Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)
English·1879–1910·trans. E. W. West·388 passages
The text · part 8 of 18
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.
§ This name is omitted in K20, but occurs in the other two MSS. ; it is a Huzvaris hybrid equivalent to Paz. Par-gau and Av. Pourugau, which is a title of an Athwy4nian in Af. Zarat. 4, Vist&sp Yt. a. 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 abundant 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 Aspiydn, son of Yim, son of Vivangh4d ; as these, apart from the Aspiyan Partéra, 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-téra was begotten Frédin, who exacted vengeance for Yim; together with him? also were the sons Barm4yfn and Katdydn, but Fréddn was fuller of glory than they.
9. By Frédfin three sons were begotten, Salm and Tag and Atrié*; and by Atrié one son and one pair‘ were begotten; the names of the couple of sons were VAanta@ar and Anastokh 5, and the name of the daughter was Giizak*. 10. Salm and Tig slew them all, Atrié and Azs happy sons, ut Fréddn kept the daughter in concealment, and from that daughter a daughter was born’; they became aware of 2t, and the mother was slain by them. 11. FrédQn provided for the daughter ®, also in concealment, for
1 In TD this name can be read Vanfrékisn or Vanfrdkg4n.
* TD has ‘as well as Aim.’ Kzob omits most of this sentence by mistake.
* These sons, as Windischmann observes, are not mentioned in the extant Avesta, but their Avesta names, Sairima, Tfirya or Tara, and Airya or Airyu, may be gathered from the names of the countriesover ~ which they are supposed to have ruled (see Fravardin Yt. 143).
‘ TD has ‘two sons and one daughter.’
5 TD has Anidar and Anastabé.
® Or Gfigak, in TD; the other MSS. have P4z. Ganga here, but Guzak in § 14; it is identical with the name of Héshyang’s sister and wife in Chap. XV, 28. In the Pazand G&am4sp-n4mah the name of Fréd{in’s daughter is written Virak.
7 Reading min zak diikht dfkht-1 zd, as in K2ob and TD; some uncertainty arises here from the words dikht, ‘daughter,’ and dv4d, ‘ pair,’ being written alike in Pahlavi.
* TD has bartman, ‘ daughter,’ indicating that the word in K2o0 must be read dikht, and not dvd, ‘ pair.’
p. 134
7 Reading min zak diikht dfkht-1 zd, as in K2ob and TD; some uncertainty arises here from the words dikht, ‘daughter,’ and dv4d, ‘ pair,’ being written alike in Pahlavi.
* TD has bartman, ‘ daughter,’ indicating that the word in K2o0 must be read dikht, and not dvd, ‘ pair.’
p. 134
ten generations, when MAnds-i Kharshéd-vintk was born from 42s mother, [so called because, as he was born, some of }} the light of the sun (kharshéd) fell upon zs nose (vintk). 12. From Mé4nds-i Kharshéd-vintk and his sister? was MAnts-khirnar, and from Mands-khdrnar [and hes sister] was Mandséthar born’, by whom Salm and Tag were slain in revenge for Airté*, 13. By MAntséthar were Fris, Nédar >, and Dardsréb * begotten.
14. Just as Mandsé#thar was of M4nds-khdrnar, of Mants-kharnak?, who was M4m-sozak 8, of Atrak, of Thritak, of Bitak, of Fraztsak, of Zdsak°, of Fragdzak, of Giizak, of Airié, of Fréddn, so Frastyav! was
' The phrase in brackets occurs only in TD; and the whole passage from ‘vinik’ to ‘sun’ is omitted in K2o, evidently by mistake.
2 TD has ‘from M4nfs and Ais sister, and K2ob has ‘from M4nts-hé#ibar and M&nds-kharshéd.’
* The words in brackets occur only in TD, and Kzob has ‘from MAnfis-khdrnar also was M4n@s-khfrnak, from M&nQs-khfrn&k was Méan@séthar born,’ but this introduction of an extra generation is not confirmed by the list of names in § 14. The term khfrn4k (or khfirnak) seems to be merely a transcript of the Avesta word of which khfirshéd-vinik, ‘sun-nose,’ is a translation. The other term khfrnar can also be read khfirvar, but K2o has Pz. Avarnar. Ménfséihar is the Av. Manus&ithra of Fravardin Yt. 131, where he is styled the Airyavan, or descendant of Airyu (Airf&).
‘ 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 M4nfs-i khfirshéd-vinik, as noted above.
® This Pazand epithet seems to mean ‘mother-burning,’ and may have some connection with the legend mentioned in § 11. TD has main am Gfigak, ‘whose mother was Gfigak.’
of Pashang, of Zaésm’, of Tfrak, of Spaényasp, of Dadréshasp, of Tag, of Frédn. 15. He (Frasty4v) as well as Karsévaz*, whom they call Kadan, and Aghrérad* were all three brothers.
[16° Pashang and Visak were both brothers. 17. By Visak were Ptran®, Haman, SAn’, and other brothers begotten. 18. By Frdsty4v were Frasp-i Kor, San, Shédak*, and other sons begotten; and Vispan-fry4®, from whom Kat-Khfsr6éb was born, was daughter of Frasty4v, and was of the same mother with Frasp-i Afr. 19. From Frasp-i A ‘dr were Srak, Asfrik, and other children ; and by them were KhvéAst-atrikht, Yazdan-atrikht, Yazd4n-sar4d, Fréh-khdrd, La-vahak”, and others begotten; a recital of whom would be tedious.
19. From Frasp-i A ‘dr were Srak, Asfrik, and other children ; and by them were KhvéAst-atrikht, Yazdan-atrikht, Yazd4n-sar4d, Fréh-khdrd, La-vahak”, and others begotten; a recital of whom would be tedious.
