Yasts: XIII. Farvardîn Yast

153. We worship this earth; We worship those heavens; We worship those good things that stand between (the earth and the heavens) and that are worthy of sacrifice and prayer and are to be worshipped by the faithful man. 154. We worship the souls of the wild beasts and of the tame 1. We worship the souls of the holy men and women, born at any time, whose consciences struggle, or will struggle, or have struggled, for the good. p. 230 155. We worship the spirit, conscience, perception, soul, and Fravashi of the holy men and holy women who struggle, will struggle, or have struggled, and teach the Law, and who have struggled for holiness. Yênhê hâtãm: All those beings to whom Ahura Mazda . . . Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . . 156. The Fravashis of the faithful, awful and overpowering, awful and victorious; the Fravashis of the men of the primitive law; the Fravashis of the next-of-kin; may these Fravashis come satisfied into this house; may they walk satisfied through this house! 157. May they, being satisfied, bless this house with the presence of the kind Ashi Vanguhi! May they leave this house satisfied! May they carry back from here hymns and worship to the Maker, Ahura Mazda, and the Amesha-Spentas! May they not leave this house of us, the worshippers of Mazda, complaining! 158. Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . .

158. Yathâ ahû vairyô: The will of the Lord is the law of holiness . . . . I bless the sacrifice and prayer, and the strength and vigour of the awful, overpowering Fravashis of the faithful; of the Fravashis of the men of the primitive law; of the Fravashis of the next-of-kin. Ashem Vohû.: Holiness is the best of all good. . . . [Give] unto that man 1 brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones. 180:1 The so-called paoiryô-tkaêsha: the primitive law is what 'is considered as the true Mazdayasnian religion in all ages, both before and after the time of Zaratûst' (West, Pahlavi Texts, I, 242, note 1); cf. § 150. 180:2 Cf. § 19. 181:1 Reading mainyu-tâstô; cf. Yt. X, 90,143, and in this very paragraph vanghanem mainyu-tâstem. 181:2 A division of the earth different from and older than the division into seven Karshvares; cf. Yasna XI, 7 [21]; this division was derived by analogy from the tripartite division of the universe (earth, atmosphere, and heaven). 181:3 Yt. V, 1. 181:4 §§ 5-8 = Yt. V, 2-5. 182:1 §§ 4-8 = Yt. V, 1-5. 182:2 There are five classes of animals: those living in waters (upâpa), those living under the ground (upasma = upa-zema), the flying ones (fraptargat), the running ones (ravaskarant), the grazing ones (kangranghâk); Vispêrad I, 1 seq.; Yt. XIII, 74. The representatives of those several classes are the kar mâhî fish, the ermine, the karsipt, the hare, and the ass-goat (Pahl. Comm. ad Visp. l. l.).

183:1 See Vend. IV, 40 [137]. 183:2 Doubtful. 183:3 ? Derewda. 183:4 A ποιμὴν λαῶν. 183:5 Who learns well, who has the gaoshô-srûta khratu. 184:1 Or, 'who wishes for wisdom' (lore; khratukâta = khratukinah). 184:2 Yô nâidhyanghô gaotemahê parô ayau parstôit avâiti. This seems to be an allusion to controversies with the Buddhists or Gotama's disciples, whose religion had obtained a footing in the western parts of Iran as early as the second century before Christ. Nâidhyanghô means a heretic, an Ashemaogha (see Pahl. Comm. ad Yasna XXXIV, 8). 184:3 See above, p. 180, note 1. 184:4 See above, p. 165, note 1. 185:1 Cf. § 1. 185:2 See Yt. X, 115, note. 185:3 See § 143, text and note. 185:4 See § 11. 186:1 Cf. § 40. 186:2 Fréritau: cf. fréreti = farnâmisn, âdesa (Yasna VIII, 2 [4]). 186:3 With alms (ashô-dâd). 186:4 Cf. § 36. 186:5 Doubtful. 186:6 Defensive arms. 186:7 To flee. 186:8 Cf. § 23. 187:1 Cf. §§ 11, 22. 187:2 They are compared to horses; cf. Yt. VIII, 2. 187:3 Their beauty is seen afar. One manuscript has 'known afar;' another, 'whose eyesight reaches far.' 188:1 All the beneficent powers hidden in the earth, in the waters, and in the sun, and which Ashi Vanguhi (Yt. XVII) imparts to man. 188:2 Doubtful: urvaênaitîs. 189:1 Cf. § 25. 189:2 Yâstô-zayau. 189:3 Doubtful. 189:4 Yt. V, 72. 189:5 Doubtful. 189:6 Hvîra; see Études Iraniennes, II, 183. 189:7 Cf. p. 165, note 1. 189:8 Doubtful (asabana).

