* Reading frag yast; but it may be frag gast, ‘wandered forth.’
* The class of priests whose special duty is to perform all reli- gious rites and ceremonies.
* This paragraph is quoted, with a few alterations, in the Vagar- kard-i Dintk, pp. 21-23.
* K2o omits the ‘three daughters’ here, by mistake.
® Av. Isad-vastra of Yas. XXIII, 4, XXVI, 17, Fravardin Yt. 98.
* Av. Urvatad-nara of Vend. II, 143, Fravardin Yt. 98. Kz2o and M6 have Afirvartad-nar, and TD has Afirvatad-nar.
" Av. Hvare-Aithra of Fravardin Yt. 98; TD has Khfr-Athar.
* See Chap. XXIX, 5. Windischmann and Justi consider the clause about Péshyétanfi as inserted by mistake, and it is omitted in the Vagarkard-i Dinik (p. 21); it is found, however, in all MSS. of the Bundahis.
* These daughters are the Av. Freni, Thriti, and Pouru-Aista of Fravardin Yt. 139 ; the last is also mentioned in Yas. LII, 3.
'* The following is a summary of the Persian descriptions of the . five kinds of marriage, as given in the Rivayats :—
A padshah (‘ruling, or privileged’) wife is when a man marries,
Chapter Xxxii, 4-7. 143
71. By Isadvastar was begotten a son whose name
was Ururviga?, and they call him Arang-i Biradan®
(‘fore-arm of brothers’) for this reason, that, as they
with the parents’ consent, an unbetrothed maiden out of a family, and she and her children remain his in both worlds.
A yfikan or ayfik (‘only child’) wife is an only child, married with the parents’ consent, and her first child belongs to them; after its birth she becomes a padsh4&h wife. She is entitled to one- third of her parents’ property for giving up the child.
A satar (‘adopted’) wife is‘when a man over fifteen years of age dies childless and unmarried, and his relatives provide a maiden with a dowry, and marry her to another man; when half her chil- dren belong to the dead man, and half to the living, and she herself is the dead man’s wife in the other world.
A kakar or 4akar (‘serving’) wife is a widow who marries again ; if she had no children by her first husband she is acting as a satar wife, and half her children by her second husband belong to her first one; and she herself, in any case, belongs to her first husband in the other world.
A khfid-saraf or khfiid-sar4? (‘self-disposing’) wife is one who marries without her parents’ consent; she inherits no property from her parents until her eldest son has given her as a padsh&h wife to his father.
1 Instead of this sentence the Vagarkard-i Dintk (pp. 21, 22) has the following, which appears to rest upon a misinterpretation of the text :—
‘ And Zaratfist the righteous had three wives; all three were in the lifetime of Zaratfist, and all three wives were living throughout the lifetime of Zaratfist; the name of one was Hvév, of the second Urvig, of the third Arnig-bareda. And from Urvig, who was a privileged wife, four children were born; one was the son Isad- vAstar, and the three daughters, namely, Frén, Sritak, and Pérufist ; these four were from Urvig. And from the wife Arnig-bareda two sons were born, one Afirvart-nar, and the second Khfirshéd-Athar ; and Arnig-bareda was a serving wife, and the name of the former husband of Arnig-bared4 was Mitré-ayar. And from Hvév, who was a privileged wife, were three sons, namely, Hishédar, Hish- édar-mah, and SdéshAns, as it says,’ &c. (as in § 8).
2 TD has Pahl. Afrvarvigak or Khfrdrfpak.
8 So in TD.
144 BUNDAHIS.
were from a serving wife, ske then delivered them
over to Isadvastar through adoption. 8. This, too,
one knows, that three sons of Zaratfst, namely,
Hiishédar, Hishédar-mah!, and Sdéshyans?, were
from Hvdév*; as it says, that Zaratfist went near
unto Hvév three times, azd each time the seed went
to the ground; the angel Nérydsang* received the
brilliance and strength of that seed, delivered 2z¢
with care to the angel Andhid®, and in time will
blend z¢ with a mother. 9. Nine thousand, nine
hundred, and ninety-nine, and nine myriads® of
the guardian spirits of the righteous are intrusted
with z¢s protection, so that the demons may not
injure 227,
10. The name of the mother of Zaratfist was
Dughda °, azd the name of the father of the mother
of Zaratist was Frahimrava °.
* Av. Ukhshyad-ereta and Ukhshyad-nemangh of Fravardin Yt. 128.
