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IniL ZgO.'d
HARVARD
COLLEGE
LIBRARY
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THE
SACRED BOOKS OF THE EAST
[5] a
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Uontton
MACMILLAN AND CO.
PUBLISHERS TO THE UNIVERSITY OF
©xforti
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\\
THE
SACRED BOOKS OF THE EAST,
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
vol. v
AT THE CLARENDON PRESS
1880
[All rights reserved]
I ' /
Xmd l ^o-^
HARVARD
UNIVCRSHY
LIBRARY
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PAHLAVI TEXTS
TRANSLATED BY
E. W. WEST
PART I
the bundahis, bahman yast, and
shAyast lA-shAyast
AT THE CLARENDON PRESS
1880
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CONTENTS.
INTRODUCTION.
I'AGK
i. The Parsi Scriptures ix
2. The Pahlavi Language and Literature xi
3. The Bundahlr xxii
4. The Selections of ZSrf-sparam xlvU
5. The Bahman Yart 1
6. The Shayast la-shiyast Hx
7. Concluding Remarks lxvii
TRANSLATIONS.
BlTNDAHtf I
Selections of Za/>-sparam 153
Bahman Yast 189
Shay ast la shayast 237
Index 407
Errata 434
Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East . . . 435
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INTRODUCTION
TO
PAHLAVI TEXTS.
i. The Parsi Scriptures.
Though we must look to the Avesta for information
regarding the main outlines of the Parsi religion, it is to
Pahlavi writings we must refer for most of the details
relating to the traditions, ceremonies, and customs of this
ancient faith, which styles itself emphatically ' the good
religion of the Mazdayasnians,' and calls its laity bahdlnan,
or ' those of the good religion.' In the fragments of the
Avesta which still exist, we may trace the solid foundations
of the religion,' laid by philosophic bards and lawgivers of
old, with many a mouldering column and massive fragment
of the superstructure erected upon them by the ancient
priesthood. These are the last remnants of the faith held
by Cyrus, the anointed of the Lord (Isaiah xlv. i), the
righteous one (Is. xli. 2), or_ eagle (Is. xlvi. n), whom He
called from the east, and the shepherd who performed His
pleasure (Is. xliv. 28) ; scattered fragments of the creed
professed by Darius in his inscriptions, when he attributes
his successes to 'the will of Auramazda;' and mouldering
ruins of the comparatively pure religion of oriental 'bar-
barism,' which Alexander and his civilising Greek successors
were unable wholly to destroy, and replace by their own
idolatrous superstitions. While, in the Pahlavi texts we find
much of the mediaeval edifice built by later Persian priest-
craft upon the old foundations, with a strange mixture of
old and new materials, and exhibiting the usual symptom
of declining powers, a strong insistence upon complex forms
and minute details, with little of the freedom of treatment
and simplicity of outline characteristic of the ancient bards.
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PAHLAVI TEXTS.
To understand the relationship between these two classes
of Parsi sacred writings, it must be observed that the Avesta
and Pahlavi of the same scripture, taken together, form its
Avesta and Zand, terms which are nearly synonymous with
' revelation and commentary.' Both words are derived from
verbal roots implying ' knowledge ; ' Avesta being the Pahlavi
avistak, which may most probably be traced to the past
participle of a, 'to,' + vid, 'to know,' with the meaning of
' what is announced ' or ' declaration ; ' and Zand, being the
Pahlavi form of Av. zai«ti (traceable in the word azai«tij),
must be referred to the root zan, ' to know,' with the meaning
of ' knowledge, understanding V European scholars, misled
probably by Muhammadan writers, have converted the
phrase 'Avesta and Zand' into 'Zend-Avesta,' and have
further identified Zand with the language of the Avesta.
This use of the word Zand is, however, quite at variance
with the practice of all Parsi writers who have been inde-
pendent of European influence, as they apply the term
Zand only to the Pahlavi translations and explanations of
their sacred books, the original text of which they call
Avesta. So that when they use the phrase 'Avesta and
Zand' they mean the whole of any scripture, both the Avesta
text and Pahlavi translation and commentary. And the
latter, being often their only means of understanding the
former, has now become of nearly equal authority with the
Avesta itself. It is probable, indeed, that the first Zand
was really written in the Avesta language, as we find many
traces of such Avesta commentaries interpolated both in
the Avesta and Pahlavi texts of the Parsi scriptures ; but
this is rather a matter of European inference than of Parsi
belief. The later (or Pahlavi) Zand appears also, in many
places, to be merely a translation of this earlier (or Avesta)
Zand, with additional explanations offered by the Pahlavi
translators.
Regarding the sacredness of these Pahlavi translations,
in the eyes of the Parsis, there can be no manner of doubt,
so far as they cannot be shown to be inconsistent with the
1 See Haug's Essays on the Sacred Language, Writings, and Religion of the
Parsis, second edition, London, 1878; pp. 121,122.
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INTRODUCTION. XI
original Avesta text. But besides these translations there
is another class of Pahlavi religious writings whose authority
is more open to dispute. These writings are either trans-
lations and Zands of Avesta texts-no longer extant, or they
contain the opinions and decisions of high-priests of later
times, when the Pahlavi language was on the decline. Such
writings would hardly be considered of indisputable authority
by any Parsi of the present day, unless they coincided with
his own preconceived opinions. But for outsiders they have
the inestimable value either of supplying numerous details
of religious traditions and customs which would be vainly
sought for elsewhere, or of being contemporary records of
the religious ideas of the Parsis in the declining days of
their Mazdayasnian faith. It is with a few of such writings
this volume has to deal ; but before describing them more
minutely it will be desirable to give some account of the
Pahlavi language in which they are written.
2. The Pahlavi Language and Literature.
The term ' Pahlavi,' in its widest extent, is applied to all
the varying forms of the mediaeval Persian-ianguage, from
the time when the grammatical inflexions of ancient Persian
were dropped, till the period when the modern alphabet
was invented, and the language became corrupted into
modern Persian by the adoption of numerous Arabic words
and phrases. Some traces of Pahlavi words and phrases,
written in old Semitic characters, have been found in the
legends of coins struck by certain kings of Persian provinces,
subordinate to the Greek successors of Alexander, as early
as the third century B. c. 1 Further traces have been dis^
covered in the legends on some provincial, coins of the time
of the Arsacidan dynasty. But, practically, our acquaintance
with Pahlavi commences with the inscriptions, on rocks and
coins, of Arc/akhshir-i Papakan (a.D. 226-240), the founder
of the Sasanian dynasty, and ends with certain religious
1 See Levy's Beitrage zur aramaischen Miinzkunde Eran's, und zur Kunde
dcr altem Pehlewi-Schrift ; Zeitschrift der deutschen morgenlandischen Gesell-
schaft, Leipzig, 1867 ; XXI, 421-465.
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Xll PAHLAVI TEXTS.
writings of priests and other devout Parsis of post-Muham-
madan times, among the latest of which is one dated A.Y.
350 (a.d. 881). Any fragments of Pahlayi composition of
later date than A.D. 1000, must be considered merely as
modern imitations of a dead language, and cannot be quoted
as authorities for the use of any particular Pahlavi words or
construction.
With regard to the origin of the word Pahlavi, or lan-
guage of Pahlav, many suggestions have been offered ; but
the most probable explanation 1 is that which connects it
with the Parthva of the cuneiform inscriptions, the land of
the Parthians known to the Greeks and Romans, and of the
Pahlavas mentioned by Sanskrit writers; the change of
Parthva into Pahlav being very similar to that of Av.
Mithra into Pers. Mihr. No doubt the language of the
Parthians themselves was not Pahlavi, but they were the
actual rulers of Persia for some centuries at the time when
the Pahlavi language was forming there ; and, being formid-
able to their neighbours, it is not surprising that their name
became identified with everything Persian, in the same way
as the Roman name has been applied by the Persians, not
only to the later Greek empire of Constantinople, but even
to the earlier conqueror, Alexander the Great.
Strictly speaking, the mediaeval Persian language is only
called Pahlavi when it is written in one of the characters
used before the invention of the modern Persian alphabet,
and in the peculiarly enigmatical mode adopted in Pahlavi
writings. Whenever it is 'transcribed, either in Avesta
characters, or in those of the modern Persian alphabet, and
freed from this peculiarity, it is called Pazand.
The peculiar mode of writing Pahlavi, here alluded to,
long made the character of the language a standing puzzle
for European scholars, and was first satisfactorily explained
by Professor Haug, of Munich, in his admirable Essay on
the Pahlavi Language already cited.
Like the Assyrians of old, the Persians of Parthian times
appear to have borrowed their writing from a foreign race.
1 See Haug's Essay on the Pahlavi Language, Stuttgart, 1870 ; pp. 33-37.
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INTRODUCTION. Xlll
But, whereas the Semitic Assyrians adopted a Turanian
syllabary, these later Aryan Persians accepted a Semitic
alphabet. Besides the alphabet, however, which they could
use for spelling their own words, they also transferred a
certain number of complete Semitic words to their writings,
as representatives of the corresponding words in their own
language. These Semitic representatives (the number of
which might at any time be increased or diminished at the
discretion of the writer) were probably never very numerous,
and not more than four hundred of them are to be found in
the Pahlavi writings now extant ; but, as they represent
nearly all the commonest words in the language (excepting
those specially relating to religious matters), they often
constitute more than half the bulk of a Pahlavi text.
The use of such Semitic words, scattered about in Persian
sentences, gives Pahlavi the motley appearance of a com-
pound language; more especially as Persian terminations
are often added to the Semitic words. But there are good
reasons for supposing that the language was never spoken
as it was written. The spoken language appears to have
been purely Persian ; the Semitic words being merely used
as written representatives, or logograms, of the Persian
words which were spoken. Thus the Persians would write
malkan malka, 'king of kings,' but they would read
shahin shah. This is still the mode in which most Parsis
read their Pahlavi literature ; and it is only by assuming it
to have been their universal practice, in former times, that
we can account for the total and immediate disappearance
of the Semitic portion of the Pahlavi, from their language,
when the Persians adopted their modern alphabet. As the
Semitic words were merely a Pahlavi mode of writing their
Persian equivalents (just as 'viz.' is a mode of writing
* namely ' in English), they disappeared with the Pahlavi
writing, and the Persians began at once to write all their
words, with their new alphabet, just as they pronounced
them.
In the meantime, the greater part of the nation had
become Muhammadans, and a new influx of Semitic words
commenced, but of a very different character. The Semitic
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XIV PAHLAVI TEXTS.
portion of the Pahlavi writing was nearly pure Chaldee, and
was confined (as already stated) to the graphic representa-
tion of most of the simplest and commonest words uncon-
nected with religion ; but it seems to have formed no part
of the spoken language, at all events in later times. Whereas
the Semitic portion of modern Persian is borrowed from
Arabic, and includes most words connected with religion,
science, and literature ; in fact, every class of words except
that which was usually Semitic in Pahlavi writings ; and
these Arabic words form an essential part of the spoken
language, being as indispensable to the modern Persian as
words of Norman-French origin are to the English.
In Pahlavi writings, moreover, besides the four hundred
Semitic logograms already mentioned, we also find about
one hundred obsolete forms of Iranian words used as logo-
grams ; much in the same way as ' ye ' may be used for
' the,' and ' Xmas ' for ' Christmas ' in English. The use of
all these logograms was, however, quite optional, as their
usual Persian equivalents might be substituted for any of
them at any time, according to each particular writer's taste
and discretion. But whenever they are employed they form
what is called the Huzvarij portion of the Pahlavi ; while
the other words, intended to be pronounced as they are
spelt, form the Pazand portion.
Many attempts have been made to explain the word
Huzvarij, but it cannot be said that any satisfactory
etymology has yet been proposed. Like the word Pahlavi
it seems hardly to occur in any old Pahlavi text, but only
in colophons, chapter-headings, and similar notes of modern
writers ; it seems, therefore, more reasonable to trace it to
modern Persian than direct to any more ancient source. Its
Pahlavi form, huzvarij or auzvarijn, appears to represent
the modern Persian uzvari s, which is rarely used ; the usual
Persian form of the word being zuvarij. Now zuvari s is
precisely the form of an abstract noun derived from the
crude form of a verb zuvaridan, which has been admitted
into some Persian dictionaries on the authority of Golius ',
1 See Castelli Lexicon Heptaglotton, Pais altera, Loudon, 1669.
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INTRODUCTION. XV
with the meaning ' to grow old, to become thread-bare.' If
such a verb really exists in Persian, although its meaning
may imply ' decrepitude or decay' rather than 'antiquity or
obsoleteness,' yet its abstract noun would not be altogether
inapplicable to the logograms used in Pahlavi, which are,
in fact, last remnants of older writings.
The word Pazand is probably derived from Av. paiti-
zawti, with the meaning 're-explanation,' that is, a further
interpretation of the Pahlavi Zand in the Persian vernacular.
This term is applied not only to the purely Persian words
in Pahlavi texts, but also (as already noticed) to translitera-
tions of the said texts, either in Avesta or modern Persian
characters, in which all the Huzvarij words are replaced by
their Pazand equivalents. These transliterations form what
are called Pazand texts ; they retain the exact idiom and
construction of the Pahlavi original, and represent the mode
in which it was read. It may be remarked, however, that
all such Pazand texts, as have been examined, seem to have
been written in India, so that they may be suspected of
representing some corrupt Gu^arati pronunciation of Persian,
rather than the peculiar orthography of any period of the
Persian language.
This theory of the origin and development of Pahlavi
writing could hardly be upheld, unless we could trace the
same artificial mixture of Huzvarij and Pazand in all acces-
sible Pahlavi records, from their earliest appearance to the
present time. This we are able to do, even in the scanty
materials afforded by the legends on the provincial Persian
coins of the third century B.C. and second century A.D.
already mentioned. But we can trace it with greater cer-
tainty not only in the coin legends, but also in the rock
inscriptions of the earlier Sasanian kings (a.d. 226-388), in
the latest of which we find the written language differing
very slightly from that contained in the manuscripts pre-
served by the Parsis of the present day, although the
characters differ very much in form. And, finally, in the
legends on the coins of the later Sasanian kings (a.d. 388-
651) and on seals of their times, we find even this difference
in the shapes of the letters disappearing by degrees. In
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XVI PAHLAVI TEXTS.
fact, all the materials at our disposal tend to show that
Huzvaro has been an essential constituent of all Pahlavi
writings from the time of Alexander's successors to that of
the disuse of Pahlavi characters ; but we have no reason to
suppose that the spoken language of the great mass of the
Persian people ever contained the Semitic words which
they thus used as Huzvarij in their writings.
Although the use of Huzvarij, until explained recently,
rendered the nature of the Pahlavi language very obscure,
it added very little to the difficulty of understanding the
Pahlavi texts, because the meaning of nearly every Huz-
varLr logogram was well known ; being recorded in an
old glossary preserved by the Parsis, in which every
logogram is explained by its proper Pazand equivalent.
The extant copies of this old glossary generally contain
the HuzvarLr and Pazand words written in the Pahlavi
character, together with their traditional pronunciation,
either in Avesta or modern Persian letters ; there is, there-
fore, no particular difficulty in reading or translating the
HuzvarLr portion of a Pahlavi text, although doubts may
often be entertained as to the accuracy of the traditional
pronunciation.
The real difficulty of reading Pahlavi texts lies in the
Pazand portion (so far as it may be unexplained by
existing vocabularies), and is chiefly occasioned by the
ambiguity of some of the Pahlavi letters. The alphabet
used in Pahlavi books contains only fourteen distinct
letters, so that some letters represent several different
sounds ; and this ambiguity is increased by the letters
being joined together, when a compound of two letters
is sometimes exactly like some other single letter. The
complication arising from these ambiguities may be under-
stood from the following list of the sounds, simple and
compound, represented by each of the fourteen letters of
the Pahlavi alphabet respectively : —
JJa, 4, h, kh. J b. p, f. f t, d. Q^k,g,z,v. J r,
i. s z - -» s > y J » y ad > y a e. y a ^» d! > dad » da & da ^"> & ! > e ad »
g a g, &g,gi,gz&,g&Z,g*g- -K) sh, s, ya, yah, yakh, ih, ikh,
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INTRODUCTION. XV11
da, dah, dakh, ga, gah, gakh, gk, ^ah, ^akh. £ gh. ^ k.
6 m. | n, v, w, ft, 6, r, 1. $ y, 1, 6, d, g, g.
From this list it is easy to see the confusion produced
by the letter J» s being exactly like the letter $ y doubled,
and by the letter -"Q sh being identical with a com-
pound of s y and A) a ; and there are, in fact, some
compounds of two letters which have from ten to fifteen
sounds in common use, besides others which might pos-
sibly occur. If it be further considered that there are
only three letters (which are also consonants, as in most
Semitic languages) to represent five long vowels, and that
there are probably five short vowels to be understood,
the difficulty of reading Pahlavi correctly may be readily
imagined.
When Pahlavi writing was in common use this difficulty
was probably no more felt by the Persians, than the com-
plexity of Chinese characters is felt as an evil by a Chinese
mandarin, or the corrupt system of English orthography
by an educated Englishman. It is only the foreigner, or
learner, who fully appreciates the difficulty of understand-
ing such cumbrous systems of writing.
With regard, however, to their HuzvarLr logograms the
Persians seem to have experienced more difficulty. As
the actual sounds of these Semitic words were rarely
pronounced, in consequence of their Pazand equivalents
being substituted in reading, there must have been some
risk of their true pronunciation being forgotten. That
this risk was understood by the Persians, or Parsis, is
proved by the existence of the Huzvarij-Pazand glossary
already described, which was evidently compiled as a
record both of the pronunciation and meaning of the
Huzvlrij logograms. But its compilation does not appear
to have been undertaken until the true pronunciation of
some of these logograms had been already lost. Thus,
although the traditional readings of most of the Semitic
portion of the HuzvarLr can be readily traced to well-
known Chaldee words, there are yet many other such
readings which are altogether inexplicable as Semitic
[5] b
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XV1U PAHLAVI TEXTS.
words. In most such cases, however, European scholars
have found that the Huzvarij word can be easily read in
some other way which at once connects it with some
ordinary Chaldee equivalent. It may, therefore, be reason-
ably assumed that the compilers of the glossary had in
some instances lost the correct pronunciation of these old
Semitic words, and that, in such cases, they adopted (as
a Parsi would probably do at the present day) the most
obvious reading of the letters before them, which thence-
forth became an artificial word to be handed down to
posterity, by successive generations of writers, with all
the authority of old tradition.
In the same manner the artificial pronunciation of the
Iranian portion of the Huzvarij may be explained. The
compilers of the glossary found a number of words in
the Pahlavi texts, which were written in some obsolete
or contracted manner ; they knew the meanings of these
words, but could not trace the true readings in the altered
letters ; they, therefore, adopted the most obvious readings
of the written characters, and thus produced another series
of artificial words, such as anhoma for auharmazd,
yahan for yazdan, maddnad for mainok, shatan for
shatrd, &c.
Naturally enough the Parsis are loth to admit the
possibility of any error in their traditional readings of
Huzvam, and very few of them have yet adopted the
views of European scholars further than to admit that
they are ingenious hypotheses, which still require satis-
factory proof. They are quite right in demanding such
proof, and they may reasonably argue that the conflicting
opinions of various European scholars do not tend to in-
crease the certainty of their explanations. But, on the
other hand, they are bound to examine all proofs that
may be offered, and to consider the arguments of scholars,
before utterly rejecting them in favour of their own pre-
conceived notions of traditional authority.
Fortunately, we possess some means of ascertaining the
ancient pronunciation of a few Huzvarij words, independent
of the opinions of comparative philologists, in the inscrip-
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INTRODUCTION. XIX
tions already mentioned as having been engraved on
rocks, and impressed on coins, by the earlier kings of the
Sasanian dynasty in Persia. The earliest of these rock
inscriptions records the name and titles of Artakhshatar
son * of Pipak, the first Sasanian monarch (a. d. 226-240) ;
it is engraved in Greek and two kinds of old Pahlavi
characters, which have been called Chaldaeo-Pahlavi and
Sasanian-Pahlavi, because the one bears more resemblance
to Chaldee, both in its letters and the language they
express, and the other is more frequently used by the
subsequent Sasanian monarchs. A similar tri-lingual in-
scription records the names and titles of his son and
successor Shahpuhar I (a. D. 240-271), who has also left
a long bi-Iingual inscription, in Chaldaeo and Sasanian-
Pahlavi, in a cave near Persepolis. Another long bi-lingual
inscription, fragments of which have been found on stones
among the ruins of Pat Kuli, is attributed to his early
successors, who have also left us several uni-lingual in-
scriptions in Sasanian-Pahlavi, two of which are of great
length, but none later than the end of the fourth century.
The language of the earlier of these inscriptions differs
from that of the manuscripts preserved by the Parsis,
chiefly in the use of several Semitic words unknown to
the manuscript Huzv&ro, the non-existence of Iranian
Huzvarij (which is evidently a growth of later times), and
the less frequent use of Persian terminations affixed to
Semitic words. These differences, however, are hardly
greater than those which distinguish the English of Chaucer
from that of our own day. Moreover, they gradually dis-
appear in process of time, as we find the later inscriptions
of the fourth century approaching much closer, in language,
to the manuscripts.
As the alphabets of these inscriptions are less imperfect
and ambiguous than that of the Pahlavi manuscripts, they
render the pronunciation of many words much more cer-
tain. They consist of eighteen letters, having the following
sounds : —
1 So stated in the inscription, but Pahlavi MSS. call him the son of Papak's
daughter and of SSsan (see Bund. XXXI, 30).
b 2
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XX PAHLAVI TEXTS.
i. a, 4. 2. b. 3. p, f. 4. t, d. 5. k, g, 2. 6. kh, h.
7.d. 8. r,v, w,u,6. 9. z. 10. s. 11. sh, s. i2.k. i3>g.
14. 1, r. 15. m. 16. n. 17. y, 1,6. 1 8. doubtful, being
equivalent to Chaldee N— and to Pahl. MS. -man 1 .
Comparing this list of sounds with that of the sounds of
the manuscript alphabet (pp. xvi, xvii) it is evident that the
inscriptions must afford a means of distinguishing a from
kh, s from any binary compound of y, d, g, or g, sh from
any compound of y, d, g, or g with a, h, or kh, n from v, r,
or 1, and y, d, g from each other; all which letters and
compounds are left in doubt by the manuscript alphabet.
Unfortunately we do not possess trustworthy copies of
some of the inscriptions which are evidently the most
important from a linguistic point of view 2 ; but such
copies as have been obtained supply corrections of tra-
ditional misreadings of about twenty-five Huzvaiir logo-
grams, and at the same time they confirm the correctness
of three traditional readings which have been called in
question by most European scholars. So far, therefore,
the inscriptions would teach the Parsis that the decisions
of comparative philologists are not likely to be right more
than seven times out of eight, even when they are tolerably
unanimous.
The Chaldaeo-Pahlavi character appears to have soon
' Whether the sound of this letter can ever be satisfactorily settled remains
doubtful. Levy, in his Beitrage, cited on p. xi, considers it to be the Semitic
n, on palseographical grounds ; but there are serious objections to all the identi-
fications that have been proposed.
* The Sasanian inscriptions, of which new and correct copies are most ur-
gently wanted, are: — I. An inscription of thirty-one lines high up in the left
side-compartment (behind the king) of the centre bas-relief of Naqs-i Raj-ab,
near Persepolis. 3. Two inscriptions, of eleven and twelve lines respectively,
on the stones of the edifice near the south-west comer of the great platform at
Persepolis, south of the Hall of Columns (see Ouseley's Travels in Persia, vol. ii.
p. 237 ""'-I pl»te 42). 3. All the fragments of the Pat Kul! inscription, of which
probably not more than half have yet been copied.
Of the very long inscription behind the king's horse in the bas-relief of
Naqs-i Rustam, containing more than seventy lines very much damaged, a copy
taken by Westergaard in 1843, with his usual accuracy, probably gives nearly all
that is legible. And of the H%tabJld and shorter inscriptions, little or nothing
remains doubtful.
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INTRODUCTION. XXI
gone out of use, after the establishment of the Sasanian
dynasty, as the latest known inscription, in which it occurs,
is that of Pat Kuli, which contains the name of Au-
harmazd I (A. D. 271-272); while the long inscriptions
of Naqj-i Rag-ab and Naqj-i Rustam, which contain the
name of Varahran II (A. D. 275-283), are engraved only
in Sasanian-Pahlavi. From these facts it seems probable
that Chaldaeo-Pahlavl went out of use about A. D. 275.
The Sasanian characters continue to appear, with very
little alteration, upon the coins until the end of the fifth
century, when most of them begin to assume the cursive
form of the manuscript Pahlavi, which appears to have
altered very slightly since the eighth century.
The oldest Pahlavi manuscript known to be extant,
consists of several fragments of papyrus recently found in
a grave in the Fayfim district in Egypt, and now in the
Royal Museum at Berlin ; it is supposed to have been
written in the eighth centur y. Next to this, after a long
interval, come four manuscripts written on Indian paper,
all by the same hand, in A. D.JL323-1324; they are two
copies of the Yasna and two of the Vendidad, containing
the Avesta with its Zand, or Pahlavi translation and com-
mentary; two of these old MSS. are now preserved in
Kopenhagen, one in London, and one in Bombay. Next
to these in age are two MSS. of miscellaneous Pahlavi
texts, written probably about fifty years later; one of
these is now in Kopenhagen and one in Bombay. Another
MS. of nearly the same age is also a miscellaneous col-
lection of Pahlavi texts, written in A. D. 1397, and now in
Munich; where there is also one of the oldest Pizand-
Sanskrit MSS., a copy of the An/a-Viraf-nimak, written
in A. D. 1410. Another Pazand-Sanskrit MS., a copy of
the Khurdah Avesta, of about the same age, exists in
Bombay. Pahlavi and Pazand manuscripts of the sixteenth
century are rather more numerous.
Pahlavi literature reached the zenith of its prosperity
about thirteen centuries ago, when it included the whole
literature of Persia. Seventy years later its destruction
commenced with the fall of the Sasanian dynasty (A.D.
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XX11 PAHLAVI TEXTS.
636-651) ; and the subsequent adoption of the modern Per-
sian alphabet gave it its death-blow. The last remnants of
Pahlavi writings are now contained in the few manuscripts
still preserved by the Parsis in Western India, and their
almost-extinct brethren in Persia. A careful estimate of
the length of these remnants, so far as they are known to
Europeans, has shown that the total extent of existing
Pahlavi literature is about thirty-six times that of the
Bundahij, as translated in this volume. One-fifth of this
literature consists of translations accompanying Avesta
texts, and the remaining four-fifths are purely Pahlavi
works which are nearly all connected with religion. How
much of this literature may have descended from Sasanian
times can hardly be ascertained as yet ; in fact, it is only
very recently that any trustworthy data, for determining
the age of a few Pahlavi writings, have been discovered,
as will be explained hereafter, when considering the age
of the BundahLy.
3. The Bundahis.
'The term Bundahij, 'creation of the beginning,' or
'original creation,' is applied by the Parsis to a Pahlavi
work * which, in its present state, appears to be a collection
of fragments relating to the cosmogony, mythology, and
legendary history taught by Mazdayasnian tradition, but
which cannot be considered, in any way, a complete
treatise on these subjects. / This term is applicable enough
to much of the earlier part of the work, which treats of
the progressive development of creation under good and
evil influences ; but it is probably not the original name
of the book. Its adoption was no doubt partly owing to
the occurrence of the word bun-dahijn, or bun-dahi^nih,
twice in the first sentence, and partly to its appropriateness
to the subject. But the same sentence seems to inform
1 When this work forms part of a collection of Pahlavi texts, the whole
manuscript is sometimes called ' the great Bundahis.' There also exists a Sad-
dar Bundahis, or Bundahis of a hundred chapters, which is a comparatively
modern compilation, detailing the chief customs and religious laws of the Parsis
in a hundred sections.
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INTRODUCTION. XXlll
us that the actual name of the treatise was Zand-akas,
' knowing the tradition.'
^The work commences by describing the state of things
in the beginning ; the good spirit being in endless light
and omniscient, and the evil spirit in endless darkness and
with limited knowledge. Both produced their own crea-
tures, which remained apart, in a spiritual or ideal state,
for three thousand years, after which the evil spirit began
his opposition to the good creation under an agreement
that his power was not to last more than nine thousand
years, of which only the middle three thousand were to
see him successful. By uttering a sacred formula the good
spirit throws the evil one into a state of confusion for a
second three thousand years, while he produces the arch-
angels and the material creation, including the sun, moon,
and stars. At the end of that period the evil spirit,
encouraged by the demons he had produced, once more
rushes upon the good creation, to destroy it. The demons
carry on conflicts with each of the six classes of creation,
namely, the sky, water, earth, plants, animals represented
by the primeval ox, and mankind represented by Gay6-
mard; producing little effect but movement in the sky,
saltness in the water, mountains in the earth, withering
in plants, and death jtq_ the primeval ox, and also to
Gay6marc/ after an interval^
Then follows a series of chapters describing the seven
regions of the earth, its mountains and seas, the five classes
of animals, the origin of mankind, generation, the five kinds
of fire and three sacred fires, the white H6m tree and the
tree of many seeds, the three-legged ass, the ox Hadhaydj,
the bird K&mrds, and other birds and animals opposed to
the evil creation, the rivers of the world, the seventeen
species of liquids, the lakes, the origin of the ape and bear,
the chiefs of the several kinds of creatures and creations,
the calendar, lineal measures, trees and plants, the cha-
racteristics of various demons, the spiritual chiefs of the
various regions of the earth, and the resurrection and
future existence ; all which descriptions are given on the
authority of the Din, which may have been some particular
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XXIV PAHLAVI TEXTS.
book, or revelation generally. The concluding chapters
give the genealogies of the legendary Persian kings and
heroes, and of Zaraturt and certain priests, together with
an epitome of Persian chronology from the creation to the
Muhammadan conquest.
As the work now stands it is evidently of a fragmentary
character, bearing unmistakable marks both of omissions
and dislocations; and the extant manuscripts, as will be
seen, differ among themselves both as to the extent and
arrangement of the text. Many passages have the appear-
ance of being translations from an Avesta original, and
it is very probable that we have in the BundahLr either
a translation, or an epitome, of the Damdarf Nask, one of
the twenty-one books into which the whole of the Zoroas-
trian scriptures are said to have been divided before the
time of Darius. This may be guessed from a comparison
of the contents of the BundahLr with those of the Damdarf
Nask, which are detailed in the Dini-va^arkar</ as fol-
lows 1 : — 'It contained an explanation of the spiritual
existence and heaven, good and evil, the material existence
of this world, the sky and the earth, and everything which
Auharmazd produced in water, fire, and vegetation, men
and quadrupeds, reptiles and birds, and everything which
is produced from the waters, and the characteristics of all
things. Secondly, the production of the resurrection and
future existence ; the concourse and separation at the
Kinvad bridge ; on the reward of the meritorious and
the punishment of sinners in the future existence, and
such-like explanations.' Moreover, the Damdarf Nask is
twice quoted as an authority in the Selections of Z&d-
sparam (IX, i, 16), when treating of animals, in nearly the
same words as those used in the BundahLr.
The first manuscript of the BundahiV seen in Europe
was brought from Surat by Anquetil Duperron in 1761,
and he published a French translation of it in his great
work on the Zend-Avesta in, 1771 s . This manuscript,
1 See Haug's Essays, &c, second edition, pp. 127, 138.
' Zend-Avesta, ouvrage de Zoroastre, &c, par Anquetil Duperron ; Paris,
1771. Tome seconde, pp. 343-423, Boun-dchesch.
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INTRODUCTION. XXV
which is now in the National Library at Paris, was a
modern copy, written A. D. 1734, and contained a miscel-
laneous collection of Pahlavi writings besides the Bundahij.
And Anquetil's translation, though carefully prepared in
accordance with the information he had obtained from his
Parsi instructor, is very far from giving the correct meaning
of the original text in many places.
In 1830 the very old codex from which Anquetil's MS.
had been copied was brought to Europe, from Bombay,
by the Danish scholar Rask, and was subsequently de-
posited in the University Library at Kopenhagen. This
most important codex, which will be more particularly
described under the appellation of K20, appears to have
been written during the latter half of the fourteenth century ;
and a facsimile of the Pahlavi text of the Bundahu, which
it contains, was very carefully traced from it, lithographed,
and published by Westergaard in 1851 \
In a review of this lithographed edition of the Pahlavi
text, published in the Gottinger Gelehrte Anzeigen in
1 854 2 , Haug gave a German translation of the first three
chapters of the Bundahu. And Spiegel, in his Traditional
Literature of the Parsis 3 , published in i860 a German
translation of many passages in the BundahLy, together with
a transcript of the Pahlavi text of Chaps. I, II, III, and
XXX in Hebrew characters. But the complete German
translation of the Bundahij by Windischmann, with his
commentary on its contents, published in his Zoroastrian
Studies* in 1863, was probably the most important step
in advance since the time of Anquetil, and the utmost
' Bnndehesh, Liber Pehlvicus. E vetustissimo codice Havniensi descripsit,
dnas inscriptiones regis Saporis Primi adjecit, N. L. Westergaard ; Havniss,
1851.
' Ueber die Pehlewi-Sprache und den Bundehesh, von Martin Haug ; Got-
tingen, 1854.
* Die Traditionelle Literatur der Parsen in ihrem Zusammenhange mit den
angranzenden Literaturen, dargestellt von Fr. Spiegel ; Wien, i860.
* Zoroastriche Studien. Abhandlungen zur Mythologie und Sagengeschichte
des alten Iran, von Fr. Windischmann (nach dem Tode des Verfassers heraus-
gegeben von Fr. Spiegel); Berlin, 1863.
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XXVI PAHLAVI TEXTS.
that could be done on the authority of a single MS. which
is far from perfect.
In 1866 another very old codex, containing the Pahlavi
texts of the BundahLr and other works, was brought to
Europe by Haug, to whom it had been presented at Surat
in 1864. It is now in the State Library at Munich, and
will be more minutely described under the appellation of
M6. In this codex the BundahLr is arranged in a different
order from that in K20, and Chaps. XXVIII, XXIX, and
XXXI-XXXIII are omitted.
A second complete German translation of the BundahLr,
with a lithographed copy of the Pahlavi text, a trans-
literation of the text in modern Persian characters, and
a glossary of all the words it contains, was published by
Justi in 1868 l . Its author, having had access to other
MSS. (descended from M6) at London and Oxford, was
able to rectify many of the deficiencies in Windischmann's
translation ; but, otherwise, he made but little progress in
elucidating difficult passages.
Other European writers have published the result of
their studies of particular parts of the BundahLr, but it
does not appear that any of them have attempted a con-
tinuous translation of several chapters.
Whether the existence of previous translations be more
of an assistance than a hindrance in preparing a new one,
may well be a matter of doubt. Previous translations may
prevent oversights, and in difficult passages it is useful
to see how others have floundered through the mire ; but,
on the other hand, they occasion much loss of time, by
the necessity of examining many of their dubious render-
ings before finally fixing upon others that seem more
satisfactory. The object of the present translation is to
give the meaning of the original text as literally as pos-
sible, and with a minimum of extra words ; the different
renderings of other translators being very rarely noticed,
unless there be some probability of their being of service
1 Der Bundehesh, zum erstcn Male herausgegeben, transcribirt, Ubersetzt,
and mit Glossar vcrsehen, von Ferdinand Justi; Leipzig, 1868.
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INTRODUCTION. XXVU
to the reader. Some doubtful words and passages still
defy all attempts at satisfactory solution, but of these the
reader is warned ; and, no doubt, a few oversights and
mistakes will be discovered.
With regard to the original text, we have to recover
it from four manuscripts which are, more or less, inde-
pendent authorities, and may be styled K20, K2ob, M6,
and TD. The first three of these have evidently descended,
either directly or through one or more intermediate copies,
from the same original ; but the source of TD, so far as
it can be ascertained, seems to have been far removed from
that of the others. All the other MSS. of the Bundahij,
which have been examined, whether Pahlavi or Pazand,
are descended either from K20 or M6, and are, therefore,
of no independent authority.
K20 is the very old codex already mentioned as having
been brought from Bombay by Rask in 1820, and is now
No. 20 of the collection of Avesta and Pahlavi MSS. in
the University Library at Kopenhagen. It consists now
of 173 folios of very old and much-worn Indian paper of
large octavo size, but five other folios are certainly missing,
besides an uncertain number lost from the end of the
volume. This MS. contains twenty Pahlavi texts, written
twenty lines to the page, and some of them accompanied
by Avesta ; the Bundahu is the ninth of these texts, and
occupies fols. 88-129, of which fol. 121 is missing. Three
of the texts, occurring before the Bundahij, have dated
colophons, but the dates are A.Y. 690, 720, and 700, all
within 36 folios ; it is, therefore, evident that these dates
have been copied from older MSS. ; but at the same time
the appearance of the paper indicates that the actual date ■*
of the MS. cannot be much later than A.Y. 720 (a.d. 1351),
and there are reasons for believing that it was written
several years before A.Y. 766 (a.d. 1397), as will be ex-
plained in the description of M6. Owing to its age and
comparative completeness this MS. of the Bundahu is
certainly the most important one extant, although com-
parison with other MSS. proves that its writer was rather
careless, and frequently omitted words and phrases. The
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XXV111 PAHLAVI TEXTS.
loss of fol. i a i, though it has hitherto left an inconve-
nient gap in the text (not filled up by other MSS.), is
more than compensated by the three extra chapters which
this MS. and its copies have hitherto alone supplied. The
text on the lost folio was supposed by Anquetil to have
contained a whole chapter besides portions of the two
adjacent ones ; this is now known to be a mistake, An-
quetil's Chap. XXVIII being quite imaginary ; the end of
Chap. XXVII has long been supplied from other MSS.,
but the beginning of the next chapter has hitherto been
missing.
Only two copies of K20 appear to be known to Eu-
ropeans ; the best of these is the copy brought from Surat
by Anquetil, No. 7 of his collection of manuscripts, now
in the National Library at Paris ; this was written in A. D.
I 734, when K20 appears to have been nearly in its present
imperfect state, though it may have had some 15 folios
more at the end. This copy seems to have been carefully
written ; but the same cannot be said of the other copy,
No. a 1 in the University Library at Kopenhagen, which
is full of blunders, both of commission and omission, and
can hardly have been written by so good a Pahlavi scholar
as Dastur Darab, Anquetil's instructor, although attributed
to him.
Kaob consists of nineteen loose folios 1 , found by
Westergaard among some miscellaneous fragments in the
collection of Avesta and Pahlavi MSS. in the University
Library at Kopenhagen, and now forming No. 20 b in that
collection. The first two folios are lost, but the third folio
commences with the Pahlavi equivalent of the words
' knew that Aharman exists ' (Bund. Chap. I, 8), and the
text continues to the end of Chap. XI, 1, where it leaps at
once (in the middle of a line on the fifteenth folio) to
Chap. XXX, 15, 'one brother who is righteous,' whence
the text continues to the end of Chap. XXXI, 15, which
is followed by Chaps. XXXII, XXXIV, as in K20. This
1 I am indebted to the late Professor N. L. Westergaard for all information
about this MS., and also for a tracing of the Pahlavi text of so much of Chap.
XXXI as is contained in it.
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INTRODUCTION. XXIX
MS. is not very old, and contains merely a fragment of
the text ; but its value consists in its not being a de-
scendant of either Kao or M6, as it clearly represents a
third line of descent from their common original. It agrees
with K20 in the general arrangement of its chapters, so
far as they go, and also in containing Chap. XXXI ; but
it differs from it in some of the details of that chapter,
and agrees with M6 in some verbal peculiarities elsewhere ;
it has not, however, been collated in any other chapter.
The omission of nearly twenty chapters, in the centre of
the work, indicates that some one of the MSS. from which
it is descended, had lost many of its central folios before
it was copied, and that the copyist did not notice the
deficiency; such unnoticed omissions frequently occur in
Pahlavi manuscripts.
M6 is the very old codex brought to Europe by Haug
in 1866, and now No. 6 of the Haug collection in the
State Library at Munich. It consists of 240 folios of very
old, but well-preserved, Indian paper of large octavo size
(to which thirteen others, of rather later date, have been
prefixed) bound in two volumes. This MS. contains nine-
teen Pahlavi texts, written from seventeen to twenty-two
lines to the page, and some of them accompanied by
Avesta ; eleven of these texts are also found in K20, and
the BundahLf is the fourteenth of the nineteen, occupying
fols. 53-99 of the second volume. Two of the other texts
have dated colophons, the dates being fifty days apart in
A. Y. 766 (a. D. 1397), and as there are 150 folios between
the two dates there is every probability that they are the
actual dates on which the two colophons were written.
The arrangement of the Bundahu in this MS. is different
from that in K20, giving the chapters in the following
order :— Chaps. XV-XXIII, I-XIV, XXIV-XXVII, XXX,
XXXII, XXXIV, and omitting Chaps. XXVIII.XXIX, and
XXXI. These omissions and the misplacement of Chaps.
I-XIV render it probable that the MS., from which the
BundahLr in M6 was copied, was already in a state of
decay; and this supposition is confirmed by upwards of
fifty peculiar mistakes, scattered over most parts of the
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XXX PAHLAVI TEXTS.
text in M6, which are evidently due to the illegibility of
the original from which it was copied, or to its illegible
words having been touched up by an ignorant writer,
instances of which are not uncommon in old Pahlavi MSS.
Eliminating these errors, for which the writer of M6 cannot
be held responsible, he seems to have been a more careful
copyist than the writer of Kao, and supplies several words
and phrases omitted by the latter. The close corres-
pondence of Kao and M6 in most other places, renders it
probable that they were copied from the same original,
in which case Kao must have been written several years
earlier than M6, before the original MS. became decayed
and difficult to read. It is possible, however, that Kao
was copied from an early copy of the original of M6 ;
in which case the date of Kao is more uncertain, and may
even be later than that of M6.
Several MSS. of the Bundahu descended from M6 are
in existence. One is in the MS. No. iai of the Ouseley
collection in the Bodleian Library at Oxford, and contains
the chapters in the following order : — Chaps. XV-XXIII,
I-VIL17 (to ' Arag river '),XII-XIV,XXIV-XXVII,XXX,
VII, ia-XI; followed by Sis. Chap. XX, 4-17, also derived
from M6. Another is in the library of Dastur Jamaspji Mino-
chiharji at Bombay, and contains the chapters also in a
dislocated state (due to the misplacement of folios in some
former MS.) as follows :— Chaps. XV-XXIII, I-XI, 5 (to
'and the evil spirit'), XII, a (from ' Si£idav')-XII, ia (first
word), XI, 5 (from ' produced most for Khvaniras')-XII, a
(to ' and Kdndras, Mount'), XXX, 33 (from 'the renovation
arises in')-XXX, 33, XXXII, XXXIV, Sis. Chap. XVIII,
Bund. Chaps. XII, ia (from ' Aira/fc')-XIV, XXIV-XXVII,
XXX. A third is in the library of Dastur Ndshirvanji
Jamaspji at Poona, and contains the text in the same order
as M6. A fragment of the Pahlavi text of the BundahLr,
also descended from M6, occupies eight folios in the Addi-
tional Oriental MS. No. 88,378 in the Library of the British
Museum ; it contains Chaps. XVIII, XIX, 17, and XX, 1-2
(to ' one from the other').
There are also several Pazand manuscripts of the Bun-
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INTRODUCTION. XXXI
dahij, written in Avesta characters, and likewise derived
from M6. One of the best of these is No. 22 of the collec-
tion of Avesta and Pahlavi MSS. in the India Office Library
at London ; it is old, and has the date A.Y. 936 (a.d. 1567)
in a Pahlavi colophon on fol. m, but this may have been
copied from an older MS.; its contents are arranged as
follows :— Chaps. XVIII-XXIII, I-XIV, XXIV-XXVII,
XXX, XXXII, XXXIV, followed by several short Pazand
texts, only part of which are derived from M6, and the last
of them being left incomplete by the loss of the folios which
originally formed the end of the volume ; instead of these
lost folios others, containing Chaps. XV-XVII, have been
added and bound up with the rest. Another MS., No. 7
in the same collection, which is dated A.Y. 11 74 (a.d. 1805),
is a modern copy derived from No. 22 through one or more
intervening MSS. 1 ; it contains precisely the same text, but
with many variations in orthography, indicative of the very
uncertain character of Pazand spelling. Two fragments of
the Pazand text are also contained in the MSS. No. 121 at
Oxford, already mentioned ; they consist of Chaps. V, 3-7
(to 'would have known the secret') and XXV, 18-22.
Another fragment, evidently copied from an old MS., is
found on fols. 34, 35 of the Rivayat MS. No. 8 of the col-
lection in the India Office Library ; it consists of Chap.
XVIII, 1-8.
The Pazand text of the BundahLr, derived from M6, is
also written in Persian characters in M7 (No. 7 of the Haug
collection at Munich), dated A.Y. 11 78 (a.d. 1809). It is
interlined by Persian glosses, word for word, and consists
of Chaps. XVIII-XXIII, I-XIV, XXIV-XXVII, and
XXX on fols. 81-119, with Chaps. XV-XVII on fols. 120-
126, a repetition of Chap. XV and part of XVI on fols.
223-227, and Chap. XXXII on fol. 232.
Thus far, it will be noticed, we have two good indepen-
dent authorities, K20 and M6, for ascertaining the text of
the BundahLf in the fourteenth century, so far as Chaps. I-
1 This is proved by an omission in fol. 40, which clearly indicates the loss of
a folio in an intermediate MS.
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XXXU PAHLAVI TEXTS.
XXVII, XXX, XXXII, and XXXIV are concerned ; and
we have also, in K20D, a second authority for so much of
Chap. XXXI as occurs in K20 ; but for Chaps. XXVIII
and XXIX we have nothing but Kao to rely on, and part of
Chap. XXVIII is lost in that manuscript. Such was the
unsatisfactory state of that part of the text until Dec. 1877,
when information about the MS. TD was received, followed
by further details and a copy of Chaps. XXVIII, XXIX,
and XXXI-XXXIII in Oct. 1878 \
TD is a manuscript of the BundahLr which contains a
much more extensive text than the MSS. already described,
but whether it be an extension of the hitherto-received text,
or the received text be an abridgement of this longer one,
is likely to be a matter of dispute among Pahlavi scholars
until the whole of the new text has been thoroughly
examined. At any rate, the contents of this MS., combined
with those of some MSS. of the Darfistan-i Dinik, afford a
means of fixing the date of this recension of the BundahLr,
as will be seen hereafter.
This MS. belongs to a young Mobad named Tehmuras
Dinshawji Anklesaria in Bombay, and was brought from
Persia a few years ago by a Mobad named Khodabakhsh
Farod Abadan. It occupies the first 103 folios of the
volume containing it, and is followed by 112 more folios
containing the Nirangistan. The first original folio, which
contained the text as far as Chap. I, 5 (to ' endless light'),
has been lost and replaced by another (which, however, is
now old) containing some introductory sentences, besides
the missing text. The last original folio of the BundahLr,
containing the last five lines of the last chapter, has also been
lost and replaced by another modern folio, which contains
the missing text followed by two colophons, both expressing
approval of the text, and asserting that the MS. was written
by G6patshah Rust&m Bdndar. The first of these colophons
1 I am indebted to Mr. Khurshedji Rustamji Cama, of Bombay (who is well
known for the interest he takes in all matters relating to the ancient customs
and history of his fellow-countrymen), for obtaining this information, and to the
owner of the MS. for his liberality in supplying me with all the details and
extracts mentioned in the text.
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INTRODUCTION. XXXI 11
is undated, but gives the testimony of Dastur Rustam l
Gu.rtasp An/ashir, who is known to have written another
MS. dated A.Y. 1068 (a.d. 1699). The second colophon is
by Dastur Jamsh&f Jamasp Hakim, and is dated A.Y. 11 13
(a.d. 1743), which was probably the date when this last
folio was supplied to complete the old defective MS.
With regard to the age of the older part of this MS. we
can arrive at an approximation in the following manner : —
A valuable MS. of the Darfistan-i Dinik, which also belongs
to Tehmuras Dinshawji, was written (according to a colophon
which it contains) by Gdpatshah Rustom 2 Bandar Malka-
man/an in the land of Kirman, who was evidently the same
person as the writer of TD. Another MS. of the Da</istan-i
Dinik was written by Marsapan Fr&/un Vahrdm Rustam
Bondar Malka-man&n Din-ayar, also in the land of Kirman,
in A.Y. 941 (a.d. 1572). Comparing these two genealogies
together it seems evident that Gdpatshah was a brother of
Vahrdm, the grandfather of Marsapan, and, therefore, a
grand-uncle of Marsapan himself. Allowing for these two
generations, it is probable that Gdpatshah wrote TD about
a.y. 900 (say A. D. 1530) ; although instances have occurred
in which a son has written a MS. at an earlier date than
that of one written by his father.
The introductory sentences on the first restored folio are
evidently a modern addition to the text, after it had acquired
the name of Bundahu ; but they seem to have been copied
from some other MS., as the copyist appears to have
hardly understood them, having written them continuously
with the beginning of the text, without break or stop.
The spelling is modern, but that may be due to the copyist ;
and the language is difficult, but may be translated as
follows 3 : —
' The propitiation of the creator Auharmazd, the radiant,
1 This Dastur is said to have sprung from the laity, and not from a priestly
family.
* The vowels & and 6 (or fl) often interchange in Pahlavi MSS. from Persia,
probably owing to peculiarities of dialect, and the very broad sound of Persian
a, like English a in call.
1 English words in italics are additions to complete the sense.
[5] C
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XXXIV PAHLAVI TEXTS.
glorious, omniscient, wise, powerful, and supreme, by what
is well-thought, well-said, and well-done in thought, word,
and deed, and the good augury of all the celestial angels
and terrestrial angels upon the virtuous creation, I beseech.
'Written at the second fortunate conjunction (akhtar)
in the high-priestship (dastfirih) of the God-devoted, all-
sagacious cultivator of righteousness, the lover of good works
who is God-discerning, spirit-surveying, and approved by
the good, the high-priest of the good religion of the Maz-
dayasnians, the glorified 1 Spendya*/ son of Mah-vindcL/, son
of Rtistdm, son of Shatrdyar.
'The writing 2 of the JBundahij was set going by the
coming of the Arabs to the country of Iran, whose hetero-
doxy (dflj-dinih) and ignorance have arisen from not
understanding the mysteries of Kayan 8 orthodoxy (hfl-
dindih) and of those revered by the upholders of the
religion. From their deep seats it draws the purport of
benedictions, and from dubious thinking of actions it
draws words of true meaning, the disclosure of which is
entertaining knowledge.
'On account of evil times, even he of the undecayed
family of the Kayans and the Kayan upholders of the
religion are mingled with the obedient and just of those
heterodox ; and by the upper class the words of the
orthodox, uttered in assembled worship, are considered as
filthy vice. He also whose wish was to learn propriety
(vara^ - ) through this treatise (farhang), might provide */
for himself, from various places, by trouble and day and
night painstaking, but was not able.'
The text of Chap. I then commences (without any inter-
mediate stop) with the words zak zand-akasih, 'that
knowledge of tradition.' As the whole text of the BundahLy
occupies about 203 pages in TD, and each page contains
1 Literally, ' immortal-soulled,' a term implying generally that the person is
dead ; bnt it seems to have been applied to King Khusr6 I (Noshirvin) daring
his lifetime. The time when this priest lived has yet to be discovered.
* Reading zekttbun-i, equivalent to Paz. nivfs-i; the MS. has zak
tfbna.
* The hero tribe or princely race of the KaySnian dynasty, from which later
Persian rulers have fancied themselves descended.
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INTRODUCTION. XXXV
seventeen lines rather longer than those in Kao, it is evident
that the text in TD must be more than twice the length of
that in K20, which occupied originally about eighty-three
pages of twenty lines each. This additional text consists
not only of additional matter in many of the chapters, but
also of extra chapters, which give the work a more complete
appearance than it presents in the manuscripts hitherto
known. The whole number of chapters in TD appear to
be forty-two, the general character of the contents of which
may be gathered from the following list of the headings of
each chapter, with the space it occupies in TD, and a
reference to the corresponding chapter of the translation
in this volume (such chapters as seem to be entirely wanting
in K20 being marked with an asterisk) : —
1. The knowledge of tradition, first about Auharmazd's
original creation and the antagonism of the evil spirit, after-
wards about the nature of the creatures of the world, from
the original creation till the end ; 19 pages ; see Chap. I.
2. On the formation of light ; 11 pages ; see Chap. II.
3. The rush of the destroyer at the creatures ; 6 pages ;
see Chaps. Ill, IV.
4. On the opposition of the two spirits, that is, in what
manner the arch-fiends have come spiritually in opposition
to the celestial angels ; 10 pages ; see Chap. V for two of
the middle pages.
5. On the waging of the conflict (arrfik) of the crea-
tions of the world, encountering the evil spirit ; 1 page ;
see Chap. VI.
6. The second conflict the water waged ; 3 pages ; see
Chap. VII.
7. The third conflict the earth waged; 1 page; see
Chap. VIII.
8. The fourth conflict the plants waged ; i page ; see
Chap. IX.
9. The fifth conflict the primeval ox waged; J page;
see Chap. X.
* 10. The sixth conflict Gaydmarc/ waged ; i£ page.
*n. The seventh conflict the fire waged ; $ page.
*I2. The eighth conflict the constellations waged ; J page.
c 2
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XXXVI PAHLAVI TEXTS.
*i$. The ninth conflict the celestial angels waged with
the evil spirit ; three lines.
♦14. Tenth, the stars practised iton-intermeddling (agu-
m&gisn); J page.
*i,5. On the species of those creations; 2 £ pages.
16. On the nature of lands ; 1 J page ; see Chap. XI.
1 7. On the nature of mountains ; 4J pages ; see Chap. XII.
18. On the nature of seas ; 2 J pages ; see Chap. XIII.
19. On the nature of rivers ; 5$ pages ; see Chaps. XX,
XXI.
20. On the nature of lakes; i\ page; see Chap. XXII.
21. On the nature of the five classes of animals ; 5$ pages ;
see Chap. XIV.
22. On the nature of men ; 7$ pages; see Chap. XV 1 .
23. On the nature of generation of every kind ; 5 pages ;
see Chap. XVI.
24. On the nature of plants ; 3$ pages ; see Chap. XXVII.
25. On the chieftainship of men and animals and every
single thing ; 2$ pages ; see Chap. XXIV.
26. On the nature of fire ; 4<j pages ; see Chap. XVII.
*27- On the nature of sleep ; 2$ pages.
*28. On the nature of wind and cloud and rain ; o§ pages.
*29. On the nature of noxious creatures; 4 J pages 2 .
*30. On the nature of the wolf species ; 2 pages.
31. On things of every kind that are created by the
spirits 3 , and the opposition which came upon them; 7 J
pages; see Chaps. XVIII, XIX.
32. On the religious year; 4 pages; see Chaps. XXV,
XXVI.
*33. On the great exploits of the celestial angels; 17J
pages.
34. On the evil-doing of Aharman and the demons;
7 pages, as in Chap. XXVIII.
1 TD contains half a page more near the beginning, and a page and a half
more at the end.
* Probably Chap. XXIII of the translation forms a part either of this chapter
or the next.
* This word is doubtful.
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INTRODUCTION. XXXVII
*35. On the body of man and the opinion of the world 1 ;
7 pages.
36. On the spiritual chieftainship of the regions of the
earth; 3! pages, as in Chap. XXIX.
♦37. On the K'mvzd bridge and the souls of the departed ;
5$ pages.
*38. On the celebrated provinces of the country of Iran,
the residence of the Kayans; 5 pages 2 .
*39. On the calamities of various millenniums happening
to the country of Iran ; 8§ pages 8 .
40. On the resurrection and future existence ; 6§ pages ;
see Chap. XXX.
41. On the race and offspring of the Kayans; 8| pages,
as in Chaps. XXXI-XXXIII.
42. On the computation of years of the Arabs ; 2 \ pages;
see Chap. XXXIV.
Comparing this list of contents with the text in K20,
as published in Westergaard's lithographed facsimile edi-
tion, it appears that TD contains, not only fifteen extra
chapters, but also very much additional matter in the
chapters corresponding to Chaps. I, II, V, XVI, XXVIII,
and XXXI of the translation in this volume, and smaller
additions to those corresponding to Chaps. Ill, IV, XV,
XVII, and XXXIV. The arrangement of the chapters in
TD is also much more methodical than in the Indian
MSS., especially with regard to Chaps. XX, XXI, XXII,
and XXVII, which evidently occupy their proper position
in TD ; and so far as Chap. XX is concerned, this arrange-
ment is confirmed by the insertion of its first sentence
between Chaps. XIII and XIV in the Indian MSS., which
indicates that the whole chapter must have been in that
position in some older copy. In fact, the Indian MSS.
must probably be now regarded merely as collections of
1 The meaning is doubtful and must depend upon the context.
* This chapter begins with a fouulation of the first fargard of the Vendidad,
and concludes with an account of buildings erected by various kings.
' Containing an account of the kings reigning in the various millenniums, and
concluding with prophecies similar to those in the Bahman Yait.
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XXXV1U PAHLAVI TEXTS.
extracts from the original work ; this has been long
suspected from the fragmentary character of the text
they contain, but it could hardly be proved until a more
complete text had been discovered.
Whether TD may be considered as a copy of the text
as it stood originally, or merely of an after recension of
the work, can hardly be determined with certainty until
the whole contents of the manuscript have been carefully
examined ; it is, therefore, to be hoped that its owner will
be induced to publish a lithographed facsimile of the whole,
after the manner of Westergaard's edition. So far as
appears in the lengthy and valuable extracts, with which
he has kindly favoured me, no decided difference of style
can be detected between the additional matter and the
text hitherto known, nor any inconsistencies more striking
than such as sometimes occur in the Indian MSS. On the
other hand, it will be noticed that heading No. 25 in the
list of contents seems to be misplaced, which is an argu-
ment against the text being in its original state ; and the
style of the BundahLr is so much less involved and obscure
than that of the Selections of Za</-sparam (see Appendix
to the Bundahu), which treat of some of the same subjects,
that it may be fairly suspected of having been written
originally in a different age. But the writer of the text,
as it appears in TD, calls Za</-sparam ' one of his con-
temporaries (see Chap. XXXIII, 10, 11 of the translation);
it may, therefore, be suspected that he merely re-edited
an old text with some additions of his own, which, how-
ever, are rather difficult to distinguish from the rest. No
stress can be laid upon peculiarities of orthography in TD,
as they are, in all likelihood, attributable to copyists long
subsequent to Zarf-sparam's contemporaries.
Any future translator of the BundahLr will probably
have to take the text in TD as the nearest 'accessible
approach to the original work ; but the present translation
is based, as heretofore, upon the text in Kao, corrected
in many places from M6, but with due care not to adopt
1 He writes the name Zarf-sparham.
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INTRODUCTION. XXXIX
readings which seem due to the illegibility of the original
from which M6 was copied, as already explained. In
Chaps. XXVIII, XXIX, XXXI, XXXII, and XXXIII,
however, TD has been taken as a principal authority,
merely checked by K20, and having its additional passages
carefully indicated; and in Chap. XXXI, K2ob has also
been consulted.
Since the present translation was printed, any lingering
doubts, as to the genuineness of the text in TD, have been,
in a great measure, dissipated by the discovery that a small
fragment 1 of an old MS. of the Bundahu, which has long
been in Europe, is evidently a portion of a text of similar
character to TD, and of exactly the same extent. This
small fragment consists of two folios belonging to an old
MS. brought from Persia by the late Professor Westergaard
in 1843-44, and which is evidently the codex mentioned by
him in the preface to his Zend-Avesta, p. 8, note 3. These
two folios, which are numbered 130 and 131 in Persian
words, now form the commencement of this old mutilated
MS., of which the first 129 folios have been lost. They
contain very little more than one page of the Bundahij text,
namely, the last sentences of the last chapter (corresponding
to Bund. XXXIV, 7-9), followed by a colophon occupying
less than two pages. This fragment of the text contains
some additional details not found in the Indian MSS., as
well as a few other variations of no great importance. It
may be translated as follows : —
'[.... Sahm 2 was in those reigns of Ahztbt, Kavarf,
and Manu*£ihar.] Kai-Kayus, till his going to the sky,
seventy-five years, and after that, seventy-five years, alto-
gether a hundred and fifty years; Kai-Khusr6bd sixty
1 I am indebted to Professor G. Hoffmann, of Kiel, for directing my atten-
tion to this fragment, and also for kindly sending me a facsimile of it. It had
been recognised as a portion of the Bundahis by Dr. Andreas some years ago,
and probably by the owner of the MS., the late Professor Westergaard, long
before that
* See Bund. XXXI, 17. As the beginning of this sentence is lost, its trans-
lation is uncertain. Details not found in Kao and M6 are here enclosed in
brackets, and words added by the translator to complete the sense are printed
in italics.
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xl PAHLAVI TEXTS.
years ; Kai-L6harasp a hundred and twenty years ; Kat-
Vijtasp, till the coming of the religion, thirty years ; [total
(mar) one thousand years 1 . Then the millennium reign
came to Capricornus, and Zaratuhart 2 the Spttaman, with
tidings (pStkhambarih) from the creator Auharmazd, came
to King Vutasp ; and VLrtasp was king,] after receiving the
religion, ninety years.
' Vohuman, son of Spend-dcU/, a hundred and twelve years ;
Humai, daughter of Vohuman, thirty years; Darai, son of
Kih&r-kzkd, that is, of the daughter of Vohuman, twelve
years ; Darai, son of Darai, fourteen years ; and Alexander
the Ruman 3 fourteen years.
' The Ajkanians should bear the title in an uninterrupted
sovereignty two hundred and so many 4 years ; and Artakh-
shatar, son of Papak, and the number of the Sasanians bear
it four hundred and sixty years, until the withering Arabs
obtained a place 8 [as far as the year 447 of the Persians ;
now *'/ is the Persian year 527] 6 .'
The colophon, which follows, states that the MS. was
finished on the thirteenth day of the ninth month A.Y. 936
(a. d. 1567), and was written by Mitr6-apan, son of Andshak-
rtiban, son of Rustam. This MS. is, therefore, of nearly the
same age as TD ; but there has been no opportunity of
collating the fragment of it, which is still extant, with the
corresponding portion of TD. That it was a MS. of the
same character as TD (that is, one containing the same text
as K20, but with much additional matter) appears clearly
1 From the beginning of Frerfun's reign, when the millennium of Sagittarius
commenced.
* The usual way of spelling ZaratQst in old MSS., excepting K20 and a few
others.
3 Here written correctly Alaksandar-i ArumSt.
4 Reading va and ; as the final letter is d and not d it cannot be read
navarf as a variant of navarf, 'ninety.'
4 The words are, vad g-!nak ayift khflskd-i Taztk&nS, but the exact
meaning is rather doubtful.
• The last date is doubtful, as the Pahlavi text gives the ciphers only for
'five and twenty-seven,' omitting that for 'hundred.' These Persian dates
must either have been added by some former copyist, or Chap. XXXIV must
have been appended to the Bundahis at a later date than the ninth century,
when the preceding genealogical chapters were probably added to the original
work (tee p. xliii). The Persian year 527 was a. d. 1158.
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INTRODUCTION. xli
from the fragment translated above. Regarding its original
extent, it is possible to make an approximate estimate, by
calculating the quantity of text which the 139 lost folios
must have contained, from the quantity actually existing on
folio 130. According to this calculation, the original extent
of the text of the BundahLr in this MS. must have been
very nearly 30,000 words ; and it is remarkable that a
similar calculation of the extent of the text in TD, based
upon the actual contents of ten folios out of 103, gives pre-
cisely the same result. This coincidence is a strong argu-
ment in favour of the absolute identity of the text lost from
Westergaard's MS. with that actually existing in TD ; it
shows, further, that the original extent of the Bundahij may
now be safely estimated at 30,000 words, instead of the
13,000 contained in K20 when that MS. was complete.
That this fragment belonged to a separate MS., and is
not the folio missing from the end of TD, is shown not
only by its containing more of the text than is said to be
missing, but also by the first folio of the fragment being
numbered 130, instead of 103, and by its containing fifteen
lines to the page, instead of seventeen, as would be necessary
in order to correspond with TD. /
Regarding the age of the Bundahij many opinions have
been hazarded, but as they have been chiefly based upon
minute details of supposed internal evidence evolved from
each writer's special misinterpretation of the text, it is
unnecessary to detail them. The only indication of its
age that can be fairly obtained from internal evidence,
is that the text of the Bundahij could not have been
completed, in its present form, until after the Muham-
madan conquest of Persia (a. D. 651). This is shown not
only by the statements that the sovereignty ' went to the
Arabs ' (Chap. XXXIV, 9), that ' now, through the invasion
of the Arabs, they (the negroes) are again diffused through
the country of Iran ' (Chap. XXIII, 3), and that ' whoever
keeps the year by the revolution of the moon mingles
summer with winter and winter with summer ' (Chap. XXV,
19, referring probably to the Muhammadan year not cor-
responding with the seasons), but also, more positively
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xlii PAHLAVI TEXTS.
by the following translation of an extract from Chap.
39 in TD : —
'And when the sovereignty came to Yazdakan/ he
exercised sovereignty twenty years, and then the Arabs
rushed into the country of Iran in great multitude. Yaz-
dakan/did not prosper (14 jakafto) in warfare with them,
and went to Khurasan and Turkistan to seek horses, men,
and assistance, and was slain by them there. The son of
Yazdakarrf went to the Hindus and fetched an army of
champions ; before it came, conducted unto Khurasan, that
army of champions dispersed. The country of Iran re-
mained with the Arabs, and their own irreligious law was
propagated by them, and many ancestral customs were
destroyed ; the religion of the Mazdayasnians was weakened,
atul washing of corpses, burial of corpses, and eating of
dead matter were put in practice. From the original
creation until this day evil more grievous than this has
not happened, for through their evil deeds — on account
of want, foreign habits (Aniranih), hostile acts, bad de-
crees, and bad religion — ruin, want, and other evils have
taken lodgment.'
None of these passages could have been written before
the Muhammadan conquest ; but the writer, or editor, of
the text as it appears in TD, supplies the means of ap-
proximating much more closely to the date of his work,
in a passage in Chap. 41 of TD, in which he mentions the
names of several of his contemporaries (see Chap. XXXIII,
10, 11). Among these, as already noticed, he mentions
' Z&f-sparham son of Yudan-Yim,' who must have been
the writer of the Selections of Zarf-sparam, a translation
of which is added as an appendix to the Bundahu in this
volume. This writer was the brother of Manuj^ihar son
of Yudan-Yim, who wrote the DiU/istan-i Dinik ', and from
colophons found in certain MSS. of the D&fistan (which
will be more particularly described in the next section of
this introduction) it appears that this Manu.y£ihar was
1 It is quite possible that ManusMhar was also the reviser of the Bundahis ;
see the note on Darfakih-i AshOvahi «l& in Chap. XXXIII, 10.
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INTRODUCTION. xliii
high-priest of Pars and Klrman in A. Y. 250 (a.d. 881).
This date may, therefore, be taken as a very close ap-
proximation to the time at which the Bundahij probably
assumed the form we find in TD ; but that MS., having
been written about 650 years later, can hardly have been
copied direct from the original. Whether that original
was merely a new edition of an older Pahlavi work, as
may be suspected from the simplicity of its language, or
whether it was first translated, for the most part, from the
Avesta of the Damdarf Nask, in the ninth century, we
have no means of determining with certainty. Judging,
however, from Chap. I, 1, the original Bundahlr probably
ended with the account of the resurrection (Chap. XXX),
and the extra chapters, containing genealogical and chro-
nological details (matters not mentioned in Chap. I, 1),
together with all allusions to the Arabs, were probably
added by the revising editor in the ninth century. The
last, or chronological, chapter may even have been added
at a later date.
A Gq£arati translation, or rather paraphrase, of the
Bundahlr was published in 18 19 by Edal Darab JamshSd
Jamasp Asa, and a revised edition of it was published by
Peshutan Rustam in 1877 \ In the preface to the latter
edition it is stated that the translator made use of two
MSS., one being a copy of a manuscript written in Iran
in A. Y. 776 by Rustamji Meherwanji Maiguban She-
heriar 2 , and the other a MS. written in India by Dasttir
Jamsh£dji Jamaspji in a. Y. i 139 3 . It is also mentioned
that he was four years at work upon his translation. The
editor of the new edition states that he has laboured to
1 Bundehes ketab, i&ne dunia-ni awal-thi te akher sudhi pedaes-ni sahruat-ni
hakikat ; bigi-var sudharine Mapawanar, Peshutan bin Rustam ; Mumbai, 1877.
* There is no doubt whatever that the writer of the preface is referring to
M6, although his description is incorrect. M6 was written at Bhro* in India
a. t. 766 by Pesh6tan Ram Kamdtn Shaharyar Nery6sang Shahmard ShaharySr
Bahram Aurmazdyar Ramyar ; but some portion of it (probably not the Bun-
dahis) was copied from a MS. written a. t. 618 (a.d. 1249) by Rustam Mihir-
apan Marzapan Dahimayar, who must be the copyist mentioned in the preface
to the Gu^arati translation.
* This is probably the copy derived from M6, and mentioned in p. xxx as
being now in the library of Dastur Jamaspji Minochiharji.
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xllV PAHLAVI TEXTS.
improve the work by collecting all the further information
he could find, on the various subjects, in many other
Pahlavi works. The result of all this labour is not so
much a mere translation of the Bundahu, as a larger work
upon the same subject, or a paraphrase more methodically
arranged, as may be seen from the following summary of
its contents : —
The headings of the fifty-nine chapters, which form
the first part of the work, are: — Ahuramazd's covenant,
account of the sky, of the first twelve things created, of
Mount Alborf, of the twelve signs of the zodiac, of the
stars, of the soul, of the first practices adopted by the
creatures of the evil spirit Ahereman, of Ahereman's first
breaking into the sky, of Ahereman's coming upon the
primeval ox, of Ahereman's arrival in the fire, of Ahere-
man's coming upon Gaiomard, of the coming of Ahura-
mazd and Ahereman upon Gaiomard at the time of his
creation, of the lustre residing in both spirits ; further
account of the arrangement of the sky, another account
of all the mountains, of depressions for water, of great and
small rivers, of the eighteen rivers of fresh water, of the
seven external and seven internal liquids in the bodies of
men, of the period in which water falling on the earth
arrives at its destination, of the three spiritual rivers, of
the star Tehestar's destroying the noxious creatures which
Ahereman had distributed over the earth, of the prophet
Zarathost's asking the creator Ahuramazd how long these
noxious creatures will remain in the latter millenniums,
of driving the poison of the noxious creatures out of the
earth, of the divisions of the land, of the creator Ahura-
mazd's placing valiant stars as club-bearers over the heads
of the demons, of all the things produced by the passing
away of the primeval ox, of the 282 species of beasts and
birds, of the bird named A'amror, of the bird named
Karxapad and the hollow of Vaigamkard, of the birds who
are enemies opposed to the demons and fiends, of the
bitter and sweet plants among the fifty-five kinds of grain
and twelve kinds of herbs, of the flowers of the thirty days,
of the revolution of the sun and moon and stars, and how
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INTRODUCTION. xlv
night falls, and how the day becomes light, of the seven
regions of the earth, of depressions, of the creatures of the
sea, of the flow and ebb of the tide, of the three-legged
ass, of the Gahambars, of Rapithvan, of the revolution of
the seasons, of the production of mankind from the passing
away of Gaiornard, of the production of offspring from the
seed of men, of all fires, of all the clever work produced
in the reign of King Jamshed and the production of the
ape and bear, of the production of the Abyssinian and
negro from Zohak, of the splendour and glory of King
Jamshed, of the soul of Kersasp, of Kersasp's soul being
the first to rise, of the names of the prophet Zarathost's
pedigree, of his going out into the world, of his children,
of the orders given by Ahereman to the demons when the
creator Ahuramazd created the creatures, of the weeping
and raging of the evil spirit Ahereman, of the weeping of
the demon of Wrath in the presence of Ahereman when
the prophet Zarathost brought the religion, of the compu-
tation of twelve thousand years.
The headings of the thirteen chapters, which form the
second part, are : — Account of the last millenniums, of
the appearance of Horedar-bami, of his going out into the
world, of the appearance of Hojedar-mah, of Sojios, of the
fifty-seven years, of giving the light of the sun to men
on the day of the resurrection, of the rising again of the
whole of mankind on that day, of the resurrection, of the
means of resurrection, of the annihilation of the evil spirit
Ahereman and the demons and fiends on the day of
resurrection, of the creator Ahuramazd's making the earth
and sky one after the resurrection, of the proceedings of
all creatures after the resurrection.
The third part contains an abstract of the contents of
the hundred chapters of the Sad-dar Bundahu, and con-
cludes with an account of the ceremonial formula practised
when tying the kusti or sacred thread-girdle.
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xlvi PAHLAVI TEXTS.
4. The Selections of Zad-sparam.
In some manuscripts of the Da</istan-i Dinik the ninety-
two questions and answers, which usually go by that name,
are preceded and followed by Pahlavi texts which are each
nearly equal in extent to the questions and answers, and
treat of a variety of subjects, somewhat in the manner of
a Rivayat. Of the texts which follow the questions and
answers the following are the principal : —
Incantations for fever, &c. ; indications afforded by
natural marks on the body; about the hamistakan ('the
ever-stationary,' or neutral state of future existence) and
the different grades in heaven ; copy of an epistle x from
Herbad Mank$£ihar son of Yudan-Yim 2 , which he ad-
dressed to the good people of Sirkan 3 , about the decisions
pronounced by Herbad Zarf-sparam son of Yudan-Yim ;
copy of a letter from Herbad Manuj£ihar son of Yudan-
Yim to his brother, Herbad Za*/-sparam, on the same
subject, and replying to a letter of his written from
Nivshapuhar ; copy of a notice by Herbad Manu^ihar,
son of Yudan-Yim and high-priest (ra</) of Pars and
Kirman, of the necessity of hfteenfold ablution on account
of grievous sin, written and sealed in the third month A.Y.
250 (a.d. 881) ; memoranda and writings called 'Selections
of Za</-sparam son of Yudan-Yim,' the first part treating
of many of the same subjects as the BundahLr, together
1 This long epistle contains one statement which is important in its bearing
upon the age of certain Pahlavi writings. It states that Ntshahpfihar was in
the council of Anoshak-rubin Khusrft, king of kings and son of Kavarf, also
that he was Mobad of Mobads and a commentator. Now this is the name of
a commentator quoted in the Pahlavi Vend. Ill, 151, V, in, VIII, 64, and very
frequently in the Ntrangistfin ; it is also a title applied to ArdS-Viraf (see AV.
1. 35I. These facts seem to limit the age of the last revision of the Pahlavi
Vcndidad, and of the composition of the Pahlavi Ntrangistin and Arrfa-Vtraf-
namak to the time of King Khusr6 Ndshirvin (a.d. 531-579). The statement
depends, of course, upon the accuracy of a tradition three centuries old, as
this epistle must have been written about a. d. 880.
» Some Parsis read this name G6shnajam, others YAdan-dam.
» Mr. Tehmuras Dinshawji thinks this is the place now called Strgan, about
thirty parasangs south of Kirman, on the road to Bandar Abbas, which is no
doubt the case.
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INTRODUCTION. xlvii
with legends regarding Zaratfct and his family ; the second
part about the formation of men out of body, life, and
soul ; and the third part about the details of the renovation
of the universe. The last part of these Selections is in-
complete in all known MSS., and is followed by some
fragments of a further series of questions and answers
regarding the omniscient wisdom, the evil spirit, Kangdez,
the enclosure formed by Yim, &c.
A translation of so much of the Selections of Zirf-sparam
as treats of the same subjects as the Bundahij, has been
added as an appendix to the translation of that work in
this volume, because the language used in these Selections
seems to have an important bearing upon the question of
the age of the BundahLr. The time when the Selections
themselves were written is fixed with considerable precision
by the date (a. D. 881), when their author's brother, Manu-
.r£ihar, issued his public notice, as mentioned above. But
Za^-sparam uses, in many places, precisely the same words
as those employed in the BundahLr, interspersed with much
matter written in a more declamatory style ; it is, there-
fore, evident that he had the BundahLr before him to quote
from, and that work must consequently have been written
either by one of his contemporaries, or by an older writer.
So far the Selections merely confirm the information already
obtained more directly from TD (see p. xxxviii) ; but the
involved style of their language seems to prove more than
this. In fact, in none of the text of the Dadistln-i Dinik
and its accompaniments is there much of the simplicity of
style and directness of purpose which are the chief cha-
racteristics of most of the language of the BundahLr. So
far, therefore, as style can be considered a mark of age,
rather than a mere personal peculiarity of a contemporary
writer, the contrast between the straightforward language
of the BundahLr and the laboured sentences of Manuj^ihar
and Za</-sparam, sons of Yudan-Yim, tends to prove that
the bulk of the BundahLr was already an old work in their
days, and was probably saved from oblivion through their
writings or influence. That this original BundahLr or Zand-
akas was an abridged translation of the Avcsta of the
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xlviii PAHLAVI TEXTS.
Dirndl/ Nask appears pretty evident from Zarf-sparam's
remarks in Chap. IX, i, 16 of his Selections.
The first part of these Selections consists of 'sayings
about the meeting of the beneficent and evil spirits,' and
the first portion of these 'sayings' (divided into eleven
chapters in the translation) is chiefly a paraphrase of
Chaps. I-XVII of the BundahLr (omitting Chaps. II, V, and
XVI). It describes the original state of the two spirits,
their meeting and covenant, with a paraphrase of the
Ahunavar formula; the production of the first creatures,
including time ; the incursion of the evil spirit and his
temporary success in deranging the creation, with the reason
why he was unable to destroy the primitive man for thirty
years ; followed by the seven contests he carried on with
the sky, water, earth, plants, animals, man, and fire, respec-
tively, detailing how each of these creations was modified
in consequence of the incursion of the evil spirit. In the
account of the first of these contests the Pahlavi translation
of one stanza in the Gathas is quoted verbatim, showing that
the same Pahlavi version of the Yasna was used in the ninth
century as now exists. The remainder of these ' sayings,'
having no particular connection with the BundahLr, has not
been translated.
With regard to the Pahlavi text of the Selections, the
present translator has been compelled to rely upon a single
manuscript of the D&/istan-i Dinik, brought by Wester-
gaard from Kirman J in 1 843, and now No. 35 of the collec-
tion of Ayesta and Pahlavi MSS. in the University Library
at Kopenhagen ; it may, therefore, be called K35. This
MS. is incomplete, having lost nearly one-third of its original
bulk, but still contains 181 folios of large octavo size, written
fifteen to seventeen lines to the page ; the first seventy-one
folios of the work have been lost, and about thirty-five folios
are also missing from the end ; but the whole of the ninety-
two questions and answers, together with one-third of the
1 That is, so far as the late Professor Westergaard could remember in 1878,
when he kindly lent me the MS. for collation with my copy of the text, already
obtained from more recent MSS. in Bombay, the best of which turned out to be
a copy of K35.
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INTRODUCTION. xllX
texts which usually precede them, and three-fifths of those
which usually follow them, are still remaining. This MS.
has lost its date, but a copy * of it exists in Bombay (written
when it was complete) which ends with a colophon dated
A.Y. 941 (a. D. 1573), as detailed in p. xxxiii; this may either
be the actual date of that copy, or it may have been merely
copied from K35, which cannot be much older. The latter
supposition appears the more probable, as this colophon
seems to be left incomplete by the loss of the last folio in
the Bombay copy, and may, therefore, have been followed
by another colophon giving a later date.
This copy of K35 was, no doubt, originally complete, but
has lost many of its folios in the course of time ; most of
the missing text has been restored from another MS., but
there are still twelve or more folios missing from the latter
part of the work ; it contains, however, all that portion of
the Selections which is translated in this volume, but has,
of course, no authority independent of K35. The other
MS. in Bombay, from which some of the missing text was
recovered, is in the library of Dastur Jamaspji Minochiharji ;
it is a modern copy, written at different periods from forty
to sixty years ago, and is incomplete, as it contains only
one-fourth of the texts which usually follow the ninety-two
questions and answers, and includes no portion of the Selec-
tions of Za</-sparam.
Another MS. of the Da<fistan-i Dinik and its accompani-
ments, written also at Kirman, but two generations earlier
than K35 (say, about A. D. 1530), has been already mentioned
(see p. xxxiii). It is said still to contain 227 folios, though
its first seventy folios are missing ; it must, therefore, begin
very near the same place as K35, but extends much further,
as it supplies about half the text still missing from the
1 The fact of its being a copy of K35 is proved by strong circumstantial evi-
dence. In the first place, it contains several false readings which are clearly
due to mis-shapen letters and accidental marks in K35, so that it is evidently
descended from that MS. But it is further proved to have been copied direct
from that MS., by the last words in thirty-two of its pages having been marked
with interlined circles in K35 ; the circle having been the copyist's mark for
finding his place, when beginning a new page after turning over his folios.
[5] d
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I PAHLAVI TEXTS.
Bombay copy of K35, though it has lost about fourteen
folios at the end. This MS. must be either the original
from which K35 was copied, or an independent authority of
equal value, but it has not been available for settling the
text of the Selections for the present translation.
5. The Bahman Yast.
The Bahman Yart, usually called the ' Zand of the
Vohuman Yart,' professes to be a prophetical work, in
which Auharmazd gives Zaraturt an account of what
was to happen to the Iranian nation and religion in the
future.
It begins with an introduction (Chap. I) which states
that, according to the Stfa/gar Nask, Zaraturt having asked
Auharmazd for immortality, was supplied temporarily with
omniscient wisdom, and had a vision of a tree with four
branches of different metals which were explained to him
as symbolical of four different periods, the times ofVLrtasp,
of Arc/akhshir the Kayanian, of Khflsrd Ndshirvan, and of
certain demons or idolaters who were to appear at the end
of a thousand years. It states, further, that the commen-
taries of the Vohuman, Horvadarf, and Artarf Yarts men-
tioned the heretic Mazdak, and that Khtisrd Ndshirvan
summoned a council of high-priests and commentators, and
ordered them not to conceal these Yarts, but to teach the
commentary only among their own relations.
The text then proceeds (Chap. II) to give the details of
the commentary on the Vohuman Yart as follows : — Zara-
turt, having again asked Auharmazd for immortality, is
refused, but is again supplied with omniscient wisdom for a
week, during which time he sees, among other things, a tree
with seven branches of different metals, which are again
explained to him as denoting the seven ages of the religion,
its six ages of triumph in the reigns of Virtasp, of An/akhshir
the Kayanian, of one of the Ajkanian kings, of Arc/akhshtr
Papakan and Shahpur I and II, of Vahram G6r, and of
Khusrd Ndshirvan, and its seventh age of adversity when
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INTRODUCTION. It
Iran is to be invaded from the east by hordes of demons or
idolators with dishevelled hair, who are to work much mis-
chief, so as to destroy the greater part of the nation and
mislead the rest, until the religion becomes nearly extinct.
The details of this mischief, written in a tone of lamentation,
constitute the greater part of the text, which also notices
that the sovereignty will pass from the Arabs, Rumans, and
these leathern-belted demons (Turks) to other Turks and
non-Turanians who are worse than themselves.
Distressed at this narrative Zaraturt asks Auharmazd
(Chap. Ill, t) how the religion is to be restored, and these
demons destroyed ? He is informed that, in the course of
time, other fiends with red banners, red weapons, and red
hats, who seem to be Christians, will appear in the north-
west, and will advance either to the Arvand (Tigris) or the
Euphrates, driving back the former demons who will assem-
ble all their allies to a great conflict, one of the three
great battles of the religions of the world, in which the
wicked will be so utterly destroyed that none will be left
to pass into the next millennium.
Zaraturt enquires (III, is) how so many can perish, and
is informed that, after the demons with dishevelled hair
appear, Husherfar, the first of the last three apostles, is
born near Lake Frazdan ; and when he begins to confer with
Auharmazd a Kayan prince is born in the direction of
A'tnistan (Samarkand), who is called Vahram the Vaiyavand,
and when he is thirty years old he collects a large army of
Hindu (Bactrian) and KM (Samarkandian) troops, and
advances into Iran, where he is reinforced by a numerous
army of Iranian warriors, and defeats the demon races with
immense slaughter, in the great conflict already mentioned,
so that there will be only one man left to a thousand
women.
The writer then proceeds to describe the supernatural
agencies employed to produce this result : how the evil
spirit (III, 24) comes to the assistance of the demon-
worshippers ; how Auharmazd sends his angels to Kangdes,
to summon PSshydtanu, the immortal son of VLrtasp, with
his disciples, to re-establish the sacred fires and restore the
d 2
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Ill PAHLAVI TEXTS.
religious ceremonies ; and how the angels assist them against
the evil spirits, so that Vahram the Vaig-avand is enabled
to destroy the fiendish races, as already detailed, and
Peshydtanu becomes supreme high-priest of the Iranian
world.
Finally, the writer gives some details regarding the mis-
sions of the last three apostles, returning for that purpose
(III, 44) to the birth of Husherfar, the first of the three, whose
millennium witnesses both the invasion and the destruction
of the fiendish races. Hush£rfar proves his apostolic au-
thority, to the satisfaction of Vaiyavand and the people, by
making the sun stand still for ten days and nights. His
mission is to ' bring the creatures back to their proper
state ; ' and it is not till near the end of his millennium that
Peshydtanu appears, as before described. As this millen-
nium begins with the invasion of the fiendish races and the
fall of the Sasanian dynasty, it must have terminated in the
seventeenth century, unless it was to last more than a
thousand years. A very brief account is then given of
the millennium of Hush&fer-mah, the second of the three
apostles, whose mission is to make 'the creatures more
progressive' and to destroy 'the fiend of serpent origin'
(A^-i Dahak). During his millennium (which appears to be
now in progress) mankind become so skilled in medicine
that they do not readily die ; but owing to their toleration
of heretics the evil spirit once more attains power, and
releases A?-i Dahak, from his confinement in Mount Dima-
vand, to work evil in the world, till Auharmazd sends his
angels to rouse Keresasp the Saman, who rises from his
trance and kills As-i Dahak with his club at the end of the
millennium. Afterwards, Sdshyans, the last apostle, appears
to 'make the creatures again pure;' when the resurrection
takes place and the future existence commences.
Whether this text, as now extant, be the original com-
mentary or zand of the Vohuman Yart admits of doubt,
since it appears to quote that commentary (Chap. II, 1) as
an authority for its statements; it is, therefore, most pro-
bably, only an epitome of the original commentary. Such
an epitome would naturally quote many passages verbatim
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INTRODUCTION. Hii
from the original work, which ought to bear traces of trans-
lation from an Avesta text, as its title zand implies a
Pahlavi translation from the Avesta (see p. x). There are,
in fact, many such traces in this epitome, as indicated by
the numerous sentences beginning with a verb, the mode of
addressing Auharmazd, the quotation of different opinions
from various commentators, and other minor peculiarities.
Some of these might be the result of careful imitation of
other commentaries, but it seems more likely that they are
occasioned by literal translation from an original Avesta
text. In speculating, therefore, upon the contents of the
Bahman Yart it is necessary to remember that we are most
probably dealing with a composite work, whose statements
may be referred to the three different ages of the Avesta
original, the Pahlavi translation and commentary, and the
Pahlavi epitome of the latter ; and that this last form of the
text is the only old version now extant.
With regard to the age of the work we have the external
evidence that a copy of it exists in a manuscript (Kao)
written about five hundred years ago, and that this copy is
evidently descended from older manuscripts as it contains
several clerical blunders incompatible with any idea of its
being the original manuscript, as witness the omissions noted
in Chaps. II, 10, 13, 14, 22, 27, 45, III, 30, 32, the misplace-
ment of II, 18, and many miswritings of single words.
Owing to the threefold character of the work, already
noticed, the internal evidence of its age can only apply to
its last recension in the form of an epitome, as an oriental
editor (to say nothing of others) generally considers himself
at liberty to alter and add to his text, if he does not under-
stand it, or thinks he can improve it. That this liberty
has been freely exercised, with regard to these professed
prophecies, is shown by the identification of the four pro-
phetical ages of the Sturfgar Nask in the first chapter of
the Bahman Yart being different from that given in the
Dtnkarrf. The Dinkarrf quotes the Stfo/gar Nask (that is,
its Pahlavi version) as identifying the iron age with some
period of religious indifference subsequent to the time of
Atar6-pa</ son of Maraspend, the supreme high-priest and
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llV PAHLAVI TEXTS.
prime ministcrof Shahpurll (a.D. 309-379); but the Bahman
Yart (Chap. I, 5) quotes the Nask as identifying the same
age with the reign of an idolatrous race subsequent to the
time of Khusro Ndshirvan (a.-d. 531-579)- This example
is sufficient to show that the compiler of the extant epitome
of the Bahman Yart commentary largely availed himself of
his editorial license, and it indicates the difficulty of dis-
tinguishing his statements from those of the former editors.
At the same time it proves that the epitome could not have
been compiled till after Iran had been overrun by a foreign
race subsequent to the reign of Khusro N6shirvan. It is
remarkable that the compiler does not mention any later
Sasanian king, that he does not allude to Muhammadanism,
and speaks of the foreign invaders as Turanians and Chris-
tians, only mentioning Arabs incidentally in later times ;
at the same time the foreign invasion (which lasts a thou-
sand years) is of too permanent a character to allow of
its having reference merely to the troublous times of
Ndshirvan's successor.
Perhaps the most reasonable hypotheses that can be
founded upon these facts are, first, that the original zand
or commentary of the Bahman Yart was written and trans-
lated from the Avesta in the latter part of the reign of
Khusr6 Ndshirvln, or very shortly afterwards, which would
account for no later king being mentioned by name ; and,
secondly, that the epitome now extant was compiled by
some writer who lived so long after the Arab invasion that
the details of their inroad had become obscured by the more
recent successes of Turanian rulers, such as the Ghaznavis
and Sahjuqs of the eleventh and twelfth centuries. It is
hardly possible that the epitomist could have lived as late
as the time of £ingiz Khan, the great Mongol conqueror
(a.D. 1206-1227), as that would bring him within 150 years
of the date of the extant manuscript of his work, which has
no appearance of being an immediate copy of the original ;
but the rule of the Sahjuqs would certainly have afforded
him sufficient materials for his long description of the iron
age. The Avesta of the Bahman Yart was probably com-
piled from older sources (like the rest of the Avesta) during
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INTRODUCTION. lv
the reigns of the earlier Sasanian monarchs ; but it was, no
doubt, very different in its details from the epitome of its
commentary which still exists.
These hypotheses, regarding the threefold origin of the
present form of this Yart, derive some confirmation from
the inconsistencies in its chronological details ; especially
those relating to the periods of the invaders' reign and of
Hush&/ar's birth. The Zoroastrians have for ages been
expecting the appearance of Hushe</ar, the first of their
last three apostles, but have always had to postpone their
expectations from time to time, like the Jews and other
interpreters of prophecy; so that they are still looking
forward into the future for his advent, although his millen-
nium has long since expired according to the chronology
adopted in the Bahman Yart. This chronology, of course,
represents the expectations of Zoroastrians in past times,
and seems to express three different opinions. First, we
have the statement that the last great battle of the demon-
races is to take place at the end of Zaratujt's millennium
(see Chap. Ill, 9), when the wicked will be so destroyed
(compare III, 22, 23) that none will pass into the next
millennium (III, 11), which is that of Husherfar (111,43).
And that the reign of evil is to precede the end of Zaratujt's
millennium is evidently assumed also in Chap. II, 41, 63.
Such opinions may reasonably be traced to the original
Avesta writer, who must have expected only a short reign
of evil to arise and fall near the latter end of Zarat&rt's
millennium, which was still far in the future, and to be
followed by the appearance of Hush&/ar to restore the
'good' religion. Secondly, we are told (I, 5, II, 22, 24, 31)
that the invasion of the demon-races, with its attendant
evils, is to take place when Zaratujt's millennium is ended ;
on their appearance Hush&/ar is born (III, 13), and when
he is thirty years old (compare III, 14 with III, 44) Vahram
the Vaiyavand is also born, who at the age of thirty (III, 17)
advances into Iran with an innumerable army to destroy the
invaders. Such statements may be attributed to the original
Pahlavi translator and commentator who, writing about
A. D. 570-590, would have before his eyes the disastrous
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lvi PAHLAVI TEXTS.
reign of Auharmazd IV, the son and successor of Khusrd
Ndshirvan, together with the prowess of the famous Persian
general Bah ram A"6pln, which drove out all invaders. This
writer evidently expected the reign of the demon-races to
last less than a century, but still at some period in the near
future ; merely illustrating his theme by details of the
disasters and wars of his own time. Thirdly, we find it
stated (III, 44) that Hushe^ar will be born in 1600, which
seems to mean the sixteen hundredth year of Zaratujt's
millennium, or six hundredth of his own (sayA.D. 1193-
1 235), also that the reign of the demon-races is to last a
thousand years (III, 34), and that Peshy6tanu does not
come to restore the religion till near the end of the millen-
nium (III, 51); it also appears (III, 49) that Var^avand
occupies a prominent position when Hush&/ar comes from
his conference with Auharmazd at thirty years of age (III,
44. 45)- Such details were probably inserted by the com-
piler of the epitome, who had to admit the facts that the
reign of the demon-races had already lasted for centuries,
and that Htish&/ar had not yet appeared. To get over
these difficulties he probably adopted the opinions current
in his day, and postponed the advent of HusheV/ar till the
beginning of the next century in his millennium, and put
off the destruction of the wicked, as a more hopeless matter,
till near the end of the millennium. Both these periods
are now long since past, and the present Zoroastrians have
still to postpone the fulfilment of the prophecies connected
with their last three apostles, or else to understand them
in a less literal fashion than heretofore.
For the Pahlavi text of the Bahman Yart the translator
has to rely upon the single old manuscript K20, already
described (p. xxvii), in which it occupies the 13 J folios
immediately following the Bundahu ; these folios are much
worn, and a few words have been torn off some of them,
but nearly all of these missing words can be restored by aid
of the Pazand version. The Pahlavi text is also found in
the modern copies of K20 at Paris and Kopenhagen, but
these copies (P7 and K21) have no authority independent
of K20. In India this text has long been exceedingly rare,
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INTRODUCTION. Ivil
and whether any copy of it exists, independent of Kao, is
doubtful.
The Pazand version is more common in Parsi libraries,
but contains a very imperfect text. Of this version two
modern copies have been consulted ; one of these occupies
fols. 38-62 of a small manuscript, No. %% of the Haug col-
lection in the State Library at Munich ; the other is a copy
of a manuscript in the library of the high-priest of the Parsis
in Bombay. Both these MSS. are evidently descended
from the same original, which must have been a very imper-
fect transliteration of a Pahlavi text closely resembling that
of K20, but yet independent of that MS., as a few words
omitted in K20 are supplied by these Pazand MSS. (see
B.Yt. II, 13, 14, 22, &c.) To a certain extent, therefore,
these Pazand MSS. are of some assistance in settling the
text of a few sentences, but the greater part of their con-
tents is so imperfect as to be utterly unintelligible ; they
not only omit Chaps. I, 1-8, II, 17, 30-32, 40, III, 9, 12, 17-
44, 58-63 entirely, but also words and phrases from nearly
every other section of the text. Adhering scrupulously to
the Pahlavi original for a few consecutive words, and then
widely departing from it by misreading or omitting all
difficult words and passages, this Pazand version is a com-
plete contrast to the Pazand writings of N£rydsang, being
of little use to the reader beyond showing the extremely
low ebb to which Pahlavi learning must have fallen, among
the Parsis, before such unintelligible writings could have
been accepted as Pazand texts.
There is also a Persian version of the Bahman Yart, a
copy of which, written A. D. 1676, is contained in a large
Rivayat MS. No. 29, belonging to the University Library
at Bombay. According to the colophon of this Persian
version it was composed in a.d. 1496 by Rustam Isfendiyar
of Yazd, from an Avesta (Pazand) MS. belonging to his
brother Jamsh£d. This Persian version contains less than
three per cent of Arabic words, and is more of a paraphrase
than a translation, but it adheres very closely to the meaning
of the Pahlavi text from Chaps. I, 1 to III, 9, where a dis-
location occurs, evidently owing either to the displacement
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lvili PAHLAVI TEXTS.
of two folios in an older MS., or to the second page of a
folio being copied before the first, so that §§ 10-14 follow
§§ 15-22. From the middle of § 22 the folios of the older
MS. seem to have been lost as far as the end of Hush&Zar's
millennium (§ 51), to which point the Persian version leaps,
but the remainder of this paraphrase is much more diffuse
than the Bahman Yart, and is evidently derived from some
other Pahlavi work.
This conclusion of the Persian version describes how
adversity departs from the world, and ten people are
satisfied with the milk of one cow, when Hush&/ar-mah
appears and his millennium commences. On his coming
from his conference with Auharmazd the sun stands still
for twenty days and nights, in consequence of which two-
thirds of the people in the world believe in the religion.
Meat is no longer eaten, but only milk and butter, and a
hundred people are satisfied with the milk of one cow.
Hush&/ar-mah destroys the terrible serpent, which ac-
companies apostasy, by means of the divine glory and
Avesta formulas ; he clears all noxious creatures out of the
world, and wild animals live harmlessly among mankind ;
the fiends of apostasy and deceit depart from the World,
which becomes populous and delightful, and mankind
abstain from falsehood. After the five-hundredth year of
Hushcv/ar-mah has passed away, Soshyans (Sasan) appears,
and destroys the fiend who torments fire. The sun stands
still for thirty days and nights, when all mankind believe
in the religion, and the year becomes exactly 360 days.
Dahak escapes from his confinement, and reigns for a day
and a half in the world with much tyranny ; when S6shyans
rouses Sam Nariman, who accepts the religion and becomes
immortal. Sim calls upon Dahak to accept the religion,
but the latter proposes that they should together seize
upon heaven for themselves, whereupon Sim kills him.
All evil having departed from the world mankind become
like the archangels, and the resurrection takes place, which
is described with many of the same details as are mentioned
in Bund. XXX.
Accompanying this Persian version in B29 is another
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INTRODUCTION. lix
fragment from the same source, which treats of the same
subjects as the third chapter of the Bahman Yart, but is
differently arranged. It confines itself to the millennium
of Hushev/ar, and may possibly be some modification of the
contents of the folios missing from the version described
above. After some introductory matter this fragment con-
tains a paraphrase (less accurate than the preceding) of
Chap. Ill, 23-49 of the Bahman Yart ; it then proceeds to
state that Hush&fer destroys the wolf race, so that wolves,
thieves, highway robbers, and criminals cease to exist.
When Hush&fer's three-hundredth year has passed away
the winter of Malkds arrives and destroys all animals and
vegetation, and only one man survives out of ten thousand ;
after which the world is repeopled from the enclosure made
by Yim. Then comes the gathering of the nations to the
great battle on the Euphrates, where the slaughter is so
great that the water of the river becomes red, and the sur-
vivors wade in blood up to their horses' girths. Afterwards,
the Kayan king, Var^ivand, advances from the frontiers of
India and takes possession of Iran to the great delight of
the inhabitants, but only after a great battle; and then
Peshydtanu is summoned from Kangdez to restore the
religious ceremonies.
A German translation of some passages in the Bahman
Yart, with a brief summary of the greater part of the re-
mainder, was published in i860 in Spiegel's Traditionelle
Literatur der Farsen, pp. 128-135.
6. The ShAyast lA-shayast.
Another treatise which must be referred to about the
same age as the Bundahu, though of a very different cha-
racter, is the Shayast la-shayast or ' the proper and impro-
per.' It is a compilation of miscellaneous laws and customs
regarding sin and impurity, with other memoranda about
ceremonies and religious subjects in general. Its name has,
no doubt, been given to it in modern times x , and has pro-
1 But perhaps before the compilation of the prose Sad-dar Bundahis, or
Bundahu of a hundred chapters, which seems to refer to the Shayast la-shayast
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bably arisen from the frequent use it makes of the words
shayarf, 'it is fit or proper,' and 14 shayarf, 'it is not fit
or proper.' And, owing to its resemblance to those Persian
miscellanies of traditional memoranda called Rivayats, it
has also been named the Pahlavi Rivayat, though chiefly
by Europeans.
It consists of two parts, which are often put together in
modern MSS., and bear the same name, but are widely
separated in the oldest MSS. These two parts, consisting
respectively of Chaps. I-X and XI-XIV in the present
translation, are evidently two distinct treatises on the same
and similar subjects, but of nearly the same age. That
they were compiled by two different persons, who had access
to nearly the same authorities, appears evident from Chaps.
XI, i, 2, XII, ii, 13-16, 18, 20 being repetitions of Chaps.
I, 1, 2, X, 4, 20-23, 7, 31, with only slight alterations ; such
repetitions as would hardly be made in a single treatise by
the same writer. Minor repetitions in the first part, such
as those of some phrases in Chaps. II, 65, IV, 14, repeated
in Chap. X, 24, 33, might readily be made by the same
writer in different parts of the same treatise. To these two
parts of the Shayast la-shayast a third part has been added
in the present translation, as an appendix, consisting of a
number of miscellaneous passages of a somewhat similar
character, which are found in the same old MSS. that con-
tain the first two parts, but which cannot be attributed
either to the same writers or the same age as those parts.
The first part commences with the names and amounts
of the various degrees of sin, and the names of the chief
commentators on the Vendidad. It then gives long details
regarding the precautions to be taken with reference to
corpses and menstruous women, and the impurity they occa-
sion ; besides mentioning (Chap. II, 33-35) the pollution
in its opening words, as follows: — 'This book is on "the proper and im-
proper" which is brought out from the good, pure religion of the Mazda-
yasnians ;' though this term may possibly relate to its own contents. There is
also a Persian treatise called Shayast na-shayast, which gives a good deal
of information obtained from the Persian Rivayats, and copies of which are
contained in the MSS. Nos. 56 and 1 16 of the Ouseley collection in the Bodleian
Library at Oxford.
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INTRODUCTION. lxi
caused by a serpent. It next describes the proper size
and materials of the sacred thread-girdle and shirt, giving
some details about the sins of running about uncovered and
walking with one boot, and thence proceeding to the sin of
unseasonable chatter. Details are then given about good
works, and those who can and cannot perform them ; in
which reference is made to Christians, Jews, and those of
other persuasions (Chap. VI, 7}. The next subjects treated
of are reverencing the sun and fire, the sin of extinguishing
fire, confession and renunciation of sin, atonement for sins,
especially mortal sins, both those affecting others and those
only affecting one's own soul ; with a digression (Chap. VIII,
3) prohibiting the rich from hunting. The remainder of this
first treatise is of a miscellaneous character, referring to the
following subjects : — The Hasar of time, priests passing away
in idolatry, the discussion of religion, ceremonies not done
aright, throwing a corpse into the sea, evil of eating in the
dark, the four kinds of worship, when the angels should
be invoked in worship, the ephemeral nature of life, proper
looseness for a girdle, when the sacred cake set aside for the
guardian spirits can be used, maintaining a fire where a woman
is pregnant, providing a tank for ablution, the Gathas not
to be recited over the dead, food and drink not to be thrown
away to the north at night, unlawful slaughter of animals,
how the corpse of a pregnant woman should be carried,
forgiveness of trespasses, evil of walking without boots,
when the sacred girdle is to be assumed, breaking the spell
of an inward prayer, ten women wanted at childbirth, and
how the infant is to be treated, sin of beating an innocent
person, evil of a false judge, men and women who do not
marry, a toothpick must be free from bark, acknowledging
the children of a handmaid, advantage of offspring and of
excess in almsgiving, prayer on lying down and getting up,
Avesta not to be mumbled, doubtful actions to be avoided
or consulted about, evil of laughing during prayer, crowing
of a hen, treatment of a hedgehog, after a violent death
corruption does not set in immediately, necessity of a dog's
gaze, putrid meat and hairy cakes or butter unfit for cere-
monies, when a woman can do priestly duty, &c.
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The second part also commences with the names and
amounts of the various degrees of sin, followed by the pro-
per meat-offerings for various angels and guardian spirits.
Next come miscellaneous observations on the following
subjects : — The simplest form of worship, necessity of sub-
mitting to a high-priest, advantage of a fire in the house,
sin of clothing the dead, presentation of holy-water to the
nearest fire after a death, nail-parings to be prayed over,
advantage of light at childbirth, offerings to the angels,
maintaining a fire where a woman is pregnant and a child
is born, a toothpick must be free from bark, acknowledging
the children of a handmaid, advantage of offspring and of
excess in almsgiving, evil of drawing well-water at night,
food not to be thrown away to the north at night, advantage
of prayer at feasts, treatment of a hedgehog, praying when
washing the face, the proper choice of a purifying priest, no
one should be hopeless of heaven, necessity of a wife being
religious as well as her husband, the ceremonies which are
good works, and the cause of sneezing, yawning, and sigh-
ing. These are followed by a long account of the mystic
signification of the Gathas, with some information as to the
errors which may be committed in consecrating the sacred
cakes, and how the beginning of the morning watch is to be
determined.
The third part, or appendix, commences with an account
of how each of the archangels can be best propitiated, by a
proper regard for the particular worldly existence which he
specially protects. This is followed by a statement of the
various degrees of sin, and of the amount of good works
attributed to various ceremonies. Then come some account
of the ceremonies after a death, particulars of those who
have no part in the resurrection, the duty of submission to
the priesthood, whether evil may be done for the sake of
good, the place where people will rise from the dead,
Aeshm's complaint to Aharman of the three things he could
not injure in the world, the occasions on which the Ahuna-
var formula should be recited, and the number of recitals
that are requisite, &c. And, finally, statements of the
lengths of midday and afternoon shadows, blessings invoked
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INTRODUCTION. lxiii
from the thirty angels and archangels who preside over the
days of the month, and the special epithets of the same.
With regard to the age of this treatise we have no precise
information. All three parts are found in a MS. (M6)
which was written in A. D. 1397 (see p. xxix), and nearly
the whole is also found in the MS. K20, which may be a
few years older (see p. xxvii), and in which the first part of
the Shayast la-shlyast is followed by a Persian colophon
dated A.Y. 700 (a.D. 1331), copied probably from an older
MS. The text in both these old MSS. seems to have been
derived almost direct from the same original, which must
have been so old when M6 was written that the copyist
found some words illegible (see notes on Chaps. VIII, 19,
X, 34, XII, 14, 15, &c.) Now it is known from a colophon
that a portion of M6, containing the book of Arrfa-Viraf
and the tale of Gdrt-i Fryand, was copied from a MS.
written in A.D. 1249 5 an( * we ma y safely conclude that the
Shayast la-shayast was copied, either from the same MS.,
or from one fully as old. So far, therefore, as external evi-
dence goes, there is every reason to suppose that the whole
of the Shayast la-shayast, with its appendix ', was existing
in a MS. written about 630 years ago.
But internal evidence points to a far higher antiquity
for the first two parts, as the compilers of those treatises
evidently had access, not only to several old commentaries,
but also to many of the Nasks, which have long been lost.
Thus, the first treatise contains quotations from the com-
mentaries of Afarg, Gogdjasp, Kushtano-bu^-e</, Mk/6k-
mah, Rdshan, and S6shyans, which are all frequently
quoted in the Pahlavi translation of the Vendidad (see Sis.
I, 3, 4, notes) ; besides mentioning the opinions of Marc/-
burf, Nerydsang, Ndsal Bura-Mitrd, and Vand-Auharmazd,
who are rarely or never mentioned in the Pahlavi Vendidad.
It also quotes no less than eleven of the twenty Nasks or
books of the complete Mazdayasnian literature which are
no longer extant, besides the Vendidad, the only Nask that
still survives in the full extent it had in Sasanian times.
1 Except Chaps. XXII, XXIII (see the note on the heading of Chap. XXII).
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The Nasks quoted are the Stfo/gar (Sis. X, 8), the Bagh
(X, 26), the DamdaaT (X, 22), the Plsdn (IX, 9), the Ratflj-
tattih (X, 29), the Ktirast (X, 28), the Spend (X, 4), the
Niha</um (X, 3, 22, 23), the Dubasru^ (X, 13), the Hus-
param (X, 21), and the Sakat/um (X, 25), very few of which
are mentioned even in the Pahlavi Vendidad. The second
treatise mentions only one commentator, Vand-Auharmazd,
but it quotes eight of the Nasks no longer extant ; these
are the Stfo/gar (Sis. XII, 32), the Damdarf(XII, 5, 15),
the Spend (XII, 3, 11, 15, 29), the Bag-yasnd (XII, 17),
the Niharfum (XII, 15, 16), the Husparam (XII, 1, 7, 14,
31, XIII, 17), the Sakarfum (XII, 2, 10, 12, XIII, 30), and
the Harfdkht (XII, 19, 30, XIII, 6, 10).
Of two of these Nasks, the Bagh and Ha*/6kht, a few
fragments may still survive (see notes on Sis. X, 26, Haug's
Essays, p. 134, B. Yt. Ill, 25), but those of the latter Nask do
not appear to contain the passages quoted in the Shayast
la-shayast. With regard to the rest we only know that the
Damdaaf, Husparam, and Sak<U/um must have been still in
existence about A.D. 88i, as they are quoted in the writings
of Za^-sparam and Manflj/fcihar, sons of Yudan-Yim, who
lived at that time (see pp. xlii, xlvi) ; and the Niharfum
and Husparam are also quoted in the Pahlavi Vendidad.
It is true that the Dinkarc/ gives copious information about
the contents of all the Nasks, with two or three exceptions ;
and the Dinkan/ seems to have assumed its present form
about A.D. 900 (see Bund. XXXIII, 11, notes); but its last
editor was evidently merely a compiler of old fragments,
so there is no certainty that many of the Nasks actually
existed in his time.
Thus far, therefore, the internal evidence seems to prove
that the two treatises called Shayast la-shayast, which con-
stitute the first two parts of the present translation, are
more than a thousand years old. On the other hand, they
cannot be more than three centuries older, because they
frequently quote passages from the Pahlavi Vendidad
which, as we have seen (p. xlvi, note 1), could not have as-
sumed its present form before the time of Khusr6 N6shir-
van (a.d. 53 i_ 579)- As they contain no reference to any
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INTRODUCTION. lxv
interference of the governing powers with the religion or
priesthood, it is probable that they were written before the
Muhammadan conquest (a. D. 636-651), although they do
not mention the existence of any ' king of the kings,' the
usual title of the Sasanian monarchs. And this probability
is increased by there being no direct mention of Muham-
madanism among the contemporary religions named in
Chap. VI, 7, unless we assume that passage to be a quota-
tion from an earlier book. We may, therefore, conclude,
with tolerable certainty, that the Pahlavi text of the first
two parts of the present translation of the Shayast la-
shayast was compiled some time in the seventh century ;
but, like the BundahLr and Bahman Yart, it was, for the
most part, a compilation of extracts and translations from
far older writings, and may also have been rearranged
shortly after the Muhammadan conquest.
The fragments which are collected in the appendix, or
third part of the present translation, are probably of various
ages, and several of them may not be more than seven cen-
turies old. The commentator Bakht-afrW, whose work
(now lost) is quoted in Chap. XX, 1 1, may have lived in
the time of Khusrd Ndshirvan (see B. Yt. I, 7). And
Chap. XXI must certainly have been written in Persia, as
the lengths of noonday shadows which it mentions are only
suitable for 32 north latitude. As regards the last two
chapters we have no evidence that they are quite five cen-
turies old.
For the Pahlavi text of the Shayast la-shayast and its
appendix we have not only the very old codex M6 (see
p. xxix) for the whole of it, but also the equally old codex
K20 (see p. xxvii) for all but Chaps. XV-XVII, XX, XXII,
and XXIII in the appendix. In M6 the first two parts are
separated by twenty folios, containing the Farhang-i Oim-
khaduk, and the second part is separated from the first
three chapters of the appendix by four folios, containing
the Patit-i Khurf; the next three chapters of the appendix
are from the latter end of the second volume of M6, Chap.
XXI is from the middle of the same, and the last two chap-
ters are from some additional folios at the beginning of the
[6] e
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first volume. In K20 the first two parts are separated by
ninety-two folios, containing the Farhang-i Oim-khaduk,
Bundahfc, Bahman Yart, and several other Pahlavi and
Avesta texts; Chap. XVIII precedes the first part, Chap.
XIX precedes the second part, and Chap. XXI is in an
earlier part of the MS.
Derived from K20 are the two modern copies P7 and
K21 (see p. xxviii). Derived from M6 are the modern
copy of the first two parts in M9 (No. 9 of the Haug col-
lection in the State Library at Munich), a copy of Chaps.
XIV, XV in L15 (No. 15 of the collection of Avesta and
Pahlavi MSS. in the India Office Library at London), a
copy of Chap. XX, 4-17 in O121 (No. 121 of the Ouseley
collection in the Bodleian Library at Oxford, see p. xxx),
and a copy of Chap. XVIII in Dastur Jamispji's MS. of
the Bundahij at Bombay. While an independent Pahlavi
version of Chap. XXIII occurs in a very old codex in the
library of the high-priest of the Parsis at Bombay, which
version has been used for the text of the present transla-
tion, because that chapter is incomplete in M6.
Pazand versions of some of the chapters, chiefly in the
appendix, are to be found in some MSS., but all derived
apparently from M6. Thus, in the Pazand MSS. L7 and
L22 (Nos. 7 and 22 in the India Office Library at London,
see p. xxxi), written in Avesta characters, Chaps. XVIII,
XX, XV follow the last chapter of the BundahLf, and Chap.
XIV occurs a few folios further on. And in the Pazand
MS. M7 (No. 7 of the Haug collection in the State Library
at Munich), written in Persian characters, the following
detached passages occur in a miscellaneous collection of
extracts (fols. 126-133):— Chaps. XX, 14-16, X, 18, 19,
IX, 9, 10, XX, 12, 13, 4, 5, VIII, 2, 4-14. XX, 11. A Per-
sian version of Chap. XVIII also occurs in M5 (No. 5 of
the same collection) on fol. 54.
It does not appear that the Shayast ld-shayast has ever
been hitherto translated into any European language l , nor
1 Except Chap. XVIII, which was translated into German by Justi, as the
last chapter of his translation of the BundahU (see p. xxvi).
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INTRODUCTION. Ixvii
is any Persian or Gu^arati translation of it known to the
present translator, though a good deal of the matter it con-
tains may be found in the Persian Rivayats, but generally
given in a different form. Owing to the technical charac-
ter of the treatise, it is hazardous for any one but a Parsi
priest to attempt to translate it, so that errors will, no
doubt, be apparent to the initiated in the present transla-
tion. At the same time it must not be forgotten that the
laws and customs mentioned in the text were those current
in Persia twelve centuries ago, which may be expected to
differ, in many details, from those of the Parsis in India at
the present day. This is a consideration which a Parsi
translator might be too apt to ignore ; so that his thorough
knowledge of present customs, though invaluable for the
decipherment of ambiguous phrases, might lead him astray
when dealing with clear statements of customs and rules
now obsolete and, therefore, at variance with his precon-
ceived ideas of propriety.
7. Concluding Remarks.
The Pahlavi texts selected for translation in this volume
are specimens of three distinct species of writings. Thus,
the BundahLr and its appendix, which deal chiefly with
cosmogony, myths, and traditions, may be roughly com-
pared to the book of Genesis. The Bahman Yajt, which
professes to be prophetical, may be likened unto the Apoca-
lypse. And the Shayast la-shayast, which treats of reli-
gious laws regarding impurity, sin, ritual, and miscellaneous
matters, bears some resemblance to Leviticus. But, though
thus dealing with very different subjects, these texts appear
to have all originated in much the same manner, a manner
which is characteristic of the oldest class of the Pahlavi
writings still extant. All three are full of translations from
old Avesta texts, collected together probably in the latter
days of the Sasanian dynasty, and finally rearranged some
time after the Muhammadan conquest of Persia ; so that,
practically, they may be taken as representing the ideas
entertained of their prehistoric religion by Persians in the
e 2
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Ixviii PAHLAVI TEXTS.
sixth century, but modified so far as to suit the taste and
exigencies of the tenth.
But, notwithstanding the wide range of subjects embraced
by these texts, it would be rash for the reader to assume
that they afford him sufficient information for forming a
decided opinion as to the character of the Parsi religion.
The texts translated in this volume contain barely one-
eleventh part of the religious literature extant in the Pah-
lavi language, without taking the Pahlavi versions of existing
Avesta texts into account, which latter are even more
important than the former, from a religious point of view,
as they are considered more authoritative by the Parsis
themselves. What proportion the literature extant may
bear to that which is lost it is impossible to guess j but,
omitting all consideration of the possible contents of the
lost literature, it is obvious that the remaining ten-elevenths
of that which is extant may contain much which would
modify any opinion based merely upon the one-eleventh
here translated. What the untranslated portion actually
contains no one really knows. The best Pahlavi scholar
can never be sure that he understands the contents of
a Pahlavi text until he has fully translated it ; no amount
of careful reading can make him certain that he does not
misunderstand some essential part of it, and were he to
assert the contrary he would be merely misleading others
and going astray himself. How far the translations in this
volume will enable the reader to judge of the Parsi religion
may perhaps be best understood by considering how far
a careful perusal of the books of Genesis, Leviticus, and
the Revelation, which constitute one-eleventh part of the
Protestant Bible, would enable him to judge of Christianity,
without any further information.
Butjthough these translations must be considered merely
as a contribution towards a correct account of mediaeval
Zoroastrianism, the BundahLf does afford some very defi-
nite information upon one of the fundamental doctrines of
that faith. The Parsi religion has long been represented by
its opponents as a dualism ;' and this accusation, made in
good faith by Muhammadan writers, and echoed more
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INTRODUCTION. lxix
incautiously by Christians, has been advanced so strenu-
ously that it has often been admitted even by Parsis them-
selves, as regards the,, mediaeval form of their faith. But
neither party Ve~em* to have fairly considered how any
religion which admits the personality of an evil spirit, in
order to account for the existence of evil, can fail to become
a dualism to a certain extent. If, therefore, the term is to
be used in controversy, it behoves those who use it to define
the limits of objectionable dualism with great precisionJso
as not to include most of the religions of the world, their
own among the number.
* If it be necessary for a dualism that the evil spirit be
omnipresent, omniscient, almighty, or eternal, then is the
Parsi religion no dualism. \u he Bundahij distinctly asserts
that the evil spirit is not omniscient and almighty (Chap.
I, 1 6) ; that his understanding is backward (I, 3, 9), so that
he was not aware of the existence of Aftharmazd till he
arose from the abyss and saw the light (I, 9) ; that he is
unobservant and ignorant of the future (I, 19) till it is
revealed to him by AGharmazd (I, 21); that his creatures
perish at the resurrection (I, 7, 21), and he himself becomes
impotent (I, 21, III, 1) and will not be (I, 3, XXX, 32).
Nowhere is he supposed to be in two places at once, or to
know what is occurring elsewhere than in his own presence.
So far, his powers are considerably less than those gene-
rally assigned by Christians to the devil, who is certainly
represented as being a more intelligent and ubiquitous
personage^ On the other hand, Aharman is able to pro-
duce fiends and demons (Chap. I, 1 o, 24), and the noxious
creatures are said to be his (III, 15, XIV, 30, XVIII, 2);; in
which respects he has probably rather more power than
the devil, although the limits of the tetter's means of pro-
ducing evil are by no means well defined.
The origin and end of Aharman appear to be left as
uncertain as those of the devil^jand, altogether, the resem-
blance between these two ideas of the evil spirit is remark-
ably close ; in fact, almost too close to admit of the possibility
of their being ideas of different origin. The only important
differences are that Zoroastrianism does not believe in an
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PAHLAVI TEXTS.
eternity of evil as Christianity does) and that Christianity
has been content to leave all its other ideas about the devil
in a very hazy and uncertain form, while Zoroastrianism
has not shrunk from carrying similar ideas to their logical
conclusion. If, therefore, a belief in Aharman, as the author
of evil, makes the Parsi religion a dualism, it is difficult to
understand why a belief in the devil, as the author of evil,
does not make Christianity also a dualism. At any rate,
it is evident from the BundahLr that a Christian is treading
on hazardous ground when he objects to Zoroastrianism on
the score of its dualism.
