Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
129. The water-beaver is created in opposition to the demon which is in the water. 30. The conclusion is this, that, of all beasts‘and birds and fishes, every one is created in opposition to some noxious creature. 31. Regarding the vulture (kark4s) it says, that, even from his highest flight, he sees when flesh the size of a fist is on the ground; and the scent of musk is created under his wing, so that if, in devouring dead matter, the stench of the dead matter comes out from it, he puts 4zs head back under the wing and is comfortable again. 32. Regarding the Arab horse they say, that if, in a dark night, a single hair occurs on the ground, he sees zz. 33. The cock is created in opposition to demons and wizards, co-operating with the dog; as it says in revelation, that, of the creatures of the world, those which are co-operating with Srdésh?, in destroying the fiends, are the cock and the dog. 34. This, too, it says, that it would not have deen managed if I had not created the shepherd's dog, which is the Pasus-haurva*, amd the house watchdog, the Vis-haurva?; for it says in revelation, that the dog is a destroyer of such a fiend as covetous- ’ Comparing srak with Pers. suragh in preference to sfrakh or sQlakh, ‘a hole.’ ? Av. Sraosha, the angel who is said specially to protect the world from demons at night; he is usually styled ‘the righteous,’ and is the special opponent of the demon Aéshm, ‘ Wrath’ (see Chap. XXX, 29). * These are the Avesta names of those two kinds of dog (see Chap. XIV, 19). 74 BUNDAHIS. ness, among those which are in the nature (aftth) of man and of animals. 35. Moreover it says, that, inasmuch as it will destroy all the disobedient, when it barks it will destroy pain’; and its flesh and fat are remedies for driving away decay and pain from men ?, 36. Adharmazd created nothing useless whatever, for all these (kol4 aé) are created for advantage ; when one does not understand the reason of them, it is necessary to ask the Dastdr (‘high-priest ’), for his five dispositions (khik)* are created in this way that he may continually destroy the fiend (or deceit). CHAPTER XX. 1, On the nature of rivers it says in revelation, that these two rivers flow forth from the north, part from Albdrz and part from the Albfrz of Adhar- 1 Or it may be thus: ‘For it says thus: Wherewith will it destroy? When it barks it will destroy the assembly (gird) of all the disobedient.’ 2 This is the most obvious meaning, but Spiegel (in a note to Windischmann’s Zoroastrische Studien, p. 95) translates both this sentence and the next very differently, so as to harmonize with Vend. XIII, 78, 99.
2When it barks it will destroy the assembly (gird) of all the disobedient.’ 2 This is the most obvious meaning, but Spiegel (in a note to Windischmann’s Zoroastrische Studien, p. 95) translates both this sentence and the next very differently, so as to harmonize with Vend. XIII, 78, 99. 8 The five dispositions (khim) of priests are thus detailed in old Pahlavi MSS.: ‘ First, innocence; second, discreetness of thoughts, words, and deeds; third, holding the priestly office as that of a very wise and very true-speaking master, who has learned religion attentively and teaches 7/ truly ; fourth, celebrating the worship of God (yazd4n) with a ritual (nfrang) of rightly spoken words and scriptures known by heart (narm naskfh4); fifth, remaining day and night propitiatingly in 42s vocation, struggling with his own resistance (hamést4r), and, a// life long, not turning away from steadfastness in religion, and being energetic in Azs. vocation,’ CHAPTER XIX, 35—XX, 4. 75 mazd!; one towards the west, that is the Arag’; and one towards the east, that is the Véh river. 2. After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they say that they flowed out so very fast, one from the other, as when a man recites one Ashem-voh( ? of a series (padisdr). 3. All of those, with the same water, are again mingled with these rivers, that is, the Arag river and Véh river. 4. Both of them continually circulate through the two extremities of the earth, and pass into the sea; and all the regions feast owing to the discharge (zah4k) of both, which, after both arrive together at the wide-formed ocean, returns to the sources whence they flowed out; as it says in revelation, that just as the light comes in through Albarz and goes out through Albfrz‘, the ? So in K2o, and if correct (being only partially confirmed by the fragment of this chapter found in all MSS. between Chaps. XIII and XIV) this reading implies that the rivers are derived partly from the mountains of Albfirz, and partly from the celestial Albfrs, or the clouds in the sky. M6 has ‘ flow forth from the north part of the eastern Albfirs.’ , * For further details regarding these two semi-mythical rivers see § 8, 9. * The sacred formula most frequently recited by the Parsis, and often several times in succession, like the Pater-noster of some Christians ; it is not, however, a prayer, but a declaratory formula in ‘praise of righteousness’ (which phrase is often used as its name in Pahlavi). It consists of twelve Avesta words, as follows: Ashem vohfi vahistem asti, usta asti; usta ahméi _hyad ashai vahistai ashem. And it may be translated in the following manner: ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to perfect rectitude’ (Asha-vahista the archangel). * See Chap. V, 5. 76 BUNDAHIS.
