Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Kzo and M6, and corrupted into Séshyés in Pazand; but it is more usually written Sésh4ns in other Pahlavi works, and its Avesta form is Saoshyas (see Chap. XXXII, 8). (s] D 34 BUNDAHIS. CuaPtTer XII. 1. On the nature of mountains it says in revelation, that, at first, the mountains have grown forth in eighteen years; and Albdrz ever grew till the completion of eight hundred years; two hundred years up to the star station (payak), two hundred years to the moon station, two hundred years to the sun station, and two hundred years to the endless light’. 2. While the other mountains have grown out of Albfrz, in number 2244 mountains, azd are Hagar the lofty’, Térak of Albdrz, Kak4d-i-DAittk, and the Arezfir ridge, the Afdstnd6m mountain, Mount Ap4rsén which they say is the mountain of Pars, Mount Zarid also which is Mount MaAnts, Mount Atra#, Mount Kaf, Mount Vadgés, Mount Adshdastér, Mount Arezfr-bOm, Mount Rdéyisnhémand, Mount Padashkhvargar which is the greatest in Khvdrth, the mountain which they call Kind, Mount Révand, Mount Dérspét the Bakyir mountain, Mount Kabed-sikaft, Mount Sty4k-matmand, Mount Vafar-hémand, Mount Spendy4d and Kéndrasp, Mount Asnavand and Kéndras, Mount 1 These are the four grades of the Mazdayasnian heaven. * In all the geographical details, mentioned in the Bundahis, there is a strange mixture of mythical tradition with actual fact. The author of the work finds names mentioned in the Avesta, by old writers of another country, and endeavours to identify them with places known to himself; much in the same way as attempts have been made to identify the geographical details of the garden of Eden. Most of the names of these mountains occur in the Zamy4d Yast, or in other parts of the Avesta, as will be noticed in detail further on. The number 2244 is also mentioned in § 7 of that Yast. A very able commentary on this chapter will be found in Windischmann’s Zoroastriche Studien, pp. 1-19. CHAPTER XII, I-6. 35 Sifidav}, a mountain among those which are in Kangdez *, of which they say that they are a comfort and delight of the good creator, the smaller hills. 3. I weld mention them also a second time; Albdrz? is around this earth and is connected with the sky. 4. The Térak* of Albdrz is that through which the stars, moon, amd sun pass® in, and through it they come back. 5. Hagar the lofty® is that from which the water of Arédvivsir’ leaps down the height of a thousand men. 6. The Afstndém* mountain is that which, being of ruby 1 The Av. Sitidava of Zamy4d Yt. 5. 2 See Chap. XXIX, 4, 10; the name is here written Kandes in K2o. In M6 the word is kéf, ‘ mountain,’ which is almost identical in form; if this be the correct reading, the translation will be, ‘a mountain among those in the mountain which they say is agreeable and the delight,’ &c. This mountain is, however, probably intended for the Av. Antare-kangha, ‘ within Kangha,’ of Zamy4d Yt. 4.
2This mountain is, however, probably intended for the Av. Antare-kangha, ‘ within Kangha,’ of Zamy4d Yt. 4. 3 The Haraiti-bares of Zamyad Yt. 1; but it is more usually called Hara berezaiti (see Chap. V, 3). * A central peak of the mythic Albfirz, around which the heavenly bodies are said to revolve (see Chap. V, 3). It is the Av. Taéra, mentioned in Yas. XLI, 24, Ram Yt. 7, Zamy4d Yt. 6. 5 So in M6, but K2o0 has ‘go in.’ * This appears to be another peak of the mythic Albfrs, probably in the west, as it is connected with Satavés, the western chieftain of the constellations (see Chaps. XXIV, 17, and II, 7). It is the Av. Hukairya berezé, of Yas. LXIV, 14, Aban Yt. 3, 25, 96, Gés Yt. 8, Mihir Yt. 88, Rashnu Yt. 24, Fravardin Yt. 6, RAm Yt. 15. 7 See Chap. XIII, 3-5. ® In Afiharmazd Yt. 31 and Zamy4d Yt. 2, 66, an Ushidh4o mountain is mentioned as having many mountain waters around it, but this seems to be a near neighbour of the Ushidarena mountain (see § 15). The details in the text correspond with the description of the Hindva mountain, given in Tfstar Yt. 32, thus: us Hindvad paiti garéid yd histaiti maidhfm zrayanghé vouru-kashahé, ‘up on the Hindva mountain, which stands amid the wide-shored D2 36 BUNDAHIS, (khin-ahind), of the substance of the sky’, is 7 the midst of the wide-formed ocean, so that its water, which is from Hagar, pours down into it (the ocean), 7. Kak&éd-i-Datttk (‘the judicial peak’) is that of the middle of the world, the height of a hundred men, on which the Ainvar bridge? stands; and they take account of the soul at that place. 