From the archive

Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)

English·1879–1910·trans. E. W. West·388 passages

The text · part 4 of 18

These stars, there-

CHAPTER I, 5-8. 13

call a G&h (period of the day), which they say is the great one of the middle of the sky, till 7us¢ before the destroyer came was the midday (or south) one of the five, that is, the Rapttvin'.

fore, fulfil the conditions necessary for being chieftains of the east and north at the end of summer, and we must look for stars capable of being chieftains of the south and west at the same season. Now, when Ursa Major is near the meridian below the pole, Fomalhaut is the most conspicuous star near the meridian in the far south, and is probably to be identified with Vanand the chieftain of the south. And when Sirius rises some time before daybreak, Antares (in Scorpio) sets some time after dusk in the evening, and may well be identified with Satavés the chieftain of the west. Assuming that there has been a precession of the equinoxes equivalent to two hours of time, since the idea of these chieftains (which may perhaps be traced to Avesta times) was first formed, it may be calculated that the time of year when these leading stars then best fulfilled that idea was about a month before the autumnal equinox, when Ursa Major would be due north three-quarters of an hour after midnight, and Fomalhaut due south three-quarters of an hour before midnight, Sirius would rise three hours before the sun, and Antares would set three hours after the sun. In the Avesta these leading stars are named Tistrya, Satavaésa, Vanant, and Hapt6i- Tinga (see Tistar Yt. 0, 8, 9, 12, 32, &c., Rashnu Yt. 26-28, Sir6z. 13). ,

1 This translation, though very nearly literal, must be accepted with caution. If the word mas be not a name it can hardly mean anything but ‘great ;’ and that it refers to a constellation appears from Chap. V, 1. The word khéms&k is an irregular form of the Huz. khéms yA, ‘ five,’ and may refer either to the five chieftains (including ‘ the great one’) or to the five Gahs or periods of the day, of which Rapitvin is the midday one (see Chap. XXYV, 9). The object of the text seems to be to connect the Rapitvin Gah with some great mid-sky and midday constellation or star, possibly Regulus, which, about s.c. g60, must have been more in the daylight than any other important star during the seven months of summer, the only time that the Rapftvin G4h can be celebrated (see Chap. XXV, 7-14). Justi has, ‘They call that the great one of the place, which is great in the middle of the sky; they say that before the enemy came it was always midday, that is, Rapitvin.’

p. 14

XXV, 7-14). Justi has, ‘They call that the great one of the place, which is great in the middle of the sky; they say that before the enemy came it was always midday, that is, Rapitvin.’

14 BUNDAHIS.

g. Adharmazd performed the spiritual Yazisn ceremony with the archangels (ameshéspend4n) in the Rapttvin G4h, and in the Yazisn he supplied every means necessary for overcoming the adversary’. 1o. He deliberated with the consciousness (béd) and guardian spirits (fravahar) of men*, and the omniscient wisdom, brought forward among men, spoke thus: ‘ Which seems to you the more advantageous, when ® I shall present you to the world? ¢hat you shall contend in a bodily form with the fiend (drag), and the fiend shall perish, and in the end I shall have you prepared again perfect and immortal, and in the end give you back to the world, and you will be wholly immortal, undecaying, and undisturbed ; or ¢#at it be always necessary to provide you protection from the destroyer ?’

11. Thereupon, the guardian spirits of men became of the same opinion with the omniscient wisdom about going to the world, on account of the evil ‘hat comes upon them, in the world, from the fiend (drig) Aharman, and ¢hezr becoming, at last, again unpersecuted by the adversary, perfect, and immortal, in the future existence, for ever and everlasting.

Windischmann has nearly the same, as both follow the PAzand
MSS. in reading hémfsak (as a variant of hamfsak), ‘always,’
instead of khéms&k.

1 Or ‘adversity.’

* These were among the fravashis already created (see Chap. I, 8).

* Reading amat, ‘when,’ instead of mfin, ‘ which ’ (see note to Chap. I, 7).

CHAPTER II, Q-—III, 5. 15

CuaprTer III.

1. On the rush of the destroyer at the creatures it is said, in revelation, that the evil spirit, when he saw the impotence of himself and the confederate? (ham-dast) demons, owing to the righteous man 2, became confounded, avd seemed in confusion three thousand years. 2. During that confusion the archfiends * of the demons severally shouted thus: ‘Rise up, ¢hou father of us! for we w2// cause a conflict in the world, the distress and injury from which wed? become those of Adharmazd and the archangels.’

3. Severally they twice recounted their own evil deeds, and it pleased him not; and that wicked evil spirit, through fear of the righteous man, was not able to lift up 4s head until the wicked Géh* came, at the completion of the three thousand years.
4. And she shouted to the evil spirit thus: ‘ Rise up, ¢hou father of us! for I wzd/ cause that conflict in the world wherefrom the distress and injury of Atiharmazd and the archangels w¢/ arise. 5. And she twice recounted severally her own evil deeds, and it pleased him not; and that wicked evil spirit

? The P&zand MSS. have gar6ist, for the Huz. hémnunast, ‘trusted.’ Windischmann and Justi have ‘all.’

? Probably Gayémard.

5. And she twice recounted severally her own evil deeds, and it pleased him not; and that wicked evil spirit

? The P&zand MSS. have gar6ist, for the Huz. hémnunast, ‘trusted.’ Windischmann and Justi have ‘all.’

? Probably Gayémard.

5 The word kamfrak4n is literally ‘those with an evil pate,’ and is derived from Av. kameredha, ‘the head of an evil being,’ also applied to ‘the evil summit’ of Mount Arezfira (Vend. XIX, 140, 142), which is supposed to be at the gate of hell (see Chap. XII, 8). That the chief demons or arch-fiends are meant, appears more clearly in Chap. XXVIII, 12, 44, where the word is kam4rik&n.

* The personification of the impurity of menstruation.

16 BUNDAHIs.

_rose not from that confusion, through fear of the righteous man.

6. And, again, the wicked Géh shouted thus: ‘Rise up, ¢kou father of us! for in that conflict I will shed thus much vexation! on the righteous man and the labouring ox that, through my deeds, life w2d7 not be wanted, and I will destroy their living souls (nism4)?; I wz/? vex the water, I wz// vex the plants, I wd? vex the fire of Adharmazd, I wll make the whole creation of Afharmazd vexed.’
7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kissed Géh upon the head, and the pollution which they call menstruation became apparent in Géh.

8. He shouted to Géh thus: ‘ What is thy wish ? so that I may give z¢ thee.’ And Géh shouted to the evil spirit thus: ‘A man is the wish, so give z¢ to me.’

9. The form of the evil spirit was a log-like lizard’s (vazak) body, and he appeared a young man of fifteen years to Géh, and that brought the thoughts: of Géh to him *

1 The word vésh or vish may stand either for bésh, ‘distress,
vexation, as here assumed, or for vish, ‘ poison,’ as translated by
Windischmann and Justi in accordance with the Paz. MSS.