189:8 Doubtful (asabana). 190:1 Cf. § 24 190:2 'The chief creatures;' cf. Gâh II, 8. 190:3 Saoka; cf. Sîrôzah I, 3, note. 190:4 Cf. Yt. VIII, 9, and 34, note. 190:5 Tat-âpem. 190:6 See above, p. 182, note 2. 190:7 Cf. § 10. 191:1 Doubtful. 191:2 Literally, blows them within. 191:3 Cf. Yt. X, 9. 191:4 See above, p. 12, note 12. 192:1 The sixth and last Gâhambâr (see Âfrîgân Gâhambâr), or the last ten days of the year (10th-20th March), including the last five days of the last month, Sapendârmad, and the five complementary days. These last ten days should be spent in deeds of charity, religious banquets (gasan), and ceremonies in memory of the dead. It was also at the approach of the spring that the Romans and the Athenians used to offer annual sacrifices to the dead; the Romans in February 'qui tunc extremus anni mensis erat' (Cicero, De Legibus, II, 21), the Athenians on the third day of the Anthesterion feast (in the same month). The souls of the dead were supposed to partake of the new life then beginning to circulate through nature, that had also been dead during the long months of winter. 192:2 Perhaps: asking for help, thus. 192:3 Frînât: who will pronounce the Âfrîn? 192:4 To be given in alms to poor Mazdayasnians (ashô-dâd). 192:5 Asha-nasa: that makes him reach the condition of one of the blessed (ahlâyîh arzânîk, Vend. XVIII, 6 [17]): the Sanskrit translation has, 'that is to say, that makes him worthy of a great reward.'

192:5 Asha-nasa: that makes him reach the condition of one of the blessed (ahlâyîh arzânîk, Vend. XVIII, 6 [17]): the Sanskrit translation has, 'that is to say, that makes him worthy of a great reward.' 192:6 As in the invocations from § 87 to the end. 192:7 An allusion to the formula: 'I sacrifice to the Fravashi of my own soul,' Yasna XXIII, 4 [6]. 193:1 Stâhyô: stutikaro (Sansk. tr.; cf. Âtash Nyâyis, 10). 193:2 §§ 49-52 are a part of the so-called Âfrîgân Dahmân (a prayer recited in honour of the dead); a Sanskrit translation of that Âfrîgân has been published by Burnouf in his Études zendes. 193:3 In winter. 193:4 Doubtful. The word is hvawrîra, which Aspendiârji makes synonymous with hvâpara, kind, merciful (Vispêrad XXI [XXIV], 1). 194:1 Bundahis VI, 3. 194:2 To keep the white Hôm there from the evil beings that try to destroy it (Minokhirad LXII, 28). 194:3 See above, p. 97, note 4. 195:1 Keresâspa lies asleep in the plain of Pêsyânsâi; 'the glory (far) of heaven stands over him for the purpose that, when Az-i-Dahâk becomes unfettered, he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to him' (Bundahis XXIX, 8; tr. West). 195:2 'Zaratûst went near unto Hvôv (Hvôgvi, his wife) three times, and each time the seed went to the ground; the angel Nêryôsang received the brilliance and strength of that seed, delivered it with care to the angel Anâhîd, and in time will blend it with a mother' (Bundahis XXXII, 8). A maid, Eredat-fedhri, bathing in Lake Kãsava, will conceive by that seed and bring forth the Saviour Saoshyant; his two fore-runners, Ukhshyat-ereta and Ukhshyat-nemah, will be born in the same way of Srûtat-fedhri and Vanghu-fedhri (Yt. XIII, 141-142).

