, 28n.

— Loharisp, king, Bd. 81, 29; 34, 7; Sl. 10, 28n.

— Pisin (or Pisin), prince, Bd. 31, 25, 28.

— Qubad, king, Bd. 31, 24n.

— Us, king, Zs. 11, 10n; Sl. 10, 28n.

— Vistasp, king, Bd. 34,7; Byt. 3, 11n; Sl. 10, 28n.

— Vyarsh, prince, Bd. 81, 25.

Kalak, town, Bd. 12, 35.

Kalakang, zod., Bd. 2, 2; 5, 6.

Kamah Bahrah, Zs. 9, rn; SI, 2, 2n.

Kamindan, land, Bd. 22, 10,

Kam-neméi-2im ha, Sl. 18, 30.

Kamrfid sea, Bd, 18, 7, 15; Zs. 6,

I4. Kandbad, town, Bd. 12, 34n. Kanak-i Barzist, man, Bd. 31, 23. Kangdez, land, Bd, 12, 2; 20, 31; net 4) 5, 10; 32, 5; Byt. 3, 25,

ei m., Bd, 12, 25n.

Kar fish, Bd. 14,12; 24, 1n, 12.

Karap, title, Byt. 2, 3.

Karapan, title, Zs, 11, 10n; Byt. 2, 3n.

Karm, tribe, Byt. 3, 7.

Karmak, tribe, Byt. 2, 49.

CE A OOO

Karman, tribe, Byt. 3, 20.

Karsisp6, king, SI. 10, 28n.

Karsévaz, prince, Bd. 31, 15.

Karsipt, bird, Bd, 14, 23; 19, 16; 24, 1n, 11, 29N.

Kisak or Kfsik 1., Bd. 20, 7, 9”;

30.

Kaski-zard, town, Bd. 12, 30n.

Kasmir, land, Bd. 29, 4, 15.

Kasp r., Bd. 20, 30.

Katayfin, man, Bd, 81, 8.

KAtis Kfimfn, Sl. 2, 2.

Kavid, king, Bd. 31, 24, 253 Byt. 1, sn; 2,21n, See Kai-Kavad,

Kavi Aipi-vanghu, prince, Bd. 31, 25n.

— Arshan, prince, Bd. 31, 25”.

— Byarshin, prince, Bd, 31, 250.

_ Husravangh, king, Bd. 31, 259.

— Pisanang, prince, Bd, 31, 25.

_- Syavarshan, prince, Bd. 31, 253.

— Usadhan, king, Bd. 31, 25.

Kavi, town, Bd. 12, 22; 17; 6:

KAviili, tribe, Byt. 2, 49-

KaAvulistan, land, Bd. 17, 6; 29, 11; Byt. 3, 13m, 290.

Kayan, Bd. 21, 7; 28, 15,17; 31, o,25n; Byt.1,5; 2,173 3) t4

Kayinians, Bd, 11, 6; Byt. 8, 149; Sl. 10, 28n.

Kayins, Byt. 3, 25, 26; Sl. 22, 32.

Keresini, king, Byt. 2, 190.

Keresisp, man, Bd, 29, 7n; 31, 26, a7n, 36n; Byt. 8, 59, 6o.

1,1, 23 2,793 8, 255 Ed;’y, 37 16,5: Khriitasp, man, Bd. 31, 6. Khshmaibya ha, SI. 13, 4, '4- Khshntiman, ritual, see Shnfiman. Khfidarak, tribe, Byt. 2, 490. Khugand, town, Bd. 20, 20n. Khiigistan, land, Bd. 12, 9, 303 29, 12, 26; 24, 28; Fai7; 7Ns Khunbya, title, Bd. 29, 52.

em ee

Khair, angel, Sl. 22, 11; 23, 2; day. Bd. 25, 3. See Khfirshed. Khorasan, land, Bd. 12, 18, 37; 20,

13n, 21n; 25,16n; Byt. 2, 240;

3, 19. Khurdad, angel, Byt. 2, 59; month, Bd. 25, 20n. See Horvadad. Khurdah Avesta, Sl. 8, tn. Khfrshéd, angel, Bd. 27, 24; Byt. 2,s59n, See Khir. _— kihar, man, Bd. 32, 5, 6, 79+ — mah, apostle, Byt. 3, 52”. — nyfiyis, ritual, St. 7, 1n; 17, 5”. — yast, ritual, Sl. 7, 20. Khfrshédar, apostle, Byt. 3, 13. Khiak, zod., Bd. 2, 2. Khfisr6, king, Byt. 1, 5, 7%) 8; 2,

a1.

— Mihdi/in, priest, Byt. 1, 7-

— Ndéshirvan, king, Bd. 34, 9n; Zs. 6, zon; Byt.1, 59,79; 2, 21n.

— Parviz, king, Bd. 34, 99; Zs. 6, zon; Byt. 3, rin.

Khfsrév, man, Bd, 31, 36, 4°-

Khfist6 nask, SI. 12, 40. See Didak.

Kbvanaidis r., Bd, 20, 7, 29%.

Khvaniras, region, Bd. 5, 9; 11, (2- 6;) 15,273; 17,43 24, 26, 27, 29; 29, 2, 3,5n; 32, 19; Zs. 6, 21; 7, (103) Byt. 3, 475 = 10, 28n.

Kbvaraé r., Bd. 20, 7, 26.

Khvirih, Bd. 12, 2.

Khvarisem, land, Bd. 12, 12; 17, S$; 6; Zs. 11,9; Byt. 8, 29n; lake, Bd. 23, 1, 4-

Khvist-airikht, man, Bd. 31, 19.

Kbvegand r., Bd. 20, 7, 19) 2°-

Khvétmand hi, SI. 18, 70.

Khvétaik-das, see Next-of-kin mar-

riage.

Khy6n, land, Byt. 2, 49n. ,

Kilisyikih (Christianity), Byt. 2, 19; 3, 3, 5, 8.

Kiraitand-biicéd, com., Sl. 1, 4n.

Kirfak, see Good works.

Kirman, land, Bd. 12, 35%; 33, 10n; Byt. 2, 24n; town, Zs. 1, on; Byt. 3, 170.

Kohistan, land, Bd. 20, 13n; Byt.

3, 19- Koir r., Bd. 20, 7, 24- Kokand, town, Bd, 20, 20n. K6ondras m., Bd. 12, 2, 25- K6ndrasp m., Bd. 12, 2, 243 92, 30. Krittika, lun. man., Bd. 2, 3n.

422

Kiimis m., Bd. 12, 32; land, Bd, 20, «8.

Kiandak, demon, Bd. 28, 42.

Kar r., Bd. 20, 8n, 24n.

Kuran r., Bd. 20, 26n.

Kurd, tribe, Byt. 3, 7n, 20.

Kirisk sheep, Bd. 14, 15; Zs. 9, 19.

Kashtané-biigéd, com., Sl.1, 4n; 2, 57, 81, 118; 6, 6, 7n* 8, 17.

Kiistik, Bd. 24, 22; 80, 30n. See Sacred thread-girdle.

Kyansih sea, Bd, 18, 16; 20, 34; 21, 6, 7.

Kakad-i Daitik m., Bd. 12, 2, 7; 80, 33n; Byt. 8, 26.

Kakhravak, chiet, Bd. 29, 1.

Kakhshnifis, man, Bd. 82, 1.

Kamrés, bird, Bd. 19, 15; 24, r1n, 29; 27, 3n.

Kathwaraspa, man, Bd. 29, rn.

Katru-miyan r., Bd. 20, 7, 31.

Kekast lake, Bd. 7, 14; 12, 36; 17, 7; 22, 1, 2,8; Zs. 6, 22; Byt. 3, 10.

12, 13n, 22; 15, 29n; 81, 3; Byt. 2, 49n.

Kini, tribe, Byt. 2, 49; 8, 17.

Kinistan, land, Bd. 12, 9n,13n3 15, 29; 29,13; Zs.7,7; Byt. 8, 14; SI, 6, 7n.

Kinvad or Kinvar bridge, Bd. 12, 7; 28, 18n; 30, 33; SI. 8,1n; 12, 2n, 31n; 18, 29n3 17, 4n.

Kishmak, demon, Bd. 28, 24.

Aitr6-maind, prince, Bd. 29, 5; Byt. 3, 25n.

Kitré-miyin, prince, Byt. 2, 1; 8, 25, 26,

Lakes, Bd, 18, 1-4; 22, 1-11; Zs, 6,7, 8,32.

