Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1magid; but the verb is very ambiguous, as it may mean, ‘they feasted themselves,’ or ‘they made water.’ . * The last phrase appears to be quoted from the Pahlavi Had6kht Nask, I, 2. CHAPTER XV, 5-13. 55 thoroughly corrupted, and they exclaimed that the evil spirit created the water and earth, plants and animals, avd the other things as aforesaid. 9. That false speech was spoken through the will of the demons, and the evil spirit possessed himself of this first enjoyment from them; through that false speech they both became wicked, and their souls are in hell until the future existence. 10. And they had gone thirty days without food}, covered with clothing of herbage (giy4h); and after the thirty days they went forth into the wilderness, came to a white-haired goat, and milked the milk from the udder with their mouths. 11. When they had devoured the milk M4shya sazd to MA4shyét thus: ‘My delight was owing to it when I had not devoured the milk, and my delight is more delightful now when it is devoured by my vile body.’ 12. That second false speech enhanced the power of the demons, and the taste of the food was taken away by them, so that out of a hundred parts one part remained. 13. Afterwards, in another thirty days and nights they came to a sheep, fat? azd white-jawed, and they slaughtered z¢; and fire was extracted by them out of the wood of the lote-plum? and box-tree, through the guidance of the heavenly angels, since ~ both woods were most productive of fire for them ; 1 Reading akhfrisn instead of the khfrisn of all MSS, which is hardly intelligible. Perhaps 4v-kh@risn, ‘drinking water,’ ought to be read, as it is alluded to in Chap. XXX, 1. 3 Comparing gefar with Av. garewa and Pers. garb, but this identification may not be correct. 8 The k(inar, a thorny tree, allied to the jujube, which bears a small plum-like fruit. 56 BUNDAHIS. and the fire was stimulated by their mouths; and the first fuel kindled by them was dry grass, kend4r, lotos, date palm leaves, and myrtle ; and they made a roast of the sheep. 14. And they dropped three handfuls of the meat into the fire, azd said: ‘ This is the share of the fire?.’ One piece of the rest they tossed to the sky, avd said: ‘This is the share of the angels.’ A bird, the vulture, advanced and carried some of it away from before them, as a dog ate the first meat. 15. And, first, a clothing of skins covered them; afterwards, it is said, woven garments were prepared from a cloth woven? in the wilderness. 16. And they dug out a pit in the earth, and iron was obtained by them and beaten out with a stone, and without a forge they beat out a cutting edge* from it; and they cut wood with it, and prepared a wooden shelter from the sun (pés-khar).
2in the wilderness. 16. And they dug out a pit in the earth, and iron was obtained by them and beaten out with a stone, and without a forge they beat out a cutting edge* from it; and they cut wood with it, and prepared a wooden shelter from the sun (pés-khar). 17. Owing to the gracelessness which they practised, the demons became more oppressive, and they themselves carried on unnatural malice between themselves; they.advanced one against the other, and smote and tore ¢her hair and cheeks‘. 18. Then the demons shouted out of the darkness 1 Most of this sentence is omitted in Kzo by mistake. 3 Reading khés-1-i tad, which Pahlavi words might be easily misread ashabé tad, as given in P4zand in the text. That PAz. tadha stands for Pahl. tadak (Pers. tadah, ‘spun, woven’) is quite certain. 5 Or ‘an axe,’ according as we read tékh ortash. The order of the foregoing words, bara tap4k-1, ‘ without a forge,’ appears to have been reversed by mistake. ‘ Reading réd as equivalent to Pers. rfif, ‘ face,’ but it ought to be réd. Perhaps the word is lft, ‘bare,’ and the translation should be, ‘ tore Aer hair bare.’ CHAPTER XV, 14-24. 57 thus: ‘You are man; worship the demon! so that your demon of malice may repose.’ 19. Mashya went forth and milked a cow's milk, azd poured z¢ out towards the northern quarter; through that the demons became more powerful, and owing to them they both became so dry-backed that in fifty winters they had no desire for intercourse, and though they had had intercourse they would have had no children. 20. And on the completion of fifty years the source of desire arose, first 7 MAshya and then zm Mashyéi, for MAshya said to MA4shyét thus: ‘When I see thy shame my desires arise.’ Then MAshyét spoke thus: ‘ Brother MAshya! when I see thy great desire I am also agitated’.’ 21. Afterwards, it became their mutual wish that the satisfaction of their desires should be accomplished, as they reflected thus: ‘Our duty even for those fifty years was this.’ 22. From them was born in nine months a pair, male and female; azd owing to tenderness for offspring? the mother devoured one, and the father one. 23. And, afterwards, Atharmazd took tenderness for offspring away from them, so that ome may nourish a child, and the child may remain. 24. And from them arose seven pairs, male and 1 This is merely a paraphrase of the original. * Or, ‘the deliciousness of children’ (shirfnth-i farzand). Justi has, ‘owing to an eruption on the children the mother deserted one,’ &c.; but the legend of devouring the first children is still more clearly mentioned in the Pahlavi Rivayat, which forms the first book of the D4distan-i Dintk (preceding the ninety-two questions and answers to which that name is usually applied) as follows: Maharth va Maharty&6yth dashdaram rai nazdist6 farzand-i nafsman bar& vastamfind, ‘MAashya and Mashydt, through affection, at first ate up their own offspring.’ 58 BUNDAHIS.