20. By Aghrérad was Gépatshah” begotten. 21. When Frdsty4v made MAntséthar, with the Iranians, captive in the mountain-range (gar) of Padashkh-
Gés Yt. 18, 22, Ashi Yt. 38, 42, Zamy4d Yt. 56-63, 82, 93; called Afrasiyab in the Shahn&mah.
1 Zadsam in the Shahn4mah.
* Garstvaz in the Shahn4mah.
® TD has Pahl. Kidan.
* See Chap. XXIX, 5.
5 The remainder of this chapter is found only in TD.
* Pirin Visah is Afrasiyab’s chief general in the Shahbn4mah, and Hfim4n and Pilsam are his brothers.
7 This name is very ambiguous in Pahlavi, as it can be read many other ways. .
* Shédah in the Sh&hn4dmah.
® She is called Farangts in the Shahn4mah.
10 The reading of several of these names is more or less uncertain, but the object of the author is evidently to apply opprobrious epithets to all the male descendants of Afrasiy4b.
1 TD has Gépat-malk4 here, as also in Chap. XXIX, 5, where it is said to be a title of Aghrérad (always written Agrérad in TD).
p. 136
var!, and scattered ruin and want among them, Aghrérad begged a favour of God (yazd4n), and he obtained the benefit that the army and champions of the Iranians were saved by him from that distress. 22. Frastyav slew Aghrérad for that fault; and Aghrérad, as his recompense, begat such a son as Gédpatshah.
23. Adzébé the TOhmAspian?, Kanak-i Barzist, Arawisanasp, and Vaétand-i Raghinédid were the three sons avd the daughter of Agaimasvak 8, the son of Nédar, son of MAnds&thar, who begat Afiz6bé.
24. Kavad*‘ was a child in a waist-cloth (kuspid); they abandoned 4zm on a river, and he froze upon the door-sills (kavadak4n); Atizébé perceived and took 42m, brought 42m up, and settled the name of the trembling child.
25. By Kavad was Kat-Apivéh begotten; by Kat-Aptvéh were Kat-Arsh, Kat-Vy4rsh, Kat-Pisan, and Kat-K4ds begotten; by Kat-Kats was Styavakhsh begotten; by Styavakhsh was Kat-Khasréb°
1 The mountains south of the Caspian (see Chap. XII, 17).
2 Av. Uzava Tamaspana of Fravardin Yt. 131, called Zav, or Zab, son of TahmAsp, in the Shahnamah.
5 None of these names, which TD gives in Pazand, are to be found in the portion of the Avesta yet extant.
* Av. Kavi Kavata of Fravardin Yt. 132, Zamy4d Yt. 71, called Kai-Qubad in the Shahnamah. 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.
* Av. Kavi Kavata of Fravardin Yt. 132, Zamy4d Yt. 71, called Kai-Qubad in the Shahnamah. 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.
5 The Avesta names of these seven other Kay4ns are, respectively, Kavi Aipi-vanghu, Kavi Arshan, Kavi By&rshén, Kavi Pisanangh, Kavi Usadhan, Kavi Sy4varshan, and Kavi Husravangh (see Fravardin Yt. 132, Zamyad Yt. 71, 74); omitting the third, they are called, respectively, Armin, Aris, Pasfn, Kat-K4vs, Siy4vush, and , Kai-Khbusr6é in the Shahnfmah. TD, omitting the first letter, has Sano for Pisdn ; it also writes Kal-Kayfks and Kai-Khdsrévt.
CHAPTER XXXI, 22-30. 137
begotten. 26. Keres&sp! amd Atrvakhsh? were both brothers. 27. Athrat® was son of Sahm, son of Trak, son of Spaényasp, son of Dfréshasp ¢, son of Tg, sont of Frédin. 28. Léharasp® was son of Atizav *, son of Mantis, son of Kat-Pisin’, son of Kat-Aptvéh, son of Kat-Kavéd. 29. By Kat- Léharasp were Vist4sp, Zartr*, azd other brothers begotten; by Vistésp were Spend-d4d® and Péshyétani begotten; and by Spend-dad were Vohfman", Ataré-tarsah, Mitré-tarsah, and others begotten.
30. Artakhshatar descendant of Papak—of whom his mother was daughter—was son of S4s4n!*, son of
1 Av. Keres4spa of Yas. 1X, 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 Garsasp in the Shahn&mah.
* Av. 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 Keres&spa, whose genealogy is given in a passage interpolated in some copies of the Shahn4mah as follows : Gars4sp, Atrat, Sam, Tfrag, Sidasb, Tar, Jamshéd.
“ Written Dfréshap in TD, both here and in § 14.
® Av. Aurvad-aspa of Ab4n Yt. 10g, Vistasp Yt. 34, 46, called Luhrfsp in the Shahnamah.
* Reading doubtful.
7 Written Ka-Pisfn here, but he is the same person as Kaf- Pisin of § 25 ; the latter part of the name is written both Pisanangh and Pisina in the Avesta.
* Probably Zargar (being Av. Zairivairi of Aban Yt. 112, 117, Fravardin Yt. ror), but called Zarir in the Shahnamah.
® Av. Spentd-data of Fravardin Yt. 103, Visthsp Yt. 25, called Isfendiy4r in the Shahnamah.
10 See Chaps, XXIX, 5, XXXII, 5.
1 Called Bahman in the Shahnamah, and Ardashifr the Kay&nian in Bahman Yt. II, 17; the successor of his grandfather Vist&sp (see Chap. XXXIV, 8).
13 The text is rather obscure, but the Kam4mak of Ardashifr-i Papakan states clearly that Ardashir was son of Sasan by the
p. 138
1 Called Bahman in the Shahnamah, and Ardashifr the Kay&nian in Bahman Yt. II, 17; the successor of his grandfather Vist&sp (see Chap. XXXIV, 8).
