1 M6 has ‘ poisonous,’ but is evidently copied from an original almost illegible in some places.
* Perhaps ‘hemp the height of Bis’ would better express the Pahlavi words, but Bis (Napellus Moysis) is often mentioned as a poisonous plant. The phrase may also be translated ‘like Bis and tall hemp.’
* see Chap. XLV, r.
4 M6 has ‘a thousand,’ but marks an omission. See Chap. IX, q.
{00 BUNDAHIS.
plants, azd a hundred thousand species among
ordinary plants have grown from all these seeds of
the tree opposed to harm}, the many-seeded, whzch
has grown in the wide-formed ocean. 3. When the
seeds of all these plants, with those from the pri-
meval ox, have arisen upon it, every year the bird?
strips that tree azd mingles all the seeds in the
water; Tistar seizes ¢kem with the rain-water and
rains ‘hem on to all regions. 4. Near to that tree
the white Hém, the healing and undefiled, has
grown at the source of the water of Arédvivstr?;
every one who eats 7¢ becomes immortal, and they
call it the Gékard*‘ tree, as it is said that Hém ts
expelling death*; also in the renovation of the unt-
verse they prepare its immortality therefrom*; and
it is the chief of plants’.
5. These are as many genera of plants as exist:
trees and shrubs, fruit-¢vees, corn, flowers, aromatic
herbs, salads, spices, grass, wild plants, medicinal
1 See Chaps. IX, 5, XVIII, 9, XXIX, 5.
* The apparently contradictory account in Chap. IX, 2, refers Only to the first production of material plants from their spiritual or ideal representative. The bird here mentioned is A’amrés (see Chaps. XIX, 15, XXIV, 29), as appears from the following passage (Mkh. LXII, 40-42): ‘And the bird Aamrdés for ever sits ¢# that vicinity ; and his work is this, that he collects that seed which sheds from the tree of all seeds, which is opposed to harm, and conveys 7#/ there where Tistar seizes the water, so that Tistar may seize the water with that seed of all kinds, and may rain z/ on the world with the rain.’
* See Chaps. XII, 5, XIII, 3-5.
* Here written GOkarn in all MSS. See Chaps. IX, 6, XVIII, a
® That is, in Yas. IX, where Haoma is entitled dfraosha.
® See Chap. XXIV, 27.
7 See Chap. XXIV, 18.
Chapter Xxvii, 3-Ei. 101
Plants, gum plants, and all producing! oil, dyes, avd
clothing. 6. I wz// mention them also a second
time: all whose fruit is not welcome as food of men,
and are perennial (salvar), as the cypress, the plane,
the white poplar, the box, and others of this genus,
they call trees and shrubs (dar va dirakht). 7.
The produce of everything welcome as food of men,
that is perennial, as the date, the myrtle, the lote-
plum’, the grape, the quince, the apple, the citron,
the pomegranate, the peach, the fig, the walnut, the
almond, avd others in this genus, they call fruit
(mivak). 8. Whatever requires labour with the
spade’, avd is perennial, they call a shrub (dirakht).
9. Whatever requires that they take its crop
through labour, axd z/s root withers away, such as
wheat, barley, grain, various kinds‘ of pulse, vetches,
and others of this genus, they call corn (gfirdak).
10. Every plant wth fragrant leaves, which is culti-
vated by the hand-labour of men, and is perennial
(hamvar), they call an aromatic herb (siparam). 11.
Whatever sweet-scented blossom arises a@¢ various
seasons through the hand-labour of men, or has
a perennial root azd blossoms in 7z¢s season wth
new shoots azd sweet-scented blossoms, as the rose,
the narcissus, the jasmine, the dog-rose (néstardn),
? Comparing this list with the subsequent repetition it appears probable that ham&k bara is a corruption of aesam béd (see §§ 19, 21), and that we ought to read ‘ gum f/an/s, woods, scents, and plants for oil, dyes, and clothing.’ M6 has ‘oil and dyes for clothing.’
? The kfinar (see Chap. XV, 13).
