Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)

A very small alteration would change it into vardéisn4nd, ‘ believers,’ but there were no earthly believers at the time alluded to.

* See Bund. III, 21, and XXVIII, 35.

p. 165

which are his own, sicknesses of various kinds, so that they may make him ill avd cause death. 5. GAyémard was not secured by them, and the reason was because it was a decree of appointing Time (z6rv4n6d) in the beginning of the coming in of Aharman, that: ‘Up to thirty winters I appoint Gayémard unto brilliance and preservation of life.’ 6. And his manifestation in the celestial sphere was through the forgiveness of criminals axd instigators of confusion by 42s good works, and for that reason no opportunity was obtained by them during the extent of thirty years.

7. For in the beginning it was so > appointed that the star Jupiter (A tharmazd) was life towards the creatures, not through its own nature, but on account of z¢s being within the control (band) of the luminaries; and Saturn (Kév4n) was death towards the creatures. 8. Both were in their supremacy (b4list)? at the beginning of the crea-

1 These luminaries are the fixed stars, especially the signs of the zodiac, to whose protection the good creation is committed (see Bund. II, o-4); whereas Jupiter and all other planets are supposed to be, by nature, disturbers of the creation, being employed by Aharman for that purpose (see Mkh. VIII, 17-21, XII, 7-10, XXIV, 8, XXXVIII, 5).

% The most obvious meaning of bAlfst is ‘ greatest altitude,’ and this is quite applicable to Jupiter when it attains its highest northern declination on entering Cancer, but it is not applicable to Saturn in Libra, when it has only its mean altitude. At the vernal equinox, however, which was the time of the beginning mentioned in the text, when Aharman invaded the creation (see Chap. II, 1), Libra is in opposition to the sun, and Saturn in Libra would be at its nearest approach to the earth, and would, therefore, attain its maximum brightness; while Jupiter in Cancer would be at its greatest altitude and shining with four-fifths of its maximum brightness. Both planets, therefore, were near their most conspicuous position (which would seem to be the meaning of balist a

p. 166

Both planets, therefore, were near their most conspicuous position (which would seem to be the meaning of balist ap. 166 tures, as Jupiter was in Cancer on rising, that which is also called Givdn (‘living’), for it is the place in which life is bestowed upon it; azd Saturn was in Libra, in the great subterranean, so that its own venom and deadliness decame more evident and more dominant thereby. 9. And it was when both shall not be supreme ¢hat Gayémard was to complete his own life, which is the thirty years? Saturn came not again to supremacy, that is, 40 Libra. 10. And at the time when Saturn came into Libra, Jupiter was in Capricornus*, on account of whose own lowness‘*, and the victory of Saturn over Jupiter, Gayémard suffered through those very defects which came and are to continue advancing, the continuance of that disfigurement which Aharman can bring upon the creatures of Adharmazd.

here), and might each be supposed to be exercising its maximum astrological influence, so that the presumed deadly power of Saturn would be neutralised by the supposed reviving influence of Jupiter.

1 This reading suits the context best, but the name can also be . read Snahan, and in many other ways. It may possibly be the tenth lunar mansion, whose name is read Nahn in Bund. II, 3, by Pazand writers, and which corresponds to the latter part of Cancer.

* Saturn revolves round the sun in about 29 years and 167 days, so it cannot return into opposition to the sun (or to its maximum brightness), at or near the vernal equinox, in less than thirty years.

5 That is, while Saturn performs one revolution round the sun, Jupiter performs two and a half, which is very nearly correct, as Jupiter revolves round the sun in about 11 years and 315 days. Therefore, when the supposed deadly influence of Saturn has returned to its maximum, the supposed reviving influence of Jupiter is at its minimum, owing to the small altitude of Capricornus, and no longer counterbalances the destructive power of Saturn.

‘ There seems to be no other reasonable translation, but the
MS. has 14 instead of r4i, and niskasp instead of nistz.

».

p. 167

Cuapter V.

‘ There seems to be no other reasonable translation, but the
MS. has 14 instead of r4i, and niskasp instead of nistz.

».

p. 167

Cuapter V.

1. When in like manner, and equally oppressively, as his (Adharmazd’s) creatures were disfigured, then through that same deterioration his own great glory-~ was exhibited; for as he came within. the sky he | maintains the spirit of the sky, like an intrepid warrior who has put on metal armour’; and the sky in its fortress* spoke these hasty, deceitful words to” Aharman, thus: ‘ Now when thou shalt have come in I wz/Z not let thee back;’ and it obstructed him until Adharmazd prepared another rampart, that is stronger, around the sky, w&zch is called ‘righteous understanding’ (ashék 4k4sih). 2. And he arranged the guardian spirits‘ of the righteous who are warriors around that rampart, mounted on horses and spear in hand, in such manner as the hair on the head; and they acquired the appearance of prison guards who watch a prison from outside, and would not surrender the outer boundaries ¢o an enemy descended from the inside.

3. Immediately, Aharman endeavours that he may go back to his own complete darkness, but he found no passage; and he recapitulated, with seeming misgiving, his fears of the worthiness which is to arise at the appearance of the renovation of the universe at the end of the nine thousand years.

(4. As it is said in the G&thas, thus®: ‘So also

_ 7 See Chap. III, 2. * Compare Bund. VI, 2.

• * Or ‘zodiacal signs,’ for brg6 means both.
• * Bund. VI, 3, 4

5 This quotation from the G&athas is from the Pahlavi Yas. XXX, 4, and agrees with the Pahlavi text, given in DastQr Jamp. 168both those spirits have approached together unto that which was the first creation—that is, both spirits have come to the ees of GAyémard. Whatmazd, that is: So that I may keep it alive ; whatever is in lifelessness zs so through this purpose? of the evil spirit, that is: So that I may utterly destroy it; and whatever is thus, is so until the last in the world, so that they (both spirits) come also on to the rest of mankind. And on account of the utter depravity of the wicked ¢hey destruction is fully seen, aud so is the perfect meditation of him who is righteous, the hope of the eternity of Attharmazd.’}

5. And this was the first contest 2, hat of the sky with Aharman.

CuaptTer VI,

1. And as he (Aharman) came secondly to the water, together with him rushed in, om the horse Cancer, he who is the most watery Tistar; the equally watery one, that is called Avrak 3, gave forth a cloud azd went down in the day; that is

Aspji’s old MS. of the Yasna in Bombay, very nearly as closely as Spiegel’s edition does. It appears, therefore, that D4d-sparam used the same Pahlavi translation of the Yasna as the Parsis do at the present day.

2 The MS. here omits the words ‘through this purpose,’ by mistake. ;

of the Yasna in Bombay, very nearly as closely as Spiegel’s edition does. It appears, therefore, that D4d-sparam used the same Pahlavi translation of the Yasna as the Parsis do at the present day.

2 The MS. here omits the words ‘through this purpose,’ by mistake. ;

2 The word Ardik, which D4d-sparam uses instead of the kharah, ‘conflict, of Bund. V, 6, VI, 1, &c., may be connected with Pers. ard, ‘ anger.’

