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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1person plural is the indefinite person, as in English. These gooo years are in addition to the 3000 mentioned in § 8, as appears more clearly in Chap. XXXIV, 1. 1 This is the most sacred formula of the Parsis, which they have to recite frequently, not only during the performance of their ceremonies, but also in connection with most of their ordinary duties and habits. It is neither a prayer, nor a creed, but a declaratory formula in metre, consisting of one stariza of three lines, containing twenty-one Avesta words, as follows :— Yath4 ahfi vairyé, ath4 ratus, ashad Aid had, Vangheus dazd4 manangh6, skyaothnanim angheus mazdAi, Khshathreméa ahurdi 4, yim dregubyé dadad vastarem. And it may be translated in the following manner : ‘As a heavenly lord is to be chosen, so is an earthly master (spiritual guide), for the sake of righteousness, /o de a giver of the good thoughts of the actions of life towards Mazda; and the dominion is for the lord (Ahura) whom he (Mazda) has given as a protector for the poor’ (see Haug’s Essays on the Religion of the Parsis, 2nd ed. Pp. 125, 141). 2 The word m4rik must mean ‘word’ here, but in some other places it seems to mean ‘syllable’ or ‘ accented syllable.’ CHAPTER I, 21-26. 9 and impotent as to the harm he caused the creatures of Adharmazd, and he remained three thousand years in confusion ?. j 23. fAtharmazd created Azs creatures in the confusion of Aharman;/ first he produced Vohfiman (‘good thought’), by whom the progress of the creatures of Afharmazd was advanced. 24. The evil spirit first created? Mitékht (‘falsehood’), and then Akéman (‘evil thought’). 25. The first of Atharmazd’s creatures of the world was the sky, and his good thought (Vohtman), by good procedure®, produced the light of the world, along with which was the good religion of the Mazdayasnians; this was because the renovation (frashakard) * which happens to the creatures was known to him. 26. Afterwards avose Ardava- 1 This is the first third of the gooo years appointed in §§ 18, 20, and the second 3000 years mentioned in Chap. XXXIV, 1. 2 It is usual to consider d&dan (Huz. yehabfintan), when traceable to Av. da=Sans. dh4, as meaning ‘to create,’ but it can hardly be proved that it means to create out of nothing, any more than any other of the Avesta verbs which it is sometimes convenient to translate by ‘create.’ Before basing any argument upon the use of this word it will, therefore, be safer to substitute the word ‘produce’ in all cases.
2® Or it may be translated, ‘ and from it Vohfiman, by good procedure,’ &c. The position here ascribed to Vohfiman, or the good thought of Aflharmazd, bears some resemblance to that of the Word in John i. 1-5, but with this essential difference, that Vohfiman is merely a creature of Adharmazd, not identified with him; for the latter idea would be considered, by a Parsi, as rather inconsistent with strict monotheism. The ‘light of the world’ now created must be distinguished from the ‘ endless light’ already existing with Adharmazd in § 2. ‘ The word frashakard, ‘what is made durable, perpetuation,’ is applied to the renovation of the universe which is to take place about the time of the resurrection, as a preparation for eternity. Io . BUNDAHIS. hist, and then Shatvatré, and then Spendarmad, and then Horvadad, and then Amerédad’. 27. From the dark world of Aharman were Akoman and Andar, and then Sdvar, and then Nakahéd, and then Tatrézv and Zairté 2. 28. Of Atharmazd’s creatures of the world, the first was the sky; the second, water; the third, earth; the fourth, plants; the fifth, animals; the sixth, mankind. Cuapter II. o. On the formation of the luminaries. 