3And it may be translated in the following manner: ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to perfect rectitude’ (Asha-vahista the archangel). * See Chap. V, 5. 76 BUNDAHIS. water also comes out through Albfrz and goes away through Albdrz. 5. This, too, it says, that the spirit of the Arag begged of Atharmazd thus: ‘O first omniscient creative power?! from whom the Véh river begged for the welfare that thou mightest grant, do thou then grant z¢ in my quantity!’ 6. The spirit of the Véh river similarly begged of Adharmazd for the Arag river; azd on account of loving assistance, one towards the other, they flowed forth with equal strength, as before the coming of the destroyer they proceeded without rapids, and when the fiend shall be destroyed? they wz// again be without rapids. 7. Of those eighteen principal rivers, distinct from the Arag river avd Véh river, and the other rivers which flow out from them, I wz// mention the more famous?: the Arag river, the Véh river, the Diglat* river they call also again the Véh river, the Frat river, the Déittk river, the Dargdm river, the Zéndak river, the Harét river, the Marv river, the HétQmand river, the Akhdéshir river, the NAvad4® river, the Zismand river, the Khvegand river, the Balkh river, the Mehrva river they call the Hendva river, the Spéd’ river, the Rad ® river which they call also the Koir, the Khvaraé river which they call ? So in M6, but K2o has, ‘ First is the propitiation of all kinds.’ ? Literally, ‘when they shall destroy the fiend.’ ® For details regarding these rivers see the sequel. * The Paz. Deyrid is evidently a misreading of Pahl. Diglat or Digrat, which occurs in § 12. 5 So in K2o, but M6 (omitting two words) has, ‘they call also the Didgar.’ * No further details are given, in this chapter, about this river, but it seems to be the river Nahvték of Chap. XXI, 6, the Naivtak of Chap. XXIX, 4, 5. 7 K2o has ‘ Spend.’ § Called Tort in & ++, CHAPTER XX, 5-9. 77 also the Mesrgan, the Harhaz? river, the Teremet river, the Khvanaidis? river, the Daraga. river, the Kastk river, the Séd ° (‘shining’) river Pédaé-meyan or Katru-meyan river of Mokarstan. 8. I wz/? mention them also a second time: the Arag‘ river is that of which it is said that it comes out from Albfrz in the land of Sfrak 5, zz which they call it also the Ami; it passes on through the land of Spétos, which they also call Mesr, and they call it there the river Niv®. 9. The Véh’ river 1 Miswritten Araz in Pazand, both here and in § 27. * M6 has Khvanainidis, but in K2o it is doubtful whether the extra syllable (which is interlined) is intended to be inserted or substituted; the shorter form is, however, more reconcilable with the Pahlavi form of Vendeses in § 29.
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.
129. The water-beaver is created in opposition to the demon which is in the water. 30. The conclusion is this, that, of all beasts‘and birds and fishes, every one is created in opposition to some noxious creature. 31. Regarding the vulture (kark4s) it says, that, even from his highest flight, he sees when flesh the size of a fist is on the ground; and the scent of musk is created under his wing, so that if, in devouring dead matter, the stench of the dead matter comes out from it, he puts 4zs head back under the wing and is comfortable again. 32. Regarding the Arab horse they say, that if, in a dark night, a single hair occurs on the ground, he sees zz. 33. The cock is created in opposition to demons and wizards, co-operating with the dog; as it says in revelation, that, of the creatures of the world, those which are co-operating with Srdésh?, in destroying the fiends, are the cock and the dog. 34. This, too, it says, that it would not have deen managed if I had not created the shepherd's dog, which is the Pasus-haurva*, amd the house watchdog, the Vis-haurva?; for it says in revelation, that the dog is a destroyer of such a fiend as covetous- ’ Comparing srak with Pers. suragh in preference to sfrakh or sQlakh, ‘a hole.’ ? Av. Sraosha, the angel who is said specially to protect the world from demons at night; he is usually styled ‘the righteous,’ and is the special opponent of the demon Aéshm, ‘ Wrath’ (see Chap. XXX, 29). * These are the Avesta names of those two kinds of dog (see Chap. XIV, 19). 74 BUNDAHIS. ness, among those which are in the nature (aftth) of man and of animals. 35. Moreover it says, that, inasmuch as it will destroy all the disobedient, when it barks it will destroy pain’; and its flesh and fat are remedies for driving away decay and pain from men ?, 36. Adharmazd created nothing useless whatever, for all these (kol4 aé) are created for advantage ; when one does not understand the reason of them, it is necessary to ask the Dastdr (‘high-priest ’), for his five dispositions (khik)* are created in this way that he may continually destroy the fiend (or deceit). CHAPTER XX. 1, On the nature of rivers it says in revelation, that these two rivers flow forth from the north, part from Albdrz and part from the Albfrz of Adhar- 1 Or it may be thus: ‘For it says thus: Wherewith will it destroy? When it barks it will destroy the assembly (gird) of all the disobedient.’ 2 This is the most obvious meaning, but Spiegel (in a note to Windischmann’s Zoroastrische Studien, p. 95) translates both this sentence and the next very differently, so as to harmonize with Vend. XIII, 78, 99.