Larain, land, Bd. 12, 38.

Laristan, land, Bd. 12, 38n.

Laughter at prayer, Sl. 10, 29.

La-vahik, man, Bd, 81, r9.

Leo, Bd. 2, 2; 34, 2; SI. 21, 2, 6,

Leucorrhaa, Sl. 8, 19.

Libra, Bd. 2, 2; 5, 6; 84,2; Zs. 4, 8-ro; Sl. 21, 2. .

Life, duration of, Sl. 9, 14.

Liquids, Bd, 21, 1.

Logograins, Int. 13-17, 20.

PAHLAVI TEXTS.

Loharasp, king, Bd. 28, 15n; 31, 28. See Kai-Léharasp.

Luminaries, Bd, 2, 1-8.

Lunar mansions, Bd. 2, 3.

Madofryad m., Bd. 12, 32.

Magh (ablution-seat), Byt. 2, (365) SI]. 10, 5n.

Mah, angel, Bd. 27, 24; Byt. 2, 59n; Sl. 11, 4n; 12, 8; 22, 12; 23, 2.

— Atiharmazd, com., Sl. 1, 4n.

— ayar, man, Bd. 88, 7.

— béndak, man, Bd. 38, 7.

— bfikht, man, Bd. 33, 7.

— dad, man, Bd. 38, 1.

— godsaspd, com., SI. 1, 4n.

— nyiayis, ritual, SI.'7, 4n.

— vasp, com., Sl. 1, 4n.

Mahik, zod., Bd, 2, 2.

Mahvand-dad, com., Byt. 3, 3; SI. 1, 4n.

Maidhyairya, season, Bd. 25, 3n; SI. 18, (3 n.)

Maidhy6-shema, season, Bd, 25, 3n; SI. 18, (3 n.)

Male things, Bd. 16, 6.

Mam-sozak, title, Bd. 81, 14.

Manicheans, SI}. 6, 7 n.

Manih, heretic, Sl. 6, 7 n.

Mansarspend, angel, Sl. 11, 4. Maraspend.

Manis m., Bd. 12, 2, 10; king, Bd, 33, 4; man, Bd. 31, 28.

— i khfirshéd-vinik, man, Bd. 81, 11,

see

12,

— khdrnik, man, Bd. 81, 14; 32, 1n.

— khfrnar, man, Bd. 31, 12, 14; 32, tn.

Manuscripts, oldest Pahl. and Piz., Int. 21; of Bd,, Int. 24-41; of Zs,, Int. 48-50; of Byt., Int. 56-593; of SL, Int. 65, 66.

Mandsdihar, king, Bd. 12, 10; 14, r53°;B2O0p1r, Sly ta-t4, at, 23, 31; 32,1, 45 33, 3, 4n, 5,9; o4,.6% 28, 9,-I94 11, ton: Byt. 2, 3n; Sl. 10, 28; man, Bd. 33, 3.

— son of Yiidin-Yim, priest, Int. 46, 47; Bd. 83, ron.

Marak m., Bd. 12, 29, 38.

Maraspend, angel, Bd. 27, 243 SI. Ll,.4n} 22, 293 2S, 4? man, Bd, 88, 3,213 Byt, B, 18'n.

Mardin-véh, man, Bd, 33, 6, 8.

Mard-biid, com., SI.1, 4n; 2, 86,

INDEX,

2, 3n; Sl. 10, 28; man, Bd. 33, 3.

— son of Yiidin-Yim, priest, Int. 46, 47; Bd. 83, ron.

Marak m., Bd. 12, 29, 38.

Maraspend, angel, Bd. 27, 243 SI. Ll,.4n} 22, 293 2S, 4? man, Bd, 88, 3,213 Byt, B, 18'n.

Mardin-véh, man, Bd, 33, 6, 8.

Mard-biid, com., SI.1, 4n; 2, 86,

INDEX,

Margandak, man, Bd. 81, 36, 40. Marg-argan, see Worthy of death. Marriage, refraining from, SI. 10, 19. See also Next-of-kin, Mars, planet, Bd. 5, 1. Mari or Mary, land, Byt. 3, 21. Marv r., Bd. 12, 9 n; 20, 7, 21; 21,3. Mashdba, \un. man., Bd, 2, 3. Mashya, man, Bd. 15, 6, 11, 19, 20, 30; 80,1, 7; 81,1; 89, 1n; 34, 3; Zs. 10, 4; SI. 10, 28 n. Mashyéi, woman, Bd. 15, 6, 11, 20; 30, 1,7; 832, 1n; 34,3; Zs. 10, 4; SI. 10, 28n. Masvak, man, Bd. 88, 5. Matré, man, Bd. 15, 2. Matréya6, woman, Bd. 15, 2. Mazanan demons, SI. 12, 6. Mazinikan. Mazda-ad-mdi ha, SI. 18, rr. Mazdayasnian literature, Zs. 9, 1 n; Byt. 8, 25n; Sl. 9, 9n; 10, 3M, 4M, 13M, 21Nn, 25n, 26n, 28n, 29n; 12, 17n; — reli- gion, Bd. 29, 7; 33, 11 n. Mazdayasnians, Sl. 12, 4; 18, 2; religion of, Int. 9; Bd.1, 2, 25; ll, 6; 12, 41; 33,12; Byt.1, 0; 2, 2,26, 46, 61; 3, 1, 32, 41, 46, 49; SI. 12, 23.

Mazdik, heretic, Byt. 1, 6; 2, 21. MaAzendaran, land, Bd. 8, 20n; 18, 25.:23-30, 28 :-16, 5. MaAzinikan demons, Bd, 8, 20.

Mazanan. Measures, linear, Bd. 26, 1-3. Meat, unfit for rites, Sl. 10, 34; when not to be eaten, SI. 17,

See

ae Meat-offerings, Sl. 10, 34; 11, 4-6; 12, 8-10; 18, 4n. Mediterranean sea, Bd. 18, 15n; 20, 8n. Médiyarém, season, Bd. 25, 3. Méd6k-mah, com., Sl.1, 3; 2, 1, 11, 12, 89; 5, 5, 6, — shém, season, Bd. 25, 3. Médyék-mah, man, Bd. 32, 2, 3; 33,1; Zs. U1, 10 n;:Sl.1, 3 n. Mehrdad or Mehrvd r., Bd. 20, 7, 9. Menstruation, see Woman. Mercury, planet, Bd. 5,1; Byt. 3, 4. Merkhinah m., Bd. 12, 38 n. Meshhed, town, Bd, 20, 15 n, 30n; 22, 3n. Mesr, land, Bd, 20, 8.

Mesrkdn r., Bd. 20, 7, 26.

Metal, melted, Bd. 80, 19, 20, 31, 32; origin of, Zs. 10, 2.

Mezinan, town, Bd. 12, 32 n.

Migin m., Bd. 12, 29, 32 n.

Mihir, angel, Byt. 2, 59n. See Mi- trd.

— nyayis, ritual, SI. 17, 5n.

Mihran r., Bd. 20, 9 n.

Milk, see Sacred milk.

Millennium, Int. 40; Bd. 30, 2; 34,1, 2, 5, 6, 7n, gn; Zs. 1, 10; Byt.1, 5; 2, 22,24, 41, 63; 3, 9, 11, 43) 44D, $1-53, Ot.

Minos, man, Bd. 31, 3 n.

Mirak, man, Bd. 31, 4.

Mit6kht, demon, Bd. 1, 24; 28, 14,

16.

Mitré, angel, Bd. 27, 24; Byt. 3, 32-36, 47; SI. 23, 16; 23, 3; month, Bd, 25, 7,20. See Mihir.

— akivid, man, Bd. 33, 6,

— ayir, man, Bd. 32, 7 n.

— tarsah, man, Bd. 31, 29.

— variz, man, Bd. 33, 4.

Miydn, lun. man., Bd, 2, 3.

Miyan-i dast m., Bd. 12, 32.

12, 32.

Mobad of mébads, Bd. 32, 5; 33, 2.

MOobads (priests), Bd. 32, 4; 33, o,

* BR

MO6badship of m6bads, Byt. 3, 39.

Mokarstan, land, Bd. 20, 7.

Monstrosities, human, Bd. 15, 5, 31.

Months, names of, Bd, 25, 20.

Moon reverence, Sl. 7, 43 12, 31.

Mortal sin, see Worthy of death.