195:3 With alms. 196:1 Cf. Yt. XIX, 56 seq.; VIII, 34. 196:2 Doubtful. 197:1 Cf. Yt. I, 19. 197:2 Cf. § 50. 197:3 Âsna = âzana (?). 197:4 Cf. p. 165, note 1. 197:5 Cf. Yt. XIII, 10. 198:1 There seems to be in this paragraph a distinction of five faculties of the soul, âsna, mana, daêna, urvan, fravashi. The usual classification, as given in this Yast, § 149, and in later Parsism (Spiegel, Die traditionelle Literatur der Parsen, p. 172), is: ahu, spirit of life (?); daêna, conscience; baodhô, perception; urvan, the soul; fravashi. 198:2 The Fravashis, 'on war horses and spear in hand, were around the sky . . . . and no passage was found by the evil spirit, who rushed back' (Bund. VI, 3-4; tr. West). 198:3 Cf. Ormazd et Ahriman, § 107. 199:1 That is to say, after their different kinds (described in Yasna XXXVIII, 3, 5 [7-9, 13-14]; LXVIII, 8 [LXVII, 15]; and Bund. XXI). 199:2 After their kinds (Bund. XXVII). 199:3 Cf. Yasna I, 1. 200:1 The Vedic devayâna. 200:2 Cf. Yt. XIX, 15, 17. 200:3 Urvâzista. As a proper name Urvâzista is the name of the fire in plants (Yasna XVII, 11 [65], and Bund. XVII, 1). 200:4 At the hearth and the altar. 200:5 See Yt. XI. 200:6 See Vend. XXII, 7. 200:7 See Yt. XII. 200:8 See Yt. X. 200:9 The Holy Word. 200:10 See Sîrôzah I, 12. 200:11 Of mankind; possibly, of Gaya (Maretan). 200:12 Doubtful. 200:13 The first man. On the myths of Gaya Maretan, see Ormazd et Ahriman, §§ 129-135.

200:13 The first man. On the myths of Gaya Maretan, see Ormazd et Ahriman, §§ 129-135. 201:1 As having established those three classes. His three earthly sons, Isat-vâstra, Urvatat-nara, and Hvare-kithra (§ 98), were the chiefs of the three classes. Cf. Vend. Introd. III, 15, note 3. 201:2 Doubtful. 201:3 Cf. Yasna XXIX, 8. 201:4 The divine Order, Asha. 201:5 The wheel of sovereignty (?); cf. Yt. X, 67; this expression smacks of Buddhism. 201:6 Who first pronounced the Ashem Vohû; cf. Yt. XXI. 202:1 Material lord and spiritual master. 202:2 The reciter of the Ashem Vohû. 202:3 Cf. Vend. XIX, 46 [143]. 202:4 See Sîrôzah I, 9, note. 203:1 Maidhyô-maungha was the cousin and first disciple of Zarathustra; Zarathustra's father, Pourushaspa, and Ârâsti were brothers (Bund. XXXII, 3); cf. Yasna LI [L], 19. 203:2 Cf. p. 33, note 2; Yt. XXII, 37. 203:3 Another Parsat-gaus is mentioned § 126. 203:4 Possibly, 'the holy falcon, praiser of the lord;' thus the Law was brought to the Var of Yima by the bird Karsipta (Vend. II, 42), who recites the Avesta in the language of birds (Bund. XIX, 16): the Saêna-bird (Sîmurgh) became in later literature a mythical incarnation of Supreme wisdom (see the Mantik uttair and Dabistân I, 55). 203:5 Who was the first regular teacher, the first aêthrapaiti. 204:1 'By Zaratûst were begotten three sons and three daughters; one son was Isadvâstar, one Aûrvatad-nar, and one Khûrshêd-kîhar; 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, which is below the earth (see Vend. II, 43 [141]); Khûrshêd-kîhar was a warrior, commander of the army of Pêshyôtanû, son of Vistâsp (see Yt. XXIV, 4), and dwells in Kangdez; and of the three daughters the name of one was Frên, of one Srît, and of one Pôrukîst (see Yt. XIII, 139). Aûrvatad-nar and Khûrshêd-kîhar were from a serving (kakar) wife, the rest were from a privileged (pâdakhshah) wife' (Bund. XXXII, 5-6; tr. West).

