Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 auspicious day Vahram of the month Din’—the shortest day—the night increases; and from the season of Méaty4rém to the season of Médék-shém the night decreases avd the day increases. 4. The summer day is as much as two of the shortest? winter days, azd the winter night is as much as two of the shortest summer nights*. 5. The summer day is twelve HAsars, the night six Ha4sars; the winter night is twelve HAsars, the day six; a HAsar being a measure of time and, in like manner, of land‘, 6. In the season of Haméspamadayém *, that is, the 6, II, 1, Af. Gahan. 2, 11. It is the fifth season-festival, held on the five days ending with the 2goth day of the Parsi year, which formerly corresponded approximately to midwinter, according to the Bundahis. Later writings assert that it commemorates the creation of animals. ' The twentieth day of the tenth month, when the festival ends. * The word kah-aft is merely a hybrid Huzvaris form of kahist, ‘shortest,’ which occurs in the next phrase. 5 This statement must be considered merely as an approximation. The longest day is twice the length of the shortest one in latitude 49°, that is, north of Paris, Vienna, and Odessa, if the length of the day be computed from sunrise to sunset; and, if twilight be included, it is necessary to go still further north. In Adarbig&n, the northern province of Persia, the longest day is about 144 hours from sunrise to sunset, and the shortest is about 94 hours. * According to this passage a hdsar of time is one hour and twenty minutes; itis the Av. hathra of the Farhang-i Otm-khadik (p. 43, ed. Hoshangji), which says, ‘of twelve Hasars is the longest day, and the day and night in which is the longest day are twelve of the longest Hasars, eighteen of the medium, and twenty-four of the least—an enumeration of the several measures of the HAsar.’ For the’h4sar measure of land, see Chap. XXVI. * So in K2o, but this name is rarely written twice alike; it is the Av. hamaspathmaédaya of Yas. I, 31, II, 40, III, 45, Visp. I, 7, Il, 1, Af. Gahan. 2, 12. It is the sixth season-festival, held on the five Gatha days which conclude the Parsi year, just before 94 BUNDAHIS.
2XXVI. * So in K2o, but this name is rarely written twice alike; it is the Av. hamaspathmaédaya of Yas. I, 31, II, 40, III, 45, Visp. I, 7, Il, 1, Af. Gahan. 2, 12. It is the sixth season-festival, held on the five Gatha days which conclude the Parsi year, just before 94 BUNDAHIS. five supplementary days at the end of the month Spendarmad, the day and night are again equal. 7. As from the auspicious day Adharmazd of the month Fravardin to the auspicious day Aniran of the month Mitré! is the summer of seven months, so from the auspicious day Adharmazd of the month Avan to the auspicious month Spendarmad, on to the end of the five supplementary days*, is the winter of five months. 8. The priest fulfils the regulation (va#ar) about a corpse avd other things, by this calculation as to summer and winter. 9. In those seven months? of summer the periods (gas) of the days and nights are five—since ome celebrates the Rapitvin—namely, the period of daybreak is HAvan, the period of midday is Rapitvin, the period of afternoon is Afizérin, when the appearance of the stars 4as come into the sky‘ until midnight is the period of Atbisritém, from midnight until the stars become imperceptible is the period of Adshahin®. 1o. In winter are four periods, for from daybreak till Adzérin is all Havan, and the rest as I save said; and the reason of it is this, that the appearance ® of winter is in the direction of the the vernal equinox, according to the Bundahis. Later writings assert that it commemorates the creation of man. ? That is, from the first day of the first month to the last day of the seventh month. * That is, from the first day of the eighth month to the last of the five Gatha days, which are added to the twelfth month to complete the year of 365 days. 5 All MSS. have ‘ five months’ here. ' 4 Kazo has ‘when the stars have come into sight.’ 5 The Avesta names of the five Gaéhs are Havani, Rapithwina, Uzayéirina, Aiwisrfthrema, and Ushahina. © Paz. ash4ris is evidently a misreading of Pahl. 4shk4rfh. CHAPTER XXV, 7-14. 95