1, Adharmazd produced illumination between the sky and the earth, the constellation stars and those also not of the constellations 3, then the moon, and afterwards the sun, as I sha// relate. 1 These five, with Vohiman and Aftharmazd in his angelic capacity, constitute the seven Ameshaspends, ‘ undying causers of prosperity, immortal benefactors,’ or archangels, who have charge of the whole material creation. They are personifications of old Avesta phrases, such as Vohfi-mané6, ‘good thought;’ Asha-vahista, ‘perfect rectitude;’ Khshathra-vairya, ‘desirable dominion ;’ Spezta-4rmaiti, ‘bountiful devotion ;’ Haurvat4d, ‘ completeness or health ;’ and Ameret&d, ‘immortality.’ * These six demons are the opponents of the six archangels respectively (see Chap. XXX, 29); their names in the Avesta are, Akem-mané, ‘evil thought;’ Idra, Sauru, Naunghaithya, Tauru, Zairifa (see Vendidad X, 17,18 Sp., and XIX, 43 W.), which have been compared with the Vedic god Indra, Sarva (a name of Siva), the Nasatyas, and Sans. tura, ‘diseased,’ and garas, ‘decay,’ respectively. For further details regarding them, see Chap. XXVIII, 4-13. § The word akhtar is the usual term in Pahlavi for a constellation of the zodiac; but the term ap4khtar, ‘away from the akhtar,’ means not only ‘the north,’ or away from the zodiac, but also ‘a CHAPTER I, 27-II, 4. IT
3For further details regarding them, see Chap. XXVIII, 4-13. § The word akhtar is the usual term in Pahlavi for a constellation of the zodiac; but the term ap4khtar, ‘away from the akhtar,’ means not only ‘the north,’ or away from the zodiac, but also ‘a CHAPTER I, 27-II, 4. IT 2. First he produced the ce/estzal sphere, and the constellation stars are assigned to it by him; especially these twelve whose names ave Varak (the Lamb), Tér4 (the Bull), Dé-patkar (the Two-figures or Gemini), Kalaéang (the Crab), Sér (the Lion), Khisak (Virgo), Tarazik (the Balance), Gazdim (the Scorpion), Nim4sp (the Centaur or Sagittarius), Vahik? (Capricornus), Dal (the Waterpot), and Mé4hik (the Fish); 3. which, from their original creation, were aivided into the twenty-eight subdivisions of the astronomers ?, of which the names are Padévar, Pésh-Parviz, Parviz, Paha, Avésar, Besn, Rakhvad, Taraha, Avra, Nahn, Miy4n, Avdem, Mashéha, Spar, Husru, Srob, Nur, Gél, Garafsa, Varant, Gau, Got, Muru, Bunda, Kahtsar, Vaht, Miy4n, Kaht*. 4. And all his original creations, planet,’ which is in the zodiac, but apart from the constellations. The meaning of akhtar, most suitable to the context here, appears to be the general term ‘constellation.’ ? Written Nah&zik here, both in Kzo and M6, which may be compared with Pers. nah 4z, ‘ the leading goat of a flock ;’ but the usual word for ‘Capricornus’ is Vahtk, asin Chap. V, 6. None of the other names of the signs of the zodiac are written here in Pazand, but it may be noted that if the ah in Vahfk were written in Pazand (that is, in Avesta characters), the word would become the same as Nahasik in Pahlavi. * Literally, ‘fragments of the calculators,’ khurdak-i ham4rikan. These subdivisions are the spaces traversed daily by the moon among the stars, generally called ‘lunar mansions.’ 5 All these names are written in P&azand, which accounts for their eccentric orthography, in which both K2o and M6 agree very closely. The subdivision Parviz is evidently the Pers. parvén, which includes the Pleiades, and corresponds therefore to the Sanskrit Nakshatra Krittika. This correspondence leads to the identification of the first subdivision, Padévar, with the Nakshatra Asvini. The P&zand names are so corrupt that no reliance can be placed upon them, and the first step towards recovering the true 12 BUNDAHIS. residing in the world, are committed to them’; so that when the destroyer arrives they overcome the adversary and their own persecution, and the creatures are saved from those adversities.
