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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1it . 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 *. 8. The fire Barzin-Mitré, until the reign of King VistAsp, ever assisted’, 2 like manner, in: the world, and continually afforded protection; amd when the glorified * Zaratfst was introduced to produce confidence in the progress of the religion, King Vistasp and zs offspring were steadfast in the religion of God*, and Vist&4sp established ¢h2s fire at the appointed place on Mount Révand, where they say the Ridge of Vist4sp (pdst-i Vistasp4n) is ® 9. All those three fires are the whole body of the fire of Vahr4m, together with the fire of the world, and those breathing souls are lodged in them; a counterpart of the body of man when it forms in the womb of the mother, azd a soul from the spiritworld settles within z¢, which controls the body while living ; when that body dies, the body mingles with the earth, ad the soul goes back to the spirit. posed to be incorporated in its three earthly representatives, the fires Frébak, GQsasp, and Bfrsin-Mitré respectively. * That is, of the province around that lake (see Chap. XXII, 2). * See Chap. XII, 26. Compare Selections of Z4d-sparam, VI, 22. * Taking vagid as equivalent to Pers. guzid; but it may be equivalent to Pers. vazid, ‘ grew, shot up.’ “ The epithet anédshak-rabén (Pers. néshirvan) means literally ‘immortal-souled.’ ® Or, ‘ of the angels,’ which plural form is often used to express ‘God.’ * See Chap. XII, 18, 34. CHAPTER XVII, 8—XVIII, 5: 65 Cuapter XVIII. 1. On the nature of the tree they call Gékard! it says in revelation, that z¢ was the first day when the tree they call Gékard grew in the deep mud? within the wide-formed ocean ; amd it is necessary as a producer of the renovation of ¢he universe, for they prepare its immortality therefrom. 2. The evil spirit has formed therein, among those which enter as opponents, a lizard* as an opponent in that deep water, so that it may injure the Hém‘*. 3. And for keeping away that lizard, Adharmazd has created there ten Kar fish ® which, at all times, continually circle around the Hém, so that the head of one of those fish is continually towards the lizard. 4. And together with the lizard those fish are spiritually fed *, that is, no food is necessary for them; azd till the renovation of the universe they remain in contention. 5. There are places where that fish is 1 A corruption of the Av. gaokerena of Vend. XX, 17, Adharmazd Yt. 30, Haptén Yt. 3, Siréz. 7. In the old MSS. of the Bundahis the form gékard occurs thrice, gdkarn once, and gogry once. ? Reading gil, ‘mud.’ Windischmann and Justi prefer gar, ‘mountain,’ and have ‘ depth of the mountain.’
2gaokerena of Vend. XX, 17, Adharmazd Yt. 30, Haptén Yt. 3, Siréz. 7. In the old MSS. of the Bundahis the form gékard occurs thrice, gdkarn once, and gogry once. ? Reading gil, ‘mud.’ Windischmann and Justi prefer gar, ‘mountain,’ and have ‘ depth of the mountain.’ ® That the writer of the Bundahis applies the term vazagh toa lizard, rather than a frog, appears from the ‘log-like lizard’s body’ of Chap. III, 9. ‘ That is, the Gékard tree, which is the white H6m (see Chap. XXVII, 4). 5 The Av. karé masyé of Vend. XIX, 140, Bahrém Yt. 29, Din Yt. 7; see also Chap. XXIV, 13. * Windischmann and Justi prefer translating thus: ‘ Moreover, the lizard is the spiritual food of those fish ;’ but this can hardly be reconciled with the Pahlavi text. (5) F 66 BUNDAHIS. written of as ‘the Ariz! of the water;’ as it says that the greatest of the creatures of Adharmazd is that fish, and the greatest of those proceeding from the evil spirit is that lizard; with the jaws of ¢hety bodies, moreover, they snap in two whatever of the creatures of both sfzrzts has entered between them, except that one fish which is the VAs of Pan#dsadvarin*®. 6.-This, too, is said, that those fish are so serpent-like® in that deep water, they know the scratch (m4lisn) of a needle’s point by which the water shall increase, or by which it is diminishing. 7. Regarding the Vas of Panfdsadvardn it is declared that it moves within the wide-formed ocean, and its length is as much as what a man, while in a swift race, will walk /vom dawn till when the sun goes down; so much that it does not itself move* the length of the whole of its great body. 8. This, too, is said, that the creatures of the waters live also specially under its guardianship. 