* That this is the Huzvaris of rfib4n, ‘soul,’ appears from Chap. XV, 3-5, where both words are used indifferently; but it is not given in the Huz.-Paz. Glossary. It is evidently equivalent to Chald. nism 4, and ought probably to have the traditional pronunciation nisman, an abbreviation of nismman.

5 This seems to be the literal meaning of the sentence, and is confirmed by Chap. XXVIII, 1, but Windischmann and Justi understand that the evil spirit formed a youth for Géh out ofa toad’s body. The incident in the text may be compared with Milton’s idea of Satan and Sin in Paradise Lost, Book II, 745-765.

CHAPTER III, 6-16. 17

10. Afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. 11. He stood upon one-third? of the inside of the sky, and he sprang, like a snake; out of the sky down to the earth.

p. 17

12, Jw the month Fravardin and the day Adharmazd? he rushed in at noon, and thereby the sky was as shattered and frightened by him, as a sheep by a wolf. 13. He came on to the water which was arranged* below the earth, and then the middle of this earth was pierced and entered by him. 14. Afterwards, he came to the vegetation, then to the ox, then to GAyémard, and then he came to fire‘; so, just like a fly, he rushed out upon the whole creation; and he made the world quite as injured and dark*® at midday as though it were in dark night. 15. And noxious creatures were diffused by him over the earth, biting and venomous, such as the snake, scorpion, frog (kalv4k), and lizard (vazak), so that not so much as the point of a needle remained /vee from noxious creatures. 16. And blight® was diffused by him over the

1 Perhaps referring to the proportion of the sky which is overspread by the darkness of night. The whole sentence is rather obscure.

* The vernal equinox (see Chap. XXV, 7).

* Literally, ‘and it was arranged.’

‘ For the details of these visitations, see Chaps. VI-X.

® Reading khfst t6m; but it may be hangf¢t(im, ‘most turbid, opaque.’

* The word makhé, ‘blow, stroke,’ is a Huzvaris logogram not found in the glossaries; M6 has d4r, ‘wood,’ but this may be a misreading, due to the original, from which M6 was copied, being difficult to read.

(5) Ccp. 18 vegetation, and it withered away immediately. 17. And avarice, want, pain, hunger, disease, lust, and lethargy were diffused by him abroad upon the ox and Gayémard.

18. Before zs coming to the ox, Aftharmazd ground up the healing fruit?, which some call ‘btndk,’ small in water openly before zés eyes, so that z¢s damage and discomfort from the calamity (zanisn) might be less; and when it became at the same time lean and ill, as z¢s breath went forth and it passed away, the ox also spoke thus: ‘The cattle are to be created, amd their work, labour, and care are to be appointed.’

19. And before 4zs coming to Gayémard, Atharmazd brought forth a sweat upon Gdydémard, so long as he might recite a prayer (v4g) of one stanza (viast); moreover, Afharmazd formed that sweat into the youthful body of a man of fifteen years, radiant and tall. 20. When Gayémard issued from the sweat he saw the world dark as night, and the earth as though not a needle’s point remained free from noxious creatures; the celestzal sphere was in revolution, azd the sun and moon remained in motion: and the world’s struggle, owing to the clamour of the Ma4zintkan demons ?, was with the constellations.

21.‘And the evil spirit thought that the creatures of Afharmazd were all rendered useless except x

1 The word mfvang is an unusual form of mivak, ‘fruit.’ It is probably to be traced to an Av. mivangh, which might mean ‘fatness,’ as Windischmann suggests. _

* The MAzainya daéva of the Avesta, and Mazendar4n demons, or idolators, of Persian legends.

CHAPTER III, 17-27. 19

Gayémard;jand Asté-vidad! with a thousand demons, causers of death, were let forth by him on Gayémard. 22. But his appointed time had not come, and he (Asté-vid4a@) obtained no means of noosing (4viztdan6) him, as it is said that, when the opposition of the evil spirit came,{the period of the life and rule of GAyémard was appointed for thirty years.| 23. (After the coming of the adversary he lived thirty years] and Gayémard spoke thus: ‘Although the destroyer 4as come, mankind wzé7 be all of my race; and this one thing is good, when they perform duty and good works.’

24. And, afterwards, he (the evil spirit) came to fire, and he mingled smoke and darkness with it.
25. The planets, with many demons, dashed against the celestial sphere, and they mixed the constellations; and the whole creation was as disfigured as though fire disfigured every place and smoke arose over 24, 26. And ninety days and nights the heavenly angels were contending in the world with the confederate demons of the evil spirit, avd hurled them confounded to hell; and the rampart of the sky was formed so that the adversary should not be able to mingle with it.

27. Hell is in the middle of the earth; there where the evil spirit pierced the earth? and rushed in upon it, fs all the possessions of the world were

1 The demon of death, Ast6-vidh6tu in the Avesta (Vend. IV, 137, V, 25, 31), who is supposed ‘to cast a halter around the necks of the dead to drag them to hell, but if their good works have exceeded their sins they throw off the noose and go to heaven’ (Haug’s Essays, and ed. p. 321). This name is misread Astivihad by Pazand writers.

® See § 13.

p. 20

changing into duality, ad persecution, contention, and mingling of high and low became manifest. }

CuaprTer IV.

1. This also is said, that when the primeval ox’ passed away it fell to the right hand, avd Gayémard afterwards, when he passed away, to the left hand.
2. Gésfrvan*, as the soul of the primeval ox came out from the body of the ox, stood up before the ox and cried to Afharmazd, as much as a thousand men when they sustain a cry at one time, thus: ‘With whom is the guardianship of the creatures left by thee, when ruin 4as broken into the earth, and vegetation is withered, and water is troubled ? Where is the man® of whom it was said by thee thus: I wz? produce him, so that he may preach carefulness ?’

Where is the man® of whom it was said by thee thus: I wz? produce him, so that he may preach carefulness ?’

3. And Adharmazd spoke thus: ‘ You are made ill‘, O Géstrvan! you have the illness which the evil spirit brought on ; if it were proper to produce that man in this earth at this time, the evil spirit would not have been oppressive in it.’

? Literally, ‘ the sole-created ox’ from whom all the animals and some plants are supposed to have proceeded (see Chaps. X and XIV), as mankind proceeded from GAyémard. It is the ox of the primitive creation, mentioned in Chap. III, 14, 18.

® The spiritual representative of the primeval ox, called Geusurv4, ‘soul of the bull,’ in the Avesta, of which name Gésfirvan is a corruption. The complaint of Gésfirvan is recorded in the G§Athas, the oldest part of the Avesta (see Yas. XXIX).

5 Referring to Zarat(st.

* In Kao, ‘ You are ill.’

CHAPTER IV, I-V, I. 21

4. Forth Gésfrvan walked to the star station (payak) and cried in the same manner, and forth to the moon station avd cried in the same manner, and forth to the sun station, and then the guardian spirit of Zaratfist was exhibited to her, and Atharmazd said thus!: ‘I will produce for the world 42m who will preach carefulness.’ 5. Contented became the spirit Gésirvan, and assented thus: ‘1 will nourish the creatures ;’ that is, she became again consenting to a worldly creation in the world.

