® This system ofa millennium reign for each constellation of the zodiac can hardly have any connection with the precession of the equinoxes, as the equinoxes travel backwards through the zodiac, whereas these millennium reigns travel forwards.
® See Chap. III, 21-23.
* That is, forty years after the thirty (see Chap. XV, 2).
® See Chap. XV, 19, 20. ® See Chaps. XV, 28, XAXI, 1.
10 K2o omits, by mistake, from ‘together’ in § 3 to this point.
1 See Chap. AXXYI, 2.
150 BUNDAHIS.
sixteen years and six months, azd after that he
was a hundred years in concealment. 5. Then the
millennium! reign came to Scorpio, and Dahak *
ruled a thousand years. 6. After the millennium
reign came to Sagittarius, Frédtn * rezgned five hun-
dred years; in the same five hundred years of
Frédtin were the twelve years of Airif; Mants#ihar*
was a hundred and twenty years, azd in the same
reign of Mants#ihar, when he was in the mountain
fastness (dfiishkhvar-gar)°, were the twelve years
of Frasiyav ; Zob*® the Ttithmaspian was five years.
7. Kai-Kabid’™ was fifteen years; Kai-Kads, till
he went to the sky, seventy-five years, azd seventy-
five years after that, altogether a hundred and fifty
years; Kai-Khdsrév sixty years; Kai-Lérdsp® a
hundred and twenty years; Kai-Vistasp, till the
coming of the religion, thirty years °, altogether a
hundred and twenty years.
8. Vohtiman!® soz of Spend-diad a hundred and
' The seventh millennium, ruled by Libra, is computed by Wind- ischmann as follows: 30 + 40$+ 50+ 93+ 40+ 30+616$+4100= 1000, The eighth millennium, ruled by Scorpio, is the thousand years of Dahak.
* See Chap. XXXI, 6. * See Chap. XXXI, 7-11.
* See Chap. XXXI, 12-14. ® See Chap. XXXI, 21.
® Written Afiz6b6 in Chap. XXXI, 23, 24.
” Usually written Kai-Kavad in Pahlavi (see Chap. XXXI, 24, 25).
* Also written Kai-Loharasp (see Chap. XXXI, 28, 29).
* This is the end of the ninth millennium, ruled by Sagittarius, which is computed by Windischmann as follows: 500+ 120+5+ 15+ 150+ 60+ 120+ 30=1000.
© See Chap. XXXI, 29, 30, where he is said to have been also called Artakhshatar, which seems to identify him with Artaxerxes Longimanus and his successors down to Artaxerxes Mnemon; so that Hamai may perhaps be identified with Parysatis, and Darai Xihar-4zidin with Artaxerxes Ochus, as Daréf Daraydn must be
Chapter Xxxiv, 5-9. 15!
twelve years; Hfimai, who ws daughter of Voha-
man, thirty years; D&rdi son of Aihar-Acdd', that
is, of the daughter of Vohtiman, twelve years; Dardi
son of Darai fourteen years ; Alexander the Rdman*
fourteen years.
9. The Askdnians bore the title in an uninter-
rupted (a-ariibak) sovereignty two hundred and
eighty-four years *, Ardashir son of Papak and the
number of the Sdsdnians four hundred and sixty
years ‘, and then it went to the Arabs.
Darius Codomannus, while the reign of Kai-Vistésp seems intended to cover the period from Cyrus to Xerxes.
? A surname of Himéi.
* Sikandar-i Arfimak, that is, Alexander the Roman (of the eastern or Greek empire), as Pahlavi writers assume.
8 This period is nearly two centuries too short.
* The actual period of Sasanian rule was 425 years (a. D. 226- 651). According to the figures given in the text, the tenth millen- nium, ruled by Capricornus, must have terminated in the fourth year of the last king, Yazdakard. This agrees substantially with the Bahman Yast, which makes the millennium of Zaratist expire some time after the reign of Khisr6 Ndshirvén; probably in the time of Khfsré Parviz, or some forty years earlier than the fourth year of Yazdakard. According to the text we must now be near the end of the first quarter of the twelfth and last mil- lennium.