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.
1person plural is the indefinite person, as in English. These gooo years are in addition to the 3000 mentioned in § 8, as appears more clearly in Chap. XXXIV, 1. 1 This is the most sacred formula of the Parsis, which they have to recite frequently, not only during the performance of their ceremonies, but also in connection with most of their ordinary duties and habits. It is neither a prayer, nor a creed, but a declaratory formula in metre, consisting of one stariza of three lines, containing twenty-one Avesta words, as follows :— Yath4 ahfi vairyé, ath4 ratus, ashad Aid had, Vangheus dazd4 manangh6, skyaothnanim angheus mazdAi, Khshathreméa ahurdi 4, yim dregubyé dadad vastarem. And it may be translated in the following manner : ‘As a heavenly lord is to be chosen, so is an earthly master (spiritual guide), for the sake of righteousness, /o de a giver of the good thoughts of the actions of life towards Mazda; and the dominion is for the lord (Ahura) whom he (Mazda) has given as a protector for the poor’ (see Haug’s Essays on the Religion of the Parsis, 2nd ed. Pp. 125, 141). 2 The word m4rik must mean ‘word’ here, but in some other places it seems to mean ‘syllable’ or ‘ accented syllable.’ CHAPTER I, 21-26. 9 and impotent as to the harm he caused the creatures of Adharmazd, and he remained three thousand years in confusion ?. j 23. fAtharmazd created Azs creatures in the confusion of Aharman;/ first he produced Vohfiman (‘good thought’), by whom the progress of the creatures of Afharmazd was advanced. 24. The evil spirit first created? Mitékht (‘falsehood’), and then Akéman (‘evil thought’). 25. The first of Atharmazd’s creatures of the world was the sky, and his good thought (Vohtman), by good procedure®, produced the light of the world, along with which was the good religion of the Mazdayasnians; this was because the renovation (frashakard) * which happens to the creatures was known to him. 26. Afterwards avose Ardava- 1 This is the first third of the gooo years appointed in §§ 18, 20, and the second 3000 years mentioned in Chap. XXXIV, 1. 2 It is usual to consider d&dan (Huz. yehabfintan), when traceable to Av. da=Sans. dh4, as meaning ‘to create,’ but it can hardly be proved that it means to create out of nothing, any more than any other of the Avesta verbs which it is sometimes convenient to translate by ‘create.’ Before basing any argument upon the use of this word it will, therefore, be safer to substitute the word ‘produce’ in all cases.
2® Or it may be translated, ‘ and from it Vohfiman, by good procedure,’ &c. The position here ascribed to Vohfiman, or the good thought of Aflharmazd, bears some resemblance to that of the Word in John i. 1-5, but with this essential difference, that Vohfiman is merely a creature of Adharmazd, not identified with him; for the latter idea would be considered, by a Parsi, as rather inconsistent with strict monotheism. The ‘light of the world’ now created must be distinguished from the ‘ endless light’ already existing with Adharmazd in § 2. ‘ The word frashakard, ‘what is made durable, perpetuation,’ is applied to the renovation of the universe which is to take place about the time of the resurrection, as a preparation for eternity. Io . BUNDAHIS. hist, and then Shatvatré, and then Spendarmad, and then Horvadad, and then Amerédad’. 27. From the dark world of Aharman were Akoman and Andar, and then Sdvar, and then Nakahéd, and then Tatrézv and Zairté 2. 28. Of Atharmazd’s creatures of the world, the first was the sky; the second, water; the third, earth; the fourth, plants; the fifth, animals; the sixth, mankind. Cuapter II. o. On the formation of the luminaries. 1, Adharmazd produced illumination between the sky and the earth, the constellation stars and those also not of the constellations 3, then the moon, and afterwards the sun, as I sha// relate. 