BUNDAHIS

OR

THE ORIGINAL CREATION.

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OBSERVATIONS.

1. 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 expressed, 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 Oriental 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, z 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 ö {o macron in original--jbh} are expressed in the Pahlavi original, but all other vowels are merely understood.

5. In the translation, words in parentheses are merely explanatory of those which precede them.

6. Abbreviations used are:-Av. for Avesta. Dâd. for Dâdistân-i Dînîk. Huz. for Huzvâris. Mkh. for Mainyô-i-khard, ed. West. Pahl. for Pahlavi. Pâz. for Pâzand. Pers. for Persian. Sans. for Sanskrit. Vend. for Vendîdâd, ed. Spiegel. Visp. for Visparad, ed. Sp. Yas. for Yasna, ed. Sp. Yt. for Yast, ed. Westergaard.

7. The manuscripts mentioned in the notes are:--

K20 (about 500 years old), No. 20 in the University Library at Kopenhagen.

K20b (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.

0. In the name of the creator Aûharmazd.

1. The Zand-âkâs ('Zand-knowing or tradition-informed[1]), which is first about Aûharmazd'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 (tanû-i pasinö). 2. As revealed by the religion of the Mazdayasnians, so it is declared that Aûharmazd is supreme in omniscience and goodness,

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and unrivalled[1] in splendour; the region of light is the place of Aûharmazd, which they call 'endless light,' and the omniscience and goodness of the unrivalled Aûharmazd is what they call 'revelation[2].' 3. Revelation is the explanation of both spirits together; one is he who is independent of unlimited time[3], because Aûharmazd and the region, religion, and time of Aûharmazd were and are and ever will be; while Aharman[4] 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.

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 between them is a void, and one is not connected with

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the other; and, again, both spirits are limited as to their own selves. 6. And, secondly, on account of the omniscience of Aûharmazd, both things are in the creation of Aûharmazd, the finite and the infinite; for this they know is that which is in the covenant of both spirits. 7. And, again, the complete sovereignty of the creatures of Aûharmazd 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 eternity.

8. Aûharmazd, through omniscience, knew that Aharman exists, and whatever he schemes he infuses with malice and greediness till the end; and because He accomplishes the end by man), 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 knowledge, was not aware of the existence of Aûharmazd; 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

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rushed in to destroy that light of Aûharmazd unassailed 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.

11. Aûharmazd, by whom the creatures of the evil spirit were seen, creatures terrible, corrupt, and bad, also considered them not commendable (bûrzisnîk). 12. Afterwards, the evil spirit saw the creatures of Aûharmazd; they appeared many creatures of delight (vâyah), enquiring creatures, and they seemed to him commendable, and he commended the creatures and creation of Aûharmazd.

13. Then Aûharmazd, 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 creatures, 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[2]: 'I will not depart, I will not provide assistance for thy creatures, 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

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Aûharmazd was helpless as regarded him[1], therefore He proffers peace; and he did not agree, but bore on even into conflict with Him.

16. And Aûharmazd 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.'

17. Then Aûharmazd, 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 himself. As even now there are many of the intermixture of mankind who practise wrong more than right. 18. And Aûharmazd 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.

19. 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. Aûharmazd also knew this, through omniscience, that within these nine thousand years, for three thousand years everything proceeds by the will of Aûharmazd, three thousand years there is an intermingling of the wills of Aûharmazd and Aharman, and the last three thousand years the evil spirit is disabled, and they keep the adversary away[2] from the creatures.

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21. Afterwards, Aûharmazd recited the Ahunavar thus: Yathâ ahû vairyô ('as a heavenly lord is to be chosen'), &c.[1] once, and uttered the twenty-one words[2]; 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 he became confounded

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and impotent as to the harm he caused the creatures of Aûharmazd, and he remained three thousand years in confusion[1].

23. Aûharmazd created his creatures in the confusion of Aharman; first he produced Vohûman ('good thought'), by whom the progress of the creatures of Aûharmazd was advanced.

24. The evil spirit first created[2] Mîtôkht ('falsehood'), and then Akôman ('evil thought').

25. The first of Aûharmazd's creatures of the world was the sky, and his good thought (Vohûman), by good procedure[3], produced the light of the world, along with which was the good religion of the Mazdayasnians; this was because the renovation (frashakard)[4], which happens to the creatures was known to him. 26. Afterwards arose Ardavahist,

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and then Shatvaîrô, and then Spendarmad, and then Horvadad, and then Amerôdad[1].

27. From the dark world of Aharman were Akôman and Andar, and then Sôvar, and then Nâkahêd, and then Tâîrêv and Zâîrîk[2].

28. Of Aûharmazd'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.

0. On the formation of the luminaries.

1. Aûharmazd produced illumination between the sky and the earth, the constellation stars and those also not of the constellations[3], then the moon, and afterwards the sun, as I shall relate.

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2. First he produced, the celestial sphere, and the constellation stars are assigned to it by him; especially these twelve whose names are Varak (the Lamb), Tôrâ (the Bull), Dô-patkar (the Two-figures or Gemini), Kalakang (the Crab), Sêr (the Lion), Khûsak (Virgo), Tarâzûk (the Balance), Gazdûm (the Scorpion), Nîmâsp (the Centaur or Sagittarius), Vahîk[1] (Capricomus), Dûl (the Waterpot), and Mâhîk (the Fish); 3. which, from their original creation, were divided into the twenty-eight subdivisions of the astronomers[2], of which the names are Padêvar, Pêsh-Parvîz, Parviz, Paha, Avêsar, Besn, Rakhvad, Taraha, Avra, Nahn, Miyân, Avdem, Mâshâha, Spûr, Husru, Srob, Nur, Gêl, Garafsa, Varant, Gau, Goî, Muru, Bunda, Kahtsar, Vaht, Miyân, Kaht[3]. 4. And all his original creations,

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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 creatures 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 constellations. 7. As it is said that Tîstar is the chieftain of the east, Satavês the chieftain of the west, Vanand the chieftain of the south, and Haptôk-rîng the chieftain of the north[2]. 8. The great one which they

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call a Gâh (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 Rapîtvîn[1].

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9. Aûharmazd performed the spiritual Yazisn ceremony with the archangels (ameshêspendân) in the Rapîtvîn Gâh, and in the Yazisn he supplied every means necessary for overcoming the adversary[1]. 10. He deliberated with the consciousness (bôd) and guardian spirits (fravâhar) of men[2], and the omniscient wisdom, brought forward among men, spoke thus: 'Which seems to you the more advantageous, when[3] I shall present you to the world? that you shall contend in a bodily form with the fiend (drûg), and the fiend shall perish, and in the end I shall have you prepared again perfect and immortal, 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 provide you protection from the destroyer?'

11. Thereupon, the guardian spirits of men became of the same opinion with the omniscient wisdom about going to the world, on account of the evil that comes upon them, in the world, from the fiend (drûg) Aharman, and their becoming, at last, again unpersecuted by the adversary, perfect, and immortal, in the future existence, for ever and everlasting.

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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[1] (hâm-dast) demons, owing to the righteous man[2], became confounded, and seemed in confusion three thousand years. 2. During that confusion the archfiends[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 Aûharmazd 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 Gêh[4] 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 Aûharmazd 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

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rose not from that confusion, through fear of the righteous man.

6. And, again, the wicked Gêh 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 (nismô)[2]; I will vex the water, I will vex the plants, I will vex the fire of Aûharmazd, I will make the whole creation of Aûharmazd 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 Gêh upon the head, and the pollution which they call menstruation became apparent in Gêh.

8. He shouted to Gêh thus: 'What is thy wish? so that I may give it thee.' And Gêh 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 Gêh, and that brought the thoughts of Gêh to him[3].

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10. Afterwards, the evil spirit, with the confederate 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.

12. In the month Fravardîn and the day Aûharmazd[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 Gâyômard, 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[5] at midday as though it were in dark night. 15. And noxious creatures. were diffused by him over the earth, biting and venomous, such as the snake, scorpion, frog (kalvâk), and lizard (vazak),--so that not so much as the point of a needle remained free from noxious creatures. 16. And blight[6] was diffused by him over the

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vegetation, and it withered away immediately. 17. And avarice, want, pain, hunger, disease, lust, and lethargy were diffused by him abroad upon the ox and Gâyômard.

18. Before his coming to the ox, Aûharmazd ground up the healing fruit[1], which some call 'bînâk,' small in water openly before its eyes, so that its damage and discomfort from the calamity (zanisn) 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 Gâyômard, Aûharmazd brought forth a sweat upon Gâyômard, so long as he might recite a prayer (vâg) of one stanza (vikast); moreover, Aûharmazd formed that sweat into the youthful body of a man of fifteen years, radiant and tall. 20. When Gâyômard 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 Mâzînâkân demons[2], was with the constellations.

21. And the evil spirit thought that the creatures of Aûharmazd were all rendered useless except

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Gâyômard; and Astô-vîdâd[1] with a thousand demons, causers of death, were let forth by him on Gâyômard, 22. But his appointed time had not come, and he (Astô-vîdâd) obtained no means of noosing (âvizî-danö) him; as it is said that, when the opposition of the evil spirit came, the period of the life and rule of Gâyômard was appointed for thirty years. 23. After the coming of the adversary he lived thirty years, and Gâyômard 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.'

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 constellations; 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, as all the possessions of the world were

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changing into duality, and persecution, contention, and mingling of high and low became manifest.

CHAPTER IV.

1. This also is said, that when the primeval ox[1] passed away it fell to the right hand, and Gâyômard afterwards, when he passed away, to the left hand. 2. Gôsûrvan[2], as the soul of the primeval ox came out from the body of the ox, stood up before the ox and cried to Aûharmazd, 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 Aûharmazd spoke thus: 'You are made ill 4, O Gôsûrvan! 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.'

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4. Forth Gôsûrvan walked to the star station (pâyak) 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 Zaratûst was exhibited to her, and Aûharmazd said thus[1]: 'I will produce for the world him who will preach carefulness.' 5. Contented became the spirit Gôsûrvan, 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 (Tîr) unto Tîstar, the planet Mars (Vâhrâm) unto Haptôk-rîng, the planet Jupiter (Aûharmazd) unto Vanand, the planet Venus (Anâhîd) unto Satavês, the planet Saturn (Kêvân) unto the great one of the middle of the sky, Gôkîhar[3]

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and the thievish (dûggun) Mûspar[1], provided with tails, unto the sun and moon and stars. 2. The sun has attached Mûspar to its own radiance by mutual agreement, so that he may be less able to do harm (vinâs).