Another misrepresentation of the Parsi religion is shown
to have no foundation in fact, by a passage in the Selections
of Za^-sparam. ^Several writers, both Greek and Armenian,
contemporaries of the Sasanian dynasty, represent the Per-
sians as believing that both Auharmazd and Aharman were
produced by an eternal being, who is evidently a personifi-
cation of the Avesta phrase for ' boundless time.' This
view was apparently confirmed by a passage in Anquetil
Duperron's French translation of the Vendidad (XIX,
32-34), but this has long been known to be a mistrans-
lation due to Anquetil's ignorance of Avesta grammar ;i so
that the supposed doctrine of ' boundless time ' being the
originator of everything is not to be found in the Avesta ; \
still it might have sprung up in Sasanian times.j But the
Selections of Zaaf-sparam (I, 24) distinctly state that Auhar-
mazd produced the creature Z6rvan (precisely the term used
in the phrase ' boundless time' in the Avesta). Here 'time,'
although personified, is represented as a creature of Auhar-
mazd, produced after the first appearance of Aharman ;
which contradicts the statement of the Greek and Armenian
writers completely, and shows how little reliance can be
placed upon the assertions of foreigners regarding matters
which they view with antipathy or prejudice.
With reference to the general plan of these translations
of Pahlavi texts a few remarks seem necessary. In the first
place, it will be obvious to any attentive reader of this
introduction that a translator of Pahlavi has not merely to
translate, but also to edit, the original text ; and, in some
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INTRODUCTION. lxxi
cases, he has even to discover it. Next, as regards the
translation, it has been already mentioned (p. xxvi) that
the translator's object is to make it as literal as possible ;
in order, therefore, to check the inevitable tendency of free
translation to wander from the meaning of the original
text, all extra words added to complete the sense, unless
most distinctly understood in the original, are italicised in
the translation. And in all cases that seem doubtful the
reader's attention is called to the fact by a note, though it
is possible that some doubtful matters may be overlooked.
The notes deal not only with explanations that may be
necessary for the general reader, but also with various
readings and other details that may be useful to scholars ;
they are, therefore, very numerous, though some passages
may still be left without sufficient explanation. References
to the Vendidad,Yasna, and Visparad are made to Spiegel's
edition of the original texts, not because that edition is supe-
rior, or even equal, in accuracy to that of Westergaard, but
because it is the only edition which gives the Pahlavi
translations, because its sections are shorter and, therefore,
reference to them is more definite, and because the only
English translation of the Avesta hitherto existing 1 is
based upon Spiegel's edition, and is divided into the same
sections.
No attempt has been made to trace any of the myths
or traditions farther back than the Avesta, whence their
descent is a fact that can hardly be disputed. To trace
them back to earlier times, to a supposed Indo-Iranian
personification or poetic distortion of meteorological phe-
nomena, would be, in the present state of our knowledge,
merely substituting plausible guesses for ascertained facts.
In many cases, indeed, we have really no right to assume
that an Avesta myth has descended from any such Indo-
Iranian origin, as there have been ample opportunities for
the infiltration of myths from other sources, yet unknown,
1 Bleeck's Avesta; the Religious Books of the Parsees; from Professor
Spiegel's German Translation; London, 1864. Not much reliance can be
placed upon the correctness of this translation, owing to defects in the
German one.
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lxxii PAHLAVI TEXTS.
among the many nations with which the religion of the
Avesta has come in contact, both before and since the
time of Zaratu.rt. For, notwithstanding the ingenious rhe-
toric of the expounders of myths, it is still as unsafe, from
a scientific point of view, to disbelieve the former existence
of ZaratuJt as it is to doubt that of Moses, or any other
practically prehistoric personage, merely because mythic
tales have gathered about his name in later times, as they
always do about the memory of any individual who has
become famous or revered.
In many cases the original Pahlavi word is appended, in
parentheses, to its English equivalent in the translation.
This has been done for the sake of explanation, when the
word is technical or rare, or the translation is unusual. For,
with regard to technical terms, it has been considered best,
in nearly all cases, to translate them by some explanatory
phrase, in preference to filling the translation with foreign
words which would convey little or no distinct meaning to
the general reader. Some of these technical terms have
almost exact equivalents in English, such as those trans-
lated ' resurrection ' and ' demon,' or can be well expressed
by descriptive phrases, such as ' sacred twigs ' and ' sacred
cakes.' Other terms are only approximately rendered by
such words as 'archangel' and 'angel ;' others can hardly
be expressed at all times by the same English words, but
must change according to the context, such as the term
variously rendered by 'worship, ceremonial, prayer, or
rites.' While the meaning of some few terms is so tech-
nical, complicated, or uncertain, that it is safer to use
the Pahlavi word itself, such as Tanipuhar, Frasast, G6ti-
kharirf, Dva\sdah-h6mast, &c.
The following is a list of nearly all the technical terms that
have been translated, with the English equivalents generally
used to express them : — Afrin, 'blessing;' aharmdk,
'apostate, heretic;' aharubS, 'righteous;' aharubo-d&</,
'alms, almsgiving;' akdind, 'infidel;' ameshdspend,
'archangel;' armejt, 'helpless ;' ast-h6mand, 'material;'
ausdfrtrf, 'propitiation, offering;' bagh6-bakht6, 'divine
providence;' baresdm, 'sacred twigs or twig bundle;'
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INTRODUCTION. lxxiii
baresdmdan, 'twig stand;' dakhmak (Huz. khazan),
' depository for the dead ;' dashtanistan, ' place for men-
struation;' din6, 'religion, revelation, religious rites;'
drayan-^uyijnih, 'unseasonable chatter;' drevand,
'wicked;' dr6nd, 'sacred cake;' dru^ - , 'fiend;' frasha-
\ca,rd, 'renovation of the universe;' fravahar, 'guardian
spirit;' fravarrfikan, 'days devoted to the guardian spirits;'
ganrak maindk, 'evil spirit;' gar.sri.rn, 'confession of
sin;' gas, 'period of the day, time;' gisinbar, 'season-
festival;' ^a-rno, 'feast;' gau.r-dak (Av. gkus hudhau),
'meat-offering, sacred butter;' ^-avirf-rastakan, 'the he-
terodox ;' g\v (Av. gauj £"ivya), 'sacred milk ;' gdm£.sr,
'bull's urine;' hamemal, 'accuser ;' ha mr&d, 'direct pol-
lution, contagion;' ha^arak, 'millennium;' hlkhar, 'bo-
dily refuse;' k a r, 'duty;' kdshvar, 'region;' khayebtt,
' destroyer ;' khrafstar, ' noxious creature ;' khv£tuk-das,
'next-of-kin marriage;' kirfak, 'good works;' kustik,
'sacred thread-girdle;' magh, 'stone ablution-seat;' mai-
ndk, 'spirit ;' marg-ar^-an, ' worthy of death, mortal sin ;'
myazd, ' feast, sacred feast ;' nasai, ' corpse, dead matter ; '
nasai ka t a k, ' corpse chamber;' nirang, ' religious formula,
ritual;' nlrangistan, 'code of religious formulas;' nlya-
yi-rn, 'salutation;' padam, 'mouth-veil;' pkdtykvih,
' ablution, ceremonial ablution;' pahlum ahvan, 'best ex-
istence;' paitrerf, ' indirect pollution, infection ; ' parahdm,
'hdm-juice;' parik, 'witch;' patitih, 'renunciation of
sin;' patiyarak, 'adversary;' pdrydrfkeshih, 'primitive
faith;' ra,d, 'chief, spiritual chief, primate, high-priest;'
rtstakhg£, 'resurrection;' satuih, 'the three nights;'
jeda, 'demon;' shapik, 'sacred shirt;' shnayijn, ' pro-
pitiation, gratification;' shnuman, 'dedication formula,
propitiation;' spgnak maindk, 'beneficent spirit;' tanu-i
pasinS, 'future existence;' td^i^n, 'retribution;' tdra-i
khadu-da^, ' primeval ox;' va^-, 'inward prayer;' vi^ari^n,
•atonement for sin;' visharf-dubarijnlh, 'running about
uncovered;' yasn6, 'ritual;' yaJt, 'prayers, ritual, form
of prayer, worship, consecration ;' y ajtano, ' to consecrate,
solemnize, propitiate, reverence;' yatuk, 'wizard;' yaz-
dan, 'angels, sacred beings, celestial beings, God ;' yasisn,
[5] f
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1XX1V PAHLAVI TEXTS.
'ceremonial, ceremony, sacred ceremony, ceremonial wor-
ship, worship, reverence, rites, prayer;' y£dat6, 'angel;'
zand, 'commentary;' zohar or z6r, 'holy-water;' z6t,
' officiating priest.'
With regard to the orthography of Pahlavi names and
words, advantage has been taken of the system of trans-
literation adopted for this series of Translations of the
Sacred Books of the East, by making use of italics for the
purpose of distinguishing between certain Pahlavi letters
which were probably pronounced very nearly alike. Thus,
besides the usual letters ) for v and S f° r z > the Pahlavi
letter (» is often used to denote those same sounds which,
in such cases, are represented by the italic letters v and
z. An extension of the samo mode of distinction to the
letters 1 and r would be desirable, but has not been
attempted in this volume ; these two letters are usually
written ^, but in a few words they are represented by \ or
by £), in which cases they would be better expressed by
the italics / and r. Some attempt has been made to adhere
to one uniform orthography in such names as occur fre-
quently, but as there is no such uniformity in the various
languages and writings quoted, nor even in the same manu-
script, some deviations can hardly be avoided.
In conclusion it may be remarked that a translator of
Pahlavi generally begins his career by undervaluing the
correctness of Pahlavi texts and the literary ability of their
authors, but he can hardly proceed far without finding
abundant reason for altering his opinion of both. His
depreciatory view of Pahlavi literature is generally due
partly to want of knowledge, and partly to his trusting
too much to the vile perversions of Pahlavi texts usually
supplied by Pazand writers. But as his knowledge of
Pahlavi increases he becomes better able to appreciate
the literary merits of the texts. If the reader should have
already formed some such low estimate of the ability of
Pahlavi writers, it may be hoped that these translations
will afford him sufficient reason for changing his opinion ;
if not, they will have signally failed in doing those writers
justice.
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BUNDAHIS
OR
THE ORIGINAL CREATION.
J [5] B
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OBSERVATIONS.
i. For all divisions into chapters and sections the translator is
responsible, as the original text is written continuously, with very
few stops marked.
2. Italics are used for any English words which are not ex-
pressed, or fully understood, in the original text, but are added to
complete the sense of the translation.
3. Oriental words are usually ' spaced.' Italics occurring in
them, or in names, are intended to represent certain peculiar Ori-
ental letters. The italic consonants d, n, v may be pronounced
as in English ; but g should be sounded like j, hv like wh, k like
ch in ' church,' n like ng, s like sh, « like French j. For further
information, see ' Transliteration of Oriental Alphabets adopted for
the Translations of the Sacred Books of the East ' at the end of
the volume.
4. In Pahlavi words all circumflexed vowels and any final 5 are
expressed in the Pahlavi original, but all other vowels are merely
understood.
5. In the translation, words in parentheses are merely explana-
tory of those which precede them.
6. Abbreviations used are: — A v. for Avesta. Did. for D&di-
stan-i Dinik. Huz. for HuzvSri?. Mkh. for Mainy6-i-khar</, ed.
West. Pahl. for Pahlavi. P4z. for Pazand. Pers. for Persian.
Sans, for Sanskrit. Vend, for VendidSd, ed. Spiegel. Visp. for
Visparad, ed. Sp. Yas. for Yasna, ed. Sp. Ytt for Yart, ed.
Westergaard.
7. The manuscripts mentioned in the notes are : —
K20 (about 500 years old), No. 20 in the University Library at
Kopenhagen.
Kaob (uncertain date), a fragment of the text, No. 20b in the
same library.
M6 (written a.d. 1397), No. 6 of the Haug Collection in the
State Library at Munich.
TD (written about a.d. 1530), belonging to Mobad Tehmuras
Dinshawji Anklesaria at Bombay.
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BUNDAHIS.
Chapter I.
o. In the name of the creator Auharmazd.
i. The Zand-akis ('Zand-knowing or tradition-
informed') 1 , which is first about Auharmazd's original
creation and the antagonism of the evil spirit 2 , and
afterwards about the nature of the creatures from
the original creation till the end, which is the future
existence (tanu-1 paslnS). 2. As revealed by the
religion of the Mazdayasnians^so^it is declared that
Auharmazd is supreme in omniscience and goodness,
1 The Pazand and most of the modern Pahlavi manuscripts
have, ' From the Zand-akis,' but the word min, 'from,' does not
occur in the old manuscript K20, and is a modern addition to
M6. From this opening sentence it would appear that the author
of the work gave it the name Zand-ikSs.
* The Avesta Angra-mainyu, the spirit who causes adversity or
anxiety (see Darmesteter's Ormazd et Ahriman, pp. 92-95) ; the
Pahlavi name is, most probably, merely a corrupt transliteration of
the Avesta form, and may be read Ganrak-main6k, as the Avesta
Speota-mainyu, the spirit who causes prosperity, has become
SpfinSk-maf ndk in Pahlavi. This latter spirit is represented by
Auharmazd himself in the Bundahu. The Pahlavi word for 'spirit,'
which is read maddnad by the Parsis, and has been pronounced
minavad by some scholars and mindi by others, is probably a
corruption of mat ndk, as its Sasanian form was mind. If it were
not for the extra medial letter in ganrik, and for the obvious
partial transliteration of spdnik, it would be preferable to read
ganSk, 'smiting,' and to derive it from a supposed verb gandan, 'to
smite ' (Av. ghna), as proposed by most Zendists. A Parsi would
probably suggest gandan, 'to stink.'
B 2
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BUNDAHIS.
and unrivalled 1 in splendour; the region of light is
the place of Auharmazd, which they call 'endless
light,' and the omniscience and goodness of the
unrivalled Auharmazd is what they call 'revelation 2 .^
3. Revelation is the explanation of both spirits
together ; one is he who is independent of unlimited
time s , because Auharmazd and the region, religion,
and time of Auharmazd were and are and ever
will be; while Aharman* in darkness, with backward
understanding and desire for destruction, was in the
abyss, and it is he who will not be ; and the place
of that destruction, and also of that darkness, is
what they call the 'endlessly dark.' 4. And between
them was empty space, that is, what they call ' air,'
in which is now their meeting.j
5. Both are limited and unlimited spirits, for the
supreme is that which they call endless light, and
the abyss that which is endlessly dark, so that be-
tween them is a void, and one is not connected with
1 Reading aham-kaf, 'without a fellow-sovereign, peerless, un-
rivalled, independent.' This rare word occurs three times in §§ 2,
3, and some Pazand writers suggest the meaning ' everlasting ' (by
means of the Persian gloss hamixah), which is plausible enough,
but hamakt would be an extraordinary mode of writing the very
common word hamai, ' ever.'
2 The word din 6 (properly d6n6), Av. daSna, being traceable
to a root df, 'to see,' must originally have meant 'a vision' (see
Haug's Essays on the Religion of the Parsis, 2nd ed. p. 152, note 2),
whence the term has been transferred to ' religion ' and all religious
observances, rules, and writings j so it may be translated either by
' religion ' or by ' revelation.'
3 This appears to be the meaning, but the construction of § 3 is
altogether rather obscure, and suggestive of omissions in the text.
4 The usual name of the evil spirit ; it is probably an older cor-
ruption of Angra-mainyu than Ganrak-main6k, and a less
technical term. Its Sasanian form was Aharman}.
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CHAPTER J, 3~IO.
the other ; and, again, both spirits are limited as to
their own selves. 6. And, secondly, on account of
the omniscience of Auharmazd, both things are in
the creation of Auharmazd, the finite and the infinite;
for this they know is that which is in the covenant
of both spiritsj 7. And, again, the complete sove-
reignty of the creatures of Auharmazd is in the
future existence, and that also is unlimited for ever
and everlasting; and^the creatures of Aharman will
perish at the time when 1 the future existence occurs,
and that also is eternityj
8. Auharmazd, through omniscience, knew that
Aharman exists, and whatever he schemes he in-
fuses with malice and greediness till the end; and
because He accomplishes the end by many means,
He also produced spiritually the creatures which
were necessary for those means, and they remained
three thousand years in a spiritual state, so that they
were unthinking 2 and unmoving, with intangible
bodies,
9. \The evil spirit, on account of backward know-
ledge, was not aware of the existence of Auharmazd^]
and, afterwards, he arose from the abyss, and came
in unto the light which he saw. 10. Desirous of
destroying, and because of his malicious nature, he
1 Substituting amat, 'when,' for mun, 'which,' two Huzvirif
forms which are frequently confounded by Pahlavi copyists be-
cause their Pazand equivalents, ka and ke, are nearly alike.
* Reading amini</4r in accordance with M6, which has amtni-
d&r in Chap. XXXIV, 1, where the same phrase occurs. Windisch-
mann and Justi read amuft&r, 'uninjured, invulnerable,' in both
places. This sentence appears to refer to a preparatory creation of
embryonic and immaterial existences, the prototypes, fravashis,
spiritual counterparts, or guardian angels of the spiritual and
material creatures afterwards produced.
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BUNDAHLS.
rushed in to destroy that light of Auharmazd unas-
sailed by fiends, and he saw its bravery and glory
were greater than his own ; so he fled back to the
gloomy darkness, and formed many demons and
fiends ; and the creatures of the destroyer arose for
violence.
1 1. Auharmazd, by whom the creatures of the evil
spirit were seen, creatures terrible, corrupt, and bad,
also considered them not commendable (burzi^nlk).
1 2. Afterwards, the evil spirit saw the creatures of
Auharmazd ; they appeared many creatures of de-
light (vayah), enquiring creatures, and they seemed
to him commendable, and he commended the crea-
tures and creation of Auharmazd.
13. Then Auharmazd, with a knowledge 1 of which
way the end of the matter would be, went to meet
the evil spirit, and proposed peace to him, and spoke
thus : ' Evil spirit ! bring assistance unto my crea-
tures, and offer praise! so that, in reward for it,
ye (you and your creatures) may become immortal
and undecaying, hungerless and thirstless.'
14. And the evil spirit shouted thus t : ' I will not
depart, I will not provide assistance for thy crea-
tures, I will not offer praise among thy creatures,
and I am not of the same opinion with thee as to
good things. I will destroy thy creatures for ever
and everlasting; moreover, I will force all thy
creatures into disaffection to thee and affection for
myself.' 15. And the explanation thereof is this,
that the evil spirit reflected in this manner, that
1 The Huz. khavitunast stands for the Paz. danist with the
meaning, here, of ' what is known, knowledge,' as in Persian.
* Literally, 'And it was shouted by him, the evil spirit, thus:'
the usuil idiom when the nominative follows the verb.
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CHAPTER I, II-20.
Auharmazd was helpless as regarded him 1 , therefore
He proffers peace ; and he did not agree, but bore
on even into conflict with Him.
C16. And Auharmazd spoke thus: 'You are not
omniscient and almighty, O evil spirit ! so that it is
not possible for thee to destroy me, and it is not
possible for thee to force my creatures so that they
will not return to my possession/]
<i 7. Then Auharmazd, through omniscience, knew
that : If I do not grant a period of contest, then it
will be possible for him to act so that he may be
able to cause the seduction of my creatures to him-
self] As even now there are many of the inter-
mixture of mankind who practise wrong more than
right. \ 18. And Auharmazd spoke to the evil spirit
thus : ' Appoint a period ! so that the intermingling
of the conflict may be for nine thousand years.' For
he knew that by appointing this period the evil
spirit would be undone.J
io.^Then the evil spirit, unobservant and through
ignorance, was content with that agreement ;\ just
like two men quarrelling together, who propose a
time thus: Let us appoint such-and-such a day for a
fight.
20. \A.uharmazd also knew this, through omni-
science, that within these nine thousand years, for
three thousand years everything proceeds by the will
of Auharmazd, three thousand years there is an
intermingling of the wills of Auharmazd and Ahar-
man, and the last three thousand years the evil
spirit is disabled^nd they keep the adversary away 2
from the creatures.
1 The words dSn val stand for d6n valman.
* That is, 'the adversary is kept away.' In Pahlavi the third
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8 BUNDAHI*.
21. (Afterwards, Auharmazdjrecited the Ahunavar
thus : Yatha ahft vairyd (' as a heavenly lord is to
be chosen '), &c. * once, and uttered the twenty-one
words*; He also Exhibited to the evil spirit His
own triumph in the end, and the impotence of the
evil spirit, the annihilation of the demons, and the
resurrection and undisturbed future existence of the
creatures for ever and everlasting. 22. And the evil
spirit, who perceived his own impotence and the
annihilation of the demons, became confounded, and
fell back to the gloomy darkness^ even so as is
declared in revelation, that, when one of its (the
Ahunavar s) three parts was uttered, the evil spirit
contracted his body through fear, and when two
parts of it were uttered he fell upon his knees, and
when all of it was uttered lie became confounded
person plural is the indefinite person, as in English. These 9000
years are in addition to the 3000 mentioned in § 8, as appears more
clearly in Chap. XXXIV, 1.
1 This is the most sacred formula of the Parsis, which they have
to recite frequently, not only during the performance of their cere-
monies, but also in connection with most of their ordinary duties
and habits. It is neither a prayer, nor a creed, but a declaratory
formula in metre, consisting of one stanza of three lines, containing
twenty-one Avesta words, as follows : —
Yatha ahu vairyd, athi ratm, ashaV k\d \oM,
VanghiflM dazdd mananghfi, fkyaothnanSm anghnu maedii,
Khshathrem^a ahur&i &, yim dregubyd dada</ v&st&rem.
And it may be translated in the following manner : 'As a heavenly
lord is to be chosen, so is an earthly master (spiritual guide), for
the sake of righteousness, to be a giver of the good thoughts of
the actions of life towards Mazda; and the dominion is for the
lord (Ahura) whom he (Mazda) has given as a protector for the
poor* (see Haug's Essays on the Religion of the Parsis, 2nd ed.
pp. 125, 141).
* The word mdrik must mean 'word ' here, but in some other
places it seems to mean ' syllable ' or ' accented syllable.'
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CHAPTER I, 21-26.
and impotent as to the harm he caused the creatures
of Auharmazd, and he remained three thousand
years in confusion 1 .j
23. (Auharmazd created his creatures in the con-
fusion of Aharmanj^ first he produced Vohuman
('good thought'), by whom the progress of the
creatures of Afiharmazd was advanced.
24. The evil spirit first created 2 Mttdkht (' false-
hood '), and then Akdman (' evil thought ').
25. The first of Auharmazd's creatures of the
world was the sky, and his good thought (Vohu-
man), by good procedure 3 , produced the light of
the world, along with which was the good religion
of the Mazdayasnians ; this was because the renova-
tion (frashakan/) * which happens to the creatures
was known to him. 26. Afterwards arose Anfeva-
1 This is the first third of the 9000 years appointed in §§ 18, 20,
and the second 3000 years mentioned in Chap. XXXIV, 1.
2 It is usual to consider da</an (Huz. yehabuntan), when
traceable to Av. d$=Sans. dh&, as meaning 'to create,' but it can
hardly be proved that it means to create out of nothing, any more
than any other of the Avesta verbs which it is sometimes con-
venient to translate by ' create.' Before basing any argument upon
the use of this word it will, therefore, be safer to substitute the
word 'produce' in all cases.
8 Or it may be translated, ' and from it Vohuman, by good pro-
cedure,' &c. The position here ascribed to Vohuman, or the good
thought of Auharmazd, bears some resemblance to that of the Word
in John i. 1-5, but with this essential difference, that Vohuman is
merely a creature of Auharmazd, not identified with him ; for the
latter idea would be considered, by a Parsi, as rather inconsistent
with strict monotheism. The ' light of the world' now created
must be distinguished from the ' endless light' already existing with
Auharmazd in § a.
4 The word frashakarrf, 'what is made durable, perpetuation,'
is applied to the renovation of the universe which is to take place
about the time of the resurrection, as a preparation for eternity.
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10 BUNDAHIS.
hist, and then Shatvalr6, and then Spendarmaa?, and
then Horvadaaf, and then Amerddarf 1 .
27. From the dark world of Aharman were Ak6-
man and Andar, and then Sdvar, and then Nikah&df,
and then T£tre& and Zatrti 2 .
28. Of Auharmazd's creatures of the world, the
first was the sky ; the second, water ; the third,
earth; the fourth, plants; the fifth, animals; the
sixth, mankind.
Chapter II.
o. On the formation of the luminaries.
1. Auharmazd produced illumination between the
sky and the earth, the constellation stars and those
also not of the constellations s , then the moon, and
afterwards the sun, as I shall relate.
1 These five, with Vohuman and Auharmazd in his angelic capa-
city, constitute the seven Ameshaspends, ' undying causers of pros-
perity, immortal benefactors,' or archangels, who have charge of
the whole material creation. They are personifications of old A vesta
phrases, such as Vohu-man6, 'good thought;' Asha-vahijta,
'perfect rectitude;' Khshathra-vairya, 'desirable dominion;'
Spe«ta-£rmaiti, 'bountiful devotion;' Haurvatarf, 'complete-
ness or health;' and Ameretarf, ' immortality.'
9 These six demons are the opponents of the six archangels
respectively (see Chap. XXX, 29) ; their names in the Avesta are,
Akem-man6, ' evil thought;' Indra, Sauru, Naunghaithya, Tauru,
ZairWa (see Vendldid X, 17, 18 Sp., and XIX, 43 W.), which have
been compared with the Vedic god Indra, 5arva (a name of .Siva),
the NSsatyas, and Sans, tura, 'diseased,' and #aras, 'decay,'
respectively. For further details regarding them, see Chap. XXVIII,
7-i3-
* The word akhtar is the usual term in Pahlavi for a constella-
tion of the zodiac; but the term apakhtar, 'away from the akhtar,'
means not only ' the north,' or away from the zodiac, but also ' a
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CHAPTER I, 27-II, 4. II
2. First he produced the celestial sphere, and the
constellation stars are assigned to it by him ; espe-
cially these twelve whose names are Varak (the
Lamb), T6ra (the Bull), D6-patkar (the Two-figures
or Gemini), Kala£ang (the Crab), S&c (the Lion),
Khtoak (Virgo), Tarasuk (the Balance), Gazdum
(the Scorpion), Nlmasp (the Centaur or Sagittarius),
Vahlk 1 (Capricornus), Dul (the Waterpot), and
Mahlk (the Fish) ; 3. which, from their original
creation, were divided into the twenty-eight sub-
divisions of the astronomers 8 , of which the names
are Padevar, P£sh- Parviz, Parviz, Paha, Avesar,
Bern, Rakhva*/, Taraha, Avra, Nahn, Miyan, Av-
dem, Mashaha, Spur, Husru, Srob, Nur, G£l, Garafra,
Vara#t, Gau, Goi, Muru, Bunda, Kahtsar, Vaht,
Miyan, Kaht s . 4. And all his original creations,
planet,' which is in the zodiac, but apart from the constellations.
The meaning of akhtar, most suitable to the context here, appears
to be the general term ' constellation.'
1 Written Nahdzik here, both in K20 and M6, which may be
compared with Pers. nahaz, ' the leading goat of a flock; ' but the
usual word for ' Capricornus' is Vahtk, as in Chap. V, 6. None of the
other names of the signs of the zodiac are written here in Pazand,
but it may be noted that if the ah in Vahtk were written in Pazand
(that is, in Avesta characters), the word would become the same as
Nahasik in Pahlavi.
1 Literally, 'fragments of the calculators,' khur</ak-i hamdr 1 kan.
These subdivisions are the spaces traversed daily by the moon
among the stars, generally called ' lunar mansions.'
s All these names are written in Pazand, which accounts for
their eccentric orthography, in which both Kso and M6 agree very
closely. The subdivision Parviz is evidently the Pers. parvSn,
which includes the Pleiades, and corresponds therefore to the
Sanskrit Nakshatra Kr*'ttika\ This correspondence leads to the
identification of the first subdivision, PadSvar, with the Nakshatra
Ajrvini. The Pazand names are so corrupt that no reliance can
be placed upon them, and the first step towards recovering the true
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1 2 BUNDAHIS.
residing in the world, are committed to them 1 ; so
that when the destroyer arrives they overcome the
adversary and their own persecution, and the crea-
tures are saved from those adversities.
5. As a. specimen of a warlike army, which is
destined for battle, they have ordained every single
constellation of those 6480 thousand small stars as
assistance; and among those constellations four
chieftains, appointed on the four sides, are leaders.
6. On the recommendation of those chieftains the
many unnumbered stars are specially assigned to the
various quarters and various places, as the united
strength and appointed power of those constella-
tions. 7. As it is said that Ttetar is the chieftain of
the east, Sataves the chieftain of the west, Vanand
the chieftain of the south, and Hapt6k-rtng the
chieftain of the north 2 . 8. The great one which they
Pahlavi names would be to transliterate the Pazand back into Pah-
lavi characters. The ninth subdivision is mentioned in Chap. VII, 1
by the name Avrak.
1 That is, to the zodiacal constellations, which are supposed to
have special charge of the welfare of creation.
2 Of these four constellations or stars, which are said to act as
leaders, there is no doubt that Hapt6k-ring, the chieftain of the
north, is Ursa Major ; and it is usually considered that Tfatar, the
chieftain of the east, is Sirius ; but the other two chieftains are not
so well identified, and there may be some doubt as to the proper
stations of the eastern and western chieftains. It is evident, how-
ever, that the most westerly stars, visible at any one time of the
year, are those which set in the dusk of the evening ; and east of
these, all the stars are visible during the night as far as those which
rise at daybreak, which are the most easterly stars visible at that
time of the year. Tfatar or Sirius can, therefore, be considered
the chieftain of the eastern stars only when it rises before day-
break, which it does at the latter end of summer ; and Haptdk-
ring or Ursa Major is due north at midnight (on the meridian below
the pole) at about the same time of the year. These stars, there-
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CHAPTER II, 5-8. 13
call a Gah (period of the day), which they say is the
great one of the middle of the sky, till just before
the destroyer came was the midday (or south) one of
the five, that is, the Rapltvln '.
fore, fulfil the conditions necessary for being chieftains of the east
and north at the end of summer, and we must look for stars capable
of being chieftains of the south and west at the same season. Now,
when Ursa Major is near the meridian below the pole, Fomalhaut
is the most conspicuous star near the meridian in the far south,
and is probably to be identified with Vanand the chieftain of the
south. And when Sirius rises some time before daybreak, Antares
(in Scorpio) sets some time after dusk in the evening, and may
well be identified with Sataves the chieftain of the west. Assuming
that there has been a precession of the equinoxes equivalent to
two hours of time, since the idea of these chieftains (which may
perhaps be traced to Avesta times) was first formed, it may be
calculated that the time of year when these leading stars then best
fulfilled that idea was about a month before the autumnal equinox,
when Ursa Major would be due north three-quarters of an hour
after midnight, and Fomalhaut due south three-quarters of an hour
before midnight, Sirius would rise three hours before the sun, and
Antares would set three hours after the sun. In the Avesta these
leading stars are named Tutrya, SatavaSsa, Vana«t, and Hapt6i-
riaga (see Tirtar Yt. o, 8, 9, 12, 32, &c, Rashnu Yt. 26-28,
Sir6z. 13).
1 This translation, though very nearly literal, must be accepted
with caution. If the word mas be not a name it can hardly mean
anything but 'great;' and that it refers to a constellation appears
from Chap. V, 1. The word khdmsak is an irregular form of the
Huz. khdnuyi, ' five,' and may refer either to the five chieftains
(including ' the great one ') or to the five Gahs or periods of the
day, of which Rapitvin is the midday one (see Chap. XXV, 9).
The object of the text seems to be to connect the Rapitvin Gah
with some great mid-sky and midday constellation or star, possibly
Regulus, which, about b. c. 960, must have been more in the day-
light than any other important star during the seven months of
summer, the only time that the Rapitvin Gah can be celebrated
(see Chap. XXV, 7-14). Justi has, *They call that the great one of
the place, which is great in the middle of the sky ; they say that
before the enemy came it was always midday, that is, Rapitvin.'
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14 BUNDAHIS.
9. Auharmazd performed the spiritual Yari.yn cere-
mony with the archangels (ameshdspendan) in the
Rapltvln Gah, and in the Yari.m he supplied every
means necessary for overcoming the adversary 1 .
10. He deliberated with the consciousness (b6d)
and guardian spirits (fravahar) of men 8 , and the
omniscient wisdom, brought forward among men,
spoke thus : ' Which seems to you the more advanta-
geous, when 8 I shall present you to the world ? that
you shall contend in a bodily form with the fiend
(drti^), and the fiend shall perish, and in the end
I shall have you prepared again perfect and im-
mortal, and in the end give you back to the world,
and you will be wholly immortal, undecaying, and
undisturbed ; or that it be always necessary to pro-
vide you protection from the destroyer ? '
11. Thereupon, the guardian spirits of men be-
came of the same opinion with the omniscient wis-
dom about going to the world, on account of the
evil that comes upon them, in the world, from the
fiend (dru^-) Aharman, and their becoming, at last,
again unpersecuted by the adversary, perfect, and
immortal, in the future existence, for ever and ever-
lasting.
Windiscbmann has nearly the same, as both follow the Pazand
MSS. in reading hdmtjak (as a variant of hami-rak), 'always,'
instead of khdms&k.
1 Or ' adversity.'
* These were among the fravashis already created (see Chap.
1,8).
* Reading amat, 'when,' instead of mun, 'which ' (see note to
Chap. I, 7).
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CHAPTER II, 9 -III, 5. 15
Chapter III.
1. On the rush of the destroyer at the creatures
it is said, in revelation, that the evil spirit, when he
saw the impotence of himself and the confederate *
(ham-dast) demons, owing to the righteous man 2 ,
became confounded, and seemed in confusion three
thousand years. 2. During that confusion the arch-
fiends 3 of the demons severally shouted thus : ' Rise
up, thou father of us ! for we will cause a conflict in
the world, the distress and injury from which will
become those of Auharmazd and the archangels.'
3. Severally they twice recounted their own evil
deeds, and it pleased him not ; and that wicked evil
spirit, through fear of the righteous man, was not
able to lift up his head until the wicked Geh * came,
at the completion of the three thousand years.
4. And she shouted to the evil spirit thus : ' Rise
up, thou father of us ! for I will cause that conflict
in the world wherefrom the distress and injury of
Auharmazd and the archangels will arise.' 5. And
she twice recounted severally her own evil deeds,
and it pleased him not ; and that wicked evil spirit
1 The P&zand MSS. have gar6ist, for the Huz. hfimnunast,
' trusted.' Windischmann and Justi have ' all.'
* Probably GSydmarrf.
9 The word kamarak&n is literally 'those with an evil pate/
and is derived from Av. kameredha, 'the head of an evil being,'
also applied to 'the evil summit' of Mount Arezura (Vend. XIX,
140, 142), which is supposed to be at the gate of hell (see
Chap. XII, 8). That the chief demons or arch-fiends are meant,
appears more clearly in Chap. XXVIII, 12, 44, where the word
is kamarikan.
* The personification of the impurity of menstruation.
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1 6 BUNDAHW.
rose not from that confusion, through fear of the
righteous man.
6. And, again, the wicked Geh shouted thus :
' Rise up, thou father of us! for in that conflict I
will shed thus much vexation 1 on the righteous
man and the labouring ox that, through my deeds,
life will not be wanted, and I will destroy their living
souls (nismo) 2 ; I will vex the water, I will vex the
plants, I will vex the fire of Auharmazd, I will
make the whole creation of Auharmazd vexed.'
7. And she so recounted those evil deeds a second
time, that the evil spirit was delighted and started
up from that confusion ; and he kissed Geh upon
the head, and the pollution which they call men-
struation became apparent in G€h.
8. He shouted to G€h thus : ' What is thy wish ?
so that I may give it thee.' And G6h shouted to
the evil spirit thus: 'A man is the wish, so give it
to me.'
9. The form of the evil spirit was a log-like
lizard's (vazak) body, and he appeared a young
man of fifteen years to G&h, and that brought the
thoughts of Ge\ to him 3 .
1 The word v£sh or vish may stand either for bSsh, 'distress,
vexation,' as here assumed, or for vish, 'poison,' as translated by
Windischmann and Justi in accordance with the Paz. MSS.
• That this is the Huzvaru of rub an, ' soul,' appears from Chap.
XV, 3-5, where both words are used indifferently ; but it is not
given in the Huz.-Paz. Glossary. It is evidently equivalent to
Chald. nixma, and ought probably to have the traditional pronun-
ciation nisman, an abbreviation of nismman.
9 This seems to be the literal meaning of the sentence, and is
confirmed by Chap. XXVIII, 1, but Windischmann and Justi
understand that the evil spirit formed a youth for G&h out of a
toad's body. The incident in the text may be compared with
Milton's idea of Satan and Sin in Paradise Lost, Book II, 745^765.
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CHAPTER III, 6-l6. 17
10. Afterwards, the evil spirit, with the confede-
rate demons, went towards the luminaries, and he
saw the sky; and he led them up, fraught with
malicious intentions. 11. He stood upon one-third 1
of the inside of the sky, and he sprang, like a snake,'
out of the sky down to the earth.
1 2. In the month Fravaraftn and the day Auhar-
mazd 2 he rushed in at noon, and thereby the sky was
as shattered and frightened by him, as a sheep by
a wolf. 13. He came on to the water which was
arranged 3 below the earth, and then the middle
of this earth was pierced and entered by him.
14. Afterwards, he came to the vegetation, then to
the ox, then to Gaydman/, and then he came to
fire 4 ; so, just like a fly, he rushed out upon the
whole creation; and he made the world quite as
injured and dark 6 at midday as though it were in
dark night. 15. And noxious creatures were dif-
fused by him over the earth, biting and venomous,
such as the snake, scorpion, frog (kalvak), and
lizard (vazak), so that not so much as the point
of a needle remained free from noxious creatures.
16. And blight* was diffused by him over the
1 Perhaps referring to the proportion of the sky which is over-
spread by the darkness of night. The whole sentence is rather
obscure.
* The vernal equinox (see Chap. XXV, 7).
* Literally, ' and it was arranged.'
4 For the details of these visitations, see Chaps. VI-X.
' Reading khust tdm; but it may be hangtrftum, 'most turbid,
opaque.'
* The word makhS, 'blow, stroke,' is a Huzvdrif logogram not
found in the glossaries; M6 has dar, 'wood,' but this may be a
misreading, due to the original, from which M6 was copied, being
difficult to read.
/[5] C
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1 8 BUNDAHW.
vegetation, and it withered away immediately. 1 7.
And avarice, want, pain, hunger, disease, lust, and
lethargy were diffused by him abroad upon the ox
and Gay6man£
18. Before his coming to the ox, Auharmazd
ground up the healing fruit 1 , which some call 'binak,'
small in water openly before its eyes, so that its
damage and discomfort from the calamity (zani^n)
might be less; and when it became at the same
time lean and ill, as its breath went forth and it
passed away, the ox also spoke thus : ' The cattle
are to be created, and their work, labour, and care
are to be appointed.'
19. And before his coming to Gaydmar^, Auhar-
mazd brought forth a sweat upon Gay6mardf, so
long as he might recite a prayer (v(Lg) of one stanza
(vi^ast); moreover, Auharmazd formed that sweat
into the youthful body of a man of fifteen years,
radiant and tall. 20. When Gaydmarrf issued from
the sweat he saw the world dark as night, and the
earth as though not a needle's point remained free
from noxious creatures ; the celestial sphere was
in revolution, and the sun and moon remained in
motion : and the world's struggle, owing to the
clamour of the Mazinikan demons 2 , was with the
constellations.
21. (And the evil spirit thought that the crea-
tures of Auharmazd were all rendered useless except
1 The word mfvang is an unusual form of mivak, 'fruit.' It
is probably to be traced to an Av. mivangh, which might mean
' fatness,' as Windischmann suggests.
* The MSzainya dafiva of the Avesta, and MSzendaran demons,
or idolators, of Persian legends.
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CHAPTER III, 17-27. 19
Gay6man/j]and Asto-vidadf 1 with a thousand demons,
causers of death, were let forth by him on Gaydman£
22. But his appointed time had not come, and he
(Ast6-vlda^) obtained no means of noosing (avizl-
<</an6) him; as it is said that, when the opposition
of the evil spirit came.fthe period of the life and
rule of Gaydmanjf was appointed for thirty yearsj
23. fAfter the coming of the adversary he lived
thirty yearsj and Gaydman/ spoke thus : 'Although
the destroyer has come, mankind will be all of my
race ; and this one thing is good, when they perform
duty and good works.'
r*24. And, afterwards, he (the evil spirit) came to
fire, and he mingled smoke and darkness with it^
25. The planets, with many demons, dashed against
the celestial sphere, and they mixed the constella-
tions ; and the whole creation was as disfigured as
though fire disfigured every place and smoke arose
over it. 26. And ninety days and nights the
heavenly angels were contending in the world with
the confederate demons of the evil spirit, and hurled
them confounded to hell; and the rampart of the sky
was formed so that the adversary should not be able
to mingle with it.
27. Hell is in the middle of the earth; there
where the evil spirit pierced the earth 2 and rushed
in upon it, las all the possessions of the world were
1 The demon of death, Ast6-vfdh6tu in the Avesta (Vend. IV,
137, V, 25, 31), who is supposed ' to cast a halter around the
necks of the dead to drag them to hell, but if their good works
have exceeded their sins they throw off the noose and go to heaven'
(Haug's Essays, 2nd ed. p. 321). This name is misread Asti-
\ih&d by PSzand writers.
* See § 13.
C 2
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20 BUNDAHItf.
changing into duality, and persecution, contention,
and mingling ofTiigh and low became manifest]
Chapter IV.
i. This also is said, that when the primeval ox 1
passed away it fell to the right hand, and Gay6man/
afterwards, when he passed away, to the left hand.
2. G6*urvan*, as the soul of the primeval ox came
out from the body of the ox, stood up before the ox
and cried to Auharmazd, as much as a thousand
men when they sustain a cry at one time, thus :
' With whom is the guardianship of the creatures
left by thee, when ruin has broken into the earth,
and vegetation is withered, and water is troubled ?
Where is the man 3 of whom it was said by thee
thus : I will produce him, so that he may preach
carefulness ?'
3. And Auharmazd spoke thus : ' You are made
ill *, O Gd^urvan ! you have the illness which the
evil spirit brought on ; if it were proper to produce
that man in this earth at this time, the evil spirit
would not have been oppressive in it.'
1 Literally, ' ihe sole-created ox ' from whom all the animals and
some plants are supposed to have proceeded (see Chaps. X and
XIV), as mankind proceeded from Gaydman/. It is the ox of
the primitive creation, mentioned in Chap. Ill, 14, 18.
* The spiritual representative of the primeval ox, called Geas-
urva, ' soul of the bull,' in the Avesta, of which name G6jurvan is
a corruption. The complaint of G&urvan is recorded in the
Gathas, the oldest part of the Avesta (see Yas. XXIX).
8 Referring to Zaratujt.
« In K20, ' You are ill.'
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CHAPTER IV, I-V, I. 21
4. Forth G6$urvan walked to the star station
(payak) and cried in the same manner, and forth to
the moon station and cried in the same manner, and
forth to the sun station, and then the guardian spirit
of Zaraturt was exhibited to her, and Afiharmazd
said thus * : ' I will produce for the world him who
will preach carefulness.' 5. Contented became the
spirit G6.jurvan, and assented thus : ' I will nourish
the creatures ;' that is, she became again consenting
to a worldly creation in the world.
Chapter V.
1. Seven chieftains of the planets have come unto
the seven chieftains of the constellations 2 , as the
planet Mercury (Ttr) unto Tfotar, the planet Mars
(Vahram) unto Hapt6k-ring, the planet Jupiter
(Auharmazd) unto Vanand, the planet Venus (Ana-
hid?) unto Sataves, the planet Saturn (K6van) unto
the great one of the middle of the sky, G6£ihar 3
1 As the text stands in the MSS. it means, ' and then the guardian
spirit of Zaraturt demonstrated to her thus;' but whether it be
intended to represent the fravahar as producing the creature
is doubtful. The angel Gar, who is identified with Gdjurvan, is
usually considered a female, but this is hardly consistent with being
the soul of a bull (see Chap. X, 1, 2), though applicable enough to
a representative of the earth. In the Selections of Za</-sparam, II,
6, however, this mythological animal is said to have been a female
(see Appendix to Bundahw).
* Five of these are mentioned in Chap. II, 7, 8, to which the
sun and moon are here added.
* As this name stands in the MSS. it may be read Gur^dar (as
in the P£z. MSS.), GfovKhar, or Durifhar ; the reading is very un-
certain, and Windischmann suggests Gurg-iihar, ' wolf progeny '
(compare vehrk6-£ithra in Ardabahirt Ya*t 8). A shooting star,
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22 BUNDAHIS.
and the thievish (du^gun) Muspar 1 , provided with
tails, unto the sun and moon and stars. 2. The sun
has attached Mu-fpar to its own radiance by mutual
agreement, so that he may be less able to do harm
(vinas).
3. Of Mount Alburn 2 it is declared, that around
the world and Mount T£rak 3 , which is the middle of
the world, the revolution of the sun is like a moat *
around the world ; it turns back in a circuit 6 owing
to the enclosure (var) of Mount Alburn around
T£rak. 4. As it is said that it is the Terak of
Alburn from behind which my sun and moon and
stars return again •. 5. For there are a hundred
or meteor, is probably meant (see Chap. XXX, 18, 31), and as it is
the special disturber of the moon, it may be G6-£ihar (Av. gao-
iithra, 'of ox-lineage'), a common epithet of the moon; the
Pahlavi letter k being often written something like the compound
xk; and this supposition is confirmed by the G6k-£ibar of TD in
Chap. XXVIII, 44.
1 This is written Mfo-parik in TD in Chap. XXVIII, 44, and
seems to be the mftj pairika of Yas. XVII, 46, LXVII, 23, as
noticed by Windischmann ; it is probably meant here for a comet,
as it is attached to the sun. The zodiacal light and milky way have
too little of the wandering character of planets to be considered
planetary opponents of the sun and moon.
* The hara berezaiti, 'lofty mountain-range,' of the Avesta,
which is an ideal representative of the loftiest mountains known to
the ancient Iranians, the Alburz range in Mazendaran, south of the
Caspian. See Chaps. VIII, 2, XII, 1, 3.
5 The TaSra of Yas. XLI, 24, RSm Yt 7, Zamy&i Yt. 6. See
Chap. XII, 2, 4.
4 The word mayS-gtr is a Huz. hybrid for av-glr, ' a water-
holder, or ditch.'
8 The word may be either five^ak or khavi£ ak, with this
meaning.
6 This appears to be a quotation from the Rashnu Yart, 25.
The Huz. word for ' month ' is here used for the ' moon.'
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CHAPTER V, 2-6. 23
and eighty apertures (rd^in) in the east, and a hun-
dred and eighty in the west, through Alburn; and
the sun, every day, comes in through an aperture,
and goes out through an aperture * ; and the whole
connection and motion of the moon and constel-
lations and planets is with it : every day it always
illumines (or warms) three regions (keshvar) 2 and
a half, as is evident to the eyesight. 6. And twice
in every year the day and night are equal, for on the
original attack 3 , when 4 it (the sun) went forth from
its first degree (khurafak), the day and night were
equal, it was the season of spring ; when it arrives
at the first degree of Kalaiang (Cancer) the time of
day is greatest, it is the beginning of summer; when
it arrives at the sign (khun/ak) Tara.fuk (Libra) the
day and night are equal, it is the beginning of
autumn ; when it arrives at the sign Vahtk (Capri-
corn) the night is a maximum, it is the beginning of
winter ; and when it arrives at Varak (Aries) the
night and day have again become equal, as when it
1 This mode of accounting for the varying position of sunrise
and sunset resembles that in the Book of Enoch, LXXI, but only
six eastern and six western gates of heaven are there mentioned,
and the sun changes its gates of entrance and exit only once a
month, instead of daily.
s See § 9 and Chap. XI.
" The reading of this word is doubtful, although its meaning is
tolerably clear. The Paz. MSS. read har d6, ' both ;' Justi reads
ardab, ' quarrel ;' and in the Selections of Zirf-sparam it is written
ar</ik. It seems probable that the word is kharah, ' attack/ which
being written exactly like ardS (A v. ashya, see Yas. LVI, i, i) has
had a circumflex added to indicate the supposed d, and this false
reading has led to the more modern form arrfik (Pers. ard, 'anger').
But probabilities in obscure matters are often treacherous guides.
* Reading amat, ' when,' instead of mun, ' which,' throughout
the sentence (see note to Chap. I, 7).
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24 BUNDAHLS.
went forth from Varak. 7. So that when it comes
back to Varak, in three hundred and sixty days and
the five Gatha days 1 , it goes in and comes out
through one and the same aperture ; the aperture is
not mentioned, for if it had been mentioned the
demons would have known the secret, and been
able to introduce disaster.
8. From there where the sun comes on on the
longest day to where it comes on on the shortest day
is the east region Savah ; from there where it comes
on on the shortest day to where it goes off on the
shortest day is the direction of the south regions
Fradadafsh and Vldadafsh ; from there where it goes
in on the shortest day to where it goes in on the
longest day is the west region Arzah ; from there
where it comes in on the longest day to there where
it goes in on the longest day are the north regions
Vdrubarrt and V6ru^arrt 2 . 9. When the sun comes
on, it illumines (or warms) the regions of Savah,
Fradadafsh, Vldaafefsh, and half of Khvanlras 3 ;
when it goes in on the dark side, it illumines the
regions of Arzah, V6rubarrt, Vdru^arrt, and one
half of Khvanlras ; when it is day here /'/ is night
there.
1 The five supplementary days added to the last of the twelve
months, of thirty days each, to complete the year. For these days
no additional apertures are provided in Albura, and the sun appears
to have the choice of either of the two centre apertures out of the
180 on each side of the world. This arrangement seems to indi-
cate that the idea of the apertures is older than the rectification of
the calendar which added the five Gatha days to an original year
of 360 days.
* This sentence occurs, without the names of the kSshvars or
regions, in the Pahl. Vend. XIX, 19. For the kSshvars see
Chap. XI.
3 Often corrupted into Khanf ras in the MSS.
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CHAPTER V, 7-VII, I. 25
Chapter VI.
1. On the conflict® of the creations of the world
with the antagonism of the evil spirit it is said in
revelation, that the evil spirit, even as he rushed in
and looked upon the pure bravery of the angels and
his own violence^, wished to rush backj 2. The
spirit of the sky is himself like one of the warriors
who has put on armour ; he arrayed the sky against
the evil spirit, and led on in the contest, until
Auharmazd had completed a rampart around,
stronger than the sky and in front of the sky.
3. And his guardian spirits (fravihar) of warriors
and the righteous, on war horses and spear in hand,
were around the sky; such-like as the hair on the
head is the similitude (angunl-altak) of those who
hold the watch of the rampart. 4. 'And no passage
was found by the evil spirit, who rushed back ; and
he beheld the annihilation of the demons and his
own impotence, as Auharmazd did his own final
triumph, producing the renovation of the universe
for ever and everlastingj
Chapter VII.
1. The second conflict was waged with the water,
because, as the star Tlrtar was in Cancer, the water
which is in the subdivision they call Avrak 8 was
1 This is the doubtful word translated ' attack ' in Chap. V, 6
(see the note there) ; it also occurs at the beginning of each of the
following four chapters.
* Reading zdrfh; but it may be zurfh, ' falsity.'.
' The ninth lunar mansion (see Chap. II, 3) corresponding with
the middle of Cancer. Tfotar (Sinus) being in Cancer probably
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26 BUNDAHIS.
pouring, on the same day when the destroyer rushed
in, and came again into notice for mischief (avarak)
in the direction of the west. 2. For every single
month is the owner of one constellation ; the month
Ttr is the fourth month 1 of the year, and Cancer the
fourth constellation from Aries, so it is the owner of
Cancer, into which Tlrtar sprang, and displayed the
characteristics of a producer of rain ; and he brought
on the water aloft by the strength of the wind.
3. Co-operators with Tlrtar were Vohuman and
the angel H6m, with the assistance of the angel
Bur§" and the righteous guardian spirits in orderly
arrangement.
4. Tlrtar was converted into three forms, the form
of a man and the form of a horse and the form of a
bull 2 ; thirty days and nights he was distinguished
in brilliance 3 , and in each form he produced rain ten
days and nights ; as the astrologers say that every
constellation has three forms. 5. Every single drop
of that rain became as big as a bowl, and the water
stood the height of a man over the whole of this
earth ; and the noxious creatures on the earth being
all killed by the rain, went into the holes of the
earth 4 .
means that it rises about the same time as the stars of Cancer, as
is actually the case.
1 See Chap. XXV, 20.
a See Ttrtar Yt. 13, 16, 18, where it is stated that Tfatar assumes
the form of a man for the first ten nights, of a bull for the second
ten nights, and of a horse for the third ten nights. Also in Vend.
XIX, 126 Tfrtar is specially invoked in his form of a bull.
s Or it may be translated, ' he hovered in the light,' as Windisch-
mann and Justi have it.
* In comparing the inundation produced by Tfotar with the
Noachian deluge, it must be recollected that the former is repre-
sented as occurring before mankind had propagated on the earth.
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CHAPTER VII, 2-IO. 27
6. And, afterwards, the wind spirit, so that it may
not be contaminated (gumikht), stirs up the wind
and atmosphere as the life stirs in the body; and
the water was all swept away by it, and was brought
out to the borders of the earth, and the wide-formed 1
ocean arose therefrom. 7. The noxious creatures
remained dead within the earth, and their venom
and stench were mingled with the earth, and in
order to carry that poison away from the earth
Tlrtar went down into the ocean in the form of a
white horse with long hoofs 2 .
8. And Apidsh 8 , the demon, came meeting him
in the likeness of a black horse with clumsy (kund)
hoofs; a mile (para sang) 4 away from him fled
Ttrtar, through the fright which drove him away.
9. And Tfotar begged for success from Auharmazd,
and Auharmazd gave him strength and power, as it
is said, that unto Ttrtar was brought at once the
strength of ten vigorous horses, ten vigorous camels,
ten vigorous bulls, ten mountains, and ten rivers 8 .
10. A mile away from him fled Apidsh, the demon,
through fright at his strength ; on account of this
they speak of an arrow-shot with Tlrtar's strength in
the sense of a mile.
1 The term far£khfl-kar</, 'wide-formed,' is a free Pahlavi
translation of Av. vouru-kasha, 'wide-shored,' or 'having wide
abysses,' applied to the boundless ocean (see Chap. XIII, 1).
' For the Avesta account of this expedition of TJrtar, see Tlrtar
Yt 20-29.
* Miswritten Apavx or Apavai in Pazand, by all MSS. in this
chapter, but see Chap. XXVIII, 39.
* The word parasang is here used for Av. hathra, which was
about an English mile (see Chap. XXVI, 1).
* A quotation from Ttrtar Yt. 25.
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28 BUNDAHW.
ii. Afterwards, with a cloud for ajar (khumb) —
thus they call the measure which was a means of the
work — he seized upon the water and made it rain
most prodigiously, in drops like bull's heads and
men's heads, pouring in handfuls and pouring in
armfuls, both great and small. 12. On the produc-
tion of that rain the demons Aspen^argak l and
Apadsh contended with it, and the fire VazLrt 2
turned its club over ; and owing to the blow of the
club Aspen^argak made a very grievous noise, as
even now, in a conflict with the producer of rain, a
groaning and raging 3 are manifest. 13. And ten
nights and days rain was produced by him in that
manner, and the poison and venom of the noxious
creatures which were in the earth were all mixed up
in the water, and the water became quite salt, be-
cause there remained in the earth some of those
germs which noxious creatures ever collect.
14. Afterwards, the wind, in the same manner as
before, restrained the water, at the end of three days,
on various sides of the earth ; and the three great
seas and twenty-three small seas* arose therefrom,
and two fountains (Yashmak) of the sea thereby
became manifest, one the A'e^ast lake, and one
the Sdvbar 8 , whose sources are connected with the
1 Mentioned in Vend. XIX, 135, thus: 'thou shouldst propi-
tiate the fire Vazijta, the smiter of the demon Speng'aghra.' It is
also written SpSn^argak in Chap. XVII, 1, and Aspen^ardga in
Chap. XXVIII, 39.
* That is, the lightning (see Chap. XVII, 1).
8 Or, ' a tumult and flashing.' Justi has ' howling and shrieking;'
the two words being very ambiguous in the original.
4 See Chap. XIII, 6.
• See Chap. XXII, 1-3.
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CHAPTER VII, 1 1 -VIII, 2. 29
fountain of the sea. 15. And at its north side 1
two rivers flowed out, and went one to the east and
one to the west ; they are the Arag river and the
Veil river; as it is said thus: 'Through those finger-
breadth tricklings do thou pour and draw forth two
such waters, O Auharmazd !' 16. Both those rivers
wind about through all the extremities of the earth,
and intermingle again with the water of the wide-
formed ocean. 1 7. As those two rivers flowed out,
and from the same place of origin as theirs, eigh-
teen* navigable rivers flowed out, and after the
other waters have flowed out from those navigable
streams they all flow back to the Arag 3 river and
V£h river, whose fertilization (khvapardarih) of
the world arises therefrom.
Chapter VIII.
o. On the conflict which the evil spirit waged with
the earth.
1. As the evil spirit rushed in, the earth shook 4 ,
and the substance of mountains was created in the
earth. 2. First, Mount Alburn arose; afterwards,
1 Probably meaning the north side of the ArSdvJvsur fountain
of the sea, which is said to be on the lofty Hugar, a portion of
Alburs, from the northern side of which these two semi-mythical
rivers are said to flow (see Chaps. XII, 5, XX, 1).
* See Chap. XX, 2.
' Here written Ar&ig, but the usual Pahlavi reading is Arag ;
the nasal of the Av. Rangha being generally omitted in Pahlavi, as
other nasals are sometimes; thus we often find sag for sang,
' stone.'
* The word ^udnlrf is a transposition of gundid, a graphical
variant ofgunbtd, ' shook.'
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30 BUNDAHW.
the other ranges of mountains (kdfantha) of the
middle of the earth ; for as Alburn grew forth all
the mountains remained in motion, for they have all
grown forth from the root of Alburn. 3. At that
time they came up from the earth, like a tree which
has grown up to the clouds and its root 1 to the
bottom; and their root passed on that way from one
to the other, and they are arranged in mutual con-
nection. 4. Afterwards, about that wonderful shak-
ing out from the earth, they say that a great moun-
tain is the knot of lands; and the passage for the
waters within the mountains is the root which is
below the mountains ; they forsake the upper parts
so that they may flow into it, just as the roots of
trees pass into the earth; a counterpart (an gun f-
aitak) of the blood in the arteries of men, which
gives strength to the whole body. 5. In numbers 2 ,
apart from Albursr, all the mountains grew up out of
the earth in eighteen years 3 , from which arises the
perfection 4 of men's advantage.
Chapter IX.
1. The conflict waged with plants was that when 5
they became quite dry. 2. Amer6dad the arch-
1 M6 has raA&k, but this and many other strange words are
probably due to the copyist of that MS. having an original before
him which was nearly illegible in many places.
* Or, 'as it were innumerable;' the word amar meaning both
' number ' and ' innumerable.'
s See Chap. XII, 1.
* The word must be farhakhtagSn, 'proprieties,' both here and
in Chap. IX) 6, as farh&khtun is an ungrammatical form.
5 Reading amat, ' when,' instead of mfin, ' which ' (see the note
to Chap. I, 7).
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CHAPTER VIII, 3-X, I.
angel, as the vegetation was his own, pounded the
plants small, and mixed them up with the water
which Ttrtar seized, and Tlrtar made that water rain
down upon the whole earth. 3. On the whole earth
plants grew up like hair upon the heads of men.
4. Ten thousand x of them grew forth of one special
description, for keeping away the ten thousand
species of disease which the evil spirit produced for
the creatures; and from those ten thousand, the
100,000 species 2 of plants have grown forth.
5. From that same germ of plants the tree of all
germs 3 was given forth, and grew up in the wide-
formed ocean, from which the germs of all species of
plants ever increased. 6. And near to that tree of
all germs the Gdkan/tree 4 was produced, for keeping
away deformed (ddspa.d) decrepitude; and the full
perfection of the world arose therefrom.
Chapter X.
0. On the conflict waged with the primeval ox.
1. As it passed away 8 , owing to the vegetable
principle (£iharak) proceeding from every limb of
the ox, fifty and. five species of grain* and twelve
species of medicinal plants grew forth from the
earth, and their splendour and strength were the
1 See Chap. XXVII, 2.
1 Here 120,000 are mentioned, but see Chap. XXVII, 2, and
Selections of ZSrf-sparam, VIII, 2.
• Or, 'of all seeds' (see Chap. XVIII, 9).
* The white-H6m tree (see Chaps. XVIII, 1-6, XXVII, 4).
« See Chap. IV, 1. • See Chaps. XIV, 1, XXVII, 2.
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32 BUNDAHW.
seminal energy (tdkh ml h) of the ox. 2. Delivered
to the moon station 1 , that seed was thoroughly-puri-
fied by the light of the moon, fully prepared in
every way, and produced life in a body. 3. Thence
arose two oxen, one male and one female ; and,
afterwards, two hundred and eighty-two species of
each kind % became manifest upon the earth. 4. The
dwelling (m in 1st) of the birds is in the air, and the
fish are in the midst of the water.
Chapter XI.
1. On the nature of the earth it says in revela-
tion, that there are thirty and three kinds s of land.
2. On the day when Tlstar produced the rain, when
its seas arose therefrom, the whole place, half taken
up by water, was converted into seven portions;
this portion 4 , as much as one-half, is the middle,
and six portions are around ; those six portions
are together as much as Khvanlras. 3. The name
1 See Chap. XIV, 3. In the M4h Yt o, 7, blessings are in-
voked for 'the moon of ox lineage' (gao£ithra) in conjunction
with the ' sole-created ox and the ox of many species.' In the
Avesta the gender of these two primeval oxen appears doubtful,
owing probably to the dual gea masc. of their epithets being of the
same form as a sing. gen. fem.
% That is, of each sex. See Chap. XIV, 13, 27. In all three
occurrences of this number K20 has 272, but all other MSS. have
282 (except M6 in this place only).
* Kzob has 'thirty-two kinds.'
4 That is, Khvanlras; or it may be 'one portion,' as hand,
'this,' is often used for a 6, 'one,' because the Pazand form of
both words is e.
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CHAPTER X, 2-XI, 5. 33
kdshvar ('zone or region ') is also applied to them,
and they existed side by side (kash kash) 1 ; as on
the east side of this portion (Khvanlras) is the
Savah region, on the west is the Arzah region ; the
two portions on the south side are the Fradai/afsh
and Vldadafsh regions, the two portions on the north
side are the Vdrubarrt and Vdru^arct regions, and
that in the middle is Khvanlras. 4. And Khvanlras
has the sea, for one part of the wide-formed ocean
wound about around it; and from Vdrubarst and
Vdru^arrt a lofty mountain grew up ; so that it is
not possible for any one to go from region to
region 2 .
5. And of these seven regions every benefit was
created most in Khvanlras, and the evil spirit also
produced most for Khvanlras, on account of the
superiority (sarlh) 3 which he saw in it. 6. For the
Kayanians and heroes were created in Khvanlras ;
and the good religion of the Mazdayasnians was
created in Khvanlras, and afterwards conveyed to
the other regions ; Sdshyans 4 is born in Khvanlras,
who makes the evil spirit impotent, and causes the
resurrection and future existence.
1 Possibly an attempt to connect the term kSshvar with kash;
but the sentence may also be translated thus : ' and they formed
various districts like this portion; on the east side is the Savah
region,' &c.
1 In the Pahlavi Vend. I, 4a, and in the Mainy6-i-khar</, IX, 6,
it is added, ' except with the permission of the angels ' or the
demons.
* So in M6 ; but K20 has za</arth, which would imply, ' for the
destruction of what he saw of it.'
* Always spelt so in the Bundahix MSS. K20 and M6, and
corrupted into Sdshyds in Pazand ; but it is more usually written
Sdshans in other Pahlavi works, and its Avesta form is Saoshyas
(see Chap. XXXII, 8).
C5] D
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34 BUNDAHW.
Chapter XII.
i . On the nature of mountains it says in revela-
tion, that, at first, the mountains have grown forth
in eighteen years; and Alburn ever grew till the
completion of eight hundred years ; two hundred
years up to the star station (pa yak), two hundred
years to the moon station, two hundred years to the
sun station, and two hundred years to the endless
light 1 . 2. While the other mountains have grown
out of Alburn, in number 2244 mountains, and are
Hugar the lofty 2 , Terak of Albunr, A'akaaT-i-Daltik,
and the Aresur ridge, the Austndom mountain,
Mount Apars£n which they say is the mountain of
Pars, Mount Zaridf also which is Mount Manfo,
Mount Aira£, Mount Kaf, Mount Vaages, Mount
Aushdartar, Mount Aresur-bum, Mount R6yi.m-
homand, Mount Padashkhvargar which is the
greatest in Khvarih, the mountain which they call
KlnS, Mount R£vand, Mount DarspSt the Bakyir
mountain, Mount Kabed-sikaft, Mount Siyak-mut-
mand, Mount Vafar-hdmand, Mount Spendya^ and
Kdndrasp, Mount Asnavand and Kdndras, Mount
1 These are the four grades of the Mazdayasnian heaven.
1 In all the geographical details, mentioned in the Bundahif,
there is a strange mixture of mythical tradition with actual fact.
The author of the work finds names mentioned in the Avesta, by
old writers of another country, and endeavours to identify them
with places known to himself; much in the same way as attempts
have been made to identify the geographical details of the garden
of Eden. Most of the names of these mountains occur in the
ZamySd Yart, or in other parts of the Avesta, as will be noticed
in detail further on. The number 2244 is also mentioned in § 7
of that Yart. A very able commentary on this chapter will be
found in Windischmann's Zoroastriche Studien, pp. 1-19.
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CHAPTER XII, 1-6. 35
Si&dav \ a mountain among those which are in
Kangdes 2 , of which they say that they are a comfort
and delight of the good creator, the smaller hills.
3. I will mention them also a second time ; Al-
burn 3 is around this earth and is connected with the
sky. 4. The T£rak 4 of Alburn is that through
which the stars, moon, and sun pass * in, and
through it they come back. 5. Hugar the lofty 6 is
that from which the water of ArSdvlvsur 7 leaps
down the height of a thousand men. 6. The Au-
stndom 8 mountain is that which, being of ruby
1 The Av. SWidava of ZamySd Yt. 5.
2 See Chap. XXIX, 4, 10; the name is here written Kandez in
K20. In M6 the word is kof, ' mountain/ which is almost iden-
tical in form ; if this be the correct reading, the translation will be,
' a mountain among those in the mountain which they say is agree-
able and the delight,' &c. This mountain is, however, probably
intended for the Av. Awtare-kangha, ' within Kangha,' of ZamySd
Yt. 4.
3 The Haraiti-barej of Zamyad Yt. 1 ; but it is more usually
called Hara berezaiti (see Chap. V, 3).
* A central peak of the mythic Albura, around which the heavenly
bodies are said to revolve (see Chap. V, 3). It is the Av. Tafira,
mentioned in Yas. XLI, 24, R4m Yt. 7, ZamySd Yt. 6.
* So in M6, but K20 has ' go in.'
* This appears to be another peak of the mythic Albure, pro-
bably in the west, as it is connected with Satav6s, the western chief-
tain of the constellations (see Chaps. XXIV, 17, and II, 7). It is
the Av. Hukairya berezd, of Yas. LXIV, 14, Abdn Yt. 3, 25, 96, G&s
Yt. 8, Mihir Yt. 88, RashnuYt 24, FravardmYt. 6, RamYt. 15.
7 See Chap. XIII, 3-5.
8 In Afiharmazd Yt. 31 and ZamySd Yt. 2, 66, an Ushidh&o
mountain is mentioned as having many mountain waters around it,
but this seems to be a near neighbour of the Ushidarena mountain
(see § 15). The details in the text correspond with the description
of the Hindva mountain, given in Tfatar Yt. 32, thus : us Hindvarf
paiti gar6irf yd hutaiti maidhfm zrayangho vouru-kashahS,
' up on the Hindva mountain, which stands amid the wide-shored
D 2
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36 BUNDAHW.
(khun-ahino), of the substance of the sky 1 , is in
the midst of the wide-formed ocean, so that its
water, which is from Hugar, pours down into it (the
ocean). 7. A'akaaf-i-Daltlk (' the judicial peak') is
that of the middle of the world, the height of a hun-
dred men, on which the Kinvax bridge* stands ; and
they take account of the soul at that place. 8. The
Arezur 3 ridge [of the Alburz mountain] is a summit
at the gate of hell, where they always hold the con-
course of the demons. 9. This also is said, that,
excepting Alburn, the Aparsen 4 mountain is the
ocean ;' and the Pahlavi name, Ausind6m, has probably arisen from
the us Hindvarf of this passage, as suggested by Justi. (See
Chaps. XIII, 5, and XVIII, 10, 1 1.)
1 The sky is considered to be a true firmament, or hard and
indestructible dome.
' The J5"invat6-peretu of the Avesta, mentioned even in the
GSthas. In the Pahlavi Vend. XIX, 10 1, it is stated that 'they
pass across by the AUnvarf bridge, whose two extremities are their
own heavenly angels, one stands at ATakatf-i-Difttk, and one at
Alburz;' the former mountain seems not to be mentioned in the
Avesta, but the bridge is the path of the soul to the other world ;
if righteous the soul passes by it easily over Alburs (the confines
of this world) into paradise, but if wicked it drops off the bridge
into hell.
* See Vend. Ill, 23, XIX, 140. The words in brackets may
perhaps be inserted by mistake, but they occur in all MSS. exa-
mined, and there is nothing inconsistent with tradition in supposing
Arezur to be the extreme northern range of the mythic Alburs
which surrounds the earth, being the place where demons chiefly
congregate.
4 Justi adopts the reading HarpSrs6n, which occurs in K20 four
times out of eleven, but is corrected thrice. Windischmann suggests
that this mountain is the Av. jkyata (or ukata") upairi-saCna of
Yas. X, 29, and Zamy&d Yt. 3, which the Pahlavi translator of the
Yasna explains as ' the P&rsSn crag.' It seems to be a general
name for the principal mountain ranges in the south and east of
Iran, as may be seen on comparing this passage and Chap. XXIV,
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CHAPTER XII, 7-15. 37
greatest; the Aparsen mountain they call the
mountain of Pars, and its beginning is in Sagastan 1
and its end in Khujlstan. 10. Mount Manto 2 is
great; the mountain on which Minu^ihar was
born.
1 1. The remaining mountains have chiefly grown
from those; as it is said that the elevation (afsarih)
of the districts had arisen most around those three
mountains 3 . 12. Mount Aira/6 4 is in the middle
from Hamad&n to KhvarLsem, and has grown from
Mount Aparsen. 13. Mount [ATmS] 8 , which is on its
east, on the frontier of Turkistan, is connected also
with Apars£n. 14. Mount Kaf 6 has grown from
the same Mount Apars£n. 15. Mount Aushdl?-
28, with Chap. XX, 16, 17, 21, 22, where the Haro, HStumand,
Marv, and Balkh rivers are said to spring from Mount ApSrsSn ;
but its application to the southern range is perhaps due to the
etymological attempt, in the text, to connect it with Pirs. The
Selections of Zsu/-sparam,VII, 7, have ^intstin for Kh%fst£n.
1 This name can also be read SistSn.
1 In § 2 it is also called Zaru/, but in ZamySd Yt. 1 Zeredh6 and
Aredhd-manusha are mentioned as neighbouring mountains. The
word ' great ' is omitted in M6.
* That is, around the ranges of Alburs, ApSrsen, and MSndr.
* Perhaps intended for the Erezishd of Zamyad Yt. 2. The de-
scription would apply to any of the mountains near Ntoipur.
8 This name is omitted in the MSS., but is taken from § 2 as
suggested by Justi. Perhaps it may be connected with ' the country
of S&ni' (Chap. XV, 29), which is explained as being AtnistSn,
probably the land of Samarkand, which place was formerly called
ATin, according to a passage in some MSS. of Tabarl's Chronicle,
quoted in Ouseley's Oriental Geography, p. 298.
* Not Kaf, nor is it mentioned in the Pahlavi Vend. V, 57, as
supposed by Justi ; the k&f k6 p arSy a</ of Spiegel's edition of the
Pahlavi text being a misprint for k&fako p&T&y&d, ' it traverses a
fissure' (see Haug's Essays, 2nd ed. p. 326, note 2).
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38 BUNDAHIS.
tar 1 is in Sagastan. 16. Mount Arezur 2 is that
which is in the direction of Arum. 17. The Padash-
khvargar 3 mountain is that which is in Taparistan
and the side of Gilan. 18. The Revand* mountain
is in Khurasan s , on which the Burein fire 6 was esta-
blished ; and its name Revand means this, that it is
glorious. 19. The Vadg6s 7 mountain is that which
is on the frontier of the Va^gesians ; that quarter is
full of timber and full of trees. 20. The Bakylr 8
mountain is that which Frasiyap of Tur used as a
stronghold, and he made his residence within it;
and in the days of Yim 9 a myriad towns and cities
were erected on its pleasant and prosperous ter-
ritory. 21. Mount Kabed-sikaft 10 (' very rugged ')
' ' The Av. Ushi-darena of Yas. I, 41, II, 54, III, 55, IV, 45,
XXII, 31, XXV, 22, Auharmazd Yt. 31, Zamyad Yt. o, 2, 97.
2 Called Areaur-bum in § 2, which name stands for the sixth
and seventh mountains, Erezurd and Bumy6, in Zamyad Yt. 2.
The land of Arum was the eastern empire of the Romans.
3 Evidently the mountain range south of the Caspian, now called
Albura ; but whether this actual Albura is to be considered a part
of the mythic Albura is not very clear.
4 The Av. RaSvaus, 'shining,' of Zamyad Yt. 6. It is also
called the Ridge of Vwtasp (see § 34).
» Or, 'the east.' * « See Chap. XVII, 8.
7 The Av. Vaiti-ga£s6, the twelfth mountain in Zamyad Yt. 2 ;
BadghSs in Persian.
8 In § 2 it is Bakyir, which Justi thinks is another name for
Mount Darspgt (' white poplar ') ; the latter name not being re-
peated here makes this supposition probable.
* K20 has rum and M6 has lanman, but both explained by
the Paz. gloss Yim, which is also the reading of the Paz. MSS. If
the gloss be rejected the most probable translation would be, ' and
in our days Shatr6-ram (or ramwn), the victorious, erected on it a
myriad towns and cities.'
10 Windischmann suggests that this may be intended for the Av.
xkyata or i; kata mentioned in the note on AparsSn in § 9.
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CHAPTER XII, l6-28. 39
is that in Pars, out of the same Mount Aparsen.
22. Mount Siyak-hdmand ('being black') and Mount
Vafar-hdmand (' having snow ') l , as far as their
Kavul borders, have grown out of it (Aparsen)
towards the direction of A'inS. 23. The Spend-
y&d 2 mountain is in the circuit (var) of Revand 3 .
24. The K6ndrasp 4 mountain, on the summit of
which is Lake S6vbar 6 , is in the district (or by the
town) of Tus. 25. The Kondris 6 mountain is in
Airan-ve^ - . 26. The Asnavand 7 mountain is in
Atard-patakan. 27. The R6yLm-hdmand 8 (' having
growth ') mountain is that on which vegetation has
grown.
28. Whatever 9 mountains are those which are in
every place of the various districts and. various
1 The Av. Syamaka and Vafrayau of Zamyad Yt. 5 ; and pro-
bably the Siyah-kdh and SafSd-k6h of Afghanistan. With regard
to K\iA, see the note on § 13. The former mountain is called
Siyak-mut-mand, ' having black hair,' in § 2, which is certainly a
more grammatical form than Styak-h6mand.
* The Av. Spe»t6-data of Zamyad Yt. 6.
' The term var often means 'lake,' but we are not informed of
any Lake RSvand, though a mountain of that name is described in
§ 18 ; so it seems advisable to take var here in its wider sense of
' enclosure, circuit, district.'
4 The Av. Kadrva-aspa of Zamyad Yt. 6.
6 See Chap. XXII, 3. All MSS. have S6bar here.
• If the circumflex be used in Pahlavi to indicate not only the
consonant d, but also the vowel r, 6 when it follows a vowel, as
seems probable, this name can be read Koiras; in any case, it is
evidently intended for the Av. Kaoirisa in Zamyad Yt. 6. It is
written Kondras in § 2.
7 The Av. Asnavau of Zamyad Yt. 5, Atash Nyay. 5, Siroz. 9.
See also Chap. XVII, 7.
8 The Av. Raoidhitfi, the eighth mountain of Zamyad Yt. 2.
» So in M6 and the Paz. MSS., but K30 has, ' The country
mountains.'
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40 BUNDAHW.
countries, and cause the tillage and prosperity there-
in, are many in name and many in number, and
have grown from these same mountains. 29. As
Mount Ganavaaf, Mount Asparo^, Mount Pahargar,
Mount Dimavand, Mount Ravak, Mount Zarln,
Mount Gesbakht, Mount Davadf, Mount Migln, and
Mount Marak \ which have all grown from Mount
AparsSn, of which the other mountains are enume-
rated. 30. For the Dava*/ 2 mountain has grown
into Khu^lstin likewise from the Apars£n mountain.
31. The Dimavand 3 mountain is that in which
B6var4sp is bound. 32. From the same Padashkh-
vargar mountain unto Mount Kumty 4 , which they
call Mount Maddfrya*/ (' Come-to-help ') — that in
which Vistasp routed Ar^asp — is Mount Mlyan-i-
dart ('mid-plain') 6 , and was broken off from that
mountain there. 33. They say, in the war of the reli-
gion, when there was confusion among the Iranians
it broke off from that mountain, and slid down into
the middle of the plain ; the Iranians were saved by
1 This list is evidently intended to include the chief mountains
known to the author of the Bundahif, which he could not identify
with any of those mentioned in the Avesta.
* This is the Pazand reading of the name, on which very little
reliance can be placed ; the Pahlavi can also be read Dana</, and it
may be the Deana mountain, 12,000 feet high, near Karki-zard.
* See Chap. XXIX, 9. This volcanic mountain, about 20,000
feet high and near Teheran, still retains this ancient Persian name,
meaning ' wintry.' It is the chief mountain of the PadashkhvSrgar
range, which the Bundatm evidently considers as an offshoot of
the ApSrsen ranges.
* The present name of a mountain between Nfa£pur and the
desert.
6 The name of a place about midway between AstaribSd and
Nfa&pur. This mountain is called Mt^ln in § 29, probably from a
place called Mezinan in the same neighbourhood.
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CHAPTER XII, 29-XIII, I. 4t
it, and it was called ' Come-to-help ' by them. 34.
The Ganavaaf 1 mountain is likewise there, on the
Ridge of Vlrtasp (pu.rt-i Vbtaspan) 2 at the abode
of the Burdn-Mitro fire, nine leagues (parasang) to
the west. 35. Ravak Bkan 8 is in Zravakarf; this
place, some say, is Zravarf, some call it Bfoan, some
Kalak; from this the road of two sides of the moun-
tain is down the middle of a fortress ; for this reason,
that is, because it is there formed, they call Kalak
a fortress ; this place they also call within the land
of Sarak. 36. Mount Aspardf * is established from
the country of Lake A^ast* unto Pars. 37. Pahar-
gar ('the Pahar range') is in Khtirasan. 38. Mount
Marak * is in Laran. 39. Mount Zarln is in Turkis-
tan. 40. Mount Bakht-tan T is in Spahin.
41. The rest, apart from this enumeration, which
they reckon as fostering hills of the country in the
religion of the Mazdayasnians, are the small hills,
those which have grown piecemeal in places.
Chapter XIII.
1. On the nature of seas it says in revelation, that
the wide-formed ocean keeps one-third of this earth
on the south side of the border of Alburn 8 , and so
1 The Pers. Kanabad, or Gunabad, is near <?umia
8 Another name for Mount Revand (§ 18). See Chap. XVII, 8.
* Probably in Kirmin.
* The mountain ranges of western Persia, including the Mount
Zagros of classical writers.
* See Chap. XXII, 2.
* Probably the Merkhinah range in northern Ldristdn.
7 The Bakhtiyarf range in the province of Ispahan.
* Or perhaps better thus: 'the wide-formed ocean is in the
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42 BUNDAHIS.
wide-formed is the ocean that the water of a thou-
sand lakes is held by it, such as the source Aredvlv-
sur 1 , which some say is the fountain lake. 2. Every
particular lake is of a particular kind 2 , some are
great, and some are small ; some are so large that
a man with a horse might compass them around in
forty days 3 , which is 1700 leagues (parasang) in
extent.
3. Through the warmth and clearness of the
water, purifying more than other waters, everything
continually flows from the source Ar£dvivsur. 4. At
the south of Mount Alburn a hundred thousand
golden channels are there formed, and that water
goes with warmth and clearness, through the chan-
nels, on to Hugar the lofty 4 ; on the summit of that
mountain is a lake 6 ; into that lake it flows, becomes
quite purified, and comes back through a different
golden channel. 5. At the height of a thousand
men an open golden branch from that channel is
connected with Mount Ausindom 6 amid the wide-
formed ocean ; from there one portion flows forth to
the ocean for the purification of the sea, and one
portion drizzles in moisture upon the whole of this
earth, and all the creations of Auharmazd acquire
direction of the south limit of Alburz, and possesses one-third of
this earth.'
1 The Av. Ardvt sura of Aban Yt. 1, &c.
* Literally, 'for every single lake there is a single kind;' but
we may perhaps read la, 'not,' instead of the very similar raf,
' for,' and translate as follows : ' every single lake is not of one
kind;' which expresses very nearly the same meaning.
* Compare AbSn Yt. 101.
4 See Chap. XII, 5.
• Lake Urvis (see Chap. XXII, 11).
• See Chaps. XII, 6, and XVIII, 10, 1 1.
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CHAPTER XIII, 2-1 1. 43
health from it» and it dispels the dryness of the
atmosphere.
6. Of the salt seas three are principal, and twenty-
three are small. 7. Of the three which are principal,
one is the Putik, one the Kamr<W, and one the
.Sahi-bun. 8. Of all three the Putik ' is the largest,
in which is a flow and ebb, on the same side as the
wide-formed ocean, and it is joined to the wide-
formed ocean. 9. Amid this wide-formed ocean, on
the Putik side, it has a sea which they call the Gulf
(var) of Satav£s 2 . 10. Thick and salt the stench 3
wishes to go from the sea Putik to the wide-formed
ocean; with a mighty high wind therefrom, the Gulf
of Satavds drives away whatever is stench, and
whatever is pure and clean goes into the wide-
formed ocean and the source Ar£dvivsur ; and that
flows back a second time to Putik 4 . 11. The con-
trol « of this sea (the Putik) is connected with the
1 The Av. Puitika of Vend. V, 52, 57, and evidently the Persian
Gulf.
1 So called from the constellation Satav£s (§ 12), see Chap. II, 7.
The details given in the text are applicable to the Gulf and Sea
of 'Uman, the Arabian Sea of Europeans. The description of
this Gulf, given in the Pahl. Vend. V, 57, which is rather obscure,
is as follows: 'In purification the impurities flow, in the purity
of water, from the sea Putik into the wide-formed ocean ; at the
southernmost side the water stands back in mist, and the blue body
of Satav£s stands back around it. Putfk stands out from the side
of Satav6s, this is where it is. From which side it stands is not
clear to me. The water comes to Satav6s through the bottom ;
some say that it traverses a fissure.'
3 Perhaps a better reading would be sturg sur-i g6ndakth,
* the intense saltness which is stench.' The author appears to have
had some vague idea of the monsoon.
* Or, perhaps, ' the other (the stench) flows back to Putik.'
* Reading band; but it may be bdd, 'consciousness, sensi-
tiveness.'
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44 BUNDAHIS.
moon and wind ; it comes again and goes down, in
increase and decrease, because of her revolving.
12. The control 1 also of the Gulf of Satavds is
attached to the constellation Sataves, in whose pro-
tection are the seas of the southern quarter, just as
those on the northern side are in the protection of
Hapt6k-rlng 2 . 1 3. Concerning the flow and ebb it
is said, that everywhere from the presence of the
moon two winds continually blow, whose abode is in
the Gulf of SatavSs, one they call the down-draught,
and one the up-draught; when the up-draught blows
it is the flow, and when the down-draught blows it
is the ebb 3 . 14. In the other seas there is nothing
of the nature of a revolution of the moon therein,
and there are no flow and ebb. 15. The sea of
KamrtW 4 is that which they pass by, in the north,
in Taparlstan ; that of .Sahl-bun 5 is in Arum.
16. Of the small seas that which was most whole-
1 See p. 43, note 5.
* See Chap. II, 7.
8 This is not a confused attempt to explain the tides as the effect
of the land and sea breezes, as might be suspected at first, but is a
reasonable conclusion from imaginary facts. Assuming that the
wind always blows eastward and westward from the moon, it fol-
lows that as the moon rises an easterly wind must blow, which may
be supposed to drive the flood tide westward into the Persian Gulf;
until the moon passes the meridian, when the wind, changing to
the west, ought to drive the ebb tide eastward out of the Gulf,
thus accounting for one flow and ebb every day, dependent on the
position of the moon.
* Evidently the Caspian, which lies north of Taparfstin, a pro-
vince including part of Mazendarin.
6 Or perhaps Giht-bun, meaning probably the Mediterranean or
Euxine, if not both of them ; the author appears merely to have
heard of the existence of such a sea in Asia Minor (Arum). In the
Selections of Za</-sparam, VI, 14, it is called GGhan-bun.
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CHAPTER XIII, 1 2 -XIV, 2. 45
some * was the sea Kyansih 2 , such as is in Sagas-
tan ; at first, noxious creatures, snakes, and lizards
(vazagh) were not in it, and the water was
sweeter than in any of the other seas; later (dadft-
gar) it became salt ; at the closest, on account of the
stench, it is not possible to go so near as one league,
so very great are the stench and saltness through the
violence of the hot wind. 1 7. When the renovation
of the universe occurs it will again become sweet 3 .
Chapter XIV.
1. On the nature of the five classes of animals
(g6 spend) it says in revelation, that, when the
primeval ox passed away 4 , there where the marrow
came out grain grew up 8 of fifty and five species,
and twelve 8 species of medicinal plants grew ; as it
says, that out of the marrow is every separate crea-
ture, every single thing whose lodgment is in the
marrow 7 . 2. From the horns arose peas (ml^fuk),
1 Comparing nf stfim with Pers. nixt, ' healthy.'
* The Av. Kasu of Vend. XIX, 18, and Zamydd Yt. 66, 92 (see
also Chaps. XX, 34, and XXI, 7). A brackish lake and swamp now
called Htmftn, ' the desert,' or Zarah, ' the sea,' and which formerly
contained fresher water than it does now.
' The MSS. here add the first sentence of Chap. XX, and
there is every reason to believe that Chaps. XX-XXII originally
occupied this position, between XIII and XIV, (see the list of the
contents of TD in the Introduction.)
4 See Chaps. IV, 1, and X, 1.
5 All MSS. have lakhvdr, * again,' but this is probably a blunder
for laia, ' up.'
• K20 has 'fifteen' here, but 'twelve' in Chaps. X, 1, and
XXVII, 2.
7 K20 has 'of every single thing the lodgment is in the
marrow.'
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46 BUNDAHW.
from the nose the leek, from the blood the grape-
vine l from which they make wine — on this account
wine abounds with blood — from the lungs the rue-
like herbs, from the middle of the heart 2 thyme for
keeping away stench, and every one of the others
as revealed in the Avesta.
3. The seed of the ox was carried up to the moon
station 3 ; there it was thoroughly purified, and pro-
duced the manifold species of animals 4 . 4. First,
two oxen, one male and one female, and, afterwards,
one pair of every single species was let go into the
earth, and was discernible in Airkn-\tg for a Hasar
(' mile '), which is like a Parasang (' league ') 6 ; as it
says, that, on account of the valuableness of the ox,
it was created twice, one time as an ox, and one
time as the manifold species of animals. 5. A thou-
sand days and nights they were without eating, and
first water and afterwards herbage (aurvar) were
devoured by them.
6. And, afterwards, the three classes (karafak) of
animals were produced therefrom, as it says that
first were the goat and sheep, and then the camel
1 Probably kaddk-i raz may mean ' the pumpkin and grape.'
* Reading dil ; but the word may also be read sar, 'the head,'
or jigar, ' the liver.'
» See Chap. X, 2.
4 This translation suits both text and context very well, but
gdspend pflr-sarrfak is evidently intended for the Av. g&us
pouru-saredh6, 'the ox of many species,' of Mah Yt. o, 7, and
Sir6z. 12.
8 Reading mfln a& parasang humanak; if 3 be read for ae"
the translation must be, ' three of which are like a Parasang,' for
a HSsar cannot be equal to three Parasangs (see Chaps. XVI, 7,
and XXVI). The phrase in the text probably means merely that
a Hasar is a measure for long distances, just as a Parasang is.
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CHAPTER XIV, 3-I3. 47
and swine, and then the horse and ass. 7. For,
first, those suitable for grazing were created there-
from, those are now kept in the valley (141); the
second created were those of the hill summits (sar-
i d&z) \ which are wide-travellers, and habits (niha-
dak) are not taught to them by hand ; the third
created were those dwelling in the water.
8. As for the genera (khadulnak), the first genus
is that which has the foot cloven in two, and is suit-
able for grazing ; of which a camel larger than a
horse is small and new-born. 9. The second genus
is ass-footed, of which the swift 2 horse is the largest,
and the ass the least. 10. The third genus is that
of the five-dividing paw, of which the dog is the
largest, and the civet-cat the least. 11. The fourth
genus is the flying, of which the griffon of three
natures 3 is the largest, and the chaffinch * the least,
1 2. The fifth genus is that of the water, of which
the Kar fish 6 is the largest, and the Nemadu * the
least. .
13. These five genera are apportioned out into
1 Justi reads girt sa£, the Av. gairishjl-id, ' mountain-frequent-
ing,' of Tirtar Yt. 36 ; but this is doubtful.
1 PahL zib&i = Pers. ztbai.
8 The P&z. sin-i se avind is the Pahl. s£n-i 3 khadulnak of
Chap. XXIV, 11, 29, the Sin bird or Simurgh of Persian legends,
the Av. saena. The word avini is a Paz. misreading either of
iinak, 'kind, sort,' or of an^an&k, 'dividing.' The mixture of
Pizand and Pahlavi in this and some other chapters is rather per-
plexing, but the Pazand misreadings can usually be corrected after
transliterating them back into Pahlavi characters.
* Reading va taru (Pers. tar).
8 See Chaps. XVIII, 3, and XXIV, 13.
* If this Pizand word be written in Pahlavi letters it may be
read va mag an, which may stand for va magil, ' and the leech;'
but this is very uncertain.
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48 BUNDAHU.
two hundred and eighty-two 1 species (sardfek).
14. First are five species of goat, the ass-goat 2 , the
milch-goat, the mountain-goat, the fawn, and the
common goat. 15. Second, five species of sheep,
that with a tail, that which has no tail, the dog-
sheep, the wether, and the Kuri.dc sheep, a sheep
whose horn is great ; it possesses a grandeur 3 like
unto a horse, and they use it mostly for a steed
(b&ra), as it is said that Manujithar kept a KurLric
as a steed. 16. Third, two species of camel, the
mountain one and that suitable for grazing ; for one
is fit to keep in the mountain, and one in the plain ;
they are one-humped and two-humped. 1 7. Fourth,
fifteen species of ox, the white, mud-coloured *, red,
yellow, black, and dappled, the elk, the buffalo,
the camel -leopard ox, the fish -chewing 5 ox, the
Fary ox, the K.zga\i, and other species of ox.
18. Fifth, eight species of horse, the Arab, the
Persian, the mule 9 , the ass, the wild ass (g6r), the
hippopotamus (asp-i &vi), and other species of
horse. 19. Sixth, ten species of dog, the shepherd's
dog, the village-dog which is the house-protector,
the blood-hound, the slender hound 7 , the water-
1 K20 alone has 272 (see Chap. X, 3).
* The khar-buz (see Chap. XXIV, 2).
' Supposing se koh to be a PSz. misreading of Pahl. jukuh.
Justi's translation is: 'it inhabits the three mountains, like the
horse.'
4 PSz. ashgun is evidently for Pahl. haxgun.
* Transcribing the PSz. m&hi khu ush&n.into Pahlavi it may
be read mahik&n-khvashan (khashan?).
* Instead of these first three species M6 has ' the white, black,
yellow, bay, and chestnut.' K20 omits ' the ass ' by mistake.
7 These first four species are the Av. pasux-haurvd, vij-
haurv6, v6hunazg6, and taurun6 of Vend. V, 92-98, XIII,
21, 26-74, 117, I64, 165.
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CHAPTER XIV, 14-22. 49
beaver * which they call the water-dog, the fox, the
ichneumon (rasu), the hedgehog which they call
' thorny-back,' the porcupine 2 , and the civet-cat ; of
which, two species are those accustomed 3 to bur-
rows, one the fox and one the ichneumon; and those
accustomed to jungle are such as the porcupine
which has spines on its back, and the hedgehog
which is similar. 20. Seventh, five species of the
black * hare ; two are wild species, one dwelling
in a burrow 6 and one dwelling in the jungle.
21. Eighth, eight species of weasel ; one the mar-
ten, one the black marten, the squirrel, the B^z
ermine 6 , the white ermine, and other species of
weasel. 22. Ninth, eight species of musk animals;
one is that which is recognised by its musk 7 , one
1 The Av. bawrii upapd of Aban Yt. 129.
1 The word indra has usually been taken as a Paz. misreading
of the Pahl. audrak (Av. udra, 'otter,' of Vend. XIII, 48, 167,
169, XIV, 2), but this would be more probably read andra.
The Pahl. sugar, 'porcupine,' is just as likely to be misread
indra, and its meaning suits the context better.
3 The Paz. £mokhte*n, which is an ungrammatical form, is
evidently a misreading of the Pahl. amukhtagan.
4 K20 has sey&, M6 has zyagi hest Perhaps some old copyist
has corrected siydk-gdsh into khar-gdsh, and so both the epi-
thets have crept into the text, the word ' black' being superfluous.
6 Reading khan-m&nut, the Paz. khu being an obvious mis-
reading of khan.
• The Paz. b*z is written bedh in the Pazand MS. (the z in
M6 being shaped something like dh), and Justi supposes it repre-
sents the Arabic abyadh or batdha, ' white,' and is explained by
the Pers. sapSd, ' white,' which follows ; but there is nothing in
the text to indicate that the second name is an explanation of the
first. It is more probable that b<z represents the Pers. bigid,
' reddish, rufous, variegated,' an epithet quite applicable to the
ermine in its summer fur.
7 Or, ' is known as the musk animal.'
[5] E
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50 BUNDAHW.
the musk animal with a bag in which is their
pleasant scent, the Blr-musk 1 which eats the Bis-
herb, the black musk which is the enemy of the ser-
pent that is numerous in rivers, and other species of
musk animals. 23. Tenth, one hundred and ten
species of birds; flying creatures (vey = vii) such
as the griffon bird 2 , the Karcipt 3 , the 'eagle, the
Kahrkas 4 which they call the vulture, the crow,
the Arda, the crane, and the tenth 6 is the bat.
24. There are two of them which have milk in the
teat and suckle their young, the griffon bird and the
bat which flies in the night ; as they say that the
bat is created of three races (sar</ak), the race
(iyina) of the dog, the bird, and the musk animal;
for it flies like a bird, has many teeth like a dog,
and is dwelling in holes like a musk-rat. 25. These
hundred and ten species of birds are distributed into
eight groups (khadulnak), mostly as scattered
about as when a man scatters seed, and drops the
seed in his fingers to the ground, large, middling,
and small. 26. Eleventh e , fish were created of ten
1 A kind of musk-rat; the tm it eats is said to be the Na-
pellus Moysis.
£ Pahl. s6no muruk, the stmurgh of Persian tradition, and
Av. meregh6 sa£n& of Bahram Yt. 41.
s See Chap. XIX, 16. * See Chap. XIX, 25.
• Counting the ' flying creatures ' and * the vulture' as distinct
species, ' the bit ' is the tenth. It has been generally supposed
that we should read ' eleventh,' and consider the bats as an eleventh
group, especially as the MSS. call the next group (the fish) the
'twelfth;' but this view is contradicted by the remarks about the
bats being mingled with those about the birds, and also by 7Ad-
sparam in his Selections, Chap. IX, 14 (see App. to Bund.), not
mentioning any group of bats among the other animals.
• All the MSS. have ' twelfth,' but they give no ' eleventh ' nor
' thirteenth,' though they have ' fourteenth ' in § 29. These irre-
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CHAPTER XIV, 23-29. 51
species; first, the fish Am 1 , the Arzuva, the Ar-
zuka, the Marzuka, and other Avesta names 2 .
27. Afterwards, within each species, species within
species are created, so the total is two hundred and
eighty-two species 3 .
28. Of the dog they say that out of the star
station, that is, away from the direction of the con-
stellation Hapt6k-rtng, was given to him further by
a stage (y 6^1 si)* than to men, on account of his
protection of sheep, and as associating with sheep
and men ; for this the dog is purposely adapted 6 ,
as three more kinds of advantage are given to him
than to man, he has his own boots, his own cloth-
ing 6 , and may wander about without self-exertion.
29. The twelfth 7 is the sharp-toothed beast of
gularities seem to indicate that part of this chapter has been omitted
by some old copyist.
1 See Chaps. XVIII, 5, and XXIV, 13.
* None of these names are found in the portion of the Avesta
now extant.
3 K20 alone has 272 (see Chap. X, 3). The actual total
number of species mentioned is 186, leaving ninety-six for the
' species within species.' Z&/-sparam in his Selections, Chap. IX,
14, differs from the numbers given in the text merely in. giving ten
species of ox, instead of fifteen; so the total of his details is 181,
leaving 101 sub-species to make up his grand total of 282 (see
App. to Bund.)
4 A yd^ist (compare Sans, yo^ana) was probably from fifteen
to sixteen English miles, as it consisted of sixteen hasar, each
of one thousand steps of the two feet (see Chap. XXVI, 1). This
sentence seems to imply that on account of the useful qualities
of the dog he has a part of the lowermost grade of paradise
allotted to him, further from the demon-haunted north than that
allotted to the men whose inferior order of merit does not entitle
them to enter the higher grades of paradise.
6 Reading ahang-hdmand, 'having a purpose.'
* Compare Vend. XIII, 106.
7 All the MSS. have ' fourteenth,' but they give no ' thirteenth.'
E 2
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52 BUNDAHIS.
which the leader of the flock is in such great fear,
for that flock of sheep is very badly maintained
which has no dog.
30. Auharmazd said when the bird Varesha 1 was
created by him, which is a bird of prey, thus: 'Thou
art created by me, O bird Varesha! so that my vexa-
tion may be greater than my satisfaction with thee,
for thou doest the will of the evil spirit more than
that of me ; like the wicked man who did not be-
come satiated with wealth, thou also dost not
become satiated with the slaughter of birds ; but if
thou be not created by me, O bird Varesha ! thou
wouldst be created by him, the evil spirit, as a
kite 2 with the body of a Varpa 3 , by which no
creature would be left alive.'
31. Many animals are created in all these species
for this reason, that when one shall be perishing
through the evil spirit, one shall remain.
Chapter XV.
1. On the nature of men it says in revelation,
that Gay6man/, in passing away 4 , gave forth seed ;
that seed was thoroughly purified by the motion of
1 No doubt 'a hawk' (Pers. vlUah or baxah), as mentioned by
Justi ; Av. vSre would become va or ba in Persian.
* Compare gurtk with Pers. varik, varka, varkak, varkak,
vargah, ' an eagle, falcon, kite, or hawk.'
8 Transcribing the Paz. varpa Syi into Pahlavi we have
varpak-afi, which is very nearly the same in form as vart£ak-a6,
•a hut or cottage' (Pers. gurf-iah-6); so the formidable bird
which the evil spirit might have created was ' a kite with a body
like a cottage.'
« See Chap. IV, 1.
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CHAPTER XIV, 30-XV, 4. 53
the light of the sun, and N£ry6sang 1 kept charge of
two portions, and Spendarma^ 2 received one por-
tion. 2. And in forty years, with the shape of a
one-stemmed Riv&s-plant s , and the fifteen years of
its fifteen leaves, Matrd and Matr6ya6 * grew up
from the earth in such a manner that their arms
rested behind on their shoulders (d6sh), and one
joined to the other they were connected together
and both alike. 3. And the waists of both of them
were brought close and so connected together that it
was not clear which is the male and which the female,
and which is the one whose living soul (nism6) of
Auharmazd is not away 6 . 4. As it is said thus :
'Which is created before, the soul (nism6) or the
body? And Auharmazd said that the soul is
created before, and the body after, for him who was
1 Av. Nairyo-sangha of Yas. XVII, 68, LXX, 92, Vend. XIX,
in, 112, XXII, 22, &c. ; the angel who is said to be AGharmazd's
usual messenger to mankind.
' The female archangel who is supposed to have special charge
of the earth (see Chap. I, 26).
3 A plant allied to the rhubarb, the shoots of which supply an
acid juice used by the Persians for acidulating preserves and drinks.
4 These names are merely variants of the MSshya and MSshy6i
of the latter part of this chapter (nom. dual, m. and f., of Av.
mashya, 'mortal'). This is shown by the PandnSmak-i Zaraturt,
saying : ' and my human nature is from Matr6ih and Matr6-
yafifh, from which first generation and seed from Gay6marrf I
have sprung.' And the names are also found in the more Persian
forms Maharth and Mahariy£6yih (see the note to § 22). Windisch-
mann considered the meaning to be that ' they grew up on the day
Mitr6 of the month Mitr6,' that is, the sixteenth day of the seventh
month of the Parsi year ; this is not confirmed, however, by 7M-
sparam in his Selections, Chap. X, 4 (see App. to Bund.)
e That is, whether they had souls or not. That nismd is the
Huzvari* for rubSn, 'soul,' appears clearly in § 4, where both
words are used for the same thing.
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54 BUNDAHLS.
created; it is given into the body that it may pro-
duce activity, and the body is created only for
activity;' hence the conclusion is this, that the soul
(ruban) is created before and the body after.
5. And both of them changed from the shape of a
plant into the shape of man, and the breath (nism6)
went spiritually into them, which is the soul (ruban);
and now, moreover, in that similitude a tree had
grown up whose fruit was the ten varieties of
man 1 .
6. Auharmazd spoke to Mashya and Mashy6I
thus : ' You are man, you are the ancestry of the
world, and you are created perfect in devotion * by
me ; perform devotedly the duty of the law, think
good thoughts, speak good words, do good deeds,
and worship no demons!' 7. Both of them first
thought this, that one of them should please the
other, as he is a man for him ; and the first deed
done by them was this, when they went out they
washed 3 themselves thoroughly ; and the first
words spoken by them were these, that Auharmazd
created the water and earth, plants and animals, the
stars, moon, and sun, and all prosperity whose
origin and effect are from the manifestation of
righteousness*. 8. And, afterwards, antagonism
rushed into their minds, and their minds were
1 This evidently refers to another tree, which is supposed to have
produced the ten varieties of human monstrosities (see § 31).
* This would be a translation of the Avesta phrase, * the best of
Armaiti (the spirit of the earth).'
8 Comparing m§g\d with Pers. ma^id; but the verb is very am-
biguous, as it may mean, ' they feasted themselves,' or ' they made
water.'
4 The last phrase appears to be quoted from the Pahlavi HSdokht
Nask, I, 2.
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CHAPTER XV, 5-I3. 55
thoroughly corrupted, and they exclaimed that the
evil spirit created the water and earth, plants and
animals, and the other things as aforesaid. 9. That
false speech was spoken through the will of the
demons, and the evil spirit possessed himself of this
first enjoyment from them; through that false
speech they both became wicked, and their souls
are in hell until the future existence.
10. And they had gone thirty days without food 1 ,
covered with clothing of herbage (giyah); and after
the thirty days they went forth into the wilderness,
came to a white-haired goat, and milked the milk
from the udder with their mouths. 11. When they
had devoured the milk Mashya said to Mashydl
thus : ' My delight was owing to it when I had not
devoured the milk, and my delight is more de-
lightful now when it is devoured by my vile body.'
12. That second false speech enhanced the power
of the demons, and the taste of the food was taken
away by them, so that out of a hundred parts one
part remained.
13. Afterwards, in another thirty days and nights
they came to a sheep, fat 2 and white-jawed, and
they slaughtered it; and fire was extracted by them
out of the wood of the lote-plum 3 and box-tree,
through the guidance of the heavenly angels, since
both woods were most productive of fire for them ;
1 Reading akhurun instead of the khuri* n of all MSS. which
is hardly intelligible. Perhaps av-khumn, 'drinking water,' ought
to be read, as it is alluded to in Chap. XXX, 1.
* Comparing gefar with Av. garewa and Pers. ^arb, but this
identification may not be correct
* The kunar, a thorny tree, allied to the jujube, which bears a
small plum-like fruit.
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56 BUNDAHLS.
and the fire was stimulated by their mouths ; and
the first fuel kindled by them was dry grass, kendir,
lotos, date palm leaves, and myrtle ; and they made
a roast of the sheep. 14. And they dropped three
handfuls of the meat into the fire, and said : ' This is
the share of the fire V One piece of the rest they
tossed to the sky, and said : ' This is the share of
the angels.' A bird, the vulture, advanced and
carried some of it away from before tkem, as a dog
ate the first meat. 15. And, first, a clothing of
skins covered them ; afterwards, it is said, woven
garments were prepared from a cloth woven 2 in the
wilderness. 16. And they dug out a pit in the
earth, and iron was obtained by them and beaten
out with a stone, and without a forge they beat out
a cutting edge * from it ; and they cut wood with
it, and prepared a wooden shelter from the sun
(p£j-khur).
1 7. Owing to the gracelessness which they prac-
tised, the demons became more oppressive, and they
themselves carried on unnatural malice between
themselves; they advanced one against the other,
and smote and tore their hair and cheeks 4 .
18. Then the demons shouted out of the darkness
1 Most of this sentence is omitted in K20 by mistake.
* Reading khSf-i-i ta</, which Pahlavi words might be easily
misread ashabS tad, as given in Pazand in the text. That PSz.
tadha stands for Pahl. ta</ak (Pers. tadah, 'spun, woven') is
quite certain.
* Or ' an axe,' according as we read t£kh or tash. The order
of the foregoing words, bari tapSk-i, ' without a forge,' appears
to have been reversed by mistake.
4 Reading xtd as equivalent to Pers. rut, ' face,' but it ought
to be rdd. Perhaps the word is lut, 'bare,' and the translation
6hould be, ' tore their hair bare.'
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CHAPTER XV, I4-24. 57
thus : ' You are man ; worship the demon ! so that
your demon of malice may repose.' 19. Mashya
went forth and milked a cow's milk, and poured it
out towards the northern quarter ; through that the
demons became more powerful, and owing to them
they both became so dry-backed that in fifty win-
ters they had no desire for intercourse, and though
they had had intercourse they would have had no
children. 20. And on the completion of fifty years
the source of desire arose, first in Mashya and then
in Mashy6i, for Mashya said to Mashy6i thus:
' When I see thy shame my desires arise.' Then
Mashy6i spoke thus : ' Brother Mashya ! when I
see thy great desire I am also agitated 1 .' 21. After-
wards, it became their mutual wish that the satis-
faction of their desires should be accomplished, as
they reflected thus : ' Our duty even for those fifty
years was this.'
22. From them was born in nine months a pair,
male and female ; and owing to tenderness for off-
spring 2 the mother devoured one, and the father one.
23. And, afterwards, Auharmazd took tenderness
for offspring away from them, so that one may
nourish a child, and the child may remain.
24. And from them arose seven pairs, male and
1 This is merely a paraphrase of the original.
* Or, 'the deliciousness of children' (shtrtnih-i farzand).
Justi has, ' owing to an eruption on the children the mother de-
serted one/ &c. ; but the legend of devouring the first children is
still more clearly mentioned in the Pahlavi Rivayat, which forms
the first book of the D&fistan-i Dtnik (preceding the ninety-two
questions and answers to which that name is usually applied) as
follows : Maharih va Mahariyaoyih dushiram rdi nazdistd
farzand-i naff man bard vaxtamund, 'Mashya and Mashyoi,
through affection, at first ate up their own offspring.'
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58 BUNDAHLS.
female, attd each was a brother and sister-wife ; and
from every one of them, in fifty years, children were
born, and they themselves died in a hundred years.
25. Of those seven pairs one was Siyakmak, the
name of the man, and Narak 1 of the woman ; and
from them a pair was born, whose names were Fra-
vak of the man and Fravakaln of the woman.
26. From them fifteen pairs were born, every single
pair of whom became a race (sar^ak) ; and from
them the constant continuance of the generations
of the world arose.
27. Owing to the increase (zayisn) of the whole
fifteen races, nine races proceeded on the back of
the ox Sarsaok 2 , through the wide-formed ocean,
to the other six regions (kdshvar), and stayed
there ; and six races of men remained in Khvantras.
28. Of those six races the name of the man of one
pair was Tkz and of the woman Tizak, and they
went to the plain of the Taslkan (Arabs) ; and of
one pair H6shyang 3 was the name of the man and
GCLsak of the woman, and from them arose the
Airanakan (Iranians); and from one pair the Ma-
zendarans* have arisen. 29. Among the number
(pavan ae mar) were those who are in the coun-
1 Or 'Varik.'
* See Chaps. XVII, 4, XIX, 13 ; the name is here written
Srisaok in the MSS., and is a Pizand reading in all three places.
* Av. Haoshyangha of AbSn Yt 21, Gbs Yt. 3, Fravardin Yt.
137, Rim Yt. 7, Ashi Yt. 24, 26, Zamyad Yt. 26. His usual
epithet is paradhata (Pahl. pgj~da</), which is thus explained in
the Pahlavi Vend. XX, 7 : 'this early law (pSs-didih) was this,
that he first set going the law of sovereignty.' For this reason
he is considered to be the founder of the earliest, or P&dadian,
dynasty. See Chaps. XXXI, 1, XXXIV, 3) 4.
* The people of the southern coast of the Caspian, the MSz-
ainya daSva, ' Mazainyan demons or idolators,' of the Avesta.
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CHAPTER XV, 25-3I. 59
tries of Surak 1 , those who are in the country of
Aner 2 , those who axe in the countries of Tur, those
who are in the country of Salm which is Arum,
those who are in the country of Senl, that which is
-ATlntstan, those who are in the country of Dal 3 , and
those who are in the country of Slnd 4 . 30. Those,
indeed, throughout the seven regions are all from
the lineage of Fravak, son of Slyakmak, son of
Mashya.
31. As there were ten varieties of man 6 , and
fifteen races from Fravak, there were twenty-five
races all from the seed of Gaydmar^ ; the varieties
are such as those of the earth, of the water, the
breast-eared, the breast-eyed, the one-legged, those
also who have wings like a bat, those of the forest,
with tails, and who have hair on the body 6 .
1 Not Syria (which is SuristSn, see Chap. XX, 10), but the
Surfk of the Pahlavi Vend. I, 14, which translates Av. Sughdha,
the land east of the Oxus (see Chap. XX, 8). Windischmann reads
it as Paz. Erik.
1 Probably for Av. anairya, 'non-Aryan,' which seems specially
applied to the lands east of the Caspian.
* The countries of Tur, Salm, SSni, and DII are all mentioned
successively in Fravardin Yt. 143, 144, in their Avesta forms
Tuirya, Sairima, Saini, and D&hi. The country of Tur was part
of the present Turkistln, that of Salm is rightly identified with
Arum (the eastern Roman Empire, or Asia Minor) in the text ; the
country of SSni (miswritten Send), being identified with AlnfstSn,
was probably the territory of Samarkand, and may perhaps be
connected with Mount ATn5 (see Chap. XII, 2, 13); and the land
of Dii must be sought somewhere in the same neighbourhood.
4 Bactria or any part of north-western India may be intended ;
wherever Brahmans and Buddhists existed (as they did in Bactria)
was considered a part of India in Sasanian times.
* Grown on a separate tree (see § 5).
' Only seven varieties of human monsters are here enumerated,
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6o BUNDAHW.
Chapter XVI.
I. On the nature of generation it says in revela-
tion, that a woman when she comes out from men-
struation, during ten days and nights, when they go
near unto her, soon becomes pregnant. 2. When
she is cleansed from her menstruation, and when the
time for pregnancy has come, always when the seed
of the man is the more powerful a son arises from
it ; when that of the woman is the more powerful, a
daughter ; when both seeds are equal, twins and
triplets. 3. If the male seed comes the sooner, it
adds to the female, and she becomes robust ; if the
female seed comes the sooner, it becomes blood, and
the leanness of the female arises therefrom.
4. The female seed is cold and moist, and its
flow is from the loins, and the colour is white, red,
and yellow ; and the male seed is hot and dry, its
flow is from the brain of the head, and the colour is
white and mud-coloured (ha^gun). 5. All 1 the
seed of the females which issues beforehand, takes a
place within the womb, and the seed of the males
will remain above it, and will fill the space of the
womb ; whatever refrains therefrom becomes blood
again, enters into the veins of the females, and at
the time any one is born it becomes milk and
for the last three details seem to refer to one variety, the monkeys.
The Pars! MS. of miscellaneous texts, M7 (fol. 120), says, 'The
names of the ten species of men are the breast-eyed, the three-eyed,
the breast-eared, the elephant-eared, the one-legged, the web-
footed, the leopard-headed, the lion-headed, the camel-headed,
and the dog-headed.'
1 M6 has ' always.'
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CHAPTER XVI, I -XVII, I. 6l
nourishes him, as all milk arises from the seed of
the males, and the blood is that of the females.
6. These four things, they say, are male, and
these female : the sky, metal, wind, and fire are male,
and are never otherwise ; the water, earth, plants,
and fish are female, and are never otherwise ; the
remaining creation consists of male and female.
7. As regards the fish 1 it says that, at the time of
excitement, they go forwards and come back in the
water, two and two, the length of a mile (hasar),
which is one-fourth of a league (parasang), in the
running water ; in that coming and going they then
rub l/ieir bodies together, and a kind of sweat drops
out betwixt them, and both become pregnant
Chapter XVII.
1. On the nature of fire it says in revelation, that
fire is produced of five kinds, namely, the fire
Berezi-savang 2 , the fire which shoots up before Au-
harmazd the lord; the fire Vohu-fryan 3 , the fire
which is in the bodies of men and animals ; the fire
UrvazLvt 4 , the fire which is in plants; the fire
1 K20 has ' the male fish,' which is inconsistent with the pre-
ceding sentence.
' These Avesta names of the five kinds of fire are enumerated
in Yas. XVII, 63-67, and the Pahlavi translation of that passage
interchanges the attributes ascribed to the first and fifth in the text,
thus it calls the first ' the fire of sublime benefit in connection with
Varahrim (Bahram).' See also Selections of Zarf-sparam, XI, 1.
* ' The fire of the good diffuser ( or offerer), that within the
bodies of men' (Pahl. Yas. XVII, 64).
4 ' The fire of prosperous (or abundant) life, that within plants '
(Pahl. Yas. XVII, 65).
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62 BUNDAHIS.
Vazirt 1 , the fire which is in a cloud which stands
opposed to Spdn^argik in conflict; the fire Sp£nLrt 8 ,
the fire which they keep in use in the world, like-
wise the fire ofVahram*. 2. Of those five fires one
consumes both water and food, as that which is in
the bodies of men ; one consumes water and con-
sumes no food, as that which is in plants, which live
and grow through water ; one consumes food and
consumes no water, as that which they keep in use
in the world, and likewise the fire of Vahram ; one
consumes no water and no food, as the fire Vazi-rt.
3. The Berezi-savang is that in the earth and moun-
tains and other things, which * Auharmazd created,
in the original creation, like three breathing souls
(nismd); through the watchfulness and protection
due to them the world ever develops (vakhsh£dO.
4. And in the reign of Takhmdrup 8 , when men
continually passed, on the back of the ox Sarsaok 6 ,
from Khvaniras to the other regions, one night
1 'The fire VSzijt, that which smites the demon Spen^argS'
(Pahl. Yas. XVII, 66). See Chap. VII, 12.
J ' The propitious fire which stands in heaven before Aflhar-
mazd in a spiritual state' (Pahl. Yas. XVII, 67).
* The Bahram fire, or sacred fire at places of worship.
* M6 has min, instead of mun, which alters the translation,
but not the meaning. This appears to be a different account of
the fire Berezi-savang to that given in § 1, but it merely implies
that it is fire in its spiritual state, and the name can, therefore, be
applied to any natural fire which can be attributed to supernatural
agency, such as burning springs of petroleum, volcanic eruptions,
ignis fatuus, phosphorescence of the sea, &c.
8 The second PeVdidian monarch (see Chaps. XXXI, 2, 3,
XXXIV, 4).
* Written Srisaok in the MSS. in Chap. XV, 27 ; where it also
appears that the sea was ' the wide-formed ocean.' See likewise
Chap. XIX, 13.
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CHAPTER XVII, 2-7. 63
amid the sea the wind rushed upon 1 the fireplace —
the fireplace in which the fire was, such as was pro-
vided in three places on the back of the ox — which
the wind dropped with the fire into the sea ; and all
those three fires, like three breathing souls, con-
tinually shot up in the place and position of the fire
on the back of the ox, so that it becomes quite
light, and the men pass again through the sea.
5. And in the reign of Yim 2 every duty was per-
formed more fully through the assistance of all those
three fires ; and the fire Frdbak 3 was established by
him at the appointed place (dd^-gas) on the Gad-
man-h6mand ('glorious') mountain in KhvarLsem*,
which Yim constructed for them ; and the glory of
Yim saves the fire Fr6bak from the hand of Dahak 6 .
6. In the reign of King VLrtasp, upon revelation
from the religion 4 , it was established, out of
Khvarizem, at the Rdshan (' shining ') mountain in
Kavulistan, the country of Kavul (Kabul), just as it
remains there even now.
7. The fire Gusasp, until the reign of Kal-Khus-
rdb T , continually afforded the world protection in
the manner aforesaid* ; and when Kai-Khusrdb 7 was
1 Compare staft with Pers. rit&ftan, ' to hasten.'
* The third P&rdadian monarch (see Chaps. XXXI, 3, 4,
XXXIV, 4).
* Also written Fr&bo, Fr6ba, Fr6b4k, or FrdbSg.
4 The Av. Zfoairizem of Mihir Yt. 14, a province east of the
Caspian.
" It is doubtful whether va gadman, 'and the glory,' or nism6,
'the soul, reason' (see Chaps. XXIII, 1, XXXIV, 4), should be
read. And it may even be that ' the fire Frdbak saves the soul of
Yim,' &c. For Dahak see Chaps. XXXI, 6, XXXIV, 5.
* Or, ' upon declaration from revelation.' .
7 Here written Kai-Khusr6bl.
* In § 3. The ' three breathing souls ' of spiritual fire are sup-
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64 BUNDAHIS.
extirpating the idol-temples of Lake A'e^ast 1 it
settled upon the mane of his horse, and drove away
the darkness and gloom, and made it quite light, so
that they might extirpate the idol-temples ; in the
same locality the fire Gu^asp was established at the
appointed place on the Asnavand mountain 2 .
8. The fire Bursin-Mitrd, until the reign of King
Vwtasp, ever assisted 8 , in like manner, in the world,
and continually afforded protection ; and when the
glorified * Zarattot was introduced to produce con-
fidence in the progress of the religion, King Vi^tasp
and his offspring were steadfast in the religion
of God 6 , and Vi-rtasp established this fire at the
appointed place on Mount R£vand, where they say
the Ridge of VLrtasp (pu.yt-i Vistaspan) is 6 .
9. All those three fires are the whole body of the
fire of Vihram, together with the fire of the world,
and those breathing souls are lodged in them ; a
counterpart of the body of man when it forms in the
womb of the mother, and a soul from the spirit-
world settles within it, which controls the body while
living ; when that body dies, the body mingles with
the earth, and the soul goes back to the spirit.
posed to be incorporated in its three earthly representatives, the
fires Fr6bak, G&rasp, and Burstn-Mitrd respectively.
1 That is, of the province around that lake (see Chap. XXII, 2).
' See Chap. XII, 26. Compare Selections of ZSrf-sparam, VI, 22.
8 Taking vzgtd as equivalent to Pers. guztd; but it may be
equivalent to Pers. vazf d, ' grew, shot up.'
4 The epithet andshak-rub&n (Pers. n6shirvin) means lite-
rally ' immortal-souled.'
8 Or, ' of the angels,' which plural form is often used to express
' God.'
