Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)
English·1879–1910·trans. E. W. West·388 passages
The text · part 7 of 18
24°. This, too, it says, that every single flower is appropriate to an angel (ameshdéspend)”, as the
? Paz. kendri for Pahl. kundur probably.
* Justi compares Pers, barghast.
* Paz. kakura may be equivalent to Pers. qaqulah, ‘ cardamoms,’ or to Pers. kakul or kak Ql, ‘ marjoram.’
* K20 omits a line, from here to the word ‘ either.’
5 The line which contained this sentence is torn off in K2o0.
* Paz. anarsar is a misreading of Pahl. anargil (Pers. nargil,
* cocoa-nut ’).
7 Paz. pendak, a misreading of Pahl. funduk.
® Paz. shahbréd, a misreading of Pahl. shahbalfit; omitted in M6.
® M6 begins a new chapter here.
1° These are the thirty archangels and angels whose names are applied to the thirty days of the Parsi month, in the ordcr inp. 104 white! jasmine (saman) is for Vohdman, 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 Spendarmaa’s, the lily is Horvadaa’s, the 4amba is Amerédaa’s, Din-pavan-Ataré has the orangescented mint (vadrang-béd), Ataré has the marigold (4dargun), the water-lily is Avan’s, the white marv is Khiarshéa@’s, the ranges‘ is Mah’s, the violet is Tir’s, the méren® is Gés’s, the kArda is Din-pavan-Mitré’s, all violets are Mitré’s, the red chrysanthemum (khér) is Srésh’s, the dog-rose (nestran) is Rashnd’s, the cockscomb is Fravardin’s, the sisebar is VAahr4m’s, the yellow chrysanthemum is Ram’s, the orange-scented mint is Vaa’s®, the trigonella is Din-pavan-Din’s, the hundredpetalled rose is Din’s, all kinds of wild flowers (vah4r) are Ara’s?, Astdd has all the white Hém ’, the bread-baker's basil is Asm4n’s, Zamy4d has the crocus, Maraspend has the flower® of Ardashir, which they are mentioned here, except that AGharmazd is the first day, and Vohfiman is the second.
1 M6 has ‘ yellow.’
* Synonymous with the Ardavahist of Chap. I, 26.
* Anquetil, Windischmann, and Justi have ‘ the poppy.’
“ M6 has Paz. Ig as only the first part of the word, and Justi translates it by ‘red lac,’ which is not a plant. Transcribing the P4zand into Pahlavi, perhaps the nearest probable word is rand, ‘laurel.’
5 M6 has Paz. ménr; Anquetil has ‘vine blossom,’ and is followed by Windischmann and Justi, but the word is very uncertain.
6 The remainder of this chapter is lost from K2o.
7 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 Ardashfran,
CHAPTER XXVII, 25—XXVIII, 2. 105
Aniran das this H6m 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 (kdQn4r) they speak of.
CuaPpTreR XXVIII3.
p. 105
Aniran das this H6m 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 (kdQn4r) they speak of.
CuaPpTreR XXVIII3.
[1. On the evil-doing of Aharman and 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 (kalA). 2..He does not think, nor speak, nor act for the welfare (naddkth) of the creatures of Adharmazd ; and his business is unmercifulness and the destruction of this welfare,|so that the creatures which Adharmazd shall increase he will destroy; and Azs eyesight (4ashm mi&isn)® does not refrain from doing the creatures harm. 3. As it says that, ‘ever
1 Reading, in Pahlavi, Hm yédaté aé hém.
2 See Chap. XXI, 1. Referring to the necessity of drying firewood before putting it on the fire. The kfn4r is specially mentioned, as one of the first fire-woods used by mankind, in Chap. XV, 13. .
5 Chaps. XXVIII, XXIX, and XXXI are omitted in M6 and all MSS. descended from it, whether Pahlavi or Pazand; and, owing to the loss of a folio from Kzo before any of its extant copies were written, the first quarter of Chap. XXVIII 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. III, 9. ® Referring to ‘ the evil eye.’
106 BUNDAHIs.
since a creature was created by us, 1, who am Aftharmazd, 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 (yatik-dindith) he seduces mankind into affection for himself and disaffection to Adharmazd}, so that they forsake the religion of Adharmazd, 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 (d4@) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure.
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 (d4@) 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 Aas well-constrained (sardar-i khdp afs4rdd); 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 Savar", that is a leader of the demons, is this, that is, misgovernment, oppressive anarchy, and drunkenness. 10. The business of the demon Naikiyas‘ is this, that he gives discontent to the creatures; as it says, that should this ove
1 Compare Chap. I, r4.
2 The six arch-fiends of this paragraph are those mentioned in Chaps. I, 27, XXX, 29.
® Written Sévar in Chap. I, 27.
‘ Written Nakahéd in Chap. I, 27, Naikfyas when repeated in this sentence, and Paz. Nafinghas in Chap. XXX, 29.
