Zurvanica II By E. C. ZAEHNEK I T gives me great pleasure to take this occasion to thank Professor Bailey for material assistance without which this article would probably not have appeared. He has been kind enough to put at my disposition an edition of Zatspram printed in India and sent to him from there. This edition—the work of Behramgore Anklesaria— was utilized by Dr. Tavadia in proof form for his edition of the Sayast- ne-sayast. It has not yet, to my knowledge, been published. It is therefore desirable that some description of this edition should be given here. There is no introduction, but the text is supplemented by a full apparatus cnticus. Besides K 35 , already widely known through the Copenhagen facsimile, two other MSS. have been used, respectively designated as BK and TD. These were known to West, who makes the following comment (v. SBE. 47, p. xvi): " but before it (sc. K 35 ) was so mutilated, a copy (Bk) of it was made, which is now in Bombay and contains a copy of its colophon the date of which corresponds to A.D. 1592. . . . The other MS. authority T, belonging to Ervad Tahmuras in Bombay . . . is dated two generations earlier." However neither colophon appears in this edition. The book contains 166 pages; but whereas we have the readings of TD till the end, BK only takes us as far as p. 142, and K 35 to p. 86. For the second extract published below we only have TD. The first chapter of Zatspram is parallel to the first chapter of the Bundahisn; but whereas the latter is lengthy, difficult, and diffuse, the former is clear, concise, and taking into account the difficulties of the language and script, comparatively easy. Both seem to derive from a common source. Its importance for the study of Zurvan is great, for in no other source are we given an account of Zurvan's transactions with Ahriman and the delivery of that sinister weapon " mingled with the power of Zurvan . . . black and ashen ". For once, from a Pahlavl source, we have more than a glimpse of that great deity whom Yezdigird II is known to have regarded as the father of Ohrmazd and Ahriman, and belief in whom he vainly tried to force on the resentful Armenians. 574 K. C. ZAEHNER— I ZATSPEAM Chapter I 'Apar gumecisn i Spenak Menok 'ut Ganay Menok (1) 'Et 'pat den (a > 5yon paStak 'ku rosnlh hacapar 'ut tarlklh hacaSar; 'ut-san miyanak i 'har 2 visataklh 'but. (2) Ohrmazd 'andar rosnih, Ahriman 'andar tarlkih ; 'ut Ohrmazd 'hastih (a) <i> Ahriman matan-ic <6) 'o patkar (c) akas; Ahriman 'hac 'hastih rosnlh <i> Ohrmazd 'ne akas 'but. (3) Ahriman 'andar tam-tariklh 'o (a) *frot (6) kustan hame 'raft; 'dit ( c > [i] handacisnlk 'ul 'o 'apar 'amat; 'ut-as teh-e i rosnlh frac 'dit, 'ut yut-gohrih i a^is raS tu^slt < d) 'ku a^is 'raset, 'ut-as ham oyon pat-is w 'andar < ^ > kamak valihet (y ' ceyon 'pat-ic taran. (4) 'ka§ (a) frac '5 vimand mat, m Ohrmazd apac dastan i Ahriman 'hac 'x v es sa(k <c) ra§, frac 'o hamranlh mat, 'ut-a§ 'pat apecak go^isn <* <i> datik startak ( e > kart, 'ut-a§ apac 'o torn ( ^' 'a/2gand. paspanlh 'hac druz ra8 menoklha 'andar *5 balist* <"' menok asman m 'ap zamlk ['ap] < * ' urvar gospand 'martom 'ut ata^s brehenlt, 'ut-as 3000 'sal 'apac « dast. (5) Ahriman-ic 'andar torn (a) a^Szar hame arast. ( *> 'pat sar i 3000 'sal 'apac 'o vimand 'amat; patestat ' c > 'ut drayit (d > 'ku 'zanam 'to, 'zanam daman i 'to raS. dam 'dat meneh, 'to 'ke Spenak W Menok 'heh : harvisp ['pat] O 'han 'be murnjenam. (6) Ohrmazd pasa^ v enit 'ku 'ne, druz, harvisp kartar 'heh. (7) 'dit Ahriman patestat M 'ku 'be hacem < w harvisp a^ v i astomand 'o adostih (c ' i 'to, '* dostlh i 'man. (8) Ohrmazd 'pat menok-xratlh 'dit (°) 'ku < * > 'han-ic *i w Ahriman patestat (<i) tuvanik 'pat kartan 'hakar 'ne brinomand zamanak W i ko^sisn. ( ^ ) (9) ['ut-as 'be] W 'ut-as 'Zaman <« 'be 'o aSyarlh 'x v ast, 'ce-§ 'dit 'ku Ahriman 'pat miyanciklh < c > i hec rosnlh W 'apar 'ne 'estet. Zaman 'hast 'har 2 x v ap hamaSyarih rast raSenitarlh; a^8is W niyaz. W (10) 'ut-as 'pat 3 zaman 'kart i 'har zaman-e 3 hazarak. (11) Ahriman 'apar 'estat. (12) Ohrmazd 'dit 'ku, 'kaS Ahriman fravastak kartan 'ne sayet, hame 'kaS '^ v aSet, 'apac 'o '^ v es *bunist (a > i tarlkih 'savet, a^Szar < 6 ) ves araSet, W afrazam patkar 'bavet. 'ut-as 'pas 'hac ' d) zaman 'kartan ahunvar frac srut. ( e > ZUBVANICA II 575 (13) 'ut-as 'pat ahunvar 3 (a> aSvenak a/3is nimut. (14) fratom 'ku 'har cis 'han <i> fraron [i] Ohrmazd k a m : (15) 'hac *'en < < " paStak 'ku 'kaS 'han i (») fraron [i] M Ohrmazd kam, paStak 'ku 'cis 'hast i 'ne 'andar kam i Ohrmazd, acar 'han < rf ' 'ke W *bun dast* W Vay i < » > yut-gohr. (16) ditikar 'en 'ku 'ke '") 'han '*' 'kunet i Ohrmazd kam, *as M mizd patdahisn ( rf) ^ v es [Ik]; 'ave 'ke 'ne 'han' 6 ' 'kunet'^ 'ke Ohrmazd< ? > kam, *as <*' puhr patafras W '^ v es. (17) 'hac 'en (a) nimaylhet kirpak-garan mizd 'ut vinaskaran patafras/ 6 ' 'ut matiyan vahist d5sa^ v 'hac-is. (18) sitikar nimut 'ku '"' ^ v ataylh i Ohrmazd 'ave aySzayenet i 'o driyosan vicarihet pityarakomandih ' 6> ; (19) 'han-as'"' nimut 'ku 'hast-heran '5 niyazik (*' -heran aSyar 'bavisn; ceyon akas-dahisnan '5 anakasagan amo^tan, < c > tuvanik- X v astakan '5 niyazlk-^ v astakan ratiha 'dat<an> i 'x v §s frahat dast. [i] Ohrmazd daman evak '**' 'o 'dit 'andar k5^sisnlk ' e ' artlk. (20) Seyon fraskart-kartarih 'pat 'en 3 'cis sayet 'but. (21) 'hast fratom '"' rast-denih i '^ v at 5stavanih i 'apar 2 '*> bunistaklh, ( c ' 'pat 'han ristak < d ' brahm 'ku Ohrmazd hamak 'vehlh a-'vattarih, («' 'ut-as kam </' visp frar5n, Ahriman visp 'vattarih a- 'vehih. (22) ditikar aSmet <"' i mizd patdahisn i kirpak-garan, bim i 'hac puhr patafras W <i> bazak-garan, tu^sltan i 'pat kirpak, pahre^tan i 'ha6 vinas. (23) sitikar ham-aSyarlh 'biitan i daman evak < a > 'apak *'dit < 6 ); 'hac" ham-aSyarlh ham-spahlh, 'hac hamW-spahlh perozlh i 'apar dusman 'bavet i *'^ v at f d ' fraskart. (24) 'pat 'en go^isn start 'but, 'apac 'o torn ' a ' opast.' 6 ' (25) Ohrmazd dam tanomandiha < a) 'be 'o geteh 'dat,—fratom asman, '*' ditikar 'ap, sitikar zamlk, ' c ' 4-om urvar, 'ut pancom (*' gospand, 6-om 'martom; 'ut ata^s 'andar visp w 'but pargandak 'hamist W 'pat 6 gohrak, i 'har gohrak^'-e *drang '*' i 'pat 'apar 'dat (i > hand but, guft 'estet, cand mez-e i 'ka8 evak 'pat 'dit frot 'nihend. W (26) 3000 'sal dam tanomand 'ut afrac-raftar ("' 'but: ^ v arset mah staran (6) 'estlt 'hend 'andar balist <c) avazi§nik. (27) 'pat zamanak sar Ohrmazd niklrlt 'ku 'ce siit 'hast [i] 'hac 'dat i dam 'kaS acandisnlk aravisnlk ' a) avazisnlk : 'ut-as 'pat aSyarih i Spihr 'ut < w Zurvan dam frac brehenlt. (28) Zurvan attok 'but (a) 'ku-s dam i Ohrmazd ravak kart 'be VOL. IX. PART 3. 38 576 R. C. ZAEHNER— 'hac ravakih i Ahriman dam, 'ce bunistan evak 'o 'dit vizayisnik paterak-estisnlk but 'hend. (29) 'ut-as frazam-nikirlha a/?zar-e i 'hac 'x v at gohr <i> tarlklh 'ke-s nerok <"' i zurvanlk (6) pat-i§ patvastak, past (c) aSvenak, zaylk (?) 