204:2 According to Anquetil, 'the threefold seed of Spitama Zarathustra;' cf. above, § 62. 204:3 The king of Bactra, the champion of Zoroastrism; cf. Yt. V, 98,108. 205:1 Druga paurvanka, possibly, 'with the spear pushed forwards' (reading druka). 205:2 Daêna, the religion. 205:3 Cf. Yt. II, 15. 205:4 A generic name of the people called elsewhere Varedhakas (Yt. IX, 31; XVII, 51) or Hvyaonas (ibid. and XIX, 87). The Hunus have been compared with the Hunni; but it is not certain that this is a proper name; it may be a disparaging denomination, meaning the brood (hunu = Sansk. sûnu; cf. Yt. X, 113). 205:5 Zarîr, the brother of Vîstâspa and son of Aurvat-aspa (see Yt. V, 112). The ten following seem to be the names of the other sons of Aurvat-aspa (Bund. XXXI, 29). 205:6 Possibly the same with Pât-Khosrav, a brother to Vîstâspa in the Yâdkâr-î Zarîrân, as Mr. West informs me. 206:1 Gustahm, the son of Nodar; see Yt. V, 76. Strangely enough, Tusa is not mentioned here, unless he is the same with one of the preceding names: possibly the words 'the son of Naotara' (Naotairyâna) refer to all the four. 206:2 Possibly Frashîdvard (misspelt from a Pahlavi form Frasânvard (?); the Yâdkâr-î Zarîrân, as Mr. West informs me, has and ). Frashîdvard was a son of Gustâsp: he was killed by one of Argâsp's heroes and avenged by his brother Isfendyâr (Speñtô-dâta). The following names would belong to his brothers: most of them contain the word Âtar, in honour of the newly-adopted worship of fire.

). Frashîdvard was a son of Gustâsp: he was killed by one of Argâsp's heroes and avenged by his brother Isfendyâr (Speñtô-dâta). The following names would belong to his brothers: most of them contain the word Âtar, in honour of the newly-adopted worship of fire. 207:1 Isfendyâr, the heroic son of Gûstâsp, killed by Rustem. 207:2 In the Yâdkâr-î Zarîrân, according to Mr. West, Bastvar, the son of Zairivairi, whose death he avenges on his murderer Vîdrafs. This makes Bastavairi identical with the Nastûr of Firdausi (read Bastûr ). 207:3 Kavârazem is the Gurezm of later tradition ( ), 'the jealous brother of Isfendyâr, whom he slandered to his father and caused to be thrown into prison' (Burhân qâti’h). Firdausi (IV, 432) has only that he was a relation to Gûstâsp: . See Études Iraniennes, II, 230. 207:4 Who gave his daughter, Hvôvi, in marriage to Zarathustra (Yasna L [XLIX], 4, 17). 207:5 See Yt. V, 68. 208:1 Another brother to Frashaostra (?). 208:2 The son of Gâmâsp in the Shâh Nâmah is called Girâmî and Garâmîk-kard in the Yâdkâr-î Zarîrân. 208:3 ? Aoiwra. 208:4 Aêthrapati, in Parsi hêrbad, a priest, whose special function is to teach; his pupils were called aêthrya. Aêthrapati meant literally 'the master of the hearth' (cf. hêrkodah, fire-temple). Hamidhpati is literally 'the master of the sacrificial log.' 208:5 Doubtful. 208:6 No temporal lord (ahu) and no spiritual master (ratu).

