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60
DÎNÂ- MAÎNÔG-I KHIRAD.
the other creatures and creations of Adharmazd, the lord, are mostly those which shall perish —(29) one shall afterwards open the gate of that enclosure formed by Yim, (30) and the people and cattle, and other creatures and creations of the creator Adharmazd, shall come out from that enclosure, (31) and arrange the world again. 32. Thirdly, (33) when ? he brought back the proportion of the worldly existences, which that evil-producing wicked ones had swallowed, from his belly4. Fourthly, when a goat (gôspend) was not given by him to the demons in the character of an old man
34. “And the advantage from Az-i Dahâk, the
* L19 has merely shall mostly perish,' in place of these last six words.
? L19 has thirdly, this advantage, that.' 8 L19 adds .who is Aharman.'
4 According to a legend preserved in the Persian Rivâyats (see MH1o, fol. 52) Aharman, while kept as a charger by Takhmorup, induced the wife of the latter to ascertain from her husband whether he ever felt fear while riding the fiend, and, acting upon the information thus obtained, he threw the king from his back while descending from the Alburz mountains, and swallowed him. Information of this event was conveyed to Yim by the angel Srôsh, who advised him to seek the fiend and propitiate him. Yim, accordingly, went into the wilderness singing, to attract Aharman, and, when the fiend appeared, Yim ingratiated himself into his favour and, taking advantage of an unguarded moment, he dragged Tâkhmorup out of the fiend's entrails, and placed the corpse in a depository for the dead. In consequence of this feat his hand was attacked with leprosy, from which he suffered greatly until it was accidentally washed in bull's urine, which healed it. This legend is related for the purpose of recommending the use of bull's urine for purification of the body.
5 Or, perhaps, as a substitute for an old man. This fourth advantage is found only in TD2, where the text is as follows:•Kahârûm, amatas gôspend pavan gôharîk-î pîr val sêdân lâ yehabûntô,'
5
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