Mountains, Bd. 8, 1-5; 11, 4; 12, 1-41; 18, 10, 11; 24, 17, 28; Zs. 7, 1-7.

Mouth-veil, SI. 10, 40; 12, 4.

Muhammadanism, Sl. 6, 7 n.

Muhammadans, Byt.2,24n; 3, 11 n; Sl. 2, 58n.

Mulla Firfiz, Sl. 21, 2n.

Mumbai (Bombay), Byt. 3, 17 n.

Murghab r., Bd. 20, 21 n.

Muru, lun. man., Bd. 2, 3.

Miispar, comet, Bd. 5, 1, 2; 28,

44. Miisulman, Byt. 3, 3 n. Myazd, see Sacred feast. Myths, how treated, Int. 71, 72. Nabn, lun. man., Bd. 2, 3; Zs. 4,

8n. ' Nahvtak r., Bd. 20, 34; 21, 6.

424

PAHLAVI TEXTS,

Naikiyas, demon, Bd. 28, 10; 80, 29n.

Nail-parings to be prayed over, SI. 12, 6.

Naivtak r., Bd. 29, 4, 5.

Nakahéd, demon, Bd. 1, 27; 28, ron; 380, 29n.

Namak or Namfin, man, Bd. 81, 35.

Naotara, man, Bd. 29, 6n,

Naqs-i Rustam, Int. zon,

Nariman, man, Bd. 81, 36n.

— Hdshang, Zs. 9, 1n.

Narsih, prince, Bd. 29, 6; 81, 3, 5.

Nas, demon, Bd. 28, 29.

Nasai, see Corpse and Dead matter.

Nasak, woman, Bd. 15, 25.

NAsatyas, Bd. 1, 27n.

Nasks, Zs. 11, 1on; quoted in Sl., Int. 63, 64; described, Zs. 9, ny Byt. 2, 13S, iss Si. 9, 9% 10, 3, 4, 13, 21, 25, 26, 28, 29; 12, 4n,17n3 referred to, Zs. 9, 26's"Sk 10,29, 233° 12; 2<3, 5; 7) 10-12, 14-16, 19, 29-32; 18, 6, 10, 30.

Nasm, man, Byt. 2, 3n.

Nasfis, demon, SI. 2, 1-5, 6n, 55n, 68n; 7, 7; 10, r2n, 32n; 20,

4, 5-

Ndinghas, demon, Bd. 80, 29.

Navadd r., Bd. 20, 7, 34n3; 21, 6n,

Navashadar rite, Sl. 12, 26,

Navazfidi rite, Sl. 18, 2n.

Naydzem, man, Bd. 82, rn.

Negro, origin of, Bd. 28, 2.

Nérydsang, angel, Bd. 15,1; 82, 8; Byt. 3, 25, 26, 59, 60; com., Sl. 1, 4n; 8, 13; man, Bd. 82, 1n; translator, Byt. 2, 4n; SI. 6, 7n.

Nésr-gydvan, title, Bd. 81, 5.

Névak-t6ra, man, Bd. 32, rn.

Next-of-kin marriage, Byt. 2, 57, 61; Sl. 8, 18; 18, 3, (4.)

Nigis-afzfid-dik, man, Bd. 38, 4.

Night, length of, Bd. 26, 3-6.

Nihbadim nask, SI. 10, (3,) 22, 23, 39n; 12, 15, 16,

Nihag, man, Bd. 29, 7.

Nikadim nask, Sl. 10, 3n. Nihadiim,

Nikhshapfihar, com., $I. 1, 4n.

Nile r., Bd, 20, 8n; Zs. 6, 20n.

Nihadim.

Niyaz, demon, Bd. 8, 17; 28, 26.

Nédar, man, Bd. 29, 6; 81, 13, 23; 33,5; SI.10, 28n.

Noktarga, man, Bd. 81, 32, 33.

No6nabar, rite, Sl. 10, 2; 13, 2n.

Non-Iranian, Bd. 19, 15; 29, 4n; 24, By) i0% By 2) sr.

Non-Turanian, Byt. 2, 49.

Nosai Birz-Mitré, com., Sl. 1, 3n, 4n; 8, 18.

Noxious creatures, Bd. 8, 15, 20; 7, 5) 7,13; 13, 16; 19, 7, 9, 17, 21, 27, 30; 20, 13; Zs. 2, 9; 6, 4, 5, 9, 14; SI. 8, 213 8,19; 13,19 ; 19, 9; 20,5, 18.

Nur, lun. man., Bd. 2, 3.

NyAayis, ritual, SI. 7, rn, 2n; 4n; 16, 6n; 17, 5n; 20,1n.

See

Ocean, Bd. 7, (6,) 7,16; 9,5; 11, 4; 12, 6; 18,1, 5, 8-10; 15, 27; 18,1, 7,9; 18,1, 8,11; 20, 4; 22, 2, 5, 9; 27, 2; 29, 10; $1, 32; Zs.6, 6,7; 7, 8,11.

Ordeals, S1.10, 25 n; 18,17; 15, 15-17.

Orthography, Pahl., Int. 74.

Owokhm, demon, Bd. 81, 6.

Oxus r., Bd. 15, 29n; 20, 8n, gn, 22n,28n; 22,4n; Zs. 6, 20n; Byt. 8, 17n, 38n.

Padashkhvargar m., Bd. 12, 2, (17,) 31n, 32; Sl, 21, 40; Byt. 2, 63; 3, 19, 20.

Padévar, lun, man., Bd, 2, 3.

PadiyAvih, see Ablution.

Pagam nask, SI. 9, 9n. See Pazdn.

Paha, lun. man., Bd. 2, 3.

Pahargar m., Bd..12, 29, 37.

Pahlavas, tribe, Int. r2.

Pahlavi alphabets, Int. 16, 17, 20.

— language, Int, 11.

— literature, extent, Int. 22.

— manuscripts, Int. 21, 22.

~— (meaning of), Int. 12,

INDEX,

Pahlavi papyri, Int. 21.

— texts, three kinds here translated, Int. 67, 68; proportion un- translated, Int. 68; value of, Int. 74.

— writings, Int. 9-22.

Pai Kili, place, Int. 19, 20n.

Pairistira, man, Bd, 29, rn.

Pairi-urvaésm, demon, Bd, 31, 6.

Paitirasp, man, Bd. 32, 1.

Paitirasp, man, Bd. 32, 4.0260, 1. See PirtarAsp.

Paitréd, see Infection.

Pandnimak- i Zaratfist, Bd. 15, zn.

Pangistan, land, Bd. 20, 13M, 15.

Pipak, man, Int. 19; Bd. 31, 30;

34,9; Byt. 2, 18n.

Paraihém, see Hom juice,

Parasang, meas., Bd. 7, 8; 18, 2; 14, 4; 16,7; 22,8; 26, 1, 2; Sl. 4,12; 9, 1n.

Paréstyaré, man, Bd, 29, 1.

Pargana, land, Bd, 20, 20.

Parik, com., Sl. 1, 4n,.

Pars, land, Bd. 12, 2, 9, 21, 36; 20, 25, 29; 24, 28; 28, 14; 31, 3on; 32, 4; 33, 10n; Zs. 7,7, 10; Byt. 3, 9, 10, “ng 21.

Parsadgi, chief, Bd. 29

Parsi religion most detailed in Pahl. texts, Int. 9; not fully ex- plained here, Int. 68.

Parstva, man, Bd. 33, 4.

Parthians, Int. 12.

Parthva, land, Int. 12.

Parviz, lun. man., Bd. 2, 3.

Parysatis, queen, Bd. 34, Sn.

2, 55.

— Bahman Yast, Int. 57.

— Bundahis, Int. 30, 31.

— SI., in part, Int. 66.

Pazén or Paz? nask, Sl. 9, 9.

Pédik-miyan r., Bd. 20, 7, 31.

Peném, see Mouth-veil.

Periods of day, Bd. 25, (9, 10:) SI. 45. 8210, 3a 9 44 hy TT, 3 See Gah.

Persepolis, Int. 19, zon.

425

Persian, ancient, Int. 11; medixval, Int, 11,12; modern, Int. 11, 14; version of Byt., Int. 57-59. See also Rivayats.

Persian Gulf, Bd. 18, 8n, 13; 20,

25n.

PésdAd, title, Bd, 32, 1 n.

Pésdadian, Bd. 15, (28n;) 17, 40; SL. 10, 28 n.

Pésh-Parviz, lun. man., Bd, 2, 3.

