BUNDAHIˆN, the name, meaning “Primal creation,” traditionally given to a major Pahlavi work of compilation, mainly a detailed cosmogony and cosmography based on the Zoroastrian scriptures but also containing a short history of the legendary Kayanids and EÚra@nÞahr in their days. There is also a Sáad dar-e BondaheÞ, a considerably later (ca. 8th-9th/14th-15th century) work in Persian of a hundred miscellaneous chapters on the Zoroastrian religion, morals, legends, and liturgy. The Pahlavi work is preserved in two distinct recensions. One, a shorter and patently more corrupt version, is known as the Indian BundahiÞn (IBd.). It is from this corrupt text, beginning; Zand [^] a@ga@h ^ nazdist abar bundahiÞn^h ^ Ohramazd ud patya@rag ^ ganna@g me@no@g, understood as “The Zand-knowing, which is first about Ohrmazd's primal creation and the onslaught of the Evil Spirit,” that the name was evidently taken. The first manuscript codex containing the better and more complete recension was brought to India (and so gradually to public knowledge) from Iran in about 1870, and came to be known as the Great(er) or Iranian BundahiÞn. Its introduction suggests that neither BundahiÞn(^h), nor probably (as most modern scholars assume) Zand-a@ga@h^h “Knowledge from the Zand,” is in fact a title originally given to the work. It reads, in full: a@n < ^> zand a@ga@h^h, nazdist abar *bundahiÞn^h ^ Ohrmazd ud petya@rag^h ^ ganna@g me@no@g, pas abar ±iyo@n^h ^ ge@ha@n ud da@m az bundahiÞn^h ta@ fraza@m [IBd. here: ^ tan ^ pase@n], ±iyo@n az de@n ^ ma@zde@sna@n payda@g, pas abar x^r *ke *ge@ha@n da@re@d, pad wiza@riÞn ^ ±e@^h ud ±iyo@n^h “Knowledge of (i.e. deriving from) the Zand; first about the primal creation of Ohrmazd and the (counter-)onslaught of the Evil Spirit; then about the nature of the world and the creatures from the primal creation until the End [which is the Final Body], as it is revealed in the religion of the Mazda-worshippers; then about the things which the world contains, with an interpretation of (their) essence and nature.” (It is possible, but less likely, that the first *bundahiÞn^h is to be read *bunyaÞt^h, i.e., “the fundamentality of Ohrmazd.”)