13 The text is rather obscure, but the Kam4mak of Ardashifr-i Papakan states clearly that Ardashir was son of Sasan by the
p. 138
Véh-Afrid and? Zartr, son of SAs4n, son of Artakhshatar who was the said Vohfiman son of Spend-dad. 31. The mother of Kat-Aptvéh was Farhank ?, daughter of him who is exalted on the heavenly path’, Urvad-gai-frast‘, son of Rak, son of Dardsrdb, son of Mandséthar. 32. This, too, it says, that the glory® of Frédfn settled on the root of a reed (kany4) in the wide-formed ocean; azd Néktargaé®, through sorcery, formed a cow for tillage, and begat children there; three years he carried the reeds there, amd gave them to the cow, until the glory went on to the cow; he brought the cow, milked her milk, and gave z¢ to his three sons; as ¢heiy walking was on hoofs, the glory did not go to the sons, but to Farhank. 33. Nédktarga4 wished to injure’ Farhank, dv¢ Farhank went with the glory away from daughter of Papak, a tributary ruler of Pars under Ardavdn, the last of the AskAniyan monarchs.
1 So in the Pahlavi text, which therefore makes Véh-4frtd a woman’s name (like Pers. Beh-frin) ; but this is doubtful, as the MSS. often confound va, ‘and,’ and i, ‘ son of.’ .
2 In the Shaéhnamah Farhang is mother of Kai-Kavis. The Pahlavi name can also be read FarAnak, the name of the mother of Ferfdfin in the Shahnamah.
5 Paz. vidharg-4frastaka, which looks more like an epithet than a name.
* Or, perhaps, ‘ Urvad-g4 son of Frast.’
° The divine glory which was supposed to accompany all legitimate sovereigns of Iran, from the time of Héshyang even to that of the Sasanian dynasty ; itis the Av. svarenangh of the Zamyad 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.
7 Reading hangtdand, ‘to injure,’ instead of khungdané, which may mean ‘to embrace ;’ the difference between the two words being merely the letter f.
CHAPTER XXXI, 31-38. 139
the fierce (ttb) father, and made a vow (patyastak) thus: ‘I will give my first son to Atshbém'’ 34. Then Afdshbd4m saved her from the father; and the first son, Kai-Aptvéh, she bore and gave to Adshbam, was a hero associating with Adshbam, and travelled in Atishbam’s company.
35. The mother of Afz6ébé was the daughter of Ndmiin the wizard, when N&mak? was with Frasty4z.
Then Afdshbd4m saved her from the father; and the first son, Kai-Aptvéh, she bore and gave to Adshbam, was a hero associating with Adshbam, and travelled in Atishbam’s company.
35. The mother of Afz6ébé was the daughter of Ndmiin the wizard, when N&mak? was with Frasty4z.
36. And, moreover, together with those begotten by Sam! were six children in pairs, male axd female; the name of one was Damnak, of one Khisrév, and of one Margandak, and the name of cack man and woman together was one. 37. And the name of one besides them was Dast4n‘; he was considered more eminent than they, and Sag4nsth® 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, and they offered blessings ¢o Srésh and Ardavahist in succession; on this account is cher possession of horses and possession of arms; and on account of firm religion, purity, and manifest joy, good estirnation 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.
* 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 Sama Keres4spa with the title Nairimanau; while in the Shahnémah Sm is son of Nariman.
* Another name for ZAl, the father of Rustam, in the Shahn4mah.
® The same as Sagastan.
* Or, perhaps, ‘the upper district.’
I40 BUNDAHIS.
among them. 39. To Damnak the governorship of Asfristén was given; sovereignty and arranging the law of sovereignty, wilfulness and the stubborn defects they would bring, were among them. 40. To Sparnak! the governorship of Spah4n? was given; to Khisrév the governorship of R4i® 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 Ridastém * and Hizavarak 5,]
CuHaPTeR XXXII 4,
1. On the kindred of Pérfshasp’, son of Pattirasp®, son of Aurvadasp®, son of Haékadasp”, son of
1 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.
3 The Pahlavi form of Ispah4n.
5 Av. Ragha of Yas. XIX, 51, Vend. I, 60, whose ruins are near the modern Teher4n.
‘ The usual Pahlavi form of Rustam.
5 Or Afizvérak; Rustam’s brother is called Zavérah in the Shahn4mah.
* This chapter, which is numbered XXXIII by previous translators, is found in all MSS., but in TD it forms a continuation of the preceding chapter, beginning with the name Pérfishasp.
7 Av. Pourushaspa of Yas. IX, 42, 43, Vend. XIX, 15, 22, 143, Ab&n Yt. 18, &c.
* This chapter, which is numbered XXXIII by previous translators, is found in all MSS., but in TD it forms a continuation of the preceding chapter, beginning with the name Pérfishasp.
7 Av. Pourushaspa of Yas. IX, 42, 43, Vend. XIX, 15, 22, 143, Ab&n Yt. 18, &c.
® K2o has Paz. Spitarsp, and M6 has Paz. Pirtrasp (see note on Chap. XXXIII, 1). The reading in the text is doubtful.
® Omitted in K2o and TD.
2 Av. Ha€kadaspa of Yas. XLV, 15, LII, 3.
CHAPTER XXXI, 39 —XXXII, 3. I4I
Kakhshnds’, son of Patttrasp, som of Hardarsn 2, son of Hardar 8, som of Spitaman ‘, soz of Vidast °, son of Ayazem, son of Ragan®, son of Ddrdsréb’, son of MAndséthar*. 2. As Pattirasp ad two sons, one Pérfshasp and one ArAsti®, by Pérfshasp was ZaratQst begotten for a sanctuary of good religion ™, and by Ardsti was Médy6k-mah” begotten. 3, Zaratdst, when he brought the religion, first celebrated y ? Windischmann suggests Av. KAkhshnéis (gen.) of Fravardin t. 114.
