Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)
English·1879–1910·trans. E. W. West·388 passages
The text · part 6 of 18
When it barks it will destroy the assembly (gird) of all the disobedient.’
2 This is the most obvious meaning, but Spiegel (in a note to Windischmann’s Zoroastrische Studien, p. 95) translates both this sentence and the next very differently, so as to harmonize with Vend. XIII, 78, 99.
8 The five dispositions (khim) of priests are thus detailed in old Pahlavi MSS.: ‘ First, innocence; second, discreetness of thoughts, words, and deeds; third, holding the priestly office as that of a very wise and very true-speaking master, who has learned religion attentively and teaches 7/ truly ; fourth, celebrating the worship of God (yazd4n) with a ritual (nfrang) of rightly spoken words and scriptures known by heart (narm naskfh4); fifth, remaining day and night propitiatingly in 42s vocation, struggling with his own resistance (hamést4r), and, a// life long, not turning away from steadfastness in religion, and being energetic in Azs. vocation,’
CHAPTER XIX, 35—XX, 4. 75
mazd!; one towards the west, that is the Arag’; and one towards the east, that is the Véh river. 2. After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they say that they flowed out so very fast, one from the other, as when a man recites one Ashem-voh( ? of a series (padisdr). 3. All of those, with the same water, are again mingled with these rivers, that is, the Arag river and Véh river. 4. Both of them continually circulate through the two extremities of the earth, and pass into the sea; and all the regions feast owing to the discharge (zah4k) of both, which, after both arrive together at the wide-formed ocean, returns to the sources whence they flowed out; as it says in revelation, that just as the light comes in through Albarz and goes out through Albfrz‘, the
? So in K2o, and if correct (being only partially confirmed by the fragment of this chapter found in all MSS. between Chaps. XIII and XIV) this reading implies that the rivers are derived partly from the mountains of Albfirz, and partly from the celestial Albfrs, or the clouds in the sky. M6 has ‘ flow forth from the north part of the eastern Albfirs.’ ,
* For further details regarding these two semi-mythical rivers see § 8, 9.
* The sacred formula most frequently recited by the Parsis, and often several times in succession, like the Pater-noster of some Christians ; it is not, however, a prayer, but a declaratory formula in ‘praise of righteousness’ (which phrase is often used as its name in Pahlavi). It consists of twelve Avesta words, as follows:
Ashem vohfi vahistem asti, usta asti; usta ahméi
_hyad ashai vahistai ashem. And it may be translated in the following manner: ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to perfect rectitude’ (Asha-vahista the archangel).
* See Chap. V, 5.
p. 76
And it may be translated in the following manner: ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to perfect rectitude’ (Asha-vahista the archangel).
* See Chap. V, 5.
p. 76
water also comes out through Albfrz and goes away through Albdrz. 5. This, too, it says, that the spirit of the Arag begged of Atharmazd thus: ‘O first omniscient creative power?! from whom the Véh river begged for the welfare that thou mightest grant, do thou then grant z¢ in my quantity!’ 6. The spirit of the Véh river similarly begged of Adharmazd for the Arag river; azd on account of loving assistance, one towards the other, they flowed forth with equal strength, as before the coming of the destroyer they proceeded without rapids, and when the fiend shall be destroyed? they wz// again be without rapids.
7. Of those eighteen principal rivers, distinct from the Arag river avd Véh river, and the other rivers which flow out from them, I wz// mention the more famous?: the Arag river, the Véh river, the Diglat* river they call also again the Véh river, the Frat river, the Déittk river, the Dargdm river, the Zéndak river, the Harét river, the Marv river, the HétQmand river, the Akhdéshir river, the NAvad4® river, the Zismand river, the Khvegand river, the Balkh river, the Mehrva river they call the Hendva river, the Spéd’ river, the Rad ® river which they call also the Koir, the Khvaraé river which they call
? So in M6, but K2o has, ‘ First is the propitiation of all kinds.’
? Literally, ‘when they shall destroy the fiend.’
® For details regarding these rivers see the sequel.
* The Paz. Deyrid is evidently a misreading of Pahl. Diglat or Digrat, which occurs in § 12.
5 So in K2o, but M6 (omitting two words) has, ‘they call also the Didgar.’
* No further details are given, in this chapter, about this river, but it seems to be the river Nahvték of Chap. XXI, 6, the Naivtak of Chap. XXIX, 4, 5.
7 K2o has ‘ Spend.’ § Called Tort in & ++,
CHAPTER XX, 5-9. 77
also the Mesrgan, the Harhaz? river, the Teremet river, the Khvanaidis? river, the Daraga. river, the Kastk river, the Séd ° (‘shining’) river Pédaé-meyan or Katru-meyan river of Mokarstan.
8. I wz/? mention them also a second time: the Arag‘ river is that of which it is said that it comes out from Albfrz in the land of Sfrak 5, zz which they call it also the Ami; it passes on through the land of Spétos, which they also call Mesr, and they call it there the river Niv®. 9. The Véh’ river
1 Miswritten Araz in Pazand, both here and in § 27.
* M6 has Khvanainidis, but in K2o it is doubtful whether the extra syllable (which is interlined) is intended to be inserted or substituted; the shorter form is, however, more reconcilable with the Pahlavi form of Vendeses in § 29.
* M6 has Khvanainidis, but in K2o it is doubtful whether the extra syllable (which is interlined) is intended to be inserted or substituted; the shorter form is, however, more reconcilable with the Pahlavi form of Vendeses in § 29.
* As there is no description of any Séd river it is probably only an epithet of the Péda-meyan or Katru-meyan (pédak being the usual Pahlavi equivalent of Av. &ithr6). Justi suggests that Mokarstén (Mokarsta rfid in M6) stands for Pers. Moghulst4n, ‘ the country of the Moghuls,’ but this is doubtful.
* Sometimes written Arang or Aréng, but the nasal is usually omitted; it is the Av. Rangha of Aban Yt. 63, Rashnu Yt. 18, R4m Yt. 27, which is described more like a lake or sea in Vend. I, 77, Bahram Yt. 29. This semi-mythical river is supposed to encompass a great part of the known world (see Chap. VII, 16), and the Bundahis probably means to trace its course down the Am (Oxus) from Sogdiana, across the Caspian, up the Aras (Araxes) or the Kur (Cyrus), through the Euxine and Mediterranean, and up the Nile to the Indian Ocean. The Amf (Oxus) is also sometimes considered a part of the Véh river or Indus (see §§ 22, 28).
® Sogdiana (see Chap. XV, 29), the country of the Amd river.
* The combination of the three names in this clause, as Justi observes, renders it probable that we should read, ‘the land of Egypt, which is called Misr, and where the river is the Nile. The letter S in Péz. Spétos is very like an obsolete form of Av. g, or it may be read as Pahl. fk or fg, so the name may originally have been Gpétos or Ikpétos ; and the Paz. Niv, if transcribed into Pahlavi, can also be read Nil.