208:6 No temporal lord (ahu) and no spiritual master (ratu). 208:7 Doubtful (avaskasta-fravashinãm). 208:8 The evil done by Zoroastrians. This Mãthravâka ('Proclaimer p. 209 of the Holy Word') was apparently a great doctor and confounder of heresies. 209:1 See above, § 95. 209:2 Possibly the eponym of that great Kâren family, which played so great a part in the history of the Sassanian times, and traced its origin to the time of Gûstâsp (Noeldeke, Geschichte der Perser zur Zeit der Sasaniden, p. 437). 209:3 Cf. Yt. V, 64. 209:4 Cf. Yt. XIII, 99. 210:1 Amru and Kamru are apparently the two mythical birds mentioned above under the names of Sîn-amru (the Amru-falcon) and Kãmrôs (p. 173, note 1). 210:2 Mr. West compares Ashâvanghu, the son of Bivandangha, and Garôdanghu, the son of Pairistîra, with the two high-priests of the Karshvares of Arezahi and Savahi, whose names are, in the p. 211 Bundahis, Ashâshagahad-ê Hvandkân and Hoazarôdathhri-ê Parêstyarô (Bund. XXIX, 1, notes 4 and 5). 211:1 Saoshyant; cf. §§ 117, 128. 211:2 Possibly, 'the holy Hãm-baretar vanghvãm, the son of Takhma.' His name means, 'the gatherer of good things.' 211:3 This name means, 'the praiser of excellent holiness' (the reciter of the Ashem Vohû). 211:4 See preceding paragraph. 212:1 One of the seven immortals, rulers in Hvaniratha; cf. Yt. V, 72, text and notes, and Yt. XIII, 120, 124. 212:2 See preceding paragraph.

212:2 See preceding paragraph. 212:3 See Yt. V, 72. The text has 'the Fravashi;' cf. Yt. V, 116, note, and Yt. XIII, 115. 212:4 Cf. Yt. XIII, 143. Possibly, the son of Tûra. 212:5 Cf. § 112. 213:1 There are two men of this name; one is the son of Katu (§ 114), the other is the son of Avâraostri (§ 104). 213:2 The text has 'the Fravashi;' cf. preceding page, note 3. 213:3 See § 105. 215:1 Saoshyant; cf. §§ 110, 128. 215:2 Perhaps, Ukhshan, the conqueror of glory, known afar, son of Berezvant. 216:1 One of the immortals, rulers in Hvaniratha: he is said to belong to the Fryâna family (Dâdistân XC, 3); he resides in the district of the river Nâîvtâk (Bund. XXIX, 5). 216:2 See Yt. V, 81. 216:3 Paitisrîra is perhaps an epithet (most beautiful?), added to distinguish Paêshatah from the hero mentioned in § 115. 216:4 An allusion to some legend of domestic feud of which Paêshatah was the hero. 216:5 The high-priest of the Fradadhafshu Karshvare (Spîtoîd-i Aûspôsînân; Bund. XXIX, 1; tr. West, note 6). 216:6 The high-priest of the Vîdadhafshu Karshvare (Aîrîz-râsp Aûspôsînân; see ibid., note 7). 216:7 Cf. §128. 217:1 Probably the same with Huvâsp, the high-priest in the Vourubaresti Karshvare (Bund. XXIX, 1; tr. West, note 8). 217:2 Possibly the same with the high-priest in the Vouru-garesti karshvare, Kakhravâk (ibid., note 9). Kakhravâk is the generic name of the bird Karshipta (Pahl. Comm. ad II, 42 [139]); it must stand here by mistake for Kahârâsp.

