The Bundahišn: The Zoroastrian Book of Creation

«0 Praise to the Creator Ohrmazd! Majestic, glorious, omniscient, wise, mighty, the greatest in good thoughts, words, and deeds in thinking, speech, and action, and to all the spiritual and material deities.» — el proemio del Bundahišn abre con la alabanza a Ohrmazd creador y a todas las deidades espirituales y materiales, y le atribuye la omnisciencia y la primacía en pensamiento, palabra y obra (Prologue, 0).

«1 With good fortune and with a happy omen I would wish to write— secondly1 with the good star and under the supervision of that friend of god, all-wise, sower of righteousness, friend of good deeds, who knows god, seer of the spiritual world, beloved of the best, the authority of the good Mazdaean dēn, Spandyād Māh-Windād Rōstam Šahryār of immortal soul—the writing of primal creation [bundahišn].» — el proemio declara bajo qué autoridad se escribe —la de Spandyād Māh-Windād Rōstam Šahryār, nombrado autoridad del buen *dēn* mazdeo— y da el título como acto: la escritura de la creación primordial (Prologue, 1).

«2 Since the coming of the Arabs to Iran, and their promulgation of an evil dēn and evil will, they have turned away from the good dēn of the Kayanids and from respect for the upholders of the dēn, and from the god-given2 secrets3 of the deep and wonderful4 Gāthās, and the proper logic of things, right thinking, proper action, and meaningful discourses have passed from the memory and knowledge of the common people.» — el proemio fecha su propio agravio en la llegada de los árabes a Irán y sostiene que desde entonces se han perdido de la memoria común los secretos de las Gāthās, la lógica de las cosas y el pensamiento recto (Prologue, 2).

«3 On account of these evil times, even those of noble and Kayanid families and the upholders of the dēn have mixed with the customs and manners of those of evil dēn. For prestige’s sake, they have held the words, customs, and rites of the good dēn to be no more than blemish and error.» — el proemio acusa a los propios linajes nobles y kayánidas y a los sostenedores del *dēn* de haberse mezclado con costumbres de mal *dēn* y de tener por mancha y error las palabras y ritos de la buena religión (Prologue, 3).

«4 One who sought instruction in this tradition and these secrets, could only gain it for himself through effort, toil, and trouble, wandering from place to place—and still they did not succeed.» — el proemio cierra el diagnóstico con una negativa: quien buscaba instrucción en esta tradición solo podía lograrla con esfuerzo y peregrinaje de lugar en lugar, y aun así no lo conseguía (Prologue, 4).

«1 Thus it is revealed in the good dēn: “Ohrmazd was on high, in omniscience and goodness, for eternity in the light.” 2 That light is the throne and place of Ohrmazd; some call it “endless light.”» — el capítulo 1 pone su primera afirmación en boca del buen *dēn*, no en la suya: Ohrmazd estaba en lo alto, en omnisciencia y bondad, en la luz por la eternidad (1:1-2).

«3 Ahriman was in darkness, afterthought, and aggression, down deep. 4 Aggression was his nature and darkness his place; some call it “endless darkness.” 5 Between them was a void. Some say it was Way, in which there is the Mixture.» — el texto sitúa a Ahriman abajo, en oscuridad, retropensamiento y agresión, y entre los dos pone un vacío que algunos llaman Way, donde está la Mezcla (1:3-5).

«6 Both spirits were finite and infinite. 7 For above was what is called endless light, unbounded. Down deep was endless darkness, and that is infinite. 8 At the border both were finite, for between them was the void, and they did not touch. Again, both spirits were finite in their own bodies.» — el texto sostiene a la vez la finitud y la infinitud de los dos espíritus, y da la razón: infinitos hacia arriba y hacia abajo, finitos en la frontera, donde no se tocan porque media el vacío (1:6-8).

«10 Furthermore, at the Final Body, the creatures of Ohrmazd will have perfect power for ever and ever; that is infinity. 11 And at that time, the creatures of Ahriman will be destroyed, so that the Final Body can come to be; that is finitude.» — el texto reparte infinitud y finitud por el desenlace: las criaturas de Ohrmazd tendrán poder perfecto para siempre, y las de Ahriman serán destruidas para que el Cuerpo Final pueda ser (1:10-11).

«13 For three thousand years, the creatures were only spiritual; that is, they were unthinking, unmoving, and intangible.» — el texto data en tres mil años la fase en que las criaturas fueron solo espirituales: sin pensamiento, sin movimiento e intangibles (1:13).

«14 On account of his afterthought, Ahriman was not aware of Ohrmazd’s existence. He rose up from the depths and came to the boundary within sight of the light. 15 When he saw Ohrmazd’s light, intangible and blazing,1 because of his aggression and jealousy he attacked to destroy it. 16 Then, when he saw valor and victory greater than his own, he scurried back into the darkness and fabricated many demons, those destructive creatures hungry for battle.» — el texto explica la ignorancia inicial de Ahriman por su retropensamiento, y narra su primer ataque y su retirada a la oscuridad, donde fabrica demonios (1:14-16).

«17 When Ohrmazd saw the creatures of the Evil Spirit, they seemed to him awful, rotten, bad, and evil, and he did not praise them. 18 Afterward, when the Evil Spirit saw the creatures of Ohrmazd, they seemed to him profound and honorable, and he praised Ohrmazd’s creation.» — el texto marca la asimetría de los dos juicios: Ohrmazd no alaba las criaturas del Espíritu Maligno, y el Espíritu Maligno sí alaba la creación de Ohrmazd (1:17-18).

«19 Then Ohrmazd, knowing the nature of creation and the end of the affair, went to meet the Evil Spirit. He proposed peace and said: “Evil Spirit, give aid to my creatures and offer praise, so that, as a reward, you may become immortal and ageless, without sensation or decay. 20 If you do not provoke a battle, you will not become powerless yourself and you will bring benefit to us both.» — el texto pone en boca de Ohrmazd una oferta de paz con recompensa: inmortalidad y ausencia de vejez a cambio de ayuda y alabanza (1:19-20).

«21 The Evil Spirit snarled: “I will not help your creatures and I will not offer praise! No, I will destroy you and your creatures for ever and ever! I will incite all your creatures to hate you and to love me.» — el texto da la respuesta de Ahriman como voto de destrucción y de incitar a las criaturas a odiar a Ohrmazd y amarlo a él (1:21).

«22 The explanation is that he believed that Ohrmazd had offered peace because he was helpless against him. He did not accept it, and made his vow.» — el texto explica el rechazo por un error de lectura de Ahriman: creyó que la oferta de paz venía de la impotencia (1:22).

«25 Ohrmazd said to the Evil Spirit: “Let us set a time, so that by this pact our battle will be limited to nine thousand years.» — el texto fija en nueve mil años el pacto de batalla que propone Ohrmazd (1:25).

«26 Thereupon the Evil Spirit, because of his inability to foresee the end, became a party to that agreement, just like two men who set a time for a duel, saying, “Let us do battle on such and such a day until nightfall.» — el texto atribuye la aceptación del pacto a la incapacidad de Ahriman de prever el final, y la compara con dos hombres que fijan día para un duelo (1:26).

«30 As it says in the dēn: “When he had said one-third of the prayer, the Evil Spirit cringed with fear; when he had said two-thirds, the Evil Spirit fell to his knees; and when he had said it all, the Evil Spirit became powerless and unable to do evil to Ohrmazd’s creatures.» — el texto cita al *dēn* para graduar el efecto de la oración: al tercio Ahriman se encoge, a los dos tercios cae de rodillas, y al final queda impotente (1:30).

«33 Before creation, Ohrmazd was not Lord, but after creation he became Lord, beneficent, wise, harmless, manifest, ever-arranging, bounteous, and all-observing. 34 At first, he created the essence of creation, goodness, that spirit through which his own body was made good when he thought of creation. For he became Lord through creation.» — el texto sostiene que Ohrmazd no era Señor antes de la creación y que lo llegó a ser por ella (1:33-34).

«36 So, of necessity, in order to render the Adversary powerless, he created time. 37 The reason was that the Evil Spirit could not be made powerless except by battle. The explanation of battle [karezar] is that it is an action [kār] that needs to be done by taking strategies [čārōmandīhā].» — el texto deriva la creación del tiempo de una necesidad de guerra y glosa la palabra batalla, *karezar*, como acción que se hace tomando estrategias (1:36-37).

«38 From eternity, he created Time of Long Dominion; some call it “finite time.” From Time of Long Dominion, he created imperishability; that is, the things of Ohrmazd do not perish. Blisslessness was revealed from imperishability, so that the demons will have no bliss. Immutability of the spirit, the spirit that preserves the things of Ohrmazd unchanging as they were at the primal creation, was revealed from blisslessness. The perfect desire of the creatures of the world was revealed from immutability of the spirit, for the righteous creation of the creatures is harmony.» — el texto encadena la creación como generación descendente: del Tiempo de Largo Dominio la imperecibilidad, de ésta la ausencia de dicha para los demonios, de ésta la inmutabilidad del espíritu y de ésta el deseo perfecto de las criaturas (1:38).

«there is a measure of twelve thousand years, which is finite, and then it mixes with and turns into infinity. That is, the creatures, too, will be eternal and pure with Ohrmazd.» — el texto mide en doce mil años el tramo finito que va de la creación primordial a la impotencia del Espíritu Maligno, y lo hace desembocar en la infinitud (1:41).

«“Time is more powerful than both creations, the creatures of Ohrmazd and those of the Evil Spirit. Time is the measure of all things. Time is the most covetous of those who covet. Time is the most questioning of those who question. (That is, it is possible to decide in time.) Our time was laid down limited; in time, what is built up6 falls down. No mortal man escapes it, not if he flies upward, nor if he digs down a deep well and sits in it, nor even if he goes down under the spring of the cold waters.» — el texto cita al *dēn* una sentencia sobre el tiempo: más poderoso que las dos creaciones, medida de todas las cosas, y del que ningún mortal escapa ni volando ni cavando (1:42).

«43 Ohrmazd fashioned the forms of his creatures from his own essence, from light existence, in fire-form: bright, white, round, and distinct.» — el texto describe las formas primeras de las criaturas de Ohrmazd, hechas de su propia esencia y en forma de fuego: brillantes, blancas, redondas y distintas (1:43).

«46 The Evil Spirit fabricated his own creatures from material darkness, in that form: black, ashy, of dark worth, and evil, like the form of the most sinful vermin. 47 From material self-love he fabricated bad, formless lust, as befits lust.» — el texto contrapone la fabricación de Ahriman desde la oscuridad material —negra, cenicienta, como la más pecadora de las alimañas— y de ella la lujuria informe (1:46-47).

«52 When Ohrmazd created the Amahraspands, he became limited. He needed to create these six spiritual masters for the material world, and, later, at the time of the Final Body, he will need them once more to remove evil from it. He maintains his spiritual creations spiritually. He first created the material creatures spiritually, and then created them again in material form. He first created the Amahraspands, the six principles, and then the rest, and the seventh was Ohrmazd himself. Among the material creatures created in spiritual form, there were first six, and the seventh was he himself, for Ohrmazd is both: first spiritual, and then material by means of the Amahraspands.» — el texto sostiene que Ohrmazd se hizo limitado al crear a los Amahraspands, y describe el orden doble de su obra: primero espiritual y luego material, con él mismo como séptimo (1:52).

«53 The first of the material creations was the sky, second water, third earth, fourth the plant, fifth the cow, sixth the man, and seventh Ohrmazd himself.» — el texto ordena las creaciones materiales —cielo, agua, tierra, planta, vaca, hombre— y pone a Ohrmazd de séptimo (1:53).

«54 In his antagonism, the Evil Spirit fabricated first Akōman, then Indar, then Sawul, then Nanhais—who is11 Tarōmad—then Tariz and Zariz, and afterward the other demons. Seventh was the Evil Spirit himself.» — el texto da la serie contraria de los demonios que fabrica el Espíritu Maligno, con él mismo de séptimo, en paralelo exacto con la serie de Ohrmazd (1:54).

«57 Ohrmazd’s creatures were nourished in the spirit such that they are moist, unthinking, intangible, and immobile, like semen. After this moist state, they became mixed, like semen and blood mixed together. After the mixture they became an atom,12 like an embryo. Then, after the atom stage, there was a separation, like hands and feet. After this separation was a hollowness, like eyes, ears, and a mouth. After the hollowness was a trembling, when it began to move. So too now, in the material world, creatures are conceived, born, and nourished in their mothers’ wombs in just this way.» — el texto describe la nutrición espiritual de las criaturas por etapas —semen, mezcla, átomo, separación, oquedad, temblor— y las equipara a la gestación en el vientre materno (1:57).

«58 In creation, Ohrmazd is both mother and father of his creatures: mother when he spiritually nourished the creatures, and father when he created them in the material world.» — el texto atribuye a Ohrmazd los dos papeles: madre al nutrir espiritualmente y padre al crear en el mundo material (1:58).

«2 While the Evil Spirit was powerless, Ohrmazd fashioned the creatures for the material world. From endless light, he fashioned fire; from fire, wind; from wind, water; and from water, earth and everything corporeal in this world.» — el capítulo 1A da la cadena material de la creación: del fuego el viento, del viento el agua, del agua la tierra y todo lo corpóreo (1A:2).

«“At first, all creation was a single drop of water; that is, everything came from water except for the seed of humans and animals, for that seed is the seed of fire.» — el capítulo 1A cita al *dēn* para hacer del agua el origen de todo, con la excepción de la semilla de humanos y animales, que es semilla de fuego (1A:3).

«4 He first created the sky for repelling the enemy; some call it “the first.” He created water second, to strike the fiend of thirst. Third, he created the earth and all corporeal being. Fourth, he created plants to aid the beneficent cattle. Fifth, cattle to aid the righteous. Sixth, he created the righteous man to destroy and make powerless the Evil Spirit and all the demons.» — el capítulo 1A da a cada creación su función bélica: el cielo para repeler al enemigo, el agua contra el demonio de la sed, y el hombre justo para destruir al Espíritu Maligno y a los demonios (1A:4).

«7 First, he created the sky: bright, visible, distant, in the form of an egg; made of shining iron, its essence steel; male» — el capítulo 1A describe el cielo como huevo de hierro brillante y esencia de acero, y le atribuye género masculino (1A:7).

«He created all the creatures inside the sky, a stronghold, like a fortress in which are stored all the weapons needed for a battle, or like a house in which things are kept.» — el capítulo 1A compara el cielo con una fortaleza donde se guardan las armas de la batalla, o con una casa donde se guardan las cosas (1A:7).

«18 He created these six creations in the six divisions of the year. He calculated that a year would be three hundred sixty-five days in twelve months: in each month thirty days, apart from one month of thirty-five days. He fixed the name of an Amahraspand to every day.» — el capítulo 1A ata la creación al calendario: seis creaciones en las seis divisiones del año, trescientos sesenta y cinco días en doce meses, y el nombre de un Amahraspand para cada día (1A:18).

«0 This is the knowledge of the Zand. First, on the primacy of Ohrmazd, and the onslaught of the Evil Spirit. Then on the nature of the world and the creatures, from the primal creation to the end, as is» — el capítulo 1 anuncia su plan y su fuente: es el conocimiento del Zand, y va de la primacía de Ohrmazd y el asalto del Espíritu Maligno a la naturaleza del mundo y de las criaturas; la frase sigue en la plana siguiente, donde se remata con lo que revela el *dēn* mazdeo (1:0).

«26 The names of those five intercalary days—which some call the five days of the Gāhān, and others the good five—are, in religious terms, Ahunawad Gāh, Uštawad Gāh, Spandmad Gāh, Wohuxštr Gāh, and Wahištōišt Gāh.» — el capítulo 1A nombra los cinco días intercalares, llamados por unos días de las Gāhān y por otros los cinco buenos, y da su nombre religioso uno por uno (1A:26).

«28 The names of the twelve months are also from the Amahraspands: Frawardīn, Ardwahišt, Hordād, Tīr, Amurdād, Šahrewar, Mihr, Ābān, Ādur, Day, Wahman, and Spandarmad.» — el capítulo 1A deriva de los Amahraspands también el nombre de los doce meses (1A:28).

«1 Ohrmazd fashioned the lights and set them between the sky and the earth: the “fixed” stars and the wandering stars, then the moon, and last the sun.» — el capítulo 2 ordena las luces entre cielo y tierra y pone al sol el último, después de las estrellas fijas, las errantes y la luna (2:1).

«First, he fashioned the firmament and set the “fixed” stars in it, foremost among them the twelve signs of the Zodiac called Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces.» — el capítulo 2 pone en primer lugar el firmamento con las estrellas fijas y a la cabeza los doce signos del zodiaco, nombrados uno por uno (2:2).

«These are further divided and reckoned in twenty-seven lunar mansions that are called Padēwar, 41 Arietis, Pleiades, Aldebaran, λ Orionis, Betelgeuse, Raxwat, Canis Minor, ζ Hydrae, Regulus, Mayān, Abdom, Māšāha, Spur, Husraw, Srū, War, Dil, Drafš, Vega, Gāw, Altair, Muri, Bunya, Kaht-sar, Kaht-mayān, and Kaht.» — el capítulo 2 divide además el firmamento en veintisiete mansiones lunares y las nombra una por una, mezclando nombres persas con identificaciones estelares (2:2).

«4 Six million four hundred and eighty thousand small stars were fashioned to help those constellations. That is how the astrologers now reckon them, apart from the countless stars that are also there to help them.» — el capítulo 2 cifra en seis millones cuatrocientos ochenta mil las estrellas pequeñas que auxilian a las constelaciones, y remite la cuenta a los astrólogos de su presente (2:4).

«5 He appointed four generals over those stars, one for each of the four directions, and he appointed a single general over these four. He appointed many well-known, counted1 stars, in every direction and everywhere, with the aim to invigorate and strengthen the stars.» — el capítulo 2 organiza el cielo como ejército: cuatro generales, uno por dirección, y un general único sobre los cuatro (2:5).

«7 Astronomers now call these inerrantes stars, and instead of “large,” “small,” and “medium,” they use the expressions “first magnitude,” “second magnitude,” and “third magnitude.”» — el capítulo 2 traduce su propia terminología a la de los astrónomos de su tiempo: las estrellas *inerrantes* y las tres magnitudes en lugar de grande, mediana y pequeña (2:7).

«8 He established the firmament like the year: the twelve constellations are like the twelve months, and each constellation has thirty degrees, just as each month has thirty days.» — el capítulo 2 hace del firmamento un calendario: doce constelaciones como doce meses, y treinta grados por constelación como treinta días por mes (2:8).

«9 He appointed Ursa Major in the north, where hell would be established after the Adversary’s onslaught. In order to arrange the continents during the Mixture, a band ties each of the seven [haft] continents to it. That is the reason why it is called Ursa Major» — el capítulo 2 explica el nombre persa de la Osa Mayor, *Haftōring*, por las bandas que la atan a los siete continentes, y sitúa ahí el norte donde se establecería el infierno (2:9).

«11 He fixed other, unmixable stars above these, so that when the Adversary came they could repel him in battle and keep him from carrying his pollution higher up.» — el capítulo 2 pone por encima las estrellas inmezclables como barrera para que el Adversario no lleve más arriba su contaminación (2:11).

«The reason why they are called unmixable stars is because the Adversary did not pollute them. Astronomers call this “the sphere above the sphere.”» — el capítulo 2 da la razón del nombre —el Adversario no las contaminó— y la equivalencia con lo que los astrónomos llaman la esfera sobre la esfera (2:11).

«12 Above that he fashioned the moon in which the seed of cattle is stored, 13 and above that the sun whose horses are swift. 14 He appointed the sun and moon as captains of the mixable and unmixable stars; that is, they are all bound to the sun and moon.» — el capítulo 2 hace de la luna el depósito de la semilla del ganado y nombra al sol y a la luna capitanes de las estrellas mezclables e inmezclables (2:12-14).

«18 Among these stars, the large ones are like a piece of rock the size of a house, the medium ones are like a rolling wheel,4 and the small ones like a cow’s head. The moon is the size of a two-hāsar racecourse; each hāsar is equal to an average earth frasang. The sun is the size of Ērānwēz.» — el capítulo 2 da los tamaños por comparación material: las estrellas grandes como una roca del tamaño de una casa, la luna como una pista de dos *hāsar* y el sol como Ērānwēz (2:18).

«19 Before the coming of the Adversary, the moon, sun, and the stars stood still and did not move. They passed the time in purity under a perpetual noon. After the coming of the Adversary, they began moving and will not stop until the end.» — el capítulo 2 fecha el movimiento celeste en la venida del Adversario: antes, los astros estaban quietos en un mediodía perpetuo (2:19).

«20 The motion of the sun is like that of a giant, three-feathered arrow that a giant man shoots from a giant bow. The motion of the moon is like a medium sized three-feathered arrow that a medium sized man shoots from a medium sized bow. The motion of the stars is like a small three-feathered arrow that a small man shoots from a small bow.» — el capítulo 2 gradúa el movimiento del sol, la luna y las estrellas por la imagen de tres flechas de tres plumas disparadas por hombres y arcos de tres tamaños (2:20).

«22 The interval of time from the sun leaving a constellation until its reaching it again is as much as it takes for a man to pick up a stone and throw it.» — el capítulo 2 mide el intervalo del sol entre una constelación y la siguiente por el tiempo que un hombre tarda en recoger una piedra y lanzarla (2:22).

«1 Ohrmazd assigned the names of the thirty Amahraspands to the thirty days of the month in this way: The first day is Ohrmazd, then six Amahraspands, making seven; the eighth is Day, who is the creator. Then again six Amahraspands, making seven; the eighth is Day, who is the creator. Then seven Amahraspands, which makes eight; the ninth is Day, who is the creator. Finally, seven Amahraspands, which makes eight. In this way, he placed his own name four times in the month: Ohrmazd, and the three Days. One is the name, one is the throne, one is the dēn, and one is time—these have always been.» — el capítulo 3 reparte los treinta días del mes entre los Amahraspands y explica que Ohrmazd puso su propio nombre cuatro veces, como nombre, trono, *dēn* y tiempo (3:1).

«3 He himself put on a white garment of priestly splendor, for knowledge is always with priests who convey it to people, and everyone teaches a portion of it. 4 Furthermore, Ohrmazd’s duty was creation, and creatures can be made only through knowledge. That is why he wore the garments of the wise; that is, the clothes of the priesthood.» — el capítulo 3 viste a Ohrmazd de sacerdote y da la razón: la creación se hace por conocimiento, y el conocimiento va con los sacerdotes (3:3-4).

«5 Good Way put on a garment of gold and silver, studded with gems, red and many colored, the clothes of a warrior: for pursuing enemies, striking the Adversary, and protecting creatures.» — el capítulo 3 viste al buen Way de guerrero, con oro, plata y gemas, para perseguir enemigos y proteger a las criaturas (3:5).

«7 From time he fashioned the firmament, the body of Zurwān of Long Dominion, Lord of Fate. He put on a blue garment, the clothes of a farmer. For his duty is fostering good in the world, just as farmers were fittingly created to cultivate the land.» — el capítulo 3 identifica el firmamento con el cuerpo de Zurwān de Largo Dominio, Señor del Destino, y lo viste de campesino porque su deber es cultivar el bien en el mundo (3:7).

«the sky has seven levels as well: first the cloud station; second the firmament of the stars; third the unmixable stars; fourth paradise, where the moon resides; fifth heaven, also called “infinite light,” where the sun resides; sixth the place of the Amahraspands; and seventh the throne of Ohrmazd in the endless light.» — el capítulo 3 enumera los siete niveles del cielo, de la estación de las nubes al trono de Ohrmazd en la luz sin fin (3:8).

«9 Similarly, he also fashioned the seven creations: first the sky, second water, third earth, fourth plants, fifth cattle, sixth human beings, and seventh fire, clothed in the splendor of the endless light, Ohrmazd’s place.» — el capítulo 3 da siete creaciones —y no seis— al añadir el fuego, vestido del esplendor de la luz sin fin (3:9).

«15 He created human beings in five parts: body, vital breath, soul, form, and frawahr. The body is material. Vital breath is tied to the wind and the inhaling and exhaling of breath. The soul, together with perception, is in the body, and hears, sees, speaks, and knows. The form resides at the sun station. The frawahr waits before Ohrmazd the Lord. He fashioned it because, when men die during the onslaught of evil, their bodies join the earth, their vital breath joins the wind, and their forms join the sun, but their souls join the frawahr, so that the demons cannot destroy the souls.» — el capítulo 3 desglosa las cinco partes del ser humano y su destino tras la muerte: el cuerpo a la tierra, el aliento al viento, la forma al sol, y el alma al *frawahr* para que los demonios no la destruyan (3:15).

«17 He fashioned cattle in five parts: body, vital breath, soul, form, and spirit, so that, during the onslaught of evil, Gōšurwan would receive animals’ seed from the moon station, through the aid of good Rām, and spread it forth in the world. When they die, their bodies join Gōšurwan, their souls join Rām, their forms join the moon, and their spirits join Wahman, so that5 they cannot destroy them.» — el capítulo 3 repite el esquema de cinco partes para el ganado y hace que Gōšurwan reciba la semilla animal de la estación lunar (3:17).

«20 Fifth among the spirits is Spandarmad, who was appointed over earth of all the material creations. She created Ābān, Dēn, Ard, Mānsarspand, Aršišwang, Ardwīsūr, and Anāhīd as her helpers and assistants: Ābān is the spirit who purifies the earth and the seed of the waters; before her is Māraspand, that is Mānsarspand, the word of Ohrmazd. Ard and Dēn are in the house of glory. There is one who says Aršišwang is the glory of heavenly righteousness. Ardwīsūr and Anāhīd are the father and mother of the waters.» — el capítulo 3 pone a Spandarmad —en femenino— sobre la tierra y le da por auxiliares a Ābān, Dēn, Ard, Mānsarspand, Aršišwang, Ardwīsūr y Anāhīd, nombrando a los dos últimos padre y madre de las aguas (3:20).

«21 Sixth among the spirits is Hordād, who was appointed over water of all the material creations. He created Tīr, Wād, and Frawardīn as helpers and assistants: Tīr is Sirius, who, during the onslaught of evil, gathers the waters with the aid of Frawardīn—some say: with the frawahrs of the righteous—and entrusts them spiritually to Wād. Wād swiftly disperses water to the continents, carrying it by means of the clouds. With these assistants, he makes it rain.» — el capítulo 3 describe el ciclo de la lluvia como reparto de tareas entre espíritus: Sirio reúne las aguas, se las entrega a Wād, y Wād las dispersa por los continentes en las nubes (3:21).

«22 Seventh among the spirits is Amurdād, who was appointed over the plants of all the material creations. He created Rašn, Aštād, and Zāmyād as his helpers and assistants. During the onslaught of evil, these three glories judge the souls of men for good and bad on the Činwad Bridge.» — el capítulo 3 asigna a Rašn, Aštād y Zāmyād el juicio de las almas en el puente Činwad (3:22).

«24 He also divided each day of the month into five periods, and assigned a spirit to each: dawn to the spirit Hāwan; noon to the spirit Rapihwin; evening to the spirit Uzērin; sunset to the spirit Ēbsrūsrim; and night to the spirit Ušahin.» — el capítulo 3 divide el día en cinco periodos y asigna un espíritu a cada uno, del alba a la noche (3:24).

«Before the Adversary’s coming it was noon all day; that is, Rapihwin.» — el capítulo 3 hace de la división del día un efecto de la venida del Adversario: antes era mediodía todo el día (3:25).

«“What seems more profitable to you: That I fashion you in the material world, fighting bodily against the demons and destroying them, so that in the end I will restore you, whole and immortal, and I will return you to the material world undying, ageless, and unopposed for ever? Or, that you always require protection from the Adversary?”» — el capítulo 3 pone la elección en boca de Ohrmazd: bajar al mundo material y pelear con cuerpo contra los demonios, o quedar siempre necesitados de protección (3:26).

«27 With their all-knowing wisdom, the frawahrs of men saw the evil that would befall them in the material world from the demons and Ahriman. But because in the end the Adversary would be vanquished and they would become whole again and immortal forever in the Final Body, they agreed to go to the material world.» — el capítulo 3 cierra con la decisión de los *frawahrs*: ven de antemano el mal que les espera y aun así aceptan ir al mundo material (3:27).

«appointed many well-known, counted1 stars, in every direction and everywhere, with the aim to invigorate and strengthen the stars. 6 As it says: “Sirius is the general of the east, Deneb is the general of the south, Vega is the general of the west, and Ursa Major is the general of the north.”» — el capítulo 2 cita la fórmula que reparte los generales estelares por los puntos cardinales: Sirio al este, Deneb al sur, Vega al oeste y la Osa Mayor al norte; el *1* del verbatim es la llamada a nota del impreso (2:5-6).

«When the Evil Spirit saw that he and the demons were powerless over righteous men, he fell down stunned, and remained in a stupor for three thousand years.» — el capítulo 4 cita al *dēn* para datar en tres mil años el estupor del Espíritu Maligno, causado por su impotencia ante los hombres justos (4:1).

«“Get up, father! For during the battle I will so harm the righteous man and the plowing cow that their lives will not be worth living. I will steal their glory. I will torment the waters, the earth, fire, plants, and all of Ohrmazd’s creation.» — el capítulo 4 pone en boca de Jeh el programa de daño que despierta a Ahriman: robar la Gloria del hombre justo y de la vaca y atormentar aguas, tierra, fuego y plantas (4:4).

«5 As she enumerated these evil deeds in detail, the Evil Spirit was comforted. He awoke from his stupor, and kissed Jeh on her head. At that very moment, the filth called menstruation appeared on her body.» — el capítulo 4 hace nacer la menstruación del beso que Ahriman da a Jeh en la cabeza (4:5).

«So, in order to profit from it, he caused the Evil Spirit, who was like a frog to look at, to appear to Jeh like a fifteen-year-old man,1 and bound her thoughts to him.» — el capítulo 4 atribuye a Ohrmazd la maniobra de hacer que el Espíritu Maligno, con aspecto de rana, se le apareciera a Jeh como un joven de quince años (4:7).

«That means: “I want to stay at home under a man’s authority.” 9 The Evil Spirit snarled: “I will not tell you what to ask, for you know to wish only for what is damaging and bad.”» — el capítulo 4 hace que Jeh pida el deseo por los hombres y que Ahriman se niegue a aconsejarle, alegando que solo sabe desear lo dañino (4:8-9).

«The sky was at the star station, but Ahriman dragged it down into the void—which, as I have written earlier, was originally between the light and the darkness—so that one third of the sky remained above the star station. He wished that, like a snake, the sky would fall down2 and break apart on the earth. He burrowed through at noon on the day of Ohrmazd in the month of Frawardīn; the sky feared him like cattle fear a wolf.» — el capítulo 4 fecha la irrupción de Ahriman en el mediodía del día de Ohrmazd del mes de Frawardīn, y describe el cielo arrastrado al vacío como serpiente que caería y se rompería (4:10).

«15 Ahriman loosed vermin over the earth, now made firm: biting, poisonous vermin like dragons, snakes, scorpions, lizards, turtles, and frogs. He did not leave so much as a pinpoint of the earth free from them.» — el capítulo 4 suelta sobre la tierra las alimañas mordedoras y venenosas —dragones, serpientes, escorpiones, lagartos, tortugas y ranas— sin dejar libre un punto (4:15).

«20 Before the Evil Spirit reached the cow, Ohrmazd fed it healing henbane—which some call bang—and rubbed some on its eyes to lessen its discomfort from the evil, damage, and blows. The cow at once became weak and sick, it spilled its seed, and passed away.» — el capítulo 4 hace que Ohrmazd alivie a la vaca con beleño, que algunos llaman *bang*, antes de que muera y derrame su semilla (4:20).

«22 Before the Evil Spirit reached Gayōmard, in the time it takes to utter one strophe of the Gāthās, Ohrmazd brought sleep to him; for Ohrmazd fashioned sleep in the form of a tall and bright fifteen-year-old man.» — el capítulo 4 mide el tiempo del auxilio a Gayōmard en lo que se tarda en decir una estrofa de las Gāthās, y da al sueño forma de joven alto y brillante de quince años (4:22).

«23 When Gayōmard woke from his sleep, he saw that the world was dark as night. Not even a pinpoint of the earth was free from scurrying vermin. The firmament was turning, the sun and moon were moving, and the earth echoed with the roar of the giant demons battling the stars.» — el capítulo 4 describe el mundo que ve Gayōmard al despertar: oscuro como la noche, lleno de alimañas y con la tierra retumbando por los demonios que pelean con las estrellas (4:23).

«He loosed Astwihād on Gayōmard with a thousand deadly demons, but because his fate was fixed, they found no means to kill him.» — el capítulo 4 hace fracasar el ataque de Astwihād y de mil demonios contra Gayōmard porque su destino estaba fijado (4:24).

«“At the primal creation, when the Evil Spirit attacked, the length of Gayōmard’s life and lordship was fixed at thirty years.”» — el capítulo 4 cita la fórmula que fija en treinta años la vida y el señorío de Gayōmard tras la venida del Adversario (4:25).