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APPENDIX TO THE BUNDAHIS.
SELECTIONS OF ZAD-SPARAM,
Brother of the Dastor of
PARS AND KIRMAN,
A.D. 881.
Part I, Cuarpters I-XI.
(Paraphrase of Bundahis, I-Xvii.)
6. Abbreviations used are :—Av. for Avesta. Bund. for Bun- dahis, as translated in this volume. B. Yt. for Bahman Yast, as translated in this volume. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, 2nd edition. Mkh. for Mainyé-i-khard, ed. West. Pers. for Persian. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.
7. The MS. mentioned in the notes is K35 (written probably A.D. 1572), No. 35 in the University Library at Kopenhagen.
Selections
Of
EZ hiDiw'S oP ARAM.
Tuey call these memoranda axzd writings the
Selections (4idakiha) of Zad-sparam, son of Yadan-
Yim.
CuaptTer ‘I.
o. In propitiation of the creator Atharmazd and
all the angels—who are the whole of the heavenly
and earthly sacred beings (yazdan)—ave the sayings
of Herbad Zad-sparam, son of Yadan-Yim, who is of
the south!, about the meeting of the beneficent spirit
and the evil spirit.
1. It is in scripture thus declared, that light was
above and darkness below, and between those two
was open space. 2. Adharmazd was in the light,
and Aharman in the darkness?; Atharmazd was
aware of the existence of Aharman and of Ars
coming for strife; Aharman was not aware of the
existence of light avd of Atharmazd*. 3. It hap-
pened to Aharman, in the gloom avd darkness, that
1 Zid-sparam appears to have been dastir of Sirkan, about thirty parasangs south of Kirman, and one of the most southern districts in Persia (see Ouseley’s Oriental Geography, pp. 138, 139, 141, 143-145).
2 See Bund. I, 2-4.
> Or ‘of the light of AXharmazd’ (compare Bund. I, 8, 9).
156 APPENDIX TO THE BUNDAHIS.
he was walking humbly (fré-tanf) on the borders,
and meditating other ¢hzzgs he came up to the top,
and a ray of light was seen by him; and because of zs
antagonistic nature to him he strove that he might
reach it, so that it might also be within his absolute
power. 4. And as he came forth to the boundary,
accompanied by certain others!, Atharmazd came
forth to the struggle for keeping Aharman away
from His territory; and He did it through pure
words, confounding witchcraft, and cast him back to
the gloom.
5. For protection from the fiend (drfig) the spirits
rushed in, the spirits of the sky, water, earth, plants,
animals, mankind, and fire He ad appointed, and
they maintained it (the protection) three thousand
years. 6. Aharman, also, ever collected means in
the gloom; and at the end of the three thousand
years he came back to the boundary, blustered
(patistad), and exclaimed thus: ‘I wz// smite thee,
I we// smite the creatures which thou thinkest Zave
produced fame for thee—thee who art the beneficent
spirit—I will destroy everything about them.’
7. Atharmazd answered thus: ‘Thou art not a doer of everything, O fiend?!’
8. And, again, Aharman retorted thus: ‘I will
seduce all material life into disaffection to thee and
affection to myself,’
g. Atharmazd perceived, through the spirit of
wisdom, thus: ‘Even the blustering of Aharman is
capable of performance, if I do not allow disunion
* Reading pavan satarind ham-tanf, but the phrase is
somewhat doubtful, and rather inconsistent with Bund. I, ro.
* Bund. I, 16, * Bund. I, 14.
SELECTIONS OF ZAD-SPARAM, I, Talpa 157
Sr
(l4 barininam) during a wiehib’ 4 of Piles? 10.
