1 Compare Mkh. XL, 24-28: ‘The one wish that Hérmead, the lord, desires from men is this, that “ye shall understand me (Hérmezd), since every one who shall understand me comes after me, and strives for my satisfaction.” And the one wish that Ahar- man desires from men is this, that “ye shall not understand me (Aharman), since whoever shall understand me wicked, Azs actions proceed not after me, and, moreover, no advantage and friendship come to me from that man.”’
2 The sentence is rather obscure, but it seems to imply that such cries keep the evil spirit at a distance; it is, however, just possible that it means that the cry of the evil spirit can be heard as far as such cries,
$ Av. Kunda of Vend. XI, 28, 36, XIX, 138.
* TD has Gék-sihar and Mfs-parik here, but see Chap. V, 1, where these*beings are included among the seven planetary leaders, and not counted in addition to them. ‘This is another inconsis- tency which leads to the suspicion that this continuation of the chapter may have been written by a later hand. According to this later view, the sun and moon must be included among those malevolent orbs, the planets.
114 BUNDAHIS.
provided with a tail, whch are ten. 45. And by
them these ten worldly creations, ¢hat is, the sky,
water, earth, vegetation, animals, metals, wind, light,
fire, and mankind, are corrupted with all this vile-
ness; and from them calamity, captivity, disease,
death, and other evils and corruptions ever come to
water, vegetation, and the other creations which
exist zz the world, owing to the fiendishness of
those ten. 46. They whom I save enumerated are
furnished with the assistance and crafty (afzar-
hémand) nature of Aharman.
47. Regarding the cold, dry, stony, and dark
interior of mysterious (tarik dén afrag-pédak)
hell it says, that the darkness is fit to grasp with
the hand!, and the stench is fit to cut with a knife;
and if they inflict the punishment of a thousand
men within a single span, they (the men) think in
this way, that they are alone; azd the loneliness is
worse than its punishment*®. 48. And its connec-
tion (band) is with the seven planets, be it through
much cold like Saturn * (IXKévan), be it through
much heat like Aharman; and their food is brim-
stone (gandak), and of succulents the lizard (va-
zagh), and other evil axd wretchedness (paty4n). |
' Compare Mkh. VII, 3: ‘and always their darkness is such- like as though it be possible to grasp with the hand.’
* Compare Arda-Viraf-namak (LIV, 5-8): ‘As close as the ear to the eye, and as many as the hairs on the mane of a horse, so close and Many in number, the souls of the wicked stand, but they see not, and hear no sound, one from the other; every one thinks thus, “1 am alone.”’
’ Or, ‘with more cold than Saturn.’
Chapter Xxviii, 45—Xxix, 2. 115
CHAPTER XXIX},
1. On [the sfirztua/ chieftainship* of the regions
of the earth] it says in revelation, that every one of
those six chieftainships* has one sfiri/ual chief;
as the chief of Arzah is Ashashagahad-é //vandkin'*,
the chief of Savah is Hoazaréddathhri-hana Parést-
yar6°, the chief of Fradadafsh is Spitdid-i Adspé-
sinan °[the chief of Vidadafsh is Airiz-rasp Atispé-
sinan’,] the chief of Vérabarst is Huvasp*, the
chief of Vérigarst is Aakhravak®. 2. Zaratist is
? For this chapter, which is numbered XXX by previous trans- lators, we have to depend only on K2o and TD (see the note on the heading of Chap. XXVIII); and the words enclosed in brackets are supplied from TD, being either illegible or omitted in K2o0.
* Perhaps ‘ patriarchate’ or ‘episcopate’ would be a_ better translation of radih, and ‘ patriarch’ or ‘bishop’ of rad, in this chapter, as the chief high-priest (dastQr-i dast@ran) and his office are evidently meant by these words.
§ Of the six other regions, distinct from this one of Khvaniras. see Chap. XI, 2-4.
* TD has Ashashfg,hd-€ afgh Névavdin; both MSS, giving these names in a barbarous Pazand form which cannot be relied on. Perhaps this Dasttir is the Av. Ashavanghu Bivamdangha of Fravardin Yt. rro.
5’ TD has Héazar6kakhhr-han4 Paréstyré, all in Pazand in both MSS., except Huz. hana, which stands for P4z, €, here used for the idhafat i. Perhaps this Dasttir is the Av. Garé-danghu Pairis- tira of Fravardin Yt. 110.