«“Now that the Adversary has come, all mankind will be from my seed; they will perform good deeds, and that is a good thing.”» — el capítulo 4 pone en boca de Gayōmard la conclusión que hace de su muerte origen: de su semilla vendrá toda la humanidad y hará buenas obras (4:26).

«He mixed the seven planets, with the aid of many demons, into the firmament to battle the stars. Like fire fills everywhere with smoke, he defiled all creation and fought to reach and mix the place of the heavenly beings. For ninety days and nights the divine spirits were locked in combat with the Evil Spirit and all the demons in the material world, until they overcame them and cast them into hell.» — el capítulo 4 hace de los siete planetas instrumento de Ahriman, mezclados en el firmamento para pelear contra las estrellas, y data en noventa días y noches el combate que los echa al infierno (4:27).

«28 Hell is in the middle of the earth, where the Evil Spirit first pierced the earth and burrowed through.» — el capítulo 4 sitúa el infierno en medio de la tierra, donde el Espíritu Maligno la perforó (4:28).

«“To whom have you given authority over creation, now that the earth lies injured, the plant is withered, and the water defiled? You said: I will create a man who will protect you with his words. Where is he?”» — el capítulo 4A pone en boca de Gōšurwan, alma de la vaca única, la queja por la falta de protector, con la tierra herida, la planta marchita y el agua profanada (4A:2).

«“You are ill, Gōšurwan. You have been infected by the sickness of the Evil Spirit and the malice of the demons. If I could have created that man in time, the Evil Spirit’s tyranny would never have come to be.”» — el capítulo 4A pone en boca de Ohrmazd una respuesta que reconoce un límite: si hubiera podido crear a ese hombre a tiempo, la tiranía del Espíritu Maligno no habría llegado a ser (4A:3).

«5 Then Ohrmazd showed it the frawahr of Zoroaster and said: “I will create him in the material world and he will protect you with his words.”» — el capítulo 4A apacigua a Gōšurwan mostrándole el *frawahr* de Zoroastro y prometiendo crearlo en el mundo material (4A:5).

«Ahriman against Ohrmazd; Akōman against Wahman; Indar against Ardwahišt; Sawul against Šahrewar; Nanhais, whom they call also Tarōmad, against Spandarmad; Tariz against Hordād and Zariz against Amurdād; Xēšm against Srōš; Lie and falsehood against truth; The sorcerer’s spell against Mānsar;» — el capítulo 5 abre con la lista de oposiciones espirituales una por una, de Ahriman contra Ohrmazd al conjuro del hechicero contra el Mānsar (5:1).

«Excess and deficiency against moderation, which is the good dēn; Evil thoughts, words, and deeds against good thoughts, words, and deeds; Astwihād, which is called Evil Way, against Rām, which is Good Way; Trackless Waran against innate wisdom; The evil eye, which is repudiation, against the spirit of watchfulness; Indolence against diligence; Sloth against sleep; Vengeance against peace; Pain against pleasure; Stench against fragrance; Darkness against light; Poison against antidote1; Bitterness against sweetness; Miserliness against generosity; Waste against discriminate giving; Winter against summer; Cold against heat; Dryness against freshness; Hellishness against heavenliness; Sin against rectitude; Heresy against sanctity; Old age against youth; Night against day; Blame against compassion; Corruption, which is contentiousness, against bountifulness; Filth against cleanliness; Impurity against purity; Sadness against happiness;» — el capítulo 5 continúa la lista con pares morales, sensoriales y estacionales —invierno contra verano, vejez contra juventud, noche contra día— sin separar lo físico de lo ético (5:1).

«3 So, too, in the material world: Darkness against the sky; Thirst against water; Excrement, vermin, and frogs against the earth; Burning2 against plants; Hunger and thirst against animals; Death and sickness against health; Pains of all kinds against mankind.» — el capítulo 5 traslada el mismo esquema al mundo material: oscuridad contra el cielo, sed contra el agua, excremento y alimañas contra la tierra (5:3).

«4 So, too, in the firmament: The dark sun came to oppose the sun, and the dark moon the moon bearing the cow’s seed. They bound them to their own chariots by cords. Other sorcerers and witches, with the thirty-fold5 destructive planets, against the stars, and the generals of the seven planets against the generals of the seven constellations: the planet Mercury against Sirius; the planet Jupiter against Ursa Major; the planet Mars against Vega; the planet Venus against Deneb; the planet Saturn, who is supreme commander of the planets, against Polaris; and Gōzihr and the tailed comet Mūš-Parīg against the sun, moon, and stars.» — el capítulo 5 empareja cada planeta con la estrella que combate y pone a Saturno de comandante supremo de los planetas frente a Polaris (5:4).

«5 The sun bound Mūš-Parīg to its chariot by a cord in order to keep it from causing too much damage. But when it becomes free, it causes great evil before it is caught again.» — el capítulo 5 hace que el sol ate al cometa Mūš-Parīg a su carro con una cuerda, y avisa del daño que causa cuando se suelta (5:5).

«There are many more details. Their motion, °their struggle in progressing,°7 and their length are revealed astrology.» — el capítulo 5 remite el detalle del movimiento y la duración de esas luchas a la astrología; el troceo imprime *revealed astrology* sin preposición (sic) y las marcas ° del verbatim son las del impreso para el añadido de manuscrito (5:7).

«“The Adversary burrowed through at noon on the day of Ohrmazd in the month of Frawardīn, when day and night are equal.”» — el capítulo 5A cita al *dēn* para fijar el momento del asalto en el mediodía del equinoccio, día de Ohrmazd del mes de Frawardīn (5A:1).

«2 The Souls were in Cancer passing at the nineteenth degree in the lunar mansion ζ Hydrae; the star Sirius was inside, and among the planets there was Jupiter. Purses8 was Leo, the Brothers were Virgo, the Fathers were Libra; there was Saturn. The Sons were Scorpio, the Sick were Sagittarius; there was the tail of Gōzihr. The Nuptials were Capricorn; there was Mars. The Deaths were Aquarius, the Travelers were Pisces; there were Venus and Mercury. The Medium Caeli was Aries; there was the sun in the lunar mansion Pēš-parwēz.9 The Fortunate were Taurus; there was the moon. The Unfortunate were Gemini; there was the head of Gōzihr» — el capítulo 5A da el horóscopo del mundo casa por casa, con los nombres persas de los lugares —las Almas, las Bolsas, los Hermanos, los Padres— y la posición de cada planeta (5A:2).

«5 Gōzihr stood in the middle of the sky like a snake, with its head in Gemini and its tail in Sagittarius. In this way, there are always six constellations between its head and its tail, and its fiendish movement is retrograde; every ten years, its tail returns to the place where its head was, and its head takes the place of its tail.» — el capítulo 5A describe a Gōzihr tendido en medio del cielo como serpiente, con la cabeza en Géminis y la cola en Sagitario, y su movimiento retrógrado que cada diez años los intercambia (5A:5).

«8 The other planets are also bound to the same chariot of the sun in their elongation and conjunction. They cannot go further away than the length of that cord. Saturn, Jupiter, and Mars are each bound at a maximum distance of one hundred eighty degrees from the sun; Mercury at a distance of twenty-two degrees and thirty minutes; and Venus at a distance of forty-seven degrees and thirty minutes from the sun.» — el capítulo 5A da en grados la longitud de la cuerda que ata cada planeta al carro del sol, con veintidós grados y medio para Mercurio y cuarenta y siete y medio para Venus (5A:8).

«10 They destroy all the order of time that, as can be clearly seen, is connected with the “fixed” stars; they turn it upside down, and increase the diminished. Their motion is also not like the “fixed” stars, for they move sometimes fast and sometimes slow, sometimes retrograde and sometimes stationary.» — el capítulo 5A acusa a los planetas de destruir el orden del tiempo que rigen las estrellas fijas, y lo funda en su movimiento irregular y retrógrado (5A:10).

«They are named “planets” [abāxtarān] because they are not stars [nē axtar]. The light that shines from them is the same light of Ohrmazd, like villains dressed in knights’ armor, like the light in the eyes of vermin.» — el capítulo 5A da la etimología de *abāxtarān*, planetas, como los que no son estrellas, y compara su luz prestada con villanos vestidos de armadura de caballero (5A:10).

«1 Mount Harburz surrounds the world and Mount Tērag is in the center of the world. The sun’s revolution is like a crown around the world in purity. It revolves around Tērag, above Mount Harburz.» — el capítulo 5B sitúa la cordillera Harburz ciñendo el mundo y el monte Tērag en su centro, con el sol girando en corona alrededor (5B:1).

«“My sun, moon, and stars return from behind the peak [tērag] of Harburz.”» — el capítulo 5B cita la fórmula que hace volver al sol, la luna y las estrellas por detrás del pico de Harburz (5B:2).

«3 For in Harburz there are one hundred eighty windows in the east, and one hundred eighty in the west.» — el capítulo 5B cuenta ciento ochenta ventanas al este y otras tantas al oeste en Harburz, por donde entra y sale el sol (5B:3).

«Ursa Major and Deneb were stronger than Jupiter and Venus, and they prevented Jupiter and Venus from causing harm. This is the reason why astrologers call them “benefic.”» — el capítulo 5B deriva el nombre de planetas benéficos de una derrota: Júpiter y Venus quedan impedidos de dañar por la Osa Mayor y Deneb (5B:12).

«Mars was stronger than Vega and Saturn than Polaris, and their harmfulness is evident. For this reason, astrologers call them “malefic.”» — el capítulo 5B da la razón inversa para los maléficos: Marte y Saturno vencieron a sus contrarios y su daño quedó a la vista (5B:12).

«Mercury—who is the demon Apōš—came to battle Sirius. Both are equal in strength and equal in power. This is the reason why astrologers say that Mercury is beneficent with the “benefic,” and is maleficent with the “malefic.” “One says: Apōš is not Mercury.”» — el capítulo 5B identifica a Mercurio con el demonio Apōš, explica por él su carácter mixto, y a renglón seguido registra la voz que lo niega, sin arbitrar (5B:12).

«13 This is the reason why they say that Jupiter is the planet of life and Saturn is the planet of death. For Jupiter, because of its powerlessness in this conflict, distributes what its opponent wishes; that is, it gives life, greatness, and wealth. Because Saturn triumphs over its opponent, it does what is detrimental; that is, death, evil, and poverty. This is the reason why it is called “the adversary.”» — el capítulo 5B invierte la explicación al uso: Júpiter da vida porque quedó impotente y reparte lo que su contrario desea, y Saturno da muerte porque venció (5B:13).

«15 Again, a period of six thousand years elapsed before the Adversary came: three thousand years in a spiritual state and three thousand years in a pure material state. Those six thousand years were from Aries to Virgo, each constellation ruling one thousand years.» — el capítulo 5B reparte los seis mil años previos al Adversario entre Aries y Virgo, mil años por constelación (5B:15).

«16 When the lordship of the millennium passed to Libra, which is the dejection of the dejections of the sun, the Adversary burrowed through from underneath. 17 Saturn was in Libra, and because Libra was its exaltation, Saturn received lordship of the millennium.» — el capítulo 5B hace coincidir la irrupción del Adversario con el paso del milenio a Libra, exaltación de Saturno y caída del sol (5B:16-17).

«18 On account of the long yoke of Saturn and Libra, during this millennium men were taller and bigger.» — el capítulo 5B explica por el yugo de Saturno y Libra que los hombres de ese milenio fueran más altos y grandes (5B:18).

«20 The time it takes for the sun to advance and to return to the place where it began is one year, reckoned as three hundred sixty-five days, five hours, and a fraction. Every day is twenty-four hours, half of which is dark and half light—night and day.» — el capítulo 5B mide el año en trescientos sesenta y cinco días, cinco horas y una fracción, y el día en veinticuatro horas mitad oscuras y mitad claras (5B:20).

«23 That sign in the sky, which is called the Milky Way, is the brilliance of Gōzihr that is like a snake in the firmament, as mentioned in detail above.» — el capítulo 5B identifica la Vía Láctea con el brillo de Gōzihr, la serpiente del firmamento (5B:23).

«Lions, wolf species, and cheetahs3 against dogs and cattle; Frogs against fish; Owls and other winged vermin against birds; Heretics and sinners against the righteous;» — el capítulo 5 baja la oposición al estado corpóreo, con leones y lobos contra perros y ganado, ranas contra peces y búhos contra aves; el *3* es la llamada a nota del impreso (5:3).

«11 It says in the dēn: “If a person looked directly at these fiends, his eyesight would fail.”» — el capítulo 5A cierra citando al *dēn* una advertencia sobre mirar de frente a esos demonios planetarios: la vista fallaría (5A:11).

«“When the Evil Spirit burrowed through the sky, and he saw the usefulness of creation, the supremacy of the deities, and his own impotence, he wanted to scurry back out the way he came.» — el capítulo 6A cita al *dēn* para hacer que el Espíritu Maligno, al ver la supremacía de las deidades y su propia impotencia, quiera salir por donde entró (6A:1).

«3 He set the frawahrs of the righteous warriors, with valiant horses and spears in hand, around the fortress like hair crowns the head, like righteous men guarding a fortress; that fortress, in which the righteous dwell, is called the Knowledge of the Righteous.» — el capítulo 6A pone a los *frawahrs* de los guerreros justos alrededor de la fortaleza como el pelo corona la cabeza, y nombra esa fortaleza Conocimiento de los Justos (6A:3).

«5 Sirius transformed into three forms: the form of a man, of a horse, and of a cow. For thirty days and nights he flew through the light, and made rain for ten days and nights in each form. As astrologers say, “Each constellation has three forms.”» — el capítulo 6B da a Sirio tres formas sucesivas —hombre, caballo y vaca— con diez días de lluvia en cada una, y lo apoya en una fórmula de los astrólogos (6B:5).

«6 Every drop of rain became as big as a basin of water used to celebrate the festival of Ābānīgān;2 water covered the earth as deep as a man’s height. 7 The earth’s vermin were all killed by the rain apart from a few, small winged ones who hid in the holes of the earth.» — el capítulo 6B mide cada gota de lluvia por la palangana de la fiesta de Ābānīgān, y hace que el agua mate a todas las alimañas salvo unas aladas escondidas en agujeros (6B:6-7).

«9 The dead vermin were left lying on the ground, their poison and stench mixing in the earth. In order to remove their venom, Sirius descended to the sea in the form of a white, long-tailed horse. The demon Apōš, in the form of a black, short-tailed horse, charged him and chased Sirius a frasang away.» — el capítulo 6B da el duelo de Sirio, caballo blanco de cola larga, contra el demonio Apōš, caballo negro de cola corta, con la primera derrota de Sirio (6B:9).

«“At once, the strength of ten young3 horses, ten young camels, ten young bulls, ten mountains, and ten rivers came to Sirius.”» — el capítulo 6B cifra la fuerza que Ohrmazd da a Sirio en la de diez caballos, diez camellos, diez toros, diez montañas y diez ríos; el *3* es la llamada a nota del impreso (6B:11).

«15 During the rainmaking, Spinjaruš and Apōš battled against them, and the Wāzišt fire brandished his mace, making the water boil in the clouds. Spinjaruš roared and bellowed from the blows of the mace, just as now the thunder and lightning from that same battle can be seen when it rains.» — el capítulo 6B explica el trueno y el relámpago por la maza del fuego Wāzišt que hace hervir el agua en las nubes y por los bramidos de Spinjaruš (6B:15).

«16 He made it rain for ten days and nights. The vermin’s poison, which had been in the earth, mixed with the water. It made the water salty for it remained in the earth. From those seeds the vermin are still conceived.» — el capítulo 6B explica la sal del mar por el veneno de las alimañas mezclado en el agua, y hace de esas semillas el origen de las alimañas de ahora (6B:16).

«“Ohrmazd first drew5 the depth and the courses of these rivers with his finger.”» — el capítulo 6B cita la fórmula que hace a Ohrmazd trazar con el dedo la hondura y el curso de los ríos (6B:19).

«When the Evil Spirit burrowed through, the earth shuddered. As the earth quaked, the essence of the mountains, which had been created in the earth, at that moment caused the mountains to begin to move. First Harburz of good fortune, and then the other mountains throughout the earth. For when Harburz grew, all the mountains began to move, since all grew from the roots of Harburz. At that moment, they came up from the earth like trees whose branches stretch above and whose roots reach down below, and their roots crossed each other and made a web.» — el capítulo 6C explica el nacimiento de las montañas por el temblor de la tierra al ser perforada, y las hace brotar de las raíces de Harburz entrelazadas en red (6C:1).

«4 The route to the source of the waters lies in the mountains, below and above the roots of the mountains; that is, it flows through them, like the roots of trees in the earth, and like the blood that brings strength to the body through the veins.» — el capítulo 6C hace pasar el agua por las montañas como la savia por las raíces de los árboles y como la sangre por las venas del cuerpo (6C:4).

«5 Finally, apart from Harburz, all the mountains rose from the earth over the course of eighteen years, and men are helped and profited by them. 6 As it says: “They were created for the banquets of priests, warriors, and farmers.”» — el capítulo 6C data en dieciocho años el alzamiento de las demás montañas y cita la fórmula que las crea para los banquetes de sacerdotes, guerreros y campesinos (6C:5-6).

«3 Ten thousand plants sprouted from that one, unique plant in order to counteract the ten thousand diseases that the Evil Spirit fabricated against creation.» — el capítulo 6D hace brotar diez mil plantas de la planta única para contrarrestar las diez mil enfermedades que fabricó el Espíritu Maligno (6D:3).

«5 The Tree of Many Seeds, created from the seeds of all those plants, sprouted in the Frāxkard Sea. The seeds of all the species of plants continue to grow from the seeds of that tree. 6 Nearby was the Gōkarēn tree, created to withstand the foul breath of old age. It gave perfect aid to the world.» — el capítulo 6D pone en el mar Frāxkard el Árbol de Muchas Semillas y a su lado el árbol Gōkarēn, creado para resistir el aliento de la vejez (6D:5-6).

«1 When it passed away, because of the plant essence within it, fifty-five species of grains and twelve species of medicinal plants grew from the limbs of the cow, from the earth.» — el capítulo 6E hace brotar de los miembros de la vaca cincuenta y cinco especies de granos y doce de plantas medicinales (6E:1).

«2 The light and strength in the seed of the cow was entrusted to the moon. 3 The seed was purified in the moon’s light, adorned with colors, and instilled with life.» — el capítulo 6E confía la luz y la fuerza de la semilla de la vaca a la luna, donde se purifica y se adorna de colores (6E:2-3).

«1 It was determined in the horoscope of Gayōmard that, in the battle between the planets and the stars, he would live on for thirty years after the onslaught of evil.» — el capítulo 6F declara que la vida de treinta años de Gayōmard tras el asalto estaba determinada en su horóscopo (6F:1).

«5 Since Jupiter was in its own exaltation in the Cusp of Souls and victorious over Saturn, it held off Gayōmard’s death for thirty years. 6 When Saturn returned again to Libra, in its own exaltation, at that time Jupiter was in Capricorn, which is its dejection.» — el capítulo 6F explica los treinta años por la exaltación de Júpiter en la cúspide de las Almas, y la muerte por el retorno de Saturno a Libra con Júpiter en Capricornio (6F:5-6).

«8 Since Gayōmard’s body was made of metal, seven metals were revealed from his body.» — el capítulo 6F hace de metal el cuerpo de Gayōmard y saca de él los siete metales (6F:8).

«9 His seed entered the earth and forty years later Mašyā and Mašyāne sprouted up; they were the source of the world’s human multitude, the demons’ destruction, and the Evil Spirit’s undoing.» — el capítulo 6F hace brotar a Mašyā y Mašyāne de la semilla de Gayōmard cuarenta años después, y los llama origen de la multitud humana y ruina del Espíritu Maligno (6F:9).

«1 The Wāzišt fire stood against Spinjaruš during the rainmaking. The Farrōbag fire, the Gušnasp fire, and the Burzēnmihr fire are protectors of the world and defenders of creation.» — el capítulo 6G nombra los tres fuegos protectores del mundo —Farrōbag, Gušnasp y Burzēnmihr— y hace derivar de ellos los demás (6G:1).

«“The spiritual deities were vigilant and motionless6 for ninety days and nights during that battle.”» — el capítulo 6I cita la fórmula que mide en noventa días y noches la vigilia inmóvil de las deidades espirituales en la batalla; el *6* es la llamada a nota del impreso (6I:1).

«“The glory of the good Mazdaean dēn was kept in place surrounding the sky like a girdle”—that is, like the kustīg, adorned with stars and made by the spirits with three folds and four knots.» — el capítulo 6J compara la gloria del buen *dēn* que ciñe el cielo con el *kustīg*, el cinturón ritual de tres vueltas y cuatro nudos (6J:1).

«First, he came to one-third of the earth, second to one-fifth,1 and finally to the whole earth. Then he came to the plant. Then Ohrmazd took up its form, carried it up to the star station, and entrusted it to the stars.”» — el capítulo 7 cita al *dēn* para narrar cómo Ohrmazd recoge la forma de la planta destruida y la confía a las estrellas; el *1* es la llamada a nota del impreso (7:1).

«3 The stars with a water essence are Sirius, Canis Minor, ζ Hydrae, Padēwar, 41 Arietis, and seven2 stars called the Pleiades. They all are of the water species. The stars with an earth essence are Ursa Major and Polaris; they are of the earth species. Apart from those, the others have a plant essence.» — el capítulo 7 reparte las estrellas por esencias: de agua Sirio y las Pléyades, de tierra la Osa Mayor y Polaris, y de planta las demás (7:3).

«5 Ohrmazd took up the form and likeness of the cow and entrusted them to the moon; it is this light that the moon shines back to the world.» — el capítulo 7 explica la luz de la luna por la forma de la vaca que Ohrmazd le confió (7:5).

«7 Then he came to Gayōmard. Gayōmard fell toward the south, on his left side. He first folded his left leg. 8 Ohrmazd took up his form and entrusted it to the sun; it is this light that the sun shines back on the world.» — el capítulo 7 explica del mismo modo la luz del sol, por la forma de Gayōmard (7:7-8).

«9 For the cow was like the moon and Gayōmard was like the sun. Ohrmazd fashioned them in the material world, but when the Adversary came he carried them high up above to shine back down on their place of origin, so that their glory, which the demons would use to rule, would not fall into their hands.» — el capítulo 7 da el motivo de esa elevación: que la gloria de la vaca y de Gayōmard no cayera en manos de los demonios (7:9).

«When death came to Gayōmard, the Evil Spirit first penetrated the pinky toe of his right foot, then let loose his hunger on his heart. Ohrmazd stood near him, countering the Evil Spirit by feeding Gayōmard meat and butter; he prevented the demons from tearing him apart by starvation.» — el capítulo 7 narra la muerte de Gayōmard empezando por el meñique del pie derecho, con Ohrmazd alimentándolo de carne y mantequilla contra el hambre que le suelta el Espíritu Maligno (7:10).

«12 This is also how people die now: first the legs wither, then the other limbs, and finally the vital breath itself.» — el capítulo 7 hace de esa muerte el modelo de toda muerte humana: primero se marchitan las piernas, después los otros miembros y al final el aliento vital (7:12).

«2 But the spirit of the sky arrayed himself against the Evil Spirit like a brave warrior clad in metal armor—that is the very description of the sky itself —and vowed to remain until Ohrmazd constructs around the sky a stronger defense than the sky itself.» — el capítulo 6A describe al espíritu del cielo armado como guerrero de armadura metálica —descripción del cielo mismo— y jurando quedarse hasta que Ohrmazd levante una defensa mejor (6A:2).

«People often mistakenly believe that the body is recovering, but then they die swiftly, and when they die their color changes.» — el capítulo 7 cierra la descripción de la agonía con la falsa mejoría: se cree que el cuerpo se recupera y la muerte llega enseguida, con cambio de color (7:12).

«“The mountains are the great bond of the earth.”» — el capítulo 6C cita al *dēn* la fórmula que hace de las montañas el gran vínculo de la tierra, y la da como razón de que la tierra dejara de temblar (6C:3).

«“There are thirty-three kinds of lands.”» — el capítulo 8 cita al *dēn* la cifra de treinta y tres clases de tierras (8:1).

«It split into seven pieces: some were high and some low, ranges1 and basins. One piece, which made up half of the total land, was located in the middle and the other six pieces surrounded it. Those six pieces are as big together as Xwanirah. They were called continents [kišwar] because there were furrows [kiš].» — el capítulo 8 parte la tierra en siete piezas por efecto de las lluvias de Sirio y da la etimología de *kišwar*, continente, por los surcos, *kiš* (8:2).

«3 The piece to the east they call the continent of Arzah; the piece to the west they call the continent of Sawah; the two pieces to the south are called the continents of Fradadafš and Wīdadafš; and the two pieces to the north are called the continents of Wōrūbaršn and Wōrūjaršn. The piece in the middle, as big as the others, is called Xwanirah.» — el capítulo 8 nombra los siete continentes y pone a Xwanirah en el centro, tan grande como los otros seis juntos (8:3).

«4 It is not possible to go from continent to continent except by the guidance and power of the deities.» — el capítulo 8 declara imposible el paso de un continente a otro salvo por guía y poder de las deidades (8:4).

«6 Of the seven continents, Xwanirah was given the greatest portion of goodness. The Evil Spirit fights most on this continent and fabricated the most destructive evil on Xwanirah on account of the beating he receives from it, because the Kayanids and heroes were created in Xwanirah. The good Mazdaean dēn was created in Xwanirah, and was then taken to the other continents. Sōšāns, too, will be born in Xwanirah; he3 will destroy the Evil Spirit and bring about the Restoration and the Final Body.» — el capítulo 8 da a Xwanirah la mayor porción de bondad y lo hace lugar de los Kayánidas, del buen *dēn* y del nacimiento futuro de Sōšāns (8:6).

«“The first mountain that grew was the divinely fated Harburz. After it, all the mountains grew in eighteen years. 2 Harburz continued to grow for eight hundred years until it was complete: two hundred years to the star station, two hundred years to the moon station, two hundred years to the sun station, and two hundred years to the summit of the heavens.”» — el capítulo 9 cita al *dēn* el crecimiento de Harburz en ochocientos años, doscientos por cada estación celeste, y en dieciocho años el de las demás montañas (9:1-2).

«3 The other mountains grew out of Harburz, numbering two thousand two hundred forty-four: High Hugar; the Peak of Harburz; the Peak of Dāitī; the Arzūr Ridge» — el capítulo 9 cifra en dos mil doscientas cuarenta y cuatro las montañas nacidas de Harburz y las empieza a nombrar una por una (9:3).

«9 The Peak of Dāitī is in the middle of the world, as tall as one thousand men, on which stands the Činwad Bridge where souls are judged.» — el capítulo 9 sitúa en el Pico de Dāitī, en medio del mundo, el puente Činwad donde se juzga a las almas (9:9).

«13 Second largest is Mount Manuš, the mountain where Manuščihr was born.» — el capítulo 9 hace del monte Manuš el segundo mayor y el lugar de nacimiento de Manuščihr (9:13).

«21 Mount Rēwand is in Xwarāsān. The Burzēnmihr fire sits on it; it is called Rēwand because it is majestic [rāyōmand].» — el capítulo 9 sitúa el fuego Burzēnmihr en el monte Rēwand y da la etimología del nombre por *rāyōmand*, majestuoso (9:21).

«“In the battle of the dēn, when defeat was near for the Iranians, it split off from those mountains and fell down in the middle of the plain; the Iranians were thus saved and they called it ‘Came-to-Help.’ ”» — el capítulo 9 explica el nombre del monte Vino-en-Ayuda por una montaña que se desgajó y cayó en la llanura salvando a los iranios (9:36).

«“The Frāxkard Sea is in the south, beside Mount Harburz, and covers one-third of this earth. 2 It was made so broad [frāxkard] that it contains the water of one thousand lakes.”» — el capítulo 10 cita al *dēn* la extensión del mar Frāxkard, que cubre un tercio de la tierra, y da su etimología por lo ancho de su hechura (10:1-2).

«4 Every lake and every water source are so wide and long that a man racing on a good horse would take forty days and nights to circle the sea, which amounts to one thousand eight hundred great frasang.» — el capítulo 10 mide el mar por el tiempo de un jinete en buen caballo: cuarenta días y noches para rodearlo, mil ochocientos grandes *frasang* (10:4).

«Every day the water flows from the fonts of Ardwīsūr to the south— Mount Harburz is there—where one hundred thousand golden canals have been made. The water, with its natural warmth, passes through those canals up to High Hugar. There is a lake on its summit. The water pours into that lake and becomes pure. It returns by a different golden canal, as deep as one thousand men. A wide, golden branch of that canal juts out toward Mount Usindām, in the middle of the Frāxkard Sea. From there, a portion pours into the lake in order to purify it, and another portion spreads over the earth as moisture and droplets. All creatures gain moisture and healing from it, and those waters counteract the dryness of the atmosphere.» — el capítulo 10 describe el circuito del agua por cien mil canales de oro hasta la cima de High Hugar y de vuelta, con una parte que se esparce como humedad sobre la tierra (10:5).

«9 Between the Frāxkard Sea and Pūīdīg there is an arm of the sea they call Lake Sadwēs. A strong, high wind from Lake Sadwēs blows back all the coarseness, saltiness, and impurity that schemes to come from the Pūīdīg Sea to the Frāxkard Sea. All that is pure and light goes to the Frāxkard Sea and the fonts of Ardwīsūr; all else flows back to Pūīdīg.» — el capítulo 10 pone en el lago Sadwēs un viento que devuelve al Pūīdīg la sal y la impureza y deja pasar al Frāxkard lo puro y ligero (10:9).

«12 Regarding the high and low tides, one says that two winds, which dwell in Lake Sadwēs, constantly blow from before the moon. They call one “exhalation” and the other “inhalation.” When “inhalation” blows, it is high tide, and when “exhalation,” blows it is low tide.» — el capítulo 10 explica las mareas por dos vientos del lago Sadwēs que soplan ante la luna, llamados inhalación y exhalación (10:12).

«18 Also, on account of the stench of the salt seas, at first it was impossible to approach within a hāsar of them. Little by little, through the blowing of the warm wind, that stench and salinity are driven out. When the Restoration comes, they will be sweet again.» — el capítulo 10 promete que en la Restauración los mares salados volverán a ser dulces (10:18).

«“Ohrmazd caused two rivers to flow from the northern side of Harburz: one goes to the west, which they call the Arang, and one to the east, which they call the Weh.”» — el capítulo 11 cita al *dēn* el origen de los dos ríos que Ohrmazd hizo correr desde el norte de Harburz, el Arang al oeste y el Weh al este (11:1).

«“They flow swiftly one after the other, like a man who recites an Ašǝm Vohū prayer from the beginning.”» — el capítulo 11 mide la velocidad de los dieciocho ríos por el rezo de un Ašǝm Vohū desde el principio (11:3).

«“The spirit of the Arang requested of Ohrmazd: ‘First give the Weh all the reverence that will benefit it, and only then give me immortality.’ The spirit of the Weh requested the same of Ohrmazd for the Arang’s sake.” Because of their love and friendship for each other, they flow with equal strength.» — el capítulo 11 hace que el espíritu de cada uno de los dos ríos pida a Ohrmazd que honre primero al otro, y explica por esa amistad que corran con igual fuerza (11:7).

«3 The Frāt passes from its source on the border with the land of Rome through Āsurestān and flows into the Diglit. Its abundance [frātīh]5 means that it nourishes the earth.» — el capítulo 11A da el curso del Frāt y la etimología de su nombre por *frātīh*, abundancia, porque nutre la tierra (11A:3).

«“I celebrate the Frāt, full of fish, that Manuščihr dug for the sake of his own soul: he took the water and nourished with it.”» — el capítulo 11A cita la fórmula que atribuye a Manuščihr la excavación del Frāt en beneficio de su propia alma (11A:5).

«29 The Dārāja River is in Ērānwēz, and the house of Pōrušāsp, the father of Zoroaster, was built on its banks.» — el capítulo 11A sitúa en la ribera del río Dārāja, en Ērānwēz, la casa de Pōrušāsp, padre de Zoroastro (11A:29).

«32 Frāsyāb, they say, trampled down one thousand wellsprings in the Kayānsē Sea: some were as deep as the height of a horse, some as deep as the height of a camel, some as deep as the height of a bull, and some as deep as the height of a donkey, large and small. In that same sea, he trampled down the source of the Zarrēnōmand, which is the shining Hēdōmand River, and he trampled down the source of the Wātaēnī River and six water canals in the same sea, and he settled people there.» — el capítulo 11A atribuye a Frāsyāb el pisoteo de mil manantiales del mar Kayānsē, medidos por la altura de un caballo, un camello, un toro o un asno (11A:32).