8. The Areziir® ridge [of the AlbOrz mountain] is a summit at the gate of hell, where they always hold the concourse of the demons. 9g. This also is said, that, excepting Albdrz, the Aparsén‘* mountain is the ocean ;’ and the Pahlavi name, Afisind6m, has probably arisen from the us Hindvad of this passage, as suggested by Justi. (See Chaps. XIII, 5, and XVIII, ro, 11.) 1 The sky is considered to be a true firmament, or hard and indestructible dome. * The Kinvat6-peretu of the Avesta, mentioned even in the G&thas. In the Pahlavi Vend. XIX, ror, it is stated that ‘they pass across by the Kinvad bridge, whose two extremities are their own heavenly angels, one stands at Aakad-i-D&fiik, and one at Albfrg;’ the former mountain seems not to be mentioned in the Avesta, but the bridge is the path of the soul to the other world ; if righteous the soul passes by it easily over Albfrg (the confines of this world) into paradise, but if wicked it drops off the bridge into hell. ® See Vend. III, 23, XIX, 140. The words in brackets may perhaps be inserted by mistake, but they occur in all MSS. examined, and there is nothing inconsistent with tradition in supposing Arez(ir to be the extreme northern range of the mythic Albfrs which surrounds the earth, being the place where demons chiefly congregate.
3The words in brackets may perhaps be inserted by mistake, but they occur in all MSS. examined, and there is nothing inconsistent with tradition in supposing Arez(ir to be the extreme northern range of the mythic Albfrs which surrounds the earth, being the place where demons chiefly congregate. ‘ Justi adopts the reading Harparsén, which occurs in K2o four times out of eleven, but is corrected thrice. Windischmann suggests that this mountain is the Av. skyata (or iskata) upairi-saéna of Yas. X, 29, and Zamy4d Yt. 3, which the Pahlavi translator of the Yasna explains as ‘the Parsén crag.’ It seems to be a general name for the principal mountain ranges in the south and east of Tran, as may be seen on comparing this passage and Chap. XXIV, CHAPTER XII, 7-15. 37 greatest; the Aparsén mountain they call the mountain of Pars, and its beginning is in Sagastan? and its end in Khdgistén. 10. Mount Mants? is great; the mountain on which Manfséthar was born. 11. The remaining mountains have chiefly grown from those; as it is said that the elevation (afs4rth) of the districts had arisen most around those three mountains*, 12. Mount Airaé‘ is in the middle from Hamad4n to Khvarizem, and has grown from Mount Aparsén. 13. Mount [nd], which is on its east, on the frontier of Tarkistan, is connected also with Apdrsén. 14. Mount Kaf® has grown from the same Mount Aparsén, 15. Mount Atshdas- 28, with Chap. XX, 16, 17, 21, 22, where the Haro, Hétfiimand, Marv, and Balkh rivers are said to spring from Mount Apdrsén ; but its application to the southern range is perhaps due to the etymological attempt, in the text, to connect it with Pars. The Selections of Zad-sparam, VII, 7, have Kinfstén for KhOgistan. 1 This name can also be read Ststan. 2 In § 2 it is also called Zarid, but in Zamy4d Yt. 1 Zeredhé and Aredhé-manusha are mentioned as neighbouring mountains. The word ‘great’ is omitted in M6. 5 That is, around the ranges of Albfirs, Ap&rsén, and M&nts. ‘ Perhaps intended for the Erezishé of Zamyad Yt. 2. The description would apply to any of the mountains near NisApfir. 5 This name is omitted in the MSS., but is taken from § 2 as suggested by Justi. Perhaps it may be connected with ‘ the country of Sént’ (Chap. XV, 29), which is explained as being Xinist4n, probably the land of Samarkand, which place was formerly called Xin, according to a passage in some MSS. of Tabart’s Chronicle, quoted in Ouseley’s Oriental Geography, p. 298. * Not K4f, nor is it mentioned in the Pahlavi Vend. V, 57, as supposed by Justi; the kaf kép ar4yad of Spiegel’s edition of the Pahlavi text being a misprint for kafaké parayad, ‘it traverses a fissure’ (see Haug’s Essays, 2nd ed. p. 326, note 2). 38 BUNDAHIS.
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.