1 These five, with Vohiman and Aftharmazd in his angelic capacity, constitute the seven Ameshaspends, ‘ undying causers of prosperity, immortal benefactors,’ or archangels, who have charge of the whole material creation. They are personifications of old Avesta phrases, such as Vohfi-mané6, ‘good thought;’ Asha-vahista, ‘perfect rectitude;’ Khshathra-vairya, ‘desirable dominion ;’ Spezta-4rmaiti, ‘bountiful devotion ;’ Haurvat4d, ‘ completeness or health ;’ and Ameret&d, ‘immortality.’ * These six demons are the opponents of the six archangels respectively (see Chap. XXX, 29); their names in the Avesta are, Akem-mané, ‘evil thought;’ Idra, Sauru, Naunghaithya, Tauru, Zairifa (see Vendidad X, 17,18 Sp., and XIX, 43 W.), which have been compared with the Vedic god Indra, Sarva (a name of Siva), the Nasatyas, and Sans. tura, ‘diseased,’ and garas, ‘decay,’ respectively. For further details regarding them, see Chap. XXVIII, 4-13. § The word akhtar is the usual term in Pahlavi for a constellation of the zodiac; but the term ap4khtar, ‘away from the akhtar,’ means not only ‘the north,’ or away from the zodiac, but also ‘a CHAPTER I, 27-II, 4. IT
3For further details regarding them, see Chap. XXVIII, 4-13. § The word akhtar is the usual term in Pahlavi for a constellation of the zodiac; but the term ap4khtar, ‘away from the akhtar,’ means not only ‘the north,’ or away from the zodiac, but also ‘a CHAPTER I, 27-II, 4. IT 2. First he produced the ce/estzal sphere, and the constellation stars are assigned to it by him; especially these twelve whose names ave Varak (the Lamb), Tér4 (the Bull), Dé-patkar (the Two-figures or Gemini), Kalaéang (the Crab), Sér (the Lion), Khisak (Virgo), Tarazik (the Balance), Gazdim (the Scorpion), Nim4sp (the Centaur or Sagittarius), Vahik? (Capricornus), Dal (the Waterpot), and Mé4hik (the Fish); 3. which, from their original creation, were aivided into the twenty-eight subdivisions of the astronomers ?, of which the names are Padévar, Pésh-Parviz, Parviz, Paha, Avésar, Besn, Rakhvad, Taraha, Avra, Nahn, Miy4n, Avdem, Mashéha, Spar, Husru, Srob, Nur, Gél, Garafsa, Varant, Gau, Got, Muru, Bunda, Kahtsar, Vaht, Miy4n, Kaht*. 4. And all his original creations, planet,’ which is in the zodiac, but apart from the constellations. The meaning of akhtar, most suitable to the context here, appears to be the general term ‘constellation.’ ? Written Nah&zik here, both in Kzo and M6, which may be compared with Pers. nah 4z, ‘ the leading goat of a flock ;’ but the usual word for ‘Capricornus’ is Vahtk, asin Chap. V, 6. None of the other names of the signs of the zodiac are written here in Pazand, but it may be noted that if the ah in Vahfk were written in Pazand (that is, in Avesta characters), the word would become the same as Nahasik in Pahlavi. * Literally, ‘fragments of the calculators,’ khurdak-i ham4rikan. These subdivisions are the spaces traversed daily by the moon among the stars, generally called ‘lunar mansions.’ 5 All these names are written in P&azand, which accounts for their eccentric orthography, in which both K2o and M6 agree very closely. The subdivision Parviz is evidently the Pers. parvén, which includes the Pleiades, and corresponds therefore to the Sanskrit Nakshatra Krittika. This correspondence leads to the identification of the first subdivision, Padévar, with the Nakshatra Asvini. The P&zand names are so corrupt that no reliance can be placed upon them, and the first step towards recovering the true 12 BUNDAHIS. residing in the world, are committed to them’; so that when the destroyer arrives they overcome the adversary and their own persecution, and the creatures are saved from those adversities.
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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