The Bundahishn ("Creation"), or Knowledge from the Zand: chapters 29-32
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The Bundahishn ("Creation"), or Knowledge from the Zand
Translated by E. W. West, from Sacred Books of the East, volume 5,
Oxford University Press, 1897.
CHAPTER 29. On the spiritual chieftainship of the regions
of the earth
- 1.
- On [the spiritual chieftainship of the regions of the earth] it says in
revelation, that every one of those six chieftainships has one spiritual chief;
as the chief of Arezahi is Ashashagahad-e Hvandchan, the chief of Sawahi is
Hoazarodathhri-hana Pareshtyaro, the chief of Fradadhafshu is Spitoid-i Ausposinan,
[the chief of Vidadhafshu is Airizh-rasp Ausposinan,] the chief of Wourubareshti
is Huvasp, the chief of Wourujareshti is Cakhravak. 2. Zartosht is spiritual
chief of the region of Xwaniratha, 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 Zartosht.
- 3.
- In the region of Xwaniratha 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 (mainokih), and one calls them the beaten
tracks of Xwaniratha.
- 4.
- Counterparts of those other regions are such places as Kangdez, the land
of Saukavastan, the plain of the Arabs (Tazhikan), the plain of Peshyansai,
the river Naivtak, Eranvej, the enclosure (var) formed by Yim [Jamshed], and
Cashmere in India. 5. And one immortal chief acts in the government of each
of them; as it says, that Peshotan son of Vishtasp, whom they call Chitro-maino,
is in the country of Kangdez; Aghrerad son of Pashang is in the land of Saukavastan,
and they call him Gopatshah; Parshadga Hvembya is in the plain of Peshyansai,
and he is Hvembya for this reason, because they brought him up in a hvemb
('jar') for fear of Khashm ('Wrath'); [Asam-i Yamahusht is in the place which
they call the River Naivtak]; the tree opposed to harm is in Eranvej; Urvatadnar
son of Zartosht is in the enclosure formed by Yim [Jamshed]. 6. Regarding
them it says, they are those who are immortal, as are Narsih son of Vivangha,
Tus son of Nodar, Giw son of Gudarz, Ibairaz the causer of strife, and Ashavazd
son of Pourudhakhsht; and they will all come forth, to the assistance of Soshyant,
on the production of the renovation of the universe.
- 7.
- Regarding Sam it says, that he became immortal, but owing to his disregard
of the Mazdayasnian religion, a Turk whom they call Nihaj wounded him with
an arrow, when he was asleep there, in the plain of Peshyansai; and it had
brought upon him the unnatural lethargy (Bushasp) which overcame him in the
midst of the heat. 8. And the glory (far) of heaven stands over him for the
purpose that, when Azi Dahak [Zohak] becomes unfettered (arazhak), he may
arise and slay him; and a myriad guardian spirits of the righteous are as
a protection to him. 9. Of Dahak [Zohak], whom they call Bevarasp, this, too,
it says, that Faridoon when he captured Dahak [Zohak] was not able to kill
him, and afterwards confined him in Mount Damawand; when he becomes unfettered,
Sam 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) of the wide-formed ocean towards that side. 11. The plain of
Peshyansai is in Kavulistan, as it says, that the most remarkable upland (balist)
in Kavulistan is where Peshyansai is; there it is hotter, on the more lofty
elevations there is no heat. 12. Eranvej is in the direction of Ataro-patakan
[Azerbaizhan]. 13. The land of Saukavastan is on the way from Turkistan to
Chinistan, in the direction of the north. 14. [The enclosure] formed by Yim
[Jamshed] is in the middle of Pars, in Sruva; thus, they say, that what Yim
[Jamshed] formed (Yim-kard) is below Mount Yimakan. 15. Cashmere is in Hindustan.
CHAPTER 30. On the resurrection and future existence
- 1.
