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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1105 Aniran das this H6m of the angel Hém!', of three kinds. 25. It is concerning plants that every single kind with a drop of water on a twig (teh) they should hold four finger-breadths in front of the fire?; most of all it is the lotos (kdQn4r) they speak of. CuaPpTreR XXVIII3. [1. On the evil-doing of Aharman and the demons it says in revelation, that the evil which the evil spirit has produced for the creation of Adharmazd it is possible to tell by this winter‘; and his body is that of a lizard (vazagh)® whose place is filth (kalA). 2..He does not think, nor speak, nor act for the welfare (naddkth) of the creatures of Adharmazd ; and his business is unmercifulness and the destruction of this welfare,|so that the creatures which Adharmazd shall increase he will destroy; and Azs eyesight (4ashm mi&isn)® does not refrain from doing the creatures harm. 3. As it says that, ‘ever 1 Reading, in Pahlavi, Hm yédaté aé hém. 2 See Chap. XXI, 1. Referring to the necessity of drying firewood before putting it on the fire. The kfn4r is specially mentioned, as one of the first fire-woods used by mankind, in Chap. XV, 13. . 5 Chaps. XXVIII, XXIX, and XXXI are omitted in M6 and all MSS. descended from it, whether Pahlavi or Pazand; and, owing to the loss of a folio from Kzo before any of its extant copies were written, the first quarter of Chap. XXVIII has hitherto been missing, but is here supplied (enclosed in brackets) from TD, a MS. belonging to Mobad Tahmuras Dinshaw (see Introduction). * Winter being one of the primary evils brought upon creation by Angra-mainyu (see Vend. I, 8-12). ® See Chap. III, 9. ® Referring to ‘ the evil eye.’ 106 BUNDAHIs. since a creature was created by us, 1, who am Aftharmazd, have not rested at ease, on account of providing protection for my own creatures; and likewise not even he, the evil spirit, on. account of contriving evil for the creatures.’ 4. And by cher devotion to witchcraft (yatik-dindith) he seduces mankind into affection for himself and disaffection to Adharmazd}, so that they forsake the religion of Adharmazd, and practise that of Aharman. 5. He casts this into the thoughts of men, that this religion of Adharmazd is nought, and it is not necessary to be steadfast in it. 6. Whoever gives that man anything, in whose law (d4@) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure.
25. He casts this into the thoughts of men, that this religion of Adharmazd is nought, and it is not necessary to be steadfast in it. 6. Whoever gives that man anything, in whose law (d4@) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure. 7. The business of Akéman? is this, that he gave vile thoughts and discord to the creatures. 8. The business of the demon Andar is this, that he con- Strains the thoughts of the creatures from deeds of virtue, just like a leader who Aas well-constrained (sardar-i khdp afs4rdd); and he casts this into the thoughts of men, that it is not necessary to have the sacred shirt and thread- girdle. 9. The business of the demon Savar", that is a leader of the demons, is this, that is, misgovernment, oppressive anarchy, and drunkenness. 10. The business of the demon Naikiyas‘ is this, that he gives discontent to the creatures; as it says, that should this ove 1 Compare Chap. I, r4. 2 The six arch-fiends of this paragraph are those mentioned in Chaps. I, 27, XXX, 29. ® Written Sévar in Chap. I, 27. ‘ Written Nakahéd in Chap. I, 27, Naikfyas when repeated in this sentence, and Paz. Nafinghas in Chap. XXX, 29. CHAPTER XXVIII, 3-15. 107 give anything to those men whose opinion (dd) is this, that it is not necessary to have the sacred shirt and thread-girdle, then Andar, Savar, and Naikiyas are propitiated by him. 11. The demon Taprév! is he who mingles poison with plants and creatures; as it says thus: ‘ Taprév the frustrater, and Zatrié the maker of poison.’ 12. All those six, it is said, are arch-fiends? of the demons; the rest are cooperating and confederate with them. 13. This, too, it says, that]? should ove give [anything to] a man who says [that it is proper to have one boot], and in his law walking with one boot [is established, then]* the fiend Taprév is propitiated [by him]. 14. The demon Tarémat® [is he who] produces disobedience ; the demon Mitékht ® is the liar (drégan) of the evil spirit?; the demon Arask® (‘malice’) is the spiteful fiend of the evil eye. 15. Theirs are the same? appliances as the demon Aeshm’s”, as it ? Written Tairév in Chap. I, 27. * See Chap. III, 2. * From this point the Pahlavi text is extant in K2o, except some illegible words, the translation of which (supplied from TD) is here enclosed in brackets. * Anquetil, misled by the lacuna in his MS., thought that there was a change of subject here, and began a new chapter at this point. On this account the numbers of his chapters are henceforth one in excess of those in this translation. 5 Written Tarékmaté in TD, and identified with Nadnghas (Naikiyas) in Chap. XXX, 29; a personification of the Av. tarémaiti, ‘ disobedience,’ of Yas. XXXIII, 4, LIX, 8. * A personification of the Av. mithaokhta, ‘ false-spoken,’ of Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamy4d Yt. 96. 7 TD has drag gimanikth, ‘the fiend of scepticism.’