3female, azd each was a brother and sister-wife ; and from every one of them, in fifty years, children were born, and they themselves died in a hundred years. 25. Of those seven pairs one was Siyakmak, the name of the man, and Nasaék! of the woman; and from them a pair was born, whose names were Fravak of the man and Fravakatn of the woman. 26. From them fifteen pairs were born, every single pair of whom became a race (sardak); and from them the constant continuance of the generations of the world arose. 27. Owing to the increase (z4yisn) of the whole fifteen races, nine races proceeded on the back of the ox Sarsaok ?, through the wide-formed ocean, to the other six regions (késhvar), and stayed there ; and six races of men remained in Khvantras. 28. Of those six races the name of the man of one pair was T4z and of the woman Ta4zak, and they went ¢o the plain of the TAzikan (Arabs); and of one pair Héshyang ® was the name of the man and Gtdzak of the woman, and from them arose the Afranakan (Iranians); and from one pair the M4zendarans‘* have arisen. 29. Among the number (pavan aé mar) were those who are in the coun- » Or ‘ Vasak.’ * See Chaps. XVII, 4, XIX, 13; the name is here written Srisaok in the MSS., and is a Pazand reading in all three places. * Av. Haoshyangha of Abfn Yt. 21, Gés Yt. 3, Fravardin Yt. 137, Ram Yt. 7, Ashi Yt. 24, 26, Zamyad Yt. 26. His usual epithet is paradh&ta (Pahl. pés-d4d), which is thus explained in the Pahlavi Vend. XX, 7: ‘this early law (pés-d4dih) was this, that he first set going the law of sovereignty.’ For this reason he is considered to be the founder of the earliest, or Pésdadian, dynasty. See Chaps. XXXI, 1, XXXIV, 3, 4. ‘ The people of the southern coast of the Caspian, the M4zainya daéva, ‘ Mazainyan demons or idolators,’ of the Avesta. CHAPTER XV, 25-31. 59 tries of Sfrak?, those who are in the country of Anér?, those who are in the countries of Tar, those who are in the country of Salm which is Ar(im, those who are in the country of Séni, that which is Xinistén, those who are in the country of Dat®, and those who are in the country of Sind‘. 30. Those, indeed, throughout the seven regions are all from the lineage of Fravak, son of Siyakmak, son of MAshya. 31. As there were ten varieties of man 5, and fifteen races from Fravak, there were twenty-five races all from the seed of Gayémard; the varteties are such as those of the earth, of the water, the breast-eared, the breast-eyed, the one-legged, those also who have wings like a bat, ¢hose of the forest, with tails, ad who have hair on the body*. * Not Syria (which is Sfristén, see Chap. XX, 10), but the Sfrfk of the Pahlavi Vend. I, 14, which translates Av. Sughdha, the land east of the Oxus (see Chap. XX, 8). Windischmann reads it as Paz. Erak. * Probably for Av. anairya, ‘non-Aryan,’ which seems specially applied to the lands east of the Caspian.