Manuscripts and editions. The existing manuscripts of the Indian BundahiÞn all derive from two codices of miscellaneous Pahlavi texts, K (Copenhagen) 20 and H (Haug) 6, both from the late 8th/14th-early 9th/15th century of our era and now slightly incomplete, and from nineteen loose folios (now K20b) of an even earlier date. The arrangement of the chapters of the Indian BundahiÞn is different in the two codices, and three are missing entirely from H6, suggesting that it was copied from a manuscript already in a state of some decay. The first codex to be brought to Europe, by Anquetil-­Duperron (q.v.), was one copied from K20 at Surat in a.d. 1734. From this Anquetil published his translation of the Boun-dehesch, Paris, 1771. In 1820 K20 itself and K20b were brought to Copenhagen (whence their signatures) by Rask and are now lodged in the Univer­sity library there. Westergaard published a lithographed copy of the text of the Indian BundahiÞn from K20 in 1851. From this Haug translated the first three chapters in 1854 and Spiegel several passages in 1860. A full translation by Windischmann appeared at last in 1863. In 1864 at Surat Haug obtained the manuscript H6, dated Broach (Bharu@ch) a.d. 1397. It is from this codex (later known as M [Munich] 51) that the Pa@zand versions of the Indian BundahiÞn in several manuscripts have been derived. Pahlavi texts also deriving from it had been in London and Oxford libraries for many years and were also used by Justi in his first critical edition of the text in 1868. The Indian BundahiÞn was again lithographed in 1897 by Unvalla, and finally both codices K20 and K20b were published in facsimile in 1931. About 1870 Tehmuras Dinshawji Anklesaria obtained from Iran the codex (now known after him as TD1) containing the Iranian BundahiÞn and in 1880 a second copy (TD2) from Yazd, dated 1626. (This and subsequent datings are based on the assumption that the era used in the poorly written colophons is not the usual Yazdegerd^ era of a.d. 631, but the pa@rs^g era “after the year 20 of his late Majesty Yazdegerd,” i.e., a.d. 651.) It has been estimated by West that TD1, which lacks some folios at beginning and end, was written about a.d. 1530 (or possibly 1550, or even a generation later) in Kerma@n and is thus the oldest known MS of this recension. A first English translation of the Indian BundahiÞn, but with some additions from TD1 (particularly chapter XXXV A), was published by West in 1880. In the same year it was also noticed that the first two folios of the imperfect codex K43, brought from Iran to Copenhagen by Westergaard in 1843, contained part of the last chapter of the Iranian BundahiÞn, with a colophon written in 1587. This fragment was published in facsimile in 1882 by Andreas (and again, with the whole codex, in 1936). Another good MS of the Iranian BundahiÞn was later found in the library of Dastur Hoshang Jamasp of Poona, after whom it is called DH. This was written in 1597 and now lacks some 16 folios. In 1908 TD2 was published in facsimile, despite its relative lateness and inaccuracy, as providing the more complete text. The variant readings of DH were, however, printed in the introduction. It is to this edition that all subsequent publications make reference, by page and line. Apart from a copy of it made in about 1888 for Darmesteter and kept in the Bibliotheàque Nationale in Paris, TD1 remained un­known to the public until both it and DH were published in facsimile in Tehran in 1349 ˆ./1970. The Paris copy, however, was collated by Bailey and his collation made available to some other scholars. In 1933 Bailey presented a complete and annotated transliter­ation and translation of the Iranian BundahiÞn as a doctoral thesis in Oxford. Although it has not yet been published, one copy of this work circulated among other scholars for some years, and it is presently being revised for publication by the author. Another trans­literation and English translation by B. T. Anklesaria, begun in 1908, was laboriously set in type in Bombay and, all but the introduction was ready for publication by 1935. A year after the death of the author in 1944, however, the printing press was destroyed by fire and with it almost all the printed copies. The work finally appeared only in 1956, reproduced by photozin­cography from a surviving copy of the original print, under the title Zand-a@ka@s^h. A complete edition by the late Kaj Barr, long awaited, has never been published. Several individual chapters have been edited by various scholars: see Geldner, Götze, Henning, MacKenzie, Messina, Modi, Nyberg, and Zaehner. Shorter passages have been exploited by several other writers: see Bailey, Mole‚, Schaeder, and Taq^za@da. A Pahlavi-Persian glossarial index of the BundahiÞn, with incomplete references, was published by Baha@r in 1967 and an annotated index of select words by Choksy in 1986.

Authorship and compilation. The text of the Bunda­hiÞn probably grew through different redactions, but it is impossible to say even approximately at what date the first compilation was made. There are several references to the conquering Arabs and their misrule and irre­ligion, suggesting a post-Islamic date, but it is not certain whether they are original or have been added to the work at some later stage. Most scholars subscribe to the view (expressed by Henning, p. 229) that it is “an original work on cosmology in which the scattered teachings of the Avesta were co-ordinated and brought into a system by an author who, living presumably towards the end of the Sassanian epoch, possessed an encyclopaedic knowledge of the Avestic literature,” and that the final chapters (XXXI to XXXVI) are a later addition. This author also had some knowledge of the Greek scientific literature that had reached Iran under the Sasanians. For example, the contents of chapter XXVIII bear a similarity to the Hippocratic treatise Peri hebdoma‚do@n. Chapter II on astronomy manifests, besides nearly prehistoric views, an acquaintance with Greek and Indian science. In Henning's words, “There is no doubt that the author of the Bundahishn knew perfectly well that the moon is nearer to the earth than the fixed stars; to say so, however, against the authority of scripture, would have branded him as a heretic.”

Among the authors of the last important redaction was evidently the priest who names himself among others at the end of the “family of the mobads” (chap. XXXV A) as “Farrbay, whom they call Ôa@dag^h (son) of AÞwahiÞt.” His by-name (formerly read Da@dag^h, which might mean “fact, situation,” cf. German Gegebenheit—an unlikely name or amended to Da@d­weh) was perhaps an honorary title meaning “Apportionment,” recognizing the bearer of it as a godsend to his flock. He names, presumably as a contemporary (possibly even his uncle), Za@dsprahm (son) of Ôuwa@nèam, who is known as the author of a very similar compilation, the Wiz^dag^ha@ ^ Za@dspram (Selections of Za@dspram). From the dated Epistles of his elder brother Ma@nuÞ±ihr, written against his innovations in a matter of ritual purification, Za@dspra(h)m is known to have been active about a.d. 880. Thus even this final redaction predates the beginnings of Neo-Persian litera­ture by almost a century. It was, though, nearly contemporary with the beginnings of Islamic science, particularly the several works on history, geography, and medicine written in Arabic (often by Persians) in the 3rd/9th century. Nevertheless these works appear to have had little influence on Farrbay.

