Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15. And she twice recounted severally her own evil deeds, and it pleased him not; and that wicked evil spirit ? The P&zand MSS. have gar6ist, for the Huz. hémnunast, ‘trusted.’ Windischmann and Justi have ‘all.’ ? Probably Gayémard. 5 The word kamfrak4n is literally ‘those with an evil pate,’ and is derived from Av. kameredha, ‘the head of an evil being,’ also applied to ‘the evil summit’ of Mount Arezfira (Vend. XIX, 140, 142), which is supposed to be at the gate of hell (see Chap. XII, 8). That the chief demons or arch-fiends are meant, appears more clearly in Chap. XXVIII, 12, 44, where the word is kam4rik&n. * The personification of the impurity of menstruation. my 16 BUNDAHIs. _rose not from that confusion, through fear of the righteous man. 6. And, again, the wicked Géh shouted thus: ‘Rise up, ¢kou father of us! for in that conflict I will shed thus much vexation! on the righteous man and the labouring ox that, through my deeds, life w2d7 not be wanted, and I will destroy their living souls (nism4)?; I wz/? vex the water, I wz// vex the plants, I wd? vex the fire of Adharmazd, I wll make the whole creation of Afharmazd vexed.’ 7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kissed Géh upon the head, and the pollution which they call menstruation became apparent in Géh. 8. He shouted to Géh thus: ‘ What is thy wish ? so that I may give z¢ thee.’ And Géh shouted to the evil spirit thus: ‘A man is the wish, so give z¢ to me.’ 9. The form of the evil spirit was a log-like lizard’s (vazak) body, and he appeared a young man of fifteen years to Géh, and that brought the thoughts: of Géh to him * 1 The word vésh or vish may stand either for bésh, ‘distress, vexation, as here assumed, or for vish, ‘ poison,’ as translated by Windischmann and Justi in accordance with the Paz. MSS. * That this is the Huzvaris of rfib4n, ‘soul,’ appears from Chap. XV, 3-5, where both words are used indifferently; but it is not given in the Huz.-Paz. Glossary. It is evidently equivalent to Chald. nism 4, and ought probably to have the traditional pronunciation nisman, an abbreviation of nismman. 5 This seems to be the literal meaning of the sentence, and is confirmed by Chap. XXVIII, 1, but Windischmann and Justi understand that the evil spirit formed a youth for Géh out ofa toad’s body. The incident in the text may be compared with Milton’s idea of Satan and Sin in Paradise Lost, Book II, 745-765. CHAPTER III, 6-16. 17 10. Afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. 11. He stood upon one-third? of the inside of the sky, and he sprang, like a snake; out of the sky down to the earth.
217 10. Afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. 11. He stood upon one-third? of the inside of the sky, and he sprang, like a snake; out of the sky down to the earth. 12, Jw the month Fravardin and the day Adharmazd? he rushed in at noon, and thereby the sky was as shattered and frightened by him, as a sheep by a wolf. 13. He came on to the water which was arranged* below the earth, and then the middle of this earth was pierced and entered by him. 14. Afterwards, he came to the vegetation, then to the ox, then to GAyémard, and then he came to fire‘; so, just like a fly, he rushed out upon the whole creation; and he made the world quite as injured and dark*® at midday as though it were in dark night. 15. And noxious creatures were diffused by him over the earth, biting and venomous, such as the snake, scorpion, frog (kalv4k), and lizard (vazak), so that not so much as the point of a needle remained /vee from noxious creatures. 16. And blight® was diffused by him over the 1 Perhaps referring to the proportion of the sky which is overspread by the darkness of night. The whole sentence is rather obscure. * The vernal equinox (see Chap. XXV, 7). * Literally, ‘and it was arranged.’ ‘ For the details of these visitations, see Chaps. VI-X. ® Reading khfst t6m; but it may be hangf¢t(im, ‘most turbid, opaque.’ * The word makhé, ‘blow, stroke,’ is a Huzvaris logogram not found in the glossaries; M6 has d4r, ‘wood,’ but this may be a misreading, due to the original, from which M6 was copied, being difficult to read. (5) Cc 18 BUNDAHIS. vegetation, and it withered away immediately. 17. And avarice, want, pain, hunger, disease, lust, and lethargy were diffused by him abroad upon the ox and Gayémard. 18. Before zs coming to the ox, Aftharmazd ground up the healing fruit?, which some call ‘btndk,’ small in water openly before zés eyes, so that z¢s damage and discomfort from the calamity (zanisn) might be less; and when it became at the same time lean and ill, as z¢s breath went forth and it passed away, the ox also spoke thus: ‘The cattle are to be created, amd their work, labour, and care are to be appointed.’ 19. And before 4zs coming to Gayémard, Atharmazd brought forth a sweat upon Gdydémard, so long as he might recite a prayer (v4g) of one stanza (viast); moreover, Afharmazd formed that sweat into the youthful body of a man of fifteen years, radiant and tall. 20. When Gayémard issued from the sweat he saw the world dark as night, and the earth as though not a needle’s point remained free from noxious creatures; the celestzal sphere was in revolution, azd the sun and moon remained in motion: and the world’s struggle, owing to the clamour of the Ma4zintkan demons ?, was with the constellations. 21.‘And the evil spirit thought that the creatures of Afharmazd were all rendered useless except x
321.‘And the evil spirit thought that the creatures of Afharmazd were all rendered useless except x 1 The word mfvang is an unusual form of mivak, ‘fruit.’ It is probably to be traced to an Av. mivangh, which might mean ‘fatness,’ as Windischmann suggests. _ * The MAzainya daéva of the Avesta, and Mazendar4n demons, or idolators, of Persian legends. CHAPTER III, 17-27. 19 Gayémard;jand Asté-vidad! with a thousand demons, causers of death, were let forth by him on Gayémard. 22. But his appointed time had not come, and he (Asté-vid4a@) obtained no means of noosing (4viztdan6) him, as it is said that, when the opposition of the evil spirit came,{the period of the life and rule of GAyémard was appointed for thirty years.| 23. (After the coming of the adversary he lived thirty years] and Gayémard spoke thus: ‘Although the destroyer 4as come, mankind wzé7 be all of my race; and this one thing is good, when they perform duty and good works.’ 24. And, afterwards, he (the evil spirit) came to fire, and he mingled smoke and darkness with it. 25. The planets, with many demons, dashed against the celestial sphere, and they mixed the constellations; and the whole creation was as disfigured as though fire disfigured every place and smoke arose over 24, 26. And ninety days and nights the heavenly angels were contending in the world with the confederate demons of the evil spirit, avd hurled them confounded to hell; and the rampart of the sky was formed so that the adversary should not be able to mingle with it. 27. Hell is in the middle of the earth; there where the evil spirit pierced the earth? and rushed in upon it, fs all the possessions of the world were 1 The demon of death, Ast6-vidh6tu in the Avesta (Vend. IV, 137, V, 25, 31), who is supposed ‘to cast a halter around the necks of the dead to drag them to hell, but if their good works have exceeded their sins they throw off the noose and go to heaven’ (Haug’s Essays, and ed. p. 321). This name is misread Astivihad by Pazand writers. ® See § 13. 20 BUNDAHIS. changing into duality, ad persecution, contention, and mingling of high and low became manifest. } CuaprTer IV. 1. This also is said, that when the primeval ox’ passed away it fell to the right hand, avd Gayémard afterwards, when he passed away, to the left hand. 2. Gésfrvan*, as the soul of the primeval ox came out from the body of the ox, stood up before the ox and cried to Afharmazd, as much as a thousand men when they sustain a cry at one time, thus: ‘With whom is the guardianship of the creatures left by thee, when ruin 4as broken into the earth, and vegetation is withered, and water is troubled ? Where is the man® of whom it was said by thee thus: I wz? produce him, so that he may preach carefulness ?’
