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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XX, 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 countries of Tir, Salm, Séni, and Dai are all mentioned successively in Fravardin Yt. 143, 144, in their Avesta forms Tfirya, Sairima, S4ini, and Dahi. The country of Tar was part of the present Turkistan, that of Salm is rightly identified with Arfim (the eastern Roman Empire, or Asia Minor) in the text; the country of Séni (miswritten Sénd), being identified with Xinfst4n, was probably the territory of Samarkand, and may perhaps be connected with Mount Aind (see Chap. XII, 2, 13); and the land of Dai must be sought somewhere in the same neighbourhood. * Bactria or any part of north-western India may be intended ; wherever Brahmans and Buddhists existed (as they did in Bactria) was considered a part of India in Sasanian times. 5 Grown on a separate tree (see § 5). * Only seven varieties of human monsters are here enumerated, 60 BUNDAHIS. CuapTer XVI. 1. On the nature of generation it says in revelation, that a woman when she comes out from menstruation, during ten days and nights, when they go near unto her, soon becomes pregnant. 2. When she is cleansed from her menstruation, avd when the time for pregnancy has come, always when the seed of the man is the more powerful a son arises from it; when that of the woman is the more powerful, a daughter; when both seeds are equal, twins and triplets. 3. If the male seed comes the sooner, it adds to the female, and she becomes robust; if the female seed comes the sooner, it becomes blood, and the leanness of the female arzses therefrom. 4. The female seed is cold and moist, and z¢s flow is from the loins, and the colour is white, red, and yellow; and the male seed is hot and dry, z¢s flow is from the brain of the head, avd the colour is white and mud-coloured (hasgfin). 5. All! the seed of the females whzch issues beforehand, takes a place within the womb, and the seed of the males will remain above it, avd will fill the space of the womb; whatever refrains therefrom becomes blood again, enters into the veins of the females, azd at the time any one is born it becomes milk and for the last three details seem to refer to one variety, the monkeys. The Parsi MS. of miscellaneous texts, M7 (fol. 120), says, ‘The names of the ten species of men are the breast-eyed, the three-eyed, the breast-eared, the elephant-eared, the one-legged, the webfooted, the leopard-headed, the lion-headed, the camel-headed, and the dog-headed.’ 1 M6 has ‘always.’ CHAPTER XVI, I—XVII, I. 61 nourishes him, as all milk arises from the seed of the males, azd the blood is that of the females.
261 nourishes him, as all milk arises from the seed of the males, azd the blood is that of the females. 6. These four things, they say, are male, and these female: the sky, metal, wind, azd fire are male, and are never otherwise; the water, earth, plants, and fish are female, azd are never otherwise; the remaining creation consists of male and female. 7. As regards the fish? it says that, at the time of excitement, they go forwards and come back in the water, two and two, the length of a mile (h4sar), which is one-fourth of a league (parasang), in the running water; in that coming and going they then rub ther bodies together, and a kind of sweat drops out betwixt them, axd both become pregnant. Cuarter XVII. 1. On the nature of fire it says in revelation, that fire is produced of five kinds, namely, the fire Berezi-savang ?, the fire which shoots up before AQharmazd the lord; the fire Vohu-fryén%, the fire which is in the bodies of men and animals; the fire Urvazist*, the fire which is in plants; the fire 1 K2o has ‘the male fish,’ which is inconsistent with the preceding sentence. * These Avesta names of the five kinds of fire are enumerated in Yas. XVII, 63-67, and the Pahlavi translation of that passage interchanges the attributes ascribed to the first and fifth in the text, thus it calls the first ‘the fire of sublime benefit in connection with Varahran (Bahram). See also Selections of Zad-sparam, XI, 1. * *The fire of the good diffuser ( or offerer), that within the bodies of men’ (Pahl. Yas. XVII, 64). ‘ «The fire of prosperous (or abundant) life, that within plants’ (Pahl. Yas. XVII, 65). 62 BUNDAHIS. VA4zist!, the fire which is in a cloud whch stands opposed to Spéngargak in conflict; the fire Spénist?, the fire which they keep in use in the world, likewise the fire of VAhram*. 2. Of those five fires one consumes both water and food, as that which is in the bodies of men; one consumes water avd consumes no food, as that which is in plants, which live and grow through water; one consumes food and consumes no water, as that which they keep in use in the world, and likewise the fire of VAhram; one consumes no water and no food, as the fire VA4zist. 3. The Berezi-savang is that in the earth and mountains and other things, which‘ Aftharmazd created, zm the original creation, like three breathing souls (nismé); through the watchfulness and protection due to them the world ever develops (vakhshéa). 4. And in the reign of Takhmérup®, when men continually passed, on the back of the ox Sarsaok °, from Khvaniras to the other regions, one night 1 <The fire VAzist, that which smites the demon Spengarga’ (Pahl. Yas. XVII, 66). See Chap. VII, 12. 4 <The propitious fire wich stands in heaven before A(fharmazd in a spiritual state’ (Pahl. Yas. XVII, 67). ® The Bahram fire, or sacred fire at places of worship.
