neither ‘the spirit of the world,’ nor ‘the spirit of the Gahs’ is a likely phrase. It is possible, however, that mainédk gehan is a misreading of min afvyah4n, ‘from the girdle,’ and we should translate as follows: ‘and out of its girdle (that is, the kfst? of the barsom used in the ceremony) he produces the effect of his clothing.’
1 Instead of vakhdfind, ‘seize on,’ we should probably read vanend, ‘smite,’ as in the parallel passages mentioned below.
* Compare Zamy4d Yt. 96. Each archangel (see Chap. I, 25, 26) here seizes the arch-fiend (see Chaps. I, 27, XXVIII, 7-12) who is his special opponent.
* Here written Paz. Inder. Compare Pahlavi Yas. XLVII, 1: ‘When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smz/es Indar.’
* Written N&kahéd in Chap. I, 27, and Naikiyas in Chap.
XXVIII, 10, where he is: described as a distinct demon from
Tarémat in XXVIII, 14.
° Here written Tarév and Z4riA.
* Av. Sraosha, a personification of attentive hearing and obe- dience, who is said to watch over the world and defend it from the demons, especially at night; see Vend. XVIII, 48, 51, 70, &c., Yas. LVI, Srdsh Yt. HAdékht, &c.
7 See Chap. XXVIII, 15-17.
* Comparing § 29 with § 30 it is not very clear whether the author of the Bundahis considered Aharman and the evil spirit as the same or different demons; compare also Chap. XXVIII, 1-6 with 40, 41.
* See Chap. XXVIII, 27.
'° The Zéta is the chief officiating priest in all ceremonies, and the Raspi is the assistant priest.
Chapter Xxx, 29-33. 129
defeated by the Kifsti! formula the resources of the
evil spirit and Az act most impotently, azd by the
passage through which he rushed into the sky* he
runs back to gloom amd darkness. 31. GO4#ihar®
burns the serpent (m4r)* in the melted metal, and
the stench and pollution which were in hell are
burned in that metal, amd it (hell) becomes quite
pure. 32. He (Adharmazd) sets the vault® into
which the evil spirit fled, in that metal ; he brings the
land of hell back for the enlargement of the world °;
the renovation arises in the universe by Azs will, and
the world is immortal for ever and everlasting.
33. This, too, it says, that this earth decomes an iceless’, slopeless plain*; even the mountain’,
* See Chap, III, 10-12. * See §18 and Chap. V, 1.
‘ Probably referring to Az, which means both ‘ greediness’ and ‘serpent.’ It is, however, possible to read ‘G64ihar the serpent burns in’ &c., and there can be no doubt that Gééihar‘s repre- sented as a malevolent being.
® Or, perhaps, ‘hiding-place.’ Comparing K20 and M6 together the word seems to be além, which may be compared with Heb. pba ‘a vault,’ or Chald. NDDIN ‘a porch;’ it may, however, be valém, which may be traced to nby ‘to conceal.’ In the old MSS. it is certainly not shé]man, ‘hell,’ which is an emendation due to the modern copy in Paris.
® Or, ‘to the prosperity of the world.’
7 Former translators read anhfkhar, ‘ undefiled,’ but this does not suit the Pahlavi orthography so well as anhas4r, ‘iceless’ (compare Pers. hasar, khasar, or khas4r, ‘ice’); cold and ice, being produced by the evil spirit, will disappear with him.
8 P4z. Am4van is a misreading of Pahl. hamtin, so the reading is anstp (compare Pers. sib) hdmfin. Mountains, being the work of the evil spirit, disappear with him.
* Kak4éd-i-Daittk, see Chap. XII, 7.
130 BUNDAHIS.
whose summit is the support of the Ainvar drzdge, they keep down, and it we// not exist.
CHAPTER XXXI}.
o. On the race and genealogy of the Kaydans.
1. Héshyang*? was son of Fravak, son of Styak-
mak , sow of Mashya‘, sox of Gayémard. [2. Takh-
morup ° was son of Vivanghat °, soz of Yanghad’, sox
of Héshyang. 3. Yim,]* Takhmérup, Spitdr*®, and
Narsih"™, whom they also call ‘the Rashnt of Kind")
2 ts in K2o, but usually Héshang (see Chaps. XV, 28, XXXIV, 3, 4):
® See Chap. XV, 25, 30.
* See Chaps. XV, 2-24, 30, XXXIV, 3.
® Av. Takhmé-urupa of Ram Yt. 11, ZamyAd Yt. 28, Afrin Zarat. 2; written Takhmérup in TD, which is the only MS. in which the passage enclosed in brackets is found, the omission of which by K20 was suspected by Windischmann (Zoroastriche Studien, p.199). This king is the Tahmfras of the Shahnfmah. See also Chaps. XVII, 4, XXXIV, 4.