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.
1magid; but the verb is very ambiguous, as it may mean, ‘they feasted themselves,’ or ‘they made water.’ . * The last phrase appears to be quoted from the Pahlavi Had6kht Nask, I, 2. CHAPTER XV, 5-13. 55 thoroughly corrupted, and they exclaimed that the evil spirit created the water and earth, plants and animals, avd the other things as aforesaid. 9. That false speech was spoken through the will of the demons, and the evil spirit possessed himself of this first enjoyment from them; through that false speech they both became wicked, and their souls are in hell until the future existence. 10. And they had gone thirty days without food}, covered with clothing of herbage (giy4h); and after the thirty days they went forth into the wilderness, came to a white-haired goat, and milked the milk from the udder with their mouths. 11. When they had devoured the milk M4shya sazd to MA4shyét thus: ‘My delight was owing to it when I had not devoured the milk, and my delight is more delightful now when it is devoured by my vile body.’ 12. That second false speech enhanced the power of the demons, and the taste of the food was taken away by them, so that out of a hundred parts one part remained. 13. Afterwards, in another thirty days and nights they came to a sheep, fat? azd white-jawed, and they slaughtered z¢; and fire was extracted by them out of the wood of the lote-plum? and box-tree, through the guidance of the heavenly angels, since ~ both woods were most productive of fire for them ; 1 Reading akhfrisn instead of the khfrisn of all MSS, which is hardly intelligible. Perhaps 4v-kh@risn, ‘drinking water,’ ought to be read, as it is alluded to in Chap. XXX, 1. 3 Comparing gefar with Av. garewa and Pers. garb, but this identification may not be correct. 8 The k(inar, a thorny tree, allied to the jujube, which bears a small plum-like fruit. 56 BUNDAHIS. and the fire was stimulated by their mouths; and the first fuel kindled by them was dry grass, kend4r, lotos, date palm leaves, and myrtle ; and they made a roast of the sheep. 14. And they dropped three handfuls of the meat into the fire, azd said: ‘ This is the share of the fire?.’ One piece of the rest they tossed to the sky, avd said: ‘This is the share of the angels.’ A bird, the vulture, advanced and carried some of it away from before them, as a dog ate the first meat. 15. And, first, a clothing of skins covered them; afterwards, it is said, woven garments were prepared from a cloth woven? in the wilderness. 16. And they dug out a pit in the earth, and iron was obtained by them and beaten out with a stone, and without a forge they beat out a cutting edge* from it; and they cut wood with it, and prepared a wooden shelter from the sun (pés-khar).
2in the wilderness. 16. And they dug out a pit in the earth, and iron was obtained by them and beaten out with a stone, and without a forge they beat out a cutting edge* from it; and they cut wood with it, and prepared a wooden shelter from the sun (pés-khar). 17. Owing to the gracelessness which they practised, the demons became more oppressive, and they themselves carried on unnatural malice between themselves; they.advanced one against the other, and smote and tore ¢her hair and cheeks‘. 18. Then the demons shouted out of the darkness 1 Most of this sentence is omitted in Kzo by mistake. 3 Reading khés-1-i tad, which Pahlavi words might be easily misread ashabé tad, as given in P4zand in the text. That PAz. tadha stands for Pahl. tadak (Pers. tadah, ‘spun, woven’) is quite certain. 5 Or ‘an axe,’ according as we read tékh ortash. The order of the foregoing words, bara tap4k-1, ‘ without a forge,’ appears to have been reversed by mistake. ‘ Reading réd as equivalent to Pers. rfif, ‘ face,’ but it ought to be réd. Perhaps the word is lft, ‘bare,’ and the translation should be, ‘ tore Aer hair bare.’ CHAPTER XV, 14-24. 57 thus: ‘You are man; worship the demon! so that your demon of malice may repose.’ 19. Mashya went forth and milked a cow's milk, azd poured z¢ out towards the northern quarter; through that the demons became more powerful, and owing to them they both became so dry-backed that in fifty winters they had no desire for intercourse, and though they had had intercourse they would have had no children. 20. And on the completion of fifty years the source of desire arose, first 7 MAshya and then zm Mashyéi, for MAshya said to MA4shyét thus: ‘When I see thy shame my desires arise.’ Then MAshyét spoke thus: ‘ Brother MAshya! when I see thy great desire I am also agitated’.’ 21. Afterwards, it became their mutual wish that the satisfaction of their desires should be accomplished, as they reflected thus: ‘Our duty even for those fifty years was this.’ 22. From them was born in nine months a pair, male and female; azd owing to tenderness for offspring? the mother devoured one, and the father one. 23. And, afterwards, Atharmazd took tenderness for offspring away from them, so that ome may nourish a child, and the child may remain. 24. And from them arose seven pairs, male and 1 This is merely a paraphrase of the original. * Or, ‘the deliciousness of children’ (shirfnth-i farzand). Justi has, ‘owing to an eruption on the children the mother deserted one,’ &c.; but the legend of devouring the first children is still more clearly mentioned in the Pahlavi Rivayat, which forms the first book of the D4distan-i Dintk (preceding the ninety-two questions and answers to which that name is usually applied) as follows: Maharth va Maharty&6yth dashdaram rai nazdist6 farzand-i nafsman bar& vastamfind, ‘MAashya and Mashydt, through affection, at first ate up their own offspring.’ 58 BUNDAHIS.