* Kao has Paz. Harsn and TD has Harakidarsnd.
® TD has Hardtdar, or Ardidar.
* Or Spitém (as the last syllable is the patronymical suffix), Av. Spit4ma, the usual patronymic of Zarat(st.
® May be read VAadist in TD.
* Possibly the same person as R&k in Chap. XXXI, 31; but see XXXII, 3.
7 So in TD, but P4z. Durdsrun in K20, M6.
® This genealogy is somewhat differently given in the Vagarkard-i Dintk (pp. 28, 29),as published in Bombay by Dastur Peshotanji Behramji Sanjan4 in 1848; and is extended back, through the generations mentioned in Chap. XXXII, 1, 2,7,14,to Gaydémard, as follows : ‘Pérfishdspé6 son of Paitirasp, and Arfspé6 son of Paitirasp, Urvandasp, Haésadasp, Kikhshnus, Paétirasp, Hardrsn, Haridar, Spftam4né, Vaédist, Nay4zem, Ragisn, Dfirasréb, Mandstihar sovereign of Iran, M4nus-khQrmar, M4nus-khfrnak, Néryésang, Varsid-din, Vizak, Airyak, Aithritak, Ibitak, Frazisak, Zisak, Frasizak, Izak, Airté, Frédan lord of Khvantras, Pfir-téra the Asptkan, Névak-t6ra the Asptkan, Ség-téra the Asptkan, Géfar-t6ra the Asptkén, Van6i-fravisn the Asptk&an, Yim lord of the seven regions, Vivanghad, Ayanghad, Ananghad, Takhmérup, Héshfng the Pésdad, lord of the seven regions, Fravak, Sty4mak, Mashy6é whose wife was Mashyak, Gayékmard the first man, and father of all mankind in the material world.’ .
* Av. Ardstaya of Fravardin Yt. 95 ; TD has Ardstih.
% The Pézand words darg4 hidainis appear to be merely a misreading of Pahl. darg4s-i hadinétfh.
11 Av. Maidhyé6-maungha of Yas. L, 19, Fravardin Yt. 95, 106. He is said to have been Zaratfist’s first disciple.
p. 142
worship! azd expounded in Atran-vég, and Médyékm4h received the religion from him. 4. The Mobads? of P&rs are all ¢vaced back to this race of M4ndséihar.
11 Av. Maidhyé6-maungha of Yas. L, 19, Fravardin Yt. 95, 106. He is said to have been Zaratfist’s first disciple.
p. 142
worship! azd expounded in Atran-vég, and Médyékm4h received the religion from him. 4. The Mobads? of P&rs are all ¢vaced back to this race of M4ndséihar.
5. Again, I say, by Zaratist* weve begotten three sons and three daughters‘; one son was IsadvAstar °, one Adrvatad-nar*, and one Khirshéd-séthar’; as IsadvAstar was chief of the priests he became the Mébad of Mébads, azd passed away in the hundredth year of the religion; Adrvatad-nar was an agriculturist, avd the chief of the enclosure formed by Yim®, which is below the earth; Khfrshéd-&thar was a warrior, commander of the army of Péshyétant, son of Vistasp, and dwells in Kangdez®; and of the three daughters the name of one was Frén, of one Srtt, and of one Péruftst®. 6. Adrvatad-nar and Kharshéa-Athar were from a serving (kakar) 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 religious rites and ceremonies,
5 This paragraph is quoted, with a few alterations, in the Vagarkard-i Dintk, pp. 21-23.
* K2o omits the ‘three daughters’ here, by mistake.
5 Av. Isad-vastra of Yas. XXIII, 4, XXVI, 17, Fravardin Yt. 98.
* Av. Urvatad-nara of Vend. II, 143, Fravardin Yt. 98. Kao and M6 have Afirvartad-nar, and TD has Afirvatad-nar.
7 Av. Hvare-Aithra of Fravardin Yt. 98; TD has Khfr-éthar.
® See Chap. XXIX, 5. Windischmann and Justi consider the clause about Péshydtanfi as inserted by mistake, and it is omitted in the Vagarkard-i Dintk (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.
1° The following is a summary of the Persian descriptions of the five kinds of marriage, as given in the Riv4yats :—
A p&dsh4h (‘ ruling, or privileged’) wife is when a man marries,
CHAPTER XXXII, 4—7. 143
71. By Isadv4star was begotten a son whose name was Ururviga?, and they call him Arang-i Biraé@4n® (‘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 pAdsh&h wife. She is entitled to onethird 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 children belong to the dead man, and half to the living, and she herself is the dead man’s wife in the other world.
A akar 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 khftd-sarff or khfd-sar&f (‘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 Dinfk (pp. 21, 22) has the following, which appears to rest upon a misinterpretation of the text :—
‘And Zaratttst the righteous had three wives; all three were in the lifetime of ZaratOst, and all three wives were living throughout the lifetime of ZaratQst; 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 IsadvAstar, and the three daughters, namely, Frén, Sritak, and Pérusist ; these four were from Urvig. And from the wife Arnig-bared4 two sons were born, one Afirvart-nar, and the second Khfrshéd-Athar ; and Arnig-bared4 was a serving wife, and the name of the former husband of Arnig-bared4 was Mitré-ay4r. And from Hvév, who was a privileged wife, were three sons, namely, Hfshédar, Hfshédar-m4h, and Sésh4ns, as it says,’ &c. (as in § 8).
3 TD has Pahl. Afrvarvigak or Khfrfrfipak.
5 So in TD.
p. 144
were from a serving wife, she then delivered them over to Isadvastar through adoption. 8. This, too, one knows, that three sons of Zaratfst, namely, Hashédar, Hfshédar-méh!, and Sdéshyans*, were from Hvév; as it says, that ZaratQst went near unto Hvév three times, avd each time the seed went to the ground; the angel Nérydésang* received the brilliance and strength of that seed, delivered 2¢ 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 2¢7,
10. The name of the mother of Zaratist was Dughda *, avd the name of the father of the mother of Zaratist was Frahimravé °.