* The ninth lunar mansion (see Bund. II, 3, VII, 1).

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declared as the movement of the first-comers of the creatures, 2. Cancer became a zodiacal constellation (akhtar); it is the fourth constellation of thg zodiac for this reason, because the month Tir is the fourth month of the year !.

3. And_as Tistar begged for assistance, Vohtman and Hém.are therefore co-operating with him in command, Birg of the waters and the water in mutual aid, and the righteous guardian spirits in _ keeping the peace. 4. He was converted into three forms, which are the form of a man, the form of a bull, azd the form of a horse; and each form was distinguished i in brilliance for ten nights, and lets its rain fall on the night for the destruction of noxious creatures. 5. The drops became each separately “ike a great bowl in which water is drawn; and as to that on whzch they are driven, they kill all the noxious creatures except the reptiles 2, who entered into the muddiness of the earth, 2...

6. Afterwards, the wind spirit, in the form of a man, became manifest on the earth; radiant avd tall he had a kind of wooden boot (mikvé-aé-i dartn6) on Ais feet ; and as when the life shall stir the body, the body is advancing with like vigour, so that spirit of the wind stirs forth the inner nature of the atmospheric wind, the wind pertaining to the whole earth is forth, and the water in its grasp is flung out from it to the sides of the earth, and its wide-formed ocean arose therefrom.

7. It (the ocean) keeps one-third of this earth 3,

1 Bund. VII, 2-6 is paraphrased in § 2-6.

? Reading neksiind bard min khasandak4nd instead of the MS. barf nasfind min khasandak4na.

3 Compare Bund, XIII, 1, 2.

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and among its contents are a thousand sources and fountains, suchas are called lakes (var); a thousand water-fountains, whose water is from the ocean, come up from the lakes avd are poured forth into it. 8. And the size of some of all the lakes and all the fountains of water is as much as a fast rider on an Arab horse, who continually compasses and canters around ¢hem, will attain in forty days, which ts 1900! long leagues (parasang-i akartk), each league deimg at least 20,000 feet.

8. And the size of some of all the lakes and all the fountains of water is as much as a fast rider on an Arab horse, who continually compasses and canters around ¢hem, will attain in forty days, which ts 1900! long leagues (parasang-i akartk), each league deimg at least 20,000 feet.

g. And after the noxious creatures died *, and the poison therefrom was mixed up in the earth, in order to utterly destroy that poison Tistar went down into the ocean; and Apdadsh,. the demon, hastened to meet him, and aé the alarm of the first contest Tistar was in terror (pard). 10. And he applied unto Adharmazd, who brought such power unto_Tistar #s arises through propitiation and praise and invoking by name’, and they call. forth such power unto Tistar as ¢hat of ten vigorous horses, ten vigorous camels, ten vigorous bulls, ten mountains when hurled, and ten single-stream rivers when together. 11. And without alarm he drove out Apadsh, the demon, and kept him away from the sources of the ocean.

12. And with a cup and measuring bowl, which possessed the diligence even of a guardian spirit (fravahar), he seized many more handfuls of water,

} Bund. XIII, 2 has 1700, but as neither number is a multiple of forty in round numbers, it is probable that both, are wrong, and that we ought to read 1600.

* Bund. VII, 7-14 is paraphrased in §§ 9-14.

® The Av. aokht6-namana yasna of Tistar Yt. 11, 23, 24.

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and made z¢ rain down! much more prodigiously, for destruction, drops as large as men’s heads and bulls’ heads, great and small. 13. And in that cloud and rain were the chastisement azd beating which Tistar and the fire Vazist zz/izcted on the opposition of Ap4ésh; the all-deciding (visp6-vi4tr) fire Vazist struck down with a club of fire, all-deciding -among the malevolent (kébar4n6).

14. Ten days and nights there was rain, and its darting ? was the shooting of the noxious creatures ; afterwards, the wind drove z¢ to the shore of the wide-formed ocean, and it is portioned out into three, and three seas arose from it; they are called the Pditik, the Kamirid, and the Géhan-ban* 15. Of these the Pdittk itself is salt water, in which is a flow azd ebb‘; and the control of its flow and ebb is connected with the moon, and by its continual rotation, in coming up azd going down, that of the moon is manifested. 16. The wide-formed ocean stands forth on the south side as to (pavan) Albfrz 5, and the Pditik stands contiguous to it, and amidst it is the gulf (var) of Satavés, whose connection is with -Satavés, which is the southern quarter. 17. In the activity of the sea, and in the increase and decrease of the moon, whose circuit is the whole of Iran, are the flow and ebb; of the

1 Or perhaps ‘made the cloud rain, if madam v4rAninid stands for avar varaninid.

* Reading part4z instead of the MS. patfitéz, ‘ powerful fury.’

17. In the activity of the sea, and in the increase and decrease of the moon, whose circuit is the whole of Iran, are the flow and ebb; of the

1 Or perhaps ‘made the cloud rain, if madam v4rAninid stands for avar varaninid.

* Reading part4z instead of the MS. patfitéz, ‘ powerful fury.’

* This is a variant of the Sahi-bfn or Gahi-bfin of Bund. XIII,
4,15; the other two names differ but little from those given in
Bund. XIII. In the MS. Pfitik occurs once, and Puitik twice.

* Compare §§ 15-18 with Bund. XIII, 8-14.

5 Compare Bund. XIII, 1.

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curving tails in front of the moon two issue forth, and have an abode in Satavés; one is the updrag and one the down-drag; through the up-drag occurs the flood, avd through the down-drag occurs the ebb. 18. And Satavés itself is a gulf (var) and side arm of the wide-formed ocean, for it drives back the impurity azd turbidness which come from the salt sea, when they are continually going into the wide-formed ocean, with a mighty high wind?, while that which is clear through purity goes into the Arédvisir sources of the wide-formed ocean. 19. Besides these four * there are the small seas ‘. 20. And, afterwards, ¢Aere were made to flow from Albfirz, out of its northern border, two rivers®, which were the Arvand *—that is, the Diglit, ad the flow

* This is even a more mechanical theory of the tides than that detailed in Bund. XIII, 13. Whether the ‘ curving tails’ (gagak dunbak) are the ‘horns’ of the crescent moon is uncertain.

* By an accidental transposition of letters the MS. has 4taré, ‘fire,’ instead of v4t6, ‘ wind.’ .

5 The ocean and three principal seas.

* Said to be twenty-three in number in Bund. XIII, 6.