CuHapTer V.

1. Seven chieftains of the planets have come unto the seven chieftains of the constellations?, as the planet Mercury (Tir) unto Ttstar, the planet Mars (Vahram) unto Haptdék-ring, the planet Jupiter (Aftharmazd) unto Vanand, the planet Venus (Anahid) unto Satavés, the planet Saturn (Kév4n) unto the great ove of the middle of the sky, Gééihar * and the thievish (daggun) Maspar’, provided with tails, unto the sun and moon and stars. 2. The sun has attached Maspar to its own radiance by mutual agreement, so that he may be less able to do harm (vinas),

1 As the text stands in the MSS. it means, ‘and then the guardian spirit of Zaratist demonstrated to her thus;’ but whether it be intended to represent the fravdhar as producing the creature is doubtful. The angel Gés, who is identified with Gésfrvan, is usually considered a female, but this is hardly consistent with being the soul of a bull (see Chap. X, 1, 2), though applicable enough to a representative of the earth. In the Selections of Z4d-sparam, IJ, 6, however, this mythological animal is said to have been a female (see Appendix to Bundahis).

* Five of these are mentioned in Chap. II, 7, 8, to which the sun and moon are here added.

* As this name stands in the MSS. it may be read Gdrgd4r (as in the Paz. MSS.), GarMhar, or Dfréthar ; the reading is very uncertain, and Windischmann suggests Gfirg-Aihar, ‘wolf progeny’ (compare vehrk6-4ithra in Ardabahist Yast 8). A shooting star,

22 BUNDAHIS.

A shooting star,p. 22 and the thievish (daggun) Maspar’, provided with tails, unto the sun and moon and stars. 2. The sun has attached Maspar to its own radiance by mutual agreement, so that he may be less able to do harm (vinas),

3. Of Mount Albfrz? it is declared, that around the world and Mount Térak 3, which is the middle of the world, the revolution of the sun is like a moat * around the world; it turns back in a circuit ® owing to the enclosure (var) of Mount Albdrz around Térak. 4. As it is said that z¢# zs the Térak of Albtrz from behind which my sun and moon aad stars return again®. 5. For there are a hundred or meteor, is probably meant (see Chap. XXX, 18, 31), and as it is the special disturber of the moon, it may be Gé-Aihar (Av. gao- Aithra, ‘of ox-lineage’), a common epithet of the moon; the Pahlavi letter 4 being often written something like the compound rk; and this supposition is confirmed by the Gék-Aihar of TD in Chap. XXVIII, 44.

1 This is written M@s-parfk in TD in Chap. XXVIII, 44, and seems to be the mfs pairika of Yas. XVII, 46, LXVII, 23, as noticed by Windischmann ; it is probably meant here for a comet, as it is attached to the sun. The zodiacal light and milky way have too little of the wandering character of planets to be considered planetary opponents of the sun and moon.

3 The hara berezaiti, ‘lofty mountain-range,’ of the Avesta, which is an ideal representative of the loftiest mountains known to the ancient Iranians, the Alburz range in M4zendar4n, south of the Caspian. See Chaps. VIII, 2, XII, 1, 3.

° The Taéra of Yas. XLI, 24, Ram Yt. 7, Zamyad Yt. 6. See Chap. XII, 2, 4.

« The word may4-gtr is a Huz. hybrid for 4v-gir, ‘a waterholder, or ditch.’

5 The word may be either 4végak or khavtgak, with this meaning.

* This appears to be a quotation from the Rashnu Yast, 25. The Huz. word for ‘month’ is here used for the ‘ moon.’

CHAPTER V, 2-6. 23

and eighty apertures (régin) in the east, and a hundred and eighty in the west, through Albarz; and the sun, every day, comes in through an aperture, and goes out through an aperture’; azd the whole connection and motion of the moon and constellations and planets is with it: every day it always illumines (or warms) three regions (késhvar)* and a half, as is evident to the eyesight. 6. And twice in every year the day and night are equal, for on the original attack *, when‘ it (the sun) went forth from its first degree (khardak), the day and night were equal, it was the season of spring; when it arrives at the first degree of KalaZang (Cancer) the time of day is greatest, z¢ 7s the beginning of summer; when it arrives at the sign (khfirdak) Taragdk (Libra) the day and night are equal, z¢ zs the beginning of autumn; when it arrives at the sign Vahtk (Capricorn) the night is a maximum, 2¢ zs the beginning of winter ; and when it arrives at Varak (Aries) the night and day fave again become equal, as when it

' This mode of accounting for the varying position of sunrise and sunset resembles that in the Book of Enoch, LXXI, but only six eastern and six western gates of heaven are there mentioned, and the sun changes its gates of entrance and exit only once a month, instead of daily.

2 See § g and Chap. XI.

5 The reading of this word is doubtful, although its meaning is tolerably clear. The Paz. MSS. read har dé, ‘ both ;’ Justi reads ardab, ‘ quarrel ;’ and in the Selections of Z4d-sparam it is written Ardik. It seems probable that the word is kharah, ‘attack,’ which being written exactly like ardé (Av. ashya, see Yas. LVI, 1, 1) has had a circumflex added to indicate the supposed d, and this false reading has led to the more modern form 4raik (Pers. ard, ‘anger’). But probabilities in obscure matters are often treacherous guides.

“ Reading amat, ‘when,’ instead of mfin, ‘ which,’ throughout the sentence (see note to Chap. I, 7).

p. 24

went forth from Varak. 7. So that when it comes back to Varak, in three hundred and sixty days and the five Gatha days’, it goes in and comes out through one and the same aperture ; the aperture is not mentioned, for if it had been mentioned the demons would have known the secret, and been able to introduce disaster.

8. From there where the sun comes on on the longest day to where it comes on on the shortest day is the east region Savah ; from there where it comes on on the shortest day to where it goes off on the shortest day is the direction of the south regions Fradadafsh and Vidadafsh; from there where it goes in on the shortest day to where it goes in on the longest day is the west region Arzah; from there where it comes in on the longest day to there where it goes in on the longest day are the north regions Vérdbarst and Vérigarst*. 9. When the sun comes on, it illumines (or warms) the regions of Savah, Fradadafsh, Vidadafsh, and half of Khvantras?; when it goes in on the dark side, it illumines the regions of Arzah, Vérfbarst, Vérdgarst, and one half of Khvantras; when z¢ zs day here z¢ ts night there.

* The five supplementary days added to the last of the twelve months, of thirty days each, to complete the year. For these days no additional apertures are provided in Albfirs, and the sun appears to have the choice of either of the two centre apertures out of the 180 on each side of the world. This arrangement seems to ‘indicate that the idea of the apertures is older than the rectification of the calendar which added the five Gatha days to an original year of 360 days. :

2 This sentence occurs, without the names of the késhvars or regions, in the Pahl. Vend. XIX, 19. For the késhvars see Chap. XI.