217:2 Possibly the same with the high-priest in the Vouru-garesti karshvare, Kakhravâk (ibid., note 9). Kakhravâk is the generic name of the bird Karshipta (Pahl. Comm. ad II, 42 [139]); it must stand here by mistake for Kahârâsp. 217:3 Or, 'the Turanian;' cf. § 113. 218:1 The text has 'the Fravashi;' cf. §§ 113, 127. 219:1 See Études Iraniennes, II, 142. 219:2 The text has 'the Fravashi;' cf. § 113. 219:3 Different from Gâmâspa, the son of Hvôva (§ 103). 219:4 Different from Maidhyô-maungha, the son of Arâsti (§ 95). 219:5 Different from. Urvatat-nara, the son of Zarathustra (§ 98). 220:1 The six foremost helpers of Saoshyant, each in one of the six Karshvares: 'It is said that in the fifty-seven years, which are the period of the raising of the dead, Rôshanô-kashm in Arzâh, Khûr-kashm in Savâh, Frâdad-gadman (Frâdat-hvarenô, Increaser of Glory) in Fradadâfsh, Vâredad-gadman (Varedat-hvarenô, Multiplier of Glory) in Vîdadâfsh, Kâmak-vakhshisn (Vouru-nemô, Prayer-loving) in Vôrûbarst, and Kâmak-sûd (Vouru-savô, Weal-loving) in Vôrû-garst, while Sôshâns in the illustrious and pure Khvanîras is connected with them, are immortal. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others' (Dâdistân XXXVI, 5-6; tr. West). 220:2 The first brother and forerunner to Saoshyant, the Oshedar mâh of later tradition (see above, p. 196, note 2; cf. § 141, note).

220:2 The first brother and forerunner to Saoshyant, the Oshedar mâh of later tradition (see above, p. 196, note 2; cf. § 141, note). 220:3 The second brother and forerunner to Saoshyant, the Oshedar bâmî of later tradition (ibid.; cf. § 142, note). 220:4 Saoshyant; cf. following paragraph and §§ 110; 117. 221:1 He will suppress both the destructive power of the men of the Drug (idolaters and the like) and the errors of Mazdayasnians (?). 221:2 See above, p. 25, note 4. 221:3 Vouru-vãthwa; cf. Études Iraniennes, II, 182. 221:4 As he made waters and trees undrying, cattle and men undying. 221:5 See above, p. 61, note 1. 221:6 As the inventor of medicine; see Vend. XX, Introd. 221:7 Disease, being a poison, comes from the Serpent; see ibid. 221:8 Or 'Aoshnara, full of wisdom;' cf. Yt. XXIII, 2, and West, Pahlavi Texts, II, 171, note 3. 221:9 Called in the Shah Nâmah Zab, son of Tahmâsp, who appears to have been a son of Nodar (Bund. XXXI, 23). 222:1 See above, p. 114, note 7 (Yt. IX, 18). 222:2 Airyu, the youngest of the three sons of Thraêtaona (seep. 61, note i), was killed by his brothers and avenged by his son Manus-kithra, who succeeded Thraêtaona. 222:3 Kavâta, Kai Qobâd in the Shâh Nâmah, an adoptive son to Uzava, according to Bund. XXXI, 24. 222:4 Kaî-Apîveh in the Bundahis; he was the son of Kai Qobâd. 222:5 Usadhan, Arshan, Pisanah, and Byârshan were the four sons of Aipivanghu; they are called in Firdausi Kai Kaus, Kai Arish, Kai Pashîn, and Kai Armin. Kai Kaus alone came to the throne.

