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CHAPTER XLVIII, 30-34.
of rain, and the healthfulness of the production of rain1. 33. And as the purification of the milk, by the glorious ritualistic product (nirang) taken from the purifying cattle, is divided in two, by means of which the token is that which is great, glorious, and good; one being for the daughter of Pâûrvâgiryâ3 the Mazda-worshipper, and from her was Aôshnor full of wisdom; and one being Farhank, daughter of Vidhirisâ, and from her came Kai-Kavâd.
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34. And, as to the high-priests of the glorious religion, it is said many concomitants (padvandthâ) are obtained; such as, much discrimination of scripture (nask), the holy-water which is indispensable as a remedy, the healthfulness which is given in that ceremonial to the sacred fire which the world destroys, that pre-eminent strength which is given at the end of the world from the ox Hadhayas' unto the good people scattered about (fravaftân)—it is
1 The delightfulness of rain after an eight-months' drought cannot be adequately appreciated by a dweller in Europe.
That is, bull's urine.
The reading of this name, as well as that of Aôshnôr, is doubtful; but if these names occur at all in the extant Avesta, they may perhaps be found in the Aoshnara pouru-gîra of Fravardin Yt. 131, Af. Zarat. 2; the epithet pouru-gîra, when it occurs after the name, would naturally be considered a patronymic, whence a father or grandfather could be easily created, if he did not exist already in legendary history.
This name is written in Pâzand, and is evidently meant for the same person as the Pâz. Vîdharg-âfrâstaka of Bd. XXXI, 31, where Farhank is said to have been the mother of Kaî-Apîvêh and, therefore, the wife of Kai-Kavâd.
M14 has 'from him she came unto Kaf-Kavâd,' which would tally better with the statements in Bd. XXXI, 25, 31.
• Literally the fire of Varahrân (Bahrâm).'
7 See Chap. XXXVII, 99.
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