3XXX, 29; a personification of the Av. tarémaiti, ‘ disobedience,’ of Yas. XXXIII, 4, LIX, 8. * A personification of the Av. mithaokhta, ‘ false-spoken,’ of Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamy4d Yt. 96. 7 TD has drag gimanikth, ‘the fiend of scepticism.’ ® Av. araska of Yas. IX, 18, Ram Yt. 16, personified. ®* The word h6manam in K2ois a false Huzvaris reading of ham, owing to the copyist reading am, ‘I am;’ TD has hamafz4r, ‘having like means.’ Or Khashm, ‘wrath;’ so written in K2o0, but it is usually 108 BUNDAHIS. says that seven powers are given 4o Aeshm!, that he may utterly destroy the creatures therewith ; with those seven powers he will destroy seven? of the Kayan heroes in his own time, é¢ one will remain. 16. There where Mitdkht (‘falsehood’) arrives, Arask (‘malice’) becomes welcome, [and there where Arask is welcome]? Aeshm lays a foundation *, and there where Aeshm has a foundation ® many creatures perish, avd he causes much non-Iranianism*. 17. Aeshm mostly contrives all evil for the creatures of Adharmazd, and the evil deeds of those Kayan heroes have been more complete through Aeshm, as it says, that Aeshm, the impetuous assailant, causes them most’. 18, The demon Vizarésh® is he who struggles with the souls of men which save departed, those Aéshm elsewhere; the Av. aéshma of Vend. IX, 37, X, 23, 27, &c. The Asmodeus of the Book of Tobit appears to be the Av. Aéshmé daévé, ‘ demon of wrath.’ 1 TD has ‘there were seven powers of Aéshm.’ ? TD has ‘six,’ which looks like an unlucky attempt to amend a correct text. ‘Tradition tells us that only five Kayans reigned (see Chap. XXXIV, 7), and the Shahn4mah also mentions Siyawush (Pahl. Kai-Siyavakhsh), who did not reign; but eight Kay4ns, besides L6éhardsp and Vistasp, who were of collateral descent (see Chap. XXXI, 28), are mentioned in the Avesta, whence the author of the Bundahis would obtain much of his information (see Fravardin Yt. 132, Zamydd Yt. 71, 74). ® The phrase in brackets occurs only in TD. * Reading bunak as in TD; K2zo has ‘sends down a root.’ 5 Soin TD; K2o has ‘ where Aeshm keeps on.’ ¢ That is, ‘many foreign customs.’ 7 The word vésh, ‘most,’ is only in TD. ® So in TD; Kzo has Vigésh. He is the Av. Vizaresha of Vend. XIX, 94, who is said to convey the souls of the departed to the Xinvad bridge. CHAPTER XXVIII, 16-22. 109 days and nights! when ¢hey remain in the world; he carries ‘Hem on, terror-stricken, avd sits at the gate of hell. 19. The demon Uda? is he who, when a man sits in a private place, or when he eats at meals, strikes 42s knee spiritually on zs back 3, so that he bawls out [avd looks out, that chattering he may eat, chattering] he may evacuate (rié@), and chattering he may make water (mézéd@), so that he may not attain [unto the] best existence *.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1105 Aniran das this H6m of the angel Hém!', of three kinds. 25. It is concerning plants that every single kind with a drop of water on a twig (teh) they should hold four finger-breadths in front of the fire?; most of all it is the lotos (kdQn4r) they speak of. CuaPpTreR XXVIII3. [1. On the evil-doing of Aharman and the demons it says in revelation, that the evil which the evil spirit has produced for the creation of Adharmazd it is possible to tell by this winter‘; and his body is that of a lizard (vazagh)® whose place is filth (kalA). 2..He does not think, nor speak, nor act for the welfare (naddkth) of the creatures of Adharmazd ; and his business is unmercifulness and the destruction of this welfare,|so that the creatures which Adharmazd shall increase he will destroy; and Azs eyesight (4ashm mi&isn)® does not refrain from doing the creatures harm. 3. As it says that, ‘ever 1 Reading, in Pahlavi, Hm yédaté aé hém. 2 See Chap. XXI, 1. Referring to the necessity of drying firewood before putting it on the fire. The kfn4r is specially mentioned, as one of the first fire-woods used by mankind, in Chap. XV, 13. . 