CHAPTER XXVIII, 3-15. 107
give anything to those men whose opinion (dd) 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 Zatrié the maker of poison.’ 12. All those six, it is said, are arch-fiends? of the demons; the rest are cooperating 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 (drégan) 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 K2o, 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 henceforth one in excess of those in this translation.
5 Written Tarékmaté in TD, and identified with Nadnghas (Naikiyas) in Chap. XXX, 29; a personification of the Av. tarémaiti, ‘ disobedience,’ of Yas. XXXIII, 4, LIX, 8.
* A personification of the Av. mithaokhta, ‘ false-spoken,’ of Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamy4d Yt. 96.
7 TD has drag gimanikth, ‘the fiend of scepticism.’
XXX, 29; a personification of the Av. tarémaiti, ‘ disobedience,’ of Yas. XXXIII, 4, LIX, 8.
* A personification of the Av. mithaokhta, ‘ false-spoken,’ of Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamy4d Yt. 96.
7 TD has drag gimanikth, ‘the fiend of scepticism.’
® Av. araska of Yas. IX, 18, Ram Yt. 16, personified.
®* The word h6manam in K2ois a false Huzvaris reading of ham, owing to the copyist reading am, ‘I am;’ TD has hamafz4r, ‘having like means.’
Or Khashm, ‘wrath;’ so written in K2o0, but it is usuallyp. 108 says that seven powers are given 4o 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, é¢ 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 foundation ® many creatures perish, avd he causes much non-Iranianism*. 17. Aeshm mostly contrives all evil for the creatures of Adharmazd, and the evil deeds of those Kayan heroes have been more complete 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 save 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. Aéshmé daévé, ‘ demon of wrath.’
1 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 Kayans reigned (see Chap. XXXIV, 7), and the Shahn4mah also mentions Siyawush (Pahl. Kai-Siyavakhsh), who did not reign; but eight Kay4ns, besides L6éhardsp 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 Fravardin Yt. 132, Zamydd Yt. 71, 74).
® The phrase in brackets occurs only in TD.
* Reading bunak as in TD; K2zo has ‘sends down a root.’
5 Soin TD; K2o has ‘ where Aeshm keeps on.’
¢ That is, ‘many foreign customs.’
7 The word vésh, ‘most,’ is only in TD.
® So in TD; Kzo has Vigésh. He is the Av. Vizaresha of Vend. XIX, 94, who is said to convey the souls of the departed to the Xinvad bridge.
CHAPTER XXVIII, 16-22. 109
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 42s knee spiritually on zs back 3, so that he bawls out [avd looks out, that chattering he may eat, chattering] he may evacuate (rié@), and chattering he may make water (mézéd@), so that he may not attain [unto the] best existence *.
[20. The demon Ak&t4sh ® is the fiend of perversion (nikirayth), who makes the creatures averse (niktr4t) from proper things; as it says, that whoever has given anything to that person (tanf) whose opinion (d4@) is this, that it is not necessary to have a high-priest (dastébar), then the demon Aeshm is propitiated by him. 21. Whoever has given anything to that person whose opinion is this, and who says, that it is not necessary to have a snake-killer (m4r-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 24. 22. A snake-killer (m4ré-gn6)é® is a stick on the end of which a leathern chong is
1 TD has ‘those three nights,’ referring to the period that the soul is said to remain hovering about the body after death (see H4dékht Nask, ed. Haug, II, 1-18, III, 1-17).
* Soin K20; TD has Afidak (see Pahl.Vend. XVIII, 70).
°> TD has merely ‘strikes a slipper (padin-pdésh) 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 K2o, 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.
5 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 and kill noxious creatures avd sinners more meritoriously with it.
23. Zarm4n?! is the demon who makes decrepit (dispad), whom they call old age (pirth). 24. Xishmak? is he who makes disastrous (vazandak), and also causes the whirlwind*® wzch passes over for disturbance. 25. The demon Varené‘ is he who causes illicit intercourse, as it says thus: ‘Varen6 the defiling (4141).’ 26. The demon Bash- Asp*® is she who causes slothfulness; Ség is the fiend (drig) who causes annihilation; and the demon Ntyaz is he who causes 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 zw 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. 10, Ram Yt. 16.
§ The reading of this name is uncertain.
5 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 attributed to demoniacal agency.
* A personification of Av. varena, ‘desire,’ in an evil sense.
5 Av. Bdshyasta 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.’
* A personification of Av. varena, ‘desire,’ in an evil sense.
5 Av. Bdshyasta 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, Astad Yt. 1. ;
7 Compare Pers. pay(is, ‘covetous,’ and piy fis, ‘avarice.’ Pas is evidently the demon of misers, and Az that of the selfish.
CHAPTER XXVIII, 23-35. rit
does not consume 2¢, axd 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 pollution and contamination (nisrdstih), which they call nasAt (‘dead matter’). 30. The demon Friftar (‘deceiver’) is he who seduces mankind. 31. The demon Spazg? (‘slander’) is he who brings and conveys discourse (milay4), avd it is nothing in appearance such as he says; and he shows that mankind fights azd apologizes (avakhshinéqa), individual with individual. 32. The demon Ardst? (‘untrue’) is he who speaks falsehood. 33. The demon Aigh4sh‘ is the malignant-eyed fiend who smites mankind with 4zs eye. 34. The demon Bat® is he whom they worship among the Hindfs, 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, 70, 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.