3. Of Mount Albûrz[2] it is declared, that around the world and Mount Têrak[3], which is the middle of the world, the revolution of the sun is like a moat[4] around the world; it turns back in a circuit[5] owing to the enclosure (var) of Mount Albûrz around Têrak. 4. As it is said that it is the Têrak of Albûrz from behind which my sun and moon and stars return again[6]. 5. For there are a hundred

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and eighty apertures (rôgîn) in the east, and a hundred and eighty in the west, through Albûrz; and the sun, every day, comes in through an aperture, and goes out through an aperture[1]; and the whole connection and motion of the moon and constellations and planets is with it: every day it always illumines (or warms) three regions (kêshvar)[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 (khûrdak), the day and night were equal, it was the season of spring; when it arrives at the first degree of Kalakang (Cancer) the time of day is greatest, it is the beginning of summer; when it arrives at the sign (khûrdak) Tarâgûk (Libra) the day and night are equal, it is the beginning of autumn; when it arrives at the sign Vahîk (Capricorn) 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

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went forth from Varak. 7. So that when it comes back to Varak, in three hundred and sixty days and the five Gâtha 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 Vîdadafsh; 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 Vôrûbarst and Vôrûgarst[2]. 9. When the sun comes on, it illumines (or warms) the regions of Savah, Fradadafsh, Vîdadafsh, and half of Khvanîras[3]; when it goes in on the dark side, it illumines the regions of Arzah, Vôrûbarst, Vôrûgarst, and one half of Khvanîras; when it is day here it is night there.

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CHAPTER VI.

1. On the conflict[1] 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[2], wished to rush back. 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 Aûharmazd had completed a rampart around, stronger than the sky and in front of the sky. 3. And his guardian spirits (fravâhar) 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 (ângunî-aîtak) 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 Aûharmazd, did his own final triumph, producing the renovation of the universe for ever and everlasting.

CHAPTER VII.

1. The second conflict was waged with the water, because, as the star Tîstar was in Cancer, the water which is in the subdivision they call Avrak[3] was

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pouring, on the same day when the destroyer rushed in, and came again into notice for mischief (âvârak) in the direction of the west. 2. For every single month is the owner of one constellation; the month Tîr is the fourth month[1] of the year, and Cancer the fourth constellation from Aries, so it is the owner of Cancer, into which Tîstar 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 Tîstar were Vohûman and the angel Hôm, with the assistance of the angel Bûrg and the righteous guardian spirits in orderly arrangement.

4. Tîstar 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].

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6. And, afterwards, the wind spirit, so that it may not be contaminated (gûmîkht), 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 Tîstar went down into the ocean in the form of a white horse with long hoofs[2].

8. And Apâôsh[3], the demon, came meeting him in the likeness of a black horse with clumsy (kund) hoofs; a mile (parasang)[4] away from him fled Tîstar, through the fright which drove him away. 9. And Tîstar begged for success from Aûharmazd, and Aûharmazd gave him strength and power, as it is said, that unto Tîstar was brought at once the strength of ten vigorous horses, ten vigorous camels, ten vigorous bulls, ten mountains, and ten rivers[5]. 10. A mile away from him fled Apâôsh, the demon, through fright at his strength; on account of this they speak of an arrow-shot with Tîstar's strength in the sense of a mile.

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11. Afterwards, with a cloud for a jar (khûmb)--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 production of that rain the demons Aspengargâk[1] and Apâôsh contended with it, and the fire Vâzist[2] turned its club over; and owing to the blow of the club Aspengargâk 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, because 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[4] arose therefrom, and two fountains (kashmak) of the sea thereby became manifest, one the Kêkast lake, and one the Sôvbar[5], whose sources are connected with the

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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 Vêh river; as it is said thus: 'Through those finger-breadth tricklings do thou pour and draw forth two such waters, O Aûharmazd!' 16. Both those rivers wind about through all the extremities of the earth, and intermingle again with the water of the wide-formed ocean. 17. As those two rivers flowed out, and from the same place of origin as theirs, eighteen[2] 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 Vêh river, whose fertilization (khvâpardârîh) of the world arises therefrom.

CHAPTER VIII.

0. 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 Albûrz arose; afterwards,

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the other ranges of mountains (kôfânîhâ) of the middle of the earth; for as Albûrz grew forth all the mountains remained in motion, for they have all grown forth from the root of Albûrz. 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 connection. 4. Afterwards, about that wonderful shaking out from the earth, they say that a great mountain 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 (ângunî-aîtak) of the blood in the arteries of men, which gives strength to the whole body. 5. In numbers[2], apart from Albûrz, 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. Amerôdad the arch-angel,

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as the vegetation was his own, pounded the plants small, and mixed them up with the water which Tîstar seized, and Tîstar 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[1] 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 Gôkard tree[4] was produced, for keeping away deformed (dûspad) 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[5], owing to the vegetable principle (kîharak) proceeding, from every limb of the ox, fifty and five species of grain[6] and twelve species of medicinal plants grew forth from the earth, and their splendour and strength were the

{p. 32}

seminal energy (tôkhmîh) of the ox. 2. Delivered to the moon station[1], that seed was thoroughly purified 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[2] became manifest upon the earth. 4. The dwelling (mânîst) 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 revelation, that there are thirty and three kinds[3] of land. 2. On the day when Tîstar 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 Khvanîras. 3. The name

{p. 33}

kêshvar ('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 (Khvanîras) is the Savah region, on the west is the Arzah region; the two portions on the south side are the Fradadafsh and Vidadafsh regions, the two portions on the north side are the Vôrûbarst and Vôrûgarst regions, and that in the middle is Khvanîras. 4. And Khvanîras has the sea, for one part of the wide-formed ocean wound about around it; and from Vôrûbarst and Vôrûgarst a lofty mountain grew tip; 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 Khvanîras, and the evil spirit also produced most for Khvanîras, on account of the superiority (sarîh)[3] which he saw in it. 6. For the Kayânians and heroes were created in Khvanîras; and the good religion of the Mazdayasnians was created in Khvanîras, and afterwards conveyed to the other regions; Sôshyans[4] is born in Khvanîras, who makes the evil spirit impotent, and causes the resurrection and future existence.

{p. 34}

CHAPTER XII.

1. On the nature of mountains it says in revelation, that, at first, the mountains have grown forth in eighteen years; and Albûrz ever grew, till the completion of eight hundred years; two hundred years up to the star station (pâyak), 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 Albûrz, in number 2244 mountains, and are Hûgar the lofty[2], Têrak of Albûrz, Kakâd-i-Dâîtîk, and the Arezûr ridge, the Aûsîndôm mountain, Mount Apârsên which they say is the mountain of Pârs, Mount Zarid also which is Mount Mânûs, Mount Aîrak, Mount Kaf, Mount Vâdgês, Mount Aûshdâstâr, Mount Arezûr-bûm, Mount Rôyisn-hômand, Mount Padashkhvârgar which is the greatest in Khvârîh, the mountain which they call Kînö, Mount Rêvand, Mount Dârspêt the Bakyir mountain, Mount Kabeds-ikaft, Mount Sîyâk-mûîmand, Mount Vafar-hômand, Mount Spendyâd and Kôndrâsp, Mount Asnavand and Kôndras, Mount

{p. 35}

Sikidâv[1], a mountain among which are in Kangdez[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; Albûrz[3] is around this earth and is connected with the sky. 4. The Têrak[4] of Albûrz is that through which the stars, moon, and sun pass[5] in, and through it they come back. 5. Hûgar the lofty[6] is that from which the water of Arêdvîvsûr[7] leaps down the height of a thousand men. 6. The Aûsîndôm[8] mountain is that which, being of ruby

{p. 36}

(khûn-âhinö), of the substance of the sky[1], is in the midst of the wide-formed ocean, so that its water, which is from Hûgar, pours down into it (the ocean). 7. Kakâd-i-Dâîtîk ('the judicial peak') is that of the middle of the world, the height of a hundred men, on which the Kînvar bridge[2] stands; and they take account of the soul at that place. 8. The Arezûr[3] ridge [of the Albûrz mountain] is a summit at the gate of hell, where they always hold the concourse of the demons. 9. This also is said, that, excepting Albûrz, the Apârsên[4] mountain is the

{p. 37}

greatest; the Apârsên mountain they call the mountain of Pars, and its beginning is in Sagastân[1] and its end in Khûgistân. 10. Mount Manûs[2] is great; the mountain on which Mânûskîhar was born.

11. The remaining mountains have chiefly grown from those; as it is said that the elevation (afsârîh) of the districts had arisen most around those three mountains[3]. 12. Mount Aîrak[4] is in the middle from Hamadân to Khvârizem, and has grown from Mount Apârsên. 13. Mount [Kînö][5], which is on its east, on the frontier of Tûrkistân, is connected also with Apârsên. 14. Mount Kaf[6] has grown from the same Mount Apârsên. 15. Mount

{p. 38}

Aûshdâstâr[1] is in Sagastân. 16. Mount Arezûr[2] is that which is in the direction of Arûm. 17. The Padashkhvârgar[3] mountain is that which is in Taparîstân and the side of Gîlân. 18. The Rêvand[4] mountain is in Khûrâsân[5], on which the Bûrzîn fire[6] was established; and its name Rêvand means this, that it is glorious. 19. The Vâdgês[7] mountain is that which is on the frontier of the Vâdgêsians; that quarter is full of timber and full of trees. 20. The Bakyîr[8] mountain is that which Frâsiyâv of Tûr 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 territory. 21. Mount Kabed-sikaft[10] ('very rugged')

{p. 39}

is that in Pârs, out of the same Mount Apârsên. 22. Mount Sîyâk-hômand ('being black') and Mount Vafar-hômand ('having snow')[1], as far as their Kâvûl borders, have grown out of it (Apârsên) towards the direction of Kînö. 23. The Spendyâd[2] mountain is in the circuit (var) of Rêvand[3]. 24. The Kôndrâsp[4] mountain, on the summit of which is Lake Sôvbar[5], is in the district (or by the town) of Tûs. 25. The Kondrâs[6] mountain is in Aîrân-vêg[6]. The Asnavand[7] mountain is in Âtarô-pâtakân. 27. The Rôyisn-hômand[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

{p. 40}

countries, and cause the tillage and prosperity therein, are many in name and many in number, and have grown from these same mountains. 29. As Mount Ganâvad, Mount Asparôg, Mount Pâhargar, Mount Dimâvand, Mount Râvak, Mount Zarîn, Mount Gêsbakht, Mount Dâvad, Mount Mîgîn, and Mount Marak[1], which have all grown from Mount Apârsên, of which the other mountains are enumerated. 30. For the Dâvad[2] mountain has grown into Khûgîstân likewise from the Apârsên mountain. 31. The Dimâvand[3] mountain is that in which Bêvarâsp is bound. 32. From the same Padashkhvârgar mountain unto Mount Kûmîs[4], which they call Mount Madôfryâd ('Come-to-help')--that in which Vistâsp routed Argâsp--is Mount Mîyân-i-dast ('mid-plain')[5], and was broken off from that mountain there. 33. They say, in the war of the religion, 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

{p. 41}

it, and it was called, 'Come-to-help' by them. 34. The Ganâvad[1] mountain is likewise there, on the Ridge of Vistâsp (pûst-i Vistâspân)[2] at the abode of the Bûrzîn-Mitrô fire, nine leagues (parasang) to the west. 35. Râvak Bîsan[3] is in Zrâvakad; this place, some say, is Zravad, some call it Bîsan, some Kalâk; from this the road of two sides of the mountain is down the middle of a fortress; for this reason, that is, because it is there formed, they call Kalâk a fortress this place they also call within the land of Sarak. 36. Mount Asparôg[4] is established from the country of Lake Kêkast unto Pârs. 37. Pâhargar ('the Pâhar range') is in Khûrâsân. 38. Mount Marak[6] is in Lârân. 39. Mount Zarîn is in Tûrkîstân. 40. Mount Bakht-tan[7] is in Spâhân.