The prime source of the compilation, as is often declared, was the de@n “Religion” itself, i.e., as recorded in the scriptures. These are repeatedly ascribed to an unnamed “He,” presumably the Creator himself. Indi­vidual sources are not named, but some can be identi­fied in the surviving zand, i.e., the traditional Pahlavi translation and commentary of the Avesta. For example, chapter XXXI, on the lands of EÚra@nÞahr, closely follows the first section of the Pahlavi Vendida@d. The Avestan Vendida@d, probably compiled in Achaemenian times from traditional sources, is a description of Airyana Vae@èah, (Pahlavi EÚra@nwe@z), the original “range of the Aryans,” and the fifteen sur­rounding lands occupied by Iranians (e.g., Sogdiana, Margiana, Bactria, Arachosia) in modern eastern Iran, Afghanistan, and Central Asia. The Pahlavi version, however, displaces some of the lands to the west of Iran, within the experience of the authors. Thus su©'o@.Þayana “abode of the Sogdians,” is written swlyk m÷nÞn, understood as “the Syrian dwelling.” Some glossator in the BundahiÞn compounds the error by identifying this with bkd÷t Y bg÷nd÷t “Baghdad, created by the gods.” Similarly Haraxúait^, Arachosia, Pahlavi hlhmnd, is corrupted in the BundahiÞn to ÷lmn, Armenia. The mythical upa ao'ae@Þu raºhayå “at the source of the Rangha river,” becomes o@'a@ Y ÷lngysty÷n (Y hlwm) in the Pahlavi Vendida@d, “Odha of Arangestan (which is Byzantium).” This becomes ÷wt÷y÷lwnd in the BundahiÞn and by identifying Rangha/Arangestan with the Arwand (properly the Orontes, but confused with the Tigris) is said to be where the Arabs dwell. Thus an attempt is made to reconcile the ancient timeless geography of the Avestan text first with an early Sasanian world view and later with the realities of post­-Islamic Iran. Chapter IX, with its list of mountains, is clearly based ultimately on YaÞt 19, of which no Zand survives. Chapter XI B, on the seventeen kinds of “water,” is an expansion of the Pahlavi Yasna 38.3-5. There the several Avestan adjectives describing the waters, “seeping forth, beneficent, easy to cross, plea­sant to bathe in,” etc., are given seventeen imaginative glosses, such as “the moisture which is on plants, urine, moisture in our bodies, moisture which comes from our bodies (sweat),” all of which appear in the BundahiÞn. A comparison of the remaining contents of the Iranian BundahiÞn with those of the lost Da@mda@d nask of the Avesta, as sketched in the Pahlavi De@nkard, bk. VIII, chap. 5, is revealing. In his Selections Za@dspram actually twice (3.43.57) mentions this nask as giving more details (of which limbs of the Sole-created Ox the various plants sprang from, and of the kinds of birds) than his own summary. A zand of the Da@mda@d nask must surely have been a major source for both compilations.

It is no longer possible to distinguish entirely between original material and later accretions, whether they be single glosses or whole sections. Efforts have neverthe­less been made by several scholars, notably Nyberg and Zaehner, to identify passages that evince an origin within the Zurvanite heresy. On a more mundane level, chapter IX provides a good example of the occasional endeavor of later editors, whose various notes have been incorporated into the text, to identify the tra­ditional (and even mythical) data of the Avesta with real geographical data within their own knowledge. Thus Upa@iri.sae@na, Pahlavi Abarse@n, Aburse@n, originally the Hindu Kush range, is said in chapter XI A to be the source of the Har^ru@d, Helmand, Morg@a@b, and Balkò rivers. In chapter IX, though, after the allegedly scrip­tural statement that Abarse@n is the biggest mountain apart from Harburz (i.e., Alborz), it is said to be “the mountain of all Pa@rs, and its base is in Sagesta@n and its top in K¨u@zesta@n, and there is a ridge in K¨ora@sa@n also.” The Avestan IÞkata (named together with Upa@iri.sae@na), which is glossed Þkaft “wonderful” in Pahlavi Yasna 10.14, becomes was-Þkaft, probably understood as “having many caves,” and is said to be “that which is in Pa@rs, from the same Mount Abarse@n.”