° Av. Vivanghau of Yas. IX, 11, 20, XXXII, 8, Vend. II, 8, 28, 94, Fravardin Yt. 130, ZamyAd Yt. 35.
* As this Pazand name or title begins with a medza/ y, its initial vowel is probably omitted (see p. 141, note 8).
* Av. Yima or Yima khshaéta of Vend. II,.&c., the Jamshéd of the Shahnaémah (see Chaps. XVII, 5, XXXIV, 4).
* Av. Spityura of Zamy4d Yt. 46.
” Here written Narsi in K20 and Kzob, and Nésth in TD; but see § 5 and Chap. XXIX,6. Windischmann suggests that he may be the Av. Aoshnara pouru-gira of Fravardin Yt. 131, Af. Zarat. 2.
" An epithet equivalent to ‘the Minos of China ;’ Rashnf being the angel of justice, who is said to weigh the meritorious deeds of
Chapter Xxxi, I-6. 131
were all brothers. 4. From Yim and Yimak', who
was fis sister, was born a pair, man and woman, and
they became husband and wife together; Mirak the
AspiyAn? and Ziyanak Zardahim were ‘heir names,
and the lineage went on. 5. Spitir was he who,
with Dahak, cut up Yim *; Narsih* lived then® also,
whom they call Nésr-gyavan*; they say that such
destiny (gadman) is allotted to him’, that he shall
pass every day in troubles, and shall make all food
purified and pure.
6. Dahak* was son of Khritasp, son of Zainigav,
the departed soul against its sins, Neither word is, however, quite certain, as rashnfik may stand for rasntk, ‘spear,’ and has also been translated by ‘light’ and ‘hero;’ Ainé, moreover, was probably not China, but Samarkand (see Chaps. XII, 13, 22, XV, 29).
1 See Chap. XXIII, r.
2 Av, Athwy4na of Aban Yt. 33, Gos Yt. 13, Fravardin Yt. 131, ZamyAd Yt. 36, &c., where it is the family name of Thraétaona, who is said to be a son of Athwya in Yas. IX, 23, 24. In the text this name seems to be used rather as a title than a patronymic, and in § 7 it appears to be a family surname.
8 As stated in Zamy€d Yt. 46.
4 Here written Narsak in K20 and K2ob, and Ndésth in TD.
5 TD has ‘together,’ instead of ‘then.’
7 Justi supposes this clause of the sentence refers to Yim and the disease which attacked his hand. If this be the case it may be translated as follows: ‘they say afghash is produced on his hand (yadman), so that,’ &c.; aighash being a disease, or evil, men- tioned in Vend. XX, 14, 20, 24; compare Chap. XXVIII, 33.
§ Or Az-i Dahak, the Av. Asi Dahaka, ‘destructive serpent,’ of Yas. IX, 25, Vend. I, 69, Aban Yt. 29, 34, Bahrém Yt. 40, Zamyad Yt. 46-50. A name applied to a foreign dynasty (probably Semitic) personified as a single king, which conquered the dominions of Yim (see Chap. XXXIV, 5).
132 BUNDAHIS.
son of Virafsang, son of Taz, son of Fravak, son of
Siyakmak!; by Azs mother Dahak was of Udai?, son
of Bayak, sow of Tambayak, soz of Owokhm’, soz of
Pairi-urvaésm 4, son of Gadhwithw®, sox of Driagas-
kan °, sow of the evil spirit.
7. Frédan the Aspiyan? was son of Pir-tora® the
Aspiyan, son of Sdk-téra® the Aspiyan, son of Bér-
tora the AspiyAn, son of Styak-t6ra the Aspiyan, soz
of Spéd-téra the Aspiyan, son of Gefar-t6ra the
Aspiyan, son of Ramak-tora the Aspiydn, son of
* For the last three names, see Chap. XV, 25, 28.
* Pahl. Addin TD; compare ‘the demon Uda’ of Chap. XXVIII, 19. The following two names look like ‘ fear’ and ‘ gloom-fear,’ both appropriate names for demons.
* TD has Paz. Owdikh ; compare Av. aoiwra, ‘a species of night- mare,’ observing that r and 6 are often written alike in Pahlavi.
* TD and K2ob have P4z. Pairi-urva-urvaésm, and Kzo has Pai-urvaésm.
° TD has P4z. Gawithw.
* So in TD, but K2o has P&z. Drus-i ayaska, and Kzob has Drug-i ayask&. It corresponds to Av. drugaska in Vend. XIX, 139, Vistasp Yt. 26. This genealogy appears to trace Dahak’s maternal descent through a series of demons.