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 Albûrz[8], and so

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wide-formed is the ocean that the water of a thousand lakes is held by it, such as the source Arêdvîvsûr[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 Arêdvîvsûr. 4. At the south of Mount Albûrz a hundred thousand golden channels are there formed, and that water goes with warmth and clearness, through the channels, on to Hûgar the lofty[4]; on the summit of that mountain is a lake[5]; 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 Aûsîndôm[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 Aûharmazd acquire

{p. 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 Pûtîk, one the Kamrûd, and one the Sahî-bûn. 8. of all three the Pûtîk[1] 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 Pûtîk side, it has a sea which they call the Gulf (var) of Satavês[2]. 10. Thick and salt the stench[3] wishes to go from the sea Pûtîk to the wide-formed ocean; with a mighty high wind therefrom, the Gulf of Satavês drives away whatever is stench, and whatever is pure and clean goes into the wide-formed ocean and the source Arêdvîvsûr; and that flows back a second time to Pûtîk[4]. 11. The control[5] of this sea (the Pûtîk) is connected with the

{p. 44}

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 Satavês is attached to the constellation Satavês, in whose protection are the seas of the southern quarter, just as those on the northern side are in the protection of Haptôk-ring[2]. 13. 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 Satavês, 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 Kamrûd[4] is that which they pass by, in the north, in Taparîstân; that of Sahî-bûn[5] is in Arûm.

16. Of the small seas that which was most

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wholesome[1] was the sea Kyânsîh[2], such as is in Sagastân; 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 (dadîgar) 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. 17. 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 (gôspend) it says in revelation, that, when the primeval ox passed away[4], there where the marrow came out grain grew up[5], of fifty and five species, and twelve[6] species of medicinal plants grew; as it says, that out of the marrow is every separate creature, every single thing whose lodgment is in the marrow[7]. 2. From the horns arose peas (mîgûk),

{p. 46}

from the nose the leek, from the blood the grapevine[1] 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 produced 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 Aîrân-vêg for a Hâsar ('mile'), which is like a Parasang ('league')[5]; 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 thousand days and nights they were without eating, and first water and afterwards herbage (aûrvar) were devoured by them.

6. And, afterwards, the three classes (kardak) of animals were produced therefrom, as it says that first were the goat and sheep, and then the camel

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and swine, and then the horse and ass. 7. For, first, those suitable for grazing were created therefrom, those are now kept in the valley (lâî); the second created were those of the hill summits (sar-i dêz)[1], which are wide-travellers, and habits (nihâdak) are not taught to them by hand; the third created were those dwelling in the water.

8. As for the genera (khadûînak), the first genus is that which has the foot cloven in two, and is suitable 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[4] the least. 12. The fifth genus is that of the water, of which the Kar fish[5] is the largest, and the Nemadu[6] the least.

13, These five genera are apportioned out into

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two hundred and eighty-two[1] species (sardak). 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 Kûrisk sheep, a sheep whose horn is great; it possesses a grandeur[3] like unto a horse, and they use it mostly for a steed (bâra), as it is said that Mânûskîhar kept a Kûrisk 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. 17. Fourth, fifteen species of ox, the white, mud-coloured[4], red, yellow, black, and dappled, the elk, the buffalo, the camel-leopard ox, the fish-chewing[5] ox, the Fars ox, the Kagau, and other species of ox. 18. Fifth, eight species of horse, the Arab, the Persian, the mule[6], the ass, the wild ass (gôr), the hippopotamus (asp-i âvî), 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

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water-beaver[1] which they call the water-dog, the fox, the ichneumon (râsu), the hedgehog which they call 'thorny-back,' the porcupine[2], and the civet-cat; of which, two species are those accustomed[3] to burrows, 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[4] hare; two are wild species, one dwelling in a burrow[5] and one dwelling in the jungle. 21. Eighth, eight species of weasel; one the marten, one the black marten, the squirrel, the Bez 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

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the musk animal with a bag in which is their pleasant scent, the Bis-musk[1] which eats the Bis-herb, the black musk which is the enemy of the serpent that is numerous in rivers, and other species of musk animals. 23. Tenth, one hundred and ten species of birds; flying creatures (vey = vâî) such as the griffon bird[2], the Karsipt[3], the eagle, the Kahrkâs[4] which they call the vulture, the crow, the Ardâ, the crane, and the tenth[5] 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 (sardak), the race (âyina) 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 (khadûînak), 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[6], fish were created of ten

{p. 51}

species; first, the fish Ariz[1], the Arzuvâ, the Arzukâ, the Marzukâ, 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 constellation Haptôk-rîng, was given to him further by a stage (yôgist)[4] than to men, on account of his protection of sheep, and as associating with sheep and men; for this the dog is purposely adapted[5], as three more kinds of advantage are given to him than to man, he has his own boots, his own clothing[6], and may wander about without self-exertion. 29. The twelfth[7] is the sharp-toothed beast of

{p. 52}

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. Aûharmazd said when the bird Vâresha[1] was created by him, which is a bird of prey, thus: 'Thou art created by me, O bird Vâresha! so that my vexation 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 become satiated with wealth, thou also dost not become satiated with the slaughter of birds; but if thou be not created by me, O bird Vâresha! 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 Gâyômard, in passing away[4], gave forth seed; that seed was thoroughly purified by the motion of

{p. 53}

the, light of the sun, and Nêryôsang[1] kept charge of two portions, and Spendarmad[2] received one portion. 2. And in forty years, with the shape of a one stemmed Rîvâs-plant[3], and the fifteen years of its fifteen leaves, Matrô and Matrôyâô[4] grew up from the earth in such a manner that their arms rested behind on their shoulders (dôsh), 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 (nismô) of Aûharmazd is not away[5]. 4. As it is said thus: 'Which is created before, the soul (nismô) or the body? And Aûharmazd said that the soul is created before, and the body after, for him who was

{p. 54}

created; it is given into the body that it may produce activity, and the body is created only for activity;' hence the conclusion is this, that the soul (rûbân) 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 (nismô) went spiritually into them, which is the soul (rûbân); and now, moreover, in that similitude a tree had grown up whose fruit was the ten varieties of man[1].

6. Aûharmazd spoke to Mashya and Mashyôî thus: 'You are man, you are the ancestry of the world, and you are created perfect in devotion[2] 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 Aûharmazd 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[4]. 8. And, afterwards, antagonism rushed into their minds, and their minds were

{p. 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 (giyâh); 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 Mâshya said to Mâshyôî thus: 'My delight was owing to it when I had not devoured the milk, and my delight is more delightful 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;

{p. 56}

and the fire was stimulated by their mouths; and the first fuel kindled by them was dry grass, kendâr, 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[1].' 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 them, 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[3] from it; and they cut wood with it, and prepared a wooden shelter from the sun (pês-khûr).

17. Owing to the gracelessness which they practised, 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

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thus: 'You are man; worship the demon! so that your demon of malice may repose.' 19. Mâshya 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 winters 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 Mâshya and then in Mâshyôî, for Mâshya said to Mâshyôî thus: 'When I see thy shame my desires arise.' Then Mâshyôî spoke thus: 'Brother Mâshya! when I see thy great desire I am also agitated[1].' 21. Afterwards, it became their mutual wish that the satisfaction 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 offspring[2] the mother devoured one, and the father one. 23. And, afterwards, Aûharmazd 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

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female, and 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 Sîyâkmak, the name of the man, and Nasâk[1] of the woman; and from them a pair was born, whose names were Fravâk of the man and Fravâkaîn of the woman. 26. From them fifteen pairs were born, every single pair of whom became a race (sardak); and from them the constant continuance of the generations of the world arose.

27. Owing to the increase (zâyisn) 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 (keshvar), and stayed there; and six races of men remained in Khvanîras. 28. of those six races the name of the man of one pair was Tâz and of the woman Tâzak, and they went to the plain of the Tâzîkân (Arabs); and of one pair Hôshyang[3] was the name of the man and Gûzak of the woman, and from them arose the Airânakin (Iranians); and from one pair the Mâzendarân[4] have arisen. 29. Among the number (pavan aê mar) were those who are in the countries

{p. 59}

of Sûrâk[1], those who are in the country of Anêr[2], those who are in the countries of Tûr, those who are in the country of Salm which is Arûm, those who are in the country of Sênî, that which is Kînîstân, those who are in the country of Dâî[3], and those who are in the country of Sînd[4]. 30. Those, indeed, throughout the seven regions are all from the lineage of Fravâk, son of Sîyâkmak, son of Mâshya.

31. As there were ten varieties of man[5], and fifteen races from Fravâk, there were twenty-five races all from the seed of Gâyômard; 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].

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CHAPTER XVI.

1. On the nature of generation it says in revelation, that a woman when she comes out from menstruation, 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 (hasgûn). 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'

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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 (hâsar), which is one-fourth of a league (parasang), in the running water; in that coming and going they then rub their 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 Aûharmazd the lord; the fire Vohu-fryãn[3], the fire which is in the bodies of men and animals; the fire Urvâzist[4], the fire which is in plants; the fire

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Vâzist[1], the fire which is in a cloud which stands opposed to Spêngargâk in conflict; the fire Spênist[2], the fire which they keep in use in the world, likewise the fire of Vâhrâm[3]. 2. of those five fires one consumes both water and food, as that which is in the bodies of men; one consumes water and consumes 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 Vâhrâm; one consumes no water and no food, as the fire Vâzist. 3. The Berezi-savang is that in the earth and mountains and other things, which[4] Aûharmazd created, in the original creation, like three breathing souls (nismô); through the watchfulness and protection due to them the world ever develops (vakhshêd).