• See Chap. XII, 18, 34.
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CHAPTER XVII, 8-XVIII, 5; 65
Chapter XVIII.
1. On the nature of the tree they call Gdkarcl 1 it
says in revelation, that it was the first day when the
tree they call Gdkanz' grew in the deep mud 2 within
the wide-formed ocean ; and it is necessary as a pro-
ducer of the renovation of the universe, for they pre-
pare its immortality therefrom. 2. The evil spirit
has formed therein, among those which enter as
opponents, a lizard 3 as an opponent in that deep
water, so that it may injure the H6m *. 3. And for
keeping away that lizard, Auharmazd has created
there ten Kar fish 6 which, at all times, continually
circle around the H6m, so that the head of one of
those fish is continually towards the lizard. 4. And
together with the lizard those fish are spiritually
fed ', that is, no food is necessary for them ; and till
the renovation of the universe they remain in con-
tention. 5. There are places where that fish is
1 A corruption of the Av. gaokerena of Vend. XX, 17, Auhar-
mazd Yt. 30, Haptan Yt. 3, Sirdz. 7. In the old MSS. of the
Bundahir the form gokar</ occurs thrice, gdkarn once, and
gogrv once.
* Reading gil, 'mud.' Windischmann and Justi prefer gar,
' mountain,' and have ' depth of the mountain.'
* That the writer of the Bundahij applies the term vazagh to a
lizard, rather than a frog, appears from the 'log-like lizard's body'
of Chap. Ill, 9.
4 That is, the Gdkarrf tree, which is the white H6m (see Chap.
XXVII, 4).
8 The Av. kar6 masyd of Vend. XIX, 140, Bahram Yt. 29,
Dfn Yt. 7 ; see also Chap. XXIV, 13.
* Windischmann and Justi prefer translating thus: 'Moreover,
the lizard is the spiritual food of those fish j' but this can hardly
be reconciled with the Pahlavi text
[5] F
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66 BUNDAHM.
written of as 'the Ark 1 of the water;' as it says
that the greatest of the creatures of Auharmazd
is that fish, and the greatest of those proceeding
from the evil spirit is that lizard; with the jaws
of their bodies, moreover, they snap in two what-
ever of the creatures of both spirits has entered
between them, except that one fish which is the
Vas of Pan^asaafvaran *. 6. This, too, is said, that
those fish are so serpent-like 3 in that deep water,
they know the scratch (malign) of a needle's point
by which the water shall increase, or by which it
is diminishing.
7. Regarding the Vas of Pani&sadvaran it is
declared that it moves within the wide-formed
ocean, and its length is as much as what a man,
while in a swift race, will walk from dawn till
when the sun goes down; so much that it does
not itself move* the length of the whole of its
great body. 8. This, too, is said, that the crea-
tures of the waters live also specially under its
guardianship.
9. The tree of many seeds has grown amid the
wide-formed ocean, and in its seed are all plants ;
some say it is the proper-curing, some the energetic-
curing, some the all-curing 8 .
1 See Chaps. XIV, 26, and XXIV, 13.
* The Av. vastm yam panMsadvaram of Yas. XLI, 27.
' Transcribing the Paz. maradu into Pahlavi we have m&r
Syin, ' snake's manner/ Compare the text with Bahrain Yt. 29.
4 K20 omits the words from ' walk ' to ' move.'
8 This is the tree of the safina or Simurgh, as described in
Rashnu Yt. 1 7, and these three epithets are translations of its three
titles, hubu, eredhw6-bij, and vfsp6-bu. See also Chap.
XXVII, 2, 3.
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CHAPTER XVIII, 6-XIX, I. 67
10. Between 1 these trees of such kinds 2 is formed
the mountain with cavities, 9999 thousand myriads
in number, each myriad being ten thousand.
11. Unto that mountain is given the protection
of the waters, so that water streams forth from
there, in the rivulet channels, to the land of the
seven regions, as the source of all the sea-water in
the land of the seven regions is from there 8 .
Chapter XIX.
1. Regarding the three-legged ass* they say, that
it stands amid the wide-formed ocean, and its feet
are three, eyes six, mouths* nine, ears two, and horn
1 This must have been the original meaning of the Huz. d€n
(b€n in the Sasanian inscriptions) before it was used as a synonym
of Paz. andar, ' within.' The mountain is between the white-H6m
tree and the tree of many seeds.
* Transcribing the Paz. otnoh into Pahlavi we have an-gunak,
' that kind ;' or the word may be a miswriting of Paz. Sn6, 'there.'
* This description of the mountain seems to identify it with the
AAsind&m mountain of Chaps. XII, 6, and XIII, 5.
4 The Av. khara, 'which is righteous and which stands in the
middle of the wide-shored ocean' (Yas. XLI, 28). Darmesteter,
in his Ormazd et Ahriman (pp. 148-151), considers this mytho-
logical monster as a meteorological myth, a personification of
clouds and storm ; and, no doubt, a vivid imagination may trace a
striking resemblance between some of the monster's attributes and
certain fanciful ideas regarding the phenomena of nature; the
difficulty is to account for the remaining attributes, and to be sure
that these fanciful ideas were really held by Mazdayasnians of old.
Another plausible view is to consider such mythological beings as
foreign gods tolerated by the priesthood, from politic motives, as
objects worthy of reverence; even as the goddess Anahita was
tolerated in the form of the angel of water.
* This is the traditional meaning of the word, which (if this
F 2
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68 BUNDAHIA
one, body white, food spiritual, and it is righteous.
2. And two of its six eyes are in the position of
eyes, two on the top of the head, and two in the
position of the hump * ; with the sharpness of those
six eyes it overcomes and destroys. 3. Of the nine
mouths three are in the head, three in the hump,
and three in the inner part of the flanks ; and each
mouth is about the size of a cottage, and it is itself
as large as Mount Alvand 2 . 4. Each one of the
three feet, when it is placed on the ground, is as
much as a flock (gird) of a thousand sheep comes
under when they repose together; and each pas-
tern s is so great in its circuit that a thousand men
with a thousand horses may pass inside. 5. As for
the two ears it is Mazendaran which they will en-
compass. 6. The one horn is as it were of gold
and hollow, and a thousand branch horns* have
grown upon it, some befitting 6 a camel, some be-
fitting a horse, some befitting an ox, some befitting
an ass, both great and small. 7. With that horn it
will vanquish and dissipate all the vile corruption
due to the efforts of noxious creatures.
meaning be correct) ought probably to be read y6ng, and be
traced to Av. feaungh (Yas. XXVIII, 11). In the MSS. the
word is marked as if it were pronounced gund, which means ' a
testicle.'
1 The hump is probably supposed to be over the shoulders, as
in the Indian ox, and not like that of the camel.
* Near Hamadan, rising 11,000 feet above the sea, or 6000
above Hamadan. It may be one of the Av. Aurvawtd of Zamyad
Yt. 3. The Pazand MSS. read Hunavand.
' Literally, 'the small of the foot,' khur</ak-i ragelman.
* Or, 'a thousand cavities (srubo, Pers. surub, 'cavern') have
grown in it.'
6 Reading zlyak; compare Pers. ziyidan, ' to suit, befit.'
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CHAPTER XIX, 2-13. 69.
8. When that ass shall hold its neck in the ocean
its ears will terrify (as ah me 1 */), and all the water
of the wide-formed ocean will shake with agitation,
and the side of Ganavaaf 1 will tremble (shlvaneW).
9. When it utters a cry all female water-creatures,
of the creatures of Auharmazd, will become preg-
nant; and all pregnant noxious water-creatures,
when they hear that cry, will cast their young.
10. When it stales in the ocean all the sea-water
will become purified, which is in the seven regions
of the earth — it is even on that account when all
asses which come into water stale in the water — as
it says thus : ' If, O three-legged ass ! you were not
created for the water, all the water in the sea would
have perished from the contamination which the
poison of the evil spirit has brought into its water,
through the death of the creatures of Auharmazd.'
1 1. Tfrtar seizes the water 2 more completely from
the ocean with the assistance of the three-legged
ass. 12. Of ambergris also (ambar-i/6) it is de-
clared, that it is the dung of the three-legged ass ;
for if it has much spirit food, then also the moisture
of the liquid nourishment goes through the veins
pertaining to the body into the urine, and the dung
is cast away.
13. Of the ox Hadhay65 3 , which they call Sar-
saok *, it says, that in the original creation men
passed from region to region upon it, and in the
1 A mountain (see Chap. XII, 29, 34).
» See Chap. VII, 11.
* Written Hadayaw in the MSS. in Chap. XXX, 25, and Ha-
dhayJU in the Darfistan-i Dinik, Part II, reply 89 ; it is a Pazand
reading in all three places.
4 See Chaps. XV, 27, XVII, 4.
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."JO BUNDAHI&
renovation of the universe they prepare Hush (the
beverage producing immortality) from it. 14. It is
said, that life is in the hand of that foremost man, at
the end of his years \ who has constructed the most
defences around this earth, until the renovation of
the universe is requisite.
15. Regarding the bird Aamrdj 2 it says, that it
is on the summit of Mount Alburn; and every three
years many come from the non- Iranian districts for
booty (gird) 3 , by going to bring damage (zlyan) on
the Iranian districts, and to effect the devastation of
the world; then the angel Bur^*, having come up
from the low country of Lake Arag 6 , arouses that
very bird K&mrbs, and it flies upon the loftiest of
all the lofty mountains, and picks up all those non-
Iranian districts as a bird does corn.
16. Regarding Kampt • they say, that it knew
how to speak words, and brought the religion to
the enclosure which Yim made, and circulated it ;
there they utter the Avesta in the language of
birds.
1 Transcribing the Paz. jvadyi into Pahlavi we have xnatfh,
' term of years.' The whole sentence is very obscure.
* Written A*amr6f in Chap. XXIV, 29. It is the Av. A"amraox
(gen. of A'amru) of Fravardin Yt. 109. See also Chap. XXVII, 3.
* Or, ' to an assembly.'
4 The Av. Beregya of Yas. I, 21, II, 27, III, 35, *a spirit co-
operating with the Ushahina Gah, who causes the increase of
herds and corn.'
8 Or, ' of the district of Arag ' (see the note on Chap. XII, 23).
Although no Lake Arag is described in Chap. XXII, some of the
epithets referring to its Avesta equivalent Rangha are more appli-
cable to a lake than to a river, as in Bahram Yt. 29. Possibly the
low lands between the Caspian and Aral, or on the shores of the
Caspian, are meant.
* The Av. vif kampta of Vend. II, 139, where, however, vis
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CHAPTER XIX, I4-23. 71
17. Regarding the ox-fish they say, that it exists
in all seas ; when it utters a cry alf fish become
pregnant, and all noxious water-creatures cast their
young.
18. The griffon bird 1 , which is a bat, is noticed
(kard) twice in another chapter (baba).
1 9. Regarding the bird Ashdzurt 2 , which is the
bird Zobara'-vahman and also the bird 5ok 4 , they
say that it has given an Avesta with its tongue; when
it speaks the demons tremble at it and take nothing
away there ; a nail-flaring, when it is not prayed
over (afsudQ, the demons and wizards seize, and
like an arrow it shoots at and kills that bird.
20. On this account the bird seizes and devours
a nail-paring when it is prayed over, so that the
demons may not control its use ; when it is not
prayed over it does not devour it, and the demons
are able to commit an offence with it.
21. Also other beasts and birds are created all in
opposition to noxious creatures, as it says, that when
the birds and beasts are all in opposition to noxious
creatures and wizards, &c. b 22. This, too, it says,
that of all precious* birds the crow (valagh) is the
most precious. 23. Regarding the white falcon it
does not mean 'bird,' and the Pahlavi translator calls it 'a
quadruped.' In the Pahl. Visp. I, 1, ' the Karript is the chief of
flying creatures,' and the Bundahlr also takes it as a bird (see
Chaps. XIV, 23, XXIV, 11).
1 See Chaps. XIV, 11, 23, 24, XXIV, 11, 29.
1 The Av. Ashd-zurta of Vend. XVII, 26, 28.
* Compare Pers. sfllah, 'a sparrow or lark.'
* Compare Pers. f ak, ' a magpie.'
5 This quotation is evidently left incomplete.
* The Pahlavi word is ambiguous; it may be read zfl, 'cheap,
common,' or it may be zagar = yakar, 'dear, precious,' but the
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72 BUNDAHIS.
says, that it kills the serpent with wings. 24. The
magpie (kasklnak) bird kills the locust, and is
created in opposition to it. 25. The Kahrkas ',
dwelling in decay, which is the vulture, is created
for devouring dead matter (nasal) ; so also are the
crow (valak) 2 and the mountain kite.
26. The mountain ox, the mountain goat, the
deer, the wild ass, and other beasts devour all
snakes. 27. So also, of other animals, dogs are
created in opposition to the wolf species, and for
securing the protection of sheep ; the fox is created
in opposition to the demon Khava ; the ichneumon
is created in opposition to the venomous snake
(garsak) and other noxious creatures in burrows;
so also the great musk-animal is created in opposi-
tion 3 to ravenous intestinal worms (kaafuk-danak
gar-zak). 28. The hedgehog is created in opposi-
tion to the ant which carries off grain *, as it says,
that the hedgehog, every time that it voids urine
into an ant's nest, will destroy a thousand ants;
when the grain-carrier travels over the earth it pro-
latter seems most probable, although the crow is perhaps as
' common ' as it is ' precious,' as a scavenger in the East. Singu-
larly enough Pers. arz&n is a synonym to both words, as it means
both ' cheap ' and ' worthy.'
1 The Av. kahrkSsa of Vend. Ill, 66, IX, 181, Abdn Yt. 6r,
Mihir Yt. 129 ; its epithet zarmSn-mdnifn, ' dwelling in decay,'
is evidently intended as a translation of the Av. zarenumainb,
applied to it in BahrSm Yt. 33, Din Yt. 13.
2 The text should probably be val&k-i sfyik va s5r-i gar, 'the
black crow and the mountain kite,' which are given as different
birds in Shiyast-lS-sh&yast, II, 5.
* K20 omits the words from this 'opposition' to the next one.
4 The m&r-i d&nak-kash is the Av. maoiru ddn6-karsh6 of
Vend. XIV, I4 , XVI, 28, XVIII, 146.
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CHAPTER XIX, 24-34. 73
duces a hollow track 1 ; when the hedgehog travels
over it the track goes away from it, and it becomes
level. 29. The water-beaver is created in opposition
to the demon which is in the water. 30. The con-
clusion is this, that, of all beasts "and birds and
fishes, every one is created in opposition to some
noxious creature.
31. Regarding the vulture (karkas) it says, that,
even from his highest flight, he sees when flesh the
size of a fist is on the ground ; and the scent of
musk is created under his wing, so that if, in de-
vouring dead matter, the stench of the dead matter
comes out from it, he puts his head back under the
wing and is comfortable again. 32. Regarding the
Arab horse they say, that if, in a dark night, a single
hair occurs on the ground, he sees it.
33. The cock is created in opposition to demons
and wizards, co-operating with the dog; as it says
in revelation, that, of the creatures of the world,
those which are co-operating with Srosh 2 , in de-
stroying the fiends, are the cock and the dog.
34. This, too, it says, that it would not have been
managed if I had not created the shepherd's dog,
which is the Pasus-haurva 3 , and the house watch-
dog, the VLy-haurva 3 ; for it says in revelation, that
the dog is a destroyer of such a fiend as covetous-
1 Comparing surSk with |*ers. sur&gh in preference to surdkh
or sulakh, ' a hole.'
8 Av. Sraosha, the angel who is said specially to protect the
world from demons at night ; he is usually styled ' the righteous,'
and is the special opponent of the demon ASshm, ' Wrath ' (see
Chap. XXX, 29).
* These are the Avesta names of those two kinds of dog (see
Chap. XIV, 19).
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74 BUNDAHW.
ness, among those which are in the nature (altth) of
man and of animals. 35. Moreover it says, that, in-
asmuch as it will destroy all the disobedient, when
it barks it will destroy pain * ; and its flesh and fat
are remedies for driving away decay and pain from
men 8 .
36. Auharmazd created nothing useless whatever,
for all these (kola a£) are created for advantage ;
when one does not understand the reason of them,
it is necessary to ask the Dastur (' high-priest '), for
his five dispositions (khuk) 3 are created in this
way that he may continually destroy the fiend (or
deceit).
Chapter XX.
1. On the nature of rivers it says in revelation,
that these two rivers flow forth from the north, part
from Alburn and part from the Alburn of Auhar-
1 Or it may be thus : ' For it says thus : Wherewith will it de-
stroy ? When it barks it will destroy the assembly (girrf) of all the
disobedient.'
* This is the most obvious meaning, but Spiegel (in a note to
Windischmann's Zoroastrische Studien, p. 95) translates both this
sentence and the next very differently, so as to harmonize with
Vend. XIII, 78, 99.
8 The five dispositions (khf m) of priests are thus detailed in old
Pahlavi MSS. : ' First, innocence ; second, discreetness of thoughts,
words, and deeds ; third, holding the priestly office as that of a very
wise and very true-speaking master, who has learned religion atten-
tively and teaches it truly ; fourth, celebrating the worship of God
(yazdan) with a ritual (nirang) of rightly spoken words and
scriptures known by heart (narm nasktha) ; fifth, remaining day
and night propitiatingly in his vocation, struggling with his own
resistance (hamSstar), and, all life long, not turning away from
steadfastness in religion, and being energetic in his vocation.'
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chapter xix, 35 -xx, 4. 75
mazd 1 ; one towards the west, that is the Arag 4 ;
and one towards the east, that is the V6h river.
2. After them eighteen rivers flowed forth from
the same source, just as the remaining waters have
flowed forth from them in great multitude ; as they
say that they flowed out so very fast, one from the
other, as when a man recites one Ashem- vohu 3 of a
series (paafisar). 3. All of those, with the same
water, are again mingled with these rivers, that is,
the Arag river and Veh river. 4. Both of them
continually circulate through the two extremities of
the earth, and pass into the sea ; and all the regions
feast owing to the discharge (zahak) of both, which,
after both arrive together at the wide-formed ocean,
returns to the sources whence they flowed out; as
it says in revelation, that just as the light comes in
through Alburn and goes out through Alburn *, the
1 So in K20, and if correct (being only partially confirmed by
the fragment of this chapter found in all MSS. between Chaps. XIII
and XIV) this reading implies that the rivers are derived partly
from the mountains of Alburs, and partly from the celestial Alburjr,
or the clouds in the sky. M6 has ' flow forth from the north part
of the eastern Alburs.'
* For further details regarding these two semi-mythical rivers
see §§ 8, 9.
* The sacred formula most frequently recited by the Parsis, and
often several times in succession, like the Pater-noster of some
Christians ; it is not, however, a prayer, but a declaratory formula
in ' praise of righteousness ' (which phrase is often used as its
name in Pahlavi). It consists of twelve Avesta words, as follows :
Ashem vohu vahwtem asti,
urt& asti; urta ahmii
hya</ ashSi vahutai ashem.
And it may be translated in the following manner : ' Righteousness
is the best good, a blessing it is ; a blessing be to that which is
righteousness to perfect rectitude' (Asha-vahifta the archangel).
4 See Chap. V, 5.
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76 BUNDAHIS.
water also comes out through Alburn and goes away
through Alburn. 5. This, too, it says, that the
spirit of the Arag begged of Auharmazd thus : ' O
first omniscient creative power l ! from whom the
V£h river begged for the welfare that thou mightest
grant, do thou then grant it in my quantity!' 6.
The spirit of the V£h river similarly begged of
Auharmazd for the Arag river ; and on account of
loving assistance, one towards the other, they flowed
forth with equal strength, as before the coming of
the destroyer they proceeded without rapids, and
when the fiend shall be destroyed 2 they will again
be without rapids.
7. Of those eighteen principal rivers, distinct
from the Arag river and V£h river, and the other
rivers which flow out from them, I will mention the
more famous 3 : the Arag river, the V6h river, the
Diglat * river they call also again the Veh river s ,
the Frat river, the Daltik river, the Dargam river,
the Z6ndak river, the Har61 river, the Marv river,
the Hetumand river, the Akhdshir river, the Nevada 8
river, the Ztanand river, the Khve^and river, the
Balkh river, the Mehrvd river they call the Hendva
river, the Sp£d 7 river, the Rad 8 river which they call
also the Koir, the Khvara£ river which they call
1 So in M6, but K20 has, ' First is the propitiation of all kinds.'
2 Literally, ' when they shall destroy the fiend.'
9 For details regarding these rivers see the sequel.
4 The Paz. Deyrid is evidently a misreading of Pahl. Diglat or
Digrat, which occurs in § r2.
5 So in K20, but M6 (omitting two words) has, ' they call also
the Didgar.'
• No further details are given, in this chapter, about this river,
but it seems to be the river Nahvtak of Chap. XXI, 6, the Nafvtak
of Chap. XXIX, 4, 5.
7 K20 has ' Spend.' » Called Tort in x - -.
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CHAPTER XX, 5-9. 77
also the Mesrgan, the Harhaz 1 river, the Teremet
river, the Khvanaldis * river, the Dara^a river, the
Kaslk river, the S€d s (' shining ') river P£da-meyan
or Aatru-meyan river of Mokarstan.
8. I will mention them also a second time : the
Arag 4 river is that of which it is said that it comes
out from Alburn in the land of Surak 6 , in which
they call it also the Ami ; it passes on through the
land of Sp£tos, which they also call Mesr, and they
call it there the river Niv e . 9. The V£h 7 river
1 Miswritten Araz in Pazand, both here and in § 27.
* M6 has KhvanainidLr, but in K20 it is doubtful whether the
extra syllable (which is interlined) is intended to be inserted or
substituted ; the shorter form is, however, more reconcilable with
the Pahlavi form of Vendesef in § 29.
s As there is no description of any S*$d river it is probably only
an epithet of the PSda-meyan or Aatru-meyan (p$</ak being the
usual Pahlavi equivalent of Av. £ithr6). Justi suggests that Mo-
karstin (Mokarsta rurf in M6) stands for Pers. Moghulstan, 'the
country of the Moghuls,' but this is doubtful.
4 Sometimes written Arang or Areng, but the nasal is usually
omitted; it is the Av. Rangha of Aban Yt. 63, Rashnu Yt. 18,
Rim Yt. 27, which is described more like a lake or sea in Vend.
I, 77, Bahram Yt. 29. This semi-mythical river is supposed to
encompass a great part of the known world (see Chap. VII, 16),
and the Bundahir probably means to trace its course down the Amu
(Oxus) from Sogdiana, across the Caspian, up the Aras (Araxes)
or the Kur (Cyrus), through the Euxine and Mediterranean, and
up the Nile to the Indian Ocean. The Amu (Oxus) is also some-
times considered a part of the Veil river or Indus (see §§ 22, 28).
' Sogdiana (see Chap. XV, 29), the country of the Amu river.
* The combination of the three names in this clause, as Justi
observes, renders it probable that we should read, 'the land of
Egypt,' which is called Misr, and where the river is the Nile.
The letter S in Paz. SpStos is very like an obsolete form of Av. g,
or it may be read as Pahl. Ik or Ig, so the name may originally
have been Gp&os or IkpStos ; and the Paz. Niv, if transcribed into
Pahlavi, can also be read Nil.
7 The ' good ' river, which, with the Arag and the ocean, completes
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78 BUNDAHLS.
passes on in the east, goes through the land of
Slnd 1 , and flows to the sea in Hindustan, and they
call it there the Mehra 2 river. 10. The sources of
the Frat 3 river are from the frontier of Arum, they
feed upon it in Suristan, and it flows to the Diglat
river ; and of this Frat it is * that they produce irri-
gation over the land. n. It is declared that Manu-
j>6thar excavated the sources, and cast back the
water all to one place, as it says thus : ' I reverence
the Frit, full of fish, which Manujiihar excavated
for the benefit of his own soul, and he seized the
water and gave to drink 6 .' 1 2. The Diglat 8 river
comes out from Salman 7 , and flows to the sea in
KhOfistin. 13. The Daltlk 8 river is the river
the circuit of the known world, and is evidently identified with the
Indus ; sometimes it seems also to include the Amu (Oxus), as
Bactria was considered a part of India ; thus we find the Balkh and
Teremet rivers flowing into the V6h (see §§ 22, 28).
1 See §30.
* No doubt the Mehrvi or Hendvi river of § 7, and the Mihran
of Ouseley's Oriental Geography of the pseudo Ibn 'Hauqal,
pp. 148-155, which appears to combine the Satlj^ and lower Indus.
The final n is usually omitted by the Bundahix after a in Pazand
words. This river is also called Kasak (see § 30).
s The Euphrates, which rises in Armenia (part of the eastern
empire of the Romans), traverses Syria, and joins the Tigris.
* Or, ' and its convenience is this ;' a play upon the words
far hat and Frat, which are identical in Pahlavi.
* Referring probably to canals for irrigation along the course of
the Euphrates.
* The Tigris (Arabic Diglat), Hiddekel of Gen. ii. 14, Dan.
x. 4, and perhaps the Av. tighm of Tfotar Yt. 6, 37 ; misread
Dfitrid in Pazand.
7 The country of Salm (see Chap. XV, 29), son of Fr&fun (see
Chap. XXXI, 9, 10). The name can also be read Dilman, which
is the name of a place in the same neighbourhood.
* The Av. Daitya of Vend. XIX, 5, Auharmazd Yt. 21, Aban
Yt. 1 1 2, G6s Yt. 29. The ' good daitya of Airyana-vae£6 ' is also
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CHAPTER XX, IO-I9. 79
which comes out from Airan-ve^ - , and goes out
through the hill-country 1 ; of all rivers the noxious
creatures in it are most, as it says, that the Daitik
river is full of noxious creatures. 14. The Dargam
river is in Sude. 15. The Zend 2 river passes,
through the mountains of Pan^istan, and flows away
to the Haro river. 16. The Haro 3 river flows out
from the Apirsen range*. 17. The Hetumand*
river is in Sagastan, and its sources are from the
Apirsen range ; this is distinct from that which
Frasiyaz> conducted away *. 1 8. The river Akh6shir
is in Kuml* 7 . 19. The Zismand 8 river, in the direc-
mentioned in Vend. I, 6, II, 42, 43, Aban Yt. 17, 104, Ram Yt. 2,
but this may not be a river, though the phrase has, no doubt, led to
locating the river Daitik in Airdn-ve^.
1 Paz. gopestSn in K20, which is evidently Pahl. k6fistSn, but
not the Kdhistan of southern Persia. M6 has ' the mountain of
Pan^istan,' which must be incorrect, as according to §§ 1 5, 16, this is
in north-east Khurasan, and too far from Airan-ve£ in Atar6-patak£n
(Adar-bt^an), see Chap. XXIX, 12. Justi proposes to read Gur-
^istSn (Georgia), and identifies the Daitik with the Araxes. But,
adhering to the text of K20, the Dattik rises in Adar-bi^an and
departs through a hill-country, a description applicable, not only
to the Araxes, but also more particularly to the Saf€d Rud or
white river; although this river seems to be mentioned again as
the SpSd or Spend river in § 23.
* Written Zdndak in § 7. This can hardly be the Zendah river
of Ispahan, but is probably the Te^end river, which flows past
Meshhed into the Heri river.
* This is the Heri, which flows past Herat.
4 See Chap. XII, 9.
• The Etymander of classical writers, now the Hfelmand in Af-
ghanistan. The Av. Ha&umat of Vend. I, 50, XIX, 130, ZamySd
Yt. 66, is the name of the country through which it flows.
♦ See § 34 and Chap. XXI, 6.
7 The district about Ddmagh&n.
' Perhaps the Zarafsan.
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8o BUNDAHIS.
tion of Soghd, flows away towards the Khve^and
river. 20. The Khve^and 1 river goes on through
the midst of Samarkand and Pargana, and they call
it also the river Ashard. 21. The Marv 2 river, a
glorious river in the east s , flows out from the Apar-
s£n range. 22. The Balkh river conies out from
the Aparsen mountain of Bimikan 4 , a«rf flows on to
the Veh 6 river. 23. The Sped 6 river is in Atar6-
patakan; they say that Dahak begged a favour 7
here from Aharman and the demons. 24. The Tort 8
river, which they call also the Koir, comes out from
1 This is evidently not the small affluent now called the Khu^and,
but the great Syr-darya or Iaxartes, which flows through the pro-
vinces of Farghdnah and Samarkand, past Kokand, Khu^and, and
Tashkand, into the Aral. The Paz. AshSrd represents Pahl.
Khshart, or Ashirt (Iaxartes).
* The MurghSb.
8 Or, ' in KhMsan.'
4 Bamian, near which the river of Balkh has its source.
• Justi observes that it should be ' the Arag river ; ' but accord-
ing to an Armenian writer of the seventh century the Persians
called the Oxus the V§h river, and considered it to be in India,
because Buddhists occupied the country on its banks (see Garrez
in Journal Asiatique for 1869, pp. 161- 198). It would seem,
therefore, that the Oxus was sometimes (or in early times) con-
sidered a part of the Arag (Araxes), and sometimes (or in later
times) a part of the Veh (Indus).
6 So in M6, but K20 has ' Spend,' both here and in § 7. The
name of this river corresponds with that of the Saffid Rud, although
the position of that river agrees best with the account given of the
Daitik in § 13.
7 Compare R&m Yt. 19, 20. K20 has ' there,' instead of ' here.'
8 Called Rad in § 7 (by the loss of the first letter of the original
Pahlavi name) ; by its alternative name, Koir, Justi identifies it as
the Kflr in Georgia, flowing into the Caspian, or sea of VergSn,
the Av. VehrkSna (Hyrcania) of Vend. I, 42, which is GurgSn in
Pahlavi.
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CHAPTER XX, 2O-3O. 8l
the sea of Giklan \ and flows to the sea of Vergan 2 .
25. The Zahavayi 3 is the river which comes out
from Atard-patakan, and flows to the sea in Pars.
26. The sources of the Khvarad 4 river are from
Spahan 8 ; it passes on through Khu^lstan, flows forth
to the Diglat 8 river, and in Spahan they call it the
Mesrkan 7 river. 27. The Harhaz 8 river is in Tapa-
ristan, and its sources are from Mount Dimavand.
28. The Teremet 9 river flows away to the V£h river.
29. The Vendeses 10 river is in that part of Pars
which they call Sagastan. 3a The Kasak " river
comes out through a ravine (ka f) in the province of
Tus 12 , and they call it there the Kasp river ; more-
I M6 has Paz. Keyaseh, but this is in Sagastan (see Chap.
XIII, 16).
* The MSS. have Verga, but the final nasal after a is often
omitted in Pazand readings in the Bundahu.
* Not mentioned in § 7. Possibly one of the rivers Zab, which
rise on the borders of Adarbi^dn, flow into the Tigris, and so reach
the Persian Gulf, the sea on the coast of Pars. Or it may be the
Shirvan, another affluent of the Tigris, which flows through the
district of Zohab.
* The Kuran, upon which the town of Shustar was founded by
one of the early Sasanian kings, who also dug a canal, east of the
town, so as to form a loop branch of the river ; this canal was
called Nahr-i Masruqan by Oriental geographers (see Rawlinson,
Journal Roy. Geogr. Soc. vol. ix. pp. 73-75).
* Ispahan in Persian.
* Miswritten Dayrid in Pazand (see § 12).
7 Written in Pazand without the final n, as usual. This is the
old name of the canal forming the eastern branch of the Kuran at
Shustar ; it is now called Ab-i Gargar.
* Flows into the Caspian near Amul.
* Probably the river which flows into the Amu (Oxus) at Tar-
maz ; but, in that case, the Oxus is here again identified with the
Veil (Indus) as in § 22, instead of the Arag (Araxes) as in § 8.
10 Called Khvanatdw, or Khvanainidif, in § 7.
II Called Kasik in § 7. " Close to Meshhed.
[5] G
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82 BUNDAHIS.
over, the river, which is there the V6h, they call the
Kasak 1 ; even in Sind they call it the Kasak. 31.
The Pedak-miyan 2 , which is the river A'atru-miyan,
is that which is in Kangdes 3 . 32. The Dira^a.
river is in A!r4n-ve^, on the bank (bar) of which
was the dwelling of P6rushasp, the father of Zara-
tu^t 4 . 33. The other innumerable waters and rivers,
springs and channels are one in origin with those 6 ;
so in various districts and various places they call
them by various names.
34. Regarding Frasiya^ 6 they say, that a thou-
sand springs were conducted away by him into the
sea Kyanslh 7 , suitable for horses, suitable for
camels, suitable for oxen, suitable for asses, both
great and small 8 ; and he conducted the spring
Zarinmand (or golden source), which is the H6tu-
mand 9 river, they say, into the same sea ; and he
conducted the seven navigable waters of the source
of the Va£a£ni ,0 river into the same sea, and made
men settle there.
1 Or, ' this same V£h river they call there the Kasak ; even in
Sent they call it the Kasak;' S6ni is apt to be miswritten SSnd
or Sind (see Chap. XV, 29).
* See § 7. The latter half of both names can also be read
mahan, maho, or mahan. Peshy6tan, son of Vutasp, seems to
have taken a surname from this river (see Chap. XXIX, 5).
5 See Chap. XXIX, 10.
4 See Chaps. XXIV, 15, XXXII, 1, 2.
8 Or, ' are from those as a source.'
* The MSS. have 'Pfirushasp,' but compare § 17 and Chap.
XXI, 6. The two names are somewhat alike in Pahlavi writing.
7 See Chap. XIII, 16.
1 Compare Chap. XIX, 6. K20 omits the words ' suitable for
asses ' here.
* Another H€tumand according to § 17. Possibly a dried-up
bed of that river.
10 K20 has Vataeni ; k and t being much alike in P&zand. The
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CHAPTER XX, 31 -XXI, 2.
Chapter XXI '.
1. In revelation they mention seventeen 2 species
of liquid (maya), as one liquid resides in plants 3 ;
second, that which is flowing from the mountains,
that is,' the rivers ; third, that which is rain-water ;
fourth, that of tanks and other special constructions ;
fifth, the semen of animals and men; sixth, the urine
of animals and men 4 ; seventh, the sweat of animals
and men ; the eighth liquid is that in the skin of
animals and men ; ninth, the tears of animals and
men ; tenth, the blood of animals and men; eleventh,
the oil in animals and men, a necessary in both
worlds 6 ; twelfth, the saliva of animals and men,
with which they nourish the embryo 6 ; the thirteenth
is that which is under the bark T of plants, as it is
said that every bark has a liquid, through which a
drop appears on a twig (t£kh) when placed four
finger-breadths before a fire 8 ; fourteenth, the milk of
animals and men. 2. All these, through growth, or
'navigable (ndvtak) waters 'may be 'the NSvadS river' of § 7,
'the river Nahvtak' of Chap. XXI, 6, and NatvtSk of Chap.
XXIX, 4, 5-
1 This chapter is evidently a continuation of the preceding one.
' Only fourteen are mentioned in the details which follow.
* Most of these details are derived from the PahL Yas. XXXVIII,
7-9, 13, 14; and several varieties of water are also described in
Yas. LXVII, 15.
* This sixth liquid is omitted by K20.
* Departed souls are said to be fed with oil in paradise.
* K20 omits the word pus, ' embryo.'
T The meaning ' bark ' for Paz. ay van is merely a guess ; An-
quetil has 'sap' (compare Pers. avtna, 'juice'), but this is hardly
consistent with the rest of the sentence.
* See Chap. XXVII, 25.
Q 2
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84 BUN DA HIS.
the body which is formed, mingle again with the
rivers, for the body which is formed and the growth
are both one.
3. This, too, they say, that of these three rivers,
that is, the Arag river, the Marv river, and the
Veh 1 river, the spirits were dissatisfied, so that they
would not flow into the world, owing to the defile-
ment of stagnant water (arm£5t) which they beheld,
so that they were in tribulation through it until Zara-
turt was exhibited to them, whom I (Auharmazd)
will create, who will pour sixfold holy-water (z6r)
into it and make it again wholesome; he will preach
carefulness 2 . 4. This, too, it says, that, of water
whose holy-water is more and pollution less, the
holy-water has come in excess, and in three years it
goes back to the sources 3 ; that of which the pollu-
tion and holy-water have both become equal, arrives
back in six years ; that of which the pollution is
more and holy-water less, arrives back in nine years.
5. So, also, the growth of plants is connected, in this
manner, strongly with the root 4 ; so, likewise, the
blessings (afrln) which the righteous utter, come
back, in this proportion, to themselves.
6. Regarding the river Nahvtak 5 it says, that
Fraslyaz' of Tur conducted it away; and when*
1 K20 has ' HMmand,' but M6 has ' .Saptr,' the Huz. equiva-
lent of ' V6h,' which is more probable.
* Or, ' abstinence from impurity.'
* The source ArSdvivsur (see Chap. XIII, 3, 10).
* That is, by the sap circulating like the waters of the earth.
The greater part of this sentence is omitted in K20.
* Probably 'the Navadd' and 'navigable waters' of Chap. XX,
7, 34, and NaivtSk of Chap. XXIX, 4, 5.
' Reading amat, 'when,' instead of mun, 'which' (see note
to Chap. I, 7).
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CHAPTER XXI, 3-XXII, 3. 85
H Ashlar 1 comes it will flow again suitable for
horses; so, also, will the fountains of the sea
Kyansih 2 . 7. Kyansih 2 is the one where the home
(finale) of the Kayan race is.
Chapter XXII.
1. On the nature of lakes it says in revelation,
that thus many fountains of waters have come into
notice, which they call lakes (var) ; counterparts of
the eyes (iashm) of men are those fountains (Yash-
mak) of waters; such as Lake A"&6ast, Lake Sdvbar,
Lake KhvarLsem 3 , Lake Frazdan, Lake Zartnmand,
Lake Asvast, Lake Husru, Lake Satav£s, Lake
Urvis.
2. I will mention them also a second time : Lake
K&kasX. * is in Atar6-patakan, warm is the water and
opposed to harm, so that nothing whatever is living
in it; and its source is connected with the wide-
formed ocean 5 . 3. Lake S6vbar is in the upper
district and country on the summit of the mountain
of Tus ° ; as it says, that the S<W-bahar 7 (' share of
benefit ') is propitious and good from which abound-
1 Written KhursheVar, as usual in Bundahu (see Chap. XXXII, 8).
* Written Kayaseh in Pazand (see Chap. XIII, 16).
* Piz. Khvarazm both here and in § 4.
* Av. A'a&festa of AbSn Yt 49, G6j Yt. 18, ai, 22, Ashi
Yt. 38, 41, Siroz. 9. The present Lake Urumiyah in Adarbi^&n,
which is called Khe^est, or Jfegest, by 'Hamdu-1-lali Mustaufi.
* Implying that the water is salt.
* The KondrSsp mountain (see Chap. XII, 24). This lake is
probably a small sheet of water on the mountains near Meshhed.
7 Evidently a punning etymology of the name of this lake.
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86 BUNDAHW.
ing liberality is produced. 4. Regarding Lake Khva-
rbem ' it says that excellent benefit is produced
from it, that is, Arshisang 2 the rich in wealth, the
well-portioned with abounding pleasure. 5. Lake
Frazdan 3 is in Sagast&n ; they say, where a generous
man, who is righteous, throws anything into it, it
receives it'; when not righteous, it throws it out
again ; its source also is connected with the wide-
formed ocean. 6. Lake Zarinmand is in Hamaa&n 4 .
7. Regarding Lake Asvast it is declared that the
undefiled 8 water which it contains is always con-
stantly flowing into the sea, so bright and copious *
that one might say that the sun had come into it and
looked at Lake Asvast, into that water which is
requisite for restoring the dead in the renovation
of the universe. 8. Lake Husru 7 is within fifty 8
1 The province of Khvarizem was between the Aral and Cas-
pian, along the ancient course of the Oxus (see Chap. XVII, 5).
This lake has been identified with the Aral.
' Av. ashif vanguhi, ' good rectitude,' personified as a female
angel whose praises are celebrated in the Ashi Yart; in later
times she has been considered as the angel dispensing wealth and
possessions. She is also called Arrf (Av. areta, which is synony-
mous with asha), see Chap. XXVII, 24.
* The 'Frazdanava water' of Aban Yt. 108 and Farhang-i Otm-
khadfik, p. 17. Justi identifies it with the Ab-istadah ('standing
water') lake, south of Ghazni. It is here represented as a salt
lake.
4 K20 adds, ' they say.' This lake cannot be the spring Zarin-
mand of Chap. XX, 34.
• Paz. avnasti transcribed intoPahlavi is avinastag, 'unspoiled,'
the equivalent of Av. anahita in Yas. LXIV, i, 16, Visp. I, 18.
K20 has 'glorious' as a gloss to 'copious.'
7 The Av. Haosravangha of Stroz. 9, ' the lake which is named
Husravau ' of Zamyad Yt. 56. It may be either Lake Van or
Lake Sevan, which are nearly equidistant from Lake Urumiyah.
6 M6 has ' four leagues.'
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CHAPTER XXII, 4-XXIII, 3. 87
leagues (parasang) of Lake Ae&ist. 9. Lake (or,
rather, Gulf) Satav£s ' is that already written about,
between the wide-formed ocean and the Putik. 10.
It is said that in Kamindan is an abyss (zafar),
from which everything they throw in always comes
back, and it will not receive it unless alive (^anvar);
when they throw a living creature into it, it carries
it down ; men say that a fountain from hell is in it.
1 1. Lake Urvis is on Hugar the lofty 2 .
Chapter XXIII.
1. On the nature of the ape and the bear they
say, that Yim, when reason (nismd) departed from
him s , for fear of the demons took a demoness as
wife, and gave Yimak, who was his sister, to a
demon as wife ; and from them have originated
the tailed ape and bear and other species of
degeneracy.
2. This, too, they say, that in the reign of As-i
Dahak * a young woman was admitted to a demon,
and a young man was admitted to a witch (parfk),
and on seeing them they had intercourse ; owing to
that one intercourse the black-skinned negro arose
from them. 3. When Freafon 5 came to them they
fled from the country of Iran, and settled upon the
sea-coast ; now, through the invasion of the Arabs,
they are again diffused through the country of Iran.
1 See Chap. XIII, 9-13.
• See Chaps. XII, 5, XIII, 4.
• See Chap. XXXIV, 4. This is the Jamsh^d of the ShSh-
ndmah. Perhaps for ' reason ' we should read ' glory.'
4 See Chaps. XXXI, 6, XXXIV, 5.
• See Chap. XXXIV, 6.
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88 BUNDAHW.
Chapter XXIV.
i. On the chieftainship of men and animals and
every single thing it says in revelation, that first of
the human species Gay6man/ was produced, brilliant
and white, with eyes which looked out for the great
one, him who was here the Zarat<J5tr6tum (chief
high-priest); the chieftainship of all things was from
Zarattat \ 2. The white ass-goat 2 , which holds its
head down, is the chief of goats, the first of those
species created 3 . 3. The black sheep which is fat
and white-jawed is the chief of sheep ; it was the
first of those species created s . 4. The camel with
white-haired knees and two humps is the chief of
camels. 5. First the black-haired ox with yellow
knees was created; he is the chief of oxen. 6.
First the dazzling white (arus) horse, with yellow
ears, glossy hair, and white eyes, was produced ; he
is the chief of horses. 7. The white, cat-footed 4
ass is the chief of asses. 8. First of dogs the fair
(artis) dog with yellow hair was produced; he is the
chief of dogs. 9. The hare was produced brown
1 So in all MSS., but by reading mfin, 'who,' instead of min,
' from,' we should have, ' him who was here the chief high-priest
and chieftainship of all things, who was Zaratfijt' The Pahlavi
Visp. I, r, gives the following list of chiefs : ' The chief ot spirits is
Auharmazd, the chief of worldly existences is Zaraturt, the chief of
water-creatures is the Kar-fish, the chief of £»«</-animals is the
ermine, the chief of flying-creatures is the Kawipt, the chief of the
wide-travellers is the ... , the chief of those suitable for grazing
is the ass-goat.'
' See Chap. XIV, r 4 .
* It is doubtful whether the phrase, ' the first of those species
created,' belongs to this sentence or the following one.
4 Or, ' cat-legged.'
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CHAPTER XXIV, I-I7. 89
(bur); he is the chief of the wide-travellers. 10.
Those beasts which have no dread whatever of the
hand are evil. 1 1. First of birds the griffon of three
natures 1 was created, not for here (this world), for
the Kampt 2 is the chief, which they call the falcon
(£ark), that which revelation says was brought to
the enclosure formed by Yim. 12. First of fur
animals the white ermine was produced ; he is the
chief of fur animals ; as it says that it is the white
ermine which came unto the assembly of the arch-
angels. 13. The Kar-fish, or ArLs 3 , is the chief of
the water-creatures. 14. The Dai tile 4 river is the
chief of streams. 15. The Dara^* river is the
chief of exalted rivers, for the dwelling of the father
of Zaratust was on its banks 6 , and Zaratust was
born there. 16. The hoary forest 7 is the chief of
forests. 17. Hugar the lofty 8 , on which the water
of Ar£dvivsur flows and leaps, is the chief of sum-
mits, since it is that above which is the revolution
of the constellation Satav£s* the chief of reser-
1 The Simurgh (see § 29 and Chap. XIV, n, 23, 24). In Mkh.
LXII, 37-39, it is mentioned as follows : ' And Sinamru's resting-
place is on the tree which is opposed to harm, of all seeds ; and
always when he rises aloft a thousand twigs will shoot forth from
that tree ; and when he alights he will break off the thousand twigs,
and he sheds their seed therefrom.'
• See Chap. XIX, 16. In § 29 Kvnwbs is said to be the chief.
» See Chaps. XIV, 12, 26, XVIII, 3-6.
4 See Chap. XX, 13.
• See Chap. XX, 32.
« The MSS. have ' in Balkh ' instead of ' on the banks.'
7 The arus-i razur is the Av. spaStitem razurem of Rim
Yt. 31.
■ See Chap. XII, 5.
• See Chap. II, 7.
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90 BUNDAHIS.
voirs 1 . 1 8. The Horn which is out-squeezed is the
chief of medicinal plants 2 . 19. Wheat is the chief
of large-seeded 3 grains. 20. The desert wormwood
is the chief of unmedicinal 4 plants. 21. The sum-
mer vetch, which they also call 'pag* (g&virs), is
the chief of small-seeded grains 6 . 22. The Kustik
(sacred thread-girdle) is the chief of clothes. 23.
The Baziyvana* is the chief of seas. 24. Of two
men, when they come forward together, the wiser
and more truthful is chief.
25. This, too, it says in revelation, that Auhar-
mazd created the whole material world one abode,
so that all may be one ; for there is much splendour
and glory of industry in the world. 26. Whatsoever
he performs, who practises that which is good, is
the value of the water of life 7 ; since water is not
created alike " in value, for the undefiled water of
Aredvivsur is worth the whole water of the sky and
earth of Khvanlras 9 , except the Arag river 10 , created
by Auharmazd. 27. Of trees the myrtle and date,
1 The meaning of Paz. gobarS is doubtful, but it is here taken
as standing for Pahl. g6bal5n, equivalent to the plural of Pers.
g61 or k61, ' a reservoir ;' SatavSs being a specially 'watery' con-
stellation (see Tutar Yt. o). Justi traces gobaran to Av. gufra,
and translates it by ' protecting stars!
* Paz. khvad and baiaga evidently stand for Pahl. hurf(Av.
huta) and beaashk.
3 Compare Av. a-s-danunSm-yfca yavananam (Twtar Yt. 29).
4 PSz. abalaga stands for Pahl. abezashk.
6 Compare Av. kasu-danunam-£a vastranam (Tular Yt. 29).
* Justi identifies this with Lake Van, but perhaps Lake Sevan
may be meant.
7 Or, ' its value is water.' K20 omits the word ' water.'
8 Reading ham instead of hamak, ' all.'
8 See Chap. XI, 2-6.
10 See Chap. XX, 8.
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CHAPTER XXIV, 1 8 -XXV, 3. 91
on which model, it is said, trees were formed, are
worth all the trees of Khvaniras, except the G6kan/
tree 1 with which they restore the dead.
28. Of mountains Mount Aparsen's beginning is
in Sagastan and end in Khu^lstan, some say it is all
the mountains of Pars, and is chief of all mountains
except Alburn. 29. Of birds Kamrts 2 is chief, who
is worth all the birds in Khvaniras, except the grif-
fon of three natures. 30. The conclusion is this,
that every one who performs a great duty has then
much value.
Chapter XXV.
I. On matters of religion 3 it says in revelation
thus : 'The creatures of the world were created by
me complete in three hundred and sixty-five days,'
that is, the six periods of the Gahanbars which are
completed in a year. 2. It is always necessary first
to count the day and afterwards the night, for first
the day goes off, and then the night comes on 4 .
3. And from the season (gas) of M£d6k-shem *,
» See Chap. XVIII, 1-4.
2 See Chap. XIX, 15, where it is written K&mr&s. This § is at
variance with §11, which gives the chieftainship to Karript.
3 That is, ' on the periods for Observance of religious duties.'
* The Jewish and Muhammadan practice is just the contrary.
* The Av. maidhy6-shema of Yas. I, 27, II, 36, III, 41,
Visp. I, 3, II, 1, AfrtngSn Gahanbir 2, 8. It is the second
season-festival, held on the five days ending with the 105th day of
the Parsi year, which formerly corresponded approximately to mid-
summer, according to the Bundahw. Later writings assert that it
commemorates the creation of water.
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92 BUNDAHIS.
which is the auspicious * day Khur of the month
Tlr 2 , to the season of Mediyarem 3 , which is the
1 A dispute as to the meaning of this word formed no small
part of the Kabisah controversy, carried on between the leaders of
the two rival sects of Parsis in Bombay about fifty years ago.
Dastur Edalji Daribji, the high-priest of the predominant sect (who
adhered to the traditional calendar of the Indian Parsis), insisted
that it meant ' solar,' or ' belonging to the calendar rectified for
solar time by the intercalation of a month every 1 20 years ;' MullS
Firuz, the high -priest of the new sect (who had adopted the calendar
of the Persian Parsis, which is one month in advance of the other),
asserted that the word had no connection with intercalation, but
meant ' commencing,' or ' pertaining to New-year's day,' as trans-
lated into Sanskrit, by N&rydsang, in Mkh. XLIX, 27. Anquetil
translates it either as ' inclusive ' or ' complete ;' Windischmann
simply skips it over ; and Justi translates it everywhere as ' in-
clusive.' Dastur Edalji reads the word vehi^akt or vehfcak;
N6ry6sang has vah<rsa; Mulla Firuz reads niUakfk in the Bun-
dahw, but vShf^aklk in the Dlnkarrf, where the word also occurs;
Justi has nailakik. The meaning 'inclusive' suits the context in
nearly all cases in the Bundahu, but not elsewhere ; if it had that
meaning the most probable reading would be vikhe^akik or
nikhe^akik, ' arising, leaping over, including.' It is nearly always
used in connection with dates or periods of time, and must be some
epithet of a very general character, not only applicable to inter-
calary periods, but also to New-year's day and dates in general ;
something like the Arabic epithet mub&rak, 'fortunate,' so com-
monly used in Persian dates. Dastur Edalji compares it with Pers.
bthrak or bihtarak, 'intercalary month,' which is probably a corrup-
tion of it; and this suggests veh, 'good,' as one component of the
epithet. The word maybe read veh-ya*akik, 'for reverencing
the good,' but as veh, 'good,' is an adjective, this would be an
irregular form; a more probable reading is veh-f£aktk, 'for
anything good,' which, when applied to a day, or any period of
time, would imply that it is suitable for anything good, that is, it is
' auspicious.' Sometimes the word is written vehtiak, v6hf£akfk,
or v£hUS; and epithets of similar forms in Pahlavi are applied by
the writers of colophons to themselves, but these should be read
vakhSzak or nixtvak, 'lowly, abject.'
2 The eleventh day of the fourth month, when the festival
commences.
' The Av. maidhySirya of Yas. I, 30, II, 39, III, 44,Visp. I,
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CHAPTER XXV, 4-6. 93
auspicious day Vahram of the month Din 1 — the
shorter/ day — the night increases ; and from the sea-
son of Meatyarem to the season of Meafok-shem the
night decreases and the day increases. 4. The
summer day is as much as two of the shortest 2
winter days, and the winter night is as much as two
of the shortest summer nights 3 . 5. The summer
day is twelve Hasars, the night six Hasars; the
winter night is twelve Hasars, the day six ; a Hasar
being a. measure of time and, in like manner, of land 4 .
6. In the season of Hamespamadayem 6 , that is, the
6, II, 1, Af. Gahan. 2, 11. It is the fifth season-festival, held on
the five days ending with the 290th day of the Parsi year, which
formerly corresponded approximately to midwinter, according to
the Bundahir. Later writings assert that it commemorates the
creation of animals.
1 The twentieth day of the tenth month, when the festival ends.
* The word kah-aftis merely a hybrid HuzvarLr form of k a hist,
' shortest,' which occurs in the next phrase.
3 This statement must be considered merely as an approxima-
tion. The longest day is twice the length of the shortest one in
latitude 49° that is, north of Paris, Vienna, and Odessa, if the
length of the day be computed from sunrise to sunset; and, if
twilight be included, it is necessary to go still further north. In
Adarbig'Sn, the northern province of Persia, the longest day is
about 14$ hours from sunrise to sunset, and the shortest is about
9! hours.
4 According to this passage a hasar of time is one hour and
twenty minutes; it is the Av. hathra of the Farhang-i Oim-khaduk
(p. 43, ed. Hoshangji), which says, ' of twelve Hasars is the longest
day, and the day and night in which is the longest day are twelve
of the longest Hasars, eighteen of the medium, and twenty-four of
the least — an enumeration of the several measures of the Hasar.'
For the'hasar measure of land, see Chap. XXVI.
5 So in K20, but this name is rarely written twice alike; it is
the Av. hamaspathmaSdaya of Yas. I, 31, II, 40, III, 45, Visp.
I, 7, II, 1, Af. Gahan. 2, 12. It is the sixth season-festival, held
on the five Gatha days which conclude the Parsi year, just before
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94 BUNDAHW.
five supplementary days at the end of the month
Spendarmaa?', the day and night are again equal.
7. As from the auspicious day Auharmazd of the
month Fravaraftn to the auspicious day Anlran of
the month Mitrd 1 is the summer of seven months,
so from the auspicious day Auharmazd of the month
Avan to the auspicious month Spendarma^, on to
the end of the five supplementary days 2 , is the
winter of five months. 8. The priest fulfils the
regulation (va^ar) about a corpse and other things,
by this calculation as to summer and winter. 9. In
those seven months 3 of summer the periods (gas)
of the days and nights are five — since one cele-
brates the Rapltvfn — namely, the period of day-
break is Havan, the period of midday is Rapltvin,
the period of afternoon is Auzerin, when the ap-
pearance of the stars has come into the sky 4 until
midnight is the period of Aibisrutem, from mid-
night until the stars become imperceptible is the
period of Aushahln 6 . 10. In winter are four periods,
iot from daybreak till Auzerin is all Havan, and the
rest as I have said ; and the reason of it is this, that
the appearance * of winter is in the direction of the
the vernal equinox, according to the Bundahu. Later writings
assert that it commemorates the creation of man.
1 That is, from the first day of the first month to the last day of
the seventh month.
* That is, from the first day of the eighth month to the last of
the five Gatha days, which are added to the twelfth month to com-
plete the year of 365 days.
8 All MSS. have ' five months ' here.
4 K20 has ' when the stars have come into sight'
6 The Avesta names of the five Gahs are Havani, Rapithwina,
Uzayeirina, Aiwisruthrema, and Ushahina.
* Paz. asharu is evidently a misreading of Pahl. dshkarf h.
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CHAPTER XXV, 7-I4. 95
north, where the regions Vorubarst 1 and V6rtif arst
are ; the original dwelling of summer, too, is in the
south, where the regions Fradaaafsh and Vldadafsh
are ; on the day Auharmazd of the auspicious month
A van the winter acquires strength and enters into
the world, and the spirit of Rapltvln goes from
above-ground to below-ground, where the spring
(khanl) of waters is, and diffuses 2 warmth and
moisture in the water, and so many roots of trees do
not wither with cold and drought, n. And on the
auspicious day Atard of the month Din 8 the winter
arrives, with much cold, at Airan-ve^ ; and until the
end, in the auspicious month Spendarma*/, winter
advances through the whole world ; on this account
they kindle a fire everywhere on the day Atar6 of
the month Din, and it forms an indication that
winter has come. 12. In those five months the
water of springs and conduits is all warm *, for Ra-
pitvin keeps warmth and moisture there, and one
does not celebrate the period of Rapltvln. 13. As
the day Auharmazd of the month Fravan/ln ad-
vances it diminishes the strength which winter
possesses, and summer comes in from its own
original dwelling, and receives strength and do-
minion. 14. Rapltvln comes up from below-ground,
and ripens the fruit of the trees ; on this account
1 See Chaps. V, 8, XI, 3. The north, being opposed to the
south or midday quarter, is opposed to the midday period of
Rapitvfn, which, therefore, disappears as winter approaches from
the north.
1 If, instead of kh&ni for kh&nik, 'spring,' we read ahu-i,
' lord of,' the translation will be, ' so that the angel of waters may
diffuse,' &c.
* The ninth day of the tenth month.
4 That is, warmer than the air, as it is cooler in summer.
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Q6 BUNDAHW.
the water of springs is cold in summer 1 , for Rapltvln
is not there; and those seven 2 months one celebrates
the Rapltvln, and summer advances through the
whole earth. 15. And yet in the direction of Hin-
dustan, there where the original dwelling of summer
is nearer, it is always neither cold nor hot ; for in the
season which is the dominion of summer, the rain
always dispels most of the heat, and it does not
become perceptible ; in the winter rain does not fall,
and the cold does not become very perceptible 3 .
16. In the northern direction, where the preparation
of winter is, it is always cold * ; for in the summer
mostly, on account of the more oppressive winter
there, it is not possible so to dispel the cold that
one might make it quite warm. 17. In the middle
localities the cold of winter and heat of summer
both come on vehemently.
18. Again, the year dependent on the revolving
moon is not equal to the computed year on this
account, for the moon s returns one time in twenty-
nine, and one time in thirty days, and there are four
1 K20 has ' winter ' by mistake.
8 K20 has ' six,' and M6 ' five,' instead of ' seven.'
8 This is a fairly accurate account of the effect of the monsoons
over the greater part of India, as understood by a foreigner unac-
quainted with the different state of matters in a large portion of
the Madras provinces.
4 M6 has khurasSn instead of Sriyi^n, 'preparation,' which
alters the sense into ' that is, Khurasan, of which the winter is always
cold.'
* The MSS. have the Huzv&rij term for 'month,' which is
sometimes used, by mistake, for ' moon.' It is doubtful which
word the author intended to use here, but it is usual to count the
days of a lunar month from the first actual appearance of the new
moon, which usually occurs a full day after the change of the
moon.
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CHAPTER XXV, I5~22. 97
hours (zaman) more than such a one of its years 1 ;
as it says, that every one deceives where they speak
about the moon (or month), except when they say
that it comes twice in sixty days. 19. Whoever
keeps the year by the revolution of the moon
mingles summer with winter and winter with
summer 2 .
20. This, too, it says, that the auspicious month
Fravanaftn, the month An/avahist, and the month
Horvada^ 3 are spring; the month Tir, the month
Amerdda*/, and the month Shatvair6 are summer ;
the month Mitrd, the month A van, and the month
Atar6 are autumn ; the month Din, the month
Vohuman, and the month Spendarmaaf are winter *.
21. And the sun comes from the sign (khurafak) of
Aries, into which it proceeded in the beginning,
back to that same place in three hundred and sixty-
five days and six short times (hours), which are one
year. 22. As every three months it (the sun) ad-
vances through three constellations, more or less,
the moon comes, in a hundred and eighty days,
back to the place out of which it travelled in the
beginning 5 .
1 Meaning, probably, that the lunar year is four hours more
than twelve months of 29 and 30 days each, alternately. It should
be 8 hours, 48 minutes, and 37 seconds. The sentence seems
defective, but it is evident from § 21 that zaman means 'hour.'
* That is, the lunar year being eleven days shorter than the
solar one, its months are constantly retrograding through the
seasons.
* Generally written AvardaV in Pazand, and Khurdad in Persian.
* The names of the months are selected from the names of the
days of the month (see Chap. XXVII, 24), but are arranged in a
totally different order.
* Probably meaning, that the new moon nest the autumnal
[5] H
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98 - BUNDAHIS.
Chapter XXVI.
1. A H&sar 1 on the ground is a Parasang of one
thousand steps of the two feet. 2. A Parasang 2 is
a measure as much as a far-seeing man may look
out, see a beast of burden, and make known that it
is black or white. 3. And the measure of a man is
eight medium spans s .
equinox is to be looked for in the same quarter as the new moon
nearest the vernal equinox, the moon's declination being nearly
the same in both cases.
1 Av. hSthra of Vend. II, 65, VIII, 280, 287, 291, Tfotar Yt.
23, 29. The statements regarding the length of a Hasar are
rather perplexing, for we are told that it ' is like a Parasang'
(Chap. XIV, 4), that ' the length of a Hasar is one-fourth of a Para-
sang ' (Chap. XVI, 7), and that ' a medium Hisar on the ground,
which they also call a Parasang, is a thousand steps of the two
feet when walking with propriety' (Farhang-i Oim-khaduk, ed.
Hosh. p. 42). To reconcile these statements we must conclude
that the HSsar is like a Parasang merely in the sense of being
a long measure of distance, that it is really the mille passus or
mile of the Romans, and that it is a quarter of the actual Parasang.
At the same time, as it was usual to call a H&sar by the name of a
Parasang, we are often left in doubt whether a mile or a league is
meant, when a HSsar or Parasang is mentioned. The Farhang-i
Oim-khaduk (p. 41) also mentions other measures of distance,
such as the ta£ar (Av. ta^ara) of two H4sars, the asvdst (or
aSast) of four Hasars, the dashmSst (Av. dakhshmaiti) of eight
HSsars, and the yo^Sst (Av. yi^aiasti or yu^aiasti) of sixteen
Hisars.
s A Parasang is usually from 3 J to 4 English miles, but perhaps
a Hasar is meant here.
* Reading vitast-i miySnak instead of vitast damSnak.
The Farhang-i Oim-khaduk (p. 41) mentions three kinds of spans,
the Av. vitasti (Vend. VIII, 243, 245, XVII, 13) of twelve finger-
breadths (angust), or about 9 inches, which is a full span between
the thumb and little finger (the one mentioned in the text) ; the Av.
duti (Vend. XVII, 13) often finger-breadths, or about 7 J inches,
which is a span between the thumb and middle finger ; and the
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CHAPTER XXVI, I-XXVII, 2. 99
Chapter XXVII.
1. On the nature of plants it says in revelation,
that, before the coming of the destroyer, vegetation
had no thorn and bark about it; and, afterwards,
when the destroyer came, it became coated with
bark and thorny 1 , for antagonism mingled with
every single thing ; owing to that cause vegetation
is also much mixed with poison, like Bis the height
of hemp (kand) 2 , that is poisonous, for men when
they eat it die.
2. In like manner even as the animals, with grain
of fifty and five species and twelve species of medi-
cinal plants, have arisen from the primeval ox 3 , ten
thousand 4 species among the species of principal
Av. uzafti (Pahl. lala-an) of eight finger-breadths, or about 6
inches, which is a span between the thumb and fore-finger. Other
measures mentioned by the same authority are the pai (A v. padha,
Vend. IX, 15, 20, 29), ' foot,' of fourteen finger-breadths, or about
io| inches; the gam (A v. gaya, Vend. Ill, 57, Sec), ' step,' which
' in the Vendidad is three pai,' or about 2 feet 7 \ inches, 'and in
other places is said to be two frarast' (A v. frarathni in Vend.
VII, 76, 79,87); so the frarast, which is probably the distance
from the neck to the extended elbow, is half a gam, or from 15 to
16 inches. Two other measures are mentioned in Vend. VII, 79,
87, 90, IX, 8, the Av. frabazu, ' fore-arm or cubit ' from elbow to
finger-ends, which is about 18 inches (or it may be a half fathom) ;
and Av. vibazu, which is probably the ' fathom,' or extent of the
two arms out-stretched, from 55 to 6 feet.
1 M6 has ' poisonous,' but is evidently copied from an original
almost illegible in some places.
* Perhaps ' hemp the height of Bis ' would better express the
Pahlavi words, but Bis (Napellus Moysis) is often mentioned as a
poisonous plant. The phrase may also be translated ' like Bu and
tall hemp.'
• See Chap. XIV, 1.
4 M6 has ' a thousand,' but marks an omission. See Chap. IX, 4.
H 2
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IOO BUNDAHItf.
plants, and a hundred thousand species among
ordinary plants have grown from all these seeds of
the tree opposed to harm 1 , the many-seeded, which
has grown in the wide-formed ocean. 3. When the
seeds of all these plants, with those from the pri-
meval ox, have arisen upon it, every year the bird 2
strips that tree and mingles all the seeds in the
water; Tistar seizes them with the rain-water and
rains them on to all regions. 4. Near to that tree
the white H6m, the healing and undefiled, has
grown at the source of the water of AredvJvsur 3 ;
every one who eats it becomes immortal, and they
call it the G6kan/ 4 tree, as it is said that H6m is
expelling death 6 ; also in the renovation of tlte uni-
verse they prepare its immortality therefrom 6 ; and
it is the chief of plants T .
5. These are as many genera of plants as exist :
trees and shrubs, fruit-trees, corn, flowers, aromatic
herbs, salads, spices, grass, wild plants, medicinal
1 See Chaps. IX, 5, XVIII, 9, XXIX, 5.
• The apparently contradictory account in Chap. IX, 2, refers
only to the first production of material plants from their spiritual
or ideal representative. The bird here mentioned is Kamr6s (see
Chaps. XIX, 15, XXIV, 29), as appears from the following
passage (Mkh. LXII, 40-42) : ' And the bird .ffamrdj for ever
sits in that vicinity ; and his work is this, that he collects that seed
which sheds from the tree of all seeds, which is opposed to harm,
and conveys *'/ there where Tirtar seizes the water, so that Tfotar
may seize the water with that seed of all kinds, and may rain it on
the world with the rain.'
5 See Chaps. XII, 5, XIII, 3-5.
4 Here written Gdkarn in all MSS. See Chaps. IX, 6, XVIII,
1, 2.
• That is, in Yas. IX, where Haoma is entitled duraosha.
• See Chap. XXIV, 27.
' See Chap. XXIV, 18.
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CHAPTER XXVII, 3-I I. IO I
plants, gum plants, and all producing * oil, dyes, and
clothing. 6. I will mention them also a second
time : all whose fruit is not welcome as food of men,
and are perennial (salvir), as the cypress, the plane,
the white poplar, the box, and others of this genus,
they call trees and shrubs (dar va dirakht). 7.
The produce of everything welcome as food of men,
that is perennial, as the date, the myrtle, the lote-
plum 2 , the grape, the quince, the apple, the citron,
the pomegranate, the peach, the fig, the walnut, the
almond, and others in this genus, they call fruit
(mivak). 8. Whatever requires labour with the
spade 3 , and is perennial, they call a shrub (dirakht).
9. Whatever requires that they take its crop
through labour, and its root withers away, such as
wheat, barley, grain, various kinds 4 of pulse, vetches,
and others of this genus, they call corn {gnxdkV).
10. Every plant with fragrant leaves, which is culti-
vated by the hand-labour of men, and is perennial
(hamvar), they call an aromatic herb (siparam). 1 1.
Whatever sweet-scented blossom arises at various
seasons through the hand-labour of men, or has
a perennial root and blossoms in its season with
new shoots and sweet-scented blossoms, as the rose,
the narcissus, the jasmine, the dog-rose (nestarun),
1 Comparing this list with the subsequent repetition it appears
probable that hamak bara is a corruption of aesam b6d (see
§§ 19, 21), and that we ought to read ' gum plants, woods, scents,
and plants for oil, dyes, and clothing.' M6 has ' oil and dyes for
clothing.'
1 The kunar (see Chap. XV, 13).
* The PSz. p6hani (which is omitted in K20) is evidently a mis-
reading of Pahl. pashang, ' a hoe-like spade.'
' M6 adds Paz. gavina (Pahl. gunak) to gvWgvirfmungan,
without altering the meaning materially.
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102 BUNDAHIS.
the tulip, the colocynth (kavastlk), the pandanus
(kedi), the iamba, the ox-eye (h£ri), the crocus,
the swallow-wort (zarda), the violet, the kirda,
and others of this genus, they call a flower (gul).
1 2. Everything whose sweet-scented fruit, or sweet-
scented blossom, arises in its season, without the
hand-labour of men, they call a wild plant (vahar
or nihal). 13. Whatever is welcome as food of
cattle and beasts of burden they call grass (giyah).
14. Whatever enters into cakes (p£.y-paraktha)
they call spices (avzarlha). 15. Whatever is wel-
come in eating of bread, as torn shoots 1 of the cori-
ander, water-cress (kaki^), the leek, and others of
this genus, they call salad (terak) 2 . 16. Whatever
is like spinning 3 cotton, and others of this genus,
they call clothing plants (^amak). 17. Whatever
lentil 4 is greasy, as sesame, dushdang, hemp,
zandak 8 , and others of this genus, they call an
oW-seed (r6kano). 18. Whatever one can dye
clothing with, as saffron, sapan-wood, za^ava,
vaha, and others of this genus, they call a dye-
plant (rag). 19. Whatever root, or gum 6 , or wood
1 Reading stak dari</; Justi has ' baked shoots ; ' Anquetilhas
'the three following;' M6 has stak va karafs, 'shoots and
parsley.'
* Or tarak in § 5, Pers. tarah.
* Reading. Huz. neskhunan, 'twisting,' but the word is doubtful ;
Justi has ' sitting on the plant j which is a rather singular description
for cotton.
4 Reading ma£ag; Anquetil, Windischmann, and Justi read
mazg, 'marrow,' but this is usually written otherwise.
Perhaps for z6td, 'olive,' as Anquetil supposes, and Justi
assumes.
* Reading tuf (compare Pers. tuf, ' saliva').
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CHAPTER XXVII, I 2-24. IO3
is scented, as frankincense 1 , vari^t 2 , kust, sandal-
wood, cardamom 3 , camphor, orange-scented mint,
and others of this genus, they call a scent (bod).
20. Whatever stickiness comes out from plants 4
they call gummy (zaafak). 21. The timber which
proceeds from the trees, when it is either dry or wet,
they call wood (£iba). 22. Every one of all these
plants which is so, they call medicinal (daruk) 5 .
23. The principal fruits are of thirty kinds (kha-
duinak), and ten species (sar^ak) of them are fit
to eat inside and outside, as the fig, the apple, the
quince, the citron, the grape, the mulberry, the pear,
and others of this kind ; ten are fit to eat outside,
but not fit to eat inside, as the date, the peach, the
white apricot, and others of this kind ; those which
are fit to eat inside, but not fit to eat outside, are
the walnut, the almond, the pomegranate, the cocoa-
nut •, the filbert 7 , the chesnut 8 , the pistachio nut,
the vargan, and whatever else of this description
are very remarkable.
24 *. This, too, it says, that every single flower is
appropriate to an angel (ameshdspend) 10 , as the
1 Paz. kendri for Pahl. kundur probably.
* Justi compares Pers. bargha* t.
3 Paz. kakura may be equivalent to Pers. qaqulah, 'carda-
moms,' or to Pers. kikul or kakul, ' marjoram.'
4 K20 omits a line, from here to the word ' either.'
5 The line which contained this sentence is torn off in K20.
' Paz. anarsar is a misreading of Pahl. anargil (Pers. nargil,
' cocoa-nut ').
' Paz. pendak, a misreading of Pahl. funduk.
" Piz. shahbrod, a misreading of Pahl. shahbaldt; omitted
in M6.
• M6 begins a new chapter here.
10 These are the thirty archangels and angels whose names are
applied to the thirty days of the Parsi month, in the order in
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I04 BUNDAHIS.
white 1 jasmine (saman) is for Vohuman, the myrtle
and jasmine (yasmin) are Auharmazd's own, the
mouse-ear (or sweet marjoram) is Ashavahiit's 2 own,
the basil-royal is Shatvaird's own, the musk flower
is SpendarmaaTs, the lily is Horvadaafs, the ^amba
is Amer6daaTs, T>in~pavan-AtarS has the orange-
scented mint (va^rang-b6d), Atard has the mari-
gold 3 (adargun), the water-lily is A van's, the white
marv is KhursheaTs, the ranges 4 is Mah's, the
violet is Tlr's, the meren* is G6/s, the karda is
Din-pavan-Mitr6's, all violets are Mitr6's, the red
chrysanthemum (kh£r) is Srdsh's, the dog-rose
(nest ran) is Rashnu's, the cockscomb is Fra var-
an's, the sisebar is Vahram's, the yellow chrysan-
themum is Ram's, the orange-scented mint is VaaPs 6 ,
the trigonella is Din-pavan-D!n's, the hundred-
petalled rose is Din's, all kinds of wild flowers
(vahar) are Arafs 7 , As&d has all the white H6m 8 ,
v/ the bread-baker's basil is Asman's, Zamya*/ has the
crocus, Maraspend has the flower 9 of Ardashlr,
v
which they are mentioned here, except that Auharmazd is the first
day, and Vohuman is the second.
1 M6 has ' yellow.'
' Synonymous with the Arfavahut of Chap. I, 26.
5 Anquetil, Windischmann, and Justi have ' the poppy.'
* M6 has Paz. \g as only the first part of the word, and Justi
translates it by 'red lac,' which is not a plant. Transcribing
the PSzand into Pahlavi, perhaps the nearest probable word is
rand, 'laurel.'
• M6 has Paz. m§nr; Anquetil has 'vine blossom,' and is
followed by Windischmann and Justi, but the word is very
uncertain.
* The remainder of this chapter is lost from K20.
7 This female angel is also called Arshuang (see Chap. XXII, 4).
' See § 4.
• M6 leaves a blank space for the name of the flower ; perhaps
it is the marv-i Ardashfran.
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CHAPTER XXVII, 25-XXVIII, 2. 105
Aniran has this H6m of the angel H6m \ of three
kinds.
25. It is concerning plants that every single kind
with a drop of water on a twig (teh) they should
hold four finger-breadths in front of the fire 2 ; most
of all it is the lotos (kunar) they speak of.
Chapter XXVIII 3 .
[1. On the evil-doing of Aharman and the demons
it says in revelation, that the evil which the evil
spirit has produced for the creation of Auharmazd it
is possible to tell by this winter * ; and his body is
that of a lizard (vazagh) 5 whose place is filth (kal£).
2.fHe does not think, nor speak, nor act for the
welfare (nadukih) of the creatures of Auharmazd;
and his business is unmercifulness and the destruc-
tion of this welfare^ so that the creatures which
Auharmazd shall increase he will destroy ; and his
eyesight (£ashm mt^un) 6 does not refrain from
doing the creatures harm. 3. As it says that, ' ever
1 Reading, in Pahlavi, H6m ySdatd a6 h6m.
* See Chap. XXI, 1. Referring to the necessity of drying fire-
wood before putting it on the fire. The kunar is specially men-
tioned, as one of the first fire-woods used by mankind, in Chap.
XV, 13.
» Chaps. XXVIII, XXIX, and XXXI are omitted in M6 and
all MSS. descended from it, whether Pahlavi or Pazand; and,
owing to the loss of a folio from K20 before any of its extant
copies were written, the first quarter of Chap. XXVIII has hitherto
been missing, but is here supplied (enclosed in brackets) from TD,
a MS. belonging to Mobad Tahmuras Dinshaw (see Introduction).
* Winter being one of the primary evils brought upon creation
by Angra-mainyu (see Vend. I, 8-12).
* See Chap. Ill, 9. ° Referring to ' the evil eye.'
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I06 BUNDAHIS.
since a creature was created by us, I, who am
Auharmazd, have not rested at ease, on account of
providing protection for my own creatures; and
likewise not even he, the evil spirit, on. account of
contriving evil for the creatures.' 4. And by their
devotion to witchcraft (yituk-dln6ih) he seduces
mankind into affection for himself and disaffection
to Auharmazd 1 , so that they forsake the religion
of Auharmazd, and practise that of Aharman. 5.
He casts this into the thoughts of men, that this
religion of Auharmazd is nought, and it is not
necessary to be steadfast in it. 6. Whoever gives
that man anything, in whose law (daaf) this saying
is established, then the evil spirit is propitiated by
him, that is, he has acted by his pleasure.
7. The business of Akoman 2 is this, that he gave
vile thoughts and discord to the creatures. 8. The
business of the demon Andar is this, that he con-
strains the thoughts of the creatures from deeds of
virtue, just like a leader who has well-constrained
(sardar-i khup afsar^o); and he casts this into
the thoughts of men, that it is not necessary to
have the sacred shirt and thread '- girdle. 9. The
business of the demon Savar :i , that is a leader of
the demons, is this, that is, misgovernment, oppres-
sive anarchy, and drunkenness. 10. The business of
the demon Nalkiyas 4 is this, that he gives discon-
tent to the creatures ; as it says, that should this one
1 Compare Chap. I, 14.
! The six arch-fiends of this paragraph are those mentioned in
Chaps. I, 27, XXX, 29.
8 Written S6var in Chap. I, 27.
4 Written N&kahS<f in Chap. I, 27, Naikiyaj when repeated in
this sentence, and Paz. Naunghas in Chap. XXX, 29.
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CHAPTER XXVIII, 3— 15. I07
give anything to those men whose opinion (d&d) is
this, that it is not necessary to have the sacred shirt
and thread-girdle, then Andar, Savar, and Naikfyas
are propitiated by him. n. The demon Tapre^ 1 is
he who mingles poison with plants and creatures ;
as it says thus : ' Tapre^ the frustrater, and Zk\r\k
the maker of poison.' 12. All those six, it is said,
are arch-fiends 2 of the demons; the rest are co-
operating and confederate with them. 13. This,
too, it says, that] 3 should one give [anything to] a
man who says [that it is proper to have one boot],
and in his law walking with one boot [is established,
then] * the fiend Taprez> is propitiated [by him].
14. The demon Taromat 6 [is he who] produces
disobedience; the demon Mitokht* is the liar (dr6-
/an) of the evil spirit 7 ; the demon Arayk 8 ('malice')
is the spiteful fiend of the evil eye. 15. Theirs are
the same 9 appliances as the demon Aeshm's 10 , as it
J Written Taire^ in Chap. I, 27. * See Chap. Ill, 2.
* From this point the PaMavi text is extant in K20, except some
illegible words, the translation of which (supplied from TD) is here
enclosed in brackets.
4 Anquetil, misled by the lacuna in his MS., thought that there
was a change of subject here, and began a new chapter at this
point. On this account the numbers of his chapters are hence-
forth one in excess of those in this translation.
5 Written Tar6kmato in TD, and identified with Naunghas
(Naikiyas) in Chap. XXX, 29 ; a personification of the Av. tar6-
maiti, 'disobedience,' of Yas. XXXIII, 4, LIX, 8.
' A personification of the Av. mithaokhta, 'false-spoken,' of
Yas. LIX, 8, Vend. XIX, 146, Visp. XXIII, 9, Zamyad Yt. 96.
7 TD has &rhg gumanikih, ' the fiend of scepticism.'
8 Av. araska of Yas. IX, 18, Ram Yt. 16, personified.
' The word homanam in K20 is a false Huzvarir reading of
ham, owing to the copyist reading am, 'I am;' TD has ham-
afzar, 'having like means.'
10 Or Khashm, 'wrath;' so written in K20, but it is usually
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Io8 BUNDAHW.
says that seven powers are given to Aeshm l , that
he may utterly destroy the creatures therewith ;
with those seven powers he will destroy seven 2 of
the Kayan heroes in his own time, but one will
remain. 16. There where Mit6kht ('falsehood')
arrives, Aradc (' malice ') becomes welcome, [and
there where Ara^k is welcome] 3 Aeshm lays a
foundation *, and there where Aeshm has a founda-
tion 6 many creatures perish, and he causes much
non-Iranianism 6 . 17. Aeshm mostly contrives all
evil for the creatures of Auharmazd, and the evil
deeds of those Kayan heroes have been more com-
plete through Aeshm, as it says, that Aeshm, the
impetuous assailant, causes them most 7 .
18. The demon Vtzar£sh 8 is he who struggles
with the souls of men which have departed, those
ASshm elsewhere; the Av. aSshma of Vend. IX, 37, X, 23, 27, &c.
The Asmodeus of the Book of Tobit appears to be the Av. A6shm6
daSvd, ' demon of wrath.'
1 TD has ' there were seven powers of A6shm.'
* TD has ' six,' which looks like an unlucky attempt to amend
a correct text. Tradition tells us that only five Kayans reigned
(see Chap. XXXIV, 7), and the ShahnSmah also mentions Siya-
wush (Pahl. Kai-Siyavakhsh), who did not reign ; but eight Kayans,
besides L6harasp and Vwtasp, who were of collateral descent (see
Chap. XXXI, 28), are mentioned in the Avesta, whence the author
of the Bundahw would obtain much of his information (see Fra-
vardfn Yt. 132, Zamyad Yt. 71, 74).
3 The phrase in brackets occurs only in TD.
4 Reading bunak as in TD ; K20 has ' sends down a root.'
5 So in TD; K20 has ' where Aeshm keeps on.'
* That is, ' many foreign customs.'
7 The word vgsh, 'most,' is only in TD.
* So in TD; K20 has Vi^6sh. He is the A v. Vfzaresha of
Vend. XIX, 94, who is said to convey the souls of the departed to
the K\nv&d bridge.
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CHAPTER XXVIII, 1 6-2 2. 109
days and nights * when they remain in the world ;
he carries them on, terror-stricken, and sits at the
gate of hell. 19. The demon Uda 8 is he who, when
a man sits in a private place, or when he eats at
meals, strikes his knee spiritually on his back 3 , so
that he bawls out [and looks out, that chattering
he may eat, chattering] he may evacuate (rt&d), and
chattering he may make water (m&z&d), so that he
may not attain [unto the] best existence 4 .
[20. The demon Akitash 5 is the fiend of perver-
sion (nikirayih), who makes the creatures averse
(niklral) from proper things ; as it says, that who-
ever has given anything to that person (tanu)
whose opinion (da*/) is this, that it is not necessary
to have a high-priest (dast6bar), then the demon
Aeshm is propitiated by him. 21. Whoever has
given anything to that person whose opinion is this,
and who says, that it is not necessary to have a
snake-killer (mar-van), then Aharman, with the
foregoing demons, is propitiated by him ; this is
said of him who, when he sees a noxious creature,
does not kill it, 22. A snake-killer (mard-gn6) 6
is a stick on the end of which a leathern thong is
1 TD has ' those three nights,' referring to the period that the
soul is said to remain hovering about the body after death (see
Harfdkht Nask, ed. Haug, II, 1-18, III, 1-17).
4 So in K20; TD has Au</ak (see PahLVend. XVIII, 70).
* TD has merely 'strikes a slipper (parfin-pdsh) spiritually,'
that is, invisibly, for the purpose of startling the man.
4 The short phrases in brackets are taken from TD to supply
words torn off from K20, which passes on to Chap. XXIX at this
point, but TD supplies a continuation of Chap. XXVIII, which is
added here, and enclosed in brackets.
• The Av. Akatasha of Vend. X, 23 Sp., XIX, 43 W.
« See Pahlavi Vend. XVIII, 5, 6.
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I IO BUNDAHIS.
provided ; and it is declared that every one of the
good religion must possess one, that they may
strike and kill noxious creatures and sinners more
meritoriously with it.
23. Zarman l is the demon who makes decrepit
(ddspa.d), whom they call old age (plrlh). 24.
A'lshmak 2 is he who makes disastrous (vazandak),
and also causes the whirlwind 3 wliich passes over
for disturbance. 25. The demon Varen6 4 is he
who causes illicit intercourse, as it says thus :
' Vareno the defiling (alai).' 26. The demon Bush-
asp 5 is she who causes slothfulness ; Se^ is the
fiend (dru^ - ) who causes annihilation; and the
demon Nlyaz is he who causes distress.
27. The demon Az* ('greediness') is he who
swallows everything, and when, through destitution,
nothing has come he eats himself; he is that
fiendishness which, although the whole wealth of
the world be given up to it, does not fill up and is
not satisfied ; as it says, that the eye of the covetous
is a noose (gamand), and in it the world is nought
28. Pus 7 is the demon who makes a hoard, and
1 A personification of the Av. zaurva of Vend. XIX, 43 W.,
Yas. IX, 18 Sp., G6f Yt. 10, Rim Yt. 16.
* The reading of this name is uncertain.
5 The small whirlwinds, which usually precede a change of wind
in India, are commonly known by the name of shafT/Sn, which
indicates that such whirling columns of dust are popularly attri-
buted to demoniacal agency.
* A personification of Av. varena, ' desire,' in an evil sense.
6 Av. Bushyasta of Vend. XI, 28, 29, 36, 37, XVIII, 38, &c.
The names of the three demons in this sentence are Persian words
for ' sloth,' ' trouble,' and ' want.'
* Av. Azi of Vend. XVIII, 45, 5 o, Yas. XVII, 46, LXVII, 22,
AftSd Yt 1.
7 Compare Pers. payflj, 'covetous,' and piyus, 'avarice.' P(Lr
is evidently the demon of misers, and Az that of the selfish.
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CHAPTER XXVIII, 23~35- nI
does not consume it, and does not give to any one ;
as it says, that the power of the demon Az is owing
to that person who, not content with his own wife,
snatches away even those of others.
29. The demon Nas 1 is he who causes the pollu-
tion and contamination (nisrustth), which they call
nasii ('dead matter'). 30. The demon Frtftar
('deceiver') is he who seduces mankind. 31. The
demon Spazg z (' slander') is he who brings and
conveys discourse (milaya), atid it is nothing in
appearance such as he says; and he shows that
mankind fights and apologizes (avakhshtn£</), indi-
vidual with individual. 32. The demon Arast 3 ('un-
true') is he who speaks falsehood. 33. The demon
Aighash * is the malignant-eyed fiend who smites
mankind with his eye. 34. The demon But * is he
whom they worship among the Hindis, and his
growth is lodged in idols, as one worships the horse
as an idol 6 . 35. Ast6-vtd&/ 7 is the evil flyer (vae-i
saritar) who seizes the life ; as it says that, when
1 Av. Nasu of Vend. V, 85-106, VI, 65, 72, 74, 79, VII, 2-27,
70, VIII, 46, 48, 132-228, IX, 49-117, &c.
2 Av. spazga of ArdabahLrt Yt. 8, 11, 15.
8 Always written like anast.
4 Av. aghashi of Vend. XX, 14, 20, 24, which appears to be
' the evil eye ;' but see § 36.
* Av. Buiti of Vend. XIX, 4, 6, 140, who must be identified with
Pers. but, ' an idol,' Sans, bhuta, ' a goblin,' and not with Buddha.
* Reading afa* vakhsh pavan bfltiha mahmanS, £igun
but asp parasteVS, which evidently admits of many variations,
but the meaning is rather obscure.
' Here written Asti-vida</(see Chap. Ill, 21). Vend. V, 25, 31
says, ' Ast6-v?dh6tu binds him (the dying man) ; Vay6 (the flying
demon) conveys him bound ;' from which it would appear that
Ast6-vJd4V and ' the evil flyer ' were originally considered as dis-
tinct demons.
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112 BUNDAHM.
his hand strokes a man it is lethargy, when he casts
/'/ on the sick one it is fever, when he looks in his
eyes he drives away the life, and they call it death.
36. The demon of the malignant eye (sur-^ashmih)
is he who will spoil anything which men see, when
they do not say ' in the name of God ' (yazdan).
37. With every one of them are many demons
and fiends co-operating, to specify whom a second
time would be tedious ; demons, too, who are furies
(khashmakan), are in great multitude it is said.
38. They are demons of ruin, pain, and growing old
(z varan), producers of vexation and bile, revivers of
grief (nlvagih), the progeny of gloom, and bringers
of stench, decay, and vileness, who are many, very
numerous, and very notorious ; and a portion of all
of them is mingled in the bodies of men, and their
characteristics are glaring in mankind.
39. The demon Apa6sh l and the demon Aspen-
^argak 2 are those who remain in contest with the
rain. 40. Of the evil spirit 3 are the law of vileness,
the religion of sorcery, the weapons of fiendishness,
and the perversion (khimih) of God's works ; and
1 Av. Apaosha of Twtar Yt. 21, 22, 27, 28, Art&d Yt. 2, 6 ; see
also Chap. VII, 8, 10, 12.
3 Here written Aspen^ar6ga, but see Chaps. VII, 12, XVII, 1.
He is the Av. Spen^aghra of Vend. XIX, 135, and, being a demon,
is not to be confounded with the demon-worshipper, Spwyaurufka,
of G6s Yt. 31, Ashi Yt. 51.
' The ' evil spirit,' Ganrak-matn6k, seems to be here treated as
a demon distinct from Aharman, which is inconsistent with what
is stated in §§ 1-6, and is contrary to general opinion. This
inconsistency would indicate the possibility of this continuation of
Chap. XXVIII in TD, or a portion of it, having been added by
an editor in later times (although it is difficult to discover any
difference of style in the language), if we did not find a similar con-
fusion of the two names in Chap. XXX, 29, 30.
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CHAPTER XXVIII, 36-44. 113
his wish is this, that is : ' Do not ask about me, and
do not understand me ! for if ye ask about and
understand me, ye will not come after me 1 .' 41.
This, too, it says, that the evil spirit remains at the
distance of a cry, even at the cry of a three-year-old
cock (kul£ng), even at the cry of an ass, even at
the cry of a righteous man when one strikes him
involuntarily and he utters a cry 2 . 42. The .de-
mon Kundak 3 is he who is the steed (barak) of
wizards.
43. Various new demons arise from the various
new sins the creatures may commit, and are pro-
duced for such purposes; who make even those
planets rush on which are in the celestial sphere, and
they stand very numerously in the conflict. 44.
Their ringleaders (kamarikan) are those seven
planets, the head and tail of G6£lhar, and Mtopar *
1 Compare Mkh. XL, 24-28 : ' The one wish that Hdrmezd,
the lord, desires from men is this, that " ye shall understand me
(H6rmezd), 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, his actions
proceed not after me, and, moreover, no advantage and friendship
come to me from that man." '
* 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.
4 TD has G6k-£har and Mfo-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.
[5] I
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114 BUNDAHW.
provided with a tail, which are ten. 45. And by
them these ten worldly creations, that 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 in the world, owing to the fiendishness of
those ten. 46. They whom I have enumerated are
furnished with the assistance and crafty (afzar-
h6mand) nature of Aharman.
47. Regarding the cold, dry, stony, and dark
interior of mysterious (tarik d£n afra^-pe^ak)
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 ; and the loneliness is
worse than its punishment 2 . 48. And its connec-
tion (band) is with the seven planets, be it through
much cold like Saturn 3 (Kevan), be it through
much heat like Aharman; and their food is brim-
stone (gandak), and of succulents the lizard (va-
zagh), and other evil and wretchedness (patyan).]
1 Compare Mkh.VII, 31 : 'and always their darkness is such-
like as though it be possible to grasp with the hand.'
2 Compare An/a-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, " I am alone." '
' Or, ' with more cold than Saturn.'
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CHAPTER XXVIII, 45 -XXIX, 2. II5
. Chapter XXIX 1 .
1. On [the spiritual chieftainship 2 of the regions
of the earth] it says in revelation, that every one of
those six chieftainships 3 has one spiritual chief;
as the chief of Arzah is Ashashagaha</-£ //z/a#d£an 4 ,
the chief of Savah is Hoazar6dathhri-hana Parent-
yard 6 , the chief of Fradadfafsh is Spit6laf-i Auspo-
sinan 8 , [the chief of Vidadafsh is Airte-rasp Ausp6-
slnan 7 ,] the chief of V6rubam is Huvasp 8 , the
chief ofV6ru^arrt is A'akhravik '. 2. Zarattot is
1 For this chapter, which is numbered XXX by previous trans-
lators, we have to depend only on K20 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 K20.
' Perhaps 'patriarchate' or 'episcopate' would be a better
translation of rarfih, and ' patriarch ' or 'bishop ' of ra</, in this
chapter, as the chief high-priest (dastur-i dasturan) and his office
are evidently meant by these words.
* Of the six other regions, distinct from this one of Khvantras,
see Chap. XI, 2-4.
* TD has Ashashag,h</-e" afgh Ne"va«dan; both MSS. giving
these names in a barbarous Pizand form which cannot be relied
on. Perhaps this Dastur is the Av. Ashavanghu Bivandangha of
Fravardfn Yt. 1 10.
* TD has H6azar6kakhhr-hana Pare\rtyr6, all in Pazand in both
MSS., except Huz. nana, which stands for Paz. S, here used for
the idhafat i. Perhaps this Dastur is the Av. Gar6-danghu Pairw-
tira of Fravardin Yt. no.
* So in TD; K20 has Paz. Spaitanid-i HuspdsnySn. This
Dastur is, no doubt, the Av. (gen.) Spitdif Uspasnaoj of Fravardin
Yt. iai.
7 Omitted in K20, but, no doubt, this Da§tur is the Av. Erez-
raspa Uspasnu of Fravardfn Yt. 121.
* A v. 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 Dasturs have been taken
from the Fravardin Yart, it may be supposed that the names
I 2
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I 1 6 BUNDAHIS.
spiritual chief of the region of Khvaniras, and also
of all the regions ; he is chief of the world of the
righteous, and it is said that the whole religion was
received by them from Zaratfut \
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
(main6kih), and one calls them the beaten tracks 2
of Khvaniras.
4. Counterparts of those other regions 3 are such
places as Kangdes, the land of Saukavastan, the
plain of the Arabs (Tazikan), the plain of Peyyansai,
the river Naivtak 4 , A!ran-vef, the enclosure (var)
formed by Yim, and Kamiir in India 5 . 5. And
one immortal chief acts in the government of each
taken for this third pair of regions will also be consecutive, and
this Dastur must, therefore, be identified with the Av. Aathwaraspa
of Fravardtn Yt. 122.
1 TD has ' Zaraturt is chief of this region of Khvaniras, and also
of the whole world of the righteous ; all chieftainship, also, is from
Zaratuxt, so that the whole religion,' &c.
* Justi has ' zones, climates ;' but transcribing Paz. habavanht
back into Pahlavi we have a word which may be read khabSnohS,
pi. of khaban, ' a trampling-place ' (comp. Pers. khabidan). TD
has khvabljno-gSs, which has the same meaning.
s 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.
* So in TD, which also omits the second, third, and fourth of
these isolated territories. In K20 we might read ra<a?vakhu</ak,
' chief and lord,' as an epithet of Airan-ve£. This river must be
the Nahvtak of Chap. XXI, 6.
Reading Ka^mtr-i andar Hindu, but TD has Kaxmtr-i
andarftnS; perhaps the last word was originally aniranak, in
which case we should read ' the non-Iranian Kajmir.'
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CHAPTER XXIX, 3-5. llf
of them ; as it says, that P6shy6tanu x son of Vi.y-
tasp, whom they call -ATitrd-maino 2 , is in the country
of Kangdes 3 ; Aghrdra^* son of Pashang is in the
land of Saukavastan 6 , and they call him G6pat-
shah 6 ; Parcadga 7 //i^embya is in the plain of
1 The Av. Peshdtanu of Vishtdsp Yt. 4, where he is described
as free from disease and death. TD has P§shy6k-tanu. See also
Chaps. XXXI, 29, XXXII, 5.
• TD has A"itr6-md6n6, and it may be doubted whether the
latter portion of the name be derived from Av. mainyu, 'spirit,'
or maunghd, ' moon.' The Da<fist£n-i Dinlk (Reply 89) calls him
' Patshiydtanu who is called from the Altrdk-mdhand (or mty Sn6),'
the Aatru-mfy&n river of Chap. XX, 7, 31.
• See § 10. TD has Kangdez-i bdmfk, ' Kangdez the
splendid.'
4 The Av. AghraSratha Narava of G&s Yt. 18, 22, Fravardin
Yt. 131, Ashi Yt. 38, Zamyad Yt. 77; he is Aghrirath, brother of
Afrasiyab, in the Shlhnimah ; see also Chap. XXXI, 15.
• TD has Pahl. SakikstSn here, but S6kapastin in § 13 (the
letters fk and p being often much alike in Pahlavi writing). K20
has P&z. S&vkavat&n, Saukivasta, and Savkavastan.
• TD has Gdpat-maM, ' king of G6pat;' and Did. (Reply 89)
states that ' the reign of G6patshah is over the country of G6pat6,
coterminous with Airsm-ve^, on the bank of the water of the DShik ;
and he keeps watch over the ox Hadhay&r, on whom occurred the
various emigrations of men of old.' Mkh. (LXII, 31-36) says,
' G6patsh&h remains in AMn-ve^, within the region of Khvanlras ;
from foot to mid-body he is a bull, and from mid-body to top he is
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 Aghr£ra</.
7 So in K20 ; and Av. Parsharfgau occurs in Fravardin Yt. 96,
127 ; but TD has Fradakhrtar Khumbikin, and Did. (Reply 89)
mentions ' Fradhakluto son of Khumbikin' as one of the seven
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Il8 BUNDAHIS.
Pe\syansai x , and he is /frembya for this reason, be-
cause they brought him up in a ^z>emb ('jar') for
fear of Khashm (' Wrath ') ; [Asam-i 2 Yamahu.rt is
in the place which they call the River N&tvtak];
the tree opposed to harm 3 is in Airan-ve^ ; Urvatad-
nar * son of Zaratust is in the enclosure formed by
Yim. 6. Regarding them it says, they are those
who are immortal, as are Narsih 8 son of Vlvanghau,
Tus 6 son of N6dar 7 , Giw 8 son of G&darz, Ibairaz 9
the causer of strife, and Ashavazd son of Pouru-
dhakhrt 10 ; and they will all 11 come forth, to the
immortal lords of Khvantras, which name corresponds with the
Av. Fradhakluti Khu«bya of Fravardin Yt. 138.
1 TD has always Pahl. Pe\ransih. No doubt the Pwin valley is
meant (see § 11).
s Or it may be read A6shm-i. This phrase occurs only in TD,
but Darf. (Reply 89) mentions ' the Avesta Yakhmayixa*/, son of the
same Fryand,' as one of the seven immortal lords of Khvaniras.
' See Chap. XXVII, 2.
4 See Chap. XXXII, 5.
6 Or Narsae in TD ; K20 has Paz. NarSi, but see Chap. XXXI,
3. 5-
' Av. Tusa of Aban Yt. 53, 58, apd an Iranian warrior in the
Shahnamah.
7 Av. Naotara, whose descendants are mentioned in Abdn Yt.
76, 98, Fravardin Yt. 102, Ram Yt. 35.
8 Av. Gaevani of Fravardfn Yt. 115 is something like this name
of one of the Iranian warriors in the Sh&hnamah.
* TD has Paz. Bairazd. Perhaps it is not a name, but a Pazand
corruption of Pahl. afcvarz, 'warrior, trooper' (traditionally); in
which case we should have to read ' the warrior who was a causer
of strife.'
10 So in TD; K20 has 'Ashavand son of Porudakhxt,' and Da<*
(Reply 89) mentions * Ashavazang son of P6rudakhst6ih ' as one
of the seven immortal lords of Khvantras. He is the Av. ' Asha-
vazdangh the PourudhSkfwtiyan ' of Aban Yt. 72, Fravardin Yt.
112.
" So in TD, but K20 has ' always.'
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CHAPTER XXIX, 6-IO. 1 19
assistance of S6shyans, on the production of the
renovation of the universe.
7. Regarding Sim * it says, that he became im-
mortal, but owing to his disregard of the Mazda-
yasnian religion, a Turk whom they call Niha^ -2
wounded him with an arrow, when he was asleep
there, in the plain of Pe\yyinsal ; and it had brought
upon him the unnatural lethargy (bush asp) which
overcame him in the midst of the heat 3 . 8. And
the glory (fa r) of heaven stands over him * for the
purpose that, when Kz-\ Dahik* becomes unfettered
(ara^ak), he may arise and slay him ; and a myriad
guardian spirits of the righteous are as a protection
to him. 9. Of Dahak, whom they call Bevarisp,
this, too, it says, that Freaftm when he captured
Dahak was not able to kill him, and afterwards
confined him in Mount Dimavand 8 ; when he be-
comes unfettered, Sim arises, and smites and slays
him.
10. As to Kangdes, it is in the direction of the
east, at many leagues from the bed (var) 7 of the
1 This is not SSm the grandfather of Rustam, but the Av. Sima,
who appears to have been an ancestor of KeresSspa (see Yas. IX,
30), called Sam, grandfather of GawSsp, in a passage interpolated
in some copies of the Sh&hn£mah (compare Chap. XXXI, 26, 27).
Here, however, it appears from the Bahman Y&rt (III, 59, 60)
that Keresaspa himself is meant, he being called SSma Kcresaspa
in Fravardtn Yt. 61, 136.
* It can also be read Nih&» or Niya£ in K20, and NihSv or
NiUn in TD.
* TD has ' as he lay in the midst of the heat.'
* TD has 'and the snow (vafar) has settled (nishast) over
him.'
* See Chaps. XXXI, 6, XXXIV, 5.
8 See Chap. XII, 31.
7 TD has a^var, ' above,' instead of min var, * from the bed.'
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1 20 BUNDAHIff.
wide-formed ocean towards that side. n. The plain
of Pe\yyansal is in Kivulistan, as it says, that the
most remarkable upland (bilist) in Kivulistan is
where Peryinsai is ; there it is hotter, on the more
lofty elevations there is no heat K 1 2. Airan-vdf is
in the direction of Atar6-pitakan 2 . 1 3. The land
of Saukavastin is on the way from Turkistin to
A'inistin, in the direction of the north. 14. [The
enclosure] 3 formed by Yim is in the middle of Pars,
in Sruva 4 ; thus, they say, that what Yim formed
(Yim-kan/) is below Mount Yimakin 5 . 15. Kamitr
is in Hindustan.
Chapter XXX 6 .
1. On the nature of the resurrection and future
existence it says in revelation, that, whereas Mashya
and Mishyot, who grew up from the earth 7 , first
fed upon water, then plants, then milk, and then
meat, men also, when their time of death has come,
first desist from eating meat, then milk, then from
1 Or, ' the hottest there, through the very lofty elevation, is not
heat.'
J Pers. Adarbi£Sn.
s The word var is omitted in K20.
• TD has Pahl. SrubSk.
• Or it may be read Damakan, but TD has AamakSn. It can
hardly be Dimaghan, as that is a town and district in KhurSsdn ;
Justi also suggests the district of Gamag&n in Pirs, and thinks
SruvS means ' cypress wood,' there being a Salvastin between
Shiraz and Fast.
• This chapter is found in all MSS., and has been numbered
XXXI by former translators.
7 See Chaps. XV, 2-16, XXXIV, 3.
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CHAPTER XXIX, 1 1 -XXX, 5. 121
bread, till when 1 they shall die they always feed
upon water. 2. So, likewise, in the millennium of
Husheakr-mah 2 , the strength of appetite (4z) will
thus diminish, when men will remain three days
and nights in superabundance (strJh) through one
taste of consecrated food. 3. Then they will desist
from meat food, and eat vegetables and milk ; after-
wards, they abstain from milk food and abstain from
vegetable food, and are feeding on water ; and for
ten years before Sdshyans 3 comes they remain
without food, and do not die.
4. After S6shyans comes they prepare the raising
of the dead, as it says, that Zaratust asked of Auhar-
mazd thus: 'Whence does a body form again,
which the wind has carried and the water conveyed
(vazid)*? and how does the resurrection occur?'
5. Auharmazd answered thus : ' When through me
the sky arose from the substance of the ruby 5 , with-
out columns, on the spiritual support of far-com-
passed light; when through me the earth arose,
which* bore the material life, and there is no
1 Reading amat, ' when,' instead of mun, ' which' (see the note
on Chap. I, 7).
* Written Khtirshe</ar-mah, or KhursheV-mah, in the Bundahu ;
see Chap. XXXII, 8, and Bahman Yt. Ill, 52, 53.
3 See Chaps. XI, 6, XXXII, 8, Bahman Yt. Ill, 62.
4 Compare (Vend. V, 26) ' the water carries Aim up, the water
carries Aim down, the water casts Aim away.'
6 Compare Mkh. IX, 7.
• All MSS. have m in, 'out of,' but translators generally suppose
it should be mun, 'which,' as the meaning of 'brought out of
material life' is by no means clear. Perhaps the two phrases
might be construed together, thus : ' there is no other maintainer
of the worldly creation, brought from the material life, than it'
Windischmann refers to Fravardin Yt. 9.
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122 BUNDAHIS 1 .
maintainer of the worldly creation but it ; when by
me the sun and moon and stars are conducted in
the firmament (andarvai) of luminous bodies; when
by me corn was created so that, scattered about in
the earth, it grew again and returned with increase ;
when by me colour l of various kinds was created in
plants ; when by me fire was created in plants and
other things 2 without combustion ; when by me a
son was created and fashioned 3 in the womb of a
mother, and the structure (pi .yak) severally of the
skin, nails, blood, feet, eyes, ears, and other things
was produced; when by me legs were created for
the water, so that it flows away, and the cloud was
created which carries the water of the world and
rains there where it has a purpose; when by me
the air was created which conveys in ones eyesight,
through the strength of the wind, the lowermost
upwards according to its will, and one is not able to
grasp it with the hand out-stretched ; each one of
them, when created by me, was herein more difficult
than causing the resurrection, for * it is an assistance
to me in the resurrection that they exist, but when
they were formed it was not forming the future out
of the past 6 . 6. Observe that when that which was
not was then produced, why is it not possible to
1 Former translators all read rag, 'vein, pore;' but it probably
stands for rang, ' colour, dye,' as in Chap. XXVII, 5, 18.
» See Chap. XVII, i, 2.
8 Paz. srahtid is evidently a misreading of Pahl. srtftt</,
'formed, shaped.' Windischmann compares Fravardfn Yt. 11,
22, 28.
* Here k\m is the Pazand of Huz. mamanam, 'for to me;'
being a different word from the interrogative £im, 'why?' of the
next §.
5 Literally, ' what becomes out of what was.'
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CHAPTER XXX, 6-1 1. 1 23
produce again that which was ? for at that time one
will demand the bone from the spirit of earth, the
blood from the water, the hair from the plants, and
the life from fire, since they were delivered to them
in the original creation.'
7. First, the bones of Giyoman/ are roused up,
then those of Mashya and Mashy61, then' those of
the rest of mankind; in the fifty-seven years of
S6shyans 1 they prepare all the dead, and all men
stand up ; whoever is righteous and whoever is
wicked, every human creature, they rouse up from
the spot where its life departs. 8. Afterwards, when
all material living beings assume again their bodies
and forms, then they assign (bara yehabund) them
a single class 2 . 9. Of the light accompanying
(levatman) the sun, one half will be for Gayomarrf,
and one half will give enlightenment among the rest
of men, so that the soul and body will know that
this is my father, and this is my mother, and this is
my brother, and this is my wife, and these are some
other of my nearest relations.
10. Then is the assembly of the Sadfvastaran 3 ,
where all mankind will stand at this time ; in that
assembly every one sees his own good deeds and
his own evil deeds ; and then, in that assembly, a
wicked man becomes as conspicuous as a white
sheep among those which are black. 11. In that
1 K20 omits ' S6shyans.'
8 The phrase is obscure, and K20 omits the numeral 'one'
(the idhafat of unity) ; but the meaning is probably that all former
distinctions of class, or caste, are abolished.
* Windischmann suggests that it may be ' the assembly of Isarf-
vastar,' the eldest son of Zaratfijt (see Chap. XXXII, 5) ; perhaps
supposed to be presided over by him as the first supreme high-
priest after Zaratujt's death.
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1 24 BUNDAHIS.
assembly whatever righteous man was friend of a
wicked one in the world, and the wicked man com-
plains of him who is righteous, thus : ' Why did he
not make me acquainted, when in the world, with
the good deeds which he practised himself ? ' if he
who is righteous did not inform him, then it is
necessary for him to suffer shame accordingly in
that assembly 1 .
12. Afterwards, they set the righteous man apart
from the wicked ; and then the righteous is for
heaven (gar6afrnan), and they cast the wicked back
to hell. 13. Three days and nights they inflict
punishment bodily in hell, and then he beholds
bodily those three days' happiness in heaven 2 . 14.
As it says that, on the day when the righteous man
is parted from the wicked, the tears of every one,
thereupon, run down unto his legs. 15. When,
after they set apart a father from his consort (ham-
ba.z), a brother from his brother, and a friend from
1 In the Arrfa-VMf-namak (Chap. LXVIII) it is related that
Anfa-Viraf saw the souls of a husband and wife, that of the husband
destined for heaven, and that of the wife for hell ; but the wife
clung to her husband and asked why they should be separated,
and he told her it was on account of her neglect of religious duties;
whereupon she reproached him for not teaching and chastising her.
' And, afterwards, the man went to heaven and the woman to hell.
And owing to the repentance of that woman she was in no other
affliction in hell but darkness and stench. And that man sat in
the midst of the righteous of heaven in shame, from not converting
and not teaching the woman, who might have become virtuous in
his keeping.'
8 As an aggravation of his punishment in hell. It has generally
been supposed that this last phrase refers to the reward of the
righteous man, but this cannot be the case unless akhar be taken
in the sense of ' other,' which is unlikely ; besides, beholding the
happiness of others would be no reward to an Oriental mind.
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CHAPTER XXX, 12- 1 9. 1 25
his friend, they suffer, every one for his own deeds,
and weep, the righteous for the wicked, and the
wicked about himself; for there may be a father
who is righteous and a son wicked, and there may
be one brother who is righteous and one wicked.
16. Those for whose peculiar deeds it is appointed,
such as Dahak and Fraslyaz' of Tur, and others of
this sort, as those deserving death (marg-ar^anan),
undergo a punishment no other men undergo ; they
call it ' the punishment of the three nights V
1 7. Among his producers of the renovation of the
universe, those righteous men of whom it is written 2
that they are living, fifteen men and fifteen damsels,
will come to the assistance of S6shyans. 18. As
G6iihar 3 falls in the celestial sphere from a moon-
beam on to the earth, the distress of the earth
becomes such-like as that of a sheep when a wolf
falls upon it. 19. Afterwards, the fire and halo 4
melt the metal of Shatvair6, in the hills and moun-
tains, and it remains on this earth like a river.
1 According to the Pahlavi Vend. VII, 136 (p. 96, Sp.) it appears
that a person who has committed a marg-ar^an or mortal sin,
without performing path or renunciation of sin thereafter, remains
in hell till the future existence, when he is brought out, beheaded
three times for each mortal sin unrepented of, and then cast back
into hell to undergo the punishment tishrSm khshafnSm ('of the
three nights ') before he becomes righteous ; some say, however,
that this punishment is not inflicted for a single mortal sin. This
period of three nights' punishment is quite a different matter from
the three nights' hovering of the soul about the body after death.
8 See Chap. XXIX, 5, 6. As the text stands in the MSS. it is
uncertain whether the fifteen men and fifteen damsels are a portion
of these righteous immortals, or an addition to them.
' Probably a meteor (see Chap. V, 1).
* Reading khtrman; M6 has 'the fire and angel Airman (Av.
Airyaman) melt the metal in the hills,' &c.
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126 BUNDAHIS.
20. Then all men will pass into that melted metal
and will become pure ; when one is righteous, then it
seems to him just as though he walks continually in
warm milk ; but when wicked, then it seems to him
in such manner as though, in the world, he walks
continually in melted metal.
21. Afterwards, with the greatest affection, all
men come together, father and son and brother and
friend ask one another thus : ' Where has it 1 been
these many years, and what was the judgment upon
thy soul ? hast thou been righteous or wicked ?'
22. The first soul the body sees, it enquires of it
with those words (guft). 23. All men become of
one voice and administer loud praise to Auharmazd
and the archangels.
24. Auharmazd completes his work at that time,
and the creatures become so that it is not necessary
to make any effort about them ; and among those
by whom the dead are prepared, it is not necessary
that any effort be made. 25. Sdshyans, with his
assistants, performs a Yasi.sn ceremony in preparing
the dead, and they slaughter the ox Hadhay6.r 2 in
that Ya2i.n1 ; from the fat of that ox and the white
H6m 3 they prepare Hush, and give it to all men,
and all men become immortal for ever and ever-
lasting. 26. This, too, it says, that whoever has
been the size of a man, they restore him then with
an age of forty years ; they who have been little
when not dead, they restore then with an age of
fifteen years ; and they give every one his wife, and
1 K20 has 'have I;' probably hdmanih, 'hast thou,' was the
original reading.
3 See Chap. XIX, 13.
8 See Chap. XXVII, 4.
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CHAPTER XXX, 20-28. 127
show him his children with the wife ; so they act as
now in the world, but there is no begetting of
children.
27. Afterwards, S6shyans and his assistants, by
order of the creator Auharmazd, give every man
the reward and recompense suitable to his deeds ;
this is even the righteous existence (ait) where it is
said that they convey him to paradise (vahi^t), and
the heaven (gar6dfman) of Auharmazd takes up
the body (kerp) as itself requires; with that assist-
ance he continually advances for ever and ever-
lasting. 28. This, too, it says, that whoever has
performed no worship (ya$t), and has ordered no
Gfiti-kharfrf 1 , and has bestowed no clothes as a
righteous gift, is naked there ; and he performs the
worship (yast) of Auharmazd, and the heavenly
angels 2 provide him the use of his clothing.
1 The Sad-dar Bundahu says that by Gett-kharW 'heaven is
purchased in the world, and one's own place brought to hand in
heaven.' The Riv&yat of Dastur Barzu (as quoted in MS. 29 of
Bombay University Parsi Collection) gives the following details in
Persian : ' To celebrate GStT-kharid it is necessary that two hSr-
bads (priests) perform the NSbar, and with each khshnuman
which they pray it is fit and necessary that both hSrbads have
had the Nabar; and the first day they recite the Ndnabar yaft,
and consecrate the N6nabar dr6n and the N6nabar afrfngSn
which they recite in each GSh ; in the Hdvan G£h it is necessary
to recite fravaranS (as in Yas. Ill, 24 W. to end), ahurahS
mazdau raSvato (as in Auharmazd Yt. o, to) frasastaya€/ta, then
Yas. Ill, 25 W., XVII, 1-55 Sp., ashem vohu thrice, ifrtndmi
khshathryan (as in AfringSn I, 14, to end). The second day
the Srosh yan and Sr6sh dr6n and ifrtngan are to be recited;
and the third day it is necessary to recite the Sfr6zah ya.rt, the
Strdzah drdn and Sfrfng&n dahman; and it is needful to recite
the second and third afrfngSns in each Gah, and each day to
consecrate the barsom and dr6n afresh with seven twigs, so that
it may not be ineffective.'
* PSz. gehin is probably a misreading of Pahl. yazdan, as
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128 BUNDAHW.
29. Afterwards, Auharmazd seizes on * the evil
spirit, Vohuman on Ak6man 2 , Ashavahirt on Andar 3 ,
Shatvatr6 on Savar, Spendarmaa^ on Tar6mat
who is Naunghas 4 , Horvada^ and Amerdda*/ on
Tairez> and Zairti 6 , true-speaking on what is evil-
speaking, Sr6sh * on Aeshm 7 . 30. Then two fiends
remain at large, Aharman 8 and Aar 9 ; Auharmazd
comes to the world, himself the Z6ta and Srdsh
the Raspi 10 , and holds the Kusti in his hand ;
neither ' the spirit of the world,' nor ' the spirit of the Gahs ' is a
likely phrase. It is possible, however, that main6k gehan is
a misreading of min at vyah&n, ' from the girdle,' and we should
translate as follows : ' and out of its girdle (that is, the kusti of
the barsom used in the ceremony) he produces the effect of his
clothing.'
1 Instead of vakhdund, 'seize on,' we should probably read
van end, ' smite,' as in the parallel passages mentioned below.
8 Compare Zamyad 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, Ashavahirt smites Indar.'
4 Written NakaheV in Chap. I, 27, and Naikiyas in Chap.
XXVIII, 10, where he is described as a distinct demon from
Tar6mat in XXVIII, 14.
6 Here written TarSr and 2Mk.
' 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, Sr6sh Yt. Had6kht, &c.
7 See Chap. XXVIII, 15-17.
8 Comparing § 29 with § 30 it is not very clear whether the
author of the Bundahw 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.
10 The Zota is the chief officiating priest in all ceremonies, and
the Raspt is the assistant priest.
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CHAPTER XXX, 29-33. I2 9
defeated by the Kustl J formula the resources of the
evil spirit and Kz act most impotently, and by the
passage through which he rushed into the sky 2 he
runs back to gloom and darkness. 31. G6$har 8
burns the serpent (mar) 4 in the melted metal, and
the stench and pollution which were in hell are
burned in that metal, and it (hell) becomes quite
pure. ^32. He (Auharmazd) sets the vault 6 into
which the evil spirit fled, in that metal ; he brings the
land of hell back for the enlargement of the world 6 ;
the renovation arises in the universe by his will, and
the world is immortal for ever and everlasting.
33. This, too, it says, that this earth becomes an
iceless 7 , slopeless plain 8 ; even the mountain 9 ,
1 The words zak g,hini, for Sn g*h£ni, are probably a mis-
reading of atvyahSn, ' the kusti or sacred thread-girdle,' which is
tied round the waist in a peculiar manner, during the recital of a
particular formula, in which Auharmazd is blessed and Aharman
and the demons are cursed.
* See Chap. Ill, 10-12. * See § 18 and Chap. V, 1.
* Probably referring to As, which means both ' greediness ' and
' serpent' It is, however, possible to read ' G6#har the serpent
bums in ' &c, and there can be no doubt that G6£ihar is repre-
sented as a malevolent being.
e Or, perhaps, ' hiding-place.' Comparing K20 and M6 together
the word seems to be aldm, which may be compared with Heb.
D^K « a vault,' or Chald. KD^K «a porch;' it may, however, be
v&lflm, which may be traced to Di>y'to conceal.' In the old
MSS. it is certainly not shdlman, 'hell,' which is an emendation
due to the modern copy in Paris.
* Or, ' to the prosperity of the world.'
7 Former translators read anhikhar, ' undefiled,' but this does
not suit the Pahlavi orthography so well as anhasar, 'iceless'
(compare Pers. hasar, khasar, or khasar, 'ice'); cold and ice,
being produced by the evil spirit, will disappear with him.
' Piz. Smavan is a misreading of Pahl. hamun, so the reading
is an* lp (compare Pers. sib) hamun. Mountains, being the work
of the evil spirit, disappear with him.
* ^"akaVZ-i-Dattik, see Chap. XII, 7.
[5] K
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1 30 BUNDAHW.
whose summit is the support of the Kinv^r bridge,
they keep down, and it will not exist. J
Chapter XXXI 1 .
o. On the race and genealogy of the Kayans.
1. Hdshyang 2 was son of Fravak, son of Styalc-
mak 8 , son of Mashya *, son of Gaydman/. [2. Takh-
mdrup 6 was son of Vivanghafl •, son of Yangha*/ 7 , son
of Hdshyang. 3. Yim,] 8 Takhmdrup, Spltdr*, and
Narsih 10 , whom they also call 'the Rashnu of Kln6 n ,'
I For this chapter, which is numbered XXXII by previous trans-
lators, we have to depend only on K20, TD, and K2ob (a fragment
evidently derived from the same original as K20 and M6, but
through some independent line of descent).
• So in K20, but usually Hdshdng (see Chaps. XV, 28, XXXIV,
3.4).
s See Chap. XV, 25, 30.
4 See Chaps. XV, 2-24, 30, XXXIV, 3.
• Av. Takhm6-urupa of Rim Yt. 1 1, Zamyid Yt. 28, Afrtn Zarat
2 ; written T&khmdrup 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 Tahmuras of the ShahnSmah. See also Chaps.
XVII, 4, XXXIV, 4.
« Av.Vtvan^hau of Yas. IX, 11, 20, XXXII, 8, Vend. II, 8, a8,
94, Fravardtn Yt. 130, ZamySdYt. 35.
7 As this P&zand name or title begins with a medial y, its initial
vowel is probably omitted (see p. 141, note 8).
8 Av. Yima or Yima khshaSta of Vend. II, Sec, the Jamsh&d of
the Shahn4mah (see Chaps. XVII, 5, XXXIV, 4).
• Av. Spityura of Zamyid Yt. 46.