«“The spirits of three rivers, the Arang, the Marw, and the Hēdōmand, refused to flow in the world because of their discontent at the evil, defilement, and stagnation that they saw, until he [Ohrmazd] showed them Zoroaster, saying: ‘I will create him, who, during the onslaught of evil, will pour the Hōm libation for them, will restore right and promise protection.’ ”» — el capítulo 11C hace que tres ríos se nieguen a correr por el mal y la contaminación que ven, hasta que Ohrmazd les muestra a Zoroastro (11C:1).

«“Water that carries less bodily refuse than libation returns to its source in three years; that which carries bodily refuse and libation equally returns to its source in six years; and that which carries more bodily refuse than libation returns to its source in nine years. 3 So too, the growing plants strengthen their roots by the same measure, just as the prayers the righteous offer return to them by the same measure.”» — el capítulo 11C gradúa en tres, seis y nueve años el retorno del agua a su fuente según su carga de residuo corporal, y lo compara con el retorno de las plegarias de los justos (11C:2-3).

«“Many water springs appeared that are called lakes; those springs [čašmag] of water are like the eyes [čašm] of men. They are: Lake Čēčast, Lake Sōwar, Lake Xwārazm, Lake Frazdān, Lake Zarrēnōmand, Lake Aswāst, Lake Husraw, Lake Sadwēs, and Lake Urwēs.”» — el capítulo 12 cita al *dēn* la lista de lagos y compara los manantiales, *čašmag*, con los ojos, *čašm*, de los hombres (12:1).

«“When3 a righteous man throws something in it, the lake accepts it; if someone who is not righteous does, it throws it back out.”» — el capítulo 12 atribuye al lago Frazdān la facultad de aceptar lo que arroja un justo y devolver lo que arroja quien no lo es; el *3* es la llamada a nota del impreso (12:7).

«“Is that the sun’s brightness shining or did I see Lake Astwāst?”» — el capítulo 12 cita la pregunta que mide el brillo del lago Astwāst comparándolo con el del sol, y declara su agua necesaria para preparar la Restauración (12:11-12).

«15 They say that in Kamindān there is an abyss from which smoke always rises. Nothing thrown into it is accepted, apart from animals. When they throw in an animal, it carries it down. 16 People say: “Here is one of the sources of hell.”» — el capítulo 12 recoge lo que dice la gente de un abismo humeante en Kamindān que solo acepta animales: que es una de las fuentes del infierno (12:15-16).

«“Which is the most sorrowful place on earth? They say: The Ridge of» — el capítulo 9 cita la pregunta por el lugar más doloroso de la tierra; la respuesta —el Risco de Arzūr, a la puerta del infierno— se completa en la plana siguiente del troceo (9:11).

«“There are seventeen kinds of water: first, the moisture that sits on the plants; second, the mountain streams, that is, rivers; third, rain; fourth, water from wells and swamps, and others that are not well known; fifth, the semen of animals and men; sixth, the urine of animals and men; seventh, the saliva of animals and men; eighth, the water in the skin of animals and men; inth, the moisture and tears of animals and men; tenth, the blood of animals and men; eleventh, the oil of animals and men, which is the desire of the two existences; twelfth, the water in the copulation of animals and men; thirteenth, the sweat of animals and men; fourteenth, the fluid in the wombs of animals and men, which nourishes their young; fifteenth, that which is under the stalk of plants, it says: ‘Every stalk has a drop of water at its base, and fire four fingers before it’; sixteenth that which is mixed in the plants, which is called sap;» — el capítulo 11B cita al *dēn* una lista de diecisiete clases de agua que va del rocío de las plantas a la savia, pasando por el semen, la orina, la sangre y el sudor; el troceo imprime *inth* por ninth (sic) y la lista se remata en la plana siguiente con la leche (11B:1).

«“When the sole-created cow passed away, in the place where his marrow scattered1 grew fifty-five species of grain and twelve species of medicinal plants.”» — el capítulo 13 cita al *dēn* el brote de cincuenta y cinco especies de grano y doce de plantas medicinales donde se esparció la médula de la vaca única; el *1* es la llamada a nota del impreso (13:1).

«“From the marrow, sesame and peas—because of their marrowy nature, they themselves are marrow; from the horns, lentils; from the nose [wēnīg], vetch [wēnōg]; from the blood, the fruit of the vine, from which they make wine—for this reason wine increases the blood so powerfully; from the lungs [suš], mustard [spandān]; from the middle of the head, elecampane and marjoram to keep away the stench of Akōman, to oppose the coming of harm, and the other evils one by one.”» — el capítulo 13 empareja cada parte de la vaca con la planta que de ella brota, y encadena dos de esos pares por semejanza de nombre: de la nariz *wēnīg* la arveja *wēnōg*, y de los pulmones *suš* la mostaza *spandān* (13:2).

«“On account of the worthiness of the cow, I created it twice: once as the cow and once along with the many species of animals.”» — el capítulo 13 cita la fórmula que justifica la doble creación de la vaca por su propia dignidad (13:5).

«10 In these three divisions, there are five genera: The first genus is double cloven-footed grazing animals, of whom the camel is the biggest and a goat’s newborn kid the smallest. The second genus is the donkey-footed, of whom the swift horse is the biggest and a donkey’s foal4 is the smallest. The third genus has five-toed paws, of whom the dog is the biggest and the squirrel5 the smallest. The fourth genus is birds, of whom the three-clawed Sēn is the biggest and the finch the smallest. The fifth genus is aquatic creatures of whom the Kar fish is the biggest and the phyg is the smallest and mtwk.» — el capítulo 13 divide en cinco géneros y da para cada uno el mayor y el menor; en el quinto la capa de texto devuelve sin traducir las formas *phyg* y *mtwk*, que el volumen imprime así (13:10).

«“Bats were created in the likeness of three species: dogs, birds, and rats. For they fly like birds, have teeth like dogs, and dwell in burrows like rats.» — el capítulo 13 clasifica al murciélago por semejanza triple: vuela como ave, tiene dientes de perro y habita madrigueras como rata (13:24).

«They are a mixture of mankind and cattle, and this is why they are called dogs [sag], because they are one-third [se ēk] mankind.» — el capítulo 13 da la etimología de *sag*, perro, por *se ēk*, un tercio, porque lo tiene por un tercio humano (13:28).

«“I have created you, O Warīšag bird, from whom I have more torment than delight! For you follow the wishes of the Evil Spirit more than mine. Like the wicked man who is not sated by wealth, you too are not sated by killing other birds. But if I had not created you, O Warīšag bird, then the Evil Spirit would have created the winged wolf, in the form of a hawk,13 that would not have let the creatures live.”» — el capítulo 13 pone en boca de Ohrmazd un lamento por haber creado el ave de presa Warīšag, y la justificación: sin ella el Espíritu Maligno habría creado el lobo alado (13:29).

«30 Ohrmazd created so many species of animals so that when the Evil Spirit destroys one, another would remain; because of his inability to destroy them all, he might struggle to destroy them less.» — el capítulo 13 explica la multiplicidad de especies como defensa: destruidas unas, quedan otras (13:30).

«33 Within nine years, those animals came to all seven continents: in three years to the six continents and in another three years to Xwanirah.» — el capítulo 13 data en nueve años la difusión de los animales por los siete continentes (13:33).

«“I fashioned ten species of men. The first was the bright, white-eyed Gayōmard. The others up to the tenth species, including the ninth, were like Gayōmard; the tenth is the monkey, which is called the lowest of mankind.”» — el capítulo 14 cita al *dēn* diez especies de hombres, con Gayōmard el primero y el mono como la más baja (14:1).

«3 Lead appeared from his head, tin from his blood, silver from his brain, iron from his legs, copper from his bones, crystal from his fat, steel from his arms, and gold from his departing spirit.» — el capítulo 14 hace salir del cuerpo de Gayōmard los metales uno por uno, con el oro del espíritu que lo abandona (14:3).

«5 As he was passing away, Gayōmard emitted seed that was purified in the light of the sun. Nēryōsang kept watch over two parts of it, and Spandarmad accepted one part. It was in the earth for forty years.» — el capítulo 14 hace purificar por la luz del sol la semilla que Gayōmard emite al morir, y la deja cuarenta años en la tierra bajo la custodia de Nēryōsang y Spandarmad (14:5).

«6 At the completion of forty years, Mašyā and Mašyāne sprouted from the earth in the form of a rhubarb plant with a single stalk and fifteen leaves. The two were joined together and their hands were fixed beside their ears; they had the same stature and the same appearance.» — el capítulo 14 hace brotar a Mašyā y Mašyāne de la tierra en forma de ruibarbo de un solo tallo y quince hojas, unidos y de igual estatura (14:6).

«“Which was created first, Glory or the body? Ohrmazd answered: Glory was created first and the body was created afterward. Glory was created in the body, fashioned for its proper function, and the body was created for its proper function.”» — el capítulo 14 cita la pregunta por el orden de creación y la respuesta que pone la Gloria antes que el cuerpo (14:8).

«“You are human beings, the parents of the world. I have created you with full awareness. Do work, follow the law, and practice full awareness: think good thoughts, speak good words, perform good actions, and do not worship the demons.”» — el capítulo 14 pone en boca de Ohrmazd el mandato a la primera pareja: buenos pensamientos, buenas palabras, buenas acciones, y no adorar a los demonios (14:11).

«“The Evil Spirit created the water, the earth, plants, animals, and all other things.”» — el capítulo 14 hace de la primera mentira una atribución trastocada: que fue el Espíritu Maligno quien creó el agua, la tierra, las plantas y los animales (14:15).

«“The first false speech that deceived2 them was uttered at the compulsion of the demons.”» — el capítulo 14 atribuye la primera palabra falsa a la coacción de los demonios; el *2* es la llamada a nota del impreso (14:16).

«21 After another thirty days and nights, they came upon a dark sheep with white cheeks and killed it. Directed by the spiritual deities, they made a fire from lotus and box tree, as these two woods burn the best. They kindled the fire with their mouths and burned as fuel first straw, olive, frankincense, and fibers of date palm.4 They prepared the sheep on a spit. They cast three handfuls of the sheep’s flesh into the fire and said: “This is the portion of the fire.” They threw one part to the heavens and said: “This is the portion of the gods.”» — el capítulo 14 narra el primer sacrificio: el cordero asado, tres puñados de carne al fuego y una parte al cielo, con las fórmulas que reparten la porción del fuego y la de los dioses (14:21).

«23 They dug a hole in the earth. They melted iron and beat it on a stone. They made a blade, cut wood with it, and made wooden bowls.» — el capítulo 14 da el nacimiento de la metalurgia y la carpintería: fundir hierro, batirlo en una piedra, hacer una hoja y con ella cuencos de madera (14:23).

«28 Through that demon worship, the demons became powerful. They made them so indolent6 that for fifty years they had no desire for any intercourse. Even if they had had intercourse, there would have been no children.» — el capítulo 14 hace del culto a los demonios la causa de cincuenta años sin deseo, y añade que aun con unión no habría habido hijos (14:28).

«30 After nine months, twins were born, a girl and a boy. Because the children were so sweet, the mother devoured one and the father the other. Then Ohrmazd removed the thought of the children’s sweetness from the minds of their parents, and set as much desire to nourish them in its place.» — el capítulo 14 narra la devoración de los primeros gemelos por sus padres y la intervención de Ohrmazd, que sustituye la dulzura de los niños por el deseo de nutrirlos (14:30).

«They lived in the Arab [tazīgān] desert; this is the reason why the Arab desert has that name.» — el capítulo 14 deriva el nombre del desierto árabe de la pareja Tāz y Tāzag (14:34).

«“You, too, are my creation, you who belong to the Adversary’s race of whores. I have created a mouth near your anus so that sex seems to you like the sweetest taste of food in your mouth. You are my helper since man is born from you, but you are also my tormentor; I am Ohrmazd. If I had found a vessel in which I could make man, I would never have created you, you who belong to the Adversary’s race of whores. But I searched under the water and on the earth, among the plants and the animals, on the highest mountains and in the deepest riverbeds, and I did not find a vessel to make righteous men but women, the Adversary’s whore.”» — el capítulo 14A pone en boca de Ohrmazd un discurso contra la mujer que la declara a la vez auxiliar y tormento, y funda su creación en no haber hallado otro recipiente para hacer al hombre (14A:1).

«“When Glory departed from Jam on account of his fear of the demons, he took a demon for a wife and gave a demon to his sister Jamag to wed. The monkeys and the bears, the tailed forest-dwellers, and the other sinful races descend from them. His line did not continue.”» — el capítulo 14B hace descender de las bodas de Jam y de su hermana Jamag con demonios a los monos, los osos y los moradores del bosque con cola (14B:1).

«29 Desire overwhelmed them both. And as they were fulfilling their desire, they thought: “For fifty years we should have been doing this!”» — el capítulo 14 cierra la escena de la consumación con la frase que la pareja se dice al cumplir su deseo (14:29).

«36 The ten races of men mentioned at the beginning, plus the fifteen races descended from Frawāg, makes twenty-five human species, all from the seed of Gayōmard: terrestrial men; aquatic men; men with ears and eyes on their chests; one-legged men; men with wings like bats; forest-dwellers with tails and fur on their body like animals called bears;» — el capítulo 14 suma veinticinco especies humanas descendientes de Gayōmard y las enumera, con hombres acuáticos, de un pie, alados como murciélagos y moradores del bosque con cola; la lista se remata en la plana siguiente del troceo (14:36).

«“If a woman is approached by a man up to ten nights after she washes following her menstruation, she becomes pregnant more easily.”» — el capítulo 15 cita al *dēn* la ventana de mayor fecundidad tras el lavado posmenstrual, y la gradúa después por especie (15:1).

«2 Menstruating women and menstruating animals are in seclusion [wardag] because when animals are in heat [wardagīh] they discharge blood.» — el capítulo 15 empareja por el nombre el retiro de la mujer, *wardag*, con el celo animal, *wardagīh* (15:2).

«as long as the man’s seed is stronger, the child will be a boy. If the woman’s seed is stronger, a girl will be conceived. If both seeds are equal, there will be twins or triplets.» — el capítulo 15 hace depender el sexo de la criatura de cuál semilla sea más fuerte, y de la igualdad de las dos, los gemelos o trillizos (15:3).

«The female seed is cold and moist, it flows from the side and is red and yellow in color. The male seed is hot and dry, it flows from the brain, and it is white and blue in color.» — el capítulo 15 opone las dos semillas por cualidad, origen y color: fría y húmeda la femenina, del costado, roja y amarilla; caliente y seca la masculina, del cerebro, blanca y azul (15:4).

«During birth, it returns to the breasts as milk that nourishes the child after birth; that is, all milk comes from the male seed.» — el capítulo 15 hace venir toda la leche de la semilla masculina sobrante, devuelta a la sangre y luego a los pechos (15:5).

«7 The hands, feet, limbs, all4 the bones, and hair are from the father; the blood and muscle are from the mother.» — el capítulo 15 reparte el embrión entre los padres: manos, pies, miembros, huesos y pelo del padre; sangre y músculo de la madre; el *4* es la llamada a nota del impreso (15:7).

«11 This, too: The chick is conceived from the yolk of the egg, which is like milk, and the white is like an animal’s flesh.5 For the egg has nourishment from the yolk and the white. As long as it is in the white of the egg, it lives on it like a child who lives on milk after it is born. When it has eaten the white, like milk, it becomes a chick and hatches.» — el capítulo 15 explica la incubación por el alimento del huevo: la clara es como la leche del recién nacido, y cuando se acaba el polluelo rompe el cascarón (15:11).

«13 Mountain buzzards, which they also call small mountain hawks, migrate to warm regions in summer and to cold regions in winter. They have chicks three times a year: the first time the chick lives in the winter, the second time in cold and warm seasons, and the third time in summer. Their chicks eat worms.» — el capítulo 15 describe la migración estacional del ratonero de montaña y sus tres puestas anuales (15:13).

«“Four things are male and four female: the sky, metal, wind, and fire are male, and never otherwise. Water, the earth, plants, and fish are female, and never otherwise. The rest of creation can, then, be male and female.”» — el capítulo 15A reparte el género de las creaciones: masculinos cielo, metal, viento y fuego; femeninos agua, tierra, plantas y peces; el resto, ambos (15A:1).

«“During the season of desiring offspring, they go down into the running water to a depth of one hāsar, which is one fourth of a frasang. They swim down in the water two by two, then swim back up the same way one hāsar against the current. In that coming and going, they rub their bodies together and their sweat mingles6 until both become pregnant.» — el capítulo 15A describe la fecundación de los peces por el roce de los cuerpos y la mezcla del sudor al nadar contra la corriente (15A:2).

«9 In the same way, water, earth, and plants nourish their own offspring; that is, there are no males.» — el capítulo 15A extiende la reproducción sin machos al agua, la tierra y las plantas (15A:9).

«“Before the coming of the Adversary, plants had no thorns or bark. Then, after the onslaught of evil, they became rough and thorny.”» — el capítulo 16 cita al *dēn* el origen de las espinas y la corteza en el asalto del mal (16:1).

«4 From all these seeds, the Tree of Many Seeds grew in the Frāxkard Sea, on which were the seeds of all the plants along with those from the sole-created cow. Every year the Sēn bird shakes the tree and mixes the seeds in the water. Sirius lifts them up and pours them on the continents as rainwater.» — el capítulo 16 describe el ciclo anual de la simiente: el ave Sēn sacude el Árbol de Muchas Semillas, las semillas se mezclan en el agua y Sirio las vierte sobre los continentes con la lluvia (16:4).

«5 Near that tree grows the white, healing, immaculate Hōm in the spring of Ardwīsūr. Whoever eats it becomes immortal; they call it the Gōkarēn tree. As it says: “Hōm that keeps away death.” At the Restoration, they will prepare immortality from it. It is the master of plants.» — el capítulo 16 sitúa junto a ese árbol el Hōm blanco e inmaculado que hace inmortal a quien lo come, lo identifica con el árbol Gōkarēn y lo declara maestro de las plantas (16:5).

«6 Plants are of the following several kinds: wood trees, fruits, grains, flowers, herbs, vegetables, spices, grass, wild flowers, medicinal plants, gums, firewood, plants for fragrance, plants for oil, plants for dyeing, and plants for cloth.» — el capítulo 16 enumera las clases de plantas por su uso, de los árboles maderables a las de tinte y las textiles (16:6).

«26 There are thirty principal kinds of fruits: Of these, ten can be eaten inside and out, such as figs, apples, quinces, citrons, grapes, mulberries, and pears. Ten others have an outside that can be eaten, but an inside that is inedible, such as dates, peaches, apricots, many sorts5 of oleaster, lote berries, plums, and medlars.6» — el capítulo 16 clasifica treinta clases de frutos por lo que se come de ellos: los comestibles por dentro y por fuera, y los de fuera comestible e interior no; el *5* y el *6* son llamadas a nota del impreso (16:26).

«“Every flower has its own Amahraspand.”» — el capítulo 16A cita la fórmula que da a cada flor su Amahraspand (16A:1).

«“Myrtle and jasmine are Ohrmazd’s own, White jasmine is Wahman’s, Marjoram is for Ardwahišt, Royal basil for Šahrewar, Speckled basil is Spandarmad’s, Lily is Hordād’s, Champak to Amurdād, Lemon Balm8 to Day-pad-Ādur, Anemone is for Ādur, Lotus for Ābān, White herb is Xwar’s, Narcissus is the moon’s, Violet is for Tīr, Adiantum for Gōš, The flower of the palm tree to Day-pad-Mihr, All the blossoms to Mihr, Red iris to Srōš, Dog rose to Rašn, Amaranth is Frawardīn’s Hyacinth is Wahrām’s, Yellow iris is for Rām, Fragrant lemon balm for Wād, Fenugreek to Day-pad-Dēn, Centfoil rose to Dēn, Oxeye daisy is for Ard, Tulip for Aštād, White Hōm to Āsmān, Lady flower to Zāmyād, Saffron is Māraspand’s The herb of Ardašīr is Anagrān’s And the three kinds of Hōm are divine Hōm’s own.”» — el capítulo 16A recorre la lista flor por flor, atribuyendo cada una a su deidad del calendario, del arrayán de Ohrmazd a las tres clases de Hōm del propio Hōm divino (16A:2).

«“Each stalk has a drop of water at its tip and fire four fingers before.”» — el capítulo 16A cita la fórmula que pone en cada tallo una gota de agua en la punta y fuego cuatro dedos delante (16A:3).

«“The first man I fashioned was the bright, white-eyed Gayōmard. He was great, but he was not a master, for Zoroaster was master; all mastery is from Zoroaster.”» — el capítulo 17 cita al *dēn* la negativa que separa primacía de maestría: Gayōmard fue el primero y grande, pero el maestro es Zoroastro (17:1).

«10 The three-clawed Sēn was the first created bird. But it is not the master: the Karšift is master, the bird that brought the dēn to the shelter built by Jam.» — el capítulo 17 quita la maestría al primer pájaro creado y se la da al Karšift, que llevó el *dēn* al refugio construido por Jam (17:10).

«15 The bank of the Dārāja River is the master of river banks, for the house of Zoroaster’s father was on that bank, and Zoroaster was born there.» — el capítulo 17 funda la maestría de la ribera del Dārāja en que ahí estaba la casa del padre de Zoroastro y ahí nació él (17:15).

«“I did not create the corporeal existence equal, that all would be one, because the duty of Glory resides in many individuals. Everyone who acts and works rightly has great value.”» — el capítulo 17A cita al *dēn* el rechazo de la igualdad como principio de creación: el deber de la Gloria reside en muchos individuos, y vale quien obra rectamente (17A:1).

«5 In the end, whoever does good and leads others to it is of great worth.» — el capítulo 17A cierra la serie de preeminencias con una que no es de especie sino de conducta: vale mucho quien hace el bien y lleva a otros a él (17A:5).

«“Of all the plants that are pressed, frankincense has the most stalks and the most flowers.”» — el capítulo 16A cierra con una fórmula que pone al incienso a la cabeza de las plantas que se prensan, por número de tallos y de flores (16A:3).

«“He fashioned five kinds of fire: the Burzišwang fire, the Hufryān fire, the Urwāzišt fire, the Wāzišt fire, and the Speništ fire.”» — el capítulo 18 cita al *dēn* los cinco fuegos creados y los nombra uno por uno (18:1).

«3 Of these five fires, one consumes both water and food: this is the one created in people’s bodies, in their stomachs, and its duty is digesting food and water. Another consumes water but not food: this is the one in the plants that lives and grows by means of water. Another consumes food but not water: this is the one at work in the material world; so, too, the Wahrām fire. Others consume neither water nor food: these are the Wāzišt fire and the Burzišwang fire, the fire in the earth, and in the mountains, and in other things.» — el capítulo 18 clasifica los cinco fuegos por lo que consumen, del fuego del estómago que digiere alimento y agua a los que no consumen ni lo uno ni lo otro (18:3).

«8 Until the reign of Kay Husraw, the Gušnasp fire guarded the world in this way: When Kay Husraw razed the idolatrous temples on Lake Čēčast, the fire settled on the mane of his horse. It struck at the darkness and gloom and burned brightly until he destroyed them. He established fire temples in that very place, on Mount Asnwand. This is why they call it the Gušnasp fire, because it settled on the mane [buš] of his horse [asp].» — el capítulo 18 explica el nombre del fuego Gušnasp por la crin, *buš*, del caballo, *asp*, de Kay Husraw, donde se posó al arrasar los templos de ídolos del lago Čēčast (18:8).

«11 The body of all these three fires, and the Wahrām fire, is the same material fire. Glory resides in them just like in the human body, when it is formed in its mother’s womb, a soul from the spiritual world settles in it, and the soul guides that body as long as it lives. When that body dies away, it mixes with the earth and the soul returns to the spiritual world.» — el capítulo 18 explica la relación entre el fuego material y la Gloria por analogía con el cuerpo y el alma (18:11).

«“When they combine a thousand material fires into one, bring offerings to it by the revealed incantation and establish it at the fire temple, then a spirit from the Glory of fires settles over it—like those that reside in material fires. The others also are the fire of Wahrām. Their body is the fire of the material world, but their soul is Glory coming from the divinities that settles in them. Even now, they destroy fiends and protect mankind in the same way. When they are extinguished, their Glory returns to the spiritual world.» — el capítulo 18 describe la consagración del fuego Wahrām: mil fuegos materiales reunidos en uno, ofrendas por el encantamiento revelado, y un espíritu de la Gloria que se posa sobre él (18:12).

«13 This is the reason why they call them Wahrām fires, for all the fires in the material world are supported by Wahrām and protected by Srōš, in cooperation. It says that they assist Wahrām and Ādur Farrōbag, which is the fire of the priests; Ādur Gušnasp, which is the warriors’ fire; and Ādur Burzēnmihr, which is the farmers’ fire.» — el capítulo 18 reparte los tres fuegos por estados: Farrōbag el de los sacerdotes, Gušnasp el de los guerreros y Burzēnmihr el de los campesinos (18:13).

«18 From the days of Wištāsp’s rule, when the dēn came, to the downfall of the Sasanians, there were other fires, many in number, with many names and many propitiations, all of which are considered Wahrām fires: Many of these were extinguished during the Arabs’ rule, but many others still exist, each known as having been established by a ruler.» — el capítulo 18 consigna que muchos fuegos Wahrām se extinguieron bajo el gobierno de los árabes y que muchos otros siguen existiendo (18:18).

«19 As for the Framgar fire, it is revealed that it burns without consuming anything day and night, the smoke being visible during the day and the fire during the night. When something pure is thrown in, the fire accepts it; but when it is impure, the fire throws it back. It is impossible to approach it because of the heat, and sorcerers and sinners dare not go near it. They say that it is near the settlement of Wēwgān.» — el capítulo 18 describe el fuego Framgar como fuego que arde sin consumir nada, acepta lo puro y devuelve lo impuro, y al que hechiceros y pecadores no se atreven a acercarse (18:19).

«2 Sleep appears in the form of a young, four- or five-year-old stallion, following behind the females. So, too, it enters men from behind, passing through the head to the knees, taking as long as one needs to recite three or four Yaθa Ahū Vairiiō prayers from beginning to end. It was not created with the body, but separately from the body at the same time. For when the body was created, sleep was behind it.» — el capítulo 19 da al sueño la forma de un potro que entra en el hombre por detrás, de la cabeza a las rodillas, en lo que se tarda en rezar tres o cuatro Yaθa Ahū Vairiiō (19:2).

«3 It is abnormal if men sleep longer than the length of four verses. Sleep comes to all people. When one falls asleep, sleep moves on to another person. If no one is asleep and all keep on working diligently, sleep will abide. For there is a being like sleep in every person.» — el capítulo 19 declara anormal dormir más de cuatro versos y hace del sueño algo que pasa de un durmiente a otro y se retiene si todos trabajan (19:3).

«“It is not because of effort that the earth, the water, and the plants give fruit, and it is not because of sleeplessness and senselessness that they do not.” For effort, sleepiness, and senselessness only exist in human beings and animals.» — el capítulo 19A niega que la tierra, el agua y las plantas den fruto por esfuerzo o dejen de darlo por pereza: el esfuerzo y la modorra solo existen en hombres y animales (19A:1).

«“When they appeal for a righteous person, on account of evil coming upon him from the Evil Spirit, and it is necessary to appeal, saying, ‘I need such-and-such a thing’ or ‘Such-and-such an evil has befallen me’— that is the song of grief. Everything in the material world must labor to allay that evil.”» — el capítulo 20 llama canción del duelo a la petición que se hace por el justo a quien alcanza el mal, y obliga a todo el mundo material a trabajar para aliviarlo (20:1).

«2 When the righteous chant and recite the Avesta, that is the lute song. The lyres, zithers, harps, and all the stringed instruments that they play are called lutes.» — el capítulo 20 llama canción del laúd a la recitación de la Avesta por los justos, y mete bajo ese nombre liras, cítaras, arpas y todo instrumento de cuerda (20:2).

«3 When the millstone grinds grain for the righteous, that is the stone song. The reason that it says “for the righteous” is that all good things were created for the righteous, but the wicked also benefit from them. Then everything is put to use and endures for the righteous, and the noise that comes from it is called “righteous song.” But when it is for the wicked, it is unlawful and should not be considered a song.» — el capítulo 20 hace de la muela una canción cuando muele para el justo, y niega el nombre de canción al mismo ruido cuando sirve al malvado (20:3).

«6 When things hit the ground, or a house collapses, or they dig stones from the mountains, that is the earth song.» — el capítulo 20 llama canción de la tierra al golpe de las cosas contra el suelo, al derrumbe de una casa y a la extracción de piedra de las montañas (20:6).

«“The face is where plants grow, and the back is behind1 it, underneath, where nothing grows.”» — el capítulo 20 distingue la cara y el dorso de la tierra por donde crecen o no las plantas; el *1* es la llamada a nota del impreso (20:8).

«“The righteous wind was fashioned from this earth in the form of a bright, white-eyed fifteen-year-old man, dressed in very fine clothes and wooden shoes.”» — el capítulo 21A cita al *dēn* la figura del viento justo: hombre de quince años de ojos blancos, vestido con ropa muy fina y zapatos de madera (21A:1).

«“The Evil Spirit snarled to the demons: ‘Destroy this wind, brave and swift, created by Ohrmazd. For when you destroy the wind, then you will have destroyed all creation.’ ”» — el capítulo 21A pone en boca del Espíritu Maligno la orden de destruir el viento, y con él toda la creación (21A:4).

«Now it blows from the breathing in and breathing out of mankind and animals, from their comings and goings.» — el capítulo 21A deriva el viento actual del respirar y del ir y venir de hombres y animales, después de que el viento primordial quedara aturdido (21A:5).

«7 As it blows over all the continents, in whichever direction, and in whatever manner—cold or hot, moist or dry—it is one. When it passes through a stinking place, it brings stench; when it passes through a fragrant place, it brings good fragrance; in cold, chill; in heat, warmth; and brings the essence of whichever kind of place it passes through.» — el capítulo 21A sostiene la unidad del viento pese a sus efectos: es uno y toma la esencia del lugar por donde pasa (21A:7).

«10 Because of its confusion, it blows too much and too little. When it blows too much, they call it the tempestuous2 wind. Because it was broken apart, it rushes in all directions and is called by different names. When it blows profitably, it is called the righteous wind. When it blows harmfully, it is called the evil3 wind, because it was defiled and confounded.» — el capítulo 21A explica los nombres del viento por su efecto: justo cuando sopla con provecho, y malo cuando daña, por haber quedado contaminado y roto (21A:10).

«“It is a spiritual agent that cannot be seen and apprehended with material eyes.”» — el capítulo 21B declara a la nube agente espiritual que no puede verse ni aprehenderse con ojos materiales (21B:1).

«“The cloud is a spiritual being that holds material water.”» — el capítulo 21B cita la fórmula que hace de la nube un ser espiritual que sostiene agua material, y anota que unos la llaman nube y otros vertedora de agua (21B:3).

«“The three-legged donkey, when it moves in the Frāxkard Sea, causes the water to gush and splash and to crash against the shores of the sea.”» — el capítulo 21C atribuye el oleaje del mar Frāxkard al movimiento del asno de tres patas (21C:7).

«4 Even now, that battle takes place three times a year, when Sirius causes the rain to fall and the demons and sorcerers arrive for the battle. They count three rains: one for sowing, one for flowering, and one for ripening grains.» — el capítulo 21C reparte en tres lluvias anuales la batalla de Sirio contra los demonios: la de la siembra, la de la floración y la de la maduración del grano (21C:4).

«11 When the demons attack, they let loose cold against it, freeze the water, and dry it so that it cannot rain. That is what happens when the droplets freeze and it hails. Or they drive the rain away from its proper raining place, and make it rain where it has no benefit, as can be seen when it rains on salty ground or on the sea itself, or it rains in excess on cultivated land and not in the place where it is supposed to.» — el capítulo 21C explica el granizo y la lluvia inútil por el ataque de los demonios, que hielan el agua o la desvían a la tierra salada y al propio mar (21C:11).

«12 When this happens, the Wāzišt fire, created in the clouds in opposition to the demon Spinjaruš, melts the water and strikes Spinjaruš on the head with his mace. Because the mace causes the fire to burn and the water to melt and heat,7 there is light in the clouds, which they call lightning.» — el capítulo 21C explica el relámpago por el mazazo del fuego Wāzišt en la cabeza de Spinjaruš, y el trueno por el grito de éste (21C:12-13).

«“What the sorcerers had loosed before, the evil priests [kayakān] let loose now—they do it to harm people.”» — el capítulo 21C atribuye a los hechiceros de antes y a los malos sacerdotes, *kayakān*, de ahora la manipulación de las aguas para dañar a la gente (21C:19).

«“When Sirius brings water up to the atmosphere by the strength of the wind, whatever is in that water vortex comes up with it to the atmosphere: stones, fish, frogs, and the like.”» — el capítulo 21E explica las lluvias de peces, ranas y piedras por lo que el remolino sube a la atmósfera con el agua (21E:1).

«3 This falling fire, which men call a thunderbolt, is, in fact, made up of those very same stones that come up to the atmosphere with the water from the sea.» — el capítulo 21E identifica el rayo con esas mismas piedras que subieron del mar y vuelven a caer calentadas (21E:3).