5 Bund. VII, 15, 16, XX, 1. .

* This appears to be a later identification of the Arag, Arang, or Aréng river of Bund. XX with the Tigris, under its name Arvand, which is also found in the Bahman Yast (III, 21, 38) and the Afrin of the Seven Amesh4spends (§ 9). The Bundahis (XX, 8) seems to connect the Arag (Araxes?) with the Oxus and Nile, and describes the Diglat or Tigris as a distinct river (Bund. XX, 12). This difference is one of the indications of the Bundahis having been so old a book in the time of Z4d-sparam that he sometimes misunderstood its meaning, which could hardly have been the case if it had been written by one of his contemporaries. As the Persian empire has several times included part of Egypt, the Nile must have then been well known to the Persians as the great western river of their world. The last time they had possession of part of Egypt was, for about half a century, in the reigns of Khusré

p. 173

The last time they had possession of part of Egypt was, for about half a century, in the reigns of Khusrép. 173 of that river was to those of the setting sux (val fréd-yehevund4n6d)—and the Véh! was the river of the first-comers to the sun; formed as two horns they went on to the ocean. 21. After them eighteen? great rivers came out from the same Albdrz; and these twenty rivers, whose source is in Albdrez, go down into the earth, and arrive in Khvaniras.

22. Afterwards, two fountains of the sea are opened out for the earth*, which are called the Kékast*—a lake which has no cold wind, and on whose shore rests the triumphant fire Gdsnasp’— and, secondly, the Sévar ® which casts on z¢s shores all turbidness, and keeps its own salt lake clear and pure, for it is like the semblance of an eye which casts out to zfs edges every ache and every impurity ; and on account of its depth it is not reached to the bottom, for it goes into the ocean; and in its vicinity rests the beneficial fire Barzin-Mitré 7.

23. And this was the second contest, which was with the water.

Cuaprer VII.

1. And as he (Aharman) came thirdly to the earth, which arrayed the whole earth against him—

Néshirvan, AQharmazd IV, and Khusré Parviz; but since the early part of the seventh century the Tigris has practically been their extreme western limit; hence the change of the old Arag or Arang into the very similarly written Arvand, a name of the Tigris. :

1 See Bund. XX, 9. * Bund. XX, 2, 7.

5 Bund. VII, 14. * Bund. XXII, 2.

* Written Gisasp in Bund. XVII, 7, and Gdsndsp in B. Yt. IIT, 30, 40, while the older form Visnasp occurs in B.Yt. III, 10.

* The Sévbar of Bund. VII, 14, XII, 24, XXII, 3.

7 Bund. XVII, 8.

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since there was an animation of the earth through the shattering— Albdrz grew up}, which is the boundary of the earth, avd the other? mountains, which are amid the circuit of the earth, come up 2244 in number*®, 2. And by them the earth was bound together and arranged, and on them was the sprouting avd growth of plants, wherefrom was the nourishment of cattle, and therefrom was the great advantage of assistance to men.

mountains, which are amid the circuit of the earth, come up 2244 in number*®, 2. And by them the earth was bound together and arranged, and on them was the sprouting avd growth of plants, wherefrom was the nourishment of cattle, and therefrom was the great advantage of assistance to men.

3. Even so it is declared that before the coming ‘of the destroyer to the creatures, for a thousand years the substance of mountains was created in the earth—especially as antagonism came on the earth, ‘and settled on z¢ with injury—and it came up over the earth just like a tree whose branch has grown at the top, and its root at the bottom. 4. The root of the mountains is passed on from one to the other, and is arranged in connection weth them, and through it is produced the path and passage of water from below to above, so that the water may flow in it in such manner as blood in the veins, from all parts of the body to the heart, the latent vigour which they possess. 5. And, moreover, in six hundred years‘, at first, all the mountains apart from Albdrz were completed. 6. Albfrz was growing during eight hundred years*; in two hundred years it grew up to

» Bund. VIII, 1-4 is paraphrased in §§ 1-4.

* The MS. has 4v4n6, ‘waters,’ instead of avArfk, ‘other,’ which alters the meaning into, ‘which is the boundary of the waters of the earth, and the mountains,’ &c.

5 Bund. XII, 2.

* Bund. VIII, 5, and XII, 1, have ‘eighteen years.’ As both numbers are written in ciphers it would be easy for either to be corrupted into the other.

5 Bund. XII, 1.

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the star station, in two hundred years up to the moon station, two hundred years up to the sun Station, azd two hundred years up to the sky. 7. After Albdrz the Aparsén mountain! is the greatest, as it is also called the Avar-réyisn? (‘up-growth’) mountain, whose beginning is in Sagastan and its end unto P&rs and to Kinistan*.

8. This, too, is declared, that after the great rain in the beginning of the creation‘, ad the wind’s sweeping away the water to the ocean, the earth is in seven portions® a little above z¢, as the compact earth, after the rain, is torn up by the noise and wind 7 various places. 9. One portion, moreover, as much as one-half the whole earth, is in the middle, and in each of the six portions around is as much as Sagastaén; moreover, as much as Sagastdn is the measure of what is called a késhvar (‘region’) for the reason that one was defined from the other by a késh (‘furrow’). 10. The middle ove is Khvantiras, of which P4rs is the centre, and those six regions are like a coronet (avitsar) avound zt. 11. One part of the wide-formed ocean wound around it, among those six regions; the sea and forest seized upon the south side, ad a lofty mountain grew up on the north, so that they might become separate, one from the other, azd imperceptible.

12. This is the third contest, about the earth.

? The Ap4rsén of Bund. XII, 9.

12. This is the third contest, about the earth.

? The Ap4rsén of Bund. XII, 9.

* Written Ap@-réyisn, as if it were an Arabic hybrid meaning ‘father of growth.’ ;

> Bund. XII, 9. XXIV, 28, have Khfgtstfn instead of Xinfstén ; the latter appears to be an old name of the territory of Samarkand (see note to Bund. XII, 13).

‘ Literally, ‘creature.’

5 Bund. XI, 2-4 is paraphrased in §§ 8-11.

p. 176

Cwraprer VIII.

1. As he (Aharman) came fourthly to the plants— which have struggled (kikhsht-ait5) against him with the whole vegetation—because the vegetation was quite dry !, Amerédad, by whom the essence of the world’s vegetation * was seized upon, pounded it up small, and mixed z¢ up with the rain-water of Tistar. 2. After the rain the whole earth is discerned sprouting, and ten thousand ® special species and a hundred thousand‘ additional species (levatman sardak6) so grew as if there were a species of every kind; and those ten thousand species are provided for > keeping away the ten thousand 3 diseases.

3. Afterwards, the seed was taken up from those hundred thousand species of plants, azd from the collection of seed the tree of all germs, amid the wide-formed ocean, was produced, from which all species of plants continually grow. 4. And the griffon bird (séné mdrdvd) has his resting-place upon it; when he wanders forth from within it, he scatters the dry seed into the water, avd it is rained back to the earth with the rain.

5. And in its vicinity the tree was produced which

2s the white Hém, the counteractor of decrepitude,

1 This chapter is a paraphrase of Bund. IX.

* Or, perhaps, ‘the worldly characteristics of vegetation.’

Ix Written like ‘one thousand,’ but see the context and Bund.

» 4

‘In Bund. IX, 4, the MSS. have ‘120,000,’ which is probably wrong, as Bund. XXVII, 2, agrees with the text above.