1 Av. Ukhshyad-ereta and Ukhshyad-nemangh of Fravardin Yt. 128.
2 Av. Saoshyas of Vend. XIX, 18, Fravardin Yt. 129, &c. See Chaps. XI, 6, XXIX, 6, XXX, 3, 4, 7, 17, 25, 27-
® Av. Hvdvi of Fravardin Yt. 139, Din Yt. 15; the Pahlavi form of the name, as given once in TD, is Hivaébé.
* See Chap. XV, 1.
5 Ay. andhita of Aban Yt. 1, &c.; a female personification of ‘unsullied’ water, known generally by the epithet ardvf sfra (the Arédvivstr of Chap. XIII), and whose name is also applied to the planet Venus (see Chap. V, 1).
* So in M6; other MSS. have ‘9,999 myriads,’ but see Fravardin Yt. 62.
7 This last phrase, about the demons, is omitted in TD and the Vagarkard-i Dintk.
® The Avesta word for ‘ daughter.’
XIII), and whose name is also applied to the planet Venus (see Chap. V, 1).
* So in M6; other MSS. have ‘9,999 myriads,’ but see Fravardin Yt. 62.
7 This last phrase, about the demons, is omitted in TD and the Vagarkard-i Dintk.
® The Avesta word for ‘ daughter.’
° TD has Paz. Feredhimruvana.
CHAPTER XXXII, 8—XxXXIII, 3. 145
(CuaPTeR XXXIII4 o. The family of the Mébads (‘ priests’).
1. Bahak? was son of Hfbakht, son of Atarébéndak, sow of Mahdad, son of Méadydk-méh, sox of Frah-vakhsh-vind4d, son of Médydk-mdh, son of Kad‘, son of Médydk-mah, son of ArAstth, son of Paitirasp’. 2. As Bahak was Mébad of Mébads (high-priest) unto Shahpdhar*, son of Afharmazd, so Kad was the great preceptor (farmAd@4r) unto Déarat 7.
3. Atar6-pAd ® was son of Maraspend, son of Dadarda, son of DAadirad, son of Hidind, son of Atarédd, son of MAnis&thar, son of Vohiman-Athar, son of Fry4né °, soz of Bahak?, sox of Fréddn, son of Fra-
* This chapter is found only in TD, where it forms a continuation 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 Av. Frashavakhsha of Fravardin Yt. rog.
* Compare Av. K4ta of Fravardin Yt. 124.
5 See Chap. XXXII, 2, for the last three generations ; TD has PirtarAsp here, like the variant of M6 in Chap. XXXII, 1.
* The Sasanian king ShApfir II, who reigned a.p. 309-379. -
7 According to the chronology of the Bundahis (Chap. XXXIV, 8, 9), D&rat lived only some four centuries before Sh4pfr II, for which period only seven generations of priests are here provided. This period, moreover, is certainly about three centuries less than the truth.
* This priest was prime minister of Shapfr II.
® Compare Av. Fryana of Yas. XLV, 12.
10 This name is repeated in TD, probably by mistake (compare Bahak in §§ 1, 2).
fs] Lp. 146 shattar!, son of Pérushasp, son of Vindsp, son of Nivar, soz of Vakhsh, soz of Vahidhrés, son of Frast, son of Gak?*, son of Vakhsh, soz of Fryan, son of Ragan, soz of Dardsréb, son of MAandséthar 8.
4. Mitré-vardz was son of Nig&s-afzid-dak, son of Shirtashésp, so of Parstva, son of Urvad-ga, son of Taham, sox of Zartr, son of Dardsréb, son of Mantis‘.
5. Dornamtk was son of Zagh, son of Masvik, son of Nédar 5, son of Mandséthar.
6. Mitré-akAvid zs son of Mardan-véh*, son of Afrébag-vindad, son of Vindad-i-pédak, son of Vaébakht’, son of Bahak, soz of V4é-bikht. 7. The mother from whom I was born is Himéi, daughter of Freh-mah, who also was the righteous daughter ®
? This is probably a semi-Huzv4ris 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.
7. The mother from whom I was born is Himéi, daughter of Freh-mah, who also was the righteous daughter ®
? This is probably a semi-Huzv4ris 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 M4raspendan was the twenty-third in descent from Manfiskihar, whereas his contemporary, Bahak (§ 1), was twenty-second in descent from the same.
* No doubt M&nfséthar is meant; if not, we must read M&n(sdQrnamik in connection with § 5.
® Here written Nidar, but see Chaps. XXIX, 6, XXXI, 13.
* Here written Mard-véh, but see § 8.
” Here written Aé-vikht, but see § 8; it may be Vis-bfkht, or Vés-bfikht.
* The text is amfdar mfinas li agas zerkhfind Himéf dOkht-i Freh-m4h-if aharéb vikht (dQkht?). We might perhaps read ‘ Freh-mah son of Kah4réb-bfikht,’ but it seems more probable that §§ 7, 8 should be connected, and that the meaning intended is that Hamat was daughter of Freh-m4h (of a certain family) and of Pfyisn-sh&d (of another family); she was also the mother of the editor of that recension of the Bundahis which is contained in TD ; but who was his father? The singularly unnecessary repetition of the genealogy of the two brothers, Mitr6-ak4vid and Pfyisn-shad, in §§ 6, 8, leads to the suspicion that if the latter
CHAPTER XXXIII, 4-11. 147
of M&ah-aydr soz of M&h-béndak, sox of M4h-bdkht. 8. Pfyisn-shad zs son of Mardan-véh, son of Afrébagvindad, son of Vindad-i-pédak, son of Vaé-bikht, son of Bahak, soz of V4é-bikht. = - g. All the other Mébads who have been renowned in the empire (khQdd4yth) were from the same family it is said, avd were of this race of M4nds- Athar'. 10. Those Médbads, likewise, who now exist are all from the same family they assert, and I, too, they boast, whom they call ? ‘the administration of perfect rectitude’ (Dadakth-i Ashévahisté)*. 11. Yid4n-Yim soz of Vahrim-shaa, son of Zaratist, Atar6-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 § 10 affords further material for guessing otherwise at his name and connections.
