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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ghna), as proposed by most Zendists. A Parsi would probably suggest gandan, ‘to stink.’ B2 4 BUNDAHIs. and unrivalled in splendour; the region of light is the place of Atharmazd, which they call ‘endless light,’ and the omniscience and goodness of the unrivalled Aftharmazd is what they call ‘revelation’. 3. Revelation is the explanation of both spirits together ; one is he who is independent of unlimited time *, because Aftharmazd and the region, religion, and time of Adharmazd were and are and ever will be; whz/e Aharman‘ in darkness, with backward understanding and desire for destruction, was 2” the abyss, and it is Ae who will not be; and the place of that destruction, and also of that darkness, is what they call the ‘endlessly dark.” 4. And between them was empty space, ¢Aa?¢ is, what they call ‘air,’ in which is now ¢hety meeting, | 5. Both are limited and unlimited spirits, for the supreme is that which they call endless light, and the abyss that which is endlessly dark, so that between them is a void, and one is not connected with 1 Reading aham -kaf, ‘without a fellow-sovereign, peerless, unrivalled, independent.’ This rare word occurs three times in §§ 2, 3, and some Pazand writers suggest the meaning ‘ everlasting’ (by means of the Persian gloss hamfsah), which is plausible enough, but hAmakf would be an extraordinary mode of writing the very common word ham4i, ‘ ever.’ 2 The word diné (properly dén6), Av. daéna, being traceable to a root df, ‘to see,’ must originally have meant ‘a vision’ (see Haug’s Essays on the Religion of the Parsis, znd ed. p. 152, note 2), whence the term has been transferred to ‘religion’ and all religious observances, rules, and writings; so it may be translated either by . ‘religion’ or by ‘revelation.’ 8 This appears to be the meaning, but the construction of § 3 is altogether rather obscure, and suggestive of omissions in the text. * The usual name of the evil spirit; it is probably an older corruption of Angra-mainyu than Ganra&k-matn6ék, and a less technical term. Its Sasanian form was Aharmanf. CHAPTER 4, 3—10. 5 the other ; and, again, both spirits are limited as to their own selves. 6. And, secondly, on account of the omniscience of Atharmazd, both things are in the creation of Adharmazd, the finite and the infinite; for this they know is that which is in the covenant of both spirits.) 7. And, again, the complete sovereignty of the creatures of Adharmazd is in the future existence, and that also is unlimited for ever and everlasting ; and ‘the creatures of Aharman will perish at the time when! the future existence occurs, and that also is eternity.)
2And, again, the complete sovereignty of the creatures of Adharmazd is in the future existence, and that also is unlimited for ever and everlasting ; and ‘the creatures of Aharman will perish at the time when! the future existence occurs, and that also is eternity.) 8. Adharmazd, through omniscience, knew that Aharman exists, azd whatever he schemes he infuses with malice and greediness till the end; and because He accomplishes the end by many means, He also produced spiritually the creatures which were necessary for those means, avd they remained three thousand years in a spiritual s¢aée, so that they were unthinking? and unmoving, with intangible bodies 9. (The evil spirit, on account of backward knowledge, was not aware of the existence of Adharmazd;| and, afterwards, he arose from the abyss, and came in unto the light which he saw. ro. Desirous of destroying, and because of zs malicious nature, he 1 Substituting amat, ‘when,’ for mfin, ‘which,’ two Huzvaris forms which are frequently confounded by Pahlavi copyists because their Pazand equivalents, ka and ke, are nearly alike. * Reading aminfdér in accordance with M6, which has aminid4&r in Chap. XXXIV, 1, where the same phrase occurs. Windischmann and Justi read amfft4r, ‘uninjured, invulnerable,’ in both places. This sentence appears to refer to a preparatory creation of embryonic and immaterial existences, the prototypes, fravashis, spiritual counterparts, or guardian angels of the spiritual and material creatures afterwards produced. 6 BUNDAHIS. rushed in to destroy that light of Adharmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends ; and the creatures of the destroyer arose for violence. 11, Atharmazd, by whom the creatures of the evil spirit were seen, creatures terrible, corrupt, and bad, also considered them not commendable (bdrzisntk). 12. Afterwards, the evil spirit saw the creatures of Atharmazd; they appeared many creatures of delight (v4yah), enquiring creatures, and they seemed to him commendable, and he commended the creatures and creation of Adharmazd. 13. Then Adharmazd, with a knowledge! of which way the end of the matter would de, went to meet the evil spirit, and proposed peace to him, avd spoke thus: ‘Evil spirit! bring assistance unto my creatures, and offer praise! so that, in reward for it, ye (you and your creatures) may become immortal and undecaying, hungerless and thirstless.’ 14. And the evil spirit shouted thus ?*: ‘I wz// not depart, I wz// not provide assistance for thy creatures, I wz// not offer praise among thy creatures, and I am not of the same opinion with thee as to good things. I w2d/ destroy thy creatures for ever and everlasting; moreover, I w#d/ force all thy creatures into disaffection to thee and affection for myself.’ 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that