* Reading afas vakhsh pavan battha mahm4néd, éigfn bfit asp parastédé, which evidently admits of many variations, but the meaning is rather obscure.
7 Here written Asti-vid4d (see Chap. III, 21). Vend. V, 25, 31 says, ‘ Ast6-vidhétu binds him (the dying man); Vayé (the flying demon) conveys him bound ;’ from which it would appear that Ast6-vidad and ‘the evil flyer’ were originally considered as distinct demons,
p. 112
Ais hand strokes a man 2¢ zs lethargy, when he casts z¢ on the sick one 2¢ 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 (sir-4ashmih) is he who will spoil anything which men see, when they do not say ‘in the name of God’ (yazd4n).
36. The demon of the malignant eye (sir-4ashmih) is he who will spoil anything which men see, when they do not say ‘in the name of God’ (yazd4n).
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 (khashmak4n), are in great multitude it is said.
38. They are demons of ruin, pain, and growing old (zv4r4n), producers of vexation and bile, revivers of grief (nivagth), 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, and their characteristics are glaring in mankind.
39. The demon Apdésh! and the demon Aspengargdk ? 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 (khamth) of God’s works; and
1 Av, Apaosha of Tistar Yt. 21, 22, 27, 28, Astéd Yt. 2,63 see also Chap. VII, 8, ro, 12.
2 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-main6k, 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 inconsistency would indicate the possibility of this continuation of Chap. XXVIII 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 confusion of the two names in Chap. XXX, 29, 30.
CHAPTER XXVIII, 36-44. 113
his wish is this, that is: ‘Do not ask aéou¢ me, and do not understand me! for if ye ask adoud and understand me, ye wzé/ 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 (kfiléng), even at the cry of an ass, even at the cry of a righteous man when one strikes him involuntarily avd he utters a cry% 42. The demon Kindak#® is he who is the steed (b4rak) of wizards.
43. Various new demons arise from the various new sins the creatures may commit, and are produced for such purposes; who make even those planets rush 0” which are in the cedestzal sphere, and they stand very numerously in the conflict. 44. Their ringleaders (kam4rik4n) are those seven planets, the head and tail of Gésihar, and Mdspar *
44. Their ringleaders (kam4rik4n) are those seven planets, the head and tail of Gésihar, and Mdspar *
1 Compare Mkh. XL, 24-28: ‘The one wish that Hérmezd, 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 Aharman 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.”’
? 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-Aihar 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 inconsistency which leads to the suspicion that this contjnuation 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] Ip. 114 provided with a tail, whzchk 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 vileness; and from them calamity, captivity, disease, death, and other evils and corruptions ever come to water, vegetation, and the other creations which exist 2 the world, owing to the fiendishness of those ten. 46. They whom I save enumerated are furnished with the assistance and crafty (afzarhémand) nature of Aharman.
47. Regarding the cold, dry, stony, and dark interior of mysterious (tartk 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; amd the loneliness is worse than its punishment?. 48. And its connection (band) is with the seven planets, be it through much cold like Saturn® (Kév4n), be it through much heat like Aharman; and their food is brimstone (gandak), and of succulents the lizard (vazagh), and other evil azd wretchedness (paty4n).]
' Compare Mkh. VII, 31: ‘and always their darkness is suchlike as though it be possible to grasp with the hand.’
2 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, “I am alone.”’
3 Or, ‘with more cold than Saturn.’
CHAPTER XXVIII, 45—XXIX, 2. 115
CuapTterR XXIX1,
p. 115
CuapTterR XXIX1,
1. On [the sfzxztual chieftainship® of the regions of the earth] it says in revelation, that every one of those six chieftainships® has one sfzvztual chief; as the chief of Arzah is Ashashagahad-é Hvandhin’, the chief of Savah is Hoazarédathhri-hana Paréstyar65, the chief of Fradadafsh is Spitdéid-i Adspésinan °, [the chief of Vidadafsh is Afriz-rasp Atispésinan’,] the chief of Vérdbarst is Huvdsp’, the chief of Vérdgarst is Kakhravak®. 2. Zaratdst is
1 For this chapter, which is numbered XXX by previous translators, 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 K2o.
* 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 dastQran) and his office are evidently meant by these words.
® Of the six other regions, distinct from this one of Khvantiras, see Chap. XI, 2-4.
* TD has Ashashfg,hd-é atgh Névandan ; both MSS. giving these names in a barbarous Pazand form which cannot be relied on. Perhaps this DastOr is the Av. Ashavanghu Bivandangha of Fravardin Yt. rro.