And he demanded of him a period for friendship ',
for it was seen: by him that Aharman does not rely
upon the intervention of any vigorous ones, avd the
existence of a period is obtaining the benefit of the
mutual friendship azd just arrangement of both;
and he formed it into three periods, each period
being three millenniums. 11, Aharman relied upon
zt, and Atiharmazd perceived that, though it is not
possible to have Aharman sent down, ever when he
wants he goes back to his own requisite, which is
darkness; and from the poison which is much
diffused endless strife arises *.
12. And after the period was appointed by him,
he brought forward the Ahdnavar formu/a*; and in
his Ahdnavar these‘ kinds of benefit were shown:—
13. The first is that, of all things, that is proper
which is something declared as the will of Adhar-
mazd; so that, whereas that is proper which is
declared the will of Adtharmazd, where anything
exists which is not within the will of Atharmazd, it
is created injurious from the beginning, a sin of a
distinct nature. 14. The second is this, that who-
ever shall do that which is the will of Adharmazd,
his reward axa recompense are his own; and of him
who shall not do that which is the will of Adhar-
mazd, the punishment at the bridge ° owing thereto
1 Bund. I, 17, 18.
2 Or ‘ the poison of the serpent, which is much diffused, becomes endless strife.’
3’ Bund. I, 21.
* The word 4n, ‘those,’ however, is probably a miswriting of the cipher for ‘ three.’
*> The Xinvad or Kinvar bridge (see Bund. XII, 7).
158 APPENDIX TO THE BUNDAIIIS.
is his own; which is shown from this* formula; and
the reward of doers of good works, the punishment
of sinners, and the tales of heaven azd hell are from
it. 15. Thirdly, 2¢ zs shown that the sovereignty of
Atharmazd increases that which is for the poor, and
adversity is removed; by which z¢ is shown that
there are treasures for the needy ove, and treasures
are to be A7s friends; as the intelligent creations are
to the unintelligent, so also ave the treasures of a
wealthy person to a needy ove, treasures liberally
given which are his own. 16. And the creatures of
the trained hand of Atharmazd are contending azd
angry (ardik), one with the other, as the renovation
of the universe must occur through these three
things. 17. That is, first, true religiousness in one-
self, avd reliance upon a man’s original hold on the
truly glad tidings (nav-barham), that Atharmazd
is all goodness without vileness, and his will is a
will altogether excellent; avd Aharman is all vile-
ness without goodness. 18. Secondly, hope of the
reward axd recompense of good works, serious fear
of the bridge azd the punishment of crime, strenuous
perseverance in good works, azd abstaining from
sin. 19. Thirdly, the existence of the mutual assist-
ance of the creatures, or along with and owing to
mutual assistance, /Aczv collective warfare; it is the
triumph of warfare over the enemy which is one’s
own renovation’,
' The MS. has himan, ‘ well-meditating,’ instead of denman, ‘this ;’ but the two words are much alike in Pahlavi writing.
* This commentary on the Ahfinavar, or Yath4-ahi-vairyé formula, is rather clumsily interpolated by Zad-sparam, and. is much more elaborate than the usual Pahlavi translation and expla- nation of this formula, which may be translated as follows :—
Selections of Zad-Sparam, 1, 15-24. 159
20. By this formula he (Aharman) was con-
founded, and he fell back to the gloom!; azd Adhar-
mazd produced the creatures bodily for the world;
first, the sky; the second, water; the third, earth;
the fourth, plants; the fifth, animals; the sixth,
mankind?, 21. Fire was in all, diffused originally
through the six substances, of which it was as much
the confiner of each single substance in which it was
established, it is said, as an eyelid when they lay one
down upon the other.
22. Three thousand years the creatures were
possessed of bodies and not walking on //ezr navels;
and the sun, moon, avd stars stood still. 23. In the
mischievous incursion, at the end of the period,
Attharmazd observed thus: ‘What advantage is
there from the creation of a creature, although
thirstless, which is unmoving 07 mischievous?’ 24.