Contents. The Indian BundahiÞn was estimated by West, very approximately, to contain 13,000 words: in its fullest form it has something less than half the extent of the Iranian BundahiÞn. Of the thirty-six chapters into which the latter is generally divided the Indian Bunda­hiÞn contains only parts of twenty-two, and these in a somewhat confused order. As both Justi and West gave some sections of chapters separate numbers their trans­lations each contain thirty-four (differing) chapters, to which Justi appended a noncanonical thirty-fifth from one Pa@zand transcription of the Indian BundahiÞn. In the following list of contents the chapters of the Iranian BundahiÞn are numbered in Roman numerals and letters, after the edition of B. T. Anklesaria. The numbers of the corresponding sections of West's translation of the Indian BundahiÞn are given in parenthesis in Arabic numerals. The contents of chapters without headings are given in English only.

I. (1) The primal creation of Ohrmazd and the onslaught of the Evil Spirit.

I A. Abar da@m-dahiÞn^h ^ ge@t^g^ha@ “On the material creation of the creatures.”

II. (2) Abar fra@z-bre@he@niÞn^h < ^ > ro@Þna@n “On the fashioning forth of the lights.”

III. Abar ±im ^ dahiÞn^h ^ da@m o@ ard^kkar^h “On the reason for the creation of the creatures, for doing battle.”

IV. (3) Abar dwa@ristan ^ e@bgat o@ da@m “On the running of the Adversary against the creatures.”

IV A. (4) The death of the Sole-created Ox.

V. (5) Abar hame@sta@r^h < ^> *do@na@n me@no@ga@n “On the opposition of the two Spirits.”

V A. Abar za@y± ^ ge@ha@n, ku@ ±iyo@n èast “On the horoscope of the world, how it happened.”

V B. The planets.

VI. Abar ard^g-kuniÞn^h < ^> dahiÞna@n <^> ge@t^g pad^rag ganna@g me@no@h “On the doing battle of the creations of the world against the Evil Spirit.”

VI A. (6) Nazdist ard^g me@no@g ^ asma@n aba@g ganna@g me@no@g kard “The first battle the Spirit of the Sky did with the Evil Spirit.”

VI B (7) Dud^gar ard^g a@b kard “The second battle the Water did.”

VI C. (8) Sid^gar ard^g zam^g kard “The third battle the Earth did.”

VI D. (9) Ùaha@rom ard^g urwar kard “The fourth battle the Plant did.”

VI E. (10) Panèom ard^g ga@w ^ e@kda@d kard “The fifth battle the Sole-created Ox did.”

VI F. ˆaÞom ard^g Gayo@mard kard “The sixth battle Gayo@mard did.”

VI G. Haftom ard^g a@taÞ kard “The seventh battle the Fire did.”

VI H. 8 --> [Author:AA] om ard^g axtara@n kard “The 8th battle the fixed stars did.”

VI I. 9om ard^g me@no@ga@n yazada@n aba@g ganna@g me@no@g kard “The 9th battle the spiritual gods did with the Evil Spirit.”

VI J. 10om < ard^g > stara@n < ^> agume@ziÞn^g kard “The 10th battle the stars unaffected by the Mixing did.”

VII. Abar e@we@nag ^ awe@Þa@n dahiÞna@n “On the form of those creations.”

VIII. (11) Abar ±iyo@n^h < ^> zam^ga@n “On the nature of the lands.”

IX. (12) Abar ±iyo@n^h < ^ > ko@fa@n “On the nature of the mountains.”

X. (13) Abar ±iyo@n^h ^ zre@ha@n “On the nature of the seas.”

XI. (20) Abar ±iyo@n^h ^ ro@d^ha@ “On the nature of the rivers.”

XI A. (20) Abar na@m±iÞt^g ro@d^ha@ “On particular rivers.”

XI B. (21) The seventeen kinds of liquid.

XI C. (21) The dissatisfaction of the Arang, Marv, and Helmand rivers.