5 TD has Héazar6kakhhr-hané Paréstyré, all in P&azand in both MSS., except Huz. han4, which stands for P4z. é, here used for the idhafat i. Perhaps this Dast@r is the Av. Garé-danghu Pairistira of Fravardin Yt. 110.
* So in TD; Kzo has P&z. Spaitanid-i Husp4sny&n. This DastOr is, no doubt, the Av. (gen.) Spitéis Uspisnaos of Fravardin Yt. rar.
7 Omitted in K2o, but, no doubt, this Dastfr is the Av. Erezrfspa Uspasnu of Fravardin Yt. rar.
® 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
I2
116 BUNDAHIs, spiritual chief of the region of Khvantras, and also of all the regions; he zs chief of the world of the righteous, and 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 constructed by the power of the spiritual world (matndédkth), and one calls them the beaten tracks * of Khvantras.
4. Counterparts of those other regions® are such places as Kangdez, the land of Saukavast4n, the plain of the Arabs (Taztk4n), the plain of Pésydnsai, the river Naivtak‘, Atran-vég, the enclosure (var) formed by Yim, azd 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 Dastfr must, therefore, be identified with the Av. Xathwaraspa of Fravardin Yt. 122.
5. And one immortal chief acts in the government of each taken for this third pair of regions will also be consecutive, and this Dastfr must, therefore, be identified with the Av. Xathwaraspa of Fravardin Yt. 122.
1 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.
2 Justi has ‘ zones, climates ;’ but transcribing Paz. habavanha back into Pahlavi we have a word which may be read khabanoha, pl. of khab4n, ‘a trampling-place’ (comp. Pers. khabidan), TD has khvabfsné-g4s, 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 K2o we might read rad va khfidak, ‘chief and lord,’ as an epithet of Afran-vég. This river must be the Nahvték of Chap. XXI, 6.
5 Reading Kasmir-i andar Hind@, but TD has Kasmfr-i andarfind; perhaps the last word was originally anfranak, in which case we should read ‘the non-Iranian Kasmir.’
CHAPTER XXIX, 3-5. 117
of them; as it says, that Péshydétanfi! sox of Vistasp, whom they call Aitré-main6é?, is in the country of Kangdez*; Aghrérad* son of Pashang is in the land of Saukavast4n®, and they call him Gépatshah*; Parsadgi? H/vembya is in the plain of
1 The Av. Peshdtanu of Visht4ésp Yt. 4, where he is described as free from disease and death. TD has Péshydk-tanf. See also Chaps. XXXI, 29, XXXII, 5.
* TD has Xitrd-m46n6, and it may be doubted whether the latter portion of the name be derived from Av. mainyu, ‘spirit,’ or maunghé, ‘moon.’ The Dadistén-i Dintk (Reply 89) calls him ‘ Patshaydtand who is called from the Xitr6k-m4hané6 (or mfy4n6),’ the Katru-mfy4n river of Chap. XX, 7, 31.
® See § 10. TD has Kangdez-i bamfk, ‘Kangdez the splendid.’
‘ The Av. Aghraératha Narava of Gés Yt. 18, 22, Fravardin Yt. 131, Ashi Yt. 38, Zamyad Yt. 77; he is Aghrirath, brother of Afrasiyab, in the Shahn4mah ; see also Chap. XXXI, 15.
5 TD has Pahl. Sakikstan here, but Sdkapastén in § 13 (the letters tk and p being often much alike in Pahlavi writing). Kzo has Paz. Savkavatén, SaukAvasta, and Savkavastin.
131, Ashi Yt. 38, Zamyad Yt. 77; he is Aghrirath, brother of Afrasiyab, in the Shahn4mah ; see also Chap. XXXI, 15.
5 TD has Pahl. Sakikstan here, but Sdkapastén in § 13 (the letters tk and p being often much alike in Pahlavi writing). Kzo has Paz. Savkavatén, SaukAvasta, and Savkavastin.
* TD has Gépat-malké, ‘king of Gépat;’ and Dad. (Reply 89) states that ‘the reign of Gépatshah is over the country of Gépaté, coterminous with Afran-vég, on the bank of the water of the Dafttk ; and he keeps watch over the ox Hadhayas, on whom occurred the various emigrations of men of old.’ Mkh. (LXII, 31-36) says, ‘ G6patshéh remains in Afran-vég, within the region of Khvantras ; from foot to mid-body he #s a bull, and from mid-body to top he 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, 1273 but TD has Fradakhstar Khfmbikan, and Dad. (Reply 89) mentions ‘Fradhakhst6 son of Khfimbik4n’ as one of the seven
p. 118
Pésy4nsat!, and he is Hvembya for this reason, because they brought 47m up in a Avemb (‘jar’) for fear of Khashm (‘ Wrath’); [Asdm-i? Yamdahust is in the place which they call the River Nétvtak]; the tree opposed to harm? is in Airan-vég; Urvatadnar‘ som of Zarat(st is in the enclosure formed by Yim. 6. Regarding them it says, they are ‘hose who are immortal, as are Narsih® son of Vivanghad, Tds® son of Nédar’, Giw® son of Gddarz, Ibairaz® the causer of strife, azd@ Ashavazd son of Pourudhakhst!®; and they will all'! come forth, to the immortal lords of Khvantras, which name corresponds with the Av. Fradhakhsti Khumbya of Fravardin Yt. 138.