4. And in the reign of Takhmôrup[5], when men continually passed, on the back of the ox Sarsaok[6], from Khvanîras to the other regions, one night

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amid the sea the wind rushed upon[1] the fireplace--the fireplace in which the fire was, such as was provided 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, continually 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 performed more fully through the assistance of all those three fires; and the fire Frôbak[3] was established by him at the appointed place (dâd-gâs) on the Gadman-hômand ('glorious') mountain in Khvârizem[4], which Yim constructed for them; and the glory of Yim saves the fire Frôbak from the hand of Dahâk[5]. 6. In the reign of King Vistâsp, upon revelation from the religion[6], it was established, out of Khvârizem, at the Rôshan ('shining') mountain in Kâvulistân, the country of Kâvul (Kâbul), just as it remains there even now.

7. The fire Gûsasp, until the reign of Kaî-Khûsrôb[7] continually afforded the world protection in the manner aforesaid; and when Kaî-Khûsrôb[7] was

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extirpating the idol-temples of Lake Kêkast[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 Gûsasp was established at the appointed place on the Asnavand mountain[2].

8. The fire Bûrzîn-Mitrô, until the reign of King Vistâsp, ever assisted[3], in like manner, in the world, and continually afforded protection; and when the glorified[4] Zaratûst was introduced to produce confidence in the progress of the religion, King Vistâsp and his offspring were steadfast in the religion of God.[5], and Vistâsp established this fire at the appointed place on Mount Rêvand, where they say the Ridge of Vistâsp (pûst-i Vistâspân) is[6].

9. All those three fires are the whole body of the fire of Vâhrâm, 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.

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CHAPTER XVIII.

1. On the nature of the tree they call Gôkard[1] it says in revelation, that it was the first day when the tree they call Gôkard grew in the deep mud[2] within the wide-formed ocean; and it is necessary as a producer of the renovation of the universe, for they prepare 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 Hôm[4]. 3. And for keeping away that lizard, Aûharmazd has created there ten Kar fish[5] which, at all times, continually circle around the Hôm, 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[6], that is, no food is necessary for them; and till the renovation of the universe they remain in contention. 5. There are places where that fish is

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written of as 'the Ariz[1] of the water;' as it says that the greatest of the creatures of Aûharmazd 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 whatever of the creatures of both spirits has entered between them, except that one fish which is the Vâs of Pankâsadvarân[2]. 6. This, too, is said, that those fish are so serpent-like[3] in that deep water, they know the scratch (mâlisn) of a needle's point by which the water shall increase, or by which it is diminishing.

7. Regarding the Vâs of Pankâsadvarân 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[4] the length of the whole of its great body. 8. This, too, is said, that the creatures 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[5].

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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[3].

CHAPTER XIX.

1. Regarding the three-legged a ass[4] they say, that it stands amid the wide-formed ocean, and its feet are three, eyes six, mouths[5] nine, ears two, and horn

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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[1]; 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 pastern[3] 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 Mâzendarân which they will encompass. 6. The one horn is as it were of gold and hollow, and a thousand branch horns[4] have grown upon it, some befitting[5] a camel, some befitting 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.

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8. When that ass shall hold its neck in the ocean its ears will terrify (asahmêd), and all the water of the wide-formed ocean will shake with agitation, and the side of Ganâvad[1] will tremble (shîvanêd). 9. When it utters a cry all female water-creatures, of the creatures of Aûharmazd, will become pregnant; 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 Aûharmazd.'

11. Tîstar seizes the water[2] more completely from the ocean with the assistance of the three-legged ass. 12. Of ambergris also (ambar-ik) it is declared, 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 Hadhayôs[3], which they call Sarsaok[4], it says, that in the original creation men passed from region to region upon it, and in the

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renovation of the universe they prepare Hûsh (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[1], who has constructed the most defences around this earth, until the renovation of the universe is requisite.

15. Regarding the bird Kâmrôs[2] it says, that it is on the summit of Mount Albûrz; and every three years many come from the non-Iranian districts for booty (gird)[3], by going to bring damage (zîyân) on the Iranian districts, and to effect the devastation of the world; then the angel Bûrg[4], having come up from the low country of Lake Arag[5], arouses that very bird Kâmrôs, 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 Karsipt[6] 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.

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17. Regarding the ox-fish they say, that it exists in all seas; when it utters a cry all 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 (babâ).

19. Regarding the bird Ashôzust[2], which is the bird Zobara[3]-vahman and also the bird Sôk[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-paring, when it is not prayed over (afsûd), 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.[5] 22. This, too, it says, that of all precious[6] birds the crow (valâgh) is the most precious. 23, Regarding the white falcon it

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says, that it kills the serpent with wings. 24. The magpie (kâskînak) bird kills the locust, and is created in opposition to it. 25. The Kahrkâs[1], dwelling in decay, which is the vulture, is created for devouring dead matter (nasâl); so also are the crow (valâk)[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 (garzak) and other noxious creatures in burrows; so also the great musk-animal is created in opposition[3] to ravenous intestinal worms (kadûk-dânak garzak). 28. The hedgehog is created in opposition to the ant which carries off grain[4], 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 produces

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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 conclusion is this, that, of all beasts and birds and fishes, every one is created in opposition to some noxious creature.

31. Regarding the vulture (karkâs) 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 devouring 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 Srôsh[1], in destroying 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 watchdog, the Vis-haurva[3]; for it says in revelation, that the dog is a destroyer of such a fiend as covetousness,

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among those which are in the nature (aîtîh) of man and of animals. 35. Moreover it says, that, inasmuch as it will destroy all the disobedient, when it barks it will destroy pain[1]; and its flesh and fat are remedies for driving away decay and pain from men[2].

36. Aûharmazd created nothing useless whatever, for all these (kolâ aê) are created for advantage; when one does not understand the reason of them, it is necessary to ask the Dastûr ('high-priest'), for his five dispositions (khûk)[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 Albûrz and part from the Albûrz of

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Aûharmazd[1]; one towards the west, that is the Arag[2], and one towards the east, that is the Vêh 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-vohû[3] of a series (padisâr). All of those, with the same water, are again mingled with these rivers, that is, the Arag river and Vêh 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 (zahâk) 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 Albûrz and goes out through Albûrz[4], the

3. 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:

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water also comes out through Albûrz and goes away through Albûrz. 5. This, too, it says, that the spirit of the Arag begged of Aûharmazd thus: 'O first omniscient creative power[1]! from whom the Vêh river begged for the welfare that thou mightest grant, do thou then grant it in my quantity!' 6. The spirit of the Vêh river similarly begged of Aûharmazd 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 Vêh river, and the other rivers which flow out from them, I will mention the more famous[3]: the Arag river, the Vêh river, the Diglat[4] river they call also again the Vêh river[5], the Frât river, the Dâîtîk river, the Dargâm river, the Zôndak river, the Harôî river, the Marv river, the Hêtûmand river, the Akhôshir river, the Nâvadâ[6] river, the Zîsmand river, the Khvegand river, the Balkh river, the Mehrvâ river they call the Hendvâ river, the Spêd[7] river, the Rad[8] river which they call also the Koir, the Khvaraê river which they call

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also the Mesrgân, the Harhaz[1] river, the Teremet river, the Khvanaîdis[2] river, the Dâraga river, the Kâsîk river, the Sêd[3] ('shining') river Pêdâ-meyan or Katru-meyan river of Mokarstân.

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 Albûrz in the land of Sûrâk[5], in which they call it also the Âmi; it passes on through the land of Spêtos, which they also call Mesr, and they call it there the river Nîv[6]. 9. The Vêh[7] river

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passes on in the east, goes through the land of Sînd[1], and flows to the sea in Hindûstân, and they call it there the Mehrâ[2] river. 10. The sources of the Frât[3] river are from the frontier of Arûm, they feed upon it in Sûristân, and it flows to the Diglat river; and of this Frât it is[4] that they produce irrigation over the land. 11. It is declared that Mânûskîhar excavated the sources, and cast back the water all to one place, as it says thus 'I reverence the Frât, full of fish, which Mânûskîhar excavated for the benefit of his own soul, and he seized the water and gave to drink[5],' 12. The Diglat[6] river comes out from Salmân[7], and flows to the sea in Khûgistân. 13. The Dâîtîk[8] river is the river

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which comes out from Aîrân-vêg, and goes out through the hill-country[1]; of all rivers the noxious creatures in it are most, as it says, that the Dâîtîk river is full of noxious creatures. 14. The Dargâm river is in Sûde. 15. The Zend[2] river passes through the mountains of Pangistân, and flows away to the Haro river. 16. The Haro[3] river flows out from the Apârsên range[4]. 17. The Hêtûmand[5] river is in Sagastân, and its sources are from the Apârsên range; this is distinct from that which Frâsîyâv conducted away[6]. 18. The river Akhôshir is in Kûmîs[7]. 19. The Zîsmand[8] river, in the direction

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of Soghd, flows away towards the Khvegand river. 20. The Khvegand[1] river goes on through the midst of Samarkand and Pargâna, and they call it also the river Ashârd. 21. The Marv[2] river, a glorious river in the east[3], flows out from the Apârsên range. 22. The Balkh river comes out from the Apârsên mountain of Bâmîkân[4], and flows on to the Vêh[5] river. 23. The Spêd[6] river is in Âtarô-pâtakân; they say that Dahâk begged a favour[7] here from Aharman and the demons. 24. The Tort[8] river, which they call also the Koir, comes out from

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the sea of Gîklân[1], and flows to the sea of Vergân[2]. 25. The Zahâvayi[3] is the river which comes out from Âtarô-pâtakân, and flows to the sea in Pârs. 26. The sources of the Khvaraê[4] river are from Spâhân[5]; it passes on through Khûgîstân, flows forth to the Diglat[6] river, and in Spâhân they call it the Mesrkân[7] river. 27. The Harhaz[8] river is in Taparîstân, and its sources are from Mount Dimâvand. 28. The Teremet[9] river flows away to the Vêh river. 29. The Vendeses[10] river is in that part of Pârs which they call Sagastân. 30. The Kâsak[11] river comes out through a ravine (kâf) in the province of Tûs[12], and they call it there the Kasp river; moreover,

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the river, which is there the Vêh, they call the Kâsak[1]; even in Sînd they call it the Kâsak. 31. The Pêdâk-mîyân[2], which is the river Katru-mîyân, is that which is in Kangdez[3]. 32. The Dâraga river is in Aîrân-vêg, on the bank (bâr) of which was the dwelling of Pôrûshasp, the father of Zaratûst[4]. 33. The other innumerable waters and rivers, springs and channels are one in origin with those[5]; so in various districts and various places they call them by various names.

34. Regarding Frâsîyâv[6] they say, that a thousand springs were conducted away by him into the sea Kyânsîh[7], suitable for horses, suitable for camels, suitable for oxen, suitable for asses, both great and small[8]; and he conducted the spring Zarînmand (or golden source), which is the Hêtûmand[9] river they say, into the same sea; and he conducted the seven navigable waters of the source of the Vakaêni[10] river into the same sea, and made men settle there.

