1 Bund. XIV, 8-12.
? Bund. XIV, 13-23, 26, 27.
* Bund. XIV, 17 says ‘fifteen,’ which is probably correct. * Only 181 species are detailed or ‘ declared’ here.
Selections of Zad-Sparam, Ix, Ii-I9. 181
15. [he birds are distributed! into eight groups
(ristak6), and from that which is largest to that
which is smallest ¢4ey are so spread about as when a
man, who is sowing grain, first scatters abroad ¢ha¢
of heavy weight, then that which is middling, and
afterwards that which is small.
16. And of the whole of the species, as enume-
rated a second time in the Damdad Nas#?, and
written by me in the manuscript (nipik) of ‘the
summary enumeration of races*’—this is a lordly‘
summary—the matter which is shown is, about the
species of horses, the first is the Arab, and the chief
of them® is white and yellow-eared, and secondly
the Persian, the mule, the ass, the wild ass, the
water-horse, avd others. 17. Of the camel ¢here are
specially two, hat for the plain, avd the mountain
one which is double-humped. 18. Among the species
of ox are the white, mud-coloured, red, yellow, black,
and dappled, the elk, the buffalo, the camel-leopard’,
the ox-fish, avd others. 19. Among sheep are those
having tails and those which are tailless, also the
wether and the Karisk wich, because of its tram-
pling the hills, 74s great horn, and also being suitable
1 Bund. XIV, 25.
2 See § 1; the particulars which follow are also found in Bund. XIV, 14-18, 21-24, showing that the Bundahis must be derived from the Damdad.
8 The title of this work, in Pahlavi, is Tékhm-afismaris- nth-i hangardik6, but it is not known to be extant.
* Reading mardk (Chaldee 87), but this is doubtful, though the Iranian final k is often added to Semitic Huzvaris forms ending with 4. It may be min4k, ‘thinking, thoughtful,’ or a corruption of manik, ‘mine,’ in which last case we should translate, ‘ this is a summary of mine.’
5 Bund. XXIV, 6.
6 Literally, ‘ camel-ox-leopard.’
182 APPENDIX TO THE BUNDAHIS. RUT ri a Ee ie
for ambling, became the steed of Mandsfihar. 20.
Among goats are the ass-goat, the Arab, the fawn
(varik6), the roe, azd the mountain goat. 21.
Among martens are the white ermine, the black
marten, the squirrel, the beaver (khaz), and others.
22. Of musk animals with a bag, one is the Bish-
musk—which eats the Bish poison and does not die
through it, and it is created for the great advantage
that it should eat the Bish, avd less of z¢ should
succeed in poisoning the creatures—and one is a
musk animal of a black colour which they desired
(ay ft) who were bitten éy the fanged serpent—
as the serpent of the mountain water-courses (mak6)
is called—which is numerous on the river-banks;
one throws the same unto it for food, which it eats,
and then the serpent enters its body, when his!
serpent, at the time ¢/zs happens, feeds upon the
same belly in which the serpent is, and he will
become clear from that malady. 23. Among birds
two were produced of a different character from the
rest, and those are the griffon bird and the bat,
which have teeth zz the mouth, azd suckle their
young with animal milk from the teat.
24. This is the fifth contest, as to animals.
CHAPTER X,
t. As he (Aharman) came sixthly 4o Gayémard there was arrayed against zm, with Gaydmard, the
' This appears to be the meaning here of amat zak gargaké, but the whole sentence is a fair sample of Zad-sparam’s most involved style of writing. By feeding the black musk animal with snakes the effect of a snake-bite, experienced by the feeder, is supposed to be neutralized,
Selections of Zad-Sparam, Ix, 20—X, 5. 183
3. Spendarmad received the gold of the dead
Gayémard', and it was forty years in the earth. 4.
At the end of the forty years, 7 the manner of a
Rivas-A/ant, Mashya and Mashydi* came up, and,
one joined to the other, were of like stature and
mutually adapted*; and its middle, on which a glory
came, through their like stature *, was such that it
was not clear which is the male and which the
female, and which is the one with the glory which
Atharmazd created. 5. This is that glory for which
man is, indeed, created, as it is thus said in revela-
Compare Bund. XV, 1.