- On the nature of the resurrection and future existence it says in revelation,
that, whereas Mashye and Mashyane, who grew up from the earth, 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 bread,
till when they shall die they always feed upon water. 2. So, likewise, in
the millennium of Hoshedarmah, the strength of appetite (az) will thus diminish,
when men will remain three days and nights in superabundance (sirih) 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 Soshyant
comes they remain without food, and do not die.
- 4.
- After Soshyant comes they prepare the raising of the dead, as it says, that
Zartosht asked of Ohrmazd thus: 'Whence does a body form again, which the
wind has carried and the water conveyed (vazhid)? and how does the resurrection
occur?' 5. Ohrmazd answered thus: 'When through me the sky arose from the
substance of the ruby, without columns, on the spiritual support of far-compassed
light; when through me the earth arose, which bore the material life, and
there is no maintainer of the worldly creation but it; when by me the sun
and moon and stars are conducted in the firmament (andarvai) of luminous bodies;
when by me corn was created so that, scattered about in the earth, it grew
again and returned with increase; when by me color of various kinds was created
in plants; when by me fire was created in plants and other things without
combustion; when by me a son was created and fashioned in the womb of a mother,
and the structure (pishak) 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 it is an assistance
to me in the resurrection that they exist, but when they were formed it was
not forming the future out of the past. 6. Observe that when that which was
not was then produced, why is it not possible to 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 Gayomard are roused up, then those of Mashye and Mashyane,
then those of the rest of mankind; in the fifty-seven years of Soshyant they
prepare all the dead, and all men stand up; whoever is righteous and whoever
is wicked, every human creature, they rouse up from the spot where its life
departs. 8. Afterwards, when all material living beings assume again their
bodies and forms, then they assign (bara yehabund) them a single class. 9.
Of the light accompanying (levatman) the sun, one half will be for Gayomard,
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 Sadvastaran, 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 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 practiced himself?' if he
who is righteous did not inform him, then it is necessary for him to suffer
shame accordingly in that assembly.
- 12.
- Afterwards, they set the righteous man apart from the wicked; and then the
righteous is for heaven (garothman), 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. 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 (hambaz), a brother from his brother, and a friend
from his friend, they suffer, every one for his own deeds, and weep, the righteous
for the wicked, and the wicked about himself; for there may be a father who
is righteous and a son wicked, and there may be one brother who is righteous
and one wicked. 16. Those for whose peculiar deeds it is appointed, such as
Dahak [Zohak] and Frasiyav of Tur, and others of this sort, as those deserving
death (marg-arjanan), undergo a punishment no other men undergo; they call
it 'the punishment of the three nights.'
- 17.
- Among his producers of the renovation of the universe, those righteous men
of whom it is written that they are living, fifteen men and fifteen damsels,
will come to the assistance of Soshyant. 18. As Gochihar falls in the celestial
sphere from a moon-beam on to the earth, the distress of the earth becomes
such-like as that of a sheep when a wolf falls upon it. 19. Afterwards, the
fire and halo melt the metal of Shahrewar, in the hills and mountains, and
it remains on this earth like a river. 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 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 inquires of it with those
words (guft). 23. All men become of one voice and administer loud praise to
Ohrmazd and the archangels.
- 24.
- Ohrmazd 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. Soshyant,
with his assistants, performs a Yazishn ceremony in preparing the dead, and
they slaughter the ox Hadhayosh in that Yazishn; from the fat of that ox and
the white Haoma they prepare Hush, 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 show him his children
with the wife; so they act as now in the world, but there is no begetting
of children.
- 27.
- Afterwards, Soshyant and his assistants, by order of the creator Ohrmazd,
give every man the reward and recompense suitable to his deeds; this is even
the righteous existence (ait) where it is said that they convey him to paradise
(Wahisht), and the heaven (garothman) of Ohrmazd 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
(yasht), and has ordered no getig-kharid, and has bestowed no clothes as a
righteous gift, is naked there; and he performs the worship (yasht) of Ohrmazd,
and the heavenly angels provide him the use of his clothing.