'ut siyah w 'ut aturastar-g5n frac 'o Ahriman burt. (30) 'ut-as 'pat frac barisnih guft 'ku 'pat < a) 'avesan zay apaklh [i] Az 'et i ( 6 > 'to 'be zoyet < c >; 'x v at 'pat suS W frot miret,—'hakar 'pat sar i 9000 'sal cey5n-at patestit, w past W 'apar kart, zanian 'apar 'kart, 'ne frazamenit. (31) 'pat ham 'zaman (a > Ahriman 'hac ham zo(h)ran (6) 'hamist 'be 'o star- (c) pa§ak 'amat <*. (32) bun i < a > asman (6 > 'pat star-paSak dast; 'hac '58 W frot '5 tuhikih aha^t i *andaron W bunist i rosnan 'ut taran, 'ut gyak i artik, 'ke-S tacisn W i 'har <»' 2-an pat-is. (33) 'ut-as tarlklh <i> 'apak 'x v es < " > dast[an] 'andar '5 asman < 6 > 'ajSurt: asman < c ) oyon 'o torn <rf) aha^t 'ku andaron i askop i w asman f cand 3 evak-e hacapar star-paSak 'be 'rasat. (/' II Chapter XXXIV, § 55 (35) 'Pat-ic bun-ravakih <i> dam 'kaS Zurvan 'han karp *patmok ( a) i tarik 'ut aturastar-gon ravakih raS frac '5 Ahriman burt, 'pat 'en *past (6) 'ku 'en 'hast 'han zay i ati^s humanak socisnlk, 'ut hamak daman pat-is ostapomand, 'x v at gohr i Az daret. 'kaS *zamanak i 9000 'sal 'be 'o frazam mat, 'han 'ce-t 'pat <bun> 'be *patestat 'ku 'be haceh harvisp a^ v i astomand 'o adostlh i Ohrmazd, dostlh i '^; v es,—'x Va t virravisn i 'apar evak bunistakih, 'ku ham 'han 'ke a^Szayenitar zatar,—^bavandak 'ne frazamenit, 'pat 'avesan zay *apaklh ' c ' Az 'et i 'to 'be zoyet, dam <i> 'to ; ^ v at 'pat suS frac 'miret, 'ce 'ne ayapet 'hac Ohrmazd daman x v arisn,—humanaklh i<va)- zay-e 'ke 'andar 'ap zivandak, 'ut 'tak 'ap hame ahokenit, *as '*' 'x v at pat-is hame zivet, 'ut 'kaS-as 'ap hac-is 'apac *graft, ' e ' murtak husk 'bavet. I TRANSLATION Chapter I On the mixing of the Bounteous Spirit and the Destructive Spirit (1) Thus it is revealed in the Religion : the light was above and the darkness beneath ; and between the two was the Void. (2) Ohrmazd ZURVANICA II 577 in the light and Ahriman in the darkness. Ohrmazd knew of the existence of Ahriman and of his coming to do battle ; Ahriman knew not of the existence and the light of Ohrmazd. (3) In the dismal darkness he wandered to the nether side ; then, rushing, he came up and beheld a point of light, and because it was of a different essence from himself, he strove to attain it, and his desire for it waxed so mightily that (it was as great as his desire) for the darkness. (4) When he came to the boundary, Ohrmazd, wishing to hold Ahriman back from his kingdom, joined the strife. By the pure word of the Law he laid him low, and hurled him back into the darkness. As a protection against the Lie, spiritually and in the heights he fashioned the spirit of the sky, water, earth, plants, cattle, man, and fire. For three thousand years he held him back. (5) Ahriman too was preparing weapons in the darkness. At the end of three thousand years he returned to the boundary, and threatening said, " I shall smite thee, I shall smite thy creatures. Thinkst thou thou hast created creation, thou that are the Bounteous Spirit ? Verily I shall utterly destroy it." (6) Ohrmazd answered (and said), " Thou canst not, 0 Lie, accomplish all." (7) Again Ahriman threatened (saying), " I shall bring all material existence to hate thee and to love me." (8) Ohrmazd in his spiritual wisdom saw that what Ahriman had threatened, he could do, unless the time of the conflict were limited. (9) He begged Time to aid him, for he saw that by means of no light thing would (Ahriman) desist. Time is a good helper and right orderer of both ; there is need of It. (10) (Ohrmazd) made it in three periods, each period three thousand years. (11) Ahriman desisted. (12) Ohrmazd saw that unless Ahriman were encompassed, he would return to his own principle of darkness