* The MS. has Masha? Mashayé, but see Bund. XV, 6. The Avesta forms were probably mashya mashy di (or mashyé), which are regular nominatives dual, masculine and feminine, of mashya, ‘mortal,’ and indicate that they were usually coupled together in some part of the Avesta which is no longer extant~ Pazand writers have found it easy to read Mashyani instead of Mashydt.
* Reading ham-basn6 ham-dakhtk, but whether this is more likely to be the original reading than the ham-badisn va ham- dasak of Bund. XV, 2, is doubtful. The last epithet here might also be read ham-sabik, ‘having the same shirt,’ but this is an improbable meaning.
4 It is evident that ham-bandisnth, ‘mutual connection,’ in accordance with Bund. XV, 3, would be preferable to the ham- basnoth, ‘like stature,’ of this text.
184 APPENDIX TO THE BUNDAHIS.
tion: ‘Which existed before, the glory’ or the
body?’ And Attharmazd spoke thus: ‘The glory
was created by me before; afterwards, for him who
is created, the glory is given a body so that it may
produce activity, and its body is created only for
activity. 6. And, afterwards, they changed from
the shape of a plant into the shape of man*, azd the
glory went spiritually into them.
1. As he (Aharman) came seventhly to fire, which
was all together agazus¢t him, the fire separated into
five kinds*, which are called the Propitious, the
Good diffuser, the: Afirvazist, the Vazist, azd the
Supremely-denefiting. 2. And it produced the Pro-
pitious fire itself in heaven (garddm4n); its mani-
festation is in the fire which is burning on the
earth, and its propitiousness is this, that all the
kinds are of its nature. 3. Zhe Good diffuser is that
which is in men and animals‘*, and its business coz-
sists in the digestion of the food, the sleeping of the
' The old word nism6, ‘soul’ (see Bund. XV, 3, 4), has become corrupted here (by the omission of the initial stroke) into gadman, ‘glory.’ ‘This corruption may be due either to Zfid-sparam not understanding the word (in which case the Bundahis must have been an old book in his time), or else to some later copyist con- founding the old word for ‘ soul’ with the better-known ‘glory’ of the Iranian sovereigns.
2 Bund. XV, 5.
* Bund, XVII, 1. Three of the Avesta names are here trans- lated, the first two being the Spénist and Vohu-fryin, which are the fifth and second in the Bundahis, and the fifth being the Berezi- savang, which is the first in the Bundahis,
* See Bund. XVII, 2.
Selections of Zad-Sparam, X, 6~Xi, 7. 185
body, and the brightening of the eyes. 4. The
Afirvazist is that which is in plants, in whose seed
2¢ is formed, and its business conszsts in piercing the
earth, warming the chilled water' and producing the
qualities and fragrance of plants and blossoms there-
from, and elaborating the ripened produce into
many fruits. 5. And the Vazist is that which has
its motion in a cloud, and its business comszsés in
destroying the atmospheric gloom and darkness, and
making the thickness of the atmosphere fine and
propitious in quality, sifting the hail, moderately
warming the water which the cloud holds, axd
making sultry weather showery. 6. The Supremely-
benefiting, like the sky, is that glory whose lodg-
ment is in the Behram fire*?, as the master of the
house is over the house, azd@ whose propitious
power arises from the growing brightness of the
fire, the blazing forth in*® the purity of the place, the
praise of God (yazdand), and the practice of good
works. 7. And its business is ¢/aé it struggles with
the spiritual fiend, it watches the forms of the
witches—who walk up from the river‘, wear woven
clothing, disturb the luminaries by the concealment
of stench, axd by witchcraft injure the creatures—
and the occurrences of destruction, burning, and cele-
bration of witchcraft, especially at night; being an
assistant of Srésh the righteous.
2 The Verehran6 4tash, or sacred fire of the fire-temples.
* Reading pavan instead of bara (see p. 176, note 5).
