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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1residing 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. 5. As a specimen of a warlike army, which is destined for battle, they have ordained every single constellation of those 6480 thousand small stars as assistance; and among those constellations four chieftains, appointed on the four sides, are leaders. 6. On the recommendation of those chieftains the many unnumbered stars are specially assigned to the various quarters and various places, as the united strength azd appointed power of those constellations. 7. As it is said that Tistar is the chieftain of the east, Satavés the chieftain of the west, Vanand the chieftain of the south, avd Hapték-ring the chieftain of the north, 8. The great oe which they Pahlavi names would be to transliterate the Pazand back into Pahlavi characters. The ninth subdivision is mentioned in Chap. VII, 1 by the name Avrak. , 1 That is, to the zodiacal constellations, which are supposed to have special charge of the welfare of creation. 2 Of these four consteHations or stars, which are said to act as leaders, there is no doubt that Hapt6k-ring, the chieftain of the north, is Ursa Major; and it is usually considered that Tistar, the chieftain of the east, is Sirius ; but the other two chieftains are not so well identified, and there may be some doubt as to the proper stations of the eastern and western chieftains. It is evident, however, that the most westerly stars, visible at any one time of the year, are those which set in the dusk of the evening; and east of these, all the stars are visible during the night as far as those which rise at daybreak, which are the most easterly stars visible at that time of the year. Tistar or Sirius can, therefore, be considered the chieftain of the eastern stars only when it rises before daybreak, which it does at the latter end of summer ; and Haptékring or Ursa Major is due north at midnight (on the meridian below the pole) at about the same time of the year. 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'.
2These 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.’ 14 BUNDAHIS.
3XXV, 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.
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.
1residing 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. 5. As a specimen of a warlike army, which is destined for battle, they have ordained every single constellation of those 6480 thousand small stars as assistance; and among those constellations four chieftains, appointed on the four sides, are leaders. 6. On the recommendation of those chieftains the many unnumbered stars are specially assigned to the various quarters and various places, as the united strength azd appointed power of those constellations. 7. As it is said that Tistar is the chieftain of the east, Satavés the chieftain of the west, Vanand the chieftain of the south, avd Hapték-ring the chieftain of the north, 8. The great oe which they Pahlavi names would be to transliterate the Pazand back into Pahlavi characters. The ninth subdivision is mentioned in Chap. VII, 1 by the name Avrak. , 1 That is, to the zodiacal constellations, which are supposed to have special charge of the welfare of creation. 2 Of these four consteHations or stars, which are said to act as leaders, there is no doubt that Hapt6k-ring, the chieftain of the north, is Ursa Major; and it is usually considered that Tistar, the chieftain of the east, is Sirius ; but the other two chieftains are not so well identified, and there may be some doubt as to the proper stations of the eastern and western chieftains. It is evident, however, that the most westerly stars, visible at any one time of the year, are those which set in the dusk of the evening; and east of these, all the stars are visible during the night as far as those which rise at daybreak, which are the most easterly stars visible at that time of the year. Tistar or Sirius can, therefore, be considered the chieftain of the eastern stars only when it rises before daybreak, which it does at the latter end of summer ; and Haptékring or Ursa Major is due north at midnight (on the meridian below the pole) at about the same time of the year. 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'.
2These 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.’ 14 BUNDAHIS.
3XXV, 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.
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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