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CHAPTER XXI^[1].

1. In revelation they mention seventeen[2] species of liquid (mâyâ), 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[5]; twelfth, the saliva of animals and men, with which they nourish the embryo[6]; the thirteenth is that which is under the bark[7] of plants, as it is said that every bark has a liquid, through which a drop appears on a twig (têkh) when placed four finger-breadths before a fire[8]; fourteenth, the milk of animals and men. 2. All these, through growth, or

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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 Vêh[1] river, the spirits were dissatisfied, so that they would not flow into the world, owing to the defilement of stagnant water (armêst) which they beheld, so that they were in tribulation through it until Zaratûst was exhibited to them, whom I (Aûharmazd) will create, who will pour sixfold holy-water (zôr) 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 pollution 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 (âfrîn). which the righteous utter, come back, in this proportion, to themselves.

6. Regarding the river Nâhvtâk[5] it says, that Frâsîyâv of Tûr conducted it away; and when

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Hûshêdar[1] comes it will flow again suitable for horses; so, also, will the fountains of the sea Kyânsîh[2]. 7. Kyânsîh[2] is the one where the home (ginâk) of the Kayân 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 (kashm) of men are those fountains (kashmak) of waters; such as Lake Kêkast, Lake Sôvbar, Lake Khvârizem[3], Lake Frazdân, Lake Zarînmand, Lake Âsvast, Lake Husru, Lake Satavês, Lake Urvis.

2. I will mention them also a second time: Lake Kêkast is in Âtarô-pâtakân, 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 Sôvbar is in the upper district and country on the summit of the mountain of Tûs[6]; as it says, that the Sûd-bâhar[7] ('share of benefit') is propitious and good from which abounding

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liberality is produced. 4. Regarding Lake Khvârizem[1] 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 Frazdân[3] is in Sagastân; 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 Zarînmand is in Hamadân[4]. 7. Regarding Lake Âsvast it is declared that the undefiled[5] water which it contains is always constantly flowing into the sea, so bright and copious[6] that one might say that the sun had come into it and looked at Lake Âsvast, into that water which is requisite for restoring the dead in the renovation of the universe. 8. Lake Husru[7] is within fifty[8]

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leagues (parasang). of Lake Kêkast. 9. Lake (or, rather, Gulf) Satavês[1] is that already written about, between the wide-formed ocean and the Pûtîk. 10. It is said that in Kamîndân is an abyss (zafar), from which everything they throw in always comes back, and it will not receive it unless alive (gânvar); when they throw a living creature into it, it carries it down; men say that a fountain from hell is in it. 11. Lake Urvis is on Hûgar the lofty[2].

CHAPTER XXIII.

1. On the nature of the ape and the bear they say, that Yim, when reason (nismô) departed from, him[3], 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 Az-i Dahâk[4] a young woman was admitted to a demon, and a young man was admitted to a witch (parîk), and on seeing them they had intercourse; owing to that one intercourse the black-skinned negro arose from them. 3. When Frêdûn[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.

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CHAPTER XXIV.

1. On the chieftainship of men and animals and every single thing it says in revelation, that first of the human species Gâyômard was produced, brilliant and white, with eyes which looked out for the great one, him who was here the Zaratûstrôtûm (chief high-priest); the chieftainship of all things was from Zaratûst[1]. 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[3]. 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 (artûs) 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 (arûs) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown

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(bûr); he is the chief of the wide-travellers. 10. Those beasts which have no dread whatever of the hand are evil. 11. First of birds the griffon of three natures[1] was created, not for here (this world), for the Karsipt[2] is the chief, which they call the falcon (kark), 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 archangels. 13. The Kar-fish, or Ariz[3], is the chief of the water-creatures. 14. The Dâîtîk[4] river is the chief of streams. 15. The Dâraga[5] river is the chief of exalted rivers, for the dwelling of the father of Zaratûst was on its banks[6], and Zaratûst was born there. 16. The hoary forest[7] is the chief of forests. 17. Hûgar the lofty[8], on which the water of Arêdvîvsûr flows and leaps, is the chief of summits, since it is that above which is the revolution of the constellation Satavês[9], the chief of

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reservoirs[1]. 18. The Hôm 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 summer vetch, which they also call 'pag' (gâvirs), is the chief of small-seeded grains[5]. 22. The Kûstik (sacred thread-girdle) is the chief of clothes. 23. The Bâzâyvâna[6] 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 Aûharmazd 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[8] in value, for the undefiled water of Arêdvîvsûr 'is worth the whole water of the sky and earth of Khvanîras[9], except the Arag river[10], created by Aûharmazd. 27. Of trees the myrtle and date,

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on which model, it is said, trees were formed, are worth all the trees of Khvanîras, except the Gôkard tree[1] with which they restore the dead.

28. Of mountains Mount Apârsên's beginning is in Sagastân and end in Khûgistân, some say it is all the mountains of Pârs, and is chief of all mountains except Albûrz. 29. Of birds Kamrôs[2] is chief, who is worth all the birds in Khvanîras, except the griffon of three natures. 30. The conclusion is this, that every one who performs a great duty has then much value.

CHAPTER XXV.

1. 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 Gâhanbârs 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]. And from the season (gâs) of Mêdôk-shêm[5],

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which is the auspicious[1] day Khûr of the month Tir[2], to the season of Mêdîyârêm[3], which is the

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auspicious day Vâhrâm of the month Dîn[1]--the shortest day--the night increases; and from the season of Mêdîyârêm to the season of Mêdôk-shêm 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 Hâsars, the night six Hâsars; the winter night is twelve Hâsars, the day six; a Hâsar being a measure of time and, in like manner, of land[4]. 6. In the season of Hamêspamadâyêm[5], that is, the

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five supplementary days at the end of the month Spendarmad, the day and night are again equal.

7. As from the auspicious day Aûharmazd of the month Fravardîn to the auspicious day Anîrân of the month Mitrô[1] is the summer of seven months, so from the auspicious day Aûharmazd of the month Âvân to the auspicious month Spendarmad, on to the end of the five supplementary days[2], is winter of five months. 8. The priest fulfils the regulation (vakar) about a corpse and other things, by this calculation as to summer and winter. 9. In those seven months[3] of summer the periods (gâs) of the days and nights are five--since one celebrates the Rapîtvîn--namely, the period of daybreak is Hâvan, the period of midday is Rapîtvîn, the period of afternoon is Aûzêrîn, when the appearance of the stars has come into the sky[4] until midnight is the period of Aîbisrûtêm, from midnight until the stars become imperceptible is the period of Aûshahîn[5]. 10. In winter are four periods, for from daybreak till Aûshahîn is all Hâvan, and the rest as I have said; and the reason of it is this, that the appearance[6] of winter is in the direction of the

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north, where the regions Vôrûbarst[1] and Vôrûgarst are; the original dwelling of summer, too, is in the south, where the regions Fradadafsh and Vidadafsh are; on the day Aûharmazd of the auspicious month Âvân the winter acquires strength and enters into the world, and the spirit of Rapîtvîn goes from above-ground to below-ground, where the spring (khânî) 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. 11. And on the auspicious day Âtarô of the month Dîn[3] the winter arrives, with much cold, at Aîrân-vêg; and until the end, in the auspicious month Spendarmad, winter advances through the whole world; on this account they kindle a fire everywhere on the day Âtarô 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[4], for Rapîtvîn keeps warmth and moisture there, and one does not celebrate the period of Rapîtvîn. 13. As the day Aûharmazd of the month Fravardîn advances it diminishes the strength which winter possesses, and summer comes in from its own original dwelling, and receives strength and dominion. 14. Rapîtvîn comes up from below-ground, and ripens the fruit of the trees; on this account

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the water of springs is cold in summer[1], for Rapîtvîn is not there; and those seven[2] months one celebrates the Rapîtvîn, and summer advances through the whole earth. 15. And yet in the direction of Hindûstân, 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[4]; 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[5] returns one time in twenty-nine, and one time in thirty days, and there are four

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hours (zamân) 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 Fravardîn, the month Ardavahist, and the month Horvadad[3] are spring; the month Tîr, the. month Amerôdad, and the month Shatvaîrô are summer; the month Mitrô, the month Âvân, and the month Âtarô are autumn; the month Dîn, the month Vohûman, and the month Spendarmad are winter[4]. 21. And the sun comes from the sign (khûrdak) 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) advances 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].

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CHAPTER XXVI.

1. A Hâsar[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[3].

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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 medicinal plants, have arisen from the primeval ox[3], ten thousand[4] species among the species of principal

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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 primeval ox, have arisen upon it, every year the bird[2] strips that tree and mingles all the seeds in the water; Tîstar seizes them with the rain-water and rains them on to all regions. 4. Near to that tree the white Hôm, the healing and undefiled, has grown at the source of the water of Arêdvîvsûr[3]; every one who eats it becomes immortal, and they call it the Gôkard[4] tree, as it is said that Hôm is expelling death[5]; also in the renovation of the universe they prepare its immortality therefrom[6]; and it is the chief of plants[7].

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

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plants, gum plants, and all producing[1] 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 (sâlvâr), as the cypress, the plane, the white poplar, the box, and others of this genus, they call trees and shrubs (dâr 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 (mîvak). 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, veches, and others of this genus, they -call corn (gûrdâk). 10. Every plant with fragrant leaves, which is cultivated by the hand-labour of men, and is perennial (hamvâr), they call an aromatic herb (siparam). 11. 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 (nêstarûn),

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the tulip, the colocynth (kavastîk), the pandanus (kêdi), the kamba, the ox-eye (hêri), the crocus, the swallow-wort (zarda), the violet, the kârda, and others of this genus, they call a flower (gûl). 12. Everything whose sweet-scented fruit, or sweet-scented blossom, arises in its season, without the hand-labour of men, they call a wild plant (vahâr or nihâl). 13. Whatever is welcome as food of cattle and beasts of burden, they call grass (giyâh). 14. Whatever enters into cakes (pês-pârakîhâ) they call spices (âvzârîhâ). 15. Whatever is welcome in eating of bread, as torn shoots[1] of the coriander, water-cress (kakîg), the leek, and others of this genus, they call salad (têrak)[2]. 16. Whatever is like spinning[3] cotton, and others of this genus, they call clothing plants (gâmak). 17. Whatever lentil[4] is greasy, as sesame, dûshdâng, hemp, zandak[5], and others of this genus, they call an oil-seed (rôkanô). 18. Whatever one can dye clothing with, as saffron, sapan-wood, zakava, vaha, and others of this genus, they call a dye-plant (rag). 19. Whatever root, or gum[6], or wood

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is scented, as frankincense[1], varâst[2], kust, sandalwood, cardamom[3], camphor, orange-scented mint, and others of this genus, they call a scent (bôd). 20. Whatever stickiness comes out from plants[4] they call gummy (zadak). 21. The timber which proceeds, from the trees, when it is either dry or wet, they call wood (kîbâ). 22. Every one of all these plants which is so, they call medicinal (dârûk)[5].