10 Here written Narsf in K20 and K2ob, and Ndsth in TD ; but
see § 5 and Chap. XXIX, 6. Windischmann suggests that he may
be the Av. Aoshnara pouru-^tra of Fravardtn Yt. 131, Af. Zarat. 2.
II An epithet equivalent to ' the Minos of China ;' Rashnu being
the angel of justice, who is said to weigh the meritorious deeds of
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CHAPTER XXXI, 1-6. 131
were all brothers. 4. From Yim and Yimak l , who
was his sister, was born a pair, man and woman, and
they became husband and wife together ; Mlrak the
Aspiyan 2 and Ziyanak Zardahim were their names,
and the lineage went on. 5. Spltur was he who,
with Dahak, cut up Yim s ; Narsih 4 lived then* also,
whom they call Nesr-gyavan • ; they say that such
destiny (g adman) is allotted to him 7 , that he shall
pass every day in troubles, and shall make all food
purified and pure.
6. Dahak 8 was son of Khrutasp, son of Zalnlgav,
the departed soul against its sins. Neither word is, however, quite
certain, as rashnuk may stand for rasnfk, 'spear,' and has also
been translated by 'light' and 'hero;' Atn6, moreover, was probably
not China, but Samarkand (see Chaps. XII, 13, 22, XV, 39).
1 See Chap. XXIII, 1.
* Av. Athwyana of Ab4n Yt. 33, G6x Yt. 13, Fravardm Yt. 131,
Zamyad Yt. 36, &c, where it is the family name of ThraStaona, who
is said to be a son of Athwya in Yas. IX, 33, 34. 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.
* As stated in Zamyad Yt. 46.
4 Here written Narsak in K20 and K2ob, and Ndsth in TD.
* TD has ' together,' instead of 'then.'
6 So in K20, but K2ob has Narst-gyavin, and TD has N6sth-
vtyftvantk (or ntyizinlk). Perhaps we may assume the epithet to
have been nfgir-vtyavantk (or niyazanik), 'one with a bewil-
dering (or longing) glance.'
' 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 at ghash is produced on his hand
(yadman), so that,' &c. ; aighash being a disease, or evil, men-
tioned in Vend. XX, 14, 20, 34 ; compare Chap. XXVIII, 33.
* Or A*-i Dahak, the Av. Aai Dahaka, ' destructive serpent,' of
Yas. IX, 35, Vend. I, 69, Aban Yt. 29, 34, Bahram 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).
K 2
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132 BUNDAHLJ.
son of Virafrang, son of Tas, son of Fravak, son of
Siyakmak 1 ; by his mother Dahak was of Udai 2 , son
of Bayak, son of Tambayak, son of Owokhm 8 , son of
Pairi-urvaesm *, son of Gadhwithw 6 , son of Drtifas-
kan 6 , son of the evil spirit
7. Fr&flln the Aspiyan 7 was son of Pflr-t6ra 8 the
Aspiyan, son of S6k-t6r4 9 the Aspiyan, son of B6r-
tdra the Aspiyan, son of Siy£k-t6ra the Aspiyan, son
of Sp&/-tdra the Aspiyan, w» of Gefar-tdra the
Aspiyan, son of Ramak-t6xa the Aspiyan, son of
1 For the last three names, see Chap. XV, 25, 28.
• Pahl. A&d in TD ; compare « the demon Uda' of Chap. XXVIII,
19. The following two names look like 'fear' and 'gloom-fear,'
both appropriate names for demons.
8 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 Paz. Pairi-urva-urvaSsm, and K20 has
Pai-urva&sm.
• TD has Paz. Gawithw.
' So in TD, but K20 has Paz. Drus-i ayaskl, and Kaob has
Dru^-i ayaskS. It corresponds to Av. dru^aska in Vend. XIX x 39»
Vut&sp Yt. 26. This genealogy appears to trace Dahak's maternal
descent through a series of demons.
7 Av.ThraStaona, son of Athwya,but generally called 'the Athwyi-
nian,' who slew the destructive serpent (aai dahika), see Yas.IX,
24, 25, Vend. 1, 69, Abin Yt. 33, 61, G6s Yt. 13, Fravardln Yt. 131,
Bahr&m Yt. 40, Ram Yt 23, Ashi Yt. 33, Zamyad Yt. 36, 92, Af.
Zarat. 2. In the Shahnarnah he is called Fertdun son of Abtin.
8 This name is omitted in Kao, but occurs in the other two MSS. ;
it is a Huzvarif hybrid equivalent to ¥§a. Pur-gau and Av. Pouru-
gaa, which is a title of an Athwyanian in Af. Zarat. 4, Vutasp 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 StySk-t6ra\ which is
probably wrong, as the same name occurs again in this genealogy.
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CHAPTER XXXI, 7-II. 133
Vanfraghem 1 the Aspiyan, son of Yim, son of
Vlvanghau ; as these, apart from the Aspiyan Pur-
tdra, 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 Pur-t6ra was begotten Fr&afon,
who exacted vengeance for Yim; together with him*
also were the sons Barmayun and Katayun, but
Fr&/un was fuller of glory than they.
9. By Fr&Zun three sons were begotten, Salm and
Ttif and Airli 3 ; and by Alrii one son and one
pair 4 were begotten ; the names of the couple of
sons were Vanid&r and Anastokh 6 , and the name of
the daughter was Gu^ak 6 . 10. Salm and Tftf slew
them all, Airii and his happy sons, but FreWun kept
the daughter in concealment, and from that daughter
a daughter was born 7 ; they became aware of it,
and the mother was slain by them. n. Fr&aflm
provided for the daughter 8 , also in concealment, for
• In TD this name can be read Vanfrdkun or Vanfrokgan.
• TD has ' as well as him.' K20D omits most of this sentence
by mistake.
• These sons, as Windischmann observes, are not mentioned in the
*
extant A vesta, but their Avesta names, Sairima, Tuirya or Tura, 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).
4 TD has ' two sons and one daughter.'
° TD has Antaar and Anastabo.
• Or Gu^ak, in TD; the other MSS. have Paz. Gan^a here, but
Guzak in § 14 ; it is identical with the name of Hdshyang's sister
and wife in Chap. XV, 28. In the Pazand Gam&sp-namah the
name of Fr&flm's daughter is written Vrrak.
7 Reading min zak dukht dukht-i z&d, as in Kaob and TD;
some uncertainty arises here from the words dukht, 'daughter,'
and dvarf, 'pair,' being written alike in Pahlavi.
• TD has bartman, ' daughter,' indicating that the word in K20
must be read dukht, and not dvac/, ' pair.'
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134 BUNDAHW.
ten generations, when ManHr-i Khursh&£vtnik was
born from his mother, [so called because, as he was
born, some of] 1 the light of the sun (khursh£rf) fell
upon his nose (vinlk). 12. From Minto-i Khur-
sh&tf-vinlk and his sister 2 was Manta-khurnar, and
from Mindy-khurnar [and his sister] was Minu^lhar
born 8 , by whom Salm and Tu^were slain in revenge
for Alrli 4 . 13. By Man&afcihar were Fro, N6dar 5 ,
and Durasr6b * begotten.
14. Just as Mantoiihar was of Minfo-khurnar, of
Manto-khurnak 7 , who was Mam-sozak 8 , of Alrak, of
Thritak, of Bitak, of Frazfoak, of Zfoak 9 , of Fragu-
zak, of Guzak, of Atri£, of Fr&Am, so Fraslyaz' 10 was
1 The phrase in brackets occurs only in TD ; and the whole
passage from ' vinlk' to 'sun' is omitted in K20, evidently by
mistake.
1 TD has ' from M&n&r and his sister,' and K2ob has ' from
M&n&r-hutfhar and Manuj-khurshed.'
' The words in brackets occur only in TD, and K2ob has ' from
Manflf-khurnar also was Man&r-khurnak,/>-0»» ManCLr-khurnik was
Man(Lf£ihar born,' but this introduction of an extra generation is
not confirmed by the list of names in § 14. The term khurnik (or
khurnak) seems to be merely a transcript of the Avesta word of
which khursh€</-vfnik, 'sun-nose,' is a translation. The other
term khurnar can also be read khurvar, but K20 has Paz. hv ar-
nar. M&n&uKhar is the Av. Manujiithra of Fravardtn Yt. 131,
where he is styled the Airyavan, or descendant of Airyu (Atrii).
4 TD has ' and vengeance exacted for AM£.'
8 See Chap. XXIX, 6.
' Paz. Durisro, 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 M&n&r-i khursh&/-vinfk, as noted above.
* This P&zand epithet seems to mean 'mother-burning,' and
may have some connection with the legend mentioned in § 11.
TD has mun am Gu^ak, 'whose mother was Gu^ak.'
* Kaob omits the five names from Airak to Z&rak.
10 Av. Frangrasyan, the Turyan, of Yas. XI, 21, Abin Yt 41,
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CHAPTER XXXI, 12-21. 1 35
of Pashang, of Za&sm \ of Turak, of Spafinyasp, of
Dur6shasp, of Thg, of Fr&#ln. 1 5. He (FrasiyAz/)
as well as Kars£vaz 2 , whom they call Kadan 3 , and
AghrfiraaT* were all three brothers.
[16 ". Pashang andVtsak were both brothers. 17.
By Visak were Ptran 6 , Human, 5an T , and other
brothers begotten. 18. By Fr4styaz> were Frasp-i
KHr, .San, Sh&/ak *, and other sons begotten ; and
Vispan-frya *, from whom Kat-Khusr6b was born,
was daughter of Fraslyaz>, and was of the same
mother with Frasp-i KHr. 19. From Frasp-i Aur
were Surak, Asurlk, and other children ; and by them
were Khvast-atrikht, Yazdan-atrikht, Yazdan-^ararf,
Fr6h-khun/, La-vahak 10 , and others begotten; a recital
of whom would be tedious.
20. By AghrSraof was G6patshah u begotten. 21.
When Fraslya& made Manteithar, with the Iranians,
captive in the mountain-range (gar) of Padashkh-
G&r Yt. 18, 22, Ashi Yt. 38, 42, Zamy&d Yt. 56-63, 82, 93; called
AfrasiySb in the Shihnimah.
I Zadjram in the Shahnimah.
* Garstvaz in the Shihnimah.
* TD has Pahl. KWan.
* See Chap. XXIX, 5.
■ The remainder of this chapter is found only in TD.
* Ptr&n Visah is AfrisiyAb's chief general in the ShihnSmah,
and Hum&n and Pilsam are his brothers.
T This name is very ambiguous in Pahlavi, as it can be read
many other ways.
* ShSdah in the Shahntmah.
* She is called Farangts in the Shthnlmah.
10 The reading of several of these names is more or less uncer-
tain, but the object of the author is evidently to apply opprobrious
epithets to all the male descendants of Afr&siy&b.
II TD has G6pat-maM here, as also in Chap. XXIX, 5, where
it is said to be a title of AghreW (always written AgrSrarf in TD).
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1 36 BUNDAHLS.
var 1 , and scattered ruin and want among them,
Aghrerarf begged a favour of God (yazdan), and
he obtained the benefit that the army and cham-
pions of the Iranians were saved by him from that
distress. 22. Frastyaz> slew Aghrdraaf for that
fault; and Aghrdrarf, as his recompense, begat
stick a son as Gdpatshah.
23. Auz6bd the Tuhmaspian 2 , Kanak-i Barzirt,
ArawLranasp, and Va£ta#*/-i Raghin6i^ were the
three sons and the daughter of Agaimarvak 8 , the son
of N6^ar, son of Manua&har, who begat Auz6b6.
24. Kavi*/ 4 was a child in a waist-cloth (kuspW);
they abandoned him on a river, and he froze upon
the door-sills (kavaafokan); Auz6b6 perceived and
took him, brought him up, and settled the name of
the trembling child.
25. By YLzv&d was Kai-Aplveli begotten; by
Kai-Apiv£h were Kal-Arsh, Kal-Vyarsh, Kai-Pisan,
and Kai-Kius begotten; by Kal-Kaus was Slya-
vakhsh begotten ; by Slyavakhsh was Kai-Khusr6b 6
1 The mountains south of the Caspian (see Chap. XII, 17).
* Av. Uzava Tumaspana of Fravardin Yt. 131, called Zav, or
Zab, son of Tahmasp, in the Shahnarnah.
9 None of these names, which TD gives in Plzand, are to be
found in the portion of the Avesta yet extant.
4 Av. Kavi Kavata of Fravardin Yt. 132, Zamyad Yt. 71, called
Kai-Qubad in the Shahnarnah. There appears to be an attempt,
in the text, to derive his name from the ' door-sill ' on which he is
said to have been found.
6 The Avesta names of these seven other Kayans are, respectively,
Kavi Aipi-vanghu, Kavi Arshan, Kavi Byarshan, Kavi Pisanangh,
Kavi Usadhan, Kavi Syivarshan, and Kavi Husravangh (see Fra-
vardin Yt. 132, Zamyad Yt. 71, 74); omitting the third, they are
called, respectively, Armin, Am, Parin, Kai-Kavus, Siyavush, and
Kai-Khusr6 in the Shahnarnah. TD, omitting the first letter, has
Sano for Pisan ; it also writes Kai-Kiyuks and Kai-Khusr6vi.
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CHAPTER XXXI, 22-3O. 137
begotten. 26. Keres&sp 1 and Aurvakhsh 2 were
both brothers. 27. Athrat 3 was son of Sahm, son
of Turak, son of Spaenyasp, son of Durdshasp *, son
of Tiig, son of Fredun, 28. Ldharasp 6 o«w #># of
Auzav 9 , son of Manto, aw* of Kat-Pisln 7 , son of
Kai-Apiv6h, son of Kal-Kavaa?. 29. By Kal-
Ldharasp were Vtrtisp, Zarlr 8 , and other brothers
begotten ; by Virtasp were Spend-d&df 9 and P£shyd-
tanu 10 begotten ; and by Spend-da^ were Vohuman 11 ,
Atard-tarsah, Mitrd-tarsah, and others begotten.
30. Artakhshatar descendant of Papak — of whom
his mother was daughter — was son of Sasan 12 , son of
1 Av. Keresdspa of Yas. IX, 31, 36, 39, Vend. I, 36, Ab4n Yt.
37, FravardfnYt 61,136, RAm Yt. 27, Zamyid Yt 38-44, Af.
Zarat. 3 ; he is called Garxdsp in the Shihn&mah.
I Av. UrvSkhshaya ofYas. IX, 3 1, Rim Yt a8, Af. Zarat 3. These
brothers were sons of Thrita or Athrat, mentioned in the next §.
* Av. Thrita of the SSma race (see Yas. IX, 30, Vend. XX, 11)
and father of Keres&spa, whose genealogy is given in a passage
interpolated in some copies of the Shihn&mah as follows : Ganrasp,
Atrat, Sam, Turag, Sfdasb, Tflr, JamshSd.
«• Written Dur6shap in TD, both here and in § 14.
* Av. Aurvarf-aspa of Aban Yt. 105, Virtasp Yt 34, 46, called
Luhr&sp in the Shahnamah.
* Reading doubtful.
* Written Ka-Pistn here, but he is the same person as Kat-
Fisin of § 25 ; the latter part of the name is written both Pisanangh
and Pisina in the A vesta.
* Probably Zargar (being Av. Zairivairi of Ab4n Yt 112, 117,
Fravardtn Yt. 101), but called Zartr in the Sh&hn&mah.
* Av. Spe«td-d£ta of Fravardin Yt 103, Vbt&sp Yt. 25, called
Isfendiyar in the Shihnimah.
10 See Chaps. XXIX, 5, XXXII, 5.
II Called Bahman in the Shahnamah, and An/ashtr the Kay&nian
in Bahman Yt II, 17; the successor of his grandfather VLrtSsp (see
Chap. XXXIV, 8).
w The text is rather obscure, but the Kamamak of Anfeshtr-i
Pipakdn states clearly that Arrfashfr was son of Sasan by the
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I38 BUNDAHI5.
Veli-afrfc/ and 1 Zarlr, son of Sasan, son of Artakhsha-
tar who was the said Vohftman son of Spend-darf.
31. The mother of Kal-Aplveli was Farhank*,
daughter of him who is exalted on the heavenly
path 8 , Urvadf-gai-frart 4 , son of Rak, son of Durasrdb,
son of Manu&£lhar. 32. This, too, it says, that the
glory 6 of FreWun settled on the root of a reed
(kanya) in the wide-formed ocean; and Ndktarga*,
through sorcery, formed a cow for tillage, and begat
children there; three years he carried the reeds
there, and gave them to the cow, until the glory
went on to the cow ; he brought the cow, milked her
milk, and gave it to his three sons ; as their walking
was on hoofs, the glory did not go to the sons, but
to Farhank. 33. Ndktarga wished to injure 7 Far-
hank, but Farhank went with the glory away from
daughter of PSpak, a tributary ruler of Pirs under Ardavan, the
last of the Adtiniyin monarchs.
1 So in the Pahlavi text, which therefore makes V£h4frW a
woman's name (like Pers. Beh-afrin) ; but this is doubtful, as the
MSS. often confound va, ' and,' and i, ' son of.'
8 In the Shahnamah Farhang is mother of Kai-K&vus. The
Pahlavi name can also be read Faranak, the name of the mother
of Ferfdun in the Shahnamah.
3 Paz. vidharg-afra*taka, which looks more like an epithet
than a name.
4 Or, perhaps, ' Urva</-gfi son of Frirt.'
• The divine glory which was supposed to accompany all legiti-
mate sovereigns of Iran, from the time of Hdshyang even to that
of the Sasanian dynasty ; it is the Av. £varenangh of the Zamyad
Yart, and is said to have fled to the ocean for refuge during the
reign of foreign dynasties and wicked kings (see A ban Yt 42,
Zamyad Yt. 51, 56, 59, 62).
* The last syllable is so written, in Pazand, in § 33.
7 Reading han^irfanS, 'to injure,' instead of khun^<fan6,
which may mean 'to embrace;' the difference between the two
words being merely the letter 1.
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CHAPTER XXXI, 31-38. 1 39
the fierce (tlb) father, and made a vow (patyastak)
thus : ' I will give my first son to Aushbam l .' 34.
Then Aushbam saved her from the father ; and the
first son, Kai-Apiv£h, she bore and gave to Aush-
bam, was a hero associating with Aushbam, and
travelled in Aushbam's company.
35. The mother of Auz6bd was the daughter
of Namun the wizard, when Namak 2 was with
Fraslyap.
36. And, moreover, together with those begotten
by Sam 8 were six children in pairs, male and female;
the name of one was Damnak, of one Khusrdv, and
of one Margandak, and the name of each man and
woman together was one. 37. And the name of one
besides them was Dastan 4 ; he was considered more
eminent than they, and Sagansth 6 and the southern
quarter were given to him ; and Avar-shatrd 6 and
the governorship were given by him to Avarnak.
38. Of Avar-shatrd this is said, that it is the district
of Avarnak, and they offered blessings to Srdsh and
ArdavahLrt in succession; on this account is their
possession of horses and possession of arms ; and
on account of firm religion, purity, and manifest joy,
good estimation and extensive fame are greatly
1 This name means 'the dawn;' perhaps it may be identified
with Av. Usinemangh or Usenemangh of Fravardtn Yt. 113, 140,
whose wife Fraii may possibly be the Farhank (or Franak) of the
text
* So in TD, but it is probably only a variant of Namun.
* The grandfather of Rustam (see § 41). In the Avesta he is
usually called Sama Keresaspa with the title Nairimanou ; while
in the Shahnamah Sam is son of Nartmin.
* Another name for Zal, the father of Rustam, in the Shahnamah.
5 The same as Sagastan.
* Or, perhaps, ' the upper district.'
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140 BUNDAHIS.
among them. 39. To Damnak the governorship of
Asuristan was given ; sovereignty and arranging the
law of sovereignty, wilfulness and the stubborn de-
fects they would bring, were among them. 40. To
Sparnak 1 the governorship of Spahan a was given ;
to Khusr6v the governorship of Rai s was given ; to
Margandak the kingdom, forest settlements, and
mountain settlements of Padashkhvargar were
given ; where they travel nomadically, and there
are the forming of sheep-folds, prolificness, easy
procreation, and continual triumph over enemies.
41. From Dastan proceeded R<Wastam * and Huza-
varak *.]
Chapter XXXII*
1. On the kindred of Pdrushasp 7 , son of Palti-
rasp 8 , son of Aurvadasp 9 , son of Ha££aa&sp 10 , son of
1 He would seem not to have been a son of SSm, as he is not
mentioned before. The reading of all these names is uncertain.
* The Pahlavi form of Ispah&n.
8 Av. Ragha of Yas. XIX, 51, Vend. I, 60, whose ruins are near
the modern Teher&n.
4 The usual Pahlavi form of Rustam.
* Or Auzv&rak; Rustam's brother is called Zav&rah in the
Shdhn&mah.
• This chapter, which is numbered XXXIII by previous trans-
lators, is found in all MSS., but in TD it forms a continuation of
the preceding chapter, beginning with the name Pdrushasp.
7 Av. Pourushaspa of Yas. IX, 42, 43, Vend. XIX, 15, 22, 143,
Aban Yt. 18, Ac.
8 K20 has Pi?.. Spitarsp, and M6 has Paz. Pirtrasp (see note on
Chap. XXXIII, 1). The reading in the text is doubtful.
• Omitted in K20 and TD.
^° Av. Ha&fcu/aspa of Yas. XLV, 15, LII, 3.
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CHAPTER XXXI, 39- XXXII, 3. 141
Aakhshnu* ', son of Paitlrasp, son of Hardarm 2 , son
of Hardar 8 , son of Spitaman 4 , son of Vldart 6 , son of
Ayazem, son of Ra^an', son of Durasr6b 7 , son of
ManHsv&har 8 . 2. As Paltirasp had two sons, one
P6rushasp «»*/ one Arasti *, by Pdrushasp was Za-
ratdrt begotten for a sanctuary of good religion 10 ,
and by Arasti was M&/ydk-mah u begotten. 3. Zara-
tilrt, when he brought the religion, first celebrated
1 Windischmann suggests Av. .AT&khshndu (gen.) of Fravardin
Yt. 114.
' K20 has Paz. Harm and TD has HarakMarc n5.
* TD has Harafrfar, or Araldar.
4 Or Spitam (as the last syllable is the patronymical suffix), Av.
Spitima, the usual patronymic of Zarat&rt.
* May be read Vidirt in TD.
6 Possibly the same person as RSk in Chap. XXXI, 31 ; but
see XXXIII, 3.
T So in TD, but Paz. DurSsrun in K20, M6.
* This genealogy is somewhat differently given in theVa^arkarrf-i
Dinlk (pp. 28, 29), as published in Bombay by Dastur Peshotanji Beh-
ramji Sanjana in 1848; and is extended back, through the genera-
tions mentioned in Chap. XXXI, 1,2, 7,14, to Gay6marrf, as follows :
' P6rushdsp6 son of Paitfrasp, and Arispd son of Patttrasp, Urva»-
dasp, Hae^at/asp, Alkhshnur, Paltirasp, Hardnm, Harid&r, Spita-
mSn5, Va&dijt, Nayazem, Ra^im, Durasrob, Minux^ihar sovereign
of Iran, Manur-khurnar, Manur-khGrnak, NSrydsang, Var»W-din,
Vizak, Airyak, Aithritak, Ibitak, Frazlrak, Zuak, Frasizak, Izak,
Atrtt, Fr&fim lord of Khvaniras, Pur-tdrS the Asptkdn, NSvak-tdra
the Aspikdn, S6g-tdr£ the Aspikdn, Gefar-t6r£ the AspfkSn, Vand-
i-fravLfn the AspikSn, Yim lord of the seven regions, Vtvangh&u,
Ayangharf, Anangharf, Takhm6rup, Hdshlng the Pexdarf, lord of
the seven regions, Fravdk, Sfyamak, Mashy6 whose wife was
MashySk, Gaydkmar</ the first man, and father of all mankind in
the material world.'
* Av. Aristaya of Fravardfn Yt. 95 ; TD has ArSstih.
M The Pazand words darga hidainix appear to be merely a
misreading of Pahl. dargas-i hudfndth.
" Av. Maidhy6-maungha of Yas. L, 19, Fravardin Yt 95, 106.
He is said to have been Zaratuxt's first disciple.
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142 BUNDAHM.
worship 1 and expounded in Alran-ve^f, and M&afydk-
mah received the religion from him. 4. The
M6bads a of Pars are all traced back to this race
of ManCLs&har.
5. Again, I say, by Zaratfct * were begotten three
sons and three daughters*; one son was Isaafvastar 5 ,
one Aurvata^-nar •, and one Khursh&£&har T ; as
Isadfrastar was chief of the priests he became the
M6bad of Mdbads, and passed away in the hun-
dredth year of the religion ; Aurvataaf-nar was an
agriculturist, and the chief of the enclosure formed
by Yim 8 , which is below the earth ; Khursh&jr'-vfcthar
was a warrior, commander of the army of Peshyd-
tanu, son of VLrtasp, and dwells in Kangdes 8 ; and
of the three daughters the name of one was Fr£n, of
one Srlt, and of one Pdru&st 9 . 6. Aurvataaf-nar and
Khursheaf-^thar were from a serving (£akar) wife 10 ,
the rest were from a privileged (parfakhshah)wife.
1 Reading lx%g ya*t ; but it may be fr&g ga.rt, 'wandered
forth.*
8 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 Va^ar-
kar</-i Dinfk, pp. 21-23.
4 K20 omits the ' three daughters ' here, by mistake.
« Av. Isarf-vistra of Yas. XXIII, 4, XXVI, 17, Fravardin Yt. 98.
• Av. Urvatarf-nara of Vend. II, 143, Fravardin Yt. 98. Kao
and M6 have Aurvartarf-nar, and TD has Aurvfita</-nar.
7 Av. Hvare-/Jithra of Fravardin Yt. 98 ; TD has Khur-tfhar.
8 See Chap. XXIX, 5. Windischmann and Justi consider the
clause about PSshydtanft as inserted by mistake, and it is omitted
in the Va^arkar</-i Dinfk (p. 21) ; it is found, however, in all MSS.
of the Bundahij.
* These daughters are the Av. Frmi, Thriti, and Pouru-^ista of
Fravardin Yt. 139 ; the last is also mentioned in Yas. LII, 3.
10 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,
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CHAPTER XXXII, 4-7. 143
7 \ By Isadfvastar was begotten a son whose name
was Ururvifa 2 , and they call him Aran^-i Birarfin 8
('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 yukan or ayuk (' 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 padshUh 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 £akar or £&kar ('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 ber first
husband in the other world.
A khfid-farii or khfid-sarat ('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 p&dshah
wife to his father.
1 Instead of this sentence the Va^arkari-i Dtnfk (pp. 21, 22) has
the following, which appears to rest upon a misinterpretation of
the text :—
' And Zaratfirt the righteous had three wives; all three were in
the lifetime of Zaratujt, and all three wives were living throughout
the lifetime of Zaratflxt ; the name of one was Hvdv, of the second
Urvi^, of the third Arn^-baredi. And from Urvig, who was a
privileged wife, four children were born; one was the son Isa</-
vistar, and the three daughters, namely, Fr6n, Srttak, and P6ru£ist ;
these four were from Urvig. And from the wife Arni^-bareda' two
sons were born, one Afirvart-nar, and the second Khursh&/-£ihar ;
and Arn^-bareda was a serving wife, and the name of the former
husband of Arni^-baredi was Mitrd-ay&r. And from Hv6v, who
was a privileged wife, were three sons, namely, Hush6</ar, Hush-
&&r-mah, and Sdshlns, as it says,' &c. (as in § 8).
* TD has Pahl. Afirvarvfcak or Khurftrupak.
» So in TD.
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144 BUNDAHW.
were from a serving wife, she then delivered them
over to Isarfvastar through adoption. 8. This, too,
one knows, that three sons of Zaraturt, namely,
Hush&fer, Hush&fer-mah 1 , and S6shyans 2 , were
from Hv6v 3 ; as it says, that Zaraturt went near
unto Hv6v three times, and each time the seed went
to the ground ; the angel N6ry6sang * received the
brilliance and strength of that seed, delivered it
with care to the angel An&hW 6 , and in time will
blend it with a mother. 9. Nine thousand, nine
hundred, and ninety-nine, and nine myriads 8 of
the guardian spirits of the righteous are intrusted
with its protection, so that the demons may not
injure if.
10. The name of the mother of Zaraturt was
Dughda 8 , and the name of the father of the mother
of Zaraturt was Frahimrava '.
1 Av. Ukhshyarf-ereta and Ukhshya</-nemangh of Fravardin
Yt. 128.
* Av. SaoshySs of Vend. XIX, 18, Fravardfn Yt 129, &c. See
Chaps. XI, 6, XXIX, 6, XXX, 3, 4, 7, 17, 25, 27.
* Av. HvSvi of Fravardtn Yt. 139, Din Yt. 15; the Pahlavi form
of the name, as given once in TD, is HAva6bo.
4 See Chap. XV, 1.
* Av. anahita of Aban Yt. 1, &c. ; a female personification of
'unsullied' water, known generally by the epithet ardvt sura
(the ArSdvfvsur of Chap. XIII), and whose name is also applied
to the planet Venus (see Chap. V, 1).
* So in M6 ; other MSS. have ' 9,999 myriads,' but see Fra-
vardtn Yt. 62.
7 This last phrase, about the demons, is omitted in TD and the
Va^arkarrf-i Dtnlk.
8 The Avesta word for ' daughter.'
* TD has Paz. FereahimruvanS.
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CHAPTER XXXII, 8-XXXIII, 3. 145
[Chapter XXXIII 1 .
o. The family of the Mdbads (' priests').
1. Bahak 2 was son of Hubakht, son of Atar6-
bdndak, son of Mihda^, son of M6dy6k-mah, son
of Frah-vakhsh-vindaaf 3 , son of M&fy6k-m4h, son of
K&/ 4 , son of M&/ydk-mah, .»« of Arastih, son of
Paltirasp 6 . 2. As Bahak was M6bad of M6bads
(high-priest) unto Shahpuhar 6 , son of Auharmazd,
so Kaaf was the great preceptor (farma^ir) unto
Darai T .
3. Atard-paa? 8 was son of Maraspend, w» of D&d-
arda, son of Da^lrarf, Jew of Hudind, S0» of Atar6-
d&d, son of Manu.&£ihar, son of Vohuman-£ihar, a?« of
Fryan6 9 , son of Bahak 10 , son of Fr&/un, 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 B6hak, but it is Bahak or Bak in § 2 ; compare
Bahak in § 3, and Av. Baungha of Fravardin Yt 124.
' Compare Av. FrashSvakhsha of Fravardin Yt. 109.
4 Compare Av. Kata of Fravardin Yt. 124.
8 See Chap. XXXII, 2, for the last three generations ; TD has
Pirtarisp here, like the variant of M6 in Chap. XXXII, 1.
* The Sasanian king Shapur II, who reigned a.d. 309-379.
7 According to the chronology of the Bundahu (Chap. XXXIV,
8, 9), Dirai lived only some four centuries before Shapur II, for
which period only seven generations of priests are here provided.
This period, moreover, is certainly about three centuries less than
the truth.
* This priest was prime minister of Shapur II.
* Compare Av. Fryina of Yas. XLV, 1 2.
10 This name is repeated in TD, probably by mistake (compare
Bahak in §§ 1, 2).
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I46 BUNDAHW.
shattar 1 , son of P6rushasp, son of Vinasp, son of
Nivar, son of Vakhsh, son of Vahidhrds, son of Frart,
son of Gak 2 , $0* of Vakhsh, son of Fryan, son of
Ra^an, «ra of Durasrdb, son of Mantoithar 8 .
4. Mitrd-varas w«j aw of Nigas-afzu<£dak, jot* of
Shtrtashdsp, jot* of Parctva, son of Urva*/-ga, son of
Taham, w* of Zarlr, $<?» of Durasr6b, «>» of Manu* 4 .
5. Durnamtk was son of Zagh, w» of Marvak, son of
Nddar 6 , son of Manfo&har.
6. Mitrd-akavtaf is son of Mardan-veh *, son of
Afrdbag-vindad; jot* of Vinda^-i-pdafak, son of V&6-
bukht T , son of Bahak, jot* of Vae-bukht. 7. The
mother from whom I was born is Humai, daughter
of Freh-mah, who also was the righteous daughter 8
1 This is probably a semi-Huzv&rir form of Frash6*tar.
• Perhaps this name should be read along with the next one, so
as to give the single Pazand name .Skinaj or .Skivar.
' See Chap. XXXII, 1, for the last three generations. According
to this genealogy Atar6p(W-i Miraspendin was the twenty-third in
descent from ManuaKhar, whereas his contemporary, Bahak (§ 1),
was twenty-second in descent from the same.
4 No doubt M&n<Lr£ihar is meant; if not, we must read Manfo-
durnimik in connection with § 5.
• Here written NMar, but see Chaps. XXIX, 6, XXXI, 13.
• Here written Mar</-v6h, but see § 8.
7 Here written AS-vukht, but see § 8; it may be Vrs-bukht, or
V&-bukht.
• The text is amf</ar muna; li ag&s zerkhunrf Humof
dukht-i Freh-mSh-i* ahar6b vukht (dukht?). We might
perhaps read ' Freh-mih son of A!ahSr6b-bukht,' but it seems more
probable that §§ 7, 8 should be connected, and that the meaning
intended is that Humai was daughter of Freh-mah (of a certain
family) and of Puyif n-sharf (of another family) ; she was also the
mother of the editor of that recension of the BundahLr which is con-
tained in TD ; but who was his father ? The singularly unnecessary
repetition of the genealogy of the two brothers, Mitr6-ak£vt<f and
PflyLra-sh&/, in §§ 6, 8, leads to the suspicion that if the latter
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CHAPTER XXXIII, 4-I I. 147
of Mah-ayar son of M&h-bdndak, son of Mah-bukht.
8. PuyLm-sha^ is son of Mardan-v£h, son of Afr6bag-
v'mdM, son of Vind&aM-p&j&k, son of Va£-bukht, son
of Bahak, son of V4£-bukht.
9. All the other M6bads who have been renowned
in the empire (khuafaylh) were from the same
family it is said, and were of this race of Manuj-
^ihar 1 . 10. Those M6bads, likewise, who now
exist are all from the same family they assert, and
I, too, they boast, whom they call 2 ' the administra-
tion of perfect rectitude' (Dadakih-i Ashdvahuto) 3 .
I I. Yudan-Yim son of Vahram-shad, son of Zarattot,
Atar6-ptd son of Maraspend, son of ZW-sparham 4 ,
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 § 10 affords further material for guessing
otherwise at his name and connections.
1 Compare Chap. XXXII, 4.
* Reading va \tk laband-i karltund.
' This looks more like a complimentary title than a name, and
if the editor of the TD recension of the Bundahir were the son or
grandson of Mitrd-akavf</ (§ 6) we have no means of ascertaining
his name ; but if he were not descended from Mitrd-akavb/ it is
possible that §§ 10, n should be read together, and that he was
the son ofYud£n-Yim. Now we know, from the heading and
colophon of the ninety-two questions and answers on religious
subjects which are usually called the D&fistan-i Dintk, and from
the colophons of other writings which usually accompany that
work, that those answers were composed and certain epistles were
written by Minflj^ihar, son of Yud&n-Yim, who was high-priest of
Pars and Kirman in a.t. 250 (a.d. 881), and apparently a more
important personage than his (probably younger) brother Z&d-
sparham, who is mentioned in § 1 1 as one of the priests contem-
porary with the editor of the TD recension. If this editor, therefore,
were a son of Yud&n-Yim (which is a possible interpretation of the
text) he was most probably this same M&nuf Athar, author of the
Davfist&n-i Dinik (see the Introduction, § 4).
4 The last name is very probably superfluous, Z&/-sparham
L 2
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148 BUNDAHIS.
Ztaf-sparham son of Yudan-Yim \ Atar6-piW son of
Hkmld 2 , Ash6vahijt son of Freh-Sr6sh, and the
other M6bads have sprung from the same family.
12. This, too, it says, that 'in one winter I will
locate (^akinam) the religion of the Mazdayasnians,
which came out into the other six regions.']
having been written twice most likely by mistake. This Atar6-p&/
son of Maraspend was probably the one mentioned in the following
extract from the old Persian RivSyat MS., No. 8 of the collection
in the Indian Office Library at London (fol. 142 a) : —
' The book Dtnkan/ which the dasturs of the religion and the
ancients have compiled, likewise the blessed AdarbSd son of Mah-
rasfend, son of Asavahist of the people of the good religion, in the
year three hundred of Yazda^ard Shahry&r, 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 Dinkar</,
which seems to have remained un revised since his time, as the
present copies have descended from the MS. preserved by his
family and first copied in a.y. 369.
1 ZaV/sparham was brother of the author of the Da<fistdn-i Dinik ;
he was high-priest at Sirkftn in the south, and evidently had access
to the Bundahw, of part of which he wrote a paraphrase (see
Appendix). His name is usually written Za</-sparam.
2 In the history of the Dinkar</, given at the end of its third
book (see Introd. to Farhang-i Olm-khaduk, p. xxxiv), we are told
as follows: —
'After that, the well-meaning Atar6-pdrf son of H§mW, who
was the leader of the people of the good religion, compiled, with
the assistance of God, through inquiry, investigation, and much
trouble, a new means of producing remembrance of the Maz-
dayasnian religion.' He did this, we are further told, by collecting
all the decaying literature and perishing traditions into a work
' like the great original Dinkarrf, of a thousand chapters' (mSntk-i
zak raba bun Din6-kart6 iooo-darak6). We thus learn from
external sources that the group of contemporary priests, mentioned
in the text, was actively employed (about a.d. 900) in an attempted
revival of the religious literature of the Mazdayasnians, to which we
owe either the revision or compilation of such works as the Dfn-
kar</, DaV/istin-i Dinik, and Bundahw.
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CHAPTER XXXIII, I 2 -XXXIV, 4. 1 49
Chapter XXXIV 1 .
o. On the reckoning of the years 2 .
1. Time was for twelve thousand years; and it
says in revelation, that three thousand years was the
duration of the spiritual state, where the creatures
were unthinking, unmoving, and intangible 3 ; and
three thousand years* was the duration of G&ydman/,
with the ox, in the world. 2. As this was six thou-
sand years the series of millennium reigns 6 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 G&ydmarof
lived thirty years in tribulation*. 3. After the thirty
years 7 M­a and M4shy6l grew up ; it was fifty
years while they were not wife and husband 8 , and
they were ninety-three years together as wife and
husband till the time when Hdshyang 9 came.
4. Hdshyang was forty years 10 , Takhm6rup u thirty
years, Yim till his glory 12 departed six hundred and
1 This chapter is found in all the MSS.
« TD adds ' of the Arabs (TazikSn).*
s See Chap. I, 8. * See Chaps. I, 22, III, 1.
6 This system of a 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. Ill, 21-23.
7 That is, forty years after the thirty (see Chap. XV, 2).
» See Chap. XV, 19, 20. • See Chaps. XV, 28, XXXI, 1.
10 K20 omits, by mistake, from ' together ' in § 3 to this point.
» See Chap. XXXI, 2.
M So in K20, but M6 has nismd, 'soul, reason,' as in Chap.
XXIII, 1; the word 'glory' would refer to the supposed divine
glory of the Iranian monarchs (see Chap. XXXI, 32).
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1 50 BUNDAHLf.
sixteen years and six months, and 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, Fr&/un 3 reigned five hun-
dred years; in the same five hundred years of
FreWun were the twelve years of Airi£; Mdnu^fhar*
was a hundred and twenty years, and in the same
reign of Mslnu^ihar, when he was in the mountain
fastness (dushkhvar-gar)*, were the twelve years
of Frastyaz> ; Z6b 6 the Tuhmaspian was five years.
7. Kai-Kabaaf 7 was fifteen years; Kat-Kaus, till
he went to the sky, seventy-five years, and seventy-
five years after that, altogether a hundred and fifty
years ; Kat-Khusrdv sixty years ; Kai-L6rasp 8 a
hundred and twenty years ; Kai-VLrtasp, till the
coming of the religion, thirty years 9 , altogether a
hundred and twenty years.
8. Vohuman 10 son of Spend-da^ a hundred and
1 The seventh millennium, ruled by Libra, is computed by Wind-
ischmann as follows: 30 + 40^ + 50 + 93 + 40+30 + 6161 + 100=
1000. The eighth millennium, ruled by Scorpio, is the thousand
years of Dahak.
* See Chap. XXXI, 6. » See Chap. XXXI, 7-1 1.
* See Chap. XXXI, 12-14. • See Chap. XXXI, 21.
« Written Auz6b6 in Chap. XXXI, 23, 24.
7 Usually written Kai-Kavarf in Pahlavi (see Chap. XXXI, 24, 25).
8 Also written Kai-L6harasp (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 +
'5+ 150 + 60+ 120 + 30=1000.
10 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 Humat may perhaps be identified with Parysatis, and Darai
A'ihar-azai/an with Artaxerxes Ochus, as Darai Darayan must be
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CHAPTER XXXIV, 5-9. 151
twelve years ; Humal, who was daughter of Vohu-
man, thirty years ; Daral son of Alhar-lsarf 1 , that
is, 0/ the daughter of Vohuman, twelve years; Darat
son of Dar&i fourteen years ; Alexander the Ruman 2
fourteen years.
9. The Adcanians bore the title in an uninter-
rupted (a-arubak) sovereignty two hundred and
eighty-four years 3 , Ardashlr son of Papak and the
number of the Sasanians four hundred and sixty
years*, and then it went to the Arabs. ,
Darius Codomannus, while the reign of Kat-Vutisp seems intended
to cover the period from Cyrus to Xerxes.
1 A surname of Humai.
1 Sikandar-i Arumak, that is, Alexander the Roman (of the
eastern or Greek empire), as Pahlavi writers assume.
* This period is nearly two centuries too short.
4 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, Yazdakart/. This agrees substantially with the
Bahman Yart, which makes the millennium of Zaraturt expire
some time after the reign of Khusro Ndshirvin; probably in
the time of Khusrd Parvfz, or some forty years earlier than the
fourth year of Yazdakan/. 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 DASTCR OF
PARS AND kirmAn,
A. D. 88 1.
Part I, Chapters I-XI.
r
(Paraphrase of Bundahls, I -XVI I.) i
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OBSERVATIONS.
1-5. (The same as on p. 2.)
6. Abbreviations used are : — A v. for A vesta. Bund, for Bun-
dahlr, as translated in this volume. B. Yt. for Bahman Yart, 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 Mainy6-i-khar</, ed. West Pers. for
Persian. Vend, for Vendidad, ed. Spiegel. Yas. for Yasna, ed.
Spiegel. Yt. for Yaxt, ed.Westergaard.
7. The MS. mentioned in the notes is K35 (written probably
a.d. 1572), No. 35 in the University Library at Kopenhagen.
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SELECTIONS
OF
ZAD-S PARA M
They call these memoranda and writings the
Selections (>£l</akiha) of Za^-sparam, son of Yudan-
Yim.
Chapter L
o. In propitiation of the creator Auharmazd and
all the angels — who are the whole of the heavenly
and earthly sacred beings (yazdan) — are the sayings
of Herbad Zarf-sparam, son of Yudan-Yim, who is of
the south 1 , about the meeting of the beneficent spirit
and the evil spirit.
i. It is in scripture thus declared, that light was
above and darkness below, and between those two
was open space. 2. Afiharmazd was in the light,
and Aharman in the darkness 2 ; Auharmazd was
aware of the existence of Aharman and of his
coming for strife ; Aharman was not aware of the
existence of light and of Auharmazd 3 j 3. It hap-
pened to Aharman, in the gloom and darkness, that
1 Zaa'-sparam appears to have been dastur of Sirkan, about
thirty parasangs south of Kirm&n, and one of the most southern
districts in Persia (see Ouseley's Oriental Geography, pp. 138, 139,
141, 143-145).
8 See Bund. I, 2-4.
' Or ' of the light of Auharmazd' (compare Bund. I, 8, 9).
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156 APPENDIX TO THE BUNDAHW.
he was walking humbly (frd-tanu) on the borders,
and meditating other things he came up to the top,
and a ray of light was seen by him; and because of its
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 1 , Auharmazd 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 (dru^) the spirits
rushed in, the spirits of the sky, water, earth, plants,
animals, mankind, and fire He had 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
(patlstarf), and exclaimed thus: ' I will smite thee,
I will smite the creatures which thou thinkest have
produced fame for thee — thee who art the beneficent
spirit — I will destroy everything about them.'
•^7. Auharmazd answered thus : ' Thou art not a
doer of everything, O fiend *rj
8. And, again, Aharman retorted thus : ' I will
seduce all material life into disaffection to thee and
affection to myself 8 .'
r"9. Auharmazd perceived, through the spirit of
wisdom, thus : ' Even the blustering of Aharman is
capable of performance, if I do not allow disunion
1 Reading pavan £at&r£no ham-tanft, but the phrase is
somewhat doubtful, and rather inconsistent with Bund. I, 10.
2 Bund. I, 16. 3 Bund. I, 14.
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SELECTIONS OF ZAD-SPARAM, I, 4-I4. 1 57
(la barlnlnam) during a period of struggle/j 10.
And he demanded of him a period for friendship 1 ,
for it was seen by him that Aharman does not rely
upon the intervention of any vigorous ones, and the
existence of a period is obtaining the benefit of the
mutual friendship and just arrangement of both ;
and he formed it into three periods, each period
being three millenniums, n. Aharman relied upon
it, and Auharmazd 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 2 .
12. And after the period was appointed by him,
he brought forward the Ahhnavar formula 3 ; and in
his Ahunavar these 4 kinds of benefit were shown: —
13. The first is that, of all things.Uhat is proper
which is something declared as the will of Auhar-
mazd; so that, . whereas that is proper which is
declared the will of Auharmazd, where anything
exists which is not within the will of Auharmazd, it
is created injurious from the beginning, a sin of a
distinct nature._j 14. The second is this, that'who-
ever shall do that which is the will of Auharmazd,
his reward and recompense are his own ; and of him
who shall not do that which is the will of Auhar-
mazd, the punishment at the bridge 8 owing thereto
1 Bund. 1, 17, 18.
2 Or ' the poison of the serpent, which is much diffused, becomes
endless strife.'
5 Bund. I, 21.
' The word an, ' those,' however, is probably a miswriting of
the cipher for ' three.'
* The Ainvarf or A/invar bridge (see Bund. XII, 7).
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158 APPENDIX TO THE BUNDAHW.
is his own); which is shown from this 1 formula; and
the reward of doers of good works, the punishment
of sinners, and the tales of heaven and hell are from
it. 15. Thirdly, it is shown that^the sovereignty of
Auharmazd increases that which is for the poor, and
adversity is removedj; by which it is shown that
there are treasures for the needy one, and treasures
are to be his friends ; as the intelligent creations are
to the unintelligent, so also are the treasures of a
wealthy person to a needy one, treasures liberally
given which are his own. 16. And the creatures of
the trained hand of Auharmazd are contending and
angry (arctic), one with the other, as the renovation
of the universe must occur through these three
things. 1 7. That is, first, true religiousness in one-
self, and reliance upon a man's original hold on the
truly glad tidings (nav-barham), that\Auharmazd
is all goodness without vileness, and his will is a
will altogether excellent ; and Aharman is all vile-
ness without goodness^ 18. Secondly, hope of the
reward and recompense of good works, serious fear
of the bridge and the punishment of crime, strenuous
perseverance in good works, and abstaining from
sin. 19. Thirdly, the existence of the mutual assist-
ance of the creatures, or along with and owing to
mutual assistance, their collective warfare ; it is the
triumph of warfare over the enemy which is one's
own renovation 2 .
1 The MS. has human, 'well-meditating,' instead of denman,
' this;' but the two words are much alike in Pahlavi writing.
* This commentary on the Ahunavar, or Yathi-ahu-vairyd
formula, is rather clumsily interpolated by Za</-sparam, and is
much more elaborate than the usual Pahlavi translation and expla-
nation of this formula, which may be translated as follows : —
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SELECTIONS OF ZAC-SPARAM, I, 1 5-24. 1 59
20. By this formula he (Aharman) was con-
founded, and he fell back to the gloom 1 ; and Auhar-
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 2 . 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 their navels ;
and the sun, moon, and stars stood still. 23. In the
mischievous incursion, at the end of the period,
Auharmazd observed thus : ' What advantage is
there from the creation of a creature, although
thirstless, which is unmoving or mischievous ?' 24.
' As is the will of the living spirit (as is the will of Aflharmazd)
so should be the pastor (so excellent should he be) owing to
whatsoever are the duties and good works of righteousness (the
duties and good works should be as excellent as the will of Aflhar-
mazd). Whose is the gift of good thought (that is, the reward
and recompense good thought gives, it gives also unto him) which
among living spirits is the work of Auharmazd (that is, they would
do that which Auharmazd requires); there are some who say it is
thus : Whose gift is through good thought (that is, the reward and
recompense which they will give to good thought, they would give
also unto him); Atar6-p&/ son of Zaratfrrt said that by the gift of
good thought, when among living spirits, they comprehend the
doing of deeds. The sovereignty is for Auharmazd (that is, the
sovereignty which is his, Aflharmazd has kept with advantage)
who gives necessaries [or comfort, or clothing] to the poor (that
is, they would make intercession for them).'
Additional phrases are sometimes inserted, and some words
altered, but the above is the usual form of this commentary.
1 Bund. I, 22. * Bund. I, 28.
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l6o APPENDIX TO THE BUNDAHW.
And in aid of the celestial sphere he produced the
creature Time (zdrvan) 1 ; and Time is unrestricted,
so that he made the creatures of Auharmazd moving,
distinct from the motion of Aharman's creatures, for
the shedders of perfume (b6t-da</an) were standing
one opposite to the other while emitting it. 25. And,
observantly of the end, he brought forward to
Aharman a means out of himself, the property of
darkness, with which the extreme limits (virunakd)
of Time were connected by him, an envelope (pdstd)
of the black-pated and ash-coloured kind. 26. And
in bringing it forward he spoke thus : ' Through
their weapons the co-operation of the serpent (a^6)
dies away, and this which is thine, indeed thy own
daughter, dies through religion ; and if at the end of
nine thousand years, as it is said and written, is a
time of upheaval (madam karafanS), she is up-
heaved, not ended.'
27. At the same time Aharman came from accom-
panying Time out to the front, out to the star
station ; the connection of the sky with the star
station was open, which showed, since it hung down
into empty space, the strong communication of the
lights and glooms, the place of strife in which is the
pursuit of both. 28. And having darkness with him-
self he brought it into the sky, and left the sky so
to gloom that the internal deficiency in the sky
extends as much as one-third 2 over the star station.
1 This is the Av. zrvana akarana, 'boundless time or antiquity/
of Vend. XIX, 33, 44. He is a personification of duration and
age, and is here distinctly stated to be a creature of Auharmazd.
This throws some doubt upon the statements of Armenian writers,
who assert that the two spirits sprang from Zrvana.
* Compare Bund. Ill, 11.
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SELECTIONS OF zAfl-SPARAM, I, 2 5 -II, 6. l6l
Chapter II.
I. On the coming in of Aharman to the creatures
it is thus declared in revelation, that in the month
Fravardfin and the day Auharmazd, at noon 1 , he
came forth to the frontier of the sky. 2. The sky
sees him and, on account of his nature, fears as
much as a sheep trembles at a wolf ; and Aharman
came on, scorching and burning into it. 3. Then he
came to the water which was arranged below the
earth 2 , and darkness without an eyelid was brought
on by him ; and he came on, through the middle of
the earth, as a snake all-leaping comes on out of a
hole ; and he stayed within the whole earth. 4.
The passage where he came on is his own, the way
to Jiell, .through which the demons make the wicked
run.
5. Afterwards, he came to a tree, such as was of a
single root, the height of which was several feet, and
it was without branches and without bark, juicy and
sweet ; and to keep the strength of all kinds of trees
in its race, it was in the vicinity of the middle of the
earth ; and at the self-same time it became quite
withered 8 .
6. Afterwards, he came to the ox, the sole-
created 4 , as it stood as high as G4y6maraf on the
1 Bund. Ill, 12. • Bund. Ill, 13.
5 Bund. Ill, 14, 16.
4 The primeval ox, or first-created representative of animals, as
Gaydmar^ was of mankind ; from which two representatives all
mankind and animals are said to have been afterwards developed.
There seems to have been some doubt as to the sex of this mytho-
logical ox ; here it is distinctly stated to have been a female, but from
Bund. X, 1, 2, XIV, 3, it would appear to have been a male, and this
seems to be admitted by Da</-sparam himself, in Chap. IX, 7.
[5] M
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1 62 APPENDIX TO THE BUNDAHW.
bank of the water of Daltih 1 in the middle of the
earth ; and its distance from Giydmaraf being as
much as its own height, it was also distant from the
bank of the water of Dattih by the same measure ;
and it was a female, white and brilliant as the moon.
7. As the adversary came upon it Auharmazd gave
it a narcotic, which is also called ' bang,' to eat, and
to rub the ' bang ' before the eye 2 , so that the
annoyance from the assault of crimes may be less ;
it became lean and ill, and fell upon its right breast 3
trembling.
8. Before the advance to Giydmaraf, who was
then about one-third the height of Zaraturt, and was
brilliant as the sun, Auharmazd forms, from the
sweat * on the man, a figure of fifteen years, radiant
and tall, and sends it on to Gaydmarof; and he also
brings his sweat 6 on to him as long as one Yatha-
ahu-vairyd 6 is being recited. 9. When he issued
from the sweat, and raised his eyes, he saw the
world when it was dark as night 7 ; on the whole
earth were the snake, the scorpion, the lizard
(vazak), and noxious creatures of many kinds; and
so the other kinds of quadrupeds stood among the
1 The Daitik river (see Bund. XX, 13).
' This is a misunderstanding of the corresponding phrase in
Bund. Ill, 18. The narcotic here mentioned is usually prepared
from the hemp plant, and is well known in India and the neigh-
bouring countries.
» See Bund. IV, 1.
4 The word which, as it stands in the MS., looks like h6man£e,
is here taken as a transposition of min khvie, in accordance with
Bund. Ill, 19; but it may be a variant of anumic, 'embryo,' in
which case the translation should be, ' forms an embryo into the
shape of a man of fifteen years.'
6 Or it may be ' sleep,' both here and in § 9.
« See Bund. I, 21. T Bund. Ill, 20.
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SELECTIONS OF ZAfl-SPARAM, II, 7~IV, I. 163
k ,
reptiles ; every approach of the whole earth was as
though not as much as a needle's point remained, in
which there was no rush of noxious creatures. 10.
There were the coming of a planetary star into
planetary conjunction, and the moon and planets at
sixes and sevens * ; many dark forms with the face
and curls of Az-i Dahak suffered punishment in com-
pany with certain non-Iranians ; and he was amazed
at calling the wicked out from the righteous.
1 1. Lastly, he (Aharman) came up to the fire, and
mingled darkness and smoke with it 2 .
Chapter III.
1. And G6^urvan, as she was herself the soul of
the primeval ox, when the ox passed away, came out
from the ox, even as the soul from the body of the
dead, and kept up the clamour of a cry to Auhar-
mazd in such fashion as that of an army, a thousand
strong, when they cry out together 3 . 2. And Au-
harmazd, in order to be much more able to keep
watch over the mingled creatures than in front of
Gaydmar^, went from the earth up to the sky. 3.
And Gdsurvan continually went after him crying,
and she kept up the cry thus: 'With whom may the
guardianship over the creatures be left by thee?'
Chapter IV.
1. This was the highest predominance of Ahar-
man, for he came on, with all the strength which he
1 Literally, ' in fours and fives.'
1 Bund. Ill, 24. ' Bund. IV, 2.
M 2
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164 APPENDIX TO THE BUNDAHW.
•
had, for the disfigurement of the creatures ; and he
took as much as one-third of the base of the sky ',
in a downward direction, into a confined and captive
state, so that it was all dark and apart from the
light, for it was itself, at the coming of the adversary,
his enemy among the struggles for creation. 2. And
this is opposing the renovation of the universe, for
the greatest of all the other means of the fiend,
when he has come in, are of like origin and strength
this day, in the sleep 2 of the renovation, as on that
when the enemy, who is fettered on coming in, is
kept back.
3. Amid all this struggling were mingled the in-
stigations of Aharman, crying thus : ' My victory
has come completely, for the sky is split and dis-
figured by me with gloom and darkness, and taken
by me as a stronghold ; water is disfigured by me,
and the earth, injured by darkness, is pierced by me;
vegetation is withered by me, the ox is put to dea_th
by me, Gay6man/ is made ill by me, and opposed to
those revolving 3 are the glooms and planets ar-
ranged by me ; no one has remained for me to take
and pervert in combat except Auharmazd, and of
the earth there is only one man, who is alone, what
is he able to do ?'
4. And he sends Ast6-vtdaaf 4 upon him with the
thousand decrepitudes (auzvaranS) and diseases
1 Compare Bund. Ill, 11. The involved style of Za#-sparam is
particularly conspicuous in this chapter.
a The word seems to be khvipuno.
8 Meaning probably the zodiacal signs, but the word is doubtful,
being spelt vardunSno instead of vanfi^nino. A very small
alteration would change it into var6ijnano, 'believers,' but there
were no earthly believers at the time alluded to.
4 See Bund. Ill, 21, and XXVIII, 35.
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SELECTIONS OF ZAi>-SPARAM, IV, 2-8. l6$
which are his own, sicknesses of various kinds, so that
they may make him ill and cause death. 5. Gay6-
maraf was not secured by them, and the reason
was because it was a decree of appointing Time
(zdrvanS) in the beginning of the coming in of
Aharman, that : ' Up to thirty winters I appoint
Gay6maraf unto brilliance and preservation of life.'
6. And his manifestation in the celestial sphere was
through the forgiveness of criminals and instigators
of confusion by his good works, and for that reason
no opportunity was obtained by them during the
extent of thirty years.
7. For in the beginning it was so appointed that
the star Jupiter (Auharmazd) was life towards the
creatures, not through its own nature, but on
account of its being within the control (band) of
the luminaries 1 ; and Saturn (K£vfin) was death
towards the creatures. 8. Both were in their
supremacy (ballst) 2 at the beginning of the crea-
1 These luminaries are the fixed stars, especially the signs of the
zodiac, to whose protection the good creation is committed (see
Bund. II, 0-4) ; whereas Jupiter and all other planets are supposed
to be, by nature, disturbers of the creation, being employed by
Aharman for that purpose (see Mkh. VIII, 17-21, XII, 7-10,
XXIV, 8, XXXVIII, 5).
* The most obvious meaning of bSlfst is 'greatest altitude,'
and this is quite applicable to Jupiter when it attains its highest
northern declination on entering Cancer, but it is not applicable
to Saturn in Libra, when it has only its mean altitude. At the
vernal equinox, however, which was the time of the beginning
mentioned in the text, when Aharman invaded the creation (see
Chap. II, 1), Libra is in opposition to the sun, and Saturn in Libra
would be at its nearest approach to the earth, and would, therefore,
attain its maximum brightness ; while Jupiter in Cancer would be
at its greatest altitude and shining with four-fifths of its maximum
brightness. Both planets, therefore, were near their most con-
spicuous position (which would seem to be the meaning of balist
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1 66 APPENDIX TO THE BUNDAHIS.
tures, as Jupiter was in Cancer on rising, that which
is also called Qvan (' living ') 1 , for it is the place in
which life is bestowed upon it ; and Saturn was in
Libra, in the great subterranean, so that its own
venom and deadliness became more evident and
more dominant thereby. 9. And it was when both
shall not be supreme that Giydman/ was to com-
plete his own life, which is the thirty years 2 Saturn
came not again to supremacy, that is, to Libra. 10.
And at the time when Saturn came into Libra,
Jupiter was in Capricornus*, on account of whose
own lowness 4 , and the victory of Saturn over
Jupiter, Gay6mantf suffered through those very
defects which came and are to continue advancing,
the continuance of that disfigurement which Ahar-
man can bring upon the creatures of Auharmazd.
here), and might each be supposed to be exercising its maximum
astrological influence, so that the presumed deadly power of Saturn
would be neutralised by the supposed reviving influence of Jupiter.
1 This reading suits the context best, but the name can also be
read Snahan, and in many other ways. It may possibly be the
tenth lunar mansion, whose name is read Nahn in Bund. II, 3,
by Pazand writers, and which corresponds to the latter part of
Cancer.
2 Saturn revolves round the sun in about 29 years and 167
days, so it cannot return into opposition to the sun (or to its
maximum brightness), at or near the vernal equinox, in less than
thirty years.
5 That is, while Saturn performs one revolution round the sun,
Jupiter performs two and a half, which is very nearly correct, as
Jupiter revolves round the sun in about n years and 315 days.
Therefore, when the supposed deadly influence of Saturn has
returned to its maximum, the supposed reviving influence of Jupiter
is at its minimum, owing to the small altitude of Capricornus, and
no longer counterbalances the destructive power of Saturn.
4 There seems to be no other reasonable translation, but the
MS. has la instead of ral, and nukasp instead of n\s\v.
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SELECTIONS OF zAi>-SPARAM, IV, 9-V, 4. 167
Chapter V.
1. When in like manner, and equally oppressively,
as his (Auharmazd's) creatures were disfigured, then
through that same deterioration his own great glory-
was exhibited ; for as he came within, the sky 1 he
maintains the spirit of the sky, like ah intrepid war-
rior who has put on metal armour 2 ; and the sky in
its fortress 3 spoke these hasty, deceitful words to
Aharman, thus : ' Now when thou shalt have come
in I will not let thee back;' and it obstructed him
until Auharmazd prepared another rampart, that is
stronger, around the sky, which is called 'righteous
understanding' (ash 6k akasih). 2. And he ar-
ranged the guardian spirits 4 of the righteous who
are warriors around that rampart, mounted on horses
and spear in hand, in such manner as the hair on
the head ; and they acquired the appearance of
prison guards who watch a prison from outside, and
would not surrender the outer boundaries to an
enemy descended from the inside.
3. Immediately, Aharman endeavours that he
may go back to his own complete darkness, but
he found no passage ; and he recapitulated, with
seeming misgiving, his fears of the worthiness
which is to arise at the appearance of the renova-
tion of the universe at the end of the nine thousand
years.
K4.. As it is said in the Gathas, thus 8 : ' So also
1 See Chap. Ill, 2. ■ Compare Bund. VI, 2.
1 Or' zodiacal signs,' for burfd means both.
4 Bund. VI, 3, 4.
• This quotation from the Gathas is from the Pahlavi Yas.
XXX, 4, and agrees with the Pahlavi text, given in Dastur Jam-
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1 68 APPENDIX TO THE BUNDAHLS.
both those spirits have approached together unto
that which was the first creation — that is, both
spirits have come to the body of GSyomara?. What-
ever is in life is so through_this purpose of AuhaP
mazd, that is: So that I may keep it alive; what-
ever is in lifelessness is so through this purpose * of
the evil spirit, that is: So that I may utterly destroy
it; and whatever is thus, is so until the last in
the world, so that they (both spirits) come also on
to the rest of mankind. And on account of the
utter depravity of the wicked tkeir destruction is
fully seen, and so is the perfect meditation of him
who is righteous, the hope of the eternity of
Auharmazd/J
5. And this was the first contest 2 , that of tint sky
with Aharman.
Chapter VI.
1. And as he (Aharman) came secondly to the
water, together with him rushed in, on the horse
Cancer, he who is the most watery Tirtar; the
equally watery one, that is called Avrak 3 , gave
forth a cloud and went down in the day; that is
ispji's old MS. of the Yasna in- Bombay, very nearly as closely as
Spiegel's edition does. It appears, therefore, that D&</-sparam
used the same Pahlavi translation of the Yasna as the Parsis do
at the present day.
1 The MS. here omits the words 'through this purpose,' by
mistake.
2 The word 4r</ik, which DaV-sparam uses instead of the
kharah, 'conflict,' of Bund. V, 6, VI, 1, &c, may be connected
with Pers. ard, ' anger.'
3 The ninth lunar mansion (see Bund. II, 3, VII, i)v
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SELECTIONS OF zAjD-SPARAM, V, 5-VI, 7. 1 69
declared as the movement of the first-comers of the
creatures. 2. Cancer became a zodiacal constella-
tion (akhtar); it is the fourth constellation of thf
zodiac for this reason, because the month Tlr is the
fourth month of the year K
3. And_as_JEJL£tai_ begged for assistance, Vohu-
man and. H6_m~are. therefore co-operating with him
in command, Bur^ - of the waters and the water in
mutual aid r and the righteous guardian spirits in
keeping the peace. 4. He was converted into three
forms, which are the form of ajnan^the form of a
buUy^and the form of a horse ; and each form was
distinguished in brilliance for ten nights, and lets its
rain fall on the night for the destruction of noxious
creatures. 5. The drops became each separately
like a great bowl in which water is drawn ; and as
to that on which they are driven, they kill all the
noxious creatures except the reptiles 2 , who entered
into the muddiness of the earthy l^. r ,_.<__
6. Afterwards, the wind spirit, in the form of a
man, became manifest on the earth ; radiant and tall
he had a kind of wooden boot (mukv5-ae-i d£rtn6)
on Air. feet ; and as when the life shall stir the body,
the body is advancing with like vigour, so that spirit
of the wind stirs forth the inner nature of the atmo-
spheric wind, the wind pertaining to the whole earth
is forth, and the water in its grasp is flung out from
it to the sides of the earth, and its wide-formed
ocean arose therefrom.
7. It (the ocean) keeps one-third of this earth 3 ,
1 Bund. VII, 2-6 is paraphrased in §§ 2-6.
* Reading neksund bara min khasandakano instead of
the MS. bard nasund min khasandakano.
3 Compare Bund. XIII, 1, 2.
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I70 APPENDIX TO THE BUNDAHW.
and among its contents are a thousand sources and
fountains, such -as are called lakes (var) ; a thousand
water-fountains, whose water is from the ocean,
come up from the lakes and are poured forth into
it. 8. And the size of some of all the lakes and all
the fountains of water is as much as a fast rider on
an Arab horse, who continually compasses and can-
ters around them, will attain in forty days, which is
1900' long leagues (parasang-i akarik), each
league being at least 20,000 feet.
9. And after the noxious creatures died 2 , and the
poison therefrom was mixed up in the earth, in
order to utterly destroy that poison Tfotar went
down into the ocean ; and Ap46sh, the demon,
hastened to meet him, and at the alarm of the first
contest Tlrtar was in terror (par*/). 10. And he
applied unto Auharmazd, wJw brought such power
untoJXtdar -as arises through propitiation and praise
and invoking by name 3 , and they call . forth such
power unto Tistar as that often vigorous horses,
ten vigorous camels, ten vigorous bulls, ten moun-
tains when hurled, and ten single-stream rivers
when together. 11. And without alarm he drove
out Apaosh, the demon, and kept him away from
the sources of the ocean.
1 2. And with a cup and measuring bowl, which
possessed the diligence even of a guardian spirit
(fravahar), he seized many more handfuls of water,
1 Bund. XIII, 2 has 1700, but as neither number is a multiple of
forty in round numbers, it is probable that both are wrong, and
that we ought to read 1600.
1 Bund. VII, 7-14 is paraphrased in §§ 9-14.
3 The Av. aokht6-namana yasna of TLrtar Yt. 11, 23, 24.
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SELECTIONS OF ZAfl-SPARAM, VI, 8-1 7. 171
and made it rain down 1 much more prodigiously,
for destruction, drops as large as men's heads and
bulls' heads, great and small. 1 3. And in that cloud
and rain were the chastisement and beating which
TLrtar and the fire Vazirt inflicted on the opposition
of Apa6sh; the all-deciding (vispd-vi/61r) fire Vazlrt
struck down with a club of fire, all-deciding among
the malevolent (kebarano).
14. Ten days and nights there was rain, and its
darting 2 was the shooting of the noxious creatures ;
afterwards, the wind drove it to the shore of the
wide-formed ocean, and it is portioned out into
three, and three seas arose from it ; they are called
the Puitik, the Kamlri^, and the Gehan-bun 3 . 15.
Of these the Puitik itself is salt water, in which is
a flow and ebb 4 ; and the control of its flow and
ebb is connected with the moon, and by its con-
tinual rotation, in coming up and going down, that
of the moon is manifested. 16. The wide-formed
ocean stands forth on the south side as to (pavan)
Alburn *, and the Puitik stands contiguous to it, and
amidst it is the gulf (var) of Sataves, whose con-
nection is with Sataves, which is the southern
quarter. 17. In the activity of the sea, and in the
increase and decrease of the moon, whose circuit
is the whole of Iran, are the flow and ebb ; of the
1 Or perhaps 'made the cloud rain,' if madam vSraninirf
Stands for a»ar varaninirf.
* Reading parta» instead of the MS. patutaw, ' powerful fury.'
* This is a variant of the .Sahi-bun or Gahi-bun of Bund. XIII,
7, 15; the other two names differ but little from those given in
Bund. XIII. In the MS. Puitik occurs once, and Puitik twice.
* Compare §§15-18 with Bund XIII, 8-14.
1 Compare Bund. XIII, 1.
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172 APPENDIX TO THE BUNDAHLS.
curving tails in front of the moon two issue forth,
and have an abode in Sataves; one is the up-
drag and one the down-drag; through the up-drag
occurs the flood, and through the down-drag occurs
the ebb 1 . 18. And Sataves itself is a gulf (var)
and side arm of the wide-formed ocean, for it drives
back the impurity and turbidness which come from
the salt sea, when they are continually going into
the wide-formed ocean, with a mighty high wind*,
while that which is clear through purity goes into
the Aredvisur sources of the wide-formed ocean.
19. Besides these four 8 there are the small seas 4 .
20. And, afterwards, there were made to flow from
Alburn, out of its northern border, two rivers 6 , which
were the Arvand 6 — that is, the Diglit, and the flow
1 This is even a more mechanical theory of the tides than that
detailed in Bund. XIII, 13. Whether the ' curving tails' (ga^ak
dunbak) are the ' horns' of the crescent moon is uncertain.
8 By an accidental transposition of letters the MS. has itaro,
' fire,' instead of vlt6, ' wind.'
5 The ocean and three principal seas.
* Said to be twenty-three in number in Bund. XIII, 6.
» Bund. VII, 15, 16, XX, 1.
* This appears to be a later identification of the Arag, Arang,
or Areng river of Bund. XX with the Tigris, under its name Arvand,
which is also found in the Bahman Yart (HI, 21, 38) and the
Afrin of the Seven Araeshdspends (§ 9). The Bundahi* (XX, 8)
seems to connect the Arag (Araxes ?) with the Oxus and Nile, and
describes the Diglat or Tigris as a distinct river (Bund. XX, 1 2).
This difference is one of the indications of the Bundahix having
been so old a book in the time of Za^-sparam that he sometimes
misunderstood its meaning, which could hardly have been the case
if it had been written by one of bis contemporaries. As the Persian
empire has several times included part of Egypt, the Nile must
have then been well known to the Persians as the great western
river of their world. The last time they had possession of part
of Egypt was, for about half a century, in the reigns of Khusrd
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SELECTIONS OF ZAD-SPARAM, VI, 18-VII, I. 1 73
of that river was to those of the setting sun (val
frd</-yehevun^an6) — and the Veh ' was the river
of the first-comers to the sun ; formed as two horns
they went on to the ocean. 21. After them eigh-
teen 2 great rivers came out from the same Alburn ;
and these twenty rivers, whose source is in Alburs,
go down into the earth, and arrive in Khvaniras.
22. Afterwards, two fountains of the sea are
opened out for the earth 3 , which are called the
Ae^ast* — a lake which has no cold wind, and on
whose shore rests the triumphant fire Gusnasp* —
and, secondly, the S6var 6 which casts on its shores
all turbidness, and keeps its own salt lake clear and
pure, for it is like the semblance of an eye which
casts out to its edges every ache and every im-
purity ; and on account of its depth it is not reached
to the bottom, for it goes into the ocean ; and in its
vicinity rests the beneficial fire Burdn-Mitrd 7 .
23. And this was the second contest, which was
with the water.
Chapter VII.
1. And as he (Aharman) came thirdly to the
earth, which arrayed the whole earth against him —
N6shirvan, Auharmazd IV, and Khusr6 Parviz; but since the
early part of the seventh century the Tigris has practically been
their extreme western limit ; hence the change of the old Arag or
Arang into the very similarly written Arvand, a name of the
Tigris.
1 See Bund. XX, 9. « Bund. XX, 2, 7.
' Bund. VII, 14. * Bund. XXII, 2.
• Written Gujasp in Bund. XVII, 7, and GuwiSsp in B. Yt. Ill,
30, 40, while the older form Vunasp occurs in B.Yt. Ill, 10.
• The S6vbar of Bund. VII, 14, XII, 24, XXII, 3.
7 Bund. XVII, 8.
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174 APPENDIX TO THE BUNDAHIS.
since there was an animation of the earth through
the shattering — Alburar grew up 1 , which is the
boundary of the earth, and the other* mountains,
which are amid the circuit of the earth, come up
2244 in number 3 . 2. And by them the earth was
bound together and arranged, and on them was the
sprouting and growth of plants, wherefrom was the
nourishment of cattle, and therefrom was the great
advantage of assistance to men.
3. Even so it is declared that before the coming
of the destroyer to the creatures, for a thousand
years the substance of mountains was created in the
earth — especially as antagonism came on the earth,
and settled on it with injury — and it came up over
the earth just like a tree whose branch has grown at
the top, and its root at the bottom. 4. The root of
the mountains is passed on from one to the other,
and is arranged in connection with them, and through
it is produced the path and passage of water from
below to above, so that the water may flow in it in
such manner as blood in the veins, from all parts of
the body to the heart, the latent vigour which they
possess. 5. And, moreover, in six hundred years 4 ,
at first, all the mountains apart from Alburn were
completed. 6. Alburn was growing during eight
hundred years'; in two hundred years it grew up to
1 Bund. VIII, 1-4 is paraphrased in §§ 1-4.
* The MS. has avan8, 'waters,' instead of avartk, 'other,'
which alters the meaning into, 'which is the boundary of the
waters of the earth, and the mountains,' &c.
* Bund. XII, 2.
* Bund. VIII, 5, and XII, 1, have 'eighteen years.' As both
numbers are written in ciphers it would be easy for either to be
corrupted into the other.
6 Bund. XII, 1.
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SELECTIONS OF ZAD-SPARAM, VII, 2-12. 1 75
the star station, in two hundred years up to the
moon station, two hundred years up to the sun
station, and two hundred years up to the sky. 7.
After Alburn the Aparsen mountain x is the greatest,
as it is also called the Avar-r6yLm a (' up-growth ')
mountain, whose beginning is in Sagastan and its
end unto Pars and to Tftnistan 3 .
8. This, too, is declared, that after the great rain
in the beginning of the creation 4 , and the wind's
sweeping away the water to the ocean, the earth is
in seven portions * a little above it, as the compact
earth, after the rain, is torn up by the noise and
wind in various places. 9. One portion, moreover,
as much as one-half the whole earth, is in the middle,
and in each of the six portions around is as much as
Sagastan ; moreover, as much as Sagastan is the
measure of what is called a k£shvar ('region') for
the reason that one was defined from the other by a
k6sh (' furrow '). 10. The middle one is Khvaniras,
of which Pars is the centre, and those six regions
are like a coronet (az>tsar) around it. 11. One part
of the wide-formed ocean wound around it, among
those six regions ; the sea and forest seized upon
the south side, and a lofty mountain grew up on the
north, so that they might become separate, one from
the other, and imperceptible.
1 2. This is the third contest, about the earth.
1 The Aparsen of Bund XII, 9.
* Written Apu-rdylm, as if it were an Arabic hybrid meaning
' father of growth.'
* Bund. XII, 9. XXIV, 28, have Kh%tst£n instead of AMstin ;
the latter appears to be an old name of the territory of Samarkand
(see note to Bund. XII, 13).
4 Literally, ' creature.'
* Bund. XI, 2-4 is paraphrased in §§ 8-1 1.
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176 APPENDIX TO THE BUNDAHIS.
Chapter VIII.
1. As he (Aharman) came fourthly to the plants —
which have struggled (kukhshi-aitS) against him
with the whole vegetation — because the vegetation
was quite dry 1 , Amer6da</, by whom the essence of
the world's vegetation 2 was seized upon, pounded it
up small, and mixed it up with the rain-water of
Tistar. 2. After the rain the whole earth is discerned
sprouting, and ten thousand 3 special species and a
hundred thousand 4 additional species (levatman
sa.rda.k6) so grew as if there were a species of every
kind ; and those ten thousand species are provided
for * keeping away the ten thousand 3 diseases.
3. Afterwards, the seed was taken up from those
hundred thousand species of plants, and from the
collection of seed the tree of all germs, amid the
wide-formed ocean, was produced, from which all
species of plants continually grow. 4. And the
griffon bird (s'£nd muruv6) has his resting-place
upon it ; when he wanders forth from within it, he
scatters the dry seed into the water, and it is rained
back to the earth with the rain.
5. And in its vicinity the tree was produced which,
is the white H6m, the counteractor of decrepitude,
1 This chapter is a paraphrase of Bund. IX.
8 Or, perhaps, ' the worldly characteristics of vegetation.'
3 Written like ' one thousand,' but see the context and Bund.
IX, 4.
* In Bund. IX, 4, the MSS. have ' 1 20,000,' which is probably
wrong, as Bund. XXVII, 2, agrees with the text above.
• The MS. has bar4 instead of pavan, a blunder due probably
to some copyist reading the Huzvaiir in Persian, in which language
bih (= bara) and bah (= pavan) are written alike. In Pazand
they are usually written b* and pa, respectively.
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SELECTIONS OF ZA\D-SPARAM, VIII, I -IX, 2. I 77
the reviver of the dead, and the immortalizer of the
living.
6. This was the fourth contest, about the plants.
Chapter IX.
1. As he (Aharman) came fifthly to cattle — which
struggled against him with all the animals — and
likewise as the primeval ox 1 passed away, from the
nature of the vegetable principle it possessed, fifty-
five 2 species of grain and twelve species of medi-
cinal plants grew from its various members ; and
forasmuch as they should see from which member
each one proceeds, it is declared in the Dimda^
Nask 8 . 2. And every plant grown from a member
1 See Chaps. II, 6, III, 1, and Bund. IV, 1, X, r, XIV, 1.
* The MS. has 'fifty-seven' in ciphers, but Bund. X, 1, XIV, 1,
XXVII, 2, have ' fifty-five ' in words.
s This was the fourth nask or 'book' of the complete Mazda-
yasnian literature, according to the Dinkan/, which gives a very
short and superficial account of its contents. But, according to
the Dtnt-va^arkard and the Riviyats of Kamah Bahrah, Nariman
Hdshang, and Barzu Qiyamu-d-din, it was the fifth nask, and was
called Dv&zdah-hamast (or homast). For its contents, as given by
the Dlni-va^arkard, see Haug's Essays, p. 127. The RMyat of
Kamah Bahrah, which has a few more words than the other
Rivayats, gives the following account (for the Persian text of which,
see ' Fragmens relatifs a la religion de Zoroastre,' par Olshausen
et Jules Mohl) : —
' Of the fifth the name is Dvdzdah-hom&st, and the interpreta-
tion of this is "the book about help" (dar imdad, but this is
probably a corruption of damdad). And this book has thirty-two
sections (kardah) that the divine and omnipotent creator sent
down, in remembrance of the beginning of the creatures of the
superior world and inferior world, and /'/ is a description of the
whole of them and of that which God, the most holy and omnipo-
tent, mentioned about the sky, earth, and water, vegetation and
[5] N
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178 APPENDIX TO THE BUNDAHW.
promotes that member, as it is said that there where
the ox scattered its marrow 1 on to the earth, grain
afterwards grew up, corn 2 and sesame, vetches 3 and
peas ; so sesame, on account of 4 its marrow quality,
is itself a great thing for developing marrow. 3.
And it is also said that from the blood is the vine 8 ,
a great vegetable thing — as wine itself is blood —
for more befriending the sound quality of the blood.
4. And it is said that from the nose is the pulse
(mays or masah) which is called d6nak, and was a
variety of sesame (5am aga) 6 , and it is for other noses.
fire, man and quadrupeds, grazing and flying animals, and what
he produced for their advantage and use, and the like. Secondly,
the resurrection and heavenly path, the gathering and dispersion,
and the nature of the circumstances of the resurrection, as regards
the virtuous and evil-doers, through the weight of every action they
perform for good and evil.'
This description corresponds very closely with what the Bun-
dahij must have been, before the addition of the genealogical and
chronological chapters at the end ; and D&/-sparam mentions in
his text here, and again in § 16, particulars regarding the D4mda</
which also occur in the Bundahu (XIV, 2, 14-18, 31-24). There
can be very little doubt, therefore, that the Bundahif was originally
a translation of the Ddmda</, though probably abridged ; and the
text translated in this volume is certainly a further abridgment of
the original Bundahix, or Zand-ikds. Whether the Avesta text of
the DSrada</ was still in existence in the time of Darf-sparam is
uncertain, as he would apply the name to the Pahlavi text. At the
present time it is very unusual for a copyist to write the Pahlavi
text without its Avesta, when the latter exists, but this may not
always have been the case.
1 Or ' brains.'
8 Supposing the MS. galdlag is a corruption of gallak (Pers.
ghallah).
* Assuming the MS. aluno or arvano to be a corruption of
alum or arsand.
4 Reading rat instead o(\L * Compare Bund. XIV, 2.
6 Either this sentence is very corrupt in the MS. or it cannot be
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SELECTIONS OF ZAD-SPARAM, IX, 3~IO. 1 79
5. And it is also said that from the lungs are the rue-
like herbs l which heal, and are for the lung-disease
of cattle. 6. This, rooted amid the heart, is thyme,
from which is Vohuman's thorough withstanding of
the stench of Akdman*, and */ is for that which
proceeds from the sick and yawners.
7. Afterwards, the brilliance of the seed, seized
upon, by strength, from the seed which was the ox's,
they would carry off {torn it, and the brilliance was
intrusted to the angel of the moon 3 ; in a place
therein that seed was thoroughly purified by the
light of the moon, and was restored in its many
qualities, and made fully infused with life (^anvar-
hdmand). 8. Forth from there it produced for
Alran-ve^-, first, two oxen, a pair, male and female *,
and, afterwards, other species, until the completion
of the 282 species 8 ; and they were discernible as
far as two long leagues on the earth. 9. Quadrupeds
walked forth on the land, fish swam in the water,
and birds flew in the atmosphere ; in every two, at
the time good eating is enjoyed, a longing (az»-
dahan) arose therefrom, and pregnancy and birth.
10. Secondly, their subdivision is thus : — First,
they are divided into three, that is, quadrupeds
walking on the earth, fish swimming in the water,
reconciled with the corresponding clause of Bund. XIV, 2.
Altering ddnak and gftnak into gandanak, and jamagi into
jramajdar, we might read, 'from the nose is miys, which is
called the leek, and the leek was an onion ; ' but this is doubtful,
and leaves the word miys unexplained.
• l The MS. has g&spendfino, 'cattle,' instead of sipandinS,
'rue herbs.'
• See Bund. I, 24, 27, XXVIII, 7, XXX, 29.
• Bund. X, 2, XIV, 3. « Bund. X, 3, XIV, 4.
• Bund. X, 3, XIV, 13.
N 2
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l80 APPENDIX TO THE BUNDAHI&
and birds flying in the atmosphere, n. Then, into
five classes \ that is, the quadruped which is round-
hoofed, the double-hoofed, the- five-clawed, the bird,
and the fish, whose dwellings are in five places, and
which are called aquatic, burrowing, oviparous, wide-
travelling, and suitable for grazing. 12. The aquatic
are fish and every beast of burden, cattle, wild
beast, dog, and bird which enters the water ; the
burrowing are the marten (samur) and musk ani-
mals, and all other dwellers and movers in holes ;
the oviparous are birds of every kind ; the wide-
travelling sprang away for help, and are also those
of a like kind ; those suitable for grazing are what-
ever are kept grazing in a flock.
13. And, afterwards, they were divided into
genera, as the round-hoofed are one, which is all
called 'horse;' the double-hoofed are many, as the
camel and ox, the sheep and goat, and others
double-hoofed; the five-clawed are the dog, hare,
musk animals, marten, and others ; then are the
birds, and then the fish. 14. And then they were
divided into species 2 , as eight species of horse, two
species of camel, ten 8 species of ox, five species of
sheep, five species of goat, ten of the dog, five of the
hare, eight of the marten, eight of the musk animals,
no of the birds, and ten of the fish; some are
counted for the pigs, and with all those declared and
all those undeclared there were, at first, 282 species 4 ;
and with the species within species there were a
thousand varieties.
1 Bund. XIV, 8-ia.
* Band. XIV, 13-23, 26, 27.
8 Bund. XIV, 17 says 'fifteen,' which is probably correct.
4 Only 181 species are detailed or ' declared' here.
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SELECTIONS OF zAe-SPARAM, IX, II-I9. l8l
15. The birds are distributed 1 into eight groups
(rlstak6), and from that which is largest to that
which is smallest they are so spread about as when a
man, who is sowing grain, first scatters abroad that
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 Damdaa? Nask*, and
written by me in the manuscript (nip Ik) of 'the
summary enumeration of races 3 ' — this is a lordly 4
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, and others. 1 7. Of the camel there are
specially two, that for the plain, and 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 9 ,
the ox-fish, and others. 19. Among sheep are those
having tails and those which are tailless, also the
wether and the Kuri.dc which, because of its tram-
pling the hills, its great horn, and also being suitable
1 Bund. XIV, 25.
1 See § 1 ; the particulars which follow are also found in Bund.
XIV, 14-18, 21-24, showing that the Bundahu must be derived
from the Damda</.
' The tide of this work, in Pahlavi, is Tdkhm-aujmam-
nth-i hangar</ik8, but it is not known to be extant
4 Reading marak (Chaldee «!?), but this is doubtful, though
the Iranian final k is often added to Semitic Huzviru forms ending
with &. It may be minak, ' thinking, thoughtful,' or a corruption
of manfk, 'mine,' in which last case we should translate, ' this is
a summary of mine.'
8 Bund. XXIV, 6.
• Literally, ' camel-ox-leopard.'
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1 82 APPENDIX TO THE BUNDAHI5.
for ambling, became the steed of Man&r£ihar. 20.
Among goats are the ass-goat, the Arab, the fawn
(varik5), the roe, and 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 Blsh poison and does not die
through it, and it is created for the great advantage
that it should eat the Blsh, and less of it should
succeed in poisoning the creatures — and one is a
musk animal of a black colour which they desired
(ayuft6) who were bitten by 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 1
serpent, at the time this 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 in the mouth, and suckle their
young with animal milk from the teat
24. This is the fifth contest, as to animals.
Chapter X.
1. As he (Aharman) came sixthly to Gay6mantf
there was arrayed against him, with Gay6man£ the
1 This appears to be the meaning here of amat zak garsako,
but the whole sentence is a fair sample of Dirf-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.
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SELECTIONS OF zAtf-SPARAM, IX, 20-X, 5. 1 83
pure propitious liturgy (mansarspend), as heard
from Gay6mar^; and Auharmazd, in pure medita-
tion, considered that which is good and righteous-
ness as destruction of the fiend (dru^-6). 2. And
when he (Gaydmantf) passed away eight kinds of
mineral of a metallic character arose from his
various members ; they are gold, silver, iron, brass,
tin, lead, quicksilver (az>ginako), and adamant; and
on account of the perfection of gold it is produced
from the life and seed.
3. Spendarma^ received the gold of the dead
Gaydmarrf 1 , and it was forty years in the earth. 4.
At the end of the forty years, in the manner of a
Riv&s-plant, Mashya and Mashy6i 2 came up, and,
one joined to the other, were of like stature and
mutually adapted 3 ; and its middle, on which a glory
came, through their like stature 4 , was such that it
was not clear which is the male and which the
female, and which is the one with the glory which
Auharmazd created. 5. This is that glory for which
man is, indeed, created, as it is thus said in revela-
1 Compare Bund. XV, 1.
* The MS. has Mashaf Mashiyg, but see Bund. XV, 6. The
Avesta forms were probably mashya mashydi (or mashyS), 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 Mashyant instead of Mashydi.
* Reading ham-bajno ham-dakh?k, but whether this is more
likely to be the original reading than the ham-badixn 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-bandunfh, 'mutual connection,' in
accordance with Bund. XV, 3, would be preferable to the ham-
ba xnoih, ' like stature/ of this text.
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184 APPENDIX TO THE BUNDAHW.
tion : ' Which existed before, the glory 1 or the
body?' And Auharmazd 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 2 , and the
glory went spiritually into them.
Chapter XI.
1 . As he (Aharman) came seventhly to fire, which
was all together against him, the fire separated into
five kinds 8 , which are called the Propitious, the
Good diffuser, the Aurvazirt, the Vazfrt, and the
Supremely-denejiting: 2. And it produced the Pro-
pitious fire itself in heaven (gar6</man); 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. The Good diffuser is that
which is in men and animals *, and its business con-
sists in the digestion of the food, the sleeping of the
1 The old word nismd, ' 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 D&f-sparam not
understanding the word (in which case the Bundahu 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.
« Bund. XV, 5.
* Bund. XVII, 1. Three of the Avesta names are here trans-
lated, the first two being the Sp6nirt and Vohu-frySn, which are
the fifth and second in the Bundahij, and the fifth being the Berezi-
savang, which is the first in the Bundahu.
* See Bund. XVII, a.
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SELECTIONS OF ZAi>-SPARAM, X, 6 -XI, 7. 1 85
body, and the brightening of the eyes. 4. The
Aurvazlrt is that which is in plants, in whose seed
it is formed, and its business consists in piercing the
earth, warming the chilled water 1 and producing the
qualities and fragrance of plants and blossoms there-
from, and elaborating the ripened produce into
many fruits. 5. And theVazlrt is that which has
its motion in a cloud, and its business consists 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, and
making sultry weather showery. 6. The Supremely-
benefiting, like the sky, is that glory whose lodg-
ment is in the Behr&m fire 2 , as the master of the
house is over the house, and whose propitious
power arises from the growing brightness of the
fire, the blazing forth in 3 the purity of the place, the
praise of God (yazd&nS), and the practice of good
works. 7. And its business is that it struggles with
the spiritual fiend, it watches the forms of the
witches — who walk up from the river 4 , wear woven
clothing, disturb the luminaries by the concealment
of stench, and by witchcraft injure the creatures —
and the occurrences of destruction, burning, and cele-
bration of witchcraft, especially at night ; being an
assistant of Sr6sh the righteous.
1 Reading may £-i afsar</inf</5 tSftano instead of the seem-
ingly unmeaning mayi a*ar<f}nf</6 dftano of the MS.
1 The VerehrinS St£sh, or sacred fire of the fire-temples.
' Reading pavan instead of bari (see p. 176, note 5).
4 Or 'sea' (dartySz/6). This long-winded sentence is more
involved and obscure in the original than in the translation.
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1 86 APPENDIX TO THE BUNDAHW.
8. And in the beginning of the creation 1 the whole
earth was delivered over into the guardianship of
the sublime Fr6bak fire, the mighty Gdmasp fire,
and the beneficial Burdn-Mitrd fire 2 , which are like
priest, warrior, and husbandman. 9. The place of
the fire Frobak was formed on the Gadman-h6mand
(' glorious ') mountain in Khvarizem s , the fire Gds-
nasp was on the Asnavand mountain in Atard-patakan,
and the fire Bursln-Mitrd on the Revand mountain
which is in the Ridge o/Vistksp, and its material
manifestation in the world was the most complete.
10. In the reign of Hdshang 4 , when men were
continually going forth to the other regions (k£sh-
var) on the ox Srflvd e , one night, half-way, while
admiring the fires, the fire-stands which were pre-
pared in three places on the back of the ox, and in
which the fire was, fell into the sea, and the sub-
stance of that one great fire which was manifest, is
divided into three, and they established it on the
three fire-stands, and it became itself three glories
whose lodgments are in the Frdbak fire, the
Gusnasp fire, and the Burztn-Mitrd •.
1 Literally, ' creature.'
2 The epithets of these three sacred fires are, respectively,
var^an, tagik5, and pur-su</6 in Pahlavi.
» See Bund. XVII, 5, 7, 8.
* Bund. XVII, 4 says, 'in the reign of Takhmdrup,' his
successor.
* Sarsaok or Srisaok in the Bundahlr.
* The remainder of 'the sayings of Z&f-sparam, about the
meeting of the beneficent spirit and the evil spirit,' have no
special reference to the Bundahlr. They treat of the following
matters : —
The coming of the religion, beginning in the time of Fri-
sfya» and Manujtfhar, with an anecdote of Kat-us and the hero
Sritd (Av. Thrita). The manifestation of the glory of Zaratujt
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SELECTIONS OF zAi>SPARAM, XI, 8-IO. 187
before his birth. The begetting of Zaratdrt through the drinking
of hdm-juice and cow's milk infused, respectively, with his guardian
spirit and glory, as declared in the manuscript on 'the guidance
of worship.' The connection of Zarat&rt with Auharmazd, traced
back through his genealogy as far as G4y6mar<£ The persistent
endeavours of the fiends to destroy Zaraturt at the time of his birth,
and how they were frustrated. His receiving the religion from
Auharmazd, with another anecdote of K4i-us and Srit6, and of
Zaraturt's exclamation on coming into the world. The enmity
borne to him by five brothers of the Karapan family, and how it
was frustrated ; his own four brothers, and some of his wonderful
deeds. The worthiness of his righteousness ; his compassionate
and liberal nature; his giving up worldly desires; his pity; his
good selection of a wife ; and what is most edifying for the soul.
What occurred when he was thirty years old, and his being con-
ducted by the archangel Vohuraan to the assembly of the spirits.
The questions asked by Zaratuxt, and Auharmazd' s replies thereto.
The seven questions he asked of the seven archangels in seven
different places, in the course of one winter. [Westergaard's MS.
K35 ends in the middle of the second of these questions.] The
five dispositions of priests, and the ten admonitions. The three
preservatives of religion, with particulars about the Gathas and the
connection of the Ahunavar with the Nasks. Zaratu.rt's obtaining
one disciple, M&dy6k-m&h, in the first ten years, and the acceptance
of the religion by VLrtSsp two years afterwards.
The second of the writings of Z&f-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!
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BAH MAN YAST,
OR
ZAND-I VOHUMAN YASNO,
OF WHICH ZAND, OR COMMENTARY,
THIS WORK SEEMS TO BE AN EPITOME.
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OBSERVATIONS.
1-5. (The same as on p. 2.)
6. Abbreviations used are: — Av. for Avesta. Bund, for Bun-
dahu, as translated in this volume. Did. for Da<tfstan-i Dinik.
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 Huzvarlr. Pahl. for Pahlavi. Paz. for Pazand. Pers.
for Persian. Sans, for Sanskrit Sis. for Shayast la-shayast, as
translated in this volume. SZS. for Selections of Za</-sparam, as
translated in this volume. Vend, for VendtdSd, ed. Spiegel. Yas.
for Yasna, ed. Spiegel. Yt. for Yart, ed.Westergaard.
7. The manuscripts mentioned in the notes are : —
K20 (about 500 years old), No. 20 in the University Library at
Kopenhagen.
Paz. 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. d. 1496, copied a.d. 1679) in a
Rivayat MS., No. 29 of the University Library at Bombay.
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BAHMAN YAST.
Chapter I.
o. May the gratification of the creator Auhar-
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, be vigour of body, long life, and pros-
perous wealth for him whose writing I am \
i. As 2 it is declared by the Studgar Nask* that
1 Or, possibly, 'for whom I am writteD,' the meaning of mun
yektibunihSm being not quite clear. In fact, the construction
of the whole of this initial benediction is rather obscure.
1 It is possible that this is to be read in connection with Chap.
II, i, with the meaning that ' as it is declared by the Stu</gar Nasi
that Zaratujt asked for immortality from Auharmazd, so in the
Vohuman Yart commentary it is declared that he asked for it a
second time.' This introductory chapter is altogether omitted in
both the Viz. MSS. which have been examined, but it is given in
the Pers. version. It is also omitted in the epitome of the Bahman
Y&rt contained in the Dabist&n (see Shea's translation, vol. i.
pp. 264-271).
* This was the first n ask or 'book' of the complete Mazdayas-
nian literature, according to the Dinkart/, which calls it SlWkar;
but according to the Dfnf-va^arkar</ and the Riv&yats it was the
second nask, called Studgar or Istudgar. For its contents, as
given by the Dinf-va^arkan/ (which agrees with the account in the
Riv&yats), see Haug's Essays, p. 126. In the Dinkar^ besides
a short description of this Nask, given in the eighth book, there is
also a detailed account of the contents of each of its fargart/s, or
chapters, occupying twenty-five quarto pages of twenty-two lines
each, in the ninth book. From this detailed statement it appears
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192 BAHMAN YAST.
Za.ra.tbst asked for immortality from Auharmazd,
then Auharmazd displayed the omniscient wisdom
to Zaratujt, and through it he beheld the root of a
tree, on which were four branches, one golden, one
of silver, one of steel, and one was mixed up with
iron. 2. Thereupon he reflected in this way, that
this was seen in a dream, and when he arose from
sleep Zaratust spoke thus : ' Lord of the spirits and
earthly existences ! it appears that I saw the root of
a tree, on which were four branches.'
3. Auharmazd spoke to Zaraturt the Spltaman 1
thus: 'That root of a tree which thou sawest, and
those four branches, are the four periods which will
that the passage mentioned here, in the text, constituted the
seventh fargarrf of the Nask, the contents of which are detailed as
follows : —
'The seventh fargar<f, T£-ve-rat5 (Av. td v* urvatS, Yas. XXXI,
1), is about the exhibition to Zaratfot of the nature of the four
periods in the Zaratiutian millennium (hazangrdk zim, "thousand
winters "). First, the golden, that in which Auharmazd displayed
the religion to Zaraturt. Second, the silver, that in which Vwt&sp
received the religion from Zarat&rt. Third, the steel, the period
within which the organizer of righteousness, Atar6-parf son of Mlr-
spend, was born. Fourth, the period mingled with iron is this,
in which is much propagation of the authority of the apostate and
other villains (sarttar&n6), along with destruction of the reign
of religion, the weakening of every kind of goodness and virtue,
and the departure of honour and wisdom from the countries of
Iran. In the same period is a recital of the many perplexities and
torments of the period for that desire (girSylh) of the life of the
good which consists in seemliness. Perfect is the excellence of
righteousness (Av. ashem vohu vahutem astf, Yas. XXVII,
14, w.y
If this be a correct account of the contents of this farganf, the
writer was evidently consulting a Pahlavi version of the Nask,
composed during the later Sasanian times.
1 Generally understood to mean ' descendant of Spitama,' who
was his ancestor in the ninth generation (see Bund. XXXII, 1).
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CHAPTER I, 2-6. I93
come. 4. That of gold is when I and thou con-
verse, and King Vi-rtasp shall accept the religion,
and shall demolish the figures of the demons, but
they themselves remain for 1 . . . concealed pro-
ceedings. 5. And that of silver is the reign of
Ardakhshir 2 the Kayan king (Kai shah), and that j Jti
of steel is the reign of the glorified (an6shak-* C^
ruban) Khusrd son of Keva^ 3 , and that which was
mixed-with iron is the evil sovereignty of the de-
mons with dishevelled hair * of the race of Wrath 6 ,
and when it is the end of the tenth hundredth v
winter (satd zim) of thy millennium, O Zaratust
the Spitaman!'
6. It is declared in the commentary (zand)* of
the Vohuman Yart, Horvada*/ Yart, and kstkd Yart
1 A word is lost here in K20 and does not occur in the other
copies and versions, nor can it be supplied from the similar phrase
in Chap. II, 16. The meaning of the sentence appears to be
that Virtasp destroyed the idols, but the demons they represented
still remained, in a spiritual state, to produce evil.
* See Chap. II, 17.
5 Khusr6 N6shirv4n son of QubSd, in modern Persian, who
reigned in a. d. 531-579. KSvSrf is usually written Kav&/.
4 The epithet vi^Sr<f-vars may also mean ' dressed-hair,' but
the term in the text is the more probable, as the Persian version
translates it by kush&dah mut, ' uncovered hair.' That it is not
a name, as assumed by Spiegel, appears clearly from the further
details given in Chap. II, 25.
* Or, ' the progeny of ASshm,' the demon. Wrath is not to be
understood here in its abstract sense, but is personified as a demon.
It is uncertain whether the remainder of this sentence belongs to
this § or the next.
* If there were any doubt about zand meaning the Pahlavi
translation, this passage would be important, as the Avesta of the
Horvadarf (Khordad) and Aslkd Yarts is still extant, but contains
nothing about the heretic Mazdik or Mazdak (see Chap. II, 21).
No Avesta of the Vohuman Ya* t is now known.
[5] O
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194 BAHMAN YAST.
that, during this time, the accursed Mazdlk son of
Bamd&</, who is opposed to the religion, comes into
notice, and is to cause disturbance among those in
the religion of God (yazd&n). 7. And he, the
glorified one 1 , summoned Khusrd son of Mah-dfl^
and Da^-Auharmazd of Nishapur, who were high-
priests of Atard-patak&n, and Atard-frdbag the un-
deceitful (akadba), Atar6-pa^, Atar6-Mitr6, and
Bakht-afrW to his presence, and he demanded of
them a promise a , thus : ' Do not keep these Yarts
in concealment, and do not teach the commentary
except among your relations V 8. And they made
the promise unto Khusrd.
Chapter II.
1. In the Vohuman Yart commentary (zand) it is
declared 4 that Zaraturt asked for immortality from
1 That is, Khusrd N6shirvdn. As the names of his priests and
councillors stand in K20 they can hardly be otherwise distributed
than they are in the text, but the correctness of the MS. is open to
suspicion. Dav/Atiharmazd was a commentator who is quoted in
Chap. Ill, 16, and in the Pahl. Yas. XI, 22 ; Atar6-fr6bag was
another commentator mentioned in Sis. I, 3 ; and Atar6-p&f and
Bakht-afrta are names well known in Pahlavi literature, the former
having been borne by more than one individual (see Sis. I, 3, 4).
* The Pers. version says nothing about this promise, but states
that Khusrd sent a message to the accursed Mazdak, requiring
him to reply to the questions of this priestly assembly on pain of
death, to which he assented, and he was asked ten religious
questions, but was unable to answer one ; so the king put him
to death immediately.
' A similar prohibition, addressed to Zarat&rt, as regards the
A vesta text, is actually found in the Horvadarf Yt. 10.
* This seems to imply that this text is not the commentary
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CHAPTER I, 7- II, 3. 195
Auharmazd a second time, and spoke thus : ' I am
Zaraturt, more righteous and more efficient among
these thy creatures, O creator ! when thou shalt
make me 1 immortal, as the tree opposed to harm 2 ,
and G6patshah, G6rt-i Frydn, and .Afltrdk-miyan
son of VLrtasp, who is P£shy6tanu, were made 3 . 2.
When thou shalt make me immortal they in thy
good religion will believe that the upholder of
religion, who receives from Auharmazd his pure and
good religion of the Mazdayasnians, will become
immortal ; then those men will believe in thy good
religion.'
3. Auharmazd spoke * thus : ' When I shall make
thee immortal, O Zaraturt the Spitam&n! then Tur-i
Br&darvash the Karap s will become immortal, and
itself, but merely an epitome of it. The Pile. MSS. which have been
examined, begin with this chapter.
1 Or, ' when I shall become; ' the verb is omitted by mistake in
K20.
* Three of these immortals are mentioned in Bund. XXIX, 5,
and G6\rt-i Fryan is included in a similar enumeration in Did.
(Reply 89). The tale of G6rt-i Fryan (A v. Y6i*t6 yd Fryananam,
of Aban Yt. 8 1 and Fravardm Yt. 1 20) has been published with
• The Book of Arrfa-Vlraf,' ed. Hoshangji and Haug.
8 Or, ' became;' most of this verb is torn off in K20.
4 The verb is placed before its nominative in the Pahlavi text,
both here and in most similar sentences, which is an imitation of
the Avesta, due probably to the text being originally translated
from an Avesta book now lost, or, at any rate, to its author's wish
that it might appear to be so translated. In such cases of inverted
construction, when the verb is in a past tense, the Pahlavi idiom
often requires a pronominal suffix, corresponding to the nominative,
to be added to the first word in the sentence; thus, gufto* Auhar-
mazd, or afaj guft Auharmazd, does not mean 'Auharmazd
spoke to him (or said it),' but merely ' Auharmazd spoke ' (lit. ' it was
said by him, Auharmazd ').
• According to an untranslated passage in the Selections of
Zarf-sparam, mentioned in the note on p. 187, this is the name of
O 2
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I96 BAHMAN YAST.
when Tur-i Br4a!arvash the Karap shall become
immortal the resurrection and future existence are
not possible.'
4. Zaratust seemed uneasy about it in his mind 1 ;
and Auharmazd, through the wisdom of omniscience,
knew what was thought by Zaratust the Spit&m&n
with the righteous spirit, and he 2 took hold of
Zaraturt's hand. 5. And he, Auharmazd the pro-
pitious spirit, creator of the material world, the
righteous one, even he put the omniscient wisdom,
in the shape of water, on the hand of Zaratust, and
said to him thus : ' Devour it.'
one of the five brothers in the Karapan family of sorcerers, who
were enemies of ZaratfLrt during his childhood. Their names, as
written in SZS., may be read as follows, 'BnWarvakhsh, Brav/r6ywn6,
Tur BragrSsh, Azano, and Nasm,' and the first is also called ' Tur-i
Brarfarvakhsh;' they are described as descendants of the sister of
Manflfimar. In the seventh book of the Dtnkarrf a wizard, who
endeavours to injure Zaratfot in his childhood, is called 'Tur-i
Bra<fr6k-resh, the Karap8,' and was probably the third brother,
whose name (thus corrected) indicates brathrd-raSsha as its Avesta
form. Karap or Karapan in all these passages is evidently the
name of a family or caste, probably the Av. karapand which Haug
translates by ' performers of (idolatrous) sacrificial rites,' in connec-
tion with Sans, kalpa, 'ceremonial ritual' (see Haug's Essays,
pp. 289-291).
1 K20 has 'among the spirits;' the word mtnun having become
mafn6kan by the insertion of an extra stroke.
* Reading afaf instead of minaj (Huz. of a^ajr, 'from or by
him,' which is written with the same letters as afaj, ' and by him'),
not only here, but also in §§ 5, 7, 9. The copyist of K20 was evi-
dently not aware that afa.r is a conjunctive form, but confounded
it with the prepositional form a^aj, as most Parsis and some Euro-
pean scholars do still. The Sasanian inscriptions confirm the
reading afa* for the conjunctive form ; and NSryfisang, the learned
Parsi translator of Pahlavi texts into Pazand and Sanskrit some
four centuries ago, was aware of the difference between the two
forms, as he transcribes them correctly into Paz. vns and asa*.
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CHAPTER II, 4-12. 197
6. And Zaratust devoured some of it ; thereby the
omniscient wisdom was intermingled with Zaraturt,
and seven days and nights Zaraturt was in the
wisdom of Auharmazd. 7. And Zaratust beheld the
men and cattle in the seven regions of the earth,
where the many fibres of hair of every one are, and
whereunto the end of each fibre holds on the back.
8. And he beheld whatever trees and shrubs there
were, and how many roots of plants were in the
earth of Spendarmaaf, where and how they had
grown, and where they were mingled.
9. And the seventh day and night he (Auhar-
mazd) took back the omniscient wisdom from
Zaraturt, and Zaratust reflected in this way, that
I have seen it in a pleasant dream produced by
Auharmazd, and I am not surfeited with the dream.
10. And he took both hands, rubbed his body
(kerp) again, and spoke x thus : ' I have slept a long
time, and am not surfeited with this pleasant dream
produced by Auharmazd.'
11. Auharmazd said to the righteous Zaratfot
thus: 'What was seen in the pleasant dream pro-
duced by Auharmazd ?'
12. Zaratust spoke thus: ' O Auharmazd, propi-
tious spirit ! creator of the material world, righteous
creator! I have seen a celebrity (khunia?) with
much wealth, whose soul, infamous in the body, was
hungry (gurs) 2 and jaundiced and in hell, and he did
not seem to me exalted ; and I saw a beggar with
no wealth and helpless, and his soul was thriving
(farpih) in paradise, and 3 he seemed to me exalted.
1 This verb is omitted in K20 by mistake.
* Or else ' dirty.'
* Reading afam instead of mi nam, both here and in § 14; the
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I98 BAHMAN VAST.
13. [And I saw a wealthy man without children, and
he did not seem to me exalted;] 1 and I saw a
pauper with many children, and he seemed to me
exalted. 14. And I saw a tree on which were seven
branches, one golden, one of silver, one brazen, one
of copper, [one of tin] 2 , one of steel, and one was
mixed up with iron.'
1 5. Auharmazd spoke thus : ' O Zaratust the
Spttaman! this is what I say beforehand, the one
tree which thou sawest is the world which I, Auhar-
mazd, created ; and those seven branches thou
sawest are the seven periods which will come.
16. And that which was golden is the reign of King
Vi-rt&sp, when I and thou converse about religion,
and Vistasp shall accept that religion and shall
demolish the figures of the demons, and the demons
desist from demonstration into concealed proceed-
ings ; Aharman and the demons rush back to dark-
ness, and care for water, fire, plants, and the earth
of Spendarmaaf 3 becomes apparent. 17. And that
which was of silver 4 is the reign of Anfeshir 6 the
copyist of K20 having confounded these two words, like those
mentioned in the note on § 4.
1 The passage in brackets is omitted in K20, but is supplied
from the Paz. MSS., being evidently necessary to complete the
contrast. It occurs also in the Pers. version.
5 Supplied from the Paz. and Pers. versions, being omitted here
in K20, though occurring in § 20.
* The female archangel who has charge of the earth (see Bund.
I, 26).
4 The P£z. MSS. omit the description of the silver age.
8 Usually identified with Artaxerxes Longimanus, but his long
reign of 1 12 years may include most of the Achaemenian sovereigns
down to Artaxerxes Mnemon, several of whom are called Aha-
suerus or Artaxerxes in the biblical books of Ezra and Esther. See
Bund. XXXI, 30, XXXIV, 8.
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CHAPTER II, 13-19. 199
KayS.ii (Kal), whom 1 they call Vohuman son of
Spend-cUiU/ 2 , who is he who separates the demons
from men, scatters them about, and makes the reli-
gion current in the whole world. 18. And that
which was brazen 3 is the reign of Anfekhshir 4 , the
arranger and restorer of the world, and that of King
Shahpur, when he arranges the world which I,
Auharmazd, created ; he makes happiness (bukhta-
kih) 6 prevalent in the boundaries of the world, and
goodness shall become manifest ; and Atar6-p/W of
triumphant destiny, the restorer of the true religion,
with the prepared brass 6 , brings this religion, to-
gether with the transgressors, back to the truth.
19. And that which was of copper is the reign of
the Askanian king 7 , who removes from the world
1 Reading mun, ' whom,' instead of amat, ' when ' (see the note
on Bund. I, 7).
* Contracted here into Spenda</, as it is also in Bund. XXXIV, 8
in the old MSS. This name of the king is corrupted into Bahman
son of Isfendiyir in the Shahn&mah.
* This brazen age is evidently out of its proper chronological
order. The Pazand and Persian versions correct this blunder by
describing the copper age before the brazen one here, but they
place the brazen branch before the copper one in § 14, so it is
doubtful how the text stood originally.
' Artakhshatar son of Papakf and Shahpuhart son of Artakh-
shatar are the Sasanian forms of the names of the first two
monarchs (a.d. 226-271) of the Sasanian dynasty, whose reigns
constitute this brazen age.
* Literally, ' deliverance from sin ' or ' salvation ' by one's own
good works, and, therefore, not in a Christian sense.
* Referring to the ordeal of pouring molten brass on his chest,
undergone by Atar6-parf son of Maraspend, high-priest and prime
minister of Shapur I, for the purpose of proving the truth of his
religion to those who doubted it.
7 It is uncertain which of the Axkinian sovereigns is meant, or
whether several of the dynasty may not be referred to. The Greek
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200 BAHMAN VAST.
the heterodoxy (^avl^-rastaklh) which existed,
and the wicked Akandgar-i Kilisyakih 1 is utterly
destroyed by this religion, and goes unseen and
unknown from the world. 20. And that which was
of tin is the reign of King Vahr&m G6r 2 , when he
successors of Alexander were subdued in Persia by Ark (Arsaces I),
who defeated Seleucus Callinicus about b.c. 236. But the third
book of the Dinkar</(in a passage quoted by Haug in his Essay on
the Pahlavi Language) mentions Valkhaf (Vologeses) the Ark&nian
as collecting the Avesta and Zand, and encouraging the Mazda-
yasnian religion. This Valkha* was probably Vologeses I, a con-
temporary of Nero, as shown by Darmesteter in the introduction
to his translation of the Vendidad.
1 I am indebted to Professor J. Darmesteter for pointing out
that Nery6sang, in his Sanskrit translation of Yas. IX, 75, explains
Kalariy£k&4 as ' those whose faith is the Christian religion ;' the
original Pahlavi word in the oldest MSS. is Kilisiy&ik, altogether
a misunderstanding of the Avesta name Keresani, which it trans-
lates, but sufficiently near the name in our text to warrant the
assumption that N£ry6sang would have translated Kilisy&kih by
'Christianity;' literally it means ' ecclesiasticism, or the church
religion' (from Pers. kilisyi, Gr. iiacKqaia). Akandgar is probably
a miswriting of Alaksandar or Sikandar; though Darmesteter
suggests that Skandgar (Av. ske*dd-kara, Pers. rikandgar),
' causer of destruction,' would be an appropriate punning title for
Alexander from a Persian point of view. The anachronisms
involved in making Alexander the Great a Christian, conquered by
an Arkinian king, are not more startling than the usual Pahlavi
statement that he was a Roman. To a Persian in Sasanian times
Alexander was the representative of an invading enemy which had
come from the countries occupied, in those times, by the eastern
empire of the Christian Romans, which enemy had been subdued
in Persia by the Arkinian dynasty ; and such information would
naturally lead to the anachronisms just mentioned. The name
Kilisy&kfh is again used, in Chap. Ill, 3, 5, 8, to denote some
Christian enemy.
8 This Sasanian monarch (a. d. 420-439), after considerable
provocation, revived the persecution of the heretics and foreign
creeds which had been tolerated by his predecessor, and this
conduct naturally endeared him to the priesthood.
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CHAPTER II, 20-24. 20I
makes the sight ' of the spirit of pleasure manifest,
and Aharman with the wizards rushes back to dark-
ness and gloom. 21. And that which was of steel is
the reign of King Khusrd son of K&v&d 2 , when he
keeps away from this religion the accursed Mazdlk 3 ,
son of B&mdkd, who remains opposed to the religion
along with the heterodox. 22. And that which was
mixed with iron [is the reign of the demons with
dishevelled hair * of the race of Wrath, when it is
the end of the tenth hundredth winter of thy mil-
lennium], O Zaratfot the Sp!t&mau!'
23. Zaratust said thus : ' Creator of the material
world ! O propitious spirit ! what token would you
give of the tenth hundredth winter ? '
24. Auharmazd spoke thus: 'Righteous Zarattot!
I will make it clear : the token that it is the end of
thy millennium, and the most evil'period is coming,
is that a hundred kinds, a thousand kinds, a myriad
of kinds of demons with dishevelled hair, of the
1 Reading vgnap (Pers. btnab), but it may be va dava^, in
which case the phrase must be translated as follows : ' when he
makes the spirit of pleasure and joy manifest.'
* See Chap. I, 5. The characteristic of the steel age, like that
of the tin one, was the persecution of heretics who had been
tolerated by the reigning monarch's predecessor.
' Generally written Mazdak, a heretic whose teaching was very
popular in the time of King K6v£rf (or Kava</, a. d. 487-531).
His doctrine appears to have been extreme socialism built upon a
Mazdayasnian foundation. He was put to death by Khusrd I, as
hinted in the text It is remarkable that none of the successors of
Khusrd Ndshirvan are mentioned in the Bahman Yart, so that a
Parsi, who even did not believe in the verbal inspiration of the book,
might possibly consider the remainder of it as strictly prophetical.
4 The passage in brackets is omitted in K20 by mistake, and is
here supplied from Chap. I, 5, in accordance with the Paz. and
Pers. versions.
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202 BAHMAN YAST.
race of Wrath, rush into the country of Iran (Alran
shatr6) from the direction of the east 1 , which has
an inferior race and race of Wrath. 25. They have
uplifted banners, they slay those living in the world 2 ,
they have their hair dishevelled on the back, and
they are mostly a small and inferior (nitum) race,
forward in destroying the strong doer ; O Zarat&rt
the Spltaman ! the race of Wrath is miscreated (v i -
shtW) and its origin is not manifest. 26. Through
witchcraft they rush into these countries of Iran
which I, Auharmazd, created, since they burn and
damage many things ; and the house of the house-
owner, the land of the land-digger, prosperity, nobi-
lity, sovereignty, religion 3 , truth, agreement, security,
enjoyment, and every characteristic which I, Auhar-
mazd, created, this pure religion of the Mazda-
yasnians, and the fire of Vahrim, which is set in
the appointed place, encounter annihilation, and the
direst destruction and trouble will come into notice.
27. And that which is a great district will become
a town ; that which is a great town, a village ; that
1 Or 'of KhurasSn.' It is difficult to identify these demons
with the Arabs, who came from the west, though a dweller in
Kirman might imagine that they came from Khurasan. In fact,
hardly any of the numerous details which follow, except their long-
continued rule, apply exclusively to Muhammadans. It appears,
moreover, from § 50 and Chap. Ill, 8, that these demons are
intended for Turks, that is, invaders from Turkistan, who would
naturally come from the east into Persia.
s Reading geh&n-zivo zektelund, but the beginning of the
latter word is torn off in K20, and the other versions have no
equivalent phrase. The Pazand substitutes the phrase 'black
banners and black garments.'
3 This word, being torn off in K20, is supplied from the Paz.
MSS.
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CHAPTER II, 25-3I. 203
which is a great village, a family; and that which is
a [great] 1 family, a single threshold. 28. O Zaraturt
theSpttaman! they will lead these Iranian countries
of Auharmazd into a desire for evil, into tyranny
and misgovernment, those demons with dishevelled
hair who are deceivers, so that what they say they
do not do, and they are of a vile religion, so that
what they do not say they do. 29. And their assist-
ance and promise have no sincerity, there is no
law, they preserve no security, and on the support
they provide no one relies ; with deceit, rapacity,
and misgovernment they will devastate these my
Iranian countries, who am Auharmazd.
30. 'And at that time, O Zaraturt the Spltim&n!
all men will become deceivers, great friends will
become of different parties, and respect, affection,
hope 2 , and regard for the soul will depart from the
world ; the affection of the father will depart from
the son ; and that of the brother from his brother ;
the son-in-law wiH become a beggar (kid yak or
kaslk) from his father-in-law 8 , and the mother will
be parted and estranged from the daughter.
31. 'When it is the end of thy tenth hundredth
winter, O Zarattlrt the Spitaman! the sun is more
unseen and more spotted (vasangtar); the year,
month, and day are shorter ; and the earth of Spen-
darmaaf is more barren, and fuller of highway-
1 This word is omitted in K20, but supplied from the PSzand.
The whole section is omitted in the Pers. version.
2 This word, being torn off in K20, is doubtfully supplied from
the Pers. paraphrase. The Paz. MSS. omit §§ 30-32.
3 Or, perhaps, 'parents-in-law;' the original is khusrulnS,
followed by some word (probably nafiman) which is torn off in
K20. The Pers. version gives no equivalent phrase.
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204 BAHMAN YAST.
men * ; and the crop will not yield the seed, so that
of the crop of the corn-fields in ten cases seven will
diminish and three 2 will increase, and that which
increases does not become ripe 3 ; and vegetation,
trees, and shrubs will diminish ; when one shall take
a hundred, ninety will diminish and ten will increase,
and that which increases gives no pleasure and
flavour. 32. And men are born smaller, and their
skill and strength are less ; they become more de-
ceitful and more given to vile practices; they have
no gratitude and respect for bread and salt, and they
have no affection for their country (desak).
33. 'And in that most evil time a boundary has
most disrespect * where it is the property of a suf-
fering man of religion ; gifts are few among their
deeds, and duties and good works proceed but little
from their hands ; and sectarians of all kinds are
seeking mischief for them *. 34. And all the world
will be burying and clothing the dead, and burying
the dead and washing the dead will be by law ; the
burning, bringing to water and fire, and eating of
dead matter they practise by law and do not abstain
from. 35. They recount largely about duties and
good works, and pursue wickedness and the road to
hell ; and through the iniquity, cajolery, and craving
of wrath and avarice they rush to hell.