9. The tree of many seeds has grown amid the wide-formed ocean, and in its seed are all plants ; some say z¢ zs the proper-curing, some the energeticcuring, some the all-curing °. 1 See Chaps. XIV, 26, and XXIV, 13. * The Av. vasfm yim pans&sadvardim of Yas. XLI, 27. ® Transcribing the P4z. m4radu into Pahlavi we have mar yin, ‘snake’s manner.’ Compare the text with Bahram Yt. 29. * K20 omits the words from ‘ walk’ to ‘ move.’ ® This is the tree of the sa€na or Simurgh, as described in Rashnu Yt. 17, and these three epithets are translations of its three titles, hubis, eredhw6-bis, and visp6-bis. See also Chap. XXVII, 2, 3 CHAPTER XVIII, 6—XIX, I. 67 10. Between! these trees of such kinds? is formed the mountain with cavities, 9999 thousand myriads zn number, each myriad being ten thousand. 11. Unto that mountain is given the protection of the waters, so that water streams forth from there, in the rivulet channels, to the land of the seven regions, as the source of all the sea-water in the land of the seven regions is from there ®, Cuaprer XIX. 1. Regarding the three-legged ass‘ they say, that it stands amid the wide-formed ocean, and its feet are three, eyes six, mouths® nine, ears two, and horn
31. Regarding the three-legged ass‘ they say, that it stands amid the wide-formed ocean, and its feet are three, eyes six, mouths® nine, ears two, and horn ' This must have been the original meaning of the Huz. dén (bén in the Sasanian inscriptions) before it was used as a synonym of P4z. andar, ‘ within.’ The mountain is between the white-Hém tree and the tree of many seeds. ? Transcribing the Paz. ofnoh into Pahlavi we have 4n-gfinak, ‘that kind ;’ or the word may be a miswriting of Paz. 4n6, ‘there.’ * This description of the mountain seems to identify it with the Afsind6m mountain of Chaps. XII, 6, and XIII, 5. * The Av. khara, ‘which is righteous aad which stands in the middle of the wide-shored ocean’ (Yas. XLI, 28). Darmesteter, in his Ormazd et Ahriman (pp. 148-151), considers this mythological monster as a meteorological myth, a personification of clouds and storm; and, no doubt, a vivid imagination may trace a striking resemblance between some of the monster’s attributes and certain fanciful ideas regarding the phenomena of nature; the difficulty is to account for the remaining attributes, and to be sure that these fanciful ideas were really held by Mazdayasnians of old. Another plausible view is to consider such mythological beings as foreign gods tolerated by the priesthood, from politic motives, as objects worthy of reverence; even as the goddess An&hita was tolerated in the form of the angel of water. ® This is the traditional meaning of the word, which (if this F 2 68 BUNDAUIS. one, body white, food spiritual, azd it is righteous. 2. And two of its six eyes are in the position of eyes, two on the top of the head, and two in the position of the hump!; with the sharpness of those six eyes it overcomes and destroys. 3. Of the nine mouths three are in the head, three in the hump, and three in the inner part of the flanks; and each mouth is about the size of a cottage, and 2¢ zs itself as large as Mount Alvand*, 4. Each one of the three feet, when it is placed on the ground, is as much as a flock (gird) of a thousand sheep comes under when they repose together; and each pastern® is so great in its circuit that a thousand men with a thousand horses may pass inside. 5. As for the two ears z¢ zs MAzendaran which they will encompass. 6. The one horn is as it were of gold and hollow, and a thousand évanch horns‘ have grown upon it, some befitting ® a camel, some befitting a horse, some befitting an ox, some befitting an ass, both great and small. 7. With that horn it will vanquish amd dissipate all the vile corruption due to the efforts of noxious creatures. meaning be correct) ought probably to be read yéng, and be traced to Av. eeaungh (Yas. XXVIII, 11). In the MSS. the word is marked as if it were pronounced gfind, which means ‘a testicle.’ 1 The hump is probably supposed to be over the shoulders, as in the Indian ox, and not like that of the camel.