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.
15. And she twice recounted severally her own evil deeds, and it pleased him not; and that wicked evil spirit ? The P&zand MSS. have gar6ist, for the Huz. hémnunast, ‘trusted.’ Windischmann and Justi have ‘all.’ ? Probably Gayémard. 5 The word kamfrak4n is literally ‘those with an evil pate,’ and is derived from Av. kameredha, ‘the head of an evil being,’ also applied to ‘the evil summit’ of Mount Arezfira (Vend. XIX, 140, 142), which is supposed to be at the gate of hell (see Chap. XII, 8). That the chief demons or arch-fiends are meant, appears more clearly in Chap. XXVIII, 12, 44, where the word is kam4rik&n. * The personification of the impurity of menstruation. my 16 BUNDAHIs. _rose not from that confusion, through fear of the righteous man. 6. And, again, the wicked Géh shouted thus: ‘Rise up, ¢kou father of us! for in that conflict I will shed thus much vexation! on the righteous man and the labouring ox that, through my deeds, life w2d7 not be wanted, and I will destroy their living souls (nism4)?; I wz/? vex the water, I wz// vex the plants, I wd? vex the fire of Adharmazd, I wll make the whole creation of Afharmazd vexed.’ 7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kissed Géh upon the head, and the pollution which they call menstruation became apparent in Géh. 8. He shouted to Géh thus: ‘ What is thy wish ? so that I may give z¢ thee.’ And Géh shouted to the evil spirit thus: ‘A man is the wish, so give z¢ to me.’ 9. The form of the evil spirit was a log-like lizard’s (vazak) body, and he appeared a young man of fifteen years to Géh, and that brought the thoughts: of Géh to him * 1 The word vésh or vish may stand either for bésh, ‘distress, vexation, as here assumed, or for vish, ‘ poison,’ as translated by Windischmann and Justi in accordance with the Paz. MSS. * That this is the Huzvaris of rfib4n, ‘soul,’ appears from Chap. XV, 3-5, where both words are used indifferently; but it is not given in the Huz.-Paz. Glossary. It is evidently equivalent to Chald. nism 4, and ought probably to have the traditional pronunciation nisman, an abbreviation of nismman. 5 This seems to be the literal meaning of the sentence, and is confirmed by Chap. XXVIII, 1, but Windischmann and Justi understand that the evil spirit formed a youth for Géh out ofa toad’s body. The incident in the text may be compared with Milton’s idea of Satan and Sin in Paradise Lost, Book II, 745-765. CHAPTER III, 6-16. 17 10. Afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. 11. He stood upon one-third? of the inside of the sky, and he sprang, like a snake; out of the sky down to the earth.
217 10. Afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. 11. He stood upon one-third? of the inside of the sky, and he sprang, like a snake; out of the sky down to the earth. 12, Jw the month Fravardin and the day Adharmazd? he rushed in at noon, and thereby the sky was as shattered and frightened by him, as a sheep by a wolf. 13. He came on to the water which was arranged* below the earth, and then the middle of this earth was pierced and entered by him. 14. Afterwards, he came to the vegetation, then to the ox, then to GAyémard, and then he came to fire‘; so, just like a fly, he rushed out upon the whole creation; and he made the world quite as injured and dark*® at midday as though it were in dark night. 15. And noxious creatures were diffused by him over the earth, biting and venomous, such as the snake, scorpion, frog (kalv4k), and lizard (vazak), so that not so much as the point of a needle remained /vee from noxious creatures. 16. And blight® was diffused by him over the 1 Perhaps referring to the proportion of the sky which is overspread by the darkness of night. The whole sentence is rather obscure. * The vernal equinox (see Chap. XXV, 7). * Literally, ‘and it was arranged.’ ‘ For the details of these visitations, see Chaps. VI-X. ® Reading khfst t6m; but it may be hangf¢t(im, ‘most turbid, opaque.’ * The word makhé, ‘blow, stroke,’ is a Huzvaris logogram not found in the glossaries; M6 has d4r, ‘wood,’ but this may be a misreading, due to the original, from which M6 was copied, being difficult to read. (5) Cc 18 BUNDAHIS. vegetation, and it withered away immediately. 