Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In § 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. voirs?, 18. The Hém which is out-squeezed is the chief of medicinal plants*. 19. Wheat is the chief of large-seeded® grains. 20. The desert wormwood is the chief of unmedicinal* p/ants. 21. The summer vetch, which they also call ‘pag’ (gAvirs), is the chief of small-seeded grains’, 22. The Kastik (sacred thread-girdle) is the chief of clothes. 23. The Baz4yvana® is the chief of seas. 24. Of two men, when they come forward together, the wiser and more truthful is chief. 25. This, too, it says in revelation, that Adharmazd created the whole material world one abode, so that all may be one; for there is much splendour and glory of industry in the world. 26. Whatsoever he performs, who practises that which is good, is the value of the water of life7; since water is not created alike * in value, for the undefiled water of Arédvivsdr is worth the whole water of the sky and earth of Khvaniras®, except the Arag river’, created by Adharmazd. 27. Of trees the myrtle and date, 1 The meaning of P4z. gobar4 is doubtful, but it is here taken as standing for Pahl. g6bal4n, equivalent to the plural of Pers. g 6] or kdl, ‘areservoir ;’ Satavés being a specially ‘ watery’ constellation (see Tistar Yt.0). Justi traces gobarAn to Av. gufra, and translates it by ‘protecting s/ars.’ * Paz. khvad and bakaga evidently stand for Pahl. hid (Av. huta) and beszashk. * Compare Av. as-danunim-a yavanandm (Tistar Yt. 29). * Paz. abakaga stands for Pahl. abegashk. 5 Compare Av. kasu-danunim-fa vastranam (Tistar Yt. 29). ® Justi identifies this with Lake Van, but perhaps Lake Sevan may be meant. 7 Or, ‘its value is water.’ K20 omits the word ‘ water,’ ® Reading ham instead of ham4k, ‘all.’ ® See Chap. XI, 2-6. 10 See Chap. XX, 8, CHAPTER XXIV, 18—XxvV, 3. gt on which model, it is said, trees were formed, are worth all the trees of Khvaniras, except the Gédkard tree! with which they restore the dead. 28. Of mountains Mount Apdrsén’s beginning is zm Sagastan and end in Khfgistan, some say 2¢ zs all the mountains of Pars, avd is chief of all mountains except Albdrz. 29. Of birds Kamrés? is chief, who is worth all the birds in Khvaniras, except the griffon of three natures. 30. The conclusion is this, that every one who performs a great duty has then much value. . CHAPTER XXV., 1. On matters of religion® it says in revelation thus: ‘The creatures of the world were created by me complete in three hundred and sixty-five days,’ that is, the six periods of the Gahanbars which are completed ina year. 2. It is always necessary first to count the day avd afterwards the night, for first the day goes off, and then the night comes on ‘. 3. And from the season (g4s) of Médék-shém®,
22. It is always necessary first to count the day avd afterwards the night, for first the day goes off, and then the night comes on ‘. 3. And from the season (g4s) of Médék-shém®, 1 See Chap. XVIII, 1-4. 2 See Chap. XIX, 15, where it is written Kamr6és. This § is at variance with § 11, which gives the chieftainship to Karsipt. ® That is, ‘on the pertods for dbservance of religious duties.’ * The Jewish and Muhammadan practice is just the contrary. ®’ The Av. maidhy6-shema of Yas. I, 27, II, 36, III, 41, Visp. I, 3, II, 1, Afringan Gahanbéar 2, 8. It is the second season-festival, held on the five days ending with the roth day of the Parsi year, which formerly corresponded approximately to midsummer, according to the Bundahis. Later writings assert that it commemorates the creation of water. 92 BUNDAHIS. which is the auspicious! day Khar of the month Tir?, to the season of Médiy4rém’, which is the