* So in TD; K2o has P&z. Spaitanid-i Huspasnyan. This
Dastir is, no doubt, the Av. (gen.) Spit6is Uspisnaos of Fravardin
Yt. 120.
7 Omitted in Kz2o, but, no doubt, this Dasttir is the Av. Erez- raspa Uspisnu of Fravardin Yt. 121.
* Av. Hvaspa of Fravardin Yt. 122.
® So in both MSS. As in the case of each of the preceding two pair of regions, two consecutive names of Dastfirs have been taken from the Fravardin Yast, it may be supposed that the names
116 BUNDAHIS.
spiritual chief of the region of Khvaniras, and also
of all the regions; Ae zs chief of the world of the
righteous, azd it is said that the whole religion was
received by them from Zaratist!.
3. In the region of Khvaniras are many places,
from which, in this evil time of violent struggling
with the adversary, a passage (vidarg) is con-
structed by the power of the spiritual world
(maindkih), avd one calls them the beaten tracks *
of Khvaniras.
4. Counterparts of those other regions* are such
places as Kangdez, the land of Saukavastan, the
plain of the Arabs (TAzikan), the plain of Pésyansai,
the river Naivték‘*, Airan-vég, the enclosure (var)
formed by Yim, avd Kasmir in India® 5. And
~ one immortal chief acts in the government of each
taken for this third pair of regions will also be consecutive, and this Dastfir must, therefore, be identified with the Av. Xathwaraspa of Fravardin Yt. 122.
' TD has ‘ Zaratfst is chief of this region of Khvaniras, and also of the whole world of the righteous; all chieftainship, also, is from Zaratist, so that the whole religion,’ &c.
® Justi has ‘ zones, climates ;’ but transcribing Paz. habévanha back into Pahlavi we have a word which may be read khabanoha, pl. of khaban, ‘a trampling-place’ (comp. Pers. khabidan), TD has khvabisnd-gas, which has the same meaning.
* Meaning, probably, that they resemble the six smaller regions in being isolated and difficult of access; in other words, either mythical, or independent of Iranian rule.
* Soin TD, which also omits the second, third, and fourth of these isolated territories. In Kzo we might read rad va khfidak, ‘chief and lord,’ as an epithet of Airan-vég. This river must be the Nahvtaék of Chap, XXI, 6.
® Reading Kasmir-i andar Hindd, but TD has Kasmir-i
andarfin6; perhaps the last word was originally aniranak, in
which case we should read ‘ the non-Iranian Kasmir,’
Chapter Xxix, 3-5. 117
of them; as it says, that Péshydtani! son of Vis-
tasp, whom they call Aitré-main6*, is in the country
of Kangdez*; Aghrérad* son of Pashang is in the
land of Saukavastén®, and they call him Gdpat-
shah*; Parsadgi? AHvembya is in the plain of
1 The Av. Peshdtanu of Vishtasp Yt. 4, where he is described as free from disease and death. TD has Péshydk-tani. See also Chaps. XXXI, 29, XXXII, 5.
® See § 10. TD has Kangdes-i bamik, ‘Kangdez the splendid.’
* The Av. Aghra@ératha Narava of Gés Yt. 18, 22, Fravardin Yt. 131, Ashi Yt. 38, Zamyad Yt. 77; he is Aghrirath, brother of Afrasiyab, in the Shahnamah ; see also Chap. XXXI, 15.
5 TD has Pahl. Sakikstan here, but Sdkapastan in § 13 (the letters fk and p being often much alike in Pahlavi writing). K2o has Paz. Savkavatan, Sauk4vasta, and Savkavastin.
® TD has Gépat-malk4, ‘king of Gépat;’ and Dad. (Reply 89) states that ‘the reign of Gépatshah is over the country of Gépatd, coterminous with Afran-vég, on the bank of the water of the Daitik ; and he keeps watch over the ox Hadhayis, on whom occurred the various emigrations of men of old.’ Mkh. (LXII, 31-36) says, ‘ Gépatshah remains in Afran-vég, within the region of Khvaniras ; from foot to mid-body Ae zs a bull, and from mid-body to top Ae zs a man; at all times he stays on the sea-shore, and always performs the worship of God, and always pours holy-water into the sea; through the pouring of that holy-water innumerable noxious creatures in the sea will die; for if he should not mostly perform that ceremonial, and should not pour that holy-water into the sea, and those innumerable noxious creatures should not perish, then always when rain falls the noxious creatures would fall like rain,’ In Chap. XXXI, 20, he is said to be a son of Aghrérad.