3Yas. XVII, 66). See Chap. VII, 12. 4 <The propitious fire wich stands in heaven before A(fharmazd in a spiritual state’ (Pahl. Yas. XVII, 67). ® The Bahram fire, or sacred fire at places of worship. ‘M6 has min, instead of mfin, which alters the translation, but not the meaning. This appears to be a different account of the fire Berezi-savang to that given in § 1, but it merely implies that it is fire in its spiritual state, and the name can, therefore, be applied to any natural fire which can be attributed to supernatural agency, such as burning springs of petroleum, volcanic eruptions, ignis fatuus, phosphorescence of the sea, &c. ® The second Pésdfdian monarch (see Chaps. XXXI, 2, 3, XXXIV, 4). * Written Srisaok in the MSS. in Chap. XV, 27; where it also appears that the sea was ‘the wide-formed ocean.’ See likewise Chap. XIX, 13. CHAPTER XVII, 2-7. 63 amid the sea the wind rushed upon! the fireplace— the fireplace in which the fire was, such as was provided in three places on the back of the ox—which the wind dropped with the fire into the sea ; and all those three fires, like three breathing souls, continually shot up in the place and position of the fire on the back of the ox, so that it becomes quite light, azd the men pass again through the sea. 5. And in the reign of Yim? every duty was performed more fully through the assistance of all those three fires; and the fire Frébak® was established by him at the appointed place (d4d-g4s) on the Gadman-hémand (‘glorious’) mountain in Khvdérizem ¢, which Yim constructed for them; and the glory of Yim saves the fire Frébak from the hand of Dahak°. 6. In the reign of King Vistasp, upon revelation from the religion®, it was established, out of Khvdrizem, at the Réshan (‘shining’) mountain in K4vulistén, the country of Kavul (K4bul), just as it remains there even now. 7. The fire Gisasp, until the reign of Kai-Khdsr6éb’, continually afforded the world protection in the manner aforesaid® ; and when Kai-Kh(isrdéb’ was 1 Compare staft with Pers. sitaftan, ‘to hasten.’ * The third Pésdfédian monarch (see Chaps. XXXI, 3, 4, XXXIV, 4). 5 Also written Frébé, Fr6éb4, Frébak, or Frébag. ‘ The Av. Hvairizem of Mihir Yt. 14, a province east of the Caspian. 5 It is doubtful whether va gadman, ‘and the glory,’ or nism6, ‘the soul, reason’ (see Chaps. XXIII, 1, XXXIV, 4), should be read. And it may even be that ‘the fire Frébak saves the soul of Yim,’ &c. For Dahfk see Chaps. XXXI, 6, XXXIV, 5. * Or, ‘upon declaration from revelation.’ . 7 Here written Kaf-Khfisrébi. * In § 3. The ‘three breathing souls’ of spiritual fire are sup- 64 BUNDAHIS. extirpating the idol-temples of Lake Aééast! it . settled upon the mane of 4zs horse, and drove away the darkness and gloom, and made z¢ quite light, so that they might extirpate the idol-temples; in the same locality the fire Gfsasp was established at the appointed place on the Asnavand mountain *.