Péshydtand, priest, Bd. 20, 317; _ 55 31, 29% 32, 55 Byt. 2,

; 3, 25-27, 29-32, 36-38, 39 n, 1, 42, 51, 52.

Pasyansat, land, Bd. 29, 4, 5, 7,113 Byt. 3, 6on.

Pig, domesticated, SI. 2, 58.

Piran, man, Bd. 31, 17.

Pirik, com., Sl. 1, 4 n.

Pirtarasp, man, Bd. 32, 1n; 33, rn.

Pisces, Bd, 2, 2; Sl. 21, 2.

Pisin valley, Bd. 29, 5 n.

Planets, Bd. 3, 25; 5, (1,) 5; 28, 44; Zs. 2,10; 4, 3, 7-10. Plants, origin, Bd. 8, 1-6; 27, 1-3; Zs. 8, 1-6; 8, 1-6: chiets of, Bd. 24, 18-21, 27; 27, 4; classi- fication, Bd. 27, 5-23; devoted to angels, Bd. 27, 24; dried

before burning, Bd. 27, 2

Pleiades, stars, Bd. 2, 3 n.

Pollution from dead apes, SL 2, 61; dead bodies, Sl. 2, 12-16, 18-22, 30-32, 35-124; 10, 12; dead dogs, SI. 2,62; dead hedgchog, Sl. 2, 59; dead men-truous woman, SI. 2. 61; dead priests, Sl. 2, 60 n; from menstruation, Sl. 2,17, 96; 3, 1-3, 10-20, 22- 34; from serpents, Sl. 2, 33-35.

— of animals, Sl. 2, 109-111; build ings, Sl. 2, 18-22, 45; 3. 2, 33 carpets, Sl. 2, 101; 3, 2, 3; clothing, Sl. SB. 4242 835.3, 1, 13; Cushions, Sl, 2, 102-104;

8, 2, 3; doors, SI. 2, 74; earth and masonry, Sl. 2, 36; hire,

Sl. 2, 38-40, 46, 49; food, SL. 2, 41, 47) 19-1243 3, 12, 305 ground, Sl. 2, 12-16; jars, SI. 3, 30-353 powdered things, SI. 2, 37; unborn child, Sl. 2, 58, 105, 106; watcr, SI. 2. 77-94; wool, Sl. 2, 100.

— stopped by objects, Sl. 2, 57, 58.

Portuguese, Byt. 8, 17 n.

426

Poérufist, woman, Bd. 82, 5, 7 n.

Pérfishasp, man, Bd. 20, 32, 34n; 32, 1, 2; 33, 3.

Péry6édkéshihk. See Primitive faith.

Pourudhakhst, man, Bd. 29, 6.

Pouru-gau, man, Bd. 31, 7 n.

Prayer before and after sleep, SI. 10, 24. See also Inward prayer.

Precautions where death occurs, Sl. 2, 38-44.

Pregnant woman, carrying her corpse, Sl. 2, 6; 10, 10; eating dead matter, Sl. 2, 105; pro- tected by fire, Sl. 10, 4; 12, 11; stepping on toothpick, SI. 10, 20; 12, 13.

Priests, Bd. 80, 30n; 32, 4n; 33, o,2n, 3n, ron; Zs. ll, 10on; Byt. 1,7; 2, 38, 40, 55; SI. 2, 56, 60n, 62n; 5, 3n; 8,4, 11; 8, 2, 4,12n; 13, 9, 49n; 14, 3; their five dispositions, Bd. 19, 36n. See Dastfir, High- priest, Mébads, Purifying, Ras- pi, Supreme, Zéta.

19, 36n. See Dastfir, High- priest, Mébads, Purifying, Ras- pi, Supreme, Zéta.

Primeval ox, Bd. 3,14, 17,183 4,1, 292160,'0) 5: 245 1, 35 Bl, 23 34,1; Zs. 2, 6; 9, 1-7.

Primitive faith, Sl.1, 3, 4; 6,73; 10, 305-42; ¥, 23, 19.3 °33;'4.

Professions, see Classes.

Providence, Sl. 20, 17.

Province-ruler, Sl. 18, 11, 15, 41 n, 44; 19, 5.

Purification, modes of, Sl. 2, 6, 14- 17,19, 22, 41, 42, 44, 53, 65- 68, 92, 95-99, 112-118, 120-123; 3, 14, 16-18, 20, 21,

Purifying priest, Sl. 12, 22-27.

Piir-t6ra, man, Bd. 31, 7, 8; 32,

rn.

Pfis, demon, Bd. 28, 28.

Pdtik sea, Bd, 13, 7-11; 22,9; Zs. 6, 14-16.

Pfiyisn-shad, man, Bd. 38, 8.

Qubad, king, Byt. 1, 5 n.

Rad r., Bd. 20, 7, 24 n.

Ragan, man, Bd, 32,1; 33, 3.

Ragha, town, Bd. 81, 4on; SI. 18, Irn,

Rai, town, Bd. 81, 40; SI. 18, rr n.

Rak, man, Bd. 31, 31; 82, rn.

Rakhvad, lun, man., Bd. 2, 3.

Ram, angel, Bd. 27, 24; Byt. 2,

PAHLAVI TEXTS.

sgn; SL 21, gm 17/4 ny Sa, ai} 23, 3: Ramak-t6ra, man, Bd. 31, 7. Rangha r. or lake, Bd. 19, 15 n; 20, 8n. Raoidhit6 m., Bd. 12, 27 n. Rapitvin gah, Bd. 2, 8, 9; 25, 9, 10, 12,243: 8h. 7,20 9°32, 3% Rashnfi, angel, Bd. 27, 24; 31, 3; Byt. 2, 59n; 3, 32; SI.1, 2n; £7, 45:5 05° 2a; 183 So, 3

Rask, Professor, Int. 25, 27.

RAspi, priest, Bd. 30, 30.

Rathwé6 berezaté, Av., SI. 11, 4n.

Ratfistaitih nask, Sl. 10, 29.

Ravak m., Bd. 12, 29, 35.

Receptacle for the dead, Sl. 9, 7. See Depository.

Regulus, star, Bd. 2, 8 n.

Renovation of the universe, Bd. 1, 25; 6, 4; 18,17; 18, 4; 19, 13,14; 22, 7; 27, 4; 29, 6; 30, 17, 32; Zs. 1, 16, 19; 4, 2; A

Renunciation of sin, Sl. 4, 14; 8, IN, 4, 5, (7-10,) 12-14, 16, 17, ar, (234) O,.63:20)41:;

Resurrection, Bd. 1, 21; 11, 63; ac- count of, Bd. 30, 1-33; not for some, SI. 17, 7; where, Sl. 17, II-I4.

Révand m., Bd. 12, 2, 18, 23, 34.0; 17:8: Ze Sl;o:

Revolving of luminaries, Bd. 5, 3-9.

Ridge of Vistasp, m., Bd. 12, 18 n, 34317, 83-Z2eidio.e

Ritual, Sl]. 5, 2, 3, 5, 6; 12, 23.

Rivas-plant, Bd. 15, 2; Zs. 10, 4.

Rivayats, Pahlavi, Int. 60; Persian, Int. 57,67; Zs.9,1n; Byt. 1, Ins 3, 25.0, 43.0, $2, 6rn? SL.1, ans 3) 28, 20,5 .09'S, rn; 9,9n; 10, 3n, 4n, 13n, 2In, 25 n, 26n, 28n, 29n; 12, 4n, 1703 16,6 n; 17, ¢n3°18, In, 2n, 4n,5§n,7n, 9n-14Nn.

Rivers, Bd. 7, 15-17; 20, 1-34; 21, 2-4,6; 24, 14,15; Zs. 6, 20, 21.

Romans, Byt. 2, 19 n.

Réshan, com., Byt. 8, 3; Sl. 1, 4n; 2, 39, 86, 107.

— m., Bd. 17, 6.

Réshan6-kerp, fire, Byt. 3, 29.

Réyisn-hOmand m., Bd. 12, 2, 27.

Rfibinik sin, see Sin affecting the soul,

2, 50. Rustam, man, Bd, 36n, 41.

29, 7n; 31,

Sacred butter, Sl. 2, (43;) 3, 32n; 10, 34; 11, 4n; 14, 3.

— cake, Byt. 2, 36,57n; SI. 2,43n; 3, (32,) 35; 5,5; 7,4n; 8, 20; 9, 11, 12n; 10, 2, 34-36; 12,1, 8,9; 14, 1-3; 16,6; 17, 2, 4, 5n; 18, 4n.

