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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Where is the man® of whom it was said by thee thus: I wz? produce him, so that he may preach carefulness ?’ 3. And Adharmazd spoke thus: ‘ You are made ill‘, O Géstrvan! you have the illness which the evil spirit brought on ; if it were proper to produce that man in this earth at this time, the evil spirit would not have been oppressive in it.’ ? Literally, ‘ the sole-created ox’ from whom all the animals and some plants are supposed to have proceeded (see Chaps. X and XIV), as mankind proceeded from GAyémard. It is the ox of the primitive creation, mentioned in Chap. III, 14, 18. ® The spiritual representative of the primeval ox, called Geusurv4, ‘soul of the bull,’ in the Avesta, of which name Gésfirvan is a corruption. The complaint of Gésfirvan is recorded in the G§Athas, the oldest part of the Avesta (see Yas. XXIX). 5 Referring to Zarat(st. * In Kao, ‘ You are ill.’ CHAPTER IV, I-V, I. 21 4. Forth Gésfrvan walked to the star station (payak) and cried in the same manner, and forth to the moon station avd cried in the same manner, and forth to the sun station, and then the guardian spirit of Zaratfist was exhibited to her, and Atharmazd said thus!: ‘I will produce for the world 42m who will preach carefulness.’ 5. Contented became the spirit Gésirvan, and assented thus: ‘1 will nourish the creatures ;’ that is, she became again consenting to a worldly creation in the world. CuHapTer V. 1. Seven chieftains of the planets have come unto the seven chieftains of the constellations?, as the planet Mercury (Tir) unto Ttstar, the planet Mars (Vahram) unto Haptdék-ring, the planet Jupiter (Aftharmazd) unto Vanand, the planet Venus (Anahid) unto Satavés, the planet Saturn (Kév4n) unto the great ove of the middle of the sky, Gééihar * 1 As the text stands in the MSS. it means, ‘and then the guardian spirit of Zaratist demonstrated to her thus;’ but whether it be intended to represent the fravdhar as producing the creature is doubtful. The angel Gés, who is identified with Gésfrvan, is usually considered a female, but this is hardly consistent with being the soul of a bull (see Chap. X, 1, 2), though applicable enough to a representative of the earth. In the Selections of Z4d-sparam, IJ, 6, however, this mythological animal is said to have been a female (see Appendix to Bundahis). * Five of these are mentioned in Chap. II, 7, 8, to which the sun and moon are here added. * As this name stands in the MSS. it may be read Gdrgd4r (as in the Paz. MSS.), GarMhar, or Dfréthar ; the reading is very uncertain, and Windischmann suggests Gfirg-Aihar, ‘wolf progeny’ (compare vehrk6-4ithra in Ardabahist Yast 8). A shooting star, 22 BUNDAHIS. and the thievish (daggun) Maspar’, provided with tails, unto the sun and moon and stars. 2. The sun has attached Maspar to its own radiance by mutual agreement, so that he may be less able to do harm (vinas),
2A shooting star, 22 BUNDAHIS. and the thievish (daggun) Maspar’, provided with tails, unto the sun and moon and stars. 2. The sun has attached Maspar to its own radiance by mutual agreement, so that he may be less able to do harm (vinas), 3. Of Mount Albfrz? it is declared, that around the world and Mount Térak 3, which is the middle of the world, the revolution of the sun is like a moat * around the world; it turns back in a circuit ® owing to the enclosure (var) of Mount Albdrz around Térak. 4. As it is said that z¢# zs the Térak of Albtrz from behind which my sun and moon aad stars return again®. 5. For there are a hundred or meteor, is probably meant (see Chap. XXX, 18, 31), and as it is the special disturber of the moon, it may be Gé-Aihar (Av. gao- Aithra, ‘of ox-lineage’), a common epithet of the moon; the Pahlavi letter 4 being often written something like the compound rk; and this supposition is confirmed by the Gék-Aihar of TD in Chap. XXVIII, 44. 1 This is written M@s-parfk in TD in Chap. XXVIII, 44, and seems to be the mfs pairika of Yas. XVII, 46, LXVII, 23, as noticed by Windischmann ; it is probably meant here for a comet, as it is attached to the sun. The zodiacal light and milky way have too little of the wandering character of planets to be considered planetary opponents of the sun and moon. 3 The hara berezaiti, ‘lofty mountain-range,’ of the Avesta, which is an ideal representative of the loftiest mountains known to the ancient Iranians, the Alburz range in M4zendar4n, south of the Caspian. See Chaps. VIII, 2, XII, 1, 3. ° The Taéra of Yas. XLI, 24, Ram Yt. 7, Zamyad Yt. 6. See Chap. XII, 2, 4. « The word may4-gtr is a Huz. hybrid for 4v-gir, ‘a waterholder, or ditch.’ 