5 Chaps. XXVIII, XXIX, and XXXI are omitted in M6 and all MSS. descended from it, whether Pahlavi or Pazand; and, owing to the loss of a folio from Kzo before any of its extant copies were written, the first quarter of Chap. XXVIII has hitherto been missing, but is here supplied (enclosed in brackets) from TD, a MS. belonging to Mobad Tahmuras Dinshaw (see Introduction). * Winter being one of the primary evils brought upon creation by Angra-mainyu (see Vend. I, 8-12). ® See Chap. III, 9. ® Referring to ‘ the evil eye.’ 106 BUNDAHIs. since a creature was created by us, 1, who am Aftharmazd, have not rested at ease, on account of providing protection for my own creatures; and likewise not even he, the evil spirit, on. account of contriving evil for the creatures.’ 4. And by cher devotion to witchcraft (yatik-dindith) he seduces mankind into affection for himself and disaffection to Adharmazd}, so that they forsake the religion of Adharmazd, and practise that of Aharman. 5. He casts this into the thoughts of men, that this religion of Adharmazd is nought, and it is not necessary to be steadfast in it. 6. Whoever gives that man anything, in whose law (d4@) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure.
25. He casts this into the thoughts of men, that this religion of Adharmazd is nought, and it is not necessary to be steadfast in it. 6. Whoever gives that man anything, in whose law (d4@) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure. 7. The business of Akéman? is this, that he gave vile thoughts and discord to the creatures. 8. The business of the demon Andar is this, that he con- Strains the thoughts of the creatures from deeds of virtue, just like a leader who Aas well-constrained (sardar-i khdp afs4rdd); and he casts this into the thoughts of men, that it is not necessary to have the sacred shirt and thread- girdle. 9. The business of the demon Savar", that is a leader of the demons, is this, that is, misgovernment, oppressive anarchy, and drunkenness. 10. The business of the demon Naikiyas‘ is this, that he gives discontent to the creatures; as it says, that should this ove 1 Compare Chap. I, r4. 2 The six arch-fiends of this paragraph are those mentioned in Chaps. I, 27, XXX, 29. ® Written Sévar in Chap. I, 27. ‘ Written Nakahéd in Chap. I, 27, Naikfyas when repeated in this sentence, and Paz. Nafinghas in Chap. XXX, 29. CHAPTER XXVIII, 3-15. 107 give anything to those men whose opinion (dd) is this, that it is not necessary to have the sacred shirt and thread-girdle, then Andar, Savar, and Naikiyas are propitiated by him. 11. The demon Taprév! is he who mingles poison with plants and creatures; as it says thus: ‘ Taprév the frustrater, and Zatrié the maker of poison.’ 12. All those six, it is said, are arch-fiends? of the demons; the rest are cooperating and confederate with them. 13. This, too, it says, that]? should ove give [anything to] a man who says [that it is proper to have one boot], and in his law walking with one boot [is established, then]* the fiend Taprév is propitiated [by him]. 14. The demon Tarémat® [is he who] produces disobedience ; the demon Mitékht ® is the liar (drégan) of the evil spirit?; the demon Arask® (‘malice’) is the spiteful fiend of the evil eye. 15. Theirs are the same? appliances as the demon Aeshm’s”, as it ? Written Tairév in Chap. I, 27. * See Chap. III, 2. * From this point the Pahlavi text is extant in K2o, except some illegible words, the translation of which (supplied from TD) is here enclosed in brackets. * Anquetil, misled by the lacuna in his MS., thought that there was a change of subject here, and began a new chapter at this point. On this account the numbers of his chapters are henceforth one in excess of those in this translation. 5 Written Tarékmaté in TD, and identified with Nadnghas (Naikiyas) in Chap. XXX, 29; a personification of the Av. tarémaiti, ‘ disobedience,’ of Yas. XXXIII, 4, LIX, 8. * A personification of the Av. mithaokhta, ‘ false-spoken,’ of Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamy4d Yt. 96. 7 TD has drag gimanikth, ‘the fiend of scepticism.’