whenever he so willed, and would prepare more weapons, and the conflict would be without end. Thus after fixing the time, he chanted the Ahunvar. (13) And in the Ahunvar he showed him three things. (14) First that every righteous thing is the will of Ohrmazd: (15) and from this it is plain that since righteousness is the will of Ohrmazd, it is manifest that there are things which are not according to the will of Ohrmazd —necessarily that which has its root in Vay of different nature. (16) Secondly this, that he who does the will of Ohrmazd, reward and recompense are his ; and he who does not the will of Ohrmazd, punish- ment and retribution are his. (17) This shows the reward of the virtuous and the punishment of sinners, and thence heaven and hell.. 578 R. C. ZAEHNER— (18) Thirdly, it is shown that the lordship of Ohrmazd prospers him who keeps affliction from the poor. (19) This shows that the wealthy are to help the needy: as the learned teach the ignorant, so should the rich generously lend a helping hand to the poor ; for the creatures of Ohrmazd are in strife and battle one with another. (20) For the Rejuvenation will be effected by these three things. (21) First orthodoxy, that is belief in two principles, in this wise and manner, that Ohrmazd is all good with no evil, and his desire is all-righteous and Ahriman all evil with no good. (22) Second, the hope of reward and recompense for the virtuous, and the fear of punishment and retribution for sinners, striving after virtue and shunning vice. (23) Third, that creatures should help one another; for from mutual help comes solidarity, from solidarity victory over the enemy, that is the Rejuvenation. (24) By this word (Ahriman) was laid low and fell back into the darkness. (25) (Then) Ohrmazd made creation material in bodily form, first the sky, second water, third earth, fourth plants, fifth cattle, sixth man; and fire permeated all six elements, and the period for which it was inserted into each element lasted, it is said, as much as the twinkling of an eye. (26) For three thousand years creation was corporeal and motionless. Sun, moon, and stars stood still in the heights and did not speed forward. (27) At the end of (this) period Ohrmazd considered, " What good is there in having created creation if it progresseth not, nor moveth, nor speedeth forth ? " And with the aid of Spihr and Zurvan he fashioned creation forth. (28) Zurvan was able to set the creation of Ohrmazd in motion without giving motion to the creation of Ahriman, for the principles were harmful to each other and mutually opposed. (29) Pondering on the end he (Zurvan) delivered to Ahriman a weapon (fashioned) from the very essence of darkness, mingled with the power of Zurvan, as it were a treaty, dusky (?), black and ashen. (30) And as he handed it to him he said, " By means of these weapons Az (Lust) will devour that which is thine, and he himself shall starve, if at the end of nine thousand years thou hast not accomplished that which thou didst threaten, to finish off the treaty, to finish off Time." (31) Meanwhile Ahriman, together with his powers went to the region of the stars. (32) The bottom of the sky was kept in the region of the stars : from there he dragged it into the Void which lies between ZURVANICA II 579 the principles of light and darkness, and is the field of battle where both move. (33) And the darkness he had with him he brought into the sky; and the sky was dragged down into the darkness, so that within the roof of the sky as much as one-third only could