* The ‘good’ river, which, with the Arag and the ocean, completes wnp. 78 passes on in the east, goes through the land of Sind’, and flows to the sea in Hinddstan, and they call it there the Mehr&? river. 10. The sources of the Frat river are from the frontier of Aram, they feed upon zt in Sdristan, and it flows to the Diglat river; and of this Frat 7¢ zs* that they produce irrigation over the land. 11. It is declared that Mandséthar excavated the sources, and cast back the water all to one place, as it says thus: ‘1 reverence the Frat, full of fish, which MAndséihar excavated for ¢he benefit of his own soul, anzd. he seized the water and gave to drink®.’ 12. The Diglat® river comes out from Salm4n’, and flows to the sea in Khigistan. 13. The Déittk® river is the river the circuit of the known world, and is evidently identified with the Indus ; sometimes it seems also to include the Ama (Oxus), as Bactria was considered a part of India ; thus we find the Balkh and Teremet rivers flowing into the Véh (see §§ 22, 28).
1 See § 30.
The Déittk® river is the river
the circuit of the known world, and is evidently identified with the Indus ; sometimes it seems also to include the Ama (Oxus), as Bactria was considered a part of India ; thus we find the Balkh and Teremet rivers flowing into the Véh (see §§ 22, 28).
1 See § 30.
2 No doubt the Mehrva or Hendvé river of § 7, and the Mihran of Ouseley’s Oriental Geography of the pseudo Ibn ‘Hafdal, pp- 148-155, which appears to combine the Satlig and lower Indus. The final n is usually omitted by the Bundahis after 4 in Pazand words. This river is also called Kasak (see § 30).
§ The Euphrates, which rises in Armenia (part of the eastern empire of the Romans), traverses Syria, and joins the Tigris.
* Or, ‘and its convenience is this ;’ a play upon the words farhat and Frat, which are identical in Pahlavi.
5 Referring probably to canals for irrigation along the course of the Euphrates.
* The Tigris (Arabic Diglat), Hiddekel of Gen, ii. 14, Dan.
x. 4, and perhaps the Av. tighris of Tistar Yt. 6, 37; misread Déirid in Pazand.
7 The country of Salm (see Chap. XV, 29), son of Frédin (see Chap. XXXI, 9, 10). The name can also be read Dilm4n, which is the name of a place in the same neighbourhood.
* The Av. Déitya of Vend. XIX, 5, Adharmazd Yt. 21, Ab4n Yt. 112, Gés Yt. 29. The‘ good d4itya of Airyana-vaég6’ is also
CHAPTER XX, IO—I9. ~ 79
whith comes out from Altran-vég, and goes out through the hill-country'; of all rivers the noxious creatures in it are most, as it says, that the Daitik river is full of noxious creatures. 14. The Dargam river is in Side. 15. The Zend® river passes, through the mountains of Pangistan, and flows away to the Haro river. 16. The Haro ® river flows out from the Aparsén range‘. 17. The HétQmand® river is in Sagast4n, and its sources are from the Aparsén range; this is distinct from that which Frastyav conducted away ®. 18. The river Akhéshir is in Kdmts7. 19. The Zismand?® river, in the direcmentioned in Vend. I, 6, II, 42, 43, Aban Yt. 17, 104, Ram Yt. 2, but this may not be a river, though the phrase has, no doubt, led to locating the river Dafttk in Afran-vég.
1 Paz. gopest4n in K2o, which is evidently Pahl. k6fistan, but not the Kéhist&én of southern Persia. M6 has ‘the mountain of Pangistan,’ which must be incorrect, as according to §§ 15, 16, this is in north-east Khuras4n, and too far from Afran-vég in Atar6-patakan (Adar-bign), see Chap. XXIX, 12. Justi proposes to read Gurgistan (Georgia), and identifies the DAftik with the Araxes. But, adhering to the text of K2o, the Daftik rises in Adar-bigan and departs through a hill-country, a description applicable, not only to the Araxes, but also more particularly to the Saféd Rad or white river; although this river seems to be mentioned again as the Spéd or Spend river in § 23.
? Written Z6ndak in § 7. This can hardly be the Zendah river of Ispahan, but is probably the Tegend river, which flows past Meshhed into the Heri river.
? Written Z6ndak in § 7. This can hardly be the Zendah river of Ispahan, but is probably the Tegend river, which flows past Meshhed into the Heri river.
8 This is the Heri, which flows past Herat.
« See Chap. XII, 9.
* The Etymander of classical writers, now the Hélmand in Afghanistan. The Av. Haétumat of Vend. I, 50, XIX, 130, Zamyad Yt. 66, is the name of the country through which it flows.
* See § 34 and Chap. XXI, 6.
7 The district about Dimaghan.
* Perhaps the Zarafs4n.
80 BUNDAHISs.
tion of Soghd, flows away towards the Khvegand river. 20. The Khvegand! river goes on through the midst of Samarkand and PargAna, and they call it also the river Ashard. 21. The Marv? river, a glorious river in the east’, flows out from the Aparsén range. 22. The Balkh river comes out from the Aparsén mountain of Bamikan‘, and flows on to the Véh’ river. 23. The Spéd® river is in Atarépatakan; they say that Dahdk begged a favour’ here from Aharman and the demons. 24. The Tort ® river, which they call also the Koir, comes out from
1 This is evidently not the small affluent now called the Khugand, but the great Syr-darya or Jaxartes, which flows through the provinces of Farghanah and Samarkand, past Kokand, Khugand, and Tashkand, into the Aral. The P&z. Ashard represents Pahl. Khshart, or Ashart (Iaxartes).
* The Murghab.
5 Or, ‘in Khfirdsan.’
* Bamian, near which the river of Balkh has its source.
® Justi observes that it should be ‘the Arag river;’ but according to an Armenian writer of the seventh century the Persians called the Oxus the Véh river, and considered it to be in India, because Buddhists occupied the country on its banks (see Garrez in Journal Asiatique for 1869, pp. 161-198). It would seem, therefore, that the Oxus was sometimes (or in early times) considered a part of the Arag (Araxes), and sometimes (or in later times) a part of the Véh (Indus).
* So in M6, but K2o has ‘ Spend,’ both here and in§ 7. The name of this river corresponds with that of the Saféd Rfd, although the position of that river agrees best with the account given of the Déitik in § 13.
™ Compare Ram Yt. 19, 20. K2o has ‘there,’ instead of ‘here.’
® Called Rad in § 7 (by the loss of the first letter of the original Pahlavi name); by its alternative name, Koir, Justi identifies it as the Kar in Georgia, flowing into the Caspian, or sea of Verg4n, the Av. Vehrkana (Hyrcania) of Vend. I, 42, which is Gdrg4n in Pahlavi.
CHAPTER XX, 20-30. 81
Vehrkana (Hyrcania) of Vend. I, 42, which is Gdrg4n in Pahlavi.
CHAPTER XX, 20-30. 81
the sea of Giklan', azd flows to the sea of Vergan?.
25. The Zah4vayi® is the river whzch comes out from Ataré-patak4n, and flows to the sea in Pars.
26. The sources of the Khvaraé‘ river are from Spahan°; it passes on through Khdgist4n, flows forth to the Diglat® river, and in Sp4han they call it the Mesrk4n’? river. 27. The Harhaz® river is in Taparistan, and its sources are from Mount Dimdavand.