— feast, Sl. 12,19; 18, 25; 18, 3,(4.)

— fire, Sl. 2, 46, 493 7,9. See Vi- hram fire.

— milk, Sl. 2, (433) 18, r2n.

— shirt, Bd. 28, 8, 10; Sl. 4, 2n, (5-8,) 13, 14.

— thread-girdle, Bd. 28, 8, 10; 30, 30n; Byt. 2, 36, 44,57, 58; Sl. 3, 32n; 4, (1-4,) 6-8, 11, 13, 143 10, 1, 13.

— twigs, Byt. 2, 36, 57, 58; 3, 29, 37° CLG, 183 Bt tt, 126, (32,) 335 8, 18; 10, 35; 12,15 13, r2n; 14, 2.

— twig-stand, Sl. 3, 32; 10, 35.

Sadaro, Sl. 4, 5n. See Sacred shirt.

Sad-dar Bundahis, Int. 22n, 45, 59n; SI. 10, 20on; 12, 5n; 17, 4n.

Sadis, Sl. 8, 6n. See Three nights.

Sadvastaran, Bd. 30, ro.

Satéd koh, m., Bd. 12, 22n.

Saféd rfid, r., Bd. 20, 13n, 23n.

Sagansih, land, Bd. 31, 37.

Sagastan, land, Bd. 12, 9, 15; 18, 16; 20,17, 24n,29; 22,5; 24, 28: Sl, 378; Zs. 7, 7, 9; Byt. 3, 19.

Sag-did, see Dog’s gaze.

Sagiltarius, Bd. 2, 2; 34, 6; SI. - ae

Sahm, man, Bd. 81, 27.

Sairima, land, Bd. 15, 29n; 31, 9n; Byt. 3, 3n.

Sakadiim nask, SI. 10, (25;) 12, 2, 10, 12; 13, 17Nn, 30.

Salm, prince, Bd. 15, 29; 20, r2n; 31, 9, ro, 12; SI. 10, 28n. Salman, land, Bd. 20, 12; Byt. 8, 3;

SI. 10, 28n.

427

Sim, man, Bd. 29, 7, 9; 31, 36; Byt. 3, 60, 61.

Simin, title, Byt. 3, 59.

Samarkand, land, Bd. 12, 13n; 15, 29n; 20,20; Zs.7,7n; Byt. 2,490; 3, r4n.

Samarkandian, Byt. 3, 17n.

Sarak, land, Bd. 12, 35.

Sarsaok, ox, Bd. 16, 27; 17, 4; 19, ae Zs. ll, ton.

Sisin, man, Int. r9n; Bd. 31, 30.

Sasanian inscriptions, Int. 19, 20; Byt. 2, 4n.

— Pahlavi, Int. 19-21.

Sasanians, Int. 11, 15, 19, 21; Bd. 31, 32n; 33, an; 34, 9; Byt. 2, 18n, zon; 3, tin.

Satan, Bd, 3, gn.

Satavés, gulf or lake, Bd. 13, 9, 10, 12, 13; 22,1, 9; Zs. 6, 16-18;

star, Bd. 3, 7; 5,1; 13, gn, 12; 24,17; _ 16; SL14, 5. Satlig r., Bd. 20, 9

Satdih, SI. 8, 6n. Gee Three nights.

Saturn, planet, Bd. 5, 1; 28, 458; Zs. 4, 7-10.

Saukavastan, land, Bd. 29, 4, 5, 13.

Savah, region, Bd. S,8,'93. 33,33 29, ts Byt. 3,47:

Sivar, demon, Bd. 28, 9, 10; 30, 29. See Sdévar.

Scorpio, Bd. 2, 2; 34, 5; Sl. 21, 2

Seas, Bd. 7, 6, 143 11, 3, 43 18, 1, 5-17 ; 24, 23; Zs. 6, 6,7, t4-19.

Season-festivals, Bd. 25, 1, 3, 6; Byt. 2, 45; Sl. 10, 2; 12, 19, 31; 18, 29; 18, (3,) 4; 19, 4.

Seasons, Bd. 25, 3-17, 19, 20.

13, 14, 17, 18; in modern Persian, Int. 14.

Séni, land, Bd. 12, 13n; 15, 29; 20, zon; SI. 6, jn.

Séné bird, Bd. 14, rrn, 23n: 18,

n; Zs. 8. 4. See Griffon.

Serosh, sce Srdsh.

Serpent, Bd. 30, 31.

Sevan lake, Bd. 22, 8n; 24, 23n.

Sfend nask, Sl. 10, 4 n. Sce Spend,

428

Shadows, midday, Sl. 21, 1-3; — afternoon, Sl. 21, 4-8.

Shah ’Abbis, Byt. 3, 34n, 44n.

Shahpthar, king, Int. 19; Bd. 38, 2; Byt. 2, 18n.

Shahpfir, king, Byt. 2, 18; 3, 14.

Shahrivar, angel, Byt. 2, 59n. See Shatvairé,

Shapik, see Sacred shirt.

Shapar II, Bd. 33, 2n, 3n; Byt. 2, 18n; Sl. 8, 23n3 15, 16n,

Shatr6-ram, man, Bd. 12, 2on.

Shatvairé, angel, Bd. 1, 26; 27, 24; 30, 19, 29; SI. 18, 14, 39; 15, 3, 5) 14-19; 22, 4; 23, 1; month, Bd. 25, 20.

Shayast la-shayast, why so called, Int. 59, 60; extent, Int. 60; contents, Int. 60-62; age, Int. 63-65; com. mentioned, Int. 63, 64; nasks mentioned, Int. 64; MSS., Int. 65, 66 ; Paz. version, Int. 66 ; not hitherto translated, Int. 66, 67.

Shédak, man, Bd. 31, 18.

Shédaspih, fiend, Byt. 8, 3, 5, 8, 21.

Shiraz, town, Bd. 29, 14n.

Shirt, see Sacred shirt.

Shirtashdsp, man, Bd. 88, 4.

Shirvan r., Bd. 20, 25n.

Shnaiman, ritual, SI. 8, 35 ; 7, (83) 9,

sins 20,03 16.5.

Shfistar, town, Bd. 20, 26n.

Sighing, cause of, Sl. 12, 32.

Sikandar, king, Bd. 84, 8n; Byt. 2, Ign.

Sisiday m., Bd. 12, 2,

Silver age, Byt, 1, 1n, 5; 2, 17.

Simurgh, bird, Bd. 14, 11n; 18, 9n; 24, i1n.

Sin, Zs. A, 23; 18:5 Byt: 23.40¢°8, 57; SI]. 2, 53,91, 106; 5,6; 6, 4,6; 8, 19; 10, 3, 18, 25, 373 12, 313 15, 22, 26-28, 30; 20,15; af- fe cting accusers, Sl. 8, (1,) 14, 26; 374 affecting the soul, SI. 8, (1,) 16; degrees of, SI. 1, a3 11, 1, 2; 16, 1-5; harm, Bd. 5, 2; 19, 20; imputed, SI. 5, 1; 6,2; 8,13; making water on foot, Sl. 4, 8n; 10, 5; mortal, Sl. 8, 7, 18, 21, 233 running about uncovered, Bd. 28, 8, 10; Byt. 2, 38; Sl. 4, (8)-10; un- seasonable chatter, Bd. 28, 19 ; Sl. 4, (9;) 5,1-7; walking with

PAHLAVI TEXTS.

one boot, Bd. 28, 13; Sl. 4) 8n,(12.) See Aredtis, Farman, Khor, Renunciation, Tanapi- har, Worthy of death, Yat.

Sinamri, bird, Bd. 24, 11n.

Sind, land, Bd, 15, 29; 20, 9, 30.

Sinik congregation, Sl. 6, 7.

Sinners, Sl. 15, 17; mortal, SI. 8, 5; put to death, Sl. 8, 6, 7, 21, 22Nn.

Sirius, star, Bd. 2, 7n; 7, rn; SI. 14, 5n.

Sirkan, town, Bd. 38, 11n; Zs. 1, on.

Sir6ézah, ritual, Sl.'7, 8n; 17, 5n.

Sistan, land, Bd. 12, 9n. See Sagas- tan.

Siyah koh, m., Bd. 12, 22n.

Siyak-h6mand m., Bd. 12, 22.

28, 15n; $31, 25; Byt. 3, 25, 26; Sl. 10, 28n.