reach above the region of the stars. II Chapter XXXIV, § 35 (35) When first creation began to move and Zurvan for the sake of movement brought that form, the black and ashen garment to Ahriman (he made) a treaty in this wise, " This is that weapon, like unto fire, blazing, harassing all creatures, that containeth the very essence of Az (Lust). When the period of nine thousand years comes to an end, if thou hast not perfectly fulfilled that which thou didst threaten at the beginning, that thou wouldst bring all material existence to hate Ohrmazd and to love thee—and verily this is the belief in one principle, that the increaser and the destroyer are the same— then by means of these weapons Az will devour that which is thine, thy creation; and he himself shall starve ; for he shall not obtain food from the creatures of Ohrmazd—like unto a frog that liveth in the water; so long as the water is turbid, he liveth by it, but when the water is withdrawn from him, he dieth parched." Variae Lectiones:— I. (l)Wom. TD: (2) < inserunt B K , K 3 5 : < 6 > ))?>ivej T D '> BK, K 35 : < c > om. TD ; « j ^ j j ^ - u ^ TD : « J^^^J-M^)*) pro legit TD : < / > om. BK : < » > I ^ O " * K 35 : (4) < « > y-P) BK : TD : < « > sic K 3 5 ; ) K e o , BK ; ^ j , TD : « »„> S y TD : BK: (/) ** BK ' Kss: ia) w f V TD; wf^r BK; K 3 8 : W p ^ j y * TD, BK ; J J H ^ J * ) * K 3 5 : » sic omnes : om. BK, K 3 5 : (5) < « > ^ » BK, K 3 5 : <» , ^ j ^ BK ; ^ 3 K 3 5 : : {a> CC^HJ-""^ T D : w - u )^> K » 5 : (/> sic o m n e s : T D : ( W ^ e n y T D : (c) J O ^ J J > ' ) W B K > K 3 * : 580 E. C. ZAEHNEE— W %)) inserunt BK, K 3 5 : (8) < a > j ^ j ^ i l u BK, K 35 : < « om. TD [, K 35 ; siefi TD : <« MftV^JJ-M^e) K 35 : ^JJj^V^WeJ T D K 3 5 : W JO-*))} T D : (9) < " » sic omnes : <« -JUJJ TD BK, K 35 : w i ^ f t j y BK, K^: M io«)» T D ±>K, K 3 5 (i^) w j ^ j ) ) ^ o ) ( K 3 5 ; ItfjJl^t))! *>K, -i-D 5 : W sic B K ; | ^ ^ g u u j t K 3 5 ; ) ^ J J ^ J J J TD W om. TD : W )^)|pJO K 35 : (13) (°) ^u BK, K 3 5 : (15) W ^)» cod. Worn. BK, K 3 5 : W ^ j j j ^ g j B K : M sic i 5 ^ i * ^ TD ; J L ) ^ W T> X?" TZ" fg) ^ T> 17" 17" f f 1 k j rrvr\ , x> XT" *>£., ^35 • OT jfr BK, K 3 5 : ( ^' ) ^ j j ^ j j j ^ ) j I D ; )^).)-O)H BK 5 : to) om. TD : (16) '") i j g TD : '*' 1 inserit TD to) om. 'iTe Ohrmazd T D : <*' ^^>» cod.: < * > ^ J ^ J ^ y g J K 35 (17) W ^ * » ^ B K ; ^ * , K 3 5 : »> ^ y J ^ j ^ y ^ K 3 5 : (18) W m inserit TD : < » > j ^ a ^ y i ^ j u y M ^ j B K : (19) < • > i i " B K ; JW^I-W>O» T D W \43ywQM} T D : (21) < " ) £y)y K 3 5 : <« 4 m i BK, K 35 BK, K 3 5 : W J J ^ ^ J ^ J U J K ^ : W J()3^jJaj TD inserunt BK, K 3 5 : (22) W J ^ J ^ U Q » K ^ : < 6 ' • A ()'JgJ^>»4) K 35 (23) w gj^y BK, K 3 5 : W J cod.: W om. 'hoc ham BK, K 35 WjPoeJl cod.: (24) W ^ o BK, K 3 5 : W , ^ 5 ^ K K : (25) < • BK, Kas : ^ ^ ) i ^ A ) l ) ) TD : <« J ^ - C J - u TD, B K ; ) W ^ « Kas : W^ju^*» K ^ : W )ei3 TD : ( / ) ^ O » ^ T D : BK, K ^ : (A) J ) y i c o d . : w j^^yo inserit TD : <*) )^>j)f^y»*> TD (26) W 3j*^ejJo»^> BK, Kss : < 6 ' )>»J)^,j K 3 5 : W J J ^ J J J > J ^ BK, K 35 (27) W -»()-f JOfi )*» -«O insent T ° : (6) om. BK, K ^ : (28) < • > ) ^ H n BK, K ^ : (29) < • > ^ J ^ J K 3 5 : <» 5 ^ ) ^ TD : W , ^ , ^ , 4 , BK, K 35 ZURVANICA II 581 w • * 0 0 3 J A U L $ BK, K 3 5 r -^y^^uxS T D : (30) Worn. TD : < 6 > om. K 3 5 : W J inserit BK ; J ^ > T K 3 5 : W J.J^J BK, K 3S : W pro BK, K 35 : : (31) <"»-«>» BK, K 35 : w 1 , *,, )y o$£ BK, K» : : (32) «_JJJ BK, K 35 : » > i ^ y ^ ^ . T D : (TD) i ^ W i f t J )^MJ-O) ^g™* BK > K 35 : cod.: W ) n ) ( 2 ^ T D : *^>5 T ^ ; )»)) K 3 5 : ( 3 3 ) ( a ) o m - T D '• TD : W )>^<53« TD : ' d ) ^ » BK, K 3 5 : w p r o iQ)}Jij» (TD) , ^ j Md) legit BK, M f t D ^ J K 35 = (/) )H»-f-O> T D : te) )K}Hf»Pb BK, K 35 XXXIV. (35) < « ) j J i ^ e ) c o d - : (6) I^OOJd) c o d - : W •* i ^* ) «)» c o d - sed v. I. 30 : W) J^jy cod.: (<i) c£}))(y) cod. NOTES (1) vihatakih : " open space," cf. &GV. 16, 52, elsewhere called tuhikih as in § 32 and GrBd. 3, 5 : DkM. 457, 4. (2) For Ohrmazd's knowledge of the existence and coming attack of Ahriman, cf. GrBd. 4, 1. (3) *frot seems the only possible reading : the addition of one or even two Waws in Pahlavl is common. West translated " was walking humbly on the borders ", thinking of NP. djjs. But humility is the last quality one associates with Ahriman, and is quite inconceivable here, since his subsequent behaviour, as in the Bundahisn, shows only the greatest arrogance. JtandaHSmk, " attacking," as in the parallel passage GrBd. 4, 2. Ohrmazd . . . 'ddnast 'ku Gandk Menok 'hast, 'apar *handd&isn 'kunet. Cf. Nyberg, Hilfsbuch, Glossar, p. 99. West has " meditating other things ". (4) In view of the MSS. evidence it is difficult to choose between sadr and vastan : if the latter is read, the meaning will be, " wishing to keep Ahriman away from himself, and to turn him back." This involves giving a transitive sense to vastan ; it is therefore safer to keep SaOr. 582 E. C. ZABHNER— hamrdnih, connected with ran-, "drive," NP. J-^L>. hamrdn is attested in DkM. 643, 17, where the meaning, however, is not quite certain. o bdlist: in spite of the confusion of the MSS. I regard the emenda- tion as almost certain. In § 26 we have a similar confusion in BK and Kgj, but TD gives the correct reading. (5) drdst: the variants represent *kurt and *kart < Av. hint-, " cut," = Jdrrenlt, the technical term for Ahriman's creative activity. patestdt : the pronunciation is made practically certain by the reading of TD which has the ideogram for estatan after pat-: so Bar- tholomae (ZAIW., p. 181), who interpreted it as " entgegentreten ". Deriving the word from 01. std- rather than stav- this would indeed seem to be the root meaning. It is attested for the substantive patest in GrBd. 60, 13 ; menok i dsmdn . . . paterak i Gandk Menok 'be tUndrt, patest *'burt, " the spirit of the sky . . . prepared itself against the Destructive Spirit and offered opposition," and in Dd. 36, 13 21 : 'andar 'ne 'hilisriih i hambatlk 'hoc nok nok patestih 'i-s 'pat dranjiSn . . . ddstan, " in not letting in the adversary, to hold him back from his ever renewed opposition in speech." From the idea of " opposition in speech " we easily get " threaten ", though one is of course at liberty to read drozisn instead of dranjisn in the above passage. We are, however, obliged to admit the secondary meaning " threaten" for §§ 7 and 30, and for DkM. 391, 5, hand drang cand ham druz pat-is kartan 'hdn 'i-s zur-mitoytlhd patestlt, " as long a period as that same Lie had threatened to fulfil his wily tricks." rd8 with the direct object; exceedingly rare in MP., but cf. DkM. 630, 4, 'ahak 'be yast Zartu^st 'man rdS, " then Zoroaster worshipped me." (7) hdc-, lit. " cause to follow ", and indistinguishable in the Pahl. script from aydp- " obtain ". Cf. the parallel passage GrBd. 5, 12, 'be hdcem harvisp dam i 'to '6 adostih i 'to dostih i 'man. In Vd. 19, 26 hdcend translates Av. hi^sdne. DkM. 244, 14, hdcisn i 'hoc Spenak Menok is opposed to frefiisn i 'hoc Gandk Menok. In Bk. VII. of the Dk. it is the ordinary word