28. The Teremet? river flows away to the Véh river.
29. The Vendeses?® river is in that part of Pars which they call Sagastén. 30, The Kasak” river comes out through a ravine (k4f) in the province of Tfs!*, and they call it there the Kasp river; more-
‘M6 has P&z. Key4seh, but this is in Sagastén (see Chap. XIII, 16).
* The MSS. have Verg4, but the final nasal after 4 is often omitted in P4zand readings in the Bundahis.
* Not mentioned in § 7. Possibly one of the rivers Z4b, which rise on the borders of Adarbig4n, flow into the Tigris, and so reach the Persian Gulf, the sea on the coast of Pars. Or it may be the Shirvan, another affluent of the Tigris, which flows through the district of Zohab.
* The Kuran, upon which the town of Shfistar was founded by one of the early Sasanian kings, who also dug a canal, east of the town, so as to form a loop branch of the river; this canal was called Nahr-i Masrfig4n by Oriental geographers (see Rawlinson, Journal Roy. Geogr. Soc. vol. ix. pp. 73-75).
® Ispahan in Persian.
* Miswritten Dayrid in Pazand (see § 12).
7 Written in Pazand without the final n, as usual. This is the old name of the canal forming the eastern branch of the Kuran at Shistar; it is now called Ab-i Gargar.
* Flows into the Caspian near Amfil.
* Probably the river which flows into the Amf (Oxus) at Tarmaz; but, in that case, the Oxus is here again identified with the Véh (Indus) as in § 22, instead of the Arag (Araxes) as in § 8.
{s] Gp. 82 over, the river, which is there the Véh, they call the Kasak?; even in Sind they call 2¢ the Kasak. 31. The Péd4k-miy4n ?, which is the river Xatru-miyan, is that which is in Kangdez*, 32. The Daraga river is in Airan-vég, on the bank (b4r) of which was the dwelling of Pérdshasp, the father of Zaratdst*. 33. The other innumerable waters and rivers, springs avd channels are one in origin with those °; so in various districts azd various places they call them by various names.
The Daraga river is in Airan-vég, on the bank (b4r) of which was the dwelling of Pérdshasp, the father of Zaratdst*. 33. The other innumerable waters and rivers, springs avd channels are one in origin with those °; so in various districts azd various places they call them by various names.
34. Regarding Frdsiyav® they say, that a thousand springs were conducted away by him into the sea Kydnsih’, suitable for horses, suitable for camels, suitable for oxen, suitable for asses, both great and small*; and he conducted the spring Zarinmand (or golden source), which is the Hétdmand ® river, they say, into the same sea; and he conducted the seven navigable waters of the source of the Va#aéni?® river into the same sea, and made men settle ¢here.
1 Or, ‘this same Véh river they call there the K4sak; even in Sénf they call ## the K4sak;’ Sénf is apt to be miswritten Sénd or Sind (see Chap. XV, 29).
2 See § 7. The latter half of both names can also be read ‘ m&han, m&hé, or mahan. Péshyétan, son of Vistésp, seems to have taken a surname from this river (see Chap. XXIX, 5).
* See Chap. XXIX, 10.
* See Chaps. XXIV, 15, XXXII, 1, 2.
5 Or, ‘are from those as a source.’
* The MSS. have ‘Pérfshasp,’ but compare § 17 and Chap. XXI, 6. The two names are somewhat alike in Pahlavi writing.
7 See Chap. XIII, 16.
* Compare Chap. XIX, 6. Kzo omits the words ‘suitable for asses ’ here.
* Another Hétmand according to § 17. Possibly a dried-up bed of that river.
1. In revelation they mention seventeen ? species of liquid (may4), as one liquid resides in plants °; second, that which is flowing from the mountains, that is; the rivers; third, that which is rain-water ; fourth, that of tanks ad other special constructions ; fifth, the semen of animals and men; sixth, the urine of animals and men‘; seventh, the sweat of animals and men; the eighth liquid is that in the skin of animals and men; ninth, the tears of animals and men; tenth, the blood of animals and men; eleventh, the oil in animals and men, a necessary in both worlds®; twelfth, the saliva of animals and men, with which they nourish the embryo®; the thirteenth is that which is under the bark’ of plants, as it is said that every bark has a liquid, through which a drop appears on a twig (tékh) when placed four finger-breadths before a fire®; fourteenth, the milk of animals and men. 2. All these, through growth, or
‘navigable (ndvtak) waters’ may be ‘the N4vada river’ of § 7, ‘the river Nahvtak’ of Chap. XXI, 6, and Naivtak of Chap. XXIX, 4, 5.
1 This chapter is evidently a continuation of the preceding one.
3 Only fourteen are mentioned in the details which follow.
® Most of these details are derived from the Pahl. Yas. XX XVIII, 7-9, 13, 143 and several varieties of water are also described in Yas. LXVII, 15.
* This sixth liquid is omitted by K2o.
3 Only fourteen are mentioned in the details which follow.
® Most of these details are derived from the Pahl. Yas. XX XVIII, 7-9, 13, 143 and several varieties of water are also described in Yas. LXVII, 15.
* This sixth liquid is omitted by K2o.
5 Departed souls are said to be fed with oil in paradise.
* K2o omits the word pfs, ‘ embryo.’
7 The meaning ‘bark’ for Pz. ay van is merely a guess; Anquetil has ‘sap’ (compare Pers. Avin4, ‘ juice’), but this is hardly consistent with the rest of the sentence.
* See Chap. XXVII, 25.
G2
p. 84
the body which is formed, mingle again with the rivers, for the body which is formed and the growth are both one.
3. This, too, they say, that of these three rivers, that is, the Arag river, the Marv river, and the Véh! river, the spirits were dissatisfied, so that they would not flow into the world, owing to the defilement of stagnant water (armést) which they beheld, so that they were in tribulation through it until Zaratist was exhibited to them, whom I (Aftharmazd) will create, who w2// pour sixfold holy-water (zér) into it avd make z¢ again wholesome; he will preach carefulness?, 4. This, too, it says, that, of water whose holy-water is more and pollution less, the holy-water has come in excess, ad in three years it goes back to the sources*; ¢haé¢ of which the pollution and holy-water have both become equal, arrives back in six years; ¢hat of which the pollution is more and holy-water less, arrives back in nine years.
5. So, also, the growth of plants is connected, in this manner, strongly with the root‘; so, likewise, the blessings (4frin) which the righteous utter, come back, in this proportion, to themselves.
6. Regarding the river Nahvtaék® it says, that Frastyav of Tar conducted it away; and when @
* K2o has ‘ Hétfimand,’ but M6 has ‘ Sapir,’ the Huz. equivalent of ‘ Véh,’ which is more probable.
* Or, ‘abstinence from impurity.
* The source Arédvivs(ir (see Chap. XIII, 3, 10).
‘ That is, by the sap circulating like the waters of the earth. The greater part of this sentence is omitted in K2o.
® Probably ‘the NAavada’ and ‘ navigable waters’ of Chap. XX, 7, 34, and N&ivtak of Chap. XXIX, 4, 5.
* Reading amat, ‘when,’ instead of mfin, ‘which’ (see note to Chap. I, 7).
CHAPTER XXI, 3—XXII, 3. 85
Hashédar! comes it we// flow again suitable for horses; so, also, wi// the fountains of the sea Ky4nsih*. 7. Ky4nsih? is the one where the home (gin4k) of the Kay4n race is.