5 Often corrupted into Khanfras in the MSS.

CHAPTER V, 7—VII, I. 25

CuHapTer VI.

2 This sentence occurs, without the names of the késhvars or regions, in the Pahl. Vend. XIX, 19. For the késhvars see Chap. XI.

5 Often corrupted into Khanfras in the MSS.

CHAPTER V, 7—VII, I. 25

CuHapTer VI.

1.'On the conflict of the creations of the world with the antagonism of the evil spirit it is said in revelation, that the evil spirit, even as he rushed in and looked upon the pure bravery of the angels and his own violence, wished to rush backy 2. The spirit of the sky is himself like one of the warriors who has put on armour ; he arrayed the sky against the evil spirit, and led on in the contest, until Aftharmazd had completed a rampart around, stronger than the sky and in front of the sky. 3. And his guardian spirits (frav4har) of warriors and the righteous, on war horses and spear in hand, were around the sky; such-like as the hair on the head is the similitude (@nguntattak) of those who hold the watch of the rampart. 4. ‘And no passage was found by the evil spirit, who rushed back; and he beheld the annihilation of the demons and his own impotence, as Afharmazd ad his own final triumph, producing the renovation of the unzverse for ever and everlasting. |

CuarpTer VII. 1. The second conflict was waged with the water, because, as the star Ttstar was in Cancer, the water which is in the subdivision they call Avrak* was pouring, on the same day when the destroyer rushed in, and came again into notice for mischief (Avarak) in the direction of the west. 2. For every single month is the owner of one constellation; the month Ttr is the fourth month! of the year, azd Cancer the fourth constellation from Aries, so it is the owner of Cancer, into which Tistar sprang, ad displayed the characteristics of a producer of rain; and he brought on the water aloft by the strength of the wind. 3. Co-operators with Tistar were VohQman and the angel Hém, with the assistance of the angel Bfrg and the righteous guardian spirits in orderly arrangement. .

1 This is the doubtful word translated ‘attack’ in Chap. V, 6 (see the note there) ; it also occurs at the beginning of each of the following four chapters.

* Reading zérfh; but it may be zfirfh, ‘ falsity.”

* The ninth lunar mansion (see Chap. II, 3) corresponding with the middle of Cancer. Tistar (Sirius) being in Cancer probably

26 BUNDAHISs.

4. Tistar was converted into three forms, the form of a man and the form of a horse and the form of a bull?; thirty days and nights he was distinguished in brilliance’, and in each form he produced rain ten days and nights; as the astrologers say that every constellation has three forms. 5. Every single drop of that rain became as big as a bowl, and the water stood the height of a man over the whole of this earth ; avd the noxious creatures on the earth being all killed by the rain, went into the holes of the earth ¢.

means that it rises about the same time as the stars of Cancer, as is actually the case.

1 See Chap. XXV, 20.

means that it rises about the same time as the stars of Cancer, as is actually the case.

1 See Chap. XXV, 20.

2 See Tistar Yt. 13, 16, 18, where it is stated that Tistar assumes the form of a man for the first ten nights, of a bull for the second ten nights, and of a horse for the third ten nights. Also in Vend. XIX, 126 Tistar is specially invoked in his form of a bull.

5 Or it may be translated, ‘ he hovered in the light,’ as Windischmann and Justi have it.

‘ In comparing the inundation produced by Tistar with the Noachian deluge, it must be recollected that the former is represented as occurring before mankind had propagated on the earth.

CHAPTER VII, 2-10. 27

6. And, afterwards, the wind spirit, so that it may not be contaminated (gimtkht), stirs up the wind and atmosphere as the life stirs in the body; and the water was all swept away by it, and was brought out to the borders of the earth, and the wide-formed? ocean arose therefrom. 7. The noxious creatures remained dead within the earth, and their venom and stench were mingled with the earth, and in order to carry that poison away from the earth Tistar went down into the ocean in the form of a white horse with long hoofs”.

8. And Apdadésh 8, the demon, came meeting him in the likeness of a black horse with clumsy (kund) hoofs; a mile (parasang)* away from him fled Ttstar, through the fright which drove 42m away.
9. And Tistar begged for success from Adharmazd, and Afharmazd gave Aim strength and power, as it is said, that unto Ttstar was brought at once the strength of ten vigorous horses, ten vigorous camels, ten vigorous bulls, ten mountains, and ten rivers ®
10. A mile away from him fled Ap4adsh, the demon, through fright at 42s strength; on account of this they speak of an arrow-shot with Ttstar’s strength in the sense of a mile.

1 The term far&khf-kard, ‘wide-formed,’ is a free Pahlavi translation of Av. vouru-kasha, ‘ wide-shored,’ or ‘having wide abysses,’ applied to the boundless ocean (see Chap. XIII, 1).

2 For the Avesta account of this expedition of Tistar, see Tistar
Yt. 20-29.

® Miswritten Apavs or Apavas in Pazand, by all MSS. in this chapter, but see Chap. XXVIII, 39.

‘ The word parasang is here used for Av. hathra, which was about an English mile (see Chap. XXVI, 1).

5 A quotation from Tistar Yt. 25.

p. 28

20-29.

® Miswritten Apavs or Apavas in Pazand, by all MSS. in this chapter, but see Chap. XXVIII, 39.

‘ The word parasang is here used for Av. hathra, which was about an English mile (see Chap. XXVI, 1).

5 A quotation from Tistar Yt. 25.

p. 28

11. Afterwards, with a cloud for a jar (khQmb)— thus they call the measure which was a means of the work—he seized upon the water and made it rain most prodigiously, in drops “e bull’s heads and men’s heads, pouring in handfuls amd pouring in armfuls, both great and small. 12. On the production of that rain the demons Aspengargék! and Ap4ésh contended with it, and the fire VAzist * turned z¢s club over; and owing to the blow of the club Aspengarg4k made a very grievous noise, as even now, in a conflict with the producer of rain, a groaning and raging® are manifest. 13. And ten nights and days rain was produced by him in that manner, and the poison and venom of the noxious creatures which were in the earth were all mixed up in the water, and the water became quite salt, because there remained in the earth some of those germs which noxious creatures ever collect.

14. Afterwards, the wind, in the same manner as before, restrained the water, at the end of three days, on various sides of the earth; and the three great seas and twenty-three small seas‘ arose therefrom, and two fountains (kashmak) of the sea thereby became manifest, one the Aé#ast lake, and one the Sévbar 5, whose sources are connected with the

1 Mentioned in Vend. XIX, 135, thus: ‘thou shouldst propitiate the fire VAzista, the smiter of the demon Spengaghra.’ It is also written Spéngargék in Chap. XVII, 1, and Aspengardg4 in Chap. XXVIII, 39.

* That is, the lightning (see Chap. XVII, 1).

5 Or, ‘a tumult and flashing.’ Justi has ‘ howling and shrieking;’ the two words being very ambiguous in the € original.

* See Chap. XIII, 6.