* Av. Saoshyis of Vend. XIX, 18, Fravardin Yt. 129, &c. See Chaps. XI, 6, XXIX, 6, XXX, 3, 4, 7, 17, 25, 27.
* Av. Hvévi of Fravardin Yt. 139, Din Yt. 15; the Pahlavi form of the name, as given once in TD, is Hiva6bé.
* See Chap. XV, r.
* Av. anahita of Aban Yt. 1, &c.; a female personification of ‘unsullied’ water, known generally by the epithet ardvf sfira (the Arédvivsir of Chap. XIII), and whose name is also applied to the planet Venus (see Chap. V, r).
* So in M6; other MSS, have ‘9,999 myriads,’ but see Fra- vardin Yt. 62.
’ This last phrase, about the demons, is omitted in TD and the Vagarkard-i Dinik.
* The Avesta word for ‘ daughter.’
* TD has Paz, Fereéhimruvana.
CHAPTER XXXII, 8—xxxIII, 3. 145
(CuarTeR XXXIII},
o. The family of the Mébads (‘ priests’).
1. Bahak* was son of Hadbakht, som of Ataré-
bondak, son of Mahdad, son of Médyék-mah, sox
of Frah-vakhsh-vindad’, son of Médy6k-m4h, son of
Kad*, son of Médyék-mah, son of ArdAstih, son of
Paitiradsp®. 2. As Bahak was Mébad of Mébads
(high-priest) unto Shahpdhar®, son of Adharmazd,
so Kad was the great preceptor (farm4dar) unto
Darat ’.
3. Atard-pad * was son of Maraspend, son of Dad-
ardA, son of Daaltrad, son of Hadind, son of Ataré-
dad, son of Mandséihar, son of Vohiman-Aihar, son of
Fryan6 °, soz of Bahak?, sow of Frédiin, son of Fra-
1 This chapter is found only in TD, where it forms a continua- tion of the preceding, and affords a means (see §§ 10, 11) for determining the age of the recension of the text contained in that MS. As nearly all the names are written in Pahlavi letters, the pronunciation of many of them is merely a matter of guess.
* Here written Béhak, but it is Bahak or Bak in § 2; compare Bahak in § 3, and Av. Baungha of Fravardin Yt. 124.
’ Compare Ay. Frashavakhsha of Fravardin Yt. ro9.
* Compare Av. Kata of Fravardin Yt. 124.
> See Chap. XXXII, 2, for the last three generations ; TD has Pirtarasp here, like the variant of M6 in Chap. XXXII, r.
6 The Sasanian king Shapdar II, who reigned a.p. 309-379.
7 According to the chronology of the Bundahis (Chap. XXXIV, 8, 9), Daraf lived only some four centuries before Shapfr II, for which period only seven generations of priests are here provided. This period, moreover, is certainly about three centuries less than the truth.
8 This priest was prime minister of Shapfr Il.
® Compare Av. Fryana of Yas. XLV, 12.
10 This name is repeated in TD, probably by mistake (compare Bahak in §§ 1, 2).
146 BUNDAHIS.
shaitar', soz of Pérushasp, soz of Vindsp, son of
Nivar, soz of Vakhsh, soz of Vahidhrés, soz of Frast,
son of G&k*, son of Vakhsh, soz of Frydn, son of
Ragan, soz of Dirdsréb, soz of Mandsfthar 3.
4. Mitré-variz was son of Nigds-afztd-dak, son of
Shirtashésp, soz of Parstva, sow of Urvad-ga, son of
Taham, soz of Zarir, soz of Dtrdsrdb, sox of Mants*.
5. Darnamik was son of ZAgh, son of Masvak, son of
Nodar ®, son of Mandsfthar.
6. MitrO6-akdvid zs son of Mardan-véh °, sox of
Afrébag-vindaid, son of Vindad-i-pédik, son of Vaé-
baikht’?, soz of Bahak, soz of V4é-bikht. 7. The
mother from whom I was born is Hfimai, daughter
of Freh-mah, who also was the righteous daughter ®
* This is probably a semi-Huzvaris form of Frashéstar.
* Perhaps this name should be read along with the next one, so: as to give the single Pazand name Skinas or Skivas.
* See Chap, XXXII, 1, for the last three generations. According to this genealogy Atarép4d-i Maraspendan was the twenty-third in descent from Manfiskthar, whereas his contemporary, Bahak (§ 1), was twenty-second in descent from the same.
* No doubt Manfissihar is meant; if not, we must read Mantis- dirnamik in connection with § 5.
° Here written Nidar, but see Chaps. XXIX, 6, XXXI, 13.