36. 'And in that perplexing time, O Zaraturt the
1 Or, 'tax-collectors;' Pahl. tangtar va ras-vanagtar.
2 In K20 'va 3' is corrupted into the very similar va vai,
' and a portion.'
3 Literally, 'white.'
4 Reading anazarm instead of hand azarm.
6 That is, for the Iranians in general, who are the ' they ' in
§§ 32-35-
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CHAPTER II, 32-36. 205
Spltaminl — the reign of Wrath with infuriate spear 1
and the demon with dishevelled hair, of the race of
Wrath, — the meanest slaves walk forth with the
authority of nobles of the land ; and the religious,
who wear sacred thread-girdles on the waist, are
then not able to perform their ablution (pa<#yaz>ih),
for in those last times dead matter and bodily refuse
become so abundant, that one who shall set step to
step walks upon dead matter; or when he washes
in the barashnum ceremony, and puts down a foot
from the stone seat (magh) 2 , he walks on dead
matter; or when he arranges the sacred twigs (bare-
s6m) and consecrates the sacred cakes (drdnd) in
their corpse-chamber (nasal katak) 3 it is allowable.
1 The Av. A£shm6 khrvidruj, ' Aeshma the impetuous
assailant' (see Bund. XXVIII, 15-17); this demon's Pahlavi
epithet is partly a transcription, and partly a paraphrase of the
A vesta term.
* According to Dastur Hoshangji (Zand-Pahlavi Glossary, p. 65)
the term magh is now applied to the stones on which the person
undergoing purification has to squat during ablution in the barash-
num ceremony. Originally, however, Av. mag ha appears to have
meant a shallow hole dug in the earth, near or over which the
person squatted upon a seat, either of stone or some other hard
material (see Vend. IX). The term for the hole was probably
extended to the whole arrangement, including the seat, which
latter has thus acquired the name of magh, although magh and
maghak still mean ' a channel or pit' in Persian.
* The Av. kata of Vend. V, 36-40; a special chamber for the
temporary reception of the corpse, when it was impossible to
remove it at once to the dakhma, owing to the inclemency of
the weather. It should be large enough for standing upright, and
for stretching out the feet and hands, without touching either walls
or ceiling ; that is, not less than six feet cube. The text means
that those times will be so distressing, that it will be considered
lawful to perform the sacred ceremonies even in a place of such
concentrated impurity as a dead-house not actually occupied by
a corpse.
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206 BAHMAN YAtfT.
37. Or, in those last times, it becomes allowable to
perform a ceremonial (yasi-m) with two men, so that
this religion may not come to nothing and collapse 1 ;
there will be only one in a hundred, in a thousand,
in a myriad, who believes in this religion, and even
he does nothing of it though it be a duty 2 ; and the
fire of Vahram, which will come to nothing and
collapse, falls off from a thousand to one care-taker,
and even he does not supply it properly with fire-
wood and incense ; or when a man, who has per-
formed worship and does not know the Nlrangistan 3
('code of religious formulas'), shall kindle it with
good intentions, it is allowable.
38. ' Honourable* wealth will all proceed to those
of perverted faith (kevl*/-k£shan); it comes to the
transgressors, and virtuous doers of good works,
from the families of noblemen even unto the priests
(m6g-mard?an), remain running about uncovered ;
the lower orders take in marriage the daughters
of nobles, grandees, and priests ; and the nobles,
grandees, and priests come to destitution and bon-
dage. 39. The misfortunes of the ignoble will over-
take greatness and authority, and the helpless and
ignoble will come to the foremost place and advance-
ment ; the words of the upholders of religion, and
the seal and decision of a just judge will become the
1 The P£z. MSS. add, ' and helplessness.'
* The P&z. MSS. add, 'and the prayers and ceremonies that
he orders of priests and disciples they do not fulfil.'
' The name of a work which treats of various ceremonial details,
and appears to be a portion of the Pahlavi translation of the seven-
teenth or Husp&ram Nask, containing many Avesta quotations
which are not now to be found elsewhere.
4 The Paz. MSS. have misread astr damfk, 'underground,'
instead of izarmik.
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CHAPTER II, 37-41. 207
words of random speakers (andeso-gdkan) among
the just and even the righteous ; and the words of
the ignoble and slanderers, of the disreputable and
mockers, and of those of divers opinions they con-
sider true and credible, about which they take l an
oath, although with falsehood, and thereby give
false evidence, and speak falsely and irreverently
about me, Auharmazd. 40. They who bear the
title of priest and disciples wish evil concerning 2
one another; he speaks vice and they look upon
vice ; and the antagonism of Aharman and the
demons is much brought on by them ; of the sin
which men commit, out of five 3 sins the priests and
disciples commit three sins, and they become ene-
mies of the good, so that they may thereby speak of
bad faults relating to one another ; the ceremonies
they undertake they do not perform, and they have
no fear of hell.
41. 'And in that tenth hundredth winter, which is
the end of thy millennium, O righteous Zaraturt!
all mankind will bind torn hair, disregarding reve-
lation 4 , so that a willingly-disposed cloud and a
1 Literally, ' devour an oath,' which Persian idiom was occasioned
by the original form of oath consisting in drinking water prepared
in a particular manner, after having invoked all the heavenly
powers to bear witness to the truth of what had been asserted
(see the Saugand-namah).
* Reading rai instead of la, 'not.' The whole section is omitted
by the Paz. MSS., possibly from politic motives, as the language is
plain enough.
' The Persian paraphrase has ' eight.'
* Referring probably to the injunctions regarding cutting the
hair and paring the nails, with all the proper precautions for pre-
venting any fragments of the hair or nails from lying about, as given
in Vend. XVII. One of the penalties for neglecting such precau-
tions is supposed to be a failure of the necessary rains. The
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208 BAHMAN VAST.
righteous wind are not able to produce rain in its
proper time and season. 42. And a dark cloud
makes the whole sky night, and the hot wind and
the cold wind arrive, and bring along fruit and seed
of corn, even the rain in its proper time ; and it does
not rain, and that which rains also rains more
noxious creatures than water; and the water of
rivers and springs will diminish, and there will be
no increase. 43. And the beast of burden and ox
and sheep bring forth more painfully 1 and awk-
wardly, and acquire less fruitfulness ; and their hair
is coarser and skin thinner ; the milk does not in-
crease and has less cream (/6arbi.?t); the strength
of the labouring ox is less, and the agility of the
swift horse is less, and it carries less in a race.
44. ' And on the men in that perplexing time,
O Zaratust the Spftaman ! who wear the sacred
thread-girdle on the waist, the evil-seeking of mis-
government and much of its false judgment have
come as a wind in which their living is not possible,
and they seek death as a boon ; and youths and
children will be apprehensive, and gossiping chitchat
and gladness of heart do not arise among them.
45. And they practise the appointed feasts (^axn6)
of their ancestors, the propitiation (aus6fr!^) of
angels, and the prayers and ceremonies of the season
festivals and guardian spirits, in various places, yet
that which they practise they do not believe in un-
hesitatingly ; they do not give rewards lawfully, and
words anastak dm6 can also be translated by 'despising the
religion.'
1 The word appears to be dan/aktar, but is almost illegible in
K20 ; it may possibly be kutaktar, ' more scantily,' as the P4z.
MSS. have k6daktar bah6<4 'become smaller.'
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CHAPTER II, 42-49. 209
bestow no gifts and alms, and even those [they
bestow] l they repent of again. 46. And even those
men of the good religion, who have reverenced the
good religion of the Mazdayasnians, proceed in con-
formity with (bar-hamak6 rubisn) those ways and
customs 2 , and do not believe their own religion.
47. And the noble, great, and charitable 8 , who are
the virtuous of their own country and locality, will
depart from their own original place and family * as
idolatrous ; through want they beg something from
the ignoble and vile, and come to poverty and help-
lessness ; through them * nine in ten of these men
will perish in the northern quarter.
48. ' Through their way of misrule everything
comes to nothingness and destitution, levity and
infirmity; and the earth of Spendarmad? opens its
mouth wide, and every jewel and metal becomes
exposed, such as gold and silver, brass, tin, and
lead. 49. And rule and sovereignty come to slaves,
such as the Turk and non-Turanian (Atur) of the
army*, and are turbulent as among the moun-
1 This verb is omitted in K20.
* It is rather doubtful whether their own customs are meant, or
those of their conquerors.
* Or dahSkan may mean ' the skilful.'
4 Reading durfak instead of rflrfak. At first sight the mis-
writing of r for d seems to indicate copying from a text in the
modern Persian character, in which those two letters are often
much alike ; but it happens that the compounds du and ru also
resemble one another in some Pahlavi handwriting.
• Whether through poverty and helplessness, or through the
conquerors, is not quite clear.
• Very little reliance can be placed upon the details of this sen-
tence, but it is difficult to make any other complete and consistent
translation. Darmesteter suggests the reading h£n6, ' army,' but
another possible reading is Khydn (Av. Zfoyaona), the old name
[5] P
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2IO BAH MAN YAST.
taineers >; and the A'inl 2 , the Ka&ull, the Sdfti, the
Ruman (Arfimayak), and the white-clothed Kar-
mak 8 then attain sovereignty in my countries of Iran,
and their will and pleasure will become current in the
world. 50. The sovereignty will come from those
leathern-belted ones* and Arabs (Tastgan) and
Rumans to them, and they will be so misgoverning
that when they kill a righteous man who is virtuous
and a fly, it is all one* in their eyes. 51. And the
security, fame, and prosperity, the country and
families, the wealth and handiwork, the streams,
rivers, and springs of Iran, and of those of the good
religion, come to those non-Iranians ; and the army
and standards of the frontiers come to them, and a
rule with a craving for wrath advances in the world.
52. And their eyes of avarice are not sated with
wealth, and they form hoards of the world's wealth,
and conceal them underground ; and through wicked-
ness they commit sodomy, hold much intercourse
with menstruous women, and practise many unna-
tural lusts.
of some country probably in TurkistSn, as Aiyasp, the opponent of
VLrtSsp, is called ' lord or king of Khy6n ' in the Y&Mr-i Zarir&n
(see also G6f Yt. 30, 31, Ashi Yt. 50, 51, Zamy^d Yt. 87).
1 Or, ' as the mountain-holding Khudarak.' Darmesteter suggests
that Khudarak may be an ' inhabitant of Khazar.'
* Probably the people of Samarkand, which place was formerly
called K\n according to a passage in some MSS. of Tabarfs
Chronicle, quoted in Ouseley's Oriental Geography, p. 298. See
also Bund. XII, 22.
3 The Kdbuli and Byzantine Ruman are plain enough ; not so
the Sdfti and Karmak (Kalmak or Krimak).
4 That is, the Turks, as appears more clearly from Chap. Ill,
8, 9. The Arabs are mentioned here, incidently, for the first time,
and again in Chap. Ill, 9, 51.
• Literally, ' both are one.'
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chapter n, 50-57., 21 r
53. 'And in that perplexing time the night is
brighter *, and the year, month, and day will di-
minish one-third ; the earth of Spendarma// arises,
and suffering, death, and destitution become more
severe in the world.'
54. Auharmazd said to Zaratust the Spltaman :
1 This is what I foretell : that wicked evil spirit,
when it shall be necessary for him to perish, be-
comes more oppressive and more tyrannical.'
55. So Auharmazd spoke to Zaratust the Splta-
mdn thus: 'Enquire fully and learn by heart*
thoroughly! teach it by Zand, Pasand, and explana-
tion ! tell it to the priests and disciples who speak
forth in the world, and those who are not aware of
the hundred winters, tell it then to them ! so that,
for the hope of a future existence, and for the pre-
servation of their own souls, they may remove the
trouble, evil, and oppression which those of other
religions cause in the ceremonies of religion (dln6
y£snan). 56. And, moreover, I tell thee this, O
Zaraturt the Spttaman ! that whoever, in that time,
appeals for the body is not able to save the soul,
for he is as it were fat, and his soul is hungry and
lean in hell ; whoever appeals for the soul, his body
is hungry and lean through the misery of the world,
and destitute, and his soul is fat in heaven.'
57. Zaratust enquired of Auharmazd thus: 'O
Atiharmazd, propitious spirit ! creator of the mate-
rial world who art righteous !'— He is Auharmazd
through righteous invocation, and the rest through
1 The PSz. version adds, ' the motion of the sun is quicker.'
* Literally, ' make easy.'
P 2
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2 12 BAHMAN YAST.
praise; some say ' righteous creator 1 ! ' — 'O creator !
in that perplexing time are they righteous ? and are
there religious people who wear the sacred thread-
girdle (kustlk) on the waist, and celebrate religious
rites (dln6) 8 with the sacred twigs (bares6m)? and
does the religious practice of next-of-kin marriage
(khv£tuk-das) continue in their families?'
58. Auharmazd said to Zaratust thus : ' Of the
best men is he who, in that perplexing time, wears
the sacred thread-girdle on the waist, and celebrates
religious rites with the sacred twigs, though not as in
the reign of King Vi.stasp. 59. Whoever in that
perplexing time recites Ita-aaf-yazam (Av. itha kd
yazamaid£, Yas. Vand XXXVII) 8 and one Ashem-
vohu 4 , and has learned it by heart, is as though,
in the reign of King VLrtasp, it were a DvcLzdah-
hdmast 8 with holy-water (zdhar). 60. And by
1 This interpolated commentary is a pretty clear indication that
the writer is translating from an Avesta text.
* Both P&z. and Pers. have drdnd, ' sacred cakes.'
3 The third hi or chapter of the Yasna of seven chapters. It
worships Auharmazd as the creator of all good things.
* See Bund. XX, a.
* For the following explanation of the various kinds of hdm&st
I am indebted to Dastur Jamaspji Minochiharji J£m«Up-Asa-n& of
Bombay : —
There are four kinds of hdmSst recited by priests for the atone-
ment of any sin that may have been committed by a woman during
menstruation, after her purification : —
1. H6mSst consists of prayers recited for 144 days, in honour
of the twelve following angels : Auharmazd, TLrtar, KhurshSd,
M&h, Ab&n, Adar, Khurdad, Amerdad, Spendarmad, Bid, Sr6sh,
and Arda-fravash. Each angel, in turn, is reverenced for twelve
days successively, with one Yasna each day.
2. Khaduk-h6mast, ' one hfimdst,' differs from the last merely
in adding a Vendidad every twelfth day, to be recited in the Ush-
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CHAPTER II, 58-62. 213
whomever prayer is offered up, and the Gatha-
hymns are chanted, it is as though the whole ritual
had been recited, and the G&tha-Aymns consecrated
by him in the reign of King VLrtasp. 61. The most
perfectly righteous of the righteous is he who
remains in the good religion of the Mazdayasnians,
and continues the religious practice of next-of-kin
marriage in his family.'
62. Auharmazd said to the righteous Zarat&rt:
' In these nine thousand years which I, Auharmazd,
created, mankind become most perplexed in that
perplexing time; for in the evil reigns of Az-i
Dahak and Fras!ya» of Tur mankind, in those per-
plexing times, were living better and living more
ahin G£h ( 1 2 p. m. to 6 a. m.) in honour of the angel whose propi-
tiation ends that day.
3. Dah-h6mast,' ten h6masts,' differs from the preceding merely
in having a Vendidad, in addition to the Yasna, every day.
4. Dvazdah-h6mast, ' twelve hdmists,' are prayers recited for
264 days in honour of twenty-two angels, namely, the twelve afore-
said and the following ten : Bahman, Ardibahut, Shahrivar, Mihir,
Bahram, Ram, Din, Rashnu, Gos, and Art&d. Each angel, in
turn, is reverenced as in the last.
The celebration of h6m£st costs 350 rupls, that of khaduk-
h6mast 422 rupfs, that of dah-hdmist 1000 rupfs, and that of
dvazdah-hdmast 2000 rupfs ; but the first and third are now no
longer used. The merit obtained by having such recitations per-
formed is equivalent to 1000 tan&puhars for each Yasna, 10,000
for each Visparad, and 70,000 for each Vendidad recited. A tan&-
puhar is now considered as a weight of 1200 dirhams, with
which serious sins and works of considerable merit are estimated ;
originally it must have meant a sin which was ' inexpiable ' by
ordinary good works, and, conversely, any extraordinary good
work which was just sufficient to efface such a sin.
The amount of merit attaching to such recitations is variously
stated in different books, and when recited with holy-water (that is,
with all their ceremonial rites) they are said to be usually a
hundred times as meritorious as when recited without it.
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214 BAHMAN YAST.
numerously, and their disturbance by Aharman and
the demons was less. 63. For in their evil reigns,
within the countries of Iran, there were not seven l
towns which were desolate as they will be when it is
the end of thy millennium, O Zaraturt the Spita-
man ! for all the towns of Iran will be ploughed up
by their horses' hoofs, and their banners will reach
unto Paa&shkhvargar 2 , and they will carry away
the sovereignty of the seat of the religion I approve
from there ; and their destruction comes from that
place, O Zarattot the Spttaman ! this is what I
foretell.'
64. Whoever s of those existing, thus, with rever-
ence unto the good, performs much worship for
Auharmazd, Auharmazd, aware of it through right-
eousness, gives him whatsoever Auharmazd is aware
of through righteousness, as remuneration and re-
ward of duty and good works, and such members of
1 So in the Pazand, but 'seventeen' in Persian; in K20 the
word is partly illegible, but can be no other number than s ib£,
' seven.'
* The mountainous region south of the Caspian (see Bund.
XII, 2, 17).
* This section is the Pahlavi version of an Avesta formula which
is appended to nearly two-thirds of the has or chapters of the
Yasna, and, therefore, indicates the close of the chapter at this
point. The version here given contains a few verbal deviations
from that given in the Yasna, but none of any importance. The
Avesta text of this formula is as follows : —
YeNhe 1 hatam aW, ygsnS paitf,
vanghd mazdau ahur6 vautha, asM</ ha£a,
y<zungham£a, tSs£& taus£i yazamaidS.
And it may be translated in the following manner : —
' Of whatever male of the existences, therefore, Ahuramazda was
better cognizant, through righteousness in worship, and of what-
ever females, both those males and those females we reverence.'
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CHAPTER II, 63 -III, 3. 215
( the congregation, males and females, I reverence ;
and the archangels, who are also male and female,
they are good.
Chapter III.
1. Zaratuit enquired of Auharmazd thus : ' O
Auharmazd, propitious spirit! creator of the mate-
rial world, rig*hteous one ! whence do they restore
this good religion of the Mazdayasnians ? and by
what means will they destroy these demons with
dishevelled hair \ of the race of Wrath ? 2. O
creator ! grant me death ! and grant my favoured
ones death ! that they may not live in that per-
plexing time ; grant them exemplary living ! that
they may not prepare wickedness and the way to
hell/
3. Auharmazd spoke thus : 'O Zaraturt the Spita-
man ! after the ill-omened 2 sovereignty of those of
the race of Wrath 3 there is a fiend, Sh^^asplh * of
the Kilisyakfh, from the countries of Salman 6 ;' M4h-
1 The Paz. MSS. insert, 'and black clothing' here.
* Literally, ' black-marked,' or possibly, ' black standard.'
* The Paz. MSS. add, ' the leathern-belted Turks,' that is, people
of TurkistSn.
4 This fiend appears to be a personification of Christianity or
' ecclesiasticism ' (Kilisyakih, see Chap. II, 19), and the writer
seems to place his appearance some time in the middle ages,
probably before the end of the thirteenth century (see the note on
§ 44). Darmesteter suggests that SheVasp may have been intended
as a modern counterpart of B&varasp (Az-i Dahak), the ancient
tyrant ; and that this Christian invasion may be a reminiscence of
the crusades.
* I have formerly read Musulmin instead of min Salman,
and hence concluded that the text must have been written long
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2l6 BAHMAN VAST.
vand-daa? said that these people are Ruman (Aru-
maylk), and Rdshan * said that they have red
weapons, red banners, andrzA hats (kulah). 4. ' It is
when a symptom of them appears, as they advance,
O Zaraturt the Spftaman! the sun and the dark
show signs, and the moon becomes manifest of
various colours; earthquakes (bum-gusand), too,
become numerous, and the wind comes more vio-
lently; in the world want, distress, and discomfort
come more into view; and Mercury and Jupiter
advance the sovereignty for the vile \ and they are
in hundreds and thousands and myriads. 5. They
have the red banner of the fiend Sh&j&spth of Kili-
syakih, and they hasten much their progress to these
countries of Iran which I, Auharmazd, created, up
to the bank of the Arvand 8 ,' some have said* the
Frit 6 river, 'unto the Greeks (Yu-nan) dwelling in
Asuristan ; ' they are Greeks by strict reckoning *,
after the Muhammadan conquest of Persia; but this reading is
irreconcileable with the context. The position of SalmSn (Av.
Sairima) is defined by Bund. XX, 12, which places the sources of
the Tigris in that country.
1 The name of a commentator, or commentary, often quoted
in the Pahlavi Vendidad, and other texts. Mahvand-dirf is men-
tioned in the Pahlavi Yasna (see Sis. I, 4).
* The Paz. MSS. state that ' Mercury and Jupiter beat down the
strength of Venus.'
* Here written Arang, Arand, or Arvad, but as it is Arvand in
§§ 31, 38, that reading seems preferable, the difference between
the two names in Pahlavi being merely a single stroke. The
Arvand is the Tigris, and the Arang probably the Araxes (see
SZS.VI, ao, Bund. XX, 8).
* Literally, ' there are and were sotru who said ; ' this phrase
occurs several limes in the latter part of this text
* The Euphrates.
* Or, ' of strict reckoning,' reading sakht amar, but both
reading and meaning are very uncertain. As it stands in K20 it
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CHAPTER III, 4-9. 217
and their Assyrian dwelling is this, that they slay the
Assyrian people therein, and thus they will destroy
their abode, some have said the lurking-\io\zs
(gr£stak) of the demons.
6. ' They turn back those of the race of Wrath 1 in
hundreds and thousands and myriads ; and the ban-
ners, standards, and an innumerable army of those
demons with dishevelled hair will come to these
countries of Iran which I, Atiharmazd, created. 7.
And the army of the invader 2 is an extending enemy
of the Turk 3 and even the Karm 4 , be it with ban-
ners aloft when he shall set up a banner, be it
through the excessive multitude which will remain —
like hairs in the mane of a horse — in the countries
of Iran which I, Auharmazd, created.
8. ' The leathern-belted Turk and the Ruman
Sh&&splh of Kilisyaklh come forth with simul-
taneous movement 6 , and in three places, with
similar strife, there was and will be three times
a great contest (ar*/ih), O Zaraturt the Spitaman !
9. One in the reign of Kai-Kius', when through
may be sSkht gum$\, ' extreme beauty,' or Sikhttmir (the name
of a place), or this may stand for sikht timir, ' severe misfor-
tune ; ' and other readings arc possible.
1 It is not quite clear which party wiH tur n the other back.
• Literally, 'extender,' that is, one engaged in extending his
own dominions.
' The remainder of this § (except the verb 'remain') is P&zand
written in Persian characters in K20.
4 Possibly the Karmak of Chap. II, 49. In § so the Kur</ and
Karman (or Karms) may refer to the Turk and Karm of this §, so
it is doubtful whether Turk or Kur</ is meant.
• Or, ' for the encounter,' pavan ham-raskrnth.
• See Bund. XXXI, 35, XXXIV, 7. The letters are here joined
together, so as to become Kat-gdus, and this form of the name is
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2l8 BAH MAN VAST.
the assistance of demons it was with the archangels;
and the second when thou, O Zarattot the Spita-
man ! receivedst the religion and hadst thy con-
ference, and King Vistasp and Aiyasp 1 , miscreated
by wrath, were, through the war of the religion, in
the combat of Sperf-razur (" the hoary forest % ")'
some have said it was in Pars ; ' and the third when
it is the end of thy millennium, O Zaratust the Spita-
man ! when all the three, Turk, Arab, and Ruman,
come to this 3 place,' some have said the plain of
NLsanak *. 10. ' And all tltose of the countries of
Iran, which I, Auharmazd, created, come from their
own place unto Padashkhvargar 6 , owing to those
of the race of Wrath, O Zarattist the Spltaman ! so
that a report of something of the cave dwellings,
mountain dwellings, and' river dwellings of these
people will remain at Paafashkhvargar and Pars ;
some have said the fire VLmasp*, on the deep Lake
A'eiast which has medicinal water opposed to the
demons, is there (in Parfashkhvargar ?) as it were
conspicuous,' some have said 'originating 7 ,' 'so that
often read KahGs or Kahds in P&and (see Mkh.VIII, 27, XXVII,
54, LVII, 21). The Paz. MSS. omit § 9.
1 See Bund. XII, 32, 33.
s See Bund. XXIV, 16.
8 Perhaps 'one' is meant, as hansl, 'this,' is sometimes substi-
tuted for-aS, 'one,' both being read e in Pazand.
• The reading of this name is quite uncertain.
• See Chap. II, 63. The whole of the final clause of this
section, about the fire Vwnasp, is inserted parenthetically at this
point in the Pahlavi text.
• Elsewhere called Guttiasp, Gtonasp, or Gtoasp (see SZS.
VI, 22).
7 The most obvious reading of this word is mahik, ' fish,' which
can hardly be reconciled with the context. The view here taken
is that the writer was translating from ah A vesta text, and met
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CHAPTER III, IO, II. 2ig
they may use it anew, and the fire may become
shining in these countries of Iran which I, Auhar-
mazd, created, n. For when one shall be able to
save his own life, he has then no recollection of
wife, child, and wealth, that they may not live, in
that perplexing time, O Zaraturt ! yet the day when
the hundredth winter becomes the end of thy mil-
lennium, which is that of Zaratust, is so that
nothing wicked may go from this millennium into
that millennium 1 .'
with the word Jithra, which means both p6rfak, 'clear,' and
tokhmak, ' originating,' but to express the latter meaning he used
the synonym mayakik, which can be written exactly like mahtk.
Owing to the involved character of this section it is not very clear
in English, but it is still more obscure in the Pahlavi text, in which
the whole of this clause about the fire is inserted parenthetically
after the first mention of Pa</ashkhvaTgar.
1 This last clause may be read several ways, and it is by no
means easy to ascertain clearly the chronological order of the
events which are jumbled together in this last chapter. But it
would appear that Zaratfat's millennium was to end at a time
when the religion was undisturbed, and just before the incursion
of the demons or idolators, the details of which have been given
in Chap. II, 22-III, 11, and which is the first event of Hush£<far's
millennium (see § 13). Now according to Bund. XXXIV, 7-9,
the interval from ' the coming of the religion,' in the reign of Kat-
Virtasp, to the end of the Sasanian monarchy was 90 + 1 1 2 + 30
+ 12 + 14+14+284 + 460=1016 years. If by 'the coming of
the religion ' be meant the time when Zaraturt received it, as he
was then thirty years old, he must have been born 1046 years
before the end of the Sasanian monarchy (a. d. 651), and the end
of his millennium must have been in a. d. 605, the sixteenth year
of Khusr6 Parviz, when the Sasanian power was near its maximum,
and only a score of years before it began suddenly to" collapse.
This close coincidence indicates that the writer of the Bahman
Yaj-t must have adopted the same incorrect chronology as is found
in the Bundahu. If, however, ' the coming of the' religion ' mean
its acceptance by Vis tasp, which occurred in Zarat&rt's fortieth or
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220 BAHMAN YAST.
1 2. Zaraturt enquired of Auharmazd thus : ' O
Auharmazd, propitious spirit ! creator of the material
world, righteous one! when they are so many in
number, by what means will they be able to
perish * ? '
13. AGharmazd spoke thus : ' O Zaratuxt the Spi-
taman ! when the demon with dishevelled hair of
the race of Wrath comes into notice in the eastern
quarter, first a black token becomes manifest, and
Hush&/ar son of Zaratflrt is born on Lake Frazdan 2 .
14. It is when he comes to his conference with me s ,
Aflharmazd, O Zarattirt the Spitaman ! ' that in the
direction of A"lnistan *, it is said — some have said
among the Hindus — 'is born a prince (kal) ; it is his
father, a prince of the Kayan race, approaches the
forty-second year, his birth must have been ten or twelve years
earlier, and his millennium must have ended a. d. 593-595. But
according to the imperfect chronology of Bund. XXXIV the tenth
millennium of the world, that of Capricornus, commenced with ' the
coming of the religion,' and ended, therefore, in a. d. 635, the
fourth year of Yazdakart/, the last Sasanian king, when the Muham-
madans were just preparing for their first invasion ; so the millen-
nium of Aquarius is very nearly coincident with that of Hush&Zar,
and may probably be intended to represent it. It appears, there-
fore, that the millennium of Hush&far is altogether past, having
extended from a. d. 593-635 to a. d. 1593-1635.
1 The P£z. MSS. omit§ ia. The writer having detailed the evils
of the iron age, now returns to its commencement in order to describe
the means adopted for partially counteracting those evils.
4 See Bund. XXII, 5, XXXII, 8. The PSz. MSS. add, ' they
bring him up in Zavulistan and KivulistSn ;' and the Pers. version
says, ' on the frontier of KabulistSn.' With regard to the time of
Hush&Zar's birth, see § 44. His name is always written Khur-
sh&/ar in K20.
* The Paz. and Pers. versions say, ' at thirty years of age,' as in
§44-
4 Possibly Samarkand (see Chap. II, 49, note 2).
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CHAPTER III, 12-17. 221
women, and a religious prince is born to him ; he calls
his name Vahram the Varf avand V some have said
Shahpur. 15. ' That a sign may come to the earth,
the night when that prince is born, a star falls from
the sky; when that prince is born the star shows a
signal.' 16. It is Daaf-Auharmazd 2 who said that
the month A van and day V&d 3 is his father's end ;
' they rear him with the damsels of the king, and a
woman becomes ruler.
1 7. ' That prince when he is thirty years old ' —
some have told the time — ' comes with innumerable
banners and divers armies, Hindu and A'lnl 4 , hav-
ing uplifted banners — for they set up their banners
— having exalted banners, and having exalted
weapons ; they hasten up with speed * as far as the
V£h river' — some have said the country of Bamb8 6 —
' as far as Bukhar and the Bukharans within its bank,
1 Bahram the illustrious or splendid (Av. vare£anghan<r*, com-
pare Pers. var^), an epithet applied, in the Avesta, to the moon,
Tirtrya, the scriptures, the royal glory of the Kay&nians, the Ka-
yanians themselves, and the hero Thrita. This personage may
possibly be an incarnation of the angel Bahram, mingled with some
reminiscences of the celebrated Persian general Bahram A"6pin ;
but see §§ 32, 49.
* A commentator who is quoted in the Pahlavi Yas. XI, 2a; see
also Chap. I, 7.
* The 22nd day of the eighth month of the Parsi year, corres-
ponding to October 7th when the year began at the vernal equinox,
as the Bundahu (XXV, 6, 7, 20, 21) describes.
* That is, Bactrian and Samarkandian.
* Or, ' light up with glitter,' according as we read ta^end or
ti»end. The Paz. MSS. omit §§ 17-44, except one or two iso-
lated phrases.
* Spiegel was inclined to identify this name with Bombay, but
this is impossible, as the MS. K20 (in which the name occurs) was
written some two centuries before the Portuguese invented the
name of Bombay. Its original name, by which it is still called by
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222 BAHMAN VAST.
O Zaratfot the Spltaman ! 18. When the star Jupi-
ter comes up to its culminating point (bilist) 1 and
casts Venus down, the sovereignty comes to the
prince. 19. Quite innumerable are the champions,
furnished with arms and with banners displayed,'
some have said from Sagastan, Pars, and Khurasan,
some have said from the lake of Padashkhvargar 2 ,
some have said from the Hiratls* and Kohistan,
some have said from Taparist&n * ; and from those
directions ' every supplicant for a child 6 comes into '
view. 20. It is concerning the displayed banners
and very numerous army, which were the armed
men, champions, and soldiers from the countries of
Iran at Padashkhvargar — whom / told thee 7 that
they call both Kurd and Karman — it is declared
its native inhabitants, being Mumbat. The locality mentioned in
the text is evidently to be sought on the banks of the Oxus near
BukhSri ; the Oxus having been sometimes considered the upper
course of the Arag, and sometimes that of theVeh (see Bund. XX,
22, note 5). It is hardly probable that either B&mf (Balkh) or
BamiySn would be changed into Bambo, and the only exact repre-
sentative of this name appears to be Bamm, a town about 120
miles S. E. of Kirman ; this is quite a different locality from that
mentioned in the text, but it is hazardous to set bounds to the
want of geographical knowledge displayed by some of the Pahlavi
commentators.
1 Compare SZS. IV, 8. Here the triumph of Jupiter over Venus
appears to be symbolical of the displacement of the queen dowager
by her son.
3 That is, from the southern shore of the Caspian.
• Reading Hiriyin, but this is doubtful, as it may be ' from the
citadels (arigino), or defiles (khalakino), of Kohistan.'
4 See Bund. XII, 17, XIII, 15.
6 That is, every man able to bear arms.
* Reading pavan, 'into,' instead of bard, 'besides ' (see SZS.
VIII, 2, note 5).
7 See § 10, but as nothing is said there about Kurd or KarmSn,
it is possible that the writer meant to say, ' of whom I told thee,
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CHAPTER III, l8-22. 223
that they will slay an excessive number, in com-
panionship and under the same banner, for these
countries of Iran.
21. ' Those of the race of Wrath and the extensive
army 1 of Shed&splh, whose names are the two-legged
wolf and the leathern-belted demon on the bank of
the Arvand 2 , wage three battles, one in Sp&Z-rasur 3
and one in the plain of Nl^anak ;' some have said
that it was on the lake of the three races, some
have said that it was in Maruv 4 the brilliant, and
some have said in Pars. 22. ' For the support of
the countries of Iran is the innumerable army of the
east j its having exalted banners' is that they have a
banner of tiger skin (b6par pdst), and their wind
banner is white cotton 6 ; innumerable are the mounted
troops, and they ride up to the lurking-holes 1 of the
demons ; they will slay so that a thousand women
can afterwards see and kiss but one man.
and whom they call both Kwcd and Karman.' It is more probable,
however, that he is referring to § 7.
1 Compare § 7. The ' extensive army ' and ' two-legged wolf '
are terms borrowed apparently from Yas. IX, 62, 63.
* That is, 'the rapid' (A v. aurvan</). The other names of
this river, Tigris and Hiddekel, have the same meaning. See
§§5,38.
* See § 9, of which this is a recapitulation, but the first of the
three battles is here omitted by mistake.
4 Marv in the present Turkist&n. '
* Referring to § 17.
* Supposing that bandfik may be equivalent to Fers. bandak,
but the usual Pahlavi term for 'cotton' is pumbak (Pers. punbah).
7 Reading grestak as in § 5, but the word can also be read
dar dirfak, 'gate watch-tower.' It is possible that the dru^d
geredha, ' pit of the fiend,' of Vend. Ill, 24, may be here meant;
the gate of hell, whence the demons congregate upon the Arezur
ridge (Bund. XII, 8).
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224 BAHMAN YAST.
23. 'When it is the end of the time 1 , Zaraturt
the Spltaman! those enemies will be as much de-
stroyed as the root of a shrub when it is in the night
on which a cold winter arrives, and in this night it
sheds its leaves ; and they will reinstate these
countries of Iran which I, Atiharmazd, created 2 .
24. 'And with speed rushes the evil spirit, with
the vilest races of demons and Wrath with infuriate
spear 3 , and comes on to the support and assistance
of those demon -worshippers and miscreations of
wrath, O Zarattot the Spitaman 1 25. And I, the
creator Auharmazd, send N£ry6sang the angel and
Srosh the righteous * unto Kangdez 5 , which the
illustrious Siyavakhsh ' formed, and to Altrd-mtyan T
son of VLrtasp, the glory of the Kayans, the just
restorer of the religion, to speak thus : " Walk forth,
O illustrious Peshyotanu! to these countries of Iran
which I, Auharmazd, created; consecrate the fire
and waters for the Haafokht 8 and Dvazdah-hdmast !
1 Compare, ' and at the time of the end ' (Dan. xi. 40). The
writer appears to be here finally passing from a description of the
past into speculations as to the future, which he has hitherto only
casually indulged in.
'' The supernatural means supposed to be employed for the
destruction of the wicked and the restoration of the good are
detailed in the following paragraphs.
• See Chap. II, 36.
4 The two angels who are the special messengers of Auhar-
mazd to mankind (see*Bund. XV, r, XXX, 29). This message
was expected to be sent to PSshydtanu near the end of Hush&for's
millennium (see § 51).
6 See Bund. XXIX, 10.
• See Bund. XXXI, 25.
7 A title of P­dtanu, written A^itrd-matnd in Bund. XXIX, 5.
" This was the twentieth nask or ' book ' of the complete Maz-
dayasnian literature, according to the DJnkarrf; but the Dini-
vagukaid and the Rivayats make it the twenty-first, and say very
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CHAPTER III, 23-25. 225
that is, celebrate them with the fire and waters, and
such as is appointed about the fire and waters ! "
little about its contents (see Haug's Essays, pp. 133, 134). The
Dinkarrf, in its eighth book, gives the following account of this
Nask : —
'The Ha<#>kht as it exists has three divisions among its 133
sections. The first has thirteen (twelve?) sections, treatises upon
the nature of the recital of the Ahunavar, which is the spiritual
benefit from chanting it aloud, and whatever is on the same
subject. Admonition about selecting and keeping a spiritual and
worldly high-priest, performing every duty as to the high-priest,
and maintaining even those of various high-priests. On the twenty-
one chieftainships of the spirits in Auharmazd, and of the worldly
existences in Zaraturt, among which are the worship of God and
the management of the devout. On the duty requisite in each of
the five different periods of the day and night, and the fate at the
celestial bridge of him who shall be zealous in the celebration of
the season-festivals ; he who does not provide the preparations for
the feast of the season-festivals, and who is yet efficient in the other
worship of God. On how to consider, and what to do with, a leader
of the high-priest class and a man of the inferior classes ; he who
atones for unimportant sin, and he who does not atone even for
that which is important, and whatever is on the same subject. On
the apparatus with which ploughed land (?) is prepared. On the
manifestation of virtuous manhood, and the merit and advantage
from uttering good words for blessing the eating and drinking of
food and drink, and rebuking the inward talk of the demons. On
the recitations at the five periods of the day, and the ceremonial
invocation by name of many angels, each separately, and great
information on the same subject; the worthiness of a man re-
strained by authority, the giving of life and body to the angels, the
good rulers, and their examination and satisfaction ; the blessing
and winning words which are most successful in carrying off the
affliction which proceeds from a fiend. On all-pleasing creative-
ness and omniscience, and all precedence (?), leadership, foresight(?),
worthy liberality, virtue (?), and every proper cause and effect of
righteousness ; the individuality of righteousness, the opposition to
the demons of Auharmazd' s opinion, and also much other informa-
tion in the same section.
' The middle division has 102 sections, treatises on spiritual and
worldly diligence, the leadership of the diligent, and their mighty
[5] Q
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226 BAHMAN YAST.
26. 'And N£rydsang proceeds, with Srdsh the
righteous, from the good A'akaaf-i-Daltlk 1 to Kang-
dez, which the illustrious Slyavakhsh formed, and
cries out from it thus : " Walk forth, O illustrious
P£shydtanu ! O A'ttrd-mlyan son of VLrtasp, glory of
the Kayans, just restorer of the religion ! walk forth
to these countries of Iran which I, Auharmazd,
created ! restore again the throne of sovereignty of
the religion ! "
27. 'Those spirits move on, and they propitiate
them; with holy-water the illustrious P­dtanu
celebrates the Dva^dah-hdmast, with a hundred and
fifty righteous who are disciples of Peshydtanu, in
black marten fur, and they have garments as it
were of the good spirit. 28. They walk up with
the words: "Humat, hukht, huvarrt 2 ," and consecrate
means, all former deeds of righteousness ; righteousness kindling
the resolution is the reward of merit, each for each, and is adapted
by it for that of which it is said that it is the H&ftkht which is the
maintaining of righteousness, so that they may make righteous-
ness more abiding in the body of a man.
' The last division has nineteen sections of trusty remedies, that
is, remedies whose utterance aloud by the faithful is a chief resource
among the creatures of God ; also the nature of sayings full of
humility, well-favoured, most select, and adapted for that of which
it is said that I reverence that chief, the excellent and eminent
H&fdkht, of which they trust in the sustaining strength of every
word of Zaratujt. Perfect is the excellence of righteousness (Av.
ashem vohu vahutem astl).'
According to tradition three chapters of this Nask are still extant,
being the Yart fragments XXI, XXII of Westergaard's edition of
the Avesta Texts ; but they do not correspond to any part of the
description in the Dinkan/. For a description of Dvazdah-hdmast
see Chap. II, 59.
1 See Bund. XII, 7.
* That is, 'good thoughts, good words, and good deeds,' a
formula often uttered when commencing an important action.
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CHAPTER III, 26-31. 227
the fire of the waters ; with the illustrious Haafokht
they bless me, Auharmazd, with the archangels;
and after that it demolishes one-third of the opposi-
tion. 29. And the illustrious P£shydtanu walks
forth, with the hundred and fifty men who wear
black marten fur, and they celebrate the rituals
(yasnan) of the Gadman-hdmand ("glorious") fire,
which they call the R6shan6 - kerp (" luminous
form ") x , which is established at the appointed place
(datd-gas), the triumphant ritual of the Frdba fire,
Horvada*/, and Amerddad', and the ceremonial (ya-
z'xsrC) with his priestly co-operation; they arrange
and pray over the sacred twigs ; and the ritual of
HorvaoW and Amer&dad, in the chapter of the
code of religious formulas (nlrangistan) 2 demo-
lishes three-thirds of the opposition. 30. Pdshyd-
tanu son of VLftasp walks forth, with the assistance
of the Frdba fire, the fire GfLmasp, and the fire
Burstn-Mitrd 3 , to the great idol-temples, the abode
of the demons*; and the wicked evil spirit, Wrath
with infuriate spear 5 , and all demons and fiends,
evil races and wizards, arrive at the deepest abyss
of hell ; and those idol-temples are extirpated by the
exertions of the illustrious P6shy6tanu.
31. 'And I, the creator Auharmazd, come to
Mount Hukalryaaf 6 with the archangels, and I issue
1 See Bund. XVII, 5, 6. This appears to be an allusion to the
removal of the sacred fire by Vwtasp, from the ' glorious ' moun-
tain in Khvanzem to the ' shining ' mountain in KSvulistan.
* See Chap. II, 37.
* Regarding these three manifestations of the sacred fire, see
Bund. XVII, 3-9, SZS. XI, 8-10.
* Supplying the word f£d£&n, 'the demons,' in accordance with
§§ 36. 37 ; there being clearly some word omitted in Kao.
* See Chap. II, 36. • Hugar the lofty in Bund. XII, 2, 5.
Q2
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228 BAHMAN YA.ST.
orders to the archangels that they should speak to
the angels of the spiritual existences thus : "Proceed
to the assistance of the illustrious P£shydtanu!" 32.
Mitrd of the vast cattle-pastures, Sr6sh the vigorous,
Rashn the just, Vahram 1 the mighty, Astkd the vic-
torious, and the glory of the religion of the Mazda-
yasnians, the stimulator of religious formulas (ni-
rang), the arranger of the world, proceed* to the
assistance of the illustrious Peshydtanu, through the
order of which I, the creator, have just written 8 .
33. 'Out of the demons of gloomy race the evil
spirit cries to Mitrd of the vast cattle-pastures thus:
" Stay above in truth 4 , thou Mitrd of the vast cattle-
pastures ! "
34. 'And then Mitrd of the vast cattle-pastures
cries thus : " Of these nine thousand years' support,
which during its beginning produced Dahak of evil
religion, Fraslyaz' of Tur, and Alexander 6 the Ru-
man, the period of one thousand years of those
leathern-belted demons with dishevelled hair is a
more than moderate reign to produce 6 ."
T35. ' The wicked evil spirit becomes confounded
when he heard this ; Mitrd of the vast cattle-pas-
tures will smite Wrath of the infuriate spear with
1 The fact that the angel Vahram goes in his spiritual form to
the assistance of Peshydtanu, rather militates against the idea that
he also goes in the form of Vahram the Vaigavand.
' This verb is omitted by mistake in K20.
* Literally, ' arrive at the writing.'
4 Or, ' stand up with honesty I'
8 The latter two names are here written Frasap and Alasandar.
* From this it appears that the writer expected the evil reign of
the unbelievers to last a thousand years, that is, till the end of
Hush&Zar's millennium, about a. d. i 593-1 635, which corresponds
very closely with the reign of the great Shah 'Abbas.
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CHAPTER III, 32-39. 229
stupefaction ; and the wicked evil spirit flees, with
the miscreations and evil progeny he flees back to
the darkest recess of hellj Hj6. And Mitrd of the
vast cattle-pastures cries to the illustrious Peshyd-
tanu thus : " Extirpate and utterly destroy the idol-
temples, the abode of the demons ! proceed to these
countries of Iran which I, Auharmazd, created!
restore again the throne of sovereignty of the
religion over the wicked 1 when they see thee they
will be terrified.^/
37. 'And the illustrious P£shydtanA advances, and
the fire Fr6ba, the fire G&masp, and the triumphant
fire Burztn-Mitrd will smite the fiend of excessive
strength ; he will extirpate the idol-temples that are
the abode of demons ; and they celebrate the cere-
monial (yazisn), arrange the sacred twigs, solemnize
the Dvazdah-hdmast, and praise me, Auharmazd,
with the archangels ; this is what I foretell *. 38.
The illustrious P£shy6tanft walks forth to these
countries of Iran which I, Auharmazd, created, to
the Arvand and Veh river 2 ; when the wicked see
him they will be terrified, those of the progeny of
gloom and those not worthy.
39. 'And regarding thatVahrim the Var^avand it
is declared that he comes forth in full glory, fixes
upon Vandi^-khlm s (" a curbed temper"), and having
intrusted him with the seat of mobadship of the
1 Or, perhaps, ' what I said before,' being already narrated in
§ 29 as performed by Peshydtanu before advancing far into Iran.
* The Tigris and the Oxus — Indus (see §§ 5, 21).
* Probably a title of Peshydtanu; a more obvious translation
would be, 'restrains a curbed temper, and is intrusted,' Ac, but
it is hardly probable that the warrior prince VahrSm could become
a priest It is Vahr&m's business to restore the empire, leaving
Pfishyotanu to restore the religion.
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23O BAHMAN VAST.
mobads 1 , and the seat of true explanation of the
religion, he restores again these countries of Iran
which I, Auharmazd, created; and he drives 2 away
from the world covetousness, want, hatred, wrath,
lust, envy, and wickedness. 40. And the wolf
period goes away, and the sheep period comes on ;
they establish the fire Frdba, the fire Gtonasp, and
the fire Bursln-Mitrd again at their proper places,
and they will properly supply the firewood and
incense ; and the wicked evil spirit becomes con-
founded and unconscious, with the demons and the
progeny of gloom. 41. And so the illustrious P£shy6-
tanu speaks thus : " Let the demon be destroyed,
and the witch be destroyed! let the fiendishness
and vileness of the demons be destroyed ! and let
the gloomy progeny of the demons be destroyed!
The glory 3 of the religion of the Mazdayasnians
prospers, and let it prosper ! let the family* of the
liberal and just, who are doers of good deeds,
prosper! and let the throne of the religion and
sovereignty have a good restorer!" 42. Forth
comes the illustrious P£shy6tanu, forth he comes
with a hundred and fifty men of the disciples who
wear black marten fur, and they take the throne of
their own religion and sovereignty.'
43. Auharmazd said to Zaraturt the Spitaman :
' This is what I foretell, when it is the end of thy
millennium it is the beginning of that of Hushe^ar 8 .
1 The supreme high-priesthood, or primacy.
* Merely a guess, as the verb varafs&f is difficult to understand.
8 K20 has nismo, ' soul,' but the very-similarly written gadman,
' glory,' is a more likely reading here (see § 32).
' Reading durfak instead of ru</ak, as in Chap. II, 47.
8 The writer having detailed the supernatural means employed
for restoring the religion, now returns to the birth of Husherfar
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CHAPTER III, 40-46. 231
44. Regarding Hushddar it is declared that he will
be born in 1600 \ and at thirty years of age he
comes to a conference with me, Auharmazd, and
receives the religion. 45. When he comes away
from the conference he cries to the sun with the
swift horse 2 , thus : " Stand still ! "
46. ' The sun with the swift horse stands still ten
(§ 13) for the purpose of mentioning some of his actions, and
making the chronology of his millennium rather more clear.
Nothing is said here about his miraculous birth, the details of
which are given in the seventh book of the Dinkarrf very much
as they are found in the Persian Rivayats. The Dinkarrf states
that thirty years before the end of Zaraturt's millennium a young
maiden bathing in certain water, and drinking it, becomes preg-
nant through the long-preserved seed of Zaraturt (see Bund.
XXXII, 8, 9), and subsequently gives birth to Hush&fer.
1 There seems to be no other rational way of understanding this
number than by supposing that it represents the date of HushS-
rfar's birth, counting from the beginning of Zaratflft's millennium.
According to this view HusheVar was to be born in the six hun-
dredth year of his own millennium, and not at its beginning, as
§ 13 seems to imply, nor nearly thirty years earlier, as the Dfnkarrf
asserts. As the beginning of his millennium may be fixed about
a. d. 593-635 (see note on § 1 1), the writer must have expected
him to be born about a.d. i 193-1235; a time which was probably
far in the future when he was writing. And as Vahr&m the Var-
^avand was to be born when HushStfar was thirty years of age
(compare §§ 14, 44), and was to march into Iran at the age of
thirty (§ 17), the great conflict of the nations (§§ 8, 19-22) was
expected to begin about a.d. 1253-1295, and to continue till near
the end of the millennium, about a.d. 1593-1635, when PSshy6-
tanu was expected to appear (§ 51) and to restore the 'good'
religion (§§ 26, 37, 42). An enthusiastic Parsi interpreter of
prophecy might urge that though this period did not witness any
revival of his religion, it did witness a restoration of the Persian
empire under Shah 'Abbis, and also the first beginning of British
power in India, which has been so great a benefit to the scanty
remnant of his fellow-countrymen.
1 The usual epithet of the sun in the Avesta.
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232 BAHMAN VAST.
days and nights; and when this happens all the
people of the world abide by the good religion of
the Mazdayasnians. 47. Mitr6 of the vast cattle-
pastures cries to Hush&fer, son of Zaratust, thus :
" O Hushedar, restorer of the true religion ! cry to
the sun with the swift horse thus : ' Move on !' for it
is dark in the regions of Arzah and Savah, Frada-
daish and Vidadafsh, Vdrubarct and Vdrtigarst, and
the illustrious Khvaniras 1 ."
48. 'Hushedar son of Zaraturt cries, to the sun he
cries, thus : "Move on !" 49. The sun with the swift
horse moves on, and Vaigavand 2 and all mankind
fully believe in the good religion of the Mazda-
yasnians.'
50. Auharmazd spoke thus : ' O Zaratu-rt the
Spitaman! this is what I foretell, that this one
brings the creatures back to their proper state.
51. When it is near the end of the millennium
Peshy6tanu 3 son ofVLrtasp comes into notice, who
is a Kayan that advances triumphantly; and those
enemies who relied upon fiendishness, such as the
Turk, Arab, and Ruman, and the vile ones who
control* the Iranian sovereign with insolence and
oppression and enmity to the sovereignty, destroy
the fire and make the religion weak ; and they con-
vey their power and success to him and every one
who accepts the law and religion willingly; if he
1 The seven regions of the earth (see Bund. XI, 2, 3).
1 It is just possible to read, * the sun with the swift horse, the
splendid, moves on, and all mankind fully believe,' &c. But if the
reading in the text be correct it effectually disposes of the idea of
Vahr&m being an incarnation of the angel, as an angel would
require no miracle to make him believe in the religion.
' See §§ 25-30.
4 This verb is doubtful, as most of the word is torn off in K20.
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chapter in, 47-55- *33
accept it unwillingly the law and religion ever destroy
him x till it is the end of the whole millennium.
52. 'And, afterwards, when the millennium of
Hushea&ir-mah comes, through Htisheaar-mah 2 the
creatures become more progressive, and he utterly
destroys the fiend of serpent origin 3 ; and P­d-
tanu son of Virtasp becomes, in like manner, high^
priest and primate (rad) of the world 4 . 53. In that
millennium of Hushedar-mah mankind become so
versed in medicine, and keep and bring physic and
remedies so much in use, that when they are con-
fessedly at the point of death they do not thereupon
die, nor when they smite and slay them with the
sword and knife 6 .
54. 'Afterwards, one begs a gift of any description
out of the allowance of. heretics, and owing to
depravity and heresy they do not give it. 55. And
Aharman rises through that spite 8 on to the moun-
1 This appears to be the meaning, but the latter part of the
sentence is not very clear.
* See Bund. XXXII, 8. The name is written Khursh€</-mdh
in K20. The Dinkarrf gives the same account of the miraculous
birth of HusheVar-mih as of the first Hush€</ar (see note on § 43);
it also repeats the legend of the sun standing still, but for the
longer period of twenty days; all which details are also found in
the Persian Rivayats.
' Av. asilithra; such creatures are mentioned in ArnfevahLrt
Yt. 8, 10, 11, 15; but As-i Dahak, 'the destructive serpent,' is
probably meant here (see §§ 56-61).
4 As in the previous millennium. According to the chronology
deduced from § 44 the millennium of HushSrfar-m&h, which corres-
ponds to the twelfth and last millennium of Bund. XXXIV, is now
near the middle of its third century.
5 The sentence is either defective or obscure, but this appears
to be its meaning.
• The evil spirit is encouraged, by an act of religious toleration,
apparently, to recommence his manoeuvres for injuring mankind.
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234 BAHMAN YAST.
tain of Dimavand 1 , which is the direction of Beva-
rasp, and shouts thus : " Now it is nine thousand
years, and Fr&/un is not living ; why do you not
rise up, although these thy fetters are not re-
moved, when 2 this world is full of people, and they
have brought them from the enclosure which Yim
formed 3 ? "
56. 'After that apostate shouts like this, and be-
cause of it, A-sr-i Dahak 4 stands up before him, but,
through fear of the likeness of Fr&aftm in the body
of FreVun, he does not first remove those fetters
and stake from his trunk until Aharman removes
them. 57. And the vigour of A^-i Dahak increases,
the fetters being removed from his trunk, and his
impetuosity remains ; he swallows down the apos-
tate on the spot 6 , and rushing into the world to
perpetrate sin, he commits innumerable grievous
sins; he swallows down one- third of mankind,
cattle, sheep, and other creatures of Auharmazd ; he
smites the water, fire, and vegetation, and commits
grievous sin.
58. 'And, afterwards, the water, fire, and vegeta-
tion stand before Auharmazd the lord in lamenta-
tion, and make this complaint : " Make Fr&/un alive
again ! so that he may destroy Az-i Dahak ; for if
thou, O Auharmazd 1 dost not do this, we cannot
1 Here written Dimbh&vand (see Bund. XII, 31).
* Reading amat, ' when,' instead of mun, ' which ' (see the note
on Bund. I, 7).
' The var-i Yim karrf(see Bund. XXIX, 14). The men and
creatures who are supposed to be preserved in this enclosure are
expected to replenish the world whenever it has been desolated by
wars and oppression.
4 Whose surname is B€var&sp (see Bund. XXIX, 9).
8 The Paz. MSS. end here.
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CHAPTER III, 56-63. 235
exist in the world ; the fire says thus : I will not
heat ; and the water says thus : I will not flow."
59. 'And then I, Auharmazd the creator, say to
Sr6sh and N£ry6sang the angel : " Shake the body
of Keresasp the Simin, till he rises up!"
60. ' Then Sr6sh and N6ry6sang the angel go to
Keresasp 1 ; three times they utter a cry, and the
fourth time Sim rises up with triumph, and goes to
meet Az-\ Dahik. 61. And 2 Sim does not listen
to his words, and the triumphant club strikes him
on the head, and smites and kills him; afterwards,
desolation and adversity depart from this world,
while I make a beginning of the millennium 3 . 62.
Then Sdshyans* makes the creatures again pure,
and the resurrection and future existence occur.'
63. May the end be in peace, pleasure, and joy,
by the will of God (yazdinS)! so may it be! even
more so may it be!
1 Also called Sam in this same section ; he was lying in a trance
in the plain of Pe\fyinsai (see Bund. XXIX, 7-9).
1 Reading afaf instead of mi n ax (see Chap. II, 4, note 2).
' The thirteenth millennium, or first of the future existence,
when S6shyans appears. The Dtnkanf and the Persian Rivi-
yats recount the same legends regarding the miraculous birth of
Sdshyans, and of the sun standing still (for thirty days), as they do
with regard to Hush&for (see note on § 43).
* See Bund. XXXII, 8.
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SHAYAST LA-SHAYAST
OR
THE PROPER AND IMPROPER.
AN OLD
PAHLAVI RIVAYAT
OR
MISCELLANY OF TRADITIONAL MEMORANDA.
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OBSERVATIONS.
1-5. (The same as on p. a.)
6. Abbreviations used are : — Af. for Afrtngin. Av. for Avesta.
AV. for the Book of Arrfa-Viraf, ed. Hoshangji and Haug. Bund,
for BundahLr, as translated in this volume. B. Yt. for Bahman
Yart, as translated in this volume. Chald. for Chaldee. Farh.
Okh. for Farhang-i Oim-khaduk, ed. Hoshangji and Haug. Haug's
Essays, for Essays on the Sacred Language, Writings, and Reli-
gion of the Parsis, by Martin Haug, and edition. Huz. for Huz-
varu. Lev. for Leviticus. Mkh. for Mainy6-i-khar</, ed. West
Nir. for Nirangistan. Pahl. for Pahlavi. Paz. for Pazand Pers.
for Persian. Sis. for Shayast la-shayast, as here translated. SZS.
for Selections of Za</-sparam, as translated in this volume. W. for
Westergaard. Vend, for Vendfdad, ed. Spiegel. Visp. for Vispa-
rad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yart, ed.
Westergaard.
7. The manuscripts mentioned in the notes are : —
B29 (written a.d. 1679), a Rivayat MS., No. 29 of the Univer-
sity Library at Bombay.
K20 (about 500 years old), No. 20 in the University Library at
Kopenhagen.
L7, L15, L22, &c. are MSS. No. 7, 15, 22, &c. in the India
Office Library at London.
M5 (written a.d. 1723), No. 5 of the Haug Collection in the
State Library at Munich.
M6 (written a. d. 1397), No. 6 of the same Collection.
M9 (modern), No. 9 of the same Collection.
TD (written about a. d. 1530), a MS. of the Bundahu belonging
to Mobad Tehmuras Dinshawji Anklesaria at Bombay.
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SHAYAST LA-SHAYAST.
Part I. — The Original Treatise.
Chapter I.
o. In the name of God (yazdan) and the good
creation may there be the good health, long life,
and abundant wealth of all the good and the right-
doers specially for him whose writing I am *.
i. As revealed by the Avesta, it is said in the
Vendidad 2 that these seven degrees (p&yak) of sin
1 See the note on B. Yt. I, o.
* Referring to Vend. IV, 54-114, where seven classes of assault
and their respective punishments are detailed. In our text eight
classes of sin are named, although only seven degrees are men-
tioned; the second and third classes being apparently arranged
together, as one degree of sin in § 2. Or the inconsistency may
have arisen from the addition of the Farman, a class of sin or crime
not mentioned in the Vendidad, unless, indeed, it be the farmSn
sp6khtan5, 'neglect of commandment' (referring probably to
priest's commands), of Pahl. Vend. VI, 15. The other seven
classes are thus described in Pahl. Vend. IV, 54-57, 79, 85, 93,
99, 106 :—
' By the man whose weapon (or blow) is upraised for striking
a man, that which is his Agerept is thus implanted in him. When
it has moved forward — that is, he makes it advance — it is thus his
Avoirlft, that is, Avdirtrt is implanted in him and the Agerept
merges into it, some say that it does not exist. When he comes
on to him with thoughts of malice — that is, he places a hand upon
him — it is thus his Aredujr, that is, Aredux is implanted in him and
the Avdirfft merges into it, some say that it does not exist. At
the fifth Areduf the man even becomes a Tanipuhar ; things at
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2*40 shAyast lA-shAyast.
are mentioned in revelation, which are Farmin,
Agerept, Avdirlrt 1 , Aredus, Kh6r, B&sai, Yat, and
Tanapuhar 2 . 2. A Farman is the weight of four
sunrise (az>ar-khursh6</ih) and in the forenoon (£$itth = Hstfh)
are no more apart. . . . Whoever inflicts the Aredux blow on a
man it is one-fifth of a wound (r£sh). . . . Whoever inflicts that
which is a cruel Khdr ('hurt') on a man it is one-fourth of a
wound. . . . Whoever inflicts that which is a bleeding Khdr on
a man it is one-third of a wound. . . . Whoever shall give a
man a bone-breaking Khdr it is half a wound. . . . Whoever strikes
a man the blow which puts Mm out of consciousness shall give a
whole wound.'
This description does not mention Basil and Yit, unless they
be the two severer kinds of Khdr ; but Bazat occurs in Pahl. Vend.
IV, 115, V, 107, XIII, 38, though Ylt seems not to be mentioned
in the Vendidad. Areduj occurs again in Pahl. Vend. Ill, 151,
and Kh6r in Pahl. Vend. Ill, 48, XIII, 38, and Yas. LVI, iv, a.
1 Also written avdiiirt, avirift, aivirwt, avdkirut, and avakdrirt in
other places.
* Five of these names are merely slight alterations of the Av.
agerepta, avaoiru ta, areduj, hv&ia, and tanuperetha (pere-
tdtanu or peshdtanu). The last seven degrees are also noticed
in a very obscure passage in Farh. Okh. pp. 36, 37 (correcting the
text from the old MSS. M6 and K20) as follows : —
'Agerept, "seized," is that when they shall take up a weapon
for smiting an innocent person ; Avdirtn, "turning," is that when
one turns the weapon upon an innocent person; when through
sinfulness one lays the weapon on a sinner the name is Are dux;
for whatever reaches the source of life the name is Khdr; one
explains Basai as " smiting," and YSt as " going to," and the soul
of man ought to be withstanding, as a counterstroke is the penalty
for a Yit when it has been so much away from the abode of life.
In like manner Agerept, Avdirirt, Ared&r, Khdr, Blzai, and Yit
are also called good works, which are performed in like propor-
tions, and are called by the names of weights and measures in the
same manner. Of peshdtanu; tanum pairy£it6 the meaning is
a Tanipuhar ; as they call a good work of three hundred a Tana-
puhar, on account of the three hundred like proportions of the
same kind, the meaning of its name, Tanlpuhar, thereupon enters
into sin. . . . A Kh6r is just that description of wound from which
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CHAPTER I, 2. 24I
stirs, and each stir is four dirhams (^u^an) 1 ; of
Agerept and Av6irirt that which is least is a
scourging (ta2 , an6), and the amount of them which
was specially that which is most is said to be one
dirham 2 ; an Aredus is thirty stirs*; a Khdr is
sixty stirs ; a Bazai is ninety stirs ; a Yat is a hun-
dred and eighty stirs; and a Tanapuhar is three
hundred stirs 4 .
the blood comes, irrespective of where, how, how much, and where-
with it is inflicted ; it is that which is a wound from the beginning,
and that which will result therefrom.'
The application of this scale of offences is, however, not con-
fined to these particular forms of assault, but has been extended
(since the Avesta was compiled) to all classes of sins, and also to
the good works which are supposed to counterbalance ihem.
1 The dirham has been variously estimated, at different times,
as a weight of forty-five to sixty-seven grains, but perhaps fifty
grains may be taken as the meaning of the text, and the stir may,
therefore, be estimated at 200 grains. The Greeks used both these
weights, which they called ipaxpn and aran\p.
* The amounts of these first three degrees of sin are differently
stated in other places (see Chaps. XI, 2, XVI, 1-3, 5). It is diffi-
cult to understand why the amounts of Agerept and Av6irfrt should
here be stated as less than that of Farman, and some Parsis, there-
fore, read vlhast (as an irregular form of vist, ' twenty') instead
of vgj-ast, 'is most,' so that they may translate the amount as
'twenty dirhams;' but to obtain this result they would have to
make further alterations in the Pahlavi text. In a passage quoted
by Spiegel (in his Traditionelle Literatur der Parsen, p. 88) from
the Rivayat MS. Pi 2, in the Bibliotheque Nationale at Paris, it is
stated that Farman is seven stirs, Agerept twelve stirs, and Av6i-
rfat fifteen sttrs. Another Rivayat makes the Farman eight stirs.
s All MSS. have Aredflf si 30, ' an Aredftr is thiity (30),' leaving
it doubtful whether dirhams or stirs are meant ; and the same
mode of writing is adopted in Chap. XI, 2.
4 All authorities agree about the amounts of the last five degrees
of sin. These amounts are the supposed weights of the several
sins in the golden scales of the angel Rashnu (see AV. V, 5), when
the soul is called to account, for its actions during life, after the
[5] R
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242 SHAYAST LA-SHAYAST.
3. In the administration of the primitive faith 1
there are some who have been of different opinions
third night after death (see Mkh. II, n 4-1 22). Its sins are sup-
posed to be then weighed against its good works, which are esti-
mated by the same scale of degrees (see the passage already quoted
from Farh. Okh. in p. 240, note 2), and it is sent direct to heaven, or
hell, or an intermediate place, according as the good works or sins
preponderate, or are both equal. In the Avesta of the Vendidad,
however, whence these degrees are derived, we find them forming
merely a graduated scale of assaults, extending from first lifting
the hand to smite even unto manslaughter ; and for each of these
seven degrees of assault a scale of temporal punishments is pre-
scribed, according to the number of times the offence has been
committed. These punishments consist of a uniform series of
lashes with a horse-whip or scourge, extending from a minimum
of five lashes to a maximum of two hundred (see Vend. IV,
58-114); each degree of assault commencing at a different point
on the scale of punishments for the first offence, and gradually
rising through the scale with each repetition of the offence, so that
the more aggravated assaults attain the maximum punishment by
means of a smaller number of repetitions. Thus, the punishments
prescribed for Agerepta, from the first to the eighth offence, are 5,
IO » !5i 3°> 5°> 7°> 9°. ar »d 200 lashes respectively; those for Ava-
ouirta, from the first to the seventh offence, extend on the same
scale from 10 to 200 lashes; those for Areduy, from the first to
the sixth offence, are from 15 to 200 lashes; those for a bruised
hurt (^z>ara), from the first to the fifth offence, are from 30 to 200
lashes; those for a bleeding hurt, from the first to the fourth
offence, are from 50 to 200 lashes; those for a bone-breaking
hurt, from the first to the third offence, are from 70 to 200 lashes ;
and those for a hurt depriving of consciousness or life, for the
first and second offences, are 90 and 200 lashes. The maximum
punishment of 200 lashes is prescribed only when the previous
offences have not been atoned for, and it is to be inflicted in all
such cases, however few or trifling the previous assaults have
been.
1 In M6 p6ryd<fk£shih, but pdryd</k£shan, ' of those of the
primitive faith,' in K20; from the Av. paoiry6<fkaesha of Yas.
I, 47, III, 65, IV, 53, XXII, 33, Fravardin Yt. o, 90, 156, Af.
Rapithwin, 2. It is a term applied to what is considered as the
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CHAPTER I, 3. 243
about it, for Gdgdrasp 1 spoke otherwise than the
teaching 2 (ianak) of Atar6-Auharmazd 3 , and S6sh-
yans 4 otherwise than the teaching of Atard-frdbag
N6sal 5 , and Me^6k-mah* otherwise than the teaching
of G6g6^asp 7 , and Afarg* otherwise than the teaching
true Mazdayasnian religion in all ages, both before and after the
time of Zarat&rt.
1 One of the old commentators whose opinions are frequently
quoted in Pahlavi books, as in Chap. II, 74, 82, 1 19, Pahl. Vend. Ill,
48, 138, 151, IV, 35, V, 14, 121, VI, 9, 64, VII, 6, 136, VIII, 64,
236, XV, 35, 48, 56, 67, XVI, 5, XVIII, 98, 124, and thirteen
times in the Nirangistan. His name is sometimes written Gdrasp
(as it is here both in M6 and K20) and sometimes G6g6x6sp.
* Probably a written exposition or commentary is meant.
' This commentator is mentioned once in the Nirangistan as
Atard Afiharmazdan.
4 This commentator is mentioned in Chaps. II, 56,74,80, 118,
119, III, 13, VI, 4, 5; also in Pahl. Vend. Ill, 64, 69, 151, IV, 6,
V, 48, 80, 107, i2i, 146, 153, VI, 15, 64, 73, VII, 4, 136, 168,
VIII, 28, 59, 303, IX, 184, XIII, 20, XVI, 7, 10, 17, 20-22, 27,
XVIII, 98, and forty-six times in the Nirangistan. He was a name-
sake of the last of the future apostles and sons of Zaraulrt (see
Bund. XXXII, 8), and his name is often written Sdshans and read
Saoshyds or S6sy6\r by Pazand writers.
* This commentator is mentioned once in the Nirangistan, and
may probably be the Atar6-frobag of B. Yt. I, 7 ; compare also
Ndsai Bur2-Mitr6, the name of another commentator, in Chap.
VIII, 18.
* This commentator is mentioned in Chaps. II, 1, n, 12, 89, V,
5, 6 ; also in Pahl. Vend. Ill, 151, V, 6, 58, 107, VIII, 48, no,
IX, 132, XIII, 99, XIV, 37, and four times in the Nirangistan.
His name is sometimes written Me</y6k-m£h or MaW9k-m£h, and
he was a namesake of Zarat&rt's cousin and first disciple (see
Bund. XXXII, 2, 3). The Va^arkarrf-i Dinik professes to have
been compiled by Me7/y6k-mah, but there appear to have been
several priests of this name (see Bund. XXXIII, 1).
7 Gdrasp in M6.
' This commentator is mentioned in Chaps. II, 2, 64, 73, 88,
"5> v . 5. 6 J also in Pahl. Vend. Ill, 48, 115, V, 6, 14, 22, 58,
R 2
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244 SHAYAST LA-SHAYAST.
of S6shyans. 4. And all those of the primitive
faith rely upon these six 1 teachings, and there are
some who rely more weakly and some more strongly
upon some of them.
146, VI, 9, VII, 6, 61, 93, 136, VIII, 48, 64, no, 250, IX, 132,
XIII, 99, XIV, 14, 37, XIX, 84, Pahl. Yas. LXIV, 37, once in
Farh. Okh., and thirty-eight times in the Nirangistan.
1 Both MSS. have 'three,' although four teachings and six
commentators are mentioned in the previous section, and a fifth
'teaching' is mentioned in Chap. II, 2. The original reading
was more probably ' six ' than ' four,' as a Pahlavi ' six ' requires
merely the omission of a cipher to become ' three,' whereas a Pah-
lavi ' four ' must be altered to produce the same blunder.
Several other commentators are mentioned in Pahlavi books, such
as Atar6-pa</, son of Da</-farukh, twice in the Nirangistan ; kz&d-
man/ nine times in Nir. ; Bardshand Auharmazd once in Nir.; DaV/
Auharmazd in B. Yt. I, 7, III, 16, Pahl. Yas. X, 57, XI, 22 ; Did-
farukh in Pahl. Vend. V, 1 12, VI, 64, and twice in Nir. ; Di</-i-vSh
seventeen times in Nir. ; FarukhS thrice in Nir. ; Kir£tan6-b%&/
in Pahl. Vend. V, 80, VI, 15, IX, 184, XIII, 20, he is called the Kir-
manik in Pahl. Vend. IV, 35, and Dastur Hoshangji thinks his name
is merely a variant of the next; Kushtan6-b%&/ in Sis. II, 57, 81,
118, VI, 6, VIII, 17, Pahl. Vend. Ill, 64, 69, IV, 6,V, 48, VI, 53,
64, 73, VIII, 28, XVI, 17, 21, 22, 27, and twenty-two times in
Nir.; Mah-AuharmazdinPahl.Vend.VII.82 ; Mah-gdfasp5, M4h-
g6i6sp8, Mah-g6sp6,or Mah-vasp in Pahl. Yas. IX, 33, Pahl. Vend.
Ill, 138, and ten times in N!r. ; MShvand-d&rf or M£h-vind&f in
B.Ytlll, 3, Pahl. Yas. IX, 33, X, 57, XI, 22, XIX, 27; Mar«/-bu</
in Sis. II, 86, and twice in Nir., where he is called the son of Dirf-
gun; Nery6sang in Sis. VIII, 13, Pahl. Vend. V, 22; NikhshS-
puhar, or Ntshapuhar in Pahl. Vend. Ill, 151, V, 112, VI, 71,
VIII, 64, XVI, 10, 17, AV.I, 35, and twenty-four times in Nir.;
Ndsai Burz-Mitr6 in Sis. VIII, 18; Parik or Pirik in Pahl. Vend.
Ill, 138, V, 14, 134, VII, 82, 93, VIII, 64, and once in Nir.;
Rdshan or Rdshand (which, as the .Sikand-gumanr states, was the
name of a commentary written by Rdshan son of Atar6-frdb£g) in
Sis. II, 39,86, 107, B. Yt. Ill, 3, Pahl. Yas. IX, 5, 14, Pahl. Vend.
Ill, 48, V, 112, 134, 176, VII, 93, XVII, n, and eleven times in
Nir. ; disciples of Vakht-afrtao (possibly the Bakht-afrW of Sis. XX,
1 1, B.Yt. I, 7) are mentioned once in Nir.; Vand- Auharmazd in Sis.
II, 2, 6, 44, XIV, 5, Pahl. Vend. VI, 73; and V6h-dost once in
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CHAPTERS I, 4-II, 2. 245
Chapter II.
1. For in the third fargan/ ('chapter') of the Ven-
didad of M&/6k-mah 1 it is declared that when life is
resigned without effort s , at the time when the life
departs, when a dog is tied to his foot, even then
the Nasu^ 3 rushes upon it, and afterwards, when
seen by it, the Nasu* is destroyed by it. 2. This is
where it is stated which is the dog which destroys
the Nasuj *, the shepherd's dog, the village-dog, the
blood-hound, the slender hound 6 , and the rukunik 6 ;
the Nirangist&n. It must, however, be observed that the reading
of some of these names is very uncertain.
1 Alluding probably to M&/dk-m£h's complete commentary on
the Vendidad (now no longer extant), as the commentary on Pahl.
Vend. HI, 48, which treats of Sag-dW or dog-gaze, does not men-
tion M6<#)k-ma1i or any of the details described here in the text ;
these details, however, are to be found in Pahl. Vend. VII, 4.
* Reading amat bard zdr g&n did. This phrase occurs
only in M6 (as a marginal note) and in the text of its descendants.
Assuming that bard may be a miswriting of pavan (see p. 176,
note 5), we might read amat pavan zdr shuyaV, 'when he shall
wash with holy-water.'
5 The ' corruption ' which is supposed to enter a corpse shortly
after death, whence it issues in the form of a fiend and seizes upon
any one who touches the corpse, unless it has been destroyed, or
driven away, by the gaze of a dog, as mentioned in the text (com-
pare Vend. VIII, 38-48). The carcase of a dog is considered
equally contagious with the corpse of a human being, and when
the fiend of corruption (Nasflf or Nas of Bund. XXVIII, 29) has
seized upon any one, it can be driven out only by a long and
troublesome form of purification described in Vend. VIII, 111-
228, IX, 4-1 1 7.
4 This statement is now to be found in Pahl. Vend. VII, 4.
" See Bund. XIV, 19. The Persian RivSyats of KSmah Bahrah
and Kaus Kimdn (quoted in B29) describe these dogs as ' the
shepherd's dog, the house-dog, the strange or tame (g ha rib) dog,
and the puppy.'
• Probably the Av. sukuruna of Vend. V, 100, XIII, 48, which
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246 SHAY AST LA-SHAYAST.
and as to the rukunlk there have been divers
opinions, as Vand-Auharmazd l asserted, from the
teaching of Afarg, that it does not destroy it. 3.
The dog destroys the Nasto at the time when it
sees the flesh, and when it sees the hair or nails it
does not destroy it 2 . 4. A blind dog also destroys
it at the time when it places a paw 3 on the corpse ;
and when it places it upon the hair or nails it does
not destroy it*. 5. The birds which destroy the
Nasus are three : the mountain kite, the black crow,
and the vulture 6 ; the bird, moreover, destroys it at
the time when its shadow falls upon it ; when it sees
it in the water, a mirror, or a looking-glass, it does
not destroy it '.
is translated by hukar or hukur in the Pahlavi version. This
fifth kind of dog is called 'the blind (kur) dog' in the Persian
Rivayats ; but Pahl. Vend. VII, 4 asserts that « S6shans said the
rukunik also destroys it,' and then speaks of the blind dog as
in§ 4.
1 See the note on Chap. I, 4.
1 This is also stated in Pahl. Vend. Ill, 138.
' See Pahl. Vend. VII, 4.
• The Persian Rivayats say this is because the Nasdr is con-
cealed beneath the hair and nails (compare Vend. VII, 70).
• These are the birds ' created for devouring dead matter '
(see Bund. XIX, 25). Pahl. Vend. VII, 4 substitutes an eagle
(dalman) for the vulture.
• This sentence is probably defective, as the last clause evi-
dently refers to the dog's gaze (see Pahl. Vend. Ill, 138), and not
to the bird's shadow; the rule, however, is applicable to both.
Thus the Persian Rivayats state that if the bird's shadow falls upon
the hair or the nails of the corpse, or if the bird's shadow, or the
dog's gaze falls upon a corpse in the water, or upon its reflection
in a mirror, the Nasux is not destroyed. Dastur Jdmaspji is of
opinion that the utility of the bird's shadow is intended to apply
only to cases of death in uninhabited places, where a dog is not
procurable. As all three birds are such as feed upon corpses, it
teems probable that the rule as to their utility was intended to pre-
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CHAPTER II, 3-7. 247
6. Vand-Auharmazd said, where a pregnant woman
is to be carried by two men 1 , both are to be cleansed
by the Bareshnum ceremony % , and the head of the
corpse, when they carry it away, is to be set towards
the Dakhma 3 . 7. And on account of contamination
vent any neglect of corpses found in wild places, where some of
these birds would be sure to approach and let their shadows fall
upon the dead, after which the finder of the corpse would suppose
that the Nasu* was destroyed or driven away, and the corpse safer
to approach.
1 This is an exceptional case, when not more than two men
are available; the usual custom (see Chap. X, 10) is to employ
four men and two dogs (double the usual number) in disposing of
the corpse of a pregnant woman, on account of the double risk
of contamination, owing to the Nasuj, or fiend of corruption,
having seized upon two corpses at once. In consequence of the
exceptional nature of the case, the mode of purification is also
exceptional.
9 A long purification ceremony lasting nine nights, and described
in Vend. IX, 1-145. Its name, according to Dastur Hoshangji,
is derived from the first word of the instructions for sprinkling the
unclean person, which commence (Vend. IX, 48) as follows : Bare-
shnum h& vaghdhane'm paourum paiti-hi»Adi.r, 'sprinkle in
front on the top of his head.' As it is usual to quote chapters by
their initial words, the initial word of these instructions for the cere-
mony became a name for the ceremony itself.
* The building in which the dead are finally deposited; here
called by its Huzvaru name, khazan. The Dakhmas used by the
Parsis in India are like low circular towers in external appearance,
and consist of a high wall enclosing a larger or smaller circular
space which is open to the sky. The only opening in the wall is
a small doorway, closed with an iron door. In the centre of the
circular area is a circular well a few feet in depth, and the space
around it is paved so as to slope gently downwards from the
enclosing wall to the brink of the well. This paved annular area
is divided (by shallow gutters grooved into its surface) into spaces,
each large enough for one corpse to be laid upon it, with the head
towards the wall and the feet towards the well. These spaces are
arranged in two or more concentric rings around the well, and the
gutters (which isolate each space on all four sides) drain into the
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248 SHAYAST LA-SHAYAST.
(pa^vtshak) 1 two are not to be carried at one time,
and two by one person are not proper ; one dog and
one person are proper 2 . 8. Every one who under-
stands the care of a corpse is proper ; two boys of
eight years old, who understand the care, are proper ;
a woman free from menstruation, or free from dead
well. After a sufficient time has elapsed the dry bones are said to
be thrown into the well, and when the well is full the Dakhma
ought to be finally closed, and another one brought into use.
These Dakhmas are erected upon some dry and barren spot,
remote from habitations and water ; upon the summit of a hill,
if possible, as prescribed in Vend. VI, 93, and usually more than
a mile from the town. In Bombay the town has gradually
approached the Dakhmas, and to some extent surrounded them,
but has been kept away from their immediate vicinity by the
judicious measures of influential Parsis, who have acquired all the
neighbouring land, and refrain from building on it. The reason
for thus exposing their dead to the sun and carnivorous birds is
that the Parsis consider fire, water, and earth too sacred to be
denied by corpses ; and they have less consideration for the air.
Next to burning, the Parsi mode of disposing of the dead is the
most rapid and effectual, as it avoids most of the concentrated
evils which must accumulate in crowded cemeteries in the course
of time, and which require ages to dissipate. As it is, most of the
offensive effluvium in the immediate vicinity of a Dakhma arises
not from direct contamination of the air, but indirectly through
the ground, which becomes polluted, in the course of time, by
impure nitrations.
1 Dastfir JSmaspji prefers reading pat6shak, and thinks it
means ' necessity,' as in cases where two deaths occur nearly
simultaneously in the same house, when both corpses cannot be
removed the same day. Such a meaning might suit this passage,
but the word occurs again, in § 33 and Chap. IX, 7, where it can
refer only to ' contamination,' and the etymology of pa</vf shak
(Av. paiti + vish) is plain enough.
* That is, when two persons cannot be found to carry a corpse,
one can do it alone, provided he holds a dog by a string. This
course is adopted, Dastfir JamSspji says, when a person happens
to die in a place where only one Parsi is available.
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CHAPTER 11,8-11. 249
matter \ or a man, with a woman or a child of eight
years old, is proper.
9. It is not to be carried all covered up 2 , for
that is burying the corpse ; to carry it in the rain
is worthy of death 3 . 10. When clouds have been
around *, it is allowable to carry it away from the
house; and when rain sets in upon the road it is not
allowable to carry it back to the house ; but when it
is before a veranda (dahlia) one should put it down
there ; that is allowable when he who owns the
veranda is apprehensive, and when he does not
allow it inside; and, afterwards, it is to be carried
away to its place, and when the water stands the
height of a javelin (nteak) inside 8 , one puts it down
and brings it away yet again. 11. M&/6k-mah 6
says that there should be a shelter (var) 7 one should
1 In the terms az»i-dashtSno and azit-nasai the compound
ar is written in an obsolete manner, both in M6 and K20. The
meaning of the text is that either or both of the corpse-carriers
may be any Parsi man, woman, or child who understands the
proper precautions. Compare Pahl. Vend. VIII, 28.
* K20 has ' when curved it is not to be carried.'
3 That is, it is a mortal sin to allow rain to fall upon a corpse
before it is deposited in the Dakhma.
4 Or ' withheld,' or ' continuous,' according as we compare
hamun with Pers. amun (aman), amSn, or h5m£n.
8 Inside the Dakhma apparently. The meaning seems to be,
that when the Dakhma is flooded the corpse is to be laid down
in some dry place in its vicinity until the flood has abated. But
according to Pahl. Vend. VIII, 17, it is allowable to throw the
corpse in when the Dakhma is full of water.
e See Chaps. I, 3, II, 1. Here, again, the quotation must be
from his complete commentary, as it is not extant in the present
Pahlavi Vendidad.
' From Av. var, ' to cover, to shelter ;' compare Pers. gull ah,
'a bower or shed.' Nowadays the Parsis have a permanent
shelter near the Dakhma. Pahl. Vend. VIII, 1 7 says, ' to carry
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25O SHAY AST LA-8HAYAST.
fasten above that place, and it would make it dry
below 1 ; one should place the corpse under that
shelter, and they may take the shelter and bring it
away.
12. From the fifth fargan/ of the Vendidad of
M&jfdk-mah 2 they state thus, that at the place
where one's life goes forth, when he shall die upon
a cloth, and a hair or a limb remains upon the bed-
place and the ground 3 , the ground conveys the pollu-
tion, even not originating with //^^"(ahambuni-^),
in like manner down unto the water*. 13. And when
he is on a bedstead, and its legs are not connected
with the ground, when a hair or a limb remains
behind on the bedstead, it does not convey the pol-
lution down. 14. When he shall die on a plastered
floor the plaster is polluted, and when they dig up
that plaster and spread it again afterwards, it is
clean. 15. When he shall die on a stone, and the
stone is connected with the ground, the stone will
become clean, along with the ground, in the length
of a year ; and when they dig up the place, the
stone being polluted is to be washed at the time.
16. When a stone is connected with the ground, or
is separated, and one shall die upon it, so much space
of the stone as the corpse occupied is polluted 6 ;
an umbrella (a»argash) from behind, or to hold up a shelter, is of
no use.'
1 Or, 'it would make it very dry,' if we read a»fr, 'very,' instead
of a^ir, 'below;' these two words being written alike in Pahlavi.
1 Quoting again from his lost commentary.
8 Or, perhaps, ' floor.'
4 This translation is somewhat doubtful, but the text seems to
imply that the ground is polluted as deep as it contains no water.
• K20 has had, ' the stone is all polluted, and will become clean
at the time when they dig it up, the stone is all polluted, in so
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CHAPTER II, 12-19. 2 5 r
when they shall leave it, in the length of a year it
will become clean along with the ground ; and when
they dig it up, the stone is all polluted, and is to be
washed at the time ; when the stone is not made
even with the ground, above the ground the stone is
all polluted, and is to be washed at the time.
17. Dung-fuel and ashes, when the limbs of a
menstruous woman come upon them, are both pol-
luted ; and the salt and lime for washing her shift
(kartak-shui) are to be treated just like stone \
18. If one shall die on a terrace roof (ban) 2 , when
one of his limbs, or a hair, remains behind at the
edge of the roof, the roof is polluted for the size of
the body as far as the water ; and they should carry
down all the sacred twigs (baresdm) 3 in the house,
from the place where the pollution is, until there are
thirty steps of three feet* to the sacred twigs, so
that the sacred twigs may not be polluted; and
when his hair or limb has not come to the eaves
(parakan) the roof is polluted to the bottom (tohik).
19. And when one shall die on a rita 6 it is polluted
much space as the corpse occupied it is polluted;' but the addi-
tional matter seems to be struck out Something analogous to the
details in this paragraph will be found in Pahl.Vend.VI, 9.
1 This section would be more appropriate in Chap. III.
2 Or ' an upper floor ;' Pahl. Vend. VI, 9 has, ' when he shall
die on an upper floor, when nothing of him remains behind at the
partitions (pardakan), the floor is polluted as far as the balcony
(axkup) and the balcony alone is clean ; when anything of him
remains behind at the partitions, the floor is polluted as far as the
balcony, the ground is polluted as far as the water, about the balcony
alone it is not clear.'
* See note on Chap. Ill, 32.
4 The gam, ' step,' being 2 feet l\ inches (see note on Bund.
XXVI, 3) these thirty steps are about 79 English feet.
• Meaning uncertain ; the word looks like Huzvarif, but it is
possible to read rirf-ae instead of rfta-i.
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252 shAyast la-sh Avast.
for the size of the body as far as the water ; in the
length of a year it will become clean along with the
ground. 20. A built bridge is liable just like a
terrace roof. 21. When one shall die on the terrace
roof of a trellised apartment (varam), that is also
liable just like a terrace roof. 22. When he shall
die in a trellised apartment, when one of his limbs,
or a hair, does not remain on the borders (parakan),
it does not convey the pollution down, but when any
of him remains behind it conveys it down ; it is
allowable when they dig it up 1 , and one also spreads
it again afterwards, and it is clean.
23. When one shall die by strangulation and a
rope in a crowd, when there is no fear of his falling
down they should not carry him down ; and when
there is a fear of his falling down, when that fear is
as regards one side of him, they should carry him
down on that side ; and when he has fallen down
they should carry him down in such place as he has
fallen. 24. When one is seated upright and shall
die, when there is fear of his falling on one side they
should carry him down on that one side, and when
there is fear on all four sides, then on all four sides ;
and when he has fallen down they should carry him
down in such place as he has fallen 8 .
25. And when one shall die on a tree, when its
1 That is, the floor of the apartment ; which would probably be
formed of earth beaten down, which, in India, is nearly always
overspread with diluted cow-dung to hinder cracks in the smooth
surface. A better class of floor is spread with lime plaster on
a stony surface.
* The object of these rules is evidently to avoid disturbing the
corpse more than is absolutely necessary, provided there be no
fear of its polluting more of the ground by falling upon it.
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CHAPTER II, 20-32. 253
bark is green and there is no fear of falling off, they
should not carry him down ; and when there is fear
of it, they should carry down the whole of the body
(tanu masal). 26. And when the bark of the tree
is withered, when there is fear of it and when there is
no. fear of it, they should carry it down. 27. When
he shall die on a branch of a tree which is green,
when there is no fear of his falling off they should
not carry him down. 28. And when there is fear of
it, or it is a branch of a withered tree, when also, a
hair originating with him, or a limb, remains behind
on the particular tree, they should carry down the
whole of the body '. 29. And when it does not re-
main behind him on the particular tree, but when
there is fear of its falling off, they should not carry it
below (vad frd</) 2 .
30. When a corpse (nasal-1) 3 , from outside of it,
remains behind on a jar (khumbo) in which there
may be wine, the jar is polluted, and the wine is
clean. 31. And when one shall die inside, in the
wine in the jar, if not even a hair or a curl originat-
ing with him remains behind on the jar, the wine is
polluted and the jar not polluted 4 . 32. When it is
1 K20 has a portion of § 30 inserted here by mistake.
* The object of these rules is likewise to prevent the risk of the
corpse defiling more of the ground than is absolutely necessary by
falling upon it, as it might do by the breaking of a dead branch.
1 Nasai (Av. nasu) means not only a corpse or carcase of
a human being, dog, or other animal of the good creation, but
also any portion of such corpse or carcase ; that is, solid ' dead
matter' in general, as distinguished from dirt or refuse from the
living body, or any liquid exudation from a corpse or carcase,
which is called hikhar (Av. hikhra).
4 Pahl. Vend. VI, 9 states, that ' when one shall die on a jar of
wine, the jar is useless, and the wine becomes just as though Us
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254 SHAVAST LA-SHAY AST.
a jar in which there is oil \ and dead matter (nasal),
from outside of it, remains behind on it, this is even
as though it remains inside it, because the oil comes
outside and goes back to the inside, and both are
polluted, the jar and the oil ; and even on making
the jar dry 2 it is not fit to put anything in.
33. When a serpent (gar^rak) is in a jar in which
there is wine, both are useless and polluted, for it
makes them contaminated (paafvishak). 34. And
when corn shall be in it, the jar is polluted and the
corn clean ; and when nothing originating with the
serpent inside the jar remains behind on the jar, so
much of the corn as includes the serpent, and upon
which the touch (malisn) of the serpent has gone —
because the touch of the serpent's seed might be
the death of one — is to be taken out and to be
thrown away. 35. And when hair or dead matter,
even not originating with the serpent, remains be-
hind on the jar, the jar is polluted, but is service-
able (shayad?) on making it dry 3 .
36. Brick, earth, and mortar are separated by
course (ravbn) had been within three steps of the corpse. And
when he shall die in the wine, when nothing of him remains behind
on the jar, the jar is proper on making it dry ' (or, perhaps, ' the
jar is fit for bran-flour ').
1 Or 'clarified butter;' in this case the 'jar' is probably a
globular vessel, or carboy, made of hide, through which the oil,
or liquid butter, penetrates so far as to keep the outer surface
greasy, which accounts for the remark about the oil passing in and
out. Such vessels, called rfabar, are commonly used for oil and
liquid butter in India.
* Assuming that khfhkar stands for khu;k-kar, as it does in
Pahl. Vend. VI, 71; otherwise we should have to read thus: 'and
the jar is not even fit to put any bran-flour in.'
" Again assuming as in § 32 ; otherwise we must read thus :
'but is fit for bran-flour (khuxkar).'
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CHAPTER II, 33-38. 255
their own substance (pavan mindavam-i nafy-
man), and are connected with the ground; being
separated by their own substance is this, that so
much space as dead matter 1 comes upon is pol-
luted ; being connected with the ground is this, that
they would convey the pollution down unto the
water. 37. Dung-fuel, ashes, flour, and other pow-
dered things are connected with their own sub-
stance, and are separated from the ground ; being
connected with their own substance is this, that
when dead matter comes upon them the whole of
them is polluted ; and being separated from the
ground is this, that when dead matter comes upon
them it does not make the ground polluted 2 .
38. At a house in' which the sacred ceremony
(ya.z\sn) is prepared, and a dog or a person passes 3
away in it, the first business to be done is this, that
the fire is to be preserved from harm ; moreover, if
it be only possible to carry the fire so that they
would carry it away within three steps of the
corpse *, even then it is to be carried away, and the
1 Or ' a corpse ;' K20 has ' stands upon.' The meaning is that
these substances do not communicate the contamination throughout
their own substance, but only downwards to the ground, which con-
veys it farther down, so far as it contains no water.
' That is, these substances communicate the contamination
throughout their own substance, but not down to the ground.
3 The verb vir/ar<fano (Huz. vabruntano), 'to crossover, to
pass away' (Av. vi + tar, Pers. gUDHanan), can only be used
when referring to the death of good people or animals ; but the
verb mur</ano (Huz. yemituntano), ' to die, to expire ' (Av.
mar, Pers. murdan), can be used generally, though usually applied
to the wicked and to evil creatures. Pahl.Vend.V, 134 contains
nearly the same text as §§ 38, 39.
* Under ordinary circumstances fire must not be brought within
thirty steps, or about 79 English feet, of a corpse (see Vend. VIII,
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256 SHAY AST LA-SHAYAST.
wall is not to be cut. 39. Rdshan 1 said that an
earthen one is to be cut into, but a mortar one is
not to be cut ; below and above no account is taken
of damaging (bd^dzeVlh) 2 the wall 3 . 40. To bring
the fire within * the three steps from the corpse is a
Tanapuhar sin ; and when exudation happens to the
corpse, it is worthy of death 5 . 41. The prepared
food in that house is all useless, and that which is
not prepared is usable in the length of nine nights
17). But the spirit of the Mazdayasnian law is reasonable, and,
although strict, it allows for practical difficulties and chooses the
least of two evils in a more judicious manner than might be
expected (a fact which it would be well for Parsis and others to
observe in doubtful cases). Here, breaking through the wall of a
house is considered a greater evil than the possible pollution of
the fire by passing at a distance of three steps, or eight English
feet, from a corpse.
1 The name of a commentator, or commentary, often quoted in
Pahlavi translations (see the note on Chap. I, 4).
* Literally, ' destroying the consciousness,' or ' injuring the
existence.' B6ddz&d or bo</y6za</ is a particular kind of sin
which appears to consist chiefly of the ill-treatment of animals and
injury of useful property. It is mentioned in Pahl. Yas. XXIX,
ib, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in
some editions of the Khurdah A vesta it is defined as selling stolen
men or animals into misery, or one's own domestic cattle to the
butcher, also spoiling and tearing up good clothing, or wasting
and spoiling good food.
J The meaning is, that if it became necessary to break through
the wall in order to remove the fire unpolluted, the sin committed
through damaging the wall will not be punished either in this
world or the next.
* That is, nearer than three steps, which is considered to be
the minimum distance at which any degree of purity can be
maintained.
6 A marg-ar^an sin, on committing which the sinner is required
to place his life at the disposal of the high-priest (see Chap. VIII,
2, 5, 6, 21). It is usually considered equivalent to fifteen TanS-
puhars (see Chap. I, 1, 2).
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CHAPTER II, 39-45. 257
or a month \ 42. Clothing also in like manner, ex-
cept that which one wears on the body ; that, even
in that time, is not clean, since it remains in use.
43. And the holy-water (z6har) 2 , too, which is
taken and remains in that place, is to be carried
away immediately to the water; also the sacred
milk (glv) 3 and butter (^um) 4 in like manner. 44.
Of the prayer 6 clothing Vand-Auharmazd 4 said that
it is usable in the length of nine nights or a month ;
the writer 7 (dapir) said that it is when they perform
the washing of hands, and wash it thoroughly, it
will become clean at the time.
45. If in a house there are three rooms (gun^i-
nak), and one shall die in the entrance place
(dargas), if it be so that they may set the door
open, and the corpse comes to this side, only this
1 According to the season of the year, the period of uncleanness
being nine nights in the five winter months, and a month in the
seven summer months (see Vend. V, 129).
* Av. zaothra; this holy-water is consecrated by the priest
reciting certain prayers while holding the empty metal cops in his
hands, while filling them with water, and after filling them (see
Hang's Essays, p. 397).
* The Av. gauf ^tvya, 'product of the living cow,' which is
kept in a metal saucer during the ceremonies, and used for
sprinkling the sacred twigs (baresdm), and for mixing with the
holy-water and Hdm-juice in the mortar (see Haug's Essays,
PP- 403, 405, 406).
* Compare Pers. /Sum, 'fat;' it is the Av. g£uj hudhau, 'pro-
duct of the well-yielding cow,' a small piece of which is placed
upon one of the sacred pancakes, or wafers (drdn), during the
ceremonies (see Haug's Essays, pp. 396, 407).
* Reading yaxt; but it may be gaft, * changed.'
* See the note on Chap. I, 4.
7 There appear to be, as yet, no means of ascertaining the
name of the writer of the ShSyast la-shayast r who gives his own
opinion here.
[5] S
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258 shayast lA-shAyast.
side is polluted ; and if the corpse comes to that
side, only that side is polluted; when it comes to
both sides at once (advA^), only the entrance place
is polluted alone, both the dwelling-rooms (khanak)
are clean.
46. And the vault of the sacred fires l alone does
not become polluted.
47. If one shall die in a wild spot (vaskar), pre-
pared food which is within three steps is all useless,
and beyond four • steps it is not polluted. 48. Pre-
pared food is this, such as bread, boiled and roast
meat, and prepared broth 2 .
49. And the ashes (var) of the sacred fire 8 be-
come in a measure polluted.
50. Should they carry in the fire into that house
in which the length of nine nights or a month is
requisite for becoming clean, there is a sin of one
Tanapfihar* through carrying it in, and one Tana-
pflhar through kindling it; and every trifling crea-
ture i^a^r or khul) which shall die and shall remain
causes a sin of one Tanapflhar. 51. Also through
carrying water in, there is a sin of one Farman ; and
to pour water on the place where any one's life
departs is a sin of one Tanipflhar, and to pour it
on a different place is a sin of one Yat. 52. And to
1 Literally, ' the vault of the fires of Vahram.' Pahl. Vend.
V, 1 34 says ' the vault of the fires is liable just like an empty
bouse.' Both this section and § 49 seem out of place.
* See Pahl. Vend. V, 134.
* Literally, 'the produce of the fire of Vahram,' a term for
' ashes,' - which is used in Pahl. Vend. V, 150 along with the
equivalent phrase, ' clothing of the fire' (see Chap. Ill, 27).
4 See Chap. I, 1, 2 for the degrees of sin mentioned in §§ 50,
5*> 53-
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CHAPTER II, 46-56. 259
undergo ablution * inside the unclean house is all non-
ablution. 53. And whoever goes into it needlessly,
his body and clothes are to be every time thoroughly
washed, and his sin is one Tanapuhar ; and when he
goes in needfully it is neither good work nor sin*.
54. And this pollution is all in the sharp account
(tikhak amir) when the life departs 8 ; the only
thing which amounts to polluting is contact with the
flesh, and even with the hair and nails. 55. Of the
contact which is stated in the A vesta 4 , the account
is that it is from one side, and it ever cleaves to
one; the curse (ga2un) 6 which is stated in the
Avesta advances from all four sides. 56. S6shyans*
said it is, until its exhibition to a dog, just as it be-
comes at the time when its life departs 7 ; a priest, a
1 That is, the ceremonial ablution (pirfiyasih), or ' washing,
with water, the hands and arms up to the elbows, the face as far
as behind the ears, and the feet up to the ankles,' whilst a certain
form of prayer is recited (see AV. p. 148, note).
• Here again, as in § 38, the strict letter of the law is relaxed in
case of necessity.
' Meaning, apparently, that any pollution is taken into account,
as a sin, in the investigation the soul has to undergo upon entering
the other world. Much of this paragraph will be found in Pahl.
Vend. V, 107.
4 Referring to Vend. V, 82-107, which gives an account of the
number of persons through whom the pollution of a corpse or
carcase will pass, which is in proportion to the importance of the
dead individual. The statement here made is that the infection,
passing from one to the other, enters each person only on one
side, but the demon of corruption attacks them on all sides.
• Meaning, probably, the Nasux, or demon of corruption (see §1),
who is said to rush upon all those polluted as detailed in Vend. V,
82-107.
• See Chap. I, 3.
7 That is, until seen by the dog the corpse remains pervaded
by the demon of corruption and hazardous to approach (see
§§ i-4).
S 2
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2<fc> SHAYAST LA-SHAyAST.
warrior, and a husbandman are no use, for merely
a dog is stated. 57. Kushtano-bu^ea? 1 said the
account is at the time when its life departs ; and
that which KushtanS-bu^&Z specially said is, 'when
anything is inside it (the place) the pollution is as
far as to the place where that thing stands.' 58.
When a dog, or a goat, or a pig is requisite
(darval) 2 it is proper, for the pollution does not
attack further there ; and the pollution of a child in
the womb is along with the mother.
59. The direct pollution of a hedgehog * cleaves
to one, and not the indirect pollution. 60. Direct
pollution (hamre^) * is that when the body is in
contact with a corpse, and indirect pollution (palt-
1 See Chap. I, 4, note. This name is nearly always written
Kushtan6-bu£&/ in Sis. in K20 and M6 ; it is not mentioned in
Pahl. Vend. V, 107, although the details here quoted are there
given in part.
* The meaning is not quite clear, but this sentence is probably
to be read in connection with the preceding one, as implying that
where such domestic animals are kept they can be used for stopping
the infection, as effectually as any inanimate object. The pig is
here mentioned as a common domestic animal, but Parsis have
long since adopted the prejudices of Hindus and Muhammadans
as regards the uncleanness of the pig.
s As Vend. V, 108-113 says the same of the dog urupi, it
would seem that the writer of our text considered the urupi to be
a hedgehog (zuzak); the Pahlavi translation of the Vendidad
renders it by rapuk or rtpuk, which appears to be merely an
approximate transcript of the Avesta word ; traditionally, this is
read raspuk and compared with Pers. rasu, 'ichneumon;' its
identification with the hedgehog is certainly doubtful, although it
appears to be admitted in Pahl. Vend.V, 113, where the same
words are used as in this section.
4 The technical terms hamreV and pattrgrf, for contagion and
infection, are merely corruptions of Av. h3m-ra£thway£iti and
paiti-raethwaySiti. The definition of the latter one is omitted
in K20 by mistake.
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CHAPTER II, 57-63. 26l
rtd) is that when 1 dne is in contact with him who
touched the corpse ; and from contact with him who
is the eleventh 2 indirect pollution cleaves to one in
the same manner. 61. The indirect pollution of an
ape s and a menstruous woman, not acting the same
way, remains. 62. The shepherd's dog, and like-
wise the village-dog, and others also of the like kind
carry contamination to eight * ; and when they shall
carry the carcase down on the ground the place b is
clean immediately; and that, too, which dies on a
balcony (ajkup), until they shall carry it down to
the bottom, is polluted for the length of a year.
63. Whoever brings dead matter (nasal) on any
person is worthy of death ; he is thrice worthy of
1 Reading amat, ' when,' instead of mun, ' which ' (see note to
Bund. I, 7).
* Vend. V, 86, 87 limits the pollution to the eleventh person
infected, in the extreme case of the corpse having been a priest ;
but Pahl. Vend. V, 107 quotes the opinion of Sdsh&ns that until
a dog has gazed at the corpse the pollution extends to the twelfth,
but only the first ten require the ceremonial purification of the
bareshnum, the others being cleansed by ordinary washing with
bull's urine and water.
s Pahl. Vend. V, 107 states, however, that ' everything of the
ape (kapik) is just like mankind.' The meaning of § 61 is very
uncertain, as the text can be both read and translated several ways,
and none of them are very satisfactory.
* That is, in the case of the shepherd's dog (see Vend. V, 92, 93);
the carcases of other dogs occasion the indirect pollution of fewer
persons, in proportion to their inferior importance; but Pahl. Vend.
V, 107 states, with regard to this importance, that when ' in doubt,
every man is to be considered as a priest, and every dog as a shep-
herd's dog,' so as to be on the safe side, by exacting the maximum
amount of purification in all doubtful cases.
* The Pahlavi text leaves it doubtful whether the place, the
people, or the carcase becomes clean, but the first is the most
probable.
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262 shAyast lA-shAyast.
death 1 at the time when a dog has hot seen the
corpse (nasai) ; and if through negligence of ap-
pliances and means (k&r va tub an 6) he disturbs it,
and disturbs it by touching it, he knows that it is a
sin worthy of death ; and for a corpse that a dog
has seen, and one that a dog has not seen, the ac-
countability is to be understood to be as much 2 , and
for the death and sickness s of a feeble man and a
powerful one. 64. Afarg has said there is no ac-
. count of appliances and means *, for it is not allow-
able to commit a sin worthy of death in cases of
death and sickness.
65. When they move a corpse which a dog has
not seen with a thousand men, even then the bodies
of the whole number are polluted 8 , and are to be
washed for them with ceremony (pisak) 8 . 66. And
for that which a dog has seen, except that one only
when a man shall move it all T by touching it, his
washing is then not to be with ceremony. 67. And
when he is in contact and does not move it, he is to
be washed with bull's urine and water. 68. And
1 That is, he has committed a «in equivalent to three mortal
sins (marg-ar^an).
8 Reading vex as equivalent to vej.
* Reading rakhtakth (compare Pers. rakhtah, 'sick, wounded').
4 This opinion of Afarg (see Chap. I, 3) is also quoted in Pahl.
Vend. Ill, 48.
* This statement is repeated in Chap. X, 33.
* That is, with the Bareshnum ceremony.
7 This exception (which is repeated in §§ 68, 7 1) seems to imply
that §§ 66, 68, 71 refer to the collection of any fragments of
a corpse found in the wilderness, or in water ; and the exemption
from the troublesome purification ceremony in such cases, is pro-
bably intended to encourage people to undertake the disagreeable
duty of attending to such fragments.
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CHAPTER II, 64-71. 263
when he shall move with a stake (dar) 1 a corpse
which a dog has not seen, except that one only
when he shall move it all, the washing for him is
not to be with ceremony.
69. And when a man shall move a corpse, which
a dog has not seen, by the hand of another man, he
who moves it by the hand of a man, and he also
whose own hand's strength does it are polluted in
the bodies of both ; and it is the root of a Tanapu-
har 2 sin for him himself and of a Tanapuhar for the
other one, for this reason, because his own body and
that also of the other are both made polluted
through sinfulness. 70. And when there is not in
him, nor even originating with him (ahambunii),
the strength of him whose own hand it is, it is just
as though he would move it (the corpse) with a
stake 3 ; and he who held it in the way of contact
with his hand is to be washed with ceremony ; and
it is the root of a Tanaptihar sin for him whose
own hand it is, and of a Kh6r* for himself. 71.
When he shall move a corpse by the hand of a man,
and the corpse is of those which a dog has seen —
except that one only when he shall move it all 6 —
the washing for him is not to be with ceremony.
1 The interposition of the stake, or piece of wood, prevents the
direct attack of the Nas&r, or demon of corruption, which has not
been driven away by a dog. That inanimate objects are supposed
to stop the progress of the pollution appears from § 57.
1 See Chap. I, 1, 2. A sin is figuratively said to take root in
the body, when it has to be eradicated, or figuratively dug up.
' See § 68. If he employs another man to move the corpse
merely because he is physically unable to do it himself, he escapes
with less pollution than when he is able to do the work himself;
but the man employed suffers the same in both cases.
4 See Chap. I, 1, 2. • See § 66.
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264 SHAYAST LA-SHAYAST.
'72. When one is going by a place at night, and
comes back there on the morrow, and a corpse
lies there, and he does not know whether the evil
(dds) was there when he came by 1 , or not, it is to
be considered by him that it was not there.
73. Of a flock in which is a sheep by whom dead
matter is eaten, of a forest in which is a tree with
which dead matter is mingled, and of a firewood-
stand (aesamdan) in which is a stick of firewood
with which grease is mingled, Afarg said that it is
not proper to make the flock and the forest fruitful,
and the firewood is useless 2 .
74. About a door on which a corpse impinges; as
to the door of a town and city they have been of the
same opinion, that it is to be discarded by his com-
rades (hamkar) 3 ; as to a door which is mostly closed
(badtum)* they have been of different opinions,
1 Literally, ' when I came by;' the usual Persian idiom in such
phrases.
1 This statement of Afarg' s, so far as it relates to greasy fire-
wood, will be found in Pahl. Vend. V, 14.
5 Or, ' by the community.' The same rule is mentioned in Pahl.
Vend.V, 14.
4 There is some uncertainty about this word. It is not the
Pers. badtum, 'worst, vilest,' because that is written varftum or
vatum in Pahlavi ; besides, the rule must apply to other than the
vilest doors, otherwise it would not harmonize with § 75. It is not
amiswriting of nttum, 'lowest, most debased,' for the same reason,
and because it occurs elsewhere. It is not a miswriting of bStman,
a possible variant of b&ta, 'a house* (although 'a house-door'
would suit the context very well), because it occurs also in Pahl.
Vend.V, 14, XI, 10, in which latter, place it is clearly an adjective
partially translating Av. b«ndv6. And it would be hazardous to
connect it with Pers. bidun, 'outside,' which seems merely a cor-
ruption or misreading of birun. The view taken here is that
badtum stands for bandtum, 'most shut up,' the nasal being
often dropped in Pahlavi, as in sag for sang, ' stone,' &c.
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CHAPTER II, 72-78. 265
G6g6sasp l said that discarding it by his comrades
is likewise proper, and Sdshyans said that it is not
proper; and as to other doors they have been
of the same opinion, that it is not proper. 75.
The door of one's own chief apartment (shah-gas)
is fit for that of the place for menstruation (da-ytan-
istan), and that of the place for menstruation is fit
for that of the depository /tfr the dfeaaf (khazanS) 2 ,
and that of the depository of the dead is not fit for
any purpose whatever 3 ; that of the more pleasant
is fit for that of the more grievous.
76. Any one who, through sinfulness, throws a
corpse into the water, is worthy of death on the
spot 4 ; when he throws only one it is one sin worthy
of death, and when he throws ten at one time it is
then one* sin worthy of death ; when he throws them
separately it is a sin worthy of death for each one.
77. Of the water, into which one throws dead matter,
the extent of pollution is three steps of three feet in
the water advancing, nine steps of three feet in the
water passed over, and six steps of three feet in the
water alongside 6 ; six steps of three feet in the depth
of the water, and three steps of three feet in the
water pouring over the dead matter are polluted as
regards the depth 6 . 78. When it is thrown into the
midst of a great standing water, in like manner, the
proportion it comes is ever as much as it goes, and
1 See Chap. I, 3.
* The Huz. equivalent of Pdz. dakhmak (see § 6).
* See Pahl. Vend. V, 14.
* Compare Pahl. Vend. VII, 66. • See Vend. VI, 80.
' That is, the pollution extends about eight English feet up-stream
and upwards, sixteen feet sideways and downwards, and twenty-
four feet down-stream. Some of the latter part of the sentence is
omitted in K20 by mistake.
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266 shAyast lA-shAyast.
is the proportion of it they should always carry
away with the dead matter \
79. And when a man comes forth, and a corpse
lies in the water, when he is able to bring it out,
and it is not an injury to him, it is not allowable to
abandon it except when he brings it out 1 . 80.
Sdshyans 3 said that, when it is an injury, it is allow-
able when * he does not bring it out ; and when it is
not an injury, and he does not bring it, his sin is a
Tanapuhar 6 . 81. Kushtan6-bu£&/« said that even
in case of injury it is not allowable to abandon it,
except when he brings it out; when he does not
bring it he is worthy of death. 82. And G6g6sasp T
said that it is even in case of injury not allowable,
except when he brings it out ; and when, in case of
injury, he does not bring it out his sin is* a Tana-
puhar ; and when it is no injury to him, and he does
not bring it, he is worthy of death.
83. And when he shall wish to bring it his cloth-
ing is to be laid aside 8 , for it makes the clothing
1 The sentence is obscure, but this seems to be the meaning ;
that is, when a corpse or any dead matter is thrown into a pond
or tank, the pollution extends sixteen feet from it in all directions ;
and that quantity of water ought to be drawn off, in order to
purify the tank (see Vend. VI, 65-7 1). As the corpse, in nearly
all cases, must be either at the bottom or on the surface, the quan-
tity of polluted water to be drawn off must be a hemispherical
mass sixteen feet in radius, or about forty-eight tons of water.
* See Pahl. Vend. VI, 64, where it states that bringing it out
is a good work of one Tanapuhar, and leaving it is a sin of the
same amount.
3 See Chap. I, 3.
* Reading amat, 'when,' instead of mun, 'which' (see Bund.
I, 7, note).
* See Chap. I, 1, 2. • See Chap. I, 4, note.
T See Chap. I, 3. 'See Pahl. Vend. VI, 64.
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CHAPTER n, 79-87. 267
polluted, and whatever he is first able and best able
te bring is to be brought out by him. 84. When, too,
he is able to bring it out through the breadth of the
water, then also it is to be brought out so l ; and
when he is not able, it is to be brought out through
the length of the water ; and showing it to a dog
and the two men are not to be waited for 2 .
85. And it is to be carried by him so much away
from the neighbourhood of the water that, when he
puts it down, the water which comes out dropping
from the corpse does not reach back to the water ;
for when the water which comes out from the corpse
reaches continuously back to the water he is worthy
of death ; and after that (min zak fri^) it is to be
shown to a dog, and it is to be carried away by two
men. 86. And when he wishes to throw it out from
the water, Mantf-bud? 3 said it is allowable to throw it
out thus, so that the water of the dripping corpse
does not reach continuously back to the water;
Rdshan said it would be allowable to throw it out
far.
87. To drag it over the water is allowable, to
grasp and relinquish it is not allowable 4 ; and when
it is possible to act so that he may convey it from
a great water to a small water, when the water is
1 So that less water may be polluted by the corpse taking the
shortest route through it; but if that be impossible it must' come
out quickly, at any rate.
* That is, the otherwise indispensable dog's gaze and two
bearers must be dispensed with, if not at hand, in order to save
time, until the corpse is out of the water (see § 85).
* It might be, ' there was a man who said,' but Mar</-bu</ occurs
in the Nirangist&n as the name of a commentator (see Chap. I, 4,
note).
4 See Pahl.Vend.VI, 64 for this prohibition.
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268 shAyast lA-shAyast.
connected it is allowable, and when separated it is
not allowable. 88. Afarg 1 said it is allowable to
drag it below through the water, but to drag it over
is not allowable, for this has come on the water as a
danger 2 , and that has not come on it as a danger.
89. M&tf&k-mah 1 said it is allowable to drag it
above, but to drag it below is not allowable, for the
danger has gone out across the water, and the
danger is not now to be brought upon it ; and on
that which is below, on which the danger has not
come, the danger will at last arrive.
90. When he goes into the water he is to go into
it with this idea, that ' should there be many below,
then I will even bring all ;' for whoever goes in not
with this idea, and shall disturb any other one which
lies there, will become polluted 8 . 91. And if the
corpse be heavy and it is not possible to bring it out
by one person, and he goes out with this idea, that
' I will go and prepare means, and bring this corpse
out of the water;' and when through sinfulness* he
does not go back his body is polluted and worthy of
1 See Chap. I, 3.
* Or ' fear.' The difference of opinion between the two com-
mentators on this question in casuistry, appears to have arisen from
Afarg regarding the water merely as the representative of a spirit,
who might be endangered or frightened by the source of impurity
becoming more visible when above the water, while M&/6k-mah
considered the water in its material aspect, and wished to save it
from the further pollution consequent upon drawing the corpse
through more of it.
s SeePahl.Vend.VI, 64.
4 These rules generally distinguish clearly between offences
committed ' through sinfulness,' that is, wilfully, and those arising
from accidental inability ; more stress being laid upon the inten-
tion than upon the action.
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CHAPTER II, 88-95. 2 69
death, and when he is unable to go back he is not
polluted.
92. When the corpse is so decomposed (puafok),
when it is thus necessary to bring it out, that he
must cut off various fragments, even after he cuts
them off they are to be brought out ; and for every
fragment his hands and knife are to be washed with
bull's urine {gtmtz), and with dust and moisture
(namb6) they are clean 1 . 93. And they are to be
torn off 2 by him, and for every single fragment which
he brings out his good work is one Tanapuhar.
94. And when rain is falling the corpse lies in the
water ; to take it from the water to deposit it in the
rain is not 3 allowable.
95. Clothing which is useless *, this is that in which
they should carry a corpse, and that even when very
much or altogether useless ; of that on which they
shall decompose* (bara vishup£nd), and of that on
which the excretions (hikhar) of the dead come, so
much space is to be cut away 6 , and the rest is to be
1 See Pahl. Vend. VI, 64 for §§ 92, 93.
* Or 'twisted off;' the Huz. neskhuntano must be traced to
Chald. nD3 < to pluck out, to tear away,' and seems to have a similar
meaning in Pahlavi; its Piz. equivalent vtkhtano (Av. vi^) ought
to be compared rather with Pers. kf khtan, ' to bruise or break,'
than with bSkhtan or p&khtan, ' to twist.'
* This negative is omitted in M6 by mistake.
* Compare Pahl. Vend. VII, 32.
* Or 'go to pieces;' that this is the meaning of vishupSnd
appears clearly from Pahl. Vend. VII, 1 23, but a Persian gloss in
the modern MS. M9 explains it as ' deposit fragments from the
beak of a bird,' meaning, of course, fragments of dead matter
dropped by a carrion bird.
' As useless, being incapable of purification ; such cuttings are
to be buried, according to the A vesta of Vend. VII, 32, though the
Pahlavi commentary explains that they are to be thrown away.
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270 skAyast la-shAyast.
thoroughly washed for the six-months' period' 1 . 96.
That which a menstruous woman has in wear (ma li-
ma nth) 2 is to be discarded in like fashion.
97. The clothing which is to be washed for the
six-months' period is such as is declared in the
A vesta 8 . 98. If the clothing be leathern it is to
be thoroughly washed three times with bull's urine
(g6m62), every time to be made quite dry with dust,
and to be thoroughly washed three times with water,
and to be laid out three months in a place to be
viewed by the sun 4 ; and then it is proper for an
unclean person (arm£.rt) 6 who has not performed
1 KhshvJU-m&figdk is merely a corruption of the Av. khshvax
m<zungh&, ' six months,' of Vend. VII, 36, where this form of
cleansing is thus described: 'If (the clothing) be woven, they
should wash it out six times with bull's urine, they should scour
it six times with earth, they should wash it out six times with
water, they should fumigate it six months at the window of the
house.'
* See Pahl. Vend. VII, 32.
' That is, woven clothing, as declared in Vend. VII, 36 (quoted
above in note 1).
* See Vend. VII, 35.
* A Persian gloss defines arm&rt as ' a woman who has brought
forth a dead child,' and this is the general opinion ; but that seems
to be only a particular example of an unclean person who would
be included under the general term armS st, for according to Pahl.
Vend. IX, 133, 137, 141 a man when only partially purified must
remain apart in the place for the arm£xt (Av. airitna, compare
Sans, il or rf) for a certain time. Neryosang, in his Sanskrit
translation of Mkh. (XXXVII, 36, XXXIX, 40, LI, 7), explains
armSxt as 'lame, crippled, immobility;' it also means 'stagnant,'
when applied to water ; and its primitive signification was, probably,
' most stationary,' an appropriate term for such unclean persons as
are required to remain in a particular place apart from all others,
as well as for helpless cripples, and insane persons under restraint
(see Chap. VI, 1). The meaning ' most polluted ' would hardly
apply to tank water.
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CHAPTER II, 96-IO4. 27I
worship, or it is proper for a menstruous woman. 99.