2When it barks it will destroy the assembly (gird) of all the disobedient.’ 2 This is the most obvious meaning, but Spiegel (in a note to Windischmann’s Zoroastrische Studien, p. 95) translates both this sentence and the next very differently, so as to harmonize with Vend. XIII, 78, 99. 8 The five dispositions (khim) of priests are thus detailed in old Pahlavi MSS.: ‘ First, innocence; second, discreetness of thoughts, words, and deeds; third, holding the priestly office as that of a very wise and very true-speaking master, who has learned religion attentively and teaches 7/ truly ; fourth, celebrating the worship of God (yazd4n) with a ritual (nfrang) of rightly spoken words and scriptures known by heart (narm naskfh4); fifth, remaining day and night propitiatingly in 42s vocation, struggling with his own resistance (hamést4r), and, a// life long, not turning away from steadfastness in religion, and being energetic in Azs. vocation,’ CHAPTER XIX, 35—XX, 4. 75 mazd!; one towards the west, that is the Arag’; and one towards the east, that is the Véh river. 2. After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they say that they flowed out so very fast, one from the other, as when a man recites one Ashem-voh( ? of a series (padisdr). 3. All of those, with the same water, are again mingled with these rivers, that is, the Arag river and Véh river. 4. Both of them continually circulate through the two extremities of the earth, and pass into the sea; and all the regions feast owing to the discharge (zah4k) of both, which, after both arrive together at the wide-formed ocean, returns to the sources whence they flowed out; as it says in revelation, that just as the light comes in through Albarz and goes out through Albfrz‘, the ? So in K2o, and if correct (being only partially confirmed by the fragment of this chapter found in all MSS. between Chaps. XIII and XIV) this reading implies that the rivers are derived partly from the mountains of Albfirz, and partly from the celestial Albfrs, or the clouds in the sky. M6 has ‘ flow forth from the north part of the eastern Albfirs.’ , * For further details regarding these two semi-mythical rivers see § 8, 9. * The sacred formula most frequently recited by the Parsis, and often several times in succession, like the Pater-noster of some Christians ; it is not, however, a prayer, but a declaratory formula in ‘praise of righteousness’ (which phrase is often used as its name in Pahlavi). It consists of twelve Avesta words, as follows: Ashem vohfi vahistem asti, usta asti; usta ahméi _hyad ashai vahistai ashem. And it may be translated in the following manner: ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to perfect rectitude’ (Asha-vahista the archangel). * See Chap. V, 5. 76 BUNDAHIS.
3And it may be translated in the following manner: ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to perfect rectitude’ (Asha-vahista the archangel). * See Chap. V, 5. 76 BUNDAHIS. water also comes out through Albfrz and goes away through Albdrz. 5. This, too, it says, that the spirit of the Arag begged of Atharmazd thus: ‘O first omniscient creative power?! from whom the Véh river begged for the welfare that thou mightest grant, do thou then grant z¢ in my quantity!’ 6. The spirit of the Véh river similarly begged of Adharmazd for the Arag river; azd on account of loving assistance, one towards the other, they flowed forth with equal strength, as before the coming of the destroyer they proceeded without rapids, and when the fiend shall be destroyed? they wz// again be without rapids. 7. Of those eighteen principal rivers, distinct from the Arag river avd Véh river, and the other rivers which flow out from them, I wz// mention the more famous?: the Arag river, the Véh river, the Diglat* river they call also again the Véh river, the Frat river, the Déittk river, the Dargdm river, the Zéndak river, the Harét river, the Marv river, the HétQmand river, the Akhdéshir river, the NAvad4® river, the Zismand river, the Khvegand river, the Balkh river, the Mehrva river they call the Hendva river, the Spéd’ river, the Rad ® river which they call also the Koir, the Khvaraé river which they call ? So in M6, but K2o has, ‘ First is the propitiation of all kinds.’ ? Literally, ‘when they shall destroy the fiend.’ ® For details regarding these rivers see the sequel. * The Paz. Deyrid is evidently a misreading of Pahl. Diglat or Digrat, which occurs in § 12. 5 So in K2o, but M6 (omitting two words) has, ‘they call also the Didgar.’ * No further details are given, in this chapter, about this river, but it seems to be the river Nahvték of Chap. XXI, 6, the Naivtak of Chap. XXIX, 4, 5. 7 K2o has ‘ Spend.’ § Called Tort in & ++, CHAPTER XX, 5-9. 77 also the Mesrgan, the Harhaz? river, the Teremet river, the Khvanaidis? river, the Daraga. river, the Kastk river, the Séd ° (‘shining’) river Pédaé-meyan or Katru-meyan river of Mokarstan. 8. I wz/? mention them also a second time: the Arag‘ river is that of which it is said that it comes out from Albfrz in the land of Sfrak 5, zz which they call it also the Ami; it passes on through the land of Spétos, which they also call Mesr, and they call it there the river Niv®. 9. The Véh’ river 1 Miswritten Araz in Pazand, both here and in § 27. * M6 has Khvanainidis, but in K2o it is doubtful whether the extra syllable (which is interlined) is intended to be inserted or substituted; the shorter form is, however, more reconcilable with the Pahlavi form of Vendeses in § 29.
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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