* Written Sdévar in Chap. I, 27.
* Written Nakahéd in Chap. I, 27, Naikiyas when repeated. in this sentence, and Paz. Naanghas in Chap. XXX, 2g.
Chapter Xxviii, 3~15. 107
give anything to those men wliose opinion (dad) 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 Zairié
the maker of poison.’ 12. All those six, it is said,
are arch-fiends? of the demons; the rest are co-
operating 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 (dré-
gan) 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 K20, 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 hence- forth one in excess of those in this translation.
5 Written Tardkmaté in TD, and identified with Nadnghas
(Naikiyas) in Chap. XXX, 29; a personification of the Av. taré-
maiti, ‘ disobedience,’ of Yas. XX XIII, 4, LIX, 8.
® A personification of the Av. mithaokhta, ‘ false-spoken,’ of Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamyad Yt. 96.
" TD has drag gimanikth, ‘the fiend of scepticism.’
® Av. araska of Yas. IX, 18, Ram Yt. 16, personified.
® The word hO6manam in K2o is a false Huzvaris reading of
ham, owing to the copyist reading am, ‘Iam;’ TD has ham-
afzar, ‘having like means.’
” Or Khashm, ‘wrath;’ so written in K2o, but it is usually
108 BUNDAHIS.
says that seven powers are given Zo 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, d#¢ 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 founda-
tion® many creatures perish, azd he causes much
non-Iranianism*®. 17. Aeshm mostly contrives all
evil for the creatures of Atharmazd, axd the evil
deeds of those Kayan heroes have been more com-
plete 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 ave 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. Aéshm6é daévé, ‘ demon of wrath,’
* 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 Kaydns reigned (see Chap. XXXIV, 7), and the Shahnamah also mentions Siy4- wush (Pahl. Kai-Siyavakhsh), who did not reign; but eight Kay4ns, besides Loharasp 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 Fra- vardin Yt. 132, Zamyad Yt. 71, 74).
* The phrase in brackets occurs only in TD.
* Reading bunak as in TD; K2o has ‘sends down a root.’
So in TD » K2o has ‘ where Aeshm keeps on.’
That.is, ‘many foreign customs.’
The word vésh, ‘ most,’ is only in TD,
So in TD; Kao has Vigésh. He is the Av. Vizaresha of
Vend. XIX, 94, who is said to convey the souls of the departed to
the A#invad bridge.
Chapter Xxviii, 16-22. 109
~ Tt ttt ttt ne nr ae
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 Azs knee spiritually on A/s back *, so
that he bawls out [azd looks out, that chattering
he may eat, chattering] he may evacuate (rié¢), and
chattering he may make water (mézé¢), so that he
may not attain [unto the] best existence ‘.
[20. The demon AkaAtdsh ° is the fiend of perver-
sion (nikirayih), who makes the creatures averse
(nikirai) from proper things; as it says, that who-
ever fas given anything to that person (tant)
whose opinion (d4d) is this, that it is not necessary
to have a high-priest (dastébar), then the demon
Aeshm is propitiated by him. 21. Whoever Aas
given anything to that person whose opinion is this,
and who says, that it is not necessary to have a
snake-killer (mar-van), then Aharman, with the
foregoing demons, is propitiated by him; this is
said of him who, when he sees a noxious creature,
does not kill 74, 22. A snake-killer (mar6-gn6)°®
is a stick on the end of which a leathern ‘hong is
' TD has ‘those three nights,’ referring to the period that the soul is said to remain hovering about the body after death (see Had6okht Nask, ed. Haug, II, 1-18, III, 1-17).
* So in K20; TD has Afidak (see Pahl. Vend. XVIII, 70).
* TD has merely ‘strikes a slipper (padin-posh) spiritually,’
that is, invisibly, for the purpose of startling the man.
_ * The short phrases in brackets are taken from TD to supply words torn off from K2o0, which passes on to Chap. XXIX at this point, but TD supplies a continuation of Chap. XXVIII, which is added here, and enclosed in brackets.
®’ The Av. Akatasha of Vend. X, 23 Sp., XIX, 43 W.
* See Pahlavi Vend. XVIII, 5, 6.
IIo BUNDAHIS,
provided; and it is declared that every one of the
good religion must possess one, that they may
strike avd kill noxious creatures azd sinners more
meritoriously with it.
23. Zarmdn! is the demon who makes decrepit
(dispad), whom they call old age (pirith). 24.
Kishmak? is he who makes disastrous (vazandak),
and also causes the whirlwind * w&zch passes over
for disturbance. 25. The demon Varend‘ is he
who causes illicit intercourse, as it says thus:
‘Vareno the defiling (alai).’ 26. The demon Bish-
Asp® is she who causes slothfulness; Ség is the
fiend (drig) who causes annihilation; and the
demon Niyaz is he who cazses distress.
27. The demon Az® (‘greediness’) is he who
‘swallows everything, and when, through destitution,
nothing has come he eats himself; he is that
fiendishness which, although the whole wealth of
the world be given up to it, does not fill up and is
not satisfied; as it says, that the eye of the covetous
is a noose (gamand), and zz it the world is nought.
28. Pas? is the demon who makes a hoard, and
' A personification of the Av. zaurva of Vend. XIX, 43 W., Yas. IX, 18 Sp., Gds Yt. ro, Ram Yt. 16.
* The reading of this name is uncertain.
* The small whirlwinds, which usually precede a change of wind in India, are commonly known by the name of shafr4n, which indicates that such whirling columns of dust are popularly attri- buted to demoniacal agency.