XII. (22) Abar ±iyo@n^h < ^> war^ha@ “On the nature of the lakes.”

XIII. (14) Abar ±iyo@n^h <^> go@spanda@n <^> 5 e@we@nag “On the nature of the 5 kinds of animal.”

XIV. (15) Abar ±iyo@n^h ^ mardo@ma@n “On the nature of men.”

XIV A. Abar ±iyo@n^h ^ zana@n “On the nature of women.”

XIV B. (23) On negroes.

XV. (16) Abar ±iyo@n^h ^ za@yiÞna@n ^ az har sardag “On the nature of births of all kinds.”

XV A. (16) Other kinds of reproduction.

XVI. (27) Abar ±iyo@n^h <^> urwara@n “On the nature of plants.”

XVI A. (27) On flowers.

XVII. (24) Abar rad^ha@ <^> mardo@ma@n (ud) go@span­da@n (ud) har tis-e@w “On the chieftains of men and animals and every single thing.”

XVII A. On the inequality of beings.

XVIII. (17) Abar ±iyo@n^h ^ a@taxÞ “On the nature of fire.”

XIX. Abar ±iyo@n^h ^ xwa@b “On the nature of sleep.”

XIX A. The independence of earth, water, and plants from effort and rest.

XX. On sounds.

XXI. Abar ±iyo@n^h ^ wa@d ud abr ud wa@ra@n “On the nature of wind, cloud, and rain.”

XXII. Abar ±iyo@n^h ^ xrafstara@n “On the nature of the noxious creatures.”

XXIII. Abar ±iyo@n^h ^ gurg-sardaga@n “On the nature of the species of wolf.”

XXIV. Abar tis tis ku@ pad ±e@ Þo@n da@d e@ste@d u-Þa@n hame@sta@r^h <^> abar mad “On various things, in what manner they were created and the opposition which befell them.”

A-C. (18) The Go@karn tree, the Wa@s ^ Pan±a@sadwara@n (fish), the Tree of many seeds.

D-U. (19) The three-legged ass, the ox Ha'ayãÞ, the bird ÙamroÞ, the bird KarÞift, the bird AÞo@zuÞt, the utility of other beasts and birds, the white falcon, the Ka@ske@n bird, the vulture, dogs, the fox, the weasel, the rat, the hedgehog, the beaver, the eagle, the Arab horse, the cock.

XXV. (25) Abar sa@l ^ de@n^g “On the religious year.”

XXVI. Abar wuzurg karda@r^h ^ me@no@ga@n yazada@n “On the great activity of the spiritual gods.”

XXVII. (28) Abar duÞkuniÞn^h ^ Ahreman (ud) de@wa@n “On the evil-doing of Ahreman and the demons.”

XXVIII. Abar tan ^ mardo@ma@n handa@zag ^ ge@t^g “On the body of men as the measure of the world (microcosm).”

XXIX. (29) Abar rad^h ^ kiÞwara@n “On the chieftain­ship of the continents.”

XXX. Abar ±e@h-widarag puhl ud ruwa@n ^ widardaga@n “On the Ùinwad bridge and the souls of the departed.”

XXXI. Abar ma@n^ha@ ^ na@m±iÞt^g az EÚra@nÞahr, ma@n ^ kaya@n “On particular lands of EÚra@nÞahr, the abode of the Kays.”

XXXII. Abar ma@n^ha@ ^ kaya@n kard pad xwarrah, ke@ abd^ha@ ud Þkoft^ha@ go@we@nd “On the abodes which the Kays made with splendor, which are called wonders and marvels.”

XXXIII. Abar wizend <^> haza@rag haza@rag o@ EÚra@nÞahr mad “On the afflictions which befell EÚra@nÞahr in each millennium.”

XXXIV. (30) Abar rista@xe@z ud tan ^ pase@n “On the resurrection of the dead and the Final Body.”

XXXV. (31-32) Abar to@hmag ud frazand ^ kaya@n “On the stock and the offspring of the Kays.”

XXXV A. (33) Du@dag ^ mo@beda@n “The family of the Mobads.”