3XXX, 29; a personification of the Av. tarémaiti, ‘ disobedience,’ of Yas. XXXIII, 4, LIX, 8. * A personification of the Av. mithaokhta, ‘ false-spoken,’ of Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamy4d Yt. 96. 7 TD has drag gimanikth, ‘the fiend of scepticism.’ ® Av. araska of Yas. IX, 18, Ram Yt. 16, personified. ®* The word h6manam in K2ois a false Huzvaris reading of ham, owing to the copyist reading am, ‘I am;’ TD has hamafz4r, ‘having like means.’ Or Khashm, ‘wrath;’ so written in K2o0, but it is usually 108 BUNDAHIS. says that seven powers are given 4o Aeshm!, that he may utterly destroy the creatures therewith ; with those seven powers he will destroy seven? of the Kayan heroes in his own time, é¢ one will remain. 16. There where Mitdkht (‘falsehood’) arrives, Arask (‘malice’) becomes welcome, [and there where Arask is welcome]? Aeshm lays a foundation *, and there where Aeshm has a foundation ® many creatures perish, avd he causes much non-Iranianism*. 17. Aeshm mostly contrives all evil for the creatures of Adharmazd, and the evil deeds of those Kayan heroes have been more complete through Aeshm, as it says, that Aeshm, the impetuous assailant, causes them most’. 18, The demon Vizarésh® is he who struggles with the souls of men which save departed, those Aéshm elsewhere; the Av. aéshma of Vend. IX, 37, X, 23, 27, &c. The Asmodeus of the Book of Tobit appears to be the Av. Aéshmé daévé, ‘ demon of wrath.’ 1 TD has ‘there were seven powers of Aéshm.’ ? TD has ‘six,’ which looks like an unlucky attempt to amend a correct text. ‘Tradition tells us that only five Kayans reigned (see Chap. XXXIV, 7), and the Shahn4mah also mentions Siyawush (Pahl. Kai-Siyavakhsh), who did not reign; but eight Kay4ns, besides L6éhardsp and Vistasp, who were of collateral descent (see Chap. XXXI, 28), are mentioned in the Avesta, whence the author of the Bundahis would obtain much of his information (see Fravardin Yt. 132, Zamydd Yt. 71, 74). ® The phrase in brackets occurs only in TD. * Reading bunak as in TD; K2zo has ‘sends down a root.’ 5 Soin TD; K2o has ‘ where Aeshm keeps on.’ ¢ That is, ‘many foreign customs.’ 7 The word vésh, ‘most,’ is only in TD. ® So in TD; Kzo has Vigésh. He is the Av. Vizaresha of Vend. XIX, 94, who is said to convey the souls of the departed to the Xinvad bridge. CHAPTER XXVIII, 16-22. 109 days and nights! when ¢hey remain in the world; he carries ‘Hem on, terror-stricken, avd sits at the gate of hell. 19. The demon Uda? is he who, when a man sits in a private place, or when he eats at meals, strikes 42s knee spiritually on zs back 3, so that he bawls out [avd looks out, that chattering he may eat, chattering] he may evacuate (rié@), and chattering he may make water (mézéd@), so that he may not attain [unto the] best existence *.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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