” Av. Thraétaona, son of Athwya, but generally called ‘the Athwy4- nian,’ who slew the destructive serpent (asi dah&ka), see Yas. IX, 24, 25, Vend. I, 69, Aban Yt. 33, 61, Gds Yt. 13, Fravardin Yt. 131, Bahram Yt. 40, Ram Yt. 23, Ashi Yt. 33, Zamy4d Yt. 36, 92, Af. Zarat. 2. In the Shahnamah he is called Ferfdfn son of Abtin.
* This name is omitted in K20, but occurs in the other two MSS. ; it is a Huzvaris hybrid equivalent to Paz. Pir-gau and Av. Pouru- gau, which is a title of an Athwy4nian in Af. Zarat. 4, Vistasp Yt. 2. This genealogy consists almost entirely of such hybrid names, which have a very artificial appearance, though suitable enough for a race of herdsmen, meaning, as they severally do, ‘one with abun- dant oxen, with useful oxen, with the brown ox, with the black ox, with the white ox, with the fat ox, and with a herd of oxen.’
* So in TD, but the other two MSS. have Sty4k-t6ra, which is probably wrong, as the same name occurs again in this genealogy.
Chapter Xxxi, 7—Ii. 133
Vanfraghesn'! the Aspiyan, son of Yim, son of
Vivanghad ; as these, apart from the Aspiyan Par-
tora, were ten generations, they every one lived a
hundred years, which becomes one thousand years ;
those thousand years were the evil reign of Dahak.
8. By the Aspiyan Par-tora was begotten Frédin,
who exacted vengeance for Yim; together with him?
also were the sons Barmayfin avd Katadyn, dué
Fréddn was fuller of glory than they.
9. By Frédtin three sons were begotten, Salm and
Tag and Airié*; and by Airié one son and one
pair* were begotten; the names of the couple of
sons were Vanidar and Anastokh °, avd the name of
the daughter was Giizak*. 10, Salm and Tig slew
them all, Airi# and Aés happy sons, du¢ Frédin kept
the daughter in concealment, azd from that daughter
a daughter was born’; they became aware of #7,
and the mother was slain by them. 11. Frédin
provided for the daughter *, also in concealment, for
? In TD this name can be read Vanfrékisn or Vanfrékgan.
* TD has ‘as well as Aim.’ Kzob omits most of this sentence by mistake.
8 These sons, as Windischmann observes, are not mentioned in the extant Avesta, but their Avesta names, Sairima, Tfirya or Tfira, and Airya or Airyu, may be gathered from the names of the countries over which they are supposed to have ruled (see Fravardin Yt. 143).
* TD has ‘two sons and one daughter.’
® TD has Anidar and Anastabd.
® Or Gfigak, in TD; the other MSS. have Paz. Ganga here, but Guzak in § 14; it is identical with the name of Héshyang’s sister and wife in Chap. XV, 28. In the Paézand G&masp-namah the name of Frédiin’s grand daughter is written Virak.
7 Reading min zak dikht dfikht-1 z4d as in Kzob and TD;
some uncertainty arises here from the words d&kht, ‘daughter,’
and dvd, ‘ pair,’ being written alike in Pahlavi.
® TD has bartman, ‘ daughter,’ indicating that the word in K20 must be read daikht, and not dvad, ‘ pair.’
134 BUNDAHIS.
ten generations, when MAands-i Khirshéd-vinik was
born from 4zs mother, [so called because, as he was
born, some of ]! the light of the sun (khdrshéq) fell
upon Azs nose (vinik), 12. From Mants-i Khar-
shéd-vinik and fis sister? was Mands-khirnar, axd
from MAnts-khirnar [and his sister] was Mantshihar
born®, by whom Salm and Tag were slain in revenge
for Airi£*. 13. By MAndsfihar were Fris, Nédar ®,
and Dirdsréb * begotten.
14. Just as Mandssihar was of Mands-kharnar, of
Mants-khfirnak’?, who was M4m-sozak 8, of Airak, of
Thritak, of Bitak, of Frazisak, of Zisak®, of Fragt-
zak, of Giizak, of Airi#, of Frédtin, so Frasiyav! was
' The phrase in brackets occurs only in TD; and the whole passage from ‘vinik’ to ‘sun’ is omitted in K2o, evidently by mistake.
* TD has ‘from Mantis and Ais sister,’ and Kzob has ‘from MAnis-hfi4ihar and Mants-khfirshéd.’
‘ TD has ‘and vengeance exacted for Airif.’
® See Chap. XXIX, 6,
* Paz. Durasro, but the Pahlavi form, given in the text, occurs in § 31 and Chap. XXXII, 1 in TD, which MS. omits this § by mistake,
7 The same as MAnfs-i khfirshéd-vintk, as noted above.