Snake-killer, Bd. 28, 22.

Sneezing, cause of, Sl. 12, 32.

Sdfti, tribe, Byt. 2, 49.

Sogdiana, land, Bd. 20, 8n.

Soghd, land, Bd. 20, 19.

S6k-t6ra, man, Bd. ’31, 7; 32,10.

Sdshyans, apostle, Bd. ‘La, 6; 29, 6; 30, 3, 4, 7,17, 25) 273 32, 7n,

: Byt. 8, 61n, 62; SI. 18, 5; com., Sl. 1, 3; 2, 2n, 56, 74, 80, 118, 119; 3,13; 8, 4, 5.

Sévar, demon, Bd. 1, 27; 28, 9n. See Sfvar.

— lake, Bd. 12, 24n; Zs. 6, 22. next.

Sévbar lake, Bd. 7, 14; 12, 243; 22,

1,3; 28. 6, agn.

Spaényasp, man, Bd. 31, 14, 27.

Spahan, a Bd. 12, 40; 20, 26; 31,

Spans, Ba. 28, 3; S116, 45 21, 2n.

Sparnak, man, Bd. 31, 40.

Spazg, demon, Bd. 28, 31.

Spéd r.. Bd. 20, 7, 13n, 23.

Spéd-raztir, forest, Bd. 24, 16n; Byt. 3, 9, 21.

— t6ra, man, Bd. 31, 7.

Spénik-mainok, Bd. 1, rn. Beneficent spirit.

Spend nask, Sl. 10, (43) 12, 3, 11, 15, 29.

—r., Bd, 20, 7n, 13n, 23n.

See

INDEX,

Spendarmad, angel, Bd. 1, 26; 15, 13 27, 24; 30, 29; Zs. 10, 3: Byt. 2, 8, 16, 31, 48, 53, 59n; SI. 10, 28; 11, 4; 18, 14; 15, 3) 5) 20-24; 22, 5; 23, 1; month, Bd. 25, 6, 7, 11, 20.

Spend-dad, prince, Bd, 31, 29, 30; 34,8; Byt.2,17.

Spendyad m., Bd. 12, 2, 23.

Spéngargik, demon, Bd. 17, 1. Aspengargak.

Spénist fire, Bd. 17,1; Zs. 11, 1.

Spezta-mainyu, Av., Bd. 1, rn.

Spenta-mainyfi gatha, SI. 18, 2n, 15, 33735, 51.

— — hi, SI. 18, 33.

Spentem-Ahurem-mazdim ch., Sl. 13, 36. -

Spétos, land, Bd. 20, 8.

Spiegel, Professor, Int. 25, 59, 71.

Spitaman, man, Bd. 82, 1; title, see Zaratiist.

Spitdid, chief, Bd. 29, 1.

Spitiir, prince, Bd. 31, 3, 5.

Spir, lun. man., Bd. 2, 3.

Srit, man, SI. 22, 32; woman, Bd, 32, 5.

Sritak, woman, Bd. 82, 7n.

Srit6, man, Zs. 11, ron.

Srod, lun. man., Bd. 2, 3.

Srésh, angel, Bd. 19, (33;) 27, 243 30, (29,) 30; 31, 38; Zs. 11,7; Byt. 2, 59n; 8, 25, 26, 32, 59; Sl. 18, 43; 17, 3, 5n, 6; 22, 17; 23, 3.

Srésh6-darandm, wt., Sl. 4, ron, (143) 5,3; 6,3; 8,9; 10,24; 11,1,

See

2; 10, 5.

Sruva, place, Bd. 29, 14.

Srfiv6, ox, Zs. 11, ro.

Steel age, Byt. 1, 1n, 5; 2, 21.

Step, meas., Bd. 26, 3n.

Stir, wt., Sl. 1, (2;) 8, 25, 26; 7, 33 11, 2; 16, 2n, 3n, 4, 5.

S‘6tan yasn6, ritual, Sl. 13, 1.

Stiidgar nask, Byt. 1, (1;) Sl. 10, 8; 13; 32:

Stfitd-garé ha, Sl. 18, 22.

Side, land, Bd. 20, 14.

20, 20n. Syria, Bd. 15, 29n; 20, ron.

Sahi-bfin sea, Bd. 13, 7, 15. Sam, man, Bd. 81, 27 n. Sin, man, Bd. 31, 17, 18. Sarva, god, Bd. 1, 27n. Séd, r., Bd. 20, 7.

Sér, zod., Bd. 2, 2.

Sidasb, man, Bd. 31, 27n. Skinds, man, Bd. 33, 3n. SOk, bird, Bd. 19, 19.

Tad-sOidhis ha, Sl. 18, 49.

Tad-thwa-peresa ha, SI. 13, 28.

Taham, man, Bd. 33, 4.

Tahmasp, man, Bd. 31, 23n.

Tairév, demon, Bd. 1, 27; 28, r1n; 30, 29.

Takhmorup, king, Bd. 17, 4; 31, 2, 3; 32, 1n; 34, 4; Zs.1l,10n; Sl. 10, 28n.

Tambayak, demon, Bd. 31, 6.

Tanapfhar good work, Si. 1, (1n;) 2, 79N, 93; 8,3, 4,6; 7, 4; 8, 20; 16,6; 18, 4n.

on sin, Sl. 1, I, (2 ) 2, 4°, 50, 51, 53, 69, 70, 79N, So, 82; 3, 26-28; 4, 10, 12; 5, 3, 4; 8, 20; 10,5, 17,35; 1l,1,2; 12, 4; 16,5.

Tanuperetha, Av., SI. 1, rn.

Taparistan, land, Bd. 12, 17; 18, 15; 20, 27; Byt. 8, 19.

Taprév, demon, Bd. 28, 11,13. See Tairév.

Tarahba, lun. man., Bd, 2, 3.

Tarazfik, zod., Bd. 2, 2; 5, 6.

Tarmaz, town, Bd. 20, 28n.

Tarémat, demon, Bd. 28, 14; 30,

29.

Tashkand, town, Bd. 20, 2on.

Taurus, zod., Bd. 2, 2; SI. 21, 2.

T4-ve-urvata ha, Sl. 13, 6, 14.

Taz, man, Bd. 15, 28; 81, 6; SI. 10, 28n.

Tazak, woman, Bd. 15, 28.

Tegend r., Bd. 20, 15n.

Teheran, town, Bd. 12, 31n; 31, 4on; Sl. 13, 110.

430

PAHLAVI TEXTS.

Térak m., Bd. 5, 3, 43 12, 2, 4.

Teremet r., Bd. 20, 7, gn, 28.

Thraétaona, king, Bd. 31, 4n, 7n.

Three-legged ass, Bd, 19, 1-12.

Three-nights’ ceremony, Sl. 8, 6; 10; 3% 223, 5,:31:

— — punishment, Bd. 30, 13, 16; Sl. 8,5, 7,16. .

Thrita, man, Bd. 31, 26n, 27n; Zs. ll, 1on; Byt. 8,14n; Sl. 22,

32n. Thritak, man, Bd. 81, 14. Thriti, woman, Bd. 82, 5n. Tides, Bd. 18, 8, 11, 13, 143 Zs. 6,

17.

Tigris r.. Bd. 20, ron, 1r2n, 25n; Zs. 6, 20n; Byt. 3, 3n, 5n, 210n, 38n.

Time personified, Int. 70; Zs. 1, 24-27; 4, 5.

Tin age, Byt. 2, 20.

Tir, angel (for Tistar), Bd. 27, 24; Sl. 23, 2; month, Bd. 7, 2; 25, 3, 20; Zs. 6, 2; planet, Bd. ss

Tistar, angel, Bd. 7, 2-4, 7-10; 9, Ss 2h ws 2022 3°27, x52. SG, 35° Oy 10; 133 8, rs" Byt.. 2, 59n; 8, 14n; Sl. 22,13; see Tir; star, Bd. 2, 7; 5,1; 7,13 Sl. 14, 5.

Toothpick, how to be cut, SI. 10, 20; 12, 13.

T6ra, zod., Bd. 2, 2.

Tort r., Bd, 20, 7n, 24.

Translations of Bd., Int. 24-26, 43-45; of Byt., Int. 57,593; of SL, Int. 66, 67; plan of these, Int. 70-74.

Tree of all germs, Bd. 9, 5, 6; 18, 9% 27, 23 28, $+ Zs. 8, 3. Tribe-ruler, Sl, 13, 11, 15, 41n, 44;

19, 5.