23. The principal fruits are of thirty kinds (khadûînak), and ten species (sardak) 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 cocoanut[6], the filbert[7], the chesnut[8], the pistachio nut, the vargân, and whatever else of this description are very remarkable.

24. This, too, it says, that every single flower is appropriate to an angel (ameshôspend)[10], as the

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white[1] jasmine (saman) is for Vohûman, the myrtle and jasmine (yâsmin) are Aûharmazd's own, the mouse-ear (or sweet marjoram) is Ashavahist's[2] own, the basil-royal is Shatvaîrô's own, the musk flower is Spendarmad's, the lily is Horvadad's, the kamba is Amerôdad's, Dîn-pavan-Âtarô has the orange-scented mint (vâdrang-bôd), Âtarô has the marigold[3] (âdargun), the water-lily is Âvân's, the white marv is Khtûrshêd's, the ranges[4] is Mâh's, the violet is Tîr's, the mêren[5] is Gôs's, the kârda is Dîn-pavan-Mitrô's, all violets are Mitrô's, the red chrysanthemum (khêr) is Srôsh's, the dog-rose (nestran) is Rashnû's, the cockscomb is Fravardîn's, the sisebar is Vâhrâm's, the yellow chrysanthemum is Râm's, the orange-scented mint is Vâd's[6], the trigonella is Dîn-pavan-Dîn's, the hundred-petalled rose is Dîn's, all kinds of wild flowers (vahâr) are Ard's[7], Âstâd has all the white Hôm[8], the bread-baker's basil is Asmân's, Zamyâd has the crocus, Mâraspend has the flower[9] of Ardashîr,

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Anîrân has this Hôm of the angel Hôm[1], 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 (kûnâr) 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 Aûharmazd it is possible to tell by this winter[4]; and his body is that of a lizard (vazagh)[5] whose place is filth (kalk). 2. He does not think, nor speak, nor act for the welfare (nadûkîh) of the creatures of Aûharmazd; and his business is unmercifulness and the destruction of this welfare, so that the creatures which Aûharmazd shall increase he will destroy; and his eyesight (kashm mîkisn)[6] does not refrain from doing the creatures harm. 3. As it says that, 'ever

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since a creature was created by, us, I, who am Aûharmazd, 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 (yâtûk-dînôîh) he seduces mankind into affection for himself and disaffection to Aûharmazd[1], so that they forsake the religion of Aûharmazd, and practise that of Aharman. 5. He casts this into the thoughts of men, that this religion of Aûharmazd is nought, and it is not necessary to be steadfast in it. 6. Whoever gives that man anything, in whose law (dâd) this saying is established, then the evil spirit is propitiated by him, that is, he has acted by his pleasure.

7. The business of Akôman[2] is this, that he gave vile thoughts and discord to the creatures. 8. The business of the demon Andar is this, that he constrains the thoughts of the creatures from deeds of virtue, just like a leader who has well-constrained (sardâr-i khûp afsârdö); 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 Sâvar[3], that is a leader of the demons, is this, that is, misgovernment, oppressive anarchy, and drunkenness. 10. The business of the demon Nâîkîyas[4] is this, that he gives discontent to the creatures; as it says, that should this one

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give anything to those men whose opinion (dâd) is this, that it is not necessary to have the sacred shirt and thread-girdle, then Andar, Sâvar, and Nâîkîyas are propitiated by him. 11. The demon Taprêv[1] is he who mingles poison with plants and creatures; as it says thus: 'Taprêv the frustrater, and Zâîrîk the maker of poison.' 12. All those six, it is said, are arch-fiends[2] of the demons; the rest are cooperating 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][4] the fiend Taprêv is propitiated [by him].

14. The demon Tarômat[5] [is he who] produces disobedience; the demon Mîtôkht[6] is the liar (drôgan) of the evil spirit[7]; the demon Arask[8] ('malice') is the spiteful fiend of the evil eye. 15. Theirs are the same appliances as the demon Aeshm's[10], as it

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says that seven powers are given to Aeshm[1], that he may utterly destroy the creatures therewith; with those seven powers he will destroy seven[2] of the Kayân heroes in his own time, but one will remain. 16. There where Mîtôkht ('falsehood') arrives, Arask ('malice') becomes welcome, [and there where Arask is welcome][3] Aeshm lays a foundation[4], and there where Aeshm has a foundation[5] many creatures perish, and he causes much non-Iranianism[6]. 17. Aeshm mostly contrives all evil for the creatures of Aûharmazd, and the evil deeds of those Kayân heroes have been more complete through Aeshm, as it says, that Aeshm, the impetuous assailant, causes them most[7].

18. The demon Vîzarêsh[8] is he who struggles with the souls of men which have departed, those

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days and nights[1] when they remain in the world; he carries them on, terror-stricken, and sits at the gate of hell. 19. The demon Uda[2] 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 (rîed), and chattering he may make water (mêzêd), so that he may not attain [unto the] best existence[4] .

[ 20. The demon Akâtâsh[5] is the fiend of perversion (nikîrâyîh), who makes the creatures averse (nikîrâî) from proper things; as it says, that whoever has given anything to that person (tanû) whose opinion (dâd) is this, that it is not necessary to have a high-priest (dastôbar), 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 (mâr-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 (mâro-gnô)[6] is a stick on the end of which a leathern thong is

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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. Zarmân[1] is the demon who makes decrepit (dûspad), whom they call old age (pirîh). 24. Kîshmak[2] is he who makes disastrous (vazandak), and also causes the whirlwind[3] which passes over for disturbance. 25. The demon Varenô[4] is he who causes illicit intercourse, as it says thus: 'Varenô the defiling (âlâî).' 26. The demon Bûshâsp[5] is she who causes slothfulness; Sêg is the fiend (drûg) who causes annihilation; and the demon Nîyâz is he who causes distress.

27. The demon Âz[6] ('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. Pûs[7] is the demon who makes a hoard, and

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does not consume it, and does not give to any one; as it says, that the power of the demon Âz 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 pollution and contamination (nisrûstih), which they call nasâi ('dead matter'). 30. The demon Frîftâr ('deceiver') is he who seduces mankind. 31. The demon Spazg[2] ('slander') is he who brings and conveys discourse (milayâ), and it is nothing in appearance such as he says; and he shows that mankind fights and apologizes (avakhshînêd), individual with individual. 32. The demon Arâst[3] ('untrue') is he who speaks falsehood. 33. The demon Aîghâsh[4] is the malignant-eyed fiend who smites mankind with his eye. 24. The demon Bût[5] is he whom they worship among the Hindûs, and his growth is lodged in idols, as one worships the horse as an idol[6]. 35 Astô-vîdâd is the evil flyer (vâê-i saritar) who seizes the life; as it says that, when

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his hand strokes a man it is lethargy, when he casts it 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 (sûr-kashmîh) is he who will spoil anything which men see, when they do not say 'in the name of God' (yazdân).

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 (khashmakân), are in great multitude it is said. 38. They are demons of ruin, pain, and growing old (zvârân), producers of vexation and bile, revivers of grief (nîvagîh), 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 Apâôsh[1] and the demon Aspengargâk[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 (khâmîh) of God's works; and

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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 (kûlêng), 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 demon Kûndak[3] is he who is, the steed (bârak) of wizards.

43. Various new demons arise from the various new sins the creatures may commit, and are produced 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 (kamârîkân) are those seven planets, the head and tail of Gôkîhar, and Mûspar[4]

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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 vileness; 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-hômand) nature of Aharman.

47. Regarding the cold, dry, stony, and dark interior of mysterious (târîk dên afrâg-pêdâk) hell it says, that the darkness is fit to grasp with the hand[1], 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 connection (band) is with the seven planets, be it through much cold like Saturn[3] (Kêvân), be it through much heat like Aharman; and their food is brimstone (gandak), and of succulents the lizard (vazagh), and other evil and wretchedness (patyân).]

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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 Ashâshagahad-ê Hvandkãn[4], the chief of Savah is Hoazarôdathhri-hanâ Parêstyarô[5], the chief of Fradadafsh is Spîtôîd-i Aûspôsînân[6], [the chief of Vîdadafsh is Aîrîz-râsp Aûspôsînân[7],] the chief of Vôrûbarst is Huvâsp[7], the chief of Vôrûgarst is Kakhravâk[9]. 2. Zaratûst is

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spiritual chief of the region of Khvanîras, 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 Zaratûst[1].

3. In the region of Khvanîras are many places, from which, in this evil time of violent struggling with the adversary, a passage (vidarg) is constructed by the power of the spiritual world (mainôkîh), and one calls them the beaten tracks[2] of Khvanîras.

4. Counterparts of those other regions[3] are such places as Kangdez, the land of Saukavastân, the plain of the Arabs (Tâzîkân), the plain of Pêsyânsaî, the river Nâîvtâk[4], Aîrân-vêg, the enclosure (var) formed by Yim, and Kasmîr in India[5]. 5. And one immortal chief acts in the government of each

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of them; as it says, that Pêshyôtanû[1] son of Vistâsp, whom they call Kîtrô-maînô[2], is in the country of Kangdez[3]; Aghrêrad[4] son of Pashang is in the land of Saukavastân[5], and they call him Gôpatshah[6]; Parsadgâ[7] Hvembya is in the plain of

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Pêsyânsaî[1], and he is Hvembya for this reason, because they brought him up in a hvemb ('jar') for fear of Khashm ('Wrath'); [Asâm-i[2] Yamâhust is in the place which they call the River Nâîvtâk]; the tree opposed to harm[3] is in Aîrân-vêg; Urvatadnar[4] son of Zaratûst is in the enclosure formed by Yim. 6. Regarding them it says, they are those who are immortal, as are Narsih[5] Son of Vîvanghâû, Tûs[6] son of Nôdar[7], Gîw[8] son of Gûdarz, Ibairaz[9] the causer of strife, and Ashavazd son of Pourudhâkhst[10]; and they will all[11] come forth, to the

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assistance of Sôshyans, on the production of the renovation of the universe.

7. Regarding Sâm[1] it says, that he became immortal, but owing to his disregard of the Mazdayasnian religion, a Tûrk whom they call Nihâg[2] wounded him with an arrow, when he was asleep there, in the plain of Pêsyânsaî; and it had brought upon him the unnatural lethargy (bûshasp) which overcame him in the midst of the heat[3]. 8. And the glory (far) of heaven stands over him[4] for the purpose that, when Az-i Dahâk[5] becomes unfettered (arazak), he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to him. 9. Of Dahâk, whom they call Bêvarâsp, this, too, it says, that Frêdûn when he captured Dahâk was not able to kill him, and afterwards confined him in Mount Dimâvand[6]; when he becomes unfettered, Sâm arises, and smites and slays him.