* Or ‘sea’ (darfyavd). This long-winded sentence is more involved and obscure in the original than in the translation,
186 APPENDIX TO THE BUNDAHIS.
8. And in the beginning of the creation! the whole
earth was delivered over into the guardianship of
the sublime Frébak fire, the mighty Gdasnasp fire,
and the beneficial Barzin-Mitré fire 2, whzch are like
priest, warrior, and husbandman. 9g. The place of
the fire Frébak was formed ox the Gadman-hémand
(‘glorious’) mountain in Khvarizem®, the fire Gfs-
nasp was on the Asnavand mountain in Ataré-patakan,
and the fire Barzin-Mitré on the Révand mountain
which is in the Ridge of Vistasp, and its material
manifestation in the world was the most complete.
10. In the reign of Héshang*, when men were
continually going forth to the other regions (késh-
var) on the ox Srfivé5, one night, half-way, while
admiring the fires, the fire-stands which were pre-
pared in three places on the back of the ox, avd in
which the fire was, fell into the sea, and the sub-
stance of that one great fire whch was manifest, is
divided into: three, azd they established z¢ on the
three fire-stands, and it became itself three glories
whose lodgments are in the Frdbak fire, the
Giisnasp fire, and the Barzin-Mitré °*.
? Literally, ‘ creature.’
* The epithets of these three sacred fires are, respectively, varg4n, tagiké, and pfir-sfid6 in Pahlavi.
® See Bund. XVII, 5, 7, 8.
* Bund. XVU, 4 says, ‘in the reign of Takhmérup,’ his successor.
® Sarsaok or Srisaok in the Bundahis,
° The remainder of ‘the sayings of ZAd-sparam, about the meeting of the beneficent spirit amd the evil spirit, have no special reference to the Bundahis, They treat of the following matters :—
The coming of the religion, beginning in the time of Fra- siyav and Manfissihar, with an anecdote of K4i-fis and the hero Srito (Av, Thrita). The manifestation of the glory of Zarattst
Selections of Zad-Sparam, Xi, 8-10. 187
The second of the writings of Zad-sparam consists of his ‘ say- ings about the formation of men out of body, life, and soul ;’ and the third (which is imperfect in all known MSS.) contains his ‘sayings about producing the renovation of the universe.’
BAHMAN YAST,
ZAND-I VOHUMAN YASNO,
OF WHICH ZAND, OR COMMENTARY,
This Work Seems to Be an Epitome
6. Abbreviations used are:—Av. for Avesta. Bund. for Bun- dahis, as translated in this volume. Dad. for D4&distan-i Dinfk. Gr. for Greek. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, 2nd edition. Huz. for Huzvaris. Pahl. for Pahlavi. Paz. for Pazand. Pers. for Persian. Sans. for Sanskrit. Sls. for Shayast 14-shayast, as . translated in this volume. SZS. for Selections of Zad-sparam, as translated in this volume. Vend. for Vendidad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.
K20 (about 500 years old), No. 20 in the University Library at Kopenhagen.
Piz. MSS. (modern), No. 22 of the Haug Collection in the State Library at Munich, and a copy of one in the library of the high- priest of the Parsis at Bombay.
Pers, version (composed a.p. 1496, copied a.p. 1679) in a Rivayat MS., No. 29 of the University Library at Bombay.
BAHMAN YAST.
CHAPTER I,
0. May the gratification of the creator Adhar-
mazd, the beneficent, the developer, the splendid,
and glorious, and the benediction of the archangels,
which constitute the pure, good religion of the Maz-
dayasnians, ée vigour of body, long life, and pros-
perous wealth for him whose writing I am‘.
1. As? it is declared by the Stidgar MVask® that
1 Or, possibly, ‘for whom I am written,’ the meaning of min yektibfinthém being not quite clear. In fact, the construction of the whole of this initial benediction is rather obscure.
* It is possible that this is to be read in connection with Chap. II, 1, with the meaning that ‘as it is declared by the StQdgar NVask that Zaratiist asked for immortality from Afharmazd, so in the Vohfiman Yast commentary it is declared that he asked for it a second time.’ This introductory chapter is altogether omitted in both the Paz. MSS. which have been examined, but it is given in the Pers. version. It is also omitted in the epitome of the Bahman Yast contained in the Dabistén (see Shea’s translation, vol. i. pp. 264-271).