7 So in K20; and Av. Parshadgau occurs in Fravardin Yt. 96, 127; but TD has Fradakhstar Khfimbikan, and Dad. (Reply 89) mentions ‘ Fradhakhst6é. son of Khfimbikan’ as one of the seven
118 BUNDAHIS.
immortal lords of Khvantras, which name corresponds with the Av. Fradhakhsti Khumbya of Fravardin Yt. 138.
' TD has always Pahl. Pésénsih. No doubt the Pisin valley is _ meant (see § 11).
* Or it may be read Aéshm-i. This phrase occurs only in TD, but Dad. (Reply 89) mentions ‘the Avesta Yakhmayisad, son of the same Fry4n6,’ as one of the seven immortal lords of Khvaniras.
* See Chcp. XXVII, 2.
* See Chap. XXXII, 5.
* Or Narsée in TD; Kzo has Paz. Naré?, but see Chap. XXXI, 3, 5:
® Ay. Tusa of Aban Yt. 53, 58, and an Iranian warrior in the Shéhnémah.
7 Av. Naotara, whose descendants are mentioned in Abén Yt. 76, 98, Fravardin Yt. 102, Ram Yt. 35.
* Av. Gaévani of Fravardin Yt. 115 is something like this name of one of the Iranian warriors in the Shahnamah.
* TD has Pz. Bairazd. Perhaps it is not a name, but a Pazand corruption of Pahl. aévarz, ‘warrior, trooper’ (traditionally); in which case we should have to read ‘ the warrior who was a causer of strife.’
So in TD, but K20 has ‘ always.’
Chapter Xxix, 6—Io. 119
assistance of Séshyans, on the production of the renovation of the universe.
7. Regarding Sam! it says, that he became im-
mortal, éu¢ owing to his disregard of the Mazda-
yasnian religion, a Tairk whom they call Nihag*
wounded Azm with an arrow, when he was asleep
there, in the plain of Pésyansai ; and it had brought
upon him the unnatural lethargy (bdshasp) which
overcame Azm in the midst of the heat*. 8. And
the glory (far) of heaven stands over him* for the
purpose that, when Az-i Dahak® becomes unfettered
(arazak), he may arise and slay him; and a myriad
guardian spirits of the righteous are as a protection
to him. 9g. Of Dahak, whom they call Bévardsp,
this, too, it says, that Frédin when he captured
Dahak was not able to kill Azm, and afterwards
confined him in Mount Dimdavand*; when he be-
comes unfettered, Sam arises, and smites and slays
him.
10. As to Kangdez, z¢ zs in the direction of the east, at many leagues from the bed (var)? of the
1 This is not Sam the grandfather of Rustam, but the Av. Sama, who appears to have been an ancestor of Keres&spa (see Yas. IX, 30), called Sam, grandfather of Garsasp, in a passage interpolated in some copies of the Shahnamah (compare Chap. XXXI, 26, 27). Here, however, it appears from the Bahman Yast (III, 59, 60) that Keresdspa himself is meant, he being called Sama Keresaspa in Fravardin Yt. 61, 136.
2 It can also be read Nihav or Niyag in K2o, and Nihav or Nihan in TD.
8 TD has ‘as he lay 2” the midst of the heat.’
* TD has ‘and the snow (vafar) has settled (nishast) over him.’
5 See Chaps. XXXI, 6, XXXIV, 5.
® See Chap. XII, 31.
7 TD has agvar, ‘above,’ instead of min var, ‘from the bed.’
I20 BUNDAHIS.
wide-formed ocean towards that side. 11. The plain
of PésyAnsat is in K4vulistan, as it says, that the
most remarkable upland (balist) in KAvulistan is
where Pésydnsai is; there it is hotter, on the more
lofty elevations there is no heat’, 12, Airan-vég is
in the direction of Ataré-patakan*. 13. The land
of Saukavastaén is on the way from Tirkistan to
Kinistan, in the direction of the north. 14. [The
enclosure]}* formed by Yim is zz the middle of Pars,
in Sruva‘; thus, they say, that what Yim formed
(Yim-kard) is below Mount Yimakan®, 15. Kasmir
is in Hindfstan.
CHAPTER XXX °,
1. On the nature of the resurrection and future
existence it says in revelation, that, whereas Mashya
and Mashydi, who grew up from the earth’, first
fed upon water, then plants, then milk, azd then
meat, men also, when their time of death 4as come,
first desist from eating meat, then milk, then from