’ The Paz. péhani (which is omitted in K20) is evidently a mis- reading of Pahl. pashang, ‘a hoe-like spade.’
* M6 adds Paz. gavina (Pahl. gfinak) to gvid gvid mungAn, without altering the meaning materially.
102 BUNDAHIS.
the tulip, the colocynth (kavastik), the pandanus
(kédi), the £amba, the ox-eye (héri), the crocus,
the swallow-wort (zarda), the violet, the karda,
and others of this genus, they call a flower (g a)).
12. Everything whose sweet-scented fruit, or sweet-
scented blossom, arises in z¢s season, without the
hand-labour of men, they call a wild plant (vahar
or nihal). 13. Whatever is welcome as food of
cattle and beasts of durden they call grass (giyah).
14. Whatever enters into cakes (pés-parakiha)
they call spices (4vzariha). 15. Whatever is wel-
come in eating of bread, as torn shoots! of the cori-
ander, water-cress (kakig), the leek, avd others of
this genus, they call salad (térak)*. 16. Whatever
is like spinning® cotton, azd@ others of this genus,
they call clothing A/ants (gimak). 17. Whatever
lentil‘ is greasy, as sesame, dishdang, hemp,
zandak*, avd others of this genus, they call an
oil-seed (rdkané). 18. Whatever one can dye
clothing with, as saffron, sapan-wood, zafava,
vaha, avd others of this genus, they call a dye-
plant (rag). 19. Whatever root, or gum °, or wood
' Reading stak darid; Justi has ‘ baked shoots ;’ Anquetil has ‘the three following ;’ M6 has staék va karafs, ‘shoots and parsley.’
? Or térak in § 5, Pers. tarah.
* Reading Huz. neskhun4n, ‘twisting,’ but the word is doubtful ; Justi has ‘ sitting on /he plant,’ which is a rather singular description for cotton,
* Reading makag; Anquetil, Windischmann, and Justi read mazg, ‘marrow,’ but this is usually written otherwise.
° Perhaps for zét6, ‘olive,’ as Anquetil supposes, and Justi assumes.
* Reading tfif (compare Pers. tuf, ‘ saliva’).
Chapter Xxvii, 12-24. 103
is scented, as frankincense', var4st?, kust, sandal-
wood, cardamom“, camphor, orange-scented mint,
and others of this genus, they call a scent (bod).
20. Whatever stickiness comes out from plants *
they call gummy (zadak). 21. The timber which
proceeds from the trees, when it is either dry or wet,
they call wood (iba). 22. Every one of all these
plants which is so, they call medicinal (darak)’.
23. The principal fruits are of thirty kinds (kha-
ddiinak), and ten species (sardak) of them are fit
to eat inside and outside, as the fig, the apple, the
quince, the citron, the grape, the mulberry, the pear,
and others of this kind; ten are fit to eat outside,
dut not fit to eat inside, as the date, the peach, the
white apricot, avd others of this kind; those which
are fit to eat inside, dv/ not fit to eat outside, are
the walnut, the almond, the pomegranate, the cocoa-
nut®, the filbert*, the chesnut *, the pistachio nut,
the vargan, avd whatever else of this description
are very remarkable.
24". This, too, it says, that every single flower is appropriate to an angel (ameshdspend)"’, as the
i i a i
1 Paz. kKendri for Pahl. kundur probably.
? Justi compares Pers. barghast.
* Paz. kakura may be equivalent to Pers. qaqulah, ‘ carda- moms,’ or to Pers. kakul or kakdl, ‘ marjoram.’
‘ X20 omits a line, from here to the word ‘ either.’
® The line which contained this sentence is torn off in K20. ' § Piz. andrsar is a misreading of Pahl. anargil (Pers. nargil. * cocoa-nut ’).
7 Paz. pendak, a misreading of Pahl. funduk.
§ Piz. shahbrod, a misreading of Pahl. shahbalat; omitted in M6.
* M6 begins a new chapter here.