CuapTeR XXII.
1. On the nature of lakes it says in revelation, that thus many fountains of waters have come into notice, which they call lakes (var); counterparts of the eyes (£ashm) of men are those fountains (4ashmak) of waters; such as Lake Kééast, Lake Sévbar, Lake Khvdarizem?, Lake Frazdan, Lake Zartnmand, Lake Asvast, Lake Husru, Lake Satavés, Lake Urvis.
2. I wzd/ mention them also a second time: Lake Kékast* is in Ataré-patak4n, warm is the water ad opposed to harm, so that nothing whatever is living in z¢; and its source is connected with the wideformed ocean’, 3. Lake Sévbar is in the upper district and country on the summit of the mountain of Tas*; as it says, that the Sid-bahar? (‘share of benefit’) is propitious and good from which abound-
1 Written Khfrshédar, as usual in Bundahis (see Chap. XXXII, 8).
2 Written Kay4seh in Pazand (see Chap. XIII, 16).
* P4z. Khvarazm both here and in § 4.
‘ Av, A’a@hasta of Aban Yt. 49, Gos Yt. 18, 21, 22, Ashi Yt. 38, 41, Siréz. 9. The present Lake Urumiyah in Adarbigan, which is called Khegest, or Kegest, by ‘Hamdu-l-lah Musta(ft.
5 Implying that the water is salt.
* The K6ndrasp mountain (see Chap. XII, 24). This lake is probably a small sheet of water on the mountains near Meshhed.
7 Evidently a punning etymology of the name of this lake.
86 ; BUNDAHIS.
ing liberality is produced. 4. Regarding Lake Khvarizem? it says that excellent benefit is produced from it, ¢ha¢t zs, Arshisang? the rich in wealth, the well-portioned zzth abounding pleasure. 5. Lake Frazdan? is in Sagastén ; they say, where a generous man, who zs righteous, throws anything into it, it receives 7¢; when not righteous, it throws z¢ out again; its source also is connected with the wideformed ocean. 6. Lake Zartnmand is in Hamadan‘. 7. Regarding Lake Asvast it is declared that the undefiled’ water which it contains is always constantly flowing into the sea, so bright and copious ® that oe might say that the sun had come into it and looked at Lake Asvast, into that water which is requisite for restoring the dead in the renovation of the universe. 8. Lake Husru? is within fifty °
1 The province of Khvarizem was between the Aral and Caspian, along the ancient course of the Oxus (see Chap. XVII, 5). This lake has been identified with the Aral.
* Av. ashis vanguhi, ‘ good rectitude,’ personified as a female angel whose praises are celebrated in the Ashi Yast; in later times she has been considered as the angel dispensing wealth and possessions. She is also called Ard (Av. areta, which is synonymous with asha), see Chap. XXVII, 24.
’ The ‘Frazdanava water’ of Aban Yt. 108 and Farhang-i Otmkhadfik, p. 17. Justi identifies it with the Ab-ist4dah (‘standing water’) lake, south of Ghazni. It is here represented as a salt lake.
* K2o adds, ‘they say.’ This lake cannot be the spring Zarinmand of Chap. XX, 34.
® Paz. avnasti transcribed into Pahlavi is avinastag, ‘unspoiled,’ the equivalent of Av. anahita in Yas. LXIV, 1, 16, Visp. I, 18.
® K2o has ‘glorious’ as a gloss to ‘copious.’
7 The Av. Haosravangha of Stroz. 9, ‘the lake which is named Husravau’ of Zamyad Yt. 56. It may be either Lake Van or Lake Sevan, which are nearly equidistant from Lake Urumiyah.
* M6 has ‘four leagues.’
CHAPTER XXII, 4—XXIII, 3. §7
I, 18.
® K2o has ‘glorious’ as a gloss to ‘copious.’
7 The Av. Haosravangha of Stroz. 9, ‘the lake which is named Husravau’ of Zamyad Yt. 56. It may be either Lake Van or Lake Sevan, which are nearly equidistant from Lake Urumiyah.
* M6 has ‘four leagues.’
CHAPTER XXII, 4—XXIII, 3. §7
leagues (parasang) of Lake Kééast. 9. Lake (or, rather, Gulf) Satavés! is that a/ready written about, between the wide-formed ocean and the Patik. ro. It is said that in Kamind4n is an abyss (zafar), from which everything they throw in always comes back, and it well not receive it unless alive (gAnvar); when they throw a living creature into it, it carries z¢ down; men say that a fountain from hell is in it. 11. Lake Urvis is on Hfigar the lofty?.
CuarTreR XXIII.
1. On the nature of the ape avd the bear they say, that Yim, when reason (nism6) departed from him 8, for fear of the demons took a demoness as wife, and gave Yimak, who was 4zs sister, to a demon as wife; and from them have originated the tailed ape and bear and other species of degeneracy.
2. This, too, they say, that in the reign of Az-i Dahak‘* a young woman was admitted to a demon, and a young man was admitted to a witch (partk), and on seeing them they had intercourse; owing to that one intercourse the black-skinned negro arose from them. 3. When FrédQn® came to them they fled from the country of Iran, avd settled upon the sea-coast ; now, ¢krough the invasion of the Arabs, they are again diffused through the country of Iran.
1 See Chap. XIII, 9-13.
* See Chaps. XII, 5, XIII, 4.
* See Chap. XXXIV, 4. This is the Jamshéd of the Sh&hnamah. Perhaps for ‘reason’ we should read ‘glory.’
* See Chaps. XXXI, 6, XXXIV, 5.
® See Chap. XXXIV, 6.
p. 88
CuHaAPTER XXIV.
1. On the chieftainship of men and animals and every single thing it says in revelation, that first of the human species Gayémard was produced, brilliant and white, with eyes which looked out for the great one, him who was here the Zarattistréthm (chief high-priest); the chieftainship of all things was from Zaratist?. 2. The white ass-goat #, which holds z¢s head down, is the chief of goats, the first of those species created*. 3. The black sheep which is fat and white-jawed is the chief of sheep; it was the first of those species created*. 4. The camel with white-haired knees ad two humps is the chief of camels. 5. First the black-haired ox with yellow knees was created; he is the chief of oxen. 6. First the dazzling white (ards) horse, with yellow ears, glossy hair, ad white eyes, was produced; he is the chief of horses. 7. The white, cat-footed * ass is the chief of asses. 8. First of dogs the fair (ards) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown
7. The white, cat-footed * ass is the chief of asses. 8. First of dogs the fair (ards) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown
? So in all MSS., but by reading mfin, ‘who,’ instead of min, ‘from,’ we should have, ‘him who was here the chief high-priest and chieftainship of all things, who was Zarat(st.’ The Pahlavi Visp. I, 1, gives the following list of chiefs: ‘ The chief of spirits is Aftharmazd, the chief of worldly existences is Zaratfst, the chief of water-creatures is the Kar-fish, the chief of /and-animals is the ermine, the chief of flying-creatures is the Karsipt, the chief of the wide-travellers is the ..., the chief of those suitable for grazing is the ass-goat.’
® See Chap. XIV, 14.