* A personification of Av, varena, ‘desire,’ in an evil sense.
° Av. Bashyista of Vend. XI, 28, 29, 36, 37, XVIII, 38, &c. The names of the three demons in this sentence are Persian words for ‘ sloth,’ ‘ trouble,’ and ‘ want.’
_* Av. Azi of Vend. XVIII, 45, 50, Yas. XVII, 46, LXVII, 22, Astéd Yt. 1.
* Compare Pers. pay(s, ‘covetous,’ and piy (is, ‘avarice.’ Pfs
is evidently the demon of misers, and Az that of the selfish.
CHAPTER XXVIII, 23-35. It!
does not consume 7/, and does not give to any one;
as it says, that the power of the demon Az is owing
to that person who, not content with his own wife,
snatches away even those of others.
29. The demon Nas’ is he who causes the pollu-
tion and contamination (nisrdstih), which they call
nasai (‘dead matter’). _ 30. The demon Friftar
(‘deceiver’) is he who seduces mankind. 31. The
demon Spazg? (‘slander’) is he who brings and
conveys discourse (milaya), avd it is nothing in
appearance such as he says; and he shows that
mankind fights axzd apologizes (avakhshinéd), indi-
vidual with individual. 32. The demon Ardast® (‘un-
true’) is he who speaks falsehood. 33. The demon
Aighash * is the malignant-eyed fiend who smites
mankind with Azs eye. 34. The demon Bat® is he
whom they worship among the Hindis, and his
growth is lodged in idols, as one worships the horse
as an idol®. 35. Asté-vidad’ is the evil flyer (vaé-i
saritar) who seizes the life; as it says that, when
1 Av. Nasu of Vend. V, 85-106, VI, 65, 72, 74, 79, VII, 2-27, yo, VIII, 46, 48, 132-228, IX, 49-117, &c.
* Av. spazga of Ardabahist Yt. 8, 11, 15.
§ Always written like anast.
* Av. aghashi of Vend. XX, 14, 20, 24, which appears to be ‘the evil eye ;’ but see § 36.
5 Av. Baiti of Vend. XIX, 4, 6, 140, who must be identified with Pers. but, ‘an idol,’ Sans. bhfita, ‘a goblin,’ and not with Buddha.
6 Reading afas vakhsh pavan baitiha m&ahmand, Aigfin
bit asp parastédé, which evidently admits of many variations,
but the meaning is rather obscure.
7 Here written Asti-vidad (see Chap. III, 21). Vend. V, 25, 31 says, ‘Asté-vidhdtu binds him (the dying man); Vay6 (the flying demon) conveys him bound ;’ from which it would appear that Ast6-vidad and ‘the evil flyer’ were originally considered as dis- tinct demons.
I12 BUNDAHIIS.
ee
his hand strokes a man 7¢ zs lethargy, when he casts
?¢ on the sick ove 7¢ zs fever, when he looks in his
eyes he drives away the life, and they call it death.
36. The demon of the malignant eye (stir-4ashmih)
is he who will spoil anything which men see, when
they do not say ‘in the name of God’ (yazdan).
37. With every one of them are many demons
and fiends co-operating, to specify whom a second
time would be tedious; demons, too, who are furies
(khashmakan), are in great multitude it is said.
38. They are demons of ruin, pain, and growing old
(zvaran), producers of vexation and bile, revivers of
erief (nivagih), the progeny of gloom, and bringers
of stench, decay, and vileness, who are many, very
numerous, and very notorious; and a portion of all
of them is mingled in the bodies of men, azd their
characteristics are glaring in mankind.
39. The demon Apadsh! and the demon Aspen-
gargak * are those who remain in contest with the
rain. 40. Of the evil spirit ® are the law of vileness,
the religion of sorcery, the weapons of fiendishness,
and the perversion (khamih) of God’s works; and
? Av. Apaosha of Tistar Yt. 21, 22, 27, 28, Astad Yt. 2,6; see also Chap. VII, 8, ro, 12.
* Here written Aspengarég4, but see Chaps. VII, 12, XVII, 1. He is the Av. Spengaghra of Vend. XIX, 135, and, being a demon, is not to be confounded with the demon-worshipper, Spizgauruska, of Gés Yt. 31, Ashi Yt. 51
* "The ‘ evil spirit,/ Ganrak-mainok, seems to be here treated as a demon distinct from Aharman, which is inconsistent with what is stated in §§ 1-6, and is contrary to general opinion. This inconsisfency would indicate the possibility of this continuation of Chap. XXVIIL in TD, or a portion of it, having been added by an editor in later times (although it is difficult to discover any difference of style in the language), if we did not find a similar con- fusion of the two names in Chap. XXX, 29, 30.
CHAPTER XXVIII, 36-44. 113
his wish is this, that is: ‘Do not ask aéoué me, and
do not understand me! for if ye ask aéout and
understand me, ye w// not come after me'.’ 41.
This, too, it says, that the evil spirit remains at the
distance of a cry, even at the cry of a three-year-old
cock (kdléng), even at the cry of an ass, even at
the cry of a righteous man when ove strikes Aim
involuntarily azd he utters a cry*. 42. The de-
mon Kfindak* is he who is the steed (barak) of
wizards.
43. Various new demons arise from the various
new sins the creatures may commit, avd are pro-
duced for such purposes; who make even those
planets rush oz which are in the ce/estia/ sphere, and
they stand very numerously in the conflict. 44.
Their ringleaders (kamdrikan) are those seven
planets, the head and tail of Gddihar, and Maspar *