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.
1XX, 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 countries of Tir, Salm, Séni, and Dai are all mentioned successively in Fravardin Yt. 143, 144, in their Avesta forms Tfirya, Sairima, S4ini, and Dahi. The country of Tar was part of the present Turkistan, that of Salm is rightly identified with Arfim (the eastern Roman Empire, or Asia Minor) in the text; the country of Séni (miswritten Sénd), being identified with Xinfst4n, was probably the territory of Samarkand, and may perhaps be connected with Mount Aind (see Chap. XII, 2, 13); and the land of Dai must be sought somewhere in the same neighbourhood. * Bactria or any part of north-western India may be intended ; wherever Brahmans and Buddhists existed (as they did in Bactria) was considered a part of India in Sasanian times. 5 Grown on a separate tree (see § 5). * Only seven varieties of human monsters are here enumerated, 60 BUNDAHIS. CuapTer XVI. 1. On the nature of generation it says in revelation, that a woman when she comes out from menstruation, during ten days and nights, when they go near unto her, soon becomes pregnant. 2. When she is cleansed from her menstruation, avd when the time for pregnancy has come, always when the seed of the man is the more powerful a son arises from it; when that of the woman is the more powerful, a daughter; when both seeds are equal, twins and triplets. 3. If the male seed comes the sooner, it adds to the female, and she becomes robust; if the female seed comes the sooner, it becomes blood, and the leanness of the female arzses therefrom. 4. The female seed is cold and moist, and z¢s flow is from the loins, and the colour is white, red, and yellow; and the male seed is hot and dry, z¢s flow is from the brain of the head, avd the colour is white and mud-coloured (hasgfin). 5. All! the seed of the females whzch issues beforehand, takes a place within the womb, and the seed of the males will remain above it, avd will fill the space of the womb; whatever refrains therefrom becomes blood again, enters into the veins of the females, azd at the time any one is born it becomes milk and for the last three details seem to refer to one variety, the monkeys. The Parsi MS. of miscellaneous texts, M7 (fol. 120), says, ‘The names of the ten species of men are the breast-eyed, the three-eyed, the breast-eared, the elephant-eared, the one-legged, the webfooted, the leopard-headed, the lion-headed, the camel-headed, and the dog-headed.’ 1 M6 has ‘always.’ CHAPTER XVI, I—XVII, I. 61 nourishes him, as all milk arises from the seed of the males, azd the blood is that of the females.
261 nourishes him, as all milk arises from the seed of the males, azd the blood is that of the females. 6. These four things, they say, are male, and these female: the sky, metal, wind, azd fire are male, and are never otherwise; the water, earth, plants, and fish are female, azd are never otherwise; the remaining creation consists of male and female. 7. As regards the fish? it says that, at the time of excitement, they go forwards and come back in the water, two and two, the length of a mile (h4sar), which is one-fourth of a league (parasang), in the running water; in that coming and going they then rub ther bodies together, and a kind of sweat drops out betwixt them, axd both become pregnant. Cuarter XVII. 1. On the nature of fire it says in revelation, that fire is produced of five kinds, namely, the fire Berezi-savang ?, the fire which shoots up before AQharmazd the lord; the fire Vohu-fryén%, the fire which is in the bodies of men and animals; the fire Urvazist*, the fire which is in plants; the fire 1 K2o has ‘the male fish,’ which is inconsistent with the preceding sentence. * These Avesta names of the five kinds of fire are enumerated in Yas. XVII, 63-67, and the Pahlavi translation of that passage interchanges the attributes ascribed to the first and fifth in the text, thus it calls the first ‘the fire of sublime benefit in connection with Varahran (Bahram). See also Selections of Zad-sparam, XI, 1. * *The fire of the good diffuser ( or offerer), that within the bodies of men’ (Pahl. Yas. XVII, 64). ‘ «The fire of prosperous (or abundant) life, that within plants’ (Pahl. Yas. XVII, 65). 62 BUNDAHIS. VA4zist!, the fire which is in a cloud whch stands opposed to Spéngargak in conflict; the fire Spénist?, the fire which they keep in use in the world, likewise the fire of VAhram*. 2. Of those five fires one consumes both water and food, as that which is in the bodies of men; one consumes water avd consumes no food, as that which is in plants, which live and grow through water; one consumes food and consumes no water, as that which they keep in use in the world, and likewise the fire of VAhram; one consumes no water and no food, as the fire VA4zist. 3. The Berezi-savang is that in the earth and mountains and other things, which‘ Aftharmazd created, zm the original creation, like three breathing souls (nismé); through the watchfulness and protection due to them the world ever develops (vakhshéa). 4. And in the reign of Takhmérup®, when men continually passed, on the back of the ox Sarsaok °, from Khvaniras to the other regions, one night 1 <The fire VAzist, that which smites the demon Spengarga’ (Pahl. Yas. XVII, 66). See Chap. VII, 12. 4 <The propitious fire wich stands in heaven before A(fharmazd in a spiritual state’ (Pahl. Yas. XVII, 67). ® The Bahram fire, or sacred fire at places of worship.
