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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. I wzd/ mention them also a second time: Lake Kékast* is in Ataré-patak4n, warm is the water ad opposed to harm, so that nothing whatever is living in z¢; and its source is connected with the wideformed ocean’, 3. Lake Sévbar is in the upper district and country on the summit of the mountain of Tas*; as it says, that the Sid-bahar? (‘share of benefit’) is propitious and good from which abound- 1 Written Khfrshédar, as usual in Bundahis (see Chap. XXXII, 8). 2 Written Kay4seh in Pazand (see Chap. XIII, 16). * P4z. Khvarazm both here and in § 4. ‘ Av, A’a@hasta of Aban Yt. 49, Gos Yt. 18, 21, 22, Ashi Yt. 38, 41, Siréz. 9. The present Lake Urumiyah in Adarbigan, which is called Khegest, or Kegest, by ‘Hamdu-l-lah Musta(ft. 5 Implying that the water is salt. * The K6ndrasp mountain (see Chap. XII, 24). This lake is probably a small sheet of water on the mountains near Meshhed. 7 Evidently a punning etymology of the name of this lake. 86 ; BUNDAHIS. ing liberality is produced. 4. Regarding Lake Khvarizem? it says that excellent benefit is produced from it, ¢ha¢t zs, Arshisang? the rich in wealth, the well-portioned zzth abounding pleasure. 5. Lake Frazdan? is in Sagastén ; they say, where a generous man, who zs righteous, throws anything into it, it receives 7¢; when not righteous, it throws z¢ out again; its source also is connected with the wideformed ocean. 6. Lake Zartnmand is in Hamadan‘. 7. Regarding Lake Asvast it is declared that the undefiled’ water which it contains is always constantly flowing into the sea, so bright and copious ® that oe might say that the sun had come into it and looked at Lake Asvast, into that water which is requisite for restoring the dead in the renovation of the universe. 8. Lake Husru? is within fifty ° 1 The province of Khvarizem was between the Aral and Caspian, along the ancient course of the Oxus (see Chap. XVII, 5). This lake has been identified with the Aral. * Av. ashis vanguhi, ‘ good rectitude,’ personified as a female angel whose praises are celebrated in the Ashi Yast; in later times she has been considered as the angel dispensing wealth and possessions. She is also called Ard (Av. areta, which is synonymous with asha), see Chap. XXVII, 24. ’ The ‘Frazdanava water’ of Aban Yt. 108 and Farhang-i Otmkhadfik, p. 17. Justi identifies it with the Ab-ist4dah (‘standing water’) lake, south of Ghazni. It is here represented as a salt lake. * K2o adds, ‘they say.’ This lake cannot be the spring Zarinmand of Chap. XX, 34. ® Paz. avnasti transcribed into Pahlavi is avinastag, ‘unspoiled,’ the equivalent of Av. anahita in Yas. LXIV, 1, 16, Visp. I, 18. ® K2o has ‘glorious’ as a gloss to ‘copious.’ 7 The Av. Haosravangha of Stroz. 9, ‘the lake which is named Husravau’ of Zamyad Yt. 56. It may be either Lake Van or Lake Sevan, which are nearly equidistant from Lake Urumiyah. * M6 has ‘four leagues.’ CHAPTER XXII, 4—XXIII, 3. §7
2I, 18. ® K2o has ‘glorious’ as a gloss to ‘copious.’ 7 The Av. Haosravangha of Stroz. 9, ‘the lake which is named Husravau’ of Zamyad Yt. 56. It may be either Lake Van or Lake Sevan, which are nearly equidistant from Lake Urumiyah. * M6 has ‘four leagues.’ CHAPTER XXII, 4—XXIII, 3. §7 leagues (parasang) of Lake Kééast. 9. Lake (or, rather, Gulf) Satavés! is that a/ready written about, between the wide-formed ocean and the Patik. ro. It is said that in Kamind4n is an abyss (zafar), from which everything they throw in always comes back, and it well not receive it unless alive (gAnvar); when they throw a living creature into it, it carries z¢ down; men say that a fountain from hell is in it. 11. Lake Urvis is on Hfigar the lofty?. CuarTreR XXIII. 1. On the nature of the ape avd the bear they say, that Yim, when reason (nism6) departed from him 8, for fear of the demons took a demoness as wife, and gave Yimak, who was 4zs sister, to a demon as wife; and from them have originated the tailed ape and bear and other species of degeneracy. 