5 The word may be either 4végak or khavtgak, with this meaning. * This appears to be a quotation from the Rashnu Yast, 25. The Huz. word for ‘month’ is here used for the ‘ moon.’ CHAPTER V, 2-6. 23 and eighty apertures (régin) in the east, and a hundred and eighty in the west, through Albarz; and the sun, every day, comes in through an aperture, and goes out through an aperture’; azd the whole connection and motion of the moon and constellations and planets is with it: every day it always illumines (or warms) three regions (késhvar)* and a half, as is evident to the eyesight. 6. And twice in every year the day and night are equal, for on the original attack *, when‘ it (the sun) went forth from its first degree (khardak), the day and night were equal, it was the season of spring; when it arrives at the first degree of KalaZang (Cancer) the time of day is greatest, z¢ 7s the beginning of summer; when it arrives at the sign (khfirdak) Taragdk (Libra) the day and night are equal, z¢ zs the beginning of autumn; when it arrives at the sign Vahtk (Capricorn) the night is a maximum, 2¢ zs the beginning of winter ; and when it arrives at Varak (Aries) the night and day fave again become equal, as when it
3' This mode of accounting for the varying position of sunrise and sunset resembles that in the Book of Enoch, LXXI, but only six eastern and six western gates of heaven are there mentioned, and the sun changes its gates of entrance and exit only once a month, instead of daily. 2 See § g and Chap. XI. 5 The reading of this word is doubtful, although its meaning is tolerably clear. The Paz. MSS. read har dé, ‘ both ;’ Justi reads ardab, ‘ quarrel ;’ and in the Selections of Z4d-sparam it is written Ardik. It seems probable that the word is kharah, ‘attack,’ which being written exactly like ardé (Av. ashya, see Yas. LVI, 1, 1) has had a circumflex added to indicate the supposed d, and this false reading has led to the more modern form 4raik (Pers. ard, ‘anger’). But probabilities in obscure matters are often treacherous guides. “ Reading amat, ‘when,’ instead of mfin, ‘ which,’ throughout the sentence (see note to Chap. I, 7). 24 BUNDAHIS. went forth from Varak. 7. So that when it comes back to Varak, in three hundred and sixty days and the five Gatha days’, it goes in and comes out through one and the same aperture ; the aperture is not mentioned, for if it had been mentioned the demons would have known the secret, and been able to introduce disaster. 8. From there where the sun comes on on the longest day to where it comes on on the shortest day is the east region Savah ; from there where it comes on on the shortest day to where it goes off on the shortest day is the direction of the south regions Fradadafsh and Vidadafsh; from there where it goes in on the shortest day to where it goes in on the longest day is the west region Arzah; from there where it comes in on the longest day to there where it goes in on the longest day are the north regions Vérdbarst and Vérigarst*. 9. When the sun comes on, it illumines (or warms) the regions of Savah, Fradadafsh, Vidadafsh, and half of Khvantras?; when it goes in on the dark side, it illumines the regions of Arzah, Vérfbarst, Vérdgarst, and one half of Khvantras; when z¢ zs day here z¢ ts night there. * The five supplementary days added to the last of the twelve months, of thirty days each, to complete the year. For these days no additional apertures are provided in Albfirs, and the sun appears to have the choice of either of the two centre apertures out of the 180 on each side of the world. This arrangement seems to ‘indicate that the idea of the apertures is older than the rectification of the calendar which added the five Gatha days to an original year of 360 days. : 2 This sentence occurs, without the names of the késhvars or regions, in the Pahl. Vend. XIX, 19. For the késhvars see Chap. XI. 5 Often corrupted into Khanfras in the MSS. CHAPTER V, 7—VII, I. 25 CuHapTer VI.