' Compare Chap. XXXII, 4.
* Reading va If& laband-i karftind.
Unfortunately the text makes no clear statement on the subject, and § 10 affords further material for guessing otherwise at his name and connections.
' Compare Chap. XXXII, 4.
* Reading va If& laband-i karftind.
* 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-ak4vid (§ 6) we have no means of ascertaining his name; but if he were not descended from Mitr6-ak4vid it is possible that §§ 10, rr should be read together, and that he was the son of Yidan-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&distan-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 M4nfséihar, son of Yfid4n-Yim, who was high-priest of Pars and Kirmfn in a.y. 2g0 (a.p. 881), and apparently a more important personage than his (probably younger) brother Z&dsparham, who is mentioned in § 11 as one of the priests contemporary with the editor of the TD recension. If this editor, therefore, were a son of Yfidaén-Yim (which is a possible interpretation of the text) he was most probably this same M4n(séthar, author of the D&gistén-i Dinik (see the Introduction, § 4).
* The last name is very probably superfluous, Zad-sparham
L2
p. 148
Zad-sparham son of Yod4n-Yim', Ataré-pdd son of Hamtid?, 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 wed/ locate (g4kinam) the religion of the Mazdayasnians, which came out into the other six regions.’]
having been written twice most likely by mistake. This Atar6-pid son of M4raspend was probably the one mentioned in the following extract from the old Persian Rivayat 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 Mahrasfend, son of Asavahist of the people of the good religion, in the year three hundred of Yazdagard Shahry4r, 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 DAdistan-i Dintk ; he was high-priest at Sirkin 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.
2 In the history of the Dinkard, given at the end of its third book (see Introd. to Farhang-i Oim-khad@k, p. xxxiv), we are told as follows :— -
His name is usually written Zad-sparam.
2 In the history of the Dinkard, given at the end of its third book (see Introd. to Farhang-i Oim-khad@k, p. xxxiv), we are told as follows :— -
‘After that, the well-meaning Atard-pad son of Hémid, 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 Mazdayasnian 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’ (m4nak-i zak raba bin Diné-kart6 1000-darak6). 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 Dfnkard, D&distan-i Dintk, and Bundahis.
CHAPTER XXXIII, 12—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, azd intangible®; and three thousand years‘ was the duration of Gdyémard, with the ox, in the world. 2. As ¢4zs was six thousand 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 GAayémard lived thirty years in tribulation®. 3. After the thirty years’? MAshya and MAshyéi grew up; it was fifty years while they were not wife avd husband °, and they were ninety-three years together as wife and husband till the 4¢me when Héshyang® came.
4. Héshyang was forty years’, Takhmérup" thirty years, Yim till 42s glory!? departed six hundred and
1 This chapter is found in all the MSS.
* TD adds ‘of the Arabs (Tazik4n).’
5 See Chap. I, 8. ‘ See Chaps. I, 22, III, 1.
® This system of a 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.
6 See Chap. III, 21-23.
7 That is, forty years after the thirty (see Chap. XV, 2).
® See Chap. XV, 19, 20. ® See Chaps. XV, 28, XXXI, 1.
10 K20 omits, by mistake, from ‘together’ in § 3 to this point.
" See Chap. XXXI, 2.
% So in K2o, but M6 has nismé, ‘soul, reason,’ as in Chap. XXIII, 1; the word ‘glory’ would refer to the supposed divine glory of the Iranian monarchs (see Chap. XXXI, 32).
p. 150
p. 1
10 K20 omits, by mistake, from ‘together’ in § 3 to this point.
" See Chap. XXXI, 2.
% So in K2o, but M6 has nismé, ‘soul, reason,’ as in Chap. XXIII, 1; the word ‘glory’ would refer to the supposed divine glory of the Iranian monarchs (see Chap. XXXI, 32).
p. 150
sixteen years and six months, and after that he was a hundred years in concealment. 5. Then the millennium?! reign came to Scorpio, and Dah&k # ruled a thousand years. 6. After the millennium reign came to Sagittarius, Frédfin * rezgned five hundred years; in the same five hundred years of Frédtin were the twelve years of Atrié; Mands#ihar* was a hundred and twenty years, avd in the same reign of Mandsihar, when he was in the mountain fastness (ddshkhv4r-gar) 5, were the twelve years of Frasty4v; Zéb* the Tahmaspian was five years.
7. Kai-Kabad? was fifteen years; Kat-KAts, till he went to the sky, seventy-five years, azd seventyfive years after that, altogether a hundred and fifty years; Kat-Khdsrév sixty years; Kai-Lérdsp® a hundred and twenty years; Kat-Vistdsp, till the coming of the religion, thirty years, altogether a hundred and twenty years.
8. Vohfiiman” sox of Spend-d4d a hundred and
1 The seventh millennium, ruled by Libra, is computed by Windischmann as follows: 30 + 403 + 50+93+ 40+ 30 + 6164+ 100= 1000. The eighth millennium, ruled by Scorpio, is the thousand years of Dahak.
* See Chap. XXXI, 6. 5 See Chap. XXXI, 7-11.
* See Chap. XXXI, 12-14. 5 See Chap. XXXI, 21.