5 See Chap. XXII, 1-3.

CHAPTER VII, II-—VIII, 2. 29

fountain of the sea. 15. And at its north side? two rivers flowed out, avd went one to the east and one to the west; they are the Arag river and the Véh river; as it is said thus: ‘Through those fingerbreadth tricklings do thou pour avd draw forth two such waters, O Afharmazd!’ 16. Both those rivers wind about through all the extremities of the earth, and intermingle again with the water of the wideformed ocean. 17. As those two rivers flowed out, and from the same place of origin as theirs, eighteen? navigable rivers flowed out, and after the other waters have flowed out from those navigable streams they all flow back to the Arag® river and Véh river, whose fertilization (khv4apard4rth) of the world arises therefrom.

Cuapter VIII.

o. On the conflict which the evil spirit waged with the earth.

1. As the evil spirit rushed in, the earth shook 4, and the substance of mountains was created in the earth. 2. First, Mount Albdrz arose; afterwards,

Cuapter VIII.

o. On the conflict which the evil spirit waged with the earth.

1. As the evil spirit rushed in, the earth shook 4, and the substance of mountains was created in the earth. 2. First, Mount Albdrz arose; afterwards,

1 Probably meaning the north side of the ArédvivsOr fountain of the sea, which is said to be on the lofty Hagar, a portion of Albfirs, from the northern side of which these two semi-mythical rivers are said to flow (see Chaps. XII, 5, XX, 1).

7 See Chap. XX, 2.

* Here written Aréng, but the usual Pahlavi reading is Arag; the nasal of the Av. Rangha being generally omitted in Pahlavi, as other nasals are sometimes; thus we often find sag for sang, ‘ stone.’

‘ The word gudnid is a transposition of gundid, a graphical ' variant of gunbid, ‘ shook.’

p. 30

the other ranges of mountains (kéfanth4) of the middle of the earth; for as Albdrz grew forth all the mountains remained in motion, for they have all grown forth from the root of Albfrz. 3. At that time they came up from the earth, like a tree which has grown up to the clouds and zts root! to the bottom; and their root passed on that way from one to the other, amd they are arranged in mutual connection. 4. Afterwards, about that wonderful shaking out from the earth, they say that a great mountain is the knot of lands; and the passage for the waters within the mountains is the root which is below the mountains; they forsake the upper parts so that they may flow into it, just as the roots of trees pass into the earth; a counterpart (4ngunt- ~attak) of the blood in the arteries of men, which gives strength to the whole body. 5. In numbers’, apart from Albdrz, all the mountains grew up out of the earth in eighteen years*, from which avzses the perfection * of men’s advantage.

Cuapter IX.

1. The conflict waged with plants was that when® they became quite dry. 2. Amerddad the arch-

? M6 has rak&k, but this and many other strange words are probably due to the copyist of that MS. having an original before him which was nearly illegible in many places.

* Or, ‘as it were innumerable ;’ the word amar meaning both ‘number’ and ‘innumerable.’

8 See Chap. XII, 1.

* The word must be farhakhtag4n, ‘proprieties,’ both here and in Chap. [XS 6, as farhakhtisn is an ungrammatical form.

5 Reading amat, ‘ when,’ instead of mfin, ‘ which’ (see the note to Chap. I, 7).

CHAPTER VIII, 3—X, I. 31

angel, as the vegetation was his own, pounded the plants small, azd mixed ¢hem up with the water which Tistar seized, and Tistar made that water rain down upon the whole earth. 3. On the whole earth plants grew up like hair upon the heads of men. 4. Ten thousand! of them grew forth of one special description, for keeping away the ten thousand species of disease whzch the evil spirit produced for the creatures; and from those ten thousand, the 100,000 species? of plants have grown forth.

4. Ten thousand! of them grew forth of one special description, for keeping away the ten thousand species of disease whzch the evil spirit produced for the creatures; and from those ten thousand, the 100,000 species? of plants have grown forth.

5. From that same germ of plants the tree of all germs* was given forth, avd grew up in the wideformed ocean, from which the germs of all species of plants ever increased. 6. And near to that tree of all germs the Gékard tree‘ was produced, for keeping away deformed (ddspad) decrepitude; and the full perfection of the world arose therefrom.

CyapTeR X.

o. On the conflict waged with the primeval ox.

1. As it passed away’, owing to the vegetable principle (Atharak) proceeding from every limb of the ox, fifty and five species of grain® and twelve species of medicinal plants grew forth from the earth, and their splendour and strength were the

1 See Chap. XXVII, 2.

* Here 120,000 are mentioned, but see Chap. XXVII, 2, and Selections of Z4d-sparam, VIII, 2.

® Or, ‘of all seeds’ (see Chap. XVIII, 9).

* The white-Hém tree (see Chaps. XVIII, 1-6, XXVII, 4).

® See Chap. IV, 1. ® See Chaps. XIV, 1, XXVII, 2.

p. 32

seminal energy (t6khmth) of the ox. 2. Delivered to the moon station’, that seed was thoroughly-purified by the light of the moon, fully prepared in every way, and produced life in a body. 3. Thence arose two oxen, one male and one female; and, afterwards, two hundred and eighty-two species of each kind* became manifest upon the earth. 4. The dwelling (mantst) of the birds is in the air, and the fish are in the midst of the water.

CuapTer XI.

1. On the nature of the earth it says in revelation, that ¢keve are thirty and three kinds® of land.
2. On the day when Ttstar produced the rain, when its seas arose therefrom, the whole place, half taken up by water, was converted into seven portions; this portion‘, as much as one-half, is the middle, and six portions are around; those six portions are fogether as much as Khvaniras. 3. The name

1 See Chap. XIV, 3. In the Mah Yt. 0, 7, blessings are invoked for ‘the moon of ox lineage’ (gao4ithra) in conjunction with the ‘sole-created ox and the ox of many species.’ In the Avesta the gender of these two primeval oxen appears doubtful, owing probably to the dual gen. masc. of their epithets being of the same form as a sing. gen. fem.

2 That is, of each sex. See Chap. XIV, 13, 27. In all three occurrences of this number K2o has 272, but all other MSS. have 282 (except M6 in this place only).

5 K2ob has ‘thirty-two kinds,’

“ That is, Khvaniras; or it may be ‘one portion,’ as han4,
‘this,’ is often used for aé, ‘one,’ because the Pazand form of
both words is ¢,

CHAPTER X, 2—XI, 5. 33

have 282 (except M6 in this place only).

5 K2ob has ‘thirty-two kinds,’

“ That is, Khvaniras; or it may be ‘one portion,’ as han4,
‘this,’ is often used for aé, ‘one,’ because the Pazand form of
both words is ¢,

CHAPTER X, 2—XI, 5. 33

késhvar (‘zone or region’) is also applied to them, and ¢hey existed side by side (kash kash)?; as on the east side of this portion (Khvantras) is the Savah region, om the west is the Arzah region; the two portions on the south side are the Fradadafsh and Vidadafsh regions, the two portions on the north side are the Vérdbarst and Vordgarst regions, and that in the middle is Khvantras. 4. And Khvantras has the sea, for one part of the wide-formed ocean wound about around it; and from Véribarst and Vordgarst a lofty mountain grew up; so that it is not possible for any one to go from region to region *,

5. And of these seven regions every benefit was created most in Khvantras, and the evil spirit also produced most for Khvantras, on account of the superiority (sarih)? which he saw in it. 6. For the Kay4nians and heroes were created in Khvanirds ; and the good religion of the Mazdayasnians was created in Khvantras, and afterwards conveyed to the other regions ; Séshyans‘ is born in Khvantras, who makes the evil spirit impotent, and causes the resurrection and future existence.