for " convert " (to the Good Religion), cf. DkM. 666, 4, hdcltan -farsandihd 'ut ax v arsandiha, " to convert them whether they like it or not " : further ibid., 627, 21; 628, 17 ; 629, 3 : (hdceh '6 'en den 'apar menismh), 629, 5, 12 ; 635, 21 : Pahl. Riv. 46, 16. It is also found in the sense of "succeed", Dd. 36, 88 (v. "Zurvanica I", BSOS. IX, 319), and ZURVANICA II 583 ibid. 3, 3, 'ut-as 'be hdcenam 'tdk 'o 'hdn i 'pas, " I shall make him succeed for the future." Cf. Arm. hoc, patsac. (8) For the limitation of time as a means of conquering Ahriman, cf. GrBd. 6, 4 ff. (9) " He saw that by means of no light thing would (Ahriman) desist." This shows that, at least for Zatspram, Zaman was not a light deity, and therefore not wholly on the side of Ohrmazd. In the SGV. the question is raised as to whether the light of the breath-soul is imparted by Zurvan: the reply, however, seems rather to evade the question than to answer it. (12) fravastak, Paz. faravast, §GV. 4,12,16, as here " encompass " : it has the further sense of " comprehend", e.g. SGV. 16, 67, and passim to the end. Yres.fravand-, Paz. faravand-, §GV. 16, 66, 68, 77 ; in Pahl. Dd. 36, II 1 4 , 100 ; 38, 22 (fravand, " girdle " ) ; 39, 2 ; DkM. 353, 1, etc. The past fravast is frequent. <fra-band-. For the encompassing of Ahriman v. SGY. 4, 12, and ShahristanI, p. 184 (Cureton), p. 279, in the translation of Haarbriicker. *bunist ; the 'x v dst of the MSS. would mean, " He would return to his own desire which is darkness." This is possible, but 'x'dst is not a natural word for " desire " in the context, whereas it is notorious that Ahriman is the dark principle. (15) a6dr ; common in the §GV., cf. 11, 155; dit in ku az in S9 dinaa yak budan acdr, " again this, that of these three alternatives one is inevitable." Cf. ibid. 5, 11, 12, 29 ; 7, 2, 22 ; 8, 33 ; 11, 172, 175, 176, 178, 194; 15, 19 ; 16, 67, 72. Other possible readings of the signs are, dfidr, apdr, appdr, dzdr, hazdr, but none yield any sense. bun ddst ; this or less probably bunist appears to lay behind the confusion of the MSS. It is worth noticing in this connection that bun-ddst has also the sense of " responsible, culpable ", DkM. 171, 1, 'pat vinds 'ne kanh abunddst, 'pat kirpak 'ne kanh 'hdn i frezvdnik bunddstik, 'ut 'hdn i afrezvdn [i] bunddst addnisnik, " one is not responsible for not committing sins, but the dutiful man is responsible for not practising virtue, and the undutiful man is (equally) responsible though he does not know it." Cf. 1. 11, on the same page, 172, 3, 6, 10; and 258, 14, 'ke bdrak i 'sdh frahanjenitan x"eskdrih, 'pat x v ap frahan- jenitan i bdrak [i] 'pat ravisn hok, spas, 'ut 'pat 'ne x V(l P frahanjemtan, bunddst i 'hoc sdh matan sacet, " he whose business is training the king's horses, should be thanked if he trains them well so that they have mettle to run (?), and be held responsible before the king if he does not train them well." Ibid. 397,20. stdyisn nikohisn, spas bunddst; cf. ibid. 584 R. C. ZAEHNER— 430,2. Further we may compare (i) '6 bunbutan, Pn. 34 (Pahl. Texts, p. 46), 'pit 'ut 'mat 'o bun 'bavet, " t h e parents are responsible," cf. DkM. 183, 14 ; 184, 12. (ii) bun kartan, " authorize " : Dd. 7, 2. 