Other clothing, when hair is on it 1 , is liable just like
woven cloth (taafak) ; all the washing of wool, floss
silk, silk, hair, and camel's hair is just like that of
woven cloth; and woven clothing is to be washed
six times 2 .
100. Wool which is connected together, when one
part is twisted over another, and a corpse rests 8
upon it, is all polluted on account of the connection ;
and when fleece (m£sh) rests upon fleece, then so
much space as the corpse rests upon is polluted.
101. When one shall die upon a rich carpet (bup)
when the carpet is on a coarse rug (namaaf) and
is made connected, the rug and carpet are both pol-
luted, and when separated the rug is clean. 102.
When several cushions are heaped (nihld) one
upon the other, and are not made connected, and
dead matter comes upon them, they have been
unanimous that only that one is polluted on which
the dead matter came. 103. A cushion together
with wool 4 is liable just like a carpet with a rug *.
104. Of several cushions which are tied down to-
gether, when dead matter comes to the tie, both are
polluted, the cord and the cushions ; and when the
dead matter comes to a cushion, and does not come
to the tie, the cushions are all polluted on account
of the connection, and the tie is clean 6 .
1 Pahl. Vend. VII, 35 says ' when a single hair is on it.'
* As mentioned in a note on § 95.
* Literally, ' impinges.' Here, as in many other places, ' dead
matter ' may be read instead of ' corpse,' as nasai means both or
either of them.
4 That is, laid upon wool.
* See § lor.
« See Pahl. Vend. VII, 27.
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272 SHAYAST LA-SHAYAST.
105. A pregnant woman who devours dead matter
through sinfulness is polluted and worthy of death,
and there is no washing for her 1 ; and as for the
child, when it has become acquainted with duties
(pl^ak-shinas), ashes 2 and bull's urine are for its
eating and for its washing. 106. As for a child who
is born of solitary carriers of the dead 3 , although its
father and mother may both have devoured dead
matter through sinfulness, that which is born is
clean on the spot, for it does not become polluted
by birth.
107. Rdshan * said that every one, who, through
sinfulness, has become polluted by means of dead
matter, is worthy of death, and his polluted body
never becomes clean ; for this one is more wretched
than the fox which one throws into the water living,
and in the water it will die. 108. One worthy of
death never becomes clean ; and a solitary carrier of
the dead is to be kept at thirty steps from ceremonial
ablution (padftya&th).
109. Whichsoever of the animal species has eaten
their dead matter 5 , its milk, dung, hair, and wool are
polluted the length of a year ; and if pregnant when
it has eaten it, the young one has also eaten it, and
the young one is clean after the length of a year
from being born of the mother. 1 10. When a male
which has eaten it mounts a female, the female is
not polluted. 1 1 1. When dead matter is eaten by it,
1 That is, she cannot be purified.
1 Reading var (see note on § 49).
* Carrying a corpse by a single person being prohibited (see
§§ 7, 8) ; but why he is supposed to devour it is not clear.
* See Chap. I, 4, note.
* Compare Pahl. Vend. VII, 192.
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CHAPTER II, IQ5-II6. 273
and even while it is not digested it shall die, it is
liable just like a leathern bag (an ban) in which is
dead matter.
112. Gold, when dead matter comes upon it, is to
be once thoroughly washed with bull's urine (g6-
me^), to be once made quite dry with dust, and to
be once thoroughly washed with water, and it is
clean 1 . 113. Silver is to be twice thoroughly washed
with bull's urine, and to be made quite dry with
dust, and is to be twice thoroughly washed with
water, and it is clean 2 . 114. And iron, in like man-
ner, three times, steel four times, and stone six
times 3 . 115. Afarg said : ' Should it be quicksilver
(iz'ginak) 4 it is liable just like gold, and amber
(kahrupai) just like stone, and all jewels just like
iron.' 116. The pearl (mtirvar !</)*, amber, the
1 The purification here detailed is prescribed for golden vessels
in Vend. VII, 186.
* This is the purification prescribed for silver vessels in Vend.
VII, 74 W. ; it is found in the Vendidad SSdah, but is omitted
(evidently by mistake) in the Vendidad with Pahlavi translation,
and has, therefore, been omitted in Spiegel's edition of the texts.
By this accidental omission in the MSS. silver is connected with
the purification for stone (see § 114).
* See Vend. VII, 75 W., much of which is omitted in the Ven-
didad with Pahlavi translation, and in Spiegel's edition (see the
preceding note), the sixfold washing of stone being erroneously
applied to silver (see Vend. VII, 187 Sp.), owing to this omission
of the intervening text. It appears from this section that the Av.
haosafna, which has usually been translated as 'copper,' was
understood to be pulazxf, ' steel,' by the Pahlavi translators.
4 Or ' a mirror ' (Pers. Sbginah), but the word is evidently used
for a metal in SZS. X, a, and very likely here also.
* Most of the substances mentioned in §§ 115, 116 are detailed
in Pahl. Vend. VII, 188, where it is stated that 'as to the pearl
there have been different opinions, some say that it is liable just
like gold, some say that it is just like the other jewels, and some
say that there is no washing for it.'
[5] T
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274 SHAYAST LA-SHAYAST.
ruby (yakand) gem, the turquoise 1 , the agate (sha-
pak), coral-stone (va.sa.dtn sag), bone, and other
substances (g6har) which are not particularly men-
tioned, are to be washed just like wood * ; and when
they are taken into use there is no washing s , and
when they are not taken their washing is once. 1 1 7.
Of earthen and horny articles there is no washing ;
and of other substances which are not taken for
use the washing is once, and they are declared out
of use.
118. Firewood, when green, is to be cut off the
length of a span (vitast), one by one, as many
sticks as there are — and when dry one span and two
finger-breadths* — and is to be deposited in some
place the length of a year, and water is not to be
dropped upon it; and it is drawn out after the
length of a year ; Sdshyans * said that it is proper
as firewood for ordinary fires, and Kushtan6-b(i^ed? 8
said that it is just as declared in the Avesta : ' The
1 This is doubtful; the word can be read pirfnak, and has the
Pers. gloss piruzah, ' turquoise,' in some MSS. If read pilinak it
might perhaps be taken for 'ivory.' But in Pahl. Vend. VII, t88
it is vafarind, 'snowy,' and the reading there seems to be 'jet-
black and snow-white stone-coral ;' so here the original meaning
may have been ' snow-white and jet-black coral-stone.'
* Vend. VII, 188 says that 'earthen or wooden or porcelain
vessels are impure for everlasting.'
* Meaning, apparently, that they cannot be purified for imme-
diate use.
* That is, one-sixth longer than when green, the vitast being
twelve (m%er-breadlhs, or nine inches (see Bund. XXVI, 3, note).
The purification of firewood, here prescribed, is simply drying it
for a year in short lengths; but Vend. VII, 72-82 requires it also
to be sprinkled once with water, and to be cut into longer pieces.
* See Chap. I, 3.
* See Chap. I, 4, note.
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CHAPTER II, 1 1 7-1 22. 275
washed one, even then, is proper in dried clothing V
119. About corn* they have been unanimous that
so much space is polluted as the dead matter comes
upon ; and of that which is lowered into pits 3 , or
is wanted to be so, and of that which is scattered
(a(sid) at such a place there are different opinions ;
S6shyans said : ' Should it be of such a place it is
polluted as much as the dead matter has come upon
it ; ' and G6gd.yasp 4 said : ' Should it be so it is
all polluted, and the straw is all polluted.'
1 20. A walnut *, through its mode of connection,
is all polluted, and the washing of both its shell and
kernel (pdst va mazg) is just like that of wood.
121. A pomegranate also is of such nature as a
walnut 122. As to the date, when its stalk* is not
connected the date is polluted and the stalk and
stone (Astak) are clean ; the washing of the date is
just like that of corn ; and when it is touched upon
the stalk, when the stalk, stone, and date are con-
nected, the whole is polluted ; as to the date when
not connected with the stalk, and touched at the
1 Something similar is said in Pahl. Vend VI, 71.
* According to Vend. VII, 83-93 polluted corn and fodder are
to be treated like polluted firewood, but to be cut into pieces of
about double the length.
5 Reading d6n gOpan fardstak; the practice of storing com
in dry pits underground is common in the East and in * ome parts
of Europe. In Pahl. Vend. VII, 93 it is dfcn gdpin Svist, ' con-
cealed in pits.'
4 See Chap. I, 3.
8 Pahl. Vend. VII, 93 classes the almond with the walnut as
a connected fruit, and the date with the pomegranate as a sepa-
rated one.
' The word is kurapak or kflrasak, but its meaning is
doubtful.
T 2
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276 SHAYAST LA-SHAYAST.
stalk, the date is clean, and the washing of the
stone is just like that of wood. 123. The pome-
granate, citron, quince, apple, pear, and other fruit,
when in bearing and the rind (pazaz>i.rn6) is per-
ceptible on it, when dead matter comes upon it there
is no pollution of it; and when the rind (paza-
mijnd) is not perceptible on it, its washing is just
like that of corn; and rind is ever with the citron 1 .
124. For meat, butter, milk, cheese, and preserves
(ri^ir) there is no washing a .
Chapter III.
1. The clothing of a menstruous woman which
they shall take new for her use is polluted, and that
which is in use is not polluted 3 . 2. When a bed-
chamber (shaaf-aurvan) is overspread, and a carpet
(bup) is laid upon it and a cushion on the two 4 , and
' Pahl. Vend. VII, 93 says, ' fruit whose rind (pazav) exists is
also just like that in a pod (kuvak), and/or that which does not
remain in a rind, when pollution shall come upon it, there is no
cleansing whatever. Afarg said that there is ever a rind (paza-
7>ijn6) with the citron.'
1 Pahl. Vend. VII, 93 says, 'for everything separated there is
a washing, except meat and milk.' Articles for which there is no
washing cannot be purified.
* Pahl. Vend. XVI, 5 says, ' when in the place she remains in
for the purpose, she does not make the clothing she wears on her
body polluted, it remains for use within the place.' The meaning
is, probably, that clothing already set apart for the purpose does not
become further polluted, so as to be unfit for her use. It appears
also (Pahl Vend. XVI, 5) that on the spot where menstruation
first appears, not even the twigs uplifted in the sacred ceremony
are polluted, unless the circumstances are abnormal.
* This phrase, about the carpet and cushion, is omitted in K20
by mistake.
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CHAPTER II, I2 3-III, 6. 277
a woman sits upon it and menstruation occurs, when
she puts a foot from the cushion on to the carpet,
and from the carpet out into the bed-chamber, the
carpet and bed-chamber are both polluted, for they
are taken newly for her use, but of the cushion tfiere
is no pollution for this reason, because it is in use.
3. And when she sits on the cushion so that she
shall have both the carpet and cushion in use, the
bed-chamber is polluted by itself; and when all three
shall be in use there is no pollution whatever 1 .
4. Just as she knows that it is menstruation, in the
place she is in for the purpose 2 , first the necklace,
then the ear-rings, then the head-fillet (hmbar),
and then the outer garments (^imak) are to be put
off by her. 5. When in the place she remains in
for the purpose, even though she may remain a very
long time for that purpose, yet then the outer gar-
ments are clean, and there is no need of leather
covering and leather shoes 3 .
6. When she knows for certain (advar) that it is
menstruation, until the complete changing (guhari-
^ano) of all her garments, and she shall have sat
down in the place for menstruation *, a prayer is to
1 §§ 2, 3 are merely corollaries from § 1.
* Or, possibly, ' on the spot the is in on the occasion ;' although
it would appear from § 5 that the place referred to is the dashtan-
istSn, or place of retirement for the unclean.
' Reading mask va xalmtha, but both reading and meaning
are doubtful. The first word may be muxko, 'musk,' and the
other can be read sharmgah, but, if so, the construction of the
sentence is defective, as it stands in the MSS.
* The dashtanistan, a comfortless room or cell provided in
every Parsi house for unclean persons to retire to, where they
can see neither sun, moon, stars, fire, water, sacred vessels, nor
righteous men ; it ought to be fifteen steps (39 J feet) from fire,
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278 shAyast lA-shAyast.
be retained inwardly x . 7. When worship is cele-
brated a prayer is to be retained 2 inwardly, and
should menstruation occur the prayer is to be
spoken out by her. 8. When in speaking out the
prayer should menstruation occur, both afterwards,
when the time was certain (a^tguman), and now
she is certain 8 . 9. When she retains a prayer in-
wardly, and a call of nature arises, there is no need
for her to speak out the prayer, for the formula for
the call is to be spoken by her 4 .
10. Hands sprinkled in ceremonial ablution (paaft-
yap), when a menstruous woman sees them, become
quite unclean (apa</lyi&) by her look 6 , and even
when she looks hastily, and does not see the sacred
twigs (baresdm), it is the same. 11. And on the
subject of a house (khanak-i baba), when a men-
struous woman is above in it, and the sacred twigs
water, and the sacred twigs, and three steps (8 feet) from righteous
men (see § 33 and Vend. XVI, 1-10).
1 This kind of prayer ( Av. vii, ' a word or phrase,' Pahl. x&g,
Pers. bas) is a short formula, the beginning of which is to be
muttered in a kind of whisper, or (according to the Pahlavi idiom)
it ' is to be taken ' and ' retained ' inwardly (as a protection while
eating, praying, or performing other necessary acts) by strictly
abstaining from all conversation, until the completion of the act,
when the prayer or \&g ' is to be spoken out,' that is, the conclusion
of the formula is to be uttered aloud, and the person is then free
to speak as he likes. Different formulas are used on different
occasions.
2 K20 has, ' she retains a prayer.' See Pahl. Vend. XVI, 5.
* The meaning is, however, uncertain.
4 The Pahlavi text is as follows : Amat vi^ yakhsenun&f, p£-
jfnkar (Pers. pe\ryar) bari yStun&/, as v$g guftano kar 16ft
maman&r nask-i pavan £amioi yemalelununo. Compare Pahl.
Vend. XVI, 5.
6 See Pahl. Vend. XVI, !o.
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CHAPTER III, 7-I4. 279
stand right below, if even fully fifteen steps below,
even then the sacred twigs are unclean (apaaftyaz>) ';
but when not right below fifteen steps are plenty.
12. Prepared food which is within three steps of a
menstruous woman is polluted by her, and food which
she delivers up (bard parda^e</) from her morning
meal (^asht) is not fit for the evening meal (.yam),
nor that which she delivers up from her evening
meal for the morning meal; it is not fit even for the
same woman 2 ; and water which is within three
steps of her, when they shall put it into a pail
(dubal) or ablution-vessel (paaftyaz>dan), and shall
do it without handling (ay ad man), is fit for the
hands in ceremonial ablution. 1 3. When she touches
the bedding s and garments of any one, Sdshyans 4
said that so much space is to be washed with bull's
urine (g6m&z) and water; her bedding which touches
the bedding of any one does not make it polluted.
14. A menstruous woman who becomes clean in
three nights is not to be washed till the fifth day ;
from the fifth day onwards to the ninth day, when-
1 Pahl. Vend. XVI, 10 says, 'everything, when at the right dis-
tance, is proper, except only that one case, when uncleanness is
above and cleanness also right below ; although it be even much
below, yet it is not proper.' In such a case the prescribed distance
of fifteen steps is not sufficient; therefore, the dashtanistan
should be on the ground floor, not over an underground water-
tank, nor within fifteen steps of the water in such a tank.
* Or, possibly, ham nS^man may mean ' a companion woman,'
when two or more are secluded at the same time. Pahl. Vend.
XVI, 17 says, * food delivered up by a menstruous woman is of no
use whatever, it is not proper; in parts free from pollution (gavid-
vasnb), in those likewise it is not proper;' the reading gw\d'
vastio (proposed by Dastur Hoshangji) is, however, doubtful.
' Or 'clothing,' vistarg.
4 See Chap. I, 3.
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280 SHAY AST LA-SHAYAST.
ever she becomes clean, she is to sit down in cleanli-
ness one day for the sake of her depletion (tihik),
and then she is fit for washing; and after nine nights
the depletion is no matter \
15. A woman who has brought forth or miscarried
(nasal), during forty days sees whenever she is pol-
luted ; but when she knows for certain that she is
free from menstruation she is, thereupon, to be asso-
ciated with meanwhile (vada$), from the forty days*
onward ; but when she knows for certain that there
is something of it, she is to be considered meanwhile
as menstruous.
16. A menstruous woman when she has sat one
month as menstruous, and becomes clean on the
thirtieth day, when at the very same time she be-
came quite clean she also becomes again men-
struous, her depletion (tlhlk) is from its beginning,
and till the fifth day washing is not allowable. 1 7.
And when she is washed from the menstruation,
and has sat three days in cleanliness, and again be-
comes menstruous as from the beginning, four days
are to be watched through by her, and the fifth day
is for washing 8 . 18. When she has become free
1 See Pahl. Vend. XVI, 21. The Hebrew law (Lev. xv. 19) pre-
scribes a fixed period of seven days, except in abpormal cases.
* The same period of seclusion as appointed by the Hebrew
law, after the birth of a man child (see Lev. xii. 2-4). The A vesta
law ( Vend. V, 135-159) prescribes only twelve nights' seclusion,
divided into two periods of three and nine nights respectively, as
the Hebrew woman's seclusion is divided into periods of seven and
thirty-three days.
3 The substance of §§ 16, 17 is given in Pahl. Vend. XVI, 22,
but in language even more obscure than here. The washing men-
tioned here is merely for the first menstruation ; that for the second
one being prescribed in § 18.
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CHAPTER III, 15-22. 28l
from the second menstruation she is not in cleanli-
ness for nine days and nights, — these days and
nights are for watching, — and then she is to be
washed ; when the nine days and nights are com-
pleted, on the same day washing is good '.
19. Of leucorrhcea (ilharak) 2 , when it has quite
changed colour, that which comes on before and
also that which is after menstruation, the pollution
is just like that of menstruation.
20. When she has become so completely clean
from menstruation that her. washing may be as
usual (dast6barag hae), she does not make the
sacred twigs (bares6m), nor even other things,
polluted when beyond three steps.
2 1 . On account of severe cold it is allowable for
her to sit out towards 3 the fire; and while she
washes a prayer (va^ - ) is to be taken inwardly by
her 4 , and the washing of her hands, except with
bull's urine (g6me\s), is not proper till then; and
when they are washed by her, two hundred noxious
creatures are to be destroyed by her as atonement
for sin.
22. A woman who goes beyond the period of
menstruation *, and, afterwards, sees she is polluted,
when her pregnancy is certain — except when her
1 In such abnormal cases the Hebrew law (Lev. xv. 25-28)
prescribes seven days' seclusion after recovery.
' Av./iithra, see explanation of Aiharak-h6mand(Av. Aithra-
vanrf) in Pahl. Vend. XVI, 1, 34.
8 Dastur Jam&spji reads val bavan-i atSsh, 'to the part of the
fire.' From what follows it would seem doubtful whether this
distant approach to the fire is allowable until she is ready for
washing.
4 See § 6, note.
* Or, ' goes up from the place of menstruation.'
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282 SHAYAST LA-SHAYAST.
miscarriage (nasal yehevuntand) is evident — is
then to be washed with bull's urine and water;
when her pregnancy is not certain she is to be con-
sidered as menstruous. 23. Some say 1 , moreover,
that when miscarriage is certainly manifest she is,
meanwhile, to be considered as menstruous. 24.
Some say that when she is doubtful about the mis-
carriage she is to be washed with ceremony 2 .
25. And for any one 3 who comes in contact with a
menstruous woman, or with the person whom it is
necessary to wash with water and bull's urine, it is
the root of a sin of sixty stirs *. 26. And for whom-
ever knowingly has sexual intercourse with a men-
struous woman it is the root of a sin of fifteen
Tanapuhars and sixty stirs'.
27. Of a menstruous woman who sees a fire the
sin is one Farman 6 , and when she goes within three
steps it is one Tanipuhar, and when she puts a
hand on the fire itself 7 it is a sin of fifteen Tana-
puhars ; and in like manner as to the ashes 8 and
water goblet *. 28. When she looks at water it is a
1 Literally, * there is one who says thus.'
* See Chap. II, 65.
* Reading aff instead of adfnaj, 'then for him.'
4 That is, the sin is a Kh6r (see Chap. I, 2).
* According to the Avesta (Vend. XV, 23, 24) he becomes a
peshdtanu (Pahl. tanSpuhar). The Hebrew law (Lev. xv. 24)
makes him unclean for seven days.
* See Chap. I, 2. That it was sinful for her to look at fire,
even in Avesta times, appears from Vend. XVI, 8.
7 Literally, ' on the body of the fire.'
* That libujya means ' ashes' appears from Pahl. Vend. V, 150;
literally it is Huzvaru for ' clothing or covering,' and is so used
in Pahl. Vend. VI, 106, VII, 122. Metaphorically, ashes are the
clothing of the fire.
* Reading dubalak; but the word is doubtful. Possibly it
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CHAPTER III, 23-32. 283
sin of one Farman; when she sits in water it is a sin
of fifteen Tanapuhars ; and when through disobe-
dience she walks out in the rain every single drop
is a sin of fifteen Tanapuhars for her. 29. And the
sun and other luminaries are not to be looked at by
her, and animals and plants are not to be looked at
by her, and conversation with a righteous man is
not to be held by her ; for a fiend so violent is that
fiend of menstruation 1 , that, where another fiend
does not Smite anything with a look (akhsh), it
smites with a look.
30. As to a house 2 in which is a menstruous
woman, the fire of that house is not to be kindled ;
food which is delivered up from before a men-
struous woman is not proper for the same woman 3 .
31. A tray-cloth (khvand ^amak) which stands
before her, when it is not in contact with her, is not
polluted; a table-napkin (pataskhur) when apart
from her thigh, and contact does not occur, is
proper *.
32. When one 6 wishes to consecrate the sacred
cakes (dr6n) 6 , when one holds up the sacred twigs
should be read gobarak for gav-bar, 'bull's produce,' referring
to the bull's urine which, with ashes, is prescribed (Vend. V, 148)
as the first food for a woman after miscarriage.
1 The demoness G8h (see Bund. Ill, 3-9).
2 By khanak, ' house, abode,' must here be understood merely
the woman's place of seclusion. K20 inserts ata* d£n after
mun, which renders it possible (by assuming another preposition)
to translate as follows : 'As to a house in which is a fire, the fire
in that house is not to be kindled by a menstruous woman.'
' See § 12.
* Fit to use again.
8 Perhaps we should read 'she' throughout this section, as a
woman can perform these rites among women (see Chap. X, 35).
* The drdn (Av. draona, corrupted into drun or darun by
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284 SHAY AST LA-SHAYAST.
(baresdm) 1 from the twig-stand (bares6m-dan),
and menstruation occurs, and just as it came to
one's knowledge one puts down the sacred twigs and
goes out, the sacred twigs are not polluted.
Piz. writers) is a small round pancake or wafer of unleavened
bread, about the size of the palm of the hand. It is made of
wheaten flour and water, with a little clarified butter, and is flexible.
A dr6n is converted into a frasast by marking it on one side,
before frying, with nine superficial cuts (in three rows of three
each) made with a finger-nail while thrice repeating the words
humat hukht huvarxt, 'well-thought, well-said, well-done,' one
word to each of the nine cuts. Any dron or frasast that is torn
must not be used in any ceremony. In the dr6n ceremony two
drons are placed separately by the priest upon a very low table
before him, on its left side, the nearer one having a small piece of
butter (gauj hudhau) upon it; two frasasts are similarly placed
upon its right-hand side, the farther one having a pomegranate
twig (urvarSm) upon it; and between this and the farther drdn
an egg is placed. The sacred twigs (baresdm) must also be
present on their stand to the left of the priest, and a fire or lamp
must stand opposite him, on the other side of the table. The
priest recites a certain formula of consecration (chiefly Yas. Ill,
i-VIII, 9), during which he uplifts the sacred twigs, and mentions
the name of the angel, or of the guardian spirit of a deceased
person, in whose honour the ceremony is performed. After con-
secration, pieces are broken off the drdns by the officiating priest,
and are eaten by himself and those present, beginning with the
priests (see Haug's Essays, pp. 396, 407, 408, AV. p. 147).
1 The baresdm (Av. baresma) consists of a number of slender
rods or tat (Pahl. t&k), formerly twigs of some particular trees,
but now thin metal wires are generally used. The number of these
twigs varies according to the nature of the ceremony, but is usually
from five to thirty-three. These twigs are laid upon the crescent-
shaped tops of two adjacent metal stands, each called a m&h-ru,
' moon-face,' and both together forming the baresom-din or
'twig-stand.' The baresdm is prepared for the sacred rites by
the recital of certain prayers by the officiating priest, during which
he washes the twigs with water, and ties them together with a
kusttk or girdle formed of six thread-like ribbons split out of
a leaflet of the date-palm and twisted together; this girdle, being
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CHAPTER III, 33-IV, I. 285
33. And during her menstruation she is to be so
seated that, from her body, there are fifteen steps of
three feet to water, fifteen steps to fire, fifteen steps
to the sacred twigs, and three steps to a righteous
man l . 34. And her food is to be carried forth in
iron or' leaden vessels; and the person (valman)
who shall carry forth the food stands at three steps
away from her 2 . 35. When worship is celebrated,
every time at the dedication (shnumane) 3 of the
consecration of sacred cakes (dr6n ya$t) it is to
be uttered aloud by her; some say the Itha and
Ashem-vohu 4 .
Chapter IV.
1. A sacred thread-girdle (kustlk), should it be
made of silk (parvand), is not proper; the hair
(pashm) of a hairy goat and a hairy camel is
passed twice round the twigs, is secured with a right-handed and
left-handed knot on one side, and is then passed round a third
time and secured with a similar double knot on the other side,
exactly as the kustik or sacred thread-girdle is secured round the
waist of a Parsi man or woman (see Haug's Essays, pp. 396-399).
1 See Vend. XVI, 9, 10. All the ceremonial apparatus must be
kept as far removed as the sacred twigs.
2 See Vend. XVI, 11-14, which states that the food is to be
carried forth on iron, lead, or the basest metal.
' This is the time when the name of the angel or spirit is men-
tioned, in whose honour the cakes are consecrated (see § 32, note
on dron, and Chap. VII, 8).
* The Ithd is Yas.V (so called from its first word), which forms
a part of the drdn yajt or formula of consecration (see § 32, note
on drdn). The Ashem-vohu is probably that in Yas. VIII, 9,
which concludes the consecration. The same details are given in
Pahl. Vend. XVI, 17. These prayers also form a portion of all
ceremonial worship, including the Yazun.
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286 shAyast lA-shAyast.
proper, and from other hairy creatures (muyind) it
is proper among the lowly (nakhezik). 2. The
least fulness 1 necessary for it is exactly three
finger-breadths; when it is exactly three finger-
breadths altogether 2 from one side, and when the
rest is cut off, it is proper. 3. When one retains the
prayer inwardly* and has tied his girdle, and ties
it anew once again, he will untie that which he has
tied, and it is not proper *.
4. Cloth of thick silk brocade (dlpakfi) and
figured silk (parntkand) is not good for girdling 6 ;
and cloth of hide when the hair is stripped from it,
of wool, of hair, of cotton, of dyed silk, and of wood*
is proper for shirting (saptklh). 5. Four finger-
breadths of shirt 7 is the measure of its width away
1 Literally, ' width ; ' that is, extra width, or slackness round the
waist, as the girdle sits very loosely over a loose shirt ; or, as the
text implies, the slackness ought to admit three fingers together,
projecting edgeways from the waist. After tying it so loosely, any
unnecessary length of string may be cut off, when the girdle is
put on for the first time. The necessary looseness is again men-
tioned in Chap. X, 1.
' Literally, 'extreme to extreme;' r&e^man-d-rdeVman being
Huzvarir for sarasar.
' That is, has begun the prayer formula (requisite while tying
on the girdle) with a bis or muttered prayer (see Chap. Ill, 6,
note).
* The meaning appears to be that he must not tie the girdle
a second time without recommencing the prayer formula.
* This word, aytby£6g,h£nth, is chiefly a transcript from the
Avesta name of the kustl k or girdle, aiwyaunghana. Probably
garments in general are meant.
* Perhaps dartn may mean cloth of bark, hemp, or flax here.
T The sacred shirt, worn by Parsis of both sexes (young children
excepted) in India, is a very loose tunic of white muslin, with very
short loose sleeves covering part of the upper arm. It is called
sadaro (Pers. sudarah) in Gu^arati, and shaptk (Pers. shabf)
in Pahlavi.
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CHAPTER IV, 2-9. 287
from each side, from the neck to the skirt (parik) ;
and as to the length before and behind, as much as
is proper to cover up is good. 6. So much length
and breadth, when it is double or thickened 1 , are
not proper; when on the separation (durminak) of
the two folds one remains clothed on one side, both
when he wears the girdle (kustik), and when he
does not wear the girdle, even then it is not undress
(vishaafakth) 1 .
7. When a shirt of one fold is put on, and the
skirt has concealed both sides, the girdle is tied over
it, and it is proper. 8. When two shirts are put on,
and they shall tie the girdle over that which is
above, then it is for him a root of the sin owing
to 3 running about uncovered *.
9. By a man and woman, until fifteen years of
age, there is no committal of the sin of running
about uncovered 8 ; and the sin of unseasonable
1 Assuming that aitabartrf stands for astabart*/; the Huz.
att being substituted for the PSz. ast. The text appears to refer
to lined or stuffed shirts, such as would be very suitable for the
cold winters of Persia, like the clothing padded with cotton wool
used by natives of the cooler parts of India in the cold season.
* That is, the degree of nakedness which is sinful (see §§ 8-10).
* K20 has It, 'not,' instead of r&t, 'owing to;' this would
reverse the meaning of the sentence, but it is not the usual place
for the negative particle.
4 This sin is called vishaV-dub&rijnih ; it is mentioned in
Pahl. Vend.V, 167, VII, 48, but not described there. The usual
definition of the sin is ' walking about without the sacred thread-
girdle;' and it is generally classed with the two other Parsi sins of
' walking with one boot ' and ' making water on foot ' (see AV.
XXV, 5, 6) ; sometimes a fourth Parsi sin, ' unseasonable chatter,'
is associated with them, as in the text, but this is supposed to be
punished in a different manner in hell (see AV. XXIII).
* Indicating that it is not absolutely necessary to wear the sacred
thread-girdle till one is fifteen years old (see Chap. X, 13).
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288 shAyast la-shayast.
chatter 1 arises after fifteen years of age 8 . 10. The
sin of running about uncovered, as far as three
steps, is a Farman each step ; at the fourth step it
is a Tanapuhar 3 sin.
1 1. A girdle to which there is no fringe is proper ;
and when they shall tie a woman's ringlet (gurs) 4 it
is not proper.
1 2. Walking with one boot* as far as four steps is
1 This sin is called driyin-^uyijnlh, literally, 'eagerness for
chattering,' and consists in talking while eating, praying, or at any
other tijne when a prayer (v&g) has been taken inwardly and is not
yet spoken out; many details regarding it are given in the next
chapter. The sin consists in breaking the spell, or destroying the
effect, of the v&g.
* This is modified by Chap. V, i, a.
* See Chap. I, i, a. These particulars are deduced by the
Pahlavi commentator from Vend. XVIII, 115, which refers, how-
ever, to a special case of going without girdle and shirt. He says
(Pahl. Vend. XVIII, 1 1-6), ' so that as far as the fourth step it is
not more than (ai) a Srdsh6-4aranam, and at the fourth step it
amounts to the root of a Tanapuhar within him ; some say that he
is within what is allowed him in going three steps. When he walks
on very many steps it is also not more than a Tanapuhar, and
when he stops again it is counted from the starting-point ' (com-
pare § 1 2).
4 Probably referring to the possibility of tying the girdle over
a woman's hair, when hanging loose down to her waist. The
present custom among Parsi women in India is to cover up the
whole of their hair with a white handkerchief tied closely over the
head ; but whether this is an ancient custom is uncertain.
* This sin, which is mentioned in Bund. XXVIII, 13, is called
ae-muk-dubSrunih or khadu-muk-dubarixnfh, literally, 'run-
ning in one boot,' and is usually so understood, but how there
can be any risk of the committal of so inconvenient an offence is
not explained. Dastur Hoshangji thinks that aS-muk, 'one boot,'
was formerly written avi-muk, 'without boots;' and no doubt
avi is sometimes written exactly like khadu, ' one,' (indicating,
possibly, a phonetic change of avi into agvi). Perhaps, however,
the word alludes to the Persian practice of wearing an outer boot
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CHAPTER IV, IO-I4. 289
a Tanapuhar sin, when with one 1 movement ; and
after the fourth step as much as one shall walk is a
Tanapuhar; and when he sits down and walks on
the sin is the same that it would be from his starting-
point (bunlh); and there were some who said it is a
Tanapuhar for each league (parasang).
13. At night, when they lie down, the shirt and
girdle are to be worn, for they are more protecting
for the body, and good for the soul. 14. When
they lie down with the shirt and girdle, before sleep
one shall utter one Ashem-vohu 2 , and with every
coming and going of the breath (vay6) is a good
work of three Srdshd-iaranams 8 ; and if in that
(mflk) over an inner one of thinner leather, when walking out of
doors ; so that the sin of ' running in one pair of boots ' would be
something equivalent to walking out in one's stockings; and this
seems all the more probable from the separate account of walking
'without boots or stockings,' avfmu^ak, given in Chap. X, 12.
But whatever may have been the original meaning of the word,
Parsis nowadays understand that it forbids their walking without
shoes; this should be recollected by any European official in
India who fancies that Parsis ought to take off their shoes in his
presence, as by insisting on such a practice he is compelling them
to commit what they believe to be a serious sin.
1 Assuming that hand, ' this,' stands for aS, 'one ' (see p. 218,
note 3). The amount of sinfulness in walking improperly shod
appears to be deduced from that incurred by walking improperly
dressed (see § 10).
' See Bund. XX, 2. The same details are given in Chap.
X,2 4 .
* The Av. sraoshd -Parana appears to have been a scourge
with which offenders were lashed by the assistant priests (see Vend.
Ill, 125, 129, IV, 38, &c), and a Sr6shd-4aran&m was, therefore,
originally one lash with a scourge. As the gravity of an offence
was measured by the number of lashes administered, when this
term was transferred from the temporal to the spiritual gravity of
sin, it was considered as the unit of weight by which sins were
estimated ; and, by a further process of reasoning, the good works
[5] U
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290 shAyast lA-shAyast.
sleep decease occurs, his renunciation of sin is
accomplished '.
Chapter V.
1. Of unseasonable chatter 2 that of children of
five years of age has no root ; and from five years
till seven years, when one is under the tuition of his
necessary for counterbalancing sins were estimated by the same
unit of weight. Regarding the amount of a Sr6sh6-£aranam there
is much uncertainty; according to Chap. XVI, 5 and Pahl.Vend.
VI, 15 it is the same as a Farman, and this appears to be the case
also from a comparison off 10 with Pahl.Vend. X VIII, 116 (see
note on § 10); but according to Chap. XI, 2 it is half a Farman,
and the Fannin is also probably the degree meant by the frequent
mention of three Sroshd-Aaranams as the least weight of sin or good
works that will turn the scale in which the soul's actions are weighed
after death (see Chap. VI, 3). This uncertainty may perhaps have
arisen from a£, ' one,' and the cipher 3 being often written alike in
Pahlavi. But, besides this uncertainty, there is some discordance
between the various accounts of the actual weight of a Srdshd-
Aaranam, as may be seen in Chaps. X, 24, XI, 2, XVI, 5. As a
weight the Sr6sh6-£aranam is not often mentioned in the Pahlavi
Vendidad, for wherever it translates the Av. sraoshd-Aarana it
means 'lashes with a scourge;' but the weight of one Srdshd-
Aaranam is mentioned in Pahl.Vend. VI, 15, three Sr6sh6-Aaranams
in IV, 142, VII, 136, XVII, 11, XVIII, 55, 116, and five Srdshd-
Aaranams in XVI, 8.
1 Patitikih, 'the dropping' or renunciation of sin, is effected
by confessing serious offences to a high-priest, and also by the
recitation of a particular formula called the Patit, in which every
imaginable sin is mentioned with a declaration of repentance of
any such sins as the reciter may have committed. The priest
ordains such atonement as he thinks necessary, but the remission
of the sins depends upon the after performance of the atone-
ment and the effectual determination to avoid such sins in future
(see Chap. VIII, 1, 2, 8).
1 See Chap. IV, 9.
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CHAPTER V, I-5. 29I
father and innocent \ it has no root in him, and
when sinful it has root in the father 2 . 2. And from
eight years till they are man and woman of fifteen
years, if even one is innocent during the performance
of the ritual (ya^td), but is able to say its Itha and
Ashem-vohu 3 , and does not say them, it is the root
of unseasonable chatter for him 4 ; and when he is
able to perform his ritual by heart (narm), and says
only the Itha and Ashem-vohu, some have said that
such is as when his ritual is not performed and there
is no offering (yastdfrl^), and some have said that
it is not unseasonable chatter.
3. Unseasonable chatter may occur at every cere-
monial (ya.zi.rn6); for him who has performed the
ritual it is a Tanapuhar sin 6 ; for him who has not
performed the ritual it is less, some have said three
Sr6sh6-/£aranams 6 . 4. The measure of unseasonable
chatter is a Tanapuhar sin; this is where every
ceremony, or every morsel, or every drop of urine is
not completed 7 . 5. Of the unseasonable chatter of
1 That is, intending no harm, as contrasted with sinful or wilful
chatter in defiance of instruction.
1 Because the father is supposed to be responsible, in the next
world, for the sins of the child, even as he will profit by its good
works (see Chaps. X, 22, XII, 15).
* See Chap. Ill, 35.
4 Inattention to prayers evinced by improper silence is thus put
upon the same footing as inattention evinced by improper talking.
This portion of the sentence is omitted in K20.
* See Chap. I, 1, 2. It is a greater sin in the officiating priests
than in the other persons present at the ceremony.
* Probably a FarmSn sin (see Chap. IV, 14, note).
7 Referring to the three principal occasions when a prayer (y&g)
is taken inwardly and retained until the completion of the action ;
during which time it is unlawful to say anything but the prescribed
prayers (see Chap. Ill, 6, note).
U 2
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292 shAyast lA-shAyast.
him who has not performed the ritual Afarg 1 said
this degree is slighter ; Me^j?6k-mih 1 said both are
alike, and he spoke further of this, since for him
who has not performed the ritual, and does not
attend to* saying its Itha and Ashem-vohu, it is
more severe than for him who has performed the
ritual, and does not attend to consecrating its sacred
cake (drdn). 6. M&/6k-mah said that it (the cere-
monial) 8 does not become G6tO-kharW 4 ; Afarg
said that it amounts to an offering (yastdfrl^) 5 for
every one, except for that person who knows the
ritual by heart, and through sinfulness will not per-
form it; and it becomes his at the time when,
during his life and by his command, it is recited
with this intention, namely : ' I wish to do it, my
faith (astdbanih) is in the religion 8 .'
7. The deaf and dumb when it is not possible for
him to say an Ashem does not commit unseasonable
chatter 7 ; and when it is possible for him to say an
Ashem he shall three times say of it, 'Ashem,
ashem, ashem;' and if it be possible for him to say
1 See Chap. I, 3.
* Literally, ' believe or trust to.'
* During which unseasonable chatter occurs.
4 Generally written G&l-kharf</ (see Bund. XXX, a 8) ; but, per-
haps, we should here read yast6frf</, 'offering,' though gStdk-
khari</ occurs in Chap. XII, 30.
* The MSS. have merely stdfrt*/, which differs from the fore-
going gSt6-khart</ only in one Pahlavi letter, so we should
probably read the same word in both cases, but which of them it
ought to be is uncertain.
* Meaning, apparently, that he can obtain the benefit of any
past ceremony, forfeited by wilful negligence, by repentance and
a repetition of the ceremony during his lifetime.
7 By omitting to say it (see § a). This clause of the sentence
is omitted in Kao.
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CHAPTER V, 6- VI, 2. ^93
' ith& ' and ' ashem-vohu ' it is well, and when it is
only possible for him to say 'itha' it matters not 1 .
Chapter VI.
1. The deaf and dumb and helpless (arm6.yt) s ,
though of unblemished conduct and proper disposi-
tion, is incapable of doing good works, and from
the time when he is born till the time when he shall
die, all the duty and good works which they may
perform in the world become his property (nafr-
man) as much as his even by whom they are per-
formed ; some say that it is thus : as much as they
belong to Zaraturt 8 . 2. Though he does not do
the good works not really originating with (aham-
buni£) him, and does not commit the sin not really
originating with him, it is better than though he
were, able to do the good works not really origin^
ating with him, and should not do them ; but should
commit the sin not really originating with him;
when, afterwards, he passes away, and then also
comes to his account as to sin and good works,
when the good works not really originating with
him are more he is in heaven (vahut), when the sin
1 That is, any one barely able to speak must repeat so much of
the indispensable prayers as he is able to pronounce, otherwise he
will commit sin.
* That is, any one compelled to remain stationary or secluded,
owing to bodily or mental infirmity (see Chap. II, 98); an idiot,
or insane person, is probably meant here.
* This comment seems to imply that its writer was translating
from an Avesta text, and here met with a word which some persons
thought contained a reference to Zaraturt, but which he first trans-
lated so as to suit the context; perhaps Av. zarazdaiti may be
suggested.
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294 shAyast lA-shAyast.
not really originating with him is more he is in hell,
and when both are equal he is among the ever-
stationary (hamtstakan) 1 . 3. When the good works
are three Sr6shd-^aranams * more than the sins he
is in heaven (vahist), when the good works are one
TanSpuhar more he attains to the best existence
(pahlftm ah van) 8 , when his ceremony (vast) is per-
1 That is, he is treated, with regard to the actions merely
imputed to him, precisely as all others are with regard to their
own actions. With reference to the hamistakan, Ardt-Virdf
states (AV.VI, 2, 5-1 a) that on his journey to the other world he
* saw the souls of several people who remain in the same position,'
and he was informed that ' they call this the place of the Hamis-
takdn ("those ever-stationary"), and these souls remain in this
place till the future existence; and they are the souls of those
people whose good works and sin were equal. Speak out to the
worldlings thus : " Consider not the easier good works with avarice
and vexation ! for every one whose good works are three Sr6sh6-
£aranams more than his sin is for heaven, they whose sin is more
are for hell, they in whom both are equal remain among these
Hamtstakan till the future existence." And their punishment is
cold or heat from the changing of the atmosphere ; and they have
no other adversity.'
1 Probably equivalent to a Farman sin (see Chaps, I, 1, 2,
IV, 14, note).
' This appears to be another name for Gar6<Anln, ' the abode
of song,' which is the highest heaven, or dwelling of Auharmazd.
The lower heaven is here called Vahwt, which is a general term
for heaven in general. AV.VII-X, XVII, 27, and Mkh. VII, 9-12,
20, 21 describe four grades in heaven and four in hell, besides
the intermediate neutral position of the Hamistakdn (AV. VI, Mkh.
VII, 18, 19). The four grades of heaven, proceeding upwards,
are Humat for good thoughts in the station of the stars, Hukht
for good words in the station of the moon, Huvarrt for good
deeds in the station of the sun, and Gar6</man where Auharmazd
dwells (Vend. XIX, 121). And the four grades of hell, proceeding
downwards, are Du-r-humat for evil thoughts, Dux-hukht for evil
words, Dux-huvarxt for evil deeds, and the darkest hell (Vend.
XIX, 147) where the evil spirit dwells. The pahlum ahvan of
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CHAPTER VI, 3-6. 295
formed *. 4. Sdshyans a said that to come into that
best existence it is not necessary to perform the
ceremony, for when his good works are one 8 Tana-
puhar more than the sin he attains to the best
existence, and no account is taken of performing his
ceremony; because in the heavenly existence (ga-
r6</mantkih) it is not necessary to perform a
ceremony, for an excess of good works must attain
Gardofrnan *. 5. As S6shyans said, in heaven
(vahbt) he who is below is elevated to him who is
above ; and it says thus : ' Happy indeed art thou,
O man! who art in any way near unto that im-
perishable existence 8 .'
6. KushtanS-bu^df* said that an infidel (ak-
dtnd) 7 , when his good works are one Tanapuhar
more than his sin, is saved from hell.
the text is merely the Pahlavi form of Av. vahutem ahum
(Vend. VII, 133, XVIII, 69, XIX, 120, Yas. IX, 64), whence the
term vahixt (Pers. balm t) is also derived.
1 That is, when his surviving relatives have performed the proper
religious ceremonies after his death.
1 See Chap. I, 3.
* Reading aS, ' one,' and supposing that this Pi*, form has been
substituted for an original Huz. khaduk, ' one.' This supposition
being necessary to account for the ad preceding its noun, instead
of following it; and without it we ought to read 'three' instead of
' one,' which seems, however, hardly reconcileable with the context
(but compare Pahl. Vend. VII, 136). This is an instance of the
ambiguity occasioned by a6, ' one,' and the cipher 3 being often
written alike in Pahlavi, as already noticed in p. 289, note 3. The
word might also be taken as the conditional verbal form ae, ' shall
be,' but in that case it is likewise misplaced.
* See note on p&hlum ahvin in § 3.
• A somewhat similar exclamation to that in Vend. VII, 136.
• See Chap. I, 4, note.
' That is, one of another religion; not an apostate, nor an
atheist.
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296 shAyast lA-shayast.
7. Of a pure law (da<tf) are we of the good reli-
gion, and we are of the primitive faith ; of a mixed
law are those of the Slnlk congregation 1 ; of a vile
* It is not easy to identify this Slnik vajkar<fih, but Professor
J. Darmesteter suggests that the term may have been applied to the
Manicheans settled in eastern Turkistan and western China, whence
fliey may have been called Stntk (the country of the SfinJ, Av.
Siini, being identified with AMstin or China in Bund. XV, 29,
because TSin is the Arabic name of the latter). This is con-
firmed, to some extent, by a passage in the Dinkarrf (see Dastur
P8sh6tan's edition of the Pahlavi text, p. 27), where three foreign
religions are mentioned, that of the Jews from Arum, that of the
Messiah from the west, and that of Manih from Turkist&n. Dar-
mesteter further points out the following passages in Barbier de
Meynard's French translation of Mas'audi, which show that the
Manicheans had considerable influence in eastern Turkist&n as late
as a.d. 944 : —
(Meynard, I, 268) : '. . . the Turks, the Khuzlu^, and the Ta-
ghazghaz, who occupy the town of Kfain, situated between
KhurasSn and China, and who are now (a.d. 944) the most
valiant, most powerful, and best governed of all the Turkish races ,N
and tribes. Their kings bear the tide of irkh&n (" sub-khSn?"), "V 7 „
and they alone, among all these nations, profess the religion of
Mint.'
Again, after stating that the Chinese were at first Samanians
(Buddhists), it is added (Meynard, II, 258) : ' Their kingdom is
contiguous to that of the Taghazghaz, who, as we have said above,
are Manicheans, and proclaim the simultaneous existence of the
two principles of light and darkness. These people were living
in simplicity, and in a faith like that of the Turkish races, when
there turned up among them a demon of the dualist sect, who
showed them, in tempting language, two opposing principles in
everything that exists in the world, such as life and death, health
and sickness, riches and poverty, light and darkness, union and
separation, connection and severance, rising and setting, existence
and non-existence, night and day, &c. Then, he spoke to them of
the various ailments which afflict rational beings, animals, children,
idiots, and madmen; and he added that God could not be re-
sponsible for this evil, which was in distressing contradiction to
the excellence which distinguishes his works, and that be was
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CHAPTER VI, 7 -VII, I. 297
law are the Zandik 1 , the Christian (Tarsak), the
Jew (Yahua?), and others of this sort (yanS) 2 .
Chapter VII.
1. The morning sun it is necessary to reverence
(vast a no) till midday, and that of midday it is
necessary to reverence till the afternoon time, and
that of the afternoon time it is necessary to re-
verence till night 3 ; whenever one is quite prepared
above any such imputation. By these quibbles, and others like
them, he carried away their minds, and made them adopt his
errors.'
The tenets of the Manicheans ought, no doubt, to have been
considered by the Zoroastrians as a mixture of truth and error,
just as those of the Stnfk congregation are represented to be in
our text j but such tenets being an heretical offshoot of Zoroas-
trianism, it argues unusual liberality in the priests if they preferred
Manicheans to Christians, that is, heretics to infidels.
K20 has altered stnfk vaj kar<fih into nisfnfk (or vf dinfk)
fikaftfh, which appears to be an attempt to bring the words
within the limits of the writer's knowledge, without paying much
attention to their collective meaning.
1 A sect which (according to its name) probably adhered to a
certain heretical interpretation (zand) in preference to the orthodox
Avesta and Zand. N&ry6sang, in his Sanskrit version of Mkh.
XXXVI, 16, explains a Zandik as one who 'thinks well of Ahar-
man and the demons.'
1 Unless this paragraph be a continuation of the quotation from
Kushtano~b%&f s commentary, which seems unlikely, its contents
have an important bearing upon the age of the Shayast la-shayast.
As it does not mention Muhammadanism by name it could hardly
have been written after the fall of the Sasanian dynasty, when that
new faith had become much more important, in Persia, than those
of the Christians and Jews.
8 Referring to the recitation of the Khursh&f NySyu, or ' saluta-
tion of the sun,' which should be performed thrice a day, in the
Hivan, Rapltvtn, and Auzerin Gahs, or periods of the day (see
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298 shAyast lA-shAyast.
for activity (khv^^karth), and shall then do rever-
ence, it is proper. 2. And when anything of that
happens which indicates when it is not proper to
wash the hands, and about this he considers that
when he does not reverence the sun it will stop \ at
the time previous to that in which it occurs the sun
is to be fully reverenced by him, and, afterwards,
when his hands are washed, it is to be reverenced
again ; and when he does not reverence it, except
when innocent through not reverencing it*, then it
becomes irreverence (la yajt) of the sun for him 3 .
3. As to the sun it is better when one reverences
it every time at the proper period (pavan gas-i
nafVman); when he does not reverence it for once
it is a sin of thirty stirs 4 . 4. Reverencing the sun is
every time a good work of one Tanapuhar 6 ; and so
of the moon and fire in like manner \ 5. When on
account of cloudiness the sun is not visible (p6afak),
and one shall reverence it, it is proper.
Bund. XXV, 9) ; a few sentences in the NySyif, or formula of
salutation, are altered to suit the particular Gab in which it is
recited.
1 K20 has, ' it will protect it;' having read netruncV instead of
ketrungrf in its original. To pray with unwashed hands would
be sinful (see Pahl. Vend. XIX, 84).
* That is, except when the omission is to avoid a worse evil, as
in the instance just mentioned.
* Or, perhaps, ' it does not become a Khurshfirf Yart (" a formula
of praise in honour of the sun") for him.' This Yart forms a
part of the NySyix.
4 That is, an Aredux sin (see Chap. I, 2). M6 has, ' when he
does not reverence it again.'
* That is, a good work sufficient to counterbalance a Tandpuhar
sin, which puts the performance of a Nyayix on the same footing
as the consecration of a sacred cake or drdn (see Chap. XVI, 6).
' The moon and fire have each a separate Nyayis.
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CHAPTER VII, 2-8. 299
6. And while one does not reverence the sun, the
good works which they do that day are not their
own ; some say that of the good works which they
do within the law (da</) of the good religion he has
no share. 7. While they do not wash dirty hands
any good work which they do is not their own, for
while one does not utterly destroy corruption (na-
su*) 1 there is no coming of the angels to his body,
and when there is no coming of the angels to his
body he has no steadfastness in the religion, and
when he has no steadfastness in the religion no
good work whatever reaches unto him.
8. When one wishes to perform the propitiation
(shnuman) 2 of fire, it is allowable to perform one
'athrd ' by itself, and, when two and the ' marf vis-
pa6ibyd aterebyd,' these three are thus the pro-
pitiation everywhere 3 ; some say that it would be
proper to perform it while allowable, except that of
the heterodox.
1 That is, the demon of corruption, who is supposed to enter
and reside in all filth of the nature of dead matter, until expelled or
destroyed by cleansing.
* A shnuman or khshnumanS (Av. khshnuman) is a short
formula of praise, reciting all the usual titles of the spirit intended
to be propitiated by it, and is used for dedicating the prayers or
ceremony specially to his service (see Chaps. Ill, 35, X, 2, XIV,
3). The propitiatory formulas for the thirty angels and arch-
angels who preside over the days of the month constitute the
Str6zah, or form* of prayer ' relating to the thirty days.'
* The propitiation of fire (as given in Strdz. I, 9, Atat Nyayif
5, 6) consists of five sentences, each beginning with the word
Sthrd, 'of the fire,' and the last sentence also contains the words
mat/ vispa(Hby6 aterebyd, 'with all fires.' The meaning of the
text appears to be that it is allowable to use only one of these
sentences (probably the last), but if two are used besides the last
they are amply sufficient for practical purposes.
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300 SHAYAST LA-SHAYAST.
9. Whoever shall extinguish * a fire, by him ten
fires are to be gathered together, by him ten punish-
ments are to be endured, by him ten ants are to be
destroyed *, and by him holy-water (zdhar) is to be
presented to the sacred fire (atas-i Vahram).
Chapter VIII.
1. Sin which affects accusers s is to be atoned for
(vi^ari^n) among the accusers, and that relating to
1 Literally, 'kill.'
' The ant being a creature of the evil spirit, on account of its
carrying away corn.
* Vin&s-i hamSmai&n, 'sin relating to adversaries.' Sins
appear to be divided into two great classes, hame'mal and
rubantk. A ham&mai sin seems to be any secular offence
which injures some person or animal who, thereupon, becomes a
ham&m&l, 'accuser' (Av. hameretha, 'opponent,' Yas. LVI, x,
10), and who must first be satisfied by atonement, before con-
fession to the high-priest, or renunciation of sin, can be of any
avail for removing the sin (compare Matthew v. 33-26). The
Riviyats assert that if a person dies without atoning for a
hamSmal sin, his soul will be stopped at the JCmvaJ bridge (see
Bund. XII, 7) on its way to the other world, and kept in a state of
torment until the arrival of the ' accuser,' and after he is satisfied
the sinner's soul will be disposed of, in the usual manner, accord-
ing to the balance of its good and bad actions. It is also probable
that only a man of ' the good religion,' or an animal of the good
creation, can be an ' accuser.' A rftbanfk sin, on the other hand,
seems to be one which affects only the sinner's own soul, and for
which the high-priest can prescribe a sufficient atonement. It is
doubtful, however, whether the Farsis nowadays have any very
clear notions of the exact distinction between these two classes of
sins, although aware of their names, which are mentioned in their
Patit, or renunciation of sin. The explanations given in some
editions of their Khurdah A vesta, or prayer-book, are confined to
mentioning certain special instances of each class of sin ; thus,
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CHAPTER VII, 9-VIII, 3. 30I
the soul is to be atoned for among the high-priests
(raafan), and when they do whatever the high-
priests of the religion command the sin will depart,
and the good works which they may thenceforth do
will attain completion (avaspdrlk). 2. The sin of
him who is worthy of death (marg-ar^an) is to be
confessed (garzijnS) unto the high-priests, and he
is to deliver up his body 1 ; except to the high-priests
he is not to deliver up his body.
3. On account of the dexterity (farhang) of
horsemen it is not their business to hunt (nakhitr
karatano); and it is not allowable for any one else
to hunt for game, except for him whose wealth is
less than three hundred sttrs 2 .
murder, seduction, unnecessary slaughter of cattle, embezzlement,
slander, seizing land by force, and a few other evil deeds are stated
to be ham 6m 51 sins; while unnatural offences and intercourse
with women of another race and religion are said toberubanfk
sins. In the Pahlavi Vendidad these classes of sins are rarely
mentioned, but hamgm&lin occurs in Pahl.Vend. Ill, 151, IV,
23, XIII, 38; hamSmaiih in III, 119; and rubanik in XIII,
38 ; although, perhaps, not always in the sense of sin.
1 By committing a marg-ar^an or mortal sin, that is, a sin
worthy of death, he has forfeited his life, and ought to place it at
the disposal of the rarf, or high-priest
* This section, intended to preserve game for the poor, is evi-
dently out of place here, as it has no connection with the context.
-With reference to the property qualification for hunting, it appears,
from a passage in the Persian MS. M5 about the proper dowry for
a privileged wife, that a 000 dirhams of silver were worth 2300
rupts, and that 2 dirhams were 2^ tolas ; this was written in a.d.
1723, when neither the rupt nor the tola were of uniform amount,
though now the rupt is exactly a tola weight of silver. As the stir
was four dirhams (see Chap. I, 2), three hundred stirs would have
been 1380 rupts or 1350 tolas of silver, according to the standards
mentioned in M5 ; so that hunting was intended to be confined
to those whose property was less than 1 350-1 380 rupts ; but how
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302 SHAVAST LA-SHAYAST.
4. The ceremonial worship (yasisn) of those
worthy of death, which they do not perform by way
of renunciation of sin l , is the ceremonial which is
demon worship; and when the officiating priest
(a6rpat) does not know it the merit (kirfak) of the
ceremonial goes to the store (ganf) of the angels,
and they give the enjoyment which arises from that
merit in the spiritual existence to the soul of that
person who has at once (aeva£) become righteous
in mind.
5. When the mortal sinner (marg-ar£-an6) has
delivered his body and wealth at once to the high-
priests, and engages mentally in renunciation as to
the sin which has occurred, and the high-priests give
him their decision (dastdbarlh) as to duty and
good works, the duty and good works which were
before performed by him come back to him; and
when they inflict punishment for three nights 2 , he
does not enter hell. 6. And if the high-priest
orders the cutting off of his head he is righteous on
the spot 3 , and the three nights' (satfiih) ceremony is
to be celebrated for him, and the account of the
this limitation is to be reconciled with the fact that hunting was a
favourite pursuit of kings and nobles does not appear, unless it be
considered as a sacerdotal protest against that practice.
1 That is, in those cases when they do not have the yazi* n per-
formed as an atonement for sin, by order of the high-priest after
confession.
* This appears to refer to temporal punishment, inflicted by
order of the high-priest, for the purpose of saving him from the
' punishment of the three nights' in the other world, mentioned in
Bund. XXX, 16.
8 Reading pavan ^f nak ; but M6 marks the phrase as pavan
dinak (for dina), 'through the decree,' which is probably an
error.
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CHAPTER VIII, 4-9. 303
three nights (satulh) does not affect him l . 7. And
if he does not engage in renunciation he is in hell till
the future existence ; and in his future body they
will bring him from hell, and for every mortal sin
they will cut off his head once, and the last time
they will make him alive again, and will inflict
(nu may end) three -nights' severe punishment 2 .
8. However a man engages in renunciation of sin
the duty of his state of renunciation (patitth) is to
be engaged therein openly and mentally in renuncia-
tion ; the duty of openness is this, that the sin which
he knows has assailed him 3 , is to be specially con-
fessed (bara g6bi*n6) by him ; and the mental
duty is this, that he engages in renunciation with
this thought, that 'henceforth I will not commit
sin.' 9. And that which occurs before the renuncia-
tion, except pious alms, it is well for him not to be
overlooked * by him, and not to be kept 6 secret by
him ; for when he shall overlook*, or shall keep
secret, about sin committed, it becomes for him as
1 That is, the usual ceremonies after death are not to be with-
held in this world, and his soul is able to pass through the usual
investigation, as to his sins and good works, on its way to the
other world, without delay. This period of three nights (satuth,
'the triplet'), which. Pazand writers miscall sed6x or sadis, is the
time during which the soul is supposed to hover about the body,
before finally departing for the other world (see Mkh. II, 114, 158-
160, AV. IV, 9-14, XVII, 2-9).
1 The same statement is made in nearly the same words in
Pahl. Vend. VII, 136. This is the future three nights' punishment
for impenitent sinners, mentioned in Bund. XXX, 16.
• Literally, ' which he knows thus : " It assailed me." '
* Reading av6nun5, but the word can also be read khuntn-
if n6, ' to be made celebrated, to be boasted of.'
8 Literally, ' carried on, borne away.'
' Reading av6ne«C, but it may be khunfneV, 'boast of.'
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304 shAyast lA-shAyast.
much, some say, as three Srdshd-^aranams 1 ; some
say that when he keeps secret about a sin of three
Srdshd-iaranams he is worthy of death ; some say
much otherwise 2 . 10. Atard-parf son of Zaraturt*
had remarked (peVaktntdf) to a disciple, about this
duty, thus: 'Conform to the renunciation of sin!'
and one* time a secret was kept by him, and he
ordered him thus : ' Henceforth be thou never appa-
rent in this duty!' and after that he looked upon
the supplication (avakhshlh) and much repentance
of that disciple, and even then he did not become
the high-priest (dastdbar) over him.
11. The rule is* this, that of those -who would be
proper for this priestly duty (dastdbarlh), that
person is proper who is perfect in (narm) the com-
mentary (zand) of the law, and the punishment of
sin is easy for him, and he has controlled himself;
some say thus : ' By whom a course of priestly
studies (a£rpatastan) is performed.' 12. And the
punishment of sin being easy for him, and his having
controlled himself are proper ; and when, in danger
before a menstruous woman, he engages in renun-
ciation it is proper.
1 Probably the same as a Farman sin (see Chaps. 1, 1, 2, IV, 14).
* Or ' many other things'
* This Atar8-p£</-i Zarat&rtan is mentioned in a manuscript
about 500 years old, belonging to Dastur Jimaspji, in Bombay, as
having lived for 160 years, and having been supreme high-priest
for nin«ty years : he is also mentioned in the sixth book of the
Dinkan/. He may, possibly, have been the Atard-pa// mentioned
in B. Yt. I, 7, but it is hazardous to identify an individual by a
single name so common as Atard-parf used to be.
4 Reading aS, ' one,' instead of hani, ' this ' (see p. a 18, note 3).
* Assuming that the word atnak has been omitted at the begin-
ning of this section (see Chap. X, 1).
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CHAPTER VIII, IO-I4. 3°5
13. N£ry6sang' said thus: 'Thou deemest it
most surprising that, of the renunciation of sin with
energy, whatever may be its efficacy, they have
been so mtuh of the same 2 opinion, so that when-
ever they perform renunciation, however they per-
form it, and before whomever they perform it,
whenever a sin is not even mentally originating
with one 3 a renunciation should be performed by
him ; and when very many mortal sins (marg-
ar^an) are committed by him, and he engages
mentally in renunciation of every one separately, he
is not on * the way to hell, owing to his renuncia-
tion ; and if there be one of which he is not in
renunciation the way to hell 8 is not closed to him,
for he does not rely upon the beneficence (sdd) of
Auharmazd, and it is allowable to appoint a priestly
retribution (raa? td^i-rn) to fully atone for it, and
when thou appointest a priestly retribution for it,
and dost not fully atone, it is allowable to inflict it
justly and strongly (drub6).'
14. When his sin is committed against (d£n)
1 This cannot be the learned Parsi translator of several Pahlavi
texts into Sanskrit, who bore the same name, and is supposed to
have lived in the fifteenth century. Being quoted in the Pahlavi
Vendidad (see Chap. I, 4, note) he must have been one of the
old commentators.
a K20 has hdmanam, 'I am,' instead of ham, ' the same;' a
mistake arising from reading am, 'I am,' for ham.
* This applies to all cases of merely imputed sin, such as those
committed by children, which are imputed to the father, and for
which he is spiritually, as well as temporally, responsible.
4 Reading pavan, 'on,' instead of bard, 'out of (see p. 176,
note 5).
* Most of this clause is omitted in K20 by mistake.
[5] x • •
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306 shAyast lA-shAyast.
accusers 1 it will be necessary to act so that the head
of the family (mirak) shall not become evil-minded 8 ,
and shall not divorce the wife from matrimony, and
they shall not bring s him on unto him ; before his
accusers he is to be engaged in renunciation, and
when not, he is to be engaged in renunciation of the
sin before the high-priests (raafan), and it will
become debts, and debt does not make a man
wicked * ; its effect is this, that in the future exist-
ence they may quite forsake him, and this becomes
a great shame, and they disturb (ka»6nd) his enjoy-
ment. 15. As to the sin which affects the accusers,
when the female has atoned for it, its stem (pi yak)
is atoned for; some say that the stem (payakghih)
has no root ; some say that it is just like a tree
whose leaves wither away.
16. Sin relating to the soul 8 , when one engages in
renunciation, stays away from him ; when it shall be
fully atoned for it is well, and when he does not
fully atone they will make him righteous by the
three nights' (satulh) punishment. 17. KushtanS-
bttgtd 9 said that even that which affects accusers,
when one engages in renunciation, stays away from
him.
1 Ham£malan (see § 1) ; the particular instance of ham&mal
sin here referred to is seduction.
* Reading dfijrmJnan instead of the unmeaning dujrmiySn of
the MSS.
* Reading yaftyuna instead of the unmeaning yaitam of the
MSS. ; 3 being often written very much like m in Pahlavi.
4 This clause about the hamSmal sin becoming a debt, to be
settled with the ' accuser,' either here or hereafter, is taken from
PahL Vend. Ill, 151.
» That is, rubSntk sin (see § 1, note).
* See Chap. I, 4, note.
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CHAPTER VIII, 15-22. 307
18. Ndsat Burs-Mitrd 1 spoke these three sayings,
that is, ' Next-of-kin marriage will extirpate mortal
sins (marg-ar^anan), and the sacred twigs when
their ablution is such as renders them improper for
firewood, and a man when his wife becomes pregnant
by him.'
19. Whoever commits a sin against (d£n) water,
and kills a lizard, or other noxious water-creature,
has atoned for it; also when thou atonest to (d£n)
fire for that against water it is proper 2 , and when
thou atonest to water for that against fire it is
proper ; some say that even a scorpion is proper to
be killed. 20. And when a sin of one Tanapuhar s
is committed by him, and he shall consecrate a
sacred cake (dr6n), or shall accomplish a good work
of one Tanapuhar 4 , it has atoned for it.
21. When he has committed a mortal sin (marg-
ar^an), and engages mentally in renunciation, and
the high-priest (raaf) knows that, though he ought
to give up his body, he will not give it up, it is
allowable when he shall kill him; that is, because
he relies upon the beneficence (suaf) of Auharmazd.
22. Moreover, from the rule (mank)'yazemna 6 kaaf
na hakarf ' (' through being worshipped what then at
1 See Chap. I, 4, note.
1 A blank space is left for this verb in M6, indicating that that
MS. was copied from an original already old and not very legible.
' See Chap. I, 1, 2.
* Consecrating a sacred cake is a Tanapuhar good work (see
Chap. XVI, 6). The theory of counterbalancing sins by good
works of the same weight is here clearly enunciated.
* Written izimn in the MSS. This quotation appears to be,
from some part of the A vesta, no longer extant, and being only the
first words of the passage its exact meaning is very uncertain. The
section, generally, seems to refer to the beneficence of Auharmazd.
X 2
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308 shAvast lA-shAyast.
once,' &c.) it is evident, and it becomes his through
ceremonial ablution of the hands; it amounts to a
whole quarry (lean 6) of good works, and the worship
of God (ya.si.yn-i yazdanS) is to be performed for
him 1 . 23. Atar6-pa^ $ son of Maraspend said that
it is always necessary to be more diligent in per-
forming one's worship of God at the time that many
mortal sins are committed ; all sins being admissible
into renunciation, when thou shalt atone by com-
plete self-sacrifice (pur-^an-darflha), and when one
engages in renunciation of the sin from its root, he
becomes free from the sin in renunciation of which
sin he engaged ; for Auharmazd will not leave his
own creatures unto the evil spirit, unless on the
path of non-renunciation.
Chapter IX.
1. The greater Hasar is one part in twelve parts
of the day and night, and the lesser Hasar is one
part in eighteen parts 3 .
1 It seems that the execution of the sinner after repentance
is here considered as furnishing him with a store of good works, so
that it is allowable to perform such ceremonies for him, after death,
as are usually performed for righteous men ; the reason being
given in § 23. The end of this section and beginning of the next
are omitted in K20.
9 Whether the prime minister of ShSpur II, or the last editor of
the Dtnkarrf (see Bund. XXXIII, 3, 1 1), is not clear.
' The H&sar is not only a measure of distance (see Bund.
XXVI, 1), but also a measure of time (see Bund. XXV, 5).
According to the text here the greater Hlsar must be two hours,
and the lesser Hisar (which is not mentioned in M6) must be one
hour and twenty minutes. But Farh. Okh. (p. 43) says, ' dvada-
sang-hathrem asti aghrem ayare, "of twelve Hisars is the
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CHAPTER VllI, 23-IX, 4. 309
2. The priest (asrfik) who passes away in idola-
try 1 (auzdayaklh) thou hast considered as desolate
(vlran) 2 ; and there is a high-priest (dastdbar) who
is of a different opinion, there is one who says he
is as a non-Iranian (analran). country 8 . 3. It is
declared that, when a supreme high-priest (zara-
tustrotum) passes away in idolatry, an apostate
(aharmdk) will be born in that dwelling, and a
rumour of this calamity is uttered 4 by that supreme
high-priest
4. In order to be steadfast in the good religion it
is to be discussed with priests and high-priests, and
when one does not discuss it is proper that he do
not teach it.
longest day ; " the day and night in which is the longest day are
twelve of the greatest HSsars, eighteen of the medium, and twenty-
four of the least;' according to which statement there are three
kinds of Hasar, that are respectively equivalent to two hours, one
hour and twenty minutes, and one hour. As the longest day is
said (Bund. XXV, 4) to be twice the length of the shortest day,
and the greatest Hasar is twice the length of the least one, it may
be conjectured that the HSsar varied with the length of the day,
being a subdivision (one-eighth) of the time the sun was above the
horizon; this would account for the greatest and least Hasars,
which are one-eighth of the longest and shortest days, respectively ;
but it does not account for the medium Hasar, which is not a
mean between the two extremes, but one-ninth (instead of one-
eighth) of the mean day of twelve hours. If the Hasar of distance
were really a Parasang, as is sometimes stated, the connection
between it and the Hasar of time would be obvious, as the average
Hasar of one hour and twenty minutes is just the time requisite for
walking a Parasang, which seems indeed to be stated in Farh. Okh.
P- 4*.
1 Or it may be ' passes over into idolatry.'
' K20 has giran, 'grievous.'
3 That is, he reads anafran instead of viran in the foregoing
statement.
4 Or, perhaps, ' this calamity is at once announced.'
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3IO SHAYAST LA-SHAYAST.
5. The ceremonial worship (ya2i.n1) which they
perform in a fire-temple 1 , when not done aright, does
not reach unto the demons; but that which they
perform in other places, when they do not perform
it aright, does reach unto the demons ; for there is
no medium in worship, it reaches either unto the
angels or unto the demons. 6. Of a man who has
relinquished a bad habit, and through his good
capabilities engages in renunciation of sin *, the good
work advances unto the future existence.
7. Any one who shall die in a vessel (kastlk) it is
allowable, for fear of contamination (pa<a?vtshak), to
throw into the water ; some say that the water itself
is the receptacle for the dead (khazanlh).
8. This, too, is declared: ' When in the dark it is
not allowable to eat food ; for the demons and fiends
■seize upon one-third of the wisdom and glory of him
who eats food in the dark;' and it is declared by
that passage (gln&k) which Auharmazd spoke to
Zaraturt, thus : ' After the departure of the light let
him not devour, with unwashed hands, the water
and vegetables of Horvadaa? and Amerddad? 3 ; for if
after the departure of the light thou devourest, with
unwashed hands, the water and vegetables of Hor-
vadarf and Amer6da^, the fiend seizes away from
thee two-thirds of the existing original wisdom
1 Literally, ' in the dwelling of fires.' The fire must always be
sheltered from the sun's rays, and in a fire-temple it is kept in a
vaulted cell, with a door and one or two windows opening into the
larger closed chamber which surrounds it.
* K20 has, ' and it shall happen through his good capabilities.'
* The two archangels whose chief duties are the protection of
water and plants, respectively (see Chap. XV, 5, 25-29, Bund.
IX, 2).
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CHAPTER IX, 5-9. 311
which, when he seizes it away, is the glory and
religion which are auspicious for thee that day, so
that diligence becomes a vexation this day 1 .'
9. In a passage of the fifth fargan/ of the Pasdn
Nask* it is declared that one mentions these charac-
1 This passage does not appear to be now extant in the Avesta.
* This was the sixth nask or 'book' of the complete Mazda-
yasnian literature, according to the Dinkarrf, which calls it P&zf or
PSsag ; but according to the Dfai-va^arkart/ and the Riv&yats it
was the seventh nask, called Pa^am. For its contents, as given by
the Drnf-va^arkan/, see Haug's Essays, pp. 128, 129. The follow-
ing is a short summary of the account of it given in the eighth book
of the Dfnkar<? (that published in the Pahl.-PSz. Glossary, pp. 184,
185, being taken from the fifteenth nask, whose contents were
mixed up with those of the seventh through the abstraction of
several folios from the Iranian MS. of the Dinkarrf before Mi 3, or
any other copy, was written in India) : —
The Pazf (or Psbag) is about the lawful slaughtering of animals
in the ceremonial rites of fire and water at the season-festivals ;
also where, when, and how the festivals are to be celebrated, their
advantages, and the duties of the officiating priests. The rotation
of days, months, and years, summer and winter, the ten days at the
end of the winter, when the guardian spirits visit the world, and the
ceremonies to be then performed. The time for gathering medicinal
plants. The retribution necessary for the various sins affecting the
soul, the advantage of providing for such retribution, and the harm
from not providing it. The thirty-three principal chiefs of the
spiritual and worldly existences. The miracles of great good works,
and the heinous sinfulness of apostasy. How far a wife can give
away her husband's property, and when it is lawful for him to
recover it. Whither winter flees when summer comes on, and
where summer goes when winter comes on. The amount of
disaster (v6ighn) in one century, and the duration of everything
connected with such disaster. The summer and winter months,
the names of the twelve months, their meaning, and the angels they
are devoted to ; also the thirty days of the month, and the five
GStha days at the end of the year, when the guardian spirits are to
be reverenced.
The fifth fargar*/, quoted in the text, was probably that portion
of the Nask which described the duties of the officiating priests.
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312 SHAY AST LA-SHAY AST.
teristics of four kinds of worship of the celestial
beings (yazdan) : — one is that whose A vesta is cor-
rect, but the man is bad ; the second is that whose
A vesta is faulty (zifano) 1 , but the man is good ; the
third is that whose Avesta is correct, and the man is
good ; and the fourth is that whose Avesta is faulty
and the man is bad. 10. That whose Avesta is
correct, but the man bad, the archangels will ap-
proach and will listen to, but do not accept; that
whose Avesta is faulty, but the man good, the arch-
angels and angels 2 will approach, but do not listen
to, and will accept ; that whose Avesta is correct,
and the man good, the archangels and angels will
approach, will come to, will listen to, and will ac-
cept ; that whose Avesta is faulty, and the man bad,
they do not approach, do not listen to, and do not
accept.
ii. In every ceremonial (ya.si.ynS), at the begin-
ning of the ceremony 3 , and the beginning of the
sacred-cake consecration (dr6n) 4 , the angels and
guardian spirits of the righteous are to be invited to
the ceremony. 12. When they invoke the angels
they will accept the ceremony, and when they do
1 K20 has huzv£n, 'tongue, speech,' for zifan, 'faulty' (com-
pare Pers. zlf, ' sin *), in all occurrences of the word.
2 K20 omits from this word to 'will approach' in the next
clause of the sentence.
* That is, shortly before beginning the regular recitation of the
Yasna, the angels, in whose honour the ceremony is being per-
formed, are invited to approach by reciting their proper Klishnu-
mans, or propitiatory formulas (see Chap. VII, 8, and Haug's
Essays, p. 404).
4 This begins with Yas. Ill, 1, and the spirits are to be invited
by adding their proper Khshnumans to those contained in Yas.
Ill, 3-20 (see Haug's Essays, p. 408).
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CHAPTER IX, IO-I2. 313
not invoke them, all the guardian spirits of the
righteous are to be invoked at the beginning of
' staomi 1 ;' and when not, they watch until the words
' frash6-^arethrSm saoshyawtam V and when they
shall invoke them there they will accept the cere-
mony ; and when not, they will watch until the words
' vlspau fravashayd ashaonam yazamaid£ 3 ,' and
when they shall invoke them there they will accept *
the ceremony ; and when not, they will watch until
the words 'taus^a yazamaid£ 6 ;' and when they in-
voke them 6 at the threefold ' ashem vohu ' and the
word damanam V at the twice-told ' aokht6-naman6 V
the ' ashaaf ha£a V or the ' yatumanahG ^asaiti 10 ,'
1 This may be at the ' staomi ' of Yas. XII, 6, which is recited
before the Yasna is commenced ; but K20 alters the meaning (by
inserting the relative particle) into 'they are to be invoked at
" staomi," the beginning of " all the guardian spirits of the
righteous "(Yas. XXVI, i).'
s Yas. XXVI, 20.
3 Yas. XXVI, 34.
* K20 has, ' shall not invoke,' and ' will not accept'
8 The concluding words of the ySiihe' hatSm formula, probably
of that one at the end of Yas. XXVII, just preceding the recital
of the Gathas, up to which time the spirits wait, but, if not invoked,
they are then supposed to ascend, away from the ceremony, as
mentioned in the text.
* K20 has, 'when they do not invoke them.'
7 Yas. VIII, 10 ; which is preceded by a thrice-told ' ashem
vohu,' at which the officiating priest tastes the sacred cake, being
the end of the Dr6n ceremony (see Haug's Essays, pp. 404, 408).
* Yas. XXII, 33 (§§ 14-33 being recited twice). At this point
the officiating priest brings out the mortar for pounding the H6m
twigs (see Haug's Essays, p. 405) ; Yas. XXII being called the
beginning of the H5mast in the Virtasp Y&r t Sadah.
* Yas. XXIV, 30, when the officiating priest turns the mortar
right side upwards.
10 Yas. VIII, 9, which is practically the same place as the three-
fold ' ashem vohu ' before mentioned.
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314 shAyast LA-SHAY AST.
they will accept 1 ; and when not, they go up the
height of a spear (nizak) and will remain. 13. And
they speak thus: 'This man does not understand
that it will be necessary even for him 2 to go from
the world, and our prayer (apistan) is for reminding
men ; it is not that our uneasiness arises from this,
that we are in want of their ceremony, but our un-
easiness arises from this, that when they do not
reverence and do not invoke us, when evil comes
upon them it is not possible for us to keep it away.'
14. 'O creator! how much is the duration in life
of him who is dead ?' And Auharmazd spoke thus :
' As much as the wing of a fly, O Zaraturt the Spita-
man ! or as much as the hearing a wing unto a sight-
less one *.'
Chapter X.
1. The rule* is this, that a sacred thread-girdle
(kustlk) be three finger-6readths loose transversely
1 K20 has, ' they will not accept.'
* Literally, ' for me,' which seems to refer to the man, and not
to the spirits.
' This appears to be the complete translation of the Avesta sen-
tence partially quoted in Pahl. Vend. VIII, 64 : ' yatha makhshyou
perenem, yatha v& perenahS,' &c. The last clause is doubtful;
the reading adopted here is £and z;ak-i shinav&k-t par andarg
avgn&k, as nothing more satisfactory suggests itself; it might
also be translated by ' as much as the sound of a wing in the
invisible.'
4 Reading ainak ; Pazand writers convert it into yak, which
can, however, have the same meaning, though they evidently take
the word to be Huz. khaduk, 'one,' which is written precisely like
ainak in Pahlavi characters. Most of the miscellaneous state-
ments, contained in the latter part of Sis., commence with this
phrase.
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CHAPTER IX, I3-X, 3. 315
(pavan targun) 1 , as is said in every teaching
(Mstak) 2 , and when it is less it is not proper.
2. The rule is this, that the sacred cake (drdn),
set aside at the dedication formula (shnuman£) on
the days devoted to the guardian spirits 8 , is to be used
at the season-festivals, the Ndnabar*, the three
nights' ceremony*, the H6m-drdn, and other rites of
the righteous guardian spirits ; and when they shall
not do so, according to some teachings, it is not
proper.
3. In the exposition (kkstzty of the Nihaafum
Nask 6 it says that a man is going to commit rob-
1 That is, round the waist (see Chap. IV, 1).
* That is, 'interpretation or exposition' (see Chap. I, 3, 4).
K20 has, ' and by every teaching it is proper.'
* These fravarrfikan are, strictly speaking, the five supple-
mentary days at the end of the Parsi year, but the last five days of
the last month are usually added to them, so as to make a period
of ten days at the end of the year, during which the guardian
spirits of the departed are supposed to revisit their old homes, and
for whom the sacred cake is set aside.
* The initiatory ceremony of a young priest (see Chap. XIII, 2).
* The ceremonies performed by the survivors for three nights
after a death (see Chaps. VIII, 6, XVII, 3, 4).
6 This was the fifteenth nask or ' book ' of the complete Maz-
dayasnian literature, according to the Dinkar</, which calls it Niki-
<rum ; but according to the Dint-va^arkarrf and the Rivayats it was
the sixteenth nask, called Niyarum. For its contents, as given by
the Dinf-va^arkanf, see Haug's Essays, p. 132. The following
is a brief summary of the account of it given in the eighth book
of the Dinkarrf, where it occupies twenty-five quarto pages of that
work : —
The beginning of the law (did) is the Nik&ftm of thirty' far-
gan/s. The section Patkar-rarfistan ('the arbitrator's code') is
about umpires and arbitration, contracts by words of four kinds
and by signs of six kinds ; and twelve sorts of arbitrators are
described in four sub-sections, according as they decide by hearing
or seeing, and with regard to women and children, foreigners and
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3i6 shayast lA-shAyast.
bery, and a wall falls in upon him, it is his destroyer ;
when a man strikes at him he is his adversary, and
both are in sinfulness ; when he is going to perform
the worship of God (yasisnS-i yazdan&) both of
them are in innocence.
4. The rule is this, that when a woman becomes
pregnant, as long as it is possible, the fire is to be
maintained most carefully in the dwelling, because
it is declared in the Spend Nask 1 that towards
those worthy of death. The second section, Za</amistan ('the
assault code'), is a treatise on assault and the consequences of
assault, pain, blood, and unconsciousness ; on blows and conflicts,
man with man, women with women, and child with child, with
their proper penalties; also the murder of slaves and children.
The third section, Rfishistan ('the wound code'), is a treatise on
various kinds of wounds and their characteristics. The fourth
section, HamSmalistan ('the accuser's code'), is a treatise on
accusation and false accusation of various specified crimes, on
lying and slander, the care of pregnant women, impenitence and
various offences against priests and disciples, remitting penalties,
abetting and assisting criminals, mediation, punishment of children,
smiting foreigners, murder, medical treatment, and many other
things (see Pahl.-Piz. Glossary, p. 184, where they are errone-
ously ascribed to the Pason Nask, owing to the defective text of
the MS. Mi 3). The fifth section contained twenty-four treatises
on miscellaneous subjects connected with crime and sin (see Pahl.-
Piz. Glossary, pp. 184, 185).
The passage mentioned in the text cannot be recognised in any
of the details supplied by the Dinkanf.
1 This was the thirteenth nask or 'book' of the complete Maz-
dayasnian literature, according to all authorities, but is called Sfend
in the Rivayats. For its contents, as given by the Dint-va^arkarJ,
see Haug's Essays, pp. 131, 132. The following is a summary
of the short account of it given in the eighth book of the
Dtnkarrf:—
The Spend is a treatise on the origin and combination of the
existence, guardian spirit, and glory of Zaraturt; on his generation
and birth ; on the coming of the two spirits, the good one to sus-
tain, and the bad one to destroy him, and the victory of the good
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CHAPTER X, 4, 5. 317
Dukdav 1 , the mother of Zaratfot, when she was
pregnant with Zaratfot, for three nights, every
night a leader (khu^a) 2 with a hundred and fifty 8
demons rushed for the destruction of Zaraturt, but
owing to the existence of the fire in the dwelling
they knew no means of accomplishing it.
5. The rule is this, that they have a tank (tnbg)
for the disciples, when they are going to perform
the worship of God, and are sprinkling the stone
seat (magdk)*; and lest they should make a wet
place by that sprinkling through taking water out
from it, it is to be done sitting ; for in the Vendi-
dad 8 the high-priests have taught, about making
spirit ; on his going, at thirty years of age, to confer with Auhar-
mazd, and his seven conferences in ten years; on the seven
questions he proposed to the archangels on those occasions ;
on the conveyance of the omniscient wisdom into him, showing
him heaven and hell, and the intermediate place of those ' ever-
stationary,' the account taken of sin and good works, the future
existence, and the fate of the religion on earth till the renovation
of the universe, with the coming of his future sons, the last three
apostles.
1 The PSz. Dughdiof Bund. XXXII, ro would indicate Pahl.
DukdSn, but the Dinkana? has Dukt/iubo and Duk</aubag
(pointing to Av. Dughdhavan), and the Persian forms are
Dughdu and Dughdavth. Here the name is Dukd&vo, which
is transposed into Dut/kSv in Chap. XII, n ; it must have meant
either ' milk-maid ' or ' suckler ' originally.
* K20 has skd&, 'a demon,' and in Chap. XII, ir, where this
section is repeated, the word can be read either s 8da\ ' a demon,'
or shSh, 'a king or ruler; ' of course ' an arch-fiend* is meant.
* M6 appears to have ' sixty,' instead of ' fifty,' but see Chap.
XII, n.
* Or mag h, on which they squat in the purification ceremony
(see B. Yt. II, 36).
8 Referring probably to Pahl. Vend. XVIII, 98 ; the ground is
not to be wetted further than the length of the fore-part of the foot
beyond the toes, that is, not more than a hand's breadth ; this
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3l8 SHAYAST LA-SHAYAST.
water when standing on foot 1 , that the measure it
refers to applies to everything else, not even of a
like origin; by him who makes water the Avesta 2
for making water is to be uttered, and then it is the
root of a Tanapuhar sin 3 for him, and when he does
not utter // he is more grievously sinful.
6. The rule is this, that to recite the Gathas
over those passed away is not to be considered
as beneficial, since it is not proper to recite the
three Has* which are the beginning of the Aurtu&at
Gatha whenever one is on the road ; whenever one
recites them over a man in the house they are
healing.
7. The rule is this, that in the night wine and
aromatic herbs (sparam) and anything like food are
not to be cast away towards the north quarter, be-
cause a fiend 6 will become pregnant ; and when one
casts them away one Yatha-ahu-vairyd 6 is to be
uttered.
measure is here extended to washing water, hence the necessity of
squatting during such ablutions.
1 This is a sin which is usually classed with 'running about
uncovered' and 'walking with one boot' (see Chap. IV, 8, note).
* This Avesta is prescribed in Vend. XVIII, 97, and is still in
constant use ; it consists of three Ashem-vohus (see Bund. XX, 2),
two HumatanSms (Yas. XXXV, 4-6), three Hukhshathrdtemais
(Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one
YfiNhg-hatSm (see B.Yt II, 64).
* See Chap. I, 1, 2.
4 The three chapters (Yas. XLII-XLIV) which begin the Ufta-
vaiti Gatha (Yas. XLII-XLV).
* A dru£~, or fiend, is usually considered as a female demon
(see Vend. XVIII, 70-77) ; and the demons are supposed to come
from the north, where they congregate on the summit of Aresur,
at the gates of hell (see Vend. XIX, 1, 140, 142, Bund. XII, 8).
* See Bund. I, 2 1. This statement is repeated in Chap. XII, 18.
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CHAPTER X, 6-1 1. 319
8. The rule is this, that reverential should be
the abstinence from unlawfully slaughtering of any
species of animals ; for in the Studgar Nask 1 it is
said, concerning those who have unlawfully slaugh-
tered animals, the punishment is such that each hair
of those animals becomes like a sharp dagger (t£kh),
and he who is unlawfully a slaughterer is slain. 9.
Of animals, the slaughtering of the lamb, the goat
(vahik), the ploughing ox, the war-horse, the hare,
the bat (ii haras), the cock or bird of Vohuman,
and the magpie (kaskinak) bird, and of birds that
of the kite, eagle (htimal), and swallow is most to
be abstained from.
10. A pregnant woman who passes away is not to
be carried away by less than four men 2 , who are at
it constantly with united strength ; for with other
corpses, after a dog's gaze, when they carry them
along by two men with united strength, they do not
become polluted; but for a pregnant woman two
dogs are necessary, to whose united power she is to
be exposed ; and they carry her along by four men
with united strength, and they do not become pol-
luted ; but when they carry her along by two men
they are to be washed with ceremony (pfaak) 8 .
1 1. The rule is this, that when they beg forgive-
ness for a person (mar^m) who has passed away,
1 See B.Yt 1, 1. The passage here referred to is probably one
in the middle of the seventeenth fargarrf of this Nask, which is
mentioned as follows, in the ninth book of the Dinkan/: ' And
this too, namely, those who unlawfully slay sheep and cattle, which
diminishes their life and glory.'
1 This is the usual custom, while that mentioned in Chap. II, 6
is the exceptional case, mentioned at the end of this section, which
necessitates extraordinary purification.
' That is, with the Bareshnum ceremony (see Chap. II, 6).
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320 shAyast lA-shAyast.
such a prayer is more significant when one says thus :
* Whenever a trespass (vinas) of mine has occurred
against him, you will take account of it along with
those of his which have occurred against me, and
the trespasses have passed away one through the
other ; any further trespasses of his which have oc-
curred against me are then made a righteous gift
by me 1 .'
12. The rule is this, that one should not walk
without boots*; and his advantage therefrom is
even this, that when a boot (mu^ak) is on his foot,
and he puts the foot upon dead matter, and does
not disturb the dead matter, he does not become
polluted ; when a boot is not on his foot, and he puts
the foot upon dead matter, and does not disturb it,
he is polluted*, except when he knows for certain
(a£var) that a dog has seen it, or if not it is to be
considered as not seen by a dog 4 .
13. The rule is this, as revealed in the Dubisru-
gkd Nask 6 , where a day in the year is indicated,
1 That is, I pardon them in charity.
* Or, perhaps, 'without stockings,' avimu^ak; this seems to
be something different from the sin of ae-muk-dubdrijnih,
' running in one boot ' (see Chap. IV, 1 2).
8 Without these words, which do not exist in the MSS., the sen-
tence seems to have no clear meaning.
4 And, therefore, still containing the Nasuj, or fiend of corrup-
tion, who will enter into any one who merely touches the dead
matter, without disturbing it, and can be driven out only by the
tedious and troublesome Bareshnum ceremony.
* This was the sixteenth nask or 'book' of the complete Maz-
dayasnian literature, according to the Dmkan/, which calls it
Dtb&ST&gd or Dubisrut/; but according to the Dtnl-va^arkar*/,
which calls it Dvasruzd, and the RivSyats, which call it Dvdsru^ad,
Dv&srun^ad, or Dvisrub, it was the eighteenth nask. For its con-
tents, as given by the D!nt-va^arkar<f, see Haug's Essays, pp. 132,
1 33. The following is a brief summary of the account of it given
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CHAPTER X, I2-I4. ?2I
that the sacred tAread-girdle of every one who shall
be one day more than fourteen years and three
months old is to be tied on — it is better so than
when he remains unto fifteen years, and then ties on
the girdle — who is more cared for, that way, than a
five-months' child ', on whom they should put it in
the womb of its mother.
14. The rule is this, that when one retains a
prayer inwardly 2 , and vi'md shall come from below,
or wind shall come from the mouth, it is all one 3 .
in the eighth book of the Dinkar*/, which occupies ten quarto pages
of that work : —
Of the first eighteen sections of the Dubdsru^rf the first is a
treatise on thieves, their arrest, imprisonment, and punishment,
with the various kinds of robbery ; the second section is about the
irresponsibility of a father for the crimes of a grown-up son, and
of a husband for those of a separated wife, about the time for
instructing children, and when they first become responsible for
sin, the crime of giving weapons to women, children, and foreigners,
about warriors plundering, the various kinds of judges and their
duties, and offences against accusers. Of the twelve next sections
one, called Pasuj-h6rvistSn ('the shepherd's dog code '), is about
shepherd's dogs, their duties and rights. Of the last thirty-five
sections the first, called St6ristdn (' the beast of burden code '), is
about the sin, affecting the soul, of unlawfully beating and wounding
cattle and beasts of burden, birds and fish ; the second section,
Ar^-ist&n ('the value code'), is a treatise on the value of animate
and inanimate objects; the third section, AratSjtaristin ('the
warrior code '), is a treatise on warriors, arms, armies, generals,
battles, plunder, &c. ; the fourth section is about warm baths, fires,
clothing, winter stores, reaping fodder and corn, &c.
The passage mentioned in the text was probably in that part of
the second section which referred to the responsibility of children.
The words from ' as revealed ' to ' indicated ' are omitted in K20.
1 K20 has ' nine-months' child.'
* See Chap. Ill, 6.
* Literally, 'both are one;' that is, in either case the spell of
the v&g or prayer is broken.
[5] v
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322 SHAYAST LA-SHAYAST.
15. Also this, that ten women are necessary for
affording assistance to a woman who is in labour :
five women for directing the making of the cradle
(gavarak), one woman should be opposite the left
shoulder, and one to hold the right shoulder, one
woman to throw a hand on her neck, one woman to
hold her waist, and one woman, when the infant
shall be born, to take it up and cut the navel cord,
and to make the fire blaze 1 . 16. Three days and
three nights no one is to pass between the fire and
the child, nor to show the child to a sinful man or
woman ; they are to triturate a little sulphur in the
sap (may a) of a plant, and to smear it over the
child ; and the first food to give it is Hdm-juice
(parah6m) and aloes (shapyar).
17. The rule is this, that in case any one shall
beat an innocent man, until the pain shall cease it
becomes every day the root of a Tanapuhar sin*
for him.
18. The rule is this, that when in a country they
trust a false judge, and keep him among their su-
periors, owing to the sin and breach of faith which
that judge commits, the clouds and rain, in that
country, are deficient, a portion (bavan) of the deli-
ciousness, fatness, wholesomeness, and milk of the
cattle and goats diminishes 3 , and many children be-
come destroyed in the mother's womb.
19. The rule is this, that a man, when he does
not wed a wife, does not become worthy of death ;
but when a woman does not wed a husband it
1 Literally, ' make the fire high.'
* See Chap. I, 1, 2.
8 Most of these evils are also ascribed (see B. Yt. II, 41-43) to
neglect of the precautions prescribed with regard to hair-cuttings.
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CHAPTER X, 15-21. 323
amounts to a sin worthy of death ; because for a
woman there is no offspring except by intercourse
with men, and no lineage proceeds from her ; but
for a man without a wife, when he shall recite the
Avesta, as it is mentioned in the Vendidad \ there
may be a lineage which proceeds onwards to the
future existence.
20. The rule is this, that a toothpick is to be cut
out clear of bark (pdst pa k) 2 , for the high-priests
have taught that when one's toothpick — made for
the mouth with the bark — shall fall, and when a
pregnant woman puts a foot upon it, she is appre-
hensive about its being dead matter 3 .
21. The rule is this, that in accepting the child of
a handmaid (iakar) 4 discrimination is to be exer-
cised; for in the fourteenth of the Nask Husparam*
1 This reference is probably to the circumstances detailed in
Vend. XVIII, 99-112, but the Pahlavi commentary on §§ m, 11a
of that passage is missing in all MSS. The Avesta to be recited
in such cases is precisely the same as that detailed in a note
on § 5.
1 This translation is in accordance with the seventeenth chapter
of the prose Sad-dar Bundahu, or ' Bundahif of a hundred chapters,'
a Pazand work of later times ; but the text here might be translated
' cut out of clean skin,' and in Chap. XII, 13, where the statement
is repeated, the word used is also ambiguous.
* The Sad-dar Bundahij says, ' the fear arises that the infant
may come to harm.' This section and the three which follow are
repeated in Chap. XII, 13-16.
4 This might mean a £akar, or 'serving' wife (see Bund.
XXXII, 6), but the further details given in Chap. XII, 14, where
this statement is repeated, make it more probable that a concubine
is meant
6 As this was the seventeenth nask or 'book' of the complete
Mazdayasnian literature, according to all authorities, it is probable
that the word ' fourteenth,' in the text here, refers to some parti-
cular chapter or fargan/, most likely to the last group of fourteen
y 2
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324 SHAYAST LA-SHAVAST.
the high-priests have taught thus : ' My son is suit-
able also as thy son, but my daughter is not suitable
also as thy daughter.'
sections, mentioned below, in the summary of its contents ; and
this is confirmed by another reference in Chap. XII, 7. This
nask is called Asparam in the Rivayats, and Asparum in the
Dint-va^arkan/; for its contents, as given by the latter, see Haug's
Essays, p. 133. The following is a brief summary of the account
of it given in the eighth book of the Dinkan/, where it occupies
sixteen quarto pages of that work : —
Of the first thirty sections of the Husp&ram, one is the Aerpa-
t is tan ('the priest's code'), a treatise on priestly studies, priests,
disciples, and their five dispositions. One section is the Nfran-
gistan ('religious formula code'), a treatise on the formulas of
worship, the A vesta to be recited by the officiating priests twice,
thrice, and four times, the five periods of the day and their proper
ceremonies, the season-festivals, the sacred girdle and shirt, cutting
the sacred twigs, reverencing water, the families of Zaratuit, Hv6v,
and Vwt&sp, &c. One section is the G6hartkistin (' quality
code'), a treatise on nobility and superiority, buying and selling,
cattle, slaves, servants, and other property, houses where men or
dogs have been sick, dealings with foreigners, &c. And other
sections are about appropriating the property of others, obedient
and disobedient wives, foreign wives, advantages of male and
female offspring, breeding of cattle, treatment of labourers and
children, the evil eye, judges, the origin and cultivation of corn, the
degrees of crime and punishment, &c. Of the next twenty sec-
tions, one is about the treatment of furious cattle and mad dogs,
and the damage they may do. One section on the means of
accumulating wealth, the giving of sons and daughters in marriage,
the goodness of charity and evil of waste, the five best actions
and the five worst, unlawful felling of trees, the sin of burying the
dead, &c. And one section on the begetting, birth, and treatment
of children. Of the last fourteen sections, one is a treatise, in six
fargarrfs, on the ownership of property and disputes about it,
on one's own family, acquiring wife and children, adoption, &c.
And a section of seven fargar</s, at the end, is a treatise on the
sufferings of men, women, children, and dogs, on the connection
of owner and herds, priest and disciple, on various offences and
sins, spiritual and worldly healing, physic and physicians, astrology,
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CHAPTER X, 22-24. 325
22. The rule is this, that one perseveres much in
the begetting of offspring, for the acquisition of
abundance of good works at once ; because, in the
Nihaofam Nask 1 , the high-priests have taught that
the duty and good works which a son performs are
as much the father's as though they had been done
by his own hand; and in the Damdaaf Nask 2 it is
revealed thus : ' Likewise, too, the good works, in
like measure, which come into the father's pos-
session.'
23. The rule is this, that they shall give to the
worthy as much of anything as is proper for eating
and accumulating; because in the Nihadfam Nask z
the high-priests have taught thus : ' A man gives a
hungry one bread, and it is too much, yet all the
good works, which he shall perform through that
superabundance, become as much his who gave it as
though they had been done by his own hand.'
24. The rule is this, where one lies down, in cir-
cumstances of propriety and innocence, one Ashem-
vohu is to be uttered 4 , and in like manner when he
the proper feeding of cattle, horses, sheep, goats, and pigs, the
duty of a frontier governor during a foreign invasion, &c.
The passage mentioned in the text was probably in that portion
of the last group of fourteen sections which treated of wives,
children, and adoption.
1 See § 3 ; the passage mentioned here cannot be traced in the
account of this Nask given in the Dinkar</.
* See SZS. IX, 1. The passage here quoted cannot be traced
in any of the short accounts of the contents of this Nask. This
section is repeated, with a few verbal alterations, in Chap. XII, 15.
' See § 3 ; the passage here quoted is also not to be traced in
the account of this Nask given in the Dfnkar<£ This section
is repeated, with a few verbal alterations, in Chap. XII, 16.
4 Compare Chap. IV, 14, where much the same is stated as
what occurs in this section.
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326 shAyast lA-shAyast.
gets up well ; when he does so, every single draw-
ing of the breath (vay6) becomes a good work of
three Srdshd-iaranams, that is, a weight of ten
dirhams of the full weight of four mads 1 .
25. The rule is this, that when an action or an
opinion comes forward, and one does not know
whether it be a sin or a good work, when possible
it is to be abandoned and not executed by him ;
as it says in the Saka^um Nask 2 that Zaratuxt has
1 Reading i mad-4, instead of va maz-4 ; the word mad (see
Pahl.-Piz. Glossary, p. 21) being Huz. for the dang or quarter-
dirham. The amount of the Sr6shd-£aranam, as deduced from
this statement, differs from those given in Chaps. XI, 2, XVI, 5,
and must be awkwardly fractional, unless the sentence be altered
into io^ft^an sang nem z\s pur sang yehevun£<£ 'a weight
of ten dirhams and a half, which is its full weight;' in which case
one Sr6sh6-£aranam would be 3§ dirhams, as in Chap. XVI, 5.
* This was the eighteenth nask or 'book' of the complete
Mazdayasnian literature, according to the Dinkan/; but according
to the Dini~va£urkar</ and the Rivayats it was the nineteenth nask,
called Askarum or Askiram. For its contents, as given by the
Dlnf-va^arkan/, see Haug's Essays, p. 133. The following is a
brief summary of the account of it given in the eighth book of the
Dtnkar*/, where it occupies twenty quarto pages of that work : —
Of the first thirty sections of the Sakatfflm one is a treatise
on the necessity of obedience and understanding the laws, on new-
born infants and their proper treatment, on the care of fire and
sharp-pointed things, on race-courses, the use of water, salt and
sweet, warm and cold, flowing and stagnant, &c. One section is
the Ha£t</akanistan ('annoyances code'), a treatise on irritating
words and ill-treatment of living creatures and trees, the finding of
buried treasure at various depths and in different places, Ac. And
one section is the Zfyanakistan (' damage code'), a treatise on
damage to animate and inanimate objects. Of the last twenty-two
sections, one is the Vakhshistan ('increase code'), a treatise on
the progress of growth, breeding of cattle and other animals, plead-
ings regarding debts, growth of corn, &c. One section is the
Varistan ('ordeal code'), a treatise on the detection of witchcraft
by ordeal, by heat and cold, &c. One section on asking assistance
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CHAPTER X, 25, 26. 327
not provided about everything whatever, but three
times it has been done by Zaratdrt about this duty,
that is, so that the Avesta and Zand, when one has
learned it thoroughly by heart 1 , is for recitation, and
is not to be mumbled 2 (/•uyi^nO), for in mumbling
(^iWanfi) the parts of the Ahunavar* are more
chattering 4 . 26. As it says in the Bagh Nask 6
and rewarding it, on the unjust judge and the sagacious one, on
daughters given in marriage by mothers and brothers, on the dis-
obedient son, &c. And one section on the spirits of the earthly
existences, the merit of killing noxious water-creatures, the animal
world proceeding from the primeval ox, the evil spirit not to be
worshipped, and much other advice.
The passage mentioned in the text appears to have been in the
first section of this Nask, as the Dinkan/ says it treated, among
other matters, ' about a man's examining an action before doing it,
and when he does not know whether it be a sin or a good work,
when possible, he is to set it aside and not to do it.' But nothing
is said there about Zaratfijt, and what is said here seems to have
very little connection with the ' rule' laid down in this section.
' Literally, ' made it quite easy.'
* Literally, ' not to be devoured or gnawed.'
* The- formula commencing with the words Yatha ahu vairy6
(see Bund. I, 21); its parts or bagha are the phrases into which
it may be divided (see Yas. XIX, 4, 6, 9, 1 2).
4 Reading draitar, 'more clamourous or chattering;' but the
word is ambiguous, as it may be dariktar, 'more rending,' or
giraitar, ' more weighty, more threatening,' &c.
' M6 has Bak. This was the third nask or 'book' of the
complete Mazdayasnian literature, according to the Dinkanf,
which calls it Bakd; but according to the Dini-va^arkarrf
and the Rivayats it was the fourth nask. For its contents, as
given by the Dinf-va^arkan/, see Haug's Essays, p. 127. In
the Dlnkarrf, besides a very brief account of it, in the eighth
book, which states that it was a treatise on the recitation of the
revealed texts, there is, in the ninth book, a long description of
the contents of each of its twenty-two fargar</s, occupying fifty
quarto pages in the MSS. of the Dinkanf. From this it appears
that the passage quoted in our text probably occurred in the first
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328 SHAYAST LA-SHAYAST.
thus: 'Whoever shall mutter, O Zarattot! my allot-
ment of the Ahunavar 1 — that is, shall softly take it
inwardly — and shall let it escape* again — that is,
shall utter it aloud — so much as a half, or one-third,
or one-fourth, or one-fifth, his soul will I shield,
I who am Auharmazd, from the best existence —
that is, I will keep it away — by so much of an
interval as the width of this earth.'
27. The rule is this, that one is to proceed with
great deliberation when he does not know whether
it be a sin or a good work, that is, it is not to be
done.
28. The rule is this, that an opinion (andasak)
of anything is to be formed through consultation
fargar</. It also occurs, in nearly the same words, in Pahl. Yas.
XIX, 12-15, antl as Yas. XIX is called 'the beginning of the
Bakin' in some MSS., it is possible that the three Has (Yas.
XIX-XXI) which relate to the three short Avesta formulas are
really the first three fargan/s of the Bagh Nask, which are said to
have treated of the same subjects.
1 The text is corrupted into min zak-i li, Zaratujrtl be>tirth-i
min Ahunavar dru^ist, which might be translated, in connection
with the following phrase, thus : ' Of my vexation, O Zaraturt ! from
the Ahunavar, the most fiendish is that one shall softly take ?'/,' &c.
But very slight alterations of the Pahlavi letters (in accordance with
Pahl. Yas. XIX, 12) convert min into mftn, b&ft&rih into bakh-
tirth, and dru^ist into dren^a*/. Instead of 'allotment of the
Ahunavar ' we might read ' predestination, or providence, from the
Ahunavar;' because the Pahlavi translator, by using the word
bikhtarih or bakhtdrih, appears to have understood the Av.
bagha in its sense of ' divinity, providence,' rather than in that of
' part, portion.'
* Reading rantneV or rahdineV. The Pahlavi translator
seems to think the sin consists in breaking the spell of the v&g or
inward prayer (see Chap. Ill, 6) by speaking part of it aloud ; but
the original Avesta of this passage attributes the sin to obscuring
the meaning by imperfect recitation.
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CHAPTER X, 27, 28. 329
with the good ; even so it is revealed in the AWrart
Nask 1 that Spendarmaa? spoke to Manu.&£lhar thus :
' Even the swiftest horse requires the whip (tasa-
1 This was the twelfth nask or 'book' of the complete Maz-
dayasnian literature, according to the Dinkan/, which calls it
JCidtzslb or Kidtbslb; but according to the Dint-va^arkarrf and
the Rivayats it was the fourteenth nask called <7irart. For its
contents, as given by the Dint-va^arkan/, see Haug's Essays, p. 131.
The following is a summary of the short account of it given in
the eighth book of the Dfnkan/ : —
The JTidrdstd is a treatise on the race of man ; how Auharmazd
produced the first man, Gay6mar</, how the first pair, Mashya and
Mashydi, arose, with their progeny, till the region of Khvamras was
full, when they supplied the six surrounding regions, till they filled
and cultivated the whole world. The P&d&fian dynasty of H6-
shang, TakhmdrupS, and Yim, the evil reign of Dahak, descended
from Taa, the brother of H6shang and father of the Arabs, then
FreVun who divided Khvantras between his three sons, Salm, T%,
and AMi, who married the daughters of Patsrdbd (compare Pahl.
Vend. XX, 4) king of the Arabs, then Manuj^ihar, descendant
(nap 6) of Airii, the penal reign of Frasiyas!> ruler of Turan, then
Auz6bd the Tumaspian, descendant of Manu^ihar, then Kai-
Kavarf and the penal reign of Karsaspd. The Kayanian dynasty
of Kai-Us, Kat-Khusr6b son of Siyavakhsh, with many tales of the
specially famous races of Iran, Turan, and Salman, even to the
reigns of Kai-L6harasp and Kai-Vu tasp. The apostle Zaratfo t,
and the progress of time and events from the reign of FrSrfun till
Zaratdf t's conference with Auharmazd. The race of Man&riihar,
N6</ar, and others. Avarethrabau's (see Fravardln Yt 106) father,
Atar6-pa</ son of Maraspend. On future events and the reign of
the renovation of the universe; the origin of the knowledge of
occupation, and the care and industry of the period ; the great
acquaintance of mankind with the putting aside of injury from the
adversary, the preservation of the body, and the deliverance of the
soul, both before and after the time of Zaratfat.
As Manuj&har is several times mentioned there are several
places in this Nask where the statement, quoted in the text as
a saying of Spendarma</, the female archangel who has special
charge of the earth (see Chap. XV, 5, 20-24, an d Bund. I, 26),
may have occurred.
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330 SHAY AST LA-SHAY AST.
oak), the sharpest steel knife requires the whetstone
(afsan), and the wisest man requires counsel (ham-
pursth).'
29. The rule is this, that when one laughs outright
(bara khandeV) the A vesta and Zand are not to
be mumbled, for the wisdom of Auharmazd is omni-
scient, and good works are a great exercise of
liberality, but an extreme abstinence from producing
irritation (hanf tdfar-dahtsnth) ; because in the Ra-
turtiitfh Nask l many harsh things are said about
the severe punishment of producers of irritation, in
the spiritual existence.
30. The rule is this, that as there may be some
even of those of the good religion who, through
unacquaintance with the religion, when a female
fowl crows in the manner of a cock, will kill the
1 This was the seventh nask or 'book' of the complete Maz-
dayasnian literature, according to the Dinkar</, which calls it
RatUftaitf ; but according to the Dlnf-va^arkarrf and the Riv&yats
it was the eighth nask called Raturtal. For its contents, as given
by the Dini-va^arkanf, see Haug's Essays, p. 1 29. The following
is a summary of the short account of it given in the eighth book
of the Dinkarrf: —
The Rattataitl is a treatise on indispensable religious practices,
the reason of the worthiness and superexcellence in a purifying
priest, and how to distinguish worthiness and superexcellence from
unworthiness, in the priesthood of each of the seven regions of the
earth ; on the indication and manifestation of an assemblage of the
archangels, the formulas and means to be employed in reverencing
the angels, the position and duties of the two officiating priests in
the ceremonies, and all the business of the orderers of ceremonies,
with their various duties ; on the greatness and voluntariness of
good works, the kinds of voluntariness, and the proximity of
Auharmazd to the thoughts, words, and deeds of the material
world.
It is uncertain under which of these heads the passage mentioned
in the text may have occurred.
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CHAPTER X, 29-32. 331
fowl, so those of the primitive faith 1 have said that
there may be mischief (vinastarlh) from wizards in
that dwelling, which the cock is incapable of keeping
away, and the female fowl makes that noise for the
assistance of the cock 2 , especially when the bringing
of another cock into that dwelling is necessary.
31. The rule is this, that when one sees a hedge-
hog, then along with it s a place in the plain, free
from danger, is to be preserved ; for in the Ven-
didad * the high-priests have taught that it is when
the hedgehog every day voids urine into an ant's
nest that a thousand ants will die.
32. The rule is this, that in the Vendidad 6 seven
kinds of things are mentioned, and when they are
the cause of a man's death, until the forthcoming
period of the day (gas-i levtn) comes on, contami-
1 See Chap. I, 3.
* The cock is considered to be an opponent of demons and
wizards (see Bund. XIX, 33), and to warn men against the seduc-
tions of the demoness of lethargy (see Vend. XVIII, 33-42, 52).
' Assuming that levatman val means levatman valman, but
the reading 'he takes it back to (lakhvar val) the plain,' which
occurs in the repetition of this section in Chap. XII, 20, seems
preferable.
4 The details which follow are to be found in Bund. XIX, 28,
but they appear to be no longer extant in the Pahlavi Vendidad ;
though the hedgehog is called ' the slayer of the thousands of the
evil spirit,' in Vend. XIII, 5, of which passage the statement in our
text seems to be an illustration. The ant is considered noxious.
8 Vend. VII, 5, 6, where, however, eight modes of death are
mentioned, which delay the arrival of the Nasflj, or fiend of corrup-
tion, till the next period of the day ; these are when the person
has been killed by a dog, a wolf, a wizard, anxiety, falling into
a pit, the hand of man as sentenced by law, illegal violence, or
strangulation. In all other cases it is supposed that the fiend of
corruption enters the corpse immediately after death (see Vend.
VII, 2-4). ~
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332 SHAY AST LA-SHAYAST.
nation (nisrust) 1 does not rush upon him ; and for
this reason, this, too, is we\\/or the good, that is, to
show a dog rightly again a previous corpse in the
forthcoming period of the day 2 .
33. The rule is this, that by those who attend to
a corpse among the pure it is then to be shown to a
dog very observant of the corpse ; for when even a
thousand persons shall carry away a corpse which
a dog has not seen, they are all polluted s .
34. The rule is this, that meat, when there is
stench or decomposition not even originating with
it, is not to be prayed over * ; and the sacred cake
(drdn) and butter (gauj-dak) which are hairy are
also not to be prayed over 8 .
35. A woman is fit for priestly duty (zdtth) among
women °, and when she is consecrating 7 the sacred
1 See Bund. XXVIII, 29.
* In order that there may be no risk of the fiend of corruption
having entered the corpse after it was first exhibited to a dog.
* This statement has been already made in Chap. II, 65.
* That is, it is not to be used in any religious ceremony. Small
pieces of meat are consecrated, along with the sacred cakes, in the
Drdn and Afringan ceremonies at certain festivals.
* So in K20 ; but M6 has, ' the sacred cake they present, even
that is not to be prayed over.' Although M6 is more carefully
written than K20, it seems to have been copied from an original
which was hardly legible in some places, of which this is one.
The presence of a hair in the cake or butter would render it use-
less for religious purposes.
* But only for some of the minor priestly offices, such as conse-
crating the sacred cake. According to Avesta passages, quoted in
the Ntrangistan, any man who is not a Tanapuhar sinner can per-
form certain priestly duties for virtuous men, and any woman who
is not feeble-minded (kasu-khrathwa) can perform them for
children.
7 M6 has, ' when she does not consecrate.'
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CHAPTER X, 33-40. S33
cake (dr6n), and one Ashem-vohu l is uttered by
her, she puts the sacred twigs (bares6m) back on
the twig-stand, brings them away, and the utterance
of another one is good ; when she says it is not
expedient to do it with attention before a meal, it
is proper. 36. The sacred cake of a disreputable
woman is not to be consecrated, but is to be ren-
dered ineligible (avi^-lnako).
2,7. When one places a thing before the fire ob-
servantly, and does not see the splendour itself,
' tava athro 3 ' is not to be said.
38. At night, when 3 one lies down, the hands are
to be thoroughly washed. 39. That which comes
from a menstruous woman to any one, or to any-
thing, is all to be thoroughly washed with bull's
urine (gdm&z) and water 4 .
[40. The rule is this, as Atard-paaf son of Mara-
spend 6 said when every one passed away : — ' The
mouth-veil 6 and also the clothing are to be well
1 See Bund. XX, 2 ; it is rather doubtful whether we should
read ' one ' or ' two.'
8 These Avesta words, meaning ' for thee, the fire,' are used
when presenting anything to the fire, such as firewood and incense
(see Yas. VII, 3, XXII, 10, 22, &c.)
8 Reading amat, 'when,' instead of mun, 'who' (see Bund.
I, 7, note).
* Here ends the original Shayast la-shayast. § 40 is found only
in M6, and is evidently a later addition to that MS. by another
hand. Then follows the Farhang-i Ofrn-khaduk, both in M6 and
K20 ; this is an old Avesta-Pahlavi Glossary which has no connec-
tion with Sis., although it may be of the same age, as it quotes
many Avesta sentences which are no longer extant elsewhere, and
amongst others passages from the Niharfum Nask (see Sis. X, 3)
and the commentary of Afarg (see Sis. I, 3).
5 See Bund. XXXIII, 3.
• The padam (Av. paitidana, PSz. pendm) ' consists of two
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334 SHAYAST LA-SHAYAST.
set apart from the gifts (dasaran), so that his
soul may become easier.' Completed in peace and
pleasure.]
Part II. — A Supplementary Treatise*.
Chapter XL
I. The degrees of sin are these 2 , such as a Far-
man, Sr6shd-^aranam, Agerept, Atvtmt, Aredur,
Kh6r, Basal, Yat, and Tanapuhar, and I will men-
tion each of them a second time. 2. A Farman is
the weight of three dirhams of four mads 3 ; a
pieces of white cotton cloth, hanging loosely from the bridge of
the nose to at least two inches below the mouth, and tied with two
strings at the back of the head. It must be worn by a priest
whenever he approaches the sacred fire, so as to prevent his breath
from contaminating the fire. On certain occasions a layman has
to use a substitute for the penom by screening his mouth and nose
with a portion of his muslin shirt.' (Haug's Essays, p. 243, note 1 ;
see also P.ihl.Vend. XVIII, 1-4.)
1 This second part is evidently by another writer, for he not
only repeats several passages (Chaps. XI, 1, 2, XII, 11, 13-16, 18,
20), which are given in the first part, but he also writes generally
in a less simple style. In some MSS. of Sis. alone, such as M9,
the second part immediately follows the first, as in this translation ;
indicating that it has been accepted as a part of the same work.
But in M6 the two parts are separated by the Farh. Okh., occupy-
ing twenty folios ; and in K20 there is an interval of ninety-two
folios, containing the Farh. Okh., Bund., B. Yt., and several other
texts.
2 §§ 1, 2 are a repetition of Chap. I, 1, 2, with a few variations.
The number of degrees is here raised to nine by the addition of
the Sr6shd-£aran£m (see Chap. X, 24), which is written Sroshaiara-
nam in both these sections.
3 Reading i mad-4, instead of va m-4; the mad being a
quarter-dirham (see Chap. X, 24, note) ; or we can read 'weight and
quantity (mayah) of three dirhams.' The amount of the Farm&n
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CHAPTER XI, 1-4. 335
Srdsh6-£aranam is one dirham and two mads ; three
Sr6sh6-£aranams are the weight of four dirhams
and two mads 1 ; an Agerept is thirty-three stirs 2 ; an
Aivirirt is the weight of thirty-three dirhams ; an
Aredus is thirty sttrs 3 ; a Kh6r is sixty stirs ; a
Ba^i! is ninety sttrs ; a Yat is a hundred and eighty
stirs, and a Tanapuhar is three hundred stirs.
3. Every one ought to be unhesitating and una-
nimous about this, that righteousness is the one
thing, and heaven (gar6dftnan) 4 the one place,
which is good, and contentment the one thing
more comfortable.
4. When a sheep 6 is slaughtered and divided, its
meat-offering (g&vus-dak) 6 is to be thus pre-
sented: — the tongue, jaw, and left eye are the
here given appears to agree with that stated in Chap. XVI, 1, but
differs very much from the sixteen dirhams mentioned in Chap. I, 2,
and the twenty-eight dirhams quoted by Spiegel.
1 That is, one Sr6sh6->taranam is one dirham and a half, and
three of them, therefore, are four dirhams and a half; the mad
being a quarter-dirham. This computation differs considerably
from the amounts stated in Chaps. X, 24, XVI, 5, but corresponds
belter with the supposition (see Chap. IV, 14, note) that a Sr6sh6-
foranam is one-third of a Farman.
* Both this amount and the next are evidently wrong, and no
doubt the Pahlavi ciphers have been corrupted. Chap. XVI, 5
gives ' sixteen ' and ' twenty-five ' stirs, which are probably correct,
though the computation in Chap. I, 2 is very different.
3 Written Aredflf 30 si, ' an Aredflf is 30 (thirty).' as in Chap.
I, 2 ; with which also all the remaining amounts correspond.
* See note on pahlum ahvan in Chap. VI, 3.
5 Or' goat.'
* Av. gauj hudhou, which is generally represented by a small
piece of butter placed upon one of the sacred cakes; but on
certain occasions small pieces of meat are used. The object of
this section is to point out what part of the animal is suitable for
use in a ceremony dedicated to any one of the angels, or spirits,
mentioned.