* It is doubtful whether the phrase, ‘the first of those species created,’ belongs to this sentence or the following one.
* Or, ‘cat-legged.’
CHAPTER XXIV, I-17. 89
(bdr); he is the chief of the wide-travellers. 10. Those beasts which have no dread whatever of the hand are evil. 11. First of birds the griffon of three natures! was created, not for here (this world), for the Karsipt ? is the chief, which they call the falcon (Zark), that which revelation says was brought to the enclosure formed by Yim. 12. First of fur animals the white ermine was produced; he is the chief of fur animals; as it says that z¢ zs the white ermine which came unto the assembly of the archangels. 13. The Kar-fish, ov Ariz*, is the chief of the water-creatures. 14. The Daitik‘ river is the chief of streams. 15. The Daraga® river is the chief of exalted rivers, for the dwelling of the father of Zaratist was on its banks®, amd Zaratist was born there. 16. The hoary forest’ is the chief of forests. 17. Hfgar the lofty®, on which the water of Arédvivstir flows and leaps, is the chief of summits, since z2¢ 2s ¢hat above which is the revolution of the constellation Satavés®, the chief of reser-
1 The Simurgh (see § 29 and Chap. XIV, 11, 23, 24). In Mkh. LXII, 37-39, it is mentioned as follows: ‘ And Sinamrf’s restingplace is on the tree which is opposed to harm, of all seeds; and always when he rises aloft a thousand twigs will shoot forth from that tree; and when he alights he will break off the thousand twigs, and he sheds their seed therefrom.’
* See Chap. XIX, 16. In § 29 Kamrés is said to be the chief.
® See Chaps. XIV, 12, 26, XVIII, 3-6.
* See Chap. XX, 13.
® See Chap. XX, 32.
* The MSS. have ‘in Balkh’ instead of ‘on the banks,’
7 The arfis-i razur is the Av. spaétitem razurem of Ram Yt. 31.
* See Chap. XII, 5. ® See Chap. II, 7.
90 BUNDAHIS.
In § 29 Kamrés is said to be the chief.
® See Chaps. XIV, 12, 26, XVIII, 3-6.
* See Chap. XX, 13.
® See Chap. XX, 32.
* The MSS. have ‘in Balkh’ instead of ‘on the banks,’
7 The arfis-i razur is the Av. spaétitem razurem of Ram Yt. 31.
* See Chap. XII, 5. ® See Chap. II, 7.
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voirs?, 18. The Hém which is out-squeezed is the chief of medicinal plants*. 19. Wheat is the chief of large-seeded® grains. 20. The desert wormwood is the chief of unmedicinal* p/ants. 21. The summer vetch, which they also call ‘pag’ (gAvirs), is the chief of small-seeded grains’, 22. The Kastik (sacred thread-girdle) is the chief of clothes. 23. The Baz4yvana® is the chief of seas. 24. Of two men, when they come forward together, the wiser and more truthful is chief.
25. This, too, it says in revelation, that Adharmazd created the whole material world one abode, so that all may be one; for there is much splendour and glory of industry in the world. 26. Whatsoever he performs, who practises that which is good, is the value of the water of life7; since water is not created alike * in value, for the undefiled water of Arédvivsdr is worth the whole water of the sky and earth of Khvaniras®, except the Arag river’, created by Adharmazd. 27. Of trees the myrtle and date,
1 The meaning of P4z. gobar4 is doubtful, but it is here taken as standing for Pahl. g6bal4n, equivalent to the plural of Pers. g 6] or kdl, ‘areservoir ;’ Satavés being a specially ‘ watery’ constellation (see Tistar Yt.0). Justi traces gobarAn to Av. gufra, and translates it by ‘protecting s/ars.’
* Paz. khvad and bakaga evidently stand for Pahl. hid (Av. huta) and beszashk.
* Compare Av. as-danunim-a yavanandm (Tistar Yt. 29).
* Paz. abakaga stands for Pahl. abegashk.
5 Compare Av. kasu-danunim-fa vastranam (Tistar Yt. 29).
® Justi identifies this with Lake Van, but perhaps Lake Sevan may be meant.
7 Or, ‘its value is water.’ K20 omits the word ‘ water,’
® Reading ham instead of ham4k, ‘all.’
® See Chap. XI, 2-6.
10 See Chap. XX, 8,
CHAPTER XXIV, 18—XxvV, 3. gt
on which model, it is said, trees were formed, are worth all the trees of Khvaniras, except the Gédkard tree! with which they restore the dead.
28. Of mountains Mount Apdrsén’s beginning is zm Sagastan and end in Khfgistan, some say 2¢ zs all the mountains of Pars, avd is chief of all mountains except Albdrz. 29. Of birds Kamrés? is chief, who is worth all the birds in Khvaniras, except the griffon of three natures. 30. The conclusion is this, that every one who performs a great duty has then much value. .
CHAPTER XXV.,
1. On matters of religion® it says in revelation thus: ‘The creatures of the world were created by me complete in three hundred and sixty-five days,’ that is, the six periods of the Gahanbars which are completed ina year. 2. It is always necessary first to count the day avd afterwards the night, for first the day goes off, and then the night comes on ‘.
3. And from the season (g4s) of Médék-shém®,
2. It is always necessary first to count the day avd afterwards the night, for first the day goes off, and then the night comes on ‘.
3. And from the season (g4s) of Médék-shém®,
1 See Chap. XVIII, 1-4.
2 See Chap. XIX, 15, where it is written Kamr6és. This § is at variance with § 11, which gives the chieftainship to Karsipt.
® That is, ‘on the pertods for dbservance of religious duties.’
* The Jewish and Muhammadan practice is just the contrary.
®’ The Av. maidhy6-shema of Yas. I, 27, II, 36, III, 41, Visp. I, 3, II, 1, Afringan Gahanbéar 2, 8. It is the second season-festival, held on the five days ending with the roth day of the Parsi year, which formerly corresponded approximately to midsummer, according to the Bundahis. Later writings assert that it commemorates the creation of water.
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which is the auspicious! day Khar of the month Tir?, to the season of Médiy4rém’, which is the
Later writings assert that it commemorates the creation of water.