1 Possibly an attempt to connect the term késhvar with kash; but the sentence may also be translated thus: ‘and ¢hey formed various districts like this portion; on the east side is the Savah region,’ &c.

* In the Pahlavi Vend. I, 4a, and in the Mainy6-i-khard, IX, 6, it is added, ‘except with the permission of the angels’ or the demons. ,

8 So in M6; but K2o has zad4rth, which would imply, ‘ for the destruction of what he saw of it.’

« Always spelt so in the Bundahis MSS. Kzo and M6, and corrupted into Séshyés in Pazand; but it is more usually written Sésh4ns in other Pahlavi works, and its Avesta form is Saoshyas (see Chap. XXXII, 8).

(s] D

p. 34

CuaPtTer XII.

Kzo and M6, and
corrupted into Séshyés in Pazand; but it is more usually written
Sésh4ns in other Pahlavi works, and its Avesta form is Saoshyas
(see Chap. XXXII, 8).

(s] D

p. 34

CuaPtTer XII.

1. On the nature of mountains it says in revelation, that, at first, the mountains have grown forth in eighteen years; and Albdrz ever grew till the completion of eight hundred years; two hundred years up to the star station (payak), two hundred years to the moon station, two hundred years to the sun station, and two hundred years to the endless light’. 2. While the other mountains have grown out of Albfrz, in number 2244 mountains, azd are Hagar the lofty’, Térak of Albdrz, Kak4d-i-DAittk, and the Arezfir ridge, the Afdstnd6m mountain, Mount Ap4rsén which they say is the mountain of Pars, Mount Zarid also which is Mount MaAnts, Mount Atra#, Mount Kaf, Mount Vadgés, Mount Adshdastér, Mount Arezfr-bOm, Mount Rdéyisnhémand, Mount Padashkhvargar which is the greatest in Khvdrth, the mountain which they call Kind, Mount Révand, Mount Dérspét the Bakyir mountain, Mount Kabed-sikaft, Mount Sty4k-matmand, Mount Vafar-hémand, Mount Spendy4d and Kéndrasp, Mount Asnavand and Kéndras, Mount

1 These are the four grades of the Mazdayasnian heaven.

* In all the geographical details, mentioned in the Bundahis, there is a strange mixture of mythical tradition with actual fact. The author of the work finds names mentioned in the Avesta, by old writers of another country, and endeavours to identify them with places known to himself; much in the same way as attempts have been made to identify the geographical details of the garden of Eden. Most of the names of these mountains occur in the Zamy4d Yast, or in other parts of the Avesta, as will be noticed in detail further on. The number 2244 is also mentioned in § 7 of that Yast. A very able commentary on this chapter will be found in Windischmann’s Zoroastriche Studien, pp. 1-19.

CHAPTER XII, I-6. 35

Sifidav}, a mountain among those which are in Kangdez *, of which they say that they are a comfort and delight of the good creator, the smaller hills.

3. I weld mention them also a second time; Albdrz? is around this earth and is connected with the sky. 4. The Térak* of Albdrz is that through which the stars, moon, amd sun pass® in, and through it they come back. 5. Hagar the lofty® is that from which the water of Arédvivsir’ leaps down the height of a thousand men. 6. The Afstndém* mountain is that which, being of ruby

1 The Av. Sitidava of Zamy4d Yt. 5.

2 See Chap. XXIX, 4, 10; the name is here written Kandes in K2o. In M6 the word is kéf, ‘ mountain,’ which is almost identical in form; if this be the correct reading, the translation will be, ‘a mountain among those in the mountain which they say is agreeable and the delight,’ &c. This mountain is, however, probably intended for the Av. Antare-kangha, ‘ within Kangha,’ of Zamy4d Yt. 4.

This mountain is, however, probably
intended for the Av. Antare-kangha, ‘ within Kangha,’ of Zamy4d
Yt. 4.

3 The Haraiti-bares of Zamyad Yt. 1; but it is more usually called Hara berezaiti (see Chap. V, 3).

* A central peak of the mythic Albfirz, around which the heavenly bodies are said to revolve (see Chap. V, 3). It is the Av. Taéra, mentioned in Yas. XLI, 24, Ram Yt. 7, Zamy4d Yt. 6.

5 So in M6, but K2o0 has ‘go in.’

* This appears to be another peak of the mythic Albfrs, probably in the west, as it is connected with Satavés, the western chieftain of the constellations (see Chaps. XXIV, 17, and II, 7). It is the Av. Hukairya berezé, of Yas. LXIV, 14, Aban Yt. 3, 25, 96, Gés Yt. 8, Mihir Yt. 88, Rashnu Yt. 24, Fravardin Yt. 6, RAm Yt. 15.

7 See Chap. XIII, 3-5.

® In Afiharmazd Yt. 31 and Zamy4d Yt. 2, 66, an Ushidh4o mountain is mentioned as having many mountain waters around it, but this seems to be a near neighbour of the Ushidarena mountain (see § 15). The details in the text correspond with the description of the Hindva mountain, given in Tfstar Yt. 32, thus: us Hindvad paiti garéid yd histaiti maidhfm zrayanghé vouru-kashahé, ‘up on the Hindva mountain, which stands amid the wide-shored

p. 36

(khin-ahind), of the substance of the sky’, is 7 the midst of the wide-formed ocean, so that its water, which is from Hagar, pours down into it (the ocean), 7. Kak&éd-i-Datttk (‘the judicial peak’) is that of the middle of the world, the height of a hundred men, on which the Ainvar bridge? stands; and they take account of the soul at that place. 8. The Areziir® ridge [of the AlbOrz mountain] is a summit at the gate of hell, where they always hold the concourse of the demons. 9g. This also is said, that, excepting Albdrz, the Aparsén‘* mountain is the ocean ;’ and the Pahlavi name, Afisind6m, has probably arisen from the us Hindvad of this passage, as suggested by Justi. (See Chaps. XIII, 5, and XVIII, ro, 11.)

1 The sky is considered to be a true firmament, or hard and indestructible dome.

* The Kinvat6-peretu of the Avesta, mentioned even in the G&thas. In the Pahlavi Vend. XIX, ror, it is stated that ‘they pass across by the Kinvad bridge, whose two extremities are their own heavenly angels, one stands at Aakad-i-D&fiik, and one at Albfrg;’ the former mountain seems not to be mentioned in the Avesta, but the bridge is the path of the soul to the other world ; if righteous the soul passes by it easily over Albfrg (the confines of this world) into paradise, but if wicked it drops off the bridge into hell.