XXXVI. (34) Abar sa@l <^> *mar±a@buka@n zama@n <^> 12,000 sa@l “On the years of the heroes in the time of 12,000 years.”

Bibliography : Texts and translations. N. L. Westergaard, Bundehesh. Liber Pehlevicus, Copenhagen, 1851. F. Windischmann, Zoroastrische Studien. Abhandlungen zur Mythologie und Sagengeschichte des alten Iran, ed. F. Spiegel, Berlin, 1863. F. Justi, Der Bundehesh, zum ersten Male herausgegeben, transcribiert, übersetzt, und mit Glossar versehen, Leipzig, 1868. E. W. West, The Bundahish, Pahlavi Texts, pt. I = SBE V, pp. xxii-xlv, 1-152, Oxford, 1880, repr. Delhi, 1965. F. C. Andreas, The Book of the Mainyo-i­-Khard, Also an Old Fragment of the Bundehesh, Kiel, 1882, pp. 77-79. M. R. Unvalla, The Pahlavi Bundehesh, Bombay, 1897. T. D. and B. T. Anklesaria, The Bûndahishn. Being a Facsimile of the TD Manuscript No. 2 . . ., Bombay, 1908. University Library of Copenhagen, Codices Avestici et Pahlavici, ed. A. Christensen, Copenhagen, I: The Pahlavi Codices K20 & K20b, 1931; V: The Pahlavi Codex K43, First Part, Containing a Fragment of the Great Bundahishn . . ., 1936. H. W. Bailey, The BundahiÞn, unpublished D. Phil. thesis, Oxford, 1933. B. T. Anklesaria, Zand-AÚka@s^h, Iranian or Greater BundahiÞn. Transliteration and Translation in English, Bom­bay, 1956. Bonya@d-e Farhang-e Èra@n (Iranian Culture Foundation), The Bondahesh, Being a Facsimile Edi­tion of the Manuscript TD1, (prepared by P. K. Anklesaria), Tehran, n.d. [1949 ˆ./1970]. Idem, The Codex DH, Being a Facsimile Edition of Bondahesh, Zand-e Vohuman Yasht, and Parts of Denkard, Teh­ran, n.d. [1949 ˆ./1970].

Partial translations. H. W. Bailey, Zoroastrian Problems in the Ninth-Century Books, Oxford, 1943, repr. 1971 (many passages). K. F. Geldner, “Die Zoroastrische Religion (Das Avesta),” in Religions­geschichtliches Lesebuch, ed. A. Bertholet, Tübingen, 1926, pp. 47-50 (IBd. 30 = chap. XXXIV). A. Götze, “Persische Weisheit in griechischem Gewande,” ZII 2, 1923, pp. 60-73 (chap. XXVIII). W. B. Henning, “An Astronomical Chapter of the Bundahishn,” JRAS, 1942, pp. 229-48 (chap. II). D. N. MacKenzie, “Zoroastrian Astrology in the BundahiÞn,” BSOAS 27, 1964, pp. 511-29 (chap. V). G. Messina, “Mito, leggenda e storia nella tradizione iranica,” Orientalia 4, 1935, pp. 257-90 (chaps. XXXIII-IV). J. J. Modi, A Paper Read Before the Bombay Branch of the RAS, 1901, Bombay, 1902 (chap. XXX). M. Mole‚, Culte, Mythe et Cosmo­logie dans l'Iran ancien, Paris, 1963 (several passages, see index p. 592). H. S. Nyberg, “Questions de cos­mogonie et de cosmologie mazde‚ennes,” JA 214, 1929, pp. 207-37 (chap. I), 260-310 (chap. II). Idem, Texte zum mazdayasnischen Kalender, Uppsala, 1934, pp. 10-29 (parts of chaps. V, XXV). H. H. Schaeder, Studien zum antiken Synkretismus, Leipzig, 1926, pp. 213-33 (several passages). S. H®. Taq^za@da, Ga@h-Þoma@r^ dar Èra@n-e qad^m, Tehran, 1316 ˆ./1937, pp. 326-29 (chap. V A). R. C. Zaehner, Zurvan. A Zoroastrian Dilemma, Oxford, 1955, pp. 276-321 (chap. I), 321-36 (chap. III), 335-59 (part of chap. IV), and several other passages, see index pp. 460-61.

Glossaries. M. Baha@r, Va@`a-na@ma-ye BondaheÞ, Tehran, 1345 ˆ./1967. J. K. Choksy, “An Annotated Index of the Greater or Iranian BundahiÞn (TD2),” Studia Iranica 15/2, 1986, pp. 203-42.

(D. Neil MacKenzie)

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