5 The MS. has bar4 instead of pavan, a blunder due probably to some copyist reading the Huzvaris in Persian, in which language bih (= bara) and bah (= pavan) are written alike. In Pézand they are usually written be and pa, respectively.

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the reviver of the dead, avd the immortalizer of the living. 6. This was the fourth contest, about the plants.

CuapTer IX.

1. As he (Aharman) came fifthly to cattle—which struggled against him with all the animals—and likewise as the primeval ox! passed away, from the nature of the vegetable principle it possessed, fiftyfive* species of grain and twelve species of medicinal plants grew from z¢s various members; and forasmuch as they should see from which member each one froceeds, it is declared in the Damdéd Nask*, 2, And every plant grown from a member

1 See Chaps. II, 6, III, 1, and Bund. IV, 1, X, 1, XIV, 1.

2 The MS. has ‘fifty-seven’ in ciphers, but Bund. X, 1, XIV, 1,
XXVII, 2, have ‘ fifty-five’ in words.

II, 6, III, 1, and Bund. IV, 1, X, 1, XIV, 1.

2 The MS. has ‘fifty-seven’ in ciphers, but Bund. X, 1, XIV, 1,
XXVII, 2, have ‘ fifty-five’ in words.

5 This was the fourth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which gives a very short and superficial account of its contents. But, according to the Dinf-vagarkard and the Rivayats of Kamah Bahrah, Narfman Héshang, and Barzi Qiy4mu-d-din, it was the fifth nask, and was called Dv4zdah-hamAst (or homast). For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 127. The Rivayat of K4mah Bahrah, which has a few more words than the other Rivayats, gives the following account (for the Persian text of which, see ‘Fragmens relatifs & la religion de Zoroastre,’ par Olshausen et Jules Mohl) :-—

“Of the fifth the name is Dvazdah-homést, and the interpretation of this is “the book about help” (dar imdAd, but this is probably a corruption of ddmd4d). And this book has thirty-two sections (kardah) that the divine and omnipotent creator sent down, in remembrance of the beginning of the creatures of the superior world and inferior world, and #¥# 7s a description of the whole of them and of that which God, the most holy and omnipotent, mentioned about the sky, earth, and water, vegetation and

(5) Np. 178 promotes that member, as it is said that there where the ox scattered zés marrow! on to the earth, grain afterwards grew up, corn? and sesame, vetches* and peas; So sesame, on account of‘ z¢s marrow quality, is itself a great thing for developing marrow. 3. And it is also said that from the blood is the vine’, a great vegetable thing—as wine itself is blood— for more befriending the sound quality of the blood. 4. And it is said that from the nose is the pulse (m4ys or mAsah) which is called d6énak, and was a variety of sesame (sama g4)®, and zt ts for other noses.

fire, man and quadrupeds, grazing and flying a#:mals, and what he produced for their advantage and use, and the like. Secondly, the resurrection and /eavenly path, the gathering and dispersion, and the nature of the circumstances of the resurrection, as regards the virtuous and evil-doers, through the weight of every action they perform for good and evil.’

Secondly, the resurrection and /eavenly path, the gathering and dispersion, and the nature of the circumstances of the resurrection, as regards the virtuous and evil-doers, through the weight of every action they perform for good and evil.’

This description corresponds very closely with what the Bundahis must have been, before the addition of the genealogical and chronological chapters at the end; and D4d-sparam mentions in his text here, and again in § 16, particulars regarding the Damd&d which also occur in the Bundahis (XIV, 2, 14-18, 21-24). There can be very little doubt, therefore, that the Bundahis was originally a translation of the Démdad, though probably abridged; and the text translated in this volume is certainly a further abridgment of the original Bundahis, or Zand-4k4s. Whether the Avesta text of the Damdad was still in existence in the time of Dad-sparam is uncertain, as he would apply the name to the Pahlavi text. At the present time it is very unusual for a copyist to write the Pahlavi text without its Avesta, when the latter exists, but this may not always have been the case.

? Or ‘brains.’

2 Supposing the MS. galdélag is a corruption of gallak (Pers. ghallah).

> Assuming the MS. alfiné or arvanéd to be a corruption of alfim or arsand.

“ Reading raf instead of 14. 5 Compare Bund. XIV, 2.

* Either this sentence is very corrupt in the MS. or it cannot be

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5. And it is also said that from the lungs are the ruelike herbs! whzch heal, and are for the lung-disease of cattle. 6. This, rooted amid the heart, is thyme, from which is Vohiman’s thorough withstanding of the stench of Akéman’, and z¢ zs for that which proceeds from the sick and yawners.

7. Afterwards, the brilliance of the seed, seized upon, by strength, from the seed whzck was the ox’s, they would carry of from it, ad the brilliance was intrusted to the angel of the moon’; in a place therein that seed was thoroughly purified by the light of the moon, and was restored in its many qualities, and made fully infused with life (g4nvarhémand). 8. Forth from there it produced for Atran-vég, first, two oxen, a pair, male and female‘, and, afterwards, other species, until the completion of the 282 species’; and they were discernible as far as two long leagues om the earth. 9. Quadrupeds walked forth on the land, fish swam in the water, and birds flew zz the atmosphere; zz every two, at the time good eating is enjoyed, a longing (4vdah4n) arose therefrom, and pregnancy and birth.

10. Secondly, their subdivision is thus :—First, they are divided into three, that is, quadrupeds walking on the earth, fish swimming in the water, reconciled with the corresponding clause of Bund. XIV, 2. Altering dénak and gfinak into gandanak, and samagé into samasdar, we might read, ‘from the nose is m4ys, which is called the leek, and the leek was an onion;’ but this is doubtful, and leaves the word m4ys unexplained.

XIV, 2. Altering dénak and gfinak into gandanak, and samagé into samasdar, we might read, ‘from the nose is m4ys, which is called the leek, and the leek was an onion;’ but this is doubtful, and leaves the word m4ys unexplained.

1 The MS. has géspend&né, ‘cattle,’ instead of sipandand,
‘rue herbs.’ .

* See Bund. I, 24, 27, XXVIII, 7, XXX, ag.

® Bund. X, 2, XIV, 3. 4 Bund. X, 3, XIV, 4.

5 Bund. X, 3, XIV, 13.

p. 180

and birds flying in the atmosphere. 11. Then, into five classes}, that is, the quadruped which is roundhoofed, the double-hoofed, the: five-clawed, the bird, and the fish, whose dwellings are in five places, and which are called aquatic, burrowing, oviparous, widetravelling, and suitable for grazing. 12. The aquatic are fish and every beast of burden, cattle, wild beast, dog, and bird which enters the water; the burrowing are the marten (samfr) and musk anzmals, and all other dwellers and movers in holes; the oviparous are birds of every kind; the widetravelling sprang away for help, and are also those of a like kind; those suitable for grazing are whatever are kept grazing in a flock.