2, 3n.

— i Bridarvash, Byt. 2, 3.

Trak, man, Bd. 31, 14, 27.

Tran, land, SI. 10, 28n.

Turanian syllabary, Int. 13.

Tfirk, tribe, Bd. 29, 7; Byt. 2, 49;

3, 7-9, 51.

Tiirkistan, land, Bd. 12, 13, 393; 15, 29n; 29,13; Byt.2, 24n, 49n; 3, 21n; SI. 6, 7n.

Tiirks, Byt. 2, 24n, 50n.

Tis m., Bd. 22, 3; land, Bd. 12, 24; 20, 30; man, Bd. 29, 6.

Uda, demon, Bd. 28, 19; 31, 6n. Udai, demon, Bd. 81, 6. Ukhshyad-ereta, apostle, Bd. 32, 8n. — nemangh, apostle, Bd. 32, 8n. ’Uman gulf, Bd. 18, gn. Uncleanness, period of, SI. 2, 41, 42, 44, 62, 105-109; 3, 14-18. Unseasonable chatter, see Sin. Ursa major, Bd. 2, 7n; SI. 11, 4n. Urumiyah lake, Bd. 22, 2n, 8n. Urupi dog, Sl. 2, 59n. Ururviga, man, Bd. 82, 7. Urvad-ga, man, Bd, 31, 31n; 88, 4. Urvad-gdi-frast, man, Bd. 31, 31. Urvakhshaya, man, Bd. 81, 26n. Urvandasp, man, Bd. 32, rn. Urvaram, twig, Sl. 8, 32n. Urvatad-nar, man, Bd. 29, 5; 82,

5n.

Urvaxist fire, Bd. 17,1. See Afir- vazist.

Urwig, woman, Bd. 82, 7n.

Urwis Jake, Bd. 18, 4n; 22, 1, 11.

Usefriti, Av., SI. 18, 30n.

Ushahina gah, Bd. 19, r5n; 25, 9n; Byt. 2, 59n; SI. 14, 4n317, 5n.

Ushidarena m., Bd. 12, 6n.

Ushidhau m., Bd. 12, 6n.

Usinemangh, man, Bd. 81, 33n.

Uspasnu, title, Bd. 29, rn.

Usta-Ahurem-mazdim ch., SI. 18,

32. Ustavaiti gatha, $1.18, 2n, 15, 27-31,

51. — ha, Sl. 18, 27.

Uzasti, span, Bd. 26, 3n. Uzava, king, Bd. 31, 23n.

Vad, angel, Bd. 27, 24; SI. 11, 4; 22, 22; 23, 3; day, Byt. 8, 16.

Vadgés m., Bd. 12, 2, 19.

Vadyésians, Bd. 12, 19.

Vaé the bad, demon, Bd. 28, 35.

— the good, angel, Sl. 11, 4 ; 17, 4,

5n. Vaé-bfikht, man, Bd. 33, 6, 8. Vaédist, man, Bd, 82, 1n.

INDEX.

431

fo Raghinéid, woman, Bd. 31,

Vafar-homand m., Bd. 12, 2, 22.

Vag, Sl. 3, 6n; 16, 6n, See Inward prayer.

Vagarkard-i Dinik, quoted, Bd. 32, In, 50,70; its author, SL.1, 3n.

Vabidbrés, man, Bd. 33, 3.

Vahik, zod., Bd. 2, 2; 6, 6.

Vahist, see. Heaven.

Vahistem-Ahurem-mazdam ch., SI.

13, 46. Vahist6isti gatha, $1.13, 2n,15,41-45,

51.

Vahram, angel, Bd, 27, 24; Byt. 3, 32; Sl. 22, 20; 23, 3; day, Bd. 25, 3; planet, "Bd, 5,1.

— fire, -17, 1, 2, 93 Byt. 2, 26, 37:3 Sl. 2, 46n, 49n. See Sacred fire.

— Gor, king, Byt. 2, 20.

— i Vargavand, king, Byt. 3,14, 32n, 39) 440, 49.

— shad, man, Bd. 33, 11.

Vabt, lun. man., Bd, 2, 3

Vakaéni r., Bd. 20, 34.

Vakhsh, man, Bd. 33, 3.

Vakht-atrid, com., Sl. 1, 4n.

Varak, zod., Bd. 2, 2; 5, 6, 7.

Varant, lun. man., Bd. 2, 3.

Varend, demon, Bd. 3,173 28, (25.)

Véresha bird, Bad. 14, 30.

Varzid-din, man, Bd. 32, rn.

Vas-i panddsadvaran, fish, Bd. 18,

5) 7-

Vay6, demon, Bd. 28, 35n.

Vazist fire, Bd. 7,12; 17,1, 2; Zs. 6,13; ll, 1, 5; Sl. 18, 26.

Véh r., Bd. '7, 15, 173 20, 1, 3, 5-7; Sn, 9, 22,°28, 30; 21, 3; Zs. 6, 20; Byt. 3, 17, 38.

Vth-afrid, woman, Bd. 81, 30.

Veh-dést, com., Sl. 1, 4n.

Vendeses r., Bd. 20, 29.

Vendidad, ritual, Byt. 2, 59n; SI. 12, 26; 16,6n; 17,5n; oldest

MSS. of, Int. 21; referred to, Sl.1,1; 2,1, 12, 53m, 118n; 10, 5,19, 31, 323 12, 6, 20; 13, 7: quoted, Sl. 12, 4,23; 13, 8,19; Av. passage translated, si. 2, 95n; Pahl. do. do., SL 1, 1n; 2, 18n, 31n, 123n, 124n; 3,1, 11n, 12n; 4, ton,

Venus, planet, Bd. 6,1; Byt. 3, 4n, 18,

Vergdn sea, Bd. 20, 24.

Vib zu, meas., Bd. 26, ;

Vidadafsh, region, Bd. 5 2. 9% ai 25, 10; 29,1; Byt. 3, 4

Vidast, man, Bd, 32, i

Village- -ruler, SI. 13,11, 15, 41M, 44; 19, 5.

Vinasp, man, Bd. 33, 3.

Vindad-i-pédik, man, Bd. 33, 6, 8.

Virafsang, man, Bd. 31, 6.

Virak, princess, Bd. 31, gn.

Virgo, d. 2,2; 34, 2; Si. 21, 2.

Visak, man, Bd. 31, 16, 17.

Vis- haurva dog, Bd. 14, 19n; 19,

34.

Visnasp fire, Zs. 6, 22n; Byt. 3, ro. See Gisasp.

Vispan-frya, woman, Bd. 31, 18.

Visparad, ritual, Byt. 2, 59 n; SI. 16, 6; chapters cited, Sl. 18, 5, 26, 32, 36, 39, 40, 46, 48.

Vistasp, king, Bd. 12, 32; 17, 6, 8; 20, 31n; 28, 15 n; 29, 5; 31, 29; 32, 5; Zs. ll, ton; Byt. 1, 1n, 4; 2,1, 16, 49 n, 58-60; 3, 9, 25, 26, 29M, 30, 51, 52; Sl. 10, 21n; 11, 4. See Kai- Vistasp.

Vitast, span, Bd. 26, 3 n; SI. 21, 2 n.

Vivanghafi, man, Bd. 29, 6; 31, 2, 7; 32, rn.

Vizak, man, Bd. 32, rn.

Vizarésh, demon, Bd. 28, 18.

Vobu-frydn fire, Bd. 17,1; Zs. 11,

In,

Vohiti-khshathra gatha, $1.18, 2n, 15, 37, 38 N, 51.

Vohfi-khshathrem-yazamaidé ch., Sl. 13, 39.

Vohfiman, angel, Bd. 1, 23, 25, (26n;) 7, 33 27, 24; 30, 29; Zs. @, 3% 8, 6s 21, 20n; SI. 13, 14; 15, 3, 5, 9-11; 22, 2; 23, 1; his bird, Sl. 10, 9; king, Bd. 81, 29, 30; 34, 8; Byt. 2, 17; month, Bd. 25, 20.

432

Vohiiman-4ihar, man, Bd. 33, 3.

— yast, ritual, Byt. 1, rn, 6; 2, 1.

Vologeses I, Byt. 2, 19 n.

Voribarst, region, Bd. 5, 8, 9; 11, 3, 45: BG,.40; 20; 1; Byt. 8, 47+

Voriigarst, region, Bd. 5, 8, 9; 11, 3, 4} 26, 4057.20,.4; Byt. 3, 47+

Walking with one boot, Bd. 28, 13; Sl. 4, 8 n, (12.)