3I w2d/ destroy thy creatures for ever and everlasting; moreover, I w#d/ force all thy creatures into disaffection to thee and affection for myself.’ 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that 1 The Huz. khavitfinast stands for the P4z. danist with the meaning, here, of ‘ what is known, knowledge,’ as in Persian. ® Literally, ‘And it was shouted by him, the evil spirit, thus :' the usual idiom when the nominative follows the verb. CHAPTER I, I I-20. 7 Adharmazd was helpless as regarded him’, therefore He proffers peace; and he did not agree, but bore on even into conflict with Him. ¥16. And Adharmazd spoke thus: ‘You are not omniscient and almighty, O evil spirit! so that it is not possible for thee to destroy me, and it is not possible for thee to force my creatures so that they wt not return to my possession. ’| 7. Then Adharmazd, through omniscience, knew that: If I do not grant a period of contest, then it will be possible for him to act so that he may be able to cause the seduction of my creatures to himself.} As even now there are many of the intermixture of mankind who practise wrong more than right. (18. And Adharmazd spoke to the evil spirit thus: ‘Appoint a period! so that the intermingling of the conflict may be for nine thousand years.’ For he knew that by appointing this period the evil spirit would be undone.\ 19.‘ Then the evil spirit, unobservant and through ignorance, was content with that agreement \ just like two men quarrelling together, who propose a time thus: Let us appoint such-and-such a day for a fight. 20. Atharmazd also knew this, through omniscience, that within these nine thousand years, for three thousand years everything proceeds éy the will of Afharmazd, three thousand years ¢here 7s an intermingling of the wills of Adharmazd and Aharman, and the last three thousand years the evil " spirit is disabled,jand they keep the adversary away ? from the creatures. 1 The words dén val stand for dén valman. * That is, ‘the adversary is kept away.’ In Pahlavi the third 8 BUNDAHIS. a1. [Afterwards, Atharmazd jrecited the Ahunavar thus: Yath4 ahd vairyé (‘as a heavenly lord is to be chosen’), &c.1 once, avd uttered the twenty-one words?; He also exhibited to the evil spirit His own triumph in the end, and the impotence of the evil spirit, the annihilation of the demons, and the resurrection azd undisturbed future existence of the creatures for ever and everlasting. 22. And the evil spirit, who perceived his own impotence and the annihilation of the demons, became confounded, and fell back to the gloomy darkness} even so as is declared in revelation, that, when one of its (the Ahunavar's) three Aarts was uttered, the evil spirit contracted Azs body through fear, and when two parts of it were uttered he fell upon zs knees, and when all of it was uttered ‘he became confounded
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ghna), as proposed by most Zendists. A Parsi would probably suggest gandan, ‘to stink.’ B2 4 BUNDAHIs. and unrivalled in splendour; the region of light is the place of Atharmazd, which they call ‘endless light,’ and the omniscience and goodness of the unrivalled Aftharmazd is what they call ‘revelation’. 3. Revelation is the explanation of both spirits together ; one is he who is independent of unlimited time *, because Aftharmazd and the region, religion, and time of Adharmazd were and are and ever will be; whz/e Aharman‘ in darkness, with backward understanding and desire for destruction, was 2” the abyss, and it is Ae who will not be; and the place of that destruction, and also of that darkness, is what they call the ‘endlessly dark.” 4. And between them was empty space, ¢Aa?¢ is, what they call ‘air,’ in which is now ¢hety meeting, | 5. Both are limited and unlimited spirits, for the supreme is that which they call endless light, and the abyss that which is endlessly dark, so that between them is a void, and one is not connected with 1 Reading aham -kaf, ‘without a fellow-sovereign, peerless, unrivalled, independent.’ This rare word occurs three times in §§ 2, 3, and some Pazand writers suggest the meaning ‘ everlasting’ (by means of the Persian gloss hamfsah), which is plausible enough, but hAmakf would be an extraordinary mode of writing the very common word ham4i, ‘ ever.’ 2 The word diné (properly dén6), Av. daéna, being traceable to a root df, ‘to see,’ must originally have meant ‘a vision’ (see Haug’s Essays on the Religion of the Parsis, znd ed. p. 152, note 2), whence the term has been transferred to ‘religion’ and all religious observances, rules, and writings; so it may be translated either by . ‘religion’ or by ‘revelation.’ 8 This appears to be the meaning, but the construction of § 3 is altogether rather obscure, and suggestive of omissions in the text. * The usual name of the evil spirit; it is probably an older corruption of Angra-mainyu than Ganra&k-matn6ék, and a less technical term. Its Sasanian form was Aharmanf. CHAPTER 4, 3—10. 5 the other ; and, again, both spirits are limited as to their own selves. 6. And, secondly, on account of the omniscience of Atharmazd, both things are in the creation of Adharmazd, the finite and the infinite; for this they know is that which is in the covenant of both spirits.) 7. And, again, the complete sovereignty of the creatures of Adharmazd is in the future existence, and that also is unlimited for ever and everlasting ; and ‘the creatures of Aharman will perish at the time when! the future existence occurs, and that also is eternity.)