«5 The column that appears in the sky, which people call a rainbow, shines with dark blue, yellow, green, red, and violet.» — el capítulo 21E describe el arcoíris como columna del cielo que brilla en azul oscuro, amarillo, verde, rojo y violeta (21E:5).

«7 Regarding earthquakes, it is evident that those same Čišmagian demons use the dēn of sorcery to obstruct the passage of the lifepreserving wind as it goes through the cracks in the mountains, so that it can no longer move. The part of the earth where the wind is trapped begins to shake and splits, and the wind returns to its original path. It might cast a mountain down to the ground, it might overturn the seas, or it might topple houses and buildings.» — el capítulo 21E explica los terremotos por los demonios Čišmagianos que, con el *dēn* de la hechicería, obstruyen el paso del viento por las grietas de las montañas (21E:7). El *lifepreserving* del verbatim es una unión del extractor: el impreso corta life-preserving al final de renglón.

«8 In a place where there are no mountains, earthquakes do not occur. For it is impossible to obstruct the passages that run through the earth. When they are obstructed, they quickly open up, and as long as there is a path for the wind, earthquakes do not happen.» — el capítulo 21E deriva de esa explicación una consecuencia comprobable: donde no hay montañas no hay terremotos (21E:8).

«9 For the evil wind acts in the world just as it does in people’s bodies. When the evil wind, corrupting and depleting,9 sits in the veins, the life-giving wind cannot come and go. The body suffers pain and vital breath longs for release. When it becomes unbearable, the life-giving wind is rejected, and the body dies.» — el capítulo 21E traslada la misma mecánica al cuerpo: el viento malo se asienta en las venas, impide el paso del viento vivificante y el cuerpo muere (21E:9).

«“Sleep was first created at the primal creation in the form of a fifteen-year-old, white-eyed man. The demons defiled it, too, just as they did» — el capítulo 19 cita al *dēn* la creación del sueño en forma de hombre de quince años de ojos blancos, y su contaminación por los demonios; la enumeración de lo demás contaminado sigue en la plana siguiente del troceo (19:1).

«“When the Evil Spirit burrowed through, he mixed the vermin’s poison and evil spirits—those of snakes, scorpions, lizards, ants, flies, locusts, and many other similar sorts—with the waters, the earth, and the plants. 2 There they grew, conceived from the four elements, and the earth was knee-deep in vermin.”» — el capítulo 22 cita al *dēn* la mezcla del veneno de las alimañas con el agua, la tierra y las plantas, hasta que la tierra quedó cubierta de ellas hasta la rodilla (22:1-2).

«4 Their being, the light in their eyes, and their vital spirits belong to Ohrmazd, as they are in the world; their wages of sin and malevolence belong to Ahriman. The fact that people can see them is a great advantage, for they can either kill them or protect themselves against them.» — el capítulo 22 reparte a las alimañas entre los dos creadores: su ser y la luz de sus ojos son de Ohrmazd, su malignidad de Ahriman, y su visibilidad es ventaja porque permite matarlas (22:4).

«5 It is clear that they are not Ohrmazd’s creations because their displeasing form and color are unlike those of cattle and wild creatures.» — el capítulo 22 funda en la forma y el color desagradables el argumento de que las alimañas no son creación de Ohrmazd (22:5).

«“All vermin are sorcerers, and snakes more sorcerous.”» — el capítulo 22 cita la fórmula que hace hechiceras a todas las alimañas y más hechiceras a las serpientes (22:18).

«19 There are also snakes with poison eyes that kill people with a glance, just as if they had bitten them. There are others that can seize cows, sheep, horses, and people from a distance and devour them.» — el capítulo 22 atribuye a ciertas serpientes de ojos venenosos matar con la mirada, y a otras arrebatar y devorar a distancia (22:19).

«21 The smallest clay-dwelling vermin use the dēn of sorcery to find food at a distance. It is certain that they attain it by sorcery, not by smell or sight.» — el capítulo 22 atribuye a la más pequeña de las alimañas del barro hallar comida a distancia por el *dēn* de la hechicería, y no por olfato ni vista (22:21).

«24 It says about the blue-green fly that when it defecates on meat, worms are conceived; when on the earth, fleas; when in the air, gnats; when it defecates in the dovecote, cocoons of small snakes are conceived; and when in the water, leeches.» — el capítulo 22 hace nacer gusanos, pulgas, mosquitos, serpientes y sanguijuelas según dónde defeque la mosca verdiazul (22:24).

«25 Regarding ants, it is revealed that if their nests are not destroyed after three hundred years, they transform into winged snakes.» — el capítulo 22 hace transformarse los hormigueros en serpientes aladas a los trescientos años si no se destruyen (22:25).

«“If a winged snake casts its shadow over someone, he dies.”» — el capítulo 22 atribuye a los *dastwars* la sentencia según la cual la sombra de una serpiente alada mata (22:27).

«29 In his omniscience, Ohrmazd turned many of these vermin to the benefit of creation. For example, bees make honey, worms produce silk and rough silk, nw’tkˈ kill scorpions, and leaf snakes kill snakes; these and others of this kind are like arrows fired by an enemy: they are not useless if they are shot back again at the same enemy.» — el capítulo 22 hace de la utilidad de las alimañas —miel de las abejas, seda de los gusanos— flechas del enemigo devueltas contra él (22:29).

«The very same happens in the case of the creatures of Ohrmazd: fish kill other fish, birds kill other birds, and wild animals kill and eat other wild animals. These are signs of the battle and the Mixture in which nothing is pure.» — el capítulo 22 extiende la misma matanza a las criaturas de Ohrmazd y la lee como señal de la Mezcla, donde nada es puro (22:29).

«“The Evil Spirit created the wolf-thief small, of dark worth, of dark birth, of dark seed, of dark and broken form, black and biting, hairless and indolent.”» — el capítulo 23 cita al *dēn* la creación del lobo ladrón por el Espíritu Maligno, con una serie de epítetos de oscuridad (23:1).

«“I fabricated you, Oh garzag, you who are the thirteenth wolf! You benefit me by striking with your fangs; you pierce and contaminate.”» — el capítulo 23 pone en boca del Espíritu Maligno la fabricación del *garzag*, decimotercer lobo, hecho para morder y contaminar (23:3).

«“One who kills four wolf-lions accrues as much merit as if he had killed one short-tailed garzag.”» — el capítulo 23 gradúa el mérito de matar: cuatro lobos-leones valen lo que un *garzag* de cola corta (23:5).

«“The Evil Spirit wished to fabricate the wolf species in a spiritual form, just like fever, pain, and other fiends that are invisible until they affect human beings. But Ohrmazd, for the great advantage it would bring, prepared a bodily form for them, which he then showed to the Evil Spirit.» — el capítulo 23 atribuye a los *dastwars* la explicación de por qué los lobos tienen cuerpo: el Espíritu Maligno los quería invisibles como la fiebre, y Ohrmazd les preparó forma corporal (23:6).

«7 In his afterthought, the Evil Spirit howled: ‘Ohrmazd himself did just what I intended to do!’ 8 He bound those fiends to those bodily forms and made them corporeal so that creatures can better protect themselves against them.”» — el capítulo 23 pone en boca del Espíritu Maligno el reconocimiento de que Ohrmazd hizo lo que él pretendía, y ata la corporeidad de los lobos a la defensa de las criaturas (23:7-8).

«“White Hōm, which they call the Gōkarēn tree, grows in the Frāxkard Sea, that deep lake, and is necessary for the performance of the Restoration, since they will prepare the drink of immortality from it.”» — el capítulo 24 cita al *dēn* el Hōm blanco del mar Frāxkard, necesario para la Restauración porque de él se preparará la bebida de la inmortalidad (24:1).

«2 The Evil Spirit, in opposition to it, fabricated a frog in that deep water, so that it might destroy the Hōm. 3 To restrain the frog, Ohrmazd created two Kar fish who constantly circle the Hōm; one of the fish always faces the frog. Those fish consume only spiritual food—that means they do not need to eat so that they keep struggling until the Restoration.» — el capítulo 24 opone al Hōm una rana fabricada por el Espíritu Maligno y le pone enfrente dos peces Kar que la rondan sin comer, alimentados de comida espiritual (24:2-3).

«“That fish is so perceptive that in deep water it can sense a needle that1 raises or lowers the water.”» — el capítulo 24 mide la percepción del pez Kar por su capacidad de sentir en agua profunda una aguja que sube o baja el nivel; el *1* es la llamada a nota del impreso (24:5).

«“It is so long that when it goes swiftly from dawn to dusk in the Frāxkard Sea, it does not even travel the length of its own large, wellgrown body.”» — el capítulo 24 mide el Wās de los Quinientos Lagos por su propio cuerpo: nadando de alba a ocaso no recorre su propia longitud (24:6). El *wellgrown* del verbatim es una unión del extractor: el impreso corta well-grown al final de renglón.

«9 Nine mountains were fashioned inside its trunk, and in those honeycombed mountains are nine thousand, nine hundred, ninety-nine myriad streams. Half2 of the world’s water is created in those mountains; that is, water flows from there through those streams and passages to the seven continents of the earth, since the spring of all the waters of the seas of the seven continents of the earth is there.» — el capítulo 24 pone dentro del tronco del Árbol de Muchas Semillas nueve montañas con casi diez mil miríadas de corrientes, origen de la mitad del agua del mundo (24:9).

«“It stands in the middle of the Frāxkard Sea, and has three legs, six eyes, nine testicles, two ears, one horn, a dark blue head, a white body, spiritual food, and is righteous.» — el capítulo 24 describe al asno de tres patas por enumeración de partes: tres patas, seis ojos, nueve testículos, dos orejas, un cuerno, cabeza azul oscuro y cuerpo blanco (24:10).

«17 When it brays, all of Ohrmazd’s female aquatic creatures become pregnant, but when the pregnant aquatic vermin hear that braying, they miscarry.» — el capítulo 24 hace que el rebuzno del asno preñe a las hembras acuáticas de Ohrmazd y haga abortar a las alimañas preñadas (24:17).

«18 When it urinates in the sea, it purifies the water in the seven continents of the earth. This is why, when donkeys see water, they urinate in it.”» — el capítulo 24 explica por qué los asnos orinan al ver agua: el asno de tres patas purifica con su orina el agua de los siete continentes (24:18).

«21 It is also revealed that amber comes from the dung of the three-legged donkey. For, even if most of its food is spiritual, it casts out as urine and dung the nourishing moisture of the water that enters its body through its holes.» — el capítulo 24 hace venir el ámbar del estiércol del asno de tres patas (24:21).

«“It knows how to speak, and it brought the dēn to the shelter built by Jam and propagated it. There they recite the Avesta in the language of the birds.”» — el capítulo 24 atribuye al ave Karšift el habla y la propagación del *dēn* en el refugio de Jam, donde se recita la Avesta en lengua de pájaros (24:25).

«“The Avesta was created on its tongue. When it recites, the demons flee from it and do not dwell there. This is the reason why it builds its home in the desert and in non-Iranian lands, so that the demons will not dwell there.» — el capítulo 24 pone la Avesta en la lengua del ave Ašōzušt —el búho— y hace huir a los demonios de su recitación (24:28).

«29 In order to kill it, demons and sorcerers seize fingernails that have not been charmed by a spell, and shoot them like arrows at the bird.” 30 This is the reason why that bird takes up and eats uncharmed nails, to keep demons and sorcerers from using them. It does not eat charmed nails, for the demons cannot cause any harm with them.» — el capítulo 24 explica por qué esa ave come uñas sin conjurar: para que demonios y hechiceros no las usen como flechas contra ella (24:29-30).

«“All birds are clever, but the crow is the cleverest.”» — el capítulo 24 cita la fórmula que pone al cuervo a la cabeza de la astucia de las aves (24:33).

«“Every time a hedgehog urinates on an ant nest, it kills one thousand ants.”» — el capítulo 24 cifra en mil las hormigas que mata cada micción de un erizo sobre el hormiguero (24:42).

«“When they fly on high, they can see even a fist-sized piece of meat on the ground. The fragrance of musk was created beneath their wings, so that if they detect the stench of decay while eating corpses, they put their heads under their wings and recover.”» — el capítulo 24 atribuye al buitre *dālman* la vista de un trozo de carne del tamaño de un puño y el almizcle bajo las alas para reponerse del hedor de los cadáveres (24:46).

«“Among material creatures, dogs and roosters are the assistants of Srōš in striking down fiends.”» — el capítulo 24 cita al *dēn* la fórmula que hace de perros y gallos los auxiliares de Srōš contra los demonios (24:49).

«53 Ohrmazd has created nothing useless. He created everything for some benefit. When you do not understand the reason, you must ask the dastwars. For he has created even the pig’s snout11 in this way so that it can always strike down fiends.» — el capítulo 24 cierra negando que haya criatura inútil y remitiendo al *dastwar* la razón que uno no entiende, con el hocico del cerdo como ejemplo (24:53).

«“I created material creation in 365 days, that is the six periods of the Gāhānbār which are counted in one year.”» — el capítulo 25 cita al *dēn* la creación material en trescientos sesenta y cinco días, repartidos en los seis periodos del Gāhānbār (25:1).

«2 One always has to count the day first, then the night. For day comes first, then night comes in and takes the place of that day.» — el capítulo 25 fija el orden de la cuenta: primero el día y después la noche, porque la noche viene a ocupar el lugar del día (25:2).

«5 The longest summer day is twelve hāsar, and the night six hāsar. The longest winter night is twelve hāsar and the day six hāsar. A hāsar is one hour, and a hāsar of distance on the ground is the same.» — el capítulo 25 mide el día más largo del verano en doce *hāsar* y equipara el *hāsar* con una hora y con una medida de distancia en el suelo (25:5).

«9 During the seven months of summer, day and night are divided into five periods, for they also celebrate Rapihwin then. Dawn is the period of Hāwan; midday is the period of Rapihwin; evening is the period of Uzērin; from when the stars appear until midnight is the period of Ēbsrūsrim; and from midnight to when the stars disappear is the period of Ušahin.» — el capítulo 25 divide el verano en cinco periodos rituales y los nombra del alba a la noche, con Rapihwin al mediodía (25:9).

«12 On the day of Ohrmazd in the intercalary month of Ābān, winter gains strength. It enters the world. The spirit of Rapihwin leaves the surface of the earth and goes underground; that is, to the source of the waters. Warmth and moisture enter the waters so that the roots of the trees do not wither in the cold and drought.» — el capítulo 25 hace bajar al espíritu de Rapihwin a la fuente de las aguas al entrar el invierno, para que las raíces de los árboles no se marchiten (25:12).

«14 This is the reason why on the day of Ādur in the month of Day they kindle fires everywhere to signal that winter has come.» — el capítulo 25 explica por el mismo relato la costumbre de encender fuegos el día de Ādur del mes de Day, para señalar la llegada del invierno (25:14).

«“All those who say, ‘by the moon’ are liars, except those who say, ‘twice in sixty days.’ ”» — el capítulo 25 cita la fórmula que llama mentirosos a quienes cuentan por la luna, salvo a quienes dicen dos veces en sesenta días (25:23).

«29 The measure of a frasang is as far as a keen-eyed man, looking at a cow, can distinguish its black coloring from the white.» — el capítulo 25 mide el *frasang* por la vista: la distancia a la que un hombre de buen ojo distingue en una vaca lo negro de lo blanco (25:29).

«“The advantageous Glory created by Ohrmazd, the Kayanid Glory created by Ohrmazd, the Iranian Glory created by Ohrmazd, and the unattainable Glory created by Ohrmazd.”» — el capítulo 26 cita la fórmula que distingue cuatro Glorias creadas por Ohrmazd: la provechosa, la kayánida, la irania y la inalcanzable (26:3).

«6 Unattainable Glory belongs to the priests, for knowledge is always with them; 7 Ohrmazd himself is a priest, and for this reason they call it unattainable Glory. For Ohrmazd is a mighty spirit among the spirits; his Glory is unattainable.» — el capítulo 26 da la Gloria inalcanzable a los sacerdotes y hace sacerdote al propio Ohrmazd (26:6-7).

«10 His sign in the world is the righteous man. 11 If someone comforts or harms a righteous man, then Ohrmazd will also be comforted or harmed.» — el capítulo 26 hace del hombre justo el signo de Ohrmazd en el mundo, de modo que consolarlo o dañarlo es consolar o dañar a Ohrmazd (26:10-11).

«17 Innate wisdom and acquired wisdom are first manifest in Wahman. Whoever possesses both attains the best existence, but if one has neither, he goes to the worst existence. When one has no innate wisdom, he cannot learn acquired wisdom. One who possesses innate wisdom, but has no acquired wisdom, does not know how to use his innate wisdom.» — el capítulo 26 distingue sabiduría innata y adquirida y las hace depender una de otra: sin la innata no se aprende la adquirida, y sin la adquirida no se sabe usar la innata (26:17).

«21 In allotting glory to the world, the moon waxes for fifteen days and wanes for fifteen days. It is like the male organ that gives seed to females when it passes above. So, too, does the moon: for fifteen days it waxes and disseminates goodness to material beings, and for fifteen days it wanes; that is, it receives good deeds from material beings and entrusts them to the treasury of the deities.» — el capítulo 26 compara la luna creciente con el órgano masculino que da semilla, y hace de la menguante la que recoge las buenas obras y las lleva al tesoro de las deidades (26:21).

«28 Rām, who is said to be the good Way of Long Dominion, is himself Way of Long Dominion, whose duty is to be leader of the spiritual warriors. 29 When the souls of the righteous cross over the Činwad Bridge, Good Way takes their hands and brings them to their own places.» — el capítulo 26 hace de Rām el buen Way de Largo Dominio, jefe de los guerreros espirituales, que toma de la mano a las almas justas al cruzar el puente Činwad (26:28-29).

«34 There is a spirit, an assistant of Mihr, whom they call Sōg. All goodness, when it is fashioned by the heavenly beings for the material world, first comes to Sōg. Sōg consigns it to the moon, the moon to Ardwīsūr, Ardwīsūr to fortune, and fortune apportions it in the world.» — el capítulo 26 describe la cadena por la que toda bondad llega al mundo: de Sōg a la luna, de la luna a Ardwīsūr, de Ardwīsūr a la fortuna y de ésta al reparto (26:34).

«This means: Falsehood [zur] is vanquished [wāned] with it.» — el capítulo 26 da una etimología de Zurwān por *zur*, falsedad, y *wāned*, es vencida (26:34).

«35 Ardwahišt’s duty is to prevent and restrain the demons from punishing the souls in hell more than their sins deserve.» — el capítulo 26 pone a Ardwahišt a impedir que los demonios castiguen a las almas del infierno más de lo que sus pecados merecen (26:35).

«38 At the primal creation, when Ohrmazd fashioned the six Amahraspands—he himself was the seventh and the best—he asked them: “Who fashioned us?” 39 None of them answered. 40 He asked the same thing a second, and then a third time. 41 Then Ardwahišt said: “You fashioned us.”» — el capítulo 26 narra la pregunta de Ohrmazd a los Amahraspands sobre quién los hizo, callada dos veces, y la respuesta de Ardwahišt a la tercera (26:38-41).

«“Ohrmazd is the protector of the soul in the spiritual world, and Srōš of the body in the material world.”» — el capítulo 26 reparte la protección entre Ohrmazd, del alma en el mundo espiritual, y Srōš, del cuerpo en el material (26:51).

«52 He has not slept pleasantly since creation in order to protect the creatures. Every night, all night long, he chases7 Māzan demons away from every person three times, so that they will not be distressed by the fear of those demons.» — el capítulo 26 hace a Srōš insomne desde la creación y le atribuye ahuyentar tres veces cada noche a los demonios Māzan de cada persona (26:52).

«“Every night pollution rushes over the earth, the water, and the righteous creatures like a horse’s mane. But when the sun rises, it strikes down the demons and purifies the whole earth.”» — el capítulo 26 atribuye al sol la purificación diaria de la tierra frente a la contaminación que la recorre cada noche como crin de caballo (26:69).

«“If the sun were to rise an hour later, the demons would destroy all creation.”» — el capítulo 26 mide la dependencia del mundo respecto del sol por una hora: si saliera una hora más tarde, los demonios destruirían toda la creación (26:70).

«“Mihr of wide pastures who has one thousand ears and ten thousand eyes.”» — el capítulo 26 cita el epíteto de Mihr, de mil orejas y diez mil ojos, y lo glosa por los quinientos y cinco mil espíritus que le hacen de oídos y de ojos (26:73).

«Every day until noon he and the sun are in this work together. This is the reason why judges in the material world keep court until noon.» — el capítulo 26 funda la costumbre judicial de sesionar hasta el mediodía en el trabajo conjunto de Mihr y el sol hasta esa hora (26:76).

«96 Dahmān Āfrīn is the spirit whose Glory reaches people when they make blessings [āfrīn]. For just as water returns to its source by the measure I have already mentioned, so too the blessings of Dahmān return by that measure to he who makes blessings.» — el capítulo 26 hace volver la bendición a quien la hace por la misma medida con que el agua vuelve a su fuente (26:96).

«97 Dēn is the worship of Ohrmazd and the protection of Spandarmad. All that is, was, and will be is revealed through it. It was first revealed to Wahman: the good Mazdaean dēn, antidemonic, abiding by the law of Ohrmazd, dispelling strife, and laying aside weapons.» — el capítulo 26 define el *dēn* como culto de Ohrmazd y protección de Spandarmad, revelado primero a Wahman, y le atribuye disipar la contienda y deponer las armas (26:97).

«103 Māraspand is the word of Ohrmazd, that is, the Avesta, which can be interpreted: the pure praise [abēzag stāyišn] of the deities.» — el capítulo 26 identifica a Māraspand con la palabra de Ohrmazd, esto es la Avesta, y la interpreta como la alabanza pura de las deidades (26:103).

«“The becoming, birth, and nourishment of all corporeal beings in the world is from water, and the cultivation of the earth, too, is from it.”» — el capítulo 26 hace venir del agua el llegar a ser, el nacer y el nutrirse de todo lo corpóreo, y también el cultivo de la tierra (26:106).

«108 It is revealed that if, on that day, people dress well, smell pleasing fragrances, have good omens, sit far from impure places and evil men, share water, and consecrate the day of Ayaranam and Asnyanam, more goodness will come to them that year, and more evil will be taken from them.» — el capítulo 26 prescribe para el día de Hordād, día del Año Nuevo, vestir bien, oler bien, apartarse de lo impuro y compartir agua, con más bien y menos mal por resultado (26:108).

«“Where the judge makes a false decision, Rašn does not see that place. Righteous Srōš laments: ‘I am confined in the material world.’ ”» — el capítulo 26 pone a Rašn ciego ante el lugar donde el juez falla en falso, y a Srōš lamentándose de estar confinado en el mundo material (26:121).

«“Three glories stand at the Činwad Bridge: Rašn who reckons the soul, and Aštād and Zāmyād who guide the soul to the scales.”» — el capítulo 26 pone tres glorias en el puente Činwad: Rašn que cuenta el alma, y Aštād y Zāmyād que la llevan a la balanza (26:124).

«“Creatures consume drugs to counteract pain. But if you, Ohrmazd,» — el capítulo 26 pone en boca de Ērman que los fármacos no bastarían sin él, enviado por Ohrmazd para sanar; la frase se remata en la plana siguiente del troceo (26:101).

«“The Evil Spirit was entirely silent until he saw a righteous man. For only a righteous man, excellent in thought, word, and deed can render» — el capítulo 26 hace del hombre justo, excelente en pensamiento, palabra y obra, lo único capaz de dejar impotente al Espíritu Maligno; la frase se remata en la plana siguiente del troceo (26:114).

«“The evil of the Evil Spirit was fabricated against the creation of Ohrmazd; one can say during a single winter.”» — el capítulo 27 cita al *dēn* la fabricación del mal contra la creación de Ohrmazd, y la mide en lo que dura un solo invierno (27:1).

«2 His form resembles a frog. He never thinks, speaks, or acts for the goodness of Ohrmazd’s creatures. His task is mercilessness and destruction; that is, he strikes at the creation of Ohrmazd when it prospers. He does not refrain from harming the creatures, not even for the twinkling of an eye.» — el capítulo 27 da a Ahriman forma de rana y le atribuye no cesar de dañar ni por un parpadeo (27:2).

«4 By the dēn of the sorcery, he seduces people to friendship with himself and enmity against Ohrmazd, so that they abandon the dēn of Ohrmazd and practice that of Ahriman. He projects into people’s minds: “This is not the dēn of Ohrmazd, one must not profess it.”» — el capítulo 27 atribuye a Ahriman la seducción por el *dēn* de la hechicería y le pone en la mente de la gente la negación del propio *dēn* de Ohrmazd (27:4).

«7 The demon Indar’s job is drawing creatures’ thoughts away from righteousness so that they will freeze like well-frozen snow. He projects in peoples’ minds the notion that they should not wear the šabīg and the kustīg.» — el capítulo 27 asigna al demonio Indar apartar el pensamiento de la rectitud y sugerir que no se lleven la camisa y el cinturón rituales (27:7).

«“There are seven powers of Xēšm by which he destroys creatures.”» — el capítulo 27 cita la fórmula de los siete poderes de Xēšm, de los que los Kayánidas y los héroes abatirán seis y quedará uno (27:19).

«“Xēšm with the bloody club [xurdrus].”» — el capítulo 27 cita el epíteto de Xēšm, el de la maza sangrienta, y lo glosa por *hamāg drōš*, toda la desolación (27:22).

«23 The demon Wizarš battles with the souls of the newly deceased during the three nights they spend in the material world and brings fear and blows upon them. He sits at the gates of hell.» — el capítulo 27 pone al demonio Wizarš a pelear con las almas recién muertas durante las tres noches que pasan en el mundo material (27:23).

«34 The demon Āz devours; when, because of scarcity, nothing else can be found, she consumes her own body. Even when she is given all the wealth in the world, this demon puts nothing aside2 and is never sated.» — el capítulo 27 hace de la demonia Āz la que devora hasta su propio cuerpo cuando no halla otra cosa, y a la que ninguna riqueza sacia (27:34).

«“The greedy eye is a limitless frontier.”» — el capítulo 27 cita la fórmula que hace del ojo codicioso una frontera sin límite (27:35).

«43 They worship the demon But [Buddha] in India, and his spirit dwells in the idols that they worship as Būdāsf [Bodhisattva].» — el capítulo 27 registra el culto al demonio But en la India y su morada en los ídolos que se veneran como Būdāsf; los corchetes con Buddha y Bodhisattva son identificación de los traductores dentro del texto (27:43).

«50 The Evil Spirit’s law is wickedness; his dēn, sorcery; his weapon, falsehood; his action, concealing his nature; and his desire is this: “Do not ask about me and do not know me, for if you ask and know me, you will not follow me.”» — el capítulo 27 pone en boca del Espíritu Maligno el deseo de no ser preguntado ni conocido, porque conocerlo sería dejar de seguirlo (27:50).

«“The voice of the Evil Spirit resembles thunder, and the call of a sixyear-old crane, and the braying of a donkey, and the cry of a righteous man when he is struck against his will and cries out.”» — el capítulo 27 describe la voz del Espíritu Maligno por cuatro comparaciones: el trueno, la grulla de seis años, el rebuzno y el grito del justo golpeado (27:51). El *sixyear-old* del verbatim es una unión del extractor: el impreso corta six-year-old al final de renglón.

«52 The demon Kundag is the steed of the sorcerers.» — el capítulo 27 hace del demonio Kundag la montura de los hechiceros (27:52).

«53 Many new demons burst forth from each new sin that creatures commit.» — el capítulo 27 hace brotar demonios nuevos de cada pecado nuevo que cometen las criaturas (27:53).

«54 So too are the planets that scurry across the firmament and join the battle in great numbers. Their chiefs are the seven planets, the head and the tail of Gōzihr, and the tailed Mūš-Parīg, ten in all. With their wickedness, these ten have defiled material creation: the sky, the water, the earth, the plants, the animals, the metals, the wind, light, fire, and mankind.» — el capítulo 27 cuenta diez jefes planetarios —los siete planetas, la cabeza y la cola de Gōzihr y Mūš-Parīg— y les atribuye la contaminación de las diez creaciones materiales (27:54).

«“You can grasp its darkness in your hand and cut its stench with a knife.” If they torment a thousand in the space of a handbreadth, each one imagines that he is alone; the torment of loneliness is the worst of all.» — el capítulo 27 describe el infierno por una oscuridad que se agarra con la mano y un hedor que se corta con cuchillo, y pone la soledad como el peor tormento (27:57).

«4 The skin is like the sky, flesh like the earth, bones like mountains, and veins like rivers.» — el capítulo 28 abre la tabla de correspondencias por lo mayor: la piel el cielo, la carne la tierra, los huesos las montañas y las venas los ríos (28:4).

«Hair is like plants, and where hair grows most is like a forest. The essence of the body is like metal, innate wisdom is like people, and acquired wisdom is like animals.» — el capítulo 28 sigue la tabla con el pelo por plantas, la esencia del cuerpo por metal, y la sabiduría innata y la adquirida por hombres y animales (28:4).

«The liver is like the Frāxkard Sea, the home of summer, and the spleen is like the northern region, where lies winter’s abode. The round heart is like the immaculate waters of Ardwīsūr, for sickness never touches the heart, except for death.» — el capítulo 28 empareja el hígado con el mar Frāxkard y el bazo con la región del norte, y da al corazón las aguas inmaculadas de Ardwīsūr porque nunca enferma (28:4).

«The two ears are like two windows onto heaven—it is revealed that a sweet melody always passes through them that delights and calms the soul.» — el capítulo 28 hace de los oídos dos ventanas al cielo por las que pasa una melodía dulce que calma el alma (28:4).

«The anus is like hell deep in the earth; the anus is the lowest seat in the body.» — el capítulo 28 cierra la serie por abajo, con el ano por infierno y por asiento más bajo del cuerpo (28:4).

«The soul is like Ohrmazd, and intelligence, memory, perception, reflection, knowledge, and understanding are like the six Amahraspands who stand before Ohrmazd.» — el capítulo 28 empareja el alma con Ohrmazd y las seis facultades —inteligencia, memoria, percepción, reflexión, conocimiento y entendimiento— con los seis Amahraspands (28:4).

«6 Just as the wind comes from different directions, in people, too, from midday to midnight, wind and breath come through only one nostril, and from midnight to midday through the other.» — el capítulo 28 deriva de la correspondencia una observación fisiológica: de mediodía a medianoche el aliento pasa por una fosa nasal y de medianoche a mediodía por la otra (28:6).

«8 Just as the waters in the Frāxkard Sea become pure when they pass over High Hugar, and part pour back to the sea while another part reaches the whole world as drops of rain, in men, too, blood in the body, which has a sort of home in the liver, goes from the liver every day at dawn and passes over the brain in the head and circulates in the brain; part pours back into the liver and part, which provides strength to the entire body, flows in the veins. The moisture in the eyes, ears, nose, and mouth comes from the foam in the head.» — el capítulo 28 traslada al cuerpo el circuito del agua de High Hugar: la sangre sube del hígado al cerebro, parte vuelve y parte corre por las venas (28:8).

«12 Just as Ohrmazd is on high and Ahriman in the depths, and their powers struggle one against the other in the material world, so too there are two winds in the human body. One is the vital wind, which is the soul: its place is in the brain in the head, its essence is warm and moist, and its movement is to the navel. The other is the evil wind: its essence is cold and dry, its place is in the anus, and its movement is to the bile.» — el capítulo 28 pone en el cuerpo dos vientos en lucha, como Ohrmazd y Ahriman: el vital, cálido y húmedo, en el cerebro, y el malo, frío y seco, en el ano (28:12).

«15 Just as in the material world, the glory of the Mazdaean dēn is held in the sky like a star-studded sacred girdle fashioned by the spirits in three folds and four knots, so that darkness, filth, and other contaminations do not mix with the heavenly beings, so, too, people wear the sacred girdle of three folds and four knots around their waist, like the good thoughts, good words, and good deeds revealed in the four natures of humanity, which is purity in the mixture.» — el capítulo 28 empareja el cinturón sagrado de tres vueltas y cuatro nudos que ciñe la cintura con el que ciñe el cielo, y lo lee como pureza dentro de la Mezcla (28:15).

«19 The reason there are more deserts than fertile lands in the material world is this: When darkness, cold, and other demonic powers are attacked by the spiritual deities, they scurry in defeat to the desert and refrain from harming creatures. But if the whole world were cultivated, even if they had been beaten back and defeated in multitudes, harm would never leave the creatures because they could not have run away.» — el capítulo 28 explica el predominio del desierto como necesidad estratégica: sin desierto los poderes demoníacos derrotados no tendrían adónde huir (28:19).

