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128
BUNDAHIS.
29. Afterwards, Adharmazd seizes on the evil spirit, Vohûman on Akôman?, Ashavahist on Andar3, Shatvairo on Sâvar, Spendarmad on Tarômat who is Nâùnghas“, Horvadad and Amerôdad on Tâirêv and Zâiriko, true-speaking on what is evilspeaking, Srôsh on Aeshm?. 30. Then two fiends remain at large, Aharman and Å29; Adharmazd comes to the world, himself the Zôta and Srôsh the Râspio, and holds the Kästi in his hand;
neither the spirit of the world,' nor 'the spirit of the Gahs' is a likely phrase. It is possible, however, that maînôk gehân is a misreading of min aîvyahân, from the girdle,' and we should translate as follows: 'and out of its girdle (that is, the kastî of the barsom used in the ceremony) he produces the effect of his clothing.'
Instead of vakhdûnd, seize on,' we should probably read vânend, smite,' as in the parallel passages mentioned below.
Compare Zamyâd Yt. 96. Each archangel (see Chap. I, 25, 26) here seizes the arch-fiend (see Chaps. I, 27, XXVIII, 7-12) who is his special opponent.
• Here written Paz. Inder. Compare Pahlavi Yas. XLVII, 1: "When among the creation, in the future existence, righteousness smites the fiend, Ashavahist smites Indar.'
• Written Näkahed in Chap. I, 27, and Nâîkîyas in Chap. XXVIII, 1o, where he is described as a distinct demon from Tarômat in XXVIII, 14.
Here written Târêv and Zârîk. 6 Av. Sraosha, a personification of attentive hearing and obedience, who is said to watch over the world and defend it from the demons, especially at night; see Vend. XVIII, 48, 51, 70, &c., Yas. LVI, Srôsh Yt. Hâdôkht, &c.
? See Chap. XXVIII, 15-17.
& Comparing § 29 with $ 30 it is not very clear whether the author of the Bundahis considered Aharman and the evil spirit as the same or different demons; compare also Chap. XXVIII, 1-6 with 40, 41.
. See Chap. XXVIII, 27.
10 The Zôta is the chief officiating priest in all ceremonies, and the Râspî is the assistant priest.
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