35 All MSS. have ‘ five months’ here. ' 4 Kazo has ‘when the stars have come into sight.’ 5 The Avesta names of the five Gaéhs are Havani, Rapithwina, Uzayéirina, Aiwisrfthrema, and Ushahina. © Paz. ash4ris is evidently a misreading of Pahl. 4shk4rfh. CHAPTER XXV, 7-14. 95 north, where the regions Vérdbarst! and Vérdgarst are; the original dwelling of summer, too, is in the south, where the regions Fradadafsh and Vidadafsh are; on the day Adharmazd of the auspicious month Avan the winter acquires strength and enters into the world, azd the spirit of Rapitvin goes from above-ground to below-ground, where the spring (kh4nt) of waters is, azd diffuses? warmth and moisture in the water, azd so many roots of trees do not wither with cold and drought. 11. And om the auspicious day Ataré of the month Din? the winter arrives, with much cold, at Afran-vég; and until the end, in the auspicious month Spendarmad, winter advances through the whole world; on this account they kindle a fire everywhere on the day Ataré of the month Din, and it forms an indication that winter fas come. 12. In those five months the water of springs avd conduits is all warm‘, for Rapitvin keeps warmth azd moisture there, and one does not celebrate the period of Rapitvin. 13. As the day Adharmazd of the month Fravardin advances it diminishes the strength which winter possesses, avd summer comes in from its own original dwelling, azd receives strength and dominion. 14. Rapitvin comes up from below-ground, and ripens the fruit of the trees; on this account 1 See Chaps. V, 8, XI, 3. The- north, being opposed to the south or midday quarter, is opposed to the midday period of Rapitvin, which, therefore, disappears as winter approaches from the north. ‘If, instead of khAnf for khAntk, ‘spring,’ we read ahf-i, ‘lord of, the translation will be, ‘so that the angel of waters may diffuse,’ &c. : * The ninth day of the tenth month. * That is, warmer than the air, as it is cooler in summer. 96 BUNDAHIS. the water of springs is cold in summer’, for Rapftvin is not there; azd those seven? months one celebrates the Rapitvin, azd summer advances through the whole earth. 15. And yet in the direction of HinddstAn, there where the original dwelling of summer is nearer, it is always neither cold nor hot; for in the season which is the dominion of summer, the rain always dispels most of the heat, azd it does not become perceptible ; in the winter rain does not fall, and the cold does not become very perceptible *. 16. In the northern direction, where the preparation of winter is, z¢ zs always cold‘; for in the summer mostly, on account of the more oppressive winter there, it is not possible so to dispel the cold that one might make z¢ quite warm. 17. In the middle localities the cold of winter azd heat of summer both come on vehemently.
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.
1The 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 auspicious day Vahram of the month Din’—the shortest day—the night increases; and from the season of Méaty4rém to the season of Médék-shém the night decreases avd the day increases. 4. The summer day is as much as two of the shortest? winter days, azd the winter night is as much as two of the shortest summer nights*. 5. The summer day is twelve HAsars, the night six Ha4sars; the winter night is twelve HAsars, the day six; a HAsar being a measure of time and, in like manner, of land‘, 6. In the season of Haméspamadayém *, that is, the 6, II, 1, Af. Gahan. 2, 11. It is the fifth season-festival, held on the five days ending with the 2goth day of the Parsi year, which formerly corresponded approximately to midwinter, according to the Bundahis. Later writings assert that it commemorates the creation of animals. ' The twentieth day of the tenth month, when the festival ends. * The word kah-aft is merely a hybrid Huzvaris form of kahist, ‘shortest,’ which occurs in the next phrase. 5 This statement must be considered merely as an approximation. The longest day is twice the length of the shortest one in latitude 49°, that is, north of Paris, Vienna, and Odessa, if the length of the day be computed from sunrise to sunset; and, if twilight be included, it is necessary to go still further north. In Adarbig&n, the northern province of Persia, the longest day is about 144 hours from sunrise to sunset, and the shortest is about 94 hours. * According to this passage a hdsar of time is one hour and twenty minutes; itis the Av. hathra of the Farhang-i Otm-khadik (p. 43, ed. Hoshangji), which says, ‘of twelve Hasars is the longest day, and the day and night in which is the longest day are twelve of the longest Hasars, eighteen of the medium, and twenty-four of the least—an enumeration of the several measures of the HAsar.’ For the’h4sar measure of land, see Chap. XXVI. * So in K2o, but this name is rarely written twice alike; it is the Av. hamaspathmaédaya of Yas. I, 31, II, 40, III, 45, Visp. I, 7, Il, 1, Af. Gahan. 2, 12. It is the sixth season-festival, held on the five Gatha days which conclude the Parsi year, just before 94 BUNDAHIS.
