! Or ‘ Vasak.’
* See Chaps. XVII, 4, XIX, 13; the name is here written Srisaok in the MSS., and is a Pazand reading in all three places.
* Av. Haoshyangha of Abn Yt. 21, Gés Yt. 3, Fravardin Yt. 137, Ram Yt. 7, Ashi Yt. 24, 26, Zamyfd Yt. 26. His usual epithet is paradhata (Pahl. pés-d4d), which is thus explained in the Pahlavi Vend. XX, 7: ‘this early law (pés-d4dth) was this, that he first set going the law of sovereignty.’ For this reason he is considered to be the founder of the earliest, or Pésdadian, dynasty. See Chaps. XXXI, 1, XXXIV, 3, 4.
* The people of the southern coast of the Caspian, the Maz- ainya daéva, ‘ Mazainyan demons or idolators,’ of the Avesta.
Chapter Xv, 25-31. 59
tries of Sirak!, those who are in the country of
Anér*, those who are in the countries of Tar, those
who are in the country of Salm which is Aram,
those who are in the country of Séni, that which is
Ainistan, those who are in the country of Dai®, and
those who are in the country of Sind‘. 30. Those,
indeed, throughout the seven regions are all from
the lineage of Fravak, son of Siyakmak, son of
MAshya.
31. As there were ten varieties of man‘*, and
fifteen races from Fravak, there were twenty-five
races all from the seed of Gayédmard; the varieties
are such as those of the earth, of the water, the
breast-eared, the breast-eyed, the one-legged, those
also who have wings like a bat, ¢hose of the forest,
with tails, azd@ who have hair on the body’.
* Not Syria (which is Sfristén, see Chap. XX, 10), but the Sarik of the Pahlavi Vend. I, 14, which translates Av. Sughdha, the land east of the Oxus (see Chap. XX, 8). Windischmann reads it as Paz, Erak.
* Probably for Av. anairya, ‘non-Aryan,’ which seems specially applied to the lands east of the Caspian.
$ The countries of Tar, Salm, Séni, and Dai? are all mentioned successively in Fravardin Yt. 143, 144, in their Avesta forms Tiirya, Sairima, Saini, and Dahi. The country of Tar was part of the present Turkistan, that of Salm is rightly identified with Arfim (the eastern Roman Empire, or Asia Minor) in the text; the country of Sénf (miswritten Sénd), being identified with A7Tnistan, was probably the territory of Samarkand, and may perhaps be connected with Mount A7in6 (see Chap. XII, 2, 13); and the land of Dat must be sought somewhere in the same neighbourhood.
* Bactria or any part of north-western India may be intended ; wherever Brahmans and Buddhists existed (as they did in Bactria) was considered a part of India in Sasanian times.
® Grown on a separate tree (see § 5).
® Only seven varieties of human monsters are here enumerated,
60 BUNDAHIS.
Cuarter XVI.
1, On the nature of generation it says in revela-
tion, that a woman when she comes out from men-
struation, during ten days and nights, when they go
near unto her, soon becomes pregnant. 2. When
she is cleansed from her menstruation, azd when the
time for pregnancy has come, always when the seed
of the man is the more powerful a son arises from
it; when that of the woman is the more powerful, a
daughter; when both seeds are equal, twins and
triplets. 3. If the male seed comes the sooner, it
adds to the female, and she becomes robust; if the
female seed comes the sooner, it becomes blood, azd
the leanness of the female arises therefrom.
4. The female seed is cold and moist, and z¢s
flow is from the loins, and the colour is white, red,
and yellow; and the male seed is hot and dry, z¢s
flow is from the brain of the head, azd the colour is
white and mud-coloured (hasgfin). 5. All! the
seed of the females whzch issues beforehand, takes a
place within the womb, and the seed of the males
will remain above it, avd will fill the space of the
womb; whatever refrains therefrom becomes blood
again, enters into the veins of the females, avd at
the time any one is born it becomes milk and
for the last three details seem to refer to one variety, the monkeys. The Parsi MS. of miscellaneous texts, M7 (fol. 120), says, ‘The names of the ten species of men are the breast-eyed, the three-eyed, the oreast-eared, the elephant-eared, the one-legged, the web- footed, the leopard-headed, the lion-headed, the camel-headed, and the dog-headed.’