«“Every limb of the human body belongs to a spirit. The vital breath and every light with the vital breath, intelligence, perception, and others of this kind belong to Ohrmazd. The flesh belongs to Wahman. The veins and the fat6 belong to Ardwahišt. The bones belong to Šahrewar. The brain belongs to Spandarmad, the blood to Hordād, and the hair to Amurdād.”» — el capítulo 28 reparte los miembros del cuerpo entre los espíritus: la carne a Wahman, las venas a Ardwahišt, los huesos a Šahrewar, el cerebro a Spandarmad, la sangre a Hordād y el pelo a Amurdād (28:22).

«“They call him sloth when he rubs him with his hand; fever, when he casts his shadow over him; death, when he looks at him with his eye» — el capítulo 27 gradúa los nombres de Astwihād según el gesto: pereza si frota con la mano, fiebre si echa su sombra, muerte si mira con el ojo; la frase se remata en la plana siguiente del troceo (27:44).

«“The human body is the measure of the material world, 2 for the world was made from a drop of water.» — el capítulo 28 cita al *dēn* la sentencia que hace del cuerpo humano la medida del mundo material, y la funda en el origen acuático del mundo (28:1-2).

«“There are six masters of the continents; each one has its own master.”» — el capítulo 29 cita al *dēn* la existencia de seis maestros de continente, uno para cada uno (29:1).

«3 Zoroaster is the master of the continent of Xwanirah and also of all righteous people in the material world. All mastery comes from Zoroaster; that is, all received the dēn from him.» — el capítulo 29 hace de Zoroastro el maestro de Xwanirah y de todos los justos del mundo material, porque de él recibieron todos el *dēn* (29:3).

«8 Fradaxšt son of Xumbīg is in the Pēšānsē plain. He is called Xumbīg because he was raised in a jug [xumb] for fear of Xēšm.» — el capítulo 29 explica el nombre de Xumbīg por la jarra, *xumb*, en la que se crió por miedo a Xēšm (29:8).

«12 Concerning Sām, it says that he is1 immortal. At the time when he scorned the Mazdaean dēn, a Turk called Nohīn shot him with an arrow when he lay sleeping in the Pēšānsē plain. Sinful sloth came over him. He slept2 in the midst of a wormwood3 bush and snow has settled on him, so that when Azdahāg is freed, Sām will rise up and strike him down.» — el capítulo 29 deja a Sām dormido bajo la nieve en la llanura de Pēšānsē, guardado por miríadas de *frawahr*, hasta que Azdahāg se suelte; el *1*, el *2* y el *3* son llamadas a nota del impreso (29:12).

«“When Frēdōn captured him, it was not possible to kill him. Then Frēdōn bound him to Mount Dumbāwand. When he is freed, Sām will rise up and strike him with his mace and kill him.”» — el capítulo 29 explica el encadenamiento de Dahāg al monte Dumbāwand por la imposibilidad de matarlo, y deja su muerte para cuando se suelte (29:13).

«4 When people pass away, for three nights the soul sits near the body, by the place where the head used to be. During those nights, it is oppressed by the demon Wizarš and his assistants and turns its back on the fire kindled there.» — el capítulo 30 hace sentarse al alma tres noches junto al cuerpo, oprimida por el demonio Wizarš, dando la espalda al fuego encendido (30:4).

«6 During those three nights, when the body is rent and destroyed, it seems as distressful to him as demolishing a house is for its owner.» — el capítulo 30 mide la angustia del alma por la destrucción del cuerpo con la del dueño ante la demolición de su casa (30:6).

«13 If the soul is righteous, then the form of a fat cow, full of milk, approaches him, bringing prosperity and fatness to the soul. 14 Then the form of a fifteen-year-old girl approaches him, comely, wearing a white garment, beautiful in all her limbs, who gladdens the soul. 15 Then comes the form of a garden, full of flowers, full of water, full of fruit, and fully prosperous, that fills the soul with gladness and contentment.» — el capítulo 30 da al alma justa tres apariciones: una vaca gorda llena de leche, una muchacha de quince años de vestido blanco y un jardín florido y con agua (30:13-15).

«17 If the soul is wicked, then the form of a parched cow, lean and frightful, approaches him, bringing drought and leanness to the soul. 18 Then comes the form of a frightful and ugly girl, cloaked in perversity, in every way frightful, causing terror and fear in the soul. 19 Then comes the form of a waterless, treeless, and joyless garden that causes bad thoughts in the soul.» — el capítulo 30 invierte la serie para el alma malvada: vaca reseca, muchacha espantosa y jardín sin agua ni árboles (30:17-19).

«21 It is revealed that each person is met by his or her own deeds.» — el capítulo 30 resume el encuentro en una fórmula: a cada uno lo salen a recibir sus propias obras (30:21).

«23 Then if the soul is righteous, the sharp knife’s edge stands broad and wide. The victorious Farrōbag fire strikes at the darkness. In the form of a fire, it leads the soul across the knife’s edge. The spirits purify it. The Farrōbag fire leads it spiritually over the second yoke up to the Heights of Harburz. Good Way takes its hand and brings it to its proper place.» — el capítulo 30 ensancha el filo del puente para el alma justa y le da al fuego Farrōbag por guía y al buen Way por escolta (30:23).

«25 If the soul is wicked, when it comes by the yoke up to the peak, the sharp knife’s edge remains a blade and does not allow any passage. The soul must walk across the blade against its will. It proceeds three steps—which are its past evil thoughts, evil words, and evil deeds—and is cut down and falls from the top of the bridge headlong into hell, experiencing all evil.» — el capítulo 30 deja el filo como cuchilla para el alma malvada, que en tres pasos —sus malos pensamientos, palabras y obras— cae de cabeza al infierno (30:25).

«The first step is to the star station, the second to the moon station, and the third to the sun station, that is bright heaven.» — el capítulo 30 escalona el ascenso del alma justa por las tres estaciones —estrellas, luna y sol— que corresponden a los tres pilares éticos (30:26).

«‘If you slice me with a very sharp knife, that seems better than walking my steps on this.’» — el capítulo 30 pone en boca del alma malvada tres rechazos sucesivos al filo, cada uno prefiriendo cuchillo, flecha o muerte (30:28).

«32 Those whose sins and good deeds are equal are given over to hammistagān. 33 It says about hammistagān: “It is a place just like the material world.”» — el capítulo 30 destina al *hammistagān* a quienes tienen pecados y buenas obras iguales, y lo describe como un lugar igual al mundo material (30:32-33).

«“If I had not created a spirit for each land and country, all people would have gone to Ērānwēz because it is pleasant there. 2 For of all the places and districts I fashioned, the excellent Ērānwēz is the first.”» — el capítulo 31 pone en boca del creador la razón de dar espíritu a cada tierra: sin ello todos se habrían ido a Ērānwēz, la primera de todas (31:1-2).

«6 The second-best place created was the Syrian plain; that is, Syrians dwell2 there. It is Baghdad, created by the gods [bayān-dād].» — el capítulo 31 identifica la llanura siria con Bagdad y da la etimología del nombre por *bayān-dād*, creada por los dioses (31:6).

«14 The sixth-best place created was Harē. 15 Its adversary is that lamentation with the harp and weeping came most there. One speaks, and others repeat with harp and song.» — el capítulo 31 asigna a Harē por adversario el llanto con arpa, que uno entona y otros repiten (31:14-15).

«For they leave their houses and go away when a person has died within. Just as we observe the [barašnūm-ı̄ nō šab] ritual for the length of nine nights or a month, they leave their houses and go away for the length of nine nights or a month.» — el capítulo 31 empareja la costumbre de Harē de abandonar la casa donde alguien ha muerto con el propio rito de nueve noches (31:16).

«25 The eleventh-best created place is majestic and glorious Hēdōmand, that is Sagestān. 26 Its adversary is that sorcery came most there. 27 The sign that reveals it is that all people from there practice magic. Because of those sorcerers and soothsayers, snow, hail, spiders, and locusts fall.» — el capítulo 31 asigna a Sagestān la hechicería por adversario, y da por señal que de sus hechiceros y adivinos caen nieve, granizo, arañas y langostas (31:25-27).

«39 But the region that is good to look upon; deep and worthy in works and law; and whose inhabitants inquire much into the works and the law, is called Pārs.» — el capítulo 31 añade a la lista de dieciséis una decimoséptima tierra sin adversario, Pārs, alabada por sus obras y su ley (31:39).

«“He made in secret a palace under the earth. There is2 a wonderful light there and neither summer nor winter prevail against it. It contains all the treasures of the material world.”» — el capítulo 32 describe el refugio de Jam como palacio secreto bajo tierra, con luz maravillosa, sin verano ni invierno, y con todos los tesoros del mundo material (32:10).

«“One of gold was his dwelling, two of crystal were his stables, and two of steel were for his herds. It has an every-flavor spring from which flowed the water of immortality that vanquishes old age. An old man who enters by this gate comes out a fifteen-year-old youth by that gate, and he has defeated death.”» — el capítulo 32 pone en el palacio de Kay Us un manantial de todos los sabores del que mana el agua de inmortalidad: el viejo que entra por una puerta sale de quince años por la otra (32:11).

«“It was handed and footed, mobile, always bowling over the heads of the demons, but Kay Husraw settled it on the ground. Its seven walls are gold, silver, steel, brass, iron, crystal, and lapis lazuli, and between each one are seven hundred straight3 frasangs. It has fifteen gates and it would take fifteen spring days to go with a swift4 horse from gate to gate.”» — el capítulo 32 describe a Kangdiz con manos y pies y en movimiento hasta que Kay Husraw lo asentó, con siete murallas de siete materias y quince puertas (32:12).

«“A peak in the middle of the world, as tall as the height of one hundred men, which they call the Peak of Dāitī, is the fulcrum of divine Rašn’s scales. One edge stands on the base of Mount Harburz in the north, and the other edge on the peak of Mount Harburz in the south, and the middle stands upon the Peak of Dāitī.» — el capítulo 30 cita al *dēn* la geografía del juicio: el Pico de Dāitī, alto como cien hombres, es el fiel de la balanza de Rašn y sostiene el centro del puente (30:1).

«13 It says about the palace of Frāsyāb: “It was built by sorcery underground. By the light of the palace night is bright as day. Four rivers flowed there: one of water, one of wine, one of milk, and one of beaten sour milk.» — el capítulo 32 describe el palacio de Frāsyāb, construido bajo tierra por hechicería, con luz que hace el día de la noche y cuatro ríos: de agua, de vino, de leche y de leche agria batida (32:13).

«“The most visible peak in Kāwulestān is the Pēšānsē plain, and wormwood grows there on the highest height.”» — el capítulo 29 sitúa la llanura de Pēšānsē en el pico más visible de Kāwulestān, donde crece el ajenjo en lo más alto (29:15).

«18 The shelter built by Jam is in Sarwāg in the middle of Pārs. As they say: “The shelter built by Jam is underneath Mount Čimgān.» — el capítulo 29 sitúa el refugio de Jam en Sarwāg, en medio de Pārs, y recoge quién dice que está bajo el monte Čimgān (29:18).

«14 Jam’s palace on Harburz was made of jewels. 15 Dahāg’s palace in Babylon was like a crane.» — el capítulo 32 cierra la lista con el palacio de Jam en Harburz hecho de joyas y el de Dahāg en Babilonia con forma de grulla; el *5* es la llamada a nota del impreso (32:14-15).

«“When at the beginning of the first millennium of the Mixture the Evil Spirit burrowed through, the cow and Gayōmard existed. Mašyā and Mašyāne acted ungratefully, and then for fifty years they had no offspring. In that same millennium, Hōšang and Tahmurab both killed demons for seventy years. At the end of the millennium, the demons cut Jam in two.» — el capítulo 33 abre la crónica milenio por milenio: en el primero de la Mezcla están la vaca y Gayōmard, Mašyā y Mašyāne sin descendencia cincuenta años, y al final los demonios sierran a Jam en dos (33:1).

«9 One called Zēngāw, an Arab who had poison in his eyes, came to rule over Iran. He killed whomever he looked at with his evil eye.» — el capítulo 33 atribuye a Zēngāw el veneno en los ojos y la muerte de todo aquel a quien mirara con mal de ojo (33:9).

«19 Then during the reign of Dārāy son of Dārāy, Emperor Alexander invaded from Rome and came to Iran. He killed King Dārāy, destroyed all the family of the lords and the magi and the notables of Iran. He extinguished many fires. He took the Mazdaean dēn and the Zand and sent them to Rome and burned the Avesta, and divided Iran among ninety provincial lords.» — el capítulo 33 atribuye a Alejandro la muerte de Dārāy, la extinción de muchos fuegos, el envío del *dēn* y del Zand a Roma, la quema de la Avesta y el reparto de Irán entre noventa señores (33:19).

«24 During the reign of Kawād, Mazdak, son of Bāmdād, arose and established the Mazdakite law. He tricked and deluded Kawād and commanded that women, children, and property must be held in common and in partnership. He suppressed the Mazdaean dēn until Husraw of immortal soul, Kawād’s son, reached maturity, killed Mazdak, and restored the Mazdaean dēn.» — el capítulo 33 atribuye a Mazdak la ley que manda tener en común mujeres, hijos y bienes, y a Husraw hijo de Kawād haberlo matado y restablecido el *dēn* mazdeo (33:24).

«26 Yazdgird’s son went to India and brought back an army and troops. Before he reached Xwarāsān, he was killed15 and his army and troops destroyed. Iran remained in the hands of the Arabs. They promulgated their own law and false dēn and destroyed many ancestral traditions and weakened the Mazdaean dēn. They established the practices of washing corpses, burying corpses, and eating corpses.”» — el capítulo 33 cierra la crónica histórica con Irán en manos de los árabes y les atribuye lavar, enterrar y comer cadáveres (33:26).

«27 From the primal creation until today, there was no evil worse than this. For their vile deeds have brought want, desolation, and violence, and their upholding of a bad law and a bad dēn have invited danger, misery, and other evils.» — el capítulo 33 declara que desde la creación primordial no hubo mal peor que ése, y lo funda en la penuria y la violencia que atribuye a esos actos (33:27).

«29 A group will come with red banners and red flags. They will seize Pārs and the districts of Iran as far as Babylon; they will weaken the Arabs.» — el capítulo 33 abre la sección profética con un grupo de banderas rojas que tomará Pārs y las provincias de Irán hasta Babilonia (33:29).

«32 When the Romans come, they will reign for one year. At that time, a man will come from Kāwulestān, endowed with glory and from the line of lords, whom they call Kay Wahrām. All people will rejoin him, and he will rule in India, Rome, Turkestān, and everywhere. He will uproot all sinful beliefs and restore the dēn of Zoroaster. No one will be able to come forward with another belief.» — el capítulo 33 anuncia a Kay Wahrām, venido de Kāwulestān y de linaje de señores, que reinará en India, Roma y Turkestán y restaurará el *dēn* de Zoroastro (33:32).

«33 Within a short time,18 Pēšōtan, son of Wištāsp, will come from Kangdiz with one hundred fifty righteous men. He will raze the idol temples that were their place of secrets. He will establish the Wahrām fire in its natural stead. He will proclaim a dēn that is all truth and will restore it.» — el capítulo 33 hace venir a Pēšōtan de Kangdiz con ciento cincuenta justos a arrasar los templos de ídolos y a restablecer el fuego Wahrām; el *18* es la llamada a nota del impreso (33:33).

«39 During that millennium, Ušēdarmāh, the son of Zoroaster, will come as a messenger from Ohrmazd. He will reveal the dēn just like Zoroaster did, and promulgate it in the world. For twenty days and nights the sun will stand at its exaltation in the sky. For six years he will give golden freshness to the plants. The offspring of fiends20 will be destroyed; that is, snakes and vermin will be destroyed.» — el capítulo 33 da al milenio de Ušēdarmāh veinte días de sol en su exaltación, seis años de frescor dorado para las plantas y la destrucción de serpientes y alimañas (33:39).

«41 At that time, Sōšāns, the son of Zoroaster, will appear. For thirty days and nights the sun will stand at its exaltation in the sky. 42 Of all material beings, they will first resurrect Garšāsp, son of Sām. He will kill Bēwarāsp with his mace and will remove him from the creatures. The millennium of Sōšāns will begin. For his millennium—of the maker of bodies—will last for fifty-seven years.» — el capítulo 33 abre el milenio de Sōšāns con treinta días de sol en su exaltación y lo mide en cincuenta y siete años (33:41-42).

«“Even before Zoroaster began to speak,21 Zoroaster’s Glory was entrusted to the Glory of the waters—that is, divine Anāhīd—for safekeeping for them in the waters of the Kayānsē Sea.”» — el capítulo 33 hace confiar la Gloria de Zoroastro a Anāhīd en las aguas del mar Kayānsē antes incluso de que el profeta hablara; el *21* es la llamada a nota del impreso (33:43).

«“Three lamps burn at the bottom of the sea. At night they can be seen.”» — el capítulo 33 recoge lo que se dice ahora: que tres lámparas arden en el fondo del mar y de noche se ven (33:44).

«45 One by one, when their time comes, it will happen this way: A maiden will come to wash her head in the water of the Kayānsē. His Glory will mingle with her body and she will become pregnant. That is how, one by one, they will be born, each at the proper time.» — el capítulo 33 describe la concepción de los tres salvadores: una doncella se lava la cabeza en el Kayānsē, la Gloria se mezcla con su cuerpo y queda encinta (33:45).

«“When Mašyā and Mašyāne grew forth from the earth, they first consumed only water, then plants, then milk, and finally meat. So, too, when death approaches, people first stop eating meat, then milk, then bread as well, and from that time until they die, they drink only water.”» — el capítulo 34 hace de la agonía el reverso exacto del primer aprendizaje alimentario: se deja primero la carne, luego la leche, luego el pan, y al final solo queda el agua (34:1).

«3 Then they will stop eating meat and will consume only vegetables and sheep’s milk. They will soon stop drinking milk and then eating vegetables as well; they will simply be drinkers of water. Ten years before Sōšāns comes, they will stop eating and they will not die. Then Sōšāns will raise the dead.» — el capítulo 34 escalona el ayuno del fin: diez años antes de Sōšāns la gente dejará de comer y no morirá (34:3).

«“How will you restore the body after the wind has wasted it and the water carried it away? How can the Resurrection be?”» — el capítulo 34 pone en boca de Zoroastro la objeción que el capítulo entero contesta: cómo restituir el cuerpo que el viento gastó y el agua se llevó (34:4).

«“When I created the unpillared sky fastened on a spiritual foundation, broad and light, from the substance of shining metal; when I created the earth that bears all corporeal existence but has no material support; when I loosed the sun, moon and stars in the atmosphere, moving as bodies of light; when I created the grain that is sown in the earth and returns growing forth in abundance; when I gave colors to the plants of every kind, and I placed in them and other things a burnless fire; when I created the child in its mother’s womb and protected him, creating individually hair and skin, nails and blood, sinews and eyes, ears, and other limbs; when I gave feet to the water to flow; when I created the spiritual clouds that bear material water and rain where they will; when I created the visible air that by the power of the wind blows above and below as it wills, and hands cannot grasp it: creating each one of these was more difficult than the Resurrection. For, at the Resurrection, I will have the aid of those I did not have when I made them; it will be as it was. Consider this: If I could create what was not, how could it be that I will not be able to re-create what was? For at that time I will ask the spirit of the earth for the bones, the water for the blood, the plants for the hair, and the wind for the vital breath, just as they received them at the primal creation.”» — el capítulo 34 responde por enumeración de obras y remata con un argumento a fortiori: crear lo que no era fue más difícil que rehacer lo que fue, y para eso pedirá los huesos a la tierra, la sangre al agua, el pelo a las plantas y el aliento al viento (34:5).

«“When we were in the material world, why did you not make known to me the good deeds that you did?”» — el capítulo 34 pone en boca del amigo malvado un reproche al justo que no le dio a conocer sus buenas obras, y hace que el justo pase vergüenza en la asamblea (34:12).

«“On the day when they divide the righteous from the wicked, every person’s tears will fall to his ankles when sons will be torn from their fathers’ company, brothers from brothers, and friends from friends.”» — el capítulo 34 mide la separación por el llanto que llegará a los tobillos, con hijos arrancados de sus padres y amigos de sus amigos (34:14).

«18 Then fire and divine Ērman will melt the metal of the mountains and the hills which will lay on the earth like a river. 19 Every person will pass through that molten metal and will be pure. To the righteous it will feel like walking through warm milk, while to the wicked it will feel like walking through molten metal in the material world.» — el capítulo 34 hace fundir el metal de las montañas en un río por el que pasarán todos: leche tibia para el justo y metal fundido para el malvado (34:18-19).

«23 Sōšāns, with his helpers, will perform the rite of the Restoration of the dead. In that sacrifice, they will kill the Hadayāns Bull and from its fat they will prepare white Hōm, the elixir of immortality. They will give it to all people, and all people will be immortal forever and ever.» — el capítulo 34 pone en el rito de la Restauración el sacrificio del toro Hadayāns y la preparación del Hōm blanco, elixir de inmortalidad para todos (34:23).

«“Those who had reached their middle years will be restored at the age of forty. Those who were small and immature will be returned at the age of fifteen.”» — el capítulo 34 fija la edad de los resucitados en cuarenta años para los adultos y quince para los que murieron pequeños (34:24).

«“Whoever did not pray, did not order an indulgence, or did not give clothes for charity to the deserving, will stand naked there. Ohrmazd will pray over him and the spirit of the Gāthās will serve as his garment.”» — el capítulo 34 deja desnudo en la asamblea a quien no rezó ni dio ropa de caridad, y le da por vestido el espíritu de las Gāthās (34:26).

«“This earth will be uncrowned, without depression, flat; there will be no mountains, peaks, hollows, ascents or descents.”» — el capítulo 34 cierra con la tierra allanada: sin montañas, picos, hondonadas, subidas ni bajadas (34:33).

«2 It was the beginning of the second millennium. Azdahāg seized the throne and exerted his misrule for a thousand years.» — el capítulo 33 da el segundo milenio a la usurpación y el mal gobierno de Azdahāg durante mil años; la frase se remata en la plana siguiente del troceo con la prisión que le impone Frēdōn (33:2).

«7 Dahāg was the son of Xrūtāsp, son of Zēngāw, son of Wirafšang, son of Tāz, son of Frawāg, son of Syāmag. On his mother’s side, he was Dahāg son of Ōdag, daughter of Bayag, daughter of Tambayag, daughter of Ōwōix, daughter of Pairiur, daughter of Wōrūwēsm, daughter of Gadwēsw, daughter of Druzaskān, daughter of the Evil Spirit.» — el capítulo 35 remonta la línea materna de Dahāg, mujer por mujer, hasta una hija del Espíritu Maligno (35:7).

«13 Salm and Tūz murdered Ērez, his children and descendants.» — el capítulo 35 hace de Salm y Tūz los asesinos de su hermano Ērez y de toda su descendencia, origen de la venganza que buscará Manuščihr (35:13).

«until Manuš, who had the sun on his nose, was born from his mother. He was called this because when he was born, the light of the sun fell on his nose.» — el capítulo 35 explica el nombre de Manuš, el que tenía el sol en la nariz, porque al nacer le dio en ella la luz del sol (35:13).

«28 When a child, Kawād was put in a basket and they abandoned him in the river. He was freezing in the vessel. Uzaw saw him, took him, raised him, and named him “the foundling child.”» — el capítulo 35 narra el hallazgo del niño Kawād abandonado en el río dentro de un cesto, recogido y criado por Uzaw (35:28).

«“Frēdōn’s Glory had settled3 in the Frāxkard Sea in a reed. By sorcery, Wadīrgā made a cow for plowing4 and led it there. One year he reaped the reeds and gave them to the cow so that the Glory passed to the cow. He brought the cow back, milked it, and gave the milk to his three sons: Wāmōn, Šōn, and Čangranghā. But the Glory passed not to his sons but to Frānag.» — el capítulo 35 hace pasar la Gloria de Frēdōn por una caña, una vaca hecha por hechicería y su leche, hasta que recae no en los tres hijos de Wadīrgā sino en Frānag; el *3* y el *4* son llamadas a nota del impreso (35:38).

«57 His sons were Isadwāstar, Urwatadnar, and Wōrūčihr. So Isadwāstar was the priest [āsrōn] and the mowbed of mowbeds. He passed away in the hundredth year of the dēn. Urwatadnar was the farmer and the master of the shelter built by Jam beneath the earth. Wōrūčihr was the warrior and the commander of the army of Pēšōtan, son of Wištāsp, in Kangdiz. His three daughters were named Frēn, Srīt, and Pōručist.» — el capítulo 35 reparte a los tres hijos históricos de Zoroastro entre los tres estados —sacerdote, campesino y guerrero— y nombra a sus tres hijas (35:57).

«“Zoroaster approached his wife Hwōwī three times, and each time his seed spilled on the earth. The divine Nēryōsang received the light and power of that seed and entrusted it to the divine Anāhīd for safekeeping. They will mix it with that of the mother at the appointed time. Nine thousand, nine hundred ninety-nine myriad frawahrs of the righteous are appointed to guard it so that demons will not harm it.”» — el capítulo 35 explica la concepción futura de los tres salvadores por la semilla de Zoroastro derramada tres veces y guardada por Nēryōsang y Anāhīd bajo custodia de casi diez mil miríadas de *frawahrs* (35:61).

«62 Zoroaster’s mother’s name was Dugdāw. The name of Zoroaster’s mother’s father was Frāhim-ruwān.» — el capítulo 35 nombra a la madre de Zoroastro, Dugdāw, y a su abuelo materno, Frāhim-ruwān (35:62).

«7 All other mowbeds mentioned in the Book of Lords [Xwadāy Nāmag] are from the same family, from the line of Manuščihr. The mowbeds of today are also said to be from that same family.» — el capítulo 35A hace descender de la familia de Manuščihr a todos los *mowbeds* del Libro de los Señores y a los de su presente (35A:7).

«8 As for me, Farrōbag, whom they call Dādāgīh, I am the son of Ašawahišt, son of Gušn-jam, son of Wahrām-šād, son of Zoroaster.» — el capítulo 35A trae la única voz en primera persona del volumen: Farrōbag, a quien llaman Dādāgīh, se nombra y da su propia genealogía (35A:8).

«“Over the course of fifty winter days, the Mazdaean dēn reached the six other continents.”» — el capítulo 35A cierra con la difusión del *dēn* mazdeo a los otros seis continentes en cincuenta días de invierno (35A:9).

«“A spiritual state persisted for three thousand years in which the creatures were unthinking, unmoving, and intangible. These were the millennia of the lordships of Aries, Taurus, and Gemini.» — el capítulo 36 cita al *dēn* el reparto de la cronología por signos: los tres primeros milenios espirituales bajo Aries, Tauro y Géminis (36:1).

«3 When the lordship of the millennium came to Libra, the Adversary broke through and Gayōmard lived thirty years during the onslaught of evil.» — el capítulo 36 hace coincidir la irrupción del Adversario con el paso del milenio a Libra y da a Gayōmard treinta años de vida tras el asalto (36:3).

«5 Hōšang ruled forty years, Tahmurab thirty years, and Jam six hundred sixteen years and six months, until Glory departed from him. Then he was in flight for one hundred years, which together make seven hundred sixteen years and six months.» — el capítulo 36 cuenta los reinados en años y meses y da a Jam seiscientos dieciséis años y medio hasta que la Gloria lo deja, más cien de huida (36:5).

«9 King Wištāsp ruled ninety years after accepting the dēn. Wahman the son of Spandyād for one hundred twelve years; Humāy the daughter of Wahman for thirty years; Dārāy the son of Čihr-āzād, who is Wahman, for twelve years; Dārāy the son of Dārāy for fourteen years; Alexander the Roman for fourteen years. The Arsacids, who are renowned for their righteous lordship, for two hundred eighty-four years.» — el capítulo 36 sigue la cuenta de reinados hasta Alejandro y da a los arsácidas doscientos ochenta y cuatro años, con el elogio de su señorío justo (36:9).

«10 Now it is the year 527 of the Parsīg era [circa 1178 ce]» — el capítulo 36 remata el volumen con la única fecha en presente que da el texto, 527 de la era Parsīg (36:10).

«č is like the ch-sound in “church” γ (Greek gamma) is the sound of the Spanish g between vowels, as in haga ə (schwa) is like the e in “fed” ŋ (agma) is like the ng-sound in “sing” š and ṣ̌ are like the sh-sound in “short” ϑ (Greek theta) is like the th-sound in “think” x is like the ch-sound in “loch” ž is the voiced sound of English “measure”» — la tabla de pronunciación que abre el volumen fija cómo leer los grafemas del persa medio y del avéstico, y toma del español el ejemplo de la *γ*: la g intervocálica de haga. [Agostini y Thrope]

«Undertaking a translation of the Bundahišn, one of the essential books of Zoroastrianism, requires some courage. Several renowned scholars have worked on this text over the past century and have not managed to bring their work to fruition.» — Shaked abre el prólogo declarando que la empresa pide coraje y que varios estudiosos de renombre trabajaron el texto durante un siglo sin terminarlo. [Shaked]

«This treatise got its written shape more than a millennium ago, perhaps after a period of oral transmission.» — Shaked fecha la fijación por escrito hace más de un milenio y deja abierta una fase oral previa. [Shaked]

«The Bundahišn was created in the second major phase of Zoroastrian religious literature, where it occupies a very prominent position.» — Shaked sitúa la obra en la segunda gran fase de la literatura religiosa zoroastriana y le da ahí un lugar prominente. [Shaked]

«the Bundahišn’s version of the Zoroastrian religion reflects to some extent the intellectual currents prevalent at the time of its composition in the ninth century ce. This includes some elements of Greek thinking and science as well as ideas that became popular in the Islamic period.» — Shaked señala que la versión de la religión que da el libro refleja las corrientes intelectuales de su tiempo de composición, el siglo IX, con elementos de pensamiento y ciencia griegos y con ideas del periodo islámico. [Shaked]

«Two types of dualism are clearly present in this account. One is ethical: it distinguishes between good and evil entities. The other is ontological, referring to the distinction between that which is visible and tangible—we may call it “material” (gētīg in Middle Persian)—and that which is invisible and intangible, or “spiritual” (mēnōg in the language of the Zoroastrian texts).» — Shaked distingue dos dualismos en el relato: uno ético, entre entidades buenas y malas, y otro ontológico, entre lo visible y tangible —*gētīg*— y lo invisible e intangible —*mēnōg*—. [Shaked]

«In contrast to the more familiar types of dualism in Judaism, Christianity, Islam, and the Gnostic schools, these two types of dualism operate in Zoroastrianism independently of each other.» — Shaked objeta la equiparación con el dualismo del judaísmo, el cristianismo, el islam y las escuelas gnósticas: en el zoroastrismo los dos dualismos operan con independencia el uno del otro. [Shaked]

«Contrary to what we may expect, it is good, and not evil, that is more closely associated with material existence. While both good and evil have a spiritual form of existence, they do not function in the same manner in the material world. The visible world is exclusively a creation of Ohrmazd, while the evil entity, Ahriman, has no real share in the material mode of existence.» — Shaked enuncia la inversión que a su juicio sorprende al lector: lo que se asocia más estrechamente a la existencia material es el bien, y Ahriman no tiene parte real en el modo material de existir. [Shaked]

«Zoroastrianism, in contrast, rejected the claim that the Evil Spirit is a product of the material world. He is regarded in Zoroastrianism as a spirit who invaded the material world in order to destroy it.» — Shaked declara que el zoroastrismo rechaza que el Espíritu Maligno sea producto del mundo material: lo tiene por un espíritu que invadió ese mundo para destruirlo. [Shaked]

«It may be noted that the sect of the Dead Sea Scrolls is the only form of ancient Judaism that is close in structure to this Iranian point of view.» — Shaked señala como único paralelo cercano en el judaísmo antiguo a la secta de los rollos del Mar Muerto. [Shaked]

«As an element of surprise, we encounter here a third abode, one that is allotted to neither of the two contending powers, Ohrmazd and Ahriman. It is a “void” that serves as a no man’s land.» — Shaked llama elemento de sorpresa a la tercera morada del relato, el vacío que no pertenece a ninguno de los dos poderes. [Shaked]

«Another interesting point to note is that the two uncreated spirits are described as both limited and unlimited. This statement appears to go against common sense, but it is required by the logic of the theological narrative.» — Shaked consigna como contrario al sentido común que los dos espíritus increados se describan a la vez limitados e ilimitados, y lo atribuye a la lógica del relato teológico. [Shaked]

«The author’s position may be valid if it is accepted that the creation of Ohrmazd’s creatures is not a creation ex nihilo but consists of transference from the spiritual to the material form of being.» — Shaked propone la condición bajo la cual la posición del autor se sostiene: que la creación de las criaturas de Ohrmazd no sea *ex nihilo* sino traslado de lo espiritual a lo material. [Shaked]

«These observations may strike us as highly scholastic, but the Bundahišn consists of an enormous intellectual endeavor to articulate the deeper significance of Zoroastrian dualism and its implications.» — Shaked concede lo escolástico de sus propias observaciones y sostiene que el libro es un esfuerzo intelectual enorme por articular el sentido profundo del dualismo zoroastriano. [Shaked]

