(5) Again, I say, by Zaratûst were begotten three sons and three daughters; one son was Isadvâstar, one Aûrvatad-nar, and one Khûrshêd-kîhar; as Isadvâstar was chief of the priests he became the Môbad of Môbads, and passed away in the hundredth year of the religion; Aûrvatad-nar was an agriculturist, and the chief of the enclosure formed by Yim, which is below the earth; Khûrshêd-kîhar was a warrior, commander of the army of Pêshyôtanû, son of Vistâsp, and dwells in Kangdez; and of the three daughters the name of one was Frên, of one Srît, and of one Pôrukîst.

(4) Then he raised his eyes and saw a man. He said to the harlot: "Shamhat, have that man go away! Why has he come'? I will call out his name! The harlot called out to the man and went over to him and spoke with him. "Young man, where are you hurrying! Why this arduous pace! The young man spoke, saying to Enkidu: "They have invited me to a wedding, as is the custom of the people.... the selection(!) of brides(!).. I have heaped up tasty delights for the wedding on the ceremonial(!) platter. For the King of Broad-Marted Uruk, open is the veil(!) of the people for choosing (a girl). For Gilgamesh, the King of Broad-Marted Uruk, open is the veil(?) of the people for choosing. He will have intercourse with the 'destined wife,' he first, the husband afterward.

(25) of those seven pairs one was Sîyâkmak, the name of the man, and Nasâk of the woman; and from them a pair was born, whose names were Fravâk of the man and Fravâkaîn of the woman.

(1) Satyakâma, the son of Gabâlâ, addressed his mother and said: 'I wish to become a Brahmakârin (religious student), mother. Of what family am I?'

(2) He who thus knows the Yagñâyagñîya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not eat marrow for a year,' or 'Do not eat marrow at all.'

(111) Or, "The heavens are revolving the wrong way; Or if she said, "My head aches with pain," Or, "My headache is now relieved;" If she gave thanks, 'twas for being united to Yusuf; If she wailed, 'twas that she was separated from him. Though she gave vent to thousands of names, Her meaning and purport was only Yusuf; Was she an hungred, when she pronounced his name, Her thirst was quenched by Yusuf's name, Was she in pain, by pronouncing his mighty name

(11) And in this thirty-ninth jubilee, in the second week in the first year, Terah took to himself a wife, and her name was 'fcdna/ the daughter of 'AbramJ-the daughter of his" father's 1876 a.m. sister?

(6) 'When I said, I turn to Bhuvah, what I said is, I turn to Agni (fire), Vâyu (air), Âditya (sun).'

(8) [And in the fourth year he was born], and Shelah grew up and took to himself a wife, and her name was Mu'ak. the^daughter of KfiS&j his father's brother, in the one and "Ihirtieth-

(3) Then while they meditated, it became clear to them that when dawn would break, man must appear. Then they planned the creation, and the growth of the trees and the thickets and the birth of life and the creation of man. Thus it was arranged in the darkness and in the night by the Heart of Heaven who is called Huracán. The first is called Caculhá Huracán. The second is Chipi-Caculhá. The third is Raxa-Caculhá. And these three are the Heart of Heaven. Then Tepeu and Gucumatz came together; then they conferred about life and light, what they would do so that there would be light and dawn, who it would be who would provide food and sustenance.

(3) And the waists of both of them were brought close and so connected together that it was not clear which is the male and which the female, and which is the one whose living soul (nismô) of Aûharmazd is not away.

(28) Of those six races the name of the man of one pair was Tâz and of the woman Tâzak, and they went to the plain of the Tâzîkân (Arabs); and of one pair Hôshyang was the name of the man and Gûzak of the woman, and from them arose the Airânakân (Iranians); and from one pair the Mâzendarân have arisen.

(7) The door-keeper went to look for Raikva, but returned saying, 'I found him not.' Then the king said: 'Alas! where a Brâhmana should be searched for (in the solitude of the forest), there go for him.'

(1) Then they decided to go to the east, thinking thus to fulfill the command of their fathers which they had not forgotten. It had been a long time since their fathers had died, when the tribes gave them their wives, and thus they acquired many relatives-in-law, when the three took wives.

(7) They were a long time in this other town, where they had daughters and sons. There were many of them there, and there were four other places, to each of which they gave the name of their town. Their daughters and sons married; they simply gave them away [in marriage] and the presents and favors they received they considered as the price for their daughters, and, in this way, they lived happily.

(1) Then their wives had being, and their women were made. God himself made them carefully. And so, during sleep, they came, truly beautiful, their women, at the side of Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam. There were their women when they awakened, and instantly their hearts were filled with joy because of their wives.

(459) but not of the other, if the flock is to be maintained in first-rate condition. Now these goings on must be a secret which the rulers only know, or there will be a further danger of our herd, as the guardians may be termed, breaking out into rebellion. Very true. Had we not better appoint certain festivals at which we will bring together the brides and bridegrooms, and sacrifices will be offered and suitable hymeneal songs composed by our poets: the number of weddings is a matter which must be left to the discretion of the rulers, whose aim will be to preserve the average of population? There are many other things which they will have to consider, such as the effects of wars and diseases and any similar agencies, in order as far as this is possible to prevent the State from becoming either too large or too small. Certainly, he replied. We shall have to invent some ingenious kind of lots which the less worthy may draw on each occasion of our bringing them together, and then they will accuse their own ill-luck and not the rulers. To be sure, he said. And I think that our braver and better youth, besides their other honours and rewards, might have greater facilities of intercourse with women given them; their bravery will be a reason, and such fathers ought to have as many sons as possible. True. And the proper officers, whether male or female or both, for offices are to be held by women as well as by men— Yes—

(4) From Yim and Yimak, who was his sister, was born a pair, man and woman, and they became husband and wife together; Mîrak the Âspiyân and Zîyânak Zardâhim were their names, and the lineage went on.

(18) And he who shall study this sacred dialogue of ours, by him I shall have been worshipped by Jnana yajna; this is my conviction.

(11) And he grew up, and dwelt in Ur of the Chaldees, near to the father of his wife's mother, and he worshipped idols, and he took to himself a wife in the thirty-sixth jubilee, in the fifth week, in the first year thereof, and her name was Mglka,* the daughter of Kab6r, the daughter of his fathers brother.