° Here written Mard-véh, but see § 8.
" Here written Aé-vakht, but see § 8; it may be Vis-bfkht, or Vés-bikht.
* The text is amidar mfinas li agas zerkhfind Himét daikht-i Freh-mah-i4 ahardb vaikht (dakht?). We might perhaps read ‘ Freh-mah son of A’ahardb-bikht,’ but it seems more probable that §§ 7, 8 should be connected, and that the meaning intended is that Hfima? was daughter of Freh-mah (of a certain family) and of Pfyisn-shad (of another family); she was also the mother of the editor of that recension of the Bundahis which is con- tained in TD ; but who was his father? The singularly unnecessary repetition of the genealogy of the two brothers, Mitr6-akavid and Piyisn-shad, in §§ 6, 8, leads to the suspicion that if the latter
Chapter Xxxiii, 4—11. 147
of Mah-aydr son of Mah-béndak, sox of M&h-baikht.
8. Pfyisn-shad zs son of Mardin-véh, son of Afrdbag-
vindad, son of Vindid-i-pédik, son of VAé-bikht, sow
of Bahak, soz of Vaé-baikht.
g. All the other Mébads who have been renowned
in the empire (khaidiyth) were from the same
family it is said, avd were of this race of MAnts-
Aihar', 10. Those Mdbads, likewise, who now
exist are all from the same family they assert, and
I, too, they boast, whom they call * ‘the administra-
tion of perfect rectitude’ (Didakih-i Ashévahist6)*.
11. Yaidin-Yim sox of Vahrim-shad, son of Zaratist,
Ataré-pid son of Maraspend, sox of Zad-sparham *,
were his mother’s father, the former was probably his own father or grandfather. Unfortunately the text makes no clear statement on the subject, and § ro affords further material for guessing otherwise at his name and connections.
* Compare Chap. XXXII, 4.
* Reading va lif laband-i karitind.
* The last name is very probably superfluous, Zi¢-sparham
148 BUNDAHISs.
Zad-sparham son of Yadin-Yim?, Ataré-pdd son of
Hamid?, Ashévahist son of Freh-Srésh, and the
other Mébads have sprung from the same family.
12. This, too, it says, that ‘in one winter I wd/
locate (gAikinam) the religion of the Mazdayasnians,
which came out into the other six regions.’]
having been written twice most likely by mistake. This Atar6-p4d son of Maraspend was probably the one mentioned in the following extract from the old Persian Rivéyat MS., No. 8 of the collection in the Indian Office Library at London (fol. 142 a) :-—
‘The book Dinkard which the dastfirs of the religion and the ancients have compiled, likewise the blessed Adarb4d son of Mah- rasfend, son of Asavahist of the people of the good religion, in the year three hundred of Yazdagard Shahrydar, collected some of the more essential mysteries of the religion as instruction, and of these he formed this book.’ That is, he was the last editor of the Dinkard, - which seems to have remained unrevised since his time, as the present copies have descended from the MS. preserved by his family and first copied in a.y. 369.
1 ZAd-sparham was brother of the author of the Dadistén-i Dintk ; he was high-priest at Sirk&n in the south, and evidently had access to the Bundahis, of part of which he wrote a paraphrase (see Appendix). His name is usually written Zad-sparam.
* In the history of the Dinkard, given at the end of its third book (see Introd. to Farhang-i Ofm-khadak, p. xxxiv), we are told as follows :—
Chapter Xxxiii, I12—Xxxiv, 4. 149
ee
CHAPTER XXXIV}.
o. On the reckoning of the years *.
1. Time was for twelve thousand years; and it
says in revelation, that three thousand years was the
duration of the spiritual s¢a¢e, where the creatures
were unthinking, unmoving, avd intangible*; and
three thousand years‘ was the duration of Gdyémard,
with the ox, in the world. 2. As ¢Azs was six thou-
sand years the series of millennium reigns’ of
Cancer, Leo, and Virgo had elapsed, because it was
six thousand years when the millennium reign came
to Libra, the adversary rushed in, and Gayémard
lived thirty years in tribulation®. 3. After the thirty
years? Mashya and Mashydi grew up; it was fifty
years while they were not wife azd husband *, and
they were ninety-three years together as wife and
husband till the “me when Héshyang? came.
4. Héshyang was forty years’, Takhmérup" thirty years, Yim till 47s glory’ departed six hundred and
1 This chapter is found in all the MSS,
2 TD adds ‘of the Arabs (Tasikan).’
$ See Chap. I, 8. * See Chaps. I, 22, III,.1.