1Kzo and M6, and corrupted into Séshyés in Pazand; but it is more usually written Sésh4ns in other Pahlavi works, and its Avesta form is Saoshyas (see Chap. XXXII, 8). (s] D 34 BUNDAHIS. CuaPtTer XII. 1. On the nature of mountains it says in revelation, that, at first, the mountains have grown forth in eighteen years; and Albdrz ever grew till the completion of eight hundred years; two hundred years up to the star station (payak), two hundred years to the moon station, two hundred years to the sun station, and two hundred years to the endless light’. 2. While the other mountains have grown out of Albfrz, in number 2244 mountains, azd are Hagar the lofty’, Térak of Albdrz, Kak4d-i-DAittk, and the Arezfir ridge, the Afdstnd6m mountain, Mount Ap4rsén which they say is the mountain of Pars, Mount Zarid also which is Mount MaAnts, Mount Atra#, Mount Kaf, Mount Vadgés, Mount Adshdastér, Mount Arezfr-bOm, Mount Rdéyisnhémand, Mount Padashkhvargar which is the greatest in Khvdrth, the mountain which they call Kind, Mount Révand, Mount Dérspét the Bakyir mountain, Mount Kabed-sikaft, Mount Sty4k-matmand, Mount Vafar-hémand, Mount Spendy4d and Kéndrasp, Mount Asnavand and Kéndras, Mount 1 These are the four grades of the Mazdayasnian heaven. * In all the geographical details, mentioned in the Bundahis, there is a strange mixture of mythical tradition with actual fact. The author of the work finds names mentioned in the Avesta, by old writers of another country, and endeavours to identify them with places known to himself; much in the same way as attempts have been made to identify the geographical details of the garden of Eden. Most of the names of these mountains occur in the Zamy4d Yast, or in other parts of the Avesta, as will be noticed in detail further on. The number 2244 is also mentioned in § 7 of that Yast. A very able commentary on this chapter will be found in Windischmann’s Zoroastriche Studien, pp. 1-19. CHAPTER XII, I-6. 35 Sifidav}, a mountain among those which are in Kangdez *, of which they say that they are a comfort and delight of the good creator, the smaller hills. 3. I weld mention them also a second time; Albdrz? is around this earth and is connected with the sky. 4. The Térak* of Albdrz is that through which the stars, moon, amd sun pass® in, and through it they come back. 5. Hagar the lofty® is that from which the water of Arédvivsir’ leaps down the height of a thousand men. 6. The Afstndém* mountain is that which, being of ruby 1 The Av. Sitidava of Zamy4d Yt. 5. 2 See Chap. XXIX, 4, 10; the name is here written Kandes in K2o. In M6 the word is kéf, ‘ mountain,’ which is almost identical in form; if this be the correct reading, the translation will be, ‘a mountain among those in the mountain which they say is agreeable and the delight,’ &c. This mountain is, however, probably intended for the Av. Antare-kangha, ‘ within Kangha,’ of Zamy4d Yt. 4.
2This mountain is, however, probably intended for the Av. Antare-kangha, ‘ within Kangha,’ of Zamy4d Yt. 4. 3 The Haraiti-bares of Zamyad Yt. 1; but it is more usually called Hara berezaiti (see Chap. V, 3). * A central peak of the mythic Albfirz, around which the heavenly bodies are said to revolve (see Chap. V, 3). It is the Av. Taéra, mentioned in Yas. XLI, 24, Ram Yt. 7, Zamy4d Yt. 6. 5 So in M6, but K2o0 has ‘go in.’ * This appears to be another peak of the mythic Albfrs, probably in the west, as it is connected with Satavés, the western chieftain of the constellations (see Chaps. XXIV, 17, and II, 7). It is the Av. Hukairya berezé, of Yas. LXIV, 14, Aban Yt. 3, 25, 96, Gés Yt. 8, Mihir Yt. 88, Rashnu Yt. 24, Fravardin Yt. 6, RAm Yt. 15. 7 See Chap. XIII, 3-5. ® In Afiharmazd Yt. 31 and Zamy4d Yt. 2, 66, an Ushidh4o mountain is mentioned as having many mountain waters around it, but this seems to be a near neighbour of the Ushidarena mountain (see § 15). The details in the text correspond with the description of the Hindva mountain, given in Tfstar Yt. 32, thus: us Hindvad paiti garéid yd histaiti maidhfm zrayanghé vouru-kashahé, ‘up on the Hindva mountain, which stands amid the wide-shored D2 36 BUNDAHIS, (khin-ahind), of the substance of the sky’, is 7 the midst of the wide-formed ocean, so that its water, which is from Hagar, pours down into it (the ocean), 7. Kak&éd-i-Datttk (‘the judicial peak’) is that of the middle of the world, the height of a hundred men, on which the Ainvar bridge? stands; and they take account of the soul at that place. 