13. And, afterwards, they were divided into genera, as the round-hoofed are one, which is all called ‘horse ;’ the double-hoofed are many, as the camel and ox, the sheep and goat, and others double-hoofed; the five-clawed are the dog, hare, musk animals, marten, avd others; then are the birds, and then the fish. 14. And then they were divided into species *, as eight species of horse, two species of camel, ten® species of ox, five species of sheep, five species of goat, ten of the dog, five of the hare, eight of the marten, eight of the musk azzmals, 110 of the birds, and ten of the fish; some are counted for the pigs, and with all those declared and all those undeclared ¢here were, at first, 282 species *; and with the species within species there were a thousand varieties.

1 Bund. XIV, 8-12.

2 Bund. XIV, 13-23, 26, 27.

® Bund. XIV, 17 says ‘fifteen,’ which is probably correct. * Only 181 species are detailed or ‘ declared’ here,

p. 181

15. The birds are distributed? into eight groups (rtstak5), and from that which is largest to that which is smallest ¢hey are so spread about as when a man, who is sowing grain, first scatters abroad ¢hat of heavy weight, then that which is middling, and afterwards that which is small.

p. 181

15. The birds are distributed? into eight groups (rtstak5), and from that which is largest to that which is smallest ¢hey are so spread about as when a man, who is sowing grain, first scatters abroad ¢hat of heavy weight, then that which is middling, and afterwards that which is small.

16. And of the whole of the species, as enumerated a second time in the Damdéd Nask?, and written by me in the manuscript (niptk) of ‘the summary enumeration of races?’—this is a lordly‘ summary—the matter which is shown is, about the species of horses, the first is the Arab, and the chief of them® is white and yellow-eared, and secondly the Persian, the mule, the ass, the wild ass, the water-horse, avd others. 17. Of the camel there are specially two, ‘hat for the plain, amd the mountain one which is double-humped. 18. Among the species of ox are the white, mud-coloured, red, yellow, black, and dappled, the elk, the buffalo, the camel-leopard®, the ox-fish, avd others. 19. Among sheep are those having tails and those which are tailless, also the wether and the Kairisk which, because of its trampling the hills, zés great horn, and also being suitable

1 Bund. XIV, 25.

® See § 1; the particulars which follow are also found in Bund. XIV, 14-18, 21-24, showing that the Bundahis must be derived from the Damdad.

’ The title of this work, in Pahlavi, is Tékhm-afismarisnith-i hangardiké, but it is not known to be extant.

* Reading mar4k (Chaldee 87), but this is doubtful, though the Iranian final k is often added to Semitic Huzv4ris forms ending with 4. It may be min&4k, ‘thinking, thoughtful,’ or a corruption of mantk, ‘mine,’ in which last case we should translate, ‘ this is a summary of mine.’

5 Bund. XXIV, 6.

® Literally, ‘camel-ox-leopard.’

p. 182

for ambling, became the steed of Mandséthar. 20. Among goats are the ass-goat, the Arab, the fawn (varikd), the roe, and the mountain goat. 21. Among martens are the white ermine, the black marten, the squirrel, the beaver (khaz), and others. 22. Of musk anzmals with a bag, one is the Bishmusk—which eats the Bish poison and does not die through it, and it is created for the great advantage that it should eat the Bish, avd less of z¢ should succeed in poisoning the creatures—and one is a musk animal of a black colour which they desired (ayfiftS) who were bitten dy the fanged serpent— as the serpent of the mountain water-courses (mak) is called—which is numerous on the river-banks; one throws the same unto it for food, which it eats, and then the serpent enters its body, when his} serpent, at the time ¢izs happens, feeds upon the same belly in which the serpent is, and he will become clear from that malady. 23. Among birds two were produced of a different character from the rest, and those are the griffon bird and the bat, which have teeth zz the mouth, avd suckle ther young with animal milk from the teat. 24. This is the fifth contest, as to animals.

CuaprTer X,

• 23. Among birds two were produced of a different character from the rest, and those are the griffon bird and the bat, which have teeth zz the mouth, avd suckle ther young with animal milk from the teat.
• 24. This is the fifth contest, as to animals.

CuaprTer X,

1. As he (Aharman) came sixthly #o Gayémard there was arrayed against /zm, with Gayémard, the

1 This appears to be the meaning here of amat zak garsaké, but the whole sentence is a fair sample of D4d-sparam’s most involved style of writing. By feeding the black musk animal with snakes the effect of a snake-bite, experienced by the feeder, is supposed to be neutralized.

p. 183

pure propitious liturgy (mansarspend), as heard from Gayémard; and Atharmazd, in pure meditation, considered that which is good and righteousness as destruction of the fiend (draig6). 2. And when he (Gdyémard) passed away eight kinds of mineral of a metallic character arose from zs various members; they are gold, silver, iron, brass, tin, lead, quicksilver (€vginak6), and adamant; and on account of the perfection of gold it is produced from the life and seed.

3. Spendarmad received the gold of the dead G4éydémard?, and it was forty years in the earth. 4. At the end of the forty years, zz the manner of a Rivaslant, Mashya and Mashyét? came up, and, one joined to the other, were of like stature and mutually adapted’; and its middle, on which a glory came, through their like stature‘, was such that it was not clear which is the male and which the female, and which is the one with the glory which Atharmazd created. 5. This is that glory for which man is, indeed, created, as it is thus said in revela-

1 Compare Bund. XV, 1.

* The MS. has Mash&t Mash4yé, but see Bund. XV, 6. The Avesta forms were probably mashya mashy di (or mashyé6), which are regular nominatives dual, masculine and feminine, of mashya, ‘mortal,’ and indicate that they were usually coupled together in some part of the Avesta which is no longer extant. PAzand writers have found it easy to read Mashyanf instead of Mashyédf.

5 Reading ham-basnd ham-dakhik, but whether this is more likely to be the original reading than the ham-badisn va hamdasak of Bund. XV, 2, is doubtful. The last epithet here might also be read ham-sabik, ‘having the same shirt,’ but this is an improbable meaning.

* It is evident that ham-bandisnth, ‘mutual connection,’ in accordance with Bund. XV, 3, would be preferable to the hambasndth, ‘like stature,’ of this text.

p. 184

tion: ‘Which existed before, the glory’ or the body?’ And Adharmazd spoke thus: ‘The glory was created by me before ; afterwards, for him who is created, the glory is given a body so that it may produce activity, and its body is created only for activity. 6. And, afterwards, they changed from the shape of a plant into the shape of man?, ad the glory went spiritually into them.

CuartTer XI.

6. And, afterwards, they changed from the shape of a plant into the shape of man?, ad the glory went spiritually into them.

CuartTer XI.