222:5 Usadhan, Arshan, Pisanah, and Byârshan were the four sons of Aipivanghu; they are called in Firdausi Kai Kaus, Kai Arish, Kai Pashîn, and Kai Armin. Kai Kaus alone came to the throne. 222:6 Syâvakhsh and Khosrav; see above, p. 64, note 1. 222:7 To become possessed of Strength, Victory, &c., as Husravah did. 223:1 Like Frangrasyan; cf. p. 64, note 1. 223:2 See Yt. V, 37; XV, 27; XIX, 38. 223:3 Belonging to the Sâma family (Yasna IX, 10). 223:4 Like the nine highwaymen killed by Keresâspa, Yt. XIX, 41. 223:5 Not mentioned in the Shâh Nâmah; Khosrav was succeeded by a distant relation, Lôhrasp. 223:6 An allusion to the lost legend of Âkhrûra; see, however, West, Pahlavi Texts, II, 375. 224:1 See Yt. V, 21-23. 224:2 Khumbya, one of the immortals in Hvaniratha; he resides in the Pêsyânsaî plain: 'he is Hvembya for this reason, because they brought him up in a hvemb (jar) for fear of Khashm' (Bund. XXIX, 5). He answers pretty well to the Agastya and Vasishtha of the Vedic legend (see Ormazd et Ahriman, § 177). 224:3 One of the three wives of Zarathustra, the daughter of Frashaostra; she is the supposed mother of Saoshyant and his brothers (see p. 195, note 2). 224:4 The three daughters of Zarathustra and sisters to Isadvâstar (see p. 204, note 1). 224:5 Vîstâspa's wife; see Yt. IX, 26, and XVII, 46. 224:6 Vîstâspa's daughter, Humâi, in the Shah Nâmah. 225:1 See § 113. 225:2 Of Frenah or Garô-vanghu, § 113.

225:2 Of Frenah or Garô-vanghu, § 113. 225:3 Of Khshathrô-kinah, § 112. 225:4 See § 112. 225:5 See § 111. 225:6 Ibid. 226:1 Ukhshyat-ereta's mother (see above, § 126); the Saddar Bundahis (Études Iraniennes, II, 209) calls her Bad, from the last part of her name (fedhri for padhri, and states that, bathing in Lake Kãsava, she will become pregnant from the seed of Zarathustra, that is preserved there (see above, p. 195, note 2), and she will bring forth a son, Oshedar bâmî. 226:2 Ukhshyat-nemah's mother, called Vah Bad in the Saddar; she will conceive in the same way as Srûtat-fedhri. 226:3 Saoshyant's mother. 226:4 Cf. Vend. XIX, 5, and Introd. IV, 39-40. 226:5 Gôgôsasp (a commentator to the Avesta) says, 'There are holy men in all religions, as appears from the words tûiryanãm dahvyunãm [We worship the Fravashis of the holy men in the Turanian countries],' (Pahl. Comm. ad Vend. III, end; and Vend. V, 38 [122]); cf. above, §§ 113, 123. 226:6 The countries inherited by Sairima (Seim), the third son of p. 227 Thraêtaona, as Turan and Iran were inherited by Tûra and Airyu. Selm's heritage was Rûm, that is to say, Europa and Western Asia. 227:1 China (Bund. XV, 29). 227:2 Perhaps the Dahae (Pliny VI, 17; Aeneis VIII, 728) or Δάαι (Strabo), called Ta-hia by Chinese geographers, on the south of the Oxus. 227:3 From the first man to the last. 228:1 Itinerant priests are received here.

228:2 Doubtful. 228:3 Cf. p. 198, note 1. 228:4 The Paoiryô-tkaêsas; see p. 180, note 1. 228:5 For the triumph of the Zoroastrian law. 229:1 Daitika, Persian ; Neriosengh has 'that go by herds,' paṅktikârin. Aidyu; the Pahlavi translation has ayyâr, 'that are of help' (domesticated?); Neriosengh has misread it as suvâr and translated açvacârin. The expression daitika aidyu answers to the Persian , meaning all sorts of animals (see Études Iraniennes, II, 150). 230:1 Who shall worship the Fravashis.