1 TD has always Pahl. Pésansih. 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.
5 See Chap. XXVII, 2.
* See Chap. XXXII, 5.
5 Or Narsde in TD; Kzo has Paz. Naréi, but see Chap. XXXI, 3, 5-
* Av. Tusa of Abdn Yt. 53, 58, and an Iranian warrior in the Shahnémah.
7 Av. Naotara, whose descendants are mentioned in Aban 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 Shahn4mah.
® TD has P4z. 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.’
115 is something like this name of one of the Iranian warriors in the Shahn4mah.
® TD has P4z. 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.’
10 So in TD; K2o has ‘Ashavand son of Porudakhst,’ and Dad. (Reply 89) mentions ‘ Ashavazang son of Pérfidakhst6ih’ as one of the seven immortal lords of Khvaniras. He is the Av. ‘ Ashavazdangh the Pourudhakhstiyan’ of Aban Yt. 72, Fravardin Yt. 112.
™ So in TD, but K2o has ‘always.’
CHAPTER XXIX, 6—TI0. 119
assistance of Séshyans, on the production of the renovation of ¢he universe.
7. Regarding S4m! it says, that he became immortal, éu¢ owing to his disregard of the Mazdayasnian religion, a Tadrk whom they call Nihag? wounded Am with an arrow, when he was asleep there, in the plain of Pésyansai ; and it had brought upon him the unnatural lethargy (bishasp) which overcame /zm in the midst of the heat*. 8. And the glory (far) of heaven stands over him‘ for the purpose that, when Az-i Dah4k® becomes unfettered (arazak), he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to him. 9. Of Dahak, whom they call Bévardsp, this, too, it says, that Frédin when he captured Dah4k was not able to kill 42m, and afterwards confined him in Mount Dimdvand®; when he becomes unfettered, S4m 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 Sim the grandfather of Rustam, but the Av. Sama, who appears to have been an ancestor of Keresfspa (see Yas. IX, 30), called Sam, grandfather of Garsdsp, 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 Keresaspa himself is meant, he being called Sma Keresdspa in Fravardin Yt. 61, 136.
2 It can also be read Nihav or Niy4g in K2o, and Nih&v or Nihan in TD.
* TD has ‘as he lay ¢# 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.’
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wide-formed ocean towards that side. 11. The plain of Pésy4nsat is in KAvulistan, as it says, that the most remarkable upland (b4list) in K4vulistan is where Pésy4nsat 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 Saukavastén is on the way from Tarkistaén to Kinistén, in the direction of the north. 14. [The enclosure]* formed by Yim is zz the middle of Pars, in Sruv4‘; thus, they say, that what Yim formed (Yim-kard) is below Mount Yimakan®. 15. Kasmir is in Hinddstan.
Carrer XXX¢.
The land of Saukavastén is on the way from Tarkistaén to Kinistén, in the direction of the north. 14. [The enclosure]* formed by Yim is zz the middle of Pars, in Sruv4‘; thus, they say, that what Yim formed (Yim-kard) is below Mount Yimakan®. 15. Kasmir is in Hinddstan.
Carrer XXX¢.
1. On the nature of the resurrection and future existence it says in revelation, that, whereas MAshya and Mashydt, who grew up from the earth’, first fed upon water, then plants, then milk, avd then meat, men also, when their time of death Aas come, first desist from eating meat, then milk, then from
1 Or, ‘the hottest there, through the very lofty elevation, is not heat.’
? Pers. Adarbig4n.
’ The word var is omitted in K2o.
‘ TD has Pahl. Srfbak.
5 Or it may be read Damak4n, but TD has Kamak4n. It can hardly be Damaghan, as that is a town and district in Khurds4n ; Justi also suggests the district of Gamag4n in P4rs, and thinks Sruva means ‘cypress wood,’ there being a Salvastin between Shiraz and Fasa.
6 This chapter is found in all MSS., and has been numbered XXXI by former translators.
7 See Chaps. XV, 2-16, XXXIV, 3.
CHAPTER XXIX, EI—XXX, 5. 121
bread, till when! they shall die they always feed upon water. 2. So, likewise, in the millennium of Hdshédar-méh ?, the strength of appetite (4z) will thus diminish, when men we// remain three days and nights in superabundance (sirth) through one taste of consecrated food. 3. Then they will desist from meat food, avd eat vegetables azd milk ; afterwards, they abstain from milk food axd abstain from vegetable food, azd are feeding on water; and for ten years before Sédshyans? comes they remain without food, azd do not die.