10. As to Kangdez, it is in the direction of the east, at many leagues from the bed (var)[7] of the

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wide-formed ocean towards that side. 11. The plain of Pêsyânsaî is in Kâvulistân, as it says, that the most remarkable upland (bâlist) in Kâvulistân is where Pêsyânsaî is; there it is hotter, on the more lofty elevations there is no heat[1]. 12. Aîrân-vêg is in the direction of Âtarô-pâtakân[2]. 13. The land of Saukavastân is on the way from Tûrkistân to Kînistân, in the direction of the north. 14. [The enclosure][3] formed by Yim is in the middle of Pârs, in Sruvâ[4]; thus, they say, that what Yim formed (Yim-kard) is below Mount Yimakân[5]. 15. Kasmîr is in Hindûstân.

CHAPTER XXX^[6].

1. On the nature: of the resurrection and future existence it says in revelation, that, whereas Mâshya and Mâshyôî, 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

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bread, till when[1] they shall die they always feed upon water. 2. So, likewise, in the millennium of Hûshêdar-mâh[2], the strength of appetite (âz) will thus diminish, when men will remain three days and nights in superabundance (sîrîh) through one taste of consecrated food. 3. Then they will desist from meat food, and eat vegetables and milk; afterwards, they abstain from milk food and abstain from vegetable food, and are feeding on water; and for ten years before Sôshyans[3] comes they remain without food, and do not die.

4. After Sôshyans comes they prepare the raising of the dead, as it says, that Zaratûst asked of Aûharmazd thus: 'Whence does a body form again, which the wind has carried and the water conveyed (vazîd)[4]? and how does the resurrection occur?' 5. Aûharmazd answered thus: 'When through me the sky arose from the substance of the ruby[5], without columns, on the spiritual support of far-compassed light; when through me the earth arose, which[6] bore the material life, and there is no

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maintainer of the worldly creation but it; when by me the sun and moon and stars are conducted in the firmament (andarvaî) 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[1] 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 (pîsak) 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 one's 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[4] 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[5]. 6. Observe that when that which was not was then produced, why is it not possible to

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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 Gâyômard are roused up then those of Mâshya and Mâshyôî, then those of the rest of mankind; in the fifty-seven years of Sôshyans[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 (barâ yehabûnd) them a single class[2]. 9. Of the light accompanying (levatman) the sun, one half will be for Gâyômard, 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, Sadvâstarân[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

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assembly whatever righteous man was friend of a wicked one in the world, and the wicked man complains 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 (garôdmân), 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 (hambâz), a brother from his brother, and a friend from

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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 Dahâk and Frâsîyâv of Tûr, and others of this sort, as those deserving death (marg-argânân), undergo a punishment no other men undergo; they call it 'the punishment of the three nights[1].'

17. 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 Sôshyans. 18. As Gôkîhar[3] falls in the celestial sphere from a moonbeam 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 Shatvaîrô, in the hills and mountains, and it remains on this earth like a river.

{p. 126} 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 (gûft). 23. All men become of one voice and administer loud praise to Aûharmazd and the archangels.

24. Aûharmazd 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. Sôshyans, with his assistants, performs a Yazisn ceremony in preparing the dead, and they slaughter the ox Hadhayôs[2] in that Yazisn; from the fat of that ox and the white Hôm[3] they prepare Hûsh, and give it to all men, and all men become immortal for ever and everlasting. 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

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show him his children with the wife; so they act as now in the world, but there is no begetting of children.

27. Afterwards, Sôshyans and his assistants, by order of the creator Aûharmazd, give every man the reward and recompense suitable to his deeds; this is even the righteous existence (aît) where it is said that they convey him to paradise (vahist), and the heaven (garôdmân) of Aûharmazd takes up the body (kerp) as itself requires; with that assistance he continually advances for ever and everlasting. 28. This, too, it says, that whoever has performed no worship (yast), and has ordered no Gêtî-kharîd[1], and has bestowed no clothes as a righteous gift, is naked there; and he performs the worship (yast) of Aûharmazd, and the heavenly angels[2] provide him the use of his clothing.

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29. Afterwards, Aûharmazd seizes on[1] the evil spirit, Vohûman on Akôman[2], Ashavahist on Andar[3], Shatvaîrô on Sâvar, Spendarmad on Tarômat who is Nâûnghas[4], Horvadad and Amerôdad on Tâîrêv and Zâîrîk[5], true-speaking on what is evil-speaking, Srôsh[6] on Aeshm[7] 30. Then two fiends remain at large, Aharman[8] and Âz[9]; Aûharmazd comes to the world, himself the Zôta and Srôsh the Râspî[10], and holds the Kûstî in his hand;

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defeated by the Kûstî[1] formula the resources of the evil spirit and Âz act most impotently, and by the passage through which he rushed into the sky[2] he runs back to gloom and darkness. 31. Gôkîhar[3] burns the serpent (mâr)[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 (Aûharmazd) sets the vault[5] 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],

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whose summit is the support of the Kînvar bridge, they keep down, and it will not exist.

CHAPTER XXXI^[1]

0. On the race and genealogy of the Kayâns.

1. Hôshyang[2] was son of Fravâk, son of Sîyâkmak[3], son of Mâshya [4], son of Gâyômard. [ 2. Takhmôrup[5] was son of Vîvanghâû[6], son of Yanghad[7], son of Hôshyang. 3. Yim,][8] Takhmôrup, Spîtûr[9], and Narsih[10], whom they also call 'the Rashnû of Kînö[11],'

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were all brothers 4. From Yim and Yimak[1], who was his sister, was born a pair, man and woman, and they became husband and wife together; Mîrak the Âspiyân[2] and Zîyânak Zardâhim were their names, and the lineage went on. 5. Spîtûr was he who, with Dahâk, cut up Yim[3]; 3; Narsih[4] lived then[5] also, whom they call Nêsr-gyâvân[6]; they say that such destiny (gadman) is allotted to him[7], that he shall pass every day in troubles, and shall make all food purified and pure.

6. Dahâk[8] was son of Khrûtâsp, son of Zâînîgâv,

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son of Virafsang, son of Tâz, son of Fravâk, son of Sîyâkmak[1]; by his mother Dahâk was of Udaî[2], son of Bayak, son of Tambayak, son of Owokhm[3], son of Pairi-urvaêsm[4], son of Gadhwithw[5], son of Drûgâskân[6], son of the evil spirit.

7. Frêdûn the Âspiyân[7] was son of Pûr-tôrâ[8] the Âspiyân, son of Sôk-tôrâ[9] the Âspiyân, son of Bôrtôrâ the Âspiyân, son of Sîyâk-tôrâ the Âspiyân, son of Spêd-tôrâ the Âspiyân, son of Gefar-tôrâ the Âspiyân, son of Ramak-tôrâ the Âspiyân, son of

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Vanfraghesn[1] the Âspiyân, son of Yim, son of Vîvanghâû; as these, apart from the Âspiyân Pûr-tôrâ, were ten generations, they every one lived a hundred years, which becomes one thousand years; those thousand years were the evil reign of Dahâk. 8. By the Âspiyân Pûr-tôrâ was begotten Frêdûn, who exacted vengeance for Yim; together with him[2], also were the sons Barmâyûn and Katâyan, but Frêdûn was fuller of glory than they.

9. By Frêdûn three sons were begotten, Salm and Tûg and Aîrîk[3]; and by Aîrîk one son and one pair[4] were begotten; the names of the couple of sons were Vanîdâr and Anastokh[5], and the name of the daughter was Gûzak[6]. 10. Salm and Tûg slew them all, Aîrîk and his happy sons, but Frêdûn 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. 11. Frêdûn provided for the daughter[8], also in concealment, for

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ten generations, when Mânûs-i Khûrshêd-vînîk was born from his mother, [so called because, as he was born, some of][1] the light of the sun (khûrshêd) fell upon his nose (vînîk). 12. From Mânûs-i Khûrshêd-vînîk and his sister[2] was Mânûs-khûrnar, and from Mânûs-khûrnar [and his sister] was Mânûskîhar born[3], by whom Salm and Tûg were slain in revenge for Aîrîk[4]. 13. By Mânûskîhar were Fris, Nôdar[5], and Dûrâsrôb[6] begotten.

14. Just as Mânûskîhar was of Mânûs-khûrnar, of Mânûs-khûrnâk[7], who was Mâm-sozak[8], of Aîrak, of Thritak, of Bîtak, of Frazûsak, of Zûsak[9], of Fragûzak, of Gûzak, of Aîrîk, of Frêdûn, so Frâsîyâv[10] was

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of Pashang, of Zaêsm[1], of Tûrak, of Spaênyasp, of Dûrôshasp, of Tûg, of Frêdûn. 15. He (Frâsîyâv) as well as Karsêvaz[2], whom they call Kadân[3], and Aghrêrad[4] were all three brothers.

[ 16^[5]. Pashang and Vîsak were both brothers. 17. By Vîsak were Pîrân[6], Hûmân, Sân[7], and other brothers begotten. 18. By Frâsîyâv were Frasp-i Kûr, Sân, Shêdak[8], and other sons begotten; and Vispân-fryâ[9], from whom Kaî-Khûsrôb was born, was daughter of Frâsîyâv, and was of the same mother with Frasp-i Kûr. 19. From Frasp-i Kûr were Sûrak, Asûrîk, and other children; and by them were Khvâst-airikht, Yazdan-aîrikht, Yazdân-sarâd, Frêh-khûrd, Lâ-vahâk[10], and others begotten, a recital of whom would be tedious.

20. By Aghrêrad was Gôpatshah[11] begotten. 21. When Frâsîyâv made Mânûskîhar, with the Iranians, captive in the mountain-range (gar) of

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Padashkh-vâr[1], and scattered ruin and want among them, Aghrêrad begged a favour of God (yazdân), and he obtained the benefit that the army and champions of the Iranians were saved by him from that distress. 22. Frâsîyâv slew Aghrêrad for that fault; and Aghrêrad, as his recompense, begat such a son as Gôpatshah.

23. Aûzôbô the Tûhmâspian[2], Kanak-i Barzist, Arawisanasp, and Vaêtand-i Râghinôid were the three sons and the daughter of Agâimasvâk[3], the son of Nôdar, son of Mânûskîhar, who begat Aûzôbô. 24. Kavâd[4] was a child in a waist-cloth (kuspûd) they abandoned him on a river, and he froze upon the door-sills (kavâdakân); Aûzôbô perceived and took him, brought him up, and settled the name of the trembling child.