'ne handarzenit, 'ne bun hart, 7, 5, aydp handarzenit aydp bun kart[ar\. (21) brahm : v. " Zurvanica I ", BSOS. IX, p. 311. (25) drang: v. BSOS. IX, p. 319. We have now the correctly pointed reading jpS in DkM. 330, 3 ; 391, 3, 4, 6, 8, 17; 622, 8, and j ^ j in ibid. 391, 14, 20; 392, 2, 5, 11, 19. mez : cf. NP. oj* : Khot. namasdi, " winks " : Pahl. nimez, " consent," DkM. 252, 9, nimez 'ut framdn: 296, 10, ham 'ut nimez, 599, 4. Skt. mis-, etc. (27) acandisnih: for hand- v. Horn, Grundriss d. NP. Et. 271 : Bailey, BSOS. VI, 822. West translated, " In aid of the celestial sphere he produced the creature Time." Though two MSS. omit 'ut between Spihr and Zurvdn, the two are so intimately connected that it would be unnatural not to take them together. Moreover Ohrmazd is represented in §9 as asking the aid of Time, and the creation of the 9000 period was accomplished in § 10. This passage cannot, therefore, be taken as proof that according to the true Mazdeans Zurvan was a creature. (29) past, " treaty." The variant post, is also possible, as we have *patmdk, " garment" in the parallel passage 34, 35, but that also gives us past (miswritten )tf>O)£J' anc ^ correctly written in § 30 of this chapter). Both readings are equally plausible. zaylk: DkM. 451, 22, has, dturastar 'ut )tf>O-*^OJ ut t ^P^ n l ui UIJJAJL^. My translation is pure conjecture from context. The Burhan i Qati' has a word Sj which it interprets thus: >il*Jj < U w £ JJSl <Sv*y? 0^ -i v -'**^ *~^-3 <JiO£- : but the word is of such questionable authenticity as to be useless for our purposes, v. further note on Ch. 34, 35. dturastar {l&j}**)))&y), " ash," v. Tavadia, Sayast-ne-sayast, index ; cf. NP. J^S U-. Occurs also in 34, 35, and DkM., loc. cit., also GrBd. 11, 11, in the spelling Jc which Nyberg took as dtur dastr. (30) zoyet: v. Hiibschmann, Persische Studien, p. 49 ; Tavadia, SnS., p. 66. West was misled by the reading of K 35 into talking about a daughter of Ahriman. The behaviour of Az at Fraskart is described in Ch. 34, 42-3 : 'ut 'pas Az 'dev, 'ne aydftan i neroh 'hoc Ohrmazd ZURVANICA II 585 daman <raS>, 'be '6 Ahriman, 'ke-s 'pat spdhpatdn sarddr paBtdkemt, *ran]akihd ( J ^(j i ->(°y) 'andar 'o daman *i vat* (? (^o3) paikdrt 'ku-m ser hanburt 'kunet, 'ce 'ne aydpem 'hoc Ohrmazd daman y^arisn zo(h)rdn. 'patframdn i Ahriman 'dev i -^artak 'be afisiheriit, " Then the demon Az, since he could not derive strength from the creatures of Ohrmazd, expostulated in torment among the evil creatures (?) to Ahriman who had made him commander over his captains (and said), ' Satisfy me, satiate me, for I can get no food or strength from the creatures of Ohrmazd.' By the command of Ahriman he destroyed the lesser demons." suB: reading proved by the simile of the frog in the parallel passage 34, 35. MPT. swd, Av. sud-. Quite common in Pahl. (31) zo(h)rdn : the variant Zurvdn can scarcely be right. (33) askop : " roof," NP. ojCal. Zs. 30, 54 ; 34, 22, 23, 24 ; Dd. 17, 3 ; ZXA. 256, 16; Sng. 2, 626. Chapter XXXIV, § 35 'et i 'to zoyet 'dam i 'to : for the word-order and construction, cf. DkM. 664, 4. 'avesdn-ic 'o 'en i 'man murnjenisn 'dahend 'o 'en i 'man den, " they bring destruction on that which is mine, on my religion." suS : v. i, § 30, note. vazag : the frog was regarded with especial detestation by the Zoroastrians. It is described as the worst of noxious creatures in the water (GrBd. 143, 9), and, what is even more strange, as the mightiest of the creatures of Ahriman (ibid. 150, 6). Ahriman himself had the form of a frog (ibid. 181, 11), cf. 41, 3, where both ^j^jj and •{ytfc seem to represent des), and created a frog to injure the white Horn in the sea of Frax v kart (ibid. 149, 13). In view of the fact that Az is here compared to a frog, one is tempted to emend the mysterious JJ«3 in Ch. i, 29, to *vazagtk, but the parallel passage in the Dk. is against this.