4. After Sdéshyans comes they prepare the raising of the dead, as it says, that Zaratdst asked of Afharmazd thus: ‘Whence does a body form again, which the wind 4as 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®, without columns, on the spiritual support of far-compassed light; when through me the earth arose, which® bore the material life, azd there is no
1 Reading amat, ‘ when,’ instead of mfin, ‘ which’ (see the note on Chap. I, 7).
2 Written Khfrshédar-mah, or Khfrshéd-mah, 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 42m up, the water carries Aim down, the water casts Aim away.’
5 Compare Mkh. IX, 7.
® 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 ofher maintainer of the worldly creation, brought from the material life, than it’ Windischmann refers to Fravardin Yt. 9.
p. 122
Perhaps the two phrases might be construed together, thus: ‘there is no ofher maintainer of the worldly creation, brought from the material life, than it’ Windischmann refers to Fravardin Yt. 9.
p. 122
maintainer of the worldly creation but it; when by me the sun and moon avd stars are conducted in the firmament (andarvaAi) 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 dy mea 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, azd 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 z# one’s eyesight, through the strength of the wind, the lowermost upwards according to z¢s will, azd 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, du¢ 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.
2 See Chap. XVII, 1, 2.
® Paz. srahtid is evidently a misreading of Pahl. sristid, ‘formed, shaped.’ Windischmann compares Fravardin Yt. 11, 22, 28,
“ Here &£tm is the Pazand of Huz. mamanan, ‘for to me;’ being a different word from the interrogative 4im, ‘why?’ of the next §.
5 Literally, ‘what becomes out of what was.’
CHAPTER XXX, 6-IT. 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, axd the life from fire, since ¢hey were delivered to them in the original creation.’
7. First, the bones of GAyémard are roused up, then those of MAshya azd MAshyédt, 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 amd 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 d¢ for Gayémard, and one half will give enlightenment among the rest of men, so that the soul axd 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 SadvAstardn 3, where all mankind will stand at this time; in that assembly every one sees his own good deeds and his own evil deeds; azd then, in that assembly, a wicked man becomes as conspicuous as a white sheep among those which are black. 11. In that
1 K20 omits ‘ Séshyans,’
* The phrase is obscure, and Kzo omits the numeral ‘one’ (the idh4fat 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 IsadvAstar,’ the eldest son of Zaratfist (see Chap. XXXII, 5); perhaps supposed to be presided over by him as the first supreme highpriest after Zaratttst’s death.
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assembly whatever righteous man was friend of a wicked one in the world, azd the wicked man complains 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 man apart from the wicked; axzd 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 zs legs. 15. When, after they set apart a father from his consort (hambaz), a brother from his brother, and a friend from
1 In the Ard&-Viraf-namak (Chap. LXVIII) it is related that Ard4-Vtraf 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.’
3 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
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 axd a son wicked, avd there may be one brother who is righteous amd one wicked. 16. Those for whose peculiar deeds it is appointed, such as Dah&k and Frdstyav of Tar, and others of this sort, as those deserving death (marg-argdAn4n), undergo a punishment no other men undergo; they call 2¢ ‘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 Séshyans. 18. As GéAthar® falls in the celestial sphere from a moonbeam on to the earth, the distress of the earth becomes such-like as ¢hat of a sheep when a wolf falls upon zt. 19. Afterwards, the fire and halo‘ melt the metal of Shatvairé, in the hills aza@ mountains, and it remains on this earth like a river.
1 According to the Pahlavi Vend. VII, 136 (p. 96, Sp.) it appears that a person who has committed a marg-arg4n or mortal sin, without performing patit 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 tishrém khshafnaém (‘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.
3 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.
5 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 one is righteous, then it seems to him just as though he walks continually in warm milk; 6z¢ when wicked, then it seems to him in such manner as though, in the world, he walks continually in melted metal.
126 BUNDAHIs.
20. Then all men will pass into that melted metal and will become pure; when one is righteous, then it seems to him just as though he walks continually in warm milk; 6z¢ 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 Adharmazd and the archangels.
24. Atharmazd completes 47s 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, and they slaughter the ox Hadhayés? in that Yazisn ; from the fat of that ox and the white Hém ° they prepare Hash, azd give z¢ to all men, and all men become immortal for ever and everlasting. 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 47s wife, and
’ K2o has ‘have I;’ probably hémanfh, ‘hast thou,’ was the original reading.
2 See Chap. XIX, 13.
5 See Chap. XXVII, 4.
CHAPTER XXX, 20-28. 127
show kzm fis 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 Afharmazd, give every man the reward and recompense suitable to 4zs deeds ; this is even the righteous existence (ait) where it is said that they convey 42m to paradise (vahist), and the heaven (garéddm4n) of Adharmazd takes up the body (kerp) as itself requires; with that assistance he continually advances for ever and everlasting. 28. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gétt-khartd!, and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Adharmazd, and the heavenly angels? provide him the use of his clothing.
28. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gétt-khartd!, and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Adharmazd, 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 Rivdyat of Dastfr Barz(i (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 hérbads (priests) perform the Nabar, and with each khshniman which they pray it is fit and necessary that both hérbads have had the Nabar; and the first day they recite the N6nabar yast, and consecrate the NénAbar dr6n and the Néndbar 4fringan which they recite in each G&h; in the Havan GaAh it is necessary to recite fravarané (as in Yas. III, 24 W. to end), ahurahé mazdau raévaté (asin Afharmazd Yt. 0, to) frasastayaéa, then Yas. III, 25 W., XVII, 1-55 Sp., ashem vohfi thrice, afrinami khshathryan (as in Afringén I, 14, to end). The second day the Srésh yast and Srésh dr6én and 4fring4n are to be recited ; and the third day it is necessary to recite the Sirézah yast, the Sfrézah dr6n and 4fring4n dahm4n; and it is needful to recite the second and third 4fring4ns in each G4h, and each day to consecrate the barsom and dr6én afresh with seven twigs, so that it may not be ineffective.’
* Paz. gehan is probably a misreading of Pahl. yazd4n, as
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29. Afterwards, Afharmazd seizes on! the evil spirit, VohOman om Akéman?, Ashavahist oz Andar, Shatvaird o# Sdavar, Spendarmad on Tardmat who is Nadnghas‘, Horvadad and Amerédad on Tatrév and Zairtk®, true-speaking o# what is evilspeaking, Srésh * on Aeshm*. 30. Then two fiends remain at large, Aharman® and Az?; Atharmazd comes to the world, himself the Zéta and Srédsh the R4spi'*, and holds the Kastt in Acs hand;
neither ‘the spirit of the world,’ nor ‘the spirit of the Gahs’ is a likely phrase. It is possible, however, that maindédk gehan is a misreading of min atvyah4n, ‘from the girdle,’ and we should translate as follows: ‘and out of its girdle (that is, the kfstt 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.
7 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.
5 Here written P4z. Inder. Compare Pahlavi Yas. XLVI, 1: ‘When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smzfes Indar.’
* Written Nakahéd in Chap. I, 27, and Naiktyas in Chap. XXVIII, 10, where he is described as a distinct demon from Tarémat in XXVIII, 14.
® Here written Tarév and Zart&,
XLVI, 1: ‘When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smzfes Indar.’
* Written Nakahéd in Chap. I, 27, and Naiktyas in Chap. XXVIII, 10, where he is described as a distinct demon from Tarémat in XXVIII, 14.
® Here written Tarév and Zart&,
® Av. Sraosha, a personification of attentive hearing and obedience, 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, Srésh Yt. Had6kht, &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.
10 The Zéta is the chief officiating priest in all ceremonies, and the RAspf is the assistant priest.
CHAPTER XXX, 29-33. 129
defeated by the Kfstt? formula the resources of the evil spirit and Az act most impotently, and by the passage through which he rushed into the sky? he runs back to gloom and darkness. 31. Géé#thar? burns the serpent (m4r)* in the melted metal, and the stench and pollution wich were in hell are burned in that metal, and 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 /zs 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’,
1 The words zak g,h4ni, for 4n geh4ni, are probably a misreading of afvyah4n, ‘the kfstf or sacred thread-girdle,’ which is tied round the waist in a peculiar manner, during the recital of a particular formula, in which Aflharmazd is blessed and Aharman and the demons are cursed.
* See Chap. III, 10-12. ® See §18 and Chap. V, 1.
* Probably referring to As, which means both ‘ greediness’ and ‘serpent.’ It is, however, possible to read ‘Gééihar the serpent burns in’ &c., and there can be no doubt that Gééihar is represented as a malevolent being.
* Or, perhaps, ‘ hiding-place.’ Comparing K2o and M6 together the word seems to be além, which may be compared with Heb. pbx ‘a vault,’ or Chald. NON ‘a porch;’ it may, however, be v4lém, which may be traced to bby ‘to conceal.’ In the old MSS. it is certainly not shélman, ‘hell,’ which is an emendation due to the modern copy in Paris.
* Or, ‘to the prosperity of the world.’
7 Former translators read anhtkhar, ‘ undefiled,’ but this does not suit the Pahlavi orthography so well as anhasér, ‘iceless’ (compare Pers. hasar, khasar, or khas4r, ‘ice’); cold and ice, being produced by the evil spirit, will disappear with him.
* P4z. 4m4van is a misreading of Pahl. hAmfin, so the reading is anstp (compare Pers. stb) hamfin. Mountains, being the work of the evil spirit, disappear with him.
® Kak4d-i-Déitik, see Chap. XII, 7.
(5) K
* P4z. 4m4van is a misreading of Pahl. hAmfin, so the reading is anstp (compare Pers. stb) hamfin. Mountains, being the work of the evil spirit, disappear with him.
® Kak4d-i-Déitik, see Chap. XII, 7.
(5) Kp. 130 whose summit is the support of the Kinvar drzdge, they keep down, aad it wz// not exist. |
CuarTrer XXXII}.
o. On the race and genealogy of the Kay4ns.