3female, azd each was a brother and sister-wife ; and from every one of them, in fifty years, children were born, and they themselves died in a hundred years. 25. Of those seven pairs one was Siyakmak, the name of the man, and Nasaék! of the woman; and from them a pair was born, whose names were Fravak of the man and Fravakatn of the woman. 26. From them fifteen pairs were born, every single pair of whom became a race (sardak); and from them the constant continuance of the generations of the world arose. 27. Owing to the increase (z4yisn) of the whole fifteen races, nine races proceeded on the back of the ox Sarsaok ?, through the wide-formed ocean, to the other six regions (késhvar), and stayed there ; and six races of men remained in Khvantras. 28. Of those six races the name of the man of one pair was T4z and of the woman Ta4zak, and they went ¢o the plain of the TAzikan (Arabs); and of one pair Héshyang ® was the name of the man and Gtdzak of the woman, and from them arose the Afranakan (Iranians); and from one pair the M4zendarans‘* have arisen. 29. Among the number (pavan aé mar) were those who are in the coun- » Or ‘ Vasak.’ * See Chaps. XVII, 4, XIX, 13; the name is here written Srisaok in the MSS., and is a Pazand reading in all three places. * Av. Haoshyangha of Abfn Yt. 21, Gés Yt. 3, Fravardin Yt. 137, Ram Yt. 7, Ashi Yt. 24, 26, Zamyad Yt. 26. His usual epithet is paradh&ta (Pahl. pés-d4d), which is thus explained in the Pahlavi Vend. XX, 7: ‘this early law (pés-d4dih) was this, that he first set going the law of sovereignty.’ For this reason he is considered to be the founder of the earliest, or Pésdadian, dynasty. See Chaps. XXXI, 1, XXXIV, 3, 4. ‘ The people of the southern coast of the Caspian, the M4zainya daéva, ‘ Mazainyan demons or idolators,’ of the Avesta. CHAPTER XV, 25-31. 59 tries of Sfrak?, those who are in the country of Anér?, those who are in the countries of Tar, those who are in the country of Salm which is Ar(im, those who are in the country of Séni, that which is Xinistén, those who are in the country of Dat®, and those who are in the country of Sind‘. 30. Those, indeed, throughout the seven regions are all from the lineage of Fravak, son of Siyakmak, son of MAshya. 31. As there were ten varieties of man 5, and fifteen races from Fravak, there were twenty-five races all from the seed of Gayémard; the varteties are such as those of the earth, of the water, the breast-eared, the breast-eyed, the one-legged, those also who have wings like a bat, ¢hose of the forest, with tails, ad who have hair on the body*. * Not Syria (which is Sfristén, see Chap. XX, 10), but the Sfrfk of the Pahlavi Vend. I, 14, which translates Av. Sughdha, the land east of the Oxus (see Chap. XX, 8). Windischmann reads it as Paz. Erak. * Probably for Av. anairya, ‘non-Aryan,’ which seems specially applied to the lands east of the Caspian.
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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