3Later writings assert that it commemorates the creation of water. 92 BUNDAHIS. which is the auspicious! day Khar of the month Tir?, to the season of Médiy4rém’, which is the 1 A dispute as to the meaning of this word formed no small part of the Kabisah controversy, carried on between the leaders of the two rival sects of Parsis in Bombay about fifty years ago. Dastur Edalji Darabji, the high-priest of the predominant sect (who adhered to the traditional calendar of the Indian Parsis), insisted that it meant ‘solar,’ or ‘belonging to the calendar rectified for solar time by the intercalation of a month every 120 years ;’ Mulla Firfz, the high-priest of the new sect (who had adopted the calendar of the Persian Parsis, which is one month in advance of the other), asserted that the word had no connection with intercalation, but meant ‘commencing,’ or ‘pertaining to New-year’s day,’ as translated into Sanskrit, by Nérydésang, in Mkh. XLIX, 27. Anquetil translates it either as ‘inclusive’ or ‘complete ;’ Windischmann simply skips it over; and Justi translates it everywhere as ‘inclusive.’ Dastur Edalji reads the word vehigaki or vehigak; Néryésang has vaheza; Mulla Firfz reads. naifakik in the Bundahis, but véhfgakfk in the Dinkard, where the word also occurs; Justi has nfffakik. The meaning ‘inclusive’ suits the context in nearly all cases in the Bundahis, but not elsewhere; if it had that meaning the most probable reading would be vikhégakik or nikhégakik, ‘arising, leaping over, including.’ It is nearly always used in conncction with dates or periods of time, and must be some epithet of a very general character, not only applicable to intercalary periods, but also to New-year’s day and dates in general; something like the Arabic epithet mub4rak, ‘fortunate,’ so commonly used in Persian dates. Dastur Edalji compares it with Pers. bihrak or bihtarak, ‘intercalary month,’ which is probably a corruption of it; and this suggests veh, ‘good,’ as one component of the epithet. “The word may be read veh-yagakik, ‘for reverencing the good,’ but as veh, ‘good,’ is an adjective, this would be an irregular form; a more probable reading is veh-fkaktk, ‘for anything good,’ which, when applied to a day, or any period of time, would imply that it is suitable for anything good, that is, it is ‘auspicious.’ Sometimes the word is written vehf#ak, véhfkakfk, or véhisd; and epithets of similar forms in Pahlavi are applied by the writers of colophons to themselves, but these should be read vakhégak or nistvak, ‘lowly, abject.’ ? The eleventh day of the fourth month, when the festival commences. * The Av. maidhydirya of Yas. I, 30, II, 39, II, 44, Visp. I, CHAPTER XXV, 4-6. 93
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.
1In § 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. voirs?, 18. The Hém which is out-squeezed is the chief of medicinal plants*. 19. Wheat is the chief of large-seeded® grains. 20. The desert wormwood is the chief of unmedicinal* p/ants. 21. The summer vetch, which they also call ‘pag’ (gAvirs), is the chief of small-seeded grains’, 22. The Kastik (sacred thread-girdle) is the chief of clothes. 23. The Baz4yvana® is the chief of seas. 24. Of two men, when they come forward together, the wiser and more truthful is chief. 25. This, too, it says in revelation, that Adharmazd created the whole material world one abode, so that all may be one; for there is much splendour and glory of industry in the world. 26. Whatsoever he performs, who practises that which is good, is the value of the water of life7; since water is not created alike * in value, for the undefiled water of Arédvivsdr is worth the whole water of the sky and earth of Khvaniras®, except the Arag river’, created by Adharmazd. 27. Of trees the myrtle and date, 1 The meaning of P4z. gobar4 is doubtful, but it is here taken as standing for Pahl. g6bal4n, equivalent to the plural of Pers. g 6] or kdl, ‘areservoir ;’ Satavés being a specially ‘ watery’ constellation (see Tistar Yt.0). Justi traces gobarAn to Av. gufra, and translates it by ‘protecting s/ars.’ * Paz. khvad and bakaga evidently stand for Pahl. hid (Av. huta) and beszashk. * Compare Av. as-danunim-a yavanandm (Tistar Yt. 29). * Paz. abakaga stands for Pahl. abegashk. 5 Compare Av. kasu-danunim-fa vastranam (Tistar Yt. 29). ® Justi identifies this with Lake Van, but perhaps Lake Sevan may be meant. 7 Or, ‘its value is water.’ K20 omits the word ‘ water,’ ® Reading ham instead of ham4k, ‘all.’ ® See Chap. XI, 2-6. 10 See Chap. XX, 8, CHAPTER XXIV, 18—XxvV, 3. gt on which model, it is said, trees were formed, are worth all the trees of Khvaniras, except the Gédkard tree! with which they restore the dead. 28. Of mountains Mount Apdrsén’s beginning is zm Sagastan and end in Khfgistan, some say 2¢ zs all the mountains of Pars, avd is chief of all mountains except Albdrz. 29. Of birds Kamrés? is chief, who is worth all the birds in Khvaniras, except the griffon of three natures. 30. The conclusion is this, that every one who performs a great duty has then much value. . CHAPTER XXV., 1. On matters of religion® it says in revelation thus: ‘The creatures of the world were created by me complete in three hundred and sixty-five days,’ that is, the six periods of the Gahanbars which are completed ina year. 2. It is always necessary first to count the day avd afterwards the night, for first the day goes off, and then the night comes on ‘. 3. And from the season (g4s) of Médék-shém®,