1. Héshyang*? was son of Fravak, son of Styakmak 8, son of MAshya ‘, son of Gayémard. [2. Takhmérup ° was son of Vivanghad °, soz of Yanghad’, son of Héshyang. 3. Yim,]® Takhmérup, Spttdr®, axd Narsih”, whom they also call ‘the Rashnd of Xtnd",’
1 For this chapter, which is numbered XXXII by previous translators, we have to depend only on K20, TD, and Kzob (a fragment evidently derived from the same original as K2o0 and M6, but through some independent line of descent).
8 ‘a in K20, 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, Zamy4d Yt. 28, Afrtn Zarat. 2; written Tékhmérup in TD, which is the only MS. in which the passage enclosed in brackets is found, the omission of which by K2o was suspected by Windischmann (Zoroastriche Studien, p. 199). This king is the Tahmftras of the Sh&hnémah. See also Chaps. XVII, 4, XXXIV, 4.
* Av. Vivanghau of Yas. IX, 11, 20, XXXII, 8, Vend. II, 8, 28, 94, Fravardin Yt. 130, Zamy4d Yt. 35.
7 As this Pézand name or title begins with a medral 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 Shahndmah (see Chaps. XVII, 5, XXXIV, 4).
* Av. Spityura of Zamy4d Yt. 46.
1 Here written Narsf in K20 and K2ob, and Nésth in TD; but see § 5 and Chap. XXIX, 6. Windischmann suggests that he may be the Av. Aoshnara pouru-gtra of Fravardin Yt. 131, Af. Zarat. 2.
" An epithet equivalent to ‘the Minos of China;’ Rashnfi 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 ts sister, was born a pair, man and woman, and they became husband azd wife together; Mtrak the Aspiy4n? and ZtyAnak Zardahim were their names, and the lineage went on. 5. Spittir was he who, with Dahak, cut up Yim*; Narsih‘ lived then® also, whom they call Nésr-gy4van*; 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 ZAtntgav, the departed soul against its sins. Neither word is, however, quite certain, as rashnfik may stand for rasnfk, ‘spear,’ and has also been translated by ‘light’ and ‘hero;’ Xind, moreover, was probably not China, but Samarkand (see Chaps. XII, 13, 22, XV, 29).
1 See Chap. XXIII, r.
Neither word is, however, quite certain, as rashnfik may stand for rasnfk, ‘spear,’ and has also been translated by ‘light’ and ‘hero;’ Xind, moreover, was probably not China, but Samarkand (see Chaps. XII, 13, 22, XV, 29).
1 See Chap. XXIII, r.
2 Av. Athwy4na of Ab&n Yt. 33, Gos Yt. 13, Fravardin Yt. 131, Zamy4d 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.
* As stated in Zamy4d Yt. 46.
* Here written Narsak in Kz0 and K2ob, and Nésth in TD.
5 TD has ‘together,’ instead of ‘then.’
* So in K2o, but K2ob has Narst-gy4vin, and TD has Nésthviy4vantk (or nfy4z4nik). Perhaps we may assume the epithet to have been nigfr-vfyA4vantk (or niy&z4nfk), ‘one with a bewildering (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.; afghash being a disease, or evil, mentioned in Vend. XX, 14, 20, 24; compare Chap. XXVIII, 33.
® Or As-i Dah&k, the Av. Asi Dah&ka, ‘destructive serpent,’ of Yas, IX, 2g, Vend. I, 69, Ab&n Yt. 29, 34, Bahram Yt. 40, Zamy4d 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
p. 132
son of Virafsang, son of T4z, son of Fravak, son of Styakmak!; by 42s mother Dahak was of Udat?, son of Bayak, son of Tambayak, soz of Owokhm!, son of Pairi-urvaésm ‘, son of Gadhwithw®, son of Drigdskan *, som of the evil spirit.
7. Frédin the Aspiyan’ was son of Ptr-tora® the Aspiyan, son of Sék-t6ra® the Aspiyan, son of Bértora the Aspiy4n, son of Styak-t6ra the Aspiyan, son of Spéd-téra the Aspiyan, son of Gefar-téra the Aspiyan, son of Ramak-téra the Aspiyan, son of
19. The following two names look like ‘ fear’ and ‘ gloom-fear,’ both appropriate names for demons.
* TD has P4z.Owdikh ; compare Av. aoiwra, ‘a species of nightmare,’ observing that r and 6 are often written alike in Pahlavi.
* TD and K2ob have P&z. Pairi-urva-urvaésm, and Kao has Pai-urvaésm.
® TD has P4z. Gawithw.
* So in TD, but K2o has P&z. Drus-i ayaska, and K2ob has Drug-i ayask&. It corresponds to Av. drugaska in Vend. XIX, 139, Vistasp Yt. 26. This genealogy appears to trace Dah&k’s maternal descent through a series of demons.
7 Av. Thraétaona, son of Athwya, but generally called ‘the Athwyanian,’ who slew the destructive serpent (asi dah4ka), see Yas. IX, 24, 25, Vend. I, 69, Ab&n Yt. 33, 61, Gés 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 Feridfin son of Abtin.