- 29.
- Afterwards, Ohrmazd seizes on the evil spirit! Vohuman on Akoman, Ardwahisht
on Andar, Shahrewar on Savar, Spandarmad on Taromat who is Naunghas, Hordad
and Amurdad on Tairev and Zairich, true-speaking on what is evil-speaking,
Srosh on Eshm. 30. Then two fiends remain at large, Ahriman and Az; Ohrmazd
comes to the world, himself the Zota and Srosh the Raspi, and holds the Kusti
in his hand; defeated by the Kusti formula the resources of the evil spirit
and Az act most impotently, and by the passage through which he rushed into
the sky he runs back to gloom and darkness. 31. Gochihar burns the serpent
(mar) 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 (Ohrmazd)
sets the vault into which the evil spirit fled, in that metal; he brings the
land of hell back for the enlargement of the world; 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, slopeless plain;
even the mountain, whose summit is the support of the Chinwad bridge, they
keep down, and it will not exist.
CHAPTER 31. On the race and offspring of the Kayans
- 0.
- On the race and genealogy of the Kayanians.
- 1.
- Hooshang was son of Fravak, son of Siyamak, son of Mashye, son of Gayomard.
[2. Tahmurasp was son of Vivangha, son of Yanghad, son of Hooshang. 3. Yim
[Jamshed],] Tahmurasp, Spitur, and Narsih, whom they also call 'the Rashnu
of Chino,' were all brothers. 4. From Yim [Jamshed] and Yimak, who was his
sister, was born a pair, man and woman, and they became husband and wife together;
Mirak the Aspiyan and Ziyanak Zardahim were their names and the lineage went
on. 5. Spitur was he who, with Dahak [Zohak], cut up Yim [Jamshed]; Narsih
lived then also, whom they call Nesr-gyavan; they say that such destiny (gadman)
is allotted to him, that he shall pass every day in troubles, and shall make
all food purified and pure.
- 6.
- Dahak [Zohak] was son of Khrutasp, son of Zainigav, son of Virafsang, son
of Tazh, son of Fravak son of Siyamak; by his mother Dahak [Zohak] was of
Udai, son of Bayak, son of Tambayak, son of Owokhm, son of Pairi-urvaesm,
son of Gadhwithw, son of Drujaskan, son of the evil spirit.
- 7.
- Faridoon the Aspiyan was son of Pur-tora the Aspiyan, son of Sok-tora the
Aspiyan, son of Bortora the Aspiyan, son of Siyak-tora- the Aspiyan, son of
Sped-tora the Aspiyan, son of Gefar-tora the Aspiyan, son of Ramak-tora the
Aspiyan, son of Vanfragheshn the Aspiyan, son of Yim [Jamshed], son of Vivangha;
as these, apart from the Aspiyan Purtora, were ten generations, they every
one lived a hundred years, which becomes one thousand years; those thousand
years were the evil reign of Dahak [Zohak]. 8. By the Aspiyan Pur-tora was
begotten Faridoon, who exacted vengeance for Yim [Jamshed]; together with
him also were the sons Barmayun and Katayun, but Faridoon was fuller of glory
than they.
- 9.
- By Faridoon three sons were begotten, Salm and Tuj and Airik; and by Airik
one son and one pair were begotten; the names of the couple of sons were Vanidar
and Anastokh, and the name of the daughter was Guzhak. 10. Salm and Tuj slew
them all, Airik and his happy sons, but Faridoon kept the daughter in concealment,
and from that daughter a daughter was born; they became aware of it, and the
mother was slain by them. 11. Faridoon provided for the daughter, also in
concealment, for ten generations, when Manush-i Khurshed-vinik was born from
his mother, [so called because, as he was born, some of] the light of the
sun (khwarshed) fell upon his nose (vinik). 12. From Manush-i Khurshed-vinik
and his sister was Manush-khurnar, and from Manush-khurnar [and his sister]
was Manuschihar born, by whom Salm and Tuj were slain in revenge for Airik.