® See Vend. III, 23, XIX, 140. The words in brackets may perhaps be inserted by mistake, but they occur in all MSS. examined, and there is nothing inconsistent with tradition in supposing Arez(ir to be the extreme northern range of the mythic Albfrs which surrounds the earth, being the place where demons chiefly congregate.

The words in brackets may perhaps be inserted by mistake, but they occur in all MSS. examined, and there is nothing inconsistent with tradition in supposing Arez(ir to be the extreme northern range of the mythic Albfrs which surrounds the earth, being the place where demons chiefly congregate.

‘ Justi adopts the reading Harparsén, which occurs in K2o four times out of eleven, but is corrected thrice. Windischmann suggests that this mountain is the Av. skyata (or iskata) upairi-saéna of Yas. X, 29, and Zamy4d Yt. 3, which the Pahlavi translator of the Yasna explains as ‘the Parsén crag.’ It seems to be a general name for the principal mountain ranges in the south and east of Tran, as may be seen on comparing this passage and Chap. XXIV,

CHAPTER XII, 7-15. 37

greatest; the Aparsén mountain they call the mountain of Pars, and its beginning is in Sagastan? and its end in Khdgistén. 10. Mount Mants? is great; the mountain on which Manfséthar was born.

11. The remaining mountains have chiefly grown from those; as it is said that the elevation (afs4rth) of the districts had arisen most around those three mountains*, 12. Mount Airaé‘ is in the middle from Hamad4n to Khvarizem, and has grown from Mount Aparsén. 13. Mount [nd], which is on its east, on the frontier of Tarkistan, is connected also with Apdrsén. 14. Mount Kaf® has grown from the same Mount Aparsén, 15. Mount Atshdas-

28, with Chap. XX, 16, 17, 21, 22, where the Haro, Hétfiimand,
Marv, and Balkh rivers are said to spring from Mount Apdrsén ;
but its application to the southern range is perhaps due to the
etymological attempt, in the text, to connect it with Pars. The
Selections of Zad-sparam, VII, 7, have Kinfstén for KhOgistan.

1 This name can also be read Ststan.

2 In § 2 it is also called Zarid, but in Zamy4d Yt. 1 Zeredhé and Aredhé-manusha are mentioned as neighbouring mountains. The word ‘great’ is omitted in M6.

5 That is, around the ranges of Albfirs, Ap&rsén, and M&nts.

‘ Perhaps intended for the Erezishé of Zamyad Yt. 2. The description would apply to any of the mountains near NisApfir.

5 This name is omitted in the MSS., but is taken from § 2 as suggested by Justi. Perhaps it may be connected with ‘ the country of Sént’ (Chap. XV, 29), which is explained as being Xinist4n, probably the land of Samarkand, which place was formerly called Xin, according to a passage in some MSS. of Tabart’s Chronicle, quoted in Ouseley’s Oriental Geography, p. 298.

* Not K4f, nor is it mentioned in the Pahlavi Vend. V, 57, as supposed by Justi; the kaf kép ar4yad of Spiegel’s edition of the Pahlavi text being a misprint for kafaké parayad, ‘it traverses a fissure’ (see Haug’s Essays, 2nd ed. p. 326, note 2).

38 BUNDAHIS.

298.

p. 38

tar! is in Sagastén. 16. Mount Arezir? is that which is in the direction of Artm. 17. The Padashkhvargar? mountain is that which is in Taparistan and the side of Gilan. 18. The Révand‘ mountain is in Khfrdsan 5, on which the Barzin fire® was established ; and its zame Révand means this, that z¢ is glorious. 19. The Vadgés? mountain is that which is on the frontier of the Vadgésians ; that quarter is full of timber axd full of trees. 20, The Bakyir® mountain is that which Frasiya4v of Tar used as a stronghold, and he made his residence within 2¢; and zz the days of Yim® a myriad towns and cities were erected on its pleasant azd prosperous territory. 21. Mount Kabed-sikaft?* (‘very rugged’)

' 1 The Av. Ushi-darena of Yas. I, 41, II, 54, III, 55, IV, 45,
XXII, 31, XXV, 22, AQharmazd Yt. 31, ZamyAd Yt. 0, 2, 97.

? Called Arezfr-bfim in § 2, which name stands for the sixth and seventh mountains, Erezuré6 and Bumyé, in Zamydd Yt. 2. The land of Arfim was the eastern empire of the Romans.

* Evidently the mountain range south of the Caspian, now called Albfrz; but whether this actual Albfirz is to be considered a part of the mythic Albfrz is not very clear.

‘The Av. Raévaus, ‘shining,’ of Zamyad Yt. 6. It is also called the Ridge of Vistdsp (see § 34).

5 Or, ‘the east.’ ® See Chap. XVII, 8.

7 The Av. Vaiti-gaés6, the twelfth mountain in Zamydd Yt. 2;
Badghés in Persian.

® In § 2 it is Bakyir, which Justi thinks is another name for Mount Darspét (‘white poplar’); the latter name not being repeated here makes this supposition probable.

®° K2o has rm and M6 has lanman, but both explained by the Paz. gloss Yim, which is also the reading of the Paz. MSS. If the gloss be rejected the most probable translation would be, ‘and tn our days Shatré-rim (or rfmisn), the victorious, erected on it a myriad towns and cities.’

1° Windischmann suggests that this may be intended for the Av. skyata or iskata mentioned in the note on Ap§rsén in § 9.

CHAPTER XII, 16-28. 39

is that in Pars, out of the same Mount Aparsén.

22. Mount Siyaék-hémand (‘being black’) azd Mount Vafar-hdmand (‘having snow’)}, as far as their K4vdl borders, have grown out of it (Apdrsén) towards the direction of Kind. 23. The Spendyad? mountain is in the circuit (var) of Révand®.
24. The Kéndrésp‘ mountain, on the summit of which is Lake Sévbar 5, is in the district (or by the town) of Tas. 25. The Kondrés® mountain is in Airan-vég. 26. The Asnavand’ mountain is in Ataré-patakan. 27. The Réyisn-hémand ® (‘having growth’) mountain is that on which vegetation has grown.

28. Whatever® mountains are those which are in every place of the various districts asd. various

25. The Kondrés® mountain is in Airan-vég. 26. The Asnavand’ mountain is in Ataré-patakan. 27. The Réyisn-hémand ® (‘having growth’) mountain is that on which vegetation has grown.

28. Whatever® mountains are those which are in every place of the various districts asd. various

1 The Av. Sy4maka and Vafrayau of Zamyad Yt. 5; and probably the Siy4h-kéh and Saféd-k6h of Afghanistan. With regard to Kind, see the note on § 13. The former mountain is called Siyak-mfii-mand, ‘having black hair,’ in § 2, which is certainly a more grammatical form than Siy4k-hémand.

2 The Av. Spemté-data of Zamy4d Yt. 6.

® The term var often means ‘lake,’ but we are not informed of any Lake Révand, though a mountain of that name is described in § 18; so it seems advisable to take var here in its wider sense of ‘enclosure, circuit, district.’