2. This, too, they say, that in the reign of Az-i Dahak‘* a young woman was admitted to a demon, and a young man was admitted to a witch (partk), and on seeing them they had intercourse; owing to that one intercourse the black-skinned negro arose from them. 3. When FrédQn® came to them they fled from the country of Iran, avd settled upon the sea-coast ; now, ¢krough the invasion of the Arabs, they are again diffused through the country of Iran. 1 See Chap. XIII, 9-13. * See Chaps. XII, 5, XIII, 4. * See Chap. XXXIV, 4. This is the Jamshéd of the Sh&hnamah. Perhaps for ‘reason’ we should read ‘glory.’ * See Chaps. XXXI, 6, XXXIV, 5. ® See Chap. XXXIV, 6. 88 BUNDAHIS. CuHaAPTER XXIV. 1. On the chieftainship of men and animals and every single thing it says in revelation, that first of the human species Gayémard was produced, brilliant and white, with eyes which looked out for the great one, him who was here the Zarattistréthm (chief high-priest); the chieftainship of all things was from Zaratist?. 2. The white ass-goat #, which holds z¢s head down, is the chief of goats, the first of those species created*. 3. The black sheep which is fat and white-jawed is the chief of sheep; it was the first of those species created*. 4. The camel with white-haired knees ad two humps is the chief of camels. 5. First the black-haired ox with yellow knees was created; he is the chief of oxen. 6. First the dazzling white (ards) horse, with yellow ears, glossy hair, ad white eyes, was produced; he is the chief of horses. 7. The white, cat-footed * ass is the chief of asses. 8. First of dogs the fair (ards) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown
37. The white, cat-footed * ass is the chief of asses. 8. First of dogs the fair (ards) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown ? So in all MSS., but by reading mfin, ‘who,’ instead of min, ‘from,’ we should have, ‘him who was here the chief high-priest and chieftainship of all things, who was Zarat(st.’ The Pahlavi Visp. I, 1, gives the following list of chiefs: ‘ The chief of spirits is Aftharmazd, the chief of worldly existences is Zaratfst, the chief of water-creatures is the Kar-fish, the chief of /and-animals is the ermine, the chief of flying-creatures is the Karsipt, the chief of the wide-travellers is the ..., the chief of those suitable for grazing is the ass-goat.’ ® See Chap. XIV, 14. * It is doubtful whether the phrase, ‘the first of those species created,’ belongs to this sentence or the following one. * Or, ‘cat-legged.’ CHAPTER XXIV, I-17. 89 (bdr); he is the chief of the wide-travellers. 10. Those beasts which have no dread whatever of the hand are evil. 11. First of birds the griffon of three natures! was created, not for here (this world), for the Karsipt ? is the chief, which they call the falcon (Zark), that which revelation says was brought to the enclosure formed by Yim. 12. First of fur animals the white ermine was produced; he is the chief of fur animals; as it says that z¢ zs the white ermine which came unto the assembly of the archangels. 13. The Kar-fish, ov Ariz*, is the chief of the water-creatures. 14. The Daitik‘ river is the chief of streams. 15. The Daraga® river is the chief of exalted rivers, for the dwelling of the father of Zaratist was on its banks®, amd Zaratist was born there. 16. The hoary forest’ is the chief of forests. 17. Hfgar the lofty®, on which the water of Arédvivstir flows and leaps, is the chief of summits, since z2¢ 2s ¢hat above which is the revolution of the constellation Satavés®, the chief of reser- 1 The Simurgh (see § 29 and Chap. XIV, 11, 23, 24). In Mkh. LXII, 37-39, it is mentioned as follows: ‘ And Sinamrf’s restingplace is on the tree which is opposed to harm, of all seeds; and always when he rises aloft a thousand twigs will shoot forth from that tree; and when he alights he will break off the thousand twigs, and he sheds their seed therefrom.’ * See Chap. XIX, 16. In § 29 Kamrés is said to be the chief. ® See Chaps. XIV, 12, 26, XVIII, 3-6. * See Chap. XX, 13. ® See Chap. XX, 32. * The MSS. have ‘in Balkh’ instead of ‘on the banks,’ 7 The arfis-i razur is the Av. spaétitem razurem of Ram Yt. 31. * See Chap. XII, 5. ® See Chap. II, 7. 90 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.