' M6 has ‘always.’
Chapter Xvi, I—Xvi, I. 61
nourishes him, as all milk arises from the seed of the males, azd the blood is that of the females.
6. These four things, they say, are male, and
these female: the sky, metal, wind, and fire are male,
and are never otherwise; the water, earth, plants,
and fish are female, avd are never otherwise; the
remaining creation consists of male and female.
7. As regards the fish! it says that, at the time of
excitement, they go forwards and come back in the
water, two and two, the length of a mile (hasar),
which is one-fourth of a league (parasang), in the
running water; in that coming azd going they then
rub their bodies ¢ogether, and a kind of sweat drops
out betwixt them, azd both become pregnant.
Cuarter XVII.
1. On the nature of fire it says in revelation, that
fire is produced of five kinds, namely, the fire
Berezi-savang *, the fire which shoots up before Aa-
harmazd the lord; the fire Vohu-fryain®*, the fire
which is in the bodies of men and animals; the fire
Urvazist*, the fire which is in plants; the fire
1 K2o has ‘the male fish,’ which is inconsistent with the pre- ceding sentence.
* These Avesta names of the five kinds of fire are enumerated in Yas. XVII, 63-67, and the Pahlavi translation of that passage interchanges the attributes ascribed to the first and fifth in the text, thus it calls the first ‘the fire of sublime benefit in connection with Varahran (Bahram). See also Selections of Zad-sparam, XI, 1.
8 «The fire of the good diffuser ( or offerer), that withia the bodies of men’ (Pahl. Yas. XVII, 64).
* «The fire of prosperous (or abundant) life, that within plants’
(Pahl. Yas. XVII, 65).
62 BUNDAHIS.
Vazist', the fire which is in a cloud whch stands
opposed to Spéngargak in conflict; the fire Spénist?,
the fire which they-keep in use in the world, like-
wise the fire of Vahram?. 2. Of those five fires one
consumes both water and food, as that which is in
the bodies of men; one consumes water azd con-
sumes no food, as that which is in plants, which live
and grow through water; one consumes food and
consumes no water, as that which they keep in use
in the world, and likewise the fire of Vahram; one
consumes no water and no food, as the fire Vazist.
2. The Berezi-savang is that in the earth and moun-
tains avd other things, which* Aftharmazd created,
77 the original creation, like three breathing souls
(nism6); through the watchfulness and protection
due to them the world ever develops (vakhshéd).
4. And in the reign of Takhmérup*, when men
continually passed, on the back of the ox Sarsaok °,
from Khvaniras to the other regions, one night
* «The fire VA4zist, that which smites the demon Spengarga’ (Pahl. Yas. XVII, 66). See Chap. VII, 12.
* «The propitious fire which stands in heaven before Afihar-: mazd in a spiritual state’ (Pahl. Yas. XVII, 67).
* The Bahram ‘fire, or sacred fire at places of worship.
* M6 has min, instead of min, which alters the translation, but not the meaning. This appears to be a different account of the fire Berezi-savang to that given in § 1, but it merely implies that it is fire in its spiritual state, and the name can, therefore, be applied to any natural fire which can be attributed to supernatural agency, such as burning springs of petroleum, volcanic eruptions, ignis fatuus, phosphorescence of the sea, &c.
® The second Pésdadian monarch (see Chaps. XXXI, 2, 3, XXXL1V, 4).
* Written Srisaok in the MSS. in Chap. XV, 27; where it also appears that the sea was ‘ the wide-formed ocean.’ See likewise Chap. XIX, 13.
CHAPTER XVII, 2-7. 63
amid the sea the wind rushed upon! the fireplace—
the fireplace in which the fire was, such as was pro-
vided in three places on the back of the ox—which
the wind dropped with the fire into the sea; and all
those three fires, like three breathing souls, con-
tinually shot up in the place and position of the fire
on the back of the ox, so that it becomes quite
light, azd the men pass again through the sea.