® Written Afiz6bé in Chap. XXXI, 23, 24.
7 Usually written Kai-Kavad in Pahlavi (see Chap. XXXI, 24, 25).
® Also written Kat-Léharasp (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,
10 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 Hfm4f may perhaps be identified with Parysatis, and Dérai Aithar-4z4dan with Artaxerxes Ochus, as D&rai Daray4n must be
CHAPTER XXXIV, 5-9. 151
twelve years; Hdmat, who was daughter of Vohtman, thirty years; Dérdi son of Athar-iz4d!, that is, of the daughter of Vohiman, twelve years; Dérdt son of Darai fourteen years ; Alexander the Riman? fourteen years.
9g. The AskAnians bore the title in an uninterrupted (a-aribik) sovereignty two hundred and eighty-four years*, Ardashir son of Papak and the number of the Sds4nians 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.
1 A surname of Himii.
4 Sikandar-i Arfim4k, that is, Alexander the Roman (of the eastern or Greek empire), as Pahlavi writers assume.
* This period is nearly two centuries too short.
Darius Codomannus, while the reign of Kai-Vistésp seems intended to cover the period from Cyrus to Xerxes.
1 A surname of Himii.
4 Sikandar-i Arfim4k, that is, Alexander the Roman (of the eastern or Greek empire), as Pahlavi writers assume.
* 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 millennium, 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 Zaratfst expire some time after the reign of Khfsr6é Néshirvin; probably in the time of Khfisr6 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 millennium.
(APPENDIX TO THE BUNDAHIS./
SELECTIONS OF ZAD-SPARAM,
BROTHER OF THE DASTOR OF
PARS AND KIRMAN,
A.D. 881.
Part I, CuHapters 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 Bundahis, 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.
4. The MS. mentioned in the notes is K35 (written probably A.D. 1572), No. 35 in the University Library at Kopenhagen.
SELECTIONS
OF
ZAD-SPARAM.
Tuey call these memoranda azd writings the Selections (£idakth4) of Z4d-sparam, son of Ydan- Yim.
Cuapter I.
o. In propitiation of the creator Aftharmazd and all the angels—who are the whole of the heavenly and earthly sacred beings (yazd4n)—ave the sayings of Herbad Z4d-sparam, son of YAd4n-Yim, who is of the south’, about the meeting of the beneficent spirit and the evil spirit.
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?; Adharmazd was aware of the existence of Aharman and of zs coming for strife; Aharman was not aware of the existence of light ad of Atharmazd®, 3. It happened to Aharman, in the gloom avd darkness, that
1 Z4d-sparam appears to have been dastfir 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).
® See Bund. I, 2-4.
° Or ‘ of the light of AGharmazd’ (compare Bund. I, 8, 9).
156 APPENDIX TO THE BUNDAHIs.
138, 139, 141, 143-145).
® See Bund. I, 2-4.
° Or ‘ of the light of AGharmazd’ (compare Bund. I, 8, 9).
156 APPENDIX TO THE BUNDAHIs.
he was walking humbly (fr6-tanf) on the borders, and meditating other ¢hzngs he came up to the top, and a ray of light was seen by him; and because of zé¢s 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!, Afharmazd 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 (drfg) 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 (pattst4d@), and exclaimed thus: ‘I wzd/ smite thee, I wd? smite the creatures which thou thinkest Lave produced fame for thee—thee who art the beneficent spirit—I will destroy everything about them.’
(7, Adharmazd 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 %.’
(9. Adharmazd perceived, through the spirit of wisdom, thus: ‘Even the blustering of Aharman is capable of performance, if I do not allow disunion
1 Reading pavan at&rand ham-tanf, but the phrase is somewhat doubtful, and rather inconsistent with Bund. I, ro. 2 Bund. I, 16. 5 Bund. I, 14.
p. 157
(l4 barininam) during a period of struggle.’ ) 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, azd 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 Adharmazd 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 *.
11. Aharman relied upon zt, and Adharmazd 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 Ahfnavar formula*; 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 Adharmazd; so that, whereas that is proper which is declared the will of Adharmazd, where anything exists which is not within the will of Adharmazd, it is created injurious from the beginning, a sin of a distinct nature. | 14. The second is this, that'whoever shall do that which is the will of Adharmazd, his reward azd recompense are his own; and of him who shall not do that which is the will of Adharmazd, the punishment at the bridge > owing thereto
1 Bund. I, 17, 18.
? Or ‘ the poison of the serpent, which is much diffused, becomes endless strife.’
5 Bund. I, 21.
* The word 4n, ‘those,’ however, is probably a miswriting of the cipher for ‘ three.’
5 The Xinvad or Kinvar bridge (see Bund. XII, 7).
p. 158
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, z¢ 2s shown that\the sovereignty of Atharmazd increases that which is for the poor, azd adversity is removed); by which z¢ is shown that there are treasures for the needy oxe, and treasures are to be 4zs friends; as the intelligent creations are to the unintelligent, so also ave the treasures of a wealthy Jerson to a needy one, treasures liberally given which are his own. 16. And the creatures of the trained hand of Adharmazd are contending and angry (4rd@ik), one with the other, as the renovation of the universe must occur through these three things. 17. That is, first, true religiousness in oneself, and reliance upon a man’s original hold on the truly glad tidings (nav-barh4m), that A dharmazd is all goodness without vileness, and his will is a will altogether excellent ; aza@ Aharman is all vileness without goodness. | 18. Secondly, hope of the reward and recompense of good works, serious fear of the bridge azd the punishment of crime, strenuous perseverance in good works, ad abstaining from sin. 19. Thirdly, the existence of the mutual assistance of the creatures, or along with and owing to mutual assistance, ‘heir collective warfare; it is the triumph of warfare over the enemy which is one’s own renovation?.