12. I wzd/ mention them also a second time: Lake Kékast* is in Ataré-patak4n, warm is the water ad opposed to harm, so that nothing whatever is living in z¢; and its source is connected with the wideformed ocean’, 3. Lake Sévbar is in the upper district and country on the summit of the mountain of Tas*; as it says, that the Sid-bahar? (‘share of benefit’) is propitious and good from which abound- 1 Written Khfrshédar, as usual in Bundahis (see Chap. XXXII, 8). 2 Written Kay4seh in Pazand (see Chap. XIII, 16). * P4z. Khvarazm both here and in § 4. ‘ Av, A’a@hasta of Aban Yt. 49, Gos Yt. 18, 21, 22, Ashi Yt. 38, 41, Siréz. 9. The present Lake Urumiyah in Adarbigan, which is called Khegest, or Kegest, by ‘Hamdu-l-lah Musta(ft. 5 Implying that the water is salt. * The K6ndrasp mountain (see Chap. XII, 24). This lake is probably a small sheet of water on the mountains near Meshhed. 7 Evidently a punning etymology of the name of this lake. 86 ; BUNDAHIS. ing liberality is produced. 4. Regarding Lake Khvarizem? it says that excellent benefit is produced from it, ¢ha¢t zs, Arshisang? the rich in wealth, the well-portioned zzth abounding pleasure. 5. Lake Frazdan? is in Sagastén ; they say, where a generous man, who zs righteous, throws anything into it, it receives 7¢; when not righteous, it throws z¢ out again; its source also is connected with the wideformed ocean. 6. Lake Zartnmand is in Hamadan‘. 7. Regarding Lake Asvast it is declared that the undefiled’ water which it contains is always constantly flowing into the sea, so bright and copious ® that oe might say that the sun had come into it and looked at Lake Asvast, into that water which is requisite for restoring the dead in the renovation of the universe. 8. Lake Husru? is within fifty ° 1 The province of Khvarizem was between the Aral and Caspian, along the ancient course of the Oxus (see Chap. XVII, 5). This lake has been identified with the Aral. * Av. ashis vanguhi, ‘ good rectitude,’ personified as a female angel whose praises are celebrated in the Ashi Yast; in later times she has been considered as the angel dispensing wealth and possessions. She is also called Ard (Av. areta, which is synonymous with asha), see Chap. XXVII, 24. ’ The ‘Frazdanava water’ of Aban Yt. 108 and Farhang-i Otmkhadfik, p. 17. Justi identifies it with the Ab-ist4dah (‘standing water’) lake, south of Ghazni. It is here represented as a salt lake. * K2o adds, ‘they say.’ This lake cannot be the spring Zarinmand of Chap. XX, 34. ® Paz. avnasti transcribed into Pahlavi is avinastag, ‘unspoiled,’ the equivalent of Av. anahita in Yas. LXIV, 1, 16, Visp. I, 18. ® K2o has ‘glorious’ as a gloss to ‘copious.’ 7 The Av. Haosravangha of Stroz. 9, ‘the lake which is named Husravau’ of Zamyad Yt. 56. It may be either Lake Van or Lake Sevan, which are nearly equidistant from Lake Urumiyah. * M6 has ‘four leagues.’ CHAPTER XXII, 4—XXIII, 3. §7
2I, 18. ® K2o has ‘glorious’ as a gloss to ‘copious.’ 7 The Av. Haosravangha of Stroz. 9, ‘the lake which is named Husravau’ of Zamyad Yt. 56. It may be either Lake Van or Lake Sevan, which are nearly equidistant from Lake Urumiyah. * M6 has ‘four leagues.’ CHAPTER XXII, 4—XXIII, 3. §7 leagues (parasang) of Lake Kééast. 9. Lake (or, rather, Gulf) Satavés! is that a/ready written about, between the wide-formed ocean and the Patik. ro. It is said that in Kamind4n is an abyss (zafar), from which everything they throw in always comes back, and it well not receive it unless alive (gAnvar); when they throw a living creature into it, it carries z¢ down; men say that a fountain from hell is in it. 11. Lake Urvis is on Hfigar the lofty?. CuarTreR XXIII. 1. On the nature of the ape avd the bear they say, that Yim, when reason (nism6) departed from him 8, for fear of the demons took a demoness as wife, and gave Yimak, who was 4zs sister, to a demon as wife; and from them have originated the tailed ape and bear and other species of degeneracy. 