5. And in the reign of Yim* every duty was per-
formed more fully through the assistance of all those
three fires; and the fire Frébak® was established by
him at the appointed place (dad-gas) on the Gad-
man-hémand (‘glorious’) mountain in Khvdarizem ¢,
which Yim constructed for them; and the glory of
Yim saves the fire Frdbak from the hand of Dahak’*.
6. In the reign of King Vistasp, upon revelation
from the religion®, it was established, out of
Khvarizem, at the Réshan (‘shining’) mountain in
KAvulistan, the country of Kavul (Kabul), just as it
remains there even now.
7. The fire Gdsasp, until the reign of Kai-Khas-
réb7, continually afforded the world protection in
the manner aforesaid’ ; and when Kai-Khisréb’ was
1 Compare staft with Pers. sitaftan, ‘to hasten.’
® The third Pésdadian monarch (see Chaps. XXXI, 3, 4, XXXIV, 4).
$ Also wriiten Frdbé, Frdba, Frébak, or Frébag.
* The Av. Avairizem of Mihir Yt. 14, a province east of the Caspian.
5 Tt is doubtful whether va gadman, ‘and the glory,’ or nismé, ‘the soul, reason’ (see Chaps. XXIII, 1, XXXIV, 4), should be read. And it may even be that ‘the fire Frébak saves the soul of Yim,’ &c. For Dahak sée Chaps. XXXI, 6, XXXIV, 5.
® Or, ‘upon declaration from revelation.’
7 Here written Kai-Khfsr6bi.
® In § 3. The ‘three breathing souls’ of spiritual fire are sup-
64 BUNDAHIS.
extirpating the idol-temples of Lake A‘é£ast! it
settled upon the mane of 47s horse, and drove away
the darkness and gloom, and made 7¢ quite light, so
that they might extirpate the idol-temples; in the
same locality the fire Gisasp was established at the
appointed place on the Asnavand mountain ?.
8. The fire Barzin-Mitr6, until the reign of King
Vistasp, ever assisted®, 77 like manner, in the world,
and continually afforded protection; azd when the
glorified * Zaratiist was introduced to produce con-
fidence in the progress of the religion, King Vistasp
and “zs offspring. were steadfast in the religion
of God’, and Vistasp established ¢his fire at the
appointed place on Mount Révand, where they say
the Ridge of Vistasp (paist-i Vistaspan) is °.
g. All those three fires are the whole body of the
fire of Vahram, together with the fire of the world,
and those breathing souls are lodged in them; a
counterpart of the body of man when it forms in the
womb of the mother, azd a soul from the spirit-
world settles within 7/7, which controls the body while
living; when that body dies, the body mingles with
>? the earth, avd the soul goes back to the spirit.
posed to be incorporated in its three earthly representatives, the fires Frobak, Gtisasp, and Birsin-Mitré respectively. ' That is, of the province around that lake (sce Chap. XXII, 2). * See Chap. XII, 26. Compare Selections of Zid-sparam, VI, 22. " Taking vagid as equivalent to Pers. guzid; but it may be equivalent to Pers. vazid, ‘ grew, shot up.’ * The epithet andshak-raban (Pers. néshirvan) means lite- rally ‘immortal-souled,’
* Or, ‘of the angels,’ which plural form is often used to express
‘God.’
° See Chap. XII, 18, 34.
Chapter Xvii, 8—Xviii, 5. 65
CuHarter XVIII.
1. On the nature of the tree they call Gékard ! it
says in revelation, that 2/ was the first day when the
tree they call Gékard grew in the deep mud * within
the wide-formed ocean ; avd it is necessary as a pro-
ducer of the renovation of the universe, for they pre-
pare its immortality therefrom, 2. The evil spirit
has formed therein, among those which enter as
Opponents, a lizard* as an opponent in that deep
water, so that it may injure the HéOm*. 3. And for
keeping away that lizard, Adharmazd has created
there ten Kar fish ® which, at all times, continually
circle around the Hém, so that the head of one of
those fish is continually towards the lizard. 4. And
together with the lizard those fish are spiritually
fed *, that is, no food is necessary for them; avd till
the renovation of the universe they remain in con-
tention. 5. There are places where that fish is