25. By Kavâd was Kaî-Apîvêh begotten; by Kaî-Apîvêh were Kaî-Arsh, Kaî-Vyârsh, Kaî-Pisân, and Kaî-Kâûs begotten; by Kaî-Kâûs was Sîyâvakhsh begotten; by Sîyâvakhsh was Kaî-Khûsrôb[5]

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begotten. 26. Keresâsp[1] and Aûrvakhsh[2] were both brothers. 27. Athrat[3] was son of Sâhm, son of Tûrak, son of Spaênyasp, son of Dûrôshasp[4], son of Tûg, son of Frêdûn. 28. Lôharâsp[5] was son of Aûzâv[6], son of Mânûs, son of Kaî-Pîsîn[7], son of Kaî-Apîvêh, son of Kaî-Kavâd. 29. By Kaî-Lôharâsp were Vistâsp, Zarîr[8], and other brothers begotten; by Vistâsp were Spend-dâd[9] and Pêshyô-tanû[10] begotten; and by Spend-dâd were Vohûman[11], Âtarô-tarsah, Mitrô-tarsah, and others begotten.

30. Artakhshatar descendant of Pâpak--of whom his mother was daughter--was son of Sâsân[12], son of

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Vêh-âfrîd and[1] Zarîr, son of Sâsân, son of Artakhshatar who was the said Vohûman son of Spend-dâd.

31. The mother of Kaî-Apîvêh was Farhank[2], daughter of him who is exalted on the heavenly path[3], Urvad-gâi-frâst[4], son of Râk, son of Dûrâsrôb, son of Mânûskîhar. 32. This, too, it says, that the glory[5] of Frêdûn settled on the root of a reed (kanyâ) in the wide-formed ocean; and Nôktargâ[6], 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. Nôktargâ wished to injure[7] Farhank, but Farhank went with the glory away from

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the fierce (tîb) father, and made a vow (patyastâk) thus: 'I will give my first son to Aûshbâm[1].' 34. Then Aûshbâm saved her from the father; and the first son, Kaî-Apîvêh, she bore and gave to Aûshbâm, was a hero associating with Aûshbâm, and travelled in Aûshbâm's company.

35. The mother of Aûzôbô was the daughter of Nâmûn the wizard, when Nâmak[2] was with Frâsîyâv.

36. And, moreover, together with those begotten by Sâm[3] were six children in pairs, male and female; the name of one was Damnak, of one Khûsrôv, and of one Mârgandak, and the name of each man and woman together was one. 37. And the name of one besides them was Dastân[4]; he was considered more eminent than they, and Sagânsîh[5] and the southern quarter were given to him; and Avar-shatrô[6] and the governorship were given by him to Avarnak. 38. of Avar-shatrô this is said, that it is the district of Avarnak, and they offered blessings to Srôsh and Ardavahist 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

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among them. 39. To Damnak the governorship of Asûristân was given; sovereignty and arranging the law of sovereignty, wilfulness and the stubborn defects they would bring, were among them. 40. To Sparnak[1] the governorship of Spâhân[2] was given; to Khûsrôv the governorship of Râi[3] was given; to Mârgandak the kingdom, forest settlements, and mountain settlements of Padashkhvârgar were given; where they travel nomadically, and there are the forming of sheep-folds, prolificness, easy procreation, and continual triumph over enemies. 41. From Dastân proceeded Rûdastâm[4] and Hûzavârak[5].]

CHAPTER XXXII^[6]

1. On the kindred of Pôrûshasp[7], son of Paîtirâsp[8], son of Aurvadasp[9], son of Hâêkadâsp [10], son of

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Kakhshnûs[1], son of Pâîtîrasp, son of Hardarsn[2], son of Hardâr[3], son of Spîtâmân[4], son of Vîdast[5], son of Ayazem, son of Ragan[6], son of Dûrâsrôb[7], son of Mânûskîhar[8]. 2. As Paîtirâsp had two sons, one Pôrûshasp and one Ârâsti[9], by Pôrûshasp was Zaratûst begotten for a sanctuary of good religion[10], and by Ârâsti was Mêdyôk-mâh[11] begotten. 3. Zaratûst, when he brought the religion, first celebrated

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worship[1] and expounded in Aîrân-vêg, and Mêdyôkmâh received the religion from him. 4. The Môbads[2] of Pârs are all traced back to this race of Mânûskîhar.

5. Again, I say, by Zaratûst[3] were begotten three sons and three daughters[4]; one son was Isadvâstar[5], one Aûrvatad-nar[6], and one Khûrshêd-kîhar[7]; as Isadvâstar was chief of the priests he became the Môbad of Môbads, and passed away in the hundredth year of the religion; Aûrvatad-nar was an agriculturist, and the chief of the enclosure formed by Yim[8], which is below the earth; Khûrshêd-kîhar was a warrior, commander of the army of Pêshyôtanû, son of Vistâsp, and dwells in Kangdez[8]; and of the three daughters the name of one was Frên, of one Srît, and of one Pôrukîst[9]. 6. Aûrvatad-nar and Khûrshêd-kîhar were from a serving (kakar) wife[10], the rest were from a privileged (pâdakhshah) wife.

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7^[1]. By Isadvâstar was begotten a son whose name was Ururviga[2], and they call him Arang-i Bîrâdân[3] ('fore-arm of brothers') for this reason, that, as they

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were from a serving wife, she then delivered them over to Isadvâstar through adoption. 8. This, too, one knows, that three sons of Zaratûst, namely, Hûshêdar, Hûshêdar-mâh[1], and Sôshyans[2], were from Hvôv[3]; as it says, that Zaratûst went near unto Hvôv three times, and each time the seed went to the ground; the angel Nêryôsang[4] received the brilliance and strength of that seed, delivered it with care to the angel Anâhîd[5], and in time will blend it with a mother. 9. Nine thousand, nine hundred, and ninety-nine, and nine myriads[6] of the guardian spirits of the righteous are intrusted with its protection, so that the demons may not injure it[7].

10. The name of the mother of Zaratûst was Dughdâ[8], and the name of the father of the mother, of Zaratûst was Frahimravâ[9].

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[CHAPTER XXXIII^[1].

0. The family of the Môbads ('priests').

1. Bahak[2] was son of Hubakht, son of Âtarô-bondak, son of Mâhdad, son of Mêdyôk-mâh, son of Frâh-vakhsh-vindâd[3], son of Mêdyôk-mâh, son of Kâd[4], son of Mêdyôk-mâh, son of Ârâstih, son of Paîtirâsp[6]. 2. As Bahak was Môbad of Môbads (high-priest) unto Shâhpûhar[6], son of Aûharmazd, so Kâd was the great preceptor (farmâdâr) unto Dârâî[7].

3. Âtarô-pâd[8] was son of Mâraspend, son of Dâdardâ, son of Dâdîrâd, son of Hûdînô, son of Âtarôdâd, son of Mânûskîhar, son of Vohûman-kîhar, son of Fryânô[9], son of Bâhak[10], son of Frêdûn, son of

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Frashâîtar[1], son of Pôrûshasp, son of Vînâsp, son of Nivar, son of Vakhsh, son of Vahidhrôs, son of Frast, son of Gâk[2], son of Vakhsh, son of Fryân, son of Ragan, son of Dûrâsrôb, son of Mânûskîhar[3].

4. Mitrô-varâz was son of Nîgâs-afzûd-dâk, son of Shîrtashôsp, son of Parstva, son of Urvad-gâ, son of Tâham, son of Zarîr, son of Dûrâsrôb, son of Mânûs[4]. 5. Dûrnâmîk was son of Zâgh, son of Masvâk, son of Nôdar[5], son of Mânûskîhar.

6. Mitrô-akâvîd is son of Mardân-vêh[6], son of Afrôbag-vindâd, son of Vindâd-i-pêdâk, son of Vâê-bûkht[7], son of Bahak, son of Vâê-bûkht. 7. The mother from whom I was born is Hûmâî, daughter of Freh-mâh, who also was the righteous daughters[8]

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of Mâh-ayâr son of Mâh-bôndak, son of Mâh-bûkht. 8. Pûyisn-shâd is son of Mardân-vêh, son of Afrôbag-vindâd, son of Vindâd-i-pêdâk, son of Vâê-bûkht, son of Bahak, son of Vâê-bûkht.

9. All the other Môbads who have been renowned in the empire (khûdâyîh) were from the same family it is said, and were of this race of Mânûskîhar[1]. 10. Those Môbads, likewise, who now exist are all from the same family they assert, and I, too, they boast, whom they call[2] 'the administration of perfect rectitude' (Dâdakîh-i Ashôvahistô)[3]. 11. Yûdân-Yim son of Vâhrâm-shâd, son of Zaratûst, Âtarô-pâd son of Mâraspend, son of Zâd-sparham[4],

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Zâd-sparham son of Yûdân-Yim[1], Âtarô-pâd son of Hâmîd[2], Ashôvahist son of Freh-Srôsh, and the other Môbads have sprung from the same family.

12. This, too, it says, that 'in one winter I will locate (gâkînam) the religion of the Mazdayasnians, which came out into the other six regions.']

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CHAPTER XXXIV^[1].

0. 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[4] was the duration of Gâyômard, with the ox, in the world. 2. As this was six thousand years series of millennium reigns[5] 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 Gâyômard lived thirty years in tribulation[6]. After the thirty years[7] Mâshya and Mashyôî 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 Hôshyang[9] came.

4. Hôshyang was forty years[10], Takhmôrup[11] thirty years, Yim till his glory[12] departed six hundred and

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sixteen years and six months, and after that he was a hundred years in concealment. 5. Then the millennium[1] reign came to Scorpio, and Dahâk[2] ruled a thousand years. 6. After the millennium reign came to Sagittarius, Frêdûn[3] reigned five hundred years; in the same five hundred years of Frêdûn were the twelve years of Aîrîk; Mânûskîhar[4] was a hundred and twenty years, and in the same reign of Mânûskîhar, when he was in the mountain fastness (dûshkhvâr-gar)[5], were the twelve years of Frâsîyâv; Zôb[6] the Tûhmâspian was five years.

7. Kaî-Kabâd[7] was fifteen years; Kaî-Kâûs, till he went to the sky, seventy-five years, and seventy-five years after that, altogether a hundred and fifty years; Kai-Khûsrôv sixty years; Kaî-Lôrâsp[8] a hundred and twenty years; Kaî-Vistâsp, till the coming of the religion, thirty years[9], altogether a hundred and twenty years.

8. Vohûman[10] son of Spend-dâd a hundred and

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twelve years; Hûmâî, who was daughter of Vohûman, thirty years; Dârâî son of Kîhar-i-âzâd[1], that is, of the daughter of Vohûman, twelve years; Dârâî son of Dârâî fourteen years; Alexander the Rûman[2] fourteen years.

9. The Askânians bore the title in an uninterrupted (a-arûbâk) sovereignty two hundred and eighty-four years[3], Ardashîr son of Pâpak and the number of the Sâsânians four hundred and sixty years[4], and then it went to the Arabs.

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