13. By Manuschihar were Frish, Nodar, and Durasrobo begotten.
- 14.
- Just as Manuschihar was of Manush-khurnar, of Manush-khurnak, who was Mam-sozak,
of Airak, of Thritak, of Bitak, of Frazushak, of Zushak, of Fraguzak, of Guzak,
of Airik, of Faridoon, so Frasiyav was of Pashang, of Zaeshm, of Turak, of
Spaenyasp, of Duroshasp, of Tuj, of Faridoon. 15. He (Frasiyav) as well as
Karsevaz, whom they call Kadan, and Aghrerad were all three brothers.
- [16.
- Pashang and Visak were both brothers. 17. By Visak were Piran, Human, Shan,
and other brothers begotten. 18. By Frasiyav were Frasp-i Chur, Shan, Shedak,
and other sons begotten; and Vispan-frya, from whom Kay Khosraw was born,
was daughter of Frasiyav, and was of the same mother with Frasp-i Chur. 19.
From Frasp-i Chur were Surak, Asurik, and other children; and by them were
Khvast-airikht, Yazdan-airikht, Yazdan-sarad, Freh-khurd, La-vahak, and others
begotten, a recital of whom would be tedious.
- 20.
- By Aghrerad was Gopatshah begotten. 21. When Frasiyav made Manuschihar,
with the Iranians, captive in the mountain-range (gar) of Padashkh-var, and
scattered ruin and want among them, Aghrerad begged a favor of God (yazdan),
and he obtained the benefit that the army and champions of the Iranians were
saved by him from that distress. 22. Frasiyav slew Aghrerad for that fault;
and Aghrerad, as his recompense, begat such a son as Gopatshah.
- 23.
- Auzobo the Tuhmaspian, Kanak-i Barzisht, Arawishanasp, and Vaetand-i Raghinoid
were the three sons and the daughter of Agaimasvak, the son of Nodar, son
of Manuschihar, who begat Auzobo. 24. Kavad was a child in a waist-cloth (kuspud);
they abandoned him on a river, and he froze upon the door-sills (kavadakan);
Auzobo perceived and took him, brought him up, and settled the name of the
trembling child.
- 25.
- By Kavad was Kay Apiveh begotten; by Kay Apiveh were Kay Arsh, Kay Vyarsh,
Kay Pisan, and Kay Kaus begotten; by Kay Kaus was Siyavakhsh begotten; by
Siyavakhsh was Kay Khosraw begotten. 26. Kersasp and Aurvakhsh were both brothers.
27. Athrat was son of Sahm, son of Turak, son of Spaenyasp, son of Duroshasp,
son of Tuj, son of Faridoon. 28. Lohrasp was son of Auzav, son of Manush,
son of Kay Pisin, son of Kay Apiveh, son of Kay Kobad. 29. By Kay Lohrasp
were Vishtasp, Zarir, and other brothers begotten; by Vishtasp were Spend-dad
and Peshotan begotten; and by Spend-dad were Vohuman, Ataro-tarsah, Mitro-tarsah,
and others begotten.
- 30.
- Artakhshatar descendant of Papak -- of whom his mother was daughter -- was
son of Sasan, son of Veh-afrid and Zarir, son of Sasan, son of Artakhshatar
who was the said Vohuman son of Spend-dad.
- 31.
- The mother of Kay Apiveh was Farhank, daughter of him who is exalted on
the heavenly path, Urvad-gai-frasht, son of Rak, son of Durasrobo, son of
Manuschihar. 32. This, too, it says, that the glory of Faridoon settled on
the root of a reed (kanya) in the wide-formed ocean; and Noktarga, 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. Noktarga wished to injure Farhank, but Farhank went with the
glory away from the fierce (tib) father, and made a vow (patyastak) thus:
'I will give my first son to Aushbam.' 34. Then Aushbam saved her from the
father; and the first son, Kay Apiveh, she bore and gave to Aushbam, was a
hero associating with Aushbam, and traveled in Aushbam's company.