«It tells us not only how Ohrmazd created the world, but also how this creation was, in a sense, an act of creating the deity, who with this act became the Creator» — Shaked lee el relato de la creación como acto que constituye a la propia deidad: al crear, Ohrmazd se hace Creador. [Shaked]

«Certain contemporary scholars have denied that Ohrmazd was a creator god. The Zoroastrian tradition celebrates Ohrmazd as a creator. He is present in this capacity in the Zoroastrian calendar.» — Shaked consigna el desacuerdo sin cerrarlo: hay estudiosos que niegan que Ohrmazd fuera un dios creador, y la tradición lo celebra como tal en el calendario. [Shaked]

«The Bundahišn (and other exegetical and speculative works of the second phase of Zoroastrian literature) contains several cases of midrashic-type explanations of words and expressions, pretending that they are based on etymology.» — Shaked describe como explicaciones de tipo midrásico las que el libro da de palabras y expresiones, con apariencia de etimología. [Shaked]

«The author of the Bundahišn supplies a pseudo-etymological explanation of this expression: “an action conducted by stratagems» — el ejemplo que da Shaked es *kārezār*, campo de batalla, que el autor explica como acción conducida por estratagemas. [Shaked]

«The only way to reconcile the double function of Way as a middle entity is by tearing his essence apart. We therefore have in Zoroastrianism two separate entities: one is the “Good Way” and the other is called the “Evil Way.”» — Shaked explica el desdoblamiento de Way, deidad del viento y del vacío, en un Way bueno y un Way malo como única salida a su doble función de barrera entre los dos espíritus. [Shaked]

«Way is in a sense similar to Zurwān, the deity of Time, who is the source of both good and evil according to the “Zurvanite” story of creation. However, Zurwān is placed above the two entities of good and evil, not between them.» — Shaked compara a Way con Zurwān, deidad del Tiempo y fuente de bien y de mal en el relato zurvanita, y marca la diferencia: Zurwān queda por encima de los dos, no en medio. [Shaked]

«The conclusion of this primordial ontology is that we have a dualism that is mitigated to a certain extent by a third entity. It may strike us as a paradox that a dualism has to have recourse to a triangular structure» — Shaked concluye que la ontología primordial del libro da un dualismo atenuado por una tercera entidad, y llama paradoja a que un dualismo necesite estructura triangular. [Shaked]

«Zoroastrianism, as it emerges from a reading of the Bundahišn and other Zoroastrian treatises, may well be viewed historically as a dualistic faith that emerged from an earlier polytheistic religious system, such as is familiar from ancient Indian and other Indo-European literary works.» — Shaked propone leer históricamente el zoroastrismo como fe dualista surgida de un sistema politeísta anterior, del tipo que se conoce por la literatura india y otras indoeuropeas. [Shaked]

«1.On Material Creation 2.On the Fashioning of the Lights 3.On How and Why Creation Went to Battle 4.On How the Adversary Burrowed Through to Creation 5.On the Opposition of the Two Spirits: That Is, How the Demon Chiefs Came Spiritually to Oppose the Spiritual Deities 6.On the Stages of the Battle of Material Creation against the Evil Spirit 7.On the Likenesses of the Creatures 8.On the Nature of the Lands 9.On the Nature of the Mountains 10.On the Nature of the Seas 11.On the Nature of the Rivers 12.On the Nature of Lakes 13.On the Nature of the Five Forms of Animals 14.On the Nature of Mankind 15.On the Nature of the Birth of All Species 16.On the Nature of Plants 17.On the Mastery of Men, Animals, and Everything 18.On the Nature of Fire 19.On the Nature of Sleep 20.On Songs 21.On the Nature of Wind, Clouds, and Rain 22.On the Nature of Vermin 23.On the Nature of the Wolf Species» — el índice enumera los treinta y seis capítulos con su título, y la numeración es la que esta ficha usa al citar el texto traducido. [Índice]

«The association of evil with the material world is derived from the trends of thought that were developed in the schools of» — Shaked deriva de las escuelas neoplatónicas y gnósticas —así lo nombra la plana siguiente— la asociación entre el mal y el mundo material; la frase se corta aquí porque el troceo cambia de plana. [Shaked]

«36.On the Chronology of the Arabs of Twelve Thousand Years Afterword: The God of Time and the End of Times Guy G. Stroumsa Notes Bibliography Annotated Index» — el índice cierra repartiendo las voces del aparato: epílogo firmado por Stroumsa y, detrás, notas, bibliografía e índice anotado. [Índice]

«Creation, the Bundahišn tells us, begins with time. Before the physical world came to be, there was a vast realm of the spirit, infinite in all directions but divided in two: on one side, the dominion of good and» — los traductores abren la introducción con la tesis que la organiza: la creación empieza por el tiempo, y antes del mundo físico hay un reino espiritual partido en dos. [Agostini y Thrope]

«All of creation is the field for a battle between good and evil: good stars opposed to evil planets, good animals opposed to evil vermin, heroes opposed to witches and sorcerers.» — los traductores describen el campo entero de lo creado como campo de batalla: estrellas buenas contra planetas malos, animales buenos contra alimañas, héroes contra brujas y hechiceros. [Agostini y Thrope]

«Does that make Zoroastrianism polytheistic or dualistic or perhaps monotheistic? This has been a matter of intense disagreement; the likely answer is that none of these concepts quite fits.» — los traductores dejan la clasificación abierta: la disputa entre politeísmo, dualismo y monoteísmo ha sido intensa y a su juicio ninguna de las tres categorías encaja bien. [Agostini y Thrope]

«The universe is also split by a second, separate division between the spiritual (mēnōg) and material (gētīg) realms. Good and evil exist both in the intangible mēnōg and in the tangible gētīg; Ahriman’s first assault on the good occurs only in the realm of the spirit.» — los traductores separan la división ética de la división entre *mēnōg* y *gētīg*: el bien y el mal existen en las dos, y el primer asalto de Ahriman ocurre solo en el espíritu. [Agostini y Thrope]

«Non-Iranian sources in Greek, Syriac, Armenian, and Arabic relate an alternative version of the Iranian creation myth. The myth features a primordial god of time, Zurwān, who is the father of both Ohrmazd and Ahriman; Ahriman, the myth says, came into being from his father’s moment of doubt during a sacrifice, and then Ohrmazd was born.» — los traductores exponen el mito zurvanita que solo transmiten fuentes no iranias —griegas, siriacas, armenias y árabes—: Zurwān, dios primordial del tiempo, engendra a Ahriman de un momento de duda durante un sacrificio. [Agostini y Thrope]

«Puzzlingly, however, this story is not mentioned in extant Zoroastrian literature. Confronted with this incongruity, scholars imagined Zurvanism to be a “heresy” that was originally present in Zoroastrian works but had later been “repressed” and all reference to it “expunged.”» — los traductores señalan que el relato no aparece en la literatura zoroastriana conservada, y que ante esa incongruencia los estudiosos imaginaron el zurvanismo como herejía reprimida y expurgada. [Agostini y Thrope]

«The most prominent example of this trend is Robert C. Zaehner’s 1955 Zurvan: A Zoroastrian Dilemma, which includes a number of Bundahišn passages with an alleged Zurvanite coloring» — el ejemplo que dan de esa corriente es el Zurvan de Robert C. Zaehner, de 1955, que recoge pasajes del Bundahišn con supuesto color zurvanita. [Agostini y Thrope]

«In recent decades the Zurvanite hypothesis has been effectively debunked. (A witty and cogent summary of the debate can be found in Albert de Jong’s entry on the subject in Encyclopædia Iranica.)» — los traductores declaran que en las últimas décadas la hipótesis zurvanita ha quedado sin crédito y remiten al resumen del debate que firma Albert de Jong en la Encyclopædia Iranica. [Agostini y Thrope]

«the overarching structure of the Bundahišn mirrors the nine-thousandyear history of the world, proceeding from creation in chapter 1 to the vanquishing of evil at the end of days in chapter 36.» — los traductores leen la arquitectura del libro como espejo de los nueve mil años del mundo: de la creación en el capítulo 1 a la derrota del mal en el 36. [Agostini y Thrope] El *nine-thousandyear* del verbatim es una unión del extractor: el impreso corta nine-thousand-year al final de renglón.

«In its scope, eclecticism, and focus on natural history at the expense of discussions of ritual or religious law, the Bundahišn resembles Islamic encyclopedias, in particular the contemporary Epistles of the Brethren of Purity.» — los traductores emparentan el libro con las enciclopedias islámicas —y en particular con las Epístolas de los Hermanos de la Pureza, contemporáneas— por su alcance, su eclecticismo y su atención a la historia natural en lugar del ritual o la ley religiosa. [Agostini y Thrope]

«The references to creation by emanation in chapter 1 recall Neoplatonic creation theories widely adopted in the Islamic world.» — los traductores remiten las alusiones a la creación por emanación del capítulo 1 a las teorías neoplatónicas difundidas en el mundo islámico. [Agostini y Thrope]

«It is one of a group of Zoroastrian works dated to this period that share similar content and concerns. Some of these “Ninth Century Books,” as they have been called, like the massive, eclectic Dēnkard (Acts of the Dēn) or the wisdom dialogue Mēnōg ī Xrad (Spirit of Wisdom), are anonymous or pseudepigraphic.» — los traductores sitúan la obra dentro de los llamados Libros del Siglo IX y consignan que varios de ellos, como el Dēnkard o el Mēnōg ī Xrad, son anónimos o pseudoepígrafos. [Agostini y Thrope]

«A close analysis of the priestly genealogy given in chapter 35 of the Bundahišn shows that one of the priests named there, Farrōbag son of Ašwahišt, who speaks in the first person and may be a late redactor of the work as a whole, was a contemporary and perhaps relative of Zādspram, who lived in the last quarter of the ninth century.» — los traductores derivan de la genealogía sacerdotal del capítulo 35 una hipótesis de redacción: Farrōbag hijo de Ašwahišt, que habla en primera persona, pudo ser redactor tardío del conjunto y contemporáneo de Zādspram. [Agostini y Thrope]

«Early Zoroastrianism remains a subject of fierce debate. Scholars disagree about when and where Zoroaster lived: opinions have ranged from 1500 bce Kazakhstan to sixth-century bce Persia.» — los traductores consignan el desacuerdo sobre cuándo y dónde vivió Zoroastro, con opiniones que van del Kazajistán de 1500 a. C. a la Persia del siglo VI a. C. [Agostini y Thrope]

«Others contend that Zoroaster is a collective author, like the Homeric poet, and not an individual.» — los traductores recogen también la posición que hace de Zoroastro un autor colectivo, como el poeta homérico. [Agostini y Thrope]

«the four major contemporary scholars and translators of the Gāthās, Helmut Humbach, Stanley Insler, Jean Kellens, and Martin Schwartz, have produced such radically dissimilar versions that they seem like different poems to the untrained eye.» — los traductores miden el desacuerdo por sus productos: las versiones de las Gāthās de Humbach, Insler, Kellens y Schwartz resultan tan disímiles que parecen poemas distintos. [Agostini y Thrope]

«However, a list of the contents of the Sasanian-era Avesta preserved in the Dēnkard indicates that the sacred scripture originally contained four times as much material. Almost everything that did not bear directly on the ritual ceremony, it seems, was lost.» — los traductores citan el Dēnkard para decir que la Avesta sasánida contenía cuatro veces más material, y que se perdió casi todo lo que no tocaba directamente la ceremonia ritual. [Agostini y Thrope]

«In this sense, the dēn is the good religion (hu-dēn), the Mazdā-worshiping religion, Zoroastrianism, in its widest sense: not just the Avesta but its commentaries and translations, the Zand; not just Zoroastrian works proper, but all wisdom and truth.» — los traductores dan la extensión mayor del término *dēn*: la buena religión, que abarca no solo la Avesta sino su Zand, y no solo las obras zoroastrianas sino toda sabiduría y verdad. [Agostini y Thrope]

«There are also evil dēns, for instance, the dēn of the sorcerers (21E:7) and those of rival religions like Judaism, Christianity, and Islam.» — los traductores anotan que el término admite también *dēns* malos: el de los hechiceros y los de las religiones rivales. [Agostini y Thrope]

«The Bundahišn is ordered along temporal lines, proceeding, with some exceptions, from the beginning to the end, and in space from the outermost spiritual realm to the domain of human affairs.» — los traductores describen el orden del libro como temporal y a la vez espacial: del principio al fin, y del reino espiritual más externo al terreno de los asuntos humanos. [Agostini y Thrope]

«The Bundahišn refers to this eschatological process and the final state of the world as the Restoration, frašgird (Avestan frašō.kərəti), literally the “making brilliant” of the world after its defilement by evil.» — los traductores traducen *frašgird*, la Restauración, literalmente como el hacer brillante del mundo después de su mancilla por el mal. [Agostini y Thrope]

«The dead, both sinners and the righteous, will be resurrected (ristāxēz) and undergo a final purification in a river of molten metal, at which point they will assume their ultimate, perfect physical form, the Final Body (tan ī pasēn), on the renovated earth.» — los traductores resumen el final: resurrección de justos y pecadores, purificación en un río de metal fundido y Cuerpo Final sobre la tierra renovada. [Agostini y Thrope]

«Readers of Ferdowsi will find the poet’s familiar villains and heroes here, though with somewhat different names—Jam, Dahāg, and Rōdstahm, instead of Jamšēd, Zahhak, and Rustam—and only allusions to their adventures rather than fully fleshed-out tales.» — los traductores avisan del cambio de nombres respecto de Ferdowsi —Jam, Dahāg y Rōdstahm por Jamšēd, Zahhak y Rustam— y de que aquí solo hay alusiones a sus aventuras. [Agostini y Thrope]

«Xwarrah is at once the charisma of the leader and the mantle of kings, a royal glory bestowed by grace that can also be taken away as punishment for transgression.» — los traductores definen *xwarrah*, la Gloria, como carisma del jefe y manto de los reyes a la vez, otorgada por gracia y retirable como castigo. [Agostini y Thrope]

«The chapter describes how, after his death, Zoroaster’s Glory will be deposited in the Kayānsē Sea for safekeeping. Three times, three virgins bathing in the lake will be impregnated with the prophet’s Glory and each will give birth to a son, three saviors who will herald the end times and lead people through the apocalyptic age.» — los traductores resumen la transmisión de la Gloria del profeta: depositada en el mar Kayānsē, preña tres veces a vírgenes que se bañan y da los tres salvadores del fin de los tiempos. [Agostini y Thrope]

«Purity and pollution, ritual, and religious law—all of which are such central concerns of the Avesta and other Middle Persian works that it is difficult to imagine Zoroastrianism without them—are mentioned, at best, only in passing.» — los traductores consignan como ausencia significativa que la pureza, la contaminación, el ritual y la ley religiosa apenas se mencionen, siendo centrales en la Avesta y en otras obras en persa medio. [Agostini y Thrope]

«And while we know that some Zoroastrians at the time were engaged in fierce polemics against Judaism, Christianity, and Manichaeism, as well as Islam, the Bundahišn does not seem very interested in heresiology.» — los traductores señalan que el libro no muestra interés heresiológico pese a las polémicas zoroastrianas de la época contra el judaísmo, el cristianismo, el maniqueísmo y el islam. [Agostini y Thrope]

«Already in the Gāthās in Yasna 30, the history of the world from creation to apocalypse was compared to a race between two chariots, one good and the other evil, around the circular track of time.» — los traductores remontan a Yasna 30 de las Gāthās la imagen de la historia del mundo como carrera de dos carros, uno bueno y otro malo, en la pista circular del tiempo. [Agostini y Thrope]

«Above all, thanks and appreciation are due to Shaul Shaked for his contributions throughout this project, from the preliminary idea to his careful review of the translation and the foreword to this book.» — los agradecimientos declaran la implicación de Shaked en el proyecto: de la idea preliminar a la revisión de la traducción y al prólogo. [Agostini y Thrope]

«As a consequence, any consideration of time’s role in creation might seem tainted with revanchist Zurvanism.» — los traductores enuncian el costo de esa clausura: cualquier consideración del papel del tiempo en la creación puede parecer contaminada de zurvanismo revanchista. [Agostini y Thrope]

«As opposed to the first section’s concern with bundahišn—creation as such—the text now turns to the age of gumēzišn: the Mixture.» — los traductores marcan el paso de la primera sección a la segunda como paso de *bundahišn*, la creación como tal, a *gumēzišn*, la Mezcla. [Agostini y Thrope]

«final section of the book, however, that the Bundahišn most closely echoes the classical formation of Iranian myth as it appears in Abu al-Qasim Ferdowsi’s tenth-century epic, the Shahnameh, or Book of Kings.» — los traductores emparentan la sección final del libro con la formación clásica del mito iranio tal como aparece en el Shahnameh de Ferdowsi, del siglo X. [Agostini y Thrope]

«The Gāthās of the prophet Zoroaster describe a choice made at the dawn of existence by two spirits or mental powers, Aṇgra Mainiiu and Spəṇta Mainiiu (an epithet of Ahura Mazdā), the first for “deceit” (druj-) and the second for “rightness” (aṣ̌a‐). This choice mirrors human beings’ choice for good or evil in their own lives, the consequences of which are made manifest in reward or punishment after death.» — los traductores remontan la existencia primordial del bien y del mal a las Gāthās, donde dos espíritus eligen entre *druj-*, engaño, y *aṣ̌a-*, rectitud, y esa elección espeja la de los humanos. [Agostini y Thrope]

«These chapters, and indeed the book as a whole, serve as a commentary on the canonical accounts of creation contained in the Gāthās and other Avestan sources.» — los traductores leen los capítulos 1 y 1A, y el libro entero, como comentario de los relatos canónicos de la creación de las Gāthās y de otras fuentes avésticas. [Agostini y Thrope]

«The term gētīg alludes to the material, visible, physical, and tangible aspect of the world; mēnōg refers to the aspect of the world that is essentially spiritual, mental, invisible, and intangible.» — los traductores definen el par: *gētīg* nombra el aspecto material, visible, físico y tangible del mundo, y *mēnōg* el espiritual, mental, invisible e intangible. [Agostini y Thrope]

«The distinction between the material and spiritual worlds is not an ethical division; good and evil exist in both states of existence.» — los traductores niegan que esa distinción sea ética: el bien y el mal existen en los dos estados. [Agostini y Thrope]

«Ohrmazd’s revelatory recitation of this particular prayer is significant because the twenty-one words that make up the original Avestan text are understood in Zoroastrian interpretation to encapsulate within them the entire contents of the dēn.» — los traductores explican por qué la oración recitada importa: las veintiuna palabras del Ahunawar se entienden en la interpretación zoroastriana como cifra de todo el contenido del *dēn*. [Agostini y Thrope]

«These six spiritual emanations—totaling seven with Ohrmazd—are both attributes of Ohrmazd and independent divine beings.» — los traductores presentan a los seis Amahraspands como atributos de Ohrmazd y a la vez seres divinos independientes, siete con él. [Agostini y Thrope]

«Ohrmazd’s creation of finite time, no less than his creation of the physical world, serves as a trap for the Evil Spirit. While Ahriman must fight within those temporal and spatial limits, Ohrmazd remains outside, in infinity.» — los traductores leen la creación del tiempo finito como trampa para el Espíritu Maligno: Ahriman pelea dentro de los límites y Ohrmazd permanece fuera, en el infinito. [Agostini y Thrope]

«The importance of time in the Bundahišn has been attributed by some scholars to the influence of an alternative monist creation myth. In this version, the clearest description of which is found in a famous passage of the fifth-century Christian Armenian author Eznik of Kołb, a god called Zurwān, Time, is the father of both Ohrmazd and Ahriman.» — los traductores consignan la atribución de ese peso del tiempo a un mito monista alternativo, cuya descripción más clara sitúan en Eznik de Kołb, autor armenio cristiano del siglo V. [Agostini y Thrope]

«From a literary point of view, this is one of the most gripping sections of the Bundahišn; Ohrmazd and even more so Ahriman seem to be fully anthropomorphized characters rather than unapproachable transcendent beings.» — los traductores leen la primera mitad del capítulo como una de las secciones más vívidas del libro, con Ohrmazd y sobre todo Ahriman antropomorfizados. [Agostini y Thrope]

«Astronomy and its companion, “applied science” of astrology, were central features of the intellectual landscape of the early Islamic period. As this chapter and chapter 5 show, the Bundahišn is no exception.» — los traductores sitúan la astronomía y la astrología entre los rasgos centrales del paisaje intelectual del periodo islámico temprano, y dicen que el libro no es excepción. [Agostini y Thrope]

«During the Sasanian period, Babylonian, Greek, and Indian traditions were synthesized in a single science that was then translated and adapted as part of the Islamic intellectual tradition. A special class of professionals was active at the Sasanian court, producing horoscopes and predictions, as well as serving as translators and specialists on mathematical and scientific issues.» — los traductores describen la síntesis sasánida de las tradiciones babilonia, griega e india en una sola ciencia, y la clase de profesionales de corte que producía horóscopos y predicciones. [Agostini y Thrope]

«Walter Bruno Henning noted the chapter’s preservation of clearly pre-Achaemenid ideas, such as the sun and the moon being further from the earth than stars (2:1), the size and speed of the stars (2:18–19), and the complete absence of the planets.» — los traductores atribuyen a Walter Bruno Henning la observación de que el capítulo conserva ideas preaqueménidas: el sol y la luna más lejos de la tierra que las estrellas, y la ausencia completa de los planetas. [Agostini y Thrope]

«The Hellenistic tradition is central to the Bundahišn’s astronomical discussions; even the word for the firmament, spihr, comes from the Greek word that is the source for our own English “sphere.”» — los traductores hacen central la tradición helenística en la astronomía del libro, y lo apoyan en la etimología de *spihr*, firmamento, tomada del griego. [Agostini y Thrope]

«Sasanian kings, in particular Šāpūr I (241–272 ce) and Khosrow I (531–579 ce), aimed to “recover” those parts of the dēn, which included all human knowledge, that tradition claimed had been scattered by Alexander the Great’s conquest of Iran.» — los traductores describen el programa de Šāpūr I y Khosrow I de recuperar las partes del *dēn* que la tradición daba por dispersadas en la conquista de Alejandro. [Agostini y Thrope]

«This section contains an important passage for the understanding of Zoroastrian theories of psychology and the soul: a description of Ohrmazd’s creation of human beings in five parts—the body and the four spiritual elements of vital breath (gyān), soul (ruwān), form (ēwēnag), and frawahr—and the function of each (15).» — los traductores destacan del capítulo 3 la creación del ser humano en cinco partes —cuerpo, aliento vital *gyān*, alma *ruwān*, forma *ēwēnag* y *frawahr*— como pasaje central para la psicología zoroastriana. [Agostini y Thrope]

«Scholars continue to disagree over the precise meaning and origin of the term, which encompasses at once a vast host of ancestor or warrior spirits and the divine, preexisting component of each man and woman.» — los traductores consignan el desacuerdo abierto sobre el sentido y el origen de *frawahr*, que abarca a la vez una hueste de espíritus ancestrales o guerreros y el componente divino y preexistente de cada persona. [Agostini y Thrope]

«Ohrmazd presented the frawahrs a foretaste of the fight against Ahriman and offered them the choice of whether or not to come to earth and battle against evil.» — los traductores leen el final del capítulo como base de la concepción zoroastriana del libre albedrío: Ohrmazd ofrece a los *frawahrs* la elección de bajar o no al mundo material. [Agostini y Thrope]

«Pingree has argued for the influence of Indian astronomy, especially in the chapter’s focuson on the lunar mansions of the zodiac (also part of the Greek tradition) (2:2), and the idea that planetary motion is affected by cosmic chords» — los traductores atribuyen a David Pingree el argumento de la influencia de la astronomía india: las mansiones lunares del zodiaco y la idea de que el movimiento planetario depende de cuerdas cósmicas; el *focuson* del verbatim es errata de la capa de texto por focus on (sic). [Agostini y Thrope]

«The demon Jeh (Avestan Jahī-), the primordial whore, has a prominent role in reviving Ahriman.» — los traductores presentan a Jeh, la ramera primordial, con su nombre avéstico y su papel de reanimar a Ahriman. [Agostini y Thrope]

«This episode provides an etiological myth for an important component of Zoroastrian purity law—menstruating women are considered impure and contaminating—and, like the similarly female demon of impurity caused by corpses and other “bodily refuse,” Nasā (Avestan nasu-), points to the role gender plays in the Zoroastrian conception of evil.» — los traductores leen el beso de Ahriman y la menstruación de Jeh como mito etiológico de la ley de pureza, y señalan el papel del género en la concepción zoroastriana del mal. [Agostini y Thrope]

«The verb dwāristan is used only to describe the motion of Ahriman and the demons; we have translated it “scurrying,” “scuttling,” “creeping,” and, in the case of this verb, “burrowing through.” Similarly, the verb dawīdan (4:2, 4, 6, etc.), translated as “howling,” “whining,” or “snarling,” is used only of demonic speech, and kirrēnidān, “to fabricate,” only of Ahriman’s creation.» — los traductores declaran una distinción léxica que su traducción conserva: *dwāristan* solo se dice del movimiento de Ahriman y de los demonios, *dawīdan* solo del habla demoníaca y *kirrēnidān* solo de la creación de Ahriman. [Agostini y Thrope]

«The word we have translated here and elsewhere as “corporeal,” astōmand, literally means “boney,” or “having bones,” and comes from a term used to describe the material world in the Avesta (astuuaṇt-).» — los traductores explican su elección de corpóreo por *astōmand*, que literalmente dice huesudo o que tiene huesos. [Agostini y Thrope]

«In his dissertation, Harold Walter Bailey argues that this section of the chapter, especially the different creations’ declarations to Ahriman (4:12, 14, 16, etc.), reflects a now-lost Avestan source.» — los traductores recogen el argumento de Harold Walter Bailey de que las declaraciones de cada creación a Ahriman reflejan una fuente avéstica hoy perdida. [Agostini y Thrope]

«While Ohrmazd easily placates Gōšurwan in the Bundahišn’s version, in Yasna 29, one of the Gathic poems, it is not satisfied with this answer and complains that Zoroaster is too weak and powerless to fulfill his task.» — los traductores consignan la divergencia sin armonizarla: en el Bundahišn Gōšurwan queda apaciguado, y en Yasna 29 no lo queda y objeta que Zoroastro es demasiado débil. [Agostini y Thrope]

«Helmut Humbach, for example, has argued that the poem evidences sacrificial mysticism and spiritual esotericism, in the context of the cessation of animal sacrifices in Zoroaster’s new religion.» — los traductores atribuyen a Helmut Humbach la lectura del poema como testimonio de misticismo sacrificial y esoterismo espiritual ante el cese de los sacrificios animales. [Agostini y Thrope]

«Schwartz, in contrast, has focused on the structural aspects of the Gāthās, arguing that the prophet used encryption, alliteration, and ringcomposition techniques within and between poems in the corpus in their composition, thus showing that Yasna 29 is Zoroaster’s first poem and a declaration of his poetic and prophetic mission.» — los traductores contraponen la lectura de Martin Schwartz, atenta a la estructura: encriptación, aliteración y composición anular hacen de Yasna 29 el primer poema de Zoroastro y la declaración de su misión. [Agostini y Thrope] El *ringcomposition* del verbatim es una unión del extractor: el impreso corta ring-composition al final de renglón.

«Scholars believe that the demonization of the planets occurred in the Sasanian period. The Avestan corpus reflects an earlier, pre-Ptolemaic model of the cosmos that does not distinguish between planets and stars as such and pits evil “falling stars” (i.e., comets) against the good “fixed” stars.» — los traductores fechan en época sasánida la demonización de los planetas y señalan que el corpus avéstico refleja un modelo anterior, preptolemaico, que opone estrellas fugaces a estrellas fijas. [Agostini y Thrope]

«Even in the Bundahišn, the evil association of the planets is not absolute, and certain passages present them positively, such as 5B:12 and 28:4.» — los traductores acotan su propia generalización: la asociación maligna de los planetas no es absoluta y hay pasajes que los presentan de modo positivo. [Agostini y Thrope]

«The planets’ apparent retrograde motion in the celestial sphere, as opposed to the regularly moving stars, is a central part of the planets’ demonization.» — los traductores hacen del movimiento retrógrado aparente la pieza central de la demonización de los planetas. [Agostini y Thrope]

«Chapter 5A contains a “world horoscope” (zāyč ī gēhān), known in Hellenistic astrology as a thema mundi, that provides the positions of the astral bodies at the beginning of the universe.» — los traductores identifican el horóscopo del mundo del capítulo 5A con lo que la astrología helenística llama *thema mundi*. [Agostini y Thrope]

«Different Bundahišn manuscripts provide slightly different diagrams of the horoscope.» — los traductores consignan que los manuscritos dan diagramas algo distintos del horóscopo, sin arbitrar entre ellos. [Agostini y Thrope]

«a flat, circular earth is surrounded by the Harburz mountain range, and the sun revolves around the peak of Tērag, located at the center of the world.» — los traductores describen el modelo cosmográfico del capítulo 5B, ya presente en la Avesta: tierra plana y circular ceñida por la cordillera Harburz, con el sol girando alrededor del pico Tērag. [Agostini y Thrope]

«A corollary of this model of solar movement is found in the Sanskrit Purāṇas, which depict all the astral bodies revolving around Mount Meru.» — los traductores emparejan ese modelo con el de los Purāṇas sánscritos, donde los cuerpos astrales giran alrededor del monte Meru. [Agostini y Thrope]

«Like other material beings, astral bodies are divided into good and evil camps: the good stars and the sun and moon on the one hand, and the evil planets and their accomplices on the other.» — los traductores reparten también los cuerpos astrales entre los dos campos: buenas las estrellas, el sol y la luna; malos los planetas y sus cómplices. [Agostini y Thrope]

«The seven planets—apart from Mercury—occupy their exaltations, each one’s point of maximum strength and influence in the Zodiac» — los traductores señalan que en ese horóscopo los planetas ocupan sus exaltaciones, salvo Mercurio, es decir su punto de máxima fuerza en el zodiaco; la frase se corta aquí porque el troceo cambia de plana. [Agostini y Thrope]

«Figure 5.1 This twelve-sectioned horoscopic diagram depicts the positions of the planets in the signs of the zodiac, and of the zodiac relative to the horizon, at the time of Ahriman’s attack on creation. Versions of this diagram are found in different manuscripts of the Bundahišn. However, this version, based on manuscript TD1 (20v), is the only one that corresponds to the text; we have added “earth” and “water,” which were omitted from the central square in the original.» — el pie de la figura 5.1 declara qué manuscrito reproduce el diagrama —TD1, folio 20v— y qué añadieron los traductores: las palabras tierra y agua, ausentes del cuadro central del original. [Agostini y Thrope]

«These diagrams from the Bundahišn are the only extant Zoroastrian examples (see further Raffaelli 2001, 74–75, 97–99). Pakzad’s (2005, 77) edition includes a slightly different version of the diagram.» — el pie de figura consigna que los diagramas del Bundahišn son los únicos ejemplos zoroastrianos conservados de astrología horoscópica, y que la edición de Pakzad trae una versión algo distinta. [Agostini y Thrope]

«The chapter overall discusses the ten battles that Ohrmazd’s creation fought against evil during Ahriman’s attack on the world. That onslaught and creation’s reaction are responsible for the nature of the world as we know it today» — los traductores resumen el capítulo 6 como las diez batallas de la creación contra el mal, y hacen del asalto y de la reacción la causa del mundo tal como hoy es. [Agostini y Thrope]

«As discussed further in chapter 34, at the end of days, after the Restoration of the world to its original state and the final vanquishing of evil, the earth will be again made flat and the mountains leveled to the ground.» — los traductores adelantan el desenlace: tras la Restauración la tierra volverá a ser plana y las montañas quedarán arrasadas. [Agostini y Thrope]

«One of the most important and complete astral myths preserved in the Iranian tradition, the Bundahišn’s version is based on the hymn to Sirius in Yasna 8 and other Avestan sources.» — los traductores dan por base del mito de Sirio y Apōš el himno avéstico de Yasna 8, y lo cuentan entre los mitos astrales más completos de la tradición irania. [Agostini y Thrope]

«This myth connects the lack of rain during the dry Iranian summer with two astral phenomena. The first is the month-long heliacal rising of Sirius, when the star is visible on the eastern horizon just before sunrise, in July, and the second is the meteor showers in August and September that precede the return of the rain in the fall.» — los traductores leen el mito como cifra de dos fenómenos: la salida helíaca de Sirio en julio y las lluvias de meteoros de agosto y septiembre. [Agostini y Thrope]

«Islamic-era historians Thaʿālebī, Ṭabarī, and Bīrūnī relate the story, only hinted at in earlier sources, of the archer Āraš (Avestan Ǝrəxša, Yašt 8:6) who shot an arrow a superhuman distance to establish the borders of Iran.» — los traductores remiten la comparación de la fuerza de Sirio con una flecha al relato del arquero Āraš que transmiten Thaʿālebī, Ṭabarī y Bīrūnī. [Agostini y Thrope]

«while one generally thinks of horoscopes as predictive, retrospective horoscopes were common in late antiquity.» — los traductores acotan el horóscopo de Gayōmard: los horóscopos retrospectivos eran comunes en la Antigüedad tardía, aunque hoy se piense el género como predictivo. [Agostini y Thrope]

«A version of this story is already found in the Avesta. Yašt 12, dedicated to enumerating the dwelling places of Rašnu, the deity of justice, includes a reference to the “moon which contains the seed of the animal” (12:33) and “the swift-horsed, radiant sun.”» — los traductores remontan la historia a Yašt 12, dedicado a las moradas de Rašnu, donde ya aparecen la luna que contiene la semilla del animal y el sol radiante de caballos veloces. [Agostini y Thrope]

«The idea of lunar preservation and purification was taken up by Mani, the third-century ce prophet of a syncretic, dualist religion known as Manichaeism. In Manichaean cosmology, those portions of good light mixed into the evil material world are collected and carried up to the moon by the savior known as the Third Messenger. From there, they enter the “ship of the sun” and are taken to paradise.» — los traductores emparientan la idea de la conservación lunar con la cosmología maniquea, donde el Tercer Mensajero lleva a la luna las porciones de luz buena y de ahí pasan a la nave del sol. [Agostini y Thrope]

«Here as elsewhere, Manichaeism draws considerably on Iranian myth, cosmology, and ontology.» — los traductores declaran la dirección del préstamo: el maniqueísmo toma mucho del mito, la cosmología y la ontología iranias. [Agostini y Thrope]

«The Bundahišn’s descriptions of lands, rivers, lakes, and mountains are heir to a long Iranian mythological and geographical tradition that also found expression in works in Arabic from the early Islamic period.» — los traductores hacen heredera la geografía del libro de una larga tradición mitológica y geográfica irania, con expresión también en obras árabes del periodo islámico temprano. [Agostini y Thrope]

«The Bundahišn’s recasting of Avestan geography has been modified to fit Sasanian traditions—or, at least, how those traditions were remembered in the early Islamic period.» — los traductores describen la refundición de la geografía avéstica según tradiciones sasánidas, o según cómo se recordaban en el periodo islámico temprano. [Agostini y Thrope]

«Chapter 9’s list of mountains can be divided into two parts, thus conveniently showing the dual origin of the Bundahišn’s geographic knowledge. The first portion of the chapter, up to paragraph 31, closely resembles a similar list included in Yasna 19:1–8—though the source may also have been a commentary on a related text—while the second half is likely based on Sasanian traditions of the “chronicles of the provinces” (ayādgārīhā ī šahrīhā) mentioned in 9:32.» — los traductores dividen la lista de montañas en dos mitades para mostrar el doble origen del saber geográfico del libro: Yasna 19 y las crónicas de las provincias. [Agostini y Thrope]

«Scholars have identified several of the seas mentioned in this chapter: the Pūīdīg, already attested in the Avesta, is here the Persian Gulf; the Kamrōd, the Caspian Sea; the Syāwbun, the Black Sea; the Sadwēs, the Strait of Hormuz or Gulf of Oman; and the Kayānsē, the Hāmun-i Helmand in the region of Sistān, which straddles the present-day border of Iran and Afghanistan.» — los traductores dan las identificaciones modernas de los mares del capítulo 10: el Pūīdīg como golfo Pérsico, el Kamrōd como Caspio, el Syāwbun como mar Negro, el Sadwēs como estrecho de Ormuz y el Kayānsē como el Hāmun-i Helmand. [Agostini y Thrope]

«This latter section, which may be an interpolation, can be compared to the lists of animals, vermin, plants, and other good and evil creatures in the chapters that follow. The Bundahišn’s interest in such list making is indicative of its scholastic and scientific focus.» — los traductores marcan como posible interpolación la lista de líquidos y leen el gusto por las listas como indicio del foco escolástico y científico del libro. [Agostini y Thrope]

«Four of the lakes mentioned can be tentatively identified with modern bodies of water: Lake Čēčast with Lake Urumieh; Lake Sōwar with the Čašma-yi Sabz in Afghanistan; Lake Xwārazm with the Aral Sea; and Lake Frazdān with Gaud-i Zira in the Sistān region.» — los traductores proponen, con reserva, cuatro identificaciones de lagos: Čēčast con el Urumieh, Sōwar con el Čašma-yi Sabz, Xwārazm con el mar de Aral y Frazdān con el Gaud-i Zira. [Agostini y Thrope]

«Both toponyms are found in tenth- and eleventh-century Arabic geographies such as Ibn al-Faqīh’s Mukhtaṣar kitāb al-buldān and Abū Manṣūr al-Thaʻālibī’s Ghurar akhbār mulūk alfurs wa-siyarihim.» — los traductores localizan los dos topónimos en las geografías árabes de los siglos X y XI de Ibn al-Faqīh y de Abū Manṣūr al-Thaʻālibī. [Agostini y Thrope] El *alfurs* del verbatim es una unión del extractor: el impreso corta al-furs al final de renglón.