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which is the auspicious! day Khar of the month Tir?, to the season of Médiy4rém’, which is the
1 A dispute as to the meaning of this word formed no small part of the Kabisah controversy, carried on between the leaders of the two rival sects of Parsis in Bombay about fifty years ago. Dastur Edalji Darabji, the high-priest of the predominant sect (who adhered to the traditional calendar of the Indian Parsis), insisted that it meant ‘solar,’ or ‘belonging to the calendar rectified for solar time by the intercalation of a month every 120 years ;’ Mulla Firfz, the high-priest of the new sect (who had adopted the calendar of the Persian Parsis, which is one month in advance of the other), asserted that the word had no connection with intercalation, but meant ‘commencing,’ or ‘pertaining to New-year’s day,’ as translated into Sanskrit, by Nérydésang, in Mkh. XLIX, 27. Anquetil translates it either as ‘inclusive’ or ‘complete ;’ Windischmann simply skips it over; and Justi translates it everywhere as ‘inclusive.’ Dastur Edalji reads the word vehigaki or vehigak; Néryésang has vaheza; Mulla Firfz reads. naifakik in the Bundahis, but véhfgakfk in the Dinkard, where the word also occurs; Justi has nfffakik. The meaning ‘inclusive’ suits the context in nearly all cases in the Bundahis, but not elsewhere; if it had that meaning the most probable reading would be vikhégakik or nikhégakik, ‘arising, leaping over, including.’ It is nearly always used in conncction with dates or periods of time, and must be some epithet of a very general character, not only applicable to intercalary periods, but also to New-year’s day and dates in general; something like the Arabic epithet mub4rak, ‘fortunate,’ so commonly used in Persian dates. Dastur Edalji compares it with Pers. bihrak or bihtarak, ‘intercalary month,’ which is probably a corruption of it; and this suggests veh, ‘good,’ as one component of the epithet. “The word may be read veh-yagakik, ‘for reverencing the good,’ but as veh, ‘good,’ is an adjective, this would be an irregular form; a more probable reading is veh-fkaktk, ‘for anything good,’ which, when applied to a day, or any period of time, would imply that it is suitable for anything good, that is, it is ‘auspicious.’ Sometimes the word is written vehf#ak, véhfkakfk, or véhisd; and epithets of similar forms in Pahlavi are applied by the writers of colophons to themselves, but these should be read vakhégak or nistvak, ‘lowly, abject.’
? The eleventh day of the fourth month, when the festival commences.
* The Av. maidhydirya of Yas. I, 30, II, 39, II, 44, Visp. I,
CHAPTER XXV, 4-6. 93
The eleventh day of the fourth month, when the festival commences.
* The Av. maidhydirya of Yas. I, 30, II, 39, II, 44, Visp. I,
CHAPTER XXV, 4-6. 93
auspicious day Vahram of the month Din’—the shortest day—the night increases; and from the season of Méaty4rém to the season of Médék-shém the night decreases avd the day increases. 4. The summer day is as much as two of the shortest? winter days, azd the winter night is as much as two of the shortest summer nights*. 5. The summer day is twelve HAsars, the night six Ha4sars; the winter night is twelve HAsars, the day six; a HAsar being a measure of time and, in like manner, of land‘, 6. In the season of Haméspamadayém *, that is, the
6, II, 1, Af. Gahan. 2, 11. It is the fifth season-festival, held on the five days ending with the 2goth day of the Parsi year, which formerly corresponded approximately to midwinter, according to the Bundahis. Later writings assert that it commemorates the creation of animals.
' The twentieth day of the tenth month, when the festival ends.
* The word kah-aft is merely a hybrid Huzvaris form of kahist, ‘shortest,’ which occurs in the next phrase.
5 This statement must be considered merely as an approximation. The longest day is twice the length of the shortest one in latitude 49°, that is, north of Paris, Vienna, and Odessa, if the length of the day be computed from sunrise to sunset; and, if twilight be included, it is necessary to go still further north. In Adarbig&n, the northern province of Persia, the longest day is about 144 hours from sunrise to sunset, and the shortest is about 94 hours.
* According to this passage a hdsar of time is one hour and twenty minutes; itis the Av. hathra of the Farhang-i Otm-khadik (p. 43, ed. Hoshangji), which says, ‘of twelve Hasars is the longest day, and the day and night in which is the longest day are twelve of the longest Hasars, eighteen of the medium, and twenty-four of the least—an enumeration of the several measures of the HAsar.’ For the’h4sar measure of land, see Chap. XXVI.
* So in K2o, but this name is rarely written twice alike; it is the Av. hamaspathmaédaya of Yas. I, 31, II, 40, III, 45, Visp. I, 7, Il, 1, Af. Gahan. 2, 12. It is the sixth season-festival, held on the five Gatha days which conclude the Parsi year, just before
94 BUNDAHIS.
XXVI.
* So in K2o, but this name is rarely written twice alike; it is the Av. hamaspathmaédaya of Yas. I, 31, II, 40, III, 45, Visp. I, 7, Il, 1, Af. Gahan. 2, 12. It is the sixth season-festival, held on the five Gatha days which conclude the Parsi year, just beforep. 94 five supplementary days at the end of the month Spendarmad, the day and night are again equal. 7. As from the auspicious day Adharmazd of the month Fravardin to the auspicious day Aniran of the month Mitré! is the summer of seven months, so from the auspicious day Adharmazd of the month Avan to the auspicious month Spendarmad, on to the end of the five supplementary days*, is the winter of five months. 8. The priest fulfils the regulation (va#ar) about a corpse avd other things, by this calculation as to summer and winter. 9. In those seven months? of summer the periods (gas) of the days and nights are five—since ome celebrates the Rapitvin—namely, the period of daybreak is HAvan, the period of midday is Rapitvin, the period of afternoon is Afizérin, when the appearance of the stars 4as come into the sky‘ until midnight is the period of Atbisritém, from midnight until the stars become imperceptible is the period of Adshahin®. 1o. In winter are four periods, for from daybreak till Adzérin is all Havan, and the rest as I save said; and the reason of it is this, that the appearance ® of winter is in the direction of the the vernal equinox, according to the Bundahis. Later writings assert that it commemorates the creation of man.
? That is, from the first day of the first month to the last day of the seventh month.
* That is, from the first day of the eighth month to the last of the five Gatha days, which are added to the twelfth month to complete the year of 365 days.
5 All MSS. have ‘ five months’ here.
' 4 Kazo has ‘when the stars have come into sight.’
5 The Avesta names of the five Gaéhs are Havani, Rapithwina, Uzayéirina, Aiwisrfthrema, and Ushahina.
north, where the regions Vérdbarst! and Vérdgarst are; the original dwelling of summer, too, is in the south, where the regions Fradadafsh and Vidadafsh are; on the day Adharmazd of the auspicious month Avan the winter acquires strength and enters into the world, azd the spirit of Rapitvin goes from above-ground to below-ground, where the spring (kh4nt) of waters is, azd diffuses? warmth and moisture in the water, azd so many roots of trees do not wither with cold and drought. 11. And om the auspicious day Ataré of the month Din? the winter arrives, with much cold, at Afran-vég; and until the end, in the auspicious month Spendarmad, winter advances through the whole world; on this account they kindle a fire everywhere on the day Ataré of the month Din, and it forms an indication that winter fas come. 12. In those five months the water of springs avd conduits is all warm‘, for Rapitvin keeps warmth azd moisture there, and one does not celebrate the period of Rapitvin. 13. As the day Adharmazd of the month Fravardin advances it diminishes the strength which winter possesses, avd summer comes in from its own original dwelling, azd receives strength and dominion. 14. Rapitvin comes up from below-ground, and ripens the fruit of the trees; on this account
1 See Chaps. V, 8, XI, 3. The- north, being opposed to the south or midday quarter, is opposed to the midday period of Rapitvin, which, therefore, disappears as winter approaches from the north.
‘If, instead of khAnf for khAntk, ‘spring,’ we read ahf-i, ‘lord of, the translation will be, ‘so that the angel of waters may diffuse,’ &c. :
* The ninth day of the tenth month.
* That is, warmer than the air, as it is cooler in summer.