— without boots, Sl. 4, 12n; 10, 12.

Westergaard, Professor, Int. 2on, 25, 28 N, 37-39, 41, 48, 71. Wife to worship with her husband,

$1.12, 30.

Windischmann, Int. 25, 26.

Winucer, Ba. 25, ., 5, 7, 8, 10-13, 15-17, 19, 20; 28,1.

Wisdom, like fire, Sl. 20, 2; effect on the mind, Sl. 20, 3.

Wives, five kinds, Bd. 32, 6n.

Woman, after child-birth, SI. 3, 15; menstruous, Sl. 2, 17, 96; 3, I-14, 16-22, 25-35; 8, 12; 10, 39; 12, 4n3 miscarriage, SI. 3, 15, 22, 23; pregnant, Sl, 2, 6, z05:°3,1393 10, 4, 30,263 12, 11, 133 priest, SI. 10, 35.

Worship, four kinds, Sl. 9, 9, 10; of God, §). 8,903,433 10, )35°4': 19, 7; form of, Sl. 12, 1.

Worthy of death, Bd. 30, 16; SI. 2, 9, (40,) 63, 64, 76, 81, 82, 85, 105, 107, 108; 8, 2, 4, 5, 7, 9, 13, 18, ax, 233.10, ros 16, 22, 23; 18, 4n.

Wrath, race of, Byt. 2, 22, 24, 25, 36; 3, 1,6, 10,13, 213 — with infuriate spear, Byt. 2, 363; 3, 24, 30,35. See Aéshm, Khashm.

Xerxes, Bd, 34, 8 n.

YAdkar-i Zarirfn, book, Byt, 2, 49n.

Yamdhust, man, Bd. 29, 5.

Yanghad, man, Bd, 31, 2. See Ayan- ghad.,

PAHLAVI TEXTS.

Ya-skyaothana ha, SI. 18, 10, 14.

Yasna, ritual, Byt. 2, 59n; SI. 9, 11n, £2.04! 13; 2n5-16,-6on4 oldest MSS, of, Int. 21; chap- ters cited, S$]. 13, 1, 2n, 4, 6- 12, 16-23, 25, 27-33) 35) 375 38, 41-45, 47, 49-51; Of seven ch., Sl. 18, on, 15-25, 50n, 51.

Yast, ritual, Sl. 12, 1, 30; 16, (6;) 175-50.

Yast6frid, rite, Sl. 5, 2, 6. Afist6frid.

Y&at.sin, ShAst,43:By 91 2)):15:94 16, 5.

Yatha-ahfi-vairy6 formula, Bd. 1, (213) Zs. 1, (19 n3) 2, 8; SI. 10, 7; 12, 18, 32; 13, 13; recita- tions of, SI. 19, 1-15.

Yatha-dis ha, Sl. 13, 8, 14.

Yawning, cause of, Sl, 12, 32.

Yazd, town, SI. 21, on, 2n.

Yazdakard, king, Int. 42; Bd. 88, Irn; 384,9n; Byt. 3, 11n.

Yazdan, see Angels, God.

— airikht, man, Bd. 31, rg.

— sarad, man, Bd. 31, 19.

Yazisn, rite, Bd. 2, 9; 30, 25; SI. 3, 35n; 18,1n; 17, 3, 5. See also Ceremonial.

Year, solar, Bd. 25, 1, 21; lunar, Bd. 25, 18, 19.

Yénhé-hatam formula, Byt.2, (64n;) SI. 10, 5n; 138, 24.

Yézi-adais ha, Sl. 18, 33.

Yim, king, Bd. 12; 20; 17,5; 238, 1; 31, 3-5, 6n, 7, 8; 32, 1n; 34, 4; Sl. 10, 28n; his en- closure, Bd. 19, 16; 24, 11; 29, 4, 5,14; 32, 5; Byt. 3,

See

55.

Yimak, queen, Bd. 23,1; 31, 4.

Yimakan m., Bd. 29, 14.

Yo6gést, meas., Bd. 14, 28; 26, (1n.)

Yfidin-Yim, man, Int. 42, 46, 47, 64; Bd. 38, ton, 11; Zs. 1, o.

Yfinan, see Greeks.

Zab, king, Bd. 81, 23 n. —r., Bd. 20, 25 n. Zadsam, man, Bd. 31, r4n.

_ Zad-sparam, priest, Int. 38, 42, 46-

49; Bd. 33, 10on, 11; Zs. 1, 0, ip 2} (2,604 @2ray 8: 4A, gn; 6, zon; 9, 1n, 2an};10, 5n; 11, 10on; Byt. 2, 3n; SI. 13, 50n.

33, 5.

Zagros m., Bd. 12, 36 n.

Zahdvayi r., Bd. 20, 25.

Zainigay, man, Bd, 31, 6.

Zairik, demon, Bd. 1, 27; 28, It; 30, 29.

Zairivairi, prince, Bd. 31, 29.

ZAl, man, Bd. 31, 37 n.

Zamyid, angel, Bd. 27, 24; Sl. 22,

28 ; » 4 Zand (com.), Int. (10,) 21; Byt. 1,

6,7; 2,1, 55.

Zand-ikis, book, Int. 23; Bd. 1, 1; Zs. 9, rn.

Zandik, sect, Sl. 6, 7.

Zaothra, Av., Sl. 2,43n. See Holy- water.

Zara'sin r., Bd. 20, 19 n.

Zarah sea, Bd. 13, 16 n.

Zaratiist, apostle, Bd, 4, 2n; 17, 8; 21, 3; 24, 1,15; Zs. 11, ton; Byt. 1, 7n; 2, 4-7, 9; SI. 1, 3n; 6,1; 10, 25, 28n; chief, Bd. 29, 2; his family, Bd. 20, 32; 29, 5; 32, 1-10; Byt. 3, 13, 47, 48; Sl. 1O}4, 21n; 13, 22; his guardian spirit, Bd. 4, 4; Sl. 11, 4; his millennium, Bd. 34, 9n; Byt.1, 5; 2, 22, 24, 31, 41; 3,11, 43M, 440; attacked by demons, SI. 10, 4; 12, 3n, 113; addresses Afhar- mazd, Bd. 30, 4; Byt. 1, 1, 2; 2, 1, 12, 23, 57; 8, 1,12; SI. 12, 29; 15, 1, 3; 17, 1, 11; ad- dressed by Afiharmazd, Byt. 2, 0: 3, 153: Sl. 9, 83 10, 265

[5]

12, 32; 15, 30; called righteous, Byt, 2, 11, 24, 41, 623; called the Spitamin, Byt. 1, 3, 5; 2, 3) 4) 15, 22, 25, 28, 30, 31, 36, 44, 54-56, 63; 3, 3, 4, 8-10, 13, 14, 23, 24,43, 50; SI. 9,14; LI, 4; 12, 23; 15, 4.

Zaratiist, man, Bd. 33, rr.

Zaratistrétim, Bd, 24,1. Sce also Supreme high-priest or Zara- tdst.

Zardahim, title, Bd, 31, 4.

Zarid m., Bd. 12, 2, ton.

Zarin m., Bd, 12, 29, 39.

Zarinmand lake, Bd. 22, 1, 6; spring, Bd. 20, 34.

Zarir, man, Bd, 31, 30; 33, 4; prince, Bd. 31, 29.

Zarman, demon, Bd, 28, 23.

Zav, king, Bd, 31, 23 n.

Zavirah, man, Bd. 31, 41n.

Zavulistin, land, Byt. 3, 13 n.

Zend r., Bd. 20, 15.

Zendah r., Bd. 20, 15 n.

Zisak, man, Bd. 32, tn.

Zismand r., Bd. 20, 7, 19.

Ziyainak, woman, Bd. 31, 4.

Z6b, king, Bd. 84, 6. See AGz6bé.

Zobara-vahbman, bird, Bd. 19, 19.

Zodiacal signs, Bd. 2, 2; SI. 21, 2. 7.

Zohab, land, Bd. 20, 25 n.

Zohar, see Holy-water.

Zondak r., Bd. 20, 7, 15 n.

Zéta (priest), Bd. 30, 30.

Zravad, place, Bd. 12, 35.

Zravakad, place, Bd. 12, 35.

Zrvina, Av., Zs. 1, 24 n.

Ziisak, man, Bd. 31, 14.

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