«the regions described in the Avesta are not identical with the historic borders of the country of Iran, even at their greatest extent in the Sasanian period. Instead most scholars believe that the Avesta focuses on territories to the east, in what is now Afghanistan and Central Asia. It seems that this region may have been the home of the original Iranian tribes and also of the prophet Zoroaster, though this issue remains a matter of scholarly debate.» — los traductores acotan la identificación: las regiones de la Avesta no coinciden con las fronteras históricas de Irán, y la mayoría de los estudiosos las sitúa al este, en el actual Afganistán y en Asia Central. [Agostini y Thrope]

«Good animals are organized into three kingdoms: grazing animals, mountain animals, and burrowing and aquatic animals (13:9).» — los traductores describen la taxonomía del capítulo 13 en tres reinos: animales de pasto, de montaña, y cavadores y acuáticos. [Agostini y Thrope]

«This chapter apparently relies on two “lost” sections of the Avesta: the Dāmdād Nask, on creation, and the Čihrdād Nask, on human genealogy, and their commentaries; in fact, the chapter contains two of the book’s few explicit references to the Avesta (abestāg, 13:3 and 26).» — los traductores apoyan el capítulo en dos secciones perdidas de la Avesta, el Dāmdād Nask y el Čihrdād Nask, y señalan que aquí están dos de las pocas menciones explícitas de *abestāg* en el libro. [Agostini y Thrope]

«the lack of these lost nasks, as well as corruptions in the manuscript tradition, complicates the interpretation and translation of the chapter, especially of the names of the different animal species. In some cases, the translations are only best guesses, and in others no translation could be found at all.» — los traductores declaran el límite de su propio trabajo: por la pérdida de esos *nasks* y por las corrupciones del manuscrito, algunas traducciones son conjeturas y de otras no hallaron ninguna. [Agostini y Thrope]

«These difficulties aside, it is evident that the classification system described here is neither exhaustive nor consistent and does not meet the standards of modern scientific taxonomy.» — los traductores declaran que el sistema de clasificación no es exhaustivo ni consistente y no responde a la taxonomía científica moderna. [Agostini y Thrope]

«In the Avesta, Gayōmard is the prototype of mankind, without sharing fully in humanity himself, while here and in other Middle Persian texts he is recast and begins to take on royal attributes.» — los traductores marcan el desplazamiento de la figura: en la Avesta Gayōmard es prototipo de la humanidad sin ser plenamente humano, y en los textos en persa medio empieza a tomar atributos regios. [Agostini y Thrope]

«Such sexual relationships between first-degree relatives—mother and son, father and daughter, or, as here, brother and sister—are known as xwēdōdah.» — los traductores nombran *xwēdōdah* la unión entre parientes de primer grado que el capítulo relata entre Mašyā y Mašyāne. [Agostini y Thrope]

«Though Middle Persian texts hail xwēdōdah as a cardinal virtue, it is unclear how much it was actually practiced historically among Zoroastrians.» — los traductores separan la exaltación textual de la práctica: los textos en persa medio celebran el *xwēdōdah* como virtud cardinal y no está claro cuánto se practicó. [Agostini y Thrope]

«It is also required because emissions of semen were considered “bodily refuse” (hixr), just like blood, nail clippings, and any part of the body separated from it, and thus impure.» — los traductores explican la custodia del semen de Gayōmard por la categoría de *hixr*, residuo corporal, que lo hace impuro como la sangre o los recortes de uñas. [Agostini y Thrope]

«This castigation of Africans as the offspring of demons and human beings may have a connection with the extensive exploitation of African slaves during the first Arab caliphates and their ensuing dehumanization.» — los traductores proponen relacionar el castigo de los africanos como progenie de demonios con la explotación de esclavos africanos en los primeros califatos y su deshumanización; lo formulan como posibilidad, no como hecho. [Agostini y Thrope]

«The most famous of these is undoubtedly the Kitāb al-Hayawān (Book of Animals) written by the ninth-century Basran intellectual al-Jāḥiẓ.» — los traductores emparejan el capítulo con los libros de animales islámicos contemporáneos y nombran el más célebre, el Kitāb al-Hayawān de al-Jāḥiẓ. [Agostini y Thrope]

«sexuality is not only not a sin; it is a necessary virtue. As the pair say when they consummate their relationship, one suspects not without» — los traductores leen la tentación de los demonios como muestra de que en el zoroastrismo la sexualidad no es pecado sino virtud necesaria; la frase viene de la plana anterior del troceo. [Agostini y Thrope]

«In chapter 14A, Ohrmazd bemoans having created women, who are sexually voracious and the offspring of the demon Jeh, who awakens Ahriman from his slumber in chapter 1, but Ohrmazd complains that he could not have ensured the continuation of the human race any other way.» — los traductores resumen el capítulo 14A como lamento de Ohrmazd por haber creado a la mujer, hija del demonio Jeh, y por no haber podido asegurar de otro modo la continuidad de la especie. [Agostini y Thrope]

«Male and female seed are distinguished by their different functions, as well as their differing qualities in the rubric of the theory of humors: hot and dry in the case of male seed, cold and moist in the case of female seed.» — los traductores describen la teoría de la concepción del capítulo 15 por la rúbrica de los humores: caliente y seca la semilla masculina, fría y húmeda la femenina. [Agostini y Thrope]

«Strikingly, the chapter considers menstruation to be a biological process that is a necessary part of the reproductive cycle, and not, as is the case in Zoroastrian ritual law, a sign of impurity (compare 4:3–6).» — los traductores marcan la discrepancia interna sin armonizarla: aquí la menstruación es parte necesaria del ciclo reproductivo, y en la ley ritual zoroastriana es signo de impureza. [Agostini y Thrope]

«As in our chapter, Galen proposed a dual-seed theory of conception and divided female and male into opposing categories of hot/dry and cold/wet.» — los traductores emparejan el capítulo con Galeno, que también propuso una teoría de dos semillas y repartió lo femenino y lo masculino entre caliente-seco y frío-húmedo. [Agostini y Thrope]

«composed his Solutiones ad Chosroen on physics, the theory of the soul, meteorology, and biology for the Sasanian king of kings.» — los traductores nombran a Prisciano de Lidia entre esos refugiados y su Solutiones ad Chosroen sobre física, teoría del alma, meteorología y biología. [Agostini y Thrope]

«The accompanying chapter 15A concerns the gender of various creations. The sky, metal, wind, and fire are only male, while water, earth, plants, and fish are only female, though this final statement contradicts the later description of the asexual reproduction of fish (15A:7–8).» — los traductores señalan una contradicción dentro del propio capítulo 15A: declara femeninos a los peces y luego describe su reproducción asexual. [Agostini y Thrope]

«Chapter 16 includes a myth that explains the seasonal pollination of the earth, connected to the astronomical myth of Sirius, by means of the prototypical Tree of Many Seeds (wan ī was-tōhmag) (16:4).» — los traductores leen el capítulo 16 como mito de la polinización estacional de la tierra por medio del Árbol de Muchas Semillas, ligado al mito astral de Sirio. [Agostini y Thrope]

«Despite errors that have accumulated during the text’s manuscript transmission, these chapters have provided scholars with important and otherwise unattested names of plants and flowers; some are still matters of debate and can be only tentatively identified and translated.» — los traductores declaran el valor filológico del capítulo pese a los errores acumulados en la transmisión, y dejan varias identificaciones de plantas como tentativas. [Agostini y Thrope]

«The diversity of the plant species mentioned in the chapter, many of which came from distant corners of the ancient world, attests to this trade and the subsequent cultivation of crops far from their points of origin.» — los traductores leen la diversidad de especies del capítulo como testimonio del comercio y del cultivo de plantas lejos de su origen. [Agostini y Thrope]

«In the Avesta, ratu- has two meanings. The first is “season, period of time.” The second, some scholars argue, has a primary meaning of “judge” and a wider sense of “chief,” “authority,” or “master.”» — los traductores dan los dos sentidos de *ratu-* en la Avesta: periodo de tiempo, y —según algunos estudiosos— juez, con el sentido más amplio de jefe, autoridad o maestro. [Agostini y Thrope]

«However, this distinction is based on parallels from other Indo-European cultures and is not make explicit in the Avesta itself; Ahura Mazdā is called both ahu- and ratu- (Yasna 27:1, Vidēvdād 2:43).» — los traductores acotan la distinción entre *ratu-* y *ahu-*: se apoya en paralelos de otras culturas indoeuropeas y la Avesta llama a Ahura Mazdā de las dos maneras; el troceo imprime *is not make explicit* (sic). [Agostini y Thrope]

«The eighth book of the Dēnkard ascribes a practical judicial role for the rad, as an individual’s spiritual master who mediates on his or her behalf in disputes.» — los traductores citan el octavo libro del Dēnkard para el papel judicial del *rad* como maestro espiritual que media por el individuo en los pleitos. [Agostini y Thrope]

«Galen was a syncretic thinker who incorporated ideas from pre-Socratic thinkers like Democritus and Anaxagoras as well as from Aristotle, even when they disagreed; the Bundahišn’s eclecticism could reflect Galen’s» — los traductores describen a Galeno como pensador sincrético que incorporaba a presocráticos y a Aristóteles aun cuando discreparan, y proponen que el eclecticismo del libro podría reflejar el suyo; la frase se remata en la línea siguiente del troceo. [Agostini y Thrope]

«to the Byzantine historian Agathias, seven Greek Neoplatonists sought refuge at the Sasanian court of Khosrow I to escape persecution at the hands of Emperor Justinian, who closed the School of Athens in 529 ce.» — los traductores citan al historiador bizantino Agatías para el refugio de siete neoplatónicos griegos en la corte de Khosrow I tras el cierre de la Escuela de Atenas por Justiniano. [Agostini y Thrope]

«The chapter also refers to a second mythologized plant, Hōm (Avestan haōma; Vedic soma), used to prepare the elixir of immortality at the end of days (34:23).» — los traductores identifican el segundo vegetal mitificado del capítulo, el Hōm, con el avéstico *haōma* y el védico *soma*, usado para preparar el elixir de inmortalidad del fin de los tiempos. [Agostini y Thrope]

«Fire plays a primary role in Zoroastrian ethics, ritual, and everyday life, and, as can be seen in chapter 1, is central to the story of creation.» — los traductores hacen del fuego una pieza primaria de la ética, el ritual y la vida diaria zoroastrianas, y central en el relato de la creación. [Agostini y Thrope]

«In accordance with French philologist Georges Dumézil’s theory of the tripartite division of Indo-European societies, the Bundahišn states that the first fire belongs to priests, the second to warriors, and the third to farmers (18:13).» — los traductores emparejan el reparto de los tres fuegos entre sacerdotes, guerreros y campesinos con la teoría de la división tripartita indoeuropea de Georges Dumézil. [Agostini y Thrope]

«The text also gives the locations of the three fires—in Xwārazm, Mount Asnawand in Ādurbādagān, and Mount Rēwand in Xwarāsān—though this is likely more myth than historical geography.» — los traductores acotan la geografía de los tres fuegos: es más mito que localización histórica. [Agostini y Thrope]

«According to Mary Boyce, the chapter’s reference to the Framgar fire’s ability to burn without fuel (18:19) may be an indication that this fire was fed by naphtha.» — los traductores recogen de Mary Boyce la propuesta de que el fuego Framgar, que arde sin combustible, se alimentara de nafta. [Agostini y Thrope]

«Interestingly, the chapter also prescribes the correct amount of sleep, the length of three or four Yaθa Ahū Vairiiō prayers (19:3). As this central Zoroastrian prayer is only three lines long, the meaning of the passage remains obscure» — los traductores declaran oscuro el pasaje que mide el sueño debido en tres o cuatro Yaθa Ahū Vairiiō, porque esa oración central tiene solo tres líneas. [Agostini y Thrope]

«Chapter 19A, however, makes an important distinction between living and nonliving creation: human beings and animals sleep and strive, while the earth, water, and plants do not.» — los traductores señalan que el capítulo 19A rompe la continuidad entre lo vivo y lo inanimado que el resto del libro presupone: duermen y se esfuerzan los hombres y los animales, no la tierra, el agua ni las plantas. [Agostini y Thrope]

«The chapter’s central term, the word wang, can be translated as “sound,” “voice,” “cry,” or, as we have chosen here, “song.” These “songs” are not only instrumental music or liturgical chants, like the performance of the Avesta (20:2), but the song of the grinding of the millstone, of water flowing, and of the earth moving.» — los traductores explican su elección de canción para *wang* y extienden el término al ruido de la muela, del agua que corre y de la tierra que se mueve. [Agostini y Thrope]

«Samra Azarnouche has pointed out that, in a legal context, wang kardan has the meaning of “to lodge a complaint.” This is reflected in 20:1’s “appeal” (garzišnīg) on behalf of the suffering righteous man.» — los traductores recogen de Samra Azarnouche que *wang kardan* en contexto legal significa presentar una queja, y lo ven reflejado en el clamor del justo que abre el capítulo. [Agostini y Thrope]

«Chapter 21B describes clouds as being both spiritual and material entities. Floating insubstantially between earth and heaven, clouds are depicted as invisible spiritual containers that hold and transport material water through the sky. The chapter explains that their visible manifestations—what are commonly referred to as “clouds”—are, in fact, produced by the water that they contain, like foam spilling over the sides of a boiling pot.» — los traductores señalan que el capítulo 21B pone en cuestión la distinción entre *mēnōg* y *gētīg*: la nube es contenedor espiritual invisible y lo que se ve es la espuma del agua, como la de una olla que hierve. [Agostini y Thrope]

«Vermin, despite the harm they do, are not entirely evil. Their material substance is composed of the four elements created by Ohrmazd (22:2). For this reason, their bodies can be used in the preparation of medicines (22:7).» — los traductores acotan la maldad de las alimañas: su materia está hecha de los cuatro elementos creados por Ohrmazd, y por eso sus cuerpos sirven para preparar medicinas. [Agostini y Thrope]

«One particularly interesting, if conjectural, cross-cultural identification is that of the “snakes with poison eyes” (22:19). These creatures may be the basilisks mentioned in Pliny the Elder’s Natural History (8:32–33).» — los traductores proponen, como conjetura, identificar las serpientes de ojos venenosos con los basiliscos de la Historia natural de Plinio el Viejo. [Agostini y Thrope]

«Nevertheless, as other texts tell us, Zoroastrians are obligated to kill vermin whenever and wherever they are found (22:4, 27:28), a feature of Zoroastrian religious life also recorded by Herodotus and Plutarch.» — los traductores consignan la obligación zoroastriana de matar alimañas y señalan que Heródoto y Plutarco la registran. [Agostini y Thrope]

«Like vermin, killing wolves is a virtuous act (compare Vidēvdād 13:40), and it is likely that, as hinted in 23:5, there was a standard calculation for how many sins could be forgiven for each wolf killed.» — los traductores proponen que hubo un cálculo fijo de pecados perdonados por lobo muerto, y lo dan como probable, no como hecho. [Agostini y Thrope]

«For example, a long section of the chapter is devoted to the three-legged donkey and its function in rainmaking (24:10–21), but we are missing crucial information about its origins, function, and character; Antonio Panaino has identified it as the Iranian instance of the myth of the unicorn.» — los traductores declaran que falta información sobre el origen y la función del asno de tres patas, y recogen la identificación de Antonio Panaino con la versión irania del mito del unicornio. [Agostini y Thrope]

«Some of the fantastic beasts that the Talmud says the rabbi encountered on his journeys have been identified as “domesticated versions” of the Iranian mythical creatures mentioned in this chapter.» — los traductores emparejan las bestias del capítulo con las de los relatos que el Talmud de Babilonia atribuye a Rabbah bar Bar Hannah, leídas como versiones domesticadas de las criaturas iranias. [Agostini y Thrope]

«More than that, though, Rabbah bar Bar Hannah’s adopted “tall tales” show that Iranian myth was known and popular beyond the confines of the Iranian or Zoroastrian communities.» — los traductores leen en esos relatos adoptados que el mito iranio era conocido y popular fuera de las comunidades iranias y zoroastrianas. [Agostini y Thrope]

«In particular, heretics are described as resembling wolves, including Tūr ī Brādrōš, the evil priest “in wolf form” who kills Zoroaster» — los traductores señalan que los herejes se describen con rasgos de lobo, y nombran a Tūr ī Brādrōš, el mal sacerdote en forma de lobo que mata a Zoroastro. [Agostini y Thrope]

«According to the Dēnkard (8:7), an entire book of the Sasanian Avesta, now lost, was devoted to these topics.» — los traductores citan el Dēnkard para decir que un libro entero de la Avesta sasánida, hoy perdido, trataba de la medición del tiempo. [Agostini y Thrope]

«The chapter refers to three different calendars. The first is the 365-day calendar of Egyptian origin (25:1), known in Achaemenid times, with twelve months of equal length and five additional, intercalary days added at the end of year.» — los traductores identifican el primero de los tres calendarios del capítulo como el de origen egipcio de trescientos sesenta y cinco días, conocido en época aqueménida. [Agostini y Thrope]

«The second is the more accurate sidereal year —the English word is derived from the Latin sidus, meaning “star”—of 365 days, six hours, and nine minutes (25:26), introduced in 46 bce and known to Parthian astronomers.» — los traductores identifican el segundo calendario con el año sidéreo, introducido en 46 a. C. y conocido por los astrónomos partos. [Agostini y Thrope]

«Abū Rayḥān al-Bīrūnī, the eleventh-century Muslim polymath whose Chronicles of Ancient Nations is one of the most important sources for Sasanian history, also describes a further calendar system of 365 days and an intercalated month added every 120 years.» — los traductores citan a al-Bīrūnī, cuyas Crónicas de las naciones antiguas tienen por fuente capital para la historia sasánida, para un cuarto sistema con mes intercalar cada ciento veinte años. [Agostini y Thrope]

«The chapter’s explanation that the spirit of Rapihwin is concealed underground during the winter, only to reemerge in summer, recalls the Greek myth of Persephone» — los traductores emparejan con el mito griego de Perséfone la explicación del libro sobre el espíritu de Rapihwin, oculto bajo tierra en invierno y de vuelta en verano. [Agostini y Thrope]

«The chapter’s digression on the climatic conditions of India in summer and winter (25:18) may be a late addition reflecting the Zoroastrian community’s resettlement in the subcontinent in the centuries following the Muslim conquest.» — los traductores proponen que la digresión sobre el clima de la India sea añadido tardío, reflejo del reasentamiento de la comunidad zoroastriana en el subcontinente. [Agostini y Thrope]

«Zoroastrianism has been variously defined as a monotheistic, a dualistic, and a polytheistic religion. These definitions depend, of course, on the historical and cultural circumstances in which they were made in premodern times and, more recently, on the scholarly predilections of the modern definer. Even within the textual confines of the Bundahišn, though, we can see that there is evidence to support all three positions.» — los traductores dejan abierta la clasificación del zoroastrismo y sostienen que dentro del propio libro hay evidencia para las tres posiciones. [Agostini y Thrope]

«At the same time, Ohrmazd surpasses Ahriman in every way—in wisdom, in creation, in foresight— and the Evil Spirit seems at times little more than a shadow of the good Creator.» — los traductores señalan la asimetría que el libro mantiene: Ohrmazd supera a Ahriman en todo, y el Espíritu Maligno parece a ratos poco más que su sombra. [Agostini y Thrope]

«The chapter describes the specific attributes and duties of every deity in the protection of the world and in the war against the forces of Ahriman, thus modeling the organization of Ohrmazd’s heavenly host on a military hierarchy.» — los traductores leen el catálogo de deidades del capítulo 26 como calco militar: Ohrmazd comandante en jefe y los seis Amahraspands generales. [Agostini y Thrope]

«To aid the reader, we have added subtitles throughout the chapter indicating the deity addressed in each part.» — los traductores declaran una intervención propia: los subtítulos con el nombre de la deidad tratada en cada parte son suyos, no del original. [Agostini y Thrope]

«Here, as throughout the Bundahišn and Middle Persian Zoroastrian literature as a whole, the terms for demons and fiends look back to Avestan. Demon, dēw, reflects daēuua-, the Avestan cognate of Vedic Sanskrit devá-, meaning “god.”» — los traductores remontan *dēw* al avéstico *daēuua-*, cognado del védico *devá-*, que significa dios. [Agostini y Thrope]

«The precise understanding of the word daēva- in the Old Avesta remains a matter of fierce scholarly debate that has important implications for the history of Zoroastrianism: Did the prophet Zarathushtra himself castigate the “old gods,” the daēvas, as demons? Is the difference between the positive Vedic and negative Avestan words the result of a bifurcation that occurred much earlier in Indo-Iranian history? Or does the Avestan daēva- not mean “demon” at all?» — los traductores dejan abiertas tres preguntas sobre *daēva-* en la Avesta antigua, que declaran materia de debate encendido: si Zaratustra castigó a los viejos dioses, si la bifurcación es anterior, o si la palabra no significa demonio. [Agostini y Thrope]

«Middle Persian druz derives from Avestan druj-, a central concept in the Gāthās that stands in opposition to aṣ̌a- (rightness, order, truth; cognate with Vedic ṛtá-). Druj- has been variously translated as “falsehood,” “deceit,” “deceptive order,” and “the Lie.”» — los traductores derivan *druz* del avéstico *druj-*, opuesto a *aṣ̌a-* en las Gāthās, y recogen sus traducciones dispares: falsedad, engaño, orden engañoso, la Mentira. [Agostini y Thrope]

«It is important to note that while the demons operate in and influence the material world, they are not material beings. Shaul Shaked has argued that Zoroastrianism sees the demons ultimately as acting on and within the psychological plane to undermine the moral, social, religious, and physiological aspects of human life and to turn human beings into soldiers of Ahriman.» — los traductores recogen el argumento de Shaul Shaked de que los demonios actúan en el plano psicológico para convertir a los hombres en soldados de Ahriman. [Agostini y Thrope]

«that Ahriman “never existed and does not exist” (6:278). This nonbeing is contrasted with Ohrmazd’s true existence, though the Bundahišn seems not to ascribe to this view.» — los traductores citan el Dēnkard para la tesis del no ser de Ahriman y declaran que el Bundahišn no parece suscribirla. [Agostini y Thrope]

«This chapter focuses on the idea of the correspondence between the microcosm (gēhān ī kōdak) and the macrocosm (gēhān ī wuzurg), also found in Plato’s Timaeus.» — los traductores identifican la correspondencia entre *gēhān ī kōdak* y *gēhān ī wuzurg* del capítulo 28 con la que también se halla en el Timeo de Platón. [Agostini y Thrope]

«perhaps a reflection of the pre-Socratic philosopher Protagoras’s well-known phrase “Man is the measure of all things,” which also appears in Plato’s Theaetetus.» — los traductores proponen que la sentencia inicial del capítulo refleje la frase de Protágoras sobre el hombre como medida de todas las cosas, que también aparece en el Teeteto. [Agostini y Thrope]

«The doctrine of the microcosm also has a broad diffusion in Islamic thought, including in the Epistles of the Ikhwān al-Safa.» — los traductores señalan la amplia difusión de la doctrina del microcosmos en el pensamiento islámico, y nombran las Epístolas de los Ikhwān al-Safa. [Agostini y Thrope]

«The chapter also resembles the pseudo-Hippocratic treatise De hebdomadibus, which similarly divides the human body and the cosmos into seven interacting elements.» — los traductores emparejan el capítulo con el tratado pseudohipocrático De hebdomadibus, que también divide cuerpo y cosmos en siete elementos que interactúan. [Agostini y Thrope]

«While surviving Zoroastrian Middle Persian literature does not include a complete medical text, this chapter, along with Wizīdagīhā ī Zādspram 30 and several passages in the third book of the Dēnkard, shed light on Iranian Zoroastrian theories of medicine and physiology, many of which have precedents in Greek thought.» — los traductores declaran que no se conserva un texto médico zoroastriano completo en persa medio y que este capítulo alumbra las teorías iranias de medicina y fisiología, con precedentes griegos. [Agostini y Thrope]

«Chapter 29 concerns the spiritual masters (rad) who protect and guide each of the seven continents (29:1–3; on geography, see chapter 8). The chapter does not specify in detail what role these masters play, and their precise function remains unclear.» — los traductores declaran que el capítulo 29 no precisa qué papel juegan los maestros espirituales de los siete continentes y que su función queda sin aclarar. [Agostini y Thrope]

«For example, Jam, called Yima in the Avesta, appears in the Gāthās and is clearly related to Yama, the ruler of the underworld in the Indian Rigveda.» — los traductores emparejan a Jam, el Yima avéstico, con Yama, señor del inframundo en el Rigveda. [Agostini y Thrope]

«However, the extant Zoroastrian literature—in Avestan and in Middle Persian—does not relate these myths in full. What we find in the Bundahišn, and elsewhere, are hints and allusions to longer tales. It is only in Abu al-Qasim Ferdowsi’s tenth-century Shahnameh, the “Book of Kings,” that Iranian epic reaches its fullest narrative expression.» — los traductores declaran que la literatura zoroastriana conservada no cuenta esos mitos por entero, solo por alusiones, y que la expresión narrativa plena llega con el Shahnameh de Ferdowsi. [Agostini y Thrope]

«In the Zoroastrian tradition, there are three stages in the soul’s journey to the next world. First, three days of torment and pain while the soul sits next to the body (30:4–9); then encounters with a series of apparitions (30:10–21); and, finally, passage across the Činwad Bridge (30:22–31).» — los traductores reparten en tres etapas el viaje del alma: tres días junto al cuerpo, los encuentros con las apariciones y el paso del puente Činwad. [Agostini y Thrope]

«However, the Bundahišn is unique in also depicting the soul’s encounter with a fat or lean cow and a lush or barren garden.» — los traductores señalan como singular del Bundahišn el encuentro del alma con una vaca gorda o flaca y un jardín frondoso o yermo, que otros textos no traen. [Agostini y Thrope]

«In this context, the polyvalent term dēn refers to the soul’s vision or inward consciousness that is made prosperous or poor according to the quality of the soul’s thoughts, words, and deeds in the material world (30:16, 20).» — los traductores definen aquí *dēn* como la visión o conciencia interior del alma, hecha próspera o pobre por sus propios pensamientos, palabras y obras. [Agostini y Thrope]

«A uniquely Iranian contribution to accounts of otherworldly judgment found in many cultures, this bridge, which already figures in Old Avestan as činuuatō pərətu- (Yasna 46:10; 51:13), likely influenced similar imagery in Islamic texts, in the Dialogues of Saint Gregory, and in medieval Irish Christian literature.» — los traductores llaman aporte iranio propio al puente Činwad y le atribuyen influencia probable sobre imágenes islámicas, sobre los Diálogos de san Gregorio y sobre la literatura cristiana irlandesa medieval. [Agostini y Thrope]

«The chapter refers briefly to hammistagān, the “intermediary place” that seems to be an original Zoroastrian conception; influenced by readings of Dante, this realm has often been mistranslated by scholars as Purgatory or Limbo.» — los traductores llaman concepción zoroastriana original al *hammistagān* y consignan que la lectura de Dante ha llevado a traducirlo mal por Purgatorio o Limbo. [Agostini y Thrope]

«This chapter introduces the important toponym ērānšahr meaning “the land of Iranians” or “the Iranian kingdom”; throughout the Bundahišn we have translated it as “Iran.” However, in Sasanian times ērānšahr did not only have ethnic, linguistic, and religious connotations but also defined a political entity that included all Sasanian territories.» — los traductores explican su traducción de *ērānšahr* por Irán y acotan que en época sasánida el término definía también una entidad política. [Agostini y Thrope]

«For instance, the land that the Avesta describes as gāum yim suɣδō šaiianəm, “inhabited by Sogdians” (Vidēvdād 1:4), becomes the “Syrian plain,” which is glossed as Baghdad (31:6).» — los traductores dan un ejemplo de reubicación mítica: la tierra que la Avesta describe como habitada por sogdianos pasa a ser la llanura siria, glosada como Bagdad. [Agostini y Thrope]

«The reference to the “seven Indias” (31:35) derives from the Avestan hapta həṇdu, which is equivalent to the Rigveda’s designation “seven rivers” (sapta sindhava), that is, the five rivers of Punjab along with the Indus and Kābul rivers.» — los traductores remontan las siete Indias al avéstico *hapta həṇdu*, equivalente a los siete ríos del Rigveda. [Agostini y Thrope]

«For example, the palace of the sorcerer Frāsyāb (32:6, 13), built by magic, is also mentioned in the Aogəmadaēčā (61–65) and in the Yasna (11:7), which describes it as an underground metal fortress.» — los traductores remiten el palacio del hechicero Frāsyāb al Aogəmadaēčā y al Yasna, que lo describe como fortaleza metálica subterránea. [Agostini y Thrope]

«Dahāg (Avestan Aži Dahāka) is a dragon or serpent who seizes the throne from Jam and becomes king for one thousand years (33:2). In Ferdowsi’s famous telling of the story, the villain, who has two maneating snakes growing out of his shoulders, is a paragon of corruption, misrule, and oppression.» — los traductores presentan a Dahāg como dragón que arrebata el trono a Jam y reina mil años, y en la versión de Ferdowsi como dechado de corrupción, con dos serpientes comehombres saliéndole de los hombros. [Agostini y Thrope] El *maneating* del verbatim es una unión del extractor: el impreso corta man-eating al final de renglón.