* The Av. Kadrva-aspa of Zamy4d Yt. 6.

5 See Chap. XXII, 3. All MSS. have Sébar here.

® If the circumflex be used in Pahlavi to indicate not only the consonant d, but also the vowel f, € when it follows a vowel, as seems probable, this name can be read K6fras; in any case, it is evidently intended for the Av. Kaoirisa in Zamy4d Yt. 6. It is written K6éndras in § 2.

7 The Av. Asnavau of Zamyéd Yt. 5, Atash Nyy. 5, Siréz. 9.
See also Chap. XVII, 7.

* The Av. Raoidhité, the eighth mountain of Zamy4d Yt. 2.

® So in M6 and the Paz, MSS., but Keo has, ‘ The country mountains.’

p. 40

countries, and cause the tillage and prosperity therein, are many z# name and many zw number, and have grown from these same mountains. 29. As Mount Gandvad, Mount Asparég, Mount Pahargar, Mount Dimavand, Mount RAavak, Mount Zarin, Mount Gésbakht, Mount Davad, Mount Migin, and Mount Marak?, which have all grown from Mount Aparsén, of which the other mountains are enumerated. 30. For the Davad? mountain has grown into Khigistan likewise from the Aparsén mountain. 31. The Dimavand* mountain is that in which Bévardsp is bound. 32. From the same Padashkhvargar mountain unto Mount Kimis‘, which they call Mount Madéfry4d (‘Come-to-help ’) — that in which Vistésp routed Arg&asp—is Mount Mtyan-idast (‘mid-plain’)®, azd was broken off from that mountain there. 33. They say, in the war of the religion, when there was confusion among the Iranians it broke off from that mountain, ad slid down zxZo the middle of the plain; the Iranians were saved by

1 This list is evidently intended to include the chief mountains known to the author of the Bundahis, which he could not identify with any of those mentioned in the Avesta.

2 This is the Pazand reading of the name, on which very little reliance can be placed; the Pahlavi can also be read DAnad, and it may be the Deana mountain, 12,000 feet high, near Kaski-zard.

5 See Chap. XXIX, 9. This volcanic mountain, about 20,000 feet high and near Teheran, still retains this ancient Persian name, meaning ‘wintry.’ It is the chief mountain of the Padashkhvargar range, which the Bundahis evidently considers as an offshoot of the Ap&rsén ranges,

‘ The present name of a mountain between Nisdpfr and the desert.

5 The name of a place about midway between Astarabad and Nis4pfir. This mountain is called Migin in § 29, probably from a place called Mezinan in the same neighbourhood.

CHAPTER XII, 29—XIII, I. 4r

it, and it was called ‘Come-to-help’ by them. 34. The Gand4vad? mountain is likewise there, on the Ridge of Vistasp (pfiist-i Vistasp4n)? at the abode of the Barztn-Mitré fire, nine leagues (parasang) to the west. 35. RAvak Btsan® is in Zravakad; this place, some say, is Zravad, some call z¢ Bisan, some Kalk; from this the road of two sides of the mountain is down the middle of a fortress; for this reason, that is, because it is there formed, they call Kalak a fortress; this place they also call within the land of Sarak. 36. Mount Aspardég‘ is established from the country of Lake A’ééast® unto Pars. 37. PAhargar (‘the Pahar range’) is in Khfrds4n. 38. Mount Marak® is in Laran. 39. Mount Zartn is in Tarktstan. 40. Mount Bakht-tan? is in Spahan.

41. The rest, apart from this enumeration, which they reckon as fostering hills of the country in the religion of the Mazdayasnians, are the small hills, those which have grown piecemeal in places.

CuHapTer XIII.

1. On the nature of seas it says in revelation, that the wide-formed ocean keeps one-third of this earth on the south side of the border of Albdrz*, axd so

1 The Pers. Kanfbad, or Gundbad, is near Gumin.

? Another name for Mount Révand (§ 18). See Chap. XVII, 8.

S Probably in Kirm4n.

* The mountain ranges of western Persia, including the Mount Zagros of classical writers.

5 See Chap. XXII, 2.

® Probably the Merkhinah range in northern Lérist4n.

” The Bakhtiyarf range in the province of Ispahan. __ wide-formed is the ocean that the water of a thousand lakes is held by it, such as the source Arédvivsir}, which some say is the fountain lake. 2. Every particular lake is of a particular kind?, some are great, and some are small; some are so large that a man with a horse might compass ¢em around in forty days*, which is 1700 leagues (parasang) in extent.

* Or perhaps better: thus: ‘the wide-formed ocean is in the

42 BUNDAHIS.

2. Every particular lake is of a particular kind?, some are great, and some are small; some are so large that a man with a horse might compass ¢em around in forty days*, which is 1700 leagues (parasang) in extent.

3. Through the warmth and clearness of the water, purifying more than other waters, everything continually flows from the source Arédvivsir. 4. At the south of Mount Albdrz a hundred thousand golden channels are there formed, avd that water goes with warmth and clearness, through the channels, on to Hagar the lofty‘; on the summit of that mountain is a lake®; into that lake it flows, becomes quite purified, and comes back through a different golden channel. 5. At the height of a thousand men an open golden branch from that channel is connected with Mount Adsindém* amid the wideformed ocean; from there one portion flows forth to the ocean for the purification of the sea, avd one portion drizzles in moisture upon the whole of this earth, and all the creations of Atharmazd acquire direction of the south limit of Albfirz, and possesses one-third of this earth.’

1 The Av. Ardvt sfira of Abn Yt. 1, &c.

® Literally, ‘for every single lake shere 1s a single kind;’ but we may perhaps read 14, ‘not,’ instead of the very similar r4f, ‘for, and translate as follows: ‘every single lake is not of one kind ;’ which expresses very nearly the same meaning.

* Compare Abdn Yt. ror.

* See Chap. XII, 5.

® Lake Urvis (see Chap. XXII, 11).

* See Chaps. XII, 6, and XVIII, ro, rr.

CHAPTER XIII, 2—I1. 43

health from it, and it dispels the dryness of the atmosphere.

6. Of the salt seas three are principal, ad twentythree are small. 7. Of the three which are principal, one is the Pftik, one the Kamrfid, and one the Sahi-bin. 8. Of all three the Pitik! is the largest, in which is a flow and ebb, on the same side as the wide-formed ocean, avd it is joined to the wideformed ocean. 9. Amid this wide-formed ocean, on the Patik side, it has a sea which they call the Gulf (var) of Satavés% 10, Thick and salt the stench * wishes to go from the sea Pfitik to the wide-formed ocean; with a mighty high wind therefrom, the Gulf of Satavés drives away whatever is stench, and whatever is pure and clean goes into the wideformed ocean and the source Arédvivsdr; and that flows back a second ¢me to Patik*. 11. The control® of this sea (the Patik) is connected with the

' The Av. Phitika of Vend. V, 52, 57, and evidently the Persian
Gulf.