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the water of springs is cold in summer’, for Rapftvin is not there; azd those seven? months one celebrates the Rapitvin, azd summer advances through the whole earth. 15. And yet in the direction of HinddstAn, there where the original dwelling of summer is nearer, it is always neither cold nor hot; for in the season which is the dominion of summer, the rain always dispels most of the heat, azd it does not become perceptible ; in the winter rain does not fall, and the cold does not become very perceptible *. 16. In the northern direction, where the preparation of winter is, z¢ zs always cold‘; for in the summer mostly, on account of the more oppressive winter there, it is not possible so to dispel the cold that one might make z¢ quite warm. 17. In the middle localities the cold of winter azd heat of summer both come on vehemently.
17. In the middle localities the cold of winter azd heat of summer both come on vehemently.
18. Again, the year dependent on the revolving moon is not equal to the computed year on this account, for the moon ® returns one time in twentynine, azd one time in thirty days, and there are four
1 Ka2o has ‘ winter’ by mistake.
2 K2o has‘ six,’ and M6 ‘ five,’ instead of ‘ seven.’
® This is a fairly accurate account of the effect of the monsoons over the greater part of India, as understood by a foreigner unacquainted with the different state of matters in a large portion of the Madras provinces.
“ M6 has khfr4s4n instead of 4rayisn, ‘ preparation,’ which alters the sense into ‘ that is, KhQr4s4n, of which the winter is always cold.’
6 The MSS. have the Huzvaris term for ‘month,’ which is sometimes used, by mistake, for ‘moon.’ It is doubtful which word the author intended to use here, but it is usual to count the days of a lunar month from the first actual appearance of the new moon, which usually occurs a full day after the change of the moon.
CHAPTER XXV, 15-22. 97
hours (zam4n) more than such a one of its years'; as it says, that every one deceives where they speak about the moon (or month), except when they say that it comes twice in sixty days. 19. Whoever keeps the year by the revolution of the moon mingles summer with winter ad winter with summer ?.
20. This, too, z¢ says, that the auspicious month Fravarain, the month Ardavahist, azd the month Horvadad? are spring; the month Tir, the month Amerédad, and the month Shatvaird are summer; the month Mitré, the month Av4n, and the month Ataré are autumn; the month Din, the month Vohiman, avd the month Spendarmad are winter ‘.
21. And the sun comes from the sign (khfrdak) of Aries, into which it proceeded in the beginning, back to that same place in three hundred and sixtyfive days and six short times (hours), which are one year. 22. As every three months it (the sun) advances through three constellations, more or less, the moon comes, in a hundred and eighty days, back to the place out of which it travelled in the beginning °,
* Meaning, probably, that the lunar year is four hours more than twelve months of 29 and 30 days each, alternately. It should be 8 hours, 48 minutes, and 37 seconds. The sentence seems defective, but it is evident from § 21 that zam4n means ‘hour.’
* That is, the lunar year being eleven days shorter than the solar one, its months are constantly retrograding through the seasons.
® Generally written Avardéd in Pazand, and Khurdad in Persian.
* The names of the months are selected from the names of the days of the month (see Chap. XXVII, 24), but are arranged in a totally different order.
* Probably meaning, that the new moon next the autumnal
(s] H
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CuHaPTER XXVI.
* The names of the months are selected from the names of the days of the month (see Chap. XXVII, 24), but are arranged in a totally different order.
* Probably meaning, that the new moon next the autumnal
(s] H
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CuHaPTER XXVI.
1. A HAsar! on the ground is a Parasang of one thousand steps of the two feet. 2. A Parasang? is a measure as much as a far-seeing man may look out, see a beast of burden, and make known that z¢ is black or white. 3. And the measure of a man is eight medium spans °.
equinox is to be looked for in the same quarter as the new moon nearest the vernal equinox, the moon’s declination being nearly the same in both cases.
1 Av. hathra of Vend. II, 65, VIII, 280, 287, 291, Tistar Yt. 23, 29. The statements regarding the length of a Hasar are rather perplexing, for we are told that it ‘is like a Parasang’ (Chap. XLV, 4), that ‘the length of a Hasar is one-fourth of a Parasang’ (Chap. XVI, 7), and that ‘a medium Hasar on the ground, which they also call a Parasang, is a thousand steps of the two feet when walking with propriety’ (Farhang-i Oim-khadfk, ed. Hosh. p. 42). To reconcile these statements we must conclude that the H4sar is like a Parasang merely in the sense of being a long measure of distance, that it is really the mille passus or mile of the Romans, and that it is a quarter of the actual Parasang. At the same time, as it was usual to call a Hasar by the name of a Parasang, we are often left in doubt whether a mile or a league is meant, when a Hisar or Parasang is mentioned. The Farhang-i Oim-khadik (p. 41) also mentions other measures of distance, such as the takar (Av. takara) of two HAsars, the asvast (or aéast) of four Hasars, the dashmést (Av. dakhshmaiti) of eight Hasars, and the yégést (Av. yigaiasti or yugaiasti) of sixteen Hasars.
3 A Parasang is usually from 34 to 4 English miles, but perhaps a HAsar is meant here.
* Reading vitast-i miyAfnak instead of vitast dam4nak. The Farhang-i Oim-khadQk (p. 41) mentions three kinds of spans, the Av. vitasti (Vend. VIII, 243, 245, XVII, 13) of twelve fingerbreadths (angst), or about 9 inches, which is a full span between the thumb and little finger (the one mentioned in the text); the Av. disti (Vend. XVII, 13) of ten finger-breadths, or about 7} inches, which is a span between the thumb and middle finger ; and the
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CuarpTteR X XVII,
1. On the nature of plants it says in revelation, that, before the coming of the destroyer, vegetation had no thorn and bark about it; and, afterwards, when the destroyer came, it became coated with bark amd thorny’, for antagonism mingled with every single thing; owing to that cause vegetation is also much mixed with poison, like Bis the height of hemp (kand)?, that is poisonous, for men when they eat z¢ die.
2. In like manner even as the animals, with grain of fifty and five species azd twelve species of medicinal plants, have arisen from the primeval ox, ten thousand‘ species among the species of principal
Av. uzasti (Pahl. 141l4-ast) of eight finger-breadths, or about 6 inches, which is a span between the thumb and fore-finger. Other measures mentioned by the same authority are the pat (Av. padha, Vend. IX, 15, 20, 29), ‘foot,’ of fourteen finger-breadths, or about to} inches; the g4m (Av. gAya, Vend. III, 57, &c.), ‘ step,’ which ‘in the Vendidad is three pai,’ or about 2 feet 74 inches, ‘and in other places is said fo de two frarast’ (Av. frarathni in Vend. VIL, 76, 79,87); so the frarast, which is probably the distance from the neck to the extended elbow, is half a g4m, or from 15 to 16 inches. Two other measures are mentioned in Vend. VII, 79, 87, 90, IX, 8, the Av. frabazu, ‘ fore-arm or cubit’ from elbow to finger-ends, which is about 18 inches (or it may be a half fathom) ; and Av. vibazu, which is probably the ‘fathom,’ or extent of the two arms out-stretched, from 54 to 6 feet.
1 M6 has ‘ poisonous,’ but is evidently copied from an original almost illegible in some places.
® Perhaps ‘hemp the height of Bis’ would better express the Pahlavi words, but Bis (Napellus Moysis) is often mentioned as a poisonous plant. The phrase may also be translated ‘ like Bis and tall hemp.’