1 The MS. has hfiman, ‘ well-meditating,’ instead of denman, ‘this ;’? but the two words are much alike in Pahlavi writing.
1 The MS. has hfiman, ‘ well-meditating,’ instead of denman, ‘this ;’? but the two words are much alike in Pahlavi writing.
3 This commentary on the Ahfinavar, or Yath4-ahf-vairyd formula, is rather clumsily interpolated by Z&d-sparam, and is much more elaborate than the usual Pahlavi translation and explanation of this formula, which may be translated as follows :-—
p. 159
20. By this formula he (Aharman) was confounded, avd he fell back to the gloom!; azd Atharmazd 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 ¢hezr navels; and the sun, moon, avd stars stood still. 23. In the mischievous incursion, at the end of the period, Aftharmazd observed thus: ‘What advantage is there from the creation of a creature, although thirstless, which is unmoving ov 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 Adharmazd). 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 Alharmazd (that is, they would do that which Afharmazd requires); there are some who say itis 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); Ataré-p4d son of ZaratQst said that by the gift of good thought, when among living spirits, they comprehend the doing of deeds. The sovereignty is for Aftharmazd (that is, the sovereignty which is his, Afharmazd 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.
2 Bund. I, 22. 2 Bund. IJ, 28.
p. 160
2 Bund. I, 22. 2 Bund. IJ, 28.
p. 160
-And in aid of the celestial sphere he produced the creature Time (z6rv4n)?; and Time is unrestricted, so that he made the creatures of Adharmazd moving, distinct from the motion of Aharman’s creatures, for the shedders of perfume (b6!-d4d4n) were standing one opposite to the other while emitting 24. 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 (virfnakd) 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, and this which is thine, indeed thy own daughter, aves through religion; and if at the end of nine thousand years, as it is said azd written, is a time of upheaval (madam kardan6), she zs upheaved, not ended.’
27. At the same time Aharman came from accompanying 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 himself 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.
1 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 Zrvdna.
® Compare Bund. III, rr.
SELECTIONS OF ZAD-SPARAM, I, 25-11, 6. I61
Cuapter II.
1. On the coming in of Aharman to the creatures it is thus declared in revelation, that zz the month Fravardin and the day Atharmazd, at noon}, he came forth to the frontier of the sky. 2. The sky sees him and, on account of Ads 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 zt was without branches and without bark, juicy and 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 7z¢ became quite withered *.
6. Afterwards, he came to the ox, the solecreated‘, as it stood as high as Gayémard on the
? Bund. III, 12. * Bund. III, 13.
6. Afterwards, he came to the ox, the solecreated‘, as it stood as high as Gayémard on the
? Bund. III, 12. * Bund. III, 13.
5 Bund. III, 14, 16.
* The primeval ox, or first-created representative of animals, as G4yémard 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 mythological 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 Dad-sparam himself, in Chap. IX, 7.
[5] Mp. 162 bank of the water of Déitih! zz the middle of the earth; and its distance from Gdyémard being as much as its own height, it was also distant from the bank of the water of Dattih by the same measure ; and it was a female, white aad brilliant as the moon. 7. As the adversary came upon z¢ Adharmazd gave zt 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 Gayémard, who was then about one-third the height of Zaratst, and was brilliant as the sun, Atharmazd 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 leng as one Yathaah-vairy6*® is detmg 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; and so the other kinds of quadrupeds stood among the
1 The Daittk river (see Bund. XX, 13).
* 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 neighbouring countries,
§ See Bund. IV, 1.
‘ The word which, as it stands in the MS., looks like h6manfe, is here taken as a transposition of min khvd4e, in accordance with Bund. III, 19; but it may be a variant of anumf4e, ‘embryo,’ in which case the translation should be, ‘forms an embryo into the shape of a man of fifteen years.’
5 Or it may be ‘sleep,’ both here and in § 9.
® See Bund. I, 21. 7 Bund. III, 20.
p. 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 company with certain non-Iranians; azd 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 2.
Cuapter III.
11. Lastly, he (Aharman) came up to the fire, and mingled darkness and smoke with it 2.
Cuapter III.
1. And Gésfrvan, 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 Adharmazd in such fashion as that of an army, a thousand strong, when they cry out together*. 2. And Adharmazd, in order to’ be much more able to keep watch over the mingled creatures than in front of GAayémard, went from the earth up to the sky. 3. And Gésfrvan continually went after him crying, and she kept up the cry thus: ‘With whom may the guardianship over the creatures be left by thee?’
» CuapTer IV,
1. This was the highest predominance of Aharman, for he came on, with all the strength which he
1 Literally, ‘in fours and fives.’ * Bund. III, 24. 5 Bund. IV, 2. M 2
p. 164
had, for the disfigurement of the creatures; and he took as much as one-third of the base of the sky', in a downward direction, into a confined and captive state, so that it was all dark azd 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 das come in, are of like origin and strength this day, in the sleep? of the renovation, as on that when the enemy, who is fettered on coming in, is kept back.
3. Amid all this struggling were mingled the instigations of Aharman, cryzmg thus: ‘My victory has come completely, for the sky is split and disfigured 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, Gayémard is made ill by me, and opposed to those revolving* are the glooms and planets arranged by me; no one 4as remained for me to take and pervert in combat except Adharmazd, and of the earth ¢here is only one man, who is alone, what is he able to do?’
4. And he sends Asté-vid4d‘ upon him with the thousand decrepitudes (atizv4r4nd) and diseases
* Compare Bund. III, 11. The involved style of Z4@sparam is particularly conspicuous in this chapter.
* The word seems to be khvapisné.
8 Meaning probably the zodiacal signs, but the word is doubtful, being spelt vardisn4nd instead of vardisnand. A very small alteration would change it into vardéisn4nd, ‘ believers,’ but there were no earthly believers at the time alluded to.