17. And avarice, want, pain, hunger, disease, lust, and lethargy were diffused by him abroad upon the ox and Gayémard. 18. Before zs coming to the ox, Aftharmazd ground up the healing fruit?, which some call ‘btndk,’ small in water openly before zés eyes, so that z¢s damage and discomfort from the calamity (zanisn) might be less; and when it became at the same time lean and ill, as z¢s breath went forth and it passed away, the ox also spoke thus: ‘The cattle are to be created, amd their work, labour, and care are to be appointed.’ 19. And before 4zs coming to Gayémard, Atharmazd brought forth a sweat upon Gdydémard, so long as he might recite a prayer (v4g) of one stanza (viast); moreover, Afharmazd formed that sweat into the youthful body of a man of fifteen years, radiant and tall. 20. When Gayémard issued from the sweat he saw the world dark as night, and the earth as though not a needle’s point remained free from noxious creatures; the celestzal sphere was in revolution, azd the sun and moon remained in motion: and the world’s struggle, owing to the clamour of the Ma4zintkan demons ?, was with the constellations. 21.‘And the evil spirit thought that the creatures of Afharmazd were all rendered useless except x
321.‘And the evil spirit thought that the creatures of Afharmazd were all rendered useless except x 1 The word mfvang is an unusual form of mivak, ‘fruit.’ It is probably to be traced to an Av. mivangh, which might mean ‘fatness,’ as Windischmann suggests. _ * The MAzainya daéva of the Avesta, and Mazendar4n demons, or idolators, of Persian legends. CHAPTER III, 17-27. 19 Gayémard;jand Asté-vidad! with a thousand demons, causers of death, were let forth by him on Gayémard. 22. But his appointed time had not come, and he (Asté-vid4a@) obtained no means of noosing (4viztdan6) him, as it is said that, when the opposition of the evil spirit came,{the period of the life and rule of GAyémard was appointed for thirty years.| 23. (After the coming of the adversary he lived thirty years] and Gayémard spoke thus: ‘Although the destroyer 4as come, mankind wzé7 be all of my race; and this one thing is good, when they perform duty and good works.’ 24. And, afterwards, he (the evil spirit) came to fire, and he mingled smoke and darkness with it. 25. The planets, with many demons, dashed against the celestial sphere, and they mixed the constellations; and the whole creation was as disfigured as though fire disfigured every place and smoke arose over 24, 26. And ninety days and nights the heavenly angels were contending in the world with the confederate demons of the evil spirit, avd hurled them confounded to hell; and the rampart of the sky was formed so that the adversary should not be able to mingle with it. 27. Hell is in the middle of the earth; there where the evil spirit pierced the earth? and rushed in upon it, fs all the possessions of the world were 1 The demon of death, Ast6-vidh6tu in the Avesta (Vend. IV, 137, V, 25, 31), who is supposed ‘to cast a halter around the necks of the dead to drag them to hell, but if their good works have exceeded their sins they throw off the noose and go to heaven’ (Haug’s Essays, and ed. p. 321). This name is misread Astivihad by Pazand writers. ® See § 13. 20 BUNDAHIS. changing into duality, ad persecution, contention, and mingling of high and low became manifest. } CuaprTer IV. 1. This also is said, that when the primeval ox’ passed away it fell to the right hand, avd Gayémard afterwards, when he passed away, to the left hand. 2. Gésfrvan*, as the soul of the primeval ox came out from the body of the ox, stood up before the ox and cried to Afharmazd, as much as a thousand men when they sustain a cry at one time, thus: ‘With whom is the guardianship of the creatures left by thee, when ruin 4as broken into the earth, and vegetation is withered, and water is troubled ? Where is the man® of whom it was said by thee thus: I wz? produce him, so that he may preach carefulness ?’
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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