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.
1Where is the man® of whom it was said by thee thus: I wz? produce him, so that he may preach carefulness ?’ 3. And Adharmazd spoke thus: ‘ You are made ill‘, O Géstrvan! you have the illness which the evil spirit brought on ; if it were proper to produce that man in this earth at this time, the evil spirit would not have been oppressive in it.’ ? Literally, ‘ the sole-created ox’ from whom all the animals and some plants are supposed to have proceeded (see Chaps. X and XIV), as mankind proceeded from GAyémard. It is the ox of the primitive creation, mentioned in Chap. III, 14, 18. ® The spiritual representative of the primeval ox, called Geusurv4, ‘soul of the bull,’ in the Avesta, of which name Gésfirvan is a corruption. The complaint of Gésfirvan is recorded in the G§Athas, the oldest part of the Avesta (see Yas. XXIX). 5 Referring to Zarat(st. * In Kao, ‘ You are ill.’ CHAPTER IV, I-V, I. 21 4. Forth Gésfrvan walked to the star station (payak) and cried in the same manner, and forth to the moon station avd cried in the same manner, and forth to the sun station, and then the guardian spirit of Zaratfist was exhibited to her, and Atharmazd said thus!: ‘I will produce for the world 42m who will preach carefulness.’ 5. Contented became the spirit Gésirvan, and assented thus: ‘1 will nourish the creatures ;’ that is, she became again consenting to a worldly creation in the world. CuHapTer V. 1. Seven chieftains of the planets have come unto the seven chieftains of the constellations?, as the planet Mercury (Tir) unto Ttstar, the planet Mars (Vahram) unto Haptdék-ring, the planet Jupiter (Aftharmazd) unto Vanand, the planet Venus (Anahid) unto Satavés, the planet Saturn (Kév4n) unto the great ove of the middle of the sky, Gééihar * 1 As the text stands in the MSS. it means, ‘and then the guardian spirit of Zaratist demonstrated to her thus;’ but whether it be intended to represent the fravdhar as producing the creature is doubtful. The angel Gés, who is identified with Gésfrvan, is usually considered a female, but this is hardly consistent with being the soul of a bull (see Chap. X, 1, 2), though applicable enough to a representative of the earth. In the Selections of Z4d-sparam, IJ, 6, however, this mythological animal is said to have been a female (see Appendix to Bundahis). * Five of these are mentioned in Chap. II, 7, 8, to which the sun and moon are here added. * As this name stands in the MSS. it may be read Gdrgd4r (as in the Paz. MSS.), GarMhar, or Dfréthar ; the reading is very uncertain, and Windischmann suggests Gfirg-Aihar, ‘wolf progeny’ (compare vehrk6-4ithra in Ardabahist Yast 8). A shooting star, 22 BUNDAHIS. and the thievish (daggun) Maspar’, provided with tails, unto the sun and moon and stars. 2. The sun has attached Maspar to its own radiance by mutual agreement, so that he may be less able to do harm (vinas),
2A shooting star, 22 BUNDAHIS. and the thievish (daggun) Maspar’, provided with tails, unto the sun and moon and stars. 2. The sun has attached Maspar to its own radiance by mutual agreement, so that he may be less able to do harm (vinas), 3. Of Mount Albfrz? it is declared, that around the world and Mount Térak 3, which is the middle of the world, the revolution of the sun is like a moat * around the world; it turns back in a circuit ® owing to the enclosure (var) of Mount Albdrz around Térak. 4. As it is said that z¢# zs the Térak of Albtrz from behind which my sun and moon aad stars return again®. 5. For there are a hundred or meteor, is probably meant (see Chap. XXX, 18, 31), and as it is the special disturber of the moon, it may be Gé-Aihar (Av. gao- Aithra, ‘of ox-lineage’), a common epithet of the moon; the Pahlavi letter 4 being often written something like the compound rk; and this supposition is confirmed by the Gék-Aihar of TD in Chap. XXVIII, 44. 1 This is written M@s-parfk in TD in Chap. XXVIII, 44, and seems to be the mfs pairika of Yas. XVII, 46, LXVII, 23, as noticed by Windischmann ; it is probably meant here for a comet, as it is attached to the sun. The zodiacal light and milky way have too little of the wandering character of planets to be considered planetary opponents of the sun and moon. 3 The hara berezaiti, ‘lofty mountain-range,’ of the Avesta, which is an ideal representative of the loftiest mountains known to the ancient Iranians, the Alburz range in M4zendar4n, south of the Caspian. See Chaps. VIII, 2, XII, 1, 3. ° The Taéra of Yas. XLI, 24, Ram Yt. 7, Zamyad Yt. 6. See Chap. XII, 2, 4. « The word may4-gtr is a Huz. hybrid for 4v-gir, ‘a waterholder, or ditch.’ 