gularities seem to indicate that part of this chapter has been omitted by some old copyist.
1 See Chaps. XVIII, 5, and XXIV, 13.
* None of these names are found in the portion of the Avesta now extant.
* K2o alone has 272 (see Chap. X, 3). The actual total number of species mentioned is 186, leaving ninety-six for the ‘species within species.’ Zad-sparam in his Selections, Chap. IX, 14, differs from the numbers given in the text merely in giving ten species of ox, instead of fifteen; so the total of his details is 181, leaving ror sub-species‘'to make.up his grand total of 282 (see App. to Bund.)
* A ydgist (compare Sans. yogana) was probably from fifteen to sixteen English miles, as it consisted of sixieen hAsar, each of one thousand steps of the two feet (see Chap. XXVI, 1). This sentence seems to imply that on account of the useful qualities of the dog he has a part of the lowermost grade of paradise allotted to him, further from the demon-haunted north than that allotted to the men whose inferior order of merit does not entitle them to enter the higher grades of paradise.
° Reading 4hang-hémand, ‘ having a purpose.’
° Compare Vend. XIII, 106.
” All the MSS. have ‘ fourteenth,’ but they give no ‘ thirteenth.’
to
BUNDAIHIS.
ae mn re ee enn es
which the leader of the flock is in such great fear,
for that flock of sheep is very badly maintained
which has no dog.
30. Atharmazd said when the bird Varesha'! was
created by him, whzch is a bird of prey, thus: ‘Thou
art created by me, O bird Varesha! so that my vexa-
tion may be greater than mzy satisfaction with thee,
for thou doest the will of the evil spirit more than
that of me; like the wicked man who did not be-
come satiated with wealth, thou also dost not
become satiated with the slaughter of birds; but if
thou be not created by me, O bird Varesha! thou
wouldst be created by him, the evil spirit, as a
kite * with the body of a Varpa*, by which no
creature would be left alive.’
31. Many animals are created in all these species
for this reason, that when one shall be perishing
through the evil spirit, one shall remain.
CHAPTER XV.
1. On the nature of men it says in revelation,
that Gaydémard, in passing away‘, gave forth seed ;
that seed was thoroughly purified by the motion of
' No doubt ‘a hawk’ (Pers. visah or basah), as mentioned by Justi; Av. vare would become va or ba in Persian.
* Compare gfrik with Pers. varik, varka4, varkak, varkak, vargih, ‘an eagle, falcon, kite, or hawk.’
* Transcribing the Paz. varpa éyi into Pahlavi we have varpak-aé, which is very nearly the same in form as varikak-aé, ‘a hut or cottage’ (Pers. gurifah-@); so the formidable bird which the evil spirit might have created was ‘a kite with a body like a cottage.’
* See Chap. IV, 1.
Chapter Xiv, 30-Xv, 4. 53
a — a
1 Av. Nairyé-sangha of Yas. XVII, 68, LXX, 92, Vend. XIX, 111, 112, XXII, 22, &c.; the angel who is said to be Adharmazd’s usual messenger to mankind.
? The female archangel who is supposed to have special charge of the earth (see Chap. I, 26).
* A plant allied to the rhubarb, the shoots of which supply an acid juice used by the Persians for acidulating preserves and drinks.
4 These names are merely variants of the Mashya and Mashydi of the latter part of this chapter (nom. dual, m. and f,, of Av. mashya, ‘mortal’). This is shown by the Pandnamak-i Zaratfist, saying: ‘and my human nature is from Matréih and Matré- yadth, from which first generation and seed from Gayémard I have sprung. And the names are also found in the more Persian forms Maharth and Mahartyaéyth (see the note to § 22). Windisch- mann considered the meaning to be that ‘they grew up on the day Mitré of the month Mitré,’ that is, the sixteenth day of the seventh month of the Parsi year; this is not confirmed, however, by Zad- sparam in his Selections, Chap. X, 4 (see App. to Bund.) °
° That is, whether they had souls or not. That nism6 is the Huzvaris for rfiban, ‘soul,’ appears clearly in § 4, where both words are used for the same thing.