2. This, too, they say, that in the reign of Az-i Dahak‘* a young woman was admitted to a demon, and a young man was admitted to a witch (partk), and on seeing them they had intercourse; owing to that one intercourse the black-skinned negro arose from them. 3. When FrédQn® came to them they fled from the country of Iran, avd settled upon the sea-coast ; now, ¢krough the invasion of the Arabs, they are again diffused through the country of Iran. 1 See Chap. XIII, 9-13. * See Chaps. XII, 5, XIII, 4. * See Chap. XXXIV, 4. This is the Jamshéd of the Sh&hnamah. Perhaps for ‘reason’ we should read ‘glory.’ * See Chaps. XXXI, 6, XXXIV, 5. ® See Chap. XXXIV, 6. 88 BUNDAHIS. CuHaAPTER XXIV. 1. On the chieftainship of men and animals and every single thing it says in revelation, that first of the human species Gayémard was produced, brilliant and white, with eyes which looked out for the great one, him who was here the Zarattistréthm (chief high-priest); the chieftainship of all things was from Zaratist?. 2. The white ass-goat #, which holds z¢s head down, is the chief of goats, the first of those species created*. 3. The black sheep which is fat and white-jawed is the chief of sheep; it was the first of those species created*. 4. The camel with white-haired knees ad two humps is the chief of camels. 5. First the black-haired ox with yellow knees was created; he is the chief of oxen. 6. First the dazzling white (ards) horse, with yellow ears, glossy hair, ad white eyes, was produced; he is the chief of horses. 7. The white, cat-footed * ass is the chief of asses. 8. First of dogs the fair (ards) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown
37. The white, cat-footed * ass is the chief of asses. 8. First of dogs the fair (ards) dog with yellow hair was produced; he is the chief of dogs. 9. The hare was produced brown ? So in all MSS., but by reading mfin, ‘who,’ instead of min, ‘from,’ we should have, ‘him who was here the chief high-priest and chieftainship of all things, who was Zarat(st.’ The Pahlavi Visp. I, 1, gives the following list of chiefs: ‘ The chief of spirits is Aftharmazd, the chief of worldly existences is Zaratfst, the chief of water-creatures is the Kar-fish, the chief of /and-animals is the ermine, the chief of flying-creatures is the Karsipt, the chief of the wide-travellers is the ..., the chief of those suitable for grazing is the ass-goat.’ ® See Chap. XIV, 14. * It is doubtful whether the phrase, ‘the first of those species created,’ belongs to this sentence or the following one. * Or, ‘cat-legged.’ CHAPTER XXIV, I-17. 89 (bdr); he is the chief of the wide-travellers. 10. Those beasts which have no dread whatever of the hand are evil. 11. First of birds the griffon of three natures! was created, not for here (this world), for the Karsipt ? is the chief, which they call the falcon (Zark), that which revelation says was brought to the enclosure formed by Yim. 12. First of fur animals the white ermine was produced; he is the chief of fur animals; as it says that z¢ zs the white ermine which came unto the assembly of the archangels. 13. The Kar-fish, ov Ariz*, is the chief of the water-creatures. 14. The Daitik‘ river is the chief of streams. 15. The Daraga® river is the chief of exalted rivers, for the dwelling of the father of Zaratist was on its banks®, amd Zaratist was born there. 16. The hoary forest’ is the chief of forests. 17. Hfgar the lofty®, on which the water of Arédvivstir flows and leaps, is the chief of summits, since z2¢ 2s ¢hat above which is the revolution of the constellation Satavés®, the chief of reser- 1 The Simurgh (see § 29 and Chap. XIV, 11, 23, 24). In Mkh. LXII, 37-39, it is mentioned as follows: ‘ And Sinamrf’s restingplace is on the tree which is opposed to harm, of all seeds; and always when he rises aloft a thousand twigs will shoot forth from that tree; and when he alights he will break off the thousand twigs, and he sheds their seed therefrom.’ * See Chap. XIX, 16. In § 29 Kamrés is said to be the chief. ® See Chaps. XIV, 12, 26, XVIII, 3-6. * See Chap. XX, 13. ® See Chap. XX, 32. * The MSS. have ‘in Balkh’ instead of ‘on the banks,’ 7 The arfis-i razur is the Av. spaétitem razurem of Ram Yt. 31. * See Chap. XII, 5. ® See Chap. II, 7. 90 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.
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