® See Chap. XIV, 1.
* M6 has ‘a thousand,’ but marks an omission. See Chap. IX, 4.
H 2
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plants, azd a hundred thousand species among ordinary plants have grown from all these seeds of the tree opposed to harm}, the many-seeded, whzch has grown in the wide-formed ocean. 3. When the seeds of all these plants, with those from the primeval ox, have arisen upon it, every year the bird? strips that tree azd mingles all the seeds in the water; Tistar seizes ‘hem with the rain-water and rains them on to all regions. 4. Near to that tree the white Hém, the healing and undefiled, has grown at the source of the water of Arédvivsir $; every one who eats z¢ becomes immortal, and they call it the Gékard‘ tree, as it is said that Hém is expelling death ®; also in the renovation of the untverse they prepare its immortality therefrom*; and it is the chief of plants’.
5. These are as many genera of plants as exist: trees and shrubs, fruit-évees, corn, flowers, aromatic herbs, salads, spices, grass, wild plants, medicinal
1 See Chaps. IX, 5, XVII, 9, XXIX, 5.
5. These are as many genera of plants as exist: trees and shrubs, fruit-évees, corn, flowers, aromatic herbs, salads, spices, grass, wild plants, medicinal
1 See Chaps. IX, 5, XVII, 9, XXIX, 5.
* The apparently contradictory account in Chap. IX, 2, refers only to the first production of material plants from their spiritual or ideal representative. The bird here mentioned is Kamrés (see Chaps. XIX, 15, XXIV, 29), as appears from the following passage (Mkh. LXII, 40-42): ‘And the bird Aamrés for ever sits 2” that vicinity ; and his work is this, that he collects that seed which sheds from the tree of all seeds, which is opposed to harm, and conveys 7/ there where Tistar seizes the water, so that Tistar may seize the water with that seed of all kinds, and may rain 7/ on the world with the rain.’
® See Chaps. XII, 5, XIII, 3-5.
* Here written Gékarn in all MSS. See Chaps. IX, 6, XVIII, I, 2.
® That is, in Yas. IX, where Haoma is entitled dfraosha.
® See Chap. XXIV, 27.
7 See Chap. XXIV, 18.
CHAPTER XXVII, 3-II. 101
Plants, gum plants, and all producing ! oil, dyes, and clothing. 6. I wz? mention them also a second time: all whose fruit is not welcome as food of men, and are perennial (s4lv4r), as the cypress, the plane, the white poplar, the box, and others of this genus, they call trees and shrubs (d4r va dirakht). 7. The produce of everything welcome as food of men, that is perennial, as the date, the myrtle, the loteplum 2, the grape, the quince, the apple, the citron, the pomegranate, the peach, the fig, the walnut, the almond, axd others in this genus, they call fruit (mivak). 8. Whatever requires labour with the spade’, avd is perennial, they call a shrub (dirakht). 9. Whatever requires that they take its crop through labour, azd zts root withers away, such as wheat, barley, grain, various kinds‘ of pulse, vetches, and others of this genus, they call corn (gird4k). 10. Every plant with fragrant leaves, which is cultivated by the hand-labour of men, avd is perennial (hamvAr), they call an aromatic herb (siparam). 11. Whatever sweet-scented blossom arises a¢ various seasons through the hand-labour of men, or has a perennial root azd blossoms in z¢s season with new shoots azd sweet-scented blossoms, as the rose, the narcissus, the jasmine, the dog-rose (néstarfin),
1 Comparing this list with the subsequent repetition it appears probable that ham4k bar4 is a corruption of aesam béd (see §§ 19, 21), and that we ought to read ‘ gum planis, woods, scents, ~ and plants for oil, dyes, and clothing.’ M6 has ‘oil and dyes for clothing.’
* The kfinar (see Chap. XV, 13).
® The Paz. péhani (which is omitted in K20) is evidently a misreading of Pahl. pashang, ‘a hoe-like spade.’
* M6 adds Paz. gavina (Pahl. gQnak) to gvid gvid munga4n, without altering the meaning materially.
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XV, 13).
® The Paz. péhani (which is omitted in K20) is evidently a misreading of Pahl. pashang, ‘a hoe-like spade.’
* M6 adds Paz. gavina (Pahl. gQnak) to gvid gvid munga4n, without altering the meaning materially.
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the tulip, the colocynth (kavastik), the pandanus (kédi), the £amba, the ox-eye (héri), the crocus, the swallow-wort (zarda), the violet,.the karda, and others of this genus, they call a flower (g Ql). 12. Everything whose sweet-scented fruit, or sweetscented blossom, arises in z¢s season, without the hand-labour of men, they call a wild plant (vahar or nih&l). 13. Whatever is welcome as food of cattle and beasts of burden they call grass (giy4h). 14. Whatever enters into cakes (pés- parakih4) they call spices (@vzarth4). 15. Whatever is welcome in eating of bread, as torn shoots! of the coriander, water-cress (kakig), the leek, azd others of this genus, they call salad (térak)*. 16. Whatever is like spinning® cotton, azd others of this genus, they call clothing plants (gamak). 17. Whatever lentil* is greasy, as sesame, ddishd4ang, hemp, zandak®5, and others of this genus, they call an oil-seed (rékané6). 18. Whatever one can dye clothing with, as saffron, sapan-wood, zasava, vaha, azd others of this genus, they call a dyeplant (rag). 19. Whatever root, or gum °, or wood
* Reading stak darid; Justi has ‘baked shoots ;’ Anquetil has ‘the three following ;’ M6 has stak va karafs, ‘shoots and parsley.’
7 Or tarak in § 5, Pers. tarah.
* Reading Huz. neskhun4a, ‘twisting,’ but the word is doubtful ; Justi has ‘ sitting on the plant,’ which is a rather singular description for cotton.
* Reading mafag; Anquetil, Windischmann, and Justi read mazg, ‘marrow,’ but this is usually written otherwise.
® Perhaps for zét6, ‘olive,’ as Anquetil supposes, and Justi assumes.
* Reading tf (compare Pers. tuf, ‘ saliva’).
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is scented, as frankincense!, varast?, kust, sandalwood, cardamom, camphor, orange-scented mint, and others of this genus, they call a scent (bdd). 20. Whatever stickiness comes out from plants‘ they call gummy (zadak). 21. The timber which proceeds from the trees, when it is either dry or wet, they call wood (£iba). 22. Every one of all these plants which is so, they call medicinal (dardk)®.
23. The principal fruits are of thirty kinds (khadfiinak), and ten species (sardak) of them are fit to eat inside and outside, as the fig, the apple, the quince, the citron, the grape, the mulberry, the pear, and others of this kind; ten are fit to eat outside, du¢ not fit to eat inside, as the date, the peach, the white apricot, azd others of this kind; those which are fit to eat inside, dz¢ not fit to eat outside, are the walnut, the almond, the pomegranate, the cocoanut®, the filbert 7, the chesnut *, the pistachio nut, the varga4n, and whatever else of this description are very remarkable.
24°. This, too, it says, that every single flower is appropriate to an angel (ameshdéspend)”, as the