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.
1it . 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 *. 8. The fire Barzin-Mitré, until the reign of King VistAsp, ever assisted’, 2 like manner, in: the world, and continually afforded protection; amd when the glorified * Zaratfst was introduced to produce confidence in the progress of the religion, King Vistasp and zs offspring were steadfast in the religion of God*, and Vist&4sp established ¢h2s fire at the appointed place on Mount Révand, where they say the Ridge of Vist4sp (pdst-i Vistasp4n) is ® 9. All those three fires are the whole body of the fire of Vahr4m, together with the fire of the world, and those breathing souls are lodged in them; a counterpart of the body of man when it forms in the womb of the mother, azd a soul from the spiritworld settles within z¢, which controls the body while living ; when that body dies, the body mingles with the earth, ad the soul goes back to the spirit. posed to be incorporated in its three earthly representatives, the fires Frébak, GQsasp, and Bfrsin-Mitré respectively. * That is, of the province around that lake (see Chap. XXII, 2). * See Chap. XII, 26. Compare Selections of Z4d-sparam, VI, 22. * Taking vagid as equivalent to Pers. guzid; but it may be equivalent to Pers. vazid, ‘ grew, shot up.’ “ The epithet anédshak-rabén (Pers. néshirvan) means literally ‘immortal-souled.’ ® Or, ‘ of the angels,’ which plural form is often used to express ‘God.’ * See Chap. XII, 18, 34. CHAPTER XVII, 8—XVIII, 5: 65 Cuapter XVIII. 1. On the nature of the tree they call Gékard! it says in revelation, that z¢ was the first day when the tree they call Gékard grew in the deep mud? within the wide-formed ocean ; amd it is necessary as a producer of the renovation of ¢he universe, for they prepare its immortality therefrom. 2. The evil spirit has formed therein, among those which enter as opponents, a lizard* as an opponent in that deep water, so that it may injure the Hém‘*. 3. And for keeping away that lizard, Adharmazd has created there ten Kar fish ® which, at all times, continually circle around the Hém, so that the head of one of those fish is continually towards the lizard. 4. And together with the lizard those fish are spiritually fed *, that is, no food is necessary for them; azd till the renovation of the universe they remain in contention. 5. There are places where that fish is 1 A corruption of the Av. gaokerena of Vend. XX, 17, Adharmazd Yt. 30, Haptén Yt. 3, Siréz. 7. In the old MSS. of the Bundahis the form gékard occurs thrice, gdkarn once, and gogry once. ? Reading gil, ‘mud.’ Windischmann and Justi prefer gar, ‘mountain,’ and have ‘ depth of the mountain.’
2gaokerena of Vend. XX, 17, Adharmazd Yt. 30, Haptén Yt. 3, Siréz. 7. In the old MSS. of the Bundahis the form gékard occurs thrice, gdkarn once, and gogry once. ? Reading gil, ‘mud.’ Windischmann and Justi prefer gar, ‘mountain,’ and have ‘ depth of the mountain.’ ® That the writer of the Bundahis applies the term vazagh toa lizard, rather than a frog, appears from the ‘log-like lizard’s body’ of Chap. III, 9. ‘ That is, the Gékard tree, which is the white H6m (see Chap. XXVII, 4). 5 The Av. karé masyé of Vend. XIX, 140, Bahrém Yt. 29, Din Yt. 7; see also Chap. XXIV, 13. * Windischmann and Justi prefer translating thus: ‘ Moreover, the lizard is the spiritual food of those fish ;’ but this can hardly be reconciled with the Pahlavi text. (5) F 66 BUNDAHIS. written of as ‘the Ariz! of the water;’ as it says that the greatest of the creatures of Adharmazd is that fish, and the greatest of those proceeding from the evil spirit is that lizard; with the jaws of ¢hety bodies, moreover, they snap in two whatever of the creatures of both sfzrzts has entered between them, except that one fish which is the VAs of Pan#dsadvarin*®. 6.-This, too, is said, that those fish are so serpent-like® in that deep water, they know the scratch (m4lisn) of a needle’s point by which the water shall increase, or by which it is diminishing. 7. Regarding the Vas of Panfdsadvardn it is declared that it moves within the wide-formed ocean, and its length is as much as what a man, while in a swift race, will walk /vom dawn till when the sun goes down; so much that it does not itself move* the length of the whole of its great body. 8. This, too, is said, that the creatures of the waters live also specially under its guardianship. 