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336 shayast lA-shAyast.
angel Hdm's 1 own ; the neck is Ashavalmt's * own ;
the head is the angel Va6's 3 own ; the right shoulder
(arm) is Ardvlsur's 4 , the left is Drvasp's * ; the
right thigh (hakht) is for t 'lie guardian spirit* of
VLstisp, and the \ehfor the guardian spirit of GSl-
masp 7 ; the back is for the supreme chief 8 ; the loin
is the spirits' own ; the belly is Spendarmarf* s ' ; the
testicles 10 are for the star Vanand " ; the kidneys are
1 Av. haoma, the angel of the H6m plant (see Yas. IX-XI,
Bund. XV11I, 1-3, XXVII, 4, 24), the juice of which is used
in ceremonial worship by the Parsis.
* The same as Ar</avahwt (see Bund. I, 26).
8 M6 has ' Rim ' as a gloss ; he is the Vay6 of the Ram Yt.,
' the good Va6' of Mkh. II, 115, who assists the righteous souls in
their progress to the other world ; his name, RSm, is given to the
twenty-first day of the Parsi month (see Chap. XXII, 21).
* Av. Ardvl sura of the Aban Yt., a title of Anahita, the female
angel of the waters (see Bund. XXXII, 8). This title is written
ArSdvtvsur in the Bundahij, and applied to the source of pure
water (Bund. XIII); while the name Avan, 'waters,' is given
to the eighth month and the tenth day of each month in the Parsi
year.
6 Av. Drvaspa of the G6s Yt., the name of the female angel of
cattle, called G6jurvan in Bund. IV ; her alternative name, G6s,
is given to the fourteenth day of the Parsi month.
* The word fravash-i, ' the guardian spirit of,' is evidently
omitted here, as it occurs with the next name. For Virtasp, see
Bund. XXXI, 29, XXXIV, 7.
^ T Av. Gamaspa of Yas. XIII, 24, XLV, 17, XLVIII, 9, L, 18,
Aban Yt. 68, &c, the prime minister of Viftasp.
8 Ratp6k berSzarf stands for the Av. rathw6 berezat6 of
Yas. I, 46, &c, a ' supreme chief who is often associated with
the chiefs of the various subdivisions of time, and seems to be
Auharmazd himself (see Yas. LVI, i, 10).
* The female archangel who has charge of the earth (see Chap.
•XV, 5, 20-24, ar >d Bund. I, 26).
10 The word gund has here, in most MSS., the usual Persian
gloss dahan, 'mouth* (see Bund. XIX, 1), which is a very im-
probable meaning in this place.
" Probably Fomalhaut (see Bund. II, 7, note).
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chapter xi, 4, 5. 337
Haptfiiring's * ; the ventricle (naskaafako) 2 is for
the guardian spirit of priests ; the lungs are for the
guardian spirit of warriors ; the liver is for com-
passion and sustenance s of the poor ; the spleen is
Mansarspend's * ; the fore-legs (basal) are for the
waters ; the heart is for the fires ; the entrail fat is
An&l-fravan/V; the tail-bone (dunb-gasako) is for
the guardian spirit of Zarattot the Spttaman * ; the
tail (dunbak) is forV&d' 1 the righteous ; the right
eye is in the share of the moon 8 ; and any ' that
may be left over from those is for the other arch-
angels. 5. There have been those who may have
spoken about protection, and there have been those
who may have done so about meat-offerings ; who-
ever has spoken about protection is such as has
1 Ursa Major, called Hapt6k-ring in Bund. II, 7.
* Translating in accordance with the Persian gloss iustah,
given in the modern MS. M9; but nas-ka</ako may perhaps
mean 'the womb.'
* Reading sar-ayijnS, ' maturity,' the usual equivalent of Av.
thraojta (see Yas. XXXIV, 3), and not srayuno, 'chanting.'
* Av. mSthra spe»ta, 'the beneficent sayings, or holy word/
of which this angel is a personification; his name is often cor-
rupted into Mahraspend or Maraspend, and is given to the twenty-
ninth day of the Parsi month (see Chap. XXII, 29).
A personification of the Av. ashaonam fravashay6, 'guar-
dian angels of the righteous' (see Fravardfn Yt. 1, &c), whence
the first month, and the nineteenth day of each month, in the Parsi
year, are called Fravarrfm.
* This clause and the next are omitted in K20.
7 The angel of the wind, whose name is given to the twenty-
second day of the Parsi month (see Chap. XXII, 22).
' Or its angel, Mah, whose name js given to the twelfth day of
the Parsi month.
* M6 has va aS-maman=va ztk (Pers. tk, 'any'); K20 has
kola maman, ' whatever,' and omits the words ' may be left over '
and ' other.'
[5] z
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338 shAyast lA-shAyast.
spoken well, and whoever has spoken about meat-
offerings has not spoken everything which is note-
worthy 1 . 6. When one shall offer up 2 what pertains
to one (khadukag) on account of another it is
proper ; except the tongue, jaw, and left eye, for
that those are the angel H6m's own is manifest
from the passage: ' Hizvam fmenaodf 3 ,' &c.
Chapter XII.
1. The rule is this, that when one's form ^/"wor-
ship (yast) 4 is performed, and it is not possible for
him to prepare it, the practice of those of the primi-
tive faith 6 is, when the girdle (alpiyaung) is twined
about a sacred twig-bundle (baresdm) 6 of seven
twigs (tik), to consecrate a sacred cake (drdn6)
thrice, which becomes his form of worship that is
performed one degree better through the sacred
cake ; and of the merit of a threefold consecration
1 Meaning, apparently, that to pray for protection as a favour is
better than to pray for it as a return for an offering.
1 K20 has ' shall give up.'
' It is doubtful if this passage can be found in the extant
A vesta; but a passage of similar meaning, and containing the
words fr«renao</ and hizv6, occurs in Yas. XI, 16, which states
that ' the righteous father, Ahuramazda, produced for me, Haoma,
as a Draona, the two jaws, with the tongue and the left eye;' and
it then proceeds (Yas. XI, 17-19) to curse any one 'who shall
deprive me of that Draona, or shall himself enjoy, or shall give
away what the righteous Ahuramazda gave me, the two jaws, with
the tongue and the left eye.'
4 A Yart is a formula of praise in honour of the sun, moon,
water, fire, or some other angel, as well as a term for prayers and
worship in general.
8 See Chap. I, 3. • See Chap. Ill, 3a, note.
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CHAPTER XI, 6-XII, 3. 339
of the sacred cake the high-priests have specially
taught, in the Husparam Nask 1 , that it is as much
as that of a lesser form of worship.
2. The rule is this, that he who is himself more
acquainted with religion is he who considers him
who is more acquainted with religion than himself
as high-priest, and considers him as high-priest * so
that he may not destroy the bridge of the soul s ; as
it says in the Sakaofum Nask * that no one of them,
that is an inattentive (asrushdar) man who has
no high-priest, attains to the best existence 8 , not
though his recitations should be so many that they
have made his duty and good works as much as the
verdure (sap dak) of the plants when it shoots
forth in spring, the verdure which Auharmazd has
given abundantly.
3. The rule is this, that they keep a fire 6 in the
house, because, from not keeping the fire properly,
there arise less pregnancy of women and a weeping
(az>-did?an5) for the loss of strength (tanu) of
men r ; and the chilled charcoal (angist) and the
rest which are without advantage (bar) are to be
1 See Chap. X, 21. The passage mentioned in the text was
probably in the section called Nirangistin.
* K20 omits this repetition.
* That is, may not render the passage of his soul to heaven,
over the ITmvad bridge (see Bund. XII, 7), impossible, owing to
the sin of arrogance in this world.
* See Chap. X, 25 ; the passage alluded to was probably at
the beginning of the Nask, which treated of ' the reward of the
precepts of religion, and the bridge of the destroyers of good
preceptors, adapted to their destruction.'
8 See Chap. VI, 3.
* K20 has * that a fire is to be properly kept.'
T K20 has ' and a loss of the strength and wealth of men.'
Z 2
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340 shAyast la-shayast.
carried away from the fire ; and in the Spend Nask *
it is revealed that a fire, when they shall make it
quite clean from its chilled charcoal, has as much
comfort as a man whose clothing they should make
clean.
4. The rule is this, that when any one passes
away it is proper to render useless * as much as the
smallest mouth-veil 3 , for it says in the Vendidad *
that ' if even those Mazdayasnians should leave on
him who is dead, in parting with him, as much as
that which a damsel would leave in parting with the
food-bowX (parfmanako) — that is, a bag (anba-
nak6-hana) 6 ' — the decree is this, that it is a Tana-
1 See Chap. X, 4 ; the passage mentioned was probably in that
part of the Nask which described the protection afforded by the
fire to the new-born Zarat&rt.
* Probably a negative is omitted, or ak£rini</an6 should be
translated ' to make no use of.'
' See Chap. X, 40. K20 has ' garment.'
* Always written Vadikdirf in this second part of Sis., except
in Chap. XIII, 7 ; whereas in the first part it is written in its un-
corrupted form G&vid-d£{-d&d or (7avf</-.r6dS-d&</, 'the law
opposed to the demons.' The passage here quoted is Pahl. Vend.
V, 171, 172, with one or two verbal variations.
* Standing for anbSnak-aS, which is corrupted in the Vendidad
MSS. into the unintelligible form andanako-i, so that this old
quotation throws a rather unexpected light upon a passage in the
Vendidad which translators would be almost certain to misunder-
stand. The allusion is to the bags used by a menstruous woman,
when eating, to prevent contamination of the food. The Persian
Rivayats state that three bags (kisah) are made of two thicknesses
of strong linen, one bag to wear on each hand, and the third, which
is larger, to hold the metal food-bowl and water-goblet. After
thoroughly washing her hands and face, she puts the two bags on
her hands, taking care that they do not touch her food, or clothes,
or any other part of her body. She then feeds herself with a
metal spoon, which must not touch her nose ; and when the meal
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CHAPTER XII, 4, 5. 34I
puhar sin l at root, which is hell ; and in the Vendi-
dad 2 it says that the clothing of the charitable
(dahun-h6mand) soul, and even the clothing
which they will give it, are out of almsgivings
(dasaran) 3 .
5. The rule is this, that when any one passes
away, after keeping fasting the three nights*, still
the presentation of holy-water (z6har) to the fire is
to be performed, which is the presenting of the
holy-water to the nearest fire ; for in the Damda^
Nask* it is revealed that when they sever (te-
brund) the consciousness of men it goes out to the
nearest fire, then out to the stars, then out to the
is finished the food-bowl and water-goblet are placed on the large
bag, and the two smaller bags inside it, till wanted again.
I See Chap. I, 1, 2.
* This passage does not appear to be now extant in the
Vendidad, and it is possible to read Nask Did instead of Vadikd&Z.
The DarfJ or Da^ak Nask was the eleventh nask or 'book' of
the complete Mazdayasnian literature, according to the Dinkan/,
which merely says that its ' Avesta and Zand are not communicated
to us by the high-priest.' According to the Dtni-va^arkan/, which
calls it Khustd, and the Riv&yats, which call it Khart, it was the
twelfth Nask, and they give its contents in more detail than usual
(see Haug"s Essays, pp. 130, 131).
* Meaning that the dead require no clothing, as their future
bodies will be clothed out of the garments they have given away
in charity. The resemblance of this statement to that contained
in Bund. XXX, 28, which must have been abridged from the
Damda</ Nask (see SZS. IX, 1), renders it possible that it may
have been taken from that Nask.
* No fresh meat is to be cooked or eaten for the first three days
after a death in the house, according to the Sad-dar Bundahu,
LXXVIII (compare Chap. XVII, 1-3).
II See SZS. IX, 1. The passage here quoted may perhaps be
found in the complete text of the Bundahu, as given in TD (Chap.
37 ; see Introduction, p. xxxvii).
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342 SHAYAST LA-SHAYAST.
moon, and then out to the sun ' ; and it is needful
that the nearest fire, which is that to which it has
come out, should become stronger (z6r-h6mand-
tar) 8 .
6. The rule is this, that they should not leave a
raft-paring unprayed over (anafsudfak), for if it be
not prayed over (afsand) 8 it turns into the arms
and equipments of the Mazanan demons * ; this is
explicitly shown in the Vendidad 5 .
7. The rule is this, that the labour of child-birth *
is not to be accomplished at night, except while
with the light of a fire, or the stars and moon, upon
it; for great opposition is connected with it, and in
the twentieth of the Husparam Nask" 1 it is shown
that over the soul of him who works in the dark
there is more predominance of the evil spirit.
8. The rule is this, that they should allow the egg
and other food 8 for those gifts and favours of the
1 A righteous soul is supposed to step out first to the star
station, then to the moon station, and then to the sun station, on
its way to'Gar6</m&n, the highest heaven ; but if its righteousness is
imperfect it has to stop at one of these three stations, which are
the three lower grades of heaven (see note on pahlum ahvan,
Chap. VI, 3).
' Or ' more provided with z6r,' which may mean ' holy-water,' as
the two words zdr and zdhar are occasionally confounded.
* Or, perhaps, ' if they shall not pray over it.'
4 See Bund. Ill, 20, XIX, 19, 20.
* Vend. XVII, 29.
* Barman-zerkhunixnfh may also mean 'begetting a son.'
7 See Chap. X, 21. The word ' twentieth' appears to refer to
the second group of twenty sections, one of which treated of the
begetting, birth, and treatment of children.
8 Referring to the egg, drdns, frasasts, and gaujr hudhau or
'meat-offering' (which may be either butter or meat, see Chap.
XI, 4) that are used in the dr6n ceremony, or consecration of the
sacred cakes (see note on drdn, Chap. Ill, 32). The object of
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chapter xii, 6-1 1. 343
sovereign moon (mah-i khurfai) and the other
angels ; if so, it is to be allowed by them thus : ' I
will consecrate so much food for such an angel,' and
not thus: 'One sacred cake (drdn6) in so much
food.' 9. And the reason of it is this, that they who
shall allow thus : ' One sacred cake out of so much
food,' and of which it is one thing less, even though
one shall consecrate it many times, still then he has
not repaid ; and they who should allow thus : ' I will
consecrate so much food for such an angel,' though
one shall reverence him with many sacred cakes, it is
proper. 10. And in the twenty-two sections of the
Sakaafam Nask x grievous things are shown about
those who do not make offerings (austdfrlrf) unto
the angels.
1 1 . The rule is this, that when a woman becomes
pregnant, as long as it is possible, a fire one cares
for well is to be maintained in the house, because it
is revealed 2 in the Spend Nask that to Dukdav 3 ,
the mother of Zaraturt, when she was pregnant with
Zarattot, for three nights, every night a leader
(shah) 4 with a hundred and fifty demons came for
the destruction of Zaraturt, and yet, owing to the
existence of the fire in the dwelling, they knew no
means for it.
this paragraph is, evidently, to reprove niggardliness in such offer-
ings, and to prevent their being mere pretexts for feastin'g.
1 See Chap. X, 25. The passage alluded to here was probably
in that section, of the last twenty-two, which treated of the spirits
of the earthly existences, one portion of which was ' about prepar-
ing offerings (aust6frtt6) to the angels.'
* M6 has ' the fire of Auharmazd is to be fully maintained, and
it is revealed,' &c. This section is a repetition of Chap. X, 4, with
a few variations.
* Here written Du<Mv.
* Or it may be read jSda, 'a demon,' meaning 'an arch-fiend.'
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344 shAyast lA-shAyast.
i 2. The rule is this, where a child is born, during
three days, for protection from demons, wizards, and
witches, a fire is to be made at night until daylight,
and is to be maintained there in the day, and pure
incense is to be put upon it, as is revealed in the
thirtieth of the Sakaafom Nask*.
13. The rule is this 2 , that from a toothpick the
bark 3 is to be well cut off, for there are some of
those of the primitive faith* who have said that,
when 6 they shall make it for the teeth with the bark
on, and they throw it away, a pregnant woman,
who puts a foot upon it, is doubtful about its being
dead matter.
14. The rule is this, that it is well if any one of
those who have their handmaid (^akar) in coha-
bitation (zanlh), and offspring is born of her, shall
accept all those who are male as sons; but those
who are female are no advantage, because an
adopted son (sat6.r) is requisite, and in the four-
teenth of the Husparam Nask* the high-priests
1 That is, in the first thirty sections of the Nask (see Chap. X,
25) ; the passage alluded to must have been in that portion which
treated of new-born infants and their proper treatment
2 §§ 13-16 are a repetition of Chap. X, 20-23, with a few varia-
tions.
* The word appears to be t6p6 or tuf5, which would rather
mean 'scum' or 'gum' (see Bund. XXVII, 19), unless it be con-
sidered a miswriting of tdgb or t6z6, which would mean 'thin
bark' or 'bast.' It can also be read tupar, 'a leather bag,' and
the sentence can be so translated as to imply that a toothpick should
be cut out of a leather bag, an alternative similar to that suggested
by the text of Chap. X, 20.
4 See Chap. I, 3.
8 Reading amat, 'when,' instead of mun, 'who' (see Bund.
I, 7, note).
« See Chap. X, 21.
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CHAPTER XII, 12-17. 345
have taught thus : ' My son is suitable also as thy
son, but my daughter is not suitable also as thy
daughter;' and there are many who 1 do not appoint
an adopted son with this idea, that : ' The child of
a handmaid may be accepted by us as a son.'
15. The rule is this, that one is to persevere much
in the begetting of offspring, since it is for the acqui-
sition 2 of many good works at once ; because in the
Spend 3 and Niha^/um Nasks * the high-priests have
taught that the duty and good works which a son
performs are as much the father's as though they
had been done by his own hand ; and in the
Damda*/ Nask 6 it is revealed thus : ' Likewise, too,
the good works, in like manner, which come to the
father as his own.'
16. The rule is this, that what they shall give to
the worthy is as much as is proper and beyond, for
eating and accumulating ; because in the Nihaafum
Nask 9 the high-priests have taught thus : ' When a
man gives bread to a man, even though that man
has too much bread, all the good works, which he
shall perform through that superabundance, become
as much his who gave it as though they had been
done by his own hand.'
17. The rule is this, that in the night water is
1 The writer of M6 evidently found his original illegible at this
place, as he wrote . . . maman instead of mun denman.
1 M6 has ' performance,' which is probably a misreading, due to
the original of that MS. being partially illegible.
" See Chap. X, 4. This Nask is not mentioned in Chap. X,
22, and the passage here alluded to is not to be traced in any of
the short accounts of its contents.
4 See Chap. X, 3, 22.
1 See SZS. IX, 1, and Chap. X, 22.
* See Chap. X, 3, 23.
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346 shAvast lA-shAyast.
not to be drawn 1 from a well, as in the Bag-yasn6 2
notice is given about the uncleanness(ayo^dasarih)
of well-water at night*
1 8. The rule is this, that in the night anything
eatable is not to be cast away to the north, because
a fiend will become pregnant ; and when it is cast
away one Yatha-ahu-vairyd 3 is to be uttered. 19.
Those of the primitive faith* who used to act more
orthodoxically (hu-rastakihatar), when food was
eaten by them in the night, for the sake of preserva-
tion from sin owing to the coming of strainings and
sprinklings on to the ground, directed a man to chant
the Ahunavar 8 from the beginning of the feast
1 K20 has ' that water is not to be drawn on foot.'
* Probably the Bakan-yast6 is meant, which was the fourteenth
nask or ' book ' of the complete Mazdayasnian literature, according
to the Dinkar<2; but according to the DlnJ-va^arkarrf and the
Rrvayats it was the fifteenth nask, called Baghan-yart. For its con-
tents, as given by the Dirti-va^urkarcf, see Haug's Essays, p. 13a.
The following is the account of it given in the eighth book of the
Dinkarrf:—
' The Bakan-yastd is a treatise, first, on the worship (yast6) of
Auharmazd, the most pre-eminent of divinities (bakan apartum),
and, secondly, the worship of the angels of the other invisible and
visible worldly existences, out of whom are even the names of the
days, and the glory, power, triumph, and miraculousness of their
life also is extreme ; the angels who are invoked by name in their
worship, and the attention and salutation due to them ; the worthi-
ness and dispensation of favour for worshippers, and the business
of their many separate recitations unto the angels ; the business of
unlimited acquaintance with knowledge about the promoters of the
treasures of the period, unto whom the creator Auharmazd is to
intrust them, and they remain to cause industry. Perfect is the
excellence of righteousness.'
' See Bund. I, 21. This section is a repetition of Chap. X, 7,
with a few variations.
4 See Chap. I, 3.
• That is, the Yatha-ahu-vairyd (see Bund. I, 21).
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CHAPTER XII, l8-2 2. 347
(myazd) unto the end, more especially at the feast
of the season-festivals ; as it says in the Hadokht
Nask 1 , that of the sayings which are spoken out the
Ahunavar is that which is most triumphant.
20. The rule is this, that when one sees a hedge-
hog he takes it back to the plain, and its own place
is to be preserved free from danger ; for in the Ven-
didad the high-priests have taught, that every day,
when. the hedgehog voids urine into an ant's nest, a
thousand ants will die 2 .
21. The rule is this, that some who are of the
good religion say, where one is washing his face, one
Ashem-vohu 3 is always to be uttered, and that
Ashem-vohu is to be uttered before the washing ;
for when he utters it while washing his face, he is
doubtful (var-hdmand) about the water coming to
his mouth.
22. The rule is this, that they select from the
purifiers 4 — when their business (mindavam) is as
important (raba) as purity and impurity — him with
whom the control 6 of ablution (pa^iyaflh)* and
non-ablution is connected ; they select him especially
1 See B.Yt. Ill, 25. The passage here quoted must have been
in the first division of the Nask.
* This section is a repetition of Chap. X, 31.
' See Bund. XX, 2.
4 The ydjdSsarSn, 'purifiers' (Av. yaosd&thrya), are those
priests who retain so much of the purifying effect of the Bareshnum
ceremony (see Chap. II, 6) as to be able to assist in purifying
others by means of the same ceremony. When that effect has
passed away a priest can no longer perform the sacred rites, until
he has again undergone the nine nights' purification of the
Bareshnum.
6 Reading band, but it may be b6d, ' vitality, essence.'
• See Chap. II, 52.
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348 shAyast la-shayast.
with regard to the good disposition and truthful
speaking of the man, and to the particular work ;
and on account of his being in innocence he is to be
considered more righteous. 23. As in the Vendi-
dad 1 it says, about the two shares of righteousness,
how one should tell that he is 'a. righteous man, O
Zaratust the Spttaman ! who is a purifier, who should
be a speaker that speaks truly, an enquirer of the
sacred texts — that is, he has performed his ritual
(yajt) — a righteous one who specially understands
purification from the religion of the Mazdayas-
nians, that is, he understands its religious formulas
(nlrang).' 24. When it is so that the control of
their ablution is connected with him, so that they
consider what pertains to the purifying bowl (zak-i
tastlk) as his, and ever abstain from it, though the
angels hear and consider them as clean, and they
select for him those who consecrate the water and
bull's urine (gdm&z) on account of their control of
purification (y6sdasarkarih), and it is to be per-
formed very observantly by the consecrators at the
place which is to be measured with a measure and
very exactly (khuptar) 2 . 25. And the purifier is so
much the better when washed again, and when it
is by some one through whose periodic (zamanik)
1 The passage here quoted is from Pahl.Vend. IX, 4-6.
8 Referring to the Bareshnum-gSh, or place prepared for the
Bareshnum ceremony of purification with bull's urine and water,
which are handed to the person undergoing purification by an
officiating priest (see Chap. II, 6). The place is marked out with
furrows in the ground, and furnished with stones (magh) to squat
upon during the ablutions (see B. Yt. II, 36). The construction
of this paragraph is very obscure in many places, and its proper
division into sentences is, therefore, uncertain.
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CHAPTER XII, 23-28. 349
care he is thus done ; for in the periodic interval
many secret 1 kinds of pollution are produced. 26.
Of the celebrators of the Vendidad the good are
they who shall again perform the Navashaafar rite 2 ;
for, on account of the same nicety (nasuklh) which
is written above by me, and on account of much also
that is secret, which has happened and mostly
arises about it, there is no harm from performing it.
27. And any one of those who shall receive the
water and bull's urine it is very important to wash
beforehand (pavan pe"*) 3 ; because, if there be im-
purity about him *, and he puts a hand to the cup
(famak), the water, and the bull's urine, they are
unclean (apaafa&o) 8 ; when it is so that there be
some one, when so, it is better that they always
wash his eyelids (mdyak gas), and to wash them
by the clean is good.
28. The rule is this, that thou shouldst not con-
sider even any one hopeless (anaim£rf) of heaven,
1 Reading nihan, but we might perhaps read ' causes (vah&n)
of pollution of many kinds.' The meaning of the section is, that
it is necessary for the purifying priest to maintain his own purity
by frequently undergoing the Bareshnum ceremony himself.
* Yajt-i Navasharfar in all MSS., but the latter word is most
probably a corruption of Av. navakhshapara, 'a period of nine
nights,' for which length of time the Bareshnum ceremony must be
continued (see Vend. IX, 144, XIX, 80). The ' Navasharfar rite '
is, therefore, ' the ceremony of the nine nights,' which should be
frequently undergone by the priests who celebrate the Vendidad
ceremonial.
* M6 has pavan pfoak, 'with ceremony.'
4 M6 has ' them.'
' M6 has 'one knows it is unto the cup and bull's urine;' but
as M6 was evidently copied from a MS. already nearly illegible in
some places, it is generally safer to follow K20, except when M6
supplies words omitted by the more careless writer of K20.
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35° SHAYAST LA-SHAYAST.
and they should not set their minds steadfastly on
hell; thereby much sinfulness for which there is a
desire would be undesirable, because there is nothing
which is a sin in my religion for which there is no
retribution, as it says in the Gathas 1 thus: — 'Of
those who are aware that thou art, O Auharmazd ! is
even he who is infamous (raspakS) ; and they know
the punishment of him even who is very sinful.' 29.
And as to him even who is a very sinful person,
through the desire 2 of good works which is enter-
tained by him, there then comes more fully to him
the joy of a soul newly worthy (nuk shayaa?) ; as
in the Spend Nask 3 it was shown to ZaratUJt about
one man, that all his limbs were in torment, and one
foot was outside ; and Zarattet enquired of Auhar-
mazd about the reason of it ; and Auharmazd said
that he was a man, Davans 4 by name ; he was ruler
over thirty-three 8 districts, and he never practised
1 The passage here quoted from the Gathas will be found in
Pahl. Yas. XXXII, 7.
* M6 has merely ' through the good works which are practised
by him ; ' but K20 has ' 1 hamak ' inserted at this point, which
seems to indicate the existence of the nearly identical Pahlavi
letters kamak, 'desire,' in the original from which it was copied.
* See Chap. X, 4. The passage here quoted was no doubt con-
tained in that part of the Nask which treated of the exhibition of
heaven and hell to ZararfLrt, which must have been very similar to
the ArdS-Vtraf-n&mak, in which most of the details of this story
about Davans are given (see AV. XXXII).
* This is, no doubt, the Av. davSs of Yas. XXXI, 10, which
may be translated ' hypocrite.' The Pahlavi translation of the line
in which the word occurs is thus rendered in Haug's Essays (p. 351) :
' Auharmazd does not allot to him who is an idler, the infidel who
is any hypocrite (davSs) in the sacred recitations. In the good
religion it is asserted that even as much reward as they give to the
hypocrite they do not give to the infidel'
' K20 has 'thirty-four.'
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CHAPTER XII, 29-3I. 35I
any good work, except one time when fodder was
conveyed by him to a sheep with that one foot.
30. The rule is this, that when a man has per-
formed his form of worship (yast), and his wife has
not performed it, it is extremely necessary to per-
form the suitable form of worship, or to order a
GGtd-kharfc/ 1 , so that they may become such as are
dwelling more closely together in the spiritual exist-
ence than in the world ; and in the Haafokht Nask %
it says that a woman (nalrlk) who shall be reverent
(tarsak) is to be considered as much as she who is
suitable (ziyak).
31. The rule is this, that these five ceremonies
(ya.zi.yn), when they shall perform them, are good
works 3 ; when one does not perform them, and the
time is manifest to him, and when he shall set them
aside to perform them out of the proper time, they
shall go to the bridge * as sin ; the ceremonies which
go to the bridge are these, and in the Husparam
Nask & it says that they are the non-celebration of
the rites (la yaJtanS) of the season-festivals 6 , the
1 Here written gfitdk-k harts', but see Chap. V, 6, and Bund.
XXX, 28.
* See B. Yt III, 25 ; but the passage here quoted is not clearly
indicated in the accounts we have of the contents of this Nask.
* The distinction between these ceremonies and those whose
values as good works are given in Chap. XVI, 6, appears to be
that any omission in performing these five at their proper times
amounts to an absolute sin, whereas the others are not so indis-
pensable.
4 That is, they will be taken into account at the judgment on the
soul's actions at the Kxasnd bridge (see Bund. XII, 7).
5 See Chap. X, 21. The passage here quoted was probably in
the section called Nirangistan.
* The Gasanbars or GahanbSrs (see Bund. XXV, 1-6).
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352 SHAYAST LA-SHAYAST.
Rapftvfn 1 , the three nights 2 after a death, the days
devoted to the guardian spirits 8 , and the sun and
moon 4 .
32. The rule is this, that at every one of these
three things, which come through hungry living, that
is, sneezing, yawning, and sighing, one is to speak
out a Yatha-ahu-vairy6 and one Ashem-vohu s ; and
also when one hears the sneezing of any one, to
speak in like manner is so considered as an action of
the good •; and in the Stuagar Nash 7 it says thus :
' " What prepares sneezing ? that is, through what
process (kar) does it come ? " And Auharmazd said
thus : " Hungry living, O Zaraturt ! because the re-
medy for its existence is the Ahunavar, O Zaraturt !
and righteousness V '
Chapter XI 1 1.
o. The signification of the Gathas 9 .
1. These three Ashem-vohus (Yas. XI, end) which
1 The midday period (see Bund. II, 8, 9, XXV, 9-14).
* See Chap. VIII, 6. » See Chap. X, 2.
4 See Chap. VII, 1-5. B See Bund. I, 21, XX, 2.
• That is, it is commendable, though not obligatory. The
practice of uttering a blessing on hearing a sneeze is still common
in many parts of Europe.
7 See B. Yt. I, 1. The passage here quoted is not to be traced
in any of the accounts of this Nask.
8 ' The Ahunavar and praise of righteousness ' would be a
Pahlavi equivalent for ' the Yatha-ahu-vairy6 and Ashem-vohu.'
' That is, the mystical meaning or influence supposed to attach
to various parts of the ancient hymns, or to the manner in which
they are chanted. The term Gatha or 'hymn' (Pahl. gas) is
applied, in this chapter, not only to the five Gathas properly so
called, but also to the Yasna of seven chapters, and apparently to
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CHAPTER XII, 32-XIII, 2. 353
represent* the FravarS.n£ (Yas. XI, end) of the
preliminary ritual (pts nirang) and the rotation
of these three Has ('chapters'), the Fravaran£,
Frastuyd, and Astuy£ — fravarane being the begin-
ning of the Fravaran£ 2 which extends ■as far as fras-
astaya££a s , frastuy& 4 , the beginning of the Fras-
tuy£ (Yas. XII, i-XIII, 26) which extends up to the
Astuy£, and astuye 8 , the beginning of the Astaoth-
wanem 6 (Yas. XIII, 27-XIV, end) which extends as
far as astaothwanem^a daenayau Mazdayas-
n6i^ — also represent the Vlsai-v£-amesha-spe«ta
(Yas. XV), which is the beginning of the Stotan-
yasnd (' the ritual of praisers ') 7 , and these three
Has of the Bagham (Yas. XIX-XXI).
2. In the exposition (£ashta?ak) and through the
other portions of the Yasna written in the Gatha dialect of the
Avesta.
1 This appears to be the meaning, but the construction of this
section is altogether very obscure, and the text is more or less
corrupt in all MSS. In the celebration of the Yasna or Yasifn the
officiating priest tastes the H6m juice during the recitation of Yas.
XI (see Haug's Essays, p. 404), and shortly afterwards he com-
mences the preliminary prayers mentioned in the text.
* Both K20 and M6 have Frer&n in Pazand.
9 Both K20 and M6 omit the initial f.
* M6 has astuyS.
* M6 omits this word.
* This is the Avesta name of the Hi or chapter consisting of
Yas. XIII, 27-XIV, 19 ; as Fraoreti is the name of the preceding
H4, consisting of Yas. XII, i-XIII, 26.
7 Probably consisting of the three Hds, Yas. XV-XVII ; in
which case, the meaning seems to be that the three Ashem-vohfls,
at the beginning of this preliminary ritual, are symbolical of each
of the three triplets of chapters which follow them ; first, of the
Fravarane\ Fraoreti, and Astaothwanem chapters ; secondly, of
the three chapters of the St6tan-yasn6 ; and thirdly, of those of the
Baghin Yart.
[5] A a
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354 SHAYAST LA-SHAYAST.
evidence of revelation (din 6) the wise of those of
the primitive faith 1 have thus said, that a man of
fifteen years 2 , and a son and brother of Mazdayas-
nians — when he confesses his failings (mandak) to
the high-priests (ra^an), and they shall bring him
the whip and scourge 3 , and these five Githas * are
chanted and the good waters consecrated by him,
and the whole of the renewed-birth ceremony (navl/£
z&dih)* is performed by him — becomes a mature
youth and not a child, and a share of the prayers of
initiation (nipar) and of the fires is to be given
over to him 6 ; and when thus much is not performed
by him, a share is not to be given. 3. These five 7
Gathas are made up from the body of a righteous
man.
1 See Chap. I, 3.
8 Referring to one about to become a priest.
s The Av. aftra and sraoshd-Aarana of Vend. IV, 38-114,
Ac., which were formerly used for the temporal punishment of
sinners. Whether they are here brought to the neophyte as a token
of his admission to the priesthood, or are administered to him as a
punishment for his offences, is not quite clear.
4 The five Githas are the Ahunavaiti (Yas. XXVIII-XXXIV),
the Ujtavaiti (Yas. XLII-XLV), the Spe*ta-mainyu (Yas. XL VI-
XLIX), the Vohu-khshathra (Yas. L), and the Vahift6ifti (Yas.
LII) ; these collections of hymns are thus named from the words
with which each of them commences, excepting the first, which
derives its name from the Ahunayar (see Bund. I, 21) which is
written in the same metre.
8 This is the Pahlavi form of the Parsi navazudi, a term
applied to the whole initiatory ceremonial of a n6n£bar, or newly
initiated priest; the term evidently implies that the ceremony is
considered somewhat in the light of ' regeneration.'
" That is, he can take his part in the regular priestly duties,
including the initiation of other neophytes.
7 Both K20 and M6 have four in ciphers, which can hardly be
right ; the sentence is clear enough, but the idea of its writer is
rather obscure.
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CHAPTER XIII, 3-5. 355
4. Ahya-yasa (Yas. XXVIII), Khshmaibya (Yas.
XXIX), and A^-ta-vakhshya (Yas. XXX) have,
severally, eleven stanzas (va£6st), because eleven
things move spiritually within the bodies of men,
as life, consciousness, religion, soul, guardian spirit,
thought, word, deed, seeing, smelling, and hearing ;
and the bodies of men and other creatures are
formed of water, fire, and wind '.
5. Ashem-Ahurem-mazdam (Visp. XV) is to be
recited" 1 three times before the coming of Hush£dar,
Hush£dar-mah, and S6shyans ; and when they also
recite the chapter (haa?) well, and by line (g£s)
and stanza, those apostles are present 8 , and the
1 These first three chapters of the Ahunavaiti collection of hymns
are here supposed to symbolize the three material elements, whose
union distinguishes a man's body from inorganic substances ; while
the eleven stanzas, which each of these chapters contains, symbolize
the eleven immaterial existences said to be contained in the same
body.
* This is doubtful, as no verb is expressed, and the word bar,
' time,' is struck out in M6, so it is possible to read ' the " three
foremost " of the Ashem-Ahurem-mazdam are the coming of Hush-
&/ar,' &c. The ' three foremost ' (3 le vfn6g) would be a possible
Pahlavi translation of the Av. ti si& paoiryd and tura paoirya of
Visp. XV, 4-6, instead of the actual 'three first' (3-i fratum), as
may be seen from Pahl. Visp. VIII, 17, 20; where both pts (=
levino) and fratum are used indifferently for Av. paoiryd. At
any rate the idea embodied in the text is that these ' three first '
have some reference to the three future apostles of the Parsi
religion (see Bund. XXXII. 8, B. Yt. Ill, 13, 44, 52, 62). In fact,
however, they seem to refer to the first three chapters of the
Ahunavaiti Gatha, immediately after which this chapter (Visp. XV)
is recited in the full Parsi ritual ; the phrase being rendered in the
Pahlavi translation thus : — ' I reverence the three first by not speak-
ing out, that is, I do not 6ay anything during them, and not wearing
out, that is, I do not doze away during them.'
$ K20 has ' arrive early.'
a a 2
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356 shAyast lA-shAyast.
country becomes more flourishing and more do-
minant in the world.
6. The twenty-two stanzas of Ta-w-urvata (Yas.
XXXI) are the twenty-two judgments (da^istan)
of which it speaks in the Hadokht Nask 1 thus: —
'Anaom6 mananghe' daya vlspai kva, kva
pard ? ' (' where are they to be produced beyond
every thought ? and where before ? ') ' Lodging in
the judge, that while he has twenty-two judgments
he may be more just ; ' — so that when they pray the
Ta-w-urvata chapter well, and recite it by line and
stanza, the judges possess those twenty-two judg-
ments more correctly, and judiciousness is more
lodging in them.
7. The sixteen stanzas of the //z>a£tumaithi cJtap-
ter (Yas. XXXII) 2 are lodging in warriors, so that
it becomes possible, during their good protection, to
force the enemy away from those sixteen countries
which the Vendidad 3 mentions in its first fargan/.
1 See B. Yt. Ill, 25. Both the Avesta text here quoted and the
translation suggested must be received with caution, as the MSS. do
not agree in the three central words; K20 has manai*h6 dya
vispai kaua, and M6 has manaNhe kya visai kaia. The
former reading has been adopted, with very slight correction, as it
seems the more intelligible; but the meaning of the preceding
word, anaom6, is far from certain. The writer seems to have been
quoting from a Pahlavi version of the Nask which contained this
Avesta quotation.
1 This Hi, which begins with the words zhvyiki hvieXus, is
not called by its initial words, as the preceding chapters are, but
has this special name (see the prayers at the end of it) derived
from its second word, and which is corrupted in Pahlavi into
Khv&mano.
8 Here written <?avW-j6da-da</ as in Sis. Part I, and not Va-
dlkdarf as in other parts of Sis. Part II (see § 19 and Chap. XII,
4, 6, 20, 23, 26). Vend. I contains an account of the sixteen
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CHAPTER XIII, 6-9. 357
8. The fourteen stanzas of Yatha-aL? (Yas.
XXXIII) are for this reason, because seven arch-
angels are more diligent in activity for the spirit,
and seven archangels 1 for the world, so that they
may attain ' to heaven, the home (m£h6nS) of Au-
harmazd, the home of the archangels, the home of
those righteous ones,' avi gard-nmanem, ma£-
thanem Ahurahe" mazdau, ma£thanem ame-
sha-nam spe»tan&m, ma£thanem anyadsham
ashaonam 2 . 9. The three repetitions (danar) of
Ye-sevistd (Yas. XXXIII, n) 3 , and the holding up
of the holy-water (zdhar) at these repetitions, are
for the four classes 4 , and for this reason at Ahurai
mazdai and ashem^a fradarf 5 the holy-water is
'best of regions and countries' where the Iranian power and
religion extended at an early date.
1 The seven archangels besides their spiritual duties have
severally charge of the seven worldly existences, man, animals, fire,
metal, earth, water, and plants (see § 14 and Chap. XV). But
perhaps we should read ' angels,' as they are often mentioned as
' the angels of the spiritual and worldly existences.'
9 This quotation, of which the Pahlavi translation is first given,
and then the Avesta text, is from Vend. XIX, 107.
5 This stanza is recited thrice, and about the same time the
officiating priest strains the Horn juice, and prepares to pour holy-
water into the mortar in which the H6m twigs were pounded (see
Haug's Essays, pp. 402, 406).
* Or ' professions ' of the community, of which there were ori-
ginally only three, the priest, warrior, and husbandman; but at
a later date the artizan was added. Both K20 and M6 have ' four
classes,' but this is inconsistent with the ' three repetitions.' The
Avesta generally knows only three classes, but four are mentioned
in the BaghSnYsut (Yas. XIX, 46).
• That is, probably, at the words Ahurd mazdausM in the
first line, and ashemM frddarf in the second line of the stanza ;
but this is doubtful, as the MSS. give the words corruptly, in a
mixture of Av. and Pahl., as follows: pavan AhurSi mazdai
aharayih-i da</6ih.
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358 SHAYAST LA-SHAYAST.
to be held level with the heart of him who is the
officiating priest (z 6 1), and at sraota 1 it is to be
held level with the arm of him who is the officiating
priest, so that while the warriors are in battle with
foreigners (anal ran) they may be fuller of breath
(vayd-girtar), and the husbandmen stronger-armed
in the tillage and cultivation of the world.
10. The fifteen stanzas of Ya-dcyaothana (Yas.
XXXIV) are for this reason, because it is given*
for the destruction of those fifteen fiends who are dis-
closed in the medical part (b£shas) of the Hi</6kht
Nask*. ii. The four repetitions (bar) of Mazda-a</-
m6i (Yas. XXXIV, 15) 4 are for the right coming
on of the share of these five chieftainships (raaflh),
the house-ruler, the village-ruler, the tribe-ruler, the
province-ruler, and the supreme Zaratuxt *.
12. The two repetitions of Ahya-yasa (Yas.
XXVIII, i) 6 are for this reason, that the sovereign
(dahyupat) may not at once seize body, conscious-
1 The first word in the third line of the stanza ; but this, again,
has to be guessed from a Pahlavi version in the MSS. which may
be read va va-srddian.
* Or ' produced.'
* In the last division of that Nask (see B. Yt. Ill, 25, note).
4 This last stanza of the Ahunavaiti Gatha is recited four
times.
6 See Yas. XIX, 50-52. The last of these rulers must have been
the supreme pontiff or patriarch of the province, and in the pro-
vince of Ragha (Rages or Rai, near Teheran) he was both temporal
and spiritual ruler.
* This first stanza of the Ahunavaiti Gatha is recited twice, not
only in its proper place (as the first stanza of each chapter is, in
the Gathas), but also at the end of every chapter of the Ahunavaiti
Gatha, while the officiating priest sprinkles the sacred twigs with
the sacred milk or giux ^ivya, ' living-cow produce' (see Haug's
Essays, pp. 405, 406).
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CHAPTER XIII, IO-I5. 359
ness, and soul. 13. Those four Yatha-ahu-vairyos
of the first Gdtha 1 are for this reason, that is, so
that inferiors may become more tolerant of the
commands of superiors, and good thoughts, good
words, and good deeds be more domesticated (mah-
m an tar) in the world, and the fiend more powerless
(apa^akhshahtar).
14. In short (a£-mar) 2 , Ahya-yasa is as (pavan) 3
Auharmazd and the righteous man, Khshmaibya as
Vohuman and cattle, Aaf-ta-vakhshyd as Ardavahixt
and fire, Ta-w-urvata as Shatvaird 4 and metal, the
-//z>a£tumaithi as the Gatha of Spendarmaa? and the
earth, Yatha-aix as Horvadaa? and water, and Ya-
skyaothana as Amerdda^ and plants.
15. The progress which is in 6 the Ahunavaiti
'Gatha the house-rulers should carry on ; that which
is in the Ustavaiti Gatha the village-rulers should
carry on ; that which is in the Spe«ta-mainyu 6
Gatha the tribe-rulers should carry on ; that which
is in the Vohu-khshathra Gatha the province-rulers
should carry on ; that which is in the Vahi.rtd-i.rti
Gatha the supreme Zaraturts should carry on ; and
1 After the two Ahya-yasas, at the end of each chapter of the
Ahunavaiti Gatha, the Yatha-ahu-vairyd formula (see Bund. I, 21)
is recited four times.
* Or ' to sum up.'
8 It is not quite clear how pavan, 'in, on, with, by, through, as,
for,' &c, should be translated in each clause of this section ; but
the intention is evidently to compare the seven chapters of the
Ahunavaiti Gatha with the seven archangels and the seven earthly
creations which they severally protect (see Chap. XV).
* Here written Shatrtvar.
6 Meaning probably 'the prosperity which is occasidned by;'
but the exact signification of the word frak-sham or freh-
kasham (or however it may be read) is uncertain.
* Spendomat or Spendamat in PahlavL
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360 SHAYAST LA-SHAYAST.
that which is in the Yasna, which is the place of
righteous blessing 1 , these four classes themselves
should carry on.
16. Of the Yasna of seven chapters (Yas. XXXV—
XLI, 17) the beginning section (kar^ako) has nine
stanzas; and its beginning 2 is Humatanam (Yas.
XXXV, 4), and its end is Humatanam (Yas. XLI,
1 7 supl.)
17. The six stanzas of Ahya-thwa-athrd (Yas.
XXXVI) are owing to the six hot ordeals (var)
which, in the Husparam Nask*, are effected by kz-
thray&im athraiam 4 .
18. The five stanzas of Itha-aaf-yazamaid£ (Yas.
XXXVII) are thanksgiving and praise for the pro-
duction of the good creations by Auharmazd.
19. The five stanzas of Imam-aaaf-zam (Yas.
XXXVIII) are owing to those five comforts and
five discomforts of the earth, which, it is declared in
the third fargar*/ in the Vendidad 5 , are accomplished
1 That is, the Yasna of seven chapters (Yas. XXXV-XLI),
which is called simply 'the Yasna' in this chapter. This last
clause, which is omitted in M6, connects these later hymns with
the four classes of the community (see § 9), just as the five older
hymns are connected with the five chiefs of the community (see
§ 11) in the former clauses. This section may be a translation
from the Avesta, as the verbs precede their nominatives.
* That is, the beginning of the Yasna of seven chapters.
' See Chap. X, ai ; but the Sakarfttm Nask (see Chap. X, 25)
is probably meant, as it contained a section on ordeals by heat
and cold.
* These Avesta words are evidently corrupt, but perhaps ' a quad-
ruple fire' is meant. K20 has £athr&y&im Ithraiam.
8 Here written Vandikdatf (see § 7). The passage here cited is
not a quotation, but only a brief summary of Vend. Ill, 1-37 ;
and appears to have been derived direct from the Avesta, without
the assistance of the Pahlavi version, as several words differ from
that translation.
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CHAPTER XIII, 16-22. 361
thus : — ' The first comfort of the earth is from the
land on which a righteous man walks forth ; the
second is when they shall make the dwelling of the
good and fires upon it ; the third is when they sow
corn upon it, and shall take heed of dead matter ;
the fourth is when all beasts of burden are born
upon it ; the fifth is when every beast of burden is
on it 1 ; and its first discomfort is from the Arezur
ridge a and the gate of hell ; the second is when
they dig 3 it up for a dead body ; the third is when
one constructs a depository /i"' ine dead (kh a. z&n)*
upon it ; the fourth is from the holes of its noxious
creatures ; the fifth is when they shall forsake a man
in affliction (varafaklh) upon it, who is righteous.'
20. The five stanzas of Itha (Yas. XXXIX) are
just as those which go before.
21. The four stanzas of Ahu-ad'-paiti (Yas. XL)
are about the benefit (ar^-hdmandlh) which is on
account of water, earth, plants, and animals.
22. The six stanzas of Stutd-gard (Yas. XLI,
1- 1 7), the two repetitions of Humatanam (Yas.
XXXV, 4-6), and the three repetitions of Hukhsh-
athrotemai (Yas. XXXV, 13-15) are on account of
the existence of the sons of Zaraturt s .
1 The verb is probably omitted by mistake, and we ought to
read ' voids urine upon it,' in accordance with Vend. Ill, 20.
* See Bund. XII, 8.
* Reading kallndend (Pers. kalandand), as Vend. Ill, 27
refers to burial of the dead, and the same idea might be obtained,
more fancifully, by reading kilin€nd, ' they turn to clay ' (compare
Pers. gil, 'clay'); but the most obvious reading is karfngnd,
' they cut,' and as the sentence stands it would imply that ' they
cut up its dead.'
4 See Chap. II, 6.
6 The three aposUes expected in the future (see § 5 and Bund.
XXXII, 8). It is doubtful whether these three passages in the
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362 SHAY AST LA-SHAyAST.
23. The two repetitions of Ashahya-aadf-sairt *
(Yas. XXXV, 22, 23) are for the laudation of right-
eousness and the destruction of the fiend. 24. The
two repetitions of YeNh&-hatSm * are for the lau-
dation of Auharmazd and the archangels, and the
destruction of the evil spirit and the miscreations
(vishu^akan). 25. The two repetitions of 3 Thwoi-
staotarasia (Yas. XLI, 12-14) are f° r the laudation
of ceremonial worship (yasi-mo) and the sacred
feast (mazd).
26. The two repetitions of Ataremia (Visp. XIX,
1-8)* are for the laudation of the Frdbak fire and
the fire Vazist 6 .
2 7. Of the sixteen stanzas of the U-rtavaiti chapter
(Yas. XLI I) 6 it is related just as about the //iyaetu-
maithi chapter" 1 .
Yasna are here intended all to refer to the same subject, but no
other subject is mentioned for the two former. Having completed
the enumeration of the sections of the Yasna of seven chapters,
the writer is now proceeding to notice those passages which are
tecited more than once in the performance of the ritual.
1 M6 has gairl, ' in a song,' with the obsolete g, which is very
like s, and is also used in the word gard in § 22 ; this is a variant
well worth consideration by translators of the Avesta. K20 has
only Ashahya.
* This formula (see B.Yt. II, 64) is recited after every chapter
of the Gathas, but does not appear to be anywhere recited twice ;
so the words 2 danar, ' two repetitions,' may perhaps be inserted
here in the wrong place, as they are wanting in § 25.
* These words are omitted in the Pahlavi text, evidently through
mistake.
4 Visp. XIX, XX follow Yas. XLI in the full Parsi ritual, and
the first of them is recited twice.
8 The Frdbak is the oldest sacred fire on earth, and the Vdzwt
is the lightning (see Bund. XVII, 1, 5, SZS. XI, 5, 8-10).
6 The first chapter of the Urtavaiti Gatha (see § 2, note 4), so
called from its first word uxta.
7 See § 7.
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CHAPTER XIII, 23-29. 363
28. The twenty stanzas of Taaf-thwa-peresa (Yas.
XLIII) are the twenty judgments (dadfistan) be-
tween the beneficent spirit and the evil spirit ; and
for this reason they should every time utter Taaf-
thwa-peresa again 1 , because they should utter the
original judgment again, and the twentieth time the
evil spirit becomes confounded.
29. The eleven stanzas of Aaf-fravakhshya (Yas.
XLIV) are made up from the six chieftainships*
and the five accomplishments (farhang) owing to
religion ; one is thus, not to do unto others 8 all that
which is not well for one's self; the second is to under-
stand fully what is well-done and not well-done ; the
third is to turn from the vile and their conversation
(andarag-guftano); the fourth is to confess one's
failings to the high-priests, and let them bring the
whip ; the fifth is not to neglect the season-festivals
at their proper hour (d£n hasar), nor the other
things which go to the bridge* ; and the six chief-
tainships are not his property who has not these
1 That is, the first line (tarf thwft peresa erex m6i vao*£
Ahura! 'that 1 shall ask thee, tell it me right, O Ahural')is
repeated at the beginning 'of each- of the first nineteen stanzas, and
the first stanza being recited twice (as in all chapters of the Gathas)
these words are recited twenty times before the last stanza is
reached. The phrases 'and for this reason' and 'because they
should utter the original judgment again ' are omitted in M6.
* These cannot be the same 'chieftainships' (rarfih) as those
mentioned in § 1 1, of which there are only five ; but perhaps they
are the spiritual chieftainships, or primacies, of the six other regions
of the earth (see Bund. XXIX, 1).
9 Assuming that atjan stands for aijran.
* The JTirw&d bridge, or route of the soul to the other world (see
Chap. XII, 31). Part of these fourth and fifth clauses is omitted
in K20 by mistake.
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364 -SHAYAST lA-SHAyaST.
five accomplishments, and he is not fit even for
teaching.
30. The nineteen stanzas of Kam-nemdi-z&m (Yas.
XLV) are for this reason, that every one may so
persevere in his own duty (khve^akanlh) 1 , that
while those are our nineteen propitiations (au^d-
frtd) 2 , which it says in the Saka^um Nask* should
be my own, the strength and power of the angels
shall become more considerable, and the destroyer
more perishable.
31. The Urtavaiti Gatha is a Gatha (gas) of four
chapters *, and each stanza of five lines (gas), except
Hae&u/-aspa-vakhshya (Yas. XLV, 15)". 32. The
two repetitions of Urta-ahmai (Yas. X LI I, i) 6 are, one
as a retention and embrace of Auharmazd, and one
as a destruction of the fiends ; and Uxta-Ahurem-
mazdam (Visp. XXI, 1-5) 7 in like manner.
33. Spe#ta-mainyu (Yas. XLV I) has six stanzas,
Yezl-adai* (Yas. XLVII) twelve stanzas, A^-ma-
yava (Yas. XLV 1 1 1) twelve stanzas, and Kaaf-mdi-
urva (Yas. XLIX) eleven stanzas. 34. The Spe«ti-
mainyu Gatha is a Gatha of four chapters 8 , and
1 Or, it may be, 'through his own intellect (khveVak hush),' or
merely another mode of writing khvfifk&rih, ' industry.'
1 Considering each of the stanzas as an offering to, or propiti-
ation of, (Av. usefriti) the angels.
• See Chap. X, 25.
• Those detailed in §§ 27-30.
• Which stanza has only four lines. Pahl. g&s means both the
whole hymn and also each line of the hymn.
• The first stanza of the Uftavaiti Gatha, which is recited twice,
both in its proper place and at the end of each chapter of that
Gatha (see § 12, note).
7 Visp. XXI follows Yas. XLV in the full Parsi ritual, and is
recited twice.
• Those detailed in § 33.
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CHAPTER XIII, 3O-4O. 365
each stanza of four lines ; it is made up from the
five chieftainships and four classes 1 . 35. The two
repetitions of Spewti-mainyu (Yas. XLVI, i) 2 are,
one for the laudation of the beneficent spirit (s pen -
damat), and one for that of the earth 3 .
36. One Spe#tem-Ahurem-mazdam (Visp. XXII,
1-1 1) * is the laudation of the creatures of the bene-
ficent spirit, and one is the destruction of the crea-
tures of the evil spirit.
37. The twenty-two stanzas of the Vohu-khshathra
Gatha (Yas. L) are those twenty-two judgments
which are lodging within judges, as written above 5 .
38. The two repetitions of Vohu-khshathrem (Yas.
L, i) 6 are, one the laudation of living (zlndaklh),
and one of the supreme Zaraturt.
39. One Vohu - khshathrem yazamaide (Visp.
XXIII, 1-9) 7 is for the laudation of Shatvaird 8 ,
and one of metal. 40. The two repetitions of Avi-
1 See §§ 9, 11.
* The first stanza of the Spe«td-mainyfl Gatha, which is recited
twice, both in its proper place and at the end of each chapter
of that Gatha (see §12, note).
* It seems probable that the Pahlavi writer has here confounded
Spendamat, ' the beneficent spirit/ with the archangel Spendarmarf
who has special charge of the earth ; their names being even more
alike in Pahlavi than in English, though corrupted from the distinct
Avesta forms spe«ta mainyu and spewta armaiti, respectively.
4 Visp. XXII follows Yas. XLIX in the full Parsi ritual, and is
recited twice.
8 See § 6.
* The first stanza of the Vohu-khshathra Gatha, which is recited
twice, both at the beginning and end of the chapter (see § 12,
note).
7 Visp. XXIII, 1-9 follows Yas. L in the full Parsi ritual, and
is recited twice.
8 The archangel who has special charge of metal (see § 14,
Chap. XV, 5, 14-19, and Bund. I, 26, XXX, 19); the name
is here written Shatrivar.
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366 SHAYAST LA-SHAYAST.
apam (Visp. XXIV, 1-12)' are, one for the lauda-
tion of waters, and one of plants.
41. The nine stanzas of the Vahi.rt6i.rti (Yas. LI I)
are on account of those nine things which are a . . .
the supreme Zaraturtship lodging in the supreme
Zaraturts, the source of fountains, the bridge over
waters, and even the navigable river, the righteous
man, and the righteous woman. 42. And it is a
Gatha of one chapter, and each stanza of four lines,
except Itha-l-haithy4-nar6 (Yas. LII, 6) s , for there is
always one lord and sovereign in the world. 43.
And those four lines > are for this reason, because it
is declared : £athru.y hamayau khshapd dahma-
yaaf par6 afrit6idf 4 , 'four times every night is the
"blessing of the holy" (Yas. LIX),' and three times
Srosh 6 , twice Bushasp*, and once A£shm 7 will come
1 After the two recitations of Visp. XXIII, 1-9 there follow
Vend. XV, XVI, and Visp. XXIII, io, and then Visp. XXIV, 1-12
is recited twice, in the full Parsi ritual, followed by Visp. XXV.
* Some words are evidently lost; here ; M6 has m followed by a
blank space, and K20 has madam, ' on/ It is not quite certain
whether the things mentioned are to be reckoned as four, five,
or six; but assuming they are five, it is possible that the four
things missing in the text are the four remaining chieftainships
(see § 11), the rulerships of the house, village, tribe, and province
lodged in the rulers of the same, respectively.
8 Which stanza has five lines, and is, therefore, here considered
symbolical of the ruling monarch, or pontiff.
* This Avesta passage does not appear to be extant elsewhere,
and its Pahlavi translation, given in the text, is not quite correct ;
it would be better thus : ' through the " blessing of the holy "
four times every night;' dahma Sfriti (Pahl. d&hmSn afrfn6,
' blessing of the holy ') is the technical name of Yas. LIX.
5 See Bund. XIX, 33, XXX, 29. This angel, invoked by the
'blessing' (Yas. LIX, 8), comes to defend mankind against the
wiles of Bushasp and ASshm.
* The demoness of sloth (see Bund. XXVIII, 26).
7 The demon of wrath (see Bund. XXVIII, 15-17, 20).
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CHAPTER XIII, 41-49. 367
to the material world. 44. And the five lines of that
one stanza ( Yas. LI I, 6) are for this reason, because
the assistants of the supreme Zaraturt are five, the
house -ruler, the village -ruler, the tribe-ruler, the
province-ruler, and she even who is his own wife
(narfk) 1 . 45. The two repetitions of Vahi.rta-l.rtiy
(Yas. LI I, i) 2 are, one for the laudation of sove-
reigns, and one for the laudation of peace (pa^-
man).
46. The two repetitions of Vahirtem-Ahurem-
mazdam (Visp. XXVI) 3 are, one for the laudation
of Auharmazd and the archangels, and one for the
destruction of the fiends. 47. The four repetitions of
the Airyamana (Yas. LI 1 1) 4 are for the existence
of more submission (alrma.nlh) in the house, vil-
lage, tribe, and province. 48. The four repetitions
of Avadf-mLsdem (Visp. XXVII) are for the healing
of those 5 who dwell in the house, village, tribe, and
province.
49. The section (kar^/ako) whose beginning is
Taaf-sdidlm (Yas. LVII, 1-9) 6 is, for the completion
1 Though bound to be strictly obedient to her husband or
guardian, a Mazdayasnian woman occupied a more honourable
position in the community than was sanctioned by any other
oriental religion.
* The first stanza of the Vahlrtdwti Gatha, which is recited
twice, both at the beginning and end of the chapter (see § ia,
note).
5 Visp. XXVI follows Yas. LII in the full Parsi ritual, and
is recited twice, followed by Vend. XIX, XX.
* So called from its first words a airy*m£; it is recited four
times after Vend. XX, and shortly afterwards Visp. XXVII is also
recited four times, as mentioned in § 48.
* M6 has ' of the soul,' which is, no doubt, a blunder due to the
illegibility of the MS. from which it was copied.
* This is the Fshush6-mathra (' a spell or prayer for prosperity ')
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368 SHAYAST LA-SHAYAST.
of the Gathas, taught as pertaining to the Gathas
(gasantk kksx).
50. The beginning of the Gathas is Ahya-yasa
(Yas. XXVIII, 1), and their end is drigave" vahyd
(Yas. LI I, 9, end); and there are 278 stanzas, 1016
lines, 5567 words (vaiak), 9999 marik, and 16,554
khurafak 1 . 51. For the lines and stanzas of the
Gathas were collected by us, and were : — one hundred
stanzas of the Ahunavaiti Gatha (Yas. XXVIII-
XXXIV), of which each stanza is three lines; forty
stanzas of the Yasna 0/ seven chapters (Yas. XXXV-
of Visp. I, 28, II, 30, Yas. LVI, ix, 6, LVIII, 13. Whether the
remainder of Yas. LVII is to be considered as pertaining to the
Githas is uncertain ; it is recited in seven sections by the assistant
priest, each section from a different position ; these seven positions
being the stations of the seven assistant priests who are sup-
posed to be present spiritually, and to be arranged three on each
side, and one at the south end, of the ceremonial area, while the
chief officiating priest occupies the north end (see Haug's Essays,
P- 33*)-
1 The numbers of the stanzas and lines are correct, as may
be seen from the details given in § 51. Regarding the words
there is the uncertainty as to what constitutes a compound word,
but, taking each compound in Westergaard's edition of the texts
as a single word, the total number of words in the 1016 lines
is about 6147; an d tn ' s could be reduced to 5567 only by omit-
ting the Yasna of seven chapters, and somewhat relaxing the rule
as to compound words. The meaning of the last two terms,
mirik and khurrfak, is doubtful, but they are certainly not
syllables and letters, as the number of syllables exceeds 13,000.
In other places (see Bund. I, 21) m&rfk usually means 'a word,'
but that meaning is expressed by the term vi£ak here. If the
number 9999 be correct, marik must signify some particular class
of syllable which would include about three-fourths of the whole
number of syllables. It may be noted, however, that ZaV-sparam,
in the particulars he gives about the Githas (see SZS. XI, 10, note 6),
states the number of mirik at 6666. The khur</ak or ' small'
things are probably the consonants.
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CHAPTER XIII, 50- XIV, I. 369
XLI, 17), of which each stanza is three lines; sixty-
six stanzas of the Urtavaiti Gatha (Yas. XLII-
XLV), of which each stanza is five lines, except
Hae&u/-aspa (Yas. XLV, 15), for that one is four
lines ; forty-one stanzas of the Spe#td-mainyu Gatha
(Yas. XLVI-XLIX), of which each stanza is four
lines ; twenty-two stanzas of the Vohu-khshathra
(Yas. L), of which each stanza is three * lines ; and
nine stanzas of the Vahi.rt6i.rti (Yas. LI I), of which
each stanza is four lines, except Itha-1 (Yas. LI I, 6),
for that one is a stanza of five ; — the amount of the
foregoing 8 is 278 stanzas 3 .
Chapter XIV *.
0. May it be in the name of God (yazdan) and
the good creation !
1. When they consecrate* a sacred cake (drdnd),
and it becomes demon worship s , what and how
many things are not proper ?
1 All MSS. have ' four,' and then add the exception about
Itha-J to the account of this Gatha, instead of mentioning it in the
details of the Vahutduti ; which blunder is here corrected.
* Reading kadmon yehevuni.rn5, but the latter word, with
part of the ciphers which follow, is torn away in K20, and in M6
it is written so as to resemble the Avesta letters gnn gnn, which
are unintelligible, though something like Pahl. yehevunUno;
there can, however, be little doubt as to the general meaning
of the phrase.
8 The number of lines is easily computed from the same details,
as follows: — 300+120 + 329+164 + 66 + 37 = 1016 lines, as
stated in § 50, and as they still exist in the Gatha texts.
4 This chapter is also found in L15, fols. 1-4, and a Pazand
version of §§ 1-3 exists in L22, fols. 126, 127, and L7, fols. 78, 79.
* That is, it becomes desecrated through some fault in the cere-
[5] "b
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370 shayast lA-shAyast.
2. The decision is this: — Whoever knowingly
consecrates a sacred cake with unpurified sacred
twigs (bares6m-i apaaftyaz') 1 , or with a twig-
bundle the number of whose twigs (tak) is too many
or too few, or of another plant not proper for sacred
twigs ; or holds the end of the twig-bundle to the
north 2 and utters the A vesta attentively; or who-
ever consecrates with efficacy unawares, it is not to
be considered as uttered by him. 3. Nor by him
who advertently or inadvertently takes a taste
(/fcashnlk), not from the sacred cake with the butter
(gau.y-da£) s , but from the frasast; or takes the
prayer (va/)* inwardly regarding that cake (drdno)
before the officiating priest (zdt) takes a taste from
the same cake ; or shall utter the length of a stanza
in excess, and does not again make a beginning of
the consecration of the sacred cake ; or takes up the
mony, for any ceremony, which is too imperfect for acceptance
by the celestial beings, is supposed to be appropriated by the
demons, as performed for their benefit (see Chap. IX, 5). Demon
worship is a term also applied to many other evil actions which
are supposed to give the demons special power over the perpetrator
of them.
1 See Chap. Ill, 3 a, note.
4 The supposed direction of the demons (see Chaps. X, 7, XII,
18). When praying, a Parsi must face either the sun, or a fire or
lamp ; and when the direction of the sun is doubtful, or when it is
nearly overhead, he must face to the south, even when he is in so
low a latitude that the sun may be somewhat to the north of him.
* Which usually takes the place of the meat-offering mentioned
in Chap. XI, 4-6, and is placed upon one of the cakes on the left
side of the table during consecration, while the frasasts are the
cakes on the right-hand side of the table (see Chap. Ill, 3 a, note).
* That is, prepares for eating by muttering the portion of the
grace which is to be recited in a low murmur before eating (see
Chap. Ill, 6, note). This clause is omitted in K20.
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CHAPTER XIV, 2-6. 371
dedication formula (shnumanS) 1 too soon or too
late ; or does not utter the Avesta for the fire when
he sees the fire.
4. This is how it is when the period of the day
(gas) 2 is retained, and how it should be when one
may relinquish it; that is, when even one of the
stars created by Auharmazd is apparent, it is re-
tained, and when not it is relinquished. 5. It is
Vand-Auharmazd 3 who said that when, besides
Ttrtar, Vanand, or Satav£s *, one of the zodiacal
stars (akhtarlk) is apparent, it is retained, and
when not it is relinquished. 6. There have been
some who said that when, besides one of those three,
three zodiacal stars are apparent, it is retained, and
when not it is relinquished 5 .
1 See Chaps. Ill, 35, VII, 8.
* See Bund. XXV, 9. The text appears to refer to the transi-
tion from the Ushahina to the Havani Gdh at daybreak ; and
as certain portions of the prayers are varied according to the
period of the day, it is ^ery necessary to know precisely when each
period commences, so as to avoid vitiating the whole ceremonial
by the use of a wrong prayer.
* See Chap. I, 4, note.
4 Three of the leading stars, probably Sinus, Fomalhaut, and
Antares (see Bund. II, 7).
5 This chapter is followed (in both the old MSS. M6 and K20)
by the Pahlavi text of the Patft-i Khurf, or renunciation of one's
own sin, a translation of which will be found in Bleeck's English
version of the Avesta, London, 1864, III, pp. 159-162, derived
from Spiegel's German translation of the P&zand text This trans-
lation is fairly correct on the whole, although some passages might
be improved, thus (p. 162), instead of ' all sins which may attack
the character of man [or] have attacked my character, if I, on
account of much death, have not recognised the death,' &c, we
should read ' of all sins which may become the lot of men, and
have become my lot, on account of whose excessive number I
do not know the number,' &c.
B b 2
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372 SHAVAST LA-SHAY AST.
Part III. — Appendix 1 .
Chapter XV s .
i. It is revealed by a passage of the A vesta that
Zaratust, seated before Auharmazd, always wanted
information (ykk) from him; and he spoke to A&-
harmazd thus: 'Thy head, hands, feet, hair, face,
and tongue are in my eyes just like those even
which are my own, and you have the clothing men
have ; give me a hand, so that I may grasp thy
hand.'
2. Auharmazd said thus : ' I am an intangible
spirit; it is not possible to grasp my hand.'
3. Zaraturt spoke thus : ' Thou art intangible, and
Vohuman, Arafavahijt, Shatvalrd 3 , Spendarma//, Hor-
vada*/, and Amerddaaf are intangible, and when I
depart from thy presence, and do not see thee nor
even them — since of the person whom * I see and
worship t/iere is something — should thou and the
seven archangels be worshipped by me, or not 6 ?'
1 This Appendix consists of a number of fragments found in the
old MS. M6, and of somewhat the same character as the Sh&yast
ld-shayast, but they have no claim to be considered as a por-
tion of that work. Excepting Chaps. XVIII, XIX, XXI, they are
not found in the other old MS. K20, and beyond the fact that they
must be more than five centuries old their age is quite uncertain,
though some of them are probably older than others.
2 This chapter follows the Patit-i Khui in M6, and is also found
in L15, fols. 16-28; for a Pazand version of it, see L22, fols.
1 13-122, and L7, fols. 70-76.
3 Written Shatr6fvar throughout this chapter; these six (see
Bund. I, 26) with Auharmazd himself, are the seven archangels.
* Reading mun, ' whom,' instead of amat, ' when' (see Bund.
I, 7, note).
5 Zaratujt is doubtful whether he ought to worship beings of
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CHAPTER XV, I-7. 2i7Z
4. Auharmazd said thus : ' They should be ; I tell
thee, O Zaraturt the Spltaman! that each individual
of us has produced his own one creation (dayak)
for the world, by means of which they may set
going in its body, in the world, that activity which
they would exercise in the spiritual existence. 5. In
the world that which is mine, who am Auharmazd,
is the righteous man, of Vohuman are the cattle, of
AraavahLrt is the fire, of Shatvalrd is the metal, of
Spendarma*/ are the earth and virtuous woman, of
Horvada*/ is the water, and of Amer6da<tf is the
vegetation. 6. Whoever has learned ' the care of
all these seven, acts and pleases well, his soul never
comes into the possession of Aharman and the
demons ; when he has exercised his care of them, he
has exercised his care of the seven archangels, and
ought to teach all mankind in the world.
7. 'Whoever wishes to propitiate Auharmazd in
the world, wishes to promote the things of Auhar-
mazd ; and whoever he be, with whom Auharmazd
ever is in every place (gas) 2 , it is necessary that he
should 3 propitiate the righteous man, in whatever
whose existence he had had no tangible evidence, when he no
longer saw them; fearing, perhaps, that they might have been
mere dreams or optical illusions. But he is told that each of these
spiritual beings is the protector of one class of worldly existences,
and that the proper treatment of these existences is a man's
best means of reverencing the spiritual beings interested in their
welfare.
1 Or ' taught,' for the verb has both meanings.
* Or 'at all times;' it is always doubtful whether gas means
' time ' or ' place.'
8 Throughout this chapter a conditional meaning is given to the
verbs by prefixing hand, afi, or 1 (all representing Paz. ae or t) to
the present tense, instead of affixing it.
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374 shAvast LA-SHAY AST.
has happened and whatever occurs to him, and
should act for his happiness, and afford him protec-
tion from the vile. 8. Since the righteous man is a
counterpart of Auharmazd the lord, and when the
righteous man acts it is caused by him who is
Auharmazd, whoever propitiates the righteous man,
his fame and welfare exist a long time in the world,
and the splendour of Auharmazd and pleasure and
joy become his own in heaven (valmt).
9. ' Whoever wishes to propitiate Vohuman in the
world, and wishes to act for his happiness, is he who
wishes to promote the things of Vohuman; and it
is necessary for him, so that Vohuman may be ever
with him, that he should propitiate, at every place
(gas) and time, the well-yielding (hudhak) cattle, in
whatever has happened and whatever occurs, and
should act for their happiness ; and in the terrible
days and the hurried times (g&s) which befall them,
he should afford them protection from the oppres-
sive and idle. 10. He should not give them as a
bribe to a man who is a wicked tyrant, but should
keep them in a pleasant and warm locality and place
(gas); and in summer he should provide them a
store of straw and corn, so that it be not necessary
to keep them on the pastures (^arak) in winter;
and he should not deliver them up for this pur-
pose, that is, " So that I may give them up to the
vile," because it is necessary to give to the good ;
and he should not drive them apart from their
young, and should not put the young apart from
their milk. 11. Since they are counterparts of him
(Vohuman) himself in the world, the well-yielding
cattle, whoever propitiates those which are well-
yielding cattle his fame subsists in the world, and
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CHAPTER XV, 8-15. 375
the splendour of Auharmazd becomes his own/« the
best existence \
1 2. ' Whoever wishes to propitiate Ardavahi.rt in
the world is he who wishes to promote his things ;
and it is necessary for him, so that Ardavahist may
be with hint at every place (g&s) and time, that he
should propitiate the fire of Auharmazd, in what-
ever has happened and whatever occurs, and should
act for its happiness ; he should not put upon it
wood, incense, and holy-water 2 which are stolen and
extorted, and he should not cook at it a ration (ba-
har) which is violently extorted from men. 13. For
it is a counterpart of him (Arafavahirt) himself in
the world, the fire of Auharmazd ; and whoever
propitiates those which are fires of Auharmazd his
fame subsists in the world, and the splendour of
Auharmazd becomes his own in heaven.
14. ' Whoever wishes to propitiate Shatvatrd in
the world, and wishes to act for his happiness, is he
who wishes to promote the things of Shatvaird ; and
whoever he be, it is necessary, so that Shatvaird
may be with him at every place and time, that he
should propitiate melted metal 3 at every place and
time. 15. And the propitiation of melted metal is
this, that he shall practise habits (alylnS) of the
1 See Chap. VI, 3.
' Holy-water is not put upon the fire, for that would be sinful,
but it is presented to the fire, and the outside of the fire-place is
sprinkled or washed with it (see Haug's Essays, p. 403). The
' fire of Auharmazd' means any fire, whether sacred or used for
household purposes.
' The word may be read either aiy6n or asln (Av. ayangh,
Pers. ayan, Shan, or Shin), which is usually translated ' iron,' but
also means ' metal ' generally, as it certainly does here, and very
probably likewise in B. Yt. I, 1, 5, II, 14, 22.
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376 shAyast la-shayast.
heart so unsullied and pure that, when they shall
drop melted metal upon it, it does not burn. 16.
And Atar6paaf son of Maraspend 1 even acted in this
priestly fashion (dastdbarth), so that the melted
metal, when they drop it upon the region (khan 6)
of his pure heart, becomes as pleasant to him as
though 2 they were milking milk upon it. 17. When
they drop it upon the region of the heart of the
wicked and sinners, it burns, and they die. 18. And
one should not commit sin with metal, and with its
burning ; and should not give gold and silver to the
vile. 19. For it is a counterpart of Shatvalr6 himr
self in the world for him, and since he propitiates
those which are melted metals, his fame subsists in
the world, and the splendour of Auharmazd becomes
his own in heaven.
20. 'Whoever wishes to propitiate Spendarmad? in
the world, wishes to promote the things of Spend-
armaflf; and whoever he be, it is necessary, so that
Spendarmaa? may be with him, that he should pro-
pitiate, at every place and time, the earth and
virtuous woman, in whatever has happened and in
whatever occurs, and should act for their happiness.
21. For when he does not spread out (bara la
v6sh£o?) this earth, and it does not separate one
piece from another, his body also will not be always
1 The primate and prime minister of Shlpur II (a.d. 309-379),
who is said to have undergone the ordeal of having melted metal
poured upon his chest, in order to prove the truth of the Mazda-
yasnian religion. The metal used is generally called rut, ' brass,'
but here it is aiySn, 'iron,' though a more fusible metal than
either was, no doubt, used.
2 Reading am at, 'though,' instead of mun, 'which' (see Bund.
I, 7, note).
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CHAPTER XV, 16-25. 377
living upon it at every place and time 1 . 22. On
account of the lodgment of Spendarmadf in the earth,
when a robber, violent and worthy of death, and
wives who are disrespectful to their husbands walk
about in sinfulness in the world, and their husbands
are active and virtuous, it becomes much distressed
(zanSlk). 23. This, too, is declared, that, whenever
this earth becomes distressed (zanlk), it is most so
at the time when sinners worthy of death are most ;
for it is declared, when sinners worthy of death walk
upon it, its pain and uneasiness become as dis-
tressing (dujkhvar) to it as the dead son on her
bosom to a mother ; and the lodgment of Spend-
armadf in the earth is little in that place whereon
sinners worthy of death walk. 24. And her 2 happi-
ness arises from that place when they shall perform
tillage and cultivation on it, and a virtuous son is
born upon it, and they rear cattle upon it; and it
is so one's fame subsists in the world, and the
splendour of Auharmazd becomes one's own in
heaven.
25. ' Whoever wishes to propitiate Horvada*/ and
Amer6dad? in the world, whereas that is necessary
which promotes their things, whoever he be it is
necessary that he should propitiate, at every place
and time, the water and vegetation of Horvadadf
and Amerddad, in whatever has happened and in
1 Meaning that the earth must be tiHed in order to support its
inhabitants, but there is some doubt as to the exact wording of the
translation.
1 Spendarmarf is a female archangel ; perhaps, however, the
earth is meant here, as it is said to be most pleased by the exist-
ence of fire-temples, dwellings of righteous people, cultivation,
stables, and pastures (see Vend. Ill, 1-20).
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378 shAyast lA-shAyast.
whatever occurs, and should seize upon those who
consume and steal water and vegetation *. 26. And
he should not act oppressively, he should not walk
the world in sinfulness, and should not bring bodily
refuse (hlkhar), dead matter (nasai) 2 , or any other
pollution to water; he should not destroy vegetation
unlawfully, and should not give fruit to the idle and
vile. 27. For when he commits sin against water
and vegetation, even when it is committed against
merely a single twig of it, and he has not atoned for
it, when 3 he departs from the world the spirits of all
the plants in the world stand up high in front of that
man, and do not let him go to heaven. 28. And
when he has committed sin against water, even
when it is committed against a single drop of it, and
he has not atoned for it, that also stands up as high
as the plants stood, and does not let him go to
heaven. 29. Since they are counterparts of Hor-
vadaaf and Amerddad? themselves, the water and
vegetation, whoever propitiates those which be water
and vegetation, his fame subsists in the world, and a
share of the splendour of Auharniazd becomes his
in heaven.'
30. Auharmazd said this also to Zaraturt, namely:
1 Reading mun, ' who,' instead of amat, ' when,' and du^end,
'they steal,' instead of dug-d (perhaps for du^ak, 'thievish');
and supposing the verb to be vakhdunSrf, 'takes, seizes,' and not
vSdunfirf, ' makes, acts.' If the reverse be assumed, the transla-
tion would be thus : ' should act for their happiness. When they
consume water and vegetation he should not act thievishly and
oppressively.'
2 For the meaning of hfkhar and nasai, see note on Chap.
II, 3°-
* Reading amat, 'when,' instead of mun, 'who' (see Bund. I,
7, note).
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CHAPTER XV, 26 -XVI, 2. 379
' My will and pleasure is that the observance and
propitiation of these seven archangels shall be as I
have told thee ; and do thou, too, speak thus unto
men, so that they may commit no sin and may not
become wicked, and the splendour of Auharmazd
may become their own in heaven.'
31. Completed in peace, pleasure, and joy 1 .
Chapter XVI.
0. In the name of God (yazdan) I write a para-
graph (baba) where the sins which are as it were
small are mentioned one by one.
1. The least sin is a Farman ; and a Farman is
three coins of five annas 2 , some say three coins. 2.
An Agerept is, as regards whatever weapon (sn£.r)
men strike with in the world, whenever the weapon
is taken in hand; and taken up by any one four
finger-breadths from the ground it is the root 3 of an
1 This is the most usual concluding phrase of short Pahlavi
texts, and indicates that this account of the best mode of propiti-
ating the archangels is to be considered as a separate text. It is
followed in M6 by the paragraphs which constitute the next two
chapters.
1 Reading 3 numai-i 5 anak, but this is uncertain, and if
correct must have been written in India, as the anna is an Indian
coin worth nearly three halfpence. The coin of five annas was
probably a dirham, as the dirham being about fifty grains of silver
(see note on gdgun in Chap. I, a), and the rupt having formerly
been less than 180 grains in Gujarat, the former would be nearly
five-sixteenths of the latter, that is, five annas. It may, therefore,
be assumed that the amount of the Farman is here taken at three
dirhams, as in Chap. XI, 2 ; but in § 5 it appears to be 3^ dirhams,
and in Chap. I, 2 as much as sixteen dirhams.
• See Chap. II, 69, note.
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380 SHAYAST LA-SIlAVAST.
Agerept for him ; and the retribution and punish-
ment for an Agerept should be fifty-three dirhams
(fu^an) 1 . 3. When the weapon turns downwards
it is the root of an Avdlrirt for him, and his sen-
tence (dlna) is to be changed; his retribution and
punishment should be seventy-three dirhams 2 , which
is when anything further occurs. 4. When he shall
lay the weapon on any one it is the root of an
Areduj for him, and his retribution and punishment
are thirty stirs ; if the wound thereby made by him
be one-fifth of a span (dm) 3 it is no root of an
Aredhsfor him, and his retribution and punishment
are the same thirty stirs.
5. I write the degrees of sin : — A Srdsh6-iaranam*
is three coins and a half, a Farman is a Srdshd-
£aranam, an Agerept is sixteen stirs, an Av61rirt is
twenty -five stirs, an Aredfo is thirty, a Kh6r is
sixty, a Basal is ninety, a Yat is a hundred and
eighty, and a Tanapuhar is three hundred 6 .
6. The good works which are in the ceremonial
1 § 5 sa y s sixteen stirs, which, if equivalent to these fifty-three
dirhams, would imply 3^ dirhams to the stir, instead of four as
usually stated (see Chap. I, 2). The amounts mentioned in
Chaps. I, 2, XI, 2 are very different.
4 § 5 says twenty-five stirs, which, at 3^ dirhams to the stfr (as
in the case of Agerept), would be very nearly eighty-three dirhams,
which is probably the number we ought to read in the text, and
also, possibly, in Chap. XI, 2.
* The dfat is a span of ten finger-breadths (about i\ inches)
between the thumb and middle finger (see Bund. XXVI, 3, note).
* See Chap. IV, 14, note. Comparing the amount here men-
tioned with that of the Farroin in § 1, the Sr6sh6-£aranam, which
is here made equal to the FarmSn, appears to amount to 3 \ dir-
hams, which agrees very nearly with the statement in Chap. X, 24,
but differs from that in Chap. XI, 2.
' For similar scales of degrees, see Chaps. I, 2, XI, a.
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CHAPTER XVI, 3-6. 381
worship of the sacred beings (y&zisn-i yazdan): —
Consecrating a sacred cake (drdn) 1 is a good work
of one Tanapuhar *; a form 0/" worship (ya. si) 3 is a
hundred Tanapuhars; a Vispara*/ 4 is a thousand
Tanapuhars; a D6-h6mast 6 is ten thousand; a
Dvasdah-hdmast is a hundred thousand, and the
merit (kirfak) of every one which is performed With,
holy-water is said to be a hundred to one ; a Harf-
dkht 6 is two thousand Tanapuhars, and with holy-
water it becomes a hundred to one 7 .
1 See Chap. Ill, 32. The Persian Rivfiyats explain that this is
when the proper ritual is merely recited, without using the sacred
twigs and other ceremonial apparatus; when the twigs are used
the merit is ten times as great.
1 That is, sufficient to counterbalance a Tanapuhar sin (see
Chap. I, 1, a).
5 A Yart is a formula of praise in honour of some particular
angel ; when recited with all the accessories of sacred twigs and
other ceremonial apparatus, the merit is ten times as great as is
mentioned in the text.
4 The Vispanu/ service includes the Yasna, and when performed
with the use of the sacred twigs, holy-water, and other ceremonial
apparatus the merit is ten times as great as here stated; some
authorities say it is a hundred times as great.
• This kind of Hdmftst is not mentioned in Dastur Jimaspji's
explanation of this species of religious service (see B. Yt. II, 59,
note) ; it occurs, however, in the Nlrangistin as a distinct kind,
though called merely H6mast in the Persian Rivayats.
• SeeB.Yt. Ill, 25.
7 The merits of other prayers and ceremonies are detailed in the
Persian Rivayats ; thus, that of the ordinary recital of a Vendidad
(which includes both Yasna and Vispara*/) is sixty thousand Tana-
puhars, and when with sacred twigs and holy-water it is a hundred
thousand ; that of the recital of any Ny&yix (see Chap. VII, 4), or
of taking and retaining a prayer (v&g, see Chap. Ill, 6) inwardly,
is one Tanapuhar.
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\Si shayast lA-shAyast.
Chapter XVII.
i. This, too, Zaratust asked of Auharmazd, that
is: 'Which is the time when one must not eat
meat ?'
2. Auharmazd gave a reply thus: 'In a house
when a person shall die, until three nights are com-
pleted, nothing whatever of meat is to be placed on
a sacred cake (dr6n) therein and in its vicinity 1 ;
but these, such as milk, cheese, fruit, eggs, and pre-
serves, are to be placed ; and nothing whatever of
meat is to be eaten by his relations*. 3. In all the
three days it is necessary to perform the ceremonial
(yazi$n) of Srdsh for this reason, because Sr6sh will
be able to save his soul from the hands of the
demons for the three days 3 ; and when one con-
1 Reading va hamgdshak, the latter word being apparently
used in a parallel passage in Pahl. Vend. VIII, 64 in old MSS. ;
this reading is, however, somewhat doubtful here, and perhaps we
ought to read ' on a sacred cake in that roofed place (pavan zak
vamkfnth);' the last word being a possible term for 'roofing'
as it stands, though it may be a miswriting of vimp6x (Pers.
b&mpdj, 'roofing').
1 The Parsis, nowadays (Dastfir Hoshangji says), do not cook
for three days under a roof where a death has occurred, but obtain
food from their neighbours and friends ; but if the cookroom be
under a separate roof, as often happens in India, they have no
objection to cooking there.
* The soul is supposed to hover about the body for the first
three nights after death, during which time it has to rely upon the
angel Srdsh (see Bund. XXX, 29) for protection from the demons,
which the angel, it is presumed, will afford more efficiently if
properly propitiated by the surviving relatives. At the third dawn
after death (that is, the dawn of the fourth day inclusive of the day
of death) the soul is supposed to depart finally for the other world
(see AV. IV, 8-36, XVII, 5-27).
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CHAPTER XVII, 1-6. 383
stantly performs a ceremonial at every period
(gas) 1 in the three days it is as good as though
they should celebrate the whole religious ritual
(hamak dln6) at one time. 4. And after the third
night, at dawn, one is to consecrate three sacred
cakes (drdn), one for Rashnu and Astkd, the second
for Vae 1 the good 2 , and the third for the righteous
guardian spirit (ar^al fravar*/); and clothing 3 is
to be placed upon the sacred cake of the righteous
guardian spirit. 5. For the fourth day it is allow-
able to slaughter a sheep 4 , and the fourth day the
ceremonial (ya^i sn) of the righteous guardian spirit
is to be performed; and afterwards are the tenth-
day, the monthly, and, then, the annual ceremonies ;
and the first monthly is exactly on the thirtieth day,
and the annual on the particular day 5 . 6. When he
1 These periods of the day are five in summer, and four in
winter (see Bund. XXV, 9, 10).
1 The usual name of the angel R&m (the Vayu of Rim Yt.)
who, with the angels Rashnu and Ast&d, is supposed to be sta-
tioned at the ATinvarf bridge, where the soul has to give an account
of its actions during life shortly after the dawn following the third
night after death (see AV. V, 3, CI, ax, note, Mkh. II, 115).
5 This clothing must be new and good, and is supposed to be
supplied to the spirit to prevent its appearing unclothed in the
other world, where the clothing of the soul is said to be formed
' out of almsgivings ' (Chap. XII, 4) ; to fulfil which condition the
clothes provided are presented to the officiating priests (see Sad-
dar Bundahu LXXXVII).
4 Or ' goat.'
5 That is, on the exact anniversary of the death ; the sentence
is rather obscure, but this appears to be the meaning. With
regard to the ceremonies after a death, the Persian Rivayats give
more details, which may be summarized as follows : — On each of
the first three days a Sr6sh Yaxt is performed and a Srdsh Drdn
consecrated (see Chap. Ill, 3a, note). On the third night, in the
middle of the Aiwisruthrem Gih (dusk to midnight), a renuncia-
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384 shAyast lA-shAyast.
shall die at a place distant from that where the
information arrives, when the three days' ceremonies
(satuih) are celebrated at that place where he shall
die it is well, when not, their celebration is to be at
this place, and from the time when the information
arrives, until three nights are completed, it is neces-
sary to perform the ceremonial of Sr6sh, and after
three days and nights it is necessary to perform the
ceremonial of the righteous guardian spirit'
7. In one place it is declared, that of him whose
begetting is owing to the demons, of him who com-
mits sodomy, and of him who performs the religious
rites (din 6) of apostasy, of none of the three do
tion of sin is performed in the house of the deceased ; and in the
Ushahin Gah (midnight to dawn) four Drdns are consecrated,
one dedicated to the good Vae" (Na-t veh), one to Rashn and
A.st&d, one to Srdsh, and one to the righteous (ashdan), and in
front of the last are placed new and clean clothes with fruit, but
without an egg. On the fourth day, at sunrise, the Dahman
Afrtngan (Yas. LIX) is recited, and then the Khursh&/ and Mihir
Nyayix, after which the people in the house can first eat fresh-
cooked meat. During the fourth day also the Yart of the righteous
is performed, and the Dr6n of the righteous is consecrated ; and
the same again on the tenth day, together with the recitation of
the Dahman Afrtngan. On the thirtieth day the Sirdzah (praise
of the thirty days) is to be celebrated, with the dedication to the
thirty days ; thirty-three beans (luvak) and thirty-three eggs, with
fruit, being placed in front of the Drdn, which is consecrated in
the presence of fire ; and, afterwards, the assistant priest conse-
crates a Drdn for Srdsh. The next day the chief priest consecrates
a Drdn for the righteous ; a suit of clothes and fruit being placed
in front of the Drdn. And each day a Yart of the righteous is
performed, a Drdn of the righteous is consecrated, and an Afrtngan
recited. On the same day every month the same Yart, Drdn, and
Afrtngan are celebrated ; a priest also undergoes the Bareshnum
for the deceased, a GStt-kharirf (see Bund. XXX, a 8) is per-
formed, and three Vendidads dedicated to Srdsh. On each day
at the end of a year the Sirdzah Yart is performed, and a Drdn
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CHAPTER XVII, 7-9. 385
they restore the dead \ for this reason, because he
whose begetting is owing to the demons is himself a
demon 2 , and the soul of him who commits sodomy
will become a demon 8 , and the soul of him who
performs the religious rites of apostasy will become
a darting snake *.
8. This, too, is revealed by the Avesta 6 , that
Auharmazd spoke thus : ' Give ye up the persons
of all men, with the submissiveness of worshippers,
to that man to whom the whole Avesta and Zand is
easy 8 , so that he may make you acquainted with
duties and good works ; because men go to hell for
this reason, when they do not submit their persons
to priestly control (a£rpatistan), and do not be-
come acquainted with duties and good works.'
9. Query : — There is an action which, according
to the Avesta 7 , is not good for a person to do, and
the sentence of 'worthy of death' is set upon it ; for
one's better preservation is one not to do that action,
dedicated to the thirty days is consecrated, thirty-three beans being
placed, with one Drdn, one Frasast (see Chap. Ill, 32, note), one
pentagonal Dron as the sun, one crescent-shaped as the moon,
thirty-three eggs, and fruit, in front of the Drdn, which is conse-
crated in the presence of fire ; afterwards, the assistant priest
consecrates a Drdn for Srdsh, and recites the Dahman Afringdn,
and the next day the chief priest consecrates a Drdn for the
righteous, a suit of clothes being placed before the Drdn, and
recites the DahmSn Afringin.
1 That is, there is no resurrection for them.
* And, therefore, not immortal according to the Parsi faith.
* Compare Vend. VIII, 98-106.
4 Which being a creature of the evil spirit is doomed to de-
struction.
6 But it is doubtful if the passage be extant.
* That is, the man who knows the whole scripture and com-
mentary by heart.
7 Reading pavan Avistak, instead of Avistak pavan.
[5] cc
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386 SHAYAST lA-shayast.
or to accomplish and urge it on, for the advance of
religion in a state of uncertainty (var-h6mandih)?
10. The answer is this, that when they act well for
their better preservation there is no fear, on account
of acting well, but one is not to forsake that ', too,
though it be not goodness ; a forsaken duty is very
bad, for a contempt of it enters into one.
II. This, too, is declared, that ZaratCLst enquired
of Auharmazd thus : ' From what place do these
people rise again ? from that place where they first
went into their mothers, or from that place where
the mothers have given them birth, or from that
place where their bodies happen to be (aufte^)?'
12. Auharmazd gave a reply thus : ' Not from that
place where they have gone into their mothers, nor
from that place where they have been born from
their mothers, nor from that place where their
bodies and flesh happen to be, for they rise from
that place where the life went out from their
bodies.' 1 3. And this, too, he asked, that is :
' Whence do they raise 2 him again who is sus-
pended from anything, and shall die in the air?'
14. The reply was: 'From that place where his
bones and flesh first fall to the ground ; hence, ex-
cept when he shall die on a divan (gas) or a bed
(vistarg), before they carry him away, whatever it
1 The religion in a position of difficulty appears to be the
meaning, but the reply to this question of casuistry is by no means
clear.
* Literally, ' they rise,' both here and in the next section, but
the change to the plural number is perplexing, unless it refers to
those who prepare the resurrection of the dead (Bund. XXX, 4,
7, 17), as here assumed by reading ' they raise.'
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CHAPTER XVII, I O -XVIII, 3. 387
is, a fragment l is to be taken and to be laid across
his limbs ; for when the usage is not so, they raise
him again from that place where his body arrives at
the ground.'
15. Completed in peace, pleasure, and joy 2 .
Chapter XVIII s .
1. It is said in revelation that A&shm* rushed
into the presence of Aharman 5 , and exclaimed thus:
' I will not go into the world, because Auharmazd,
the lord, has produced three things in the world,
to which it is not possible for me to do anything
whatever.'
2. Aharman exclaimed thus : ' Say which are
those three things.'
3. A6shm exclaimed thus : ' The season-festival
1 Apparently a fragment of the place whereon the death took
place is meant by ka</am-i parak.
1 The miscellaneous passages which follow Sis. in M6 terminate
at this point, which is the end of the first volume of that MS. The
next three chapters are taken from the latter end of the other
volume of M6.
3 Both this chapter and the next are also found in Kao, the
first being placed before the first part of Sis., and the second
before the second part. Chap. XVIII also occurs in Dastur
Jamaspji's MS. of the Bundahu, just after Chap. XXXIV of that
text (see Introduction, p. xxx), and a Pazand version of it occu-
pies the same position in L7 and La 2, and is translated by Justi
as the last chapter of the Bundahu, in his German translation of
that work (see Introduction, p. xxvi).
4 The demon of wrath (see Bund. XXVIII, 15-17).
6 See Bund. I, 3. A6shm, as the chief agent of the evil spirit
in his machinations against mankind, rushes into his master's
presence in hell to complain of the difficulties he encounters.
C C 2
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388 shAyast la-shayast.
(gasinbar) 1 , the sacred feast (myazd), and next-
of-kin marriage (khvettik-das).'
1 See Bund. XXV, i, 3, 6. The six Gahanb&rs or season-
festivals are held, respectively, on the 45th, 105th, 180th, 210th,
290th, and 365th days of the Parsi year. An explanation of the
cause of the inequality of these intervals has been proposed by
Mr. Khurshedji Rustamji Cama, which is well worthy of attention,
and appears to have been first published in 1867 in Nos. 7 and 8 of
his Zartojti Abhyas. His view is that the mediaeval Zoroastrians,
beginning their year at the vernal equinox (Bund. XXV, 6, 13, 21),
recognised originally only two seasons, a summer of seven months
and a winter of five (Bund. XXV, 7), and they held a festival, not
only at the end of each season, that is, on the 210th and 365th
days of their year, but also in the middle of each season, that is,
on the 105th and 290th days of their year. That these two latter
were mid-season festivals is proved by their A vesta names, Maidhy 6-
shema and Maidhyairya, beginning with the word maidhya,
' middle.' Later on, the Zoroastrians divided their year into four
equal seasons, spring, summer, autumn, and winter (Bund. XXV,
20), and without interfering with their old festivals, they would, no
doubt, have wished to celebrate the end and middle of each of
their new seasons. The ends of these four seasons occur on the
90th, 180th, 270th, and 365th days of the year, and their mid-
points are the 45th, 135th, 225th, and 320th days; but the Zoro-
astrians already held a festival on the 365th day, and celebrated
midsummer and midwinter (the 135th and 320th days of their new
calendar) on the 105th and 290th days of their year, and they
would consider the 90th, 225th, and 270th days too close to their
old festivals of the 105th, 210th, and 290th days to allow of the
former being held as new festivals ; so that they would have only
the midspring festival, on the 45th day, and that of the end of
summer, on the 180th day, to add to their old festivals. It may
be objected that the end of summer was already celebrated on the
210th day, and, for this reason, it is more probable that the festi-
vals were intended to celebrate the beginnings and mid-points of
the seasons, rather than their ends and mid-points. According
to this view, the six season-festivals were intended, respectively, to
celebrate midspring, midsummer, the beginning of autumn, the
beginning of winter, midwinter, and the beginning of spring.
That they were also intended to commemorate, respectively, the
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CHAPTER XVIII, 4. 389
4. Aharman exclaimed thus : ' Enter into the
season-festival ! if one of those present shall steal
a single thing the season-festival is violated, and the
affair is in accordance with l thy wish ; enter into the
sacred feast 2 ! if only one of those present shall chatter
the sacred feast is violated, and the affair is in
accordance with thy wish; but avoid next-of-kin mar-
riage 8 ! because I do not know a remedy for it; for
whoever has gone four times near to it will not
become parted from the possession of Auharmazd
and the archangels*.'
creations of the sky, water, earth, vegetation, animals, and man, is
a belief of later times, derived probably from a foreign source.
1 Reading pavan, • with,' instead of bara, ' beyond,' as in the
next clause of the sentence (see p. 176, note 5).
1 By the sacred feast is meant the consecration of sacred cakes,
with meat-offerings and the recital of the Afrfngans or blessings
(see Chaps. Ill, 32, XI, 4).
8 By next-of-kin marriage Parsis nowadays understand the
marriage of first cousins, which they consider a specially righteous
act ; and the passages in Pahlavi texts, which appear to approve of
marriages between brother and sister, father and daughter, and
mother and son, they explain as referring to the practices of here-
tics (see Dastur Pdshdtan's English translation of the Dfnkan/,
p. 96, note). How far this explanation may be correct has not
been ascertained, for the passages in question are rather obscure,
and have not been thoroughly examined. But it is quite con-
ceivable that the Parsi priesthood, about the time of the Muham-
madan conquest (when the practice of next-of-kin marriage was
most extolled), were anxious to prevent marriages with strangers,
in order to hinder conversions to the foreign faith ; and that they
may, therefore, have extended the range of marriage among near
relations beyond the limits now approved by their descendants.
* The object of this chapter is evidently to extol the religious
merit of next-of-kin marriage. A Persian version of the passage,
contained in M5, fols. 54, 55, adds the following details : ' There-
fore it is necessary to understand, that the chief next-of-kin mar-
riage is that of a sister's daughter and brother's son ; a medium
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390 SHAYAST LA-SHAYAST.
Chapter XIX.
i. The Yatha-ahu-vairyd l formulas that are
necessary in each place, and how they are to be
spoken in performing anything*.
2. One by him who goes forth to an assembly,
or before grandees and chieftains, or on any busi-
ness; or when he goes to ask for what he wants
(val khvahi-rnS); also when he quits any business;
in each of these situations he is to say only one
formula, so that his business may proceed more
promptly 3 .
next-of-kin marriage is that of a brother's son and a younger(dlgar)
brother's daughter, or of a sister's son and a younger sister's daughter;
and inferior to a medium next-of-kin marriage is that of a sister's
son and a younger brother's daughter. It is necessary to know
that any person who contracts a next-of-kin marriage, if his soul
be fit for hell, will arrive among the ever-stationary (see Chap.
VI, 2), if it is one of the ever-stationary it will arrive at heaven.
Another particular is to be added ; if any one, in departing, settles
and strives for the next-of-kin marriage betrothal (paivand) of
a next brother it is a good work of a thousand Tanapuhars; if
any one strives to break off a next-of-kin marriage betrothal he is
worthy of death.'
1 See Bund. I, 21.
* It appears from the ninth book of the Dfnkan/, that the con-
tents of this chapter are derived from the first fargarrf of the
Su</kar Nask (see B. Yt. I, 1, note). The account given by the
Dinkar</ contains fewer details, but, so far as it goes, it is in accord-
ance with our text, except that it seems to transfer the object of
§ 1 o to § 1 2, and removes the objects of §§ 1 2, 1 3 one step onwards ;
it also adds 'going on a bridge' to § 2. The Persian Rivayat of
Bahman Pun^yah gives further details, as will be mentioned in the
notes below.
5 The Persian Rivayat adds to these occasions, when he goes
on the water, or a river, or goes to borrow, or to ask repayment
of a loan, or goes out from his house, or comes into it.
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CHAPTER XIX, 1-6. 391
3. That a blessing (afrlnd) may be more benedic-
tory, for this reason one utters two formulas ; for
there are two kinds of blessing, one is that which
is in the thoughts 1 , and one is that which is in
words.
4. Four are for coming out more thankfully when
at a season-festival 2 .
5. Five by him who goes to atone for sin, in order
to expel the fiend ; because it is necessary to un-
dergo punishment by the decision (dastdbarih) of
these five persons, the house-ruler, the village-ruler,
the tribe-ruler*, the province-ruler, and the supreme
Zaraturt ; and five Ashem-vohus 4 are to be uttered
by him at the end.
6. Six by him who goes to seek power, and to
battle, so that he may be more successful.
1 The words pavan minun are guessed, for this first clause is
omitted by mistake in M6, and these two words are illegible in
K20, except part of the last letter.
1 K20 substitutes for val, ' at,' the following mutilated phrase :
[. . . . aNhau khshapd ka</arHi pavan ka</&r£&t] madam
vazlundrf rd</ih-i ; the portion in brackets being evidently a frag-
ment from the HadSkht Srdsh Yt. 5 with Pahlavi translation
(a passage which treats of the efficacy of reciting the Yathi-ahu-
vairyd). If this fragment be not merely a marginal gloss, which
has crept into the text by mistake, we must translate the whole
section as follows : ' Four are for the more thankful coming out
of the liberality of a season-festival, when the passage, " on that day
nor on that night comes there anything whatever on any one," goes
on.' The Dinkarrf has merely : ' Four by him who is at the
invocation of the chiefs of creation and the celebration of a season-
festival.' The Persian Rivayats omit the section altogether.
' This person is omitted both in M6 and K20, but he is wanted
to make up the five. This section is omitted by the Persian
Rivayats.
* See Bund. XX, 2. These are to be recited after the punish-
ment is over.
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392 SHAYAST LA-SHAYAST.
7. Seven by him who goes to perform the worship
of God (yazdan), so that the archangels may come
more forward ' at the worship.
8. Eight by him who goes to perform the cere-
monial of the righteous guardian spirit.
9. Nine by him who goes to sow corn ; these he
utters for this reason, because the corn will ripen
{rdLstd) in nine months, and so that the corn may
come forward he will make the mischief of the
noxious creatures less 2 .
10. Ten by him who goes to seek a wife, so that
the presents may be favourable for the purpose.
1 1 . Ten by him who wishes to allow the male access
to beasts of burden and cattle, so that it may be
more procreative 3 .
12. Eleven by him who goes to the lofty moun-
tains, so that the glory of mountains and hills may
bless him and be friendly*.
13. Twelve by him who goes to the low .districts,
so that the glory of that country and district may
bless him and be friendly 6 .
14. Thirteen by him who shall become pathless ;
at that same place he shall utter them ; or by him
1 Or 'may arrive earlier;' there being seven archangels has
suggested the number seven. This section and the next are
omitted by the Persian RivSyats.
* The Persian Rivayats add general cultivation, planting trees,
and cohabitation with one's wife.
s Instead of §§ 10, 11 the Persian Rivayats have buying quadru-
peds, and driving pegs into the ground for picketing them.
4 The Persian Rivayats substitute conference with a maiden,
seeking a wife, giving one's children in marriage, and obtaining
anything from another.
8 The Persian Rivayats add going up hills, mounting anything
lofty, going on a bridge, and losing one's way.
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CHAPTER XIX, 7~ XX, I. 393
who shall pass over a bridge and a river, so that
the spirit of that water may bless him * ; because
the Yatha-ahu-vairy6 is greater and more successful
than everything in the Avesta as to all rivers, all
wholesomeness, and all protection.
15. Religion is as connected with the Yatha-ahu-
vairyd as the hair is more connected with the glory
of the face; any one, indeed, would dread (samaa?)
to separate hairiness and the glory of the face.
Chapter XX 8 .
1. In one place it is declared that it is said by
revelation (din 6) that a man is to go as much as
possible (iand v£j-ast) to the abode of fires 5 , and
the salutation (nlyayi.sn&) of fire* is to be per-
formed with reverence ; because three times every
day the archangels form an assembly in the abode
of fires, and shed good works and righteousness
there; and then the good works and righteousness,
which are shed there, become more lodged in the
body of him who goes much thither, and performs
many salutations of fire with reverence.
1 The Persian Rivayats substitute going to and entering a city
or town ; they also add twenty-one recitations on setting out on
a journey, so that the angel Bahrain may grant a safe arrival.
* The contents of this chapter conclude the MS. M6 ; a few
lines even having been lost at the end of that MS., though pre-
served in some of its older copies. A more modern copy, in the
MS. No. 121 of the Ouseley collection in the Bodleian Library at
Oxford, contains §§ 4-17, appended to the Bundahw. Complete
Pazand versions, derived from M6, occur in L7 and L22, immedi-
ately following the Pazand of Chap. XVIII.
3 The fire-temple.
4 That is, the Atdf Nyayw is to be recited.
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394 SHAYAST LA-SHAYAST.
2. This, too, that the nature of wisdom is just like
fire ; for, in this world, there is nothing which shall
become so complete as that thing which is made
with wisdom ; and every fire, too, that they kindle
and one sees from far, makes manifest what is safe
and uninjured (alrakht); whatever is safe in fire is
safe for ever, and whatever is uninjured in fire is
uninjured for ever.
3. This, too, that a disposition in which is no
wisdom is such-like as a clear, unsullied (anahuk)
fountain which is choked (bastd) and never goes
into use; and the disposition with which there is
wisdom is such-like as a clear, unsullied fountain,
over which an industrious man stands and takes it
into use ; cultivation restrains it, and it gives crops
(bar) to the world.
4. This, too, that these three things are to be
done by men, to force the demon of corruption
(nasuj) 1 far away from the body, to be steadfast
in the religion, and to perform good works. 5. To
force the demon of corruption far away from the
body is this, that before the sun has come up one is
to wash the hands * and face with bull's urine and
water; to be steadfast in the religion is this, that
one is to reverence the sun 3 ; and to perform good
works is this, that one is to destroy several noxious
creatures.
6. This, too, that the three greatest concerns of
men are these, to make him who is an enemy a
friend, to make him who is wicked righteous, and to
make him who is ignorant learned. 7. To make
1 See Chap. II, 1. » See Chap. VII, 7.
» See Chap. VII, 1-6.
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CHAPTER XX, 2-1 1. 395
an enemy a friend is this, that out of the worldly
wealth one has before him he keeps a friend in
mind ; to make a wicked one righteous is this, that
from the sin, whereby he becomes wicked, one turns
him away ; and to make an ignorant one learned is
this, that one is to manage himself so that he who is
ignorant may learn of him.
8. This, too, that the walks of men are to be
directed chiefly to these three places, to the abode
of the well-informed, to the abode of the good, and
to the abode of fires 1 . 9. To the abode of the
well-informed, that so one may become wiser, and
religion be more lodged in one's person ; to the
abode of the good for this reason, that so, among
good and evil, he may thereby renounce the evil
and carry home the good*; and to the abode of fires
for this reason, that so the spiritual fiend may turn
away from him.
10. This, too, that he whose actions are for the
soul, the world is then his own, and the spiritual
existence more his own ; and he whose actions are
for the body, the spiritual existence has him at
pleasure, and they snatch the world from him
compulsorily.
11. This, too, that Bakht-afrW 3 said, that every
Gatha (gasan) 4 of Auharmazd has been an opposi-
1 The fire-temple.
5 Assuming that the word japf rth, ' the good,' has been omitted
by mistake ; the sentence appearing to be unintelligible without it.
• See B. Yt. I, 7.
4 The word gisSn being plural, G&tha must be taken in its
collective sense as an assemblage of hymns. The' word can also
be read dahun, 'creation,' but this meaning seems improbable
here.
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396 shAyast lA-shAyast.
tion of the one adversary, and the renunciation of sin
(patltlk) 1 for the opposition of every fiend.
12. This, too, that, regarding the world, anxiety
is not to be suffered, it is not to be considered as
anything whatever, and is not to be let slip from the
hand. 13. Anxiety is not to be suffered for this
reason, because that which is ordained will happen ;
it is not to be considered as anything whatever for
this reason, because should it be expedient it is
necessary to abandon it; and it is not to be let slip
from the hand for this reason, because it is proper,
in the world, to provide a spiritual existence for
oneself.
14. This, too, that the best thing is truth, and the
worst thing is deceit ; and there is he who speaks
true and thereby becomes wicked, and there is he
who speaks false and thereby becomes righteous.
15. This, too, that fire is not to be extinguished 2 ,
for this is a sin ; and there is he who extinguishes
it, and is good.
16. This, too, is declared, that nothing is to be
given to the vile ; and there is he by whom the best
and most pleasant ragout (khuraftk) is to be given
to the vile.
17. On these, too, is the attention of men to be
fixed, because there is a remedy for everything but
death, a hope for everything but wickedness, every-
thing will lapse 3 except righteousness, it is possible
1 That is, the Patit or formula of renunciation (see Chap.
IV, 14).
8 Literally, ' killed."
8 M6 ends at this point, the next folio being lost. The re-
mainder of the chapter has been recovered from a copy in, Bombay,
checked by the Paz. MSS. L7 and L22, all of which must have
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CHAPTER XX, 1 2 -XXI, 2. 397
to manage everything but temper (gdhar), and it is
possible for everything to change but divine pro-
vidence (bak6-bakht6).
18. This, too, is declared, that Fredftm 1 wished
to slay &z-\ Dahak 2 , but Auharmazd spoke thus :
' Do not slay him now, for the earth will become
full of noxious creatures.'
Chapter XXI s .
1. I write the indication of the midday shadow;
may it be fortunate !
2. Should the sun come* into Cancer the shadow
is one foot of the man, at the fifteenth degree of
Cancer it is one foot ; when the sun is at Leo it is
been derived from M6 before it lost its last folio ; whereas the MS.
No. iai of the Ouseley collection at Oxford, which ends at the
same point, must have been written after the folio was lost.
1 See Bund. XXXI, 7.
1 See Bund XXIX, 9, XXXI, 6, B. Yt. Ill, 55-61.
5 The contents of this chapter, regarding the lengths of midday
and afternoon shadows, immediately follow a tale of GcVrt-i Fry&n6,
which is appended to the book of Ar</4-VirSf's journey to the
other world, both in M6 and K20. As will be seen from the
notes, these details about shadows were probably compiled at
Yazd in Persia, as they are suitable only for that latitude.
* Reading £ya</-ae (a very rare form), or it may be intended
for hdman&e, 'should it be,' but it is written in both MSS. exactly
like the two ciphers for the numeral 5. Mulli Ffruz in his Avt^eh
Din, p. 279 seq., takes 5 khaduk pat as implying that the shadow
is under the sole of the foot, or the sun overhead ; but neither this
reading, nor the more literal ' one-fifth of a foot,' can be recon-
ciled with the other measures ; though if we take 5 as standing
for pan^ak, ' the five tots or sole,' we might translate as follows :
' When the sun is at Cancer, the shadow is the sole of one foot of
the man.'
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398 SHAYAST LA-SHAYAST.
one foot and a half, at the fifteenth of Leo it is two
feet ; when the sun is at Virgo it is two feet and a
half, at the fifteenth of Virgo it is three feet and
a half; at Libra it is four 1 feet and a half, at the fif-
teenth of Libra it is five feet and a half 2 ; at Scorpio
it is six feet and a half, at the fifteenth of Scorpio it
is seven 8 feet and a half; at Sagittarius it is eight
feet and a half, at the fifteenth of Sagittarius it is
nine feet and a half; at Capricornus it is ten feet,
at the fifteenth of Capricornus it is nine 4 feet and a
half; at Aquarius it is eight* feet and a half, at the
fifteenth of Aquarius it is seven feet and a half; at
Pisces it is six feet and a half, at the fifteenth of
Pisces it is five feet and a half; at Aries it is four
feet and a half, at the fifteenth of Aries it is three
feet and a half ; at Taurus it is two feet and a half,
at the fifteenth of Taurus it is two feet ; at Gemini
it is one foot and a half, at the fifteenth of Gemini
it is one foot*.
1 K20 has ' three ' by mistake.
3 M6 omits ' and a half by mistake.
* K20 has ' six ' by mistake.
* Both MSS. omit one cipher, and have only 'six/ but the
shadow must be the same here as at the fifteenth of Sagittarius.
* Both MSS. have ' seven,' which is clearly wrong.
* It is obvious that, as the length of a man's shadow depends
upon the height of the sun, each of these observations of his
noonday shadow determines the altitude of the sun at noon, and
is, therefore, a rude observation for finding the latitude of the
place, provided we know the ratio of a man's foot to his stature.
According to Bund. XXVI, 3 a man's stature is eight spans
(vitast), and according to Farh. Okh. p. 41 a vitast is twelve
finger-breadths, and a foot is fourteen (see Bund. XXVI, 3, note),
so that a man's stature of eight spans is equivalent to 6$ feet.
Assuming this to have been the ratio adopted by the observer,
supposing the obliquity of the ecliptic to have been 23 35' (as it
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CHAPTER XXI, 3-6. 399
3. The midday shadow is written 1 , may its end be
good !
4. I write the indication of the Auz£rtn (after-
noon) 2 period of the day ; may it be well and
fortunate by the help of God (yazdan)!
5. When the day is at a maximum (pa van
afzun6), and the sun comes unto the head 3 of
Cancer, and one's shadow becomes six feet and two
parts*, he makes it the Auz£rln period (gas). 6.
was about a.d. iooo), and calculating the latitude from each of
the thirteen different lengths of shadow, the mean result is 32° 1'
north latitude, which is precisely the position assigned to Yazd
(the head-quarters of the small remnant of Zoroastrians in Persia)
on some English maps, though some foreign maps place it 15' or 20'
farther south. With regard to the rough nature of this mode of
observation it may be remarked that, as the lengths of the shadows
are noted only to half a foot, there is a possible error of a quarter-
foot in any of them; this would produce a possible error of
2 4' in the midsummer observation of latitude, and of 39' in the
midwinter one; or a mean possible error of i° 22' in any of the
observations; so that the possible error in the mean of thirteen
observations is probably not more than 6', and the probable error
is even less, provided the data have been assumed correctly.
* Reading niput, but only the first and last letters are legible
in M6, and the middle letter is omitted in K20.
» See Bund. XXV, 9.
s The word sar, ' head,' usually means ' the end,' but it must
be here taken as ' the beginning ;' perhaps, because the zodiacal
signs are supposed to come head-foremost.
* What portion of a foot is meant by bahar, ' part,' is doubtful.
It can hardly be a quarter, because ' two quarters ' would be too
clumsy a term for ' a half.' But it appears from §§ 5-7 that the
shadow, necessary to constitute the AuzSrtn period, is taken
as increasing uniformly from six feet and two parts to fourteen
feet and two parts, an increase of eight feet in six months, or
exactly one foot and one-third per month, as stated in the text.
And, deducting this monthly increase of one foot and one-third
from the seven and a half feet shadow at the end of the first month,
we have six feet and one-sixth remaining for the shadow at the
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400 SHAVAST LA-SHAYAST.
Every thirty days it always increases one foot and
one-third, therefore about every ten days the reckon-
ing is always half a foot \ and when the sun is at the
head of Leo the shadow is seven 2 feet and a half.
7. In this series every zodiacal constellation is
treated alike, and the months alike, until the sun
comes unto the head of Capricornus, and the
shadow becomes fourteen feet and two parts. 8.
In Capricornus it diminishes again a foot and one-
third 3 ; and from there where it turns back, because
of the decrease of the night and increase of the day,
it always diminishes one foot and one-third every
one of the months, and about every ten days the
reckoning is always half a foot, until it comes back
to six feet and two parts ; every zodiacal constella-
tion being treated alike, and the months alike 4 .
beginning of the month. Hence we may conclude that the ' two
parts' are equal to one-sixth, and each 'part' is one-twelfth of
a foot.
1 Meaning that the increase of shadow is to be taken into
account as soon as it amounts to half a foot, that is, about every
ten days. Practically, half a foot would be added on the tenth
and twentieth days, and the remaining one-third of a foot at the
end of the month.
* Both MSS. have ' eight,' but this would be inconsistent with
the context, as it is impossible that ' six feet and two parts ' can
become 'eight feet and a half by the addition of 'one foot and
one-third,' whatever may be the value of the 'two parts' of a
foot.
3 Both MSS. have 3 yak-i pit, instead of pit 3 yak-i.
4 This mode of determining the beginning of the afternoon
period is not so clumsy as it appears, as it keeps the length of
that period exceedingly uniform for the six winter months with
some increase in the summer time. In latitude 32° north, where
the longest day is about 13 hours 56 minutes, and the shortest is
10 hours 4 minutes, these observations of a man's shadow make
the afternoon period begin about 3} hours before sunset at mid-
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CHAPTER XXI, 7-XXII, 7. 401
Chapter XXII 1 .
1. May Auharmazd give thee the august rank and
throne of a champion 2 !
2. May Vohuman give thee wisdom! may the
benefit of knowing Vohuman 8 be good thought,
and mayest thou be acting well, that is, saving the
soul!
3. May ArdavahLrt, the beautiful, give thee un-
derstanding and intellect!
4. May Shatvalrd grant thee wealth from every
generous one!
5. May Spendarmadf grant thee praise through
the seed of thy body! may she give thee as wife
a woman from the race of the great!
6. May Horvadaa? grant thee plenty and pros-
perity !
7. May AmerddW grant thee herds of four-footed
beasts !
summer, diminishing to af hours at the autumnal equinox, and
then remaining very nearly constant till the vernal equinox.
1 These last two chapters are found written upon some folios
which have been added to the beginning of M6 ; but, though not
belonging to that MS. originally, they are still very old. The first
of these two chapters has not been found elsewhere ; it is an ela-
borate benediction, in which the writer calls down, upon some one,
a series of blessings from each of the thirty archangels and angels
whose names are given to the days of the Parsi month in the order
in which they here stand (compare the same names in Bund.
XXVII, 24).
* The meaning of the word p&dr&g or parfrang- (which occurs
also in §§ 12, 26, and appears to be a title) may be guessed from
the following passage in the Yi</kar-i Zariran, or Vwtasp-shah-
namak : Pavan har razm va p&drzem-i lak pir6g' va vSh yadrog
rem yaityunf-ae, ' in every attack and counter-attack of thine mayest
thou bring away the title of conqueror and good champion !'
9 The reading is uncertain.
[5] Dd
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402 SHAYAST LA-SHAYAST.
8. May Dlnd always secure l thee the support of
the creator Auharmazd !
9. May the light of the sublime Atar6 2 hold thy
throne in heaven !
10. May Az/an grant thee wealth from every
generous one!
11. May Khur hold thee without mystery and
doubt among the great and thy compeers (ham-
buaftkan)!
12. May Mah give thee an assistant, who is the
assistant of champions !
13. May Ttotar hold thee a traveller in the
countries of the seven regions !
14. G6^urvan the archangel 3 is the protection of
four-footed beasts.
15. May Dlnd always remain for thee as the sup-
port of the creator Auharmazd !
16. May Mitrd be thy judge, who shall wish thy
existence to be vigorous!
17. May Sr6sh the righteous, the smiter of de-
mons, keep greed, wrath, and want 4 far from thee !
may he destroy them, and may he not seize thee as
unjust !
18. May Rashnu be thy conductor* to the re-
splendent heaven!
1 This verb is doubtful ; here and in § 23 it is netrunarf, ' may
she guard,' but in § 15 it is ketruna</, ' may she remain.'