” These are the thirty archangels and angels whose names are applied to the thirty days of the Parsi month, in the order in
104 BUNDAHIS.
white! jasmine (saman) is for Vohiman, the myrtle
and jasmine (yasmin) are Adharmazd’s own, the
mouse-ear (or sweet marjoram) is Ashavahist’s? own,
the basil-royal is Shatvairé’s own, the musk flower
is Spendarmad’s, the lily is Horvadad’s, the £amba
is Amerédaa’s, Din-pavan-Ataré has the orange-
scented mint (vadrang-bdd), Ataré as the mari-
gold ® (adargu n), the water-lily is Avan’s, the white
marv is Khiarshéd’s, the ranges‘ is Mah’s, the
violet is Tir’s, the méren® is Gés’s, the karda is
Din-pavan-Mitrd’s, all violets are Mitré’s, the red
chrysanthemum (khér) is Srdésh’s, the dog-rose
(nestran) is Rashnt’s, the cockscomb is Fravar-
din’s, the sisebar is Vahram’s, the yellow chrysan-
_themum is Ram’s, the orange-scented mint is Vaa’s‘,
the trigonella is Din-pavan-Din’s, the hundred-
petalled rose is Din’s, all kinds of wild flowers
(vahar) are Ard’s', Astad has all the white Hém %,
the bread-baker's baci is Asman’s, Zamyad has the
crocus, Maraspend fas the flower® of Ardashir,
which they are mentioned here, except that Adharmazd is the first day, and Vohfiman is the second.
' M6 has ‘ yellow.’
* Synonymous with the Ardavahist of Chap. I, 26.
* Anquetil, Windischmann, and Justi have ‘ the poppy.’
* M6 has Paz. lg as only the first part of the word, and Justi translates it by ‘red lac,’ which is not a plant. ‘Transcribing the Pazand into Pahlavi, perhaps the nearest probable word is rand, ‘laurel.’
° M6 has Paz. ménr; Anquetil has ‘vine blossom,’ and is
followed by Windischmann and Justi, but the word is very
uncertain.
* The remainder of this chapter is lost from K2o.
" This female angel is also called Arshisang (see Chap. XXII, 4).
° See § 4.
* M6 leaves a blank space for the name of the flower; perhaps it is the marv-i Ardashiran,
Chapter Xxviii, 25-—Xxviii, 2. 105
Aniran Aas this Hém 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 (kandr) they speak of.
CHaPTeR XXVIII3.
[1. On the evil-doing of Aharman exd 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 (kal).
2. He does not think, nor speak, nor act fey the
welfare (nadtkih) of the creatures of Atharmazd ;
and his business is unmercifulness and the destruc-
tion of this we/fare, so that the creatures which
Atharmazd shall increase he will destroy; and “es
eyesight (Aashm mifisn)® does not refrain from
doing the creatures harm. 3. As it says that, ‘ ever
ae a + -
? Reading, in Pahlavi, H6m yédaté aé hém.
? See Chap. NNI, 1. Referring to the necessity of drying fire- wood before putting it on the fire. The kandr is specially men- tioned, as one of the first fire-woods used by mankind, in Chap. AV, Fs.
’ Chaps. XXVIII, NXIN, and NNNI are omitted in M6 and all MSS. descended from it, whether Pahlavi or Pazand; and, owing to the loss of a folio from K2o before any of its extant copies were written, the first quarter of Chap. NNVIIT 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, IIT, 9. * Referring to ‘ the evil eye.’
106 BUNDAHIS.
since a creature was created by us, I, who am
Attharmazd, 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 (yattik-dindih) he seduces
mankind into affection for himself and disaffection
to Atharmazd!, so that they forsake the religion
of Atharmazd, 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 (dad) 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 as well-constrained
(sardar-i khdp afsard6); 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 SAavar®, that is a leader of
the demons, is this, that is, misgovernment, oppres-
sive anarchy, and drunkenness. 10. The business of
the demon Naikiyas‘ is this, that he gives discon-
tent to the creatures; as it says, that should this ove
* Compare Chap. I, 14.
* The six arch-fiends of this paragraph are those mentioned in Chaps. I, 27, XXX, 29.