8. The Areziir® ridge [of the AlbOrz mountain] is a summit at the gate of hell, where they always hold the concourse of the demons. 9g. This also is said, that, excepting Albdrz, the Aparsén‘* mountain is the ocean ;’ and the Pahlavi name, Afisind6m, has probably arisen from the us Hindvad of this passage, as suggested by Justi. (See Chaps. XIII, 5, and XVIII, ro, 11.) 1 The sky is considered to be a true firmament, or hard and indestructible dome. * The Kinvat6-peretu of the Avesta, mentioned even in the G&thas. In the Pahlavi Vend. XIX, ror, it is stated that ‘they pass across by the Kinvad bridge, whose two extremities are their own heavenly angels, one stands at Aakad-i-D&fiik, and one at Albfrg;’ the former mountain seems not to be mentioned in the Avesta, but the bridge is the path of the soul to the other world ; if righteous the soul passes by it easily over Albfrg (the confines of this world) into paradise, but if wicked it drops off the bridge into hell. ® See Vend. III, 23, XIX, 140. The words in brackets may perhaps be inserted by mistake, but they occur in all MSS. examined, and there is nothing inconsistent with tradition in supposing Arez(ir to be the extreme northern range of the mythic Albfrs which surrounds the earth, being the place where demons chiefly congregate.
3The words in brackets may perhaps be inserted by mistake, but they occur in all MSS. examined, and there is nothing inconsistent with tradition in supposing Arez(ir to be the extreme northern range of the mythic Albfrs which surrounds the earth, being the place where demons chiefly congregate. ‘ Justi adopts the reading Harparsén, which occurs in K2o four times out of eleven, but is corrected thrice. Windischmann suggests that this mountain is the Av. skyata (or iskata) upairi-saéna of Yas. X, 29, and Zamy4d Yt. 3, which the Pahlavi translator of the Yasna explains as ‘the Parsén crag.’ It seems to be a general name for the principal mountain ranges in the south and east of Tran, as may be seen on comparing this passage and Chap. XXIV, CHAPTER XII, 7-15. 37 greatest; the Aparsén mountain they call the mountain of Pars, and its beginning is in Sagastan? and its end in Khdgistén. 10. Mount Mants? is great; the mountain on which Manfséthar was born. 11. The remaining mountains have chiefly grown from those; as it is said that the elevation (afs4rth) of the districts had arisen most around those three mountains*, 12. Mount Airaé‘ is in the middle from Hamad4n to Khvarizem, and has grown from Mount Aparsén. 13. Mount [nd], which is on its east, on the frontier of Tarkistan, is connected also with Apdrsén. 14. Mount Kaf® has grown from the same Mount Aparsén, 15. Mount Atshdas- 28, with Chap. XX, 16, 17, 21, 22, where the Haro, Hétfiimand, Marv, and Balkh rivers are said to spring from Mount Apdrsén ; but its application to the southern range is perhaps due to the etymological attempt, in the text, to connect it with Pars. The Selections of Zad-sparam, VII, 7, have Kinfstén for KhOgistan. 1 This name can also be read Ststan. 2 In § 2 it is also called Zarid, but in Zamy4d Yt. 1 Zeredhé and Aredhé-manusha are mentioned as neighbouring mountains. The word ‘great’ is omitted in M6. 5 That is, around the ranges of Albfirs, Ap&rsén, and M&nts. ‘ Perhaps intended for the Erezishé of Zamyad Yt. 2. The description would apply to any of the mountains near NisApfir. 5 This name is omitted in the MSS., but is taken from § 2 as suggested by Justi. Perhaps it may be connected with ‘ the country of Sént’ (Chap. XV, 29), which is explained as being Xinist4n, probably the land of Samarkand, which place was formerly called Xin, according to a passage in some MSS. of Tabart’s Chronicle, quoted in Ouseley’s Oriental Geography, p. 298. * Not K4f, nor is it mentioned in the Pahlavi Vend. V, 57, as supposed by Justi; the kaf kép ar4yad of Spiegel’s edition of the Pahlavi text being a misprint for kafaké parayad, ‘it traverses a fissure’ (see Haug’s Essays, 2nd ed. p. 326, note 2). 38 BUNDAHIS.
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.
No commentary for this page.