«As in parallel sections of the Dēnkard, the compactness of these tales likely reflects the style of the now-lost Sasanian Xwadāy Nāmag (Book of Lords).» — los traductores atribuyen la compacidad de esos relatos al estilo del hoy perdido Xwadāy Nāmag sasánida, el Libro de los Señores. [Agostini y Thrope]

«This story was likely produced by Zoroastrians in the early Islamic period in an attempt to claim a sacred scripture on par with those of Judaism and Christianity (“religions of the book,” according to Islam).» — los traductores proponen que el relato de la destrucción de la Avesta por Alejandro lo produjeran los zoroastrianos del periodo islámico temprano para reclamar una escritura sagrada como las de las religiones del libro. [Agostini y Thrope]

«This is true both in the stories themselves—for instance, the Bundahišn’s Rustam plays a minor role, while in the Shahnameh he is the tragic hero at the heart of the epic» — los traductores marcan la distancia con Ferdowsi también en el reparto de papeles: el Rustam del Bundahišn es figura menor y el del Shahnameh es el héroe trágico central. [Agostini y Thrope]

«The identity of this figure is a matter of some scholarly debate. It is possible that the passage reflects the existence of local dynasties led by one or more pretenders to the Sasanian throne in the first centuries of the Islamic era.» — los traductores dejan en disputa la identidad del último rey victorioso llamado Wahrām y proponen que refleje dinastías locales de pretendientes al trono sasánida. [Agostini y Thrope]

«Just as the eschatological drama as a whole remakes the world as it was before Ahriman’s attack, so too the stages in that process entail a reversal of human development. For example, the first section of the chapter (34:1–3) describes how people will cease eating and drinking before the coming of Sōšāns, returning to the state of Mašyā and Mašyāne before they began consuming milk and meat (chapter 14) and before their first transgression» — los traductores leen las etapas del fin como reverso del desarrollo humano: la gente dejará de comer y beber, volviendo al estado de Mašyā y Mašyāne antes de la leche y la carne. [Agostini y Thrope]

«However, the ethical question of whether and when sinners are released from their punishments in hell was resolved differently in various Zoroastrian texts.» — los traductores consignan sin armonizar que los textos zoroastrianos resuelven de distinto modo si los pecadores salen del castigo y cuándo. [Agostini y Thrope]

«The Šayast nē Šayast (17:7) says that all sinners will be raised up with the exception of pederasts, heretics, and those who worshiped demons.» — los traductores citan el Šayast nē Šayast, que exceptúa de la resurrección a pederastas, herejes y adoradores de demonios. [Agostini y Thrope]

«Like God’s answer to Job from the whirlwind (Job 19:26; compare Ezekiel 37:1–14), Ohrmazd stuns the questioning prophet into awed silence with a résumé of his miraculous deeds as Creator and sustainer of the world.» — los traductores emparejan la respuesta de Ohrmazd a Zoroastro con la de Dios a Job desde el torbellino: un currículo de obras que deja mudo al que pregunta. [Agostini y Thrope]

«Powerful as the answer is, from a historical perspective the question may also reveal the anxieties surrounding the issue of resurrection in the Sasanian and early Islamic periods.» — los traductores proponen que la pregunta misma revele las ansiedades en torno a la resurrección en el periodo sasánida y el islámico temprano. [Agostini y Thrope]

«In its Arabic translation, the Xwadāy Nāmag was a source for early Islamic universal histories and for Ferdowsi’s poem.» — los traductores hacen de la traducción árabe del Xwadāy Nāmag fuente de las historias universales islámicas tempranas y del poema de Ferdowsi. [Agostini y Thrope]

«For the Bundahišn, however, past history is inseparable from future apocalyptic; as we know from chapter 1, the ultimate destiny of the world and the triumph of good over evil was fixed even before creation.» — los traductores declaran inseparables en este libro la historia pasada y el apocalipsis futuro, porque el destino del mundo quedó fijado antes de la creación. [Agostini y Thrope]

«However, the ultimate destiny of Ahriman remains unclear. Once the» — los traductores declaran incierto el destino último de Ahriman; la frase se remata en la plana siguiente del troceo, donde dicen que no queda destruido sino que vuelve a su oscuridad primordial. [Agostini y Thrope]

«These genealogies have great importance for scholars because of the evidence they provide for Iranian onomastics, the study of names, and also contain interesting historical, mythical, and religious elements.» — los traductores declaran el valor de las genealogías para la onomástica irania y para la historia religiosa. [Agostini y Thrope]

«Particularly noteworthy here are the stories of Kay Kawād, whose rescue from a river as an infant recalls the biblical story of Moses (35:28), and Wahman the son of Spandyād, who is said to be an ancestor of the first Sasanian king, Ardašīr (36:9); some scholars have identified Wahman with the Achaemenid kings Artaxerxes I or II.» — los traductores emparejan el rescate del niño Kay Kawād del río con el relato bíblico de Moisés, y recogen que algunos identifican a Wahman con Artajerjes I o II. [Agostini y Thrope]

«The chapter also names the author (or compiler, or perhaps copyist) of the Bundahišn. Farrōbag, whose name appears only in this chapter, may have been a relative of two prominent ninth-century Zoroastrian priests: Zādspram (35A:8), author of the Wizīdagīhā, which significantly overlaps with the Bundahišn, and his brother Manuščihr, author of the Epistles and the Dādestān ī Dēnīg.» — los traductores señalan que el capítulo 35A nombra al autor —o compilador, o quizá copista— del libro, Farrōbag, y proponen su parentesco con Zādspram y Manuščihr; la triple alternativa es suya y no la resuelven. [Agostini y Thrope]

«Like previous chapters, the source of this chronology may have been the lost Čihrdād Nask of the Avesta and the Xwadāy Nāmag. As can be seen from chapter 35, the latter was probably similar to the Roman genre of annals, brief chronicles of the kings—and perhaps also priests— year by year.» — los traductores proponen por fuente de la cronología el Čihrdād Nask perdido y el Xwadāy Nāmag, y emparejan éste con el género romano de los anales. [Agostini y Thrope]

«The sixth-century Byzantine Agathias might be referring to such a book when he wrote that he based his history of the Sasanian dynasty on royal records in the archive at Ctesiphon (Histories 4:30).» — los traductores proponen que Agatías se refiriera a un libro así al decir que basó su historia sasánida en registros reales del archivo de Ctesifonte. [Agostini y Thrope]

«The second date, 527 of the Parsīg era—1178 ce—is likely the date of the last interpolation of the chapter, but also a means of recording that the earlier prophecy did not come to pass.» — los traductores leen la segunda fecha, 527 de la era Parsīg, como fecha de la última interpolación del capítulo y como registro de que la profecía anterior no se cumplió. [Agostini y Thrope]

«Like most other Pahlavi literary texts, however, much of its contents reflects older conceptions, and it often presents theological and mythological traditions from the ancient past.» — Stroumsa declara que buena parte del contenido refleja concepciones más antiguas que la redacción, como en el resto de la literatura pahlavi. [Stroumsa]

«A major question confronting scholars of ancient Iranian literature concerns the dating of these traditions, all the more so as this literature had been preserved orally for centuries before being committed to writing. It is often extremely difficult, or altogether impossible, to disentangle older layers from later accretions.» — Stroumsa da por cuestión mayor la datación de esas tradiciones, y declara a menudo imposible separar los estratos antiguos de los añadidos tardíos. [Stroumsa]

«Just like religious beliefs and practices, indeed like language itself, myths never remain static but constantly evolve, driven by an inner logic of development and under the impact of foreign traditions with which they are in contact.» — Stroumsa niega que los mitos permanezcan estáticos: evolucionan por lógica interna y por contacto con tradiciones ajenas, como la lengua misma. [Stroumsa]

«Cosmic history is thus divided into four periods of three thousand years each: before Ahriman’s attack, after the attack but before the creation of the world, during the state of Mixture, and the final separation between the two realms.» — Stroumsa divide la historia cósmica del libro en cuatro periodos de tres mil años, del anterior al ataque de Ahriman a la separación final. [Stroumsa]

«Scholars once postulated that Zurwān, the god of Time, who in a number of non-Iranian versions of the creation myth was the father of both Ohrmazd and Ahriman, was the supreme deity in a Zoroastrian heresy from the Sasanian era, but recent scholarship has now shown that a Zurvanite faith never existed.» — Stroumsa consigna que se postuló a Zurwān como deidad suprema de una herejía sasánida y que la investigación reciente sostiene que nunca hubo una fe zurvanita. [Stroumsa]

«While the Vedas also refer to the cosmic status of time, in India an entropic vision of time soon developed that played down cosmic and historical change.» — Stroumsa contrasta el destino de la idea: en la India, sobre el fondo védico, se impuso una visión entrópica del tiempo que rebajó el cambio cósmico e histórico. [Stroumsa]

«While Plato had already discussed time, in the Timaeus and elsewhere, whether or not he knew of Iranian conceptions of time remains a moot point.» — Stroumsa deja en suspenso si Platón conoció las concepciones iranias del tiempo cuando lo trató en el Timeo. [Stroumsa]

«For Aristotle, eternity, or aion, represented stability, while time, chronos, reflected mobility.» — Stroumsa reparte en Aristóteles los dos términos griegos: *aion*, eternidad, por estabilidad, y *chronos*, tiempo, por movilidad. [Stroumsa]

«There is, however, no hard evidence supporting the claim that the myth of Zurwān had an impact upon Greek thought.» — Stroumsa declara que no hay evidencia firme de que el mito de Zurwān influyera en el pensamiento griego, pese a los contactos. [Stroumsa]

«In philosophical texts, Aion, which is already attested in Orphic literature, becomes identified with the second god, deuteros theos.» — Stroumsa señala que en los textos filosóficos Aion, ya atestiguado en la literatura órfica, se identifica con el segundo dios, *deuteros theos*. [Stroumsa]

«God makes eternity; eternity makes the cosmos; the cosmos makes time; time makes becoming . . . the essence of eternity is identity . . . of time, change . . . eternity is the essence [of all things] . . . eternity is the power of» — Stroumsa cita el encadenamiento del tratado hermético —dios hace la eternidad, la eternidad el cosmos, el cosmos el tiempo, el tiempo el devenir— y su cierre sobre la eternidad como poder de dios, que se completa en la plana siguiente del troceo. [Stroumsa]

«Aion is identified not only with Helios but also with the Phoenician Baal Shamin.» — Stroumsa identifica a Aion divinizado con Helios y con el Baal Shamin fenicio. [Stroumsa]

«In these texts, the aeons usually represent the various heavenly circles that the soul of the Gnostic must cross in order to return to its heavenly abode.» — Stroumsa explica los eones de los textos gnósticos como los círculos celestes que el alma del gnóstico debe atravesar para volver a su morada. [Stroumsa]

«In the Chaldean Oracles, texts from the second century ce that reflect what has been called “the Platonic underworld,” Aion is not only a divinity but also a noetic hypostasis. It is also represented in statuary, as a naked, lion-headed man with four wings on his back, as well as in Mithraism.» — Stroumsa hace de Aion en los Oráculos Caldeos divinidad e hipóstasis noética a la vez, y lo reconoce en la estatuaria como hombre desnudo con cabeza de león y cuatro alas. [Stroumsa]

«Beyond clear traces of Iranian dualism in Deutero-Isaiah as well as in some of the Qumran texts, Iran’s impact upon biblical views of the final apocalyptic times at the end of history is easily recognizable.» — Stroumsa declara reconocible el impacto iranio sobre las visiones bíblicas del fin de la historia, más allá de las huellas del dualismo en el Deuteroisaías y en Qumrán. [Stroumsa]

«The roots of Jewish apocalypticism are to be found in Iranian conceptions of the Endzeit. The very idea of Messianism in Israel, in particular, directly reflects Iranian contacts.» — Stroumsa sitúa en concepciones iranias del *Endzeit* las raíces del apocalipticismo judío, y hace del mesianismo en Israel reflejo directo de los contactos con Irán. [Stroumsa]

«Let us mention here only the rabbinic contradistinction between “this world” (ha-’olam ha-ze) and “the world to come” (ha-’olam ha-ba), which reflects the Greek opposition between the present and the future aion.» — Stroumsa empareja la contraposición rabínica entre este mundo y el mundo por venir con la oposición griega entre el *aion* presente y el futuro. [Stroumsa]

«Gnosticism, a cluster of dualist religious trends both adjacent to and inherent in the earliest stages of Christianity, is often presented as a revolt against time, or more precisely against history.» — Stroumsa consigna la lectura corriente del gnosticismo como revuelta contra el tiempo, o más precisamente contra la historia. [Stroumsa]

«Such an approach oversimplifies the complex intertwining of religious ideas that led to the crystallization of the Gnostic myths.» — Stroumsa objeta esa explicación por simplificar el entramado de ideas religiosas que cristalizó en los mitos gnósticos. [Stroumsa]

«The evidence of the Cologne Mani Codex now confirms that Mani grew up in just such a Jewish Christian group, as had long been supposed.» — Stroumsa señala el Códice Maniqueo de Colonia como evidencia de que Mani creció en un grupo judeocristiano, como se venía suponiendo. [Stroumsa]

«Manichaeism represents a grandiose reinterpretation of Iranian dualism and eschatology, reflected through the prism of Jewish and early Christian visions of the end—visions, as we said, that are themselves deeply indebted to Iranian traditions.» — Stroumsa lee el maniqueísmo como reinterpretación del dualismo y la escatología iranios pasada por el prisma de visiones judías y cristianas del fin, ellas mismas deudoras de Irán. [Stroumsa]

«The Hermetic Mind to Hermes (chapter XI) shows a striking predilection for aion (eternity), which appears twenty-seven times in the» — Stroumsa mide la predilección del tratado hermético Mente a Hermes por *aion*, eternidad: veintisiete apariciones, que la plana siguiente del troceo contrasta con solo tres en el resto del corpus. [Stroumsa]

«In their deeply different ways, then, the complex myths of Time and Eternity so strikingly developed in the Bundahišn would prove to be a major catalyst in the history of religions.» — Stroumsa cierra el epílogo declarando que los mitos del Tiempo y la Eternidad del Bundahišn resultarían un catalizador mayor en la historia de las religiones. [Stroumsa]

«1.It may, however, be pointed out that the Middle Persian word tan means both “body” and “person.”» — la primera nota al prólogo acota el término *tan* del persa medio, que dice a la vez cuerpo y persona. [Agostini y Thrope]

«2.The second element of the word is no doubt associated with čārag (remedy, expedient, stratagem).» — la segunda nota al prólogo asocia el segundo elemento de la palabra con *čārag*: remedio, expediente, estratagema. [Agostini y Thrope]

«1.Emend nēw- in Pakzad (2005, 1) with did.» — las notas al Prologue abren la serie de enmiendas: la primera propone leer *did* donde la edición de Pakzad imprime *nēw-*. [Agostini y Thrope]

«Here and throughout, the symbols °…° indicate the phrase that will be discussed in the accompanying note.» — una nota al capítulo 1 declara la convención tipográfica del volumen: los símbolos ° … ° marcan la frase que discute la nota correspondiente. [Agostini y Thrope]

«10.This sentence seems to be an interpolation.» — una nota al capítulo 1 marca una frase como probable interpolación, sin retirarla del texto. [Agostini y Thrope]

«18.Shaul Shaked suggests in private communication that this is the distinguishing mark of gender.» — una nota al capítulo 1 atribuye a Shaul Shaked, por comunicación privada, la lectura de la marca de Gayōmard como signo distintivo de sexo. [Agostini y Thrope]

«6.Hušk kūn, literally “dry-assed.” The same phrase appears with the meaning of “indolence” in colloquial modern Tehran Persian.» — una nota al capítulo 14 explica la expresión *hušk kūn*, literalmente culo seco, y consigna que sigue viva con sentido de indolencia en el persa coloquial de Teherán. [Agostini y Thrope]

«7.Possibly emend nlyk in Pakzad (2005, 171) with warrag, “ram.”» — una nota al capítulo 13 propone con reserva leer *warrag*, carnero, donde el manuscrito da una forma sin identificar; el nombre que el cuaderno heredó como especie viene de esa forma no resuelta. [Agostini y Thrope]

«8.Probably a corrupted toponym in place of Harahvand. See Pahlavi Vidēvdād 1:12.» — una nota al capítulo 31 declara probablemente corrupto el topónimo Arman y propone Harahvand, remitiendo al Vidēvdād pahlavi. [Agostini y Thrope]

«2.A conjectural translation of ’lm in Pakzad (2005, 387).» — una nota al capítulo 34 declara conjetural la traducción de una forma que la edición de Pakzad imprime sin resolver. [Agostini y Thrope]

«21.This sentence is missing in Pakzad (2005, 32).» — una nota al capítulo 1 consigna que la frase falta en la edición de Pakzad, sin más comentario. [Agostini y Thrope]

«4.Uncertain reading. We follow the suggestion of Henning 1942, 234.» — una nota al capítulo 2 declara incierta la lectura y dice de quién es la que adoptan: la sugerencia de Henning. [Agostini y Thrope]

«1.An alternative and perhaps more logical reading would be se dō, “two-thirds.”» — una nota al capítulo 7 propone una lectura alternativa y, a su juicio, más lógica, y la deja como alternativa sin sustituir el texto. [Agostini y Thrope]

«2.Pakzad (2005, 118) reasonably emends the manuscripts’ panj with haft, as we find this number also in the Indian tradition; other Zoroastrian traditions refer to five or six stars in the Pleiades.» — una nota al capítulo 7 califica de razonable la enmienda de Pakzad y consigna que otras tradiciones zoroastrianas cuentan cinco o seis estrellas en las Pléyades. [Agostini y Thrope]

«3.In all manuscripts except M51 the verbs are in the plural. This may refer to all three saviors and not only to Sōšāns, or may be a plurale maiestatis.» — una nota al capítulo 8 registra la variante de manuscritos y ofrece dos lecturas sin elegir: que el plural se refiera a los tres salvadores, o que sea *plurale maiestatis*. [Agostini y Thrope]

«5.Cereti (2004, 33) proposes that frātīh may be interpreted as connected to Avestan frād-, meaning “to increase, make great.”» — una nota al capítulo 11 recoge la propuesta de Cereti de ligar *frātīh* al avéstico *frād-*, aumentar o engrandecer. [Agostini y Thrope]

«1.Pakzad (2005, 228) omits. See Shapira 2014, 128.» — una nota al capítulo 18 consigna una omisión de la edición de Pakzad y remite a Shapira. [Agostini y Thrope]

«9.The Indian Bundahišn adds “and it [the earth] becomes again straight.”» — una nota al capítulo 21 registra un añadido del Bundahišn indio que la recensión iraní no trae, y lo deja consignado como divergencia. [Agostini y Thrope]

«13.Expunge čiyōn and emend nē in Pakzad (2005, 310) with rāy. This sentence may be corrupt.» — una nota al capítulo 26 propone dos intervenciones sobre el texto y a la vez declara que la frase puede estar corrupta, sin dar la enmienda por segura. [Agostini y Thrope]

«3.Emend čišmagān in Pakzad (2005, 326) with a-nāmagān. See Bailey 1933, 914.» — una nota al capítulo 27 sustituye el nombre de los demonios Čišmagianos por *a-nāmagān*, los sin nombre, apoyándose en Bailey; la doble grafía del término dentro del volumen queda así declarada. [Agostini y Thrope]

«Editions and Translations Agostini, Domenico. 2013. Ayādgār ı̄ Jāmāspı̄g: Un texte eschatologique zoroastrien. Rome: Gregorian and Biblical Press.» — la bibliografía se divide en dos secciones y abre con la de ediciones y traducciones, cuyo primer asiento es un texto escatológico editado por el propio Agostini. [Agostini y Thrope]

«Anklesaria, Behramgore Tehmuras, ed. and trans. 1956. Zand Ākāsīh: Iranian or Greater Bundahišn. Bombay: Rahnumae Mazdayasnan Sabha.» — la bibliografía asienta la traducción de Anklesaria bajo el título Zand Ākāsīh, Bundahišn iraní o mayor, con el pie de 1956 del que la introducción cuenta el incendio. [Agostini y Thrope]

«Bailey, Howard W. 1933. The Greater Bundahišn. PhD. diss., Oxford University.» — la bibliografía asienta la traducción inédita de Bailey como tesis doctoral de Oxford de 1933; el volumen imprime *Howard W.* donde la introducción da Harold Walter (sic). [Agostini y Thrope]

«Pakzad, Fazlollah, ed. 2005. Bundahišn: Zoroastriche Kosmogonie und Kosmologie. Tehran: Centre for the Great Islamic Encyclopaedia.» — la bibliografía asienta la edición crítica de Pakzad, base de cotejo del volumen, publicada en Teherán; el título imprime *Zoroastriche* por Zoroastrische (sic). [Agostini y Thrope]

«West, Edward William, trans. 1880. Pahlavi Texts, Part 1: The Bundahis, Bahman Yast, and Shāyast La-Shāyast. Oxford: Clarendon Press.» — la bibliografía asienta la primera traducción inglesa, la de West de 1880, dentro de la serie de textos pahlavi. [Agostini y Thrope]

«Williams, Alan V., ed. and trans. 1990. The Pahlavi Rivāyat Accompanying the Dādestān ī Dēnīg. 2 vols. Copenhagen: Royal Danish Academy of Sciences and Letters.» — la sección de ediciones cierra con el Pahlavi Rivāyat que acompaña al Dādestān ī Dēnīg, citado a lo largo de las introducciones de capítulo. [Agostini y Thrope]

«Anquetil Duperron, Abraham Hyacinthe. 1771. Zend Avesta: Ouvrage de Zoroastre. 2 vols. Paris: N.» — la sección de estudios asienta el Zend Avesta de Anquetil-Duperron de 1771, la primera traducción moderna de la que habla la introducción; el asiento se corta aquí en el troceo. [Agostini y Thrope]

«El-Bizri, Nader, ed. 2008. Epistles of the Brethren of Purity: The Ikhwan al-Safa’ and Their Rasa’il. Oxford: Oxford University Press.» — la bibliografía asienta el volumen de El-Bizri sobre las Epístolas de los Hermanos de la Pureza, la obra con la que la introducción empareja al Bundahišn por su alcance enciclopédico. [Agostini y Thrope]

«Secunda, Shai. 2012. “On the Age of the Zoroastrian Sages in the Zand.” Iranica Antiqua 47: 317–349. Secunda, Shai. 2014. “The Fractious Eye: On the Evil Eye of Menstruants in Zoroastrian Tradition.” Numen 61, no. 1: 83–108.» — la bibliografía asienta los dos artículos de Secunda usados en los capítulos 35 y 15; el título del primero se imprime aquí *Zoroastrian Sages* y en la lectura recomendada del capítulo 35 *Zoroastrians Sages* (sic). [Agostini y Thrope]

«Walker, Joel T. 2002. “The Limits of Late Antiquity: Philosophy between Rome and Iran.” Ancient World 33: 45–69. West, Martin L. 1971. “The Cosmology of ‘Hippocrates’: De Hebdomadibus.” Classical Quarterly 21, no. 2: 365–388.» — la bibliografía cierra con los estudios que sostienen el capítulo 28: el de Walker sobre la filosofía entre Roma e Irán y el de Martin L. West sobre la cosmología del De hebdomadibus. [Agostini y Thrope]

«Raffaelli, Enrico G. 2010. “L’astrologie dans le zoroastrisme d’époque sassanide: L’exemple de la 5ème section du Bundahišn.”» — la bibliografía asienta un estudio de Raffaelli sobre la astrología del capítulo 5 que las lecturas recomendadas de ese capítulo no incluyen: la bibliografía general es más ancha que la suma de las bibliografías de capítulo. [Agostini y Thrope]

«Cereti, Carlo G. 2007b. “Middle Persian Geographic Literature II: Chapters X and XI of the Greater Bundahišn.” In Des Indo‐Grecs aux Sassanides: Données pour l’histoire et la géographie historique, edited by R. Gyselen, 55–64. Bures-sur-Yvette: Groupe pour l’Étude de la Civilisation du Moyen-Orient.» — la bibliografía distingue con letra los dos artículos de Cereti de 2007, y el segundo es el que las introducciones a los capítulos 8 a 12 citan para los mares y los ríos. [Agostini y Thrope]

«Ušdāštār, 9:3, 18 Usindām, 9:3, 8; 10:5 Wādgēs, 9:3, 22 Wafrōmand, 9:3, 25» — el índice anotado remite por capítulo y versículo, no por página, de modo que sirve igual para cualquier edición del texto. [Agostini y Thrope]

«Indian River (Hindūgān rōd), 11:8; 11A:2. See Mihrān Kasaf, 11A:26. See Kāsag Kāsag, 11:8, 11A:26 Kōr, 11:8. See Turt» — el índice resuelve con remisiones cruzadas los nombres dobles de los ríos, que el capítulo 11 da uno junto a otro. [Agostini y Thrope]

«Gōbedestān, Gōbed, 11A:7; 29:5, 7 Gurgān, 9:35; 31:21 Hamadān, 9:15; 12:9» — el índice reúne bajo una entrada las dos formas de un topónimo y da todas sus apariciones, incluidas las de capítulos distintos. [Agostini y Thrope]

«War (Avestan Varena-), 31:32; 32:2 War ī Jam-kard (shelter built by Jam), 17:10; 24:25; 29:5, 10, 18; 32:7, 10;» — el índice da entre paréntesis la forma avéstica del topónimo y, en la entrada siguiente, la traducción del nombre persa medio del refugio de Jam. [Agostini y Thrope]

«Tree of Many Seeds (wan ī was-tōhmag), 6D:5; 16:4; 24:8 Ušgal (jackal), 23:2 Warīšag, a bird, 13:29 Warzuka, a fish, 15A:5» — el índice glosa cada criatura con una palabra —un pájaro, un pez, un chacal— cuando el texto no la identifica. [Agostini y Thrope]

«Tambayag, daughter (or possibly son) of Ōwōix, 35:7 Tariz, associated with poison, archdemon, 1:54; 5:1; 27:11, 12, 14; 34:27 Tarōmad (Arrogance), 1:54; 5:1; 27:15; 34:27» — el índice deja abierto el sexo de un eslabón de la genealogía materna de Dahāg, hija o quizá hijo, en vez de resolverlo. [Agostini y Thrope]

«Mercury (Tīr), planet, 5:4; 5A:2, 3, 4, 8; 5B:12, 14 Milky Way (rāh ī kāwōšān), 5B:23 Muri, lunar mansion, star, 2:2 Mūš-Parīg, comet, 5:4, 5; 5A:6, 7; 27:54» — el índice traduce los nombres astrales y clasifica cada cuerpo —planeta, mansión lunar, cometa— con una sola palabra. [Agostini y Thrope]

«Anāhīd, water deity, 3:20; 26:91; 33:43; 35:61. See Ardwīsūr Ard, 1A:22, 27; 3:20; 16A:2; 26:89, 99. See Ahrišwang» — el índice remite de Anāhīd a Ardwīsūr y de Ard a Ahrišwang, sin fundir las entradas ni decidir si son la misma figura. [Agostini y Thrope]

«Wahman (Good Thought), an Amahraspand, 1:52; 1A:27; 3:8, 16, 17; 4:14; 5:1; 6B:4; 16A:2; 24:28; 25:25; 26:8, 13, 14, 15, 17, 18, 19, 42, 97; 28:22; 34:27» — el índice traduce el nombre de cada Amahraspand entre paréntesis y da la lista completa de sus apariciones a lo largo del volumen. [Agostini y Thrope]

«Aspiyān Syā-gāw, son of Aspiyān Spēd-gāw, 35:8 Asulīg, son of Frīgīz of Čūr, 35:22 Ayāzim, son of Rajan, 35:52 Azdahāg, a dragon king, 14B:2; 22:10, 20; 29:12; 33:2» — el índice reconstruye las genealogías nombrando en cada entrada al padre, de modo que la línea se puede seguir entrada por entrada. [Agostini y Thrope]

«Frawāg, one of the forefathers of mankind, 14:33, 35, 36; 35:1, 7 Frawāgē, one of the foremothers of mankind, 14:33 Frawaxš-windād, son of Mēdyōmāh, priest, 35A:1 Fraxšt, son of Rag, 35:37» — el índice distingue antepasado y antepasada de la humanidad en entradas contiguas, y sigue con los eslabones sacerdotales. [Agostini y Thrope]

«Kād, son of Mēdyōmāh, priestly ancestor, 35A:1, 2 Kanag, son of Bayarz, 35:26 Katāyōn, brother of Frēdōn, 35:10 Kawād, Kay, Kayanid king, 33:7; 35:28, 29, 34; 36:7» — el índice añade a cada nombre su condición —antepasado sacerdotal, hermano de Frēdōn, rey kayánida— cuando el texto la da. [Agostini y Thrope]

«Parišturō, father of Hōazarō-dāxhraxwa, 29:2 Parštwa, son of Urwatgā, priest, 35A:4 Pašang, father of Frāsyāb, 29:7; 35:17, 18 Pasēn, Kay, a Kayanid, 35:30, 34» — el índice recoge también los nombres que solo aparecen una vez, como el del padre del maestro del continente de Sawah. [Agostini y Thrope]

«Sridag, daughter of Bīdag, 35:16 Srīt, daughter of Wōrūčihr, 35:57 Sūdāweh, wife of Kay Us, 33:11 Sulīg, son of Frīgīz of Čūr, 35:22» — el índice conserva las líneas femeninas de las genealogías con el mismo formato que las masculinas. [Agostini y Thrope]

«Wēdang, son of Rag, 35:26 Wēdišt, son of Ayāzim, 35:52 Weh-āfrīd, father of Sāsān, 35:36 Wēsag, son of Zēšim, 35:18, 19» — el índice cierra el bloque de nombres propios con los eslabones de las genealogías del capítulo 35. [Agostini y Thrope]

«Āfrīnagān, blessing ceremony, 26:53 Ahunawad Gāh, one of the five Gāthās, 1A:26 Ahunawar prayer, the most sacred of the Gathic prayers, 1:28, 49» — el índice abre el bloque de conceptos y términos rituales glosando cada uno con una definición breve. [Agostini y Thrope]

«Final Body (tan ī pasēn), the pure resurrected body of the eschatological times,» — el índice define el Cuerpo Final como el cuerpo puro resucitado de los tiempos escatológicos, y da su forma persa media *tan ī pasēn*, sin la vocal larga con que la introducción la imprime. [Agostini y Thrope]

«Abursēn, 9:3, 12, 15, 16, 17, 24, 32, 33; 11A:11, 12, 16, 17; 17A:3» — el índice anotado abre por lugares y dentro de ellos por montañas, y su primera entrada reúne las apariciones del monte Abursēn en cuatro capítulos distintos. [Agostini y Thrope]

Microcosmos (el hombre-mundo) — El capítulo 28 desarrolla la correspondencia entre el gēhān ī kōdak y el gēhān ī wuzurg miembro por miembro —piel/cielo, huesos/montañas, venas/ríos, ojos/sol y luna, ano/infierno— y la funda en que el mundo y el hombre vienen de una misma gota de agua; los traductores la emparentan con el Timeo de Platón, con la frase de Protágoras y con el De hebdomadibus pseudohipocrático.

Mansiones lunares (los 28 sectores del recorrido de la Luna) — El capítulo 2 divide el firmamento en veintisiete mansiones lunares y las nombra una por una, y los traductores atribuyen a David Pingree el argumento de la influencia india en ese pasaje; la cifra discrepa de las veintiocho que da el Picatrix, y aquí se consigna sin armonizar.

Cuatro elementos (fuego, aire, agua, tierra) — Las alimañas y los lobos, criaturas del Espíritu Maligno, tienen sin embargo cuerpo compuesto de los cuatro elementos creados por Ohrmazd —agua, tierra, viento y fuego—, y de ahí que sus cuerpos entren en mezclas medicinales.