3Yas. XVII, 66). See Chap. VII, 12. 4 <The propitious fire wich stands in heaven before A(fharmazd in a spiritual state’ (Pahl. Yas. XVII, 67). ® The Bahram fire, or sacred fire at places of worship. ‘M6 has min, instead of mfin, which alters the translation, but not the meaning. This appears to be a different account of the fire Berezi-savang to that given in § 1, but it merely implies that it is fire in its spiritual state, and the name can, therefore, be applied to any natural fire which can be attributed to supernatural agency, such as burning springs of petroleum, volcanic eruptions, ignis fatuus, phosphorescence of the sea, &c. ® The second Pésdfdian monarch (see Chaps. XXXI, 2, 3, XXXIV, 4). * Written Srisaok in the MSS. in Chap. XV, 27; where it also appears that the sea was ‘the wide-formed ocean.’ See likewise Chap. XIX, 13. CHAPTER XVII, 2-7. 63 amid the sea the wind rushed upon! the fireplace— the fireplace in which the fire was, such as was provided in three places on the back of the ox—which the wind dropped with the fire into the sea ; and all those three fires, like three breathing souls, continually shot up in the place and position of the fire on the back of the ox, so that it becomes quite light, azd the men pass again through the sea. 5. And in the reign of Yim? every duty was performed more fully through the assistance of all those three fires; and the fire Frébak® was established by him at the appointed place (d4d-g4s) on the Gadman-hémand (‘glorious’) mountain in Khvdérizem ¢, which Yim constructed for them; and the glory of Yim saves the fire Frébak from the hand of Dahak°. 6. In the reign of King Vistasp, upon revelation from the religion®, it was established, out of Khvdrizem, at the Réshan (‘shining’) mountain in K4vulistén, the country of Kavul (K4bul), just as it remains there even now. 7. The fire Gisasp, until the reign of Kai-Khdsr6éb’, continually afforded the world protection in the manner aforesaid® ; and when Kai-Kh(isrdéb’ was 1 Compare staft with Pers. sitaftan, ‘to hasten.’ * The third Pésdfédian monarch (see Chaps. XXXI, 3, 4, XXXIV, 4). 5 Also written Frébé, Fr6éb4, Frébak, or Frébag. ‘ The Av. Hvairizem of Mihir Yt. 14, a province east of the Caspian. 5 It is doubtful whether va gadman, ‘and the glory,’ or nism6, ‘the soul, reason’ (see Chaps. XXIII, 1, XXXIV, 4), should be read. And it may even be that ‘the fire Frébak saves the soul of Yim,’ &c. For Dahfk see Chaps. XXXI, 6, XXXIV, 5. * Or, ‘upon declaration from revelation.’ . 7 Here written Kaf-Khfisrébi. * In § 3. The ‘three breathing souls’ of spiritual fire are sup- 64 BUNDAHIS. extirpating the idol-temples of Lake Aééast! it . settled upon the mane of 4zs horse, and drove away the darkness and gloom, and made z¢ quite light, so that they might extirpate the idol-temples; in the same locality the fire Gfsasp was established at the appointed place on the Asnavand mountain *.
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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