22. It is always necessary first to count the day avd afterwards the night, for first the day goes off, and then the night comes on ‘. 3. And from the season (g4s) of Médék-shém®, 1 See Chap. XVIII, 1-4. 2 See Chap. XIX, 15, where it is written Kamr6és. This § is at variance with § 11, which gives the chieftainship to Karsipt. ® That is, ‘on the pertods for dbservance of religious duties.’ * The Jewish and Muhammadan practice is just the contrary. ®’ The Av. maidhy6-shema of Yas. I, 27, II, 36, III, 41, Visp. I, 3, II, 1, Afringan Gahanbéar 2, 8. It is the second season-festival, held on the five days ending with the roth day of the Parsi year, which formerly corresponded approximately to midsummer, according to the Bundahis. Later writings assert that it commemorates the creation of water. 92 BUNDAHIS. which is the auspicious! day Khar of the month Tir?, to the season of Médiy4rém’, which is the
3Later writings assert that it commemorates the creation of water. 92 BUNDAHIS. which is the auspicious! day Khar of the month Tir?, to the season of Médiy4rém’, which is the 1 A dispute as to the meaning of this word formed no small part of the Kabisah controversy, carried on between the leaders of the two rival sects of Parsis in Bombay about fifty years ago. Dastur Edalji Darabji, the high-priest of the predominant sect (who adhered to the traditional calendar of the Indian Parsis), insisted that it meant ‘solar,’ or ‘belonging to the calendar rectified for solar time by the intercalation of a month every 120 years ;’ Mulla Firfz, the high-priest of the new sect (who had adopted the calendar of the Persian Parsis, which is one month in advance of the other), asserted that the word had no connection with intercalation, but meant ‘commencing,’ or ‘pertaining to New-year’s day,’ as translated into Sanskrit, by Nérydésang, in Mkh. XLIX, 27. Anquetil translates it either as ‘inclusive’ or ‘complete ;’ Windischmann simply skips it over; and Justi translates it everywhere as ‘inclusive.’ Dastur Edalji reads the word vehigaki or vehigak; Néryésang has vaheza; Mulla Firfz reads. naifakik in the Bundahis, but véhfgakfk in the Dinkard, where the word also occurs; Justi has nfffakik. The meaning ‘inclusive’ suits the context in nearly all cases in the Bundahis, but not elsewhere; if it had that meaning the most probable reading would be vikhégakik or nikhégakik, ‘arising, leaping over, including.’ It is nearly always used in conncction with dates or periods of time, and must be some epithet of a very general character, not only applicable to intercalary periods, but also to New-year’s day and dates in general; something like the Arabic epithet mub4rak, ‘fortunate,’ so commonly used in Persian dates. Dastur Edalji compares it with Pers. bihrak or bihtarak, ‘intercalary month,’ which is probably a corruption of it; and this suggests veh, ‘good,’ as one component of the epithet. “The word may be read veh-yagakik, ‘for reverencing the good,’ but as veh, ‘good,’ is an adjective, this would be an irregular form; a more probable reading is veh-fkaktk, ‘for anything good,’ which, when applied to a day, or any period of time, would imply that it is suitable for anything good, that is, it is ‘auspicious.’ Sometimes the word is written vehf#ak, véhfkakfk, or véhisd; and epithets of similar forms in Pahlavi are applied by the writers of colophons to themselves, but these should be read vakhégak or nistvak, ‘lowly, abject.’ ? The eleventh day of the fourth month, when the festival commences. * The Av. maidhydirya of Yas. I, 30, II, 39, II, 44, Visp. I, CHAPTER XXV, 4-6. 93
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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