9. The tree of many seeds has grown amid the wide-formed ocean, and in its seed are all plants ; some say z¢ zs the proper-curing, some the energeticcuring, some the all-curing °. 1 See Chaps. XIV, 26, and XXIV, 13. * The Av. vasfm yim pans&sadvardim of Yas. XLI, 27. ® Transcribing the P4z. m4radu into Pahlavi we have mar yin, ‘snake’s manner.’ Compare the text with Bahram Yt. 29. * K20 omits the words from ‘ walk’ to ‘ move.’ ® This is the tree of the sa€na or Simurgh, as described in Rashnu Yt. 17, and these three epithets are translations of its three titles, hubis, eredhw6-bis, and visp6-bis. See also Chap. XXVII, 2, 3 CHAPTER XVIII, 6—XIX, I. 67 10. Between! these trees of such kinds? is formed the mountain with cavities, 9999 thousand myriads zn number, each myriad being ten thousand. 11. Unto that mountain is given the protection of the waters, so that water streams forth from there, in the rivulet channels, to the land of the seven regions, as the source of all the sea-water in the land of the seven regions is from there ®, Cuaprer XIX. 1. Regarding the three-legged ass‘ they say, that it stands amid the wide-formed ocean, and its feet are three, eyes six, mouths® nine, ears two, and horn
31. Regarding the three-legged ass‘ they say, that it stands amid the wide-formed ocean, and its feet are three, eyes six, mouths® nine, ears two, and horn ' This must have been the original meaning of the Huz. dén (bén in the Sasanian inscriptions) before it was used as a synonym of P4z. andar, ‘ within.’ The mountain is between the white-Hém tree and the tree of many seeds. ? Transcribing the Paz. ofnoh into Pahlavi we have 4n-gfinak, ‘that kind ;’ or the word may be a miswriting of Paz. 4n6, ‘there.’ * This description of the mountain seems to identify it with the Afsind6m mountain of Chaps. XII, 6, and XIII, 5. * The Av. khara, ‘which is righteous aad which stands in the middle of the wide-shored ocean’ (Yas. XLI, 28). Darmesteter, in his Ormazd et Ahriman (pp. 148-151), considers this mythological monster as a meteorological myth, a personification of clouds and storm; and, no doubt, a vivid imagination may trace a striking resemblance between some of the monster’s attributes and certain fanciful ideas regarding the phenomena of nature; the difficulty is to account for the remaining attributes, and to be sure that these fanciful ideas were really held by Mazdayasnians of old. Another plausible view is to consider such mythological beings as foreign gods tolerated by the priesthood, from politic motives, as objects worthy of reverence; even as the goddess An&hita was tolerated in the form of the angel of water. ® This is the traditional meaning of the word, which (if this F 2 68 BUNDAUIS. one, body white, food spiritual, azd it is righteous. 2. And two of its six eyes are in the position of eyes, two on the top of the head, and two in the position of the hump!; with the sharpness of those six eyes it overcomes and destroys. 3. Of the nine mouths three are in the head, three in the hump, and three in the inner part of the flanks; and each mouth is about the size of a cottage, and 2¢ zs itself as large as Mount Alvand*, 4. Each one of the three feet, when it is placed on the ground, is as much as a flock (gird) of a thousand sheep comes under when they repose together; and each pastern® is so great in its circuit that a thousand men with a thousand horses may pass inside. 5. As for the two ears z¢ zs MAzendaran which they will encompass. 6. The one horn is as it were of gold and hollow, and a thousand évanch horns‘ have grown upon it, some befitting ® a camel, some befitting a horse, some befitting an ox, some befitting an ass, both great and small. 7. With that horn it will vanquish amd dissipate all the vile corruption due to the efforts of noxious creatures. meaning be correct) ought probably to be read yéng, and be traced to Av. eeaungh (Yas. XXVIII, 11). In the MSS. the word is marked as if it were pronounced gfind, which means ‘a testicle.’ 1 The hump is probably supposed to be over the shoulders, as in the Indian ox, and not like that of the camel.
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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