5 The word may be either 4végak or khavtgak, with this meaning. * This appears to be a quotation from the Rashnu Yast, 25. The Huz. word for ‘month’ is here used for the ‘ moon.’ CHAPTER V, 2-6. 23 and eighty apertures (régin) in the east, and a hundred and eighty in the west, through Albarz; and the sun, every day, comes in through an aperture, and goes out through an aperture’; azd the whole connection and motion of the moon and constellations and planets is with it: every day it always illumines (or warms) three regions (késhvar)* and a half, as is evident to the eyesight. 6. And twice in every year the day and night are equal, for on the original attack *, when‘ it (the sun) went forth from its first degree (khardak), the day and night were equal, it was the season of spring; when it arrives at the first degree of KalaZang (Cancer) the time of day is greatest, z¢ 7s the beginning of summer; when it arrives at the sign (khfirdak) Taragdk (Libra) the day and night are equal, z¢ zs the beginning of autumn; when it arrives at the sign Vahtk (Capricorn) the night is a maximum, 2¢ zs the beginning of winter ; and when it arrives at Varak (Aries) the night and day fave again become equal, as when it
3' This mode of accounting for the varying position of sunrise and sunset resembles that in the Book of Enoch, LXXI, but only six eastern and six western gates of heaven are there mentioned, and the sun changes its gates of entrance and exit only once a month, instead of daily. 2 See § g and Chap. XI. 5 The reading of this word is doubtful, although its meaning is tolerably clear. The Paz. MSS. read har dé, ‘ both ;’ Justi reads ardab, ‘ quarrel ;’ and in the Selections of Z4d-sparam it is written Ardik. It seems probable that the word is kharah, ‘attack,’ which being written exactly like ardé (Av. ashya, see Yas. LVI, 1, 1) has had a circumflex added to indicate the supposed d, and this false reading has led to the more modern form 4raik (Pers. ard, ‘anger’). But probabilities in obscure matters are often treacherous guides. “ Reading amat, ‘when,’ instead of mfin, ‘ which,’ throughout the sentence (see note to Chap. I, 7). 24 BUNDAHIS. went forth from Varak. 7. So that when it comes back to Varak, in three hundred and sixty days and the five Gatha days’, it goes in and comes out through one and the same aperture ; the aperture is not mentioned, for if it had been mentioned the demons would have known the secret, and been able to introduce disaster. 8. From there where the sun comes on on the longest day to where it comes on on the shortest day is the east region Savah ; from there where it comes on on the shortest day to where it goes off on the shortest day is the direction of the south regions Fradadafsh and Vidadafsh; from there where it goes in on the shortest day to where it goes in on the longest day is the west region Arzah; from there where it comes in on the longest day to there where it goes in on the longest day are the north regions Vérdbarst and Vérigarst*. 9. When the sun comes on, it illumines (or warms) the regions of Savah, Fradadafsh, Vidadafsh, and half of Khvantras?; when it goes in on the dark side, it illumines the regions of Arzah, Vérfbarst, Vérdgarst, and one half of Khvantras; when z¢ zs day here z¢ ts night there. * The five supplementary days added to the last of the twelve months, of thirty days each, to complete the year. For these days no additional apertures are provided in Albfirs, and the sun appears to have the choice of either of the two centre apertures out of the 180 on each side of the world. This arrangement seems to ‘indicate that the idea of the apertures is older than the rectification of the calendar which added the five Gatha days to an original year of 360 days. : 2 This sentence occurs, without the names of the késhvars or regions, in the Pahl. Vend. XIX, 19. For the késhvars see Chap. XI. 5 Often corrupted into Khanfras in the MSS. CHAPTER V, 7—VII, I. 25 CuHapTer VI.
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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