54. BUNDAHIS,
created; it is given into the body that it may pro-
duce activity, and the body is created only for
activity;’ hence the conclusion is this, that the soul
(riban) is created before and the body after.
5. And both of them changed from the shape of a
plant into the shape of man, azd the breath (nism6)
went spiritually into them, which is the soul (rfiban);
and now, moreover, in that similitude a tree had
erown up whose fruit was the ten varieties of
man |,
6. Atharmazd spoke to Mashya azd Mashyédi
thus: ‘You are man, you are the ancestry of the
world, and you are created perfect in devotion? by
me; perform devotedly the duty of the law, think
good thoughts, speak good words, do good deeds,
and worship no demons!’ 7. Both of them first
thought this, that one of them should please the
other, as he is a man for him; and the first deed
done by them was this, when they went out they
washed* themselves thoroughly; and the first
words spoken by them were these, that Adtharmazd
created the water and earth, plants and animals, the
stars, moon, and sun, and all prosperity whose
origin and effect are from the manifestation of
righteousness*, 8. And, afterwards, antagonism
rushed into their minds, and their minds were
' This evidently refers to another tree, which is supposed to have produced the ten varieties of human monstrosities (see § 31).
_* This would be a translation of the Avesta phrase, ‘the best of Armaiti (the spirit of the earth),’
* Comparing mégid with Pers. magid; but the verb is very am- biguous, as it may mean, ‘they feasted themselves,’ or ‘they made water,’
* The last phrase appears to be quoted from the Pahlavi Hadékht Nask, I, 2.
CHAPTER XV, 5-13. 55
thoroughly corrupted, and they exclaimed that the
evil spirit created the water and earth, plants and
animals, avd the other things as aforesaid. 9. That
false speech was spoken through the will of the
demons, ad the evil spirit possessed himself of this
first enjoyment from them; through that false
speech they both became wicked, and their souls
are in hell until the future existence.
10, And they had gone thirty days without food},
covered with clothing of herbage (giyah); avd after
the thirty days they went forth into the wilderness,
came to a white-haired goat, and milked the milk
from the udder with their mouths. 11. When they
had devoured the milk Mashya sa/d to Mashyoi
thus: ‘My delight was owing to it when I had not
devoured the milk, and my delight is more de-
lightful now when it is devoured by my vile body.’
12. That second false speech enhanced the power
of the demons, and the taste of the food was taken
away by them, so that out of a hundred parts one
part remained.
13. Afterwards, in another thirty days and nights
they came to a sheep, fat? axzd white-jawed, and
they slaughtered ¢¢; and fire was extracted by them
out of the wood of the lote-plum* and box-tree,
through the guidance of the heavenly angels, since
both woods were most productive of fire for them ;
' Reading akhfirisn instead of the khdrisn of all MSS. which is hardly intelligible. Perhaps 4v-khurisn, ‘drinking water,’ ought to be read, as it is alluded to in Chap, NXX, 1.
* Comparing gefar with Av. garewa and Pers. garb, but this identification may not be correct.
* The kaiinar, a thorny tree, allied to the jujube, which bears a small plum-like fruit,
6 BUNDAHIS.
cn
and the fire was stimulated by their mouths; and
the first fuel kindled by them was dry grass, kendar,
lotos, date palm leaves, azd myrtle ; and they made
a roast of the sheep. 14. And they dropped three
handfuls of the meat into the fire, azd said: ‘This is
the share of the fire.’ One piece of the rest they
tossed to the sky, avd said: ‘This is the share of
the angels.’ <A bird, the vulture, advanced and |
carried some of it away from before ¢hem, as a dog
ate the first meat. 15. And, first, a clothing of
skins covered them; afterwards, it is said, woven
garments were prepared from a cloth woven? in the
wilderness. 16. And they dug out a pit in the
earth, and iron was obtained by them and beaten
out with a stone, and without a forge they beat out
a cutting edge*® from it; and they cut wood with
it, azd prepared a wooden shelter from the sun
(pés-khar).