- 35.
- The mother of Auzobo was the daughter of Namun the wizard, when Namak was
with Frasiyav.
- 36.
- And, moreover, together with those begotten by Sam were six children in
pairs, male and female the name of one was Damnak, of one Khosraw, and of
one Margandak, and the name of each man and woman together was one. 37. And
the name of one besides them was Dastan; he was considered more eminent than
they, and Sagansih and the southern quarter were given to him; and Avar-shatro
and the governorship were given by him to Avarnak. 38. Of Avar-shatro this
is said, that it is the district of Avarnak, and they offered blessings to
Srosh and Ardwahisht 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 among them. 39.
To Damnak the governorship of Asuristan was given; sovereignty and arranging
the law of sovereignty, willfulness and the stubborn defects they would bring,
were among them. 40. To Sparnak the governorship of Spahan was given to Khosraw
the governorship of Rai was given; to Margandak the kingdom, forest settlements,
and mountain settlements of Padashkhvargar were given; where they travel nomadically,
and there are the forming of sheep-folds, prolificness, easy procreation,
and continual triumph over enemies. 41. From Dastan proceeded Rudastam and
Huzavarak.]
CHAPTER 32. Pourushasp and Zartosht
- 1.
- On the kindred of Pourushasp, son of Paitirasp, son of Aurvadasp, son of
Haechadasp, son of Chakhshnush, son of Paitirasp, son of Hardarshn, son of
Hardar, son of Spitaman, son of Vidasht, son of Ayazem, son of Rajan, son
of Durasrobo, son of Manuschihar. 2. As Paitirasp had two sons, one Pourushasp
and one Arasti, by Pourushasp was Zartosht begotten for a sanctuary of good
religion, and by Arasti was Maidyok-mah begotten. 3. Zartosht, when he brought
the religion, first celebrated worship and expounded in Eranvej, and Maidyok-mah
received the religion from him. 4. The Mobads of Pars are all traced back
to this race of Manuschihar.
- 5.
- Again, I say, by Zartosht were begotten three sons and three daughters;
one son was Isadvastar, one Aurvatad-nar, and one Khurshed-chihar; as Isadvastar
was chief of the priests he became the Mobed of Mobads, and passed away in
the hundredth year of the religion; Aurvatad-nar was an agriculturist, and
the chief of the enclosure formed by Yim [Jamshed], which is below the earth;
Khurshed-chihar was a warrior, commander of the army of Peshotan, son of Vishtasp,
and dwells in Kangdez; and of the three daughters the name of one was Fren,
of one Srit, and of one Poruchist. 6. Aurvatad-nar and Khurshed-chihar were
from a serving (chakar) wife, the rest were from a privileged (padakhshah)
wife. 7. By Isadvastar was begotten a son whose name was Ururvija, and they
call him Aranj-i Biradan ('fore-arm of brothers') for this reason, that, as
they were from a serving wife, she then delivered them over to Isadvastar
through adoption. 8. This, too, one knows, that three sons of Zartosht, namely,
Hoshedar, Hoshedarmah, and Soshyant, were from Hvov; as it says, that Zartosht
went near unto Hvov three times, and each time the seed went to the ground;
the angel Neryosang received the brilliance and strength of that seed, delivered
it with care to the angel Anahid, and in time will blend it with a mother.
9. Nine thousand, nine hundred, and ninety-nine, and nine myriads of the guardian
spirits of the righteous are entrusted with its protection, so that the demons
may not injure it.
- 10.
- The name of the mother of Zartosht was Dukdaub, and the name of the father
of the mother of Zartosht was Frahimrava.