2XXVI. * So in K2o, but this name is rarely written twice alike; it is the Av. hamaspathmaédaya of Yas. I, 31, II, 40, III, 45, Visp. I, 7, Il, 1, Af. Gahan. 2, 12. It is the sixth season-festival, held on the five Gatha days which conclude the Parsi year, just before 94 BUNDAHIS. five supplementary days at the end of the month Spendarmad, the day and night are again equal. 7. As from the auspicious day Adharmazd of the month Fravardin to the auspicious day Aniran of the month Mitré! is the summer of seven months, so from the auspicious day Adharmazd of the month Avan to the auspicious month Spendarmad, on to the end of the five supplementary days*, is the winter of five months. 8. The priest fulfils the regulation (va#ar) about a corpse avd other things, by this calculation as to summer and winter. 9. In those seven months? of summer the periods (gas) of the days and nights are five—since ome celebrates the Rapitvin—namely, the period of daybreak is HAvan, the period of midday is Rapitvin, the period of afternoon is Afizérin, when the appearance of the stars 4as come into the sky‘ until midnight is the period of Atbisritém, from midnight until the stars become imperceptible is the period of Adshahin®. 1o. In winter are four periods, for from daybreak till Adzérin is all Havan, and the rest as I save said; and the reason of it is this, that the appearance ® of winter is in the direction of the the vernal equinox, according to the Bundahis. Later writings assert that it commemorates the creation of man. ? That is, from the first day of the first month to the last day of the seventh month. * That is, from the first day of the eighth month to the last of the five Gatha days, which are added to the twelfth month to complete the year of 365 days. 5 All MSS. have ‘ five months’ here. ' 4 Kazo has ‘when the stars have come into sight.’ 5 The Avesta names of the five Gaéhs are Havani, Rapithwina, Uzayéirina, Aiwisrfthrema, and Ushahina. © Paz. ash4ris is evidently a misreading of Pahl. 4shk4rfh. CHAPTER XXV, 7-14. 95
35 All MSS. have ‘ five months’ here. ' 4 Kazo has ‘when the stars have come into sight.’ 5 The Avesta names of the five Gaéhs are Havani, Rapithwina, Uzayéirina, Aiwisrfthrema, and Ushahina. © Paz. ash4ris is evidently a misreading of Pahl. 4shk4rfh. CHAPTER XXV, 7-14. 95 north, where the regions Vérdbarst! and Vérdgarst are; the original dwelling of summer, too, is in the south, where the regions Fradadafsh and Vidadafsh are; on the day Adharmazd of the auspicious month Avan the winter acquires strength and enters into the world, azd the spirit of Rapitvin goes from above-ground to below-ground, where the spring (kh4nt) of waters is, azd diffuses? warmth and moisture in the water, azd so many roots of trees do not wither with cold and drought. 11. And om the auspicious day Ataré of the month Din? the winter arrives, with much cold, at Afran-vég; and until the end, in the auspicious month Spendarmad, winter advances through the whole world; on this account they kindle a fire everywhere on the day Ataré of the month Din, and it forms an indication that winter fas come. 12. In those five months the water of springs avd conduits is all warm‘, for Rapitvin keeps warmth azd moisture there, and one does not celebrate the period of Rapitvin. 13. As the day Adharmazd of the month Fravardin advances it diminishes the strength which winter possesses, avd summer comes in from its own original dwelling, azd receives strength and dominion. 14. Rapitvin comes up from below-ground, and ripens the fruit of the trees; on this account 1 See Chaps. V, 8, XI, 3. The- north, being opposed to the south or midday quarter, is opposed to the midday period of Rapitvin, which, therefore, disappears as winter approaches from the north. ‘If, instead of khAnf for khAntk, ‘spring,’ we read ahf-i, ‘lord of, the translation will be, ‘so that the angel of waters may diffuse,’ &c. : * The ninth day of the tenth month. * That is, warmer than the air, as it is cooler in summer. 96 BUNDAHIS. the water of springs is cold in summer’, for Rapftvin is not there; azd those seven? months one celebrates the Rapitvin, azd summer advances through the whole earth. 15. And yet in the direction of HinddstAn, there where the original dwelling of summer is nearer, it is always neither cold nor hot; for in the season which is the dominion of summer, the rain always dispels most of the heat, azd it does not become perceptible ; in the winter rain does not fall, and the cold does not become very perceptible *. 16. In the northern direction, where the preparation of winter is, z¢ zs always cold‘; for in the summer mostly, on account of the more oppressive winter there, it is not possible so to dispel the cold that one might make z¢ quite warm. 17. In the middle localities the cold of winter azd heat of summer both come on vehemently.
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.
No commentary for this page.