17. Owing to the gracelessness which they prac-
tised, the demons became more oppressive, and they
themselves carried on unnatural malice between
themselves; they advanced one against the other,
and smote and tore ¢hetr hair and cheeks 4.
18. Then the demons shouted out of the darkness
' Most of this sentence is omitted in K2o0 by mistake.
* Reading khés-1-i tad, which Pahlavi words might be easily misread ashAbé tad, as given in Paézand in the text. That Paz. tadha stands for Pahl. tadak- (Pers. tadah, ‘spun, woven’) is quite certain.
* Or ‘an axe,’ according as we read tékh or tash. The order of the foregoing words, bara tapak-1, ‘without a forge,’ appears to have been reversed by mistake.
* Reading r6d as equivalent to Pers. rfif, ‘face,’ but it ought to be réd, Perhaps the word is lft, ‘bare,’ and the translation should be, ‘ tore /Aezr hair bare.’
Chapter Xv, 14-24. 57
thus: ‘You are man; worship the demon! so that
your demon of malice may repose. 19. MAshya
went forth and milked a cow's milk, azd poured /¢
out towards the northern quarter; through that the
demons became more powerful, and ow/xg fo them
they both became so dry-backed that in fifty win-
ters they had no desire for intercourse, and though
they had had intercourse they would have had no
children. 20. And on the completion of fifty years
the source of desire arose, first 7 Mashya and then
7 Mashydi, for Mashya said to Mashydi thus:
‘When I see thy shame my desires arise.’ Then
Mashyéi spoke thus: ‘ Brother Mashya! when I
see thy great desire I am also agitated'.’ 21. After-
wards, it became their mutual wish that the satis-
faction of their desires should be accomplished, as
they reflected thus: ‘Our duty even for those fifty
years was this.’
22. From them was born in nine months a pair,
male and female; axd owing to tenderness for off-
spring *® the mother devoured one, and the father one.
23. And, afterwards, Atharmazd took tenderness
for offspring away from them, so that ove may
nourish a child, and the child may remain.
24. And from them arose seven pairs, male axd
1 This is merely a paraphrase of the original.
? Or, ‘the deliciousness of children’ (shirinth-i farzand). Justi has, ‘owing to an eruption on the children the mother de- serted one,’ &c.; but the legend of devouring the first children is still more clearly mentioned in the Pahlavi Rivayat, which forms the first book of the Dadistan-i Dinik (preceding the ninety-two questions and answers to which that name is usually applied) as follows: Maharth va Mahartyaéyih disharam rai nazdisté farzand-i nafsman bara vastamfind, ‘Mashya and Mashydi, through affection, at first ate up their own offspring.’
58 BUNDAHIS.
female, azd each was a brother and sister-wife; and
from every one of them, in fifty years, children were
born, and they themselves died in a hundred years.
25. Of those seven pairs one was Siyakmak, the
name of the man, and Nasak! of the woman; and
from them a pair was born, whose names were Fra-
vak of the man and Fravakain of the woman.
26. From them fifteen pairs were born, every single
pair of whom became a race (sardak); and from
them the constant continuance of the generations
of the world arose.
27. Owing to the increase (zAyisn) of the whole
fifteen races, nine races proceeded on the back of
the ox Sarsaok *, through the wide-formed ocean,
to the other six regions (késhvar), and stayed
there; and six races of men remained in Khvaniras.
28. Of those six races the name of the man of one
pair was Taz and of the woman Tazak, and they
went Zo the plain of the Tazikan (Arabs); and of
one pair Héshyang * was the name of the man and
Giizak of the woman, and from them arose the
Airanakan (Iranians); and from one pair the Ma-
zendarans* have arisen. 29. Among the number
(pavan aé mar) were those who are in the coun-