1. As he (Aharman) came seventhly to fire, which was all together agaznst him, the fire separated into five kinds*, which are called the Propitious, the Good diffuser, the Adrv4ztst, the VAzist, azd the Supremely-denefiteng. 2. And it produced the Propitious fire itself in heaven (garédm4n); its manifestation is in the fire which is burning on the earth, and its propitiousness is this, that all the kinds are of its nature. 3. Zhe Good diffuser is that which is in men and animals‘, and its business comsists in the digestion of the food, the sleeping of thep. 185 body, aad the brightening of the eyes. 4. The A frvaztst is that which is in plants, in whose seed z¢ is formed, and its business comszs¢s in piercing the earth, warming the chilled water! and producing the qualities and fragrance of plants and blossoms therefrom, and elaborating the ripened produce into many fruits. 5. And the Vazist is that which has its motion in a cloud, and its business comszs¢s in destroying the atmospheric gloom and darkness, and making the thickness of the atmosphere fine and propitious in quality, sifting the hail, moderately warming the water which the cloud holds, and making sultry weather showery. 6. The Supremelybenefiting, like the sky, is that glory whose lodgment is in the Behrd4m fire?, as the master of the house is over the house, axa whose propitious power arises from the growing brightness of the fire, the blazing forth in* the purity of the place, the praise of God (yazd4n$), and the practice of good works. 7. And its business is ¢haé it struggles with the spiritual fiend, it watches the forms of the witches—who walk up from the river‘, wear woven clothing, disturb the luminaries by the concealment of stench, avd by witchcraft injure the creatures— and the occurrences of destruction, burning, and celebration of witchcraft, especially at night; being an assistant of Srésh the righteous.

1 The old word nismé, ‘soul’ (see Bund. XV, 3, 4), has become corrupted here (by the omission of the initial stroke) into gadman, ‘glory.’ This corruption may be due either to Dad-sparam not understanding the word (in which case the Bundahis must have been an old book in his time), or else to some later copyist confounding the old word for ‘soul’ with the better-known ‘glory’ of the Iranian sovereigns.

* Bund. XV, 5.

§ Bund. XVII, 1. Three of the Avesta names are here translated, the first two being the Spénist and Vohu-fryaén, which are the fifth and second in the Bundahis, and the fifth being the Berezisavang, which is the first in the Bundahis.

* See Bund. XVII, 2.

1 Reading may4-i afsardtntdd tAftand instead of the seemingly unmeaning mayé4 asardinid6 4ftand of the MS,

8 The Verehrand 4tAsh, or sacred fire of the fire-temples.

* Reading pavan instead of bar4 (see p. 176, note 5).

1 Reading may4-i afsardtntdd tAftand instead of the seemingly unmeaning mayé4 asardinid6 4ftand of the MS,

8 The Verehrand 4tAsh, or sacred fire of the fire-temples.

* Reading pavan instead of bar4 (see p. 176, note 5).

* Or ‘sea’ (darfy4vd). This long-winded sentence is more involved and obscure in the original than in the translation,

p. 186

8. And in the beginning of the creation’ the whole earth was delivered over into the guardianship of the sublime Frébak fire, the mighty Gdsnasp fire, and the beneficial Barzin-Mitré fire 2, whzch are like priest, warrior, and husbandman. 9. The place of the fire Frébak was formed om the Gadman-hémand (‘glorious’) mountain in Khvdrizem’, the fire Gdsnasp was on the Asnavand mountain in Atar6-patak4n, and the fire Birzin-Mitré on the Révand mountain which is in the Ridge of Vist4sp, and its material manifestation in the world was the most complete.

10. In the reign of Héshang‘, when men were continually going forth to the other regions (késhvar) on the ox Srfvé®, one night, half-way, while admiring the fires, the fire-stands which were prepared in three places on the back of the ox, avd in which the fire was, fell into the sea, and the substance of that one great fire whch was manifest, is divided into three, and they established z¢ on the three fire-stands, and it became itself three glories whose lodgments are in the Frébak fire, the Gisnasp fire, and the Barztn-Mitré *.

1 Literally, ‘ creature.’

3 The epithets of these three sacred fires are, respectively, varg4n, tagtké, and pfir-sQid6 in Pahlavi.

® See Bund. XVII, 5, 7, 8.

‘ Bund. XVII, 4 says, ‘in the reign of Takhmérup,’ his successor.

5 Sarsaok or Srisaok in the Bundahis.

* The remainder of ‘the sayings of Z4d-sparam, about the meeting of the beneficent spirit and the evil spirit,’ have no special reference to the Bundahis. They treat of the following matters :—

The coming of the religion, beginning in the time of Frésty4év and M4nfistihar, with an anecdote of K4f-Qs and the hero Srit6 (Av. Thrita). The manifestation of the glory of Zaratist

p. 187

They treat of the following matters :—

The coming of the religion, beginning in the time of Frésty4év and M4nfistihar, with an anecdote of K4f-Qs and the hero Srit6 (Av. Thrita). The manifestation of the glory of Zaratistp. 187 before his birth. The begetting of Zaratist through the drinking of hém-juice and cow’s milk infused, respectively, with his guardian spirit and glory, as declared in the manuscript on ‘the guidance of worship.’ The connection of Zaratst with A@harmazd, traced back through his genealogy as far as Gayémard. The persistent endeavours of the fiends to destroy Zarattist at the time of his birth, and how they were frustrated. His receiving the religion from Aftharmazd, with another anecdote of K4i-fs and Srit6, and of Zaratfist’s exclamation on coming into the world. The enmity borne to him by five brothers of the Karap4n family, and how it was frustrated; his own four brothers, and some of his wonderful deeds. The worthiness of his righteousness; his compassionate and liberal nature; his giving up worldly desires; his pity; his good selection of a wife; and what is most edifying for the soul. What occurred when he was thirty years old, and his being conducted by the archangel Vohfiman to the assembly of the spirits. The questions asked by Zarat(st, and Afharmazd’s replies thereto. The seven questions he asked of the seven archangels in seven different places, in the course of one winter. [Westergaard’s MS. K35 ends in the middle of the second of these questions.] The five dispositions of priests, and the ten admonitions. The three preservatives of religion, with particulars about the Gathas and the connection of the Ahunavar with the Nasks. Zaratfist’s obtaining one disciple, Médyék-m4h, in the first ten years, and the acceptance of the religion by Vist&sp two years afterwards.

The second of the writings of Z4d-sparam consists of his ‘ sayings about the formation of men out of body, life, and soul ;’ and the third (which is imperfect in all known MSS.) contains his ‘sayings about producing the renovation of the universe.’

BAHMAN YAST,

OR.
ZAND-I VOHUMAN YASNO,

OF WHICH ZAND, OR COMMENTARY,

THIS WORK SEEMS TO BE AN EPITOME.

OBSERVATIONS.

1-5. (The same as on p. 2.)

6. Abbreviations used are:—Av. for Avesta. Bund. for Bundahis, as translated in this volume. Dé&d. for D&distan-i Dinfk. Gr. for Greek. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, 2nd edition. Huz. for Huzv4ris. Pahl. for Pahlavi. Paz. for Pazand. Pers. . for Persian. Sans. for Sanskrit. Sls. for Shayast 14-shyast, as translated in this volume. SZS. for Selections of Z4d-sparam, as translated in this volume. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.

4. The manuscripts mentioned in the notes are :—

K2o (about goo years old), No. 20 in the University Library at
Kopenhagen.

SZS. for Selections of Z4d-sparam, as translated in this volume. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.