2And, again, the complete sovereignty of the creatures of Adharmazd is in the future existence, and that also is unlimited for ever and everlasting ; and ‘the creatures of Aharman will perish at the time when! the future existence occurs, and that also is eternity.) 8. Adharmazd, through omniscience, knew that Aharman exists, azd whatever he schemes he infuses with malice and greediness till the end; and because He accomplishes the end by many means, He also produced spiritually the creatures which were necessary for those means, avd they remained three thousand years in a spiritual s¢aée, so that they were unthinking? and unmoving, with intangible bodies 9. (The evil spirit, on account of backward knowledge, was not aware of the existence of Adharmazd;| and, afterwards, he arose from the abyss, and came in unto the light which he saw. ro. Desirous of destroying, and because of zs malicious nature, he 1 Substituting amat, ‘when,’ for mfin, ‘which,’ two Huzvaris forms which are frequently confounded by Pahlavi copyists because their Pazand equivalents, ka and ke, are nearly alike. * Reading aminfdér in accordance with M6, which has aminid4&r in Chap. XXXIV, 1, where the same phrase occurs. Windischmann and Justi read amfft4r, ‘uninjured, invulnerable,’ in both places. This sentence appears to refer to a preparatory creation of embryonic and immaterial existences, the prototypes, fravashis, spiritual counterparts, or guardian angels of the spiritual and material creatures afterwards produced. 6 BUNDAHIS. rushed in to destroy that light of Adharmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends ; and the creatures of the destroyer arose for violence. 11, Atharmazd, by whom the creatures of the evil spirit were seen, creatures terrible, corrupt, and bad, also considered them not commendable (bdrzisntk). 12. Afterwards, the evil spirit saw the creatures of Atharmazd; they appeared many creatures of delight (v4yah), enquiring creatures, and they seemed to him commendable, and he commended the creatures and creation of Adharmazd. 13. Then Adharmazd, with a knowledge! of which way the end of the matter would de, went to meet the evil spirit, and proposed peace to him, avd spoke thus: ‘Evil spirit! bring assistance unto my creatures, and offer praise! so that, in reward for it, ye (you and your creatures) may become immortal and undecaying, hungerless and thirstless.’ 14. And the evil spirit shouted thus ?*: ‘I wz// not depart, I wz// not provide assistance for thy creatures, I wz// not offer praise among thy creatures, and I am not of the same opinion with thee as to good things. I w2d/ destroy thy creatures for ever and everlasting; moreover, I w#d/ force all thy creatures into disaffection to thee and affection for myself.’ 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that
3I w2d/ destroy thy creatures for ever and everlasting; moreover, I w#d/ force all thy creatures into disaffection to thee and affection for myself.’ 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that 1 The Huz. khavitfinast stands for the P4z. danist with the meaning, here, of ‘ what is known, knowledge,’ as in Persian. ® Literally, ‘And it was shouted by him, the evil spirit, thus :' the usual idiom when the nominative follows the verb. CHAPTER I, I I-20. 7 Adharmazd was helpless as regarded him’, therefore He proffers peace; and he did not agree, but bore on even into conflict with Him. ¥16. And Adharmazd spoke thus: ‘You are not omniscient and almighty, O evil spirit! so that it is not possible for thee to destroy me, and it is not possible for thee to force my creatures so that they wt not return to my possession. ’| 7. Then Adharmazd, through omniscience, knew that: If I do not grant a period of contest, then it will be possible for him to act so that he may be able to cause the seduction of my creatures to himself.} As even now there are many of the intermixture of mankind who practise wrong more than right. (18. And Adharmazd spoke to the evil spirit thus: ‘Appoint a period! so that the intermingling of the conflict may be for nine thousand years.’ For he knew that by appointing this period the evil spirit would be undone.\ 19.‘ Then the evil spirit, unobservant and through ignorance, was content with that agreement \ just like two men quarrelling together, who propose a time thus: Let us appoint such-and-such a day for a fight. 20. Atharmazd also knew this, through omniscience, that within these nine thousand years, for three thousand years everything proceeds éy the will of Afharmazd, three thousand years ¢here 7s an intermingling of the wills of Adharmazd and Aharman, and the last three thousand years the evil " spirit is disabled,jand they keep the adversary away ? from the creatures. 1 The words dén val stand for dén valman. * That is, ‘the adversary is kept away.’ In Pahlavi the third 8 BUNDAHIS. a1. [Afterwards, Atharmazd jrecited the Ahunavar thus: Yath4 ahd vairyé (‘as a heavenly lord is to be chosen’), &c.1 once, avd uttered the twenty-one words?; He also exhibited to the evil spirit His own triumph in the end, and the impotence of the evil spirit, the annihilation of the demons, and the resurrection azd undisturbed future existence of the creatures for ever and everlasting. 22. And the evil spirit, who perceived his own impotence and the annihilation of the demons, became confounded, and fell back to the gloomy darkness} even so as is declared in revelation, that, when one of its (the Ahunavar's) three Aarts was uttered, the evil spirit contracted Azs body through fear, and when two parts of it were uttered he fell upon zs knees, and when all of it was uttered ‘he became confounded
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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