* Burz atard, 'the sublime fire,' seems to be a personification
of the fire Berezi-savang of Bund. XVII, 1, 3, the Supremely-
benefiting of SZS. XI,- 1, 6.
8 She is usually called an angel. Either the verb is omitted in
this section, or it is not a blessing ; and the same may be said of
§§ so. *5-
* These are the three fiends, As, Aeshm, and Ntyaz (see Bund.
XXVIII, 15-17, 26, 27).
6 It is very possible that the verb should be yehabunat/,
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CHAPTER XXII, 8-27. 403
19. May Fra vantfn give thee offspring, which
may bear the name of thy race !
20. Vahram the victorious is the stimulator of the
warlike.
21. May Ram, applauding the life of a praiser of
the persistent 1 lord, keep thee perfect (a spar), that
is, living three hundred years 2 , undying and unde-
caying unto the end of thy days !
22. May V&d bring thee peace 8 from the re-
splendent heaven!
23. May Dlnd always secure thee the support of
the creator Auharmazd !
24. May Din6 become thy guest in thy home and
dwelling !
25. Arshisang, the beautiful, is the resplendent
glory of the Kayans.
26. May Kstkd be thy helper, who is the assistant
of champions !
27. May Asman bless thee with all skill and
wealth !
instead of yehevflnSrf, in which case we should have 'give thee
a passport.'
1 The meaning of khvSpar (Av. ^papara) is by no means
certain ; it is an epithet of Auharmazd, angels, and spirits, and is
then often assumed to mean 'protecting;' but it is also a term
applied to the earth and offspring ; perhaps ' self-sustaining ' would
suit both its etymology and its various applications best, but the root
par has many other meanings.
2 That is, two great cycles. It is usual for the copyists of
Pahlavi MSS. to wish, in their colophons, that the persons for
whom the MSS. are written, whether themselves or others, may
retain the MSS. for a hundred and fifty years before leaving them
to their children ; which period is mentioned because it is supposed
to constitute a great cycle of the moon and planets.
3 Written drud instead of drurf.
D d 2
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404 SHAYAST LA-SHAYAST.
28. May Zamyaa? destroy for thee the demon and
fiend out of thy dwelling !
29. May Maraspend hold thee a throne in the
resplendent heaven !
30. May Aniran the immortal, with every kind of
all wealth, become thy desire! the horses of God
(yazdan) 1 who shall come that he may go, and thou
mayest obtain a victory.
31. May destiny give thee a helper! he is the
guardian of the celestial sphere for all these arch-
angels whose names I have brought forward; may
he be thy helper at all times, in every good work
and duty !
32. Homage to Srtt 2 the teacher ! may he live
long ! may he be prosperous in the land ! may his
be every pleasure and joy, and every glory of the
Kayans, through the will of the persistent Auh-
armazd !
Chapter XXIII.
0. In the name of God and the good creation be
health 3 !
1. Auharmazd is more creative, Vohuman is more
1 Both nouns are in the plural, and both verbs in the singular.
Antran is a personification of Av. anaghra rao£<zu, 'the begin-
ningless lights,' or fixed stars (which, however, are said to have
been created by Auharmazd in Bund. II, 1), and these stars appear
to have been considered as horses of the angels (Bund. VI, 3,
SZS. VI, 1). There are several uncertain phrases in §§ 30-32.
a This would appear to be the name of the person to whom the
benediction is addressed, as it can hardly be meant for the ancient
hero Thrita, the Athrat of Bund. XXXI, 27, and the Srttd of SZS.
XI, 10, note.
' Two versions of this chapter, detailing the qualities of the
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CHAPTER XXII, 28-XXIII, 4. 405
embellished 1 , Arrfavahi-rt is more brilliant 2 , Shat-
va!r6 is more exalted 8 , Spendarma*/ is more fruit-
ful 4 , Horvada^ is moister 6 , Amerdda^ is fatter 6 .
2. Dtn-pa-Atar6 is just like Auharmazd 7 , Atard is
hotter 8 , A&an is more golden*, Khur is more obser-
vant 10 , Mah is more protective u , Tfr is more liberal,
G6s is swifter 12 . 3. Dln 13 -pa-Mitr6 is just like Auh-
armazd, Mitrd is more judicial, Sr6sh is more
vigorous, Rashn is more just, Fravardftn is more
powerful, Vahram is more victorious, Ram is more
pleasing, \&d is more fragrant. 4. Dln-f>a-D?nS is
just like Auharmazd, Dind is more valuable, Ard 1 *
is more beautiful, Ast&d is purer, Asman is more
lofty, Zamyaaf is more conclusive, Maraspend is more
thirty angels and archangels, are extant ; one in M6, which has
lost §§ 3-5, and the other in a very old MS. in the library of the
high-priest of the Parsis at Bombay. This latter, being complete,
is here taken as the text, while the variations of M6, which occur
in nearly every epithet, are given in the notes. Which version is
the oldest can hardly be ascertained with certainty from the state
of the MSS. M6 omits this opening benediction.
I M6 has ' more nimble.'
9 M6 has 'more discriminative.'
' M6 has ' more active.'
4 M6 has ' more complete.'
6 M6 has ' fatter.'
' M6 has ' more fruitful.'
' M6 has ' Dtn6 is more desirous.'
• M6 has ' more heating.'
* Referring perhaps to the golden channels (Bund XIII, 4, 5)
through which the water of ArSdvivsur (a title of the angel A»an,
' waters ') is supposed to flow. M6 has ' more glittering.'
10 M6 has ' more embellished.'
II M6 has varpantar, the meaning of which is uncertain.
12 M6 has ' more listening.'
" The version in M6 ends here ; the next folio being lost.
14 The same as Arshlrang (see Bund. XXII, 4).
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406 shAyast lA-shAyast.
conveying the religion, Anlran is the extreme of
exertion and listening 1 .
5. May it be completed in peace and pleasure !
1 The reading of both these nouns is uncertain. The days of
the Parsi month, which bear the names of these thirty angels, are
divided, it will be observed, into four nearly equal divisions, re-
sembling weeks, which are here separated in §§ 1-4. The first
weekly period begins with a day dedicated to Auharmazd, and
called by his own name ; and each of the three other weekly periods
also begins with a day dedicated to Auharmazd, but called by the
name of Din, ' religion,' with the name of the following day added
as a cognomen. The first week, therefore, consists of the day
Auharmazd followed by six days named after the six archangels
respectively (see Bund. I, 23, 26). The second week consists of
the day Din-with-Atar6 followed by six days named after the
angels of fire, waters, the sun, the moon, Mercury, and the primeval
ox. The third week consists of the day Din-with-Mitrd fol-
lowed by seven days named after the angels of solar light, obe-
dience, and justice, the guardian spirits, and the angels of victory,
pleasure, and wind. And the fourth week consists of the day Din-
with-Din6 followed by seven days named after the angels of religion,
righteousness, rectitude, the sky, the earth, the liturgy, and the
fixed stars.
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INDEX.
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OBSERVATIONS.
i. The references in this index are to the pages of the introduction,
and to the chapters and sections of the translations ; the chapters being
denoted by the larger ciphers.
2. References to passages which contain special information are given
in parentheses.
3. Though different forms of the same name may occur in the trans-
lations, only one form is usually given in the index, to which the refer-
ences to all forms are attached ; except when the forms differ so much
as to require to be widely separated in the index.
4. Pahlavi forms are always given in preference to Pizand and Per-
sian, when only one is mentioned ; but where only a Pazand form occurs
it is printed in italics, as Pazand orthography is usually corrupt. In all
such italicised names any letters, which would elsewhere be italic, are
printed in roman type.
5. Abbreviations used are : — Av. for A vesta word ; Bd. for Bundahu ;
Byt. for Bahman Yajt ; ch. for chapter of Visparad ; com. for com-
mentator and commentary; Gug. for Gtyarati ; Huz. for Huzvam;
Int. for Introduction ; lun. man. for lunar mansion ; m. for mountain ;
meas. for measure ; n for foot-note ; Pahl. for Pahlavi ; Paz. for
Pazand; Pers. for Persian; r. for river; SI. for Shlyast la-shayast ;
trans, for translation ; wt. for weight ; zod. for zodiacal constellation ;
Zs. for Selections of ZaV-sparam.
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INDEX.
Aban, angel, Byt. 2, 59 n. See
A^Sn.
Ab-istadah lake, Bd. 22, 511.
Ablution, Byt. 2, 36; SI. 2, (52,)
108; 3, 10, 13; 8, 18, 22; 12,
22, 24.
— seat, Byt. 2, (36 ;) SI. 10, 5. —
tank, SI. 10, 5. — vessel, SI.
8, 12.
Abode of fires, SI. 9, 5 ; 20, 1, 8, 9.
Abtin, man, Bd. 31, 7 n.
Achaemenians, Byt. 2, i7n.
Adar, angel, Byt. 2, 59 n. See Atarfi.
A'Uirbi^an, land, Bd. 20, 13 n, 25 n;
22, 2 n ; 25, 4 n ; 29, 12 n.
A</-fravakhshya ha, SI. 13, 29.
A</-ma-yava ha, SI. 13, 33.
Adopted son, SI. 12, 14.
A</-ta-vakhshya ha, SI. 13, 4, 14.
Aeshm, demon, Bd. 19, 33 n; 28,.
(15-17,) 20; 30,29; Bytl,5n;
2, 36 n; SI. IS, 43; 18, 1, 3.
Afarg, com., SI. 1, (3 ;) 2, 2, 64, 73,
88,115, i23n; 5,5,6; 10, 39n.
Afghanistan, Bd. 12, 22 n ; 20, 17 n.
Atrasiyab, king, Bd. 81, 14 n, 17 n,
19 n.
Afrin, ritual, SI. 13, 43 n ; 19, 3.
Afringan, rite, SI. 10, 34 n ; 17, 5 n;
18, 4 n.
Afr6bag-vindaV, man, Bd. 38, 6, 8.
Agdima&vdk, man, Bd. 31, 33.
Agerept sin, SI. 1, 1, 2 ; 11, 1, 2 ;
16, 2, 5.
AghreW, man, Bd. 29, 5; 31, 15,
20-22.
Aharman, origin of evil, Bd. 1, 3, 7,
8, 20, 23, 27; 2, 11; Zs. 1, 2-4,
6, 8-1 1, 17, 20, 34, 25; wor-
shipped by Dahak, Bd. 20, 33 ;
nature of, Bd. 28, 1-6, 46, 48 ;
by whom served, Bd. 28, 21 ;
differs sometimes from the evil
spirit, Bd. 28, 40 n; 30, 30;
his attack on creation, Zs. 1,
27; 2, 1-6, 11; 4, 1-5, 10; 5,
h i, 5 5 6, 1, 23; 7, 1, 12; 8,
1,6; 9, 1, 34 ; 10, 1 ; 11, 1 ;
defeated by religion, Byt. 2, 16,
20 ; SI. 15, 6 ; his future evil-
doings, Byt. 2, 40, 63 ; 8, 55,
56; his advice, SI. 18, 1, 2, 4.
See Evil spirit.
Ahasuerus, Byt. 2, 17 n.
AhG-arf-paiti ha, SI. 13, 21.
Ahunavaiti gatha, SI. IS, 3 n, 4, 6-15,
5i.
Ahunivar, Bd. 1, 21, 32 ; Zs. 1, 12 ;
11, ion; SI. 10, sn, 25, 26;
12, 19, 32 n ; 18, 2 n ; text and
trans., Bd. 1, 3 1 n ; com., Zs.
1, 13-19.
Ahya-thwa-athr8 hi, SI. 13, 17.
Ahya-yasa ha, SI. 13, 4, 12, 14, 50.
AibisrQtem gih, Bd. 25, 9.
Atghash, demon, Bd. 28, 33; 31,
Afrak, man, Bd. 31, 14.
Airai m., Bd. 12, 2, 12.
Airan-vey, land, Bd. 12, 25 ; 14, 4;
20, 13, 32; 25, 11; 29, (4, 5,
12;) 32, 3; Zs. 9, 8.
AirU, prince, Bd. 31, (9, 10,) 12, 14;
32, 1 n ; 84, 6 ; SI. 10, 28 n.
Airiz-rasp, chief, Bd. 29, 1.
Airman, angel, Bd. SO, 19 n.
Airya, tribe, Bd. 81, 9 n.
Airyak, man, Bd. 32, 1 n.
Airyamana ha, SI. 13, 47.
Aithritak, man, Bd. 32, 1 n.
AiwisrQthrema gih, Bd. 25, 9 n; SL
17, 5 n.
Akandgar, king, Byt. 2, 19.
Akatash, demon, Bd. 28, 20.
Akboibir r., Bd. 20, 7, 18.
Ak&man, demon, Bd. 1, 24, 27 ; 28,
7 ; SO, 39 ; Zs. 9, 6.
Albtirz m., Bd. 5, 3-5 ; 7, 1 5 n ; 8,
3, 5; 12, (1-4.) 7", 8,9; 18, 1,
4; 19,15; 20,1,4,8; 24,38;
Zs. 8, 16, 30, 31 ; 7, 1, 5-7.
Alexander the Great, Int. 9, 11, 12,
16; Bd. 84, 8; Byt. 2, 19 n;
8,34-
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4io
PAHLAVI TEXTS.
Almsgiving never excessive, SI. 10,
33 ; 12, 16.
Alvand m., Bd. 19, 3.
Ambergris, origin of, Bd. 19, 1 2.
Amerdad, angel, Byt. 2, 59 n.
AmerSda^, angel, Bd. 1, 26 ; 9, a ;
27, 34 ; 30, 29 ; Zs. 8, 1 ; Byt.
8, 29; SI. 9, 8; 18, 14; 15, 3.
5, 25, 29; 22, 7 ; 23, 1 ; month,-
Bd. 25, 20.
Ami r., Bd. 20, 8.
Amu r., Bd. 20, 8n, 28 n.
Amfil, town, Bd. 20, 27 n.
Anahty planet, Bd. 5, 1 ; angel, Bd.
82, 8. See Aban, Avan.
Anahita, angel, Bd. 19, 1 n j SI. 11,
4n.
Anangbai, man, Bd. 32, 1 n.
Anattokb, man, Bd. 31, 9.
Andar, demon, Bd. 1, 27 ; 28, (8,)
10 ; 30, 29. See Indar.
Aner, land, Bd. 15, 29.
Angels, Bd. 15, 13; 30, 28; Zs. 1, o;
Byt 3, 31; SI. 7, 7; 8,4; 12,
24 ; 13, 8 n, 30 ; fight with de-
mons, Bd. 8, 26; 8, 1; their
flowers, Bd. 27, 24; prayers
and offerings to them, SI. 9, 10-
12; 11, 4; 12,8-io; their gifts,
SI. 22, 8-30; their qualities, SI.
28, 2-4.
Angra-mainyu, Bd. 1, 1 n, 3 n ; 28,
in.
Animals, origin and classes, Bd. 10,
3; 14, 3-31; Zs. 9, 1, 7-34;
chiefs of, Bd. 24, 2-13 ; eating
dead matter, SI. 2, 109-m;
not to be killed, SI. 10, 8, 9.
Aniran, angel, Bd. 27, 24; SI. 22,
30 ; 23, 4 ; day, Bd. 25, 7.
Anquetil Duperron, Int. 24, 25, 28.
Antares, star, Bd. 2, 7 n ; SL 14,
5n.
Aoiwra, Av., Bd. 31, 6 n.
Aoshnara, man, Bd. 31, 3 n.
Apadsh, demon, Bd. 7, 8, 10, 12; 28,
(39;) Zs. 6,9, 11, 13.
Aparsen m., Bd. 12, 2, (9,) 12-14,
21, 22, 29, 30, 3m; 20, 16, 17,
21, 22 ; 24, 28 ; Zs. 7, 7.
Ape, origin of, Bd. 23, 1 ; pollutes,
SI. 2, 61.
Apostasy, SI. 17, 7.
Apostate, Byt. 3, 56, 57 ; SI. 9, 3.
Aquarius, Bd. 2, 2 ; Byt. 3, 1 1 n ;
SI. 21, 2.
Arabic, Int. 14.
Arabs, Bd. 15, 28 ; 23, 3 ; 29, 4 ;
84, on, 9; Byt. 8, 9, 51.
Arag lake, Bd. 19, 15.
— r., Bd. 7, 15, 17; 20, (1, 3-8,)
9 n, 22 n, 28 n ; 21, 3 ; 24, 36;
Zs. 8, 30 n; Byt. 3, 17 n.
AratJar, man, Bd. 32, 1 n.
Aral sea, Bd. 19, 15 n; 20, son; 22,
4«.
Arang r., Bd. 20, 8 n ; Zs. 6, 20 n ;
Byt. 8, 5 n.
Aranj-i BiriL/an, man, Bd. 32, 7.
Arajk, demon, Bd. 28, 14, 16.
Arast, demon, Bd. 28, 32.
Arasti, man, Bd. 82, 2 ; 38, 1.
Arawhanasp, man, Bd. 31, 23.
Araxes r., Bd. 20, 8n, i3n, a an,
38n; Zs. 6, son; Byt. 8, sn.
Archangels, Bd. 1, (26 n ;) 2, 9 ; 3, 2,
4; SO, 23; Byt. l,o; 2,64; 3,
9, 31; SI. 18, 8, 24, 46; 18, 4 ;
22, 3 1 ; their flowers, Bd. 27, 34;
subdue demons, Bd. 30, 39;
prayers and offerings to them,
Byt. 3, 28, 37; SI. 9. 10; 11, 4;
19, 7 ; 20, 1 ; means of serving
them, SI. 15, 1-30 ; their gifts,
SI. 22, 1-7; their qualities, SI.
28,i.
Arch-fiends, Bd. 8, 2 ; 28, 1-1 3 ; 30,
29; SI. 10, 4n; 12, nn.
Ar</, angel, Bd. 22, 4n ; 27, 24 ; SI.
23, 4. See Arshuang.
Arda-fravash, angel, Byt. 2, 59 n.
An&t-fravar</, angel, SI. 11, 4.
An&khshir-i Kai, king, Bd. 31, 29 n ;
Byt. 1,5; 2,17.
Ar</akhshtr-i Papakan, Int. 11, 19;
Bd. 31, 3on; Byt. 2, 18.
An/avahLrt, angel, Bd. 1, 26 ; 31, 38 ;
SI. 11, 4n ; 13, 14 ; 16, 3, 5, la,
13; 22, 3; 28, 1 ; month, Bd.
25, 20. See Ashavahi/t.
Ardavan, king, Bd. 31, 3on.
AnS-Viraf, man, SI. 21, on.
Ardibahut, angel, Byt. 2, 59 n. See
An/avahut.
Aredhd-manusha m., Bd. 12, ion.
Aredftr sin, SI. 1, 1, 2 ; 7, 3n ; 11, 1,
3 ; 18, 4, 5.
Argdvivsur, angel, SI. 11, 4 ; 28, sn ;
water, Bd. 7, 15 n; 12, 5; 18,
1, 3, 10; 21, 4n; 24, 17,36;
27, 4; Zs. 6, 18.
Aresur in., Bd. 3, an; 12, 2, (8;)
Digitized by
Google
INDEX.
411
Byt. 3, aan; SI. 10, 711; 13,
Arezfir-bfim m., Bd. 12, 2, 1$.
ArgSsp, king, Bd. 12, 32; Byt. 2,
49"; 8, 9.
Aries, Bd. 2, 2 ; 5, 6 ; 7, 2 ; 25, 2 1 ;
SI. 21, 2.
Ar'u, prince, Bd. 31, 2511.
Ariz, fish, Bd. 14, 26 ; 18, 5; 24, 13.
Armaiti, angel, Bd. 15, 6n. See
SpendarnW.
Armenia, Bd. 20, ion. ,
ArmeVt, SI. 2, (98n;) 8,1.
Arroln, prince, Bd. 81, 25n.
Arnig-baredd, woman, Bd. 32, 7 n.
Arsaces I, Byt. 2, 19m
Arsacidans, Int. 11. See Ajkanians.
Arshuang, angel, Bd. 22, 4; 27,
24 n ; SI. 22, 25 ; 23, 411. See
kxd.
Artakhsbatar son of Papak, Bd. 31,
30; Byt. 2, i8n; — theKayan,
Bd. 31, 30; 34, 8 n. See Ar-
</akhshfr.
Artaxerxes Longimanus, Bd. 34, 8n;
Byt. 2,17 n.
— Mnemon, Bd. 34, 8n; Byt. 2,
i7n.
— Ochus, Bd. 34, 8n.
Arflm, land, Bd. 12, 16 ; 13, 15 ; 16,
29; 20, 10; SI. 6, 711.
Arvand r., Zs. 8, (20;) Byt. 3, 5, 21,
38.
Arzah, region, Bd. 5, 8, 9 ; 11, 3 ;
29, 1 ; Byt. 8, 47.
AsHm, man, Bd. 29, 5.
Atbdrd r., Bd. 20, 20.
AibdsbagabaA, man, Bd. 29, 1.
Ashavabut, angel, Bd. 27, 24; 80,
29 ; SI. 11, 4. See An&vahijt.
Ashavanghu, man, Bd. 29, 1 n.
Asbavazd, man, Bd. 29, 6.
Ashem-Ahurem -mazdam ch., SI.
18,5-
Ashem-vohQ, Byt. 2, 59 ; SI. 3, 33 ;
4, 14; 5, 2, 5,7; 10, sn, 24,
35; 12,21,32; 18, 1; 19,s;
text and trans., Bd. 20, 2.
Ash&vahut, man, Bd. 33, 11.
Ajbozust, bird, Bd. 19, 19.
Asia Minor, Bd. 13, isn.
A»k, king, Byt. 2, 19 n.
Aikanians, Bd. 31, 3on; 84,9 j Byt.
2, 19. See Arsacidans.
AsklrQm nask, SI. 10, 25 n. See
Sakai/um.
Astnan, angel, Bd. 27, 24 ; SI. 22,
27 ; 28, 4.
Asnavand m., Bd. 12, 2, (26 ;) 17, 7 ;
Zs. 11, 9.
Aspar% m., Bd. 12, 29, 36.
Asparfim nask, SI. 10, 21 n. See
HQsparam.
Aspen^argSk, demon, Bd. 7, 12 ; 28,
39. See Sp6n,gargak.
Aspikan, Bd. 32, 1 n.
Aspiyan, Bd. 31, 4, 7, 8.
Assaults, SI. 1, in, 2 n.
Assyrians, Int. 12, 13; Byt. 3, 5.
As&d, angel, Bd. 27, 24; Byt. 2,
59n; 8,32; SI. 17, 4, 5n; 22,
26 ; 23, 4.
— yart, Byt. 1, 6.
Astaothwanem hi, SI. 18, 1.
Astarabad, town, Bd. 12, 32 n.
Astd-vtdiW, demon, Bd. 3, 21, 22;
28, 35 5 Zs. 4, 4.
Astuyg hi, SI. 18, 1.
Astirik, man, Bd. 31, 19.
Asfiristan, land, Bd. 31, 39; Byt.
t 8,5.
Asvast lake, Bd. 22, 1, 7.
Arvini, lun. man., Bd. 2, 3 n.
AtaremJa ch., SI. 13, 26.
Atar6, angel, Bd. 27, 24 ; SI. 22, 9 ;
23, 2; day, Bd. 25, 11.
— Afiharmazd, com., SI. 1, 3.
— bdndak, man, Bd. 38, 1.
— did, man, Bd. 38, 3.
— fr6bag, man, Byt. 1, 7 ; SI. 1, 3n.
n6sat, com., SI. 1, 3.
— Mitr6, man, Byt. 1, 7.
— pad, man, Byt. 1, 7.
i Da</-farukh, com., SI. 1, 4n.
i Maraspendan, priest, Bd. 33,
3, 11; Byt.l, in; 2, 18; SI.
8, 23; 10, 28 n, 40; 16. 16.
i Zaratdrtan, priest, Zs. 1, 1 9 n ;
SI. 8, (10.)
— patakan, land, Bd. 12, 26 ; 20,
i3n, 23, 25; 22, 2; 28, 12;
Zs. 11,9; Byt. 1,7.
— tarsah, man, Bd. 31, 29.
Atif nyayij, SI. 7, 4 n ; 20, in.
— i VShram, see Vahram fire.
Albrat, man, Bd. 31, 27; SI. 22,
32n.
Athwya, man, Bd. 31, 4 n.
Atonement for sin, SI. 8, 1 n, 4 n, 1 3,
15, 16, 19, 20, 23.
Atrat, man, Bd. 31, 27 n.
AQharmazd, Zs. 8, 10; Byt. 2, 64;
Digitized by
Google
412
PAHLAVI TEXTS.
SI. 8, 13, 21, jj; 10, a 9 ; 12,
28; 13,8; 18,4; 20, n, 18;
22, 3a ; the creator, Bd. 1, 0*3,
6-ta, »3, 25, 28; 2, 1 ; 7, 15;
13, 5 ; 16, 3.4,6,7,23; 17, 1,
3! 18, 3, 5! 18,9,1°, 36; 20,
1,5,6; 21, 3; 24,25,26; 28,
1-3,17; Zs.l,o, 20, 23, 24; 2,
7. 8; 10, 4, 5; Byt. 1, o; SI.
10, 28n; 12, 2; 14, 4; 18, 1;
22, 8, 15, 23 ; contends with
Aharman, Bd. 1, 13, 15-18,
20-22; 8,2,4,6,18,19, 21; 4,
a-4 ; 6, a, 4 ; 7, 9 ; Zs. 1, 2, 4,
7, 9, 11; 3, 1, 2; 4, 3, 10; 5,
1 ; instituted rites, Bd. 2, 9 ;
chief of spirits, Bd. 24, in; SI.
11, 4 n ; archangel, Bd. 27, 24 ;
SI. 13, 14; 16, 5, 7, 8; 22, 1;
23, i ; religion of, Bd. 28, 4, 5 ;
talks with ZaratQjt, Bd. 30, 4,
5; Zs. 11, ion; Byt. 1, 1-5;
2, 1-63; 3, 1-62; SI. 8, 8, 14;
10, 26; 12, 29, 32; 15, 1-30;
17, 1-6, 8, 11-14; worshipped,
Bd. 80, 23, 28; Zs. 10, 1;
Byt. 2, 64; 8, 28, 37; SI. 13,
18, 24, 32, 46 ; arranges the fu-
f ture existence, Bd. 30, 24, 27,
( 2 9> 3°, i 2 "> h' s nature, Zs. 1,
\ 1 3-17 ; 5, 4 ; SI. 23, 1-4 ; fore-
tells future events, Byt. 1, 3-5 ;
2, 15-22, 24-63 ; 3, 1-62.
AGharmazd day, Bd. 3, 12 ; 26, 7,
10, 13 ; Zs. 2, 1.
— king, Bd. 83, 2.
— planet, Bd. 6, 1 ; Zs. 4, 7.
Aurvadasp, man, Bd. 32, 1.
Aurva^-aspa, king, Bd. 31, a8n.
AOrvakhsh, man, Bd. 31, 26.
Aflrvatarf-nar, man, Bd. 32, 5, 6, 7 n.
Afirvaztrt fire, Zs. 11, 1, 4. See
Urvazi/t.
Aflshabin gah, Bd. 26, 9.
Aushbam, man, Bd. 31, 33, 34.
Aushdajtar m., Bd. 12, 2, 15.
Ausind6m m., Bd. 12, 2, 6 ; 13, 5 ;
18, 1 in.
Aus6frty rite, Byt. 2, 45 ; SI. 13,
3°-
AGspSsin, man, Bd. 20, 1.
AfctG-nat githa, SI. 10, 6. See
U^tavaiti.
Afist6frW, rite, SI. 12, 10. See
Yast6frW.
AGzav, man, Bd. 31, 28.
AuzSrtn gah, Bd. 26, 9, 10 ; SI. 7,
in; 21, 4, 5.
AGz6b8, king, Bd. 31, 23, 24, 35;
34, 6n; SI. 10, 280.
AGzvarak, man, Bd. 31, 41D.
Avarf-mizdem ch., SI. 13, 48.
A-uan, angel, Bd. 27, 24 ; SI. 22, 10 ;
23, 2 ; day, SI. 11, 4 n ; month,
Bd. 26, 7, 10, »o ; Byt. 8, 16 ;
SI. 11, 4n. See Aban.
Avarda//, month, Bd. 26, son. See
. Horvada^.
Avarethrabau, man, SI. 10, 2811.
Avarnak, man, Bd. 31, 37, 38.
Avar-shatr6, land, Bd. 81, 37, 38.
Avdem, lun. man., Bd. 2, 3.
Avesar, lun. man., Bd. 2, 3.
Avesta, Int. 9, (10,) 54, 55, 58,
70-72; Bd. 14, 26; 19, 16, 19;
Byt. 3, 45 n; SI. 13, 15 n;
— texts, Int. 10, 11, 22, 24, 43,
♦7, 52, 53, 67, 68; SI. 6, in;
— and Zand, Int. 10; SL 10,
2 5> a 9> — letters, Int. 15, 16,
31,66; — MSS., Int. 2 1, 27-29,
48, 57, 66 ; referred to, Bd. 14,
2; SI. 1, 1 ; 2, 55,97, "8; 9,
8 ; 16, 1 ; 17, 8, 9 ; words
quoted, SI. 6, 2, 5, 7 ; 7, 8 ; 8,
12 ; 10, 37 ! 13, 1, 4-M, 16-36,
28-36, 38-40, 42, 45-51 ; pas-
sages quoted, 81. 8, 22 ; 11, 6 ;
13, 6, 8, 43 ; prayers, SI. 8, 9,
10; 10, 5, 19, a6n; 14, 2, 3;
10, '4-
Avi-apam ch., SI. 13, 40.
Avdirut sin, SI. 1, 1, 2 ; 11, 1, a ; 16,
3,5-
Avrak, lun. man., Bd. 2, 3 ; 7, 1 ;
Zs. 6, 1.
AyangbaA, man, Bd. 32, 1 n.
Ajazem, man, Bd. 32, 1.
Az, demon, Bd. 28, 27, 28 ; 80, 30 ;
SI. 22, 17 n.
AziU-mari, com., SI. 1, 4 n.
Azano, man, Byt. 2, 3 n.
Az-i Dahak, king, Bd. 23, 2 ; 29, 8 ;
31, (6n,) 7n; Zs. 2, 10; Byt.
2, 6a; 3, 5a n, 56-58, 60; SI.
20, 18. See Bevarasp and
Dahak.
Bactria, Bd. 16, 29 n ; 20, 9n.
Bactrian, Byt. 8, i7n.
Bid, angel, Byt. 2, 59n. See VaV.
Badghes, land, Bd. 12, 190.
Digitized by
Google
INDEX.
413
Bagh nask, SI. 10, 26.
Baghan yajt, SI. 18, in, <>n. See
Bagh.
B3g-yasn6 nask, SI. IS, 17.
Bahak, man, Bd. SS, 1, 2, 6, 8.
Bahak, man, Bd. S3, 3.
Bahman, angel, Byt. 2, 59 n; king,
Bd. 81, »9n ; Byt. 2, i7n. See
Vohuman.
— Pun^yah, SI. 18, in.
— ya/t, Byt. 8, 1 1 n ; contents, Int.
50-52 ; age, Int. 53-56 ; MSS.,
Int. 56 ; P3z. version, Int. 57 ;
Pers. version, Int. 57-59 ; Ger-
man trans., Int. 59.
Bahram, angel, Byt. 2, 59 n ; king,
Byt. 8, 1 jn ; — fire, Zs. 11, 6.
See VShram.
— AT8pin, man, Byt. 3, i+n.
Bakan yasto nask, SI. 12, i7n. See
B5g-yasn6.
Bakht-afrW, com., Byt. 1, 7 ; SI. 1,
4n; 20, 11.
Bakhtiyari m., Bd. 12, 40 n.
Bakht-tan m., Bd. 12, 40.
Bakd nask, SI. 10, 26 n. See Bagh.
Bakyir m., Bd. 12, 2, 20.
Balkh, town, Bd. 24, isn; Byt. 8,
17 n ; river, Bd. 12, 9n ; 20, 7,
9n, 22.
Bambft, land, Byt. 8, 17.
BSmdaV, man, Byt. 1, 6; 2, 21.
Bimt, town, Byt. 8, I7n.
Bamikan, town, Bd. 20, 22.
BUmiyan, Bd. 20, 22 n ; Byt. 8, 17 n.
Bamm, town, Byt. 8, 17 n.
Bareshnum, rite, Byt. 2, 36 ; SI. 2,
(6,) 6on, 65 n, 70; 3, 24; 10,
ion, i2n; 12, iin, 24n, asn,
26n; 17, sn-
Bares8m, see Sacred twigs.
BaresSmdan, see Sacred twig-stand.
BarmSyfin, man, Bd. 31, 8.
Baroshand Auharrnazd, com., SI. 1,
4n.
BarzG Qiyamu-d-dfti, Zs. 8, 1 n.
Baungha, man, Bd. 33, 1 n.
Bayak, demon, Bd. 81, 6.
Baas, SI. 8, 6 n. See Inward prayer.
Bizat sin, SI. 1, 1, 2 ; 11, 1, 2 ; 16, 5.
Bdxdjrvdna sea, Bd. 24, 23.
Bear, origin of, Bd. 23, 1.
Beating the innocent, SI. 10, 17.
Beh-afrin, woman, Bd. 31, 30 n.
Beneficent spirit, Zs. 1, o; SI. 18,
28, 35, 36.
Bcrezi-tavang fire, Bd. 17, 1, 3 ; Zs.
11, 1 n.
Besn, lun. man., Bd. 2, 3.
Best existence, SI. 6, 3 ; 10, 26 ; 12,
2 ; 15, 1 1. See GaroVmSn.
BevarSsp, Bd. 12, 31; 29, 9; Byt.
3»3n,55. S* n. See Az-i Dahak.
Birds, classification, Bd. 10, 4 ; 14,
11, 23-25; Zs. 9, 9-15, a j;
— of prey, Bd. 14, 30; chiefs
of, Bd. 24, 11, 29 ; destroy Na-
sdr, SI. 2, 5 ; not to be killed,
SI. 10, 9.
Bl» herb, Bd. 14, 22 ; 27, 1 ; Zs. 9,
22.
Btran, Bd. 12, 35.
Bltak, man, Bd. 81, 14.
Bivandangha, man, Bd. 29, 1 n.
Bodily refuse, Byt. 2, 36; SI. 2,
(30 n;) 15, 26.
B6</6ze</ sin, SI. 2, 39 n.
Bombay, Byt. 3, 17 n ; SI. 2, 6 n.
B8r-t6r3, man, Bd. 81, 7.
BnL/arvakhsh, man, Byt. 2, 3 n.
BraVr6k-r#sh, man, Byt. 2, 3 n.
BraVr8yun6, man, Byt. 2, 3 n.
Brazen age, Byt. 2, 18.
Buddha, Bd. 28, 34 n.
Buddhists, Bd. 20, 22 n.
Bukhar, land, Byt. 3, 17.
Bukharans, Byt. 8, 17.
Bull's urine (g6mes), SI. 2, 67, 92,
98, 105, 112, 113; 3, 13, 21,
22, 25 ; 10, 39 ; 12, 24, 27.
Bumy6 m., Bd. 12, i6n.
Bunda, lun. man., Bd. 2, 3.
Bundahu, Int. 22; contents, Int.
23, 24; MSS., Int. 24-41; Av.
original, Int. 24, 43 ; Zs. 9, 1 n,
16 n; French trans., Int. 24,
25 ; German trans., Int. 25, 26 ;
Gu,j. trans., Int. 43-45; P3z.
version, Int. 30, 3 1 ; longer text,
Int.- 32-41; contents of long
text, Int. 35-37; extent of
texts, Int. 34, 35, 41; age, Int.
41-43; Zs. 10, sn. See also
Sad-dar.
Bur*, angel, Bd. 7, 3; 19, I5 ; Zs.
6,3.
Burying the dead, SI. 2, 9; 13, 19.
Bunsin-Mitrft fire, Bd. 12, 18, 34;
17, 7 n, 8 ; Zs. 6, 22 ; 11, 8-10 ;
Byt. 8, 30, 37, 4°.
Bushisp, demoness, Bd. 28, 26; SI.
18, 43-
Digitized by
Google
4H
PAHLAVI TEXTS.
But, demon, Bd. 28, 34.
Butter, see Sacred butter.
Cake, see Sacred cake.
Cancer, Bd. 2, 2 ; 5, 6 ; 7, 1, 2 ;
S4,z; Zs. 4,8; 6,1,2; SI. 21,
», 5-
Capricornus, Bd. 2, 2; 5, 6; 34,
9 n ; Zs. 4, 10 ; By t. 3, 1 1 n ;
SI. 21, 2, 7, 8.
Carriers of the dead, single, SI. 2,
84, 106, 108; one with a dog,
SI. 2, 7 ; two, SI. 2, 6-8, 84, 85 ;
four, SI. 2, 6n; 10, 10.
Caspian sea, Bd. 13, 15 n; 15, 28 n,
29 n; 17, 5»; 19, 150; 20,
8n, 24 n, 27 n; 22, 411; 31, 21
n; Byt. 2, 63 n; 3, 19 n.
Ceremonial (yazun), Byt. 2, 37 ; 8,
37; SI. 8, 35 n; 5, 3; 8, 4; 9,
5, 11; 13,25; 19,8.
Ceremonies, SI. 2, 38; 12, 31 ; —
after a death, SI. 8, 3, 4 ; 8, 6 n ;
12, 5, 31; 17, 2-6; — of nine
nights, SI. 12, 26 n ; see Baresh-
nflm.
Ch in Oriental words is printed K.
Chaldso-Pahlavi, Int. 19-21.
Chaldee, Int. 14, 19.
Chapter (ha), SI. 10, 6 n ; 18, 1, 5, 6,
3'» 34-
Chiefs of creation, Bd. 24, 1-24, 28,
29 ; spiritual, Bd. 29, 1, 2, 5.
Chieftainships, spiritual, Bd. 29, 1 ;
SI. 13, 29 ; temporal, SI. 13, 11,
>5, 3* ( 4in, 44; 19, 5-
Childbirth, SI. 10, 15; 12, 7.
Children, advantage of, SI. 10, 22 ;
12, 15; illegitimate, SI. 10, 21;
12, 14.
China, Bd. 31, 3 n.
Christian, Byt. 2, 19 n; 8, 3 n ; SI.
6,7-
Christianity, Byt. 2, 19 n ; 3, 3 n.
Chronology of Iran, Bd. 34, 1-9.
Classes of people, SI. 13, 9, 15, 34.
Clothing corpses, SI. 2, 9, 95 ; 10,
40 ; 12, 4 ; — for spirits, Bd.
80, 28 ; SI. 17, 4, 5 n ; purifying,
81- 2, 95, 97-99-
Commentary, see Zand.
Commentators, SI. 1, 3, 4 n ; quoted,
Byt. 1,7; 3,3. 16; SI. 2, 1,2,
6, 11, 12, 39, 44, 56, 57, 64, 73,
74, 80-82, 86, 88, 89, 107, 115,
118, 119; 3, 13; 5, 5,6; 6,
4-6; 8, 13, 17, 18, 23; 10,40;
14,5; 20, 11.
Confession of sin, SI. 8, 2, 4 n, (8-10.)
Conflicts of evil, with the sky, Bd.
6, 1-4 ; Zs. 6, 1-5 ; with water,
Bd. 7, 1-13; Zs. 6, 1-23; with
the earth, Bd. 8, 1-5 ; Zs. 7, 1-
12; with plants, Bd. 9, 1-6;
Zs. 8, 1-6 ; with animals, Bd.
10, 1-4; Zs. 9, 1-24; with man,
Zs. 10, 1-6; with fire, Zs. 11,
1-10.
Constantinople, Int. 12.
Consulting the good, SI. 10, 28.
Contagion, SI. 2, 59, (60.)
Copper age, Byt. 2, 19.
Corpse, carrying, SI. 2, 6-1 1, 83-95;
10, 10, 33; lowering, SI. 2, 23-
29; moving, SI. 2, 63, 65, 66,
68-7 1 ; thrown into water, SI.
2, 76-78 ; 9, 7 ; bringing out of
water, SI. 2, 79-94 ; in rain, SI.
2,9, 10, 94; clothing for, SL
2, 9. 95 ; 10, 40 ; 12, 4- See
also Pollution.
Corpse chamber, Byt. 2, 36.
Creation of prototypes, Bd. 1, 8;
Zs. 1, 5 ; of archangels, Bd.
1, 23, 26; of the world, Bd. 1,
25, 28; Zs. 1, 20; of demons,
Bd. 1, 10, 24, 27 ; of time, Zs.
1, *4-
Crowing of a hen, SI. 10, 30.
Cyrus, Int. 9 ; Bd. 84, 8 n.
Dabistln, book, Byt. 1, 1 n.
DaVak nask, SI. 12, 4 n.
DaVakih-i AshfivahlrtS, man, Bd. 33,
10.
DaJ-arda, man, Bd. 38, 3.
DaV-AQharmazd, com., Byt. 1, 7 ; 3,
16; SI. 1, 4 n.
DaV-farukh, com., SI. 1, 4 n.
DaVgun, man, SI. 1, 4 n.
DiL/iraV, man, Bd. 38, 3.
DaVistdn-i dtntk, book, Int. 32, 33,
46, 47; Bd. 15, 22 n; 29, 5 n,
6n; author of, Bd. 33, ion,
11 n.
DaV-i veh, com., SI. 1, 4 n.
Dahak, king, Bd. 17, 5; 20, 23;
29,95 80, 16; 31,5-7; 34,5;
Byt. 8, 34; SI. 10, 28 n. See
Aa-i DahSk.
Dah-hdmast, rite, Byt. 2, 59 n.
Dahman afrtngin, SI. 18, 43 n ; 17, 5 n.
Digitized by
Google
INDEX.
415
Dal, land, Bd. 15, 29.
Daitik m., see ATaka^-i Daitik.
— r., Bd. 20, 7, I3> »3«»; 24, 14;
29, 5 n ; Zs. 2, 6.
Dakhma, Byt. 2, 36 n ; SI. 2, (6,)
911, ion, 1 in, 7511. See De-
pository for the dead.
Damaghan, town, Bd. 20, 18 n ; 28,
14 n.
Damda^ nask, Int. 24, 48; Zs. 9,
(1,) 16; SI. 10, 22; 12,5.
Damnak, man, Bd. 81, 36, 39.
Darara r., Bd. 20, 7, 32; 24, 15.
Darai, king, Bd. 88, a ; 84, 8.
Dargam r., Bd. 20, 7, 14.
Darius Codomannus, Int. 24; Bd.
84, 8 n.
— Hystaspes, Int. 9.
Darspet m., Bd. 12, 3, 20 n.
Dashtanistin, SI. 2, 75 ; 8, 4 n, (6 n,)
11 n.
Dastan, man, Bd. 81, 37.
Dastflr, Bd. 19, 36. See High-
priest.
Davad m., Bd. 12, 29, 30.
Davans, man, SI. 12, 29.
Dayrid r., Bd. 20, 26 n.
Days, lengths of, Bd. 25, 3-6 ; names
of angels applied to them, Bd.
27, 24; SI. 22, 1-30; 28, 1-4.
Dead matter, Byt. 2, 36; SI. 2,
(30 ".) 3*> 35, 63, 73. 77, 78,
102, 104-107, 109-112; 10, 12,
ao; 12, 13.
Deaf and dumb, SI. 5, 7; 6, 1.
Deana m., Bd. 12, 30 n.
Death, accidental, SI. 10, 32 ; on a
bedstead, SI. 2, 13 ; 17, 14 ; on
a bridge, SI. 2, 20 ; on a carpet,
SI. 2, 101 ; on a cloth, SI. 2, 12 ;
on the ground, SI. 2, 14-16 ; in
a hall, SL 2, 45 ; in a house, SI.
2, 38-44 ; in a jar, SI. 2, 3 1 j on
a roof, SI. 2, 18, 21 ; in a room,
SI. 2, 22; when seated, SI. 2,
34 ; by strangulation, SI. 2, 23 ;
17, 13 ; on a tree, SI. 2, 25-29 ;
in a vessel, SI. 8, 7 ; in a wilder-
ness, SI. 2, 47.
Demonized men, SI. 17, 7.
Demons, Bd. 5, 7 ; Zs. 2, 4 ; Byt.
2,40,62; 8,9,21,33; SI. 9, 5,
8; 12, 12 ; 15, 6 ; 17, 3 ; origin,
Bd. 1, 10; lend, Bd. 1, 21, 22;
8, 4 ; 80, 29-32 ; names, Bd. 1,
»4, 37; 8, 3,6-9,21; 7,8, 10,
13; 28, 7-30, 23-36, 39, 40,
42; 80, 29, 30; Zs. 4, 4; 8,9,
11,13; council, Bd. 8, 1-9 ; 12,
8; incursion, Bd. 8, 10, 21, 25,
26; 7, 8, 12; mislead men, Bd.
15, 9, 12, 17, 18; use nail-par-
ings as weapons, Bd. 19, 19, 20 ;
SI. 12, 6 ; opposed by cock, Bd.
18, 33 ; SI. 10, 30 n ; beget the
ape, bear, and negro, Bd. 28, 1,
2; described, Bd. 28, 1-46;
figures of, Byt. 1, 4 ; 2, 16 ; —
with dishevelled hair, Byt. 1, 5 ;
2, 22, 24-29, 36 ; 3, 1, 6, 1 3, 34 ;
discomfited, Byt. 2, 16, 17; 3,
40, 41 ; reside in idol-temples,
Byt. 3, 30, 36, 37 ; attack Zara-
tfljt, SI. 10, 4 ; 12, 1 1 ; in the
north, SI. 10, 7 ; 12, 1 8 ; 14, 2 n.
Demon worship, SI. 8, 4 ; 14, 1.
— worshippers, Byt. 3, 34.
Depository for the dead, SI. 2, 75 ;
18, 19. See Dakhma and Re-
ceptacle.
Destroyer, Bd. 2, 4, 8 ; 3, 1, 23 ; 7,
1 ; 20, 6 ; 27, 1 ; Zs. 7, 3 ; SI.
10, 3 ; 13, 30.
Development of animals, Bd. 10, 2,
3 J 14, 3-7 ; Zs. 9, 7-9 5 fire,
Zs. 11, 1-10 ; lakes, Zs. 6, 7, 8,
22 ; land, Bd. 11, 2 ; Zs. 7, 8-1 1 ;
man, Bd. 15, 1-5 ; Zs. 10, 3-6 ;
minerals, Zs. 10, 2 ; mountains,
Bd.8, 1-5, 12, 1,3,11,38,41;
Zs. 7, 1-7 ; plants, Bd. 9, 2-6 ;
10, 1 ; 14, 1, 2 ; Zs. 8, 1-5 ; 9,
1-6; rivers, Bd. 7, 15-17; Zs.
8, 20, 21; seas, Bd. 7, 6, 14;
Zs. 8, 6-8, 14-19.
Deyrid r., Bd. 20, 7 n, 12 n.
Diglat r., Bd. 20, 7, 10, 12, 36; Zs.
6, son.
Dilman town, Bd. 20, 13 n.
Dimavand m., Bd. 12, 39, 31; 20,
27; 29,9; Byt. 8, 55.
Dtn, angel, Bd. 27, 34 ; Byt. 2, 59
n; month, Bd. 25, 3, 11, 20.
See D!n6.
Dini-va^-arkan/, book, Zs. 9, 1 n ;
Byt. 1, in; 8, 35 n ; SI. 9, 9 n ;
10, 3 n, 4 n, 1 3 n, 3 1 n, 25 n, 26
n, 28 n, 29 n ; 12, 4 n, 17 n.
Dinkan/, book, SI. 10, 23 n, 23 n;
last editor of, Int. 64 ; Bd. 83,
(11 n;) SI. 8, 23 n; quoted,
Zs. 9, 1 n ; Byt. 1, 1 n; 2, 3 n,
Digitized by
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416
PAHLAVI TEXTS.
19 n; 8, 3511, 430, 53 n, 61 n;
SI. 6, 7 n ; 9, 9 n ; 10, 3 n, 4 n,
8 n, 1 3 n, 2 1 n, 1 5 n, 26 n, a 8 n,
39 n; 12, 4 n, 17 n; 10, 1 n,
4 n.
DinO, angel, SI. 22, 8, 15, 33, 34 ; 23,
4. See Din.
Din-pa van- Atari, angel, Bd. 27, 34 ;
SI. 23, 3, a 4 n.
Din-pavan-Dind, angel, Bd. 27, 34;
SI. 23, 4-
Din-pavan-Mitr6, angel, Bd. 27, 24 ;
SI. 23, 3, 4 n.
Dirham, SI. 1, (3 ;) 8, (3 n ;) 10, 34 ;
11, 3; 16, in, 3, 3.
Diit, span, Bd. 26, 3 n ; SI. 16, 4.
Dog's gaze, SI. 2, 1-3, 56, 63, 66, 71,
84, 85; 10, 10, 13, 33, 33.
D6-homast, rite, SI. 16, 6.
Dd-patkar, zod., Bd. 2, 3.
Doubtful actions, SI. 10, 35, 37. '
Drdn6, see Sacred cake.
DHfoaskan, demon, Bd. 81, 6.
Drvasp, angel, SI. 11, 4.
Dualism, Int. 68-70.
DGbasi%fe/ nask, SI. 10, 13.
Dugbdd or Dflkdav, woman, Bd. 32,
10; SI. 10, 4; 12, n.
Dul, zod., Bd. 2, 3.
DurasrSb, man, Bd. 31, 13, 31 ; 32,
1 ; 33, 3, 4.
Dfirnamik, man, Bd. 33, 5.
Dflr&shasp, man, Bd. 31, 14, 37.
Dvasrflb or Dvasr%a*/ nask, see
Dfibasi%fe/.
Dvazdah-h6m3st nask, Zs. 8, 1 n ;
rite, Byt. 2, (59 ;) 3, 35, 37, 37 5
SI. 16, 6.
Eating in the dark, SI. 8, 8.
Egypt, Int. 3t ; Bd. 20, 8 n ; Zs. 6,
20 n.
Erezish6 m., Bd. 12, 1 3 n.
Erezraspa, man, Bd. 28, 1 n.
Erezurd m., Bd. 12, 16 n.
Esther, book, Byt. 2, 17 n.
Etymander r., Bd. 20, 17 n.
Euphrates r., Bd. 20, ion, 11 n;
Byt. 8, 5 n.
Euxine, Bd. 13, 15 n ; 20, 8 n.
Ever-stationary, SI. 6, 2 ; 18, 4 n.
Evil eye, Bd. 28, 2 n, 14, 36.
Evil spirit, Zs. 1, o ; SI. 8, 23 ; 12,
7 ; 13, 28 ; like the devil, Int.
6 9i 7° i origin of evil, Bd. 1, 1,
9-33, 34 ; cast down, Bd. 3, 1-
5; 11,6; 30,39,30, 32; Byt.
3, 35, 40 ; SI. 13, 34, 36 ; com-
forted, Bd. 3, 6-8; described,
Bd. 8, 9 ; 28, 40, 41 ; attacks
creation, Bd. 3, 10-17, 3i, 24-
27 ; 6, 1-4 ; 8, 1 ; 11, 5 ; 18,
2, 5 ; 10, 10 ; 28, 1, 3; misleads
men, Bd. 15, 8, 9 ; 28, 6 ; an-
cestor of Dahak, Bd. 31, 6 ; his
future evil-doings, Byt. 2, 54 ;
8, 34, 33. See Aharman.
Extinguishing fire, SI. 7. 9 ; 20, 1 5.
Extirpation of sin, SI. 8, 18.
Ezra, book, Byt. 2, 17 n.
Faranak, woman, Bd. 81, 3 1 n.
Farangis, woman, Bd. 81, 18 n.
Farghanah, land, Bd. 20, 20 n.
Farhank, woman, Bd. 31, 31-33.
Fannin sin, SI. 1, (1, 2;) 2, 51 ; 3,
37, 38; 4, 10, 14 n; 6, 311;
6, 3n; 8, 9n; 11, 1, (3;) 16,
('») 5-
Farukho, com., SI. 1, 4 n.
Fasi, town, Bd. 29, 140.
Fayfim, land, Int. 31.
Feast, Byt. 2, 45. See Sacred feast.
Female things, Bd. 16, 6.
Feridfln, king, Bd. 81, 7 n, 3 1 n. See
Fr&tfn.
Fiends, Bd. 2, 1 1 ; 80, 30 ; Zs. 1, 5 ;
4,3; Byt 3, 30, 37; SI. 9, 8;
13, 10, 13; 19,5; 20, 9, n ;
origin, Bd. 1, 10; destroyed,
Bd. 2, 10; 19,33, 34. 3<>; 20,
6; Zs.10, 1; SI. 13, 33, 33,46;
described, Bd. 28, 13, 14, 20,
33, 37 ; Christians, Byt. 3, 3, 5;
serpents, Byt. 8, 52 ; of men-
struation, SI. 8, 29; become
pregnant, SI. 10, 7 ; 12, 18. See
Arch-fiends.
Finger-breadth, meas., Bd. 21, 1 ;
26, (3 n;) 27,25; 81. 2, 118;
4,3,5; 10, 1.
Fire, injured, Bd. 3, 34 ; described,
Bd. 17, 1-9; Zs. 11, 1-10;
reverence, SI. 7, 4 ; 10, 37 ; to
be kept up, SI. 12, 3, 13. See
Sacred fire.
Fire-temple, see Abode of fires.
Fish, classification, Bd. 10, 4 ; 14,
13, 36; Zs. 9,9-14; genera-
tion, Bd. 16, 7 ; chief, Bd. 24,
»3-
Flowers, Bd. 27, ti, 34.
Digitized by
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INDEX.
417
Fomalhaut, star, Bd. 2, 711 ; SI. 11,
411; 14, 511.
Food not to be cast to the north at
night, SI. 10, 7 ; 12, 18.
Foot, meas., Bd. 26, 311; SI. 2, 18,
77. 78n; 8,33; 21, a, 5-8.
Forgiveness of trespasses, SI. 10, 11.
Fribizu, meas., Bd. 26, 3n.
Frada</afsh, region, Bd. 6, 8, 9 ; 11,
3: 26, 10; 28, 1; Byt. 8, 47.
Fradhakhjti, man, Bd. 20, sn.
FragQzak, woman, Bd. 81, 14.
Frabimravd, man, Bd. 82, 10.
Frih-vakhsh-vindaV, man, Bd. 88, 1.
Frangrasyan, king, Bd. 81, i4n.
Fraoreti hi, SI. 18, 1 n.
Frarast, meas., Bd. 26, 3 n.
Frasast, cake, SI. 8, (3*n;) 14, 3 ; 17,
5n.
Frashattar, man, Bd. 88, 3.
Frashakan/, see Renovation.
Frashivakhsha, man, Bd. 88, 1 n.
Frash6jtar, man, Bd. 83, 3n.
Frisiyai/, king, Bd. 12, 20; 20, 17,
34; 21, 6; 30, 16; 81„{i4,) J5,
18, at, 32, 35; Zs. 11, ion;
Byt. 2, 62; 8, 34; SI. 10,98 n.
Frasizak, woman, Bd. 32, 1 n.
Frasp-i Afflr, man, Bd. 81, 18, 19.
Frajt, man, Bd. 33, 3. See next.
Frlrt, man, Bd. 31, 3 m.
FrastuyS hi, SI. 13, 1.
Frit r., Bd. 20, 7, 10, 1 1 ; Byt. 8, 5.
Fravihar, see Guardian spirits.
Fravik, man, Bd. 15, 25, 30, 31 ; 31,
1, 6; 82, in.
Fravikatn, woman, Bd. 16, 25.
Fravarine" hi, SI. 13, 1.
Fravan/Jkin, see Guardian spirits'
days.
Fravantfn, angel, Bd. 27, 24 ; SI. 22,
19; 28, 3; day, SI. 11, 4 n;
month, Bd. 8, 12; 26, 7, 13, 20 ;
Zs. 2, 1; SI. 11, 4 n.
Fravashis, Bd. 1, 8n; 2, ion. See
Guardian spirits.
Frazdin lake, Bd. 22, 1, 5 ; Byt. 3,
13-
Frazisai, man, Bd. 32, 1 n.
Fraz&rak, man, Bd. 31, 14.
FreVfin, king, Bd. 20, i2n; 28, 3 ;
29, 9; 31, (7-1 1,) 14,27, J*;
82, in; 84, 6; Byt. 8, 55, 56,
58; SI. 10, 28n; 20, 18; man,
Bd. 88, 3.
FrSh-khun/, man, Bd. 81, 19.
[5]
Freh-mih, woman, Bd. 88, 7.
Freh-Srosh, man, Bd. 88, 11.
Fren, woman, Bd. 32, 5, 7 n.
Frrtii, woman, Bd. 31, 33 n ; 82, 5 n.
Friftir, demon, Bd. 28, 30.
Fris, man, Bd. 31, 13.
Frdbak fire, Bd. 17, 5, 7 n ; Zs. 11,
8-10; Byt. 3, 29, 30, 37, 4°;
SI. 13, 26.
Fruits, Bd. 27, 7, 23.
Fryind, man, Bd. 33, 3.
Fshush6-mathra, ritual, SI. 13, 49 n.
Future existence, Bd. 1, 1, 7, 21 ; 2,
11; 11, 6 ; 16, 9 ; 80, 1 ; Byt.
2,55', 3,62; SI. 8, 7, 14; »,
6; 10,19.
GaJbwithw, demon, Bd. 81, 6.
Gadman-homand m., Bd. 17, 5 ; Zs.
11, 9 ; Byt. 8, 29.
Gaevani, man, Bd. 29, 6n.
Gah, Bd. 2, 8 ; 26, 9 n ; SI. 7, 1 n ;
14, 4n. See Period.
Gihanbirs, Bd. 26, 1 ; SI. 12, 31 n ;
18, (3 n.) See Season-festivals.
Gik, man, Bd. 38, 3.
Gim, meas., Bd. 26, 3n.
Ganivaz/ m., Bd. 12, 29, 34; 19, 8.
Ganrak maJnfik, Bd. 1, in, 3n. See
Evil spirit.
Gara/Sa, lun. man., Bd. 2, 3.
GaroVmin, Bd. 30, 12, 13, 27; SI.
8, (jn,) 4; 11, 3. See Heaven.
Ganasp, man, Bd. 29, 7n ; 31, 26 n,
27n.
Garstvaz, man, Bd. 31, isn.
Gisinbir, see Season-festivals.
Gatha days, Bd. 6, 7 ; 26, 7n.
Githas, hymns, Bd. 12, 7n ; Zs. 11,
ion; Byt. 2, 60; SI. 9, tan;
10, 6 ; quoted, Zs. 6, 4 ; SI. 12,
28 ; mystic meaning, SI. 13, 1-
49 ; extent, SI. 13, 50, 51.
Gau, lun. man., Bd. 2, 3.
Gauj £ivya, A v., SI. 2, 43 n ; 13, 1 2 n.
— hudhou, Av., SI. 2, 43 n ; 8, 32 n ;
11, 4n. See Sacred butter.
Gay6mar</, man, Bd. 3, in, 14, 17,
19-23; 4, 1; 16, 1, 31; 24, 1;
30, 7, 9 ; 81, 1 ; 82, 1 n ; 84, 1,
a ; Zs. 2, 6, 8 ; 8, 2 ; 4, 3, 5, 9,
10; 6, 4; 10, 1-3; 11, ion;
SI. 10, 28n.
Gazdfim, zod., Bd. 2, 2.
Gefar-t6ri, man, Bd. 31, 7 ; 82, 1 n.
Gehin-bfln sea, Zs. 6, 14.
e e
Digitized by
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PAHLAVI TEXTS.
Gel, lun. man., Bd. 2, 3.
Gemini, Bd. 2, 2; SI. 21, 2.
Genealogies, Bd. 16, 24-30 ; 81, 1-
41; 32, 1-10; SS, 1-11.
Generation, Bd. 16, 1-7.
Georgia, Bd. 20, 1 3 n.
Gesbakht m., Bd. 12, 29.
GetJ-kharW, rite, Bd. 30, (28;) S).
6,6; 12,30; 17, 5n.
Ghaznt, town, Bd. 22, sn.
GiklSn sea, Bd. 20, 24.
Gilan, land, Bd. 12, 17.
Gt<w, man, Bd. 29, 6.
Glory, royal, Bd. 81, 32, 33; 84, 4.
Glossary, Av.-Pahl., SI. 10, 39 n.
— Huz.-Paz., Int. 16, 17.
God ('celestial beings'), Bd. 17, 8;
Zs. 11, 6; SI. 1, o; 8, 22, 23 ;
10, 3, 5; 14, o; 19,7; 21,4;
22, 30.
GogoVasp, com., SI. 1, 3 ; 2, 74, 82,
119.
Got, lun. man., Bd. 2, 3.
Gokan* tree, Bd. 9, 6; 18, 1; 24,
*7 ; 27, 4.
G6*ihar, meteor, Bd. 6, 1; 28, 44;
50, 18, 31.
Golden age, Byt. 1, in, 4; 2, 16.
Gomez, see Bull's urine.
Good works, Zs. 1, 14, 18; 4, 6;
11,6; Byt.2, 33, 38, 64; SI. 2,
53. 93! «» 3. 4, 6; 7, 4,6. 7;
8, 1, 5i 20, « ; »i 6 ; 10, 25,
27, 29; 12, 1, 2, 29; 17, 8; 20,
1, 4, 5 ; imputed, SI. 4, 14 ; 6,
1, 2 ; 7, 6; 8, 4; 10, 22-24;
12, 15, 16, 31; 16,6.
Gfipato, land, Bd. 29, sn.
Gopatshah, chief, Bd. 29, 5; 31, 20,
22 ; Byt. 2, 1.
G6j, angel, Bd. 4, 4n; 27, 24; Byt.
2, 59 n; SI. 11, 4n; 23, 2.
G&asp, com., SI. 1, 3n.
G6\rt-i Fryan8, man, Byt. 2, 1 ; tale
of, SI. 21, on.
GojQrvan, angel, Bd. 4, 2-5; Zs. 3,
1, 3; SI. 11, 4 n; 22, 14.
Greek inscriptions, Int. 19.
Greeks, Byt. 3, 5.
Griffon, Bd. 14, 11, 23; 19, 18; 24,
u, 29; Zs. 8, 4.
Guardian spirits, Bd. 1, (Sn;) 2, 10,
11; 4,4; 6, 3; 29,8; 82,9;
51. 9,u; 11, 4; 17, 4, 6; 19,
8; days devoted to, Byt. 2, 45;
SI. 10, 2; 12, 31.
GfWarz, man, Bd. 29, 6.
Gurgan, land, Bd. 20, 24 n.
Guryistan, land, Bd. 20, 1 3 n.
G&rasp fire, Bd. 17, 7 ; Zs. 6, 22 n;
Byt. 8, ion. See Vunasp.
G&rnasp fire, Zs. 6, 22; 11, 8-10;
Byt. 8, ion, 37, 40.
Guzak, princess, Bd. 31, 9, 14.
— , woman, Bd. 16, 28.
Gamag&n, land, Bd. 29, 140.
Gamasp, priest, SI. 11, 4.
Garo-danghu, man, Bd. 29, 1 n.
Gim6, Byt. 2, 45. See Feast
Geh, fiend, Bd. 8, 3, 6-9 ; SI. 3, 1911.
Cirajt nask, SI. 10, 28 n. See Kid-
rajt.
Givan, lun. man., Zs. 4, 8.
Cumin, town, Bd. 12, 34 n.
Hadhaydj, ox, Bd. 19, 13 ; 29, 5 n;
30, 25.
Ha^6kht nask, Bd. 16, 7n; Byt. 3,
(25,) 28; SI. 12, 19, jo; 13,6,
10 ; 16, 6.
Haeia^asp, man, Bd. 32, 1.
Ha^tibad inscriptions, Int. 20 n.
Ham&rfan, town, Bd. 12, 1 2 ; 19, 3 n;
22,6.
Hamemal,see Sin affecting accusers.
Hamespamadayem, season, Bd. 26, 6.
HamW, man, Bd. 38, 11.
Hamistakan, SI. 6, a. See Ever-
stationary.
Hamre*/, see Contagion.
Hamun, lake, Bd. 13, i6n.
Hapt6k-ring, stars, Bd. 2, 7 ; 6, 1 ;
18, 12; 14,28; SI. 11, 4.
Hardar, man, Bd. 32, 1.
Hardarsn, man, Bd. 32, 1.
Harhaz r., Bd. 20, 7, 27.
Haro r., Bd. 12, 9 n; 20, 7, 15, 16.
Has, SI. 10, 6; 13, 1. See Chapter.
Hasar of distance, Bd. 14, 4; 16, 7;
26, (1,) 2 n ; SI. 9, 1 n ; — of
time, Bd. 26, 5 ; SI. 9, (1.)
Hathra, meas., Bd. 7, 8n; 26, in;
SI. 9, 1 n.
Haug, Professor, Int. 12, 25, 26, 29.
Havan g2h, Bd. 26, 9, 10; SI. 7, 1 n;
14, 4n.
Heaven, grades in, Bd. 12, 1 ; SI. 6,
3n; garo</man, Bd. 30, 12, 13,
27; Zs. 11, 2; SI. 6, jn, 4; 11>
3 ; 13, 8 ; vahut, Bd. 30, 27 ;
Zs. 1, 14; SL 6, 2, 3, 5; 12, 28;
Digitized by
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INDEX.
419
15, 8, 13, 19, 24, 29, 30; 18, 4t»;
22, 9, 18, 22, 29 See also Best
existence.
Heaven, not to be despaired of, SI.
12, 28, 29.
Hebrew laws, SI. 8, 14 n, 1511, i8n,
26n.
Hedgehog, Bd. 14, 19; 19, 28; SI.
2,59; 10,3i; 12,20.
Hell, Bd. 16, 9; 22, 10; Zs. 1, 14;
SI. 8, a, 6; 8, 5, 7. 13; 12, 4, *8;
18, 4n; described, Bd. 3, 27 ;
28, 47, 48 ; abode of demons,
Bd. 8, 26; Byt. 8, 30, 35; for
the wicked, Bd. 30, 1 2, 1 3 ; gate
of, Bd. 12, 8; 28, 18; Zs. 2,
4; SI. 10, 7 n; 13, 19 ; purified,
Bd. 30, 31,32 ; grades in, SI.
6, 3m
Ilelmand r., Bd. 20, 17m
Hendvd r., Bd. 20, 7, 9n.
Heri r., Bd. 20, 1511, 1 611.
Hetumand r., Bd. 12, 9 n; 20, 7, 17,
34; 21, 3n.
Hiddekel r., Bd. 20, 12 n; Byt. 3,
21 n.
High-priest, dastdr, Bd. 19, 36; 28,
20; Byt. 8, 52; SI. 8, 10; 9,
'> 4 5 10, 5, »°-»3, 3«; 12, 2,
14-16 ; rati, Bd. 29, 1 n ; Byt.
8,52; SI. 8, 1, 2, 5, 6, 14,21;
13, 2, 29 ; supreme, Bd. 24, 1 ;
SI. 9, 3 ; see Supreme Zaratdrt.
Htkhar, SI. 2, (3on,) 95. See Bodily
refuse.
HindOs, Bd. 28, 34 ; Byt. 3, 14, 17;
SI. 2,58 n.
Hindustan, Bd. 20, 9; 26, 15; 29, 15.
Hindva m., Bd. 12, 6n.
Hirit, town, Bd. 20, i6n.
Hiratte, men, Byt. 8, 19.
HiriySn, men, Byt. 3, 19m
Hoazarodatbbri, chief, Bd. 29, 1.
Holy-water, Bd. 21, 3, 4; Byt. 2,
59; SI. 2, (43;) 7, 9; 12, 5;
13,9; 16,12; 16,6.
H6m, angel, Bd. 7, 3 ; 27, 24 ; Zs.
8, 3 ; SI. 11, 4, 6 ; — drfin, SI.
10, 2; — juice, SI. 10, 16; 13,
in, 9n; — mortar, SI. 9, 1 2 n ;
18, 9n; — tree, Bd. 8,6n; 18,
2,3; 24, 18; 27,4,24:80,25;
Zs. 8, 5 ; — twigs, SI. 9, 1 2 n;
13, 9n.
H8mast, rite, Byt. 2, (59 n ; ) SI. 9,
I2n; 16, 6n.
Horvadai/, angel, Bd. 1, (26;) 27,
24; 30, 29; Byt. 8, 29; SI. 9,
8; 18,i 4 ; 16, 3, 5, 25,29; 22,
6; 28, 1 ; month, Bd. 26, 20.
— yajt, Byt. 1, 6.
Hoshyang, king, Bd. 16, (28;) 81, 1,
2, gn, 3in; 32, in; 84, 3, 4;
Zs. 11, 10; SI. 10, 28 n.
House-ruler, SI. 18, 11, 15, 4 in, 44;
19,5-
HObakht, man, Bd. 33, 1.
HGdind, man, Bd. 88, 3.
Hflgar m., Bd. 7, 15 n; 12, a, (5,)
6; 13,45 22,n; 24, 17; Byt.
3, 31 n.
HQkairya./ m., Byt. 8, 31.
Hukhshathr6temai, prayer, SI. 10,
5 n ; 13, 22.
Hflmat, woman, Bd. 38, 7 ; queen,
Bd. 84, 8.
Human, man, Bd. 31, 17.
Human monstrosities, Bd. 16, 5, 31,
Humatanam, prayer, SI. 10, 5 n; 18,
16, 22.
Hunting, SI. 8, 3.
Hfish, beverage, Bd. 19, 13; 80, 25.
HGsheVar, apostle, Bd. 21, 6; 32,
7», (8;) Byt. 8, 11 n, 13, 34 n,
(43,44,) 47,48,6m; SI. 13, 5.
Hushg^ar-mah, apostle, Bd. 30, 2 ;
32, 7 n, (8;) Byt. 3, 5*, 53 ; SI.
13,5-
Husparam nask, Byt. 2, 37n; SI. 10,
(21;) 12, 1,7, 14, 31; 18,17.
Husru, lun. man., Bd. 2, 3; lake, Bd.
22, 1, 8.
Huvasp, chief, Bd. 29, 1.
Huzavarak, man, Bd. 31, 41.
Huzvaru logograms, Int. 14-20.
/foaetumaithi ha, SI. 13, 7, 14, 27.
HvanJkdn, man, Bd. 29, 1.
H-van, Av., SI. 1, 1 n.
Hvare-iithra, man, Bd. 32, 5 n.
Hvembya, man, Bd. 29, 5.
Hvov, woman, Bd. 32, 7 n, 8 ; SL
10, 21 n.
Ht>yaona, land, Byt. 2, 49 n.
Hyrcania, Bd. 20, i\n.
Iaxartes r., Bd. 20, 20 n.
Ibairax, man, Bd. 29, 6.
Ihitak, man, Bd. 32, 1 n.
Idolaters, Int. 50, 51; Bd. 3, 20 n;
16, a8n; Byt. 3, 11 n.
Idolatry, SI. 8, 2, 3.
Idols, Bd. 28, 34 ; Byt. 1, 40.
E e 2
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PAHLAVI TEXTS.
Idol-temples, Bd. 17, 7 ; Byt. 3, 30,
3<>. 37.
Imam-W-zam ha, SI. IS, 19.
Immortal men, Bd. 29, 5-9; 30, 17.
Incursion of the evil spirit, Bd. 3,
10-26 ; Zs. 2, 1-1 1 ; 4, 1-6.
Indar, demon, Bd. 30, 29 n. See
Andar.
India, Bd. 15, 29 n; 20, 9n ; 28, 4;
Byt. 3, 44n; SI. 2, 6n, 23 n,
32 n; 4, sn, 6n, nn, ian; 8,
9n; 16, in; 17, an.
Indian ocean, Bd. 20, 8n.
Indra, god, Bd. 1, 27 n.
Indus r., Bd. 20, 8n, 9n, 22n, a8n ;
Byt. 3, 38 n.
Infant, treatment, SI. 10, 16; pro-
tected by fire, SI. 12, 12.
Infection, SI. 2, 55, 59, (6o-)62. See
Paitre*/.
Infidel, SI. 6, 6.
Invoking angels, SI. 9, 11-13.
Inward prayer, SI. 3, (6-)9, 21; 4,
3, 9n; 6, 4 n; 10, 14, 26; 14,
3. See Baa, Va,j.
Iran, Bd. 12, 9n; Zs. 6, 17; Byt. 2,
5«i'3;8i 37n,44»i; Sl.lO.28ri;
countries of, Bd. 23, 3 ; Byt. 1,
in; 2, 24, 26, 49; 3, 5-7, 10,
20, 22, 23, 25, 26, 36, 38, 39 j
kings of, Bd. 31, 32 n ; 32, 1 n.
Iranian, countries, Bd. 18, 15; Byt.
2, 28, 29 ; kings, Bd. 34, 4 n ;
Byt. 8, 51 ; logograms, Int. 14,
18, 19; rule, Bd. 28, 411; SI.
18, 7 n.
Iranians, Bd. 12, 33; 16, 28; 31,
21; Byt. 2, 33n.
Iron age, Byt. 1, in, 5; 2, 22; 3,
12 n.
Isadvastar, man, Bd. 30, ion; 32,
5. 7-
Isfendi) ar, prince, Bd. 31, 29 n; Byt.
2, 17 n.
Ispahan, Bd. 12, 4on; 20, 150, 26n;
31, 4on.
IstGdgar nask, Byt. 1, 1 n. See StuV-
gar.
Itha ha, SI. 13, 20; prayer, SI. 3, 35 ;
6, 2, 5, 7 ; see the next.
Itha-a</-yazamaidS hi, SI. 13, 18.
Ixai, princess, Bd. 32, 1 n.
J in Oriental words is printed G.
Jamshed, Bd. 23, in; 31, 27 n.
ew, SI. 6, 7.
Judge, unjust, SI. 10, 18.
upiter, planet, Bd. 6, 1 ; Zs. 4, 7,
8, 10; Byt. 3, 4, 18.
Justi, Professor, Int. 26, 66 n.
Kabed-jikaft m., Bd. 12, 2, 21.
Kabisah dispute, Bd. 25, 3n.
Kabulistan, Byt. 3, 1 3 n.
Ka</, priest, Bd. 33, 1, 2.
Kaddn, title, Bd. 31, 15.
Ka</-m6i-urva hi, SI. 13, 33.
Kaf m., Bd. 12, 2, 14.
Kahrkas, bird, Bd. 14, 23; 18, 2s,
3'-
Kabt, lun. man., Bd. 2, 3.
Kabtsar, lun. man., Bd. 2, 3.
Kahus, Byt. 8, 9 n. See Kai- Kaus.
Kai-AptvSh, prince, Bd. 31, 25, 28,
3'. 34-
— Arsh, prince, Bd. 81, 25.
— Kaba</, king, Bd. 34, 7.
— Kaus, king, Bd. 81, 25, 31 n; 34,
7; Byt. 3, 9.
— KaviU, king, Bd. 81, 28; 34, 7n;
SI. 10, 28 n. See KavaV.
— KhQsrdb, king, Bd. 17, 7 ; 81, 18,
25; 34, 7; SI. 10, 28n.
— LGharasp, king, Bd. 81, 29 ; 84,
7; SI. 10, 28n.
— Pisan (or Pistn), prince, Bd. 31,
25, 28.
— Qubad, king, Bd. 81, 24m
— Us, king, Zs. 11, to n ; SI. 10,
28n.
— VLrtasp, king, Bd. 34, 7 ; Byt. 3,
nn; SI. 10, 28n.
— Vyarsh, prince, Bd. 81, 25.
Kalak, town, Bd. 12, 35.
Kala&ing, zod., Bd. 2, 2; 5, 6.
Kamah Bahrah, Zs. 8, in; SI. 2, an.
Kamindan, land, Bd. 22, 10.
Kam-nem6i-zam ha, SI. 13, 30.
KamrtW sea, Bd. 13, 7, 15; Zs. 8,
14.
Kanabad, town, Bd. 12, 34 n.
Kanak-i Barzi/t, man, Bd. 31, 23.
Kangdez, land, Bd. 12, 2 ; 20, 31 ;
28,4,5,10; 32,5; Byt. 3, 25,
26.
Kaoirisa m., Bd. 12, 25 n.
Kar fish, Bd. 14, 12; 24, in, 13.
Karap, title, Byt. 2, 3.
Karapan, title, Zs. 11, ion; Byt. 2,
311.
Karm, tribe, Byt. 8, 7.
Karmak, tribe, Byt. 2, 49.
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421
Karman, tribe, Byt. 8, 20.
KarsaspO, king, SI. 10, 28 n.
Karsevaz, prince, Bd. 31, 1 5.
Karvipt, bird, Bd. 14, 23 ; 19, 16;
24, in, 11, 29n.
Kasak or Kasik r., Bd. 20, 7, 9n,
30.
Kajki-zard, town, Bd. 12, 30 n.
Kajmir, land, Bd. 29, 4, 15.
Kasp r., Bd. 20, 30.
KatayQn, man, Bd. 31, 8.
Kafis Kaman, SI. 2, in.
KaviM, king, Bd. 31, 24, 25; Byt. 1,
5 n ; 2, 2 1 n. See Kai-Kava*/.
Kavi Aipi-vanghu, prince, Bd. 31,
25n.
— Arshan, prince, Bd. 31, 25m
— Byarshan, prince, Bd. 81, 25n.
— Husravangh, king, Bd. 81, asn.
— Pisanangh, prince, Bd. 31, 25 n.
— SylvarshSn, prince, Bd. 31, 25 n.
— Usadhan, king, Bd. 31, 25m
KavGl, town, Bd. 12, 22 ; 17, 6.
Kat-flB, tribe, Byt. 2, 49.
Kavulistan, land, Bd. 17, 6 ; 29, 1 1 ;
Byt. 3, i3n, 29 n.
Kay an, Bd. 21, 7 ; 28, 15, 17 ; 31,
o, 2sn; Byt. 1,5; 2,17; 8,14,
5«-
Kayanians, Bd. 11, 6 ; Byt. 3, 1411;
SI. 10, 28 n.
Kayans^Byt. 8, 25, 26 ; SI. 22, 32.
Keresani, king, Byt. 2, 19m.
Keresasp, man, Bd. 29, 7n; 31, 26,
27 n, 36 n; Byt. 8, 59, 60.
K£shvars, regions, Bd. 5, 8, 9 ; 11,
(2-6;) 15, 27; 17,4; Zs.7,(8-
11;) Byt. 8, 47; SI. 10, 28n.
K6va4 king, Byt. 1, 5 ; 2,21.
Kevan, planet, Bd. 5, 1 ; 28, 48 ; Zs.
4,7-
Khashm, demon, Bd. 29, 5. See
Aeshm.
Khajt nask, SI. 12, 4n. See Daiak.
Khtrva, demon, Bd. 19, 27.
Khazar, land, Byt. 2, 49m
Khdr sin, SI. 1, 1, 2 ; 2, 70; 3, 25n;
11, 1, 2; 16,5.
Khrfitasp, man, Bd. 31, 6.
Khshmaibya hi, SI. 13, 4, 14.
KhshnOman, ritual, see Shnfiman.
Khfidarak, tribe, Byt. 2, 49 n.
Khu^and, town, Bd. 20, 20 n.
Kh%istan, land, Bd. 12, 9, 30 ; 20,
12, 26; 24, 28; Zs. 7, 7fl.
Khunbya, title, Bd. 29, 50.
Khur, angel, SI. 22, 1 1 ; 28, 2 ; day,
Bd. 25, 3. See Khfirshe*/.
Khurasan, land, Bd. 12, 18, 37 ; 20,
i3n, 2 in; 25, i6n; Byt. 2, 34 n;
3, 19.
Khurdtd, angel, Byt. 2, 59 n; month,
Bd. 26, 2on. See Horvadai/.
Khurdah A vest a, SI. 8, in..
KhursheV, angel, Bd. 27, 24 ; Byt.
2, 59 n. See Khur.
— >Mhar, man, Bd. 32, 5, 6, 7 n.
— m3h, apostle, Byt. 8, 52 n.
— nyiyw, ritual, SI. 7, in; 17, sn.
— yajt, ritual, SI. 7, 2n.
Khursh&Zar, apostle, Byt. 8, i3n.
Khfljak, zod., Bd. 2, 2.
Khfisr6, king, Byt. 1, 5, 7n, 8; 2,
21.
— MahdSVan, priest, Byt. 1, 7.
— N6shirv3n, king, Bd. 34, 9n; Zs.
8, 2on ; Byt. 1, 5 n, 7 n ; 2, 2 1 n.
— Parvtz, king, Bd. 34, 9n ; Zs. 8,
2on; Byt. 3, im.
KhfisrSv, man, Bd. 31, 36, 40.
Khustd nask, SI. 12, 4 n. See DiVak.
Khvanaidh r., Bd. 20, 7, 29 n.
Khvaniras, region, Bd. 5, 9 ; 11, (2-
6 ;) 15, 27 ; 17, 4 5 24, 26, 27,
29; 28,2, 3, sn; 32, in; Zs.
6, 21; 7,(io;) Byt. 3, 47! SI.
10, 28 n.
Kbvarae r., Bd. 20, 7, 26.
Khvarih, Bd. 12, 2.
Khvarizi'm, land, Bd. 12, 12 ; 17, 5,
6 ; Zs. 11, 9 ; Byt. 8, 29n; lake,
Bd. 22, 1, 4.
Khvlst-airikht, man, Bd. 81, 19.
Ktrve%and r., Bd. 20, 7, 19, 20.
Khv&manS hi, SI. 13, 7n.
Khvetfik-das, see Next-of-kin mar-
riage.
Khydn, land, Byt. 2, 49n.
Kilisyakih (Christianity), Byt. 2, 19;
3, 3, 5, 8.
Kiratan8-bQg-<y, com., SI. 1, 4n.
Kirfak, see Good works.
Kirman, land, Bd. 12, 35 n ; 33, ion;
Byt. 2, 24 n; town, Zs. 1, o n ;
Byt. 8, 1711.
K6histan, land, Bd. 20, ijn; Byt.
8, 19.
Koir r., Bd. 20, 7, 24.
Kokand, town, Bd. 20, son.
K6ndras in., Bd. 12, 2, 25.
K6ndrasp m., Bd. 12, 2, 24 ; 22, 311.
Kn'ttika, lun. man., Bd. 2, 3n.
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PAHLAVI TEXTS.
Kflmi/ m., Bd. 12, 32; land, Bd.
20, 1 8.
KQndak, demon, Bd. 28, 43.
KQr r., Bd. 20, 8n, 24 n.
Kuran r., Bd. 20, 26 n.
Kurd, tribe, Byt. 8, 70, so.
KOruk sheep, Bd. 14, 15 ; Zs. 9, 19.
KQshtand-b(b*&/, com., SL 1, 411 ; 2,
57,81, 118; 6, 6, 7n; 8, 17.
Kfistik, Bd. 24, 22 ; SO, 3on. See
Sacred thread-girdle.
Kyansih sea, Bd. IS, 16; 20, 34;
21, 6, 7.
Kalad-i Daitik m., Bd. 12, 2, 7; 80,
33 n; Byt. 8, 26.
Kaibra-vdk, chief, Bd. 29, 1.
ATakhshnfi/, man, Bd. 32, 1.
ATamrov, bird, Bd. 19, 15 ; 24, 11 n,
19; 27, 3 n.
Xathwaraspa, man, Bd. 29, 1 n.
Ka/rB-mtyan r., Bd. 20, 7, 31.
ATatast lake, Bd. 7, 14; 12, 36; 17,
7i 22, 1, 2, 8; Zs. 8, 22; Byt.
8, 10.
AHdrart nask, SI. 10, 28.
Afihar-aza</, queen, Bd. 34, 8.
ATin or K\n6 m., Bd. 12, 2,13; 15,
29n; land, Bd. 12, ijn, 22;
15, 29 n; 81, 3; Byt. 2, 49 n.
ATint, tribe, Byt. 2, 49 ; 8, 17.
ATinistin, land, Bd. 12, 9 n, 130 ; 15,
29; 29, 13; Zs. 7, 7; Byt. 8,
14; SI. 6,7 n.
Kinvnd or Aflnvar bridge, Bd. 12, 7 ;
28,i8n; 30, 33; SI. 8, in; 12,
an, jin; 13, 29n; 17, 4n.
ATishmak, demon, Bd. 28, 24.
ATitr6-main6, prince, Bd. 29, 5 ; By*.
8, 25n.
ATitrfi-miyan, prince, Byt. 2, <; 8,
25, 26.
Lakes, Bd. 18, 1 -4; 22, 1-115 Zs.
6, 7, 8, 22.
Laran, land, Bd. 12, 38.
Laristan, land, Bd. 12, 38 n.
Laughter at prayer, SI. 10, 29.
La-vahak, man, Bd. 81, 19.
Leo, Bd. 2, 2 ; 34, 2 ; SI. 21, 2, 6.
Leucorrhoea, SI. 8, 19.
Libra, Bd. 2, 2 ; 5, 6; 34, 2 ; Zs.4,
8-10; SI. 21, 2.
Life, duration of, SI. 9, 14.
Liquids, Bd. 21, 1.
Logograms, Int. 13-17, jo.
LCharasp, king, Bd. 28, 15 n; 81,
28. See Kai-L6harasp.
Luminaries, Bd. 2, 1-8.
Lunar mansions, Bd. 2, 3.
Mad6frya</ m., Bd. 12, 32.
Magh (ablution-seat), Byt. 2,(36;)
SI. 10, sn.
Mah, angel, Bd. 27, 24 ; Byt. 2, 59n;
SI. 11, 4n ; 12, 8 ; 22, 12 ; 23, 2.
— Atiharmazd, com., SI. 1, 4 n.
— ayar, man, Bd. 83, 7.
— b6ndak, man, Bd. 83, 7.
— bdkht, man, Bd. 88, 7.
— dad, man, Bd. 33, 1.
— gdsaspfi, com., SI. 1, 4 n.
— nyiylt, ritual, SI. 7, 4 n.
— vasp, com., SL 1, 4 n.
Mahik, zod., Bd. 2, 2.
Mahvand-daW, com., Byt. 3, 3 ; SI.
I, 4n.
Maidhyairya, season, Bd. 26, 3 n ;
SI. 18, (3 n.)
Maidhy6-shema, season, Bd. 25, 3 n ;
SI. 18, (3 n.)
Male things, Bd. 16, 6.
Mdm-ivzak, title, Bd. 31, 14.
Manicheans, SI. 6, 7 n.
Manih, heretic, SI. 6, 7 n.
Mansarspend, angel, SL 11, 4. See
Maraspend.
Manfij m., Bd. 12, 2, 10; king, Bd.
83, 4; man, Bd. 31, 28.
— i khursh&/-vmik, man, Bd. 81, 1 1,
is.
— khflrnak, man, Bd. 31, 14; 32, in.
— khdrnar, man, Bd. 81, 12, 14;
82, in.
Manuscripts, oldest Pahl. and Paz.,
Int. 21 ; of Bd., Int. 24-41 ; of
Zs., Int. 48-50; of Byt., Int.
56-59 ; of SL, Int. 65, 66.
Mandtiihar, king, Bd. 12, 10 ; 14,
15; 20, 11, 31, 12-14, 21, 23,
31; 82, 1,4; 38, 3, 411, 5, 9;
84, 6; Zs. 9, 19; 11, ion;
Byt. 2, 3n; SL 10, 28; man,
Bd. 38, 3.
— son of Yfidan -Yim, priest, Int.
46, 47; Bd. 33, ion.
Marak m., Bd. 12, 29, 38.
Maraspend, angel, Bd. 27, 24; SL
II, 4 n ; 22, 29 ; 23, 4 ; man,
Bd. 38, 3, 11; Byt. 2. 18 n.
Mar^3n-veh, man, Bd. 33, 6, 8.
Mar</-b(W, com., SL 1, 4 n ; 2, 86.
Digitized by
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423
Margandak, man, Bd. 31, 36, 40.
Marg-ar,jan, see Worthy of death.
Marriage, refraining from, SI. 10, 19.
See also Next-of-kin.
Mars, planet, Bd. 5, 1.
Marti v or Marv, land, Byt. 3, a 1.
Marv r.,Bd. 12, 9 n ; 80, 7, 21 ; 21,3.
Mdsbdba, lun. man., Bd. 2, 3.
Mashya, man, Bd. 15, 6, 11, 19, 20,
30; 30, 1, 7; 31, 1; 32, in;
34, 3 ; Zs. 10, 4 ; SI. 10, 28 n.
Mashyol, woman, Bd. 15, 6, 1 1, 20 ;
30, i, 7 ; 32, 1 n ; 34, 3 ; Zs.
10, 4 ; SI. 10, 28 n.
Majvak, man, Bd. 38, 5.
Matrfl, man, Bd. 15, 2.
Matrdyad, woman, Bd. 16, 2.
Mazanan demons, SI. 12, 6. See
Mazinikan.
Mazd3-a</-m8i hi, SI. 18, 11.
Mazdayasnian literature, Zs. 9, 1 n ;
Byt. 3, 25 n; SI. 8, 9 n ; 10,
3 n, 41), 13 n, 21 n, 25 n, 26 n,
28 n, 29 n; 12, 17 n; — reli-
gion, Bd. 29, 7; 33, 1 1 n.
Mazdayasnians, SI. 12, 4 ; 18, 2 ;
religion of, Int. 9 ; Bd. 1, 2, 25 ;
11,6; 12,4i; 33, 12; Byt. 1,
o; 2, 2, 26, 46, 61; 3, 1, 32,
41,46.49; SI. 12, 23.
Mazdtk, heretic, Byt. 1, 6 ; 2, 2t.
Mazendaran, land, Bd. 3, 20 n ; 13,
15 n; 15, 28; 19, 5.
Mazinikan demons, Bd. 3, 20. See
Mazanan.
Measures, linear, Bd. 26, 1-3.
Meat, unfit for rites, SI. 10, 34;
when not to be eaten, SI. 17,
1,2.
Meat-offerings, SI. 10, 34 ; 11, 4-6 ;
12, 8-10; 18, 411.
Mediterranean sea, Bd. 13, 15 n;
20, 8 n.
MeViyarSm, season, Bd. 25, 3.
Me</5k-mah, com., SI. 1, 3 ; 2, 1, 1 1,
12,89; 6, 5,6,
— shem, season, Bd. 25, 3.
M&/y6k-mah, man, Bd. 32, 2, 3;
33, 1 ; Zs. 11, 10 n ; SI. 1, 3 n.
Mebrd or Mtbrvd r., Bd. 20, 7, 9.
Menstruation, see Woman.
Mercury, planet, Bd. 5, 1 ; Byt. 8, 4.
Merkhinah m., Bd. 12, 38 n.
Meshhed, town, Bd. 20, 150, 30 n;
88, 3 n.
Mesr, land, Bd. 20, 8.
Mesrkdn r., Bd. 20, 7, 26.
Metal, melted, Bd. 80, 19, 20, 31,
32 ; origin of, Zs. 10, 2.
Mezinan, town, Bd. 12, 32 n.
Mfctn m., Bd. 12, 29, 32 n.
Mihir, angel, Byt. 2, 59 n. See Mi-
tr8.
— nyayu, ritual, SI. 17, sn.
Mihran r., Bd. 20, 9 n.
Milk, see Sacred milk.
Millennium, Int. 40 ; Bd. 80, 2 ;
34, 1, 2, 5, 6, 7n, 9n; Zs. 1,
10; Byt. 1,5; 2, 22,24,41,63;
8,9. ",43. 44 11, 51-53, 61.
Minos, man, Bd. 31, 3 n.
Mirak, man, Bd. 31, 4.
Mitdkht, demon, Bd. 1, 24 ; 28, 14,
16.
Mitrd, angel, Bd. 27, 24; Byt. 3,
32-36,47; SI. 22, 16; 28, 3;
month, Bd. 25, 7, 20. See Mihir.
— akavty man, Bd. 33, 6.
— ayir, man, Bd. 32, 7 n.
— tarsah, man, Bd. 31, 29.
— varaz, man, Bd. 38, 4.
Miydn, lun. man., Bd. 2, 3.
Mtyin-i dajt m., Bd. 12, 32.
Mobad of m6bads, Bd. 32, 5 ; 38, 2.
Mobads (priests), Bd. 32, 4 ; 88, o,
9-1 1.
M6badship of m6bads, Byt. 8, 39.
Mokantdn, land, Bd. 20, 7.
Monstrosities, human, Bd. 16, 5, 31.
Months, names of, Bd. 25, 20.
•Moon reverence, SI. 7, 4; 12, 31.
Mortal sin, see Worthy of death.
Mountains, Bd. 8, 1-5 ; 11, 4 ; 12,
1-41 ; 18, 10, 11 ; 24, 17, 28 ;
Zs. 7, 1-7.
Mouth-veil, SI. 10, 40 ; 12, 4.
Muhammadanism, SI. 6, 7 n.
Muhammadans, Byt. 2, 24 n ; 3, 1 1
n ; SI. 8, 58 n.
Mulla FtrGz, SI. 81, 2 n.
Mumbai (Bombay), Byt. 8, 17 n.
Murghab r., Bd. 20, 2 1 n.
Muru, lun. man., Bd. 2, 3.
Mujpar, comet, Bd. 5, 1, 2 ; 28,
44.
Mfisulman, Byt. 8, 3 n.
Myazd, see Sacred feast.
Myths, how treated, Int. 71, 72.
Nabn, lun. man., Bd. 8, 3 ; Zs. 4,
8n.
Nahvtak r., Bd. 20, 34 n ; 81, 6.
Digitized by
Google
424
PAHLAVI TEXTS.
NSiktyas, demon, Bd. 28, 10 ; 30,
2911.
Nail-parings to be prayed over, SI.
12,6.
Nafvtak r., Bd. 20, 4, 5.
Nakah&Z, demon, Bd. 1, 37 ; 28,
ion; 80, 2gn.
Namak or Namfin, man, Bd. 81, 35.
Naotara, man, Bd. 28, 6n.
Naqj-i Rustam, Int. aon.
Nanman, man, Bd. 81, j6n.
— H6shang, Zs. 8, 1 n.
Narsih, prince, Bd. 28, 6 ; 81, j, 5.
Nas, demon, Bd. 28, 39.
Nasai, see Corpse and Dead matter.
N&iak, woman, Bd. IS, 25.
Nasatyas, Bd. 1, 27 n.
Nasks, Zs. 11, ion; quoted in SI.,
Int. 63, 64 ; described, Zs. 8,
1 ; Byt. 1, 1 ; 8, 25 ; SI. 8, 9 ;
10, 3i 4, Hi "> »5, » 6 > *8, 29;
12, 411, 17 n ; referred to, Zs. 8,
16; SI. 10, 22, 23; 12, 1-3, 5,
7, 10-12,14-16, 19, 29-32; 18,
6, 10, 30.
Nasm, man, Byt. 2, 3n.
Nasttf, demon, SI. 2, 1-5, 6n, ssn,
68n; 7, 7; 10, i2n, 32n; 20,
4,5-
Ndunghas, demon, Bd. 80, 29.
Ndvadd r., Bd. 20, 7, 340 '» 21, 6n.
NavashaWar rite, SI. 12, 26.
NavazGdt rite, SI. 18, 2n.
Naydzcm, man, Bd. 82, 1 n.
Negro, origin of, Bd. 23, 2.
Neryosang, angel, Bd. 15, 1 ; 82, 8 ;
Byt. 8, 25, 26, 59, 60 ; com., SI.
1, 4n; 8, 13; man, Bd. 32,
1 n ; translator, Byt. 2, 4n ; SI.
8, 7 n.
Nesr-gya-vdn, title, Bd. 31, 5.
Nevak-t6ra, man, Bd. 82, 1 n.
Next-of-kin marriage, Byt. 2, 57, 61 ;
SI. 8, 18 ; 18, 3, (4.)
Nigas-afzuV-dlk, man, Bd. 33, 4.
Night, length of, Bd. 25, 3-6.
Niha</Qm nask, SI. 10, (3,) 22, 23,
39n; 12,15,16.
Niha,j, man, Bd. 28, 7.
Nikarfdm nask, SI. 10, 3n. See
NihaVfim.
Nikhshaptihar, com., SI. 1, 4n.
Nile r., Bd. 20, 8n ; Zs. 8, 2on.
NimSsp, zod., Bd. 2, 2.
Nirang, ritual, SI. 12, 23; 18, 1.
Nirangist&n, book, Int. 32 ; Byt. 2,
37; 8, 29; SL 1, 31, 4«>; 2,
86 n; 10, 35a; 12, in, }io;
18, 6 n.
Nuanak, place, Byt. 8, 9, ai.
NishapQhar, com., SI. 1, 4 n.
Nishapfir, town, Bd. 12, ian, 320;
Byt. 1, 7.
Niv r., Bd. 20, 8.
Nivar, man, Bd. 83, 3.
Niyarum nask, SI. 10, 3n. See
NihaVQm.
NiySz, demon, Bd. 8, 17 ; 28, 26.
N6Var, man, Bd. 28, 6 ; 31, 13, 23 ;
88,5; SI. 10, 28 n.
Noktarga, man, Bd. 31, 32, 33.
N6nabar, rite, SI. 10, 2 ; 18, 2 n.
Non- Iranian, Bd. 18, 15; 28, 4n;
Zs. 2, 10; Byt. 2, 51.
Non-Turanian, Byt. 2, 49.
Nosai Bfirz-Mitrd, com., SI. 1, 3n,
4n; 8, 18.
Noxious creatures, Bd. 8, 15, ao; 7,
5, 7, 13; 13, 16; 18, 7, 9» >7>
21, 27, 30; 20, 13; Zs. 2, 9;
0,4. 5»9» US SI. 8, 21; 8,19;
13,19; 18,9; 20,5,i8.
Nur, lun. man., Bd. 2, 3.
Nyayij, ritual, SI. 7, in, an, 4n; 10,
6n; 17, jn; 20, in.
Ocean, Bd. 7, (6,) 7, 16 ; 8, 5 ; 11,
4; 12, 6; 13, 1, 5, 8-10; 15,
27; 18, 1, 7, 9; 10. >. 8, 11;
20, 4; 22,2,5,9; 27, 2; 28,
10581,32; Zs.8, 6, 7; 7, 8,11.
Ordeals,S1.10,25n; 18,17; 15,15-17.
Orthography, Pahl., Int. 74.
Ozuokbm, demon, Bd. 31, 6.
Oxus r., Bd. 15, 29 n; 20, 8n, 9n,
22n, 28n; 22, 4n; Zs. 8, ion;
Byt. 8, 17 n, 38n.
Padashkhvargar m., Bd. 12, 2, (17,)
31 n, 3a; 81, 21, 40; Byt. 2,
63 ; 3, 19, 20.
Pade-var, lun. man., Bd. 2, 3.
PaViyauSh, see Ablution.
Paj-am nask, SI. 0, 9n. See Pa«6n.
Paha, lun. man., Bd. 2, 3.
Pahargar m., Bd. 12, 29, 37.
Pahlavas, tribe, Int. 12.
Pahlavi alphabets, Int. 16, 17, 20.
— language, Int. 11.
— literature, extent, Int. 22.
— manuscripts, Int. 21, aa.
— ' (meaning of), Int. ia.
Digitized by
Google
INDEX.
425
Pahlavi papyri, Int. 31.
— texts, three kinds here translated,
Int. 67, 68 ; proportion un-
translated, Int. 68 ; value of,
Int. 74.
— writings, Int. 9-2*.
Pat Kfilt, place, Int. 19, aon.
Pairutira, man, Bd. 29, 1 n.
Pairi-urvaesm, demon, Bd. 81, 6.
Paittrasp, man, Bd. 82, 1.
Paitirisp, man, Bd. 82, 1, 2 ; 38, 1.
See PirtarSsp.
PaitreV, see Infection.
Pandnamak-i Zaratfijt, Bd. 15, in.
Panyistan, land, Bd. 20, 1311, 15.
Papak, man, Int. 19 ; Bd. 31, 30 ;
84,9; Byt. 2, i8n.
ParSh6m, see H6m juice.
Parasang, meas., Bd. 7, 8 ; 18, 2 ;
14,4; 16,7; 22,8; 26, i,a ;
SI. 4, 12 ; 9, in.
Parhtyaro, man, Bd. 29, 1.
Pargana, land, Bd. 20, 20.
Pank, com., SI. 1, 4n.
Pars, land, Bd. 12, a, 9, 21, $6 ; 20,
25, 29; 24, 28; 29, 14; 81,
3on ; 82, 4 ; 88, ton ; Zs. 7, 7i
10; Byt.8, 9, 10, 19, 2:.
Parsadga, chief, Bd. 29, 5.
Parsi religion most detailed in Pahl.
texts, Int. 9 ; not fully ex-
plained here, Int. 68.
Parstva, man, Bd. 88, 4.
Parthians, Int. 12.
Parthva, land, Int. 12.
Parvia, lun. man., Bd. 2, 3.
Parysatis, queen, Bd. 84, 8n.
Pashang, king, Bd. 29, 5 ; 81, 14, 16.
Pajin, prince, Bd. 81, 25 n.
Pasiu-haurva, dog, Bd. 14, 19 n ; 19,
34-
Patit, see Renunciation of sin.
— i khuV, ritual, SI. 14, 6n.
PatsrSbS, king, SI. 10, 28 n.
Pazand, Int. (12,) 14, (is)-i7; Byt.
2, 55-
— Bahman Yart, Int. 57.
— Bundahu, Int. 30, 31.
— SI., in part, Int. 66.
Pasdn or Past nask, SI. 9, 9.
PeJak-mtyan r., Bd. 20, 7, 31.
Pen6m, see Mouth-veil.
Periods of day, Bd. 26, (9, 10;) SI.
7,i; 10,32; 14, 4-6; 17, 3-
See Gah.
Persepolis, Int. 19, 20 n.
Persian, ancient, Int. 1 1 ; medieval,
Int. 11, 12; modern, Int. 11, 14;
version of Byt., Int. 57-59. See
also Rivayats.
Persian Gulf, Bd. 13, 8 n, 13 n ; 20,
25 n.
Vksd&J, title, Bd. 82, 1 n.
Pe\fda</ian, Bd. 15, (28 n ;) 17, 4 n ;
SI. 10,28 n.
Peib-Parviz, lun. man., Bd. 2, 3.
PeshyStand, priest, Bd. 20, 3 1 n ;
29, 5 ; 81, 29 ; 32, 5 ; Byt. 2,
1; 3,25-27,29-32,36-38,39^
4i, 42, 51, 52.
PSjyansai, land, Bd. 29, 4, 5, 7, 1 1 ;
Byt. 3, 60 n.
Pig, domesticated, SI. 2, 58.
Piran, man, Bd. 31, 17.
Pirtk, com., SI. 1, 4 n.
Ptrtarasp, man, Bd. 32, in; 33, in.
Pisces, Bd. 2, 2 ; SI. 21, 2.
Pijtn valley, Bd. 29, 5 n.
Planets, Bd. 8, 25; 6, (1,) 5; 28,
44; Zs. 2, 10; 4, 3, 7-10.
Plants, origin, Bd. 9, 1-6 ; 27, 1-3 ;
Zs. 8, 1-6 ; 9, 1-6 ; chiefs of,
Bd. 24, 18-21, 27; 27, 4; classi-
fication, Bd. 27, 5-23 ; devoted
to angels, Bd. 27, 24 ; dried
before burning, Bd. 27, 25.
Pleiades, stars, Bd. 2, 3 n.
Pollution from dead apes, SI. 2, 61;
dead bodies, SI. 2, 12-16, 18-22,
30-32, 35-124; 10, 12; dead
dogs, SI. 2, 62; dead hedgehog,
SI. 2, 59 ; dead menstruous
woman, SI. 2, 6 1 ; dead priests,
SI. 2, 60 n ; from menstruation,
SI. 2, 17, 96 ; 8, 1-3, 10-20, 22-
34; from serpents, SI. 2, 33-35.
— of animals, SI. 2, 109-1 1 1 ; build-
ings, SI. 2, 18-22,45; 8, 2, 3;
carpets, SI. 2, 101 ; 8, 2, 3 ;
clothing, SI. 2, 42,44, 83; 8, 1,
13; cushions, SI. 2, 102-104;
3, 2, 3 ; doors, SI. 2, 74 ; earth
and masonry, SI. 2, 36; fire,
SI. 2, 38-40, 46, 49 ; food, SI.
2, 41, 47, 119-124; 3, 12, 30;
ground, SI. 2, 12-16; jars, SI.
2, 30-35 ; powdered things, SI.
2, 37 ; unborn child, SI. 2, 58,
105, 106; water, SI. 2, 77-94;
wool, SI. 2, 100.
— stopped by objects, SI. 2, 57, 58.
Portuguese, Byt. 3, 17 n.
Digitized by
Google
426
PAHLAVI TEXTS.
P6ruitst, woman, Bd. 32, 5, 7 n.
PfirGshasp, man, Bd. 20, 32, $4 n;
32, i, 2; 38, 3.
PQry&Zkeshih. See Primitive faith.
Pourudbakbst, man, Bd. 29, 6.
Pouru-gau, man, Bd. 81, 7 n.
Prayer before and after sleep, SI.
10, 24. See also Inward prayer.
Precautions where death occurs, SI.
2, 38-44.
Pregnant woman, carrying her
corpse, SI. 2, 6 ; 10, 10 ; eating
dead matter, SI. 2, 105 ; pro-
tected by fire, SI. 10, 4 ; 12, 1 1 ;
stepping on toothpick, SI. 10,
20; 12,13.
Priests, Bd. 30, 30 n ; 32, 4 n ; 83,
o, 2 n, 3 n, 10 n ; Zs. 11, ion;
Byt. l, 7 n; 2,38,40,55; SI. 2,
56, 60 n, 62 n ; 6, 3 n ; 8, 4, 1 1 ;
9, 2, 4, 12 n; 18, 9, 49 n; 14,
3 ; their five dispositions, Bd.
19, 36 n. See Dastflr, High-
priest, M6bads, Purifying, RJs-
pt, Supreme, Zota.
Primeval ox, Bd. 8, 14, 17, 18; 4, 1,
2; 10, 0,1; 14, 1, 3; 27, 2;
84, 1; Zs. 2, 6; 9, 1-7.
Primitive faith, SI. 1, 3, 4 ; 6, 7 ; 10,
30; 12,i, 13,19; 13, 2.
Professions, see Classes.
Providence, SI. 20, 17.
Province-ruler, SI. 18, it, 15, 4m,
44 ; 18, 5-
Purification, modes of, SI. 2, 6, 14-
17, 19, ", 41, 4*, 44, 53, 65-
68,92, 95-99,112-118, 120-123;
3, 14, 16-18, 20, 21.
Purifying priest, SI. 12, 22-27.
P0r-t6ra, man, Bd. 31, 7, 8; 82,
1 n.
Puj, demon, Bd. 28, 28.
PQtik sea, Bd. 13, 7-1 1 ; 22, 9 ;' Zs.
6, 14-16.
Pfiyijn-shiL/, man, Bd. 83, 8.
Qubid, king, Byt. 1, 5 n.
Radr., Bd. 20, 7, 24 n.
Ra^an, man, Bd. 32, 1 ; 83, 3.
Ragha, town, Bd. 81, 40 n ; SI. 13,
1 in.
Rai, town, Bd. 31, 40 ; SI. 13, 1 1 n.
Rak, man, Bd. 31, 3 1 ; 32, 1 n.
RakbvaA, lun. man., Bd. 2, 3.
Rim, angel, Bd. 27, 24; Byt. 2,
59 n ; SI. 11, 4 n ; 17, 4 n ; 22,
21; 23, 3.
Ramak-t6ri, man, Bd. 31, 7.
Rangha r. or lake, Bd. 19, 15 n ; 20,
8n.
Raoidhitd m., Bd. 12, 27 n.
Raphvfn gah, Bd. 2, 8, 9; 26, 9, 10,
12, 14; SI. 7, in; 12, 31.
Rashnu, angel, Bd. 27, 24 ; 31, 3 ;
Byt. 2, 59 n; 3, 3»; SI. 1, 2 n ;
17,4,51; 22,i8; 28,3.
R3=k, Professor, Int. 25, 27.
Raspi, priest, Bd. 30, 30.
Rathwd berezatd, Av., SI. 11, 4 n.
RatuVtattih nask, SI. 10, 29.
Rivak in., Bd. 12, 29, 35.
Receptacle for the dead, SI. 9, 7.
See Depository.
Regulus, star, Bd. 2, 8 n.
Renovation of the universe, Bd. 1,
25; 6, 4; 18, 17; 18, 4; 19.
13, 14; 22, 7; 27, 4; 29,6;
80,17, 3*; Zs. 1, 16, 19; 4, 2;
6,3.
Renunciation of sin, SI. 4, 14; 8,
m, 4, 5,(7-io,) 12-14, 16, 17,
21,(23;) »,6; 20,n.
Resurrection, Bd. 1, 21; 11, 6; ac-
count of, Bd. 30, 1-33 ; not for
some, SI. 17, 7 ; where, SI. 17,
11-14.
Revand m., Bd. 12, 2, 18, 23, 34 n ;
17, 8 ; Zs. 11, 9.
Revolving of luminaries, Bd. 5, 3-9.
Ridge of VLrtasp, m., Bd. 12, 18 n,
34 ; 17, 8 ; Zs. 11, 9.
Ritual, SI. 5, 2, 3, 5, 6; 12, 23.
Rivas-plant, Bd. 16, 2 ; Zs. 10, 4.
Rivayats, Pahlavi, Int. 60; Persian,
Int. 57, 67 ; Zs. 9, t n ; Byt. 1,
in; 3, 25 n, 43 n, 52 n, 61 n;
SI. 1, 2 n ; 2, 2 n, 4 n, 5 n ; 8,
in; 9, 90; 10, 3n, 4 n, ij«,
21 n, 25 n, 26 n, 28 n, 29 n ; 12,
4 n, 17 n ; 18, 6 n ; 17, 5 n ; 19,
in, in, 4 n, 5 n, 7 n, 911-1411.
Rivers, Bd. 7, 15-17; 20, 1-34; 21,
2-4, 6; 24,14,15; Zs. 8, 20,21.
Romans, Byt. 2, 19 n.
Rdshan, com., Byt. 8, 3 ; SI. 1, 4 n ;
2, 39, 86, 107.
— m., Bd. 17, 6.
R6shan8-kerp, fire, Byt. 3, 29.
R6yun-h6mand m., Bd. 12, 2, 27.
RObanik sin, see Sin affecting the
soul
Digitized by
Google
INDEX.
427
RuVastim, man, Bd. SI, 41.
Rulers, the live, SI. IS, 11, 15, 4 in,
44; 18,5-
Rfiman, Bd. 84, 8; Byt. 2, 49; S,
8, 9, 34, 5«-
Rumans, Byt. 2, 50.
Rustam, man, Bd. 29, 7 n ; 31,
360, 41 n.
Sacred butter, SI. 2, (43;) 3, 3»n;
10, 34; 11, 4«»; 14, 3.
— cake, Byt. 2, 36,57 n; SI. 2, 43 n;
8,(32,) 35 5 6,5; 7, 4n; 8,20;
8, 11, i an; 10,3,34-36; 12, 1,
8,9; 14, 1-3; 18,6; 17, a, 4,
5n; 18, 40.
— feast, SI. 12, 19 ; IS, 35 ; 18, 3, (4.)
— fire, SI. 2, 46, 49 ; 7, 9. See Vi-
hrlm fire.
— milk, SI. 2, (43 ;) IS, ian.
— shirt, Bd. 28, 8, 10; SI. 4, an,
(5-8,) 13, 14.
— thread-girdle, Bd. 28, 8, 10 ; SO,
3on; Byt. 2, 36, 44, 57, 58 ; SI.
8, 3an; 4, (1-4,) 6-8, 11, 13,
14; 10, 1, 13.
— twigs, Byt. 2, 36, 57, 58 ; S, 39,
37; SI. 2, 18; 8, io, 11, ao,
(3a,) 331 8,18; 10,35; 12,i;
13, 1 an; 14, a.
— twig-stand, SI. 3, 3a ; 10, 35.
Sadaro, SI. 4, 5 n. See Sacred
shirt.
Sad-dar Bundahij, Int. aan, 4;, 59n ;
SI. 10, aon; 12, sn; 17, 4n.
Sadis, SI. 8, 6 n. See Three nights.
Sa</vastaran, Bd. 30, 10.
Saff;d kdh, m., Bd. 12, 2 an.
Safed rud, r., Bd. 20, 1311, 2 in.
Sagansih, land, Bd. 31, 37.
Sagastan, land, Bd. 12, 9, 15; 13,
16; 20, 17, a 4 n,a 9 ;22,5; 24,
a8; 31, 37 n; Zs.7, 7, 9! Byt.
8, 19-
Sag-du/, see Dog's gaze.
Sagittarius, Bd. 2, a ; 34, 6 ; SI.
21, a.
SIhm, man, Bd. 31, 27.
Sairima, land, Bd. 15, 39 n; 81, 9n ;
Byt. 3, 3n.
SakaVflm nask, SI. 10, (25;) 12, a,
10, 12; 13, i7n, 30.
Salm, prince, Bd. 15, 29 ; 20, ian;
31, 9, 10, 1a; SI. 10, a8n.
SalmSn, land, Bd. 20, la ; Byt. 3, 3 ;
SI. 10, a8n.
Sam, man, Bd. 28, 7, 9 ; 31, 36 ;
Byt. 8, 60, 61.
SSman, title, Byt. 3, 59.
Samarkand, land, Bd. 12, 1 3 n ; 15,
290; 20,20; Zs.7, 7n; Byt.
2, 49n; 3, 1411.
Samarkandian, Byt. 3, i7n.
Sarak, land, Bd. 12, 35.
Sarsaok, ox, Bd. 15, 27 ; 17, 4 ; 19,
13; Zs. 11, ion.
Sasan, man, Int. ic>n ; Bd. SI, 30.
Sasanian inscriptions, Int. 19, ao;
Byt. 2, 4 n.
— Pahlavi, Int. 19-ai.
Sasanians, Int. 11, 15, 19, ai; Bd.
31, 3an; S3, an; 34, 9; Byt.
2, i8n, aon; 8, nn.
Satan, Bd. 3, 9n.
Satav§s, gulf or lake, Bd. 18, 9, 10,
ta, 13; 22, 1, 9; Zs. 8, 16-18;
star, Bd. 2, 7 ; 5, 1 ; 18, 9n,
1a; 24,i7; Zs. 6, 16; SI. 14, 5.
Satlirr., Bd. 20, 9 n.
Satufh, SI. 8, 6n. See Three nights.
Satum, planet, Bd. 5, 1; 28, 48;
Zs. 4, 7-10.
Szuka-vaitan, land, Bd. 29, 4, 5, 1 3.
Savah, region, Bd. 5, 8, 9 ; 11, 3 ;
29, 1 ; Byt. 8, 4 7-
Savar, demon, Bd. 28, 9, 10; 30,
29. See Sdvar.
Scorpio, Bd. 2, a ; 34, 5 ; SI. 21, a.
Seas, Bd. 7, 6, 14 ; 11, a, 4 ; 13, 1,
5-17 5 24, 21 ; Zs.8, 6, 7, 14-19.
Season-festivals, Bd. 25, 1, 3, 6 ;
Byt. 2, 45; SI. 10, 2; 12, 19,
31; IS, a 9 ; 18, (3,) 4 5 19,4-
Seasons, Bd. 25, 3-17, 19, ao.
Sej-, demon, Bd. 28, a6.
Selections of ZaV-sparam, where
found, Int. 46; age, Int. 47;
contents, Int. 48; MSS., Int.
48-50.
Seleucus Callinicus, Byt. 2, i9n.
Semitic words in Pahlavi, Int. 13,
14, 17, 18 ; in modern Persian,
Int. 14.
SSni, land, Bd.12, ijn; 15, 39; 20,
3on; SI. 8, 7n.
Send bird, Bd. 14, nn, 33 n; 18,
9n; Zs. 8, 4. See Griffon.
Serosh, see SrSsh.
Serpent, Bd. 80, 31.
Sevan lake, Bd. 22, 8n; 24, a3n.
Sfend nask, SI. 10, 4 n. See
Spend.
Digitized by
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428
PAHLAVI TEXTS.
Shadows, midday, SI. 21, 1-3 ; —
afternoon, SI. 21, 4-8.
Shah 'Abbas, Byt. 3, 3411, 4411.
Shahpflhar, king, Int. 19; Bd. S3,
2; Byt. 2, i8n.
ShahpQr, king, Byt. 2, 18 ; 3, 14.
Shahrivar, angel, Byt. 2, 59 n. See
Shatvaird.
Shapik, see Sacred shirt.
Shapfir II, Bd.38, an, 3n; Byt. 2,
i8n ; SI. 8, 23n ; 15, i6n.
Shatr6-rim, man, Bd. 12, 2on.
Shatvaird, angel, Bd. 1, 26 ; 27, 24 ;
30, 19, 29; SI. 18, 14,39; 16,
3, 5, M->9! 22, 4; 28, i ;
month, Bd. 25, 20.
Shiyast la-shayast, why so called,
Int. 59, 60 ; extent, Int. 60 ;
contents, Int. 60-62 ; age, Int.
63-65 ; com. mentioned, Int. 63,
64 ; nasks mentioned, Int. 64 ;
MSS., Int. 65, 66 ; Paz. version,
Int. 66 ; not hitherto translated,
Int. 66, 67.
She</ak, man, Bd. 31, 18.
Shfe/aspth, fiend, Byt. 8, 3, 5, 8, 21.
Shiraz, town, Bd. 29, i4n.
Shirt, see Sacred shirt.
ShirtashSsp, man, Bd. 88, 4.
Shirvan r., Bd. 20, 25n.
Shnflman, ritual, SI. 3, 35 ; 7, (8 ;) 9,
n n; 10, 2; 14, 3.
Shustar, town, Bd. 20, 26 n.
Sighing, cause of, SI. 12, 32.
Sikandar, king, Bd. 84, 8n ; Byt. 2,
19m
Stfidav m., Bd. 12, 2.
Silver age, Byt. 1, in, 5 ; 2, 17.
Simurgh, bird, Bd. 14, 1 1 n ; 18, 9 n ;
24, 1 1 n.
Sin, Zs. 1, 1 3, 18 ; Byt. 2, 40 ; 8, 57 ;
SI. 2, 53. 91. i°6; 5,6; 6,4,6;
8,19; 10, 3, 18,25, 27; 12, 31;
15, 22, 26-28, 30; 20, 15 ; af-
fecting accusers, SI. 8, (1,) 14,
15, 17 ; affecting the soul, SI. 8,
(1,) 16 ; degrees of, SI. 1, 1, 2 ;
11, 1, 2 ; 16, 1-5 ; harm, Bd. 5,
2 ; 19, 20 ; imputed, SI. 5, 1 ;
6, 2 ; 8, 1 3 ; making water on
foot, SI. 4, 8 n ; 10, 5 ; mortal,
SI. 8, 7, 18, 21, 23; running
about uncovered, Bd. 28, 8, 1 o ;
Byt. 2, 38; SI. 4, (8)-io; un-
seasonable chatter, Bd. 28, 19 ;
SI. 4, (9;) 6, 1-7 j walking with
one boot, Bd. 28, 13; SI. 4,
8n, (12.) See Areddf, Fannin,
Kh6r, Renunciation, Tanipfl-
har, Worthy of death, Yat.
Stnamru, bird, Bd. 24, 1 1 n.
Sind, land, Bd. 15, 29 ; 20, 9, 30.
Sintk congregation, SI. 6, 7.
Sinners, SI. 16, 17 ; mortal, SI. 8, 5 ;
put to death, SI. 8, 6, 7, 21, 22n.
Sirius, star, Bd. 2, 7«>; 7, in; SI.
14, 5 n.
Strkan, town, Bd. 38, 1 1 n ; Zs. 1, o n.
Str6zah, ritual, SI. 7, 8n; 17, 50.
Ststan, land, Bd. 12, gn. See Sagas-
tan.
Siyah k6h, m., Bd. 12, 22 n.
Styak-hdmand m., Bd. 12, 23.
— mul-mand m., Bd. 12, 2.
— t6ra, man, Bd. 81, 7.
Sfyakmak, man, Bd. 15, 15, 30 ; 31,
1, 6; 32, in.
Sfyavakhsh, prince, Bd. 28, isn;
31, 25 ; Byt. 8, 25, 26 ; SI. 10,
a8n.
Snake-killer, Bd. 28, 22.
Sneezing, 
Open Library