4. The manuscripts mentioned in the notes are :—

K2o (about goo years old), No. 20 in the University Library at
Kopenhagen.

P4z. MSS. (modern), No. 22 of the Haug Collection in the State Library at Munich, and a copy of one in the library of the highpriest of the Parsis at Bombay.

Pers. version (composed a.p. 1496, copied A.D. 1679) in a
Rivayat MS., No. 29 of the University Library at Bombay.

BAHMAN YAST.

CuaptTer I.

o. May the gratification of the creator Adharmazd, the beneficent, the developer, the splendid, and glorious, and the benediction of the archangels, which constitute the pure, good religion of the Mazdayasnians, de vigour of body, long life, and prosperous wealth for him whose writing I am}.

1. As? it is declared by the Stddgar Vask® that

Or, possibly, ‘for whom I am written,’ the meaning of mfin yektibfinfhém being not quite clear. In fact, the construction of the whole of this initial benediction is rather obscure.

* It is possible that this is to be read in connection with Chap. II, 1, with the meaning that ‘as it is declared by the Sthdgar Mask that Zaratist asked for immortality from Aftharmazd, so in the Vohfiman Yast commentary it is declared that he asked for it a second time.’ This introductory chapter is altogether omitted in both the Paz. MSS. which have been examined, but it is given in the Pers. version. It is also omitted in the epitome of the Bahman Yast contained in the Dabist&n (see Shea’s translation, vol. i. pp. 264-271).

5 This was the first nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it SAdkar; but according to the Dinf-vagarkard and the Rivayats it was the second nask, called StQdgar or IstQdgar. For its contents, as given by the Dint-vagarkard (which agrees with the account in the Rivdyats), see Haug’s Essays, p. 126. In the Dinkard, besides a short description of this Nask, given in the eighth book, there is also a detailed account of the contents of each of its fargards, or chapters, occupying twenty-five quarto pages of twenty-two lines each, in the ninth book. From this detailed statement it appears

p. 192

Zaratist asked for immortality from Adharmazd, then Adharmazd displayed the omniscient wisdom to Zaratdst, and through it he beheld the root of a tree, on which were four branches, one golden, one of silver, one of steel, and one was mixed up with iron. 2. Thereupon he reflected in this way, that this was seen in a dream, and when he arose from sleep ZaratQst spoke thus: ‘Lord of the spirits and earthly existences! it appears that I saw the root of ‘a tree, on which were four branches.’

3. Adharmazd spoke to Zaratdst the Spitaém4n!? thus: ‘That root of a tree which thou sawest, and those four branches, are the four periods which wd/

it appears that I saw the root of ‘a tree, on which were four branches.’

3. Adharmazd spoke to Zaratdst the Spitaém4n!? thus: ‘That root of a tree which thou sawest, and those four branches, are the four periods which wd/ that the passage mentioned here, in the text, constituted the seventh fargard of the Nask, the contents of which are detailed as follows :—

‘The seventh fargard, Ta-ve-raté (Av. t@ ve urvat4, Yas. XXXI, 1), is about the exhibition to Zaratfist of the nature of the four periods in the Zaratfistian millennium (hazangr6k zim, “thousand winters”). First, the golden, that in which Afharmazd displayed the religion to Zaratfist. Second, the silver, that in which Vistasp received the religion from ZaratQst. Third, the steel, the period within which the organizer of righteousness, Ataré-pad son of Marspend, was born. Fourth, the period mingled with iron is this, in which is much propagation of the authority of the apostate and other villains (sarftar4nd), along with destruction of the reign of religion, the weakening of every kind of goodness and virtue, and the departure of honour amd wisdom from the countries of Tran. In the same period is a recital of the many perplexities and torments of the period for that desire (girAyth) of the life of the good which consists in seemliness. Perfect is the excellence of righteousness (Av. ashem vohf@i vahistem astf, Yas. XXVII, 14, W.).

If this be a correct account of the contents of this fargard, the writer was evidently consulting a Pahlavi version of the Nask, composed during the later Sasanian times.

1 Generally understood to mean ‘ descendant of Spitama,’ who was his ancestor in the ninth generation (see Bund. XXXII, 1).

CHAPTER I, 2-6. 193

come. 4. That of gold is when I and thou converse, and King VistAsp shall accept the religion, and shall demolish the figures of the demons, du¢ they ¢hemselves remain for! . . . concealed proceedings. 5. And that of silver is the reign of Ardakhshir? the Kayan king (Kat shah), and that

A

ia of. steel is the reign of the glerified (anédshak-* cw riban) Khdsré son of Kévad?, and that which was mixed-with iron is the evil sovereignty of the demons with dishevelled hair‘ of the race of Wrath 5, and when it is the end of the tenth hundredth v winter (sat6é zim) of thy millennium, O Zaratdst the Spit&éman!’

6. It is declared in the commentary (zand)® of the Vohiman Yast, Horvadad Yast, and Astad Yast

? A word is lost here in K20 and does not occur in the other copies and versions, nor can it be supplied from the similar phrase in Chap. II, 16. The meaning of the sentence appears to be that Vistasp destroyed the idols, but the demons they represented still remained, in a spiritual state, to produce evil.

® See Chap. II, 17.

* Khusr6é Néshirvan son of Qub4d, in modern Persian, who reigned in a.p. 531-579. Kév4d is usually written Kavad.

The meaning of the sentence appears to be that Vistasp destroyed the idols, but the demons they represented still remained, in a spiritual state, to produce evil.

® See Chap. II, 17.

* Khusr6é Néshirvan son of Qub4d, in modern Persian, who reigned in a.p. 531-579. Kév4d is usually written Kavad.

‘ The epithet vig4rd-vars may also mean ‘dressed-hair,’ but the term in the text is the more probable, as the Persian version translates it by kush4dah mui, ‘ uncovered hair.’ That it is not a name, as assumed by Spiegel, appears clearly from the further details given in Chap. II, 25.

* Or, ‘the progeny of Aéshm,’ the demon. Wrath is not to be understood here in its abstract sense, but is personified as a demon. It is uncertain whether the remainder of this sentence belongs to this § or the next.

* If there were any doubt about zand meaning the Pahlavi translation, this passage would be important, as the Avesta of the Horvadad (Khord4d) and Astéd Yasts is still extant, but contains nothing about the heretic Mazdik or Mazdak (see Chap. II, 21). No Avesta of the Vohfiman Yast is now known.

[5] op. 194 that, during this time, the accursed Mazdik son of Bamdad, who is opposed to the religion, comes into notice, and is to cause disturbance among those in the religion of God (yazd4n). 7. And he, the glorified oze!, summoned Khisré son of M&h-dad and Dad-Adharmazd of Nishapfr, who were highpriests of Ataré-patak4n, and Ataré-frébag the undeceitful (akadb4), Atar6-pid, Atard-Mitr6, and Bakht-Afrid to A’s presence, and he demanded of them a promise’, thus: ‘Do not keep these Yasts in concealment, azd do not teach the commentary except among your relations®.’ 8. Azd they made the promise unto Khdasré.

Cuapter II.

1. In the Vohiman Yast commentary (zand) it is declared‘ that Zaratdst asked for immortality from

1 That is, Khusr6 Néshirvin. As the names of his priests and councillors stand in K2o they can hardly be otherwise distributed than they are in the text, but the correctness of the MS. is open to suspicion. D&d-Aflharmazd was a commentator who is quoted in Chap. III, 16, and in the Pahl. Yas. XI, 22; Atar6-frébag was another commentator mentioned in Sls. I, 3; and Ataré-p4d and Bakht-afrid are names well known in Pahlavi literature, the former having been borne by more than one individual (see Sls. I, 3, 4).

* The Pers. version says nothing about this promise, but states that Khfisr6 sent a message to the accursed Mazdak, requiring him to reply to the questions of this priestly assembly on pain of death, to which he assented, and he was asked ten religious questions, but was unable to answer one; so the king put him to death immediately.

* A similar prohibition, addressed to Zaratfist, as regards the Avesta text, is actually found in the Horvadad Yt. 10.

* This seems to imply that this text is not the commentary

CHAPTER I, 7—II, 3. 195

* A similar prohibition, addressed to Zaratfist, as regards the Avesta text, is actually found in the Horvadad Yt. 10.

* This seems to imply that this text is not the commentary

CHAPTER I, 7—II, 3. 195

Atharmazd a second time, ad spoke thus: ‘I am Zaratist, more righteous and more efficient among these thy creatures, O creator! when ‘hou shalt make me* immortal, as the tree opposed to harm ?, and Gépatshah, Gést-i Fry4n, azd Kitrdk-miydn son of Vistisp, who is Péshyétani, were made*®. 2. When thou shalt make me immortal they in thy good religion wz// believe that the upholder of religion, who receives from Afharmazd his pure and good religion of the Mazdayasnians, will become immortal ; then those men wll believe in thy good religion.’

3. Adharmazd spoke! thus: ‘When I shall make thee immortal, O Zaratfst the SpitamAn! then Tar-i Bradarvash the Karap® will become immortal, and itself, but merely an epitome of it. The Paz. MSS. which have been examined, begin with this chapter.

1 Or, ‘when I shall decome,;’ the verb is omitted by mistake in
Kao.

2 Three of these immortals are mentioned in Bund. XXIX, 5,
and Gést-i Frydn is included in a similar enumeration in D&d.
(Reply 89). The tale of Gést-i Fryan (Av. Y6ist6 yé Fryananim,
of Abfn Yt. 81 and Fravardin Yt. 120) has been published with
‘The Book of Ard4-VirAf,’ ed. Hoshangji and Haug.

8 Or, ‘ became ;’ most of this verb is torn off in K2o.

‘ The verb is placed before its nominative in the Pahlavi text, both here and in most similar sentences, which is an imitation of the Avesta, due probably to the text being originally translated from an Avesta book now lost, or, at any rate, to its author’s wish that it might appear to be so translated. In such cases of inverted construction, when the verb is in a past tense, the Pahlavi idiom often requires a pronominal suffix, corresponding to the nominative, to be added to the first word in the sentence; thus, gift6s Adharmazd, or afas gift Aflharmazd, does not mean ‘ Aftharmazd spoke to him (or said it),’ but merely ‘Afharmazd spoke’ (lit. ‘it was said by him, AGharmazd’).

5 According to an untranslated passage in the Selections of Zad-sparam, mentioned in the note on p. 187, this is the name of

O 2

p. 196

when Tfr-i Bradarvash the Karap shall become immortal the resurrection avd future existence are not possible.’

4. Zaratdst seemed uneasy about z¢ in Azs mind’; and Adharmazd, through the wisdom of omniscience, knew what was thought by Zaratdst the Spitaman with the righteous spirit, and he? took hold of Zaratist’s hand. 5. And he, Afharmazd the propitious spirit, creator of the material world, the righteous ove, even he put the omniscient wisdom, in the shape of water, on the hand of Zaratdst, and said to him thus: ‘ Devour it.’

took hold of Zaratist’s hand. 5. And he, Afharmazd the propitious spirit, creator of the material world, the righteous ove, even he put the omniscient wisdom, in the shape of water, on the hand of Zaratdst, and said to him thus: ‘ Devour it.’

one of the five brothers in the Karap4n family of sorcerers, who were enemies of Zaratfist during his childhood. Their names, as written in SZS., may be read as follows, ‘Bradarvakhsh, Bradréyisné, Tr Bragrésh, Az4nd, and Nasm,’ and the first is also called‘ T@r-i Bradarvakhsh ;’ they are described as descendants of the sister of Manfiséthar. In the seventh book of the Dinkard a wizard, who endeavours to injure Zaratfist in his childhood, is called ‘ Tfr-i Bradr6k-résh, the Karapéd,’ and was probably the third brother, whose name (thus corrected) indicates brathr6-raésha as its Avesta form. Karap or Karap4n in all these passages is evidently the name of a family or caste, probably the Av. karapané which Haug translates by ‘ performers of (idolatrous) sacrificial rites,’ in connection with Sans. kalpa, ‘ceremonial ritual’ (see Haug’s Essays, pp. 289-291).

1 K2o has ‘among the spirits ;’ the word minisn having become mainék4n by ‘the insertion of an extra stroke.

* Reading afas instead of minas (Huz. of agas, ‘from or by him,’ which is written with the same letters as afas, ‘and by him’), not only here, but also in §§ 5, 7,9. The copyist of K2o was evidently not aware that afas is a conjunctive form, but confounded it with the prepositional form agas, as most Parsis and some European scholars do still. The Sasanian inscriptions confirm the reading afas for the conjunctive form; and Nérydsang, the learned Parsi translator of Pahlavi texts into Pazand and Sanskrit some four centuries ago, was aware of the difference between the two forms, as he transcribes them correctly into Paz. vas and azas.

CHAPTER II, 4-12. 197

• 6. And Zaratdst devoured some of it; thereby the omniscient wisdom was intermingled with Zaratdst, and seven days and nights Zaratist was in the wisdom of Adharmazd. 7. And Zarat(st beheld the men and cattle in the seven regions of the earth, where the many fibres of hair of every one are, and whereunto the end of each fibre holds on the back.
• 8. And he beheld whatever trees and shrubs ¢here were, and how many roots of plants were in the earth of Spendarmad, where and how they had grown, and where they were mingled.

g. And the seventh day and night he (Atharmazd) took back the omniscient wisdom from Zaratist, and Zaratdst reflected in this way, that I have seen z¢ in a pleasant dream produced by Adharmazd, azd I am not surfeited with the dream. 1o. And he took both hands, rubbed his body (kerp) again, axd spoke: thus: ‘I have slept a long time, avd am not surfeited with this pleasant dream produced by Atharmazd.’

11. Adharmazd